Peter was symbolically at Caesarea Philippi at the third hour, on his way to Caesarea Maritima and the ninth hour. According to Matthew and Mark, six days later, Peter, James and John were at the Mount of Transfiguration. Luke says eight days, between Panium and the Mount. From the gates of hell, at Caesarea Philippi to the death of the cross, with a stop along the way at the Mount of Transfiguration. Three steps from Panium to the Sunday law. Caesarea at the beginning, the Mount in the middle, and Caesarea at the end. Hell at the beginning, death at the end, with God’s glory in the middle. An alpha rebellion represented by the gates of hell and an omega rebellion represented by the death of the Son of God.
Petus tau nyob hauv Caesarea Philippi raws li lub cim yav tom ntej thaum teev peb, taug nws txoj kev mus rau Caesarea Maritima thiab teev cuaj. Raws li Mathais thiab Malakaus hais, rau hnub tom qab ntawd, Petus, Yakaunpaus thiab Yauhas tau nyob saum Roob Hloov Cev. Lukas hais tias yog yim hnub, nyob nruab nrab ntawm Panium thiab lub Roob. Los ntawm rooj vag ntawm ntuj txiag teb tsaus, ntawm Caesarea Philippi, mus txog kev tuag saum tus ntoo khaub lig, nrog ib qho chaw nres raws txoj kev ntawm Roob Hloov Cev. Peb theem txij Panium mus txog txoj cai Sunday. Caesarea nyob thaum pib, lub Roob nyob hauv nruab nrab, thiab Caesarea nyob thaum kawg. Ntuj txiag teb tsaus nyob thaum pib, kev tuag nyob thaum kawg, nrog Vajtswv lub hwjchim ci ntsa iab nyob hauv nruab nrab. Ib qho kev ntxeev siab alpha uas sawv cev los ntawm rooj vag ntawm ntuj txiag teb tsaus, thiab ib qho kev ntxeev siab omega uas sawv cev los ntawm kev tuag ntawm Vajtswv Leej Tub.
Caesarea Philippi is the foundation, for it was there that Christ identified the Rock on which He would build His church. The Mount of Transfiguration is the second step, where the temple is finished and the capstone is placed. The third step of judgment at the cross followed after.
Caesarea Philippi yog lub hauv paus, rau qhov ntawd yog qhov chaw uas Khetos tau qhia txog lub Pob Zeb uas Nws yuav txhim tsa Nws lub koom txoos saum nws. Lub Roob ntawm Kev Hloov Hwjchim Ci Ntsa Iab yog theem ob, qhov chaw uas lub tuam tsev raug ua tiav thiab muab lub pob zeb kawg tso rau. Theem peb ntawm kev txiav txim rau saum tus ntoo khaub lig los tom qab ntawd.
And he said unto them, Verily I say unto you, That there be some of them that stand here, which shall not taste of death, till they have seen the kingdom of God come with power. And after six days Jesus taketh with him Peter, and James, and John, and leadeth them up into an high mountain apart by themselves: and he was transfigured before them. And his raiment became shining, exceeding white as snow; so as no fuller on earth can white them. And there appeared unto them Elias with Moses: and they were talking with Jesus.
Thiab Nws hais rau lawv tias, Kuv hais tseeb rau nej, tias muaj ib txhia ntawm cov uas sawv ntawm no, yuav tsis tau saj txoj kev tuag, mus txog thaum lawv tau pom Vajtswv lub nceeg vaj los nrog hwjchim. Thiab tom qab rau hnub Yexus coj Petus, Yakaunpaus, thiab Yauhas nrog Nws, thiab coj lawv nce mus rau saum ib lub roob siab nyob sib nrug ntawm lawv tus kheej; thiab Nws raug hloov cev rau ntawm lawv xub ntiag. Thiab Nws tej tsoos tsho los ci ntsa iab, dawb heev tshaj daus; ua luaj li uas tsis muaj ib tug ntxhua khaub ncaws twg hauv ntiajteb yuav ntxuav kom dawb tau li ntawd. Thiab Eliyas nrog Mauxes tau tshwm sim rau lawv pom: thiab nkawd nrog Yexus tabtom sib tham.
And Peter answered and said to Jesus, Master, it is good for us to be here: and let us make three tabernacles; one for thee, and one for Moses, and one for Elias.
Petus teb thiab hais rau Yexus tias, Xibfwb, zoo rau peb nyob ntawm no: cia peb txhim peb lub tsev ntaub; ib lub rau koj, thiab ib lub rau Mauxes, thiab ib lub rau Eliyas.
For he wist not what to say; for they were sore afraid. And there was a cloud that overshadowed them: and a voice came out of the cloud, saying, This is my beloved Son: hear him. And suddenly, when they had looked round about, they saw no man any more, save Jesus only with themselves. And as they came down from the mountain, he charged them that they should tell no man what things they had seen, till the Son of man were risen from the dead. And they kept that saying with themselves, questioning one with another what the rising from the dead should mean. Mark 9:1–10.
Vim nws tsis paub yuav hais li cas; rau qhov lawv ntshai kawg li. Thiab muaj ib txheej huab los npog lawv; ces muaj ib lub suab tawm hauv huab tuaj, hais tias, Tus no yog Kuv Leej Tub uas Kuv hlub: nej cia li mloog nws. Thiab tam sim ntawd, thaum lawv ntsia ib ncig, lawv tsis pom leejtwg ntxiv lawm, tsuas pom Yexus tib leeg nrog lawv xwb. Thiab thaum lawv nqes saum roob los, nws txib lawv kom txhob qhia rau leejtwg txog tej uas lawv tau pom, mus txog thaum Neeg Leej Tub twb sawv hauv qhov tuag rov los lawm. Thiab lawv khaws lo lus ntawd cia rau hauv lawv tus kheej, sib nug ib leeg ib tug tias qhov sawv hauv qhov tuag rov los ntawd txhais li cas. Malakaus 9:1–10.
At the mount, Peter proposes to erect a tabernacle for Moses, Christ and Elijah.
Nyob saum lub roob, Petus hais kom tsa ib lub tsev ntaub teev hawm rau Mauxes, Khetos, thiab Eliyas.
“Moses passed through death, but Michael came down and gave him life before his body had seen corruption. Satan tried to hold the body, claiming it as his; but Michael resurrected Moses and took him to heaven. Satan railed bitterly against God, denouncing Him as unjust in permitting his prey to be taken from him; but Christ did not rebuke His adversary, though it was through his temptation that the servant of God had fallen. He meekly referred him to His Father, saying, ‘The Lord rebuke thee.’
“Mauxes tau hla kev tuag lawm, tiamsis Mikhayee nqes los muab txojsia pub rau nws ua ntej nws lub cev yuav pom kev lwj. Xatas sim tuav cia lub cev ntawd, hais tias yog nws tug; tiamsis Mikhayee tsa Mauxes sawv hauv qhov tuag rov los thiab coj nws mus saum ntuj ceeb tsheej. Xatas cem Vajtswv kawg iab kawg khwv, liam Nws tias tsis ncaj ncees rau qhov Nws cia nws tus neeg raug txhom raug muab rho tawm ntawm nws tes mus lawm; tiamsis Khetos tsis cem Nws tus yeeb ncuab, txawm yog los ntawm nws txoj kev ntxias uas Vajtswv tus tub qhe thiaj poob. Nws ua siab mos siab muag xa nws mus rau Nws Leej Txiv, hais tias, ‘Tus Tswv cia li cem koj.’
“Jesus had told His disciples that there were some standing with Him who should not taste of death till they should see the kingdom of God come with power. At the transfiguration this promise was fulfilled. The countenance of Jesus was there changed and shone like the sun. His raiment was white and glistening. Moses was present to represent those who will be raised from the dead at the second appearing of Jesus. And Elijah, who was translated without seeing death, represented those who will be changed to immortality at Christ’s second coming and will be translated to heaven without seeing death. The disciples beheld with astonishment and fear the excellent majesty of Jesus and the cloud that overshadowed them, and heard the voice of God in terrible majesty, saying, ‘This is My beloved Son; hear Him.’” Early Writings, 164.
“Yexus tau hais rau Nws cov thwj tim tias muaj ib txhia uas sawv nrog Nws nyob ntawd yuav tsis tau saj txoj kev tuag mus txog thaum lawv pom Vajtswv lub nceeg vaj los nrog hwjchim. Nyob rau saum roob qhov uas Nws hloov cev ci ntsa iab, lo lus cog tseg no tau tiav lawm. Yexus lub ntsej muag tau hloov nyob ntawd thiab ci zoo li lub hnub. Nws tej tsoos tsho dawb paug thiab ci ntsa iab. Mauxes nyob ntawd los sawv cev rau cov uas yuav raug tsa sawv hauv qhov tuag rov los thaum Yexus tshwm sim zaum ob. Thiab Eliyas, tus uas raug coj mus tsis tau pom txoj kev tuag, sawv cev rau cov uas yuav raug hloov mus rau txoj kev tsis txawj tuag thaum Khetos rov los zaum ob thiab yuav raug coj mus saum ntuj ceeb tsheej tsis tau pom txoj kev tuag. Cov thwj tim tau ntsia pom nrog kev xav tsis thoob thiab ntshai Yexus txoj kev muaj hwjchim ci ntsa iab kawg nkaus, thiab huab uas roos lawv, thiab lawv tau hnov Vajtswv lub suab nyob hauv txoj kev muaj hwjchim txaus ntshai hais tias, ‘Tus no yog Kuv Leej Tub uas Kuv hlub; nej mloog Nws.’” Early Writings, 164.
The Mount of Transfiguration identifies three tabernacles. The tabernacle of Moses at the beginning of ancient Israel, the tabernacle of Christ as represented by His incarnation and the tabernacle that is the one hundred and forty-four thousand as represented by Elijah. The one hundred and forty-four thousand are those who do not taste of death, until they see the Second Coming of Christ. The Mount is identifying the point where the seal is impressed upon the one hundred and forty-four thousand.
Lub Roob ntawm Kev Hloov Hwjchim ci ntsa iab qhia txog peb lub tsev ntaub. Lub tsev ntaub ntawm Mauxes thaum chiv thawj ntawm cov Yixayee thaum ub, lub tsev ntaub ntawm Khetos raws li sawv cev los ntawm Nws qhov kev los yug ua neeg, thiab lub tsev ntaub uas yog ib puas plaub caug plaub txhiab raws li sawv cev los ntawm Eliyas. Ib puas plaub caug plaub txhiab yog cov uas tsis saj txoj kev tuag mus txog thaum lawv pom Khetos txoj Kev Rov Los Zaum Ob. Lub Roob no tab tom qhia txog lub ntsiab chaw uas lub foob raug nias rau saum ib puas plaub caug plaub txhiab.
The tabernacle of the one hundred and forty-four thousand is raised up in the antitypical feast of Tabernacles. The Mount identifies those who do not taste death, and sets forth three witnesses that when they see the glory of God in the mount, it is the antitypical feast of Tabernacles.
Lub tsev ntaub ntawm ib puas plaub caug plaub txhiab leej raug tsa sawv hauv lub koob tsheej Tsev Ntaub uas yog tus qauv tiav. Lub Roob qhia cov uas tsis saj txoj kev tuag, thiab nthuav tawm peb tug tim khawv hais tias thaum lawv pom Vajtswv lub yeeb koob nyob saum lub roob, ces ntawd yog lub koob tsheej Tsev Ntaub uas yog tus qauv tiav.
They are raised up as the tabernacle of Elijah, that began to be reared up in 2023, when both Moses and Elijah were resurrected. First the foundation was laid, that is the only foundation that can be laid, and that foundation is Christ, the corner and foundation stone. Then the capstone is placed, which represents the sealing of the one hundred and forty-four thousand as represented at the Mount of Transfiguration. At the Mount Peter, James and John represent those who actually do not taste of death. Peter later recorded that the kingdom of priests is those who have tasted that the Lord is good, and who were a spiritual house. They tasted life, so they do not taste death.
Lawv raug tsa sawv los ua lub tsev ntaub ntawm Eliyas, uas tau pib raug tsa tsaum xyoo 2023, thaum Mauxes thiab Eliyas ob leeg tau sawv hauv qhov tuag rov los. Ua ntej tshaj, lub hauv paus raug muab tso, uas yog tib lub hauv paus uas yuav muab tso tau, thiab lub hauv paus ntawd yog Khetos, lub pob zeb kaum tsev thiab lub pob zeb hauv paus. Tom qab ntawd thiaj muab lub pob zeb saum toj tso rau, uas sawv cev rau kev muab foob rau ib puas plaub caug plaub txhiab leej raws li tau sawv cev rau saum Roob Hloov Hwjchim. Saum Roob ntawd, Petus, Yakaunpaus, thiab Yauhas sawv cev rau cov uas tiag tiag yuav tsis saj txoj kev tuag. Tom qab ntawd Petus tau sau tseg tias lub nceeg vaj ntawm cov pov thawj yog cov uas twb tau saj lawm tias tus Tswv zoo, thiab yog ib lub tsev sab ntsuj plig. Lawv tau saj txoj sia, yog li lawv tsis saj txoj kev tuag.
If so be ye have tasted that the Lord is gracious. To whom coming, as unto a living stone, disallowed indeed of men, but chosen of God, and precious, Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ. Wherefore also it is contained in the scripture, Behold, I lay in Sion a chief corner stone, elect, precious: and he that believeth on him shall not be confounded. 1 Peter 2:3–6.
Yog nej nej twb tau saj tias tus Tswv yog tus muaj kev hlub tshua. Nej los cuag Nws, zoo li los cuag ib lub pob zeb uas ciaj sia, uas tibneeg tsis lees txais tiag, tiamsis Vajtswv tau xaiv thiab yog yam muaj nqis heev; nej kuj tib yam, zoo li cov pob zeb uas ciaj sia, raug muab txhim ua ib lub tsev sab ntsuj plig, ua ib pawg pov thawj dawb huv, kom fij tej xyeej sab ntsuj plig uas Vajtswv txaus siab txais los ntawm Yexus Khetos. Vim li ntawd, kuj muaj sau cia rau hauv Vajluskub tias, Saib maj, Kuv muab ib lub pob zeb taub hau kaum tsev tso rau hauv Xi-oos, yog lub uas raug xaiv thiab muaj nqis heev; thiab tus uas ntseeg Nws yuav tsis raug txaj muag. 1 Petus 2:3–6.
The word translated as “confounded” means “to be ashamed.” The remnant is represented by Peter, and their joy is contrasted with those who rejected the latter rain message. A key of the one hundred and forty-four thousand, for Peter was given the “keys” to the kingdom, is the “chief corner stone” that was laid in Sion. That stone is marvelous in the eyes of the righteous, and a stone of stumbling to the drunkards of Ephraim.
Lo lus uas txhais ua “poob ntsej muag” txhais hais tias “yuav txaj muag.” Cov seem uas tseem tshuav raug cev sawv cev los ntawm Petus, thiab lawv txoj kev xyiv fab raug muab sib piv nrog cov uas tsis kam txais txoj xov nag lig. Ib tug yawm sij ntawm ib puas plaub caug plaub txhiab, rau qhov Petus tau txais “cov yawm sij” rau lub nceeg vaj, yog “lub pob zeb taub hau ntawm kaum tsev” uas tau muab txawb cia rau hauv Xi-oos. Lub pob zeb ntawd yog yam txaus qhuas heev nyob hauv cov neeg ncaj ncees lub qhov muag, thiab yog lub pob zeb ua rau cov neeg qaug cawv ntawm Efa‑ihas dawm ntog.
The stone which the builders refused is become the head stone of the corner. This is the Lord’s doing; it is marvellous in our eyes. Psalms 118:22, 23.
Lub pob zeb uas cov kws ua tsev tsis kam txais ntawd twb los ua lub pob zeb taub hau ntawm kaum tsev lawm. Qhov no yog tus Tswv tes haujlwm; nws yog yam uas txaus xav tsis thoob hauv peb lub qhov muag. Ntawv Nkauj 118:22, 23.
Jesus commented on these verses in the conclusion of the parable of the vineyard.
Yexus tau hais txog cov nqe no hauv xaus lus ntawm zaj lus piv txwv hais txog lub vaj txiv hmab.
Jesus saith unto them, Did ye never read in the scriptures, The stone which the builders rejected, the same is become the head of the corner: this is the Lord’s doing, and it is marvellous in our eyes? Therefore say I unto you, The kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof. And whosoever shall fall on this stone shall be broken: but on whomsoever it shall fall, it will grind him to powder. And when the chief priests and Pharisees had heard his parables, they perceived that he spake of them. But when they sought to lay hands on him, they feared the multitude, because they took him for a prophet. Matthew 21:42–46.
Yexus hais rau lawv tias, Nej puas tsis tau nyeem ib zaug li hauv Vaj Lug Kub, tias, Lub pob zeb uas cov kws txhim tsev muab pov tseg lawm, lub ntawd twb los ua lub pob zeb taub hau ntawm lub ces kaum lawm; qhov no yog tus Tswv tes haujlwm, thiab yog ib yam uas ua rau peb ob lub qhov muag xav tsis thoob? Vim li ntawd kuv hais rau nej tias, Vajtswv lub nceeg vaj yuav raug muab rho tawm ntawm nej mus, thiab muab rau ib haiv neeg uas yuav txi cov txiv ntawm nws tawm los. Thiab tus uas ntog rau saum lub pob zeb no yuav tawg tas; tiam sis tus uas lub pob zeb no poob los rau saum nws, nws yuav raug zom ua hmoov av. Thiab thaum cov thawj pov thawj thiab cov Falixais hnov nws tej lus piv txwv, lawv pom tias nws hais txog lawv. Tab sis thaum lawv nrhiav kev ntes nws, lawv ntshai cov neeg coob coob, vim cov ntawd suav tias nws yog ib tug cev Vajtswv lus. Mathais 21:42–46.
Whoever accepts the foundational message, shall be broken, for the Rock is Christ, and the work of the gospel is to humble the human into the dust.
Tus uas lees txais txoj xov hauv paus ntawd yuav raug tsoo kom tawg, rau qhov Lub Pob Zeb yog Khetos, thiab tes haujlwm ntawm txoj moo zoo yog kom txo tibneeg kom poob rau hauv hmoov av.
“What is justification by faith? It is the work of God in laying the glory of man in the dust, and doing for man that which it is not in his power to do for himself. When men see their own nothingness, they are prepared to be clothed with the righteousness of Christ. When they begin to praise and exalt God all the day long, then by beholding they are becoming changed into the same image. What is regeneration? It is revealing to man what is his own real nature, that in himself he is worthless.” Manuscript Releases, volume 20, 117.
“Kev raug txiav txim ncaj ncees los ntawm txoj kev ntseeg yog dab tsi? Nws yog Vajtswv tes haujlwm hauv kev muab tibneeg lub meejmom pov rau hauv hmoov av, thiab ua rau tibneeg yam uas nws tsis muaj peevxwm ua tau rau nws tus kheej. Thaum tibneeg pom lawv tus kheej tsis muaj dabtsi li, lawv thiaj raug npaj kom hnav tau Khetos txoj kev ncaj ncees. Thaum lawv pib qhuas thiab tsa Vajtswv lub npe loj tas hnub tas hmo, ces los ntawm kev ntsia ntsoov ntawd lawv tabtom raug hloov mus ua tib daim duab ntawd. Kev yug dua tshiab yog dab tsi? Nws yog kev qhia rau tibneeg paub tias nws tus yam ntxwv tiag yog dab tsi, tias nyob hauv nws tus kheej nws tsis muaj nqis dabtsi li.” Manuscript Releases, volume 20, 117.
Whoever rejects the foundation stone is destroyed, as was the case with ancient Israel in fulfillment of Jesus’ application of the parable of the vineyard. The Jews rejected Christ, they also rejected Moses, for if they had believed Moses, they would have also believed Christ. They rejected God’s law, teaching for doctrine the commandments of men. Christ, Moses and the Law are all symbols of foundations, and Christ is the only foundation that can be laid, but Christ as the foundation is represented with many symbols. Moses and the Law are both illustrations of this fact. Christ is the only foundation, but this only means that the other foundations in His prophetic Word are simply symbols of some aspect of His character.
Tus uas tsis lees txais lub pob zeb hauv paus, nws yuav raug rhuav tshem, ib yam li tau tshwm sim rau cov Yixayee thaum ub raws li qhov ua tiav ntawm Yexus txoj kev siv zaj lus piv txwv txog lub vaj txiv hmab. Cov Yudais tsis lees txais Khetos, lawv kuj tsis lees txais Mauxes thiab, rau qhov yog lawv tau ntseeg Mauxes, lawv kuj yuav tau ntseeg Khetos thiab. Lawv tsis lees txais Vajtswv txoj kevcai, qhia tej lus qhuab qhia ua kev cai raws li neeg tej lus txib. Khetos, Mauxes, thiab txoj kevcai yog txhua yam cim sawv cev txog cov hauv paus, thiab Khetos yog tib lub hauv paus uas yuav muab tsa tau, tiam sis Khetos ua lub hauv paus raug sawv cev los ntawm ntau yam cim. Mauxes thiab txoj kevcai yog ob qho piv txwv qhia txog qhov tseeb no. Khetos yog tib lub hauv paus xwb, tiam sis qhov no tsuas txhais hais tias lwm cov hauv paus hauv Nws Txojlus Yaj Saub tsuas yog tej cim sawv cev txog ib feem ntawm Nws tus cwj pwm xwb.
For other foundation can no man lay than that is laid, which is Jesus Christ. 1 Corinthians 3:11.
Vim tsis muaj leejtwg yuav txawb tau dua ib lub hauv paus txawv ntawm lub uas twb txawb lawm, uas yog Yexus Khetos. 1 Khaulee 3:11.
Jesus is the Word, and as such the rules within His Word represent Himself. This is why Sister White records that the Ten Commandments are a transcript of Christ’s character. He is the First and the Last, and when represented in this fashion it identifies that Christ always illustrates the end of a thing, with the beginning of a thing. As the Word, He is also “Truth,” and truth is a prophetic framework. He is the Lion of the tribe of Judah when He seals and unseals His Word. He is also the corner stone that becomes the cap stone. The corner stone is simply an illustration of Him as the foundation, or the first letter of the Hebrew word “truth.” The cap stone is the crowning work on the temple, and when aligned with the framework of truth, the cap stone is twenty-two times more powerful than the corner stone. What is marvelous in the eyes of those who have tasted that the Lord is good, is how the principles of the framework of truth aligned with the corner and cap stone identifies one of the prophetic keys that were given to Peter.
Yexus yog Txojlus, thiab vim li ntawd cov cai nyob hauv Nws Txojlus sawv cev rau Nws tus kheej. Vim li no Thov Vajtswv Muam White thiaj sau tseg tias Kaum Nqe Kevcai yog ib daim qauv theej ntawm Khetos tus cwj pwm. Nws yog Tus Thawj thiab Tus Kawg, thiab thaum muab sawv cev li no ces qhia meej tias Khetos ib txwm nthuav tawm qhov kawg ntawm ib yam nrog rau qhov pib ntawm ib yam. Raws li yog Txojlus, Nws kuj yog “Qhov Tseeb,” thiab qhov tseeb yog ib lub qauv yaj saub. Nws yog Tsov Ntxhuav ntawm xeem Yudas thaum Nws muab Nws Txojlus khi thiab qhib khi. Nws kuj yog lub pob zeb kaum tsev uas dhau los ua lub pob zeb taub hau. Lub pob zeb kaum tsev tsuas yog ib daim duab qhia txog Nws raws li lub hauv paus, lossis thawj tsab ntawv ntawm lo lus Henplais “qhov tseeb.” Lub pob zeb taub hau yog tes haujlwm uas muab lub tuam tsev ua tiav, thiab thaum muab coj los haum raws lub qauv ntawm qhov tseeb, lub pob zeb taub hau muaj hwjchim nees nkaum ob npaug tshaj lub pob zeb kaum tsev. Qhov uas yog yam txaus xav tsis thoob hauv qhov muag ntawm cov uas twb saj lawm tias tus Tswv yog tus zoo, yog qhov uas cov hauv paus ntsiab lus ntawm lub qauv ntawm qhov tseeb, thaum raug coj los haum nrog lub pob zeb kaum tsev thiab lub pob zeb taub hau, qhia meej txog ib qho ntawm cov yawm sij yaj saub uas tau muab rau Petus.
The alpha first letter is one, but the omega last letter is twenty-two. Miller’s jewels shine as the sun, but when the dirt brush man assembled the jewels, they were ten times brighter. The recognition that the end of a prophetic line is the same, but more powerful than the beginning of a prophetic lines is “marvelous.” It is an element of Christ’s character; it is one of the keys given to Peter to bind the one hundred and forty-four thousand.
Tus thawj tsab ntawv alpha yog ib, tiam sis tus kawg tsab ntawv omega yog nees nkaum-ob. Miller tej lub pov haum ci ib yam li lub hnub, tab sis thaum tus txiv neej txhuam av tau sib sau cov pov haum ntawd, lawv ci kaj dua kaum npaug. Kev lees paub tias qhov kawg ntawm ib kab yaj saub yog tib yam, los sis muaj hwj chim dua qhov pib ntawm ib kab yaj saub yog “yam txaus xav tsis thoob.” Qhov no yog ib feem ntawm Khetos tus cwj pwm; nws yog ib qho ntawm cov yuam sij uas tau muab rau Petus los khi ib puas plaub caug plaub txhiab leej.
Peter’s “spiritual house” is the casket of William Miller’s dream and also Malachi’s storehouse of tithes and offerings. When the windows of heaven are opened; one class is cast out of the room, and the other class is cast into the casket and given the white linen uniforms of God’s triumphant church.
Petus “lub tsev sab ntsuj plig” yog lub thawv hleb hauv William Miller txoj kev npau suav thiab kuj yog Malakais lub tsev khaws ib feem kaum thiab tej khoom fij. Thaum lub qhov rais saum ntuj raug qhib; ib pab raug ntiab tawm hauv chav, hos lwm pab raug muab pov rau hauv lub thawv hleb thiab raug muab cov tsoos tsho ntaub dawb ntawm Vajtswv pawg ntseeg uas muaj yeej.
“Solemnly and publicly the people of Judah had pledged themselves to obey the law of God. But when the influence of Ezra and Nehemiah was for a time withdrawn, there were many who departed from the Lord. Nehemiah had returned to Persia. During his absence from Jerusalem, evils crept in that threatened to pervert the nation. Idolaters not only gained a foothold in the city, but contaminated by their presence the very precincts of the temple. Through intermarriage, a friendship had been brought about between Eliashib the high priest and Tobiah the Ammonite, Israel’s bitter enemy. As a result of this unhallowed alliance, Eliashib had permitted Tobiah to occupy an apartment connected with the temple, which heretofore had been used as a storeroom for tithes and offerings of the people.
“Cov neeg Yudas tau cog lus rau sawv daws hnov thiab qhib lug nrov ncha tias lawv yuav mloog Vajtswv txoj kevcai. Tiamsis thaum lub hwjchim thiab txoj kev cuam tshuam ntawm Exalaus thiab Nexemiyas raug thim mus ib ntus, muaj coob leej uas thim ncaim ntawm tus Tswv mus. Nexemiyas tau rov qab mus rau Pemxias lawm. Thaum nws tsis nyob hauv Yeluxalees, tej kev phem tau nkag los uas hem kom ua rau lub tebchaws qias thiab ploj kev ncaj. Cov neeg pe dab mlom tsis yog tsuas yog tau chaw sawv hauv lub nroog xwb, tiamsis lawv lub xub ntiag tseem ua kom txawm yog tej chaw dawb huv ntawm lub tuam tsev los qias huv tibsi. Vim txoj kev yuav pojniam yuav txivneej sib xyaw, thiaj muaj kev phooj ywg raug tsim los ntawm Eliyasib tus pov thawj hlob thiab Nto‑piyas tus Amoos, uas yog cov Yixalayees tus yeeb ncuab uas ntxub lawv kawg nkaus. Vim qhov kev koom tes tsis dawb huv no, Eliyasib thiaj cia Nto‑piyas nyob hauv ib chav uas txuas nrog lub tuam tsev, uas yav tas los twb siv ua chav khaws ib feem kaum thiab tej khoom fij ntawm cov pejxeem.”
“Because of the cruelty and treachery of the Ammonites and Moabites toward Israel, God had declared through Moses that they should be forever shut out from the congregation of His people. See Deuteronomy 23:3–6. In defiance of this word, the high priest had cast out the offerings stored in the chamber of God’s house, to make a place for this representative of a proscribed race. Greater contempt for God could not have been shown than to confer such a favor on this enemy of God and His truth.
“Vim yog cov Amoos thiab cov Mo‑a tau ua phem lim hiam thiab ntxeev siab rau cov Yixayee, Vajtswv thiaj li tau tshaj tawm los ntawm Mauxes tias lawv yuav tsum raug txwv tawm mus ib txhis ntawm pawg sablaj ntawm Nws haiv neeg. Saib Deuteronomy 23:3–6. Tawm tsam lo lus no, tus pov thawj hlob twb tau muab tej khoom fij uas khaws cia rau hauv chav ntawm Vajtswv lub tsev ntiab tawm mus, kom npaj chaw rau tus sawv cev no ntawm ib haiv neeg uas raug txwv. Tsis muaj ib qho kev saib tsis taus Vajtswv loj dua uas yuav qhia tau tshaj qhov muab ib txoj kev pom zoo zoo li no rau tus yeeb ncuab no ntawm Vajtswv thiab Nws qhov tseeb.”
“On returning from Persia, Nehemiah learned of the bold profanation and took prompt measures to expel the intruder. ‘It grieved me sore,’ he declares; ‘therefore I cast forth all the household stuff of Tobiah out of the chamber. Then I commanded, and they cleansed the chambers: and thither brought I again the vessels of the house of God, with the meat offering and the frankincense.’
“Thaum rov qab los ntawm Persia, Nehemiah tau paub txog qhov kev ua phem tsis hwm yam dawb huv ntawd thiab tau maj nroos ua tej kauj ruam kom ntiab tus neeg nkag los ntawd tawm mus. Nws tshaj tawm tias, ‘Qhov no ua rau kuv mob siab heev’; ‘vim li ntawd kuv thiaj muab txhua yam khoom hauv tsev neeg uas yog Tobiah pov tawm hauv chav ntawd. Ces kuv tau txib lawv, thiab lawv ntxuav tej chav ntawd kom huv si: thiab kuv thiaj coj rov qab los tso rau ntawd dua tej twj ntawm Vajtswv lub tuam tsev, nrog rau qhov khoom fij mov thiab xyab tsw qab.’”
“Not only had the temple been profaned, but the offerings had been misapplied. This had tended to discourage the liberalities of the people. They had lost their zeal and fervor, and were reluctant to pay their tithes. The treasuries of the Lord’s house were poorly supplied; many of the singers and others employed in the temple service, not receiving sufficient support, had left the work of God to labor elsewhere.
“Tsis yog tsuas yog lub tuam tsev twb raug qias tsis huv xwb, tiam sis tej khoom fij kuj raug siv yuam kev thiab. Qhov no tau ua rau cov neeg tsis tshua muaj siab dav ntxiv lawm. Lawv twb poob lawv txoj kev kub siab thiab txoj kev nplaim taws lawm, thiab lawv kuj tsis kam them lawv ib feem kaum. Cov txhab nyiaj hauv Yehauvas lub tuam tsev tsis muaj txaus; ntau leej ntawm cov hu nkauj thiab lwm tus uas ua haujlwm hauv lub tuam tsev, vim tsis tau txais kev txhawb nqa txaus, twb tso Vajtswv tes haujlwm tseg mus ua hauj lwm lwm qhov lawm.”
“Nehemiah set to work to correct these abuses. He gathered together those who had left the service of the Lord’s house, ‘and set them in their place.’ This inspired the people with confidence, and all Judah brought ‘the tithe of the corn and the new wine and the oil.’ Men who ‘were counted faithful’ were made ‘treasurers over the treasuries,’ ‘and their office was to distribute unto their brethren.’” Prophets and Kings, 669, 670.
Nexesyas txhim kho tej kev ua txhaum no. Nws sau cov uas tau tso txoj hauj lwm hauv tsev ntawm tus Tswv tseg los ua ke, “thiab muab lawv tsa rau hauv lawv qhov chaw.” Qhov no txhawb kom haiv neeg muaj kev ntseeg siab, thiab tag nrho cov Yudas coj los “ib feem kaum ntawm nplej thiab cawv tshiab thiab roj.” Cov txiv neej uas “raug suav tias ncaj ncees” raug tsa ua “cov tuav nyiaj txiag saib xyuas tej chaw khaws nyiaj txiag,” “thiab lawv txoj hauj lwm yog faib rau lawv cov kwv tij.” Prophets and Kings, 669, 670.
When Nehemiah “cast out Tobiah,” he was prefiguring Christ casting the money-changers out of the very same temple. It wasn’t simply the temple, but the very room in the temple where the tithes were stored. When Eliakim the Philadelphian replaced Shebna the Laodicean, Shebna was the treasurer that was cast into a far field.
Thaum Nenemiyas “ntiab Tobiyas tawm,” nws tab tom ua ib daim duab yav tom ntej ua ntej txog Khetos ntiab cov neeg pauv nyiaj tawm hauv tib lub tuam tsev ntawd. Tsis yog tsuas yog lub tuam tsev xwb, tiam sis yog chav tseeb hauv lub tuam tsev uas khaws ib feem kaum. Thaum Eliyakis uas yog neeg Filadefias los hloov Senpas uas yog neeg Laodiki-as, Senpas yog tus ceev nyiaj uas raug ntiab pov rau hauv ib thaj teb deb.
Thus saith the Lord God of hosts, Go, get thee unto this treasurer, even unto Shebna, which is over the house, and say, What hast thou here? and whom hast thou here, that thou hast hewed thee out a sepulchre here, as he that heweth him out a sepulchre on high, and that graveth an habitation for himself in a rock? Behold, the Lord will carry thee away with a mighty captivity, and will surely cover thee. He will surely violently turn and toss thee like a ball into a large country: there shalt thou die, and there the chariots of thy glory shall be the shame of thy lord’s house. And I will drive thee from thy station, and from thy state shall he pull thee down.
Tus Tswv Vajtswv uas kav txhua pab tub rog hais li no tias, Mus, cia li mus cuag tus tu nyiaj no, yog Shebna, tus uas saib xyuas tsev, thiab hais tias, Koj muaj dab tsi nyob ntawm no? thiab koj muaj leej twg nyob ntawm no, uas koj txaug ib lub ntxa rau koj tus kheej ntawm no, ib yam li tus uas txaug ib lub ntxa rau nws tus kheej rau qhov chaw siab, thiab txiav ib qho chaw nyob rau nws tus kheej hauv pob zeb? Saib seb, tus Tswv yuav nqa koj mus rau kev poob cev qhev loj kawg, thiab yuav npog koj kom tseeb. Nws yuav tig thiab muab koj pov mus ua ib lub pob rau hauv ib lub teb chaws dav loj: nyob ntawd koj yuav tuag, thiab nyob ntawd cov tsheb nees ua koj lub meejmom yuav ua kev txaj muag rau tsev ntawm koj tus tswv. Thiab Kuv yuav ntiab koj tawm ntawm koj txoj hauj lwm, thiab nws yuav rub koj nqes ntawm koj lub xeev.
And it shall come to pass in that day, that I will call my servant Eliakim the son of Hilkiah: And I will clothe him with thy robe, and strengthen him with thy girdle, and I will commit thy government into his hand: and he shall be a father to the inhabitants of Jerusalem, and to the house of Judah. And the key of the house of David will I lay upon his shoulder; so he shall open, and none shall shut; and he shall shut, and none shall open.
Thiab yuav muaj tias nyob rau hnub ntawd, kuv yuav hu kuv tus tub qhe Eli-akis, tus tub ntawm Hilkiyas: Thiab kuv yuav muab koj lub tsho ntev rau nws hnav, thiab muab koj txoj siv sia los txhawb nws kom ruaj, thiab kuv yuav tso koj txoj kev kav tebchaws rau hauv nws txhais tes: nws yuav ua ib tug txiv rau cov neeg nyob hauv Yeluxalees, thiab rau tsev neeg Yudas. Thiab tus yuam sij ntawm tsev Daviv kuv yuav muab tso rau saum nws xub pwg; yog li nws yuav qhib, thiab yuav tsis muaj leejtwg kaw tau; thiab nws yuav kaw, thiab yuav tsis muaj leejtwg qhib tau.
And I will fasten him as a nail in a sure place; and he shall be for a glorious throne to his father’s house. And they shall hang upon him all the glory of his father’s house, the offspring and the issue, all vessels of small quantity, from the vessels of cups, even to all the vessels of flagons. In that day, saith the Lord of hosts, shall the nail that is fastened in the sure place be removed, and be cut down, and fall; and the burden that was upon it shall be cut off: for the Lord hath spoken it. Isaiah 22:15–22.
Thiab kuv yuav ntsia nws ruaj nreb ib yam li tus ntsia hlau rau hauv ib qho chaw ruaj khov; thiab nws yuav ua ib lub zwm txwv muaj hwjchim ci ntsa iab rau nws txiv tsev neeg. Thiab lawv yuav dai rau saum nws tag nrho lub hwjchim ci ntsa iab ntawm nws txiv tsev neeg, tej xeeb leej xeeb ntxwv thiab tej uas yug tawm los, txhua yam twj siv me me, txij ntawm tej khob mus txog txhua yam hub loj. Hnub ntawd, tus Tswv ntawm cov tub rog hais tias, tus ntsia hlau uas raug ntsia rau hauv qhov chaw ruaj khov ntawd yuav raug rho tawm, thiab raug txiav nqes, thiab poob; thiab lub nra uas nyob saum nws yuav raug txiav tawm mus: rau qhov tus Tswv twb hais li ntawd lawm. Yaxayas 22:15–22.
In the day that Shebna the foolish Laodicean is cast out, Eliakim is given the government of the church triumphant. When Christ cleanses the temple of the one hundred and forty-four thousand, from the rubbish that has covered up the precious jewels, He identifies that He would “cover” those represented by Shebna. Before the windows of heaven were opened the jewels were covered with rubbish, and when the rubbish is cast out, the rubbish is then covered with shame. William Miller’s dream is identifying the sealing of the one hundred and forty-four thousand.
Hnub uas Shebna tus ruam ntawm Laodicea raug ntiab tawm, Eliakim raug muab txoj kev kav ntawm pawg ntseeg uas yeej lawm. Thaum Khetos ntxuav lub tuam tsev ntawm ib puas plaub caug plaub txhiab leej, kom tshem tej khib nyiab uas tau npog cov hniav nyiaj hniav kub muaj nqis, Nws qhia meej tias Nws yuav “npog” cov uas Shebna sawv cev rau. Ua ntej qhov rais saum ntuj ceeb tsheej qhib, cov hniav nyiaj hniav kub tau raug npog los ntawm tej khib nyiab, thiab thaum tej khib nyiab raug ntiab tawm lawm, tej khib nyiab ntawd mam raug npog nrog kev txaj muag. William Miller zaj npau suav tab tom qhia txog kev muab cim khi ntawm ib puas plaub caug plaub txhiab leej.
The casket, is Malachi’s storehouse, Peter’s spiritual house and the tabernacle of Elijah that Peter wished to build. The dirt brush man illustrates the sealing of the one hundred and forty-four thousand when He casts the jewels into the box. Malachi identifies the test that proves that God’s people have truly returned unto Him.
Lub hleb yog Malakis lub tsev txhab, Petus lub tsev sab ntsuj plig, thiab Eliyas lub tsev ntaub uas Petus xav ua. Tus txiv neej txhuam av qhia txog kev muab lub cim rau ib puas plaub caug plaub txhiab leej thaum Nws muab cov hniav nyiaj hniav kub pov rau hauv lub thawv. Malakis qhia txog txoj kev sim uas ua pov thawj tias Vajtswv haiv neeg tau tig rov los cuag Nws tiag tiag.
Then they that feared the Lord spake often one to another: and the Lord hearkened, and heard it, and a book of remembrance was written before him for them that feared the Lord, and that thought upon his name. And they shall be mine, saith the Lord of hosts, in that day when I make up my jewels; and I will spare them, as a man spareth his own son that serveth him. Then shall ye return, and discern between the righteous and the wicked, between him that serveth God and him that serveth him not. Malachi 3:16–18.
Ces cov uas hwm tus Tswv thiaj sib tham tsis tu ncua ib leeg rau ib leeg; thiab tus Tswv tau mloog, thiab hnov tej ntawd, thiab ib phau ntawv nco txog raug sau cia rau ntawm nws xub ntiag rau cov uas hwm tus Tswv, thiab rau cov uas xav txog nws lub npe. Thiab lawv yuav yog kuv tug, tus Tswv uas muaj hwjchim loj kawg nkaus hais li ntawd, rau hnub uas kuv sau ua ke kuv tej kub nqes muaj nqis; thiab kuv yuav khuvleej lawv, ib yam li ib tug txiv neej khuvleej nws tus tub uas ua haujlwm rau nws. Ces nej yuav rov qab los, thiab yuav paub qhov txawv ntawm tus ncaj ncees thiab tus neeg phem, ntawm tus uas ua haujlwm rau Vajtswv thiab tus uas tsis ua haujlwm rau nws. Malachi 3:16–18.
Return is a key word in the passage, for God calls on His people to return unto Him, but He also challenges those people to test Him, by returning tithes and offerings, and there is also a time when the righteous will “return,” and in so doing, they will “discern” between the wise and the foolish. Those who feared the Lord, and who thought upon His name are those that are to be the ensign of the one hundred and forty-four thousand.
“Rov qab los” yog ib lo lus tseem ceeb hauv nqe lus no, rau qhov Vajtswv hu kom Nws haiv neeg rov qab los cuag Nws; tiamsis Nws kuj twv cov neeg ntawd kom sim Nws, los ntawm kev rov qab nqa ib feem kaum thiab tej kev xyeem tuaj, thiab kuj muaj ib lub sijhawm uas cov neeg ncaj ncees yuav “rov qab los,” thiab thaum lawv ua li ntawd, lawv yuav “paub qhov txawv” ntawm tus muaj tswvyim thiab tus ruam. Cov uas ntshai tus Tswv, thiab cov uas xav txog Nws lub npe, yog cov uas yuav tsum ua tus chij rau ib puas plaub caug plaub txhiab leej.
The fear of the Lord is the first test, so when verse sixteen says, “then” they that feared the Lord, it is pointing back into the prophetic narrative.
Txoj kev ntshai tus Tswv yog qhov kev sim thawj zaug, yog li ntawd thaum nqe kaum rau hais tias, “ces” cov uas ntshai tus Tswv, nws tab tom taw rov qab mus rau hauv zaj lus faj lem ntawd.
Your words have been stout against me, saith the Lord. Yet ye say, What have we spoken so much against thee? Ye have said, It is vain to serve God: and what profit is it that we have kept his ordinance, and that we have walked mournfully before the Lord of hosts? And now we call the proud happy; yea, they that work wickedness are set up; yea, they that tempt God are even delivered. Malachi 3:13–15.
Nej tej lus tau tawv heev tawm tsam kuv, hais tias tus Tswv. Los nej tseem hais tias, Peb tau hais dab tsi tawm tsam koj ua luaj? Nej twb hais tias, Kev ua hauj lwm rau Vajtswv yog yam tsis muaj nqis dabtsi li; thiab peb tau dabtsi los ntawm qhov uas peb tau coj raws li nws txoj kevcai, thiab qhov uas peb tau taug kev hauv kev quaj ntsuag nyob ntawm tus Tswv uas kav txhua pab tub rog xubntiag? Thiab nim no peb hu cov neeg khav theeb tias yog cov muaj hmoov zoo; muaj tseeb, cov uas ua kev phem raug tsa kom sawv ruaj khov; muaj tseeb thiab, cov uas sim Vajtswv twb dim lawm. Malachi 3:13–15.
Malachi says, “and now we call the proud happy.” The drunkards of Ephraim are called the “crown of pride” and they are happy when they think Moses and Elijah, the two prophets that tormented them were dead. They were so happy, that they sent gifts to one another.
Malakhi hais tias, “thiab nim no peb hu cov neeg khav theeb tias yog cov muaj hmoov zoo.” Cov neeg qaug cawv ntawm Efa‑i hu ua “lub kaus mom ntawm kev khav theeb,” thiab lawv zoo siab thaum lawv xav tias Mauxes thiab Eliyas, ob tug yaj saub uas tsim txom lawv, twb tuag lawm. Lawv zoo siab heev txog npaum li ntawd, lawv thiaj xa khoom plig rau ib leeg.
And their dead bodies shall lie in the street of the great city, which spiritually is called Sodom and Egypt, where also our Lord was crucified. And they of the people and kindreds and tongues and nations shall see their dead bodies three days and an half, and shall not suffer their dead bodies to be put in graves. And they that dwell upon the earth shall rejoice over them, and make merry, and shall send gifts one to another; because these two prophets tormented them that dwelt on the earth. Revelation 11:8–10.
Thiab lawv lub cev tuag yuav pw rau hauv txoj kev ntawm lub nroog loj, uas nyob hauv sab ntsuj plig hu ua Xaudoos thiab Iziv, qhov chaw uas peb tus Tswv kuj raug ntsia saum ntoo khaublig thiab. Thiab tej leej ntawm txhua haiv neeg thiab xeem neeg thiab lus thiab teb chaws yuav pom lawv lub cev tuag tau peb hnub thiab ib nrab, thiab yuav tsis cia muab lawv lub cev tuag coj mus faus rau hauv ntxa. Thiab cov uas nyob hauv ntiaj teb yuav zoo siab rau lawv, thiab lom zem ua ke, thiab yuav xa khoom plig rau ib leeg; vim ob tug yaj saub no tau tsim txom cov uas nyob hauv ntiaj teb. Tshwmsim 11:8–10.
The proud are happy from July 18, 2020 on through 2023. On July 18, 2020 the message was “stout” against the “Lord.” On July 18, 2020 we did not recognize how terribly we had spoken against God and His Word. Disappointed we entered the tarrying time as represented by the lament of “It is vain to serve God: and what profit is it that we have kept his ordinance, and that we have walked mournfully before the Lord of hosts?” This is parallel to Jeremiah’s lament, when he illustrates the first disappointment.
Cov neeg khav theeb zoo siab txij hnub tim 18 Lub Xya hli ntuj, 2020 mus txuas ntxiv txog xyoo 2023. Hnub tim 18 Lub Xya hli ntuj, 2020, zaj lus ntawd “khav theeb” tawm tsam “Tus Tswv.” Hnub tim 18 Lub Xya hli ntuj, 2020, peb tsis tau pom tias peb tau hais lus tawm tsam Vajtswv thiab Nws Txojlus hnyav npaum li cas. Nyob rau hauv kev chim siab peb tau nkag mus rau lub sij hawm tos ntev, raws li tau sawv cev los ntawm lo lus quaj ntsuag hais tias, “Tsis muaj qab hau dab tsi hauv kev ua Vajtswv tes dej num li no: thiab peb tau khaws Nws tej kevcai lawm yuav tau txiaj ntsig dab tsi, thiab peb tau taug kev quaj ntsuag rau ntawm tus Tswv ntawm cov tub rog xub ntiag lawm yuav muaj txiaj ntsig dab tsi?” Qhov no sib luag nrog Yelemis txoj kev quaj ntsuag, thaum nws siv qhov no los piav txog thawj qhov kev chim siab.
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 nrog hauv pawg neeg thuam luag, thiab kuv tsis tau xyiv fab; kuv tau zaum ib leeg vim yog koj txhais tes: rau qhov koj tau ua kom kuv puv npo ntawm kev chim siab. Vim li cas kuv txoj kev mob thiaj nyob mus li, thiab kuv lub qhov txhab thiaj kho tsis tau, uas tsis kam txais kev kho zoo? Koj puas yuav yog ib tug dag rau kuv kiag li, thiab zoo li tej dej uas qhuav ploj? Yelemis 15:17, 18.
Our words were stout with the prediction of July 18, 2020, and we did not then know how badly we had rebelled. At the disappointment the tarrying time was underway, while one class mourned and the other class rejoiced. In that context Malachi states:
Peb cov lus tau muaj zog ruaj khov nrog txoj kev twv ua ntej ntawm Lub Xya hli ntuj 18, 2020, thiab thaum ntawd peb tsis tau paub tias peb tau ntxeev siab hnyav npaum li cas. Thaum lub sij hawm ntawm txoj kev poob siab, lub sij hawm ncua twb tab tom pib lawm, thaum ib pab neeg quaj ntsuag hos lwm pab neeg zoo siab xyiv fab. Hauv qhov xwm txheej ntawd Malachi hais tias:
Then they that feared the Lord spake often one to another: and the Lord hearkened, and heard it, and a book of remembrance was written before him for them that feared the Lord, and that thought upon his name. And they shall be mine, saith the Lord of hosts, in that day when I make up my jewels; and I will spare them, as a man spareth his own son that serveth him.
Ces cov uas hwm tus Tswv kuj sib tham nrog ib leeg ntau zaus; thiab tus Tswv mloog ntsoov, thiab hnov nws, thiab ib phau ntawv nco txog kuj raug sau cia rau ntawm nws xub ntiag rau cov uas hwm tus Tswv, thiab cov uas xav txog nws lub npe. Thiab lawv yuav yog kuv tug, tus Tswv uas kav txhua pab tub rog hais li no, rau hnub ntawd thaum kuv sau kuv tej nyiaj hniav kub los ua ke; thiab kuv yuav khuvleej lawv, ib yam li ib tug txiv neej khuvleej nws tus tub uas ua haujlwm rau nws.
Then shall ye return, and discern between the righteous and the wicked, between him that serveth God and him that serveth him not. Malachi 3:16–18.
Tom qab ntawd nej yuav rov qab los, thiab yuav paub qhov txawv ntawm tus ncaj ncees thiab tus phem, ntawm tus uas ua haujlwm rau Vajtswv thiab tus uas tsis ua haujlwm rau Nws. Malakis 3:16–18.
In 2024, the foundational test represented as the fear of the Lord arrived. Two classes were manifested in that test, and the group that made up the two classes had been often talking to one another on regular zoom meetings, throughout the three and a half days. The Lord listened to their discussions. The class who feared the Lord thought upon His name; Palmoni, the Lion of the tribe of Judah, the Alpha and Omega, the Truth, the Word, the Wonderful Linguist, the corner and cap stone, the Lamb, the Heavenly High Priest, the Temple, the Rock. Those who made it into that book are to be jewels upon the crown representing the ensign of the kingdom of glory. When He makes up those jewels, then they return, and discern between the righteous and the wicked. When He casts the jewels into the casket, it is then discerned who is foolish and who is wise.
Xyoo 2024, txoj kev sim uas yog lub hauv paus, sawv cev ua kev ntshai tus Tswv, tau los txog. Muaj ob pawg raug muab nthuav tawm hauv txoj kev sim ntawd, thiab pawg neeg uas tsim ob pawg ntawd yeej ib txwm sib tham nrog ib leeg nyob rau cov rooj sib tham zoom tsis tu ncua, thoob plaws peb hnub thiab ib nrab. Tus Tswv mloog lawv tej kev sib tham. Pawg uas ntshai tus Tswv nco ntsoov txog Nws lub npe; Palmoni, Tsov Ntxhuav ntawm xeem Yudas, Alpha thiab Omega, Qhov Tseeb, Txojlus, Tus Kws Paub Lus Zoo Kawg Nkaus, lub pob zeb kaum thiab lub pob zeb saum ncov, Tus Menyuam Yaj, Tus Pov Thawj Hlob Saum Ntuj Ceeb Tsheej, Lub Tuam Tsev, Lub Pob Zeb. Cov uas tau nkag mus rau hauv phau ntawv ntawd yuav yog tej jewels rau saum lub mom uas sawv cev rau tus chij ntawm lub nceeg vaj uas muaj hwjchim ci ntsa iab. Thaum Nws sau ua ke tej jewels ntawd, ces lawv rov qab los, thiab paub qhov txawv nruab nrab ntawm tus ncaj ncees thiab tus phem. Thaum Nws pov tej jewels rau hauv lub thawv nyiaj hniav kub, thaum ntawd thiaj paub tseeb tias leejtwg yog tus ruam thiab leejtwg yog tus muaj tswvyim.
Malachi records:
Malakis sau tseg tseg tias:
Return unto me, and I will return unto you,
Nej rov los cuag kuv, thiab kuv yuav rov los cuag nej,
But ye said, Wherein shall we return?
Tiamsis nej hais tias, Peb yuav rov qab los li cas?
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.
Nej coj tag nrho ib feem kaum rau hauv lub tsev khaws nyiaj, kom muaj zaub mov nyob hauv kuv lub tsev, thiab sim kuv tam sim no hauv qhov no, tus Tswv uas muaj pab tub rog hais tias, saib seb kuv puas yuav tsis qhib tej qhov rais saum ntuj ceeb tsheej rau nej, thiab nchuav ib txoj koob hmoov rau nej, kom nej yuav tsis muaj chaw txaus txais nws.
The storehouse is the casket and the tithes are the wise virgins. The storehouse is God’s Word placed into a new framework of truth. The jewels that get cast into that casket are the truths associated with the message of the Midnight Cry. The tithes were kept in a specific room in the temple, as identified in Nehemiah’s cleansing. The casket and the storehouse, or Peter spiritual house represents God’s temple and the jewels represent human temples who are joined with Divinity in the secret place of the Most High. The human messengers cannot be separated from the Divine message. The jewels are both God’s messengers and they are also the message they proclaim. Inspiration often identifies the message and the messenger combined.
Lub tsev khaws nyiaj yog lub hleb, thiab cov ib feem kaum yog cov nkauj xwb uas muaj tswvyim. Lub tsev khaws nyiaj yog Vajtswv Txojlus uas raug muab tso rau hauv ib lub qauv tshiab ntawm qhov tseeb. Cov hniav nyiaj hniav kub uas raug muab pov rau hauv lub hleb ntawd yog cov qhov tseeb uas txuas nrog rau zaj lus ntawm Lub Suab Quaj Hmo Ntuj. Cov ib feem kaum raug khaws cia rau hauv ib chav tshwj xeeb hauv lub tuam tsev, raws li tau qhia tseg hauv Nehemiah txoj kev ntxuav kom dawb huv. Lub hleb thiab lub tsev khaws nyiaj, los yog Petus lub tsev sab ntsuj plig, sawv cev rau Vajtswv lub tuam tsev, thiab cov hniav nyiaj hniav kub sawv cev rau tib neeg tej tuam tsev uas raug koom nrog rau Vajtswv Txoj Kev Tswv Ntuj nyob rau hauv qhov chaw zais cia ntawm Tus Uas Loj Tshaj Plaws. Cov tub xa xov uas yog tib neeg tsis tuaj yeem raug cais tawm ntawm zaj lus uas yog los saum ntuj los. Cov hniav nyiaj hniav kub yog ob leeg tib si Vajtswv cov tub xa xov, thiab lawv kuj yog zaj lus uas lawv tshaj tawm thiab. Kev tshoov siab feem ntau qhia txog zaj lus thiab tus tub xa xov ua ke.
“God has called His church in this day, as He called ancient Israel, to stand as a light in the earth. By the mighty cleaver of truth, the messages of the first, second, and third angels, He has separated them from the churches and from the world to bring them into a sacred nearness to Himself. He has made them the depositaries of His law and has committed to them the great truths of prophecy for this time. Like the holy oracles committed to ancient Israel, these are a sacred trust to be communicated to the world. The three angels of Revelation 14 represent the people who accept the light of God’s messages and go forth as His agents to sound the warning throughout the length and breadth of the earth. Christ declares to His followers: ‘Ye are the light of the world.’ To every soul that accepts Jesus the cross of Calvary speaks: ‘Behold the worth of the soul: “Go ye into all the world, and preach the gospel to every creature.’” Nothing is to be permitted to hinder this work. It is the all-important work for time; it is to be far-reaching as eternity. The love that Jesus manifested for the souls of men in the sacrifice which He made for their redemption, will actuate all His followers.” Testimonies, volume 5, 455.
“Vajtswv tau hu Nws pawg ntseeg rau tiam no, ib yam li Nws tau hu cov Yixayee thaum ub, kom sawv ua qhov kaj nyob hauv ntiajteb no. Los ntawm rab riam txiav uas muaj hwjchim loj ntawm qhov tseeb, yog tej lus ntawm thawj tus timtswv, tus timtswv thib ob, thiab tus timtswv thib peb, Nws tau cais lawv tawm hauv tej pawg ntseeg thiab tawm hauv lub ntiajteb no kom coj lawv los nyob ze Nws hauv txoj kev dawbhuv. Nws tau tsa lawv ua cov uas khaws Nws txoj kevcai, thiab tau muab cov tseeb loj ntawm tej lus faj lem rau tiam no cia rau lawv. Ib yam li tej lus qhuab qhia dawbhuv uas tau muab cia rau cov Yixayee thaum ub, cov no yog ib qho kev tso siab dawbhuv uas yuav tsum muab tshaj tawm rau lub ntiajteb. Peb tus timtswv hauv Tshwmsim 14 sawv cev rau cov neeg uas txais qhov kaj ntawm Vajtswv tej lus thiab tawm mus ua Nws cov sawv cev kom nrov lub suab ceeb toom thoob plaws qhov ntev thiab qhov dav ntawm lub ntiajteb. Khetos tshaj tawm rau Nws cov thwjtim hais tias: ‘Nej yog qhov kaj rau lub ntiajteb.’ Rau txhua tus ntsujplig uas txais Yexus, tus ntoo khaublig ntawm Kalvary hais tias: ‘Saib seb tus ntsujplig muaj nqes npaum li cas: “Nej cia li mus rau txhua qhov hauv lub ntiajteb, thiab tshaj tawm txoj moo zoo rau txhua tus tsiajtxhu.”’ Tsis txhob cia ib yam dabtsi los txwv txoj hauj lwm no. Nov yog txoj hauj lwm tseem ceeb tshaj plaws rau lub sijhawm no; nws yuav tsum nthuav dav mus deb npaum li nyob mus ibtxhis. Txoj kev hlub uas Yexus tau qhia rau tibneeg tej ntsujplig nyob hauv qhov kev txi uas Nws tau ua rau lawv txoj kev txhiv dim, yuav ua kom txhua tus uas raws Nws txav mus ua haujlwm.” Testimonies, volume 5, 455.
We will begin to draw together these concepts in the next article.
Peb yuav pib coj cov ntsiab no los sib sau ua ke hauv zaj lus tom ntej.
“During the last fifty years of my life, I have had precious opportunities to obtain an experience. I have had an experience in the first, second, and third angels’ messages. The angels are represented as flying in the midst of heaven, proclaiming to the world a message of warning, and having a direct bearing upon the people living in the last days of this earth’s history. No one hears the voice of these angels, for they are a symbol to represent the people of God who are working in harmony with the universe of heaven. Men and women, enlightened by the Spirit of God and sanctified through the truth, proclaim the three messages in their order.
“Tsib caug xyoo kawg ntawm kuv lub neej no, kuv tau muaj tej lub sijhawm muaj nqis heev los txais tau ib txoj kev paub raws li kev txawj ntse ntawm sab ntsuj plig. Kuv tau muaj kev paub hauv zaj lus ntawm thawj tug timtswv, tug timtswv thib ob, thiab tug timtswv thib peb. Cov timtswv no raug sawv cev tias tabtom ya nyob nruab nrab saum ntuj, tshaj tawm rau lub ntiajteb ib zaj lus ceeb toom, thiab zaj lus ntawd muaj kev cuam tshuam ncaj qha rau cov neeg uas nyob hauv hnub kawg ntawm keeb kwm ntiajteb no. Tsis muaj leejtwg hnov cov timtswv no lub suab, rau qhov lawv yog ib lub cim sawv cev rau Vajtswv haivneeg uas tabtom ua hauj lwm sib haum nrog lub qab ntuj saum ntuj ceeb tsheej. Cov txivneej thiab cov pojniam, uas raug Vajtswv tus Ntsujplig ci ntsa iab rau lawv thiab raug ua kom dawb huv los ntawm qhov tseeb, tshaj tawm peb zaj lus ntawd raws li lawv txoj kev txiav txim.”
“I have acted a part in this solemn work. Nearly all my Christian experience is interwoven with it. There are those now living who have an experience similar to my own. They have recognized the truth unfolding for this time; they have kept in step with the great Leader, the Captain of the Lord’s host.
“Kuv tau ua ib feem hauv txoj hauj lwm dawb ceev no. Yuav luag tag nrho kuv txoj kev paub hauv lub neej Khetos tau xaws txuas nrog nws. Muaj cov uas tseem ciaj sia tam sim no uas muaj ib qho kev paub zoo ib yam li kuv tus kheej. Lawv tau lees paub qhov tseeb uas tab tom nthuav tawm rau lub sijhawm no; lawv tau taug raws kauj ruam nrog tus Thawj Coj loj, tus Tuav Haujlwm ntawm tus Tswv pab tub rog.”
“In the proclamation of the messages, every specification of prophecy has been fulfilled. Those who were privileged to act a part in proclaiming these messages have gained an experience which is of the highest value to them; and now when we are amid the perils of these last days, when voices will be heard on every side saying, ‘Here is Christ,’ ‘Here is truth’; while the burden of many is to unsettle the foundation of our faith which has led us from the churches and from the world to stand as a peculiar people in the world, like John our testimony will be borne:
“Hauv txoj kev tshaj tawm tej lus, txhua nqe lus tshwj xeeb ntawm tej lus faj lem twb tau muaj tiav lawm. Cov uas tau txais txoj cai tshwj xeeb los koom ib feem hauv kev tshaj tawm tej lus no tau txais ib qho kev paub dhau los uas muaj nqis tshaj plaws rau lawv; thiab nim no thaum peb nyob nruab nrab ntawm tej kev phom sij ntawm cov hnub kawg no, thaum yuav muaj suab nrov hnov nyob txhua sab hais tias, ‘Nov yog Khetos,’ ‘Nov yog qhov tseeb’; thaum lub nra ntawm coob leej yog los rhuav kom lub hauv paus ntawm peb txoj kev ntseeg tsis ruaj, uas tau coj peb tawm hauv cov pawg ntseeg thiab tawm hauv lub ntiajteb los sawv ua ib haiv neeg tshwj xeeb nyob hauv lub ntiajteb, zoo li Yauhas peb zaj lus tim khawv yuav raug tshaj tawm:”
“‘That which was from the beginning, which we have heard, which we have seen with our eyes, which we have looked upon, and our hands have handled, of the Word of life;… that which we have seen and heard declare we unto you, that ye also may have fellowship with us.’
“‘Qhov uas twb muaj txij thaum chiv keeb los, uas peb tau hnov, uas peb tau pom nrog peb lub qhov muag, uas peb tau ntsia ntsoov saib, thiab peb txhais tes tau kov lawm, hais txog Lo Lus uas yog txoj sia; … qhov uas peb tau pom thiab tau hnov ntawd peb tshaj tawm rau nej, xwv kom nej kuj tau muaj kev sib raug zoo nrog peb thiab.’
“I testify the things which I have seen, the things which I have heard, the things which my hands have handled of the Word of life. And this testimony I know to be of the Father and the Son. We have seen and do testify that the power of the Holy Ghost has accompanied the presentation of the truth, warning with pen and voice, and giving the messages in their order. To deny this work would be to deny the Holy Ghost, and would place us in that company who have departed from the faith, giving heed to seducing spirits.
“Kuv ua tim khawv txog tej yam uas kuv tau pom, tej yam uas kuv tau hnov, tej yam uas kuv ob txhais tes tau kov txog ntawm Lo Lus uas yog txojsia. Thiab kuv paub tias zaj lus tim khawv no yog los ntawm Leej Txiv thiab Leej Tub. Peb tau pom thiab ua tim khawv tias lub hwj chim ntawm tus Vaj Ntsuj Plig Dawb Huv tau nrog txoj kev nthuav tawm qhov tseeb, ceeb toom los ntawm cwj mem thiab suab lus, thiab muab tej lus tshaj tawm raws li lawv qhov kev txiav txim. Kev tsis lees paub txoj hauj lwm no yuav yog kev tsis lees paub tus Vaj Ntsuj Plig Dawb Huv, thiab yuav muab peb tso rau hauv pawg neeg uas tau ncaim ntawm txoj kev ntseeg lawm, mloog tej ntsuj plig dag ntxias.”
“The enemy will set everything in operation to uproot the confidence of the believers in the pillars of our faith in the messages of the past, which have placed us upon the elevated platform of eternal truth, and which have established and given character to the work. The Lord God of Israel has led out His people, unfolding to them truth of heavenly origin. His voice has been heard, and is still heard, saying, Go forward from strength to strength, from grace to grace, from glory to glory. The work is strengthening and broadening, for the Lord God of Israel is the defense of His people.
“TUS yeeb ncuab yuav qhib txhua yam kom ua haujlwm txhawm rau muab cov neeg ntseeg txoj kev ntseeg siab rau hauv tej tug ncej ntawm peb txoj kev ntseeg raws li tej lus tshaj tawm yav tag los tshem tawm kiag, uas tau tsa peb rau saum lub theem siab ntawm qhov tseeb nyob mus ib txhis, thiab uas tau txhim tsa thiab muab tus cwj pwm rau txoj haujlwm no. Tus Tswv Vajtswv ntawm Ixayees tau coj Nws haiv neeg tawm los, nthuav tawm rau lawv qhov tseeb uas muaj keeb kwm saum ntuj ceeb tsheej. Nws lub suab twb tau hnov lawm, thiab tseem tab tom hnov, hais tias, Nej cia li mus tom ntej ntawm ib qho zog mus rau ib qho zog, ntawm ib txoj kev tshav ntuj mus rau ib txoj kev tshav ntuj, ntawm ib lub hwjchim ci ntsa iab mus rau ib lub hwjchim ci ntsa iab. Txoj haujlwm no tab tom muaj zog ntxiv thiab nthuav dav ntxiv, rau qhov tus Tswv Vajtswv ntawm Ixayees yog txoj kev tiv thaiv ntawm Nws haiv neeg.”
“Those who have a hold of the truth theoretically, with their fingertips as it were, who have not brought its principles into the inner sanctuary of the soul, but have kept the vital truth in the outer court, will see nothing sacred in the past history of this people which has made them what they are, and has established them as earnest, determined, missionary workers in the world.
“Cov uas tuav qhov tseeb tsuas yog raws kev xav xwb, ib yam li yog tuav nrog lub ntsis ntiv tes, cov uas tsis tau coj nws tej ntsiab cai mus rau hauv chav dawb huv tob kawg ntawm tus ntsuj plig, tiam sis khaws qhov tseeb uas muaj sia ntawd cia rau hauv lub tshav puam sab nraud, lawv yuav tsis pom ib yam dawb huv li hauv keeb kwm yav dhau los ntawm haiv neeg no, keeb kwm uas tau ua rau lawv los ua yam lawv yog, thiab uas tau tsa lawv los ua cov neeg ua hauj lwm tub txib hauv ntiaj teb no nrog txoj siab kub lug thiab kev txiav txim siab ruaj khov.
“The truth for this time is precious, but those whose hearts have not been broken by falling on the rock Christ Jesus, will not see and understand what is truth. They will accept that which pleases their ideas, and will begin to manufacture another foundation than that which is laid. They will flatter their own vanity and esteem, thinking that they are capable of removing the pillars of our faith, and replacing them with pillars they have devised.
“Qhov tseeb rau lub sij hawm no muaj nqis heev, tiam sis cov uas lawv lub siab tsis tau tawg vim poob rau saum Pob Zeb Yexus Khetos, yuav tsis pom thiab tsis nkag siab tias qhov twg yog qhov tseeb. Lawv yuav lees txais yam uas ua haum lawv tej kev xav, thiab yuav pib txhim tsa dua lwm lub hauv paus dua li lub hauv paus uas twb raug tso lawm. Lawv yuav qhuas lawv tus kheej txoj kev khav theeb thiab koob meej, xav tias lawv muaj peev xwm tshem tau tej tug ncej ntawm peb txoj kev ntseeg tawm, thiab muab hloov los ntawm tej tug ncej uas lawv tus kheej tau npaj tsim.”
“This will continue to be as long as time shall last. Anyone who has been a close student of the Bible will see and understand the solemn position of those who are living in the closing scenes of this earth’s history. They will feel their own inefficiency and weakness, and will make it their first business to have not merely a form of godliness, but a vital connection with God. They will not dare to rest until Christ is formed within, the hope of glory. Self will die; pride will be expelled from the soul, and they will have the meekness and gentleness of Christ.” Notebook Leaflets, 60, 61.
“Qhov no yuav txuas ntxiv mus ntev npaum li lub sijhawm tseem muaj. Txhua tus uas tau ua ib tug neeg kawm Vajlugkub kom tob thiab ze yuav pom thiab to taub txoj hauj lwm loj thiab hnyav ntawm cov uas tab tom nyob hauv tej xwm txheej kawg ntawm keeb kwm ntiajteb no. Lawv yuav hnov lawv tus kheej qhov tsis txaus thiab qhov qaug zog, thiab lawv yuav muab ua lawv txoj haujlwm xub thawj kom muaj, tsis yog tsuas yog ib daim duab ntawm kev pe hawm Vajtswv xwb, tiamsis yog ib txoj kev sib raug zoo uas muaj sia nrog Vajtswv. Lawv yuav tsis twv so mus txog thaum Khetos raug tsim nyob hauv lawv, yog txoj kev cia siab ntawm yeeb koob. Tus kheej yuav tuag; kev khav theeb yuav raug ntiab tawm hauv tus ntsuj plig, thiab lawv yuav muaj txoj kev txo hwjchim thiab txoj kev mos siab muag ntawm Khetos.” Notebook Leaflets, 60, 61.