The test of the Bread of Heaven was the omega test of discipleship in the days of Jesus, and it was also the omega in relation to the manna test that is represented in the alpha of ancient Israel’s covenant history. The beginning was manna; the end was the Bread of Heaven. The omega is always the largest, so the largest desertion of disciples’ marks Capernaum as the omega in the history of Christ and the test of discipleship.
Qhov kev sim ntawm Cij Saum Ntuj Ceeb Tsheej yog qhov kev sim omega ntawm kev ua thwjtim hauv Yexus tej hnub, thiab nws kuj yog omega hauv kev txheeb ze rau qhov kev sim manna uas raug sawv cev nyob hauv alpha ntawm keeb kwm qub Ixayees txoj kev cog lus. Qhov pib yog manna; qhov kawg yog Cij Saum Ntuj Ceeb Tsheej. Omega ib txwm yog qhov loj tshaj, yog li ntawd qhov kev ncaim tawm coob tshaj plaws ntawm cov thwjtim ua rau Capernaum raug cim tseg ua omega hauv keeb kwm Khetos thiab hauv qhov kev sim ntawm kev ua thwjtim.
Then said Jesus unto his disciples, If any man will come after me, let him deny himself, and take up his cross, and follow me. For whosoever will save his life shall lose it: and whosoever will lose his life for my sake shall find it. For what is a man profited, if he shall gain the whole world, and lose his own soul? or what shall a man give in exchange for his soul? For the Son of man shall come in the glory of his Father with his angels; and then he shall reward every man according to his works. Verily I say unto you, There be some standing here, which shall not taste of death, till they see the Son of man coming in his kingdom. Matthew 16:24–28.
Ces Yexus thiaj hais rau nws cov thwjtim tias, Yog leejtwg xav los raws kuv qab, nws yuav tsum tsis lees nws tus kheej, thiab ris nws tus ntoo khaublig, thiab raws kuv qab. Rau qhov tus uas xav cawm nws txoj sia, nws yuav poob nws txoj sia; thiab tus uas yuav poob nws txoj sia vim yog kuv, nws yuav nrhiav tau nws. Rau qhov tus neeg yuav tau txiaj ntsig dabtsi, yog nws tau tag nrho lub ntiajteb, los nws poob nws tus kheej ntsujplig? los yog tus neeg yuav muab dabtsi los pauv rau nws tus ntsujplig? Rau qhov Neeg Leej Tub yuav los hauv nws Leej Txiv lub hwjchim ci ntsa iab nrog nws cov tubtxib saum ntuj; thiab thaum ntawd nws yuav muab nqi zog rau txhua tus raws li nws tes haujlwm. Kuv hais tseeb rau nej tias, Muaj ib txhia sawv ntawm no uas yuav tsis saj txojkev tuag, mus txog thaum lawv pom Neeg Leej Tub los hauv nws lub nceeg vaj. Mathais 16:24–28.
Capernaum is an omega test. The test at Capernaum is the test of oil in the parable of the ten virgins; that begins at the cry at midnight, and initiates a period that includes the foolish virgins recognizing they have no oil. They then begin to panic as they approach the closing door of the Sunday law, as represented in the crisis at Capernaum in John 6:66. Prophetically they are “ashamed.”
Kapena‑u yog ib qho kev sim omega. Qhov kev sim hauv Kapena‑u yog qhov kev sim txog roj hauv zaj lus piv txwv ntawm kaum tug nkauj xwb; qhov ntawd pib ntawm lub suab qw thaum ib tag hmo, thiab qhib ib lub sijhawm uas suav nrog cov nkauj xwb ruam pom tias lawv tsis muaj roj. Ces lawv pib ntshai thiab ntxhov siab thaum lawv tab tom los ze rau lub qhov rooj kaw ntawm txoj cai Hnub Caiv thawj, raws li tau sawv cev hauv qhov teeb meem kub ntxhov ntawm Kapena‑u hauv Yauhas 6:66. Hauv yaj saub txoj kev txhais lawv yog “txaj muag.”
Behold, the days come, saith the Lord God, that I will send a famine in the land, not a famine of bread, nor a thirst for water, but of hearing the words of the Lord: And they shall wander from sea to sea, and from the north even to the east, they shall run to and fro to seek the word of the Lord, and shall not find it. In that day shall the fair virgins and young men faint for thirst. They that swear by the sin of Samaria, and say, Thy god, O Dan, liveth; and, The manner of Beersheba liveth; even they shall fall, and never rise up again. Amos 8:11–14.
Saib maj, hnub yuav los txog, tus Tswv Vajtswv hais li no, tias Kuv yuav xa ib txoj kev tshaib nqhis tuaj rau hauv lub tebchaws, tsis yog kev tshaib nqhis mov, thiab tsis yog kev nqhis dej, tiamsis yog kev tshaib nqhis rau kev hnov tej lus ntawm tus Tswv: Lawv yuav ua loj leeb ib hiav txwv mus rau lwm hiav txwv, thiab txij sab qaum teb mus txog sab hnub tuaj, lawv yuav khiav mus los nrhiav tus Tswv txoj lus, los yuav nrhiav tsis tau. Hnub ntawd cov ntxhais nkauj xwb zoo nraug thiab cov tub hluas yuav qaug zog vim nqhis dej. Cov uas cog lus los ntawm Xamalis txoj kev txhaum, thiab hais tias, Koj tus vajtswv, au Dan, muaj txoj sia nyob; thiab, Txoj kev cai ntawm Npe-eeseba muaj txoj sia nyob; lawv yeej yuav poob, thiab yuav tsis sawv rov los dua li. Amos 8:11–14.
The omega test at Capernaum typifies the omega test that follows the foundational test of 2024. The omega test is where the bride is sealed in advance of the Sunday law. It is where the separation is forever finalized, for once she is pure, no more strangers (Gentiles) will walk through Jerusalem anymore forever.
Qhov kev sim omega ntawm Kha-paw-na-us yog ib daim duab piv txwv qhia txog qhov kev sim omega uas raws los tom qab qhov kev sim hauv paus ntawm xyoo 2024. Qhov kev sim omega yog qhov chaw uas tus nkauj nyab raug muab khi ua cim tseg ua ntej txoj cai Hnub Caiv. Nws yog qhov chaw uas kev cais tawm raug ua kom tiav mus ib txhis, rau qhov thaum nws dawb huv lawm, yuav tsis muaj neeg txawv teb chaws (Lwm Haiv Neeg) taug kev hla lub nroog Yeluxalees ntxiv lawm mus ib txhis.
The Lord also shall roar out of Zion, and utter his voice from Jerusalem; and the heavens and the earth shall shake: but the Lord will be the hope of his people, and the strength of the children of Israel. So shall ye know that I am the Lord your God dwelling in Zion, my holy mountain: then shall Jerusalem be holy, and there shall no strangers pass through her any more.
Tus Tswv kuj yuav nyooj tawm hauv Xi-oos, thiab tsa nws lub suab tawm hauv Yeluxalees; lub ntuj thiab lub ntiajteb yuav tshee hnyo; tiam sis Tus Tswv yuav yog kev cia siab ntawm nws haiv neeg, thiab yog lub zog ntawm cov menyuam Ixayees. Yog li ntawd nej yuav paub tias kuv yog Tus Tswv nej tus Vajtswv uas nyob hauv Xi-oos, kuv lub roob dawb huv; ces Yeluxalees yuav dawb huv, thiab yuav tsis muaj neeg txawv teb chaws hla mus hauv nws ntxiv lawm.
And it shall come to pass in that day, that the mountains shall drop down new wine, and the hills shall flow with milk, and all the rivers of Judah shall flow with waters, and a fountain shall come forth of the house of the Lord, and shall water the valley of Shittim.
Thiab yuav muaj tias nyob rau hnub ntawd, tej roob yuav ntws cawv txiv hmab tshiab nqes los, thiab tej toj yuav ntws mis nyuj, thiab txhua tus dej hauv Yudas yuav ntws puv nkaus dej, thiab ib lub qhov dej txhawv yuav tawm hauv Yehauvas lub tuam tsev los, thiab yuav ywg rau lub hav Xittim.
Egypt shall be a desolation, and Edom shall be a desolate wilderness, for the violence against the children of Judah, because they have shed innocent blood in their land. But Judah shall dwell forever, and Jerusalem from generation to generation. For I will cleanse their blood that I have not cleansed: for the Lord dwelleth in Zion. Joel 3:16–21.
Tim lyiv neeg yuav raug ua rau qhuav puam, thiab Edom yuav raug ua rau yog ib lub tebchaws moj sab qhua, vim yog lawv tej kev ua phem rau cov me nyuam Yudas, vim lawv tau los ntshav cov tsis muaj txim nyob hauv lawv lub tebchaws. Tiamsis Yudas yuav nyob mus ib txhis, thiab Yeluxalees yuav nyob thoob plaws ib tiam dhau ib tiam. Rau qhov Kuv yuav ntxuav lawv cov ntshav uas Kuv tseem tsis tau ntxuav: rau qhov tus Tswv nyob hauv Xi-oos. Joel 3:16–21.
Jerusalem is cleansed of sin in the final movements of the investigative judgment, which in Zechariah chapter three, is where the white linen Philadelphian garment is given to Joshua to replace the dirty Laodicean garment. “Then shall Jerusalem be holy, and there shall no strangers pass through her anymore,” for the wheat has been separated from the tares and gathered as a first fruit offering. This occurs in the omega test, and it occurs when the windows of heaven are opened, and Jesus cast the jewels into the casket and says to the world, “come and see.” “Come and see” the ensign of my kingdom, my bride, my offering of Levites as in days of old. “Come and see” my temple, my casket full of jewels—each prepared as part of the crown of the kingdom of glory.
Yeluxalees raug ntxuav kom dawb huv ntawm kev txhaum hauv cov kev txav kawg ntawm txoj kev txiav txim tshuaj xyuas, uas nyob hauv Xakhaliyas tshooj peb, yog qhov uas lub tsho ntaub dawb huv ntawm Philadephia raug muab rau Yausuas los hloov lub tsho qias neeg ntawm Laodikia. “Ces Yeluxalees yuav dawb huv, thiab yuav tsis muaj neeg txawv teb chaws hla dhau hauv nws ntxiv lawm,” vim cov nplej twb raug cais tawm ntawm cov txhauj thiab raug sau los ua thawj cov txiv txi txiv ntoo fij lawm. Qhov no tshwm sim hauv txoj kev sim siab omega, thiab nws tshwm sim thaum qhov rais saum ntuj raug qhib, thiab Yexus muab cov hniav nyiaj hniav kub pov rau hauv lub thawv nyiaj hniav kub thiab hais rau lub ntiaj teb tias, “los saib.” “Los saib” tus chij sawv cev ntawm kuv lub nceeg vaj, kuv tus nkauj nyab, kuv qhov kev fij ntawm cov Levis ib yam li hauv tej hnub qub. “Los saib” kuv lub tuam tsev, kuv lub thawv puv npo hniav nyiaj hniav kub—txhua lub raug npaj cia ua ib feem ntawm lub mom kub ntawm lub nceeg vaj uas muaj hwjchim ci ntsa iab.
