In the first few articles we included the passage from The Desire of Ages which addresses Christ presenting the parable of the vineyard to the quibbling Jews. The parable of the song of the vineyard is also the song of Moses and the Lamb which the one hundred and forty-four thousand, and inspiration informs us that a “song” in prophecy represents an “experience.” The one hundred and forty-four thousand follow the Lamb whithersoever He goeth, so they will walk through the same experience as did Christ and Moses. Christ as the omega of ancient Israel’s prophetic history and Moses the alpha of ancient Israel’s prophetic history both lived in parallel periods when a former covenant people were being passed by and as a new covenant people were being chosen. The one hundred and forty-four thousand sing the song of Moses and of the Lamb by experiencing a history when a former covenant people are being passed by—while the Lord enters into covenant with His final covenant people.

Hauv thawj ob peb tsab xov xwm peb tau muab nqe lus ntawm The Desire of Ages uas hais txog Khetos nthuav zaj lus piv txwv txog lub vaj txiv hmab rau cov Yudais uas nyiam sib cav. Zaj lus piv txwv ntawm zaj nkauj txog lub vaj txiv hmab kuj yog zaj nkauj ntawm Mauxes thiab ntawm tus Menyuam Yaj uas ib puas plaub caug plaub txhiab leej hu, thiab kev tshoov siab qhia rau peb tias ib “zaj nkauj” hauv kev faj lem sawv cev rau ib “kev paub dhau los.” Ib puas plaub caug plaub txhiab leej raws tus Menyuam Yaj mus txhua qhov chaw uas Nws mus, yog li ntawd lawv yuav taug dhau tib yam kev paub dhau los ib yam li Khetos thiab Mauxes tau dhau los. Khetos yog omega ntawm keeb kwm kev faj lem ntawm cov Ixayees thaum ub, hos Mauxes yog alpha ntawm keeb kwm kev faj lem ntawm cov Ixayees thaum ub; nkawd ob leeg puav leej tau nyob hauv tej tiam uas sib phim nhau thaum ib haiv neeg qub uas yog neeg ntawm kev cog lus tab tom raug hla dhau, thiab tib lub sijhawm ib haiv neeg tshiab ntawm kev cog lus tab tom raug xaiv. Ib puas plaub caug plaub txhiab leej hu zaj nkauj ntawm Mauxes thiab ntawm tus Menyuam Yaj los ntawm kev ntsib ib keeb kwm uas ib haiv neeg qub ntawm kev cog lus tab tom raug hla dhau—thaum tus Tswv tab tom nkag rau hauv kev cog lus nrog Nws haiv neeg kawg nkaus ntawm kev cog lus.

Prophetically when Christ was presenting the parable it aligns with Peter addressing the quibbling Jews at Pentecost. In the final crisis, Jesus presenting the parable to the quibbling Jews, represents those who are singing the song of the vineyard to the drunkards of Ephraim. Peter is presenting the same song at Pentecost, only he is singing in the key of Joel. The song of the vineyard is the song of a former covenant people being divorced during the same time that a new covenant people are being married to the Lord. The virgins who were disappointed and entered into the tarrying time were waiting for the marriage, and the perfect fulfillment would be that they are waiting for the sealing of the one hundred and forty-four thousand.

Hais raws li kev qhia yav tom ntej, thaum Khetos tab tom nthuav zaj lus piv txwv ntawd, nws sib haum nrog Petus hais rau cov Yudais uas tab tom sib cav thiab thuam thuam nyob rau hnub Peetekos. Hauv qhov kev kub ntxhov kawg, Yexus nthuav zaj lus piv txwv ntawd rau cov Yudais uas tab tom sib cav thuam thuam, sawv cev rau cov uas tab tom hu zaj nkauj ntawm lub vaj txiv hmab rau cov neeg qaug cawv ntawm Ephraim. Petus tab tom nthuav tib zaj nkauj ntawd nyob rau hnub Peetekos, tsuas yog tias nws hu nws nyob rau tus suab nkauj ntawm Yo‑ees. Zaj nkauj ntawm lub vaj txiv hmab yog zaj nkauj hais txog ib haiv neeg uas yog cov neeg ntawm thawj daim ntawv cog lus raug muab nrauj thaum tib lub sijhawm uas ib haiv neeg tshiab ntawm daim ntawv cog lus tab tom raug coj los yuav rau tus Tswv. Cov ntxhais nkauj xwb uas tau poob siab thiab tau nkag mus rau lub sijhawm ncua tos ntawd, lawv tab tom tos rau txoj kev sib yuav, thiab qhov kev ua tiav zoo kawg nkaus yuav yog tias lawv tab tom tos rau kev muab lub cim foob rau ib puas plaub caug plaub txhiab leej.

The book of Joel begins with its first chapter describing how God’s vineyard has been destroyed by the drinkers of wine and strong drink, who have had the “new wine” cut off from their mouths. As soon as Jesus informed the Jews their kingdom would be taken from them and given to a group of husbandmen who will bring forth the genuine fruits of the vineyard, Jesus switched gears and cited the cornerstone in the temple that was set aside, but which was destined to become the capstone. The beginning was going to be repeated at the end, and when this truth is set forth, it is represented as “marvelous.”

Phau ntawv Yau-ees pib nrog nws thawj tshooj piav txog tias Vajtswv lub vaj txiv hmab tau raug cov neeg haus cawv txiv hmab thiab dej cawv muaj zog rhuav tshem, cov uas twb raug txiav “cawv tshiab” tawm ntawm lawv qhov ncauj lawm. Thaum Yexus nyuam qhuav qhia rau cov Yudais tias lawv lub nceeg vaj yuav raug muab rho ntawm lawv mus thiab muab rau ib pab neeg tu vaj txiv hmab uas yuav txi tau tej txiv tseeb tiag ntawm lub vaj txiv hmab, Yexus thiaj hloov mus hais txog lub pob zeb kaum tsev hauv lub tuam tsev uas raug muab tso tseg, los nws yog tus uas raug teem tseg kom dhau los ua lub pob zeb saum ncov. Qhov pib yuav raug rov ua dua thaum kawg, thiab thaum qhov tseeb no raug nthuav tawm, nws raug sawv cev tias yog “yam uas txaus xav tsis thoob.”

The “rule of first mention” in God’s Word informs us that because Joel first addresses the destruction of the vineyard that it is the primary point of his testimony. Joel is not alone for every major prophet begins their testimony addressing the sins and lost condition of Israel.

“Txoj cai ntawm kev hais thawj zaug” hauv Vajtswv Txojlus qhia rau peb tias, vim Yau-ees xub hais txog kev puas tsuaj ntawm lub vaj txiv hmab, qhov ntawd thiaj yog lub ntsiab tseem ceeb ntawm nws zaj lus tim khawv. Yau-ees tsis yog tib leeg, rau qhov txhua tus yaj saub loj puav leej pib lawv zaj lus tim khawv los ntawm kev hais txog tej kev txhaum thiab lub xeev ploj lawm ntawm cov Yixayee.

In Isaiah twenty-eight the “scornful men which rule” “Jerusalem” are represented as the “drunkards of Ephraim,” and as the “crown of pride.” “Crown” represents leadership and “pride” represents a satanic character.

Hauv Yaxayas nees nkaum yim, cov “neeg thuam luag uas kav” “Yeluxalees” raug sawv cev ua cov “neeg qaug cawv ntawm Efa-i,” thiab ua “lub kaus mom ntawm txoj kev khav theeb.” “Kaus mom” sawv cev rau kev coj thawj, thiab “kev khav theeb” sawv cev rau ib tug cwj pwm uas yog Xatas.

The drunkards are contrasted with the remnant (“residue”) who become God’s “crown” of glory, for during the latter rain the Lord sets up His “kingdom of glory” as typified by Him setting up the “kingdom of grace” at the cross. The kingdom of grace at the cross typifies the kingdom of glory at the Sunday law.

Cov neeg qaug cawv raug muab piv txwv sib txawv rau cov seem tshuav (“seem”) uas dhau los ua Vajtswv “lub mom kub” ntawm lub yeeb koob, rau qhov thaum lub nag yav tom kawg tus Tswv tsa Nws “lub nceeg vaj ntawm lub yeeb koob” raws li tau ua cim tseg los ntawm Nws tsa “lub nceeg vaj ntawm txoj kev tshav ntuj” rau saum tus ntoo khaub lig. Lub nceeg vaj ntawm txoj kev tshav ntuj rau saum tus ntoo khaub lig ua cim rau lub nceeg vaj ntawm lub yeeb koob ntawm txoj cai hnub Sunday.

The latter rain began on 9/11 when the sealing of the one hundred and forty-four thousand and the judgment of the living also began. In the sealing time the outpouring of the Holy Spirit began at 9/11, as Jesus breathed a few drops. It is the foundation and the outpouring of the Holy Spirit at the Midnight Cry that is the capstone. “Marvelous” is a symbol of the period of the outpouring of the spirit from “9/11 unto the Sunday law.”

Nag los tom qab pib rau hnub 9/11 thaum kev muab foob rau ib puas plaub caug plaub txhiab leej thiab txoj kev txiav txim rau cov ciaj sia kuj pib tib lub sijhawm. Nyob rau lub sijhawm muab foob ntawd, txoj kev nchuav tawm ntawm Vaj Ntsuj Plig Dawb Huv pib rau hnub 9/11, thaum Yexus tshuab ob peb tee tawm los. Qhov ntawd yog lub hauv paus; hos txoj kev nchuav tawm ntawm Vaj Ntsuj Plig Dawb Huv thaum Lub Suab Quaj Ib Tag Hmo yog lub pob zeb saum ncov. “Marvelous” yog ib lub cim qhia txog lub caij nyoog ntawm txoj kev nchuav tawm ntawm tus Ntsuj Plig txij “9/11 mus txog rau txoj cai Hnub Caiv.”

The parallel, yet opposite symbolism of the “crown” representing leadership is set forth in the narrative of Isaiah twenty-eight when the drunkards who rule Jerusalem are passed by and the leadership of God’s church is given to the residue. This illustrates the parable of the vineyard. The drunkard’s crown is removed and the one hundred and forty-four thousand are then the crown which represents Christ’s kingdom. Isaiah teaches the same truth in chapter twenty-two when Shebna is cast into a far country and replaced with Eliakim. Whether it is the drunkards of Ephraim or Shebna in chapter twenty-two they both represent the leadership of God’s former covenant people being passed by.

Lub cim uas sib txig los kuj sib txawv ntawm “lub mom” uas sawv cev rau kev coj thawj coj, raug nthuav tawm hauv zaj keeb kwm ntawm Yaxayas nees nkaum-yim thaum cov neeg qaug cawv uas kav Yeluxalees raug hla dhau mus thiab txoj kev coj thawj coj ntawm Vajtswv pawg ntseeg raug muab rau cov seem uas tshuav. Qhov no ua piv txwv qhia txog zaj lus piv txwv ntawm lub vaj txiv hmab. Lub mom ntawm tus qaug cawv raug muab tshem tawm, thiab ib puas plaub caug-plaub txhiab thiaj yog lub mom uas sawv cev rau Khetos lub nceeg vaj. Yaxayas qhia tib qhov tseeb no hauv tshooj nees nkaum-ob thaum Shebna raug ntiab mus rau ib lub teb chaws deb thiab raug hloov los ntawm Eliakim. Txawm yog cov neeg qaug cawv ntawm Efa-i lossis Shebna hauv tshooj nees nkaum-ob los lawv ob leeg sawv cev rau txoj kev coj thawj coj ntawm Vajtswv haiv neeg qub hauv daim ntawv cog lus uas raug hla dhau mus.

Zechariah identifies the Triumphal Entry, which is also the Midnight Cry, and the verses that follow agree with Isaiah by identifying God’s people as a crown.

Xakhaliyas qhia txog Kev Nkag Los Yeej, uas kuj yog Kev Quaj Thaum Ib Tag Hmo, thiab cov nqe uas txuas ntxiv tom qab no kuj pom zoo nrog Yaxayas los ntawm kev txheeb xyuas Vajtswv haiv neeg tias yog ib lub mom kub.

Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem: behold, thy King cometh unto thee: he is just, and having salvation; lowly, and riding upon an ass, and upon a colt the foal of an ass. And I will cut off the chariot from Ephraim, and the horse from Jerusalem, and the battle bow shall be cut off: and he shall speak peace unto the heathen: and his dominion shall be from sea even to sea, and from the river even to the ends of the earth.

