Article

# What is Truth? - Number One

Qhov Tseeb Yog Dab Tsi? - Zauv Ib

The Framework of Truth: Revelation, Prophetic Parallels, and the Alpha and Omega

Tus Qauv Txheej ntawm Qhov Tseeb: Kev Tshwm Sim, Cov Kev Sib Piv Yaj Saub, thiab Alpha thiab Omega

Author

Jeff Pippenger

Published

August 5, 2023

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Before we address the subject of what is truth, we note that we have begun this study with the first three verses of Revelation chapter one, and thereafter added an article about Elijah. A few purposes of these studies are to identify the role of the United States in prophecy, to open up the message of the Revelation of Jesus Christ, to recognize the role of prophets as symbols of God’s people, and to consider the implications of what it means that Jesus is the Alpha. We illustrated that the first three verses of Revelation agree and align with the last verses of Revelation, and in both cases at the beginning and the end, Jesus identifies Himself as the Alpha and Omega, the beginning and ending, the first and the last.

Ua ntej peb yuav los hais txog lub ntsiab ntawm qhov tseeb yog dab tsi, peb pom tias peb twb pib txoj kev kawm no nrog thawj peb nqe ntawm Tshwm Sim tshooj ib, thiab tom qab ntawd ntxiv ib zaj lus hais txog Eliyas. Ob peb lub hom phiaj ntawm cov kev kawm no yog txhawm rau txheeb xyuas lub luag hauj lwm ntawm Tebchaws Meskas hauv tej lus faj lem, qhib tawm txoj xov ntawm Yexus Khetos txoj Kev Tshwm Sim, lees paub lub luag hauj lwm ntawm cov yaj saub ua cov cim sawv cev rau Vajtswv haiv neeg, thiab xav txog tej kev cuam tshuam ntawm qhov uas Yexus yog tus Alpha txhais li cas. Peb tau qhia meej tias thawj peb nqe ntawm Tshwm Sim sib haum thiab mus raws nraim nrog cov nqe kawg ntawm Tshwm Sim, thiab nyob rau ob qho xwm txheej no—thaum pib thiab thaum kawg—Yexus qhia Nws Tus Kheej tias Nws yog tus Alpha thiab Omega, qhov pib thiab qhov kawg, tus thawj thiab tus kawg.

We used a brief discussion of Elijah in the second study in order to demonstrate that the opening verses of the Bible agree with the closing verses of both the Old and New Testaments, and further that the opening verses of the New Testament also agree with the beginning or ending of any way you wish to consider the Bible, either as a whole or as two Testaments.

Peb tau siv ib zaj lus sib tham luv luv txog Eliyas hauv zaj kev kawm thib ob kom qhia tau tias cov nqe qhib ntawm phau Vajlugkub sib haum nrog cov nqe kaw ntawm ob qho tib si Phau Qub thiab Phau Tshiab, thiab ntxiv mus tias cov nqe qhib ntawm Phau Tshiab kuj sib haum nrog qhov pib los yog qhov xaus, raws li txhua txoj kev uas nej xav txiav txim siab txog phau Vajlugkub, txawm yog saib nws ua ib phau tag nrho los yog ua ob Phau.

Another point we are seeking to develop is the understanding that Divinity has worked to slowly reveal the godhead throughout history. This is why we have noted that as time proceeds in the biblical theme of covenant history, that God, step-by-step revealed more-and-more of His character through the symbolism of His various names. The Almighty God spoke to Abraham, and the same God spoke to Moses, but informed Moses that from then onward his name was to be known as Jehovah. Then when Christ came, He introduced Himself with a name that was unknown in the Old Testament, other than one expression of that name by a Babylonian in chapter three of Daniel. Not only did Jesus identify that He was the only-begotten of the Father, but He also in that particular covenant history identified Himself as the Son of Man. God also gave Millerite Adventism a name when He entered into covenant with the beginning of Adventism.

Lwm lub ntsiab lus ntxiv uas peb tab tom nrhiav los txhim kho yog txoj kev to taub tias Vajtswv tus Cwjceeb tau ua hauj lwm los maj mam nthuav qhia txog Vajtswv lub hauv paus cwj pwm thoob plaws hauv keeb kwm. Vim li no peb thiaj tau hais tseg tias, thaum lub sij hawm mus ntxiv hauv lub ntsiab lus hauv phau Vajlugkub hais txog keeb kwm ntawm txoj kev cog lus, Vajtswv tau, ib theem zuj zus, nthuav tawm ntau zuj zus txog Nws tus yam ntxwv los ntawm lub cim txhais ntawm Nws ntau lub npe. Tus Vajtswv Uas Muaj Hwjchim Loj Tshaj tau hais rau Anplahas, thiab tib tug Vajtswv ntawd kuj tau hais rau Mauxes, tiam sis tau qhia rau Mauxes tias txij ntawd mus lawm Nws lub npe yuav tsum paub tias yog Yehauvas. Ces thaum Khetos los, Nws tau qhia Nws tus kheej nrog ib lub npe uas tsis tau paub nyob hauv Phau Qub, tsuas yog muaj ib lo lus hais tawm txog lub npe ntawd los ntawm ib tug Npanpiloo hauv Daniyee tshooj peb xwb. Tsis yog tias Yexus tsuas qhia tias Nws yog Leej Tub Tib Leeg uas yug los ntawm Leej Txiv xwb, tab sis kuj yog tias hauv qhov keeb kwm tshwj xeeb ntawm txoj kev cog lus ntawd Nws tau qhia Nws tus kheej tias yog Leej Tub Neeg. Vajtswv kuj tau muab ib lub npe rau Millerite Adventism thaum Nws nkag mus rau hauv txoj kev cog lus nrog qhov pib ntawm Adventism.

> “At this time, when we are so near the end, shall we become so like the world in practice that men may look in vain to find God’s denominated people? Shall any man sell our peculiar characteristics as God’s chosen people for any advantage the world has to give? Shall the favor of those who transgress the law of God be looked upon as of great value? Shall those whom the Lord has named His people suppose that there is any power higher than the great I AM? Shall we endeavor to blot out the distinguishing points of faith that have made us Seventh-day Adventists?” Evangelism, 121.

> “Nyob rau lub sijhawm no, thaum peb twb nyob ze rau qhov kawg heev lawm, puas yog peb yuav coj cwj pwm zoo li lub ntiajteb no heev npaum li ntawd kom tibneeg nrhiav Vajtswv haiv neeg uas raug hu raws Nws lub npe los tsis pom? Puas yuav muaj leejtwg muag peb tej yam ntxwv tshwjxeeb ua Vajtswv haiv neeg uas Nws tau xaiv rau ib yam txiaj ntsig twg los xij uas lub ntiajteb muaj pub tau? Puas yuav muab kev haumxeeb ntawm cov uas ua txhaum Vajtswv txoj kevcai suav tias yog ib yam muaj nqis heev? Puas yog cov uas tus Tswv tau hu ua Nws haiv neeg yuav xav tias tseem muaj ib lub hwjchim twg siab dua tus Loj Kuv Yog? Puas yog peb yuav siv zog lwv tej ntsiab lus txawv tshwjxeeb ntawm txojkev ntseeg uas tau ua kom peb yog Xya-Hnub Adventists?” Evangelism, 121.

The name given to Seventh-day Adventists was given by the Lord, and Sister White often refers to Adventists as God’s denominated people. “Denominated” means to be named. The only two churches that Sister White identifies as God’s denominated people is ancient Israel and modern Israel.

Lub npe uas tau muab rau Cov Ntseeg Hnub Xya yog tus Tswv tau muab, thiab Muam White feem ntau hais txog Cov Ntseeg Adventist tias yog Vajtswv haiv neeg uas tau muab npe rau. “Tau muab npe rau” txhais hais tias yog raug hu ua ib lub npe. Tsuas yog ob pawg ntseeg xwb uas Muam White qhia tias yog Vajtswv haiv neeg uas tau muab npe rau, yog cov Yixayee thaum ub thiab cov Yixayee niaj hnub no.

Therefore, as we proceed in our study of the book of Revelation, I am suggesting that the “new name” that is revealed to the Philadelphians, who are also represented as the one hundred and forty-four thousand is a large part of the prophetic secret that is unsealed just before probation closes.

Yog li ntawd, thaum peb tseem tab tom mus ntxiv hauv peb txoj kev kawm txog phau Ntawv Qhia Tshwm, kuv tab tom hais kom pom tias “lub npe tshiab” uas raug muab tshwm rau cov neeg Philadelphias, uas kuj raug sawv cev ua ib puas plaub caug plaub txhiab leej, yog ib feem loj ntawm yam uas yog qhov zais cia hauv kev yaj saub uas raug qhib tawm tsis ntev ua ntej lub sijhawm sim siab xaus.