The foundational alpha test of 2024, leads to the temple omega test. The omega test occurs when the windows of heaven are opened, which is when the bride makes herself ready. The foolish virgins and their false peace and safety latter rain message are blown out through the open windows by the wind, for the message of this history is the message of the east wind. The message is Isaiah’s rough wind that is stayed, in the day of the east wind; it is John’s four winds that are restrained during the sealing time of the one hundred and forty-four thousand.
Qhov kev sim alpha uas yog lub hauv paus ntawm xyoo 2024, coj mus rau qhov kev sim omega ntawm lub tuam tsev. Qhov kev sim omega tshwm sim thaum qhib lub qhov rais saum ntuj ceeb tsheej, uas yog thaum tus nkauj nyab npaj nws tus kheej kom txhij. Cov nkauj xwb ruam thiab lawv txoj xov ntawm nag lig hais txog kev thaj yeeb cuav thiab kev ruaj ntseg raug cua tshuab ntiab tawm mus dhau ntawm cov qhov rais qhib, rau qhov txoj xov ntawm zaj keeb kwm no yog txoj xov ntawm cua sab hnub tuaj. Txoj xov no yog Yaxayas txoj cua hnyav uas raug tuav cia, hauv hnub ntawm cua sab hnub tuaj; nws yog Yauhas plaub tug cua uas raug txwv thaum lub sijhawm muab lub cim ntim rau ib puas plaub caug plaub txhiab leej.
“Angels are holding the four winds, represented as an angry horse seeking to break loose and rush over the face of the whole earth, bearing destruction and death in its path.
“Cov timtswv saum ntuj tab tom tuav plaub txoj cua, sawv cev ua ib tug nees npau taws uas nrhiav kev txiav dim thiab dhia hla saum npoo ntawm tag nrho lub ntiajteb, nqa kev puas tsuaj thiab kev tuag mus raws nws txoj kev.”
“Shall we sleep on the very verge of the eternal world? Shall we be dull and cold and dead? Oh, that we might have in our churches the Spirit and breath of God breathed into His people, that they might stand upon their feet and live.” Manuscript Releases, volume 20, 217.
“Peb puas yuav tsaug zog nyob rau tim npoo nkaus ntawm lub ntiajteb uas nyob mus ib txhis? Peb puas yuav npub, txias, thiab tuag? Au, thov kom peb muaj Vajtswv tus Ntsuj Plig thiab pa txoj sia hauv peb tej pawg ntseeg, tshuab rau hauv Nws haiv neeg, kom lawv thiaj sawv tau ntsug ntawm lawv ko taw thiab muaj sia.” Manuscript Releases, volume 20, 217.
Those who reject that message of the east wind of Islam, are blown out the window by the wind—the very symbol of their rebellion. The rubbish of error is forever attached to the foolish class who have no oil. Ephraim has again been joined to its idols. They rejected the increase of the knowledge of the sealing time, and its relation to Islam of the third woe. God will turn the glory of their counterfeit latter rain message into “shame.”
Cov uas tsis lees txais zaj lus ntawd ntawm cua tuaj sab hnub tuaj ntawm Islam, raug cua tshuab tawm ntawm qhov rais—yog lub cim uas sawv cev rau lawv txoj kev ntxeev siab. Tej khib nyiab ntawm kev yuam kev lo ruaj nreb mus ib txhis rau pawg neeg ruam uas tsis muaj roj. Ephraim rov qab raug koom nrog nws tej mlom dua lawm. Lawv tau tsis lees txais txoj kev nce ntxiv ntawm kev paub txog lub sijhawm ntawm kev muab cim, thiab nws txoj kev sib raug rau Islam ntawm kev txom nyem thib peb. Vajtswv yuav hloov lub hwjchim ci ntsa iab ntawm lawv zaj lus cuav txog nag tom qab mus ua “kev txaj muag.”
My people are destroyed for lack of knowledge: because thou hast rejected knowledge, I will also reject thee, that thou shalt be no priest to me: seeing thou hast forgotten the law of thy God, I will also forget thy children.
Kuv haiv neeg raug puam tsuaj vim tsis muaj kev paub; vim koj tau muab kev paub pov tseg, kuv kuj yuav muab koj pov tseg thiab, kom koj tsis txhob ua pov thawj rau kuv lawm; vim koj tau hnov qab txoj kevcai ntawm koj tus Vajtswv, kuv kuj yuav hnov qab koj cov menyuam thiab.
As they were increased, so they sinned against me: therefore will I change their glory into shame. They eat up the sin of my people, and they set their heart on their iniquity. And there shall be, like people, like priest: and I will punish them for their ways, and reward them their doings. For they shall eat, and not have enough: they shall commit whoredom, and shall not increase: because they have left off to take heed to the Lord. Whoredom and wine and new wine take away the heart. My people ask counsel at their stocks, and their staff declareth unto them: for the spirit of whoredoms hath caused them to err, and they have gone a whoring from under their God. They sacrifice upon the tops of the mountains, and burn incense upon the hills, under oaks and poplars and elms, because the shadow thereof is good: therefore your daughters shall commit whoredom, and your spouses shall commit adultery. I will not punish your daughters when they commit whoredom, nor your spouses when they commit adultery: for themselves are separated with whores, and they sacrifice with harlots: therefore the people that doth not understand shall fall.
Thaum lawv raug nce coob zuj zus, lawv kuj ua txhaum tawm tsam kuv ib yam nkaus: yog li ntawd kuv yuav hloov lawv lub hwjchim ci ntsa iab ua kev txaj muag. Lawv noj kuv haiv neeg tej kev txhaum, thiab lawv tsa lawv lub siab rau lawv tej kev phem kev qias. Thiab yuav muaj li neeg, li pov thawj: thiab kuv yuav rau txim rau lawv vim lawv tej kev, thiab pauj rau lawv raws li lawv tej hauj lwm. Rau qhov lawv yuav noj, los yuav tsis txaus: lawv yuav ua nkauj ua nraug, los yuav tsis huam vam: vim lawv twb tso tseg tsis quav ntsej rau tus Tswv lawm. Kev ua nkauj ua nraug thiab cawv txiv hmab thiab cawv tshiab rho lub siab mus lawm. Kuv haiv neeg mus nrhiav tswv yim ntawm lawv tej mlom ntoo, thiab lawv tus pas qhia rau lawv: rau qhov tus ntsuj plig ntawm kev ua nkauj ua nraug tau ua rau lawv yuam kev, thiab lawv tau mus ua nkauj ua nraug tawm ntawm lawv tus Vajtswv lawm. Lawv tua tsiaj txi rau saum tej ncov roob, thiab hlawv xyab rau saum tej toj, hauv qab tej ntoo qhib thiab tej ntoo poplar thiab tej ntoo elm, vim lawv qhov ntxoov ntxoo zoo: yog li ntawd nej cov ntxhais yuav ua nkauj ua nraug, thiab nej cov poj niam yuav deev luag txiv. Kuv yuav tsis rau txim rau nej cov ntxhais thaum lawv ua nkauj ua nraug, los rau nej cov poj niam thaum lawv deev luag txiv: rau qhov lawv tus kheej cais mus nyob nrog tej poj niam luag, thiab lawv txi nrog tej niam ntiav: yog li ntawd haiv neeg uas tsis muaj kev to taub yuav poob.
Though thou, Israel, play the harlot, yet let not Judah offend; and come not ye unto Gilgal, neither go ye up to Bethaven, nor swear, The Lord liveth. For Israel slideth back as a backsliding heifer: now the Lord will feed them as a lamb in a large place.
Txawm yog koj, Yixayee, ua niam ntiav los, los tsis txhob cia Yudas ua txhaum; thiab nej txhob mus rau Kilekhas, tsis txhob nce mus rau Npesawes, thiab tsis txhob cog lus hais tias, Tus Tswv muaj sia nyob. Rau qhov Yixayee tig rov qab ib yam li ib tug nyuj maum uas tig rov qab: nim no Tus Tswv yuav pub lawv noj ib yam li ib tug yaj hauv ib qho chaw dav.
Ephraim is joined to idols: let him alone.
Ephraim tau khi rau tej mlom: cia nws nyob li ntawd.
Their drink is sour: they have committed whoredom continually: her rulers with shame do love, Give ye. The wind hath bound her up in her wings, and they shall be ashamed because of their sacrifices. Hosea 4:6–19.
Lawv tej dej haus twb qaub lawm; lawv pheej mus ua nkauj ua nraug tsis tseg li; nws cov thawjcoj nyiam kev txaj muag, hais tias, Cia li muab. Cua tau qhwv nws rau hauv nws ob tis, thiab lawv yuav txaj muag vim lawv tej kev txi. Hosea 4:6–19.
The rubbish that is removed is both the foolish virgins and their erroneous doctrines which they are joined to. We are what we eat, and they rejected the message of the east wind, chose instead the lie which brings strong delusion in its wake, and became joined to their counterfeit peace and safety latter rain message. Joel’s new wine, is cut off from their mouths, right where Jeremiah becomes God’s mouth.
Cov khib nyiab uas raug muab tshem tawm ntawd yog ob yam tib si: cov nkauj xwb ruam thiab lawv tej lus qhuab qhia yuam kev uas lawv tau koom nrog. Peb yog yam peb noj, thiab lawv tau tsis lees txais txoj xov ntawm cua tuaj sab hnub tuaj, tiam sis xaiv qhov dag uas coj kev ntxias loj los raws qab, thiab lawv thiaj los koom rau lawv txoj xov nag yav lig cuav hais txog kev thaj yeeb thiab kev nyab xeeb. Joel tus cawv txiv hmab tshiab raug txiav tawm ntawm lawv lub qhov ncauj, ncaj rau qhov chaw uas Yelemis los ua Vajtswv lub qhov ncauj.
“In rejecting the truth, men reject its Author. In trampling upon the law of God, they deny the authority of the Law-giver. It is as easy to make an idol of false doctrines and theories as to fashion an idol of wood or stone. By misrepresenting the attributes of God, Satan leads men to conceive of Him in a false character. With many, a philosophical idol is enthroned in the place of Jehovah; while the living God, as He is revealed in His word, in Christ, and in the works of creation, is worshiped by but few. Thousands deify nature while they deny the God of nature. Though in a different form, idolatry exists in the Christian world today as verily as it existed among ancient Israel in the days of Elijah. The God of many professedly wise men, of philosophers, poets, politicians, journalists—the God of polished fashionable circles, of many colleges and universities, even of some theological institutions—is little better than Baal, the sun-god of Phoenicia.” The Great Controversy, 583.
