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# Future for America and July 18, 2020 - Number One

Yav Tom Ntej Rau Asmeskas thiab Lub Xya Hli 18, 2020 - Tus Naj Npawb Ib

Cavemen of Covenant: Moses & Elijah at the End of the World

Cov Neeg Nyob Qhov Tsua ntawm Kev Cog Lus: Mauxes & Eliyas thaum Kawg Ntiajteb

Author

Jeff Pippenger

Published

August 23, 2023

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Moses and Elijah are prophetic symbols that can each be understood by context as a singular symbol, or they can also be understood as a symbol that contains both prophets. Upon the testimony of two a thing is established and in Revelation eleven Moses and Elijah represent the two witnesses of the Old and New Testaments. At the Mount of Transfiguration, representing the Second Coming of Christ, the dual symbol represents both the one hundred and forty-four thousand (Elijah) and the martyrs (Moses) of the Sunday law crisis. Together as a symbol, in the cave of Horeb, they represent God’s people at the end of the world who “hear,” “read” and “keep” the message that is a Revelation of God’s character which contains the power to transform a Laodicean unto a Philadelphian. There will soon, (very soon) come a point where it will no longer be possible for the foolish Laodicean Adventists to avail themselves of the “oil” needed to correctly respond to the cry, “Behold the Bridegroom cometh.”

Mauxes thiab Elias yog tej cim cev lus faj lem uas, raws li lub ntsiab lus nyob hauv zaj lus, yuav nkag siab tau nyias raws li ib lub cim xwb, los kuj yuav nkag siab tau thiab tias yog ib lub cim uas muaj ob tug yaj saub puav leej nyob hauv. Raws li ob tug tim khawv txoj lus, ib yam thiaj raug tsa ruaj khov; thiab hauv Tshwmsim tshooj kaum ib, Mauxes thiab Elias sawv cev rau ob tug tim khawv ntawm Phau Qub thiab Phau Tshiab. Nyob saum Roob Hloov Cev, uas sawv cev rau Kev Rov Los Zaum Ob ntawm Khetos, lub cim ob npaug no sawv cev rau ob pab tib si, yog ib puas plaub caug plaub txhiab leej (Elias) thiab cov tuag tim ntsej tim muag vim kev ntseeg (Mauxes) hauv kev kub ntxhov ntawm txoj cai hnub Sunday. Thaum coj los ua ib lub cim ua ke, hauv lub qhov tsua ntawm Horeb, nkawd sawv cev rau Vajtswv haiv neeg nyob rau thaum kawg ntawm lub ntiaj teb uas “hnov,” “nyeem,” thiab “khaws” txoj xov uas yog ib qho Tshwmsim ntawm Vajtswv tus yam ntxwv, uas muaj hwj chim los hloov ib tug Laodicean kom dhau los ua ib tug Philadelphian. Tsis ntev no, (tsis ntev heev) yuav los txog ib lub sijhawm uas yuav tsis muaj peev xwm ntxiv lawm rau cov ruam Laodicean Adventists siv tau “roj” uas yuav tsum muaj kom teb tau raws nraim rau lub suab quaj hais tias, “Saib maj, Nraug Vauv tab tom los.”

> And Moses said unto the Lord, See, thou sayest unto me, Bring up this people: and thou hast not let me know whom thou wilt send with me. Yet thou hast said, I know thee by name, and thou hast also found grace in my sight. Now therefore, I pray thee, if I have found grace in thy sight, shew me now thy way, that I may know thee, that I may find grace in thy sight: and consider that this nation is thy people. And he said, My presence shall go with thee, and I will give thee rest. And he said unto him, If thy presence go not with me, carry us not up hence. For wherein shall it be known here that I and thy people have found grace in thy sight? is it not in that thou goest with us? so shall we be separated, I and thy people, from all the people that are upon the face of the earth. And the Lord said unto Moses, I will do this thing also that thou hast spoken: for thou hast found grace in my sight, and I know thee by name. And he said, I beseech thee, shew me thy glory. And he said, I will make all my goodness pass before thee, and I will proclaim the name of the Lord before thee; and will be gracious to whom I will be gracious, and will shew mercy on whom I will shew mercy. And he said, Thou canst not see my face: for there shall no man see me, and live. And the Lord said, Behold, there is a place by me, and thou shalt stand upon a rock: And it shall come to pass, while my glory passeth by, that I will put thee in a clift of the rock, and will cover thee with my hand while I pass by: And I will take away mine hand, and thou shalt see my back parts: but my face shall not be seen. And the Lord said unto Moses, Hew thee two tables of stone like unto the first: and I will write upon these tables the words that were in the first tables, which thou brakest. And be ready in the morning, and come up in the morning unto mount Sinai, and present thyself there to me in the top of the mount. And no man shall come up with thee, neither let any man be seen throughout all the mount; neither let the flocks nor herds feed before that mount. And he hewed two tables of stone like unto the first; and Moses rose up early in the morning, and went up unto mount Sinai, as the Lord had commanded him, and took in his hand the two tables of stone. And the Lord descended in the cloud, and stood with him there, and proclaimed the name of the Lord. And the Lord passed by before him, and proclaimed, The Lord, The Lord God, merciful and gracious, longsuffering, and abundant in goodness and truth, Keeping mercy for thousands, forgiving iniquity and transgression and sin, and that will by no means clear the guilty; visiting the iniquity of the fathers upon the children, and upon the children’s children, unto the third and to the fourth generation. And Moses made haste, and bowed his head toward the earth, and worshipped. And he said, If now I have found grace in thy sight, O Lord, let my Lord, I pray thee, go among us; for it is a stiffnecked people; and pardon our iniquity and our sin, and take us for thine inheritance. And he said, Behold, I make a covenant: before all thy people I will do marvels, such as have not been done in all the earth, nor in any nation: and all the people among which thou art shall see the work of the Lord: for it is a terrible thing that I will do with thee. Exodus 33:12–34:10.

> Mauxes hais rau tus Tswv tias, Saib maj, koj hais rau kuv tias, Cia li coj haiv neeg no mus; los koj tsis tau qhia rau kuv paub tias koj yuav txib leejtwg nrog kuv mus. Txawm li ntawd los, koj twb hais tias, Kuv paub koj raws npe, thiab koj kuj tau txais txoj kev hlub hauv kuv lub xub ntiag. Nimno yog li no, kuv thov koj, yog kuv tau txais txoj kev hlub hauv koj lub xub ntiag, thov qhia koj txojkev rau kuv tam sim no, xwv kom kuv thiaj paub koj, kom kuv thiaj tau txais txoj kev hlub hauv koj lub xub ntiag; thiab thov nco ntsoov tias haiv neeg no yog koj haiv neeg. Nws hais tias, Kuv lub xub ntiag yuav nrog koj mus, thiab kuv yuav pub koj tau so. Nws teb rau nws tias, Yog koj lub xub ntiag tsis nrog kuv mus, ces tsis txhob coj peb tawm ntawm no mus li. Rau qhov yuav paub li cas nyob ntawm no tias kuv thiab koj haiv neeg tau txais txoj kev hlub hauv koj lub xub ntiag? Puas tsis yog nyob hauv qhov uas koj nrog peb mus? Yog li ntawd, kuv thiab koj haiv neeg thiaj yuav raug cais tawm ntawm txhua haiv neeg uas nyob saum npoo av. Tus Tswv hais rau Mauxes tias, Yam no uas koj tau hais ntawd los kuv yuav ua thiab; rau qhov koj tau txais txoj kev hlub hauv kuv lub xub ntiag, thiab kuv paub koj raws npe. Nws hais tias, Kuv thov koj, thov cia kuv pom koj lub hwjchim ci ntsa iab. Nws hais tias, Kuv yuav cia tag nrho kuv txojkev zoo dhau ntawm koj xub ntiag mus, thiab kuv yuav tshaj tawm tus Tswv lub npe ntawm koj xub ntiag; thiab kuv yuav ua siab hlub rau tus uas kuv yuav ua siab hlub rau, thiab kuv yuav khuvleej tus uas kuv yuav khuvleej. Nws hais tias, Koj tsis pom tau kuv lub ntsej muag; rau qhov tsis muaj ib tug neeg twg yuav pom kuv thiab tseem ciaj sia. Tus Tswv hais tias, Saib maj, muaj ib qho chaw nyob ntawm kuv ib sab, thiab koj yuav sawv saum ib lub pob zeb; thiab yuav muaj li no tias, thaum kuv lub hwjchim ci ntsa iab hla dhau mus, kuv yuav muab koj tso rau hauv ib qho tawg ntawm lub pob zeb, thiab yuav vov koj nrog kuv txhais tes thaum kuv hla dhau mus. Ces kuv yuav rho kuv txhais tes tawm mus, thiab koj yuav pom kuv sab nraub qaum; tiam sis kuv lub ntsej muag yuav tsis pom. Tus Tswv hais rau Mauxes tias, Ntaus ob daim phiaj zeb rau koj kom zoo ib yam li thawj ob daim; thiab kuv yuav sau rau saum ob daim phiaj ntawd tej lus uas nyob hauv thawj ob daim phiaj, uas koj tau tsoo ntawd. Thiab cia li npaj txhij thaum sawv ntxov, thiab nce tuaj saum roob Xinai thaum sawv ntxov, thiab los tshwm rau kuv ntawm qhov chaw siab kawg ntawm lub roob. Tsis txhob cia ib tug neeg twg nce nrog koj los, thiab tsis txhob cia pom ib tug neeg twg nyob thoob plaws lub roob; tsis txhob cia tej yaj tej tshis los tej nyuj tej twb yug noj nyob ntawm lub roob ntawd xub ntiag. Nws thiaj ntaus ob daim phiaj zeb zoo ib yam li thawj ob daim; thiab Mauxes sawv ntxov ntxov, nce mus saum roob Xinai, raws li tus Tswv tau txib rau nws, thiab tuav ob daim phiaj zeb rau hauv nws txhais tes. Tus Tswv nqes los hauv huab, thiab sawv nrog nws nyob ntawd, thiab tshaj tawm tus Tswv lub npe. Tus Tswv hla dhau ntawm nws xub ntiag mus, thiab tshaj tawm tias, Tus Tswv, Tus Tswv Vajtswv, yog tus muaj kev khuvleej thiab muaj koob hmoov, ua siab ntev, thiab nplua nuj hauv txojkev zoo thiab qhov tseeb, khaws txojkev khuvleej cia rau txhiab leej, zam kev txhaum, kev ua phem, thiab kev txhaum, thiab yuav tsis muaj ib txojkev uas yuav ntxuav tus uas txhaum kom dawb huv li; nws yuav tshawb xyuas tej txiv txojkev txhaum rau saum cov menyuam, thiab rau saum cov xeeb ntxwv, mus txog tiam peb thiab tiam plaub. Mauxes txawm maj nroos nyo nws taubhau mus rau hauv av, thiab pehawm. Nws hais tias, Au tus Tswv, yog nimno kuv tau txais txoj kev hlub hauv koj lub xub ntiag, thov kom kuv tus Tswv nrog peb nyob nruab nrab, kuv thov koj; rau qhov haiv neeg no yog haiv neeg tawv ncauj; thiab thov zam txim rau peb txojkev txhaum thiab peb txojkev txhaum, thiab txais peb ua koj lub cuab tam qub txeeg qub teg. Nws hais tias, Saib maj, kuv tabtom cog lus: ntawm tag nrho koj haiv neeg xub ntiag kuv yuav ua tej xwm txheej loj kawg, yam uas tsis tau ua dua nyob hauv txhua lub ntiajteb, thiab tsis tau muaj hauv ib haiv neeg twg; thiab tag nrho cov neeg uas koj nyob nruab nrab lawv yuav pom tus Tswv tes haujlwm; rau qhov yam uas kuv yuav ua nrog koj ntawd yog yam txaus ntshai heev. Khiav Dim 33:12–34:10.

Moses represents God’s people at the end of the world. They are those who in the “last days” of the investigative judgment ask God to show them His “way, that” they might “know” God, and in response receive an answer from God that includes the promise that His “presence shall go with” them, and that God will give those people “rest.”

Mauxes sawv cev rau Vajtswv haiv neeg thaum kawg ntawm lub ntiajteb. Lawv yog cov uas nyob hauv “hnub kawg” ntawm txoj kev txiav txim tshuaj xyuas thov Vajtswv kom qhia rau lawv paub Nws “txojkev, xwv kom” lawv thiaj yuav “paub” Vajtswv, thiab raws li qhov lus teb lawv tau txais los ntawm Vajtswv muaj nrog rau lo lus cog tseg tias Nws “lub xub ntiag yuav mus nrog” lawv, thiab tias Vajtswv yuav pub rau cov neeg ntawd “so.”

> Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls. But they said, We will not walk therein. Also I set watchmen over you, saying, Hearken to the sound of the trumpet. But they said, We will not hearken. Jeremiah 6:16, 17.

> Tus Tswv hais li no tias, Nej cia li sawv ntawm tej kev, thiab saib, thiab nug txog tej qub ke, uas yog txoj kev zoo nyob qhovtwg, thiab nej cia li taug txoj kev ntawd mus, ces nej yuav pom kev so rau nej tej ntsuj plig. Tiamsis lawv hais tias, Peb yuav tsis taug txoj kev ntawd mus. Kuv kuj tau tsa cov neeg zov saum nej, hais tias, Nej cia li mloog suab raj. Tiamsis lawv hais tias, Peb yuav tsis mloog. Yelemis 6:16, 17.

Jeremiah identifies a class that refuse to “see” and “hearken” and therefore do not receive the “rest” promised to those who seek the “good way” and “walk therein.” That rest is identified as the “refreshing” by Isaiah.

Yelemis qhia txog ib pab neeg uas tsis kam “pom” thiab “mloog,” thiab vim li ntawd lawv thiaj tsis tau txais qhov “so” uas tau cog lus rau cov uas nrhiav txoj “kev zoo” thiab “taug kev hauv ntawd.” Yaxayas qhia tias qhov so ntawd yog qhov “ua kom rov qab muaj zog.”

> Whom shall he teach knowledge? and whom shall he make to understand doctrine? them that are weaned from the milk, and drawn from the breasts. For precept must be upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little: For with stammering lips and another tongue will he speak to this people. To whom he said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing: yet they would not hear. But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken. Isaiah 28:9–13.

> Nws yuav qhia kev paub rau leej twg? thiab nws yuav ua rau leej twg to taub txog zaj lus qhuab qhia? Yog rau cov uas twb txiav mis lawm, thiab raug rub tawm ntawm ob lub mis lawm. Rau qhov lo lus txib yuav tsum ntxiv rau lo lus txib, lo lus txib rau lo lus txib; kab rau kab, kab rau kab; nov me ntsis, thiab tod me ntsis: Rau qhov nws yuav hais rau haiv neeg no los ntawm di ncauj uas txawj txhav txhawv thiab lwm yam lus. Nws tau hais rau lawv tias, Qhov no yog txoj kev so uas nej yuav ua rau tus uas nkees tau so; thiab qhov no yog txoj kev ua kom rov qab muaj zog dua tshiab: los lawv tseem tsis kam mloog. Tiamsis lo lus ntawm tus Tswv tau los rau lawv ua lo lus txib rau lo lus txib, lo lus txib rau lo lus txib; kab rau kab, kab rau kab; nov me ntsis, thiab tod me ntsis; kom lawv mus, thiab poob rov qab, thiab raug lov nthe, thiab raug cuab, thiab raug ntes. Yaxayas 28:9–13.

The “rest” and the “refreshing” represent the latter rain that is poured out during the proclamation of the final warning message.

“Kev so” thiab “kev rov ua kom muaj zog” sawv cev rau nag tom qab uas raug nchuav tawm thaum lub sij hawm tshaj tawm txoj xov ceeb toom kawg.

> “I was pointed down to the time when the third angel’s message was closing. The power of God had rested upon His people; they had accomplished their work and were prepared for the trying hour before them. They had received the latter rain, or refreshing from the presence of the Lord, and the living testimony had been revived. The last great warning had sounded everywhere, and it had stirred up and enraged the inhabitants of the earth who would not receive the message.” Early Writings, 279.

> “Kuv raug qhia nqes mus rau lub sij hawm thaum cov lus ntawm tus tim tswv thib peb tab tom xaus lawm. Vajtswv lub hwj chim tau nyob saum Nws haiv neeg; lawv tau ua tiav lawv tes hauj lwm thiab raug npaj txhij rau lub caij nyuaj siab uas nyob ntawm lawv xub ntiag. Lawv tau txais nag tom qab, los yog kev ua kom rov qab muaj zog uas los ntawm tus Tswv lub xub ntiag, thiab zaj lus tim khawv ciaj sia tau raug txhawb kom sawv rov los. Txoj lus ceeb toom loj kawg nkaus kawg nkaus twb nrov thoob plaws txhua qhov, thiab nws tau ua kom cov neeg nyob hauv ntiaj teb uas tsis kam txais txoj xov ntawd sawv ntxhov thiab chim npau taws.” Early Writings, 279.

The promise of the “rest” or the “refreshing” that is the “latter rain,” includes the promise given to Moses in the cave that God’s “presence” would go with His people.

Txoj lus cog tseg txog “kev so” lossis “kev ua kom rov qab muaj zog” uas yog “nag yav lig,” muaj nrog rau txoj lus cog tseg uas tau muab rau Mauxes hauv lub qhov tsua tias Vajtswv “lub xub ntiag” yuav nrog Nws haiv neeg mus.

> “The work will be similar to that of the day of Pentecost. As the ‘former rain’ was given, in the outpouring of the Holy Spirit at the opening of the gospel, to cause the upspringing of the precious seed, so the ‘latter rain’ will be given at its close, for the ripening of the harvest. ‘Then shall we know, if we follow on to know the Lord; his going forth is prepared as the morning; and he shall come unto us as the rain, as the latter and former rain unto the earth.’ (Hosea 6:3.) ‘Be glad then, ye children of Zion, and rejoice in the Lord your God; for he hath given you the former rain moderately, and he will cause to come down for you the rain, the former rain, and the latter rain.’ (Joel 2:23.) ‘In the last days, saith God, I will pour out of my Spirit upon all flesh.’ ‘And it shall come to pass, that whosoever shall call on the name of the Lord shall be saved.’ (Acts 2:17, 21.) The great work of the gospel is not to close with less manifestation of the power of God than marked its opening. The prophecies which were fulfilled in the outpouring of the former rain at the opening of the gospel, are again to be fulfilled in the latter rain at its close. Here are ‘the times of refreshing’ to which the apostle Peter looked forward when he said, ‘Repent ye therefore, and be converted, that your sins may be blotted out [in the investigative Judgment], when the times of refreshing shall come from the presence of the Lord; and he shall send Jesus.’ (Acts 3:19–20.)

> “Txoj hauj lwm ntawd yuav zoo ib yam li hnub Peetekos. Ib yam li ‘nag thaum chiv thawj’ tau raug muab los, hauv kev nchuav tawm ntawm Vaj Ntsuj Plig Dawb Huv thaum qhib txoj moo zoo, kom ua rau noob muaj nqis txhaws thiab yub hlob tuaj, li ntawd ‘nag thaum kawg’ yuav raug muab los thaum xaus ntawm nws, rau kev ua kom qoob loo siav. ‘Ces peb yuav paub, yog peb rau siab mus paub tus Tswv; nws txoj kev tawm los twb npaj cia ib yam li thaum kaj ntug; thiab nws yuav los cuag peb ib yam li nag, ib yam li nag thaum kawg thiab nag thaum chiv thawj los rau lub ntiaj teb.’ (Hosea 6:3.) ‘Yog li ntawd nej cov me nyuam Xi-oos, cia li zoo siab, thiab zoo siab xyiv fab hauv tus Tswv nej tus Vajtswv; rau qhov nws twb muab nag thaum chiv thawj rau nej raws li qhov tsim nyog, thiab nws yuav ua kom nag nqes los rau nej, yog nag thaum chiv thawj, thiab nag thaum kawg.’ (Joel 2:23.) ‘Nyob rau hnub kawg, Vajtswv hais tias, Kuv yuav nchuav kuv tus Ntsuj Plig rau saum txhua tus neeg.’ ‘Thiab yuav muaj li no, tias txhua tus uas hu txog tus Tswv lub npe yuav tau txais kev cawm dim.’ (Tubtxib Tes Haujlwm 2:17, 21.) Txoj hauj lwm loj ntawm txoj moo zoo yuav tsum tsis txhob xaus nrog kev tshwm sim ntawm Vajtswv lub hwj chim tsawg dua li qhov uas cim nws qhov qhib pib. Cov lus faj lem uas tau ua tiav nyob rau hauv kev nchuav tawm ntawm nag thaum chiv thawj thaum qhib txoj moo zoo, yuav rov ua tiav dua nyob rau hauv nag thaum kawg thaum xaus ntawm nws. Ntawm no yog ‘lub caij nyoog ntawm kev ua kom rov qab muaj zog’ uas tus tubtxib Petus tos ntsoov rau thaum nws hais tias, ‘Yog li ntawd nej cia li hloov siab lees txim, thiab tig rov los, kom nej tej kev txhaum raug lwv tawm mus [hauv Kev Txiav Txim Tshawb Xyuas], thaum lub caij nyoog ntawm kev ua kom rov qab muaj zog yuav los ntawm tus Tswv lub xub ntiag; thiab nws yuav xa Yexus los.’ (Tubtxib Tes Haujlwm 3:19–20.)”

> “Servants of God, with their faces lighted up and shining with holy consecration, will hasten from place to place to proclaim the message from Heaven. By thousands of voices, all over the earth, the warning will be given. Miracles will be wrought, the sick will be healed, and signs and wonders will follow the believers. Satan also works with lying wonders, even bringing down fire from heaven in the sight of men. (Revelation 13:13.) Thus the inhabitants of the earth will be brought to take their stand.” The Great Controversy, 611, 612.

> “Cov tub qhe ntawm Vajtswv, nrog lawv tej ntsej muag ci ntsa iab thiab kaj lug vim kev fij tseg dawb huv, yuav maj nroos ntawm ib qho chaw mus rau lwm qho chaw kom tshaj tawm txoj xov ntawm Saum Ntuj Ceeb Tsheej. Los ntawm ntau txhiab lub suab, thoob plaws lub ntiaj teb, yuav muaj kev tshaj tawm lo lus ceeb toom ntawd. Yuav muaj tej txuj ci tseem ceeb raug ua, cov neeg mob yuav raug kho kom zoo, thiab tej cim thiab tej txuj ci yuav raws cov uas ntseeg qab. Xatas los kuj ua hauj lwm nrog tej txuj ci dag ntxias, txawm nqis hluav taws saum ntuj los rau ntawm tib neeg xub ntiag thiab. (Revelation 13:13.) Yog li ntawd cov neeg nyob hauv lub ntiaj teb yuav raug coj los xaiv lawv txoj hauj lwm.” The Great Controversy, 611, 612.

The outpouring of the Holy Spirit in the latter days has been typified by the outpouring of the Holy Spirit in the beginning of the proclamation of the gospel. The “word of the Lord unto them” who will not hear what the Spirit sayeth unto the churches, was the prophetic principle of adding one prophetic line of history to another prophetic line of history in order to illustrate the end of the world. It is nothing less than the principle that the end of a thing is illustrated by the beginning of a thing. The prophetic rule is rejected by the foolish Laodicean Seventh-day Adventist people. When accepted, God can “teach knowledge,” which Daniel identifies is increased at the time of the end, and the very same knowledge Hosea says God’s people are destroyed for rejecting. The class in Isaiah and Jeremiah who refuse to hear or see, reject the “refreshing,” which is the “rest” God promises to deliver to His “last day” people in order that they might safely navigate the crisis at the end of days.

Kev nchuav Vaj Ntsuj Plig Dawb Huv tawm rau hauv lub caij hnub kawg no tau raug ua piv txwv los ntawm kev nchuav Vaj Ntsuj Plig Dawb Huv tawm thaum pib tshaj tawm txoj moo zoo. “Lo lus ntawm tus Tswv rau lawv” uas yuav tsis mloog qhov Vaj Ntsuj Plig hais rau cov pawg ntseeg, yog lub hauv paus ntsiab lus yaj saub uas muab ib txoj kab keeb kwm yaj saub ntxiv rau lwm txoj kab keeb kwm yaj saub kom ua piv txwv txog qhov kawg ntawm lub ntiaj teb. Qhov no tsis yog ib yam tsawg dua li lub hauv paus ntsiab lus uas hais tias qhov kawg ntawm ib yam raug ua kom pom tseeb los ntawm qhov pib ntawm ib yam. Txoj cai yaj saub no raug cov neeg ruam Laodicea Xya-hnub Adventist tsis lees txais. Thaum txais yuav lawm, Vajtswv thiaj li tuaj yeem “qhia kev paub,” uas Daniel qhia tias yuav muaj ntau ntxiv rau lub sijhawm kawg, thiab yog tib txoj kev paub ntawd uas Hosea hais tias Vajtswv haiv neeg raug puas tsuaj vim lawv tsis kam txais. Cov neeg nyob hauv Yaxayas thiab Yelemis pawg uas tsis kam mloog lossis pom, tsis lees txais qhov “kev ua kom tshiab zog,” uas yog qhov “so” uas Vajtswv cog lus yuav pub rau Nws haiv neeg “hnub kawg” kom lawv thiaj li muaj peev xwm hla dhau txoj kev kub ntxhov thaum kawg ntawm hnub nyoog no yam nyab xeeb.

The “name of the Lord” (character) that God proclaimed to Moses was that “the Lord God,” is “merciful and gracious, longsuffering, and abundant in goodness and truth.” His character is mercy and truth. The truth which represents His character is always associated with His mercy, for no person will understand His truth, except God first exercises His mercy towards them, for all have sinned and come short of the glory (character) of God. The truth that Jesus Christ is the Alpha and Omega is recognized and kept by those who God has pardoned of their iniquities and sin. That pardon takes place in the final scenes of the investigative judgment. Those who He exercises His mercy towards, thus pardoning their sins, He takes for His inheritance and enters into a covenant with them.

“Tus Tswv lub npe” (yam ntxwv) uas Vajtswv tau tshaj tawm rau Mauxes yog tias “Tus Tswv Vajtswv” yog “muaj kev khuv leej thiab muaj koob hmoov pub dawb, ua siab ntev, thiab nplua mias hauv txoj kev zoo thiab qhov tseeb.” Nws yam ntxwv yog kev khuv leej thiab qhov tseeb. Qhov tseeb uas sawv cev rau Nws yam ntxwv ib txwm txuas nrog Nws txoj kev khuv leej, rau qhov tsis muaj ib tug neeg twg yuav to taub Nws qhov tseeb tau, tshwj tsis yog Vajtswv xub siv Nws txoj kev khuv leej rau lawv, rau qhov sawv daws tau ua txhaum thiab tsis cuag Vajtswv lub yeeb koob (yam ntxwv). Qhov tseeb hais tias Yexus Khetos yog tus Alpha thiab Omega raug lees paub thiab raug khaws cia los ntawm cov uas Vajtswv tau zam txim rau lawv tej kev phem thiab tej kev txhaum lawm. Txoj kev zam txim ntawd tshwm sim nyob rau hauv cov xwm txheej kawg ntawm txoj kev txiav txim tshuaj xyuas. Cov uas Nws siv Nws txoj kev khuv leej rau, yog li ntawd zam lawv tej kev txhaum, Nws coj lawv los ua Nws qhov qub txeeg qub teg thiab nkag mus rau hauv ib txoj kev cog lus nrog lawv.

> “In the last days of this earth’s history, God’s covenant with his commandment-keeping people is to be renewed.” Review and Herald, February 26, 1914.

> “Nyob rau hnub kawg ntawm keeb kwm ntiajteb no, Vajtswv txoj kev cog lus nrog Nws haiv neeg uas ceev Nws tej lus txib yuav raug rov kho dua tshiab.” Review and Herald, February 26, 1914.

All the prophets, including Moses are identifying the last days of the investigative judgment when God renews His covenant with those identified as the one hundred and forty-four thousand. And when that covenant is established, God “will do marvels, such as have not been done in all the earth, nor in any nation: and all the people among which thou art shall see the work of the Lord: for it is a terrible thing that I will do with thee.”

Tag nrho cov yaj saub, nrog rau Mauxes, tab tom qhia txog hnub kawg ntawm txoj kev txiav txim tshawb nrhiav thaum Vajtswv rov tsim kho Nws daim ntawv cog lus nrog cov uas raug txheeb tias yog ib puas plaub caug plaub txhiab leej. Thiab thaum daim ntawv cog lus ntawd raug tsa ruaj, Vajtswv “yuav ua tej yam txuj ci tseem ceeb, uas tsis tau muaj dua nyob hauv tag nrho lub ntiaj teb, los sis hauv ib haiv neeg twg li: thiab txhua tus neeg uas koj nyob hauv lawv nruab nrab yuav pom txoj hauj lwm ntawm tus Tswv: rau qhov nws yog ib yam txaus ntshai uas Kuv yuav ua nrog koj.”

Moses’ cave experience on Mount Horeb, also known as Mount Sinai was placed within the context of Moses’ struggle with God’s people. His struggle was to accomplish the task God had given to him. Moses was in a struggle concerning God’s message to the world. Just before the Lord showed his glory to Moses, we find Moses using logic against the Lord, suggesting that if the Lord destroyed the rebels who had just been dancing around Aaron’s golden calf, the destruction of the rebels would destroy the message that was identifying God’s power.

Mauxes txoj kev ntsib hauv lub qhov tsua saum roob Horeb, uas kuj hu ua roob Sinai, raug muab tso rau hauv lub ntsiab lus ntawm Mauxes txoj kev tawm tsam nrog Vajtswv haiv neeg. Nws txoj kev tawm tsam yog kom ua tiav tes haujlwm uas Vajtswv tau muab rau nws. Mauxes nyob hauv ib qho kev tawm tsam hais txog Vajtswv txoj lus rau lub ntiajteb. Ua ntej tus Tswv qhia nws lub hwjchim ci ntsa iab rau Mauxes, peb pom Mauxes siv kev xav sib cav nrog tus Tswv, hais tias yog tus Tswv rhuav tshem cov neeg ntxeev siab uas nyuam qhuav seev cev ncig Aloos tus mlom nyuj kub, ces kev rhuav tshem cov neeg ntxeev siab ntawd yuav rhuav tshem txoj xov uas tab tom qhia txog Vajtswv lub hwjchim.

> And the Lord said unto Moses, I have seen this people, and, behold, it is a stiffnecked people: Now therefore let me alone, that my wrath may wax hot against them, and that I may consume them: and I will make of thee a great nation. And Moses besought the Lord his God, and said, Lord, why doth thy wrath wax hot against thy people, which thou hast brought forth out of the land of Egypt with great power, and with a mighty hand? Wherefore should the Egyptians speak, and say, For mischief did he bring them out, to slay them in the mountains, and to consume them from the face of the earth? Turn from thy fierce wrath, and repent of this evil against thy people. Remember Abraham, Isaac, and Israel, thy servants, to whom thou swarest by thine own self, and saidst unto them, I will multiply your seed as the stars of heaven, and all this land that I have spoken of will I give unto your seed, and they shall inherit it forever. And the Lord repented of the evil which he thought to do unto his people. Exodus 32:9–14.

> Thiab tus Tswv hais rau Mauxes tias, Kuv tau pom haiv neeg no lawm, thiab saib seb, lawv yog ib haiv neeg caj dab tawv: Yog li no cia kuv nyob ib leeg, kom kuv txoj kev npau taws kub lug tawm tsam lawv, thiab kom kuv rhuav tshem lawv: thiab kuv yuav ua kom koj los ua ib haiv neeg loj. Thiab Mauxes thov tus Tswv uas yog nws tus Vajtswv, thiab hais tias, Tus Tswv, ua cas koj txoj kev npau taws ho kub lug tawm tsam koj haiv neeg, uas koj tau coj tawm hauv tebchaws Iziv los ntawm hwjchim loj thiab txhais tes muaj zog? Vim li cas cov Iziv ho yuav hais, thiab hais tias, Nws coj lawv tawm los yog ua phem, kom tua lawv saum tej roob, thiab kom rhuav tshem lawv tawm ntawm lub ntsej muag ntawm lub ntiajteb? Thov tig ntawm koj txoj kev npau taws kub hnyiab no, thiab thim siab ntawm txoj kev phem no uas tawm tsam koj haiv neeg. Nco ntsoov Aplahas, Ixaj, thiab Yixayee, koj cov tub qhe, uas koj tau cog lus rau lawv los ntawm koj tus kheej, thiab hais rau lawv tias, Kuv yuav ua kom nej caj ces coob zuj zus ib yam li cov hnub qub saum ntuj ceeb tsheej, thiab tag nrho thaj av no uas kuv tau hais txog ntawd kuv yuav muab rau nej caj ces, thiab lawv yuav txais ua qub txeeg qub teg mus ib txhis. Thiab tus Tswv thim siab ntawm txoj kev phem uas nws tau xav tias yuav ua rau nws haiv neeg. Kev Khiav Dim 32:9–14.

Moses’ cave experience includes the message that Moses was ordained to present to the world. The testimony of the Lord passing by Moses and proclaiming His character is placed within the context of an internal message about God’s rebellious (Laodicean) people and the context of Elijah’s cave experience was placed within his struggle with Jezebel, or the three-fold union of the United States, the Papacy and the United Nations. One represents the internal message for the church, the other the external message for the world, but the two witnesses of Moses and Elijah are in the same cave of Horeb, and they are both represented in the cave at the end of the world.

Tej kev pom hauv lub qhov tsua ntawm Mauxes muaj nrog cov lus uas Mauxes raug tsa tseg los nthuav qhia rau lub ntiaj teb. Zaj lus tim khawv hais txog tus Tswv hla dhau ntawm Mauxes thiab tshaj tawm Nws tus cwj pwm raug muab tso rau hauv qhov xwm txheej ntawm ib zaj lus sab hauv hais txog Vajtswv cov neeg ntxeev siab (Laodicean), thiab qhov xwm txheej ntawm Eliyas txoj kev pom hauv lub qhov tsua raug muab tso rau hauv nws txoj kev tawm tsam nrog Yexanpej, los yog kev sib koom ua peb ntu ntawm Tebchaws Meskas, txoj Kev Kav Ntuj Papacy, thiab United Nations. Ib tug sawv cev rau zaj lus sab hauv rau pawg ntseeg, hos lwm tus sawv cev rau zaj lus sab nraud rau lub ntiaj teb, tiam sis ob tug tim khawv yog Mauxes thiab Eliyas nyob hauv tib lub qhov tsua ntawm Horeb, thiab nkawd ob leeg raug sawv cev nyob hauv lub qhov tsua thaum kawg ntawm lub ntiaj teb.

> And Ahab told Jezebel all that Elijah had done, and withal how he had slain all the prophets with the sword. Then Jezebel sent a messenger unto Elijah, saying, So let the gods do to me, and more also, if I make not thy life as the life of one of them by tomorrow about this time. And when he saw that, he arose, and went for his life, and came to Beersheba, which belongeth to Judah, and left his servant there. But he himself went a day’s journey into the wilderness, and came and sat down under a juniper tree: and he requested for himself that he might die; and said, It is enough; now, O Lord, take away my life; for I am not better than my fathers. And as he lay and slept under a juniper tree, behold, then an angel touched him, and said unto him, Arise and eat. And he looked, and, behold, there was a cake baken on the coals, and a cruse of water at his head. And he did eat and drink, and laid him down again. And the angel of the Lord came again the second time, and touched him, and said, Arise and eat; because the journey is too great for thee. And he arose, and did eat and drink, and went in the strength of that meat forty days and forty nights unto Horeb the mount of God. And he came thither unto a cave, and lodged there; and, behold, the word of the Lord came to him, and he said unto him, What doest thou here, Elijah? And he said, I have been very jealous for the Lord God of hosts: for the children of Israel have forsaken thy covenant, thrown down thine altars, and slain thy prophets with the sword; and I, even I only, am left; and they seek my life, to take it away. And he said, Go forth, and stand upon the mount before the Lord. And, behold, the Lord passed by, and a great and strong wind rent the mountains, and brake in pieces the rocks before the Lord; but the Lord was not in the wind: and after the wind an earthquake; but the Lord was not in the earthquake: And after the earthquake a fire; but the Lord was not in the fire: and after the fire a still small voice. And it was so, when Elijah heard it, that he wrapped his face in his mantle, and went out, and stood in the entering in of the cave. And, behold, there came a voice unto him, and said, What doest thou here, Elijah? And he said, I have been very jealous for the Lord God of hosts: because the children of Israel have forsaken thy covenant, thrown down thine altars, and slain thy prophets with the sword; and I, even I only, am left; and they seek my life, to take it away. And the Lord said unto him, Go, return on thy way to the wilderness of Damascus: and when thou comest, anoint Hazael to be king over Syria: And Jehu the son of Nimshi shalt thou anoint to be king over Israel: and Elisha the son of Shaphat of Abelmeholah shalt thou anoint to be prophet in thy room. And it shall come to pass, that him that escapeth the sword of Hazael shall Jehu slay: and him that escapeth from the sword of Jehu shall Elisha slay. Yet I have left me seven thousand in Israel, all the knees which have not bowed unto Baal, and every mouth which hath not kissed him. 1 Kings 19:1–18.

> Ahab thiaj piav rau Jezebel txhua yam uas Eliyas tau ua, thiab kuj hais tias nws tau tua tag nrho cov yaj saub ntawd nrog rab ntaj li cas. Ces Jezebel txib ib tug tub txib mus cuag Eliyas, hais tias, Cia cov vajtswv ua li ntawd rau kuv, thiab haj yam ntxiv thiab, yog tias txog rau tag kis thaum lub sij hawm no kuv tsis ua kom koj txoj sia zoo ib yam li txoj sia ntawm ib tug ntawm lawv. Thaum nws pom li ntawd, nws txawm sawv tsees khiav cawm nws txoj sia, thiab tuaj txog Beersheba, uas yog xeem Yudas li, thiab tso nws tus tub qhe tseg rau ntawd. Tiamsis nws tus kheej mus ib hnub kev rau hauv teb moj sab qhua, thiab tuaj zaum hauv qab ib tsob ntoo juniper; ces nws thov rau nws tus kheej kom nws tuag; thiab hais tias, Txaus lawm; nim no, Au tus Tswv, thov coj kuv txoj sia mus; vim kuv tsis zoo dua kuv cov yawg koob. Thaum nws pw thiab tsaug zog hauv qab tsob ntoo juniper, saib seb, muaj ib tug tim tswv kov nws, thiab hais rau nws tias, Sawv tsees thiab noj mov. Nws ntsia, thiab saib seb, ntawm nws taub hau muaj ib lub ncuav ci rau saum ncaig thiab ib hub dej. Ces nws noj thiab haus, thiab rov pw dua. Tus tim tswv ntawm tus Tswv rov qab tuaj zaum ob, kov nws, thiab hais tias, Sawv tsees thiab noj mov; vim txoj kev no hnyav dhau rau koj. Ces nws sawv tsees, noj thiab haus, thiab taug kev nrog lub zog ntawm cov zaub mov ntawd tau plaub caug hnub thiab plaub caug hmo mus txog Horeb, lub roob ntawm Vajtswv. Nws tuaj txog ntawd ntawm ib lub qhov tsua, thiab nyob hmo ntawd rau hauv; thiab saib seb, tus Tswv lo lus los txog rau nws, thiab Nws hais rau nws tias, Eliyas, koj ua dab tsi nyob ntawm no? Nws teb tias, Kuv kub siab heev rau tus Tswv Vajtswv uas kav txhua pab tub rog; vim cov Yixayee tau tso tseg koj txoj kev cog lus tseg, rhuav koj tej thaj txi Ntuj, thiab tua koj cov yaj saub nrog rab ntaj; ces tshuav kuv tib leeg xwb, thiab lawv nrhiav kuv txoj sia kom txeeb mus. Thiab Nws hais tias, Cia li tawm mus, thiab sawv saum roob ntawm tus Tswv xub ntiag. Thiab saib seb, tus Tswv hla dhau mus, thiab muaj cua loj thiab muaj zog heev ua rau cov roob ntsoog thiab tsoo tej pob zeb tawg ua tej daim ntawm tus Tswv xub ntiag; tiamsis tus Tswv tsis nyob hauv cua ntawd; thiab tom qab cua ntawd muaj av qeeg; tiamsis tus Tswv tsis nyob hauv av qeeg ntawd; thiab tom qab av qeeg muaj hluav taws; tiamsis tus Tswv tsis nyob hauv hluav taws ntawd; thiab tom qab hluav taws muaj ib lub suab mos me me ntsiag to. Thaum Eliyas hnov lub suab ntawd, nws txawm muab nws lub tsho ntev qhwv nws lub ntsej muag, thiab tawm mus sawv ntawm qhov ncauj qhov tsua. Thiab saib seb, muaj ib lub suab los rau nws, hais tias, Eliyas, koj ua dab tsi nyob ntawm no? Nws teb tias, Kuv kub siab heev rau tus Tswv Vajtswv uas kav txhua pab tub rog; vim cov Yixayee tau tso tseg koj txoj kev cog lus tseg, rhuav koj tej thaj txi Ntuj, thiab tua koj cov yaj saub nrog rab ntaj; ces tshuav kuv tib leeg xwb, thiab lawv nrhiav kuv txoj sia kom txeeb mus. Ces tus Tswv hais rau nws tias, Cia li mus, rov qab taug koj txoj kev mus rau teb moj sab qhua ntawm Damaxes; thiab thaum koj mus txog ntawd, koj yuav tsum pleev Haxa‑ees ua vajntxwv kav Syria; thiab Jehu, Nimshi tus tub, koj yuav tsum pleev ua vajntxwv kav cov Yixayee; thiab Elixa, Shaphat tus tub, uas yog neeg Abelmeholah, koj yuav tsum pleev ua yaj saub los hloov koj chaw. Thiab yuav muaj li no, tus uas dim ntawm Haxa‑ees rab ntaj, Jehu yuav tua; thiab tus uas dim ntawm Jehu rab ntaj, Elixa yuav tua. Los kuv tseem khaws cia rau kuv xya txhiab leej hauv cov Yixayee, yog txhua lub hauv caug uas tsis tau pe hawm rau Ba‑as, thiab txhua lub qhov ncauj uas tsis tau nwj nws. 1 Vajntxwv 19:1–18.

Elijah’s cave experience represents the prophet’s discouragement with the message and his perceived effect of his message and work. Moses was defending God’s stated message and Elijah had given up on the message. It is the same message, with the exception of one being internal about the church and the other being external of the church. Yet prophetically, together they are both illustrating the two-fold message of Revelation eighteen. What I need to emphasize about all the truths connected with the cave is that in the “last days” the discouragement that is expressed in either case is over the message and its effect.

Qhov kev paub hauv Eliyas lub qhov tsua sawv cev rau tus yaj saub txoj kev poob siab txog txoj xov thiab txog qhov nws pom tias txoj xov thiab nws tes haujlwm tau ua dab tsi. Mauxes tab tom tiv thaiv Vajtswv txoj xov uas twb tau hais lawm, hos Eliyas twb tso txoj xov tseg lawm. Nws yog tib txoj xov ntawd, tsuas yog ib qho yog sab hauv hais txog pawg ntseeg, hos lwm qhov yog sab nraud ntawm pawg ntseeg. Txawm li ntawd los, raws li kev yaj saub, thaum muab lawv ua ke lawm, nkawd ob leeg tab tom ua qauv qhia txog ob-nrab txoj xov ntawm Tshwmsim kaum yim. Yam uas kuv yuav tsum hais kom meej txog txhua qhov tseeb uas txuas nrog lub qhov tsua yog tias hauv “hnub kawg,” txoj kev poob siab uas raug nthuav tawm hauv ob rooj no yog hais txog txoj xov thiab nws qhov kev cuam tshuam.

Moses and Elijah both represent those who “hear” and “see” the “voice” which is the “word of the Lord.” That “word” represents His character of mercy and truth. The Psalmist also asks to be shown God’s mercy, which is His character. In order to see His “mercy,” the Psalmist promises to “hear” what the Spirit saith unto the churches.

Mauxes thiab Eliyas nkawd ob leeg sawv cev rau cov uas “hnov” thiab “pom” tus “suab” uas yog “Vajtswv txoj lus.” Lo lus “lus” ntawd sawv cev rau Nws tus cwj pwm uas yog kev hlub tshua thiab qhov tseeb. Tus sau Ntawv Nkauj kuj thov kom tau pom Vajtswv txoj kev hlub tshua, uas yog Nws tus cwj pwm. Yuav kom pom Nws txoj “kev hlub tshua,” tus sau Ntawv Nkauj cog lus tias yuav “hnov” yam uas tus Ntsuj Plig hais rau cov pawg ntseeg.

> To the chief Musician, A Psalm for the sons of Korah. Lord, thou hast been favourable unto thy land: thou hast brought back [reversed] the captivity of Jacob. Thou hast forgiven the iniquity of thy people, thou hast covered all their sin. Selah. Thou hast taken away all thy wrath: thou hast turned thyself from the fierceness of thine anger. Turn us, O God of our salvation, and cause thine anger toward us to cease. Wilt thou be angry with us forever? wilt thou draw out thine anger to all generations? Wilt thou not revive us again: that thy people may rejoice in thee? Show us thy mercy, O Lord, and grant us thy salvation. I will hear what God the Lord will speak: for he will speak peace unto his people, and to his saints: but let them not turn again to folly. Surely his salvation is nigh them that fear him; that glory may dwell in our land. Mercy and truth are met together; righteousness and peace have kissed each other. Truth shall spring out of the earth; and righteousness shall look down from heaven. Yea, the Lord shall give that which is good; and our land shall yield her increase. Righteousness shall go before him; and shall set us in the way of his steps. Psalm 85:1–13.

> Rau tus thawj coj hu nkauj, ib zaj Nkauj Qhuas Vajtswv rau cov tub ntawm Kora. Au tus Tswv, koj tau ua siab zoo rau koj thaj av; koj tau coj Yakhauj txoj kev poob cev qhev rov qab los [thim rov qab]. Koj tau zam txim rau koj haiv neeg txoj kev tsis ncaj, koj tau npog tag nrho lawv tej kev txhaum. Selah. Koj tau tshem tag nrho koj txoj kev npau taws mus; koj tau tig ntawm koj txoj kev chim hnyav rov qab. Tig peb rov qab los, Au Vajtswv ntawm peb txoj kev cawm dim, thiab ua kom koj txoj kev npau taws rau peb tseg. Koj puas yuav chim rau peb mus ib txhis? Koj puas yuav ncua koj txoj kev npau taws mus rau txhua tiam neeg? Koj puas yuav tsis ua kom peb rov ciaj sia dua, kom koj haiv neeg thiaj li zoo siab xyiv fab hauv koj? Au tus Tswv, qhia koj txoj kev hlub tshua rau peb, thiab pub koj txoj kev cawm dim rau peb. Kuv yuav mloog yam Vajtswv tus Tswv yuav hais; rau qhov nws yuav hais txog kev thaj yeeb rau nws haiv neeg, thiab rau nws cov neeg dawb huv; tiam sis txhob cia lawv rov tig mus rau txoj kev ruam. Muaj tseeb tiag, nws txoj kev cawm dim nyob ze rau cov uas ntshai nws; kom lub yeeb koob thiaj nyob hauv peb thaj av. Txoj kev hlub tshua thiab qhov tseeb tau sib ntsib ua ke; txoj kev ncaj ncees thiab kev thaj yeeb tau sib hnia ib leeg. Qhov tseeb yuav txi tawm hauv lub ntiaj teb; thiab txoj kev ncaj ncees yuav ntsia nqes saum ntuj los. Muaj tseeb, tus Tswv yuav pub yam uas zoo; thiab peb thaj av yuav txi tau nws tej qoob loo ntau tuaj. Txoj kev ncaj ncees yuav mus ua nws ntej; thiab yuav tsa peb rau hauv txoj kev ntawm nws tej kauj ruam. Ntawv Nkauj 85:1–13.

Notice that “mercy and truth,” (and “truth” is the Hebrew word ‘emet’ that we have been referring to) which produces righteousness and peace have “kissed.” They are joined. The Psalmist places his song in the last days of the investigative judgment when God has “forgiven the iniquity of” His “people.” The request is that the Lord would “revive” his people.

Cia li xyuam xim tias “kev hlub tshua thiab qhov tseeb,” (thiab “qhov tseeb” yog lo lus Henplais hu ua ‘emet’ uas peb tau hais txog) uas tsim kev ncaj ncees thiab kev thaj yeeb tau “sib hnia.” Lawv raug koom ua ke. Tus kws sau Ntawv Nkauj muab nws zaj nkauj tso rau hauv hnub kawg ntawm txoj kev txiav txim tshuaj xyuas thaum Vajtswv tau “zam txim rau” txoj “kev txhaum ntawm” Nws “haiv neeg.” Lo lus thov yog kom tus Tswv “txhawb kom rov ciaj sia” Nws haiv neeg.

> “A revival and a reformation must take place, under the ministration of the Holy Spirit. Revival and reformation are two different things. Revival signifies a renewal of spiritual life, a quickening of the powers of mind and heart, a resurrection from spiritual death. Reformation signifies a reorganization, a change in ideas and theories, habits and practices. Reformation will not bring forth the good fruit of righteousness unless it is connected with the revival of the Spirit. Revival and reformation are to do their appointed work, and in doing this work they must blend.” Selected Messages, book 1, 128.

> “Yuav tsum muaj ib txoj kev txhawb siab dua qub thiab ib txoj kev kho dua tshiab tshwm sim, nyob hauv qab txoj hauj lwm qhuab qhia ntawm Vaj Ntsuj Plig Dawb Huv. Kev txhawb siab dua qub thiab kev kho dua tshiab yog ob yam sib txawv. Kev txhawb siab dua qub txhais hais tias yog kev rov ua kom txoj sia sab ntsuj plig tshiab tuaj, yog kev ua kom lub hwj chim ntawm lub siab xav thiab lub siab ntsws muaj sia rov qab, yog kev sawv rov los tawm hauv txoj kev tuag sab ntsuj plig. Kev kho dua tshiab txhais hais tias yog kev rov txhim kho dua tshiab, yog kev hloov ntawm tej tswv yim thiab tej kev xav, tej cwj pwm thiab tej kev coj ua. Kev kho dua tshiab yuav tsis txi tau cov txiv zoo ntawm txoj kev ncaj ncees tshwj tsis yog tias nws raug txuas nrog kev txhawb siab dua qub ntawm tus Ntsuj Plig. Kev txhawb siab dua qub thiab kev kho dua tshiab yuav tsum ua lawv txoj hauj lwm uas tau raug teem tseg rau lawv, thiab thaum ua txoj hauj lwm no lawv yuav tsum sib tov ua ke.” Selected Messages, phau 1, 128.

The “revival” the Psalmist asks for identifies a request from someone that knows they are dead. The revival the Psalmist asks for is a very difficult request for a Laodicean to ask, for a Laodicean is unaware that he is spiritually dead, but if he wasn’t he would not need to be revived. The revival is accomplished by agreeing to “hear what God the Lord will speak,” and no other work should come before our securing that revival that comes when the Holy Spirit abides within us.

“Kev txhawb kom rov muaj sia” uas tus sau Ntawv Nkauj thov ntawd qhia tias yog ib qho kev thov los ntawm tus uas paub tias nws twb tuag lawm. Kev txhawb kom rov muaj sia uas tus sau Ntawv Nkauj thov ntawd yog ib qho kev thov uas nyuaj kawg rau ib tug Laodicean yuav thov tau, rau qhov ib tug Laodicean tsis paub tias nws twb tuag ntawm sab ntsuj plig lawm; tiam sis yog nws tsis yog li ntawd, ces nws yuav tsis xav tau kom rov muaj sia. Kev txhawb kom rov muaj sia ntawd tiav los ntawm kev pom zoo “mloog yam uas Vajtswv tus Tswv yuav hais,” thiab tsis tsim nyog cia ib txoj hauj lwm twg los ua ntej peb qhov kev ruaj kom tau txais txoj kev txhawb kom rov muaj sia ntawd, uas los thaum Vaj Ntsuj Plig Dawb Huv nyob ruaj hauv peb.

> “A revival of true godliness among us is the greatest and most urgent of all our needs. To seek this should be our first work.” Selected Messages, book 1, 121.

> “Kev tsim kom rov muaj dua txoj kev hwm Vajtswv tiag tiag nyob hauv peb yog yam uas loj tshaj plaws thiab ceev tshaj plaws ntawm tag nrho peb tej kev xav tau. Kev nrhiav qhov no yuav tsum yog peb tes dej num thawj tshaj plaws.” Selected Messages, book 1, 121.

Speaking of the book of Revelation Sister White states the following.

Hais txog phau Ntawv Qhia Tshwm, Muam White hais li no.

> “When we as a people understand what this book means to us, there will be seen among us a great revival.” Testimonies to Ministers, 113.

> “Thaum peb uas yog ib haiv neeg to taub tias phau ntawv no txhais li cas rau peb, yuav pom muaj ib txoj kev txhawb siab loj tshwm sim nyob hauv peb nruab nrab.” Testimonies to Ministers, 113.

The word “revival” is defined as bringing back to life. Those chosen to be among the one hundred and forty-four thousand must first recognize that they are dead and are in need of a revival. The fact that the one hundred and forty-four thousand are dead is a significant component of the message that is unsealed just before probation closes. We have much more to say of this truth. What revives them is the “mercy” which God extends to them when He “revives” them and gives them His righteousness. What revives them is the truth that Jesus is the Alpha and Omega, and this understanding produces within them a “peace” that surpasses all understanding. The promise is that “truth” “shall spring up out of the earth.” The message represented as the “truth,” which is the Alpha and Omega originates in the United States, for it springs up “out of the earth.” The message at the beginning came from the United States and the message at the end springs up from the same place.

Lo lus “kev txhawb kom rov ciaj sia” txhais hais tias coj kom rov los muaj txoj sia dua. Cov uas raug xaiv kom nyob hauv ib puas plaub caug plaub txhiab tus yuav tsum xub lees paub tias lawv tuag lawm thiab tab tom xav tau kev txhawb kom rov ciaj sia. Qhov tseeb uas ib puas plaub caug plaub txhiab tus tuag lawm yog ib qho tseem ceeb ntawm txoj xov uas raug qhib tawm tam sim ua ntej lub sijhawm txiav txim siab kaw. Peb tseem muaj ntau yam yuav hais ntxiv txog qhov tseeb no. Yam uas ua rau lawv rov ciaj sia yog “kev hlub tshua” uas Vajtswv nthuav tawm rau lawv thaum Nws “txhawb kom lawv rov ciaj sia” thiab pub Nws txoj kev ncaj ncees rau lawv. Yam uas ua rau lawv rov ciaj sia yog qhov tseeb tias Yexus yog tus Alpha thiab Omega, thiab txoj kev to taub no tsim “kev thaj yeeb” nyob hauv lawv uas dhau txhua txoj kev nkag siab. Lo lus cog tseg yog tias “qhov tseeb” “yuav txi tuaj hauv ntiajteb.” Txoj xov uas sawv cev ua “qhov tseeb,” uas yog tus Alpha thiab Omega, muaj keeb pib hauv Tebchaws Meskas, rau qhov nws txi tuaj “hauv ntiajteb.” Txoj xov thaum pib los ntawm Tebchaws Meskas thiab txoj xov thaum kawg txi tuaj ntawm tib qho chaw ntawd.

With the context for God’s cavemen being a symbol, we will consider other prophets that have been in a symbolic cave. Jesus identified John the Baptist as Elijah, and John was in prison when he needed to know if Jesus was the Messiah to come. He needed to know Jesus’ true character. He needed to know if the message he had proclaimed and the message that Jesus continued to proclaim was the true message. He sent his disciples to ask Jesus the question, and Jesus, passed by their question and proceeded to show them His glory.

Nrog rau qhov kev nkag siab tias Vajtswv cov neeg nyob hauv qhov tsua yog ib lub cim piv txwv, peb yuav xav txog lwm cov yaj saub uas tau nyob hauv ib lub qhov tsua uas yog cim piv txwv. Yexus tau qhia tias Yauhas tus Muab Neeg Ua Kev Cai Raus Dej yog Eliyas, thiab Yauhas nyob hauv tsev loj cuj thaum nws xav paub tias Yexus puas yog tus Mexiyas uas yuav los. Nws xav paub Yexus tus cwj pwm tseeb. Nws xav paub seb txoj xov uas nws tau tshaj tawm thiab txoj xov uas Yexus tseem txuas ntxiv tshaj tawm ntawd puas yog txoj xov tseeb. Nws txib nws cov thwj tim mus nug Yexus lo lus nug ntawd, thiab Yexus hla dhau lawv lo lus nug mus, ces pib qhia lawv pom Nws lub hwjchim ci ntsa iab.

> “Thus the day wore away, the disciples of John seeing and hearing all. At last Jesus called them to Him, and bade them go and tell John what they had witnessed, adding, ‘Blessed is he, whosoever shall find none occasion of stumbling in Me.’ Luke 7:23, R. V. The evidence of His divinity was seen in its adaptation to the needs of suffering humanity. His glory was shown in His condescension to our low estate.

> “Yog li ntawd hnub txawm dhau mus, Yauhas cov thwjtim pom thiab hnov tag nrho txhua yam. Thaum kawg Yexus hu lawv los cuag Nws, thiab txib kom lawv mus qhia rau Yauhas txog yam uas lawv tau ua tim khawv pom, ntxiv hais tias, ‘Foom koob hmoov rau tus uas yuav tsis nrhiav ib qho laj thawj los dawm rau hauv Kuv.’ Luka 7:23, R. V. Cov pov thawj txog Nws txoj kev yog Vajtswv tau pom nyob rau hauv qhov uas phim raws nraim rau tej kev xav tau ntawm tibneeg txom nyem raug kev txom nyem. Nws lub hwjchim ci ntsa iab tau raug qhia tawm hauv Nws txoj kev txo Nws tus kheej los rau hauv peb lub xeev qes qis.”

> “The disciples bore the message, and it was enough. John recalled the prophecy concerning the Messiah, ‘The Lord hath anointed Me to preach good tidings unto the meek; He hath sent Me to bind up the brokenhearted, to proclaim liberty to the captives, and the opening of the prison to them that are bound; to proclaim the acceptable year of the Lord.’ Isaiah 61:1, 2. The works of Christ not only declared Him to be the Messiah, but showed in what manner His kingdom was to be established. To John was opened the same truth that had come to Elijah in the desert, when ‘a great and strong wind rent the mountains, and brake in pieces the rocks before the Lord; but the Lord was not in the wind: and after the wind an earthquake; but the Lord was not in the earthquake: and after the earthquake a fire; but the Lord was not in the fire:’ and after the fire, God spoke to the prophet by ‘a still small voice.’ 1 Kings 19:11, 12. So Jesus was to do His work, not with the clash of arms and the overturning of thrones and kingdoms, but through speaking to the hearts of men by a life of mercy and self-sacrifice.” Desire of Ages, 217.

> “Cov thwjtim nqa txoj xov, thiab qhov ntawd twb txaus lawm. Yauhas nco txog lo lus faj lem hais txog tus Mexiyas tias, ‘Tus Tswv tau pleev roj rau Kuv kom tshaj tawm txoj xov zoo rau cov neeg txo hwj chim; Nws tau txib Kuv mus qhwv cov uas siab tawg, kom tshaj tawm kev dim rau cov neeg raug ntes, thiab kev qhib tsev loj cuj rau cov uas raug khi; kom tshaj tawm xyoo uas tus Tswv txais yuav.’ Yaxaya 61:1, 2. Tej hauj lwm ntawm Khetos tsis yog tsuas yog tshaj tawm tias Nws yog tus Mexiyas xwb, tiam sis kuj qhia tias Nws lub nceeg vaj yuav raug tsa los hauv yam kev twg thiab. Rau Yauhas kuj raug qhib tib qhov tseeb uas tau los txog rau Eliyas hauv tebchaws moj sab qhua, thaum ‘muaj ib nthwv cua loj thiab muaj hwj chim dua tej roob, thiab tsoo tej pob zeb tawg ua tej daim nyob ntawm tus Tswv xub ntiag; tab sis tus Tswv tsis nyob hauv cua ntawd: thiab tom qab cua muaj av qeeg; tab sis tus Tswv tsis nyob hauv av qeeg ntawd: thiab tom qab av qeeg muaj hluav taws; tab sis tus Tswv tsis nyob hauv hluav taws ntawd:’ thiab tom qab hluav taws, Vajtswv hais rau tus yaj saub los ntawm ‘ib lub suab mos nyoos thiab me.’ 1 Vajntxwv 19:11, 12. Yog li ntawd, Yexus yuav ua Nws tes hauj lwm, tsis yog nrog suab nrov ntawm riam phom thiab kev ntxeev tej zwm txwv thiab tej nceeg vaj, tiam sis los ntawm kev hais rau neeg tej siab los ntawm ib lub neej ntawm txoj kev hlub tshua thiab kev txi tus kheej.” Desire of Ages, 217.

God’s power is conveyed through His Word. It is delivered to “the hearts of men.” That was the lesson of the “still small voice.” Yet Elijah’s message is the external message identifying the forces outside of God’s people. Christ was telling Elijah in the “last days” His word is where the power is located, yet “the clash of arms and the overturning of thrones and kingdoms,” represented by the destructive wind, the earthquake and the fire represent three of the external forces represented in the book of Revelation that God’s people will be confronted with. The destructive “wind” is a symbol of Islam in Bible prophecy. The “earthquake” is the rebellion and anarchy of the French Revolution. The “fire” is the destruction brought upon Sodom and Gomorrah. Elijah had fled the papal power to get to the cave, so the Lord revealed to him that in spite of all the evil forces that make up the crisis at the end of the world, it is the still small voice where God’s power is to be found.

Vajtswv lub hwjchim raug xa los ntawm Nws Txojlus. Nws raug coj mus cuag “neeg lub siab.” Qhov ntawd yog zaj lus qhuab qhia ntawm “lub suab mos nyoos ntsiag to.” Txawm li ntawd los, Eliyas zaj lus yog zaj lus sab nraud uas txheeb xyuas cov hwjchim uas nyob sab nraum Vajtswv haiv neeg. Khetos tab tom qhia rau Eliyas hauv “hnub kawg” tias Nws Txojlus yog qhov chaw uas lub hwjchim nyob, tiam sis “kev sib tsoo ntawm tej cuab yeej ua rog thiab kev ntxeev lub zwm txwv thiab tej nceeg vaj,” uas raug sawv cev los ntawm cua puas tsuaj, av qeeg, thiab hluav taws, sawv cev rau peb yam ntawm cov hwjchim sab nraud uas raug sawv cev nyob hauv phau Ntawv Qhia Tshwm uas Vajtswv haiv neeg yuav raug ntsib. “Cua” uas ua kev puas tsuaj yog ib lub cim ntawm Islam hauv Vajlugkub tej lus faj lem. “Av qeeg” yog kev ntxeev siab thiab kev tsis muaj cai tswj hwm ntawm Kev Kiv Puag Ncig Fab Kis. “Hluav taws” yog txoj kev puas tsuaj uas raug coj los rau saum Sodom thiab Gomorrah. Eliyas tau khiav ntawm lub hwjchim papal kom mus txog lub qhov tsua, yog li tus Tswv thiaj qhia rau nws tias txawm muaj txhua yam hwjchim phem uas tsim los ua qhov kev kub ntxhov thaum kawg ntawm lub ntiajteb no, los lub suab mos nyoos ntsiag to ntawd yog qhov chaw uas Vajtswv lub hwjchim nrhiav tau.

Moses, Elijah and John the Baptist all testify to witnessing God’s character from a cave. The “cave” is the only sign that will be given to a wicked and adulterous generation. Jesus spoke of the “adulterous and wicked generation,” which is the generation of the “last days” of the investigative judgment. The sign for that generation was the prophet Jonah that had spent three days in a cave—the belly of a whale.

Mauxes, Eliyas, thiab Yauhas tus Muab Neeg Ua Kevcai Raus Dej txhua tus ua tim khawv tias lawv tau pom Vajtswv tus cwj pwm saum ntuj los ntawm ib lub qhov tsua. “Lub qhov tsua” yog tib lub cim xwb uas yuav muab rau ib tiam neeg phem thiab deev luag poj luag txiv. Yexus tau hais txog “tiam neeg deev luag poj luag txiv thiab phem,” uas yog tiam neeg ntawm “hnub kawg” ntawm txoj kev txiav txim tshawb xyuas. Lub cim rau tiam neeg ntawd yog yaj saub Yunas uas tau nyob peb hnub hauv ib lub qhov tsua—hauv plab tus ntses loj.

> And when the people were gathered thick together, he began to say, This is an evil generation: they seek a sign; and there shall no sign be given it, but the sign of Jonas the prophet. For as Jonas was a sign unto the Ninevites, so shall also the Son of man be to this generation. Luke 11:29, 30.

> Thiab thaum cov neeg coob coob tuaj sib sau ua ke, nws txawm pib hais tias, Tiam neeg no yog ib tiam neeg phem: lawv nrhiav ib lub cim; thiab yuav tsis muab ib lub cim twg rau lawv, tsuas yog lub cim ntawm tus yaj saub Yau-na xwb. Vim li cas, ib yam li Yau-na tau ua ib lub cim rau cov neeg Nineves, ces Leej Tub ntawm neeg kuj yuav ua li ntawd rau tiam neeg no thiab. Luka 11:29, 30.

Jonah was in a belly of the whale for three days and three nights, as was Jesus in the grave for three days. Jonah was a sign and so is Jesus. They represent the sign of the resurrection, which of course, follows death.

Yauhas tau nyob hauv plab ntses loj tau peb hnub thiab peb hmo, ib yam li Yexus nyob hauv qhov ntxa tau peb hnub. Yauhas yog ib lub cim, thiab Yexus kuj yog li ntawd thiab. Nkawd sawv cev rau lub cim ntawm txoj kev sawv rov los, uas yeej yog yam los tom qab txoj kev tuag.

> Then certain of the scribes and of the Pharisees answered, saying, Master, we would see a sign from thee. But he answered and said unto them, An evil and adulterous generation seeketh after a sign; and there shall no sign be given to it, but the sign of the prophet Jonas: For as Jonas was three days and three nights in the whale’s belly; so shall the Son of man be three days and three nights in the heart of the earth. The men of Nineveh shall rise in judgment with this generation, and shall condemn it: because they repented at the preaching of Jonas; and, behold, a greater than Jonas is here. Matthew 12:38–41.

> Ces qee leejtwg thiab cov Falixais teb hais tias, Xibfwb, peb xav pom ib lub cim ntawm koj. Tiamsis nws teb thiab hais rau lawv tias, Ib tiam neeg phem thiab deev luag txij luag nkawm nrhiav ib lub cim; thiab yuav tsis pub ib lub cim twg rau nws li, tsuas yog lub cim ntawm tus yaj saub Yauxas xwb: Rau qhov ib yam li Yauxas nyob peb hnub thiab peb hmo hauv plab tus ntses loj; tus Tub ntawm neeg kuj yuav nyob peb hnub thiab peb hmo hauv nruab nrab lub ntiajteb ib yam ntawd thiab. Cov neeg Ninaves yuav sawv hauv txoj kev txiav txim nrog tiam neeg no, thiab yuav rau txim rau nws: vim lawv tau hloov siab lees txim thaum Yauxas tshaj tawm; thiab saib maj, tus uas loj dua Yauxas nyob ntawm no. Mathais 12:38–41.

If we understand the principle of the repetition of history, in conjunction with the fact that all sacred history identifies the end of the world, then Jonah and Christ’s death, burial and resurrection are the “sign” and also the message for God’s people now. When Jonah was cast out of the belly of the whale, he proclaimed the message, just as the message of the resurrection of Christ was immediately proclaimed when the angel removed the rock from the cave that Christ was in. Those represented by Moses, Elijah, Jonah and Christ are symbolizing not only God’s people of the “last days,” but also the message that each of them gave.

Yog peb to taub lub hauv paus ntsiab lus hais txog keeb kwm rov tshwm dua, ua ke nrog qhov tseeb tias txhua yam keeb kwm dawb huv qhia txog qhov kawg ntawm lub ntiaj teb, ces Yau-naus thiab Khetos txoj kev tuag, kev faus, thiab kev sawv rov los yog “lub cim” thiab kuj yog txoj xov rau Vajtswv haiv neeg tam sim no. Thaum Yau-naus raug ntiab tawm hauv plab ntses loj los, nws tau tshaj tawm txoj xov ntawd; ib yam nkaus li txoj xov hais txog Khetos txoj kev sawv rov los tau raug tshaj tawm tam sim ntawd thaum tus tim tswv muab lub pob zeb dov tawm ntawm lub qhov ntxa uas Khetos nyob hauv. Cov uas raug sawv cev los ntawm Mauxes, Eliyas, Yau-naus, thiab Khetos tab tom ua cim tsis yog rau Vajtswv haiv neeg hauv “hnub kawg” xwb, tiam sis kuj yog rau txoj xov uas lawv txhua tus tau qhia thiab.

The sign of Jonah includes the cave experience where the merciful character of Christ is manifested. The same mercy that Jesus extended to Elijah was extended to Jonah as he fled from his responsibility of proclaiming the message. There is much more to say of Jonah, but other points now need to be addressed.

Lub cim ntawm Yau-na muaj xws li qhov kev paub hauv lub qhov tsua uas tus cwj pwm muaj kev hlub tshua ntawm Khetos raug qhia tawm los. Tib txoj kev hlub tshua uas Yexus tau pub rau Eliyas kuj tau pub rau Yau-na thaum nws tab tom khiav ntawm nws lub luag haujlwm uas yuav tsum tshaj tawm txoj xov ntawd. Tseem muaj ntau yam ntxiv uas yuav hais txog Yau-na, tiamsis tam sim no yuav tsum hais txog lwm cov ntsiab lus ntxiv.

The cave, among other things represents death and resurrection. God’s covenant people in the last days have been identified on multiple witnesses as having been dead and then resurrected. Of course, a Christian must be born again to see the kingdom of God, and this represents the death of the old carnal man, but prophetically it means more. It speaks of a message that is stopped in its tracks. Elijah stopped proclaiming the message, Jonah fled from proclaiming the message. John was thrown in prison and executed. Jesus was crucified.

Lub qhov tsua, nrog rau lwm yam, sawv cev rau txoj kev tuag thiab txoj kev sawv rov los. Vajtswv haiv neeg ntawm txoj kev khi lus hauv hnub kawg no tau raug txheeb raws ntau tus tim khawv tias lawv tau tuag lawm ces mam sawv rov los. Tseeb tiag, ib tug Khixatia yuav tsum yug dua tshiab thiaj pom tau Vajtswv lub nceeg vaj, thiab qhov no sawv cev rau txoj kev tuag ntawm tus qub neeg cev nqaij daim tawv, tiam sis raws li yaj saub qhia nws tseem muaj ntsiab lus tob dua ntawd. Nws hais txog ib txoj xov uas raug txwv thiab nres kiag hauv nws txoj kev mus. Eliyas tau nres tsis tshaj tawm txoj xov lawm, Yau-na khiav ntawm kev tshaj tawm txoj xov. Yauhas raug muab pov rau hauv tsev loj cuj thiab raug tua. Yexus raug ntsia saum ntoo khaub lig.

The sign of Jonah therefore is not simply about death and resurrection, it is about the death and resurrection of a message, and all the messages typified in God’s word represent the final warning message that was given to Jesus by the Father, who then gave it to Gabriel, who then gave it to the prophet, who then wrote it and sent it to the churches. God was willing to end the message and start over in the cave experience of Moses. Elijah ended his work as a messenger and fled to the cave. Jonah fled to Tarshish. John the Baptist was murdered, as was Jesus. All of these testimonies are to be brought to the book of Revelation and aligned with one another. Daniel and Revelation are two books, but the “testimony of Jesus” identifies that they are also one book. They possess the same characteristics as the Bible. Two books that make one book and two authors that represent two witnesses.

Yog li ntawd, lub cim ntawm Yau-na tsis yog tsuas yog hais txog txoj kev tuag thiab txoj kev sawv rov los xwb; nws yog hais txog txoj kev tuag thiab txoj kev sawv rov los ntawm ib txoj xov, thiab txhua txoj xov uas raug ua qauv tseg hauv Vajtswv Txojlus sawv cev rau txoj xov ceeb toom kawg uas Leej Txiv tau muab rau Yexus, uas tom qab ntawd Yexus muab rau Khas Npis Npis, uas tom qab ntawd nws muab rau tus yaj saub, uas tom qab ntawd tau sau nws cia thiab xa mus rau cov pawg ntseeg. Vajtswv yeej kam xaus txoj xov ntawd thiab pib dua tshiab hauv Mauxe txoj kev ntsib hauv lub qhov tsua. Eliyas tau xaus nws tes dej num ua ib tug tub xa xov thiab khiav mus rau hauv lub qhov tsua. Yau-na khiav mus rau Thas-xis. Yauhas tus Neeg Ua Kev Cai Raus Dej raug tua, ib yam li Yexus kuj raug tua thiab. Tag nrho tej zaj tim khawv no yuav tsum raug coj los rau hauv phau Tshwm Sim thiab muab sib phim kom raug. Daniyee thiab Tshwm Sim yog ob phau ntawv, tiam sis “Yexus zaj tim khawv” qhia meej tias nkawd kuj yog ib phau ntawv thiab. Nkawd muaj tib yam yam ntxwv li phau Vajlugkub. Ob phau ntawv uas ua ib phau ntawv, thiab ob tug kws sau uas sawv cev rau ob tug tim khawv.

Daniel, a captive of Babylon and thereafter Medo-Persia symbolically died when he was thrown into the lion’s den. Jonah symbolically died when eaten by the whale. John the Revelator symbolically died when he was thrown into the boiling oil. William Miller died but has the promise that angels are waiting at his grave for the resurrection of the righteous. The ministry Future for America symbolically died on July 18, 2020.

Daniyees, uas yog ib tug neeg raug ntes ntawm Npanpiloo thiab tom qab ntawd ntawm Me‑Do‑Pawxias, tau tuag raws li cim thaum nws raug muab pov rau hauv lub qhov tsov ntxhuav. Yau-na tau tuag raws li cim thaum nws raug tus ntses loj nqos. Yauhas tus Txiv Neej Qhia Tshwm tau tuag raws li cim thaum nws raug muab pov rau hauv cov roj kub npau npau. William Miller tau tuag lawm, tiam sis nws muaj lo lus cog tseg tias cov tim tswv tab tom tos ntawm nws lub ntxa rau hnub uas cov neeg ncaj ncees yuav sawv hauv qhov tuag rov los. Txoj hauj lwm qhuab qhia Future for America tau tuag raws li cim thaum Lub Xya hli ntuj 18, 2020.

The final warning message is set within the context of the papal power’s deadly wound being healed. The healing of the wound is a specific subject of chapters thirteen and seventeen of Revelation. When the deadly wound is healed the resurrected papacy will become the eighth kingdom represented in chapter seventeen of Revelation. It is identified as the eighth, that is of the seven. Eight is symbolic of resurrection, for circumcision as the seal of the covenant relationship was to be carried out on the eighth day after a male child was born. That rite was replaced by baptism in the Christian dispensation, and baptism represent the death, burial and resurrection of Christ. Christ was resurrected on the day after the seventh day. He therefore was resurrected prophetically on the eighth day. After one thousand years of rest, the earth made new is resurrected in the eighth millennium.

Txoj lus ceeb toom kawg raug muab tso rau hauv lub ntsiab lus uas qhov txhab tuag taus ntawm hwj chim papal raug kho kom zoo. Kev kho kom zoo ntawm qhov txhab ntawd yog ib qho ntsiab lus tshwj xeeb hauv tshooj kaum peb thiab kaum xya ntawm Phau Ntawv Qhia Tshwm. Thaum qhov txhab tuag taus raug kho kom zoo lawm, papacy uas tau sawv rov los yuav dhau los ua lub nceeg vaj yim uas sawv cev nyob hauv tshooj kaum xya ntawm Phau Ntawv Qhia Tshwm. Nws raug txheeb tias yog lub yim, uas yog tawm ntawm xya. Yim yog lub cim qhia txog kev sawv rov los, rau qhov kev txiav ua kevcai raus cev raws li lub foob ntawm txoj kev sib raug zoo ntawm lo lus cog tseg yuav tsum tau ua rau hnub yim tom qab ib tug menyuam tub yug los. Txoj kab ke ntawd raug hloov los ntawm kev cai raus dej hauv tiam Christian, thiab kev cai raus dej sawv cev rau txoj kev tuag, kev faus, thiab kev sawv rov los ntawm Khetos. Khetos sawv rov los rau hnub tom qab hnub xya. Vim li ntawd nws thiaj li sawv rov los raws li kev yaj saub nyob rau hnub yim. Tom qab ib txhiab xyoo ntawm kev so, lub ntiaj teb uas raug ua kom tshiab sawv rov los hauv txhiab xyoo yim.

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