> Him that overcometh will I make a pillar in the temple of my God, and he shall go no more out: and I will write upon him the name of my God, and the name of the city of my God, which is new Jerusalem, which cometh down out of heaven from my God: and I will write upon him my new name. He that hath an ear, let him hear what the Spirit saith unto the churches. Revelation 3:12, 13.

> Tus uas kov yeej, kuv yuav ua nws ua ib tug ncej nyob hauv lub tuam tsev ntawm kuv tus Vajtswv, thiab nws yuav tsis tawm mus ntxiv lawm li: thiab kuv yuav sau rau saum nws lub npe ntawm kuv tus Vajtswv, thiab lub npe ntawm lub nroog ntawm kuv tus Vajtswv, uas yog Yeluxalees tshiab, uas nqes saum ntuj los ntawm kuv tus Vajtswv los: thiab kuv yuav sau rau saum nws kuv lub npe tshiab. Tus uas muaj pob ntseg, cia nws mloog yam uas tus Ntsuj Plig hais rau cov koom txoos. Tshwmsim 3:12, 13.

The last message of warning is the message of the Revelation of Jesus Christ and it is a revelation of His character.

Zaj lus ceeb toom kawg yog zaj lus ntawm Phau Ntawv Qhia Tshwm txog Yexus Khetos, thiab nws yog kev qhia tshwm txog Nws tus cwj pwm.

> “Those who wait for the Bridegroom’s coming are to say to the people, ‘Behold your God.’ The last rays of merciful light, the last message of mercy to be given to the world, is a revelation of His character of love. The children of God are to manifest His glory. In their own life and character they are to reveal what the grace of God has done for them.” Christ’s Object Lessons, 415, 416.

> “Cov uas tos tus Nraug Vauv yuav los yuav tsum hais rau haiv neeg tias, ‘Saib nej tus Vajtswv.’ Tej hluav taws kawg ntawm txoj kev kaj uas muaj kev hlub tshua, txoj xov kawg ntawm kev hlub tshua uas yuav tsum muab rau lub ntiajteb, yog kev tshwm sim txog Nws tus yam ntxwv uas yog kev hlub. Vajtswv cov menyuam yuav tsum ua kom Nws lub yeeb koob tshwm sim. Nyob hauv lawv lub neej thiab lawv tus cwj pwm lawv yuav tsum qhia tawm yam uas Vajtswv txoj kev tshav ntuj tau ua rau lawv.” Christ’s Object Lessons, 415, 416.

We have much more to put into the record concerning Jesus as the Word, but we will now take up the word ‘truth.’ The understanding of the “truth” and also the word “truth” and also the letters employed to form “a word of truth” is an understanding of the character of Christ.

Peb muaj ntau yam ntxiv uas yuav tsum muab tso rau hauv daim ntawv teev tseg hais txog Yexus raws li Txojlus, tiamsis tam sim no peb yuav los tham txog lo lus “qhov tseeb.” Kev to taub txog “qhov tseeb,” thiab kuj txog lo lus “qhov tseeb,” thiab kuj txog cov tsiaj ntawv uas siv los tsim “ib lo lus ntawm qhov tseeb,” yog kev to taub txog tus cwj pwm ntawm Khetos.

> Pilate therefore said unto him, Art thou a king then? Jesus answered, Thou sayest that I am a king. To this end was I born, and for this cause came I into the world, that I should bear witness unto the truth. Everyone that is of the truth heareth my voice. Pilate saith unto him, What is truth? And when he had said this, he went out again unto the Jews, and saith unto them, I find in him no fault at all. John 18:37, 38.

> Vim li ntawd Pilaj thiaj hais rau nws tias, Yog li ntawd koj puas yog vajntxwv? Yexus teb tias, Koj hais tias kuv yog vajntxwv. Kuv yug los rau qhov no, thiab kuv los rau hauv lub ntiajteb no vim li no, kom kuv thiaj ua timkhawv rau qhov tseeb. Txhua tus uas yog ntawm qhov tseeb yeej mloog kuv lub suab. Pilaj hais rau nws tias, Qhov tseeb yog dabtsi? Thiab thaum nws tau hais li ntawd lawm, nws rov tawm mus cuag cov Yudais, thiab hais rau lawv tias, Kuv tsis pom ib qho txhaum li hauv nws. Yauhas 18:37, 38.

The Greek word translated as “truth” in the verse is taken from a Hebrew word, that is also a letter and even a number. The first letter of the Hebrew alphabet is ‘aleph.’ In fact, the first two letters of the Hebrew alphabet are “aleph” and “beth,” and they are very similar to the first two letters in Greek which are alpha and beta. Together they form the root for the word “alphabet.” The word “alpha” (from the Hebrew letter aleph) therefore is used as a letter, a word, a number and also as one of the many names of Jesus.

Lo lus Kili uas raug txhais tias yog “qhov tseeb” nyob hauv nqe Vaj Lug Kub ntawd yog muab los ntawm ib lo lus Henplais, uas kuj yog ib tsab ntawv thiab tseem yog ib tug lej thiab. Tsab ntawv thawj ntawm cov niam ntawv Henplais yog ‘aleph.’ Qhov tseeb tiag, ob tsab ntawv thawj ntawm cov niam ntawv Henplais yog “aleph” thiab “beth,” thiab nkawd zoo ib yam heev rau ob tsab ntawv thawj hauv lus Kili uas yog alpha thiab beta. Ua ke ua ke, lawv tsim lub hauv paus ntawm lo lus “alphabet.” Yog li ntawd, lo lus “alpha” (uas los ntawm tsab ntawv Henplais aleph) thiaj raug siv ua ib tsab ntawv, ib lo lus, ib tug lej, thiab kuj yog ib lub npe ntawm Yexus thiab.

When Pilate asked the question, “What is truth?” Jesus had already told him that the reason that He “came into the world,” and also that the reason He was “born” was to bear witness to the “truth.” He added that “everyone that is of the truth heareth” His voice.

Thaum Pilate nug lo lus nug tias, “Qhov tseeb yog dab tsi?” Yexus twb tau qhia nws lawm tias qhov uas Nws “los rau hauv lub ntiajteb” ntawd, thiab kuj yog qhov uas Nws “yug los” thiab, yog los ua timkhawv rau “qhov tseeb.” Nws tseem ntxiv tias, “txhua tus uas yog ntawm qhov tseeb mloog” Nws lub suab.

> Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand. Revelation 1:3.

> Foom koob hmoov yog tus uas nyeem, thiab cov uas mloog tej lus ntawm qhov kev qhia yav tom ntej no, thiab ua raws li tej yam uas tau sau tseg rau hauv: rau qhov lub sijhawm twb nyob ze lawm. Tshwm Sim 1:3.

TRUTH: G225—From G227; truth: – true, X truly, truth, verity. G227—From G1 (as a negative particle) and G2990; true (as not concealing): – true, truly, truth. G1; Α. Of Hebrew origin; the first letter of the alphabet: figuratively only (from its use as a numeral) the first. Alpha.

QHOV TSEEB: G225—Los ntawm G227; qhov tseeb: – tseeb, X muaj tseeb tiag, qhov tseeb, qhov muaj tseeb. G227—Los ntawm G1 (raws li ib lo lus tsis lees) thiab G2990; tseeb (raws li yam tsis zais): – tseeb, muaj tseeb tiag, qhov tseeb. G1; Α. Muaj keeb kwm Hebrew; thawj tsab ntawv ntawm cov niam ntawv: nyob rau hauv lub ntsiab piv txwv xwb (vim nws raug siv ua ib tug lej) thawj. Alpha.

> Jesus saith unto him, I am the way, the truth, and the life: no man cometh unto the Father, but by me. John 14:6.

> Yexus hais rau nws tias, Kuv yog txoj kev, thiab qhov tseeb, thiab txoj sia: tsis muaj leejtwg mus cuag Leej Txiv tau, tsuas yog los ntawm kuv xwb. Yauhas 14:6.

When Jesus said “I am… the truth.” He was saying He was a letter, a number and a word for the letter alpha, and the word alpha, and the number alpha are all “truth.” In the book of Daniel, Christ revealed Himself as the wonderful numberer which is the definition of the Hebrew word “Palmoni,” which is translated as “the certain saint which spake,” in Daniel eight.

Thaum Yexus hais tias “Kuv yog... qhov tseeb.” Nws tab tom hais tias Nws yog ib tug tsiaj ntawv, ib tug lej, thiab ib lo lus rau tsiaj ntawv alpha; thiab lo lus alpha, thiab lej alpha, puav leej yog “qhov tseeb.” Hauv phau ntawv Daniyee, Khetos tau tshwm sim qhia Nws Tus Kheej tias yog Tus Lej Zoo Kawg Nkaus, uas yog lub ntsiab txhais ntawm lo lus Henplais “Palmoni,” uas raug txhais tias “tus neeg dawb huv tseeb uas hais lus,” hauv Daniyee yim.

> Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? And he said unto me, Unto two thousand and three hundred days; then shall the sanctuary be cleansed. Daniel 8:13, 14.

