Leviticus twenty-three presents the spring and the fall feasts, and the representation of the feasts is divinely profound in the structure, and in the perfect alignment of the beginning and ending structures, within the overall structure. The spring feasts and fall feasts align with one another. The chapter bears witness of Palmoni, the wonderful numberer over and over again. The chapter soundly and marvelously connects with the latter-day message of the one hundred and forty-four thousand.

Leviticus nees nkaum peb nthuav tawm cov kevcai noj kevcai caij nplooj hlav thiab caij nplooj zeeg, thiab daim duab sawv cev ntawm cov kevcai noj kevcai ntawd muaj qhov tob kawg los ntawm Vajtswv nyob rau hauv nws txoj kev teeb tsa, thiab nyob rau hauv qhov kev sib phim uas zoo tag nrho ntawm cov qauv pib thiab cov qauv xaus, nyob rau hauv tag nrho txoj kev teeb tsa. Cov kevcai noj kevcai caij nplooj hlav thiab cov kevcai noj kevcai caij nplooj zeeg sib phim nrog ib leeg. Tshooj no ua tim khawv txog Palmoni, tus suav lej uas zoo kawg nkaus, ib zaug dhau ib zaug ntxiv. Tshooj no txuas tau ruaj khov thiab zoo kawg nkaus nrog txoj xov rau hnub kawg txog ib puas plaub caug plaub txhiab leej.

The number “23” represents the atonement, which is the combination of Divinity and humanity. The name Leviticus represents the priesthood of the one hundred and forty-four thousand, for all the prophets speak of the latter days, and the priests of the latter days are those who Peter identifies as a holy priesthood. Peter’s holy priesthood is the wise who understand the increase of knowledge that produces the message of the Midnight Cry. The foolish, or wicked as Daniel identifies them, reject the increase of knowledge, and Hosea informs us that for this reason they are rejected as priests.

Tus lej “23” sawv cev rau txoj kev theej txhoj, uas yog kev sib koom ua ke ntawm Vajtswv thiab tib neeg. Lub npe Leviticus sawv cev rau txoj kev pov thawj ntawm ib puas plaub caug plaub txhiab leej, rau qhov txhua tus yaj saub hais txog hnub kawg, thiab cov pov thawj ntawm hnub kawg yog cov uas Petus txheeb tias yog ib txoj kev pov thawj dawb huv. Petus txoj kev pov thawj dawb huv yog cov neeg txawj ntse uas to taub txog kev paub ntxiv uas tsim tawm txoj xov ntawm Kev Quaj Thaum Ib Tag Hmo. Cov neeg ruam, los yog cov neeg phem raws li Daniyees txheeb lawv, tsis kam lees txais kev paub ntxiv ntawd, thiab Hoseas qhia rau peb tias vim li no lawv thiaj raug tsis lees txais ua pov thawj.

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. As they were increased, so they sinned against me: therefore will I change their glory into shame. Hosea 4:6, 7.

Kuv haiv neeg raug puastsuaj vim tsis muaj kev paub; vim koj twb tsis lees yuav kev paub lawm, kuv kuj yuav tsis lees koj thiab, xwv kom koj yuav tsis ua pov thawj rau kuv lawm; vim koj twb tsis nco qab txoj kevcai ntawm koj tus Vajtswv lawm, kuv kuj yuav tsis nco qab koj tej menyuam thiab. Raws li lawv tau huam vam loj hlob npaum li cas, lawv kuj ua txhaum tawm tsam kuv npaum li ntawd; yog li ntawd kuv yuav hloov lawv lub meejmom mus ua kev txajmuag. Hosea 4:6, 7.

The drunkards of Ephraim, who Isaiah also calls the “crown of glory” have their glory turned into “shame.” Hosea specifically identifies that those who reject the increase of knowledge of the latter days are the Laodicean Seventh-day Adventist church, for he recorded, “My people.” His people will be rejected as priests, and it happens in the final and fourth generation, for He is to forget their children, and children represent the last generation.

Cov neeg qaug cawv ntawm Efa‑i, uas Yaxayas kuj hu ua “lub kaus mom ntawm hwjchim ci ntsa iab,” muaj lawv lub hwjchim ci ntsa iab tig mus ua “kev txaj muag.” Hosea qhia meej tias cov uas tsis kam lees txais qhov kev nce ntxiv ntawm kev paub ntawm cov hnub kawg yog pawg ntseeg Xya Hnub Adventist Laodicea, rau qhov nws tau sau tseg tias, “Kuv haiv neeg.” Nws haiv neeg yuav raug tsis lees txais ua pov thawj, thiab qhov no tshwm sim hauv tiam kawg thiab tiam plaub, rau qhov Nws yuav hnov qab lawv cov me nyuam, thiab cov me nyuam sawv cev rau tiam kawg.

At—one—ment

Kev—Los—Ua—Ib

The title of “Leviticus 23,” means “the atonement of the priesthood of the one hundred and forty-four thousand.” This truth can be deduced with simply the name of the book in connection with the chapter number. The atonement, which Leviticus twenty-three addresses means “at-one-ment,” and is identifying the combination of Divinity and humanity. That combination is represented with a multitude of symbols in God’s Word, one of which is that the human temple is to be combined with the Divine temple.

Lub npe “Leviticus 23” txhais hais tias “kev theej txhoj ntawm txoj hauj lwm pov thawj ntawm ib puas plaub caug plaub txhiab leej.” Qhov tseeb no yuav raug xaus tawm tau tsuas yog los ntawm lub npe ntawm phau ntawv ntawd thaum txuas nrog tus lej ntawm tshooj. Kev theej txhoj uas Leviticus nees nkaum peb hais txog txhais hais tias “ua kom los ua ib,” thiab tab tom qhia txog kev sib koom ua ke ntawm Vajtswv-txojkev thiab tib neeg. Txoj kev sib koom ua ke ntawd raug sawv cev los ntawm ntau yam cim hauv Vajtswv Txojlus, ib qho ntawm cov ntawd yog tias lub tuam tsev tib neeg yuav tsum raug sib txuas ua ke nrog lub tuam tsev Saum Ntuj Ceeb Tsheej.

The human temple has a framework of “23” male and “23” female chromosomes. Peter identifies that the priesthood of the one hundred and forty-four thousand are a “spiritual house.” Those chromosomes join together as does a man and woman, and what God has joined together, let no man put asunder. The marriage is another symbol of the at-one-ment. Leviticus “23” means the combination of the temple of the Heavenly High Priest, with the temple of the priests who are the one hundred and forty-four thousand.

Lub tuam tsev tibneeg muaj ib lub qauv uas muaj “23” lub chromosome txiv neej thiab “23” lub chromosome poj niam. Petus qhia tias txoj kev pov thawj hwj ntawm ib puas plaub caug plaub txhiab leej yog ib “lub tsev ntsuj plig.” Cov chromosome ntawd los koom ua ke ib yam li txiv neej thiab poj niam koom ua txij ua nkawm, thiab yam uas Vajtswv tau muab los sib koom ua ke lawm, txhob cia neeg muab cais tawm. Kev sib yuav yog ib lub cim ntxiv ntawm kev los ua ib leeg. Levis Kevcai “23” txhais hais tias yog kev sib koom ua ke ntawm lub tuam tsev ntawm Tus Pov Thawj Hlob Saum Ntuj Ceeb Tsheej, nrog rau lub tuam tsev ntawm cov pov thawj uas yog ib puas plaub caug plaub txhiab leej.

Twenty-two Verses

Nees nkaum ob Nqe Lus

The spring feasts in Leviticus twenty-three are represented in the first twenty-two verses of the chapter, and the fall feasts are represented in the last twenty-two verses of the chapter. The last verse is verse forty-four, a symbol of 1844, when the antitypical Day of Atonement began on the tenth day of the seventh month, in fulfillment of Leviticus twenty-three. Chapter twenty-three is divided into two periods of twenty-two verses, both twenty-two verse periods are logically connected by being feasts, but also logically separated by Christ’s courtyard and holy place ministry, represented by the springtime and His Most Holy Place ministry represented by the fall.

Cov koob tsheej caij nplooj ntoos hlav hauv Leviticus nees nkaum-peb raug sawv cev hauv thawj nees nkaum-ob nqe ntawm tshooj ntawd, thiab cov koob tsheej caij nplooj zeeg raug sawv cev hauv nees nkaum-ob nqe kawg ntawm tshooj ntawd. Nqe kawg yog nqe plaub caug-plaub, ib lub cim ntawm 1844, thaum Hnub Theej Txhoj uas yog tus qauv tiav tau pib rau hnub kaum ntawm lub hli xya, raws li kev ua tiav ntawm Leviticus nees nkaum-peb. Tshooj nees nkaum-peb raug faib ua ob ntu ntawm nees nkaum-ob nqe; ob ntu nees nkaum-ob nqe no raug txuas ua ke raws li kev xav vim yog lawv yog cov koob tsheej, tab sis kuj raug cais tawm raws li kev xav los ntawm Khetos txoj hauj lwm qeb tshav puam thiab Chaw Dawb Huv, uas caij nplooj ntoos hlav sawv cev rau, thiab Nws txoj hauj lwm hauv Chaw Dawb Huv Tshaj Plaws, uas caij nplooj zeeg sawv cev rau.

22

22

Both the spring and fall feasts are represented by twenty-two verses, and the verses align with the witness of the Hebrew alphabet, which consists of “22” letters. “22” is a tithe of “220,” which is a symbol of the combination of Divinity and humanity. “220” represents the starting of both the 2,520 years of the scattering of Judah, and the 2,300 years until the Day of Atonement. The starting point of the 2,520 was 677 BC and the starting point for the 2,300 was 457 BC, thus identifying two hundred and twenty years as the link between the prophecy of the trampling down of God’s host and the prophecy of the trampling down of God’s sanctuary. Both those prophecies ended at the antitypical Day of Atonements’ arrival on October 22, 1844.