Cia li zoo siab kawg nkaus, Au tus ntxhais ntawm Xi-oos; qw nrov nrov, Au tus ntxhais ntawm Yeluxalees: saib seb, koj tus Vajntxwv los cuag koj lawm: nws ncaj ncees, thiab muaj txoj kev cawm dim; txo hwjchim, thiab caij saum tus nees luav, thiab saum tus menyuam nees luav, yog tus menyuam ntawm tus nees luav. Thiab kuv yuav txiav lub tsheb nees tawm ntawm Efalayees, thiab tus nees tawm ntawm Yeluxalees, thiab rab hneev tua rog yuav raug txiav pov tseg: thiab nws yuav hais kev thaj yeeb rau cov neeg txawv tebchaws: thiab nws txoj kev kav yuav ncav txij hiavtxwv mus txog hiavtxwv, thiab txij tus dej mus txog rau lub ntiajteb kawg.

As for thee also, by the blood of thy covenant I have sent forth thy prisoners out of the pit wherein is no water.

Rau koj thiab, vim yog ntshav ntawm koj tej lus cog tseg, kuv twb tso koj cov neeg raug kaw tawm hauv lub qhov taub uas tsis muaj dej lawm.

Turn you to the strong hold, ye prisoners of hope: even today do I declare that I will render double unto thee; When I have bent Judah for me, filled the bow with Ephraim, and raised up thy sons, O Zion, against thy sons, O Greece, and made thee as the sword of a mighty man.

Nej cov cuag lub chaw ruaj khov, nej cov neeg raug kaw ntawm kev cia siab: txawm hnub no kuv tshaj tawm tias kuv yuav pub rov qab ob npaug rau koj; thaum kuv tau khoov Yudas ua rau kuv, thiab muab Efa-i‑ees puv rau hauv rab hneev, thiab tsa koj cov tub, Au Xi‑oos, tawm tsam koj cov tub, Au Kilis, thiab ua kom koj zoo li rab ntaj ntawm ib tug neeg muaj hwj chim loj.

And the Lord shall be seen over them, and his arrow shall go forth as the lightning: and the Lord God shall blow the trumpet, and shall go with whirlwinds of the south. The Lord of hosts shall defend them; and they shall devour, and subdue with sling stones; and they shall drink, and make a noise as through wine; and they shall be filled like bowls, and as the corners of the altar. And the Lord their God shall save them in that day as the flock of his people: for they shall be as the stones of a crown, lifted up as an ensign upon his land. For how great is his goodness, and how great is his beauty! corn shall make the young men cheerful, and new wine the maids. Zechariah 9:9–17.

Thiab tus Tswv yuav tshwm pom saum lawv, thiab nws rab xib xub yuav tawm mus zoo li xob laim; thiab tus Tswv Vajtswv yuav tshuab raj, thiab yuav mus nrog cua daj cua dub ntawm sab qab teb. Tus Tswv ntawm cov tub rog yuav tiv thaiv lawv; thiab lawv yuav nqos, thiab kov yeej nrog pob zeb hlais; thiab lawv yuav haus, thiab qw nrov yam li yog los ntawm cawv; thiab lawv yuav puv npo zoo li cov phaj, thiab zoo li tej ces kaum ntawm lub thaj txi Ntuj. Thiab tus Tswv lawv tus Vajtswv yuav cawm lawv rau hnub ntawd ib yam li pab yaj ntawm nws haiv neeg: rau qhov lawv yuav zoo li tej pob zeb ntawm ib lub kaus mom vaj ntxwv, raug tsa siab ua ib lub cim rau saum nws thaj av. Vim nws txoj kev zoo siab loj npaum li cas, thiab nws txoj kev zoo nkauj loj npaum li cas! Nplej yuav ua rau cov tub hluas zoo siab, thiab cawv tshiab yuav ua rau cov ntxhais hluas zoo siab. Xakhaliyas 9:9–17.

Verse eleven (9/11) states, “As for thee also, by the blood of thy covenant I have sent forth thy prisoners out of the pit wherein is no water.” Christ confirmed the covenant with many for one week, and the week began at His baptism. For three and a half years Christ walked among men and in the concluding period of those three and a half years Christ fulfilled Zechariah’s prediction identifying the triumphal entry of the Messiah into Jerusalem. The Midnight Cry began a period which led to Christ’s death, burial and resurrection. Christ’s baptism represents His death, burial and resurrection, so the beginning and ending of the period of three and a half years are the same.

Nqe kaum ib (9/11) hais tias, “Rau koj thiab, vim yog cov ntshav ntawm koj txoj kev cog lus, kuv tau tso koj cov neeg raug kaw tawm hauv lub qhov taub uas tsis muaj dej.” Khetos tau lees paub txoj kev cog lus nrog coob leej rau ib lim tiam, thiab lub lim tiam ntawd tau pib thaum Nws ua kevcai raus dej. Tau peb xyoos ib nrab Khetos taug kev nyob hauv nruab nrab neeg, thiab nyob rau lub sijhawm xaus ntawm peb xyoos ib nrab ntawd Khetos tau ua kom tiav Xakhaliyas txoj lus faj lem uas qhia txog tus Mexiyas txoj kev nkag los rau hauv Yeluxalees nrog yeej. Lub Suab Quaj Thaum Ib Tag Hmo tau pib ib lub sijhawm uas coj mus rau Khetos txoj kev tuag, kev faus, thiab kev sawv hauv qhov tuag rov los. Khetos txoj kev ua kevcai raus dej sawv cev rau Nws txoj kev tuag, kev faus, thiab kev sawv rov los, yog li ntawd qhov pib thiab qhov xaus ntawm lub sijhawm peb xyoos ib nrab yog tib yam.

Christ’s baptism typifies 9/11, and 9/11 marks the beginning of a period that ends at the Sunday law. At 9/11 the latter rain began to sprinkle and at the Sunday law it is poured out without measure as typified by Christ breathing upon the disciples a few drops of rain in advance of the outpouring at Pentecost.

Kev cai raus dej ntawm Khetos yog tus qauv qhia txog 9/11, thiab 9/11 cim txog qhov pib ntawm ib lub sijhawm uas xaus rau ntawm txoj cai Hnub Caiv. Thaum 9/11, nag tom qab pib tsuag nqes, thiab thaum txog txoj cai Hnub Caiv nws raug nchuav tawm yam tsis muaj kev txwv, raws li tus qauv uas Khetos tshuab pa rau saum cov thwj tim ob peb tee nag ua ntej ntawm kev nchuav tawm thaum Hnub Peetekos.

Zechariah 9:11 aligns with 9/11 and also the Midnight Cry which leads to the Sunday law. At 9/11 the Laodicean message arrived as present truth as it had done in 1856 and 1888. The Laodicean message is given to people who are unaware that they are dead. They are in a “pit” with no latter rain message, for their pit has no water. If Laodicea would just respond to the knocking on their hearts the Lord would raise them out of the pit, for until probation closes at the Sunday law they are “prisoners of hope.”

Xakhaliyas 9:11 phim raws li 9/11 thiab kuj raws li Midnigh Cry uas coj mus rau txoj cai Sunday law. Thaum txog 9/11, txoj xov Laodicea tau los txog ua qhov tseeb rau lub sijhawm no, ib yam li nws tau ua nyob rau xyoo 1856 thiab 1888. Txoj xov Laodicea raug muab rau cov neeg uas tsis paub tias lawv twb tuag lawm. Lawv nyob hauv ib lub “qhov taub” uas tsis muaj txoj xov latter rain, rau qhov lawv lub qhov taub tsis muaj dej. Yog Laodicea tsuas teb rau qhov uas tus Tswv khob rau ntawm lawv lub siab xwb, tus Tswv yuav tsa lawv tawm hauv lub qhov taub, rau qhov txog thaum lub sijhawm probation kaw rau ntawm txoj cai Sunday law, lawv tseem yog “cov neeg raug kaw uas muaj kev cia siab.”

As for thee also, by the blood of thy covenant I have sent forth thy prisoners out of the pit wherein is no water. Turn you to the strong hold, ye prisoners of hope: even to day do I declare that I will render double unto thee. Zechariah 9:11, 12.

Hos koj thiab, vim los ntawm cov ntshav ntawm koj txoj kev khi lus, Kuv twb tso koj cov neeg raug kaw tawm hauv lub qhov taub uas tsis muaj dej lawm. Nej cov neeg raug kaw ntawm txoj kev cia siab, nej cia li tig rov los rau lub chaw ruaj khov; txawm yog hnub no Kuv tshaj tawm tias Kuv yuav muab ob npaug rau koj. Xakhaliyas 9:11, 12.

9/11 empowered the message which arrived in 1989. That message is the third angel’s message, but in the structure and terms of the Millerite reformatory movement, 1989 marked the arrival of the first angel. The first angel’s message was empowered on August 11, 1840 by a fulfillment of a prophecy concerning Islam, and it identifies that 1989’s arrival of the third angel would be empowered by a fulfillment of a prophecy concerning Islam.

9/11 tau txhawb kom cov lus uas tuaj txog rau xyoo 1989 muaj hwjchim. Cov lus ntawd yog tus timtswv thib peb cov lus, tiamsis raws li tus qauv thiab cov ntsiab lus ntawm kev hloov kho ntawm pawg Millerite, xyoo 1989 cim tias tus timtswv thawj zaug tau tuaj txog. Tus timtswv thawj cov lus tau txais hwjchim rau hnub tim 11 lub Yim Hli, 1840 los ntawm qhov ua tiav ntawm ib zaj lus faj lem hais txog Islam, thiab nws qhia meej tias kev tuaj txog ntawm tus timtswv thib peb rau xyoo 1989 yuav tau txais hwjchim los ntawm qhov ua tiav ntawm ib zaj lus faj lem hais txog Islam.

When the prophecy of Islam was confirmed on August 11, 1840 the angel of Revelation ten descended, thus typifying the descent of the angel of Revelation eighteen on 9/11. The empowerment of the first angel in 1840, and the empowerment of the second angel in 1844 both typify the empowerment of the third angel on 9/11. July 18, 2020 was the arrival of the second angel as typified by the first disappointment of the Millerites on April 19, 1844. The histories of both empowerments of the first and second angels of Millerite history, and also the history of the empowerment of the third angel on 9/11 provide witnesses to the empowerment of the message of the Midnight Cry that arrived in July 2023.

Thaum txoj lus faj lem hais txog Islam raug lees paub rau hnub tim 11 Lub Yim Hli, 1840, tus timtswv saum ntuj ntawm Tshwmsim kaum nqes los, yog li ua ib daim qauv qhia txog tus timtswv saum ntuj ntawm Tshwmsim kaum yim nqes los rau 9/11. Kev muab hwjchim rau tus timtswv thawj zaug hauv 1840, thiab kev muab hwjchim rau tus timtswv thib ob hauv 1844, nkawd ob leeg puav leej ua daim qauv qhia txog kev muab hwjchim rau tus timtswv thib peb rau 9/11. Hnub tim 18 Lub Xya Hli, 2020 yog kev los txog ntawm tus timtswv thib ob raws li tau raug ua qauv qhia los ntawm thawj qhov kev poob siab ntawm cov Millerites rau hnub tim 19 Lub Plaub Hlis, 1844. Cov keeb kwm ntawm ob txoj kev muab hwjchim rau tus timtswv thawj zaug thiab tus timtswv thib ob hauv keeb kwm Millerite, thiab kuj yog keeb kwm ntawm kev muab hwjchim rau tus timtswv thib peb rau 9/11, muab tej timkhawv los txhawb kev muab hwjchim rau txoj xov ntawm Kev Quaj Thaum Ib Tag Hmo uas tau los txog rau Lub Xya Hli 2023.

The period of the sealing begins at 9/11 and ends at the Sunday law. It begins with Christ breathing a few drops of the latter rain and ends with tongues of fire carrying a message to the world at Pentecost. Peter identified Pentecost as a fulfillment of Joel. That being the fact of the matter it establishes that Christ’s breathing was also a fulfillment of Joel, for the Pentecostal season has a specific beginning and ending that demonstrates that the alpha is also the omega. The day of Christ’s resurrection the barley first fruit offering was made, and fifty days later on Pentecost the wheat first fruit offering was lifted up. 9/11 typifies the Midnight Cry that arrives just before and leads to the Sunday law. The perfect fulfillment of Zechariah 9:9 representation of the Midnight Cry is post-July 2023.