> Tom qab ntawd kuv hnov ib tug neeg dawb huv hais lus, thiab lwm tug neeg dawb huv hais rau tus neeg dawb huv ntawd uas tab tom hais tias, Lub zeem muag hais txog kev txi niaj hnub, thiab kev ua txhaum uas ua kom muaj kev puam tsuaj, uas muab ob qho tib si lub chaw dawb huv thiab pab tub rog rau kom raug tsuj hauv qab taw, yuav kav ntev npaum li cas? Thiab nws hais rau kuv tias, Mus txog ob txhiab peb puas hnub; ces lub chaw dawb huv yuav raug ntxuav kom huv. Daniel 8:13, 14.

That “certain saint” in verse thirteen is “Palmoni”— the wonderful numberer, or the numberer of secrets. These two verses are where the prophecy of the 2300 years and the two prophecies of 2520 years are set forth. The 2300 years address the “sanctuary” and the two 2520-year prophecies address the “host,” for both the sanctuary and the host would be trodden down by Rome. The 2520-year prophecy represent a trampling down of God’s sanctuary and people. Three profound interconnected prophecies based upon time at the very point in the Bible where Jesus introduces Himself as the wonderful numberer of secrets. Its not simply that he chose these two verses to introduced Himself as the Master of time, but the two verses where He reveals Himself identify the time when He would enter into covenant with modern spiritual Israel and those two verses are also the foundation and central pillar of Adventism.

Tus “neeg dawb huv ntawd” hauv nqe kaum peb yog “Palmoni”—tus suav uas txaus ntshai kawg, los yog tus suav tej yam zais cia. Ob nqe no yog qhov uas txoj lus faj lem txog 2300 xyoo thiab ob txoj lus faj lem txog 2520 xyoo raug muab nthuav tawm. 2300 xyoo hais txog “lub chaw dawb huv,” hos ob txoj lus faj lem 2520-xyoos hais txog “cov host,” vim ob leeg, lub chaw dawb huv thiab cov host, yuav raug Loos tsuj nqis. Txoj lus faj lem 2520-xyoos sawv cev rau kev tsuj nqis Vajtswv lub chaw dawb huv thiab Nws haiv neeg. Peb txoj lus faj lem tob kawg uas sib txuas ua ke raws sijhawm nyob kiag ntawm qhov chaw hauv Phau Vajlugkub uas Yexus qhia Nws tus kheej tias yog tus suav uas txaus ntshai kawg, tus suav tej yam zais cia. Tsis yog tsuas yog tias Nws xaiv ob nqe no los qhia Nws tus kheej tias yog Tus Tswv kav sijhawm xwb, tiam sis ob nqe uas Nws nthuav tawm Nws tus kheej ntawd tseem qhia txog lub sijhawm uas Nws yuav nkag los hauv kev cog lus nrog cov Yixayee sab ntsuj plig niaj hnub no, thiab ob nqe ntawd kuj yog lub hauv paus thiab tus ncej tseem ceeb nruab nrab ntawm Adventism.

> “The scripture which above all others had been both the foundation and central pillar of the Advent faith was the declaration, ‘Unto two thousand and three hundred days; then shall the sanctuary be cleansed.’ [Daniel 8:14.]” The Great Controversy, 409.

> “Nqe Vajlugkub uas tshaj txhua nqe vajlugkub lwm tus, uas tau yog ob qho tib si lub hauv paus thiab tus ncej tseem ceeb ntawm txoj kev ntseeg Advent, yog lo lus tshaj tawm no tias, ‘Txog ob txhiab peb puas hnub; ces lub chaw dawb huv yuav raug ntxuav kom huv.’ [Daniel 8:14.]” The Great Controversy, 409.

At the time of the end in 1798, the book of Daniel was unsealed and the first angel’s message arrived in history, marking the increase of prophetic knowledge that took place in the time of the Millerite movement, which was the beginning of Seventh-day Adventism. When the book of Daniel was unsealed to the Millerites, a message from Palmoni—a message of time was understood. God’s Word never fails, and it always identifies the end with the beginning. So, in the end of Adventism there will most certainly be a revelation of His character, as there was in Millerite history. This fact is based upon the beginning and ending of Adventism, but it is also based upon the stated relationship of the book of Daniel with the book of Revelation. Daniel and Revelation represent one book, and in that representation, they are two witnesses, the first being Daniel and the last being Revelation.

Thaum txog lub sij hawm kawg hauv xyoo 1798, phau ntawv Daniyee raug qhib lub foob, thiab txoj xov ntawm tus tim tswv thawj tuaj txog hauv keeb kwm, ua cim rau kev nce ntxiv ntawm kev paub txog tej lus faj lem uas tau tshwm sim nyob rau lub sij hawm ntawm txoj kev txav Millerite, uas yog qhov pib ntawm Seventh-day Adventism. Thaum phau ntawv Daniyee raug qhib lub foob rau cov Millerites, ib txoj xov los ntawm Palmoni—ib txoj xov hais txog lub sij hawm—tau raug nkag siab. Vajtswv Txojlus yeej tsis swb ib zaug li, thiab nws ib txwm txheeb qhov kawg nrog qhov pib. Yog li ntawd, thaum kawg ntawm Adventism yeej yuav muaj tseeb ib qho kev tshwm sim ntawm Nws tus cwj pwm, ib yam li tau muaj nyob hauv keeb kwm Millerite. Qhov tseeb no yog raws li qhov pib thiab qhov xaus ntawm Adventism, tiam sis nws kuj yog raws li txoj kev sib raug zoo uas tau hais tseg ntawm phau ntawv Daniyee nrog phau ntawv Qhia Tshwm. Daniyee thiab Qhia Tshwm sawv cev ua ib phau ntawv xwb, thiab hauv qhov sawv cev ntawd, nkawd yog ob tug tim khawv, tus thawj yog Daniyee thiab tus kawg yog Qhia Tshwm.

> “The books of Daniel and the Revelation are one. One is a prophecy, the other a revelation; one a book sealed, the other a book opened.” Seventh-day Adventist Bible Commentary, volume 7, 972.

> “Phau ntawv Daniyee thiab Phau Tshwm Sim yog ib leeg xwb. Ib phau yog lus faj lem, ib phau yog kev tshwm sim; ib phau yog phau ntawv uas raug muab kaw, hos ib phau yog phau ntawv uas raug qhib.” Seventh-day Adventist Bible Commentary, volume 7, 972.

Daniel and Revelation are two books that are one book, the same way the Bible is one book divided into Old and New, or beginning and end. In Revelation eleven the two witnesses that are presented as Moses and Elijah are the Old and New Testaments.

Daniyee thiab Tshwmsim yog ob phau ntawv uas yog ib phau ntawv xwb, ib yam li Vajlugkub yog ib phau ntawv uas muab faib ua Qub thiab Tshiab, lossis pib thiab kawg. Hauv Tshwmsim kaum ib, ob tug timkhawv uas raug nthuav tawm ua Mauxes thiab Eliyas yog Phau Qub thiab Phau Tshiab.

> “Concerning the two witnesses the prophet declares further: ‘These are the two olive trees, and the two candlesticks standing before the God of the earth.’ ‘Thy word,’ said the psalmist, ‘is a lamp unto my feet, and a light unto my path.’ Revelation 11:4; Psalm 119:105. The two witnesses represent the Scriptures of the Old and the New Testament.” The Great Controversy, 267.

> “Hais txog ob tug tim khawv no tus yaj saub tseem hais ntxiv tias: ‘Cov no yog ob tsob ntoo txiv ntseej, thiab ob lub teeb txawb uas sawv ntawm Vajtswv tus uas kav lub ntiajteb.’ Tus kws sau Ntawv Nkauj hais tias, ‘Koj lo lus yog ib lub teeb rau kuv txhais ko taw, thiab yog ib txoj kev kaj rau kuv txojkev.’ Qhia Tshwm 11:4; Ntawv Nkauj 119:105. Ob tug tim khawv no sawv cev rau Vaj Lug Kub ntawm Phau Qub thiab Phau Tshiab.” The Great Controversy, 267.

Daniel and John are two witnesses who were both persecuted, both taken captive, both given the same line of prophetic history to record, both representing the one hundred and forty-four thousand, both living in the aftermath of the destruction of Jerusalem, both symbols of death and resurrection, (John from the boiling oil and Daniel from the lion’s den).

Daniel thiab Yauhas yog ob tug timkhawv uas nkawd ob leeg raug tsim txom, ob leeg raug coj mus ua neeg raug txhom, ob leeg tau txais tib txoj kab keeb kwm yaj saub kom sau tseg, ob leeg sawv cev rau ib puas plaub caug plaub txhiab leej, ob leeg nyob hauv lub caij tom qab kev puas tsuaj ntawm Yeluxalees, ob leeg yog cov cim ntawm kev tuag thiab kev sawv rov qab los, (Yauhas ntawm cov roj kub npau thiab Daniel ntawm lub qhov tsov ntxhuav).