Ob txoj kevcai noj mov caij nplooj hlav thiab caij nplooj zeeg ob yam tib si raug sawv cev los ntawm nees nkaum ob nqe vajlugkub, thiab cov nqe ntawd sib haum nrog zaj lus tim khawv ntawm niam ntawv Henplais, uas muaj “22” tsab ntawv. “22” yog ib feem kaum ntawm “220,” uas yog ib lub cim ntawm kev sib koom ua ke ntawm Vajtswv txoj Kev Tswv Ntuj thiab tibneeg. “220” sawv cev rau qhov pib ntawm ob qho tib si—2,520 xyoo ntawm kev tawg khiav ri niab ntawm Yudas, thiab 2,300 xyoo mus txog Hnub Kev Theej Txhoj. Qhov pib ntawm 2,520 yog 677 BC, hos qhov pib ntawm 2,300 yog 457 BC; yog li ntawd, ob puas nees nkaum xyoo raug qhia tias yog txoj kev txuas ntawm yav tom ntej hais txog kev tsuj hniav Vajtswv pab tub rog thiab yav tom ntej hais txog kev tsuj hniav Vajtswv lub tuam tsev. Ob zaj yav tom ntej ntawd puav leej xaus rau thaum Hnub Kev Theej Txhoj tus qauv tiag los txog rau lub Kaum Hli 22, 1844.

On that date, the work of Christ in combining the human temple with the Divine temple began, and at that time, both Habakkuk 2:20 and John 2:20 were fulfilled. Habakkuk identified the Divine was then in the Most Holy Place, and John recorded that the Millerite temple that was to enter by faith into that Most Holy Place had completed the forty-six-year period, that marked the erection of the Millerite human temple from 1798 unto 1844. The history of “46” years, consisting of “23” and “23” is represented by the work of William Miller who first began to present the message of that history in 1831, “220” years after the publication of the King James Bible. The Divine Word published in 1611, was combined with a human messenger “220” years later in 1831. Both the spring and fall feasts are represented by “22” verses.

Hnub hnub ntawd, tes haujlwm ntawm Khetos hauv kev koom lub tuam tsev tibneeg nrog lub tuam tsev Saum Ntuj Ceeb Tsheej tau pib, thiab lub sijhawm ntawd, Habakkuk 2:20 thiab Yauhas 2:20 ob nqe no tau raug ua tiav. Habakkuk qhia tias Vajtswv nyob hauv Chaw Dawb Huv Tshaj Plaws thaum ntawd, thiab Yauhas sau tseg tias lub tuam tsev Millerite uas yuav tsum nkag los ntawm txojkev ntseeg mus rau hauv Chaw Dawb Huv Tshaj Plaws ntawd tau ua tiav lub sijhawm plaub caug rau xyoo, uas cim tseg kev txhim tsa lub tuam tsev tibneeg Millerite txij xyoo 1798 mus txog 1844. Keeb kwm ntawm “46” xyoo, muaj “23” thiab “23” nyob hauv, raug sawv cev los ntawm tes haujlwm ntawm William Miller uas thawj zaug pib nthuav tawm txoj xov ntawm keeb kwm ntawd xyoo 1831, “220” xyoo tom qab kev luam tawm Phau Vajlugkub King James. Lo Lus Saum Ntuj Ceeb Tsheej uas raug luam tawm xyoo 1611, tau raug koom ua ke nrog ib tug tubtxib tibneeg “220” xyoo tom qab ntawd hauv xyoo 1831. Ob qho tib si kev ua kevcai noj hmoov nyob caij nplooj ntoos hlav thiab caij nplooj ntoos zeeg raug sawv cev los ntawm “22” nqe.

Twenty-two verses of two lines of the same subject demands that prophetically the first twenty-two verses are to be laid over the top of the next twenty-two verses. In aligning the two lines in this fashion you are joining the work of the courtyard and holy place, represented in the spring feasts with the work of Christ in the Most Holy Place. At this prophetic level it represents the joining of two temples, which illustrates Christ’s work of at-one-ment.

Nees nkaum-ob nqe uas muaj ob kab hais txog tib yam lus thov kom, raws li kev yaj saub, thawj nees nkaum-ob nqe yuav tsum raug muab tso saum toj ntawm nees nkaum-ob nqe tom ntej. Thaum muab ob kab no los sib haum raws li yam no, koj tab tom txuas txoj hauj lwm ntawm lub tshav puam thiab qhov chaw dawb huv, uas raug sawv cev hauv cov kevcai noj mov caij nplooj ntoos hlav, nrog Khetos txoj hauj lwm hauv Qhov Chaw Dawb Huv Tshaj Plaws. Nyob rau theem kev yaj saub no, nws sawv cev rau kev txuas ob lub tuam tsev ua ke, uas qhia txog Khetos txoj hauj lwm ntawm kev ua kom los ua ib tug.

When verses one through twenty-two are aligned with verse twenty-three through forty-four, a prophetic line is established that is witnessed to by the twenty-two letters of the Hebrew alphabet, and by the symbolism represented by the number “22” and also by the symbolism represented by the feasts in accompaniment with those feasts fulfillment in sacred history.

Thaum cov nqe ib mus txog nees nkaum ob raug muab los sib haum nrog nqe nees nkaum peb mus txog plaub caug plaub, ib txoj kab yaj saub raug tsim tsa, uas tau muaj tim khawv los ntawm nees nkaum ob tug ntawv ntawm tus niam ntawv Henplais, thiab los ntawm lub cim uas tus lej “22” sawv cev, thiab kuj los ntawm lub cim uas cov kevcai nojtsheej sawv cev ua ke nrog kev ua tiav ntawm cov kevcai nojtsheej ntawd hauv keeb kwm dawb huv.

The beginning of the spring feasts first identifies the seventh-day Sabbath and the ending of the fall feasts identifies the seventh-year Sabbath. Christ, as Alpha and Omega placed the Sabbath at the beginning and ending of the two witnesses of “22” in the line of the priesthood of the one hundred and forty-four thousand.

Qhov pib ntawm cov hnub caiv caij nplooj hlav xub qhia txog Hnub Xanpataus hnub xya, thiab qhov xaus ntawm cov hnub caiv caij nplooj zeeg qhia txog Hnub Xanpataus xyoo xya. Khetos, uas yog Alpha thiab Omega, tau tso Hnub Xanpataus rau ntawm qhov pib thiab qhov xaus ntawm ob tug tim khawv ntawm “22” hauv txoj kab ke pov thawj hwj ntawm ib puas plaub caug plaub txhiab leej.

The seventh-day Sabbath was the special light at the beginning of the antitypical Day of Atonement in 1844, and the light of the seventh-year Sabbath is the light at the end. The seventh-day Sabbath was also the first holy convocation of Leviticus “23,” as is the seventh-year Sabbath the last holy convocation in the chapter. Sabbath is the alpha and omega of the priest’s line in chapter “23.” The first, and seventh-day Sabbath is the alpha of the priesthood of the one hundred and forty-four thousand, and the last, and seventh-year Sabbath is the omega of the priesthood of the one hundred and forty-four thousand.

Hnub Xya Hnub Xanpataus yog qhov kaj tshwj xeeb thaum pib ntawm Hnub Theej Txhoj uas yog tus qauv tiav hauv xyoo 1844, thiab qhov kaj ntawm Hnub Xanpataus xyoo xya yog qhov kaj nyob rau thaum kawg. Hnub Xya Hnub Xanpataus kuj yog thawj lub rooj sib txoos dawb huv hauv Leviticus “23,” ib yam li Hnub Xanpataus xyoo xya yog lub rooj sib txoos dawb huv kawg hauv tshooj ntawd. Xanpataus yog alpha thiab omega ntawm txoj kab hauj lwm pov thawj hauv tshooj “23.” Thawj, uas yog Hnub Xya Hnub Xanpataus, yog alpha ntawm txoj hauj lwm pov thawj ntawm ib puas plaub caug plaub txhiab leej, thiab lub kawg, uas yog Hnub Xanpataus xyoo xya, yog omega ntawm txoj hauj lwm pov thawj ntawm ib puas plaub caug plaub txhiab leej.

“Those who commune with God walk in the light of the Sun of Righteousness. They do not dishonor their Redeemer by corrupting their way before God. Heavenly light shines upon them. As they near the close of this earth’s history, their knowledge of Christ, and of the prophecies relating to him, greatly increases. They are of infinite worth in God’s sight; for they are in unity with his Son. To them the word of God is of surpassing beauty and loveliness. They see its importance. Truth is unfolded to them. The doctrine of the incarnation is invested with a soft radiance. They see that the Scripture is the key that unlocks all mysteries and solves all difficulties. Those who have been unwilling to receive the light and walk in the light will be unable to understand the mystery of godliness, but those who have not hesitated to take up the cross and follow Jesus, will see light in God’s light.” The Southern Watchman, April 4, 1905.

“Cov uas muaj kev sib raug zoo nrog Vajtswv yeej taug kev hauv qhov kaj ntawm Lub Hnub ntawm Kev Ncaj Ncees. Lawv tsis txaj muag lawv tus Txhiv Dim los ntawm kev ua kom lawv txoj kev phem ua lwj ua liam rau ntawm Vajtswv xub ntiag. Qhov kaj saum ntuj ci los rau saum lawv. Thaum lawv los ze rau qhov kawg ntawm keeb kwm ntiajteb no, lawv txoj kev paub txog Khetos, thiab txog tej lus faj lem uas hais txog nws, kuj nce ntxiv heev. Lawv muaj nqis tsis muaj qhov kawg hauv Vajtswv lub qhov muag; rau qhov lawv nyob hauv kev sib haum xeeb nrog nws Leej Tub. Rau lawv, Vajtswv txoj lus muaj kev zoo nkauj thiab ntxim hlub uas tshaj txhua yam. Lawv pom nws qhov tseem ceeb. Qhov tseeb raug nthuav tawm rau lawv. Zaj qhuab qhia txog kev yug los ua neeg raug ua kom muaj ib txoj kev ci mos muag. Lawv pom tias Vajluskub yog tus yuam sij uas qhib txhua yam tsis meej thiab daws txhua yam teeb meem. Cov uas tsis kam txais qhov kaj thiab taug kev hauv qhov kaj yuav tsis muaj peev xwm to taub qhov tsis meej ntawm txoj kev hwm Vajtswv, tiamsis cov uas tsis tau yig los ris tus ntoo khaublig thiab raws Yexus qab yuav pom qhov kaj hauv Vajtswv qhov kaj.” The Southern Watchman, April 4, 1905.