“Thaum tibneeg tsis lees txais qhov tseeb, lawv tsis lees txais Tus Uas yog tus sau qhov tseeb ntawd. Thaum lawv tsuj hwm Vajtswv txoj kevcai, lawv tsis lees paub tus cai tswj ntawm Tus Uas muab txoj kevcai ntawd. Nws yooj yim ib yam nkaus los tsim ib tug mlom ntawm tej kev qhuab qhia cuav thiab tej kev xav raws li yog los txua ib tug mlom ntoo lossis pob zeb. Los ntawm kev qhia yuam kev txog Vajtswv tej yam ntxwv, Xatas coj tibneeg kom muaj ib txoj kev xav txog Nws raws li ib tus yam ntxwv cuav. Rau coob leej, ib tug mlom ntawm kev txawj xav tswv yim raug tsa zaum rau hauv Yehauvas qhov chaw; hos Vajtswv uas muaj sia nyob, raws li Nws tau tshwm qhia nyob hauv Nws Txojlus, hauv Khetos, thiab hauv tej hauj lwm ntawm kev tsim ntuj tsim teb, tsuas yog muaj tsawg leej thiaj pe hawm xwb. Muaj ntau txhiab leej tsa ntuj tsim teb raug ua vajtswv thaum lawv tsis lees paub Vajtswv tus Tswv ntawm ntuj tsim teb. Txawm nyob hauv lwm hom los xij, kev pe mlom tseem muaj nyob hauv lub ntiajteb Khixatia niaj hnub no ib yam tseeb npaum li nws tau muaj nyob hauv cov neeg Ixayees txheej thaum ub nyob rau Eliyas hnub. Vajtswv ntawm ntau tus neeg uas tshaj tawm tias lawv muaj tswvyim, ntawm cov neeg txawj xav, cov paj huam, cov nom tswv, cov neeg sau xov xwm—tus vajtswv ntawm tej zej zog txawj ntse, nplua nuj, raws zam, ntawm ntau lub tsev kawm qib siab thiab tsev kawm qib siab loj, txawm yog ntawm qee lub tsev kawm kev ntseeg thiab—tsis zoo dua Npa-as, tus vajtswv hnub ntawm Foini-xiya li.” The Great Controversy, 583.
At the separation of the genuine and false in Miller’s dream the wind carries the false virgins out, while the Lord seals His bride during the omega internal test of the open window.
Thaum muaj kev cais tawm ntawm yam tseeb thiab yam cuav hauv Miller txoj kev npau suav, cua nqa cov nkauj xwb cuav mus tawm, thaum tus Tswv muab Nws tus nkauj nyab ntim cim rau hauv kev sim sab hauv omega ntawm lub qhov rais qhib.
Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the Lord of hosts. But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire, and like fullers’ soap: And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years. Malachi 3:1–4.
Saib seb, Kuv yuav txib Kuv tus tubtxib mus, thiab nws yuav npaj txojkev ua ntej Kuv; thiab tus Tswv, uas nej nrhiav, yuav los txog rau nws lub tuam tsev tam sid, yog tus tubtxib ntawm txoj kev cog lus, uas nej zoo siab rau: saib seb, nws yuav los, hais tias tus Tswv uas kav txhua pab tub rog. Tiamsis leejtwg yuav nyob taus hnub uas nws los? thiab leejtwg yuav sawv taus thaum nws tshwm los? rau qhov nws zoo li hluav taws uas lim kom huv, thiab zoo li xab npum uas ntxhua khaub ncaws: Thiab nws yuav zaum ua tus lim thiab tus ntxuav kom nyiaj huv si: thiab nws yuav ntxuav cov tub ntawm Levi kom huv, thiab lim lawv ib yam li kub thiab nyiaj, kom lawv thiaj li yuav nqa tau ib qho khoom fij rau tus Tswv hauv txojkev ncaj ncees. Ces cov khoom fij ntawm Yudas thiab Yeluxalees yuav txaus siab rau tus Tswv, ib yam li nyob rau tiam ub, thiab ib yam li hauv cov xyoo qub. Malakhi 3:1–4.
The sons of Levi are the sons of those Levites who were faithful at Aaron’s image of the beast test, and then again at Jeroboam’s image of the beast test. They are those who pass the image of the beast test, which is the test by which their eternal destiny is decided, and the test they must pass—before we are sealed.
Cov tub ntawm Levi yog cov tub ntawm cov neeg Levi uas tau ua siab ncaj hauv Aloo daim duab ntawm tus tsiaj qus qhov kev sim siab, thiab dua ib zaug ntxiv hauv Yelaunpau-as daim duab ntawm tus tsiaj qus qhov kev sim siab. Lawv yog cov uas dhau daim duab ntawm tus tsiaj qus qhov kev sim siab, uas yog qhov kev sim siab uas txiav txim lawv txoj hmoo nyob mus ib txhis, thiab yog qhov kev sim siab uas lawv yuav tsum dhau—ua ntej peb raug muab khi lub cim.
“The Lord has shown me clearly that the image of the beast will be formed before probation closes; for it is to be the great test for the people of God, by which their eternal destiny will be decided.
“Tus Tswv tau qhia rau kuv meej tseeb tias daim duab ntawm tus tsiaj qus yuav raug tsim tsa ua ntej lub sijhawm ntawm txoj kev sim siab kaw; rau qhov ntawd yuav yog txoj kev kuaj loj rau haiv neeg ntawm Vajtswv, uas los ntawm txoj kev kuaj ntawd lawv txoj hmoo nyob mus ib txhis yuav raug txiav txim.
“This is the test that the people of God must have before they are sealed. All who proved their loyalty to God by observing His law, and refusing to accept a spurious sabbath, will rank under the banner of the Lord God Jehovah, and will receive the seal of the living God. Those who yield the truth of heavenly origin and accept the Sunday sabbath, will receive the mark of the beast” The Seventh-day Adventist Bible Commentary, volume 7, 976.
“Qhov no yog txoj kev sim siab uas Vajtswv haiv neeg yuav tsum tau ntsib ua ntej lawv raug muab khi rau lub cim. Txhua tus uas tau qhia tias lawv ncaj ncees rau Vajtswv los ntawm kev ceev Nws txoj kevcai, thiab tsis kam lees txais ib hnub Xanpataus cuav, yuav sawv nyob hauv tus chij ntawm tus Tswv Vajtswv Yehauvas, thiab yuav tau txais lub cim ntawm Vajtswv uas muaj sia. Cov uas tso tseg qhov tseeb uas muaj keeb kwm saum ntuj ceeb tsheej los, thiab lees txais hnub Xanpataus Hnub Kaj, yuav tau txais lub cim ntawm tus tsiaj qus.” The Seventh-day Adventist Bible Commentary, volume 7, 976.
The image of the beast test is the test before the mark of the beast test at the Sunday law, and it must be passed before the door closes.
Qhov kev sim txog tus duab ntawm tus tsiaj qus yog qhov kev sim uas los ua ntej qhov kev sim txog lub cim ntawm tus tsiaj qus nyob rau lub cai Sunday, thiab nws yuav tsum raug dhau ua ntej lub qhov rooj kaw.
It is the test that purifies the righteous and also separates the righteous from the unrighteous. It is the test where Daniel, Shadrach, Meshach and Abednego are found to be visually fairer and fatter than those who ate the Babylonian diet. One class had eaten the bread of Heaven and the other the bread of Babylon. It is the test of bread in the synagogue at Capernaum.
Nws yog qhov kev sim uas ntxuav cov neeg ncaj ncees kom dawb huv thiab tseem cais cov neeg ncaj ncees tawm ntawm cov neeg tsis ncaj ncees. Nws yog qhov kev sim uas Daniel, Shadrach, Meshach, thiab Abednego raug pom tias lawv lub ntsej muag zoo dua thiab cev puv dua cov uas tau noj Babylon cov zaub mov. Ib pab tau noj mov ci saum Ntuj Ceeb Tsheej, hos lwm pab tau noj mov ci ntawm Babylon. Nws yog qhov kev sim txog mov ci hauv lub tsev sablaj ntawm Capernaum.
Externally the testing time that we are now in is the test of the image of the beast, the combination of church and state within the United States. The parallel internal testing time identifies a class of virgins who manifest the image of humanity and another class of virgins who manifest the image of Divinity combined with humanity. After Malachi identifies the purification and purging of the Levites, God proposes a test.
Sab nraud lub sijhawm ntawm kev sim siab uas peb tam sim no nyob hauv no yog qhov kev sim ntawm tus yam ntxwv ntawm tus tsiaj qus, yog kev koom ua ke ntawm pawg ntseeg thiab lub xeev nyob hauv Tebchaws Meskas. Lub sijhawm sim siab sab hauv uas sib phim ntawd qhia ib pawg nkauj xwb uas nthuav tawm tus yam ntxwv ntawm tibneeg, thiab ib pawg nkauj xwb ntxiv uas nthuav tawm tus yam ntxwv ntawm Vajtswv los koom ua ke nrog tibneeg. Tom qab Malakhi qhia txog kev ntxuav kom dawb huv thiab kev lim kom huv ntawm cov Levi, Vajtswv thiaj tsa ib qho kev sim siab.
And I will come near to you to judgment; and I will be a swift witness against the sorcerers, and against the adulterers, and against false swearers, and against those that oppress the hireling in his wages, the widow, and the fatherless, and that turn aside the stranger from his right, and fear not me, saith the Lord of hosts.
Thiab kuv yuav los ze nej los rau kev txiav txim; thiab kuv yuav ua tim khawv sai tawm tsam cov neeg ua khawv koob, thiab tawm tsam cov neeg deev luag poj luag txiv, thiab tawm tsam cov neeg cog lus cuav, thiab tawm tsam cov uas tsim txom tus neeg ua haujlwm hauv nws cov nyiaj ntiav, tus poj ntsuam, thiab tus menyuam ntsuag, thiab cov uas thawb tus neeg txawv teb chaws kom plam nws txoj cai, thiab tsis ntshai kuv, tus Tswv uas muaj tej pab tub rog hais li no.
For I am the Lord, I change not; therefore ye sons of Jacob are not consumed. Malachi 3:5, 6.
Vim Kuv yog tus Tswv, Kuv tsis hloov li; yog li no nej cov tub ntawm Yakhauj thiaj tsis raug rhuav tshem. Malakis 3:5, 6.
The first test is to fear God, and the class that failed the testing of the Messenger of the Covenant are then addressed with five condemnations, one for each of the foolish virgins that align with being wretched, miserable, poor, blind, naked; five prophetic attributes for five foolish virgins that summarized under the phrase “and fear not me.” These are those who failed the foundational first alpha test. They failed because they did not understand that God never changes. These are those who failed the foundational external alpha test of 2024.
Qhov kev sim thawj yog kom ntshai Vajtswv, thiab pawg neeg uas swb qhov kev sim ntawm Tus Tubtxib ntawm Txoj Kevcog Ces raug hais nrog tsib lo lus txiav txim rau txim, ib lo rau txhua tus nkauj xwb ruam uas phim rau kev txom nyem, kev nyuaj siab, kev pluag, kev dig muag, kev liab qab; tsib yam cwj pwm cev Vajtswv lus rau tsib tus nkauj xwb ruam, uas raug sau ua ke nyob hauv lo lus hais tias “thiab tsis ntshai kuv.” Cov no yog cov uas swb qhov kev sim thawj alpha uas yog lub hauv paus. Lawv swb vim lawv tsis to taub tias Vajtswv yeej tsis hloov ib txwm li. Cov no yog cov uas swb qhov kev sim alpha sab nraud ntawm xyoo 2024 uas yog lub hauv paus.
“There are lessons to be learned from the history of the past; and attention is called to these, that all may understand that God works on the same lines now that He ever has done. His hand is seen in His work and among the nations now, just the same as it has been ever since the gospel was first proclaimed to Adam in Eden.
“Muaj tej zaj lus qhuab qhia uas yuav tsum kawm los ntawm keeb kwm ntawm yav dhau los; thiab raug hu kom ua tib zoo mloog rau tej no, xwv kom sawv daws thiaj yuav to taub tias Vajtswv ua hauj lwm raws tib txoj kev tam sim no ib yam nkaus li Nws ib txwm tau ua los lawm. Nws txhais tes pom tseeb nyob hauv Nws tes dej num thiab nyob hauv tej haiv neeg tam sim no, ib yam nkaus li tau muaj ib txwm txij thaum thawj zaug txoj moo zoo raug tshaj tawm rau Adas hauv Edees.
“There are periods which are turning points in the history of nations and of the church. In the providence of God, when these different crises arrive, the light for that time is given. If it is received, there is spiritual progress; if it is rejected, spiritual declension and shipwreck follow. The Lord in His word has opened up the aggressive work of the gospel as it has been carried on in the past, and will be in the future, even to the closing conflict, when Satanic agencies will make their last wonderful movement.” Bible Echo, August 26, 1895.
“Muaj tej lub sijhawm uas yog tej ntsiab chaw tig hauv keeb kwm ntawm tej haiv neeg thiab ntawm pawg ntseeg. Hauv Vajtswv txoj kev tuav tswj, thaum cov kev kub ntxhov sib txawv no los txog, qhov kaj rau lub sijhawm ntawd raug muab pub. Yog tias txais yuav nws, ces muaj kev vam meej ntawm sab ntsuj plig; yog tias tsis lees txais, ces kev nqis qis ntawm sab ntsuj plig thiab kev puas tsuaj loj yuav raws los. Tus Tswv hauv Nws Txojlus tau qhib tawm txoj hauj lwm tawm tsam mus tom ntej ntawm txoj moo zoo raws li tau raug coj ua yav dhau los, thiab yuav yog li ntawd yav tom ntej thiab, mus txog rau qhov kev sib ntaus kawg, thaum Xatas cov cuab yeej ua haujlwm yuav ua lawv txoj kev txav kawg uas txaus ntshai kawg nkaus.” Bible Echo, August 26, 1895.
Laodiceans do not see that God’s dealing with men is ever the same. If the light, or the oil is received, there is a blessing, if not, there is a shipwreck.
Cov neeg Laodicea tsis pom tias Vajtswv txoj kev nrog tib neeg ib txwm zoo ib yam. Yog txais qhov kaj, los yog cov roj, ces muaj koob hmoov; yog tsis txais, ces muaj kev puam tsuaj ntawm nkoj.
“In past ages the Lord God of heaven revealed his secrets to his prophets. The present and the future are equally clear to him. The voice of God echoes down the ages, telling man what is to take place. Kings and princes take their places at their appointed time. They think they are carrying out their own purposes, but in reality they are fulfilling the word that God has spoken.
“Nyob rau yav dhau los ntau tiam, tus Tswv Vajtswv saum ntuj ceeb tsheej tau qhia nws tej lus zais rau nws cov yaj saub. Yam uas yog tam sim no thiab yav tom ntej puav leej pom meej sib npaug rau nws. Vajtswv lub suab nrov thoob plaws ntau tiam, ceeb toom rau neeg txog tej yam uas yuav tshwm sim. Cov vaj ntxwv thiab cov thawj coj loj sawv los nyob rau lawv qhov chaw raws li lub sijhawm uas twb teem tseg rau lawv lawm. Lawv xav tias lawv tab tom ua raws li lawv tus kheej tej hom phiaj, tiamsis qhov tseeb lawv tab tom ua kom tiav raws li lo lus uas Vajtswv twb hais lawm.”
“Paul declares that the records of God’s dealings with mankind in the past ‘are written for our admonition, upon whom the ends of the world are come.’ Daniel’s history is given us for our admonition. ‘The secret of the Lord is with them that fear him.’ Daniel’s God still lives and reigns. He has not closed heaven against his people. As in the Jewish age, so in this age, God reveals his secrets to his servants the prophets.
“Povlauj tshaj tawm tias tej ntaub ntawv hais txog Vajtswv tej kev ua nrog noob neej yav tag los, ‘muaj sau cia tseg rau peb kev ceeb toom, peb cov uas lub sijhawm kawg ntawm lub ntiajteb twb los txog lawm.’ Zaj keeb kwm ntawm Daniyees kuj raug muab rau peb kom ua peb kev ceeb toom. ‘Tus Tswv tej lus zais nyob nrog cov uas ntshai nws.’ Daniyees tus Vajtswv tseem muaj sia thiab tseem kav. Nws tsis tau kaw ntuj ceeb tsheej tawm tsam nws haiv neeg. Ib yam li thaum tiam Yudais, kuj zoo ib yam li tiam no thiab, Vajtswv qhia nws tej lus zais rau nws cov tub qhe uas yog cov yaj saub.”
“The apostle Peter says: ‘We have also a more sure word of prophecy; whereunto ye do well that ye take heed, as unto a light that shineth in a dark place, until the day dawn, and the day-star arise in your hearts: knowing this first, that no prophecy of the Scripture is of any private interpretation. For the prophecy came not in old time by the will of man: but holy men of God spake as they were moved by the Holy Ghost.’
“Tus tubtxib Petus hais tias: ‘Peb kuj muaj lo lus faj lem uas ruaj khov dua; thiab nej ua zoo yog nej mloog raws li ib lub teeb uas ci hauv qhov chaw tsaus ntuj, mus txog thaum kaj ntug los, thiab lub hnub qub sawv ntxov tawm hauv nej lub siab: nej yuav tsum paub ua ntej no, tias tsis muaj ib qho lus faj lem twg hauv Vaj Lug Kub uas yog los ntawm tus kheej txhais. Rau qhov lus faj lem tsis tau los yav tag los ntawm tibneeg lub siab nyiam li: tiam sis cov neeg dawb huv ntawm Vajtswv tau hais raws li lawv raug tus Vaj Ntsuj Plig Dawb Huv coj.’”
“The unbelieving and godless do not discern the importance of the signs of the times, foretold in the prophetic word. In ignorance they may refuse to accept the inspired record. But when professed Christians speak sneeringly of the ways and means employed by the great I AM to make his purposes known, they show themselves to be ignorant both of the Scriptures and of the power of God. The Creator knows just what elements he has to deal with in human nature. He knows what means to employ to obtain the desired results.
Cov neeg tsis ntseeg thiab tsis hwm Vajtswv tsis pom qhov tseem ceeb ntawm tej cim qhia txog lub sijhawm, uas tau raug qhia tseg ua ntej hauv lo lus cev Vajtswv lus. Vim tsis paub, lawv tej zaum yuav tsis kam lees txais zaj keeb kwm uas tau txais kev tshoov siab. Tab sis thaum cov uas lees tias yog Khixatia hais lus thuam txog tej txojkev thiab tej cuab tam uas tus loj kawg nkaus I AM tau siv los qhia kom paub txog nws tej hom phiaj, ces lawv qhia lawv tus kheej tias lawv tsis paub ob qho tib si Vajluskub thiab Vajtswv lub hwj chim. Tus Tsim txiajteb txawmteb yeej paub meej tias nws yuav tsum ua haujlwm nrog yam ntxwv twg hauv tibneeg lub cev nqaij daim tawv. Nws paub tias yuav siv yam twg thiaj tau txais cov txiaj ntsig uas nws xav tau.
“Man’s word fails. He who makes the assertions of men his dependence, may well tremble; for he will someday be as a shipwrecked vessel. God’s word is infallible, and endures forever. Christ declares, ‘Verily I say unto you, Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law, till all be fulfilled.’ God’s word will endure throughout the ceaseless ages of eternity.” Youth Instructor, December 1, 1903.
“Lo lus ntawm neeg swb lawm. Tus uas ua kom tej lus lees paub ntawm tibneeg yog yam nws vam khom, yeej tsim nyog tshee hnyo; rau qhov muaj ib hnub nws yuav zoo li ib lub nkoj uas poob tawg. Lo lus ntawm Vajtswv tsis yuam kev li, thiab nyob ruaj mus ib txhis. Khetos tshaj tawm tias, ‘Kuv hais tseeb rau nej, Txog thaum ntuj thiab av dhau mus, ib qho me tshaj plaws los ib lub cim me tshaj plaws yuav tsis muaj ib qho twg ploj ntawm txoj kevcai mus li, mus txog thaum txhua yam tiav tag.’ Lo lus ntawm Vajtswv yuav nyob ruaj mus thoob plaws txhua tiam uas tsis txawj kawg ntawm ib txhis.” Youth Instructor, December 1, 1903.
God never changes and He works upon the same lines as He has always done.
Vajtswv yeej tsis hloov ib txhis, thiab Nws ua haujlwm raws tib txoj kab li Nws ib txwm tau ua los.
“The work of God in the earth presents, from age to age, a striking similarity in every great reformation or religious movement. The principles of God’s dealing with men are ever the same. The important movements of the present have their parallel in those of the past, and the experience of the church in former ages has lessons of great value for our own time.” The Great Controversy, 343.
“Txoj hauj lwm ntawm Vajtswv hauv ntiaj teb no, txij tiam dhau tiam los, qhia tau ib qho kev zoo sib xws uas pom tseeb heev hauv txhua qhov kev hloov kho loj los yog kev txav ntawm kev ntseeg. Cov ntsiab cai uas Vajtswv siv hauv Nws txoj kev nrog tib neeg sib raug zoo yeej ib txwm zoo ib yam. Cov kev txav tseem ceeb ntawm lub sijhawm tam sim no muaj lawv qhov piv txwv sib thooj hauv cov uas tau muaj yav tag los, thiab tej kev paub ntawm pawg ntseeg hauv tej tiam dhau los muaj tej zaj lus qhia uas muaj nqis heev rau peb lub sijhawm no.” The Great Controversy, 343.
Malachi chapter three’s first four verses identify the messenger that prepares the way for the Messenger of the Covenant, and the purging and purification of the Levites. Then the Lord pronounces judgment upon Laodicea, identifying they fear not God, meaning they failed the foundational alpha test of the third angel. Their lack of fear represents a purposeful rejection of knowledge, and the context of the knowledge they refuse is the acceptance of the history of the messenger who prepares the way and the Divine messenger who follows. All the prophets identify the latter days, and there would be no reason to identify a counterfeit reformatory movement, if there was not a genuine.
Plaub Malakhi tshooj peb thawj plaub nqe qhia txog tus tub txib uas npaj txoj kev rau Tus Tub Txib ntawm Txoj Kev Khi Lus, thiab txog kev ntxuav kom dawb huv thiab kev lim kom huv ntawm cov Levis. Tom qab ntawd tus Tswv tshaj tawm txoj kev txiav txim rau Laodicea, qhia tias lawv tsis ntshai Vajtswv, uas txhais hais tias lawv swb qhov kev sim pib thawj, uas yog alpha, ntawm tus tim tswv thib peb. Lawv txoj kev tsis muaj kev ntshai ntawd sawv cev rau ib txoj kev txhob txwm tsis lees txais txoj kev paub, thiab lub ntsiab lus ntawm txoj kev paub uas lawv tsis kam txais yog kev lees txais keeb kwm ntawm tus tub txib uas npaj txoj kev thiab tus Tub Txib saum ntuj uas los tom qab nws. Txhua tus yaj saub qhia txog lub sijhawm hnub kawg, thiab yuav tsis muaj ib qho laj thawj los qhia txog ib qho kev txav hloov kho cuav, yog tias tsis muaj ib qho tiag tiag.
“But Satan was not idle. He now attempted what he has attempted in every other reformatory movement—to deceive and destroy the people by palming off upon them a counterfeit in place of the true work. As there were false Christ’s in the first century of the Christian church, so there arose false prophets in the sixteenth century.” The Great Controversy, 186.
“Tiamsis Xatas tsis tau nyob twjywm. Nim no nws tau sim ua yam uas nws tau sim ua nyob rau hauv txhua txoj kev txav uas kho dua tshiab—kom dag ntxias thiab rhuav tshem cov neeg los ntawm kev muab ib yam cuav los hloov chaw ntawm txoj hauj lwm tseeb. Ib yam li muaj cov Khetos cuav nyob rau thawj xyoo pua ntawm pawg ntseeg Khetos, tib yam ntawd kuj muaj cov yaj saub cuav sawv los hauv xyoo pua kaum rau.” The Great Controversy, 186.
The context of the first six verses of Malachi three is the purging and purification of the Levites of the reformatory movement of the one hundred and forty-four thousand. Future for America is either that very movement, or one of many counterfeits. Then Malachi states:
Cov ntsiab lus ntawm thawj rau nqe ntawm Malakhi peb yog hais txog kev ntxuav kom huv thiab kev lim kom dawb huv cov Levis ntawm txoj kev txav kho kom raug ntawm ib puas plaub caug plaub txhiab leej. Yam uas tseem nyob tom ntej rau tebchaws Asmeskas yog, tsis yog txoj kev txav ntawd tiag tiag xwb, ces kuj yog ib yam cuav ntawm ntau yam cuav. Ces Malakhi hais tias:
Even from the days of your fathers ye are gone away from mine ordinances, and have not kept them. Return unto me, and I will return unto you, saith the Lord of hosts. Malachi 3:7.
Txij txij puag thaum nej tej yawg koob los, nej twb tau ncaim ntawm kuv tej kab ke lawm thiab tsis tau ceev lawv tseg. Nej cia li tig rov qab los cuag kuv, ces kuv yuav tig rov qab los cuag nej, tus Tswv uas kav tag nrho tej tub rog hais li no. Malachi 3:7.
The progressive rebellion over the four generations is the introduction and setting of the book of Joel, and Malachi here identifies the same progressive rebellion when he says, “even from the days of your fathers ye are gone away.” From 1863, the days of the fathers of the first generation of rebellion, they have increasingly went further and further away from God. The pronouncement against their continuous sin is tempered with the Laodicean call that in mournful tones promises that if they would but only return, God would return unto them.
Kev txoj kev ntxeev siab uas nce zuj zus hla plaub tiam neeg yog qhov pib thiab qhov chaw teeb tsa ntawm phau ntawv Yaw‑ees, thiab Malakhi ntawm no kuj qhia tib qho kev ntxeev siab uas nce zuj zus ntawd thaum nws hais tias, “txij puag thaum nej tej yawg koob lub sijhawm los nej twb ncaim mus lawm.” Txij xyoo 1863 los, yog lub sijhawm ntawm cov yawg koob ntawm thawj tiam ntawm kev ntxeev siab, lawv tau nce zuj zus mus deb dua thiab deb dua ntawm Vajtswv. Lo lus tshaj tawm tawm tsam lawv txoj kev txhaum uas txuas ntxiv mus no raug txo kom me dua los ntawm txoj kev hu ntawm Laudekhiya uas, nrog suab quaj ntsuag, cog lus tias yog lawv tsuas yog rov qab los xwb, Vajtswv yuav rov qab los cuag lawv.
But ye said, Wherein shall we return? Will a man rob God? Yet ye have robbed me. But ye say, Wherein have we robbed thee? In tithes and offerings. Ye are cursed with a curse: for ye have robbed me, even this whole nation.
Tiamsis nej hais tias, Peb yuav rov qab li cas? Puas muaj neeg nyiag Vajtswv? Txawm li ntawd los, nej twb nyiag kuv lawm. Tiamsis nej hais tias, Peb tau nyiag koj rau yam twg? Nyob rau hauv ib feem kaum thiab tej khoom fij. Nej raug foom phem nrog ib txoj kev foom phem; rau qhov nej tau nyiag kuv, yog, txawm yog haiv neeg no tag nrho.
Bring ye all the tithes into the storehouse, that there may be meat in mine house, and prove me now herewith, saith the Lord of hosts, if I will not open you the windows of heaven, and pour you out a blessing, that there shall not be room enough to receive it.
Cia li nqa tag nrho cov ib feem kaum los rau hauv lub tsev khaws cia, kom yuav muaj zaub mov nyob hauv kuv lub tsev, thiab sim kuv tam sim no hauv qhov no, tus Tswv ntawm tej pab tub rog hais li no, saib seb kuv puas yuav tsis qhib tej qhov rais saum ntuj ceeb tsheej rau nej, thiab muab ib txoj koob hmoov los nchuav rau nej, kom nej yuav tsis muaj chaw txaus txais nws.
And I will rebuke the devourer for your sakes, and he shall not destroy the fruits of your ground; neither shall your vine cast her fruit before the time in the field, saith the Lord of hosts. And all nations shall call you blessed: for ye shall be a delightsome land, saith the Lord of hosts. Malachi 3:5–12.
Thiab kuv yuav txwv tus uas nqos txhua yam rau nej lub siab, thiab nws yuav tsis rhuav tshem tej qoob loo ntawm nej thaj av; thiab nej tej hmab txiv yuav tsis poob nws tej txiv ua ntej lub caij hauv teb, tus Tswv uas muaj ntau pab tub rog hais li ntawd. Thiab txhua haiv neeg yuav hu nej tias yog cov tau koob hmoov; rau qhov nej yuav yog ib thaj av uas ntxim nyiam heev, tus Tswv uas muaj ntau pab tub rog hais li ntawd. Malachi 3:5–12.
The alpha foundational external test of 2024 is followed by the capstone internal test of 2026. That capstone test occurs when the windows of heaven are opened, and three places where those open windows are identified in the context of the church triumphant are Malachi three, Miller’s dream and Revelation nineteen. Malachi is the alpha, Miller’s dream is the middle and Revelation is the omega. The test is illustrated by Christ, as the dirt brush man, casting the jewels into the casket. Those jewels are both truths perfectly arranged in their order, and the remnant. The storehouse is where the meat is gathered and distributed. As with the test of manna, the test of Capernaum and the Bread of Heaven—“meat” is the subject.
Qhov kev sim sab nraud uas yog lub hauv paus alpha ntawm xyoo 2024 raug raws los ntawm qhov kev sim sab hauv uas yog lub pob zeb xaus saum toj kawg nkaus ntawm xyoo 2026. Qhov kev sim uas yog pob zeb xaus ntawd tshwm sim thaum tej qhov rais saum ntuj raug qhib, thiab peb qhov chaw uas cov qhov rais qhib ntawd raug qhia tawm nyob hauv lub ntsiab lus ntawm pawg ntseeg uas yeej lawm yog Malachi peb, Miller txoj kev npau suav, thiab Revelation kaum cuaj. Malachi yog alpha, Miller txoj kev npau suav yog qhov nruab nrab, thiab Revelation yog omega. Qhov kev sim ntawd raug ua piv txwv los ntawm Khetos, raws li tus txiv neej tu plua plav, muab cov hlaws nyiaj hlaws kub pov rau hauv lub thawv ntim. Cov hlaws ntawd yog ob yam tib si—tej qhov tseeb uas raug teem kom zoo kawg nkaus raws li lawv tej txheej txheem, thiab cov seem uas tshuav. Lub tsev khaws cia yog qhov chaw uas cov zaub mov raug sau ua ke thiab muab faib tawm. Ib yam li qhov kev sim ntawm manna, qhov kev sim ntawm Capernaum, thiab Lub Ncuav Mog Saum Ntuj Ceeb Tsheej—“zaub mov” yog lub ntsiab lus.
The “meat” is oil in the parable of the virgins, and it represents character, the Holy Spirit and the prophetic message that brings the Holy Spirit into the hearts and minds of those who develop the character of Christ. The “meat” is Joel’s “new wine” that is cut off from the drunkards of Ephraim. To pass the internal capstone temple test of the second angel you must have passed the external first alpha foundational test. If you haven’t accepted the foundation, you cannot be part of the temple which is raised upon the foundation, but if you are not of the number who passed that foundational test, you will build your spiritual counterfeit house upon sand. John calls that counterfeit spiritual house, “the synagogue of Satan” and Jeremiah, “the assembly of mockers.”
“Zaub mov” yog roj nyob hauv zaj lus piv txwv txog cov nkauj xwb, thiab nws sawv cev rau tus cwj pwm, Vaj Ntsuj Plig Dawb Huv, thiab txoj xov yaj saub uas coj Vaj Ntsuj Plig Dawb Huv los rau hauv lub siab thiab lub tswvyim ntawm cov uas tsim tus cwj pwm ntawm Khetos. “Zaub mov” yog Yaw‑ees phau “cawv tshiab” uas raug txiav tawm ntawm cov neeg qaug cawv ntawm Efa‑i. Yuav kom dhau qhov kev sim sab hauv ntawm lub tuam tsev capstone ntawm tus tim tswv thib ob, koj yuav tsum tau dhau qhov kev sim sab nraud ntawm thawj qhov alpha uas yog lub hauv paus. Yog koj tsis tau txais lub hauv paus, koj tsis tuaj yeem yog ib feem ntawm lub tuam tsev uas raug tsa saum lub hauv paus ntawd; tiamsis yog koj tsis yog nyob hauv cov neeg suav uas dhau qhov kev sim hauv paus ntawd lawm, koj yuav txhim tsa koj lub tsev cuav sab ntsuj plig saum xuab zeb. Yauhas hu lub tsev cuav sab ntsuj plig ntawd tias, “lub tsev sablaj ntawm Xatas,” hos Yelemis hu nws tias, “lub rooj txoos ntawm cov neeg thuam luag.”
Bring ye all the tithes and offerings into the storehouse is the internal test where the seal is impressed. The dirt brush man cast the remnant people of God into the enlarged casket, and in so doing He was illustrating the work of bringing all the tithes into the storehouse. The Levites are the offering that is lifted up when He pours out a blessing from the windows of heaven. The dirt brush man’s jewels are His remnant people and in Isaiah chapter six those remnant people are identified as a tithe.
Cia nej tej feem kaum thiab tej khoom fij huv si rau hauv lub tsev khaws yog qhov kev sim sab hauv uas lub foob raug muab nias rau ntawd. Tus txiv neej txhuam av tau muab Vajtswv haiv neeg seem pov rau hauv lub hleb uas nthuav dav lawm, thiab hauv qhov uas Nws ua li ntawd, Nws tab tom ua ib qho piv txwv qhia txog txoj hauj lwm ntawm kev coj tag nrho tej feem kaum los rau hauv lub tsev khaws. Cov Levi yog qhov khoom fij uas raug tsa nce thaum Nws nchuav ib txoj koob hmoov tawm ntawm tej qhov rais saum ntuj ceeb tsheej. Tus txiv neej txhuam av tej kub nqi yog Nws haiv neeg seem, thiab hauv Yaxayas tshooj rau cov haiv neeg seem ntawd raug txheeb tias yog ib feem kaum.
Then said I, Lord, how long? And he answered, Until the cities be wasted without inhabitant, and the houses without man, and the land be utterly desolate, And the Lord have removed men far away, and there be a great forsaking in the midst of the land. But yet in it shall be a tenth, and it shall return, and shall be eaten: as a teil tree, and as an oak, whose substance is in them, when they cast their leaves: so the holy seed shall be the substance thereof. Isaiah 6:11–13.
Ces kuv hais tias, Tus Tswv, yuav ntev npaum li cas? Thiab Nws teb tias, Mus txog thaum tej nroog puam tsuaj tsis muaj neeg nyob, thiab tej tsev tsis muaj neeg, thiab lub tebchaws raug ua kom qhuav ploj tag nrho, Thiab tus Tswv tau tshem neeg mus deb heev, thiab muaj kev tso tseg loj heev nyob hauv nruab nrab lub tebchaws. Tiamsis tseem yuav tshuav ib feem kaum nyob hauv ntawd, thiab nws yuav rov los, thiab yuav raug noj tas: zoo li tsob teil, thiab zoo li tsob qhib ntoo, uas lawv cov ntsiab tseem nyob hauv lawv thaum lawv nplooj poob tag: ib yam li ntawd cov xeeb leej xeeb ntxwv dawb huv yuav yog cov ntsiab ntawm nws. Yaxayas 6:11–13.
The Lord identifies the question of “how long” on multiple witnesses as pointing to the Sunday law, and in verse three of Isaiah six the angels proclaim “Holy, holy, holy, is the Lord of hosts: the whole earth is full of his glory.” Sister White connects this with the mighty angel of Revelation eighteen.
Tus Tswv qhia tias lo lus nug hais tias “ntev li cas” raws li ntau tus tim khawv tab tom taw tes mus rau txoj cai Hnub Caiv, thiab hauv nqe peb ntawm Yaxayas tshooj rau cov tim tswv tshaj tawm tias, “Dawb huv, dawb huv, dawb huv, yog tus Tswv uas kav cov tub rog saum ntuj: tag nrho lub ntiaj teb puv npo ntawm nws lub yeeb koob.” Muam White txuas qhov no nrog tus tim tswv muaj hwj chim hauv Tshwm Sim kaum yim.
“As they [the angels] see the future, when the whole earth shall be filled with His glory, the triumphant song of praise is echoed from one to another in melodious chant, ‘Holy, holy, holy, is the Lord of Hosts.’ They are fully satisfied to glorify God; and in His presence, beneath His smile of approbation, they wish for nothing more. In bearing His image, in doing His service and worshiping Him, their highest ambition is fully reached.” Review and Herald, December 22, 1896.
“Thaum lawv [cov timtswv] pom yav tom ntej, thaum tag nrho lub ntiajteb yuav puv npo rau Nws lub hwjchim ci ntsa iab, zaj nkauj qhuas yeej muaj yeej raug ncha rov ntawm ib tug mus rau ib tug hauv suab hu nplaim siab kaj lug tias, ‘Dawbhuv, dawbhuv, dawbhuv, yog tus Tswv ntawm Cov Tubrog Saum Ntuj Ceebtsheej.’ Lawv txaus siab kiag li rau qhov uas tau ua kom Vajtswv tau koob meej; thiab nyob hauv Nws xub ntiag, hauv qab Nws txoj kev luag nyav uas pom zoo, lawv tsis ntshaw dabtsi ntxiv lawm. Hauv kev nqa Nws tus yam ntxwv, hauv kev ua Nws tes haujlwm thiab pe hawm Nws, lawv txoj kev ntshaw siab tshaj plaws twb raug ua tiav tag nrho lawm.” Review and Herald, December 22, 1896.
Isaiah six identifies 9/11, when the earth was lightened with the glory of the first voice of Revelation eighteen’s two voices. When Isaiah asked “how long” the history of the chapter is identified as the period from 9/11 unto the Sunday law, where the second voice arrives. Isaiah informs us that at the Sunday law there will be a remnant—who are a tithe. The remnant has substance within them—oil in their vessels.
Yaxayas tshooj rau qhia meej txog 9/11, thaum lub ntiajteb tau raug ci ntsa iab los ntawm lub hwjchim ci ntsa iab ntawm thawj lub suab ntawm ob lub suab hauv Tshwmsim tshooj kaum yim. Thaum Yaxayas nug tias “ntev npaum li cas,” keeb kwm ntawm tshooj ntawd raug txheeb qhia tias yog lub sijhawm txij 9/11 mus txog rau txoj cai Hnub Caiv, uas yog thaum lub suab thib ob los txog. Yaxayas qhia rau peb tias thaum txog txoj cai Hnub Caiv yuav muaj ib pab seem tseg—uas yog ib feem kaum. Cov seem tseg ntawd muaj yam tseem ceeb nyob hauv lawv—roj nyob hauv lawv tej hub.
But yet in it shall be a tenth [tithe], and it shall return, and shall be eaten: as a teil tree, and as an oak, whose substance is in them, when they cast their leaves: so the holy seed shall be the substance thereof. Isaiah 6:13.
Tiamsis tseem yuav tshuav ib feem kaum [ib feem kaum pub], thiab nws yuav rov qab los, thiab yuav raug noj tag: zoo li tsob teil, thiab zoo li tsob ntoo qhib, uas lawv lub ntsiab tseem nyob hauv lawv thaum lawv nplooj poob lawm: ib yam li ntawd noob dawb huv yuav yog nws lub ntsiab. Yaxayas 6:13.
The “tenth” are those who have “returned” in answer to Malachi’s and also Jeremiah’s call to return. They are trees of humanity, combined with Divinity (the holy seed). They will be eaten, for they are not only the messengers, but they are the ensign of the Pentecostal wave loaves; they are the message which the Gentiles shall eat.
“Qhov ib feem kaum” yog cov uas tau “rov qab los” teb rau Malakis thiab kuj Yelemis txoj kev hu kom rov qab los. Lawv yog tej ntoo ntawm tibneeg, koom nrog Vajtswv txoj Kev Ntuj (noob dawb huv). Lawv yuav raug noj, rau qhov lawv tsis yog cov tubtxib xwb, tiam sis lawv yog lub cim chij ntawm cov ncuav yoj ntawm Hnub Peetekos; lawv yog txoj xov uas Lwm Haiv Neeg yuav noj.
Therefore thus saith the Lord, If thou return, then will I bring thee again, and thou shalt stand before me: and if thou take forth the precious from the vile, thou shalt be as my mouth: let them return unto thee; but return not thou unto them. Jeremiah 15:19.
Vim li no tus Tswv hais li no, Yog koj rov qab los, ces kuv yuav coj koj rov qab los dua, thiab koj yuav sawv ntawm kuv xub ntiag; thiab yog koj cais yam muaj nqis tawm ntawm yam qias neeg, koj yuav zoo li kuv lub qhov ncauj: cia lawv rov qab los cuag koj; tab sis koj txhob rov qab mus cuag lawv. Yelemis 15:19.
Jeremiah represents those who ate the message in the angel’s hand, which was the alpha and foundational test represented by August 11, 1840, 1888, and 9/11, for he says he found the words and did eat them.
Yelemis sawv cev rau cov uas tau noj txoj xov uas nyob hauv tes ntawm tus tim tswv, uas yog alpha thiab txoj kev sim hauv paus uas raug sawv cev los ntawm lub Yim Hli 11, 1840, 1888, thiab 9/11, rau qhov nws hais tias nws tau nrhiav tau cov lus ntawd thiab tau noj lawv.
Thy words were found, and I did eat them; and thy word was unto me the joy and rejoicing of mine heart: for I am called by thy name, O Lord God of hosts. Jeremiah 15:16.
Kuv tau nrhiav tau koj tej lus, thiab kuv tau noj tej ntawd; thiab koj lo lus tau los ua kev xyiv fab thiab kev zoo siab rau hauv kuv lub siab: rau qhov kuv raug hu raws li koj lub npe, Au tus Tswv Vajtswv uas kav txhua pab tub rog. Yelemis 15:16.
Jeremiah is called by God’s name when he ate the little book in the angel’s hand, and that message produced joy and rejoicing, as opposed to shame. When God’s name is given to Jeremiah, he is representing the one hundred and forty-four thousand who are Philadelphians.
Yelemis raug hu los ntawm Vajtswv lub npe thaum nws noj phau ntawv me uas nyob hauv tus tim tswv txhais tes, thiab zaj lus ntawd tsim kev xyiv fab thiab kev zoo siab hlo, tsis yog kev txaj muag. Thaum Vajtswv lub npe raug muab rau Yelemis, nws sawv cev rau ib puas plaub caug plaub txhiab leej uas yog cov Filadefia.
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. Revelation 3:12.
Tus uas kovyeej, kuv yuav ua kom nws ua ib tug ncej nyob hauv lub tuam tsev ntawm kuv tus Vajtswv, thiab nws yuav tsis tawm mus ntxiv lawm; thiab kuv yuav sau rau saum nws lub npe ntawm kuv tus Vajtswv, 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. Qhia Tshwm 3:12.
Jeremiah ate the message of 9/11 and suffered the disappointment of July 18, 2020.
Yelemiyas tau noj txoj lus ntawm 9/11 thiab raug kev poob siab ntawm Lub Xya hli ntuj 18, 2020.
I sat not in the assembly of the mockers, nor rejoiced; I sat alone because of thy hand: for thou hast filled me with indignation. Why is my pain perpetual, and my wound incurable, which refuseth to be healed? wilt thou be altogether unto me as a liar, and as waters that fail? Jeremiah 15:17, 18.
Kuv tsis tau zaum hauv pawg ntawm cov neeg thuam luag, thiab kuv tsis tau zoo siab nrog lawv; kuv tau zaum ib leeg vim yog koj txhais tes: rau qhov koj tau ua kom kuv puv npo kev npau taws. Vim li cas kuv txoj kev mob thiaj nyob mus li, thiab kuv qhov txhab kho tsis tau, uas tsis kam kom raug kho zoo? Koj puas yuav yog rau kuv ib yam li tus dag ntxias, thiab ib yam li tej dej uas qhuav tag? Yelemis 15:17, 18.
Jeremiah’s “assembly of the mockers,” is Philadelphia and Smyrna’s “synagogue of Satan,” who say they are Jews, but they are not. Jeremiah did not rejoice for the message he had proclaimed was a false message, producing only shame, not joy. Jeremiah’s “perpetual wound that refused to be healed,” was the three and a half days that the assembly of mockers rejoiced while Jeremiah, Moses and Elijah were dead in the street that ran through the valley of dead dry bones. In the midst of that period of doubt and uncertainty, the Lord asked Jeremiah to return.
Yelemis “lub rooj sib txoos ntawm cov neeg thuam luag,” yog Filadefia thiab Xamawna “lub tsev pe hawm ntawm Xatas,” cov uas hais tias lawv yog neeg Yudais, tiamsis lawv tsis yog. Yelemis tsis tau zoo siab, rau qhov txoj xov uas nws tau tshaj tawm yog ib txoj xov cuav, ua rau muaj kev txaj muag xwb, tsis yog kev xyiv fab. Yelemis “lub qhov txhab nyob mus li uas tsis kam txais kev kho kom zoo,” yog peb hnub rhalf thiab ib nrab hnub uas lub rooj sib txoos ntawm cov neeg thuam luag zoo siab thaum Yelemis, Mauxes, thiab Eliyas tuag pw hauv txoj kev uas hla lub hav uas muaj tej pob txha qhuav tuag. Nyob hauv nruab nrab ntawm lub sijhawm ntawd uas muaj kev ua xyem xyav thiab tsis muaj tseeb, tus Tswv tau hu kom Yelemis rov qab los.
Therefore thus saith the Lord, If thou return, then will I bring thee again, and thou shalt stand before me: and if thou take forth the precious from the vile, thou shalt be as my mouth: let them return unto thee; but return not thou unto them. And I will make thee unto this people a fenced brasen wall: and they shall fight against thee, but they shall not prevail against thee: for I am with thee to save thee and to deliver thee, saith the Lord. And I will deliver thee out of the hand of the wicked, and I will redeem thee out of the hand of the terrible. Jeremiah 15:19–21.
Yog li no tus Tswv hais li no, Yog koj rov qab los, ces kuv yuav coj koj rov qab los, thiab koj yuav sawv ntawm kuv xub ntiag: thiab yog koj cais yam muaj nqes tawm ntawm yam qias, koj yuav zoo li kuv lub qhov ncauj: cia lawv rov qab los cuag koj; tiam sis txhob cia koj rov qab mus cuag lawv. Thiab kuv yuav ua kom koj rau haiv neeg no zoo li ib phab ntsa tooj liab uas muaj chaw ruaj khov: thiab lawv yuav tawm tsam koj, tiam sis lawv yuav tsis yeej koj: rau qhov kuv nrog nraim koj kom cawm koj thiab kom tso koj dim, tus Tswv hais li. Thiab kuv yuav cawm koj dim ntawm tes ntawm cov neeg phem, thiab kuv yuav txhiv koj dim ntawm tes ntawm cov uas txaus ntshai. Yelemis 15:19–21.
If Jeremiah would return, God would make him an army, represented as a brazen wall that both the “wicked” and the “terrible” will fight against, but not prevail. This is the army of the white horses with horsemen arrayed in uniforms of white linen. That army, or brazen wall is raised up when Jeremiah returns; if and when, he separates the precious from the vile. In Ezekiel thirty-seven, the army that Sister White says is God’s remnant people stands up when they have returned. The remnant returns, then stands up a mighty army, when they separate the precious and the vile and they then become God’s mouth. They must rightly divide the word of truth, separating the chaff from the wheat for they are using the same rules adopted by their father, who was a miller who specialized in preparing the very best bread. If they separate the precious from the vile; the truth from the error, they will be God’s watchman when God separates the wicked and the wise.
Yog Yelemis yuav rov qab los, Vajtswv yuav tsa nws ua ib pab tub rog, sawv cev los ntawm ib phab ntsa tooj dag uas ob leeg “cov neeg phem” thiab “cov uas txaus ntshai” yuav tawm tsam, los lawv yuav tsis yeej. Qhov no yog pab tub rog ntawm cov nees dawb nrog cov caij nees hnav tsoos tsho ntaub dawb huv. Pab tub rog ntawd, los yog phab ntsa tooj dag ntawd, raug tsa sawv thaum Yelemis rov qab los; yog tias thiab thaum twg nws cais yam muaj nqis tawm ntawm yam qias. Hauv Exekees peb caug xya, pab tub rog uas Muam White hais tias yog Vajtswv cov neeg seem uas tshuav sawv tsees thaum lawv tau rov qab los lawm. Cov seem uas tshuav rov qab los, ces sawv ua ib pab tub rog muaj hwjchim, thaum lawv cais yam muaj nqis thiab yam qias, thiab ces lawv dhau los ua Vajtswv lub qhov ncauj. Lawv yuav tsum faib lo lus tseeb kom raug, cais cov plhaub nplej tawm ntawm cov nplej, rau qhov lawv tab tom siv tib cov cai uas lawv txiv tau txais yuav, tus uas yog ib tug kws zom nplej uas tshwjxeeb hauv kev npaj cov mov ci uas zoo tshaj plaws. Yog lawv cais yam muaj nqis tawm ntawm yam qias; qhov tseeb tawm ntawm qhov yuam kev, lawv yuav yog Vajtswv tus neeg zov xwm thaum Vajtswv cais cov neeg phem thiab cov neeg txawj ntse.
Jeremiah answered the call to return in 2023, then in 2024 he was disappointed as a large group separated at the foundational test of Rome establishing the vision. Jeremiah rightly separated the precious from the vile, the truth from error, and carried on until the omega internal test at the opening of the windows of heaven. When the heavens are opened, the church triumphant has made herself ready. She passed the foundational external alpha test, then she passed the internal omega test of the windows of heaven. She either passes and becomes part of God’s army, or she is blown out of the windows by the wind. She is cast out into a large field, as was Shebna in Isaiah twenty-two or she is cast into the casket. She is either cast into the casket, or cast out of the temple as Nehemiah cast out Tobiah or Christ cast out the money changers. When the dirt brush man casts the jewels into the casket, the casket is either the Word of God in a new framework of truth or the casket is the temple of God, both of which are symbols of Christ, and Christ is not to be divided.
Yelemis teb rau txoj kev hu kom rov qab los rau xyoo 2023, ces xyoo 2024 nws poob siab thaum ib pab coob leej cais tawm ntawm txoj kev sim hauv paus uas Loos tsa lub zeem muag ntawd. Yelemis tau cais qhov muaj nqis tawm ntawm qhov qias neeg kom yog, cais qhov tseeb tawm ntawm kev yuam kev, thiab tseem mus ntxiv mus txog rau qhov kev sim sab hauv omega thaum lub qhov rais saum ntuj qhib. Thaum saum ntuj qhib lawm, pawg ntseeg uas kov yeej twb npaj nws tus kheej txhij lawm. Nws tau dhau qhov kev sim sab nraud alpha uas yog hauv paus, ces nws kuj dhau qhov kev sim sab hauv omega ntawm lub qhov rais saum ntuj. Nws yeej yuav tsum dhau thiab los ua ib feem ntawm Vajtswv pab tub rog, lossis nws yuav raug cua tshuab tawm ntawm lub qhov rais. Nws raug ntiab tawm mus rau hauv ib thaj teb dav, ib yam li Shebna nyob hauv Yaxayas nees nkaum-ob, los yog nws raug muab pov rau hauv lub hleb. Nws yeej yog raug muab pov rau hauv lub hleb, lossis raug ntiab tawm ntawm lub tuam tsev ib yam li Nexemi ntiab Tobiah tawm, los yog Khetos ntiab cov neeg pauv nyiaj tawm. Thaum tus txiv neej txhuam av pov cov pob zeb muaj nqis rau hauv lub hleb, lub hleb ntawd yuav yog Vajtswv Txojlus nyob hauv ib lub qauv tshiab ntawm qhov tseeb, lossis lub hleb ntawd yuav yog Vajtswv lub tuam tsev, ob yam no tib si yog cov cim sawv cev rau Khetos, thiab Khetos tsis tsim nyog muab faib.
Is Christ divided? was Paul crucified for you? or were ye baptized in the name of Paul? 1 Corinthians 1:13.
Puas yog Khetos twb raug faib lawm? Puas yog Povlauj raug ntsia saum ntoo khaub lig vim nej? Los yog nej puas tau txais kev cai raus dej hauv Povlauj lub npe? 1 Kaulinthaus 1:13.
Christ is not separated from Paul. Divinity was not separated from the humanity of Paul. When Paul the human baptized in the name of Divinity their was no division, for the human messenger is combined with the Divine message. Paul was joined to Divinity as certainly as Ephraim was joined to its idols.
Khetos tsis raug cais tawm ntawm Povlauj. Vajtswv Tus Cwj Pwm tsis raug cais tawm ntawm Povlauj txoj kev ua neeg. Thaum Povlauj uas yog neeg ua kev cai raus dej hauv lub npe ntawm Vajtswv Tus Cwj Pwm, tsis muaj kev sib cais li, rau qhov tus tubtxib uas yog neeg raug koom ua ke nrog Txoj Lus los ntawm Vajtswv. Povlauj raug txuas nrog Vajtswv Tus Cwj Pwm ruaj nreb ib yam nkaus li Efa-iis raug txuas nrog nws tej mlom.
Those in Miller’s dream who are cast into the temple (casket), are the tithes of Malachi three who are to be brought into the storehouse, where the meat is stored and distributed. That storehouse is the temple of the one hundred and forty-four thousand, or as Peter stated, “a spiritual house, an holy priesthood.” The casket is the spiritual house and the jewels are the priesthood. For this reason Miller’s dream is recorded on page “81,” a symbol of the Divine High Priest combined with eighty human priests.
Cov uas nyob hauv Miller zaj npau suav uas raug pov rau hauv lub tuam tsev (lub hleb), yog cov ib feem kaum hauv Malakis peb uas yuav tsum raug coj los rau hauv lub tsev khaws cia, qhov chaw uas cov zaub mov raug khaws tseg thiab faib tawm. Lub tsev khaws cia ntawd yog lub tuam tsev ntawm ib puas plaub caug plaub txhiab leej, lossis raws li Petus tau hais tias, “ib lub tsev sab ntsuj plig, ib pab pov thawj dawb huv.” Lub hleb yog lub tsev sab ntsuj plig thiab cov hniav nyiaj hniav kub yog pab pov thawj. Vim li no Miller zaj npau suav thiaj raug sau cia rau nplooj “81,” uas yog ib lub cim ntawm tus Pov Thawj Hlob Saum Ntuj Ceeb Tsheej koom nrog yim caum leej pov thawj tibneeg.
In Miller’s dream the dirt brush man illustrates bringing the jewels, (which are Isaiah’s tithes and Malachi’s offerings), when He casts the jewels into the temple, which is the storehouse, which is the casket. There are often two questions involved with the second angel, and the omega test is the second angel in relation to the alpha test and the third litmus test. The call is to return, and the return is demonstrated by bringing all the tithes and offerings into the storehouse, that there might be meat in His house. The two questions here are what is the “meat?” and what is the “storehouse?”
Hauv Miller tus npau suav, tus txivneej txhuam av yog ib qho piv txwv txog kev nqa cov hniav nyiaj hniav kub los, (uas yog Yaxayas tej ib feem kaum thiab Malakis tej kev fij), thaum Nws muab cov hniav nyiaj hniav kub pov rau hauv lub tuam tsev, uas yog lub tsev txhab, uas yog lub thawv khaws nyiaj hniav kub. Feem ntau muaj ob lo lus nug cuam tshuam nrog tus tim tswv thib ob, thiab qhov kev sim omega yog tus tim tswv thib ob nyob rau hauv kev txheeb nrog qhov kev sim alpha thiab qhov kev sim litmus thib peb. Qhov kev hu yog kom rov qab los, thiab qhov kev rov qab los ntawd raug qhia tawm los ntawm kev coj tag nrho ib feem kaum thiab tej kev fij los rau hauv lub tsev txhab, xwv kom yuav muaj zaub mov nyob hauv Nws lub tsev. Ob lo lus nug nyob ntawm no yog “zaub mov” yog dab tsi? thiab “lub tsev txhab” yog dab tsi?
If the jewels are the messengers, or if the jewels are the message determines how those two questions are answered. If it is the messengers, then they are the tithe that make up the temple, that is always erected in the second step. If it is the message, it is the message of the Midnight Cry that is brought to perfection as the capstone of the temple, and of the empowerment of the second angel’s message.
Yog hais tias cov pob zeb muaj nqis yog cov tub txib, los yog yog cov pob zeb muaj nqis yog txoj xov, qhov ntawd yog yam txiav txim seb ob lo lus nug ntawd yuav raug teb li cas. Yog hais tias nws yog cov tub txib, ces lawv yog ib feem kaum uas tsim ua lub tuam tsev, uas ib txwm raug tsa nyob rau theem ob. Yog hais tias nws yog txoj xov, ces nws yog txoj xov ntawm Kev Quaj Thaum Ib Tag Hmo uas raug coj mus txog kev ua kom tiav kawg nkaus raws li lub pob zeb saum taub hau ntawm lub tuam tsev, thiab ntawm kev muaj hwj chim ntawm txoj xov ntawm tus tim tswv thib ob.
And said, For this cause shall a man leave father and mother, and shall cleave to his wife: and they twain shall be one flesh? Wherefore they are no more twain, but one flesh. What therefore God hath joined together, let not man put asunder. Matthew 19:5, 6.
Thiab hais tias, Vim li no ib tug txiv neej yuav tso nws txiv thiab nws niam tseg, thiab yuav lo rau nws tus poj niam: thiab nkawd ob leeg yuav los ua ib cev nqaij? Yog li ntawd nkawd tsis yog ob leeg lawm, tiamsis yog ib cev nqaij. Yog li ntawd qhov uas Vajtswv tau muab los koom ua ke lawm, txhob cia neeg muab cais tawm. Mathai 19:5, 6.
We will continue this study in the next article.
Peb yuav txuas ntxiv txoj kev kawm no hauv tsab xov xwm tom ntej.
“I was pointed back to the proclamation of the first advent of Christ. John was sent in the spirit and power of Elijah to prepare the way of Jesus. Those who rejected the testimony of John were not benefited by the teachings of Jesus. Their opposition to the message that foretold His coming placed them where they could not readily receive the strongest evidence that He was the Messiah. Satan led on those who rejected the message of John to go still farther, to reject and crucify Christ. In doing this they placed themselves where they could not receive the blessing on the day of Pentecost, which would have taught them the way into the heavenly sanctuary. The rendering of the veil of the temple showed that the Jewish sacrifices and ordinances would no longer be received. The great Sacrifice had been offered and had been accepted, and the Holy Spirit which descended on the day of Pentecost carried the minds of the disciples from the earthly sanctuary to the heavenly, where Jesus had entered by His own blood, to shed upon His disciples the benefits of His atonement. But the Jews were left in total darkness. They lost all the light which they might have had upon the plan of salvation, and still trusted in their useless sacrifices and offerings. The heavenly sanctuary had taken the place of the earthly, yet they had no knowledge of the change. Therefore they could not be benefited by the mediation of Christ in the holy place.
“Kuv raug coj rov qab mus rau txoj kev tshaj tawm txog thawj zaug uas Khetos los. Yauhas raug xa tuaj nyob rau hauv Eliyas tus ntsuj plig thiab hwj chim kom npaj txoj kev rau Yexus. Cov uas tsis lees txais Yauhas zaj lus tim khawv tsis tau txais txiaj ntsig los ntawm Yexus tej lus qhia. Lawv txoj kev tawm tsam rau txoj xov uas tau qhia ua ntej txog Nws txoj kev los ntawd tau muab lawv tso rau hauv qhov chaw uas lawv tsis muaj peev xwm txais tau yooj yim txawm yog cov pov thawj muaj zog tshaj plaws tias Nws yog tus Mexiyas. Xatas tau coj cov uas tsis lees txais Yauhas txoj xov kom mus deb ntxiv, mus txog qhov uas tsis lees txais thiab muab Khetos ntsia saum ntoo khaub lig. Los ntawm kev ua li no lawv tau muab lawv tus kheej tso rau qhov chaw uas lawv tsis tuaj yeem txais tau txoj koob hmoov rau hnub Peetekos, uas yuav tau qhia lawv txog txoj kev nkag mus rau hauv lub chaw dawb huv saum ntuj ceeb tsheej. Kev dua ntawm daim ntaub thaiv hauv lub tuam tsev tau qhia tias cov Yudais tej kev txi thiab tej kab ke yuav tsis raug txais lawm. Txoj Kev Txi loj tau raug muab fij lawm thiab tau raug lees txais lawm, thiab Vaj Ntsuj Plig Dawb Huv uas nqes los rau hnub Peetekos tau nqa cov thwj tim tej siab ntsws tawm ntawm lub chaw dawb huv hauv ntiaj teb mus rau lub chaw dawb huv saum ntuj ceeb tsheej, qhov chaw uas Yexus tau nkag mus los ntawm Nws tus kheej cov ntshav, kom nchuav rau saum Nws cov thwj tim tej txiaj ntsig ntawm Nws txoj kev theej txhoj. Tiamsis cov Yudais raug tso cia nyob rau hauv qhov tsaus ntuj nti tag nrho. Lawv poob tag nrho txoj kev kaj uas lawv yuav tau muaj txog txoj kev cawm dim, thiab tseem tso siab rau lawv tej kev txi thiab tej khoom fij uas tsis muaj nqis lawm. Lub chaw dawb huv saum ntuj ceeb tsheej tau los hloov lub chaw dawb huv hauv ntiaj teb lawm, los lawv tsis muaj kev paub txog txoj kev hloov ntawd. Yog li ntawd lawv thiaj tsis tuaj yeem tau txais txiaj ntsig los ntawm Khetos txoj haujlwm ua tus neeg nruab nrab hauv chav dawb huv.”
“Many look with horror at the course of the Jews in rejecting and crucifying Christ; and as they read the history of His shameful abuse, they think they love Him, and would not have denied Him as did Peter, or crucified Him as did the Jews. But God who reads the hearts of all, has brought to the test that love for Jesus which they professed to feel. All heaven watched with the deepest interest the reception of the first angel’s message. But many who professed to love Jesus, and who shed tears as they read the story of the cross, derided the good news of His coming. Instead of receiving the message with gladness, they declared it to be a delusion. They hated those who loved His appearing and shut them out of the churches. Those who rejected the first message could not be benefited by the second; neither were they benefited by the midnight cry, which was to prepare them to enter with Jesus by faith into the most holy place of the heavenly sanctuary. And by rejecting the two former messages, they have so darkened their understanding that they can see no light in the third angel’s message, which shows the way into the most holy place. I saw that as the Jews crucified Jesus, so the nominal churches had crucified these messages, and therefore they have no knowledge of the way into the most holy, and they cannot be benefited by the intercession of Jesus there. Like the Jews, who offered their useless sacrifices, they offer up their useless prayers to the apartment which Jesus has left; and Satan, pleased with the deception, assumes a religious character, and leads the minds of these professed Christians to himself, working with his power, his signs and lying wonders, to fasten them in his snare.” Early Writings, 259–261.
“Coob leej coob ntshai kawg rau txoj kev uas cov Yudais tau taug thaum lawv tsis kam txais thiab muab Khetos ntsia saum ntoo khaublig; thiab thaum lawv nyeem keeb kwm txog txoj kev txaj muag uas Nws raug tsim txom, lawv xav tias lawv hlub Nws, thiab yuav tsis tau tsis lees Nws ib yam li Petus tau ua, lossis muab Nws ntsia saum ntoo khaublig ib yam li cov Yudais tau ua. Tiamsis Vajtswv, tus uas nyeem tau txhua lub siab, tau coj txoj kev hlub rau Yexus uas lawv hais tias lawv muaj ntawd los raug sim. Tag nrho saum ntuj ceeb tsheej tau saib nrog txoj kev txaus siab tob kawg rau qhov uas tib neeg txais thawj tus timtswv txoj xov li cas. Tiamsis coob leej uas hais tias lawv hlub Yexus, thiab uas los kua muag thaum lawv nyeem zaj keeb kwm ntawm tus ntoo khaublig, tau thuam txoj xov zoo txog Nws txoj kev yuav los. Hloov qhov uas lawv yuav txais txoj xov ntawd nrog kev zoo siab, lawv tshaj tawm tias nws yog ib txoj kev dag ntxias. Lawv ntxub cov uas hlub Nws txoj kev tshwm sim los, thiab ntiab lawv tawm hauv tej pawg ntseeg. Cov uas tsis kam txais thawj txoj xov tsis muaj peev xwm txais txiaj ntsig ntawm txoj xov thib ob; thiab lawv kuj tsis tau txais txiaj ntsig ntawm txoj suab quaj ib tag hmo, uas yog los npaj lawv kom lawv thiaj li tau nrog Yexus nkag mus hauv txoj kev ntseeg rau hauv chav Dawb Huv Tshaj plaws ntawm lub tuam tsev dawb huv saum ntuj ceeb tsheej. Thiab vim lawv tau tsis kam txais ob txoj xov ua ntej ntawd, lawv thiaj ua rau lawv txoj kev nkag siab tsaus ntuj nti heev mus txog qhov lawv pom tsis tau ib qho kaj hauv tus timtswv thib peb txoj xov, uas qhia txoj kev nkag mus rau hauv chav Dawb Huv Tshaj plaws. Kuv pom tias ib yam li cov Yudais tau muab Yexus ntsia saum ntoo khaublig, cov pawg ntseeg uas muaj npe xwb kuj tau muab tej xov no ntsia saum ntoo khaublig thiab, yog li ntawd lawv thiaj tsis paub txoj kev nkag mus rau hauv chav Dawb Huv Tshaj plaws, thiab lawv tsis muaj peev xwm txais txiaj ntsig ntawm Yexus txoj kev thov ntuj sawv cev nyob ntawd. Zoo ib yam li cov Yudais, uas tau muab lawv tej kev txi uas tsis muaj nqis fij, lawv kuj tsa lawv tej lus thov uas tsis muaj nqis mus rau chav uas Yexus twb tso tseg lawm; thiab Xatas, zoo siab rau txoj kev dag ntxias ntawd, hnav ib yam cwj pwm kev ntseeg, thiab coj cov siab ntsws ntawm cov uas hais tias yog Khixatia no los rau nws tus kheej, ua haujlwm nrog nws lub hwj chim, nws tej cim, thiab tej txujci dag, kom khi lawv ruaj rau hauv nws lub cuab ntxiab.” Early Writings, 259–261.