Daniel identifies a special revelation of Christ’s character, and he does so in the two verses that inspiration calls the “central pillar and foundation” of the Seventh-day Adventist church. Those two verses were the “capstone” the final stone placed in the foundations that were represented by the works of William Miller. The capstone brought with it the understanding of the heavenly sanctuary, the law of God, the Sabbath, the investigative judgment and the three angels of Revelation fourteen. Daniel is the beginning of the book, John is the end.

Daniyee qhia ib qho kev tshwm sim tshwjxeeb txog tus yam ntxwv ntawm Khetos, thiab nws ua li ntawd hauv ob nqe vajlugkub uas Vaj Ntsuj Plig tshoov siab hu tias yog “tus ncej nruab nrab thiab lub hauv paus” ntawm pawg ntseeg Xya Hnub Khixatia. Ob nqe ntawd yog “lub pob zeb kaus mom” uas yog lub pob zeb kawg muab tso rau saum cov hauv paus uas tau sawv cev los ntawm William Miller tej haujlwm. Lub pob zeb kaus mom ntawd tau coj los nrog txoj kev to taub txog lub chaw dawb huv saum ntuj ceeb tsheej, Vajtswv txoj kevcai, Hnub Xanpataus, txoj kev txiav txim tshuaj xyuas, thiab peb tug timtswv ceebtoom hauv Tshwmsim kaum plaub. Daniyee yog qhov pib ntawm phau ntawv, Yauhas yog qhov kawg.

John’s writing will identify a revelation of Christ’s character at the end of Adventism. At the beginning of modern Israel, He revealed Himself as the Wonderful Numberer, the Creator of everything mathematical and at the end of modern Israel He is revealing Himself as the wonderful linguist. He is the Creator of everything that is involved with language whether it be the structure of language, the grammatical rules, the words and even the letters of the alphabet. He created communication that is accomplished by words, governed by grammatical rules whether written or spoken, written with an alphabet that was by His design, and beyond all that—He is the Word. By that Word He transforms blind unprepared Laodiceans into sanctified Philadelphians.

Yauhas tej kev sau yuav qhia kom paub ib qho kev tshwm sim txog Khetos tus yam ntxwv nyob rau thaum kawg ntawm Adventism. Thaum pib ntawm cov Yixayee niaj hnub no, Nws tau qhia Nws tus kheej tias yog tus Kws Suav Lej Uas Zoo Kawg Nkaus, tus Tsim txhua yam uas muaj feem xyuam rau kev lej; thiab thaum kawg ntawm cov Yixayee niaj hnub no Nws tab tom qhia Nws tus kheej tias yog tus kws paub lus uas zoo kawg nkaus. Nws yog tus Tsim txhua yam uas muaj feem xyuam rau lus, txawm yog tus qauv txheej txheem ntawm lus, cov cai qauv sau lus, cov lus, thiab txawm yog cov tsiaj ntawv hauv niam ntawv. Nws tsim kev sib txuas lus uas ua tiav los ntawm cov lus, raug kav los ntawm cov cai qauv sau lus, txawm yog sau los sis hais tawm, sau nrog ib pawg niam ntawv uas yog raws li Nws qhov kev tsim, thiab dhau txhua yam ntawd lawm—Nws yog Lo Lus. Los ntawm Lo Lus ntawd Nws hloov cov Laodiceans uas dig muag thiab tsis tau npaj txhij los ua cov Philadelphians uas raug dawb huv.

> Sanctify them through thy truth: thy word is truth. John 17:17.

> Ua kom lawv dawb huv los ntawm koj txoj kev tseeb: koj lo lus yog qhov tseeb. Yauhas 17:17.

The word translated as “sanctify” means to make holy. The one hundred and forty-four thousand will be holy and they will have attained that condition of character by the “truth” or you could say, by his “word,” for Jesus is the Word and He is the truth.

Lo lus uas raug txhais ua “ua kom dawb huv” txhais hais tias ua kom dawb huv. Ib puas plaub caug plaub txhiab leej yuav dawb huv, thiab lawv yuav tau mus txog qhov xwm txheej ntawm tus cwj pwm ntawd los ntawm “qhov tseeb,” lossis koj kuj yuav hais tau tias, los ntawm Nws “Lo Lus,” rau qhov Yexus yog Lo Lus thiab Nws yog qhov tseeb.

> In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made by him; and without him was not anything made that was made. John 1:1–3.

> Thaum chiv keeb twb muaj Txojlus lawm, thiab Txojlus nrog Vajtswv nyob, thiab Txojlus yog Vajtswv. Tus ntawd twb nrog Vajtswv nyob thaum chiv keeb lawm. Txhua yam raug tsim los ntawm nws; thiab yam uas raug tsim lawm tsis muaj ib yam twg uas tsis yog raug tsim los ntawm nws. Yauhas 1:1–3.

Notice that this is the first thing that John writes in his gospel. It of course parallels the first thing written in Genesis. It adds to the testimony, identifying more clearly what is stated in Genesis one.

Nco ntsoov tias qhov no yog thawj yam uas Yauhas sau tseg hauv nws txoj moo zoo. Qhov no yeej sib phim nrog thawj yam uas tau sau tseg hauv Chiv Keeb. Nws ntxiv dag zog rau zaj lus tim khawv, qhia kom meej dua txog yam uas tau hais tseg hauv Chiv Keeb ib.

> In the beginning God created the heaven and the earth. Genesis 1:1.

> Thaum chiv keeb, Vajtswv tsim ntuj thiab av. Chivkeeb 1:1.

The word translated as “God” in verse one is plural, thus identifying from the very “beginning” that God is more than one. “In the beginning” in the gospel of John the Word was with God and was God. And the Word was the Creator.

Lo lus uas muab txhais ua “Vajtswv” hauv nqe ib yog lo lus ntau tus, yog li ntawd txij thaum “chiv keeb” twb qhia meej tias Vajtswv muaj ntau tshaj ib tug lawm. “Thaum chiv keeb” hauv Yauhas txoj moo zoo, Lo Lus nrog Vajtswv nyob thiab yog Vajtswv. Thiab Lo Lus yog tus Tsim.

Jesus is the Word, and He produced the Bible through combining divinity with humanity—divinity represented by the Holy Spirit and humanity in the person of those who wrote the words in the books that were to be sent to the churches. Thus, the Bible is a combination of humanity and divinity as is Jesus. The Bible, in spite of the involvement of fallen fleshly human beings is holy, and then the men who penned it were holy too.

Yexus yog Txojlus, thiab Nws tau tsim phau Vajlugkub los ntawm kev sib txuas Vajtswv txojsia nrog tibneeg txojsia—Vajtswv txojsia uas sawv cev los ntawm tus Vaj Ntsuj Plig Dawb Huv, thiab tibneeg txojsia hauv tus kheej ntawm cov uas tau sau tej lus nyob hauv tej phau ntawv uas yuav raug xa mus rau cov ntseeg pawg ntseeg. Yog li ntawd, phau Vajlugkub yog kev sib txuas ntawm tibneeg txojsia thiab Vajtswv txojsia ib yam li Yexus. Phau Vajlugkub, txawm hais tias muaj kev koom tes ntawm cov neeg cev nqaij daim tawv uas poob rau txoj kev txhaum, los nws tseem dawb huv, thiab cov txiv neej uas tau sau nws tseg kuj dawb huv thiab.

> We have also a more sure word of prophecy; whereunto ye do well that ye take heed, as unto a light that shineth in a dark place, until the day dawn, and the day star arise in your hearts: Knowing this first, that no prophecy of the scripture is of any private interpretation. For the prophecy came not in old time by the will of man: but holy men of God spake as they were moved by the Holy Ghost. 2 Peter 1:19–21.

> Peb kuj muaj ib lo lus faj lem uas ruaj khov dua; nej ua zoo heev yog nej ceev faj rau lo lus ntawd, ib yam li rau ib lub teeb uas ci hauv qhov chaw tsaus ntuj, mus txog thaum kaj ntug tuaj, thiab lub hnub qub kaj ntug tshwm hauv nej lub siab: Nej yuav tsum paub qhov no ua ntej tshaj plaws, tias tsis muaj ib qho kev faj lem hauv Vajluskub yog los ntawm leejtwg txhais raws li nws lub tswv yim ntiag tug. Rau qhov kev faj lem tsis tau los thaum ub los ntawm tibneeg lub siab nyiam; tiamsis cov neeg dawb huv ntawm Vajtswv tau hais raws li lawv raug Vaj Ntsuj Plig Dawb Huv txhawb kom hais. 2 Peter 1:19–21.

Though the prophets were holy men, they were still fallen human beings, for all have sinned and fallen short of the glory of God. Never-the-less the Bible is a combination of divinity and humanity, and it is holy, for the Word of God came to demonstrate in His life and in His written Word that humanity combined with divinity does not sin. What is true of the Bible is true of Christ for He is the Bible.