Lub sij hawm ntawm kev muab lub cim kaw pib thaum 9/11 thiab xaus rau ntawm txoj cai hnub Sunday. Nws pib nrog Khetos ua pa tawm ob peb tee ntawm nag lig thiab xaus nrog tej nplaim hluav taws ris ib txoj xov mus rau lub ntiaj teb rau hnub Pentecost. Petus tau txheeb Pentecost tias yog kev ua tiav ntawm Joel. Vim qhov ntawd yog qhov tseeb tiag, ces nws tsa kom ruaj tias Khetos txoj kev ua pa ntawd kuj yog ib qho kev ua tiav ntawm Joel thiab, rau qhov lub caij Pentecost muaj ib qho pib thiab ib qho xaus tshwj xeeb uas qhia tias tus alpha kuj yog tus omega. Hnub uas Khetos sawv hauv qhov tuag rov los, tau muab kev txi thawj txiv hmab nplej barley, thiab tsib caug hnub tom qab ntawd rau hnub Pentecost tau tsa kev txi thawj txiv hmab nplej wheat. 9/11 ua qauv qhia txog Lub Suab Quaj Thaum Ib Tag Hmo uas los txog tam sim ua ntej thiab coj mus rau txoj cai hnub Sunday. Kev ua tiav zoo meej ntawm Zechariah 9:9 qhov sawv cev ntawm Lub Suab Quaj Thaum Ib Tag Hmo yog tom qab Lub Xya hli ntuj 2023.

Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem: behold, thy King cometh unto thee: he is just, and having salvation; lowly, and riding upon an ass, and upon a colt the foal of an ass. Zechariah 9:9.

Cia li zoo siab heev, Au tus ntxhais Xi-oos; qw nrov nrov, Au tus ntxhais Yeluxalees: saib seb, koj tus Vajntxwv tabtom los cuag koj: nws yog tus ncaj ncees, thiab nqa txoj kev cawm seej los; txo hwjchim, thiab caij saum tus luj, yog saum tus me nyuam luj, tus me nyuam yug ntawm tus luj. Xakhaliyas 9:9.

So Zechariah agrees with Isaiah’s symbolization of God’s people being a crown, but he adds that the crown is also the ensign when he recorded, “for they shall be as the stones of a crown, lifted up as an ensign upon his land“, and Zechariah further echoes the joy associated with Joel’s symbols of “corn” and “new wine,” by stating, “corn shall make the young men cheerful, and new wine the maids.” As we consider the record of the drunkards of Ephraim in chapter twenty-eight, take note that this is the biblical chapter that identifies the “rest and the refreshing.” This is one of the primary passages in the Scriptures concerning the latter rain, so these drunkards of Ephraim must be the same drunks Joel speaks of.

Yog li no, Xakhaliyas pom zoo nrog Yaxayas txoj kev piv txwv uas Vajtswv haiv neeg yog ib lub mom vajntxwv, tiamsis nws tseem ntxiv tias lub mom ntawd kuj yog daim chij thiab thaum nws sau tseg tias, “rau qhov lawv yuav zoo li tej pob zeb ntawm ib lub mom vajntxwv, raug tsa siab ua daim chij saum nws thaj av,” thiab Xakhaliyas tseem ncha ntxiv txog txoj kev xyiv fab uas muaj nrog Yaw-ee cov cim “nplej” thiab “cawv txiv hmab tshiab,” los ntawm kev hais tias, “nplej yuav ua rau cov tub hluas kaj siab, thiab cawv txiv hmab tshiab yuav ua rau cov hluas nkauj.” Thaum peb xav txog zaj keeb kwm ntawm cov neeg qaug cawv ntawm Efa-i hauv tshooj nees nkaum yim, cia li nco ntsoov tias qhov no yog tshooj Vajlugkub uas qhia txog “kev so thiab kev ua kom rov qab muaj zog.” Qhov no yog ib feem ntawm cov nqe tseem ceeb tshaj hauv Vajluskub hais txog nag lig, yog li ntawd cov neeg qaug cawv ntawm Efa-i no yuav tsum yog tib pab neeg qaug cawv uas Yaw-ee hais txog.

Woe to the crown of pride, to the drunkards of Ephraim, whose glorious beauty is a fading flower, which are on the head of the fat valleys of them that are overcome with wine! Behold, the Lord hath a mighty and strong one, which as a tempest of hail and a destroying storm, as a flood of mighty waters overflowing, shall cast down to the earth with the hand. The crown of pride, the drunkards of Ephraim, shall be trodden under feet: And the glorious beauty, which is on the head of the fat valley, shall be a fading flower, and as the hasty fruit before the summer; which when he that looketh upon it seeth, while it is yet in his hand he eateth it up. In that day shall the Lord of hosts be for a crown of glory, and for a diadem of beauty, unto the residue of his people, And for a spirit of judgment to him that sitteth in judgment, and for strength to them that turn the battle to the gate. But they also have erred through wine, and through strong drink are out of the way; the priest and the prophet have erred through strong drink, they are swallowed up of wine, they are out of the way through strong drink; they err in vision, they stumble in judgment. For all tables are full of vomit and filthiness, so that there is no place clean. …

Ntsoog rau lub kaus mom ntawm txojkev khav theeb, rau cov neeg qaug cawv ntawm Ephraim, uas lawv txojkev zoo nkauj muaj koob meej zoo li lub paj uas yuav qhuav ploj mus, uas nyob saum taubhau ntawm cov hav uas nplua nuj ntawm cov uas raug cawv kov yeej! Saib seb, tus Tswv muaj ib tug uas muaj hwjchim thiab muaj zog, zoo li cua daj cua dub muaj lawg thiab cua daj cua dub rhuav tshem, zoo li dej loj uas muaj hwjchim ntws nyab, nws yuav muab lawv ntaus poob rau hauv av los ntawm txhais tes. Lub kaus mom ntawm txojkev khav theeb, uas yog cov neeg qaug cawv ntawm Ephraim, yuav raug tsuj hauv qab ko taw; thiab txojkev zoo nkauj muaj koob meej, uas nyob saum taubhau ntawm lub hav nplua nuj, yuav zoo li lub paj uas yuav qhuav ploj mus, thiab zoo li txiv hmab txiv ntoo xub siav ua ntej lub caij ntuj sov; thaum tus uas ntsia pom nws, thaum nws tseem nyob hauv nws txhais tes, nws cia li noj nws tag. Hnub ntawd, Yawmsaub uas kav txhua pab tub rog yuav yog ib lub kaus mom muaj koob meej thiab ib lub mom vaj muaj kev zoo nkauj rau cov seem uas yog nws haiv neeg, thiab yuav yog tus ntsuj plig ntawm txojkev txiav txim rau tus uas zaum txiav txim, thiab yuav yog lub zog rau cov uas tig kev sib ntaus rov qab rau ntawm rooj vag. Tiamsis lawv kuj tau yuam kev vim cawv, thiab raug dej cawv muaj zog coj tawm ntawm txojkev; tus pov thawj thiab tus cev Vajtswv lus tau yuam kev vim dej cawv muaj zog, lawv raug cawv nqos tag, lawv raug dej cawv muaj zog coj tawm ntawm txojkev; lawv yuam kev hauv kev ua yog toog pom, lawv dawm ntog hauv kev txiav txim. Rau qhov txhua lub rooj puv npo ntuav thiab kev qias vuab tsuab, kom tsis tshuav ib qho chaw huv. …

Stay yourselves, and wonder; cry ye out, and cry: they are drunken, but not with wine; they stagger, but not with strong drink. For the Lord hath poured out upon you the spirit of deep sleep, and hath closed your eyes: the prophets and your rulers, the seers hath he covered. And the vision of all is become unto you as the words of a book that is sealed, which men deliver to one that is learned, saying, Read this, I pray thee: and he saith, I cannot; for it is sealed: And the book is delivered to him that is not learned, saying, Read this, I pray thee: and he saith, I am not learned.

Nyob twj ywm, thiab xav tsis thoob; qw nrov nrov, thiab quaj qw: lawv qaug cawv, los tsis yog vim cawv txiv hmab; lawv daig ntog, los tsis yog vim dej cawv muaj zog. Rau qhov tus Tswv tau hliv tus ntsuj plig tsaug zog tob rau saum nej, thiab tau kaw nej tej qhov muag lawm: cov yaj saub thiab nej cov thawj, cov pom kev yog toog, nws tau npog lawv lawm. Thiab txoj kev yog toog ntawm txhua yam tau los rau nej zoo li tej lus hauv ib phau ntawv uas raug muab kaw nias, uas neeg muab rau ib tug uas muaj kev kawm, hais tias, Thov nyeem qhov no: thiab nws hais tias, Kuv nyeem tsis tau; rau qhov nws raug kaw nias lawm: Thiab phau ntawv ntawd raug muab rau tus uas tsis muaj kev kawm, hais tias, Thov nyeem qhov no: thiab nws hais tias, Kuv tsis muaj kev kawm.

Wherefore the Lord said, Forasmuch as this people draw near me with their mouth, and with their lips do honour me, but have removed their heart far from me, and their fear toward me is taught by the precept of men: Therefore, behold, I will proceed to do a marvellous work among this people, even a marvellous work and a wonder: for the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid. Woe unto them that seek deep to hide their counsel from the Lord, and their works are in the dark, and they say, Who seeth us? and who knoweth us? Surely your turning of things upside down shall be esteemed as the potter’s clay: for shall the work say of him that made it, He made me not? or shall the thing framed say of him that framed it, He had no understanding? Isaiah 28:1–8; 29:9–16.

Vim li no tus Tswv thiaj hais tias, Vim haiv neeg no los ze kuv nrog lawv lub qhov ncauj, thiab hwm kuv nrog lawv daim di ncauj, los lawv lub siab ho nyob deb ntawm kuv heev, thiab lawv txoj kev ntshai kuv tsuas yog kawm raws li tibneeg tej lus qhuab qhia xwb: Yog li ntawd, saib seb, kuv yuav ua ib txoj hauj lwm hwjchim ci ntsa iab nyob hauv haiv neeg no, yog ib txoj hauj lwm hwjchim ci ntsa iab thiab yog ib yam txujci tseem ceeb kawg; rau qhov lawv cov neeg txawj ntse txoj kev txawj ntse yuav puam tsuaj mus, thiab lawv cov neeg muaj lub tswvyim txoj kev to taub yuav raug zais tseg. Kev txom nyem yuav los rau cov uas nrhiav kev tob tob los zais lawv tej tswv yim ntawm tus Tswv, thiab lawv tej hauj lwm nyob hauv qhov tsaus ntuj, thiab lawv hais tias, Leejtwg pom peb? thiab leejtwg paub peb? Nej tig txhua yam rov qab ua ntxeev nkoog tiag tiag yuav raug suav ib yam li av nplaum hauv tus kws puab laujkaub txhais tes: rau qhov puas tsimnyog kom yam uas raug ua hais txog tus uas ua nws tias, Nws tsis tau ua kuv? lossis yam uas raug puab puas yuav hais txog tus uas puab nws tias, Nws tsis muaj kev to taub? Yaxayas 28:1–8; 29:9–16.

The Lord is going to do a “marvelous work” among the drunkards of Ephraim as he removes their wisdom and understanding, the very two elements associated with understanding the increase of knowledge when a prophetic message is unsealed. It is the wise who understand. Part of the “marvelous work” is removing the knowledge that is unsealed by the Lion of the tribe of Judah from the minds of the drunkards of Ephraim. The separation of the wise and wicked is part of the Lord’s “marvelous work.” It is the everlasting gospel. After Christ led the quibbling Jews through the parable of the vineyard and thus trapped them into pronouncing their own judgment, He asked a question from Psalm 118:

Tus Tswv yuav ua ib “tes haujlwm uas xav tsis thoob” nyob rau hauv cov neeg qaug cawv ntawm Ephraim thaum Nws tshem lawv tej kev txawj ntse thiab kev nkag siab mus, yog ob yam ntawd ntag uas muaj feem nrog kev nkag siab txog kev loj hlob ntxiv ntawm kev paub thaum ib zaj lus faj lem raug qhib. Cov neeg muaj tswv yim thiaj yog cov uas nkag siab. Ib feem ntawm “tes haujlwm uas xav tsis thoob” yog kev tshem txoj kev paub uas raug qhib tawm los ntawm Tsov Ntxhuav ntawm xeem Yudas tawm ntawm cov neeg qaug cawv ntawm Ephraim lub siab. Kev cais cov neeg muaj tswv yim tawm ntawm cov neeg phem yog ib feem ntawm tus Tswv “tes haujlwm uas xav tsis thoob.” Qhov ntawd yog txoj moo zoo nyob mus ib txhis. Tom qab Khetos tau coj cov Yudais uas nyiam sib cav mus dhau zaj lus piv txwv txog lub vaj txiv hmab, thiab li ntawd tau ntes lawv kom lawv tshaj tawm lawv tus kheej txoj kev txiav txim, Nws thiaj nug ib lo lus nug los ntawm Ntawv Nkauj 118:

The stone which the builders refused is become the head stone of the corner. This is the Lord’s doing; it is marvelous in our eyes. This is the day which the Lord hath made; we will rejoice and be glad in it. Psalms 118:22–24.

Lub pob zeb uas cov kws ua vaj tse tsis kam txais ntawd twb dhau los ua lub pob zeb thawj ntawm lub kaum tsev lawm. Qhov no yog tus Tswv tes haujlwm; nws yog yam uas txaus qhuas kawg hauv peb lub qhov muag. Hnub no yog hnub uas tus Tswv tau tsim; peb yuav zoo siab thiab kaj siab lug hauv hnub no. Ntawv Nkauj 118:22–24.

The Lord is to accomplish “a marvelous work and a wonder” upon the drunkards of Ephraim and it includes removing their ability to recognize truth. The “head stone of the corner” is marvelous in the eyes of those who possess Joel’s “new wine.”

Tus Tswv yuav ua kom tiav “ib txoj haujlwm uas txaus xav tsis thoob thiab ib qho xwm txheej uas txaus phim siab” rau saum cov neeg qaug cawv ntawm Efa‑i, thiab qhov ntawd suav nrog kev tshem lawv lub peev xwm los paub qhov tseeb. “Lub pob zeb taub hau ntawm lub kaum tsev” yog yam txaus xav tsis thoob nyob hauv qhov muag ntawm cov uas tuav Yau‑ees “cawv tshiab.”

The drunkards cannot read the book that is sealed whether it is the leadership represented as “learned” or the laity represented by the “not learned.” It is impossible for the drunkards to understand rightly the prophetic testimony of Scriptures as represented as “the book that is sealed.” The drunkards are also twice identified as being “out of the way.” Once again this is recorded in Isaiah twenty-eight a premier latter rain passage of Scripture, where Isaiah identifies the “rest and refreshing” that the drunkards would not hear. The “rest and refreshing” is a message, for it can be heard.

Cov neeg qaug cawv nyeem tsis tau phau ntawv uas raug muab kaw cia, txawm yog cov thawj coj uas raug sawv cev tias yog “cov kawm txawj” los yog cov pej xeem uas raug sawv cev los ntawm “cov tsis tau kawm.” Nws tsis muaj peev xwm rau cov neeg qaug cawv kom nkag siab kom raug txog zaj lus tim khawv ntawm tej yaj saub hauv Vajluskub, uas raug sawv cev ua “phau ntawv uas raug kaw cia.” Cov neeg qaug cawv kuj raug qhia ob zaug tias yog cov “yuam kev tawm ntawm txojkev.” Qhov no rov raug sau cia dua hauv Yaxayas nees nkaum yim, ib nqe Vajluskub tseem ceeb tshaj plaws hais txog nag lig, qhov uas Yaxayas qhia txog “kev so thiab kev txhawb siab tshiab” uas cov neeg qaug cawv tsis kam mloog. “Kev so thiab kev txhawb siab tshiab” yog ib txoj xov, rau qhov nws yog yam uas yuav hnov tau.

That drunkenness has taken the drunkards out of the way of Jeremiah’s “old paths” which is the “way” to walk in and find the latter rain, represented as “rest” by Jeremiah. The rejection of the latter rain message by the drunkards of Ephraim is a specific subject of God’s Word. They are drunk because they refused to return to the foundational history which provides the blueprint for the history of the one hundred and forty-four thousand which is the history of the latter rain.

Qhov kev qaug cawv ntawd tau coj cov neeg qaug cawv tawm ntawm Yelemis “tej kev qub,” uas yog “txoj kev” uas yuav tsum taug kev nyob hauv thiaj yuav nrhiav tau nag lig, uas Yelemis sawv cev ua “kev so.” Kev tsis lees txais zaj lus ntawm nag lig los ntawm cov neeg qaug cawv ntawm Efa‑i yog ib lub ntsiab lus tshwjxeeb hauv Vajtswv Txojlus. Lawv qaug cawv vim lawv tsis kam rov qab los rau keeb kwm hauv paus uas muab tus qauv qhia rau keeb kwm ntawm ib puas plaub caug plaub txhiab leej, uas yog keeb kwm ntawm nag lig.

The “marvelous work” that is accomplished upon the drunkards of Ephraim occurs during the outpouring of the latter rain. During the latter rain a testing message produces two classes of worshippers, which are illustrated by the “wine” which they partake of. The wicked have refused to base their prophetic application upon the lines of sacred history and those who employ the “line upon line” methodology of Isaiah twenty-eight partake of the “new wine.” The wicked’s drunkenness is manifested by their inability to understand prophecy, and their blind condition was caused by an unwillingness to return to the foundational old paths. Jesus rebuked the quibbling Jews by asking if they had ever read about the stone which is rejected, and becomes the head of the corner.

Txoj “haujlwm uas txaus xav tsis thoob” uas raug ua rau saum cov neeg qaug cawv ntawm Efa‑i‑as tshwm sim nyob rau lub sijhawm uas tau nchuav los nag tom qab. Nyob rau lub caij nag tom qab, ib zaj lus sim siab ua kom muaj ob pab neeg pe hawm, uas raug ua piv txwv los ntawm “cawv” uas lawv haus. Cov neeg phem tau tsis kam tsa lawv txoj kev siv lus faj lem rau saum cov kab ntawm keeb kwm dawb huv, hos cov uas siv txoj kev “kab saum kab” ntawm Yaxayas nees nkaum yim haus ntawm “cawv tshiab.” Kev qaug cawv ntawm cov neeg phem raug qhia tawm los ntawm lawv qhov tsis muaj peev xwm to taub lus faj lem, thiab lawv qhov muag dig ntawd raug ua los ntawm ib lub siab tsis kam rov qab los rau cov qub kev uas yog lub hauv paus. Yexus cem cov Yudais uas nyiam sib cav nkig nkag los ntawm kev nug tias lawv puas tau nyeem dua txog lub pob zeb uas raug muab pov tseg, tiam sis dhau los ua lub taub hau ntawm lub ces kaum.

The stone which becomes the head of the corner represents that the prophetic truth that the foundation or cornerstone is duplicated in the capstone. The alpha stone is also the omega stone. The primary prophetic principle which establishes and upholds the methodology of line upon line, (which is the methodology of the latter rain) is that the beginning of a thing illustrates the end of a thing. The primary prophetic principle in the Millerite movement was the day for a year principle that was confirmed when the angel of Revelation ten descended. The primary prophetic principle in the movement of the one hundred and forty-four thousand is that the beginning illustrates the end which was confirmed when the angel of Revelation eighteen descended.

Lub pob zeb uas los ua lub taub hau ntawm lub ces kaum sawv cev tias qhov tseeb uas yog yaj saub hais ua ntej—uas lub hauv paus los yog lub pob zeb kaum—rov tshwm dua nyob hauv lub pob zeb saum toj kawg nkaus. Lub pob zeb alpha kuj yog lub pob zeb omega. Lub ntsiab cai yaj saub uas tsim tsa thiab txhawb nqa txoj kev ua raws li kab saum kab, (uas yog txoj kev ua ntawm nag lig) yog qhov no: thaum pib ntawm ib yam qhia txog qhov kawg ntawm ib yam. Lub ntsiab cai yaj saub tseem ceeb hauv txoj kev txav Millerite yog txoj cai ib hnub rau ib xyoos uas raug lees paub thaum tus tim tswv hauv Qhia Tshwm tshooj kaum nqes los. Lub ntsiab cai yaj saub tseem ceeb hauv txoj kev txav ntawm ib puas plaub caug plaub txhiab leej yog tias qhov pib qhia txog qhov kawg, uas raug lees paub thaum tus tim tswv hauv Qhia Tshwm tshooj kaum yim nqes los.

God’s prophetic Word is very detailed in its explanation of the factors involved with the latter rain. One of those facts is that the drunkards of Ephraim are not capable of recognizing the latter rain, and this was typified by the Jews who were suggesting to Peter that the disciples were drunk. The main principle of the methodology is directly set forth as Alpha and Omega repeatedly within God’s Word, but the Word has been sealed unto them. The methodology, the main prophetic rule and the message of the latter rain are some of the sanctified themes in a prophetic line of history that is represented as a “marvelous work.”

Vajtswv txoj lus yaj saub piav qhia meej heev txog txhua yam uas koom nrog nag tom qab. Ib qho ntawm cov tseeb ntawd yog tias cov neeg qaug cawv ntawm Efa‑i‑ee tsis muaj peev xwm paub txog nag tom qab, thiab qhov no tau raug ua tus qauv qhia los ntawm cov Yudais uas hais rau Petus tias cov thwjtim tau qaug cawv lawm. Lub ntsiab cai tseem ceeb ntawm txoj kev txheej txheem ntawd raug nthuav tawm ncaj qha ua Alpha thiab Omega rov qab los ntau zaus hauv Vajtswv txoj lus, tiam sis Txoj Lus ntawd twb raug muab kaw ruaj rau lawv lawm. Txoj kev txheej txheem ntawd, txoj cai yaj saub tseem ceeb, thiab zaj xov ntawm nag tom qab yog ib txhia ntawm cov ntsiab lus uas raug ua kom dawb huv hauv ib txoj kab keeb kwm yaj saub uas raug sawv cev tias yog “ib txoj hauj lwm uas txaus ntshai kawg.”

Again the word of the Lord of hosts came to me, saying, Thus saith the Lord of hosts; I was jealous for Zion with great jealousy, and I was jealous for her with great fury. Thus saith the Lord; I am returned unto Zion, and will dwell in the midst of Jerusalem: and Jerusalem shall be called a city of truth; and the mountain of the Lord of hosts the holy mountain. Thus saith the Lord of hosts; There shall yet old men and old women dwell in the streets of Jerusalem, and every man with his staff in his hand for very age. And the streets of the city shall be full of boys and girls playing in the streets thereof.

Lo lus ntawm tus Tswv ntawm cov tub rog rov los cuag kuv dua, hais tias, Tus Tswv ntawm cov tub rog hais li no tias; Kuv kub siab rau Xi-oos nrog kev kub siab loj kawg, thiab Kuv kub siab rau nws nrog txoj kev chim loj kawg nkaus. Tus Tswv hais li no tias; Kuv tau rov los rau Xi-oos, thiab Kuv yuav nyob hauv nruab nrab ntawm Yeluxalees: thiab Yeluxalees yuav raug hu ua lub nroog ntawm qhov tseeb; thiab lub roob ntawm tus Tswv ntawm cov tub rog yog lub roob dawb huv. Tus Tswv ntawm cov tub rog hais li no tias; Yuav muaj dua cov txiv neej laus thiab cov poj niam laus nyob hauv tej kev ntawm Yeluxalees, thiab txhua tus yuav tuav nws tus pas nrig rau hauv nws txhais tes vim nws laus heev. Thiab tej kev ntawm lub nroog yuav muaj puv npo cov tub thiab cov ntxhais ua si hauv tej kev ntawd.

Thus saith the Lord of hosts; If it be marvellous in the eyes of the remnant of this people in these days, should it also be marvellous in mine eyes? saith the Lord of hosts. Thus saith the Lord of hosts; Behold, I will save my people from the east country, and from the west country; And I will bring them, and they shall dwell in the midst of Jerusalem: and they shall be my people, and I will be their God, in truth and in righteousness. Thus saith the Lord of hosts; Let your hands be strong, ye that hear in these days these words by the mouth of the prophets, which were in the day that the foundation of the house of the Lord of hosts was laid, that the temple might be built. For before these days there was no hire for man, nor any hire for beast; neither was there any peace to him that went out or came in because of the affliction: for I set all men every one against his neighbour. But now I will not be unto the residue of this people as in the former days, saith the Lord of hosts. Zechariah 8:1–11.

Tus Tswv uas kav txhua pab tub rog hais li no tias, Yog hais tias yam no zoo ua rau cov seem ntawm haiv neeg no xav tsis thoob hauv lub caij nyoog no, puas yuav tsum zoo ua rau kuv lub qhov muag xav tsis thoob thiab? tus Tswv uas kav txhua pab tub rog hais li ntawd. Tus Tswv uas kav txhua pab tub rog hais li no tias, Saib maj, kuv yuav cawm kuv haiv neeg tawm ntawm lub teb chaws sab hnub tuaj thiab tawm ntawm lub teb chaws sab hnub poob; thiab kuv yuav coj lawv los, thiab lawv yuav nyob hauv nruab nrab Yeluxalees; thiab lawv yuav yog kuv haiv neeg, thiab kuv yuav yog lawv tus Vajtswv, hauv qhov tseeb thiab hauv kev ncaj ncees. Tus Tswv uas kav txhua pab tub rog hais li no tias, Nej cov uas nyob rau hauv cov hnub no hnov tej lus no tawm ntawm cov yaj saub lub qhov ncauj, uas tau nyob rau hnub uas lub hauv paus ntawm lub tuam tsev ntawm tus Tswv uas kav txhua pab tub rog raug muab tsa, kom thiaj ua tau lub tuam tsev ntawd, nej cia li ua kom nej txhais tes muaj zog. Vim ua ntej cov hnub no yeej tsis muaj nqi zog rau neeg, thiab tsis muaj nqi zog rau tsiaj txhu; thiab kuj tsis muaj kev thaj yeeb rau tus uas tawm mus lossis tus uas rov los vim yog kev tsim txom ntawd: rau qhov kuv tau tsa txhua tus neeg, txhua tus nyias tawm tsam nws tus kwvtij zej zog. Tiamsis nim no kuv yuav tsis ua rau cov seem ntawm haiv neeg no zoo li nyob rau cov hnub ua ntej lawm, tus Tswv uas kav txhua pab tub rog hais li ntawd. Xakhaliyas 8:1–11.

Zechariah states, “Let your hands be strong, ye that hear in these days these words by the mouth of the prophets, which were in the day that the foundation of the house of the Lord of hosts was laid, that the temple might be built.” What strengthens God’s people is the message of the foundation that becomes the headstone. That message is that the Millerite history is repeated in the history of the one hundred and forty-four thousand.

Xakhaliyas hais tias, “Cia nej ob txhais tes muaj zog, nej uas hnov nyob rau hnub no tej lus no ntawm cov yaj saub lub qhov ncauj, cov lus uas tau muaj nyob rau hnub uas tsa lub hauv paus ntawm lub tsev ntawm Yawmsaub uas kav txhua pab tub rog, kom lub tuam tsev thiaj raug txhim tsa.” Yam uas txhawb Vajtswv haiv neeg kom muaj zog yog txoj xov ntawm lub hauv paus uas dhau los ua lub pob zeb taub hau. Txoj xov ntawd yog tias keeb kwm ntawm cov Millerites rov tshwm dua hauv keeb kwm ntawm ib puas plaub caug plaub txhiab leej.

Christ askes, “If it be marvellous in the eyes of the remnant of this people in these days, should it also be marvellous in mine eyes?” That question identifies the prophetic period of God’s “marvelous work” that is the subject of every prophet, but it also identifies when the Laodicean movement of the one hundred and forty-four thousand changes unto the Philadelphian movement of the one hundred and forty-four thousand. It is the same point as when they are sealed, and the same point the movement changes from militant to triumphant, which is also where the work of combining divinity with humanity among this group of people is finalized as the sanctuary is truly cleansed. This can be recognized in the verses for the prophetic history represented by His “marvelous work” is marvelous in God’s eyes and the eyes of the remnant, and eye to eye is a symbol of unity. The unity here represented is speaking of the sealing of God’s people who follow the Lamb withersoever He goeth who have reached a point that they would die rather than sin and misrepresent the character of Christ.

Khetos nug, “Yog hais tias tej no yog yam txaus xav tsis thoob hauv qhov muag ntawm cov seem ntawm haiv neeg no nyob rau lub sijhawm no, puas yog tej no kuj yuav yog yam txaus xav tsis thoob hauv kuv qhov muag thiab?” Lo lus nug ntawd qhia meej txog lub sijhawm yav tom ntej ntawm Vajtswv txoj “haujlwm uas txaus xav tsis thoob” uas yog lub ntsiab lus uas txhua tus yaj saub tau hais txog, tabsis nws kuj qhia txog lub sijhawm uas txoj kev txav ntawm Laodicea ntawm ib puas plaub caug plaub txhiab tus hloov mus ua txoj kev txav ntawm Philadelphia ntawm ib puas plaub caug plaub txhiab tus. Nws yog tib lub ntsiab chaw uas lawv raug muab khi ua cim, thiab yog tib lub ntsiab chaw uas txoj kev txav hloov ntawm txoj kev tawm tsam mus rau txoj kev yeej, uas kuj yog qhov chaw uas txoj haujlwm ntawm kev sib txuas Vajtswv lub ntujtshiab nrog tibneeg lub cev nqaij daim tawv nyob hauv pab neeg no raug ua kom tiav kawg nkaus thaum lub chaw dawb huv raug ntxuav kom huv tiag tiag. Qhov no yuav raug paub hauv cov nqe Vajlugkub, rau qhov keeb kwm yav tom ntej uas Nws “haujlwm uas txaus xav tsis thoob” sawv cev rau ntawd yog yam txaus xav tsis thoob hauv Vajtswv qhov muag thiab hauv qhov muag ntawm cov seem, thiab qhov muag ntsib qhov muag yog ib lub cim ntawm kev sib haum xeeb ua ib. Kev sib haum xeeb uas sawv cev ntawm no tab tom hais txog kev khi ua cim rau Vajtswv haiv neeg uas raws tus Menyuam Yaj mus txhua qhov chaw uas Nws mus, cov uas tau mus txog ib theem uas lawv yuav kam tuag dua li ua txhaum thiab qhia tsis ncaj txog Khetos tus yam ntxwv.

Micah identifies the foundational history of ancient Israel as “marvelous things.”

Mikha txheeb xyuas zaj keeb kwm uas yog lub hauv paus ntawm cov Yixayee thaum ub tias yog “tej yam txaus qhuas kawg nkaus.”

According to the days of thy coming out of the land of Egypt will I show unto him marvellous things. Micah 7:15.

Raws li tej hnub uas koj tawm hauv lub tebchaws Iyi tebchaws los, kuv yuav qhia rau nws pom tej yam txuj ci tseem ceeb kawg nkaus. Mikha 7:15.

The “marvelous works” are foundational history which is “marvelous” because the foundational history is repeated in the ending history, represented by the capstone. The “marvelous works” are the history that begins with the corner stone and ends with the “cap stone.” His “marvelous works” were manifested in the history of Moses and repeated in the history of Christ. Moses was the corner stone and Christ was the cap stone. Moses is alpha and Christ omega prophetically.

“Tej hauj lwm uas xav tsis thoob” yog keeb kwm hauv paus uas “xav tsis thoob” vim keeb kwm hauv paus ntawd raug rov ua dua nyob hauv keeb kwm kawg, uas raug sawv cev los ntawm lub pob zeb saum toj kawg nkaus. “Tej hauj lwm uas xav tsis thoob” yog keeb kwm uas pib nrog lub pob zeb ntawm kaum tsev thiab xaus nrog “lub pob zeb saum toj kawg nkaus.” Nws “tej hauj lwm uas xav tsis thoob” tau raug qhia tawm hauv keeb kwm ntawm Mauxes thiab raug rov ua dua hauv keeb kwm ntawm Khetos. Mauxes yog lub pob zeb ntawm kaum tsev, thiab Khetos yog lub pob zeb saum toj kawg nkaus. Mauxes yog alpha, thiab Khetos yog omega raws li lus faj lem.

“Beginning at Moses, the very Alpha of Bible history, Christ expounded in all the Scriptures the things concerning Himself.” The Desire of Ages, 797.

“Pib ntawm Mauxes, tus Alpha tiag tiag ntawm keeb kwm Vajlugkub, Khetos tau piav qhia hauv tag nrho tej Vajluskub txog tej yam uas hais txog Nws tus kheej.” The Desire of Ages, 797.

Moses taught, and Peter used Moses’ words at Pentecost to identify that Moses typified Christ.

Mauxes tau qhia, thiab Petus siv Mauxes cov lus nyob rau hnub Peetekos los qhia tias Mauxes yog tus qauv ua piv txwv txog Khetos.

But those things, which God before had showed by the mouth of all his prophets, that Christ should suffer, he hath so fulfilled. Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; And he shall send Jesus Christ, which before was preached unto you: Whom the heaven must receive until the times of restitution of all things, which God hath spoken by the mouth of all his holy prophets since the world began. For Moses truly said unto the fathers, A prophet shall the Lord your God raise up unto you of your brethren, like unto me; him shall ye hear in all things whatsoever he shall say unto you. And it shall come to pass, that every soul, which will not hear that prophet, shall be destroyed from among the people. Yea, and all the prophets from Samuel and those that follow after, as many as have spoken, have likewise foretold of these days. Acts 3:18–24.

Tiamsis tej yam ntawd uas Vajtswv twb xub qhia dhau los ntawm lub qhov ncauj ntawm Nws cov yaj saub sawv daws lawm, tias Khetos yuav tsum raug kev txom nyem, Nws kuj tau ua kom tiav raws li ntawd. Yog li ntawd nej cia li hloov siab lees txim thiab tig los cuag Vajtswv, kom nej tej kev txhaum raug lwv tseg, thaum lub caij nyoog uas muaj kev rov ua kom tshiab yuav los ntawm tus Tswv lub xub ntiag; thiab Nws yuav txib Yexus Khetos tuaj, tus uas twb raug tshaj tawm rau nej lawm yav dhau los: tus uas ntuj yuav tsum txais yuav mus txog rau lub caij nyoog ntawm kev kho kom txhua yam rov qab zoo, yam uas Vajtswv tau hais los ntawm lub qhov ncauj ntawm Nws cov yaj saub dawb huv sawv daws txij thaum pib lub ntiajteb los. Rau qhov Mauxes tseeb tiag tau hais rau cov yawg koob tias, Tus Tswv uas yog nej tus Vajtswv yuav tsa ib tug yaj saub sawv los rau nej ntawm nej cov kwv tij, zoo ib yam li kuv; nej yuav tsum mloog nws rau txhua yam uas nws yuav hais rau nej. Thiab yuav muaj li no tias, txhua tus ntsuj plig uas tsis mloog tus yaj saub ntawd, yuav raug rhuav tshem tawm ntawm cov neeg no mus. Muaj tseeb tiag, thiab tag nrho cov yaj saub txij Xamuyee mus, thiab cov uas tuaj tom qab nws, txhua tus uas tau hais lus lawm, kuj tau qhia yav tom ntej txog cov hnub no ib yam nkaus. Tes Haujlwm 3:18–24.

Moses as alpha and Christ as omega was established by Peter’s second witness of Moses at the Pentecostal outpouring, and in so doing Peter is emphasizing and identifying that a primary component of the latter rain message (and the controversy raised against it) is the prophetic principle of “alpha and omega.” That principle is the one hundred and forty-four thousand’s counterpart to the year/day principle in Millerite history. The principle of “alpha and omega” is the principle of ‘the foundation becoming the cap stone,’ it is the principles of ‘Moses and the Lamb;’ and therefore is identified by inspiration as one of the verses in the song of the vineyard, which is also the song of Moses and the Lamb.

Mauxes ua alpha thiab Khetos ua omega tau raug tsa tseg los ntawm Petus zaj lus tim khawv thib ob txog Mauxes thaum hnub uas Ntsuj Plig raug nchuav tawm rau hnub Peetekos, thiab hauv qhov uas nws ua li ntawd Petus tab tom hais kom meej thiab taw qhia tias ib feem tseem ceeb ntawm txoj xov nag lig (thiab kev tsis sib haum uas raug tsa tawm tsam nws) yog lub hauv paus ntsiab lus cev Vajtswv lus ntawm “alpha thiab omega.” Lub hauv paus ntsiab lus ntawd yog qhov uas ib puas plaub caug plaub txhiab leej muaj ua tus sib txuam nrog lub hauv paus ntsiab lus xyoo/hnub hauv keeb kwm Millerite. Lub hauv paus ntsiab lus ntawm “alpha thiab omega” yog lub hauv paus ntsiab lus ntawm “lub hauv paus ua lub pob zeb taub hau,” nws yog cov hauv paus ntsiab lus ntawm “Mauxes thiab tus Menyuam Yaj;” thiab yog li ntawd, los ntawm kev tshoov siab, nws raug txheeb qhia tias yog ib nqe hauv zaj nkauj ntawm lub vaj txiv hmab, uas kuj yog zaj nkauj ntawm Mauxes thiab tus Menyuam Yaj.

The beginning and ending that is represented by the various prophetic lines represent the history where God accomplishes His “marvelous works,” and it is the light that is brought out from recognizing what the symbol of “marvelous works” represents that transforms a Laodicean unto a Philadelphia thus becoming a stone in a temple that is being built, as was the Millerite temple built in 46 years leading up to October 22, 1844 when the Lord suddenly came to His temple.

Qhov pib thiab qhov xaus uas raug sawv cev los ntawm ntau txoj kab lus yaj saub sawv cev rau keeb kwm uas Vajtswv ua tiav Nws tej “haujlwm uas txaus ntshai kawg nkaus,” thiab yog qhov kaj uas raug coj tawm los ntawm kev lees paub txog yam uas lub cim ntawm “haujlwm uas txaus ntshai kawg nkaus” sawv cev rau uas hloov ib tug Laodicea mus ua ib tug Philadelphia, yog li ntawd thiaj los ua ib lub pob zeb nyob hauv ib lub tuam tsev uas tab tom raug txhim tsa, ib yam li lub tuam tsev Millerite uas raug txhim tsa nyob rau hauv 46 xyoo coj mus txog Lub Kaum Hli Ntuj Tim 22, 1844 thaum tus Tswv cia li los txog rau Nws lub tuam tsev.

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. Unto you therefore which believe he is precious: but unto them which be disobedient, the stone which the builders disallowed, the same is made the head of the corner, And a stone of stumbling, and a rock of offence, even to them which stumble at the word, being disobedient: whereunto also they were appointed. But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should show forth the praises of him who hath called you out of darkness into his marvellous light: Which in time past were not a people, but are now the people of God: which had not obtained mercy, but now have obtained mercy. 1 Peter 2:3–10.

Yog nej nej twb tau saj pom tias tus Tswv muaj txoj kev hlub tshua. Thaum nej los cuag Nws, uas zoo li ib lub pob zeb uas muaj txoj sia nyob, txawm yog neeg tsis kam txais tiag los, los Nws yog tus Vajtswv xaiv tseg thiab muaj nqis heev; nej kuj yog li cov pob zeb uas muaj txoj sia nyob thiab raug tsa ua ib lub tsev sab ntsuj plig, ua ib pawg pov thawj dawb huv, kom nej thiaj li fij tau tej xyeem sab ntsuj plig uas yog Vajtswv txaus siab txais los ntawm Yexus Khetos. Vim li ntawd kuj muaj sau cia rau hauv Vaj Lug Kub tias, Saib maj, Kuv muab ib lub pob zeb taub hau kaum tso rau hauv Xi-oos, yog lub uas xaiv tseg thiab muaj nqis heev; tus uas ntseeg Nws yuav tsis raug txaj muag li. Yog li ntawd, rau nej cov uas ntseeg, Nws yog tus muaj nqis heev; tiam sis rau cov uas tsis mloog lus, lub pob zeb uas cov kws ua tsev tsis kam txais, lub ntawd twb los ua lub taub hau kaum lawm, thiab yog ib lub pob zeb uas ua rau dawm taw, thiab yog ib lub pob tsuas uas ua rau neeg ntog poob; rau cov uas dawm vim lo Lus, yog cov tsis mloog lus; rau qhov ntawd thiab lawv twb raug teem cia lawm. Tiamsis nej yog ib tiam neeg uas raug xaiv tseg, yog ib pawg pov thawj muaj koob muaj npe, yog ib haiv neeg dawb huv, yog ib haiv neeg uas yog Nws tug tshwj xeeb, kom nej thiaj li tshaj tawm tau tej kev qhuas txog Tus uas tau hu nej tawm hauv qhov tsaus ntuj los rau hauv Nws txoj kev kaj ci uas txaus xav tsis thoob; nej yav dhau los tsis yog ib haiv neeg li, tiamsis nimno nej yog Vajtswv haiv neeg lawm; yav dhau los nej tsis tau txoj kev hlub tshua, tiamsis nimno nej twb tau txoj kev hlub tshua lawm. 1 Petus 2:3–10.

To be called into His marvelous light identifies when the call is made, for the waymark of 1888, which is aligned by inspiration as the rebellion of Korah in the alpha history of Moses is brought to the last days it aligns with 9/11, when the Laodicean message arrives with the third angel according to inspiration. Laodiceans in prophecy are “blind,” meaning they are in darkness, and the call to come out of darkness began when the Laodicean message arrived in 1856, 1888 and 9/11. At 9/11 the “call out of darkness” was not only a call to understand the light of the angel of Revelation eighteen, but also a call to the hearer into the very history where God’s “marvelous works” will find their perfect fulfillments.

Kev raug hu los rau hauv Nws txoj kev kaj ci uas zoo kawg nkaus qhia meej txog lub sijhawm uas txoj kev hu ntawd raug tshaj tawm, vim lub cim-kev ntawm xyoo 1888, uas los ntawm kev tshoov siab raug muab teem kom sib haum nrog kev ntxeev siab ntawm Khaula hauv zaj keeb kwm alpha ntawm Mauxes, thaum raug coj los txog rau hnub kawg nws sib haum nrog 9/11, thaum cov lus rau Laudikia los txog ua ke nrog tus tim tswv peb raws li kev tshoov siab. Cov Laudikia hauv yaj saub tej lus yog “dig muag,” uas txhais hais tias lawv nyob hauv txoj kev tsaus ntuj, thiab txoj kev hu kom tawm hauv txoj kev tsaus ntuj tau pib thaum cov lus rau Laudikia los txog hauv 1856, 1888 thiab 9/11. Thaum 9/11, “kev hu kom tawm hauv txoj kev tsaus ntuj” tsis yog tsuas yog ib txoj kev hu kom nkag siab txog qhov kaj ntawm tus tim tswv hauv Tshwmsim kaum yim xwb, tiam sis kuj yog ib txoj kev hu rau tus uas mloog kom nkag los rau hauv zaj keeb kwm ntawd nws tus kheej, uas yog qhov chaw uas Vajtswv tej “haujlwm uas zoo kawg nkaus” yuav nrhiav tau lawv qhov kev ua tiav uas zoo tag nrho.

It has been demonstrated repeatedly over the past three decades that the prophetic definition of the “everlasting gospel” is a history where a prophetic truth is unsealed which initiates a three-step testing process, with two characteristics of distinction in the three tests. The first two tests are different in nature than the third, for the third is a litmus test which demonstrates whether you passed the first and second tests. The other distinction in the everlasting gospel is that you must pass the current test to be involved with the following test.

Tau raug ua pov thawj rov qab ua dua ntau zaus thoob plaws peb caug xyoo dhau los lawm tias txoj kev txhais raws li yaj saub txog “txoj moo zoo uas nyob mus ib txhis” yog ib zaj keeb kwm uas ib qho tseeb yaj saub raug qhib tawm, uas pib ib txoj kev sim siab peb kauj ruam, nrog ob yam ntxwv uas sib txawv nyob hauv peb qhov kev sim ntawd. Ob qhov kev sim thawj yog txawv raws li lawv qhov ntuj ntawm qhov kev sim thib peb, rau qhov qhov kev sim thib peb yog ib qho kev ntsuas qhia tseeb uas qhia tawm seb koj puas tau dhau qhov kev sim thawj thiab qhov kev sim thib ob. Lwm qhov kev sib txawv nyob hauv txoj moo zoo uas nyob mus ib txhis yog tias koj yuav tsum dhau qhov kev sim tam sim no kom thiaj tau koom nrog qhov kev sim tom qab.

The history of the “marvelous works” is also the history where the “everlasting gospel” reaches its climax, for the hour of judgment that is announced by the first angel and identified as the everlasting gospel finds its perfect fulfillment beginning at 9/11. The judgment that is being warned about for the Millerites was October 22, 1844 when the door closed in the parable of the ten virgins, thus typifying the Sunday law when the door closes again in the parable of the ten virgins. 9/11 is announcing that the hour of God’s executive judgment begins at the Sunday law, just as the Millerites announced that the hour of the investigative judgment began on October 22, 1844.

Keeb kwm ntawm cov “haujlwm uas zoo kawg nkaus” kuj yog keeb kwm uas “txoj moo zoo nyob mus ib txhis” mus txog rau nws qhov siab kawg nkaus, rau qhov teev ntawm txoj kev txiav txim uas thawj tus tim tswv tshaj tawm thiab raug txheeb tias yog txoj moo zoo nyob mus ib txhis ntawd, pom nws qhov kev ua tiav zoo kawg nkaus pib ntawm 9/11. Txoj kev txiav txim uas tau raug ceeb toom rau cov Millerites txog ntawd yog hnub Kaum Hli 22, 1844, thaum lub qhov rooj kaw hauv zaj lus piv txwv txog kaum tus nkauj xwb, yog li ntawd nws ua tus qauv qhia txog txoj cai hnub Sunday thaum lub qhov rooj rov kaw dua hauv zaj lus piv txwv txog kaum tus nkauj xwb. 9/11 tab tom tshaj tawm tias teev ntawm Vajtswv txoj kev txiav txim uas coj mus rau kev ua tiav pib ntawm txoj cai hnub Sunday, ib yam li cov Millerites tau tshaj tawm tias teev ntawm txoj kev txiav txim tshawb xyuas pib rau hnub Kaum Hli 22, 1844.

From 9/11 unto the Sunday law is a period that is represented as “Gods’ marvelous works,” and just as the foundational stone that becomes “the head of the corner,” and just as the “Pentecostal season,” and just as “Habakkuk chapter two,” and as “the sealing time of the one hundred and forty-four thousand,” and as “the image of the beast testing time,” and as “the everlasting gospel,” and as “the sacred history of 1840 to 1844,” and as the history of “Revelation chapter ten,” and as “the history from Christ’s baptism unto His death.”

Txij hnub 9/11 mus txog rau txoj cai hnub Sunday yog ib lub sijhawm uas raug sawv cev tias yog “Vajtswv tej hauj lwm uas zoo kawg nkaus,” thiab ib yam li lub pob zeb hauv paus uas dhau los ua “lub taub hau ntawm lub ces kaum,” thiab ib yam li “lub caij Pentecostal,” thiab ib yam li “Habakkuk tshooj ob,” thiab ib yam li “lub sijhawm muab lub cim rau ib puas plaub caug plaub txhiab leej,” thiab ib yam li “lub sijhawm sim siab ntawm tus duab ntawm tus tsiaj nyaum,” thiab ib yam li “txoj moo zoo nyob mus ib txhis,” thiab ib yam li “keeb kwm dawb huv xyoo 1840 mus rau 1844,” thiab ib yam li keeb kwm ntawm “Tshwm Sim tshooj kaum,” thiab ib yam li “keeb kwm txij li Khetos ua kev cai raus dej mus txog rau Nws txoj kev tuag.”

The history represented in a fractal by His baptism began the period of 2520 days that ended at the cross. Christ’s baptism represented His death, burial and resurrection which was literally fulfilled at the end of the 1260 days.

Keeb kwm uas tau sawv cev hauv ib qho fractal los ntawm Nws txoj kev cai raus dej tau pib lub sijhawm 2520 hnub uas xaus rau ntawm tus ntoo khaub lig. Khetos txoj kev cai raus dej tau sawv cev rau Nws txoj kev tuag, kev faus, thiab kev sawv rov los, uas tau muaj tiav tiag tiag thaum kawg ntawm 1260 hnub.

When the Holy Spirit descended at Christ’s baptism it typified the descent of the angel of Revelation eighteen on 9/11. 1260 prophetic days later the events symbolized by baptism were literally fulfilled at the cross. The history from the baptism to the cross contains a symbolic alpha history which is fulfilled literally at the end of the period. The alpha and omega histories are fractals of the entire overall history. The history from the baptism to the cross is “God’s marvelous works,” and that history is also represented by “Christ’s baptism” and also by His literal “death, burial and resurrection,” and therefore also by “the baptism of ancient Israel at the Red Sea,” and also by “the baptism of the eight souls during the history of Noah.” All of these periods represent the history of His “marvelous works.”

Thaum Vaj Ntsuj Plig Dawb Huv nqes los thaum Khetos ua kevcai raus dej, qhov ntawd yog ib daim qauv ua piv txwv txog tus timtswv saum ntuj ceeb tsheej hauv Tshwm Sim kaum yim nqes los rau hnub 9/11. Tom qab 1260 hnub qhia yav tom ntej, tej xwm txheej uas kev raus dej tau ua cim sawv cev rau ntawd tau raug ua kom tiav raws nraim tiag tiag ntawm tus ntoo khaub lig. Keeb kwm txij thaum kev raus dej mus txog tus ntoo khaub lig muaj ib zaj keeb kwm alpha uas yog cim, uas raug ua kom tiav tiag tiag thaum kawg ntawm lub sijhawm ntawd. Cov keeb kwm alpha thiab omega yog cov fractals ntawm tag nrho zaj keeb kwm dav dav. Keeb kwm txij thaum kev raus dej mus txog tus ntoo khaub lig yog “Vajtswv tej haujlwm uas xav tsis thoob,” thiab zaj keeb kwm ntawd kuj raug sawv cev los ntawm “Khetos kev raus dej” thiab kuj los ntawm Nws txoj “kev tuag, kev faus, thiab kev sawv rov los” tiag tiag, thiab yog li ntawd kuj los ntawm “kev raus dej ntawm cov Yixayee thaum ub ntawm Hiav Txwv Liab,” thiab kuj los ntawm “kev raus dej ntawm yim tug ntsuj plig thaum lub sijhawm keeb kwm ntawm Nau-es.” Txhua lub sijhawm no sawv cev rau keeb kwm ntawm Nws “tej haujlwm uas xav tsis thoob.”

When it comes to the number 8 as a symbol of resurrection it was those eight souls on the ark that are the first mention of the number eight as a symbol, and with the rule of first mention, all the prophetic details are in the first mention. The eight souls are going from the old earth to a new earth, are they not?

Thaum hais txog tus lej 8 ua ib lub cim ntawm txoj kev sawv rov los, ces cov yim tug ntsuj plig uas nyob saum lub nkoj yog thawj qhov uas tus lej yim raug hais txog ua ib lub cim; thiab raws li txoj cai ntawm thawj qhov kev hais txog, txhua yam ntsiab lus yaj saub twb muaj nyob hauv thawj qhov kev hais txog ntawd lawm. Cov yim tug ntsuj plig ntawd tab tom hla tawm ntawm lub ntiaj teb qub mus rau ib lub ntiaj teb tshiab, puas yog tsis yog?

Those eight souls lived through the time of the rain, but all who refused the warning message of the rain died, correct? The “8” souls that go to the new earth that are represented with the history of the rejected warning message, the closed door, the rain and the new earth went through a dispensational change from the old world to the new world.

Yim yim ntsuj plig ntawd tau nyob dhau lub sij hawm ntawm nag los, tab sis txhua tus uas tsis kam txais txoj xov ceeb toom txog nag ntawd tau tuag lawm, puas yog? Cov ntsuj plig “8” uas mus rau lub ntiaj teb tshiab, uas raug sawv cev los ntawm keeb kwm ntawm txoj xov ceeb toom uas raug tsis lees txais, lub qhov rooj kaw, nag, thiab lub ntiaj teb tshiab, tau hla dhau ib txoj kev hloov caij nyoog ntawm Vajtswv txoj kev npaj cawm dim, txij lub ntiaj teb qub mus rau lub ntiaj teb tshiab.

The dispensational change that marks the eight souls who are the one hundred and forty-four thousand is the transition from Laodicea unto Philadelphia, which is also the transition from the church militant composed of wheat and tares unto the church triumphant composed of only the first fruit wheat offering that is lifted up as an ensign offering for all the world to see, similar to viewing a lone boat upon stormy waters. Those people are the 8 that is of the 7, and the history of the ark crossing and the Red Sea crossing are both illustrations of His “marvelous works.”

Qhov kev hloov ntawm kev faib tiam uas cim cov yim tug ntsujplig uas yog ib puas plaub caug plaub txhiab leej ntawd yog txoj kev hloov ntawm Laodicea mus rau Philadelphia, uas kuj yog txoj kev hloov ntawm pawg ntseeg uas tseem tab tom ua rog, uas muaj nplej thiab txhauj sib xyaw ua ke, mus rau pawg ntseeg uas yeej lawm, uas muaj tsuas yog thawj cov qoob nplej txi uas raug tsa siab ua ib qho chij fij kom tag nrho lub ntiajteb pom, zoo ib yam li pom ib lub nkoj nyob ib leeg saum dej hiav txwv cua daj cua dub. Cov neeg ntawd yog tus 8 uas yog ntawm tus 7, thiab keeb kwm ntawm lub nkoj hla thiab kev hla Hiav Txwv Liab puav leej yog tej piv txwv ntawm Nws “tej hauj lwm uas xav tsis thoob.”

Those souls are they who were resurrected in fulfillment of Revelation 11:11. They are God’s covenant people, represented by their father Abraham who bore the token of the covenant through circumcision that was to take place on the eighth day.

Cov ntsuj plig ntawd yog cov uas tau sawv hauv qhov tuag rov los kom tiav Zaj Qhia Tshwm 11:11. Lawv yog Vajtswv haiv neeg ntawm txoj kev khi lus, sawv cev los ntawm lawv yawg koob Anplahas, tus uas tau ris lub cim ntawm txoj kev khi lus los ntawm kev cai txiav daim tawv qau uas yuav tsum ua rau hnub yim.

All these lines represent the same period of time, and that period of time begins with the foundations of 9/11 and ends at the Sunday law. 9/11 is the foundation stone and the Sunday law is the cap stone. In the history of rebuilding Jerusalem in the time of Nehemiah and Ezra the foundation was completed during the history of the first decree and the temple itself was finished well before the third decree. In Millerite history the foundations were established in May of 1842 when the 1843 chart was published. The Millerite temple was to be forty-six years in erecting, from 1798 unto 1844. Before October 22, 1844 the Millerite temple was finished, the cap stone being the Midnight Cry. When the Midnight Cry concluded on October 22, 1844 the alpha and third decree of 457 BC had met its counterpart in the omega of 1844. 457 BC as the alpha to the 2300 years and 1844 as the omega. Both the same at one level, for a decree or an angel are both messages, and they both typify the Sunday law, where there will be a decree and where the third angel’s message swells to a loud cry.

Txhua tej kab no sawv cev rau tib lub sij hawm xwb, thiab lub sij hawm ntawd pib ntawm tej hauv paus ntawm 9/11 thiab xaus rau ntawm txoj cai Sunday. 9/11 yog lub pob zeb hauv paus thiab txoj cai Sunday yog lub pob zeb saum kawg. Hauv keeb kwm ntawm kev txhim kho Yeluxalees dua tshiab nyob rau lub sij hawm Nehemi-as thiab Exala, lub hauv paus tau ua tiav nyob rau hauv keeb kwm ntawm thawj daim ntawv txib, thiab lub tuam tsev nws tus kheej tau ua tiav ntev ua ntej daim ntawv txib thib peb. Hauv keeb kwm Millerite, tej hauv paus tau raug tsa nyob rau lub Tsib Hlis xyoo 1842 thaum daim ntawv chart 1843 raug luam tawm. Lub tuam tsev Millerite yuav tsum tau siv plaub caug rau xyoo los tsa kom tiav, txij xyoo 1798 mus txog xyoo 1844. Ua ntej Lub Kaum Hli 22, 1844, lub tuam tsev Millerite tau ua tiav lawm, lub pob zeb saum kawg yog Txoj Kev Quaj Nruab Nrab Hmo Ntuj. Thaum Txoj Kev Quaj Nruab Nrab Hmo Ntuj xaus rau hnub Lub Kaum Hli 22, 1844, alpha thiab daim ntawv txib thib peb ntawm 457 BC tau ntsib nws tus qauv sib phim hauv omega ntawm 1844. 457 BC yog alpha rau 2300 xyoo thiab 1844 yog omega. Ob leeg zoo ib yam nyob rau ib theem, vim ib daim ntawv txib los sis ib tug tim tswv puav leej yog tej lus tshaj tawm, thiab nkawd ob leeg puav leej ua qauv qhia txog txoj cai Sunday, qhov uas yuav muaj ib daim ntawv txib thiab qhov uas tus tim tswv thib peb txoj xov yuav loj hlob mus ua ib lub suab quaj nrov heev.

From 457 BC until 408 BC, forty-nine years were identified by Daniel as the period of time when the Jews would finish building “the street shall be built again, and the wall, even in troublous times.”

Txij xyoo 457 BC mus txog xyoo 408 BC, plaub caug cuaj xyoos raug Daniyee qhia tseg tias yog lub sij hawm uas cov Yudais yuav ua tiav kev txhim kho dua, “txoj kev yuav rov raug txhim tsa dua, thiab lub ntsa los kuj yuav raug txhim tsa, txawm yog nyob rau lub caij nyuaj siab ntxhov.”

Know therefore and understand, that from the going forth of the commandment to restore and to build Jerusalem unto the Messiah the Prince shall be seven weeks, and threescore and two weeks: the street shall be built again, and the wall, even in troublous times. Daniel 9:25.

Yog li ntawd, cia li paub thiab to taub tias, txij thaum txoj lus txib tawm mus kom kho dua thiab txhim kho Yeluxalees mus txog rau tus Mexiyas tus Tub Vaj Ntxwv, yuav muaj xya lub limtiam, thiab rau caum ob lub limtiam; txoj kev yuav raug txhim tsa dua, thiab lub ntsa ib yam nkaus, txawm yog nyob rau lub sijhawm muaj kev txom nyem. Daniyee 9:25.

457 BC and 1844 are the alpha and omega to the prophecy of the 2300 years. They both typify the Sunday law, for as an alpha and omega they are the same, and the disappointment of 1844 is aligned by inspiration with the disappointment of the cross. If 1844 typifies the cross, and it does, then its alpha counterpart (457 BC) does so as well. 1844 unto 1863 illustrates the testing process of the third angel. That testing process is represented by the 49 years between the third decree, the Sunday law decree and the finishing of the work of the street and the wall that takes place in troublous time.

Xyoo 457 BC thiab 1844 yog alpha thiab omega rau txoj lus faj lem txog 2300 xyoo. Ob leeg tib si ua cim qhia txog txoj cai Sunday, rau qhov raws li alpha thiab omega nkawd yog tib yam, thiab kev poob siab ntawm 1844 kuj raug kev tshoov siab coj los sib phim nrog kev poob siab ntawm tus ntoo khaub lig. Yog 1844 ua cim txog tus ntoo khaub lig, thiab yeej yog li ntawd, ces nws tus khub alpha (457 BC) kuj ua li ntawd thiab. 1844 mus txog 1863 qhia txog txoj txheej txheem ntawm kev sim siab ntawm tus tim tswv thib peb. Txoj txheej txheem sim siab ntawd raug sawv cev los ntawm 49 xyoo nyob nruab nrab ntawm txoj cai thib peb, txoj cai Sunday, thiab kev ua tiav ntawm txoj haujlwm ntawm txoj kev thiab phab ntsa uas tshwm sim nyob rau lub sij hawm muaj kev txom nyem.

457 BC unto 408 BC is the alpha history of the 2300 years that illustrates the omega history of 1844 unto 1863. Those two histories illustrate the history of the one hundred and forty-four thousand after they are sealed at the Sunday law until human probation closes. The work of the one hundred and forty-four thousand is to call men and women back to the “old paths” which is portrayed by Isaiah as rebuilding the old waste places, and which Jeremiah identifies as the path that leads to the latter rain message. The “wall” is the law of God which the one hundred and forty-four thousand will represent unto the entire world as an ensign. This will take place in the troublous times of the third woe of Islam, for it is Islam that angers the nations. The work and the troublous times continue until Michael stands up.

457 BC mus txog 408 BC yog alpha keeb kwm ntawm 2300 xyoo uas ua piv txwv rau omega keeb kwm ntawm 1844 mus txog 1863. Ob zaj keeb kwm ntawd ua piv txwv txog keeb kwm ntawm ib puas plaub caug plaub txhiab tom qab lawv raug muab ntim khi ntawm txoj cai hnub Sunday mus txog thaum tibneeg lub sijhawm txiav txim siab xaus. Tes hauj lwm ntawm ib puas plaub caug plaub txhiab yog hu txiv neej thiab pojniam rov qab los rau “txoj qub kev,” uas Yaxayas piav tias yog kev txhim kho tej chaw qub uas raug puam tsuaj, thiab uas Yelemis qhia tias yog txoj kev uas coj mus rau zaj lus ntawm nag tom qab. “Phab ntsa” yog Vajtswv txoj kevcai uas ib puas plaub caug plaub txhiab yuav sawv cev rau tag nrho lub ntiaj teb ua ib tug chij. Qhov no yuav tshwm sim hauv lub sijhawm kev ntxhov siab ntawm kev txom nyem thib peb ntawm Islam, rau qhov yog Islam uas ua rau txhua haiv neeg chim. Tes hauj lwm thiab lub sijhawm kev ntxhov siab ntawd txuas ntxiv mus txog thaum Mikha-ee sawv tsees.

So, if you can see it 457 BC to 408 BC is a prophetic period that began at the third decree and typified a prophetic period that began in 1844 with the arrival of the third angel and ended in 1863, then you can see that their connection with the 2300-year prophecy as either starting point or and ending point identifies them as alpha and omega in relation to each other. The troublous times of Nehemiah illustrate the troublous time leading up to and including the Civil War. The forty-nine-year period in the alpha history represents the 19-year-period in the omega history. That 19-year-period was also represented by the 19 years at the beginning of the 65-year prophecy of Isaiah.

Yog li ntawd, yog koj pom tau hais tias txij xyoo 457 BC mus txog xyoo 408 BC yog ib lub sij hawm cev lus faj lem uas tau pib ntawm tsab cai txib thib peb thiab ua ib tug qauv piv txwv rau ib lub sij hawm cev lus faj lem uas tau pib xyoo 1844 nrog kev los txog ntawm tus tim tswv thib peb thiab xaus rau xyoo 1863, ces koj kuj yuav pom tau tias lawv txoj kev txuas nrog rau zaj lus faj lem 2300 xyoo, txawm yog ua lub chaw pib los yog ua lub chaw xaus, qhia lawv tias yog alpha thiab omega nyob rau hauv lawv txoj kev sib raug zoo rau ib leeg. Lub caij nyoog kev kub ntxhov hauv Nehemiah qhia piv txwv txog lub caij nyoog kev kub ntxhov uas coj mus txog thiab suav nrog Tsov Rog Hauv Tebchaws. Lub sij hawm plaub caug cuaj xyoos hauv keeb kwm alpha sawv cev rau lub sij hawm 19 xyoos hauv keeb kwm omega. Lub sij hawm 19 xyoos ntawd kuj tau raug sawv cev los ntawm 19 xyoos thaum pib ntawm zaj lus faj lem 65 xyoos hauv Yaxayas.

For the head of Syria is Damascus, and the head of Damascus is Rezin; and within threescore and five years shall Ephraim be broken, that it be not a people. Isaiah 7:8.

Vim lub taub hau ntawm Syria yog Damaxaka, thiab lub taub hau ntawm Damaxaka yog Reesin; thiab tsis pub dhau rau caum tsib xyoos, Efa-i yuav raug rhuav tshem, xwv kom nws tsis txhob ua ib haiv neeg lawm. Yaxayas 7:8.

Isaiah set forth this prophecy in 742 BC and 19 years later in 723 BC the northern kingdom was carried away into captivity for 2520 years ending in 1798. The 19 years from 742 BC unto 723 BC align with the 19 years from 1844 unto 1863, for the first 19 years is the alpha of this prophecy and the last 19 is the omega. In the history of 19 years wicked king Ahaz was confronted by Isaiah with the message of the latter rain as represented in verse eight as the message of the “seven times.” Ahaz rejected the message, as did Laodicean Millerite Adventism in 1863.

Yaxayas tau tshaj tawm txoj kev faj lem no rau xyoo 742 BC, thiab 19 xyoos tom qab, xyoo 723 BC, lub nceeg vaj qaum teb raug coj mus rau hauv kev poob cev qhev rau 2520 xyoo, xaus rau xyoo 1798. Kaum cuaj xyoos txij 742 BC mus txog 723 BC sib haum nrog kaum cuaj xyoos txij 1844 mus txog 1863, rau qhov thawj kaum cuaj xyoos yog alpha ntawm txoj kev faj lem no, thiab kaum cuaj xyoos kawg yog omega. Hauv keeb kwm ntawm kaum cuaj xyoos ntawd, vaj ntxwv phem Ahaz raug Yaxayas ntsib nrog zaj lus ntawm nag lig, raws li sawv cev hauv nqe yim tias yog zaj lus ntawm “xya zaug.” Ahaz tsis lees txais zaj lus ntawd, ib yam li Laodikees Millerite Adventism tau ua xyoo 1863.

During that period, Ahaz’s high priest visited Assyria, brought back the design of their pagan temple, and Ahaz had it constructed in the courtyard of the God’s temple. This line is parallel to the story of the disobedient prophet who was not to return to Judah the same way he came, but did and was deceived by a false and lying prophet, representing the return to apostate Protestant methodology in order to hide from the Millerite understanding of the “seven times” in a classic fulfillment of a dog returning to its own vomit.

Nyob rau lub sijhawm ntawd, Ahaz tus pov thawj hlob tau mus xyuas Assyria, coj rov qab los tus qauv ntawm lawv lub tuam tsev pe dab pe mlom, thiab Ahaz kom tsa nws nyob rau hauv lub tshav puam ntawm Vajtswv lub tuam tsev. Kab lus no sib luag nrog zaj keeb kwm ntawm tus yaj saub tsis mloog lus uas tsis raug cia kom rov qab mus rau Judah raws txoj kev uas nws tau tuaj, los nws yeej ua li ntawd thiab raug ib tug yaj saub cuav thiab dag ntxias ntxeev siab ntxias yuam kev; qhov no sawv cev rau kev rov qab mus rau txoj kev coj thiab txoj kev txhais ntawm cov Protestant uas tau thim txoj kev ntseeg lawm, kom zais ntawm qhov kev nkag siab Millerite txog “xya lub sijhawm,” hauv ib qho kev ua tiav raws li qub txeeg qub teg ntawm tus dev rov qab mus rau nws tus kheej ntuav.

This was taking place while a Civil War between the northern kingdom and southern kingdom is getting under way, thus typifying the Civil War in the United States when the period of 19 years was repeated. 742 BC unto 723 BC represents the 19-year-period of 1844 unto 1863, which represents the period from the Sunday law until the close of probation. The history of 9/11 unto the Sunday law is the history of the image of the beast test within the United States that is duplicated in the world image of the beast test beginning at the Sunday law. For this reason, the 19-year periods that represent the Sunday law to the close of probation, also represent the history of 9/11 unto the Sunday law, which is the history of His “marvelous works.”

Qhov no tau tab tom tshwm sim thaum ib qho Kev Tsov Rog Hauv Tebchaws ntawm lub nceeg vaj sab qaum teb thiab lub nceeg vaj sab qab teb tab tom pib, yog li ntawd nws ua ib daim qauv qhia ua ntej txog Kev Tsov Rog Hauv Tebchaws Meskas thaum lub sijhawm 19 xyoos raug rov ua dua. 742 BC mus txog 723 BC sawv cev rau lub sijhawm 19 xyoos ntawm 1844 mus txog 1863, uas sawv cev rau lub sijhawm txij hnub Sunday law mus txog rau qhov kaw ntawm lub sijhawm sim siab. Keeb kwm ntawm 9/11 mus txog hnub Sunday law yog keeb kwm ntawm qhov kev sim siab ntawm daim duab ntawm tus tsiaj nyaum nyob hauv Tebchaws Meskas, uas raug muab rov ua dua hauv qhov kev sim siab ntawm daim duab thoob ntiajteb ntawm tus tsiaj nyaum uas pib ntawm hnub Sunday law. Vim li no, cov sijhawm 19 xyoos uas sawv cev rau hnub Sunday law mus txog rau qhov kaw ntawm lub sijhawm sim siab kuj tseem sawv cev rau keeb kwm ntawm 9/11 mus txog hnub Sunday law, uas yog keeb kwm ntawm Nws tej “haujlwm txaus xav kawg.”

We will continue in the next article.

Peb yuav txuas ntxiv rau hauv tsab xov xwm tom ntej.

And the word of the Lord came unto me, saying, Son of man, what is that proverb that ye have in the land of Israel, saying, The days are prolonged, and every vision faileth? Tell them therefore, Thus saith the Lord God; I will make this proverb to cease, and they shall no more use it as a proverb in Israel; but say unto them, The days are at hand, and the effect of every vision. For there shall be no more any vain vision nr flattering divination within the house of Israel. For I am the Lord: I will speak, and the word that I shall speak shall come to pass; it shall be no more prolonged: for in your days, O rebellious house, will I say the word, and will perform it, saith the Lord God.

Thiab lo lus ntawm tus Tswv txawm los txog rau kuv, hais tias, Leej Tub ntawm neeg, lo paj lug ntawd yog dab tsi uas nej muaj hauv lub tebchaws Yixayee, hais tias, Cov hnub raug ncua ntev mus, thiab txhua zaj yog toog pub muaj tseeb? Yog li ntawd cia li hais rau lawv tias, Vajtswv tus Tswv hais li no; Kuv yuav ua kom lo paj lug no tseg mus, thiab lawv yuav tsis siv nws ua paj lug ntxiv lawm hauv Yixayee; tiam sis koj cia li hais rau lawv tias, Cov hnub twb los ze lawm, thiab qhov ua tiav ntawm txhua zaj yog toog pub. Rau qhov yuav tsis muaj ib zaj yog toog pub cuav ntxiv lawm, thiab tsis muaj kev twv qhia txaus siab neeg hauv tsev neeg Yixayee lawm. Rau qhov Kuv yog tus Tswv: Kuv yuav hais, thiab lo lus uas Kuv yuav hais ntawd yuav muaj tseeb; nws yuav tsis raug ncua ntxiv lawm: rau qhov nyob rau hauv nej lub sijhawm, nej tsev neeg uas ntxeev siab, Kuv yuav hais lo lus ntawd, thiab yuav ua kom tiav, hais tias Vajtswv tus Tswv.

Again the word of the Lord came to me, saying, Son of man, behold, they of the house of Israel say, The vision that he seeth is for many days to come, and he prophesieth of the times that are far off. Therefore say unto them, Thus saith the Lord God; There shall none of my words be prolonged any more, but the word which I have spoken shall be done, saith the Lord God. Ezekiel 12:21–28.

Tus Tswv lo lus rov los cuag kuv dua, hais tias, Leej Tub ntawm neeg, saib seb, cov uas yog tsev neeg Ixayees hais tias, Txoj yog toog pom uas nws pom ntawd yog rau ntau hnub tom ntej no, thiab nws cev lus faj lem txog tej caij nyoog uas nyob deb heev. Vim li ntawd cia li hais rau lawv tias, Tus Tswv Vajtswv hais li no; Yuav tsis muaj ib lo lus twg uas yog kuv li yuav raug ncua ntxiv lawm, tiam sis lo lus uas kuv tau hais ntawd yuav muaj tiav, tus Tswv Vajtswv hais li ntawd. Exekees 12:21–28.