Here, “near the close of this earth’s history,” at the end of the antitypical Day of Atonement, the “doctrine of the incarnation” is invested with a “soft” radiance as was the doctrine of the seventh-day Sabbath at the beginning of the antitypical Day of Atonement.

Ntawm no, “ze rau thaum xaus ntawm keeb kwm ntiajteb no,” thaum kawg ntawm Hnub Kev Theej Txhoj uas yog tus txhais tiav tiag, “qhov kev qhuab qhia txog kev yug los ua neeg ntawm Khetos” raug qhwv nrog ib txoj kev ci ntsa iab “mos muag,” ib yam li qhov kev qhuab qhia txog Hnub Xanpataus hnub xya thaum pib ntawm Hnub Kev Theej Txhoj uas yog tus txhais tiav tiag.

“Jesus raised the cover of the ark, and I beheld the tables of stone on which the Ten Commandments were written. I was amazed as I saw the fourth commandment in the very center of the ten precepts, with a soft halo of light encircling it. Said the angel: ‘It is the only one of the ten which defines the living God who created the heavens and the earth and all things that are therein. When the foundations of the earth were laid, then was laid the foundation of the Sabbath also.’” Testimonies, volume 1, 75.

“Yexus tsa lub hau npog ntawm lub xaj, thiab kuv tau pom ob daim phiaj zeb uas Kaum Lo Lus Txib tau raug sau rau saum. Kuv ceeb kawg nkaus thaum kuv pom lo lus txib thib plaub nyob nruab nrab kiag ntawm kaum lo lus qhuab qhia ntawd, muaj ib lub voj kaj muag muag nyob ib puag ncig nws. Tus tim tswv hais tias: ‘Nws yog tib lo ntawm kaum lo lus ntawd uas qhia meej txog Vajtswv uas muaj sia nyob, tus uas tsim ntuj thiab lub ntiajteb thiab txhua yam uas nyob hauv. Thaum lub hauv paus ntawm lub ntiajteb raug tsa, ces lub hauv paus ntawm Hnub Xanpataus kuj raug tsa tib yam nkaus.’” Testimonies, volume 1, 75.

The seventh-day Sabbath, which is a “foundation,” begins Leviticus “23” and the seventh-year Sabbath ends the testimony of the priests as represented by the spring and fall feasts. The seventh-year Sabbath represents the temple that is built upon the foundation. The seventh-year Sabbath at the end is represented by the 2,520, just as the seventh-day Sabbath is represented by the 2,300. The seventh-year Sabbath represents the “doctrine of the incarnation.” The seventh-day Sabbath is the sign of the Creator and the seventh-year Sabbath is the sign of Divinity combined with humanity.

Hnub Xya-hnub Xanpataus, uas yog ib tug “hauv paus,” pib Leviticus “23” thiab Hnub Xanpataus Xya-Xyoo xaus cov pov thawj tej lus tim khawv raws li tau sawv cev los ntawm cov kevcai noj mov caij nplooj ntoos hlav thiab caij nplooj ntoos zeeg. Hnub Xanpataus Xya-Xyoo sawv cev rau lub tuam tsev uas raug tsa saum lub hauv paus. Hnub Xanpataus Xya-Xyoo nyob rau thaum kawg raug sawv cev los ntawm 2,520, ib yam li Hnub Xya-hnub Xanpataus raug sawv cev los ntawm 2,300. Hnub Xanpataus Xya-Xyoo sawv cev rau “qhov lus qhuab qhia txog kev yug los ua neeg.” Hnub Xya-hnub Xanpataus yog lub cim ntawm tus Tsim, thiab Hnub Xanpataus Xya-Xyoo yog lub cim ntawm Vajtswv txoj keeb xeeb uas koom nrog tib neeg txoj keeb xeeb.

Aligning the Lines

Ua Kom Cov Kab Kom Ncaj

When we align the spring feasts with the fall feasts in Leviticus twenty-three, the feast of Passover, is followed the next day by the seven-day feast of unleavened bread, and the feast of first fruits follows the day after the seven-day feast of unleavened bread begins. Three waymarks in three days.

Thaum peb muab tej kevcai noj haus lub caij nplooj hlav los phim nrog tej kevcai noj haus lub caij nplooj zeeg hauv Leviticus nees nkaum peb, kevcai Hla Dhau yog ua raws hnub tom qab los ntawm kevcai noj mov tsis muaj keeb xya hnub, thiab kevcai thawj txi txiv yog ua raws hnub tom qab uas kevcai noj mov tsis muaj keeb xya hnub pib. Peb lub cim qhia kev hauv peb hnub.

The period of seven days that makes up the feast of unleavened bread begins with a holy convocation and ends with the same. The day after the feast of unleavened bread begins, the feast of first fruits arrives, and it includes the spring barley first fruit offering. Pentecost, also called the feast of weeks occurs fifty days after the feast of first fruits, which marks the beginning of a seven-week period that ends on the forty-ninth day, which is followed by Pentecost, meaning fifty.

Lub sijhawm xya hnub uas ua ke ua lub kevcai noj ncuav tsis muaj keeb xob pib nrog ib qho kev sib txoos dawb huv thiab xaus nrog tib yam li ntawd. Hnub tom qab lub kevcai noj ncuav tsis muaj keeb xob pib lawm, ces lub kevcai ntawm thawj yam txiv nplej tshwm los txog, thiab nws suav nrog kev fij thawj qoob ntawm nplej txhuv nplej nyoos caij nplooj hlav. Hnub Peetekos, uas tseem hu ua lub kevcai ntawm xya lub lis piam, los txog tsib caug hnub tom qab lub kevcai ntawm thawj yam txiv nplej, uas cim txog qhov pib ntawm ib lub sijhawm xya lub lis piam uas xaus rau hnub plaub caug cuaj, thiab tom qab ntawd yog Hnub Peetekos, uas txhais tias tsib caug.

Passover begins at even on the fourteenth. Passover is not a holy convocation.

Hmoov Dhau (Passover) pib thaum tsaus ntuj rau hnub tim kaum plaub. Hmoov Dhau tsis yog ib qho kev sib txoos dawb huv.

Then on the fifteenth day, the seven-day feast of unleavened bread arrives. The first day and the last day of the seven-day feast is holy convocations.

Tom qab ntawd, rau hnub tim kaum tsib, lub rooj noj mov xya hnub ntawm mov tsis muaj keeb tuaj txog. Hnub thawj thiab hnub kawg ntawm lub rooj noj mov xya hnub ntawd yog kev sib sau dawb huv.

The next day, the sixteenth day, the day of first fruits arrives. Then the seven weeks that are marked by the feast of Pentecost begins, and Pentecost is one of the seven holy convocations represented in the spring and fall feasts. First fruits is not a holy convocation.

Hnub tom qab, yog hnub thib kaum rau, hnub ntawm thawj cov txiv. Ces xya lub limtiam uas raug cim los ntawm rooj kevcai Pentekos pib, thiab Pentekos yog ib qho ntawm xya qhov kev sib txoos dawb huv uas raug sawv cev hauv cov rooj kevcai caij nplooj ntoos hlav thiab caij nplooj zeeg. Thawj cov txiv tsis yog ib qho kev sib txoos dawb huv.

Then on the first day of the seventh month the feast of trumpets, is a holy convocation.

Ces rau thawj hnub ntawm lub xya hli, yog hnub caiv nrov raj, yog ib qho kev sib txoos dawb huv.

The Day of Atonement on the tenth day of the seventh month is a holy convocation, but not a feast.

Hnub Kaum Nqe Theej nyob rau hnub thib kaum ntawm lub hli xya yog ib lub koom txoos dawb huv, tiamsis tsis yog ib qho kevcai noj haus.

The first day of the feast of Tabernacles is a holy convocation. After the seven-day feast there is the eighth day of tabernacles, though the eighth day is considered outside the periods represented by the feasts. That eighth day is a holy convocation.

Hnub thawj ntawm rooj mov noj lub Tsev Pheebsuab yog ib lub rooj sib txoos dawb huv. Tom qab xya hnub ntawm rooj mov noj ntawd tseem muaj hnub yim ntawm lub Tsev Pheebsuab, txawm li cas los hnub yim ntawd raug suav tias nyob sab nraum cov caij nyoog uas cov rooj mov noj sawv cev. Hnub yim ntawd yog ib lub rooj sib txoos dawb huv.

This equates to seven holy convocations when you include the seventh-day Sabbath that introduces the feasts. Seven holy convocations and seven feasts, though they align differently than the holy convocations. The first and last waymarks are Sabbaths, first for day, then for the year. Within the feasts that are identified between the alpha and omega Sabbaths there are seven feasts and five holy convocations. If you include the alpha seventh-day Sabbath and the omega seventh-year Sabbath you have seven holy convocations and seven feasts. It is understood that the eighth day of Tabernacles is not part of the feasts, and creates the enigma of the eighth being of the seven. The point I am identifying here is that Jesus, as Palmoni organized the variations of numbers within chapter “23” in an absolutely astonishing fashion.

Qhov no yog sib npaug rau xya qhov kev sib txoos dawb huv thaum koj suav nrog Hnub Xanpataus hnub xya uas qhib cov kevcai noj mov. Xya qhov kev sib txoos dawb huv thiab xya kevcai noj mov, txawm yog tias lawv sib haum raws li ib txoj kev txawv ntawm cov kev sib txoos dawb huv. Cov cim kev ntawm thawj thiab kawg yog Hnub Xanpataus, thawj yog rau hnub, tom qab ntawd yog rau xyoo. Nyob hauv cov kevcai noj mov uas raug txheeb tseg nruab nrab ntawm alpha thiab omega Hnub Xanpataus muaj xya kevcai noj mov thiab tsib qhov kev sib txoos dawb huv. Yog koj suav nrog alpha Hnub Xanpataus hnub xya thiab omega Hnub Xanpataus xyoo xya, koj muaj xya qhov kev sib txoos dawb huv thiab xya kevcai noj mov. Nws raug to taub tias hnub yim ntawm Kev Tsa Tsev Plaub Hlis tsis yog ib feem ntawm cov kevcai noj mov, thiab ua rau muaj qhov txhiaj txhais tias tus yim yog ntawm tus xya. Lub ntsiab uas kuv tab tom txheeb qhia ntawm no yog tias Yexus, raws li Palmoni, tau npaj cov kev sib txawv ntawm cov lej nyob hauv tshooj “23” raws ib txoj kev ua rau ceeb tsis txawj tag nrho kiag li.

Spring

Caij Nplooj Ntoos Hlav

The spring feasts contain a seven-day feast period of unleavened bread, containing an alpha holy convocation at the beginning and an omega holy convocation at the end. Pentecost is the third holy convocation in the spring feasts. Pentecost arrives after a seven-week period, that ends with a feast on the fiftieth day. The spring feasts are marked by four feast days and three periods. Passover, unleavened bread, first fruits and Pentecost are the four feast days, and the three periods are the seven days of unleavened bread, the forty-nine days that precede and include the fiftieth day of Pentecost and the first three days which are a period consisting of three steps.

Cov kab kevcai caij nplooj ntoos hlav muaj ib ntu xya-hnub ntawm kevcai noj mov tsis xyaw keeb, uas muaj ib qho kev sib txoos dawb huv alpha nyob thaum chiv thawj thiab ib qho kev sib txoos dawb huv omega nyob thaum kawg. Hnub Peetekos yog qhov kev sib txoos dawb huv thib peb hauv cov kab kevcai caij nplooj ntoos hlav. Hnub Peetekos los txog tom qab ib ntu xya-lub limtiam, uas xaus nrog ib qho kevcai noj mov rau hnub tsib caug. Cov kab kevcai caij nplooj ntoos hlav raug cim tseg los ntawm plaub hnub kevcai thiab peb ntu sijhawm. Hnub Hla Dhau, mov tsis xyaw keeb, thawj cov txiv, thiab Hnub Peetekos yog plaub hnub kevcai ntawd, hos peb ntu sijhawm yog xya hnub ntawm mov tsis xyaw keeb, plaub caug cuaj hnub uas ua ntej thiab suav nrog hnub tsib caug ntawm Hnub Peetekos, thiab thawj peb hnub uas yog ib ntu uas muaj peb theem.

The first fruit offering of the Passover period aligns with the first fruit offering on the day of Pentecost; the first fruit offerings of barley in Passover’s three-day period, and the first fruit offering of wheat on Pentecost at the conclusion of the Pentecostal season of forty-nine, slash— fifty days.

Kev fij thawj txi txiv ntawm lub caij Hla Dhau phim nrog kev fij thawj txi txiv rau hnub Peetekos; cov kev fij thawj txi txiv ntawm qeb hauv peb-hnub lub sijhawm ntawm Hla Dhau, thiab kev fij thawj txi txiv ntawm nplej rau hnub Peetekos thaum xaus lub caij Peetekos plaub caug cuaj, slash— tsib caug hnub.

Fall

Kev Poob

The fall feasts begin with a specific feast day that initiates a ten-day period which leads to judgment. Five days after judgment a feast of seven days, of which the first and last day of the seven days are identified as holy convocations. From the fifteenth unto the twenty-second day the feast of Tabernacles is celebrated and then on the twenty-third day the Sabbath of the land is marked.

Cov kab keeg caij nplooj zeeg pib nrog ib hnub keeb xyeej tshwjxeeb uas qhib ib ncua kaum hnub uas coj mus rau kev txiav txim. Tsib hnub tom qab kev txiav txim muaj ib qho keeb xyeej xya hnub, uas thawj hnub thiab hnub kawg ntawm xya hnub ntawd raug teev tseg ua tej kev sib txoos dawb huv. Txij hnub kaum tsib mus txog hnub nees nkaum ob, ua kev zoo siab rau keeb xyeej Tsev Pheebsuab, thiab tom qab ntawd rau hnub nees nkaum peb ho cim tseg Hnub Xanpataus ntawm thaj av.

When we take the fall feasts and place them over the top of the spring feasts, we have two lines that are both represented by twenty-two verses, thus they are represented by the twenty-two letters of the Hebrew alphabet. When this is done, the first waymark is the holy convocation of the seventh-day Sabbath, and the last waymark is the holy convocation of the seventh-year Sabbath.

Thaum peb coj cov kevcai nojmoov caij nplooj zeeg los tso saum cov kevcai nojmoov caij nplooj hlav, ces peb muaj ob txoj kab uas ob leeg raug sawv cev los ntawm nees nkaum ob nqes vajlugkub; yog li ntawd lawv raug sawv cev los ntawm nees nkaum ob tsab ntawv ntawm tus niam ntawv Henplais. Thaum ua li no lawm, thawj lub cim qhia txojkev yog lub rooj sib txoos dawb huv ntawm Hnub Xanpataus hnub xya, hos lub cim qhia txojkev kawg yog lub rooj sib txoos dawb huv ntawm Xanpataus xyoo xya.

Also in the fifteenth day of the seventh month, when ye have gathered in the fruit of the land, ye shall keep a feast unto the Lord seven days: on the first day shall be a sabbath, and on the eighth day shall be a sabbath. Leviticus 23:39.

Tsis tas li ntawd, rau hnub kaum tsib ntawm lub hli xya, thaum nej tau sau qoob loo ntawm lub tebchaws lawm, nej yuav tsum ua kevcai noj mov rau tus Tswv kav xya hnub: hnub thawj yuav yog ib hnub Xanpataus, thiab hnub yim kuj yuav yog ib hnub Xanpataus. Leviticus 23:39.

Pentecost was the early rain and Tabernacles is the latter rain. The outpouring of the Holy Spirit at Pentecost was represented by a day, and the outpouring represented by Tabernacles is a period that concludes, and then is followed by a Sabbath, that is the eighth day, of seven days. The Sabbath which follows the final manifestation of the outpouring of the Holy Spirit represents the Sabbath of the earth resting for one thousand years.

Pheetheqhau yog nag ntxov nag, hos Tsev ntaub yeej yog nag lig. Kev ntws los tawm ntawm tus Vaj Ntsuj Plig Dawb Huv rau hnub Pheetheqhau raug sawv cev los ntawm ib hnub, hos kev ntws los tawm uas Tsev ntaub yeej sawv cev rau yog ib lub sijhawm uas xaus lawm, ces tom qab ntawd mam muaj ib hnub Xanpataus, uas yog hnub yim, tom qab xya hnub. Hnub Xanpataus uas los tom qab kev tshwm sim kawg ntawm kev ntws los tawm ntawm tus Vaj Ntsuj Plig Dawb Huv ntawd sawv cev rau hnub Xanpataus ntawm lub ntiajteb uas so ib txhiab xyoo.

“In the time of trouble we all fled from the cities and villages, but were pursued by the wicked, who entered the houses of the saints with a sword. They raised the sword to kill us, but it broke, and fell as powerless as a straw. Then we all cried day and night for deliverance, and the cry came up before God. The sun came up, and the moon stood still. The streams ceased to flow. Dark, heavy clouds came up and clashed against each other. But there was one clear place of settled glory, whence came the voice of God like many waters, which shook the heavens and the earth. The sky opened and shut and was in commotion. The mountains shook like a reed in the wind, and cast out ragged rocks all around. The sea boiled like a pot and cast out stones upon the land. And as God spoke the day and the hour of Jesus’ coming and delivered the everlasting covenant to His people, He spoke one sentence, and then paused, while the words were rolling through the earth. The Israel of God stood with their eyes fixed upward, listening to the words as they came from the mouth of Jehovah, and rolled through the earth like peals of loudest thunder. It was awfully solemn. And at the end of every sentence the saints shouted, ‘Glory! Alleluia!’ Their countenances were lighted up with the glory of God; and they shone with the glory, as did the face of Moses when he came down from Sinai. The wicked could not look on them for the glory. And when the never-ending blessing was pronounced on those who had honored God in keeping His Sabbath holy, there was a mighty shout of victory over the beast and over his image.

“Hauv lub sijhawm ntawm txojkev txom nyem peb sawv daws tau khiav tawm hauv tej nroog thiab tej zos, tiamsis cov neeg phem caum peb, thiab nkag mus rau hauv cov tsev ntawm cov ntseeg dawb huv nrog rab ntaj. Lawv tsa rab ntaj los tua peb, tiamsis rab ntaj ntawd tawg, thiab poob mus tsis muaj hwjchim ib yam li ib tug quav nyab. Ces peb sawv daws quaj thov kev cawm dim nruab hnub thiab hmo ntuj, thiab lub suab quaj ntawd nce mus txog ntawm Vajtswv xub ntiag. Lub hnub tawm tuaj, thiab lub hli sawv twjywm tsis txav. Cov dej ntws tu nrho tsis ntws lawm. Cov huab tsaus nti, hnyav heev, sawv tuaj thiab sib tsoo rau ib leeg. Tiamsis muaj ib qho chaw kaj nrig uas muaj yeeb koob ruaj khov, qhov chaw uas Vajtswv lub suab tawm tuaj zoo li dej ntau ntws nrov, ua rau ntuj thiab lub ntiajteb tshee hnyo. Lub ntuj qhib thiab kaw, thiab ntxhov tsawv. Cov roob co ib yam li tus pas nrig nyob hauv cua, thiab ntuav tej pob zeb ntxhib ntxoo tawg khiav mus txhua qhov. Hiavtxwv rw kub ib yam li lub laujkaub, thiab ntuav tej pob zeb los saum av. Thiab thaum Vajtswv hais txog hnub thiab teev uas Yexus yuav los, thiab tshaj tawm txojlus cog tseg uas nyob mus ib txhis rau Nws haiv neeg, Nws hais ib kab lus, ces nres me ntsis, thaum tej lus ntawd tabtom yob hla mus thoob plaws lub ntiajteb. Cov Yixayee ntawm Vajtswv sawv ntsug nrog lawv ob lub qhov muag ntsia ntsoov rau saum ntuj, mloog tej lus uas tawm hauv Yehauvas lub qhov ncauj los, thiab yob hla mus thoob lub ntiajteb ib yam li tej nthwv nroo nrov tshaj plaws. Qhov ntawd yog ib yam uas txaus ntshai kawg thiab dawb huv heev. Thiab thaum kawg ntawm txhua kab lus cov ntseeg dawb huv qw nrov hais tias, ‘Yeeb koob! Alleluia!’ Lawv lub ntsej muag ci ntsa iab los ntawm Vajtswv lub yeeb koob; thiab lawv ci nrog lub yeeb koob ntawd, ib yam li Mauxes lub ntsej muag thaum nws nqes saum Xinay los. Cov neeg phem tsis muaj peevxwm ntsia lawv vim yog lub yeeb koob ntawd. Thiab thaum txoj koob hmoov uas tsis muaj kawg raug tshaj tawm rau cov uas tau qhuas Vajtswv los ntawm kev ceev Nws hnub Xanpataus kom dawb huv, muaj ib lub suab qw yeej loj kawg tawm tsam tus tsiaj qus thiab nws daim duab.”

“Then commenced the jubilee, when the land should rest.” Early Writings, 34.

“Tom qab ntawd hnub nyoog jubilee thiaj pib, thaum thaj av yuav tsum tau so.” Early Writings, 34.

The jubilee is the fiftieth year, after seven cycles of seven years, which is the 49 days that lead to the fiftieth day of Pentecost. When the line of the fall feasts is brought together with the spring feasts there are 49 days that lead to Pentecost, which marks the beginning of the seven-day period of Tabernacles. Pentecost and Tabernacles align, and together they identify the period of the latter rain that begins at the soon-coming Sunday law and continues until probation closes, the Lord returns and then the earth rests, as represented by the seventh-year Sabbath, that is the eighth of the seven in the feast of Tabernacles.

Xyoo Yubili yog xyoo tsib caug, tom qab xya voj ntawm xya xyoo, uas yog 49 hnub uas coj mus rau hnub tsib caug ntawm Pentecost. Thaum txoj kab ntawm tej koob tsheej caij nplooj zeeg raug coj los sib txuas nrog tej koob tsheej caij nplooj hlav, muaj 49 hnub uas coj mus rau Pentecost, uas cim txog qhov pib ntawm lub sijhawm xya hnub ntawm Tabernacles. Pentecost thiab Tabernacles sib haum raws ib leeg, thiab nkawd ua ke txheeb qhia txog lub sijhawm ntawm nag tom qab uas pib thaum txoj cai Hnub Caiv uas yuav los sai sai no thiab txuas mus txog thaum lub sijhawm sim neeg xaus, tus Tswv rov los, thiab tom qab ntawd lub ntiajteb thiaj so, raws li tau sawv cev los ntawm Hnub Xanpataus xyoo xya, uas yog hnub yim ntawm xya hnub hauv koob tsheej Tabernacles.

When we bring both lines of twenty-two verses together, we do so for several reasons. Both lines are twenty-two verses, twenty-two being a tithe of 220, a symbol of the combination of Divinity and humanity.

Thaum peb coj ob kab uas muaj nees nkaum ob nqe los sib sau ua ke, peb ua li ntawd vim muaj ntau yam laj thawj. Ob kab ntawd puav leej muaj nees nkaum ob nqe, nees nkaum ob yog ib feem kaum ntawm 220, uas yog ib lub cim ntawm kev sib xyaw ua ke ntawm Vajtswv txoj kev muaj hwjchim thiab tib neeg.

Both lines represent the Hebrew alphabet of twenty-two letters.

Ob kab no puav leej sawv cev rau cov tsiaj ntawv Henplais uas muaj nees nkaum ob tsab.

Both lines represent the feasts.

Ob txoj kab no sawv cev rau tej kev cai noj mov dawb huv.

Both lines represent the two harvest seasons of the year.

Ob txoj kab no sawv cev rau ob lub caij sau qoob loo hauv lub xyoo.

Both lines represent Christ work in the courtyard, holy place and Most Holy Place. Leviticus means the priests, and Jesus is the Heavenly High Priest. For these reasons, we are justified in applying the line upon line methodology to the forty-four verses of Leviticus twenty-three.

Ob kab no puav leej sawv cev rau Khetos tes hauj lwm hauv lub tshav puam, qhov chaw Dawb Huv, thiab Qhov Chaw Dawb Huv Tshaj Plaws. Leviticus hais txog cov pov thawj, thiab Yexus yog tus Pov Thawj Hlob Saum Ntuj Ceeb Tsheej. Vim li no, peb thiaj muaj cai siv txoj kev kawm kab saum kab rau plaub caug plaub nqe ntawm Leviticus nees nkaum peb.

Pentecost was the early rain for Christianity and Tabernacles is the latter rain for Christianity. We therefore align the spring “day of Pentecost” with the fall seven days of Tabernacles. When Sister White stated, “In the time of trouble we all fled from the cities and villages” she is identifying the time when God’s people are living in the wilderness due to persecution. Living in booths during the Tabernacle season typifies the history that leads directly to the Sabbath jubilee rest for the earth.

Hnub Tsib Caug yog nag thaum ntxov rau txoj Kev Ntseeg Khetos, thiab Tsev Pheebsuab yog nag thaum kawg rau txoj Kev Ntseeg Khetos. Vim li ntawd peb thiaj muab lub caij nplooj hlav “hnub Hnub Tsib Caug” los phim rau xya hnub ntawm Tsev Pheebsuab hauv lub caij nplooj zeeg. Thaum Muam White tau hais tias, “Nyob rau lub sij hawm ntawm kev txom nyem peb txhua tus tau khiav tawm hauv tej nroog thiab tej zos mus” nws tab tom qhia txog lub sij hawm thaum Vajtswv haiv neeg tab tom nyob hauv tebchaws moj sab qhua vim raug kev tsim txom. Kev nyob hauv tej tsev pheebsuab thaum lub caij Tsev Pheebsuab yog ib qho piv txwv ua yaj saub txog zaj keeb kwm uas coj ncaj qha mus rau hnub Xanpataus jubilee kev so rau lub ntiajteb.

The Day of Pentecost marks the beginning of seven days of Tabernacles. Then the jubilee is represented by the eighth day, that is of the seven days of Tabernacles. Five days before the feast of Tabernacles was the Day of Atonement. Thus, five days before Pentecost that marks the beginning of Tabernacles—judgment is marked. Ten days before the judgment of the Day of Atonement is the feast of Trumpets. When the lines are combined five days before the Sunday law, represented by Pentecost, judgment is marked. Ten days before that, the feast of Trumpets is marked.

Hnub Nyoog Peetekos cim txog qhov pib ntawm xya hnub ntawm Tsev Teev Ntuj Nroj Tsuag. Ces lub xyoo jubili raug sawv cev los ntawm hnub yim, uas yog ntawm xya hnub ntawm Tsev Teev Ntuj Nroj Tsuag. Tsib hnub ua ntej lub rooj noj mov ntawm Tsev Teev Ntuj Nroj Tsuag yog Hnub Theej Txhoj. Yog li ntawd, tsib hnub ua ntej Peetekos uas cim txog qhov pib ntawm Tsev Teev Ntuj Nroj Tsuag—kev txiav txim raug cim tseg. Kaum hnub ua ntej kev txiav txim ntawm Hnub Theej Txhoj yog lub rooj noj mov ntawm Raj Ntxhi. Thaum cov kab no raug muab txuas ua ke, tsib hnub ua ntej txoj cai hnub Sunday, uas raug sawv cev los ntawm Peetekos, kev txiav txim raug cim tseg. Kaum hnub ua ntej ntawd, lub rooj noj mov ntawm Raj Ntxhi raug cim tseg.

The baptism of Christ represented His death, burial and resurrection. Those three steps are represented by His death at Passover, His burial and rest upon the Sabbath, and His resurrection on Sunday. The three days of His death, burial and resurrection are one waymark that consists of three steps. We therefore start the combination of the two lines of spring and fall feasts at the resurrection. The resurrection of the third day begins a forty-nine-day period that leads to Pentecost, which is the Sunday law. That forty-nine-day period is preceded by the feast of unleavened bread, that begins one day before and extends five days beyond the day of first fruits.

Kev kevcai raus dej ntawm Khetos sawv cev rau Nws txoj kev tuag, kev faus, thiab kev sawv hauv qhov tuag rov los. Peb theem ntawd raug sawv cev los ntawm Nws txoj kev tuag rau hnub Hla Dhau, Nws txoj kev faus thiab kev so rau saum Hnub Xabath, thiab Nws txoj kev sawv rov los rau hnub Sunday. Peb hnub ntawm Nws txoj kev tuag, kev faus, thiab kev sawv rov los yog ib lub cim sijhawm uas muaj peb theem. Yog li ntawd, peb pib txoj kev txuas ua ke ntawm ob kab ntawm cov kevcai noj mov caij nplooj ntoos hlav thiab caij nplooj zeeg ntawm txoj kev sawv rov los. Txoj kev sawv rov los ntawm hnub peb pib ib lub sijhawm plaub caug cuaj hnub uas coj mus txog hnub Pentecost, uas yog txoj cai Sunday. Lub sijhawm plaub caug cuaj hnub ntawd raug ua ntej los ntawm kevcai noj mov tsis muaj poov xab, uas pib ib hnub ua ntej thiab txuas ntxiv tsib hnub dhau hnub thawj txi txiv.

From the resurrection of the first fruits unto the Sunday law is forty-nine days, the Sunday law being the fiftieth day. Five days before the Sunday law judgment is represented, and ten days before that judgment the warning of the trumpets is marked. Resurrection is the first waymark, then five days later the period of unleavened bread concludes. Thirty days after unleavened bread ends, the warning of the trumpets occurs. Ten days later the judgment of the Day of Atonement is marked and five days later the Sunday law of Pentecost arrives.

Txij thaum sawv hauv qhov tuag rov los ntawm cov thawj cov txiv hmab txiv ntoo mus txog rau hnub cai Sunday muaj plaub caug cuaj hnub, hnub cai Sunday yog hnub thib tsib caug. Tsib hnub ua ntej hnub cai Sunday, kev txiav txim raug sawv cev, thiab kaum hnub ua ntej qhov kev txiav txim ntawd, lo lus ceeb toom ntawm cov raj nplaim raug cim tseg. Kev sawv hauv qhov tuag rov los yog thawj lub cim-kev, ces tsib hnub tom qab ntawd lub sijhawm ntawm ncuav tsis muaj poov xaus. Peb caug hnub tom qab ncuav tsis muaj poov xaus, lo lus ceeb toom ntawm cov raj nplaim tshwm sim. Kaum hnub tom qab ntawd, kev txiav txim ntawm Hnub Kev Theej Txhoj raug cim tseg, thiab tsib hnub tom qab ntawd hnub cai Sunday ntawm Pentekos los txog.

This identifies seven waymarks in the line upon line application of the spring and fall feasts; the beginning of unleavened bread, the resurrection, the end of unleavened bread, the warning of trumpets, judgment, Pentecost and the latter rain. Those seven waymarks are set within an alpha seventh-day Sabbath and an omega seventh-year Sabbath. The seven waymarks couched between the two Sabbaths isolate and identify a five-day period, followed by a thirty-day period, a ten-day period, a five-day period and a seven-day period.

Qhov no txheeb xyuas xya lub cim tseem ceeb hauv txoj kev siv “kab zuj zus saum kab, lus zuj zus saum lus” rau tej koob tsheej caij nplooj ntoos hlav thiab caij nplooj zeeg; qhov pib ntawm ncuav tsis xyaw keeb, txoj kev sawv rov los, qhov kawg ntawm ncuav tsis xyaw keeb, lo lus ceeb toom ntawm raj xyu, kev txiav txim, Hnub Peetekos, thiab nag lig. Xya lub cim tseem ceeb ntawd raug teeb tsa nyob hauv ib qho Alpha Xab Npataus hnub xya thiab ib qho Omega Xab Npataus xyoo xya. Xya lub cim tseem ceeb uas raug muab tso nruab nrab ntawm ob lub Xab Npataus ntawd cais tawm thiab txheeb kom pom ib ncua tsib hnub, tom qab ntawd yog ib ncua peb caug hnub, ib ncua kaum hnub, ib ncua tsib hnub, thiab ib ncua xya hnub.

When we then align Christ’s resurrection, we find a forty-day period where He instructed the disciples “face to face” and thereafter ascended. Then for ten days the disciples were in the upper room. Those ten days concluded at the Day of Pentecost, which is the Sunday law. This adds a forty-day period and ten-day period to the line of priests represented by Leviticus “23.”

Thaum peb mam li coj Khetos txoj kev sawv hauv qhov tuag los sib phim, peb pom ib lub sijhawm plaub caug hnub uas Nws tau qhia cov thwjtim “tim ntsej tim muag,” thiab tom qab ntawd tau nce mus. Ces tau muaj kaum hnub uas cov thwjtim nyob hauv chav sab saud. Kaum hnub ntawd xaus rau Hnub Peetekos, uas yog txoj cai Hnub Caiv. Qhov no ntxiv ib lub sijhawm plaub caug hnub thiab ib lub sijhawm kaum hnub rau txoj kab ntawm cov pov thawj uas Leviticus “23” sawv cev rau.

From the resurrection there is five days to the end of unleavened bread, then thirty days to the trumpet warning, then five days to Christ’s ascension, then five days to judgment, then five days to Pentecost’s seven days of the latter rain.

Txij hnub sawv hauv qhov tuag rov los muaj tsib hnub mus txog qhov kawg ntawm ncuav tsis muaj poov xab, ces peb caug hnub mus txog qhov ceeb toom ntawm lub raj ncas, ces tsib hnub mus txog Khetos txoj kev nce mus saum ntuj, ces tsib hnub mus txog kev txiav txim, ces tsib hnub mus txog xya hnub ntawm Pentekos uas yog nag lig.

The beginning of the seven days of unleavened bread is followed the next day by the resurrection of first fruits. The resurrection occurs within the seven days of unleavened bread, and five days after the resurrection the period of unleavened bread ends.

Thaum pib ntawm xya hnub noj mov tsis muaj keeb poov xab, hnub tom qab yog kev sawv rov los ntawm thawj cov txiv hmab txiv ntoo. Kev sawv rov los no tshwm sim nyob hauv xya hnub noj mov tsis muaj keeb poov xab, thiab tsib hnub tom qab kev sawv rov los ntawd, lub caij noj mov tsis muaj keeb poov xab xaus.

Thirty days after the end of unleavened bread the trumpets mark a warning.

Peb caug hnub tom qab hnub xaus ntawm ncuav mov tsis xyaw poov xab, cov raj tshuab nrov ua ib lub cim ceeb toom.

Five days after the warning of the trumpets Christ ascended after teaching for forty days. His ascension marked the beginning of ten days in the upper room.

Tsib hnub tom qab txoj lus ceeb toom ntawm cov xibhwb raj, Khetos tau nce mus saum ntuj tom qab Nws tau qhia tau plaub caug hnub. Nws txoj kev nce mus saum ntuj cim txog qhov pib ntawm kaum hnub nyob hauv chav saud.

Then five days after His ascension judgment is marked.

Tom qab Nws tau nce mus saum ntuj tsib hnub lawm, txoj kev txiav txim raug cim tseg.

Five days later the Sunday law of Pentecost opens the seven-day period of the latter rain.

Tsib hnub tom qab no, txoj cai Hnub Caiv ntawm Pentekos qhib xya-hnub lub sij hawm ntawm nag lig.

The one hundred and forty-four thousand are those who follow the Lamb whithersoever He goeth. Elijah and Moses were slain on July 18, 2020. They were slain where also our Lord was crucified. Christ’s resurrection typified the resurrection of December 31, 2023. Before that date, in July of 2023, a voice in the wilderness began to sound a message represented as unleavened bread. Leaven represents error, hypocrisy and sin, and the message from the wilderness was unleavened. From December 31, 2023 through to the Sunday law, Leviticus “23” has designed a framework of the atonement of the one hundred and forty-four thousand. That framework aligns with Miller’s dream, Malachi three and Revelation nineteens’ windows of heaven. It aligns with the third and ninth hour in the sacred week from 27 to 34 AD.

Ib puas plaub caug plaub txhiab yog cov uas raws tus Menyuam Yaj mus txhua qhov chaw uas Nws mus. Eliyas thiab Mauxes raug tua rau hnub Xya hli ntuj tim 18, 2020. Lawv raug tua ntawm qhov chaw uas peb tus Tswv kuj raug ntsia saum ntoo khaub lig thiab. Kev sawv rov los ntawm Khetos yog ib qho piv txwv ua ntej txog kev sawv rov los ntawm hnub Kaum ob hlis tim 31, 2023. Ua ntej hnub ntawd, hauv Xya hli ntuj xyoo 2023, ib lub suab hauv roob moj sab qhua pib nrov ib txoj xov uas raug sawv cev ua ncuav tsis muaj poov xab. Poov xab sawv cev rau kev yuam kev, kev siab phem ua neeg dawb huv dag, thiab kev txhaum, hos txoj xov los ntawm roob moj sab qhua yog tsis muaj poov xab. Txij hnub Kaum ob hlis tim 31, 2023 mus txog rau hnub Sunday law, Leviticus “23” tau teeb tsa ib lub qauv ntawm kev theej txhoj rau ib puas plaub caug plaub txhiab. Lub qauv ntawd sib haum nrog Miller txoj kev npau suav, Malakis peb thiab Qhov Tshwm Sim kaum cuaj tej qhov rais saum ntuj. Nws sib haum nrog teev thib peb thiab teev thib cuaj hauv lub lim tiam dawb huv txij xyoo 27 mus txog 34 AD.

We will continue these things in the next article.

Peb yuav txuas ntxiv cov no hauv tsab xov xwm tom ntej.

“‘By knowledge shall the chambers be filled with all precious and pleasant riches.’

“‘Los ntawm kev txawj ntse mas tej chav tsev yuav puv npo tag nrho tej kev nplua nuj muaj nqis thiab ntxim zoo siab.’”

“For the mind and the soul, as well as for the body, it is God’s law that strength is acquired by effort. It is exercise that develops. In harmony with this law, God has provided in His word the means for mental and spiritual development.

“Rau lub siab thiab tus ntsuj plig, ib yam li rau lub cev, nws yog Vajtswv txoj kevcai tias lub zog raug tau los ntawm kev siv zog. Nws yog kev xyaum uas ua kom loj hlob. Raws li txoj kevcai no, Vajtswv tau npaj tseg hauv Nws Txojlus tej cuab yeej rau kev txhim kho lub siab thiab sab ntsuj plig.

“The Bible contains all the principles that men need to understand in order to be fitted either for this life or for the life to come. And these principles may be understood by all. No one with a spirit to appreciate its teaching can read a single passage from the Bible without gaining from it some helpful thought. But the most valuable teaching of the Bible is not to be gained by occasional or disconnected study. Its great system of truth is not so presented as to be discerned by the hasty or careless reader. Many of its treasures lie far beneath the surface, and can be obtained only by diligent research and continuous effort. The truths that go to make up the great whole must be searched out and gathered up, ‘here a little, and there a little.’ Isaiah 28:10.

“Phau Vajlugkub muaj tag nrho tej txheej cai uas tib neeg yuav tsum to taub thiaj li npaj txhij tau rau lub neej no los yog rau lub neej uas yuav los. Thiab txhua tus yeej to taub tau tej txheej cai no. Tsis muaj leej twg uas muaj lub siab txaus siab rau nws tej lus qhuab qhia uas yuav nyeem ib nqe twg hauv Phau Vajlugkub yam tsis tau txais qee yam kev xav uas pab tau los ntawm nws. Tiamsis txoj kev qhuab qhia uas muaj nqes tshaj plaws hauv Phau Vajlugkub tsis yog yam yuav tau los ntawm kev kawm qee zaus xwb los yog kev kawm tsis txuas ntxiv. Nws txoj kab ke loj ntawm qhov tseeb tsis tau muab nthuav tawm nyob rau hauv ib yam uas tus neeg nyeem maj nrawm los yog tsis ceev faj yuav pom tau. Muaj ntau yam ntawm nws tej cuab tam pw tob heev hauv qab nplaim, thiab tsuas yog yuav tau los ntawm kev tshawb nrhiav ua siab ntev thiab kev siv zog tsis tu ncua xwb. Tej qhov tseeb uas koom ua ke ua qhov loj tag nrho ntawd yuav tsum raug tshawb nrhiav thiab muab sau sib sau ua ke, ‘ntawm no me ntsis, thiab ntawm ntawd me ntsis.’ Yaxayas 28:10.”

“When thus searched out and brought together, they will be found to be perfectly fitted to one another. Each Gospel is a supplement to the others, every prophecy an explanation of another, every truth a development of some other truth. The types of the Jewish economy are made plain by the gospel. Every principle in the word of God has its place, every fact its bearing. And the complete structure, in design and execution, bears testimony to its Author. Such a structure no mind but that of the Infinite could conceive or fashion.

“Thaum tshawb nrhiav kom meej thiab muab coj los sib sau ua ke li no, yuav pom tias lawv phim ib leeg zoo kawg nkaus. Txhua Txoj Moo Zoo yog ib qho ntxiv rau lwm cov, txhua lo lus faj lem yog ib qho piav qhia rau lwm lo lus faj lem, txhua qhov tseeb yog ib qho nthuav dav tawm ntawm lwm qhov tseeb. Cov qauv piv txwv ntawm kev cai Yudais raug ua kom meej los ntawm txoj moo zoo. Txhua lub ntsiab cai hauv Vajtswv Txojlus muaj nws qhov chaw, txhua qhov tseeb muaj nws qhov kev cuam tshuam. Thiab tag nrho lub qauv uas tiav lawm, hauv kev tsim thiab kev ua kom tiav, ua tim khawv txog nws tus Tswv Tsim. Ib lub qauv zoo li no, tsis muaj ib lub siab twg tsuas yog tus uas yog Tus Tsis Kawg thiaj yuav xav tau lossis tsim tau.”

“In searching out the various parts and studying their relationship, the highest faculties of the human mind are called into intense activity. No one can engage in such study without developing mental power.

“Hauv qhov kev tshawb nrhiav txog ntau seem sib txawv thiab kawm txog lawv txoj kev sib raug zoo, cov peev xwm siab tshaj plaws ntawm tib neeg lub hlwb raug hu los ua haujlwm nrog kev kub siab heev. Tsis muaj leejtwg tuaj yeem koom rau hauv txoj kev kawm zoo li no yam tsis txhim kho lub hwjchim ntawm lub siab.”

“And not alone in searching out truth and bringing it together does the mental value of Bible study consist. It consists also in the effort required to grasp the themes presented. The mind occupied with commonplace matters only, becomes dwarfed and enfeebled. If never tasked to comprehend grand and far-reaching truths, it after a time loses the power of growth. As a safeguard against this degeneracy, and a stimulus to development, nothing else can equal the study of God’s word. As a means of intellectual training, the Bible is more effective than any other book, or all other books combined. The greatness of its themes, the dignified simplicity of its utterances, the beauty of its imagery, quicken and uplift the thoughts as nothing else can. No other study can impart such mental power as does the effort to grasp the stupendous truths of revelation. The mind thus brought in contact with the thoughts of the Infinite cannot but expand and strengthen.

“Tsis yog tsuas yog nyob hauv kev nrhiav qhov tseeb thiab muab nws sib sau ua ke xwb uas tus nqis ntawm kev kawm Vajlugkub rau sab hlwb nyob. Nws kuj nyob hauv txoj kev siv zog uas yuav tsum muaj kom to taub cov ntsiab lus uas raug nthuav tawm. Lub siab uas tsuas yog muab siv rau tej yam niaj hnub xwb, yuav ua kom me hlob tsis taus thiab qaug zog. Yog nws yeej tsis raug xyaum kom nkag siab tej qhov tseeb loj kawg thiab ncav deb, ces dhau ib ntus nws yuav plam lub hwj chim loj hlob. Ua ib qho kev tiv thaiv tawm tsam qhov kev puas zuj zus no, thiab ua ib qho kev txhawb kom muaj kev loj hlob, tsis muaj ib yam twg yuav piv tau rau txoj kev kawm Vajtswv Txojlus. Ua ib txoj kev cob qhia rau sab txawj ntse, Vajlugkub muaj txiaj ntsig tshaj txhua phau ntawv, lossis tshaj txhua phau ntawv lwm yam muab los ua ke. Qhov loj kawg ntawm nws cov ntsiab lus, qhov muaj meej mom thiab yooj yim ntawm nws tej lus hais, qhov zoo nkauj ntawm nws cov duab piv txwv, ua kom kev xav muaj sia thiab raug tsa siab yam tsis muaj lwm yam ua tau. Tsis muaj lwm yam kev kawm twg yuav pub tau lub hwj chim ntawm lub hlwb zoo li txoj kev siv zog kom nkag siab tej qhov tseeb loj kawg uas txoj kev tshwm sim saum ntuj ceeb tsheej nthuav tawm. Lub siab uas raug coj los sib cuag nrog tej kev xav ntawm Tus Tsis Kawg li no, yeej tsis muaj peev xwm tsis nthuav dav thiab muaj zog tuaj.”

“And even greater is the power of the Bible in the development of the spiritual nature. Man, created for fellowship with God, can only in such fellowship find his real life and development. Created to find in God his highest joy, he can find in nothing else that which can quiet the cravings of the heart, can satisfy the hunger and thirst of the soul. He who with sincere and teachable spirit studies God’s word, seeking to comprehend its truths, will be brought in touch with its Author; and, except by his own choice, there is no limit to the possibilities of his development.

“Thiab tseem loj dua ntawd yog lub hwj chim ntawm Phau Vajlugkub hauv txoj kev txhim kho tus cwj pwm sab ntsuj plig. Tibneeg, uas raug tsim los rau kev sib raug zoo nrog Vajtswv, tsuas yog nyob hauv kev sib raug zoo ntawd xwb thiaj nrhiav tau nws txoj sia tiag tiag thiab nws txoj kev loj hlob. Vim raug tsim los kom nrhiav tau nws txoj kev xyiv fab siab tshaj plaws nyob hauv Vajtswv, nws yuav nrhiav tsis tau nyob hauv lwm yam dabtsi li qhov uas yuav ua rau kev nqhis ntshaw hauv lub siab tus tu, uas yuav ua rau tus ntsuj plig txoj kev tshaib kev nqhis thiab kev nqhis dej txaus. Tus uas kawm Vajtswv Txojlus nrog lub siab ncaj ncees thiab txaus siab txais kev qhia, nrhiav kom nkag siab txog nws tej qhov tseeb, yuav raug coj los kov tau nrog tus Sau nws; thiab, tsuas yog los ntawm nws tus kheej txoj kev xaiv xwb, tsis muaj ib qho kev txwv rau qhov ua tau ntawm nws txoj kev loj hlob.”

“In its wide range of style and subjects the Bible has something to interest every mind and appeal to every heart. In its pages are found history the most ancient; biography the truest to life; principles of government for the control of the state, for the regulation of the household—principles that human wisdom has never equaled. It contains philosophy the most profound, poetry the sweetest and the most sublime, the most impassioned and the most pathetic. Immeasurably superior in value to the productions of any human author are the Bible writings, even when thus considered; but of infinitely wider scope, of infinitely greater value, are they when viewed in their relation to the grand central thought. Viewed in the light of this thought, every topic has a new significance. In the most simply stated truths are involved principles that are as high as heaven and that compass eternity.

“Hauv qhov dav ntawm nws ntau hom qauv sau thiab ntau yam ntsiab lus, Phau Vajlugkub muaj ib yam dab tsi los txhawb txhua lub siab xav thiab kov txhua lub siab. Nyob hauv nws tej nplooj ntawv muaj keeb kwm qub tshaj plaws; muaj ntaub ntawv txog tib neeg lub neej uas muaj tseeb tshaj plaws; muaj tej txheej txheem ntawm kev tswj hwm rau kev kav lub xeev, thiab rau kev tswj lub tsev neeg—tej txheej txheem uas tib neeg lub tswv yim yeej tsis tau mus cuag. Nws muaj qhov kev txawj xav tob tshaj plaws, paj huam qab zib tshaj thiab siab tshaj plaws, kub siab tshaj plaws thiab txhawb kev tu siab tshaj plaws. Txawm tsuas saib raws li no xwb los, tej ntawv sau hauv Phau Vajlugkub tseem muaj nqis siab dua tej haujlwm uas muaj ib tug kws sau ntawv twg hauv ntiajteb tau tsim los; tiam sis thaum saib lawv raws li lawv txoj kev sib raug zoo nrog lub tswv yim loj uas yog lub hauv paus nruab nrab, lawv muaj qhov dav kawg tsis txawj kawg, thiab muaj nqis loj kawg tsis txawj kawg. Thaum pom txhua yam hauv qhov kaj ntawm lub tswv yim no, txhua lub ntsiab lus thiaj muaj ib qho tseem ceeb tshiab. Hauv tej qhov tseeb uas hais yooj yim tshaj plaws ntawd muaj tej hauv paus ntsiab lus uas siab npaum li ntuj ceeb tsheej thiab uas ncig puag ib txhis.”

“The central theme of the Bible, the theme about which every other in the whole book clusters, is the redemption plan, the restoration in the human soul of the image of God. From the first intimation of hope in the sentence pronounced in Eden to that last glorious promise of the Revelation, ‘They shall see His face; and His name shall be in their foreheads’ (Revelation 22:4), the burden of every book and every passage of the Bible is the unfolding of this wondrous theme,—man’s uplifting,—the power of God, ‘which giveth us the victory through our Lord Jesus Christ.’ 1 Corinthians 15:57.

“Lub ntsiab lus tseem ceeb ntawm Vajlugkub, lub ntsiab lus uas txhua lub ntsiab lus hauv phau ntawv tag nrho no sib sau ncig nws, yog txoj hau kev txhiv dim, yog kev kho kom rov muaj hauv tib neeg tus ntsuj plig daim duab ntawm Vajtswv. Txij thawj qhov kev qhia me me txog txoj kev cia siab hauv lo lus txiav txim uas tau hais tawm hauv Edees mus txog rau txoj lus cog tseg kawg uas muaj hwjchim ci ntsa iab hauv Phau Ntawv Qhia Tshwm, ‘Lawv yuav pom Nws lub ntsej muag; thiab Nws lub npe yuav nyob saum lawv lub hauv pliaj’ (Qhia Tshwm 22:4), lub ntsiab hnyav ntawm txhua phau thiab txhua nqe hauv Vajlugkub yog kev nthuav tawm ntawm lub ntsiab lus xav tsis thoob no,—kev tsa neeg kom siab dua,—uas yog Vajtswv lub hwjchim, ‘uas pub peb txoj kev kov yeej los ntawm peb tus Tswv Yexus Khetos.’ 1 Kaulinthaus 15:57.”

“He who grasps this thought has before him an infinite field for study. He has the key that will unlock to him the whole treasure house of God’s word.

“Tus uas nkag siab txog qhov kev xav no, nws muaj ib thaj chaw kawm uas tsis muaj kawg nyob rau ntawm nws xub ntiag. Nws muaj tus yuam sij uas yuav qhib rau nws tag nrho lub tsev khaws tej txiaj ntsim ntawm Vajtswv Txojlus.

“The science of redemption is the science of all sciences; the science that is the study of the angels and of all the intelligences of the unfallen worlds; the science that engages the attention of our Lord and Saviour; the science that enters into the purpose brooded in the mind of the Infinite—‘kept in silence through times eternal’ (Romans 16:25, R.V.); the science that will be the study of God’s redeemed throughout endless ages. This is the highest study in which it is possible for man to engage. As no other study can, it will quicken the mind and uplift the soul.

“Kev kawm txog txoj kev txhiv dim yog txoj kev kawm uas loj tshaj txhua txoj kev kawm; yog txoj kev kawm uas cov tim tswv thiab txhua tus uas muaj kev txawj ntse hauv tej ntiaj teb uas tsis tau poob kawm txog; yog txoj kev kawm uas ntes tau peb tus Tswv thiab Cawmseej lub siab; yog txoj kev kawm uas nkag mus rau hauv lub hom phiaj uas tau puag cia nyob hauv lub siab ntawm tus Tsis Muaj Ciam—‘zais ntsiag to nyob thoob plaws tej tiam mus ib txhis’ (Loos 16:25, R.V.); yog txoj kev kawm uas Vajtswv cov neeg uas raug txhiv dim yuav kawm mus thoob plaws tej tiam uas tsis muaj kawg. Nov yog txoj kev kawm siab tshaj plaws uas tibneeg muaj peev xwm koom nrog. Tsis muaj lwm txoj kev kawm twg yuav ua tau ib yam li no, uas yuav ua kom lub siab ntse nquag thiab tsa tus ntsuj plig kom siab.”

“‘The excellency of knowledge is, that wisdom giveth life to them that have it.’ ‘The words that I speak unto you,’ said Jesus, ‘they are spirit, and they are life.’ ‘This is life eternal, that they should know Thee the only true God, and Him whom Thou didst send.’ Ecclesiastes 7:12; John 6:63; 17:3, R.V.

“‘Qhov zoo tshaj plaws ntawm kev txawj ntse yog qhov uas kev txawj ntse pub txoj sia rau cov uas muaj nws.’ Yexus hais tias, ‘Cov lus uas Kuv hais rau nej, lawv yog ntsuj plig, thiab lawv yog txoj sia.’ ‘Qhov no yog txoj sia nyob mus ib txhis, kom lawv paub Koj, tus Vajtswv tseeb tib leeg xwb, thiab paub Tus uas Koj tau txib los.’ Ecclesiastes 7:12; John 6:63; 17:3, R.V.”

“The creative energy that called the worlds into existence is in the word of God. This word imparts power; it begets life. Every command is a promise; accepted by the will, received into the soul, it brings with it the life of the Infinite One. It transforms the nature and re-creates the soul in the image of God.

“Lub zog tsim uas hu kom tej ntiajteb los muaj nyob yog nyob hauv Vajtswv txoj lus. Lo lus no muab hwjchim; nws yug txojsia. Txhua lo lus txib yog ib lo lus cog tseg; thaum lub siab xaiv lees txais nws, thaum tus ntsuj plig txais nws los, nws nqa nrog nws txojsia ntawm Tus Uas Tsis Muaj Ciam. Nws hloov pauv tus cwj pwm ntuj thiab tsim dua tshiab tus ntsuj plig raws li Vajtswv tus yam ntxwv.

“The life thus imparted is in like manner sustained. ‘By every word that proceedeth out of the mouth of God’ (Matthew 4:4) shall man live.

Txoj sia uas raug pub li no kuj raug txhawb kom nyob ruaj ib yam nkaus. “Neeg yuav ciaj tsis yog vim mov xwb, tiamsis yog vim txhua lo lus uas tawm hauv Vajtswv lub qhov ncauj los” (Mathais 4:4).

“The mind, the soul, is built up by that upon which it feeds; and it rests with us to determine upon what it shall be fed. It is within the power of everyone to choose the topics that shall occupy the thoughts and shape the character. Of every human being privileged with access to the Scriptures, God says, ‘I have written to him the great things of My law.’ ‘Call unto Me, and I will answer thee, and show thee great and mighty things, which thou knowest not.’ Hosea 8:12; Jeremiah 33:3.

“Lub siab, uas yog tus ntsuj plig, raug txhim kho los ntawm yam uas nws noj; thiab nyob ntawm peb los txiav txim tias nws yuav raug pub dab tsi. Nws nyob hauv lub hwj chim ntawm txhua tus neeg los xaiv cov ntsiab lus uas yuav nyob hauv lawv tej kev xav thiab yuav txua tus cwj pwm. Txog txhua tus tib neeg uas tau txais txoj cai los cuag Vaj Lug Kub, Vajtswv hais tias, ‘Kuv tau sau tej yam loj ntawm Kuv txoj kevcai rau nws.’ ‘Hu rau Kuv, ces Kuv yuav teb koj, thiab yuav qhia rau koj paub tej yam loj thiab muaj hwj chim, uas koj tsis paub.’ Hosea 8:12; Jeremiah 33:3.”

“With the word of God in his hands, every human being, wherever his lot in life may be cast, may have such companionship as he shall choose. In its pages he may hold converse with the noblest and best of the human race, and may listen to the voice of the Eternal as He speaks with men. As he studies and meditates upon the themes into which ‘the angels desire to look’ (1 Peter 1:12), he may have their companionship. He may follow the steps of the heavenly Teacher, and listen to His words as when He taught on mountain and plain and sea. He may dwell in this world in the atmosphere of heaven, imparting to earth’s sorrowing and tempted ones thoughts of hope and longings for holiness; himself coming closer and still closer into fellowship with the Unseen; like him of old who walked with God, drawing nearer and nearer the threshold of the eternal world, until the portals shall open, and he shall enter there. He will find himself no stranger. The voices that will greet him are the voices of the holy ones, who, unseen, were on earth his companions—voices that here he learned to distinguish and to love. He who through the word of God has lived in fellowship with heaven, will find himself at home in heaven’s companionship.” Education, 123–127.

“Nrog Vajtswv Txojlus nyob hauv nws txhais tes, txhua tus tibneeg, txawm nws txoj hmoo hauv lub neej poob rau qhov twg los xij, yeej yuav muaj tau txoj kev koom nrog raws li nws xaiv. Hauv nws cov nplooj ntawv nws yuav sib tham tau nrog cov uas yog cov neeg siab zoo tshaj thiab tsim txiaj tshaj plaws hauv tibneeg haiv neeg, thiab yuav mloog tau lub suab ntawm Tus Nyob Mus Ib Txhis thaum Nws hais lus nrog tibneeg. Thaum nws kawm thiab xav tob txog cov ntsiab lus uas ‘cov tubtxib saum ntuj ntshaw saib rau hauv’ (1 Petus 1:12), nws yuav muaj lawv los ua phooj ywg koom nrog. Nws yuav taug raws tus Xibfwb saum ntuj cov hneev taw, thiab mloog Nws tej lus ib yam li thaum Nws qhia saum roob, saum tiaj, thiab ntawm ntug hiavtxwv. Nws yuav nyob hauv lub ntiajteb no hauv huab cua ntawm ntuj ceeb tsheej, xa mus rau cov neeg hauv ntiajteb uas muaj kev quaj ntsuag thiab raug kev ntxias tej kev xav ntawm txojkev cia siab thiab tej kev nqhis rau txojkev dawb huv; nws tus kheej los ze zog thiab tseem ze zog ntxiv rau hauv kev sib raug zoo nrog Tus Uas Pom Tsis Tau; zoo li tus qub thaum ub uas taug kev nrog Vajtswv, los ze zuj zus rau lub chaw rooj vag ntawm lub ntiajteb uas nyob mus ib txhis, txog thaum tej rooj vag ntawd yuav qhib, thiab nws yuav nkag mus rau hauv. Nws yuav pom tias nws tsis yog ib tug neeg txawv lawm. Cov suab uas yuav txais tos nws yog cov suab ntawm cov neeg dawb huv, cov uas, txawm tsis pom los, twb yog nws cov phooj ywg koom nrog thaum nyob hauv ntiajteb no—cov suab uas ntawm no nws tau kawm paub cais thiab hlub. Tus uas los ntawm Vajtswv Txojlus tau nyob hauv kev sib raug zoo nrog ntuj ceeb tsheej, yuav pom tias nws nyob hauv tsev nrog kev koom nrog ntawm ntuj ceeb tsheej.” Education, 123–127.