Txawm yog cov yaj saub yog neeg dawb huv, los lawv tseem yog tibneeg poob lawm, rau qhov sawvdaws puavleej tau ua txhaum thiab tsis tau cuag Vajtswv lub yeeb koob. Txawm li ntawd los, phau Vajlugkub yog kev sib koom ua ke ntawm Vajtswv thiab tibneeg, thiab nws dawb huv, rau qhov Vajtswv Txojlus tau los qhia tawm hauv Nws lub neej thiab hauv Nws Txojlus uas sau cia tias tibneeg thaum koom nrog Vajtswv lawm tsis ua txhaum. Qhov uas muaj tseeb txog phau Vajlugkub ntawd kuj muaj tseeb txog Khetos thiab, rau qhov Nws yog phau Vajlugkub.

Jesus took upon Himself sinful flesh and never sinned, thus providing the example that humanity combined with divinity does not sin.

Yexus tau txais cev nqaij daim tawv uas muaj kev txhaum los rau saum Nws tus kheej, thiab Nws yeej tsis tau ua txhaum li; yog li ntawd, Nws tau muab tus qauv qhia tias tib neeg txoj xwmfab thaum koom nrog Vajtswv txoj xwmfab ces tsis ua txhaum.

> “The story of Bethlehem is an exhaustless theme. In it is hidden ‘the depth of the riches both of the wisdom and knowledge of God.’ Romans 11:33. We marvel at the Saviour’s sacrifice in exchanging the throne of heaven for the manger, and the companionship of adoring angels for the beasts of the stall. Human pride and self-sufficiency stand rebuked in His presence. Yet this was but the beginning of His wonderful condescension. It would have been an almost infinite humiliation for the Son of God to take man’s nature, even when Adam stood in his innocence in Eden. But Jesus accepted humanity when the race had been weakened by four thousand years of sin. Like every child of Adam He accepted the results of the working of the great law of heredity. What these results were is shown in the history of His earthly ancestors. He came with such a heredity to share our sorrows and temptations, and to give us the example of a sinless life.” The Desire of Ages, 48.

> “Zaj dab neeg ntawm Npelehees yog ib lub ntsiab lus uas khawb tsis kawg li. Hauv no muaj muab zais cia ‘qhov tob ntawm Vajtswv tej kev nplua nuj, tej tswv yim thiab tej kev txawj ntse.’ Loos 11:33. Peb sawv daws xav tsis thoob rau tus Cawm Seej txoj kev txi uas Nws pauv saum ntuj ceeb tsheej lub zwm txwv los rau lub dab zaub noj, thiab pauv kev nrog tej tim tswv uas pe hawm Nws los nrog tej tsiaj hauv lub nkuaj. Tib neeg txoj kev khav theeb thiab kev cia siab rau tus kheej raug cem txim nyob ntawm Nws xub ntiag. Txawm li ntawd los, qhov no tsuas yog qhov pib xwb ntawm Nws txoj kev txo hwj chim uas txaus xav tsis thoob. Yuav luag yog ib txoj kev poob ntsej muag uas tsis muaj ciam teb rau Vajtswv Leej Tub los txais tib neeg lub xeeb ceem, txawm yog thaum Adas tseem nyob hauv nws txoj kev dawb huv hauv Edees los xij. Tiamsis Yexus tau txais tib neeg thaum noob neej twb raug kev txhaum ua rau qaug zog los tau plaub txhiab xyoo lawm. Ib yam li txhua tus me nyuam ntawm Adas, Nws tau txais cov txiaj ntsig uas tawm los ntawm txoj hauj lwm ntawm txoj cai loj ntawm kev xeeb txawm. Cov txiaj ntsig ntawd yog dab tsi, muaj qhia meej nyob hauv keeb kwm ntawm Nws cov yawg koob koob yawm txwv nyob hauv ntiaj teb no. Nws tau los nrog ib yam kev xeeb txawm li ntawd los koom peb tej kev nyuaj siab thiab kev sim siab, thiab muab tus yam ntxwv rau peb ntawm ib lub neej uas tsis muaj kev txhaum li.” The Desire of Ages, 48.

Jesus is the Word, and both Jesus and the Bible are a combination of humanity and divinity. When Jesus produced the Bible over the centuries, he placed rules within the Bible to allow those who will hear, to hear. The rules which govern the Bible are also attributes of His character.

Yexus yog Txojlus, thiab ob leeg Yexus thiab phau Vajlugkub yog kev sib xyaw ntawm tibneeg thiab Vajtswv txoj xwm. Thaum Yexus tsim phau Vajlugkub thoob plaws ntau tiam neeg, Nws tau tso cov cai tseg rau hauv phau Vajlugkub kom cia cov uas yuav hnov, thiaj hnov tau. Cov cai uas kav phau Vajlugkub kuj yog tej yam ntxwv ntawm Nws tus cwjpwm.

> “In the Revelation all the books of the Bible meet and end. Here is the complement of the book of Daniel.” Acts of the Apostles, 585.

> “Hauv hauv phau Tshwmsim no, txhua phau ntawv hauv Vajlugkub sib ntsib thiab xaus rau. Ntawm no yog qhov ua kom tiav ntawm phau ntawv Daniyees.” Acts of the Apostles, 585.

The word “complement” means to bring to perfection. The testimony of Daniel ends in Revelation, making Daniel’s testimony the beginning and Revelation the end. The beginning of Revelation is repeated at the end of Revelation and in the first verse of Daniel chapter one there is warfare between literal Israel and literal Babylon in which Babylon wins, but at the conclusion of probationary history in Daniel 11:45, 12:1; spiritual Babylon is in a war with spiritual Israel and in the end, Babylon loses and Israel prevails. As with John in the Revelation the beginning of Daniel’s testimony agrees with the end of his testimony. So, what is truth?

Lo lus “complement” txhais tias coj kom mus txog qhov ua tiav puv npo. Zaj lus tim khawv ntawm Daniyees xaus rau hauv Tshwm Sim, ua rau Daniyees zaj lus tim khawv yog qhov pib thiab Tshwm Sim yog qhov xaus. Qhov pib ntawm Tshwm Sim raug rov hais dua nyob rau thaum kawg ntawm Tshwm Sim, thiab hauv nqe thawj ntawm Daniyees tshooj ib muaj kev ua rog ntawm Yixayee tiag thiab Npanpiloo tiag, uas Npanpiloo yeej; tiamsis thaum xaus ntawm keeb kwm lub sijhawm txiav txim siab hauv Daniyees 11:45, 12:1, Npanpiloo sab ntsuj plig tab tom ua rog nrog Yixayee sab ntsuj plig, thiab thaum kawg, Npanpiloo swb thiab Yixayee yeej. Ib yam li Yauhas hauv phau Tshwm Sim, qhov pib ntawm Daniyees zaj lus tim khawv sib haum nrog qhov kawg ntawm nws zaj lus tim khawv. Yog li ntawd, qhov tseeb yog dab tsi?

Doctrine is a word that identifies what a body of believers understand to be correct. Its purpose or use is not restricted to the Bible or Christianity. In so-called Christianity, there are probably more false “doctrines” than true, for spiritual Babylon, the papacy is a cage of every unclean and hateful bird, and those birds represent evil, which is sustained and covered up by churches through false doctrines, such as the law has been abolished. But there is true doctrine.

Lus qhuab qhia yog ib lo lus uas qhia txog yam uas ib pawg neeg ntseeg to taub tias yog qhov raug. Nws lub hom phiaj lossis kev siv tsis yog txwv cia rau hauv phau Vajlugkub lossis Kev Ntseeg Khetos xwb. Hauv yam uas hu ua Kev Ntseeg Khetos, tej zaum muaj “lus qhuab qhia” cuav ntau dua li cov tseeb, rau qhov Npanpiloo sab ntsuj plig, uas yog lub hwj chim papacy, yog ib lub tawb kaw txhua yam noog qias neeg thiab ntxub ntxaug, thiab cov noog ntawd sawv cev rau kev phem, uas cov pawg ntseeg txhawb nqa thiab npog cia los ntawm cov lus qhuab qhia cuav, xws li hais tias txoj kevcai twb raug muab tshem tawm lawm. Tiamsis muaj lus qhuab qhia tseeb.

> “The minds of the Bereans were not narrowed by prejudice. They were willing to investigate the truthfulness of the doctrines preached by the apostles. They studied the Bible, not from curiosity, but in order that they might learn what had been written concerning the promised Messiah. Daily they searched the inspired records, and as they compared scripture with scripture, heavenly angels were beside them, enlightening their minds and impressing their hearts.

> “Cov neeg Npele-a lub siab tsis raug kev ntxub ntxaug txwv kom nqaim. Lawv txaus siab los tshuaj xyuas qhov tseeb ntawm tej lus qhuab qhia uas cov tubtxib tshaj tawm. Lawv kawm Vajlugkub, tsis yog vim kev xav paub xwb, tiamsis kom lawv thiaj kawm tau yam uas twb raug sau tseg txog tus Mexiyas uas tau cog lus tseg. Txhua hnub lawv tshawb nrhiav tej ntaub ntawv uas raug Vajtswv tshoov siab, thiab thaum lawv muab Vajluskub piv nrog Vajluskub, cov timtswv saum ntuj nyob ntawm lawv ib sab, ua kom lawv lub siab kaj lug thiab qhuab ntuas lawv lub siab.”

> “Wherever the truths of the gospel are proclaimed, those who honestly desire to do right are led to a diligent searching of the Scriptures. If, in the closing scenes of this earth’s history, those to whom testing truths are proclaimed would follow the example of the Bereans, searching the Scriptures daily, and comparing with God’s word the messages brought them, there would today be a large number loyal to the precepts of God’s law, where now there are comparatively few. But when unpopular Bible truths are presented, many refuse to make this investigation. Though unable to controvert the plain teachings of Scripture, they yet manifest the utmost reluctance to study the evidences offered. Some assume that even if these doctrines are indeed true, it matters little whether or not they accept the new light, and they cling to pleasing fables which the enemy uses to lead souls astray. Thus their minds are blinded by error, and they become separated from heaven.

> “Txhua chaw twg uas tej qhov tseeb ntawm txoj moo zoo raug tshaj tawm, cov uas muaj lub siab ncaj ncees xav ua qhov yog yuav raug coj mus rau txoj kev tshawb nrhiav Vajluskub kom rau siab ntso. Yog hais tias, hauv tej xwm txheej kawg ntawm keeb kwm ntiajteb no, cov uas tej qhov tseeb sim siab raug tshaj tawm rau lawv yuav ua raws li tus qauv ntawm cov neeg Npele-as, tshawb nrhiav Vajluskub txhua hnub, thiab muab tej lus uas coj los rau lawv los sib piv nrog Vajtswv Txojlus, ces niaj hnub no yuav muaj coob leej uas ncaj ncees rau tej lus txib ntawm Vajtswv txoj kevcai, nyob rau qhov chaw uas tam sim no tsuas muaj tsawg leej piv tsis tau xwb. Tiamsis thaum tej qhov tseeb hauv Vajlugkub uas neeg feem coob tsis nyiam raug nthuav tawm, coob leej tsis kam ua qhov kev tshawb xyuas no. Txawm lawv tsis muaj peev xwm tawm tsam tej lus qhia meej ntawm Vajluskub los xij, lawv tseem qhia tawm txog kev tsis kam kawm tej pov thawj uas muab rau lawv ntawd heev kawg nkaus. Qee leej xav tias txawm hais tias tej lus qhuab qhia no yog qhov tseeb tiag los xij, kuj tsis tseem ceeb ntau npaum li cas seb lawv yuav lees txais qhov kaj tshiab ntawd los tsis txais, thiab lawv tseem tuav rawv tej dab neeg ntxias siab uas tus yeeb ncuab siv coj tej ntsuj plig kom yuam kev. Yog li ntawd lawv lub siab raug kev yuam kev ua kom dig muag, thiab lawv thiaj raug cais tawm ntawm ntuj ceeb tsheej.”

> “All will be judged according to the light that has been given. The Lord sends forth His ambassadors with a message of salvation, and those who hear He will hold responsible for the way in which they treat the words of His servants. Those who are sincerely seeking for truth will make a careful investigation, in the light of God’s word, of the doctrines presented to them.” Acts of the Apostles, 231, 232.

> “Txhua tus yuav raug txiav txim raws li qhov kaj uas tau muab rau nws lawm. Tus Tswv xa Nws cov tub txib tawm mus nrog ib txoj xov cawm seej, thiab cov uas hnov, Nws yuav tuav kom lawv muaj lub luag haujlwm raws li yam uas lawv saib xyuas cov lus ntawm Nws cov qhev. Cov uas tab tom nrhiav qhov tseeb tiag tiag yuav ua tib zoo tshuaj xyuas, raws li qhov kaj ntawm Vajtswv Txojlus, txog tej lus qhuab qhia uas raug muab nthuav qhia rau lawv.” Acts of the Apostles, 231, 232.

There are “doctrines” which are the “truths of the gospel” and they need to be investigated. Some, (if not all) are “testing truths.” The Sabbath is an easy testing truth to understand. There are true and false doctrines. Some of the true doctrines present a test to those who hear them. There is also a type of truth that is designed for a certain period of time. These truths are called “present truth.”

Muaj tej “lus qhuab qhia” uas yog “tej qhov tseeb ntawm txoj moo zoo” thiab lawv yuav tsum raug tshuaj xyuas kom meej. Ib txhia, (yog tsis hais tias txhua yam) yog “tej qhov tseeb sim neeg.” Hnub Xanpataus yog ib qho yooj yim to taub ntawm qhov tseeb sim neeg. Muaj tej lus qhuab qhia tseeb thiab lus qhuab qhia cuav. Qee yam ntawm cov lus qhuab qhia tseeb coj ib qho kev sim siab los rau cov uas hnov lawv. Tseem muaj ib hom ntawm qhov tseeb uas raug npaj tseg rau ib lub caij nyoog tshwj xeeb. Cov qhov tseeb no hu ua “qhov tseeb tam sim no.”

> “There are many precious truths contained in the Word of God, but it is ‘present truth’ that the flock needs now. I have seen the danger of the messengers running off from the important points of present truth, to dwell upon subjects that are not calculated to unite the flock and sanctify the soul. Satan will here take every possible advantage to injure the cause.

> “Hauv Vajtswv Txojlus muaj ntau yam tseeb muaj nqis heev nyob hauv, tiam sis qhov uas pab yaj xav tau tam sim no yog ‘qhov tseeb rau lub sijhawm tam sim no.’ Kuv tau pom txoj kev phom sij uas cov tub txib khiav deb ntawm tej ntsiab lus tseem ceeb ntawm qhov tseeb rau lub sijhawm tam sim no, mus nyob rau saum tej ntsiab lus uas tsis yog yam tsim nyog los koom ib pab yaj ua ib leeg thiab ua kom tus ntsuj plig dawb huv. Xatas yuav siv txhua txoj hauv kev uas ua tau ntawm no los ua kev puas tsuaj rau tes haujlwm.”

> “But such subjects as the sanctuary, in connection with the 2300 days, the commandments of God and the faith of Jesus, are perfectly calculated to explain the past Advent movement and show what our present position is, establish the faith of the doubting, and give certainty to the glorious future. These, I have frequently seen, were the principal subjects on which the messengers should dwell.” Early Writings, 63.

> “Tiamsis tej ntsiab lus xws li lub tuam tsev dawb huv, nyob hauv kev txuas nrog 2300 hnub, Vajtswv tej lus txib thiab Yexus txoj kev ntseeg, raug npaj tagnrho kom piav qhia tau qhov kev txav Advent yav dhau los thiab qhia tias peb txoj hauj lwm tam sim no yog dab tsi, kom ruaj khov txoj kev ntseeg ntawm cov uas tseem ua xyem xyav, thiab muab kev paub tseeb txog lub neej yav tom ntej uas muaj hwjchim ci ntsa iab. Tej no, kuv tau pom ntau zaus lawm, yog cov ntsiab lus tseem ceeb uas cov tub txib yuav tsum niaj hnub hais txog.” Early Writings, 63.

Adventists often employ this passage to avoid what it actually states. They argue that all which should be emphasized in our messages of “present truth” is the sanctuary, the 2300 days, the commandments and the faith of Jesus. They make this claim to avoid what is identified about these four subjects.

Cov Adventist feem ntau siv nqe lus no kom zam tej yam uas nws hais tiag tiag. Lawv sib cav hais tias txhua yam uas tsim nyog yuav tsum raug hais kom meej nyob rau hauv peb tej lus “qhov tseeb tam sim no” tsuas yog lub tuam tsev dawb huv, 2300 hnub, tej lus txib, thiab txoj kev ntseeg ntawm Yexus xwb. Lawv hais li no kom zam tej yam uas raug txheeb tseg hais txog plaub yam ntsiab no.

The purpose of these four great truths is that they have been “perfectly calculated to explain the past Advent movement and show what our present position is, establish the faith of the doubting, and give certainty to the glorious future.” These four present truth doctrines are designed to show that the beginning of Adventism (the past Advent movement) illustrates the end of Adventism (our present position). Those four primary doctrines are “calculated perfectly” to explain the principle that the end is illustrated by the beginning. According to this passage of inspiration, this is the “present truth” that the “flock needs now.”

Lub hom phiaj ntawm plaub qhov tseeb loj no yog tias lawv tau raug “xam tseg kom zoo kawg nkaus rau kev piav qhia txog txoj kev txav Advent yav dhau los thiab qhia tias peb txoj hauj lwm tam sim no yog dab tsi, los txhim kho txoj kev ntseeg ntawm cov uas ua xyem xyav, thiab los muab kev ruaj siab txog yav tom ntej uas muaj hwjchim ci ntsa iab.” Plaub txoj kev qhuab qhia ntawm qhov tseeb tam sim no no raug tsim los qhia tias qhov pib ntawm Adventism (txoj kev txav Advent yav dhau los) ua piv txwv qhia txog qhov kawg ntawm Adventism (peb txoj hauj lwm tam sim no). Plaub txoj kev qhuab qhia thawj no yog “xam tseg kom zoo kawg nkaus” rau kev piav qhia txog txoj cai uas hais tias qhov kawg raug ua piv txwv qhia los ntawm qhov pib. Raws li nqe lus kev tshoov siab no, qhov no yog “qhov tseeb tam sim no” uas “pab yaj xav tau tam sim no.”

Ancient Israel is the beginning of Israel and modern Israel is the end. Ancient literal Israel typified the Seventh-day Adventist people from the time of the end in 1798, until the Sunday law. Before the first coming of Christ “present truth” was unseen by the Jews, for they were blind (Laodicean) due to their dependence upon customs and traditions.

Ixayees qub thaum ub yog qhov pib ntawm Ixayees, thiab Ixayees niaj hnub no yog qhov kawg. Ixayees qub uas yog tiag tiag ntawd sawv cev ua qauv rau haiv neeg Seventh-day Adventist txij lub sijhawm kawg pib xyoo 1798 mus txog rau txoj cai Hnub Caiv. Ua ntej Khetos thawj zaug los, “qhov tseeb tam sim no” tsis raug cov Yudais pom, rau qhov lawv dig muag (Laodicean) vim lawv vam khom tej kab ke thiab tej kevcai uas ib txwm coj los.

> “We want to understand the time in which we live. We do not half understand it. We do not half take it in. My heart trembles in me when I think of what a foe we have to meet, and how poorly we are prepared to meet him. The trials of the children of Israel, and their attitude just before the first coming of Christ, have been presented before me again and again to illustrate the position of the people of God in their experience before the second coming of Christ—how the enemy sought every occasion to take control of the minds of the Jews, and today he is seeking to blind the minds of God’s servants, that they may not be able to discern the precious truth.” Selected Messages, book 2, 406.

> “Peb xav kom to taub lub sijhawm uas peb nyob. Peb tsis to taub txaus li. Peb tsis txais nws nkag siab txaus li. Kuv lub siab tshee hnyo nyob hauv kuv thaum kuv xav txog tus yeeb ncuab uas peb yuav tsum ntsib, thiab peb npaj tsis txhij npaum li cas los ntsib nws. Tej kev sim siab ntawm cov me nyuam Ixayees, thiab lawv tus cwj pwm nyob ze ua ntej Khetos thawj zaug los, tau raug qhia rau kuv ntau zaus dua ib zaug los ua piv txwv txog txoj hauj lwm ntawm Vajtswv haiv neeg hauv lawv txoj kev paub ua ntej Khetos zaum ob los—yuav ua li cas tus yeeb ncuab nrhiav txhua lub sijhawm los kav tau tej siab ntawm cov Yudais, thiab niaj hnub no nws tseem tab tom nrhiav ua kom Vajtswv cov tub qhe tej siab dig muag, kom lawv tsis muaj peev xwm pom thiab paub qhov tseeb muaj nqis ntawd.” Selected Messages, phau 2, 406.

According to our next reference, the Jews had lost sight of the “original truth of God,” and that original truth for the Jews was the history of the deliverance from Egypt. The history of that deliverance was their original truth, it was the truth they were instructed to teach their children throughout their generations. They failed, as has Adventism. In order to present the truth to the blinded Jews, Jesus placed truth into a framework.

Raws li peb qhov kev hais qhia tom ntej no, cov Yudais twb plam kev pom txog “qhov tseeb thawj ntawm Vajtswv,” thiab qhov tseeb thawj ntawd rau cov Yudais yog zaj keeb kwm ntawm txoj kev cawm dim tawm hauv tim lyiv teb chaws. Zaj keeb kwm ntawm txoj kev cawm dim ntawd yog lawv qhov tseeb thawj; nws yog qhov tseeb uas lawv raug qhia kom qhuab qhia rau lawv cov me nyuam mus thoob lawv txhua tiam neeg. Lawv ua tsis tau raws li ntawd, ib yam li Adventism kuj tau ua tsis tau. Kom thiaj nthuav qhia qhov tseeb rau cov Yudais uas raug ua kom dig muag, Yexus thiaj muab qhov tseeb tso rau hauv ib lub qauv.

> “In the time of the Saviour, the Jews had so covered over the precious jewels of truth with the rubbish of tradition and fable, that it was impossible to distinguish the true from the false. The Saviour came to clear away the rubbish of superstition and long-cherished errors, and to set the jewels of God’s word in the frame-work of truth. What would the Saviour do if he should come to us now as he did to the Jews? He would have to do a similar work in clearing away the rubbish of tradition and ceremony. The Jews were greatly disturbed when he did this work. They had lost sight of the original truth of God, but Christ brought it again to view. It is our work to free the precious truths of God from superstition and error.

> “Thaum txog lub sijhawm ntawm tus Cawm Seej, cov Yudais twb muab tej pob zeb muaj nqes ntawm qhov tseeb npog tag rau hauv cov khib nyiab ntawm kab ke ib txwm thiab dab neeg cuav, ua rau tsis muaj peev xwm cais qhov tseeb tawm ntawm qhov cuav. Tus Cawm Seej los kom tshem tawm cov khib nyiab ntawm kev ntseeg dab qhuas tsis raws qhov tseeb thiab tej kev yuam kev uas khaws cia ntev los lawm, thiab los tsa tej pob zeb muaj nqes ntawm Vajtswv Txojlus rau hauv lub qauv ntawm qhov tseeb. Yog tus Cawm Seej yuav los cuag peb niaj hnub no ib yam li nws tau los cuag cov Yudais, nws yuav ua li cas? Nws yuav tsum tau ua ib txoj haujlwm zoo ib yam, yog tshem tawm cov khib nyiab ntawm kab ke ib txwm thiab tej kab ke ua koob tsheej. Cov Yudais ntxhov siab heev thaum nws ua txoj haujlwm no. Lawv twb plam tsis pom qhov tseeb qub thaum chiv thawj ntawm Vajtswv lawm, tiam sis Khetos coj nws rov los rau hauv kev pom dua. Nws yog peb tes haujlwm los tso tej qhov tseeb muaj nqes ntawm Vajtswv kom dim ntawm kev ntseeg dab qhuas tsis raws qhov tseeb thiab kev yuam kev.”

> “Glorious truths have been buried out of sight, and have been made lusterless and unattractive by error and superstition. Jesus reveals the light of God, and brings forth the beautiful radiance of the truth in all its divine glory. The minds of the honest are filled with admiration. Their hearts are attracted in holy affections toward him who brought forth the jewels of truth and displayed them to their understanding.

> “Cov lus tseeb uas muaj hwjchim ci ntsa iab tau raug faus kom ploj ntawm qhov muag pom, thiab tau raug ua kom poob nws qhov ci thiab tsis ntxim nyiam vim yog kev yuam kev thiab kev ntseeg dab qhuas. Yexus nthuav tawm qhov kaj ntawm Vajtswv, thiab coj tawm qhov ci ntsa iab zoo nkauj ntawm qhov tseeb hauv tag nrho nws lub yeeb koob saum ntuj. Lub siab ntawm cov neeg ncaj ncees puv npo kev qhuas thiab kev xav tsis thoob. Lawv lub siab raug rub los ntawm tej kev hlub dawb huv mus rau nws tus uas tau coj tawm tej pob zeb muaj nqis ntawm qhov tseeb thiab muab nthuav qhia rau lawv txoj kev nkag siab.”

> “The Jews understood some portion of the truth, and taught some part of the word of God; but they did not comprehend the far-reaching nature of the law of God. Christ swept away the rubbish of tradition, and displayed the real kernel and heart of the purposes of God. When he did this, they became exasperated beyond control. They circulated false reports from one town to another that Christ was destroying the work of God. But while Jesus did away with the old forms, he re-instated the old truths, placing them in the frame-work of truth. He matched and joined them together, making a complete and symmetrical system of truth. This was the work our Saviour did; and now what shall we do? Shall we not work in harmony with Christ? Shall we be ruled by hearsay? Shall we let our own imaginings hide from us the light of God? We are to read attentively, to hear understandingly, and to teach others also the things we have learned. We must be constantly hungering for the bread of life, constantly seeking for the living water and the snow of Lebanon, that we may be able to lead the people to the living, cooling waters of the Fountain of truth.” Review and Herald, June 4, 1889.

> “Cov Yudais to taub ib feem ntawm qhov tseeb, thiab tau qhia ib feem ntawm Vajtswv txoj lus; tiam sis lawv tsis nkag siab txog qhov dav thiab tob uas ncav mus deb ntawm Vajtswv txoj kevcai. Khetos tau cheb pov tseg cov khib nyiab ntawm kab ke uas muab sib ntxiv los ntawm tibneeg, thiab tau nthuav tawm lub noob tiag tiag thiab lub siab nruab nrab ntawm Vajtswv lub hom phiaj. Thaum Nws ua li ntawd, lawv chim siab tshaj qhov tswj tau. Lawv tau tshaj tawm tej xov cuav ntawm ib lub zos mus rau lwm lub zos hais tias Khetos tabtom rhuav tshem Vajtswv tes haujlwm. Tiamsis thaum Yexus muab cov qauv qub tshem tawm lawm, Nws rov tsa cov qhov tseeb qub dua, muab lawv tso rau hauv tus qauv txheej ntawm qhov tseeb. Nws muab lawv sib phim thiab sib txuas ua ke, ua kom muaj ib txoj kev qhia tseeb uas tiav txhij thiab muaj qhov sib npaug zoo. Nov yog tes haujlwm uas peb tus Cawmseej tau ua; thiab nim no peb yuav ua li cas? Puas yog peb yuav tsis ua haujlwm kom sib haum nrog Khetos? Puas yog peb yuav cia lus hnov lus hais kav peb? Puas yog peb yuav cia peb tus kheej tej kev xav npog qhov kaj ntawm Vajtswv ntawm peb qhov muag? Peb yuav tsum nyeem kom zoo mloog, mloog kom nkag siab, thiab qhia rau lwm tus thiab tej yam uas peb tau kawm lawm. Peb yuav tsum tshaib plab mus li rau mov ci ntawm txoj sia, nrhiav tsis tseg dej ciaj sia thiab daus ntawm Lebanon, xwv kom peb thiaj muaj peevxwm coj cov neeg mus rau cov dej ciaj sia, dej txias, ntawm Lub Qhov Dej ntawm qhov tseeb.” Review and Herald, June 4, 1889.

At his first coming Jesus “re-instated the old truths, placing them in the frame-work of truth. He matched and joined them together, making a complete and symmetrical system of truth.” Jesus used the history at the beginning of ancient Israel in order to reestablish the old truths, and He did so by matching those truths (by topic) and joining them together (in parallel, line upon line). He did so for the purpose of freeing the Jews of the customs and traditions that had blinded them. That history was the ending history of literal Israel.

Thaum Nws los thawj zaug, Yexus “rov tsa cov tseeb qub dua tshiab, muab lawv tso rau hauv tus qauv txheej txheem ntawm qhov tseeb. Nws muab lawv sib phim thiab sib txuas ua ke, ua kom tiav ib txoj kab ke qhov tseeb uas puv npo thiab sib luag zoo.” Yexus tau siv keeb kwm thaum pib ntawm cov Yixayee thaum ub kom rov tsim tsa cov tseeb qub dua tshiab, thiab Nws tau ua li ntawd los ntawm kev muab cov tseeb ntawd sib phim (raws li ntsiab lus) thiab sib txuas lawv ua ke (ua kab sib txig, kab saum kab). Nws tau ua li ntawd kom cawm cov Yudais dim ntawm tej kab ke thiab tej kevcai uas tau ua rau lawv dig muag. Keeb kwm ntawd yog keeb kwm xaus ntawm cov Yixayee tiag tiag.

Adventism is repeating the history of ancient Israel’s ending, and the framework to place the truth into in order to remove the Laodicean blindness of tradition and custom is accomplished now as when Christ interacted with the Jews. The “old truths” are to be placed into the “framework” of truth, in order to bring prophetic lines together with other prophetic lines, “line upon line” in parallel for the purpose of possibly freeing a Laodicean from their blindness. Christ is our example, in all things.

Kev Ntseeg Adventist tab tom rov ua dua zaj keeb kwm ntawm qhov xaus ntawm cov Yixayee thaum ub, thiab lub moj khaum uas yuav muab qhov tseeb tso rau hauv kom tshem tau qhov kev dig muag ntawm Laodicea uas los ntawm kab ke qub thiab kev coj ua mas tam sim no twb raug ua tiav lawm ib yam li thaum Khetos tau sib cuag nrog cov Yudais. Cov “qhov tseeb qub” yuav tsum raug muab tso rau hauv “lub moj khaum” ntawm qhov tseeb, kom coj cov kab lus yaj saub los sib txuas nrog lwm cov kab lus yaj saub, “kab saum kab” nyob sib luag, rau lub hom phiaj kom tej zaum yuav cawm tau ib tug Laodicean ntawm nws qhov kev dig muag. Khetos yog peb tus yam ntxwv piv txwv, hauv txhua yam.

There are truths in the Bible which are identified as doctrine, and “there are many wonderful truths,” but there is also “present truth” which is a “test to the people of” the “generation” living when the truth is revealed. Prophetically this happens in the fourth generation of Adventism, and the “present truth” “which is a test for this generation” was not a test for early generations of Adventism.

Muaj tej qhov tseeb hauv phau Vajlugkub uas raug txheeb tias yog tej lus qhuab qhia, thiab “muaj ntau qhov tseeb uas zoo kawg nkaus,” tiam sis tseem muaj thiab “qhov tseeb rau lub sijhawm tam sim no” uas yog “ib txoj kev sim rau cov neeg ntawm” “tiam neeg” uas tab tom nyob thaum qhov tseeb ntawd raug muab nthuav tawm. Hauv txoj kev cev Vajlugkub raws li kev yaj saub, qhov no tshwm sim hauv tiam neeg thib plaub ntawm Adventism, thiab “qhov tseeb rau lub sijhawm tam sim no” “uas yog ib txoj kev sim rau tiam neeg no” tsis yog ib txoj kev sim rau cov tiam neeg thaum ntxov ntawm Adventism.

> “There are in the Scriptures some things which are hard to be understood and which, according to the language of Peter, the unlearned and unstable wrest unto their own destruction. We may not, in this life, be able to explain the meaning of every passage of Scripture; but there are no vital points of practical truth that will be clouded in mystery. When the time shall come, in the providence of God, for the world to be tested upon the truth for that time, minds will be exercised by His Spirit to search the Scriptures, even with fasting and with prayer, until link after link is searched out and united in a perfect chain. Every fact which immediately concerns the salvation of souls will be made so clear that none need err or walk in darkness.

> “Hauv Vajluskub muaj qee yam uas nyuaj rau nkag siab thiab uas, raws li Petus cov lus hais, cov tsis kawm paub thiab tsis ruaj khov muab nkhaus mus rau lawv tus kheej txoj kev puam tsuaj. Tej zaum peb yuav tsis muaj peev xwm, hauv lub neej no, piav tau txhua nqe Vajluskub lub ntsiab; tiam sis tsis muaj ib qho tseem ceeb ntawm qhov tseeb uas yuav tsum coj los xyaum uas yuav raug npog rau hauv kev tsis meej. Thaum lub sij hawm yuav los txog, raws li Vajtswv txoj kev saib xyuas, uas lub ntiaj teb yuav raug sim raws qhov tseeb rau lub sij hawm ntawd, tej siab yuav raug Nws tus Ntsuj Plig txhawb kom tshawb nrhiav Vajluskub, txawm yog nrog kev yoo mov thiab nrog kev thov ntuj, mus txog thaum tshawb pom ib qho txuas rau ib qho ntxiv thiab muab sib sau ua ib txoj saw uas zoo tag nrho. Txhua qhov tseeb uas cuam tshuam ncaj qha rau txoj kev cawm dim ntawm cov ntsuj plig yuav raug ua kom meej heev kom tsis muaj leej twg yuav tsum yuam kev lossis taug kev hauv txoj kev tsaus ntuj.”

> “As we have followed down the chain of prophecy, revealed truth for our time has been clearly seen and explained. We are accountable for the privileges that we enjoy and for the light that shines upon our pathway. Those who lived in past generations were accountable for the light which was permitted to shine upon them. Their minds were exercised in regard to different points of Scripture which tested them. But they did not understand the truths which we do. They were not responsible for the light which they did not have. They had the Bible, as we have; but the time for the unfolding of special truth in relation to the closing scenes of this earth’s history is during the last generations that shall live upon the earth.

> “Thaum peb tau raws nqes mus raws txoj saw ntawm tej lus faj lem, qhov tseeb uas raug qhib rau peb tiam no twb pom meej thiab tau piav qhia lawm. Peb raug tuav lav ris rau cov koob hmoov tshwj xeeb uas peb txaus siab txais thiab rau qhov kaj uas ci rau saum peb txoj kev taug. Cov uas tau nyob hauv tej tiam dhau los kuj raug tuav lav ris rau qhov kaj uas raug tso cai kom ci rau saum lawv. Lawv lub siab lub ntsws raug qoj xyaum hais txog ntau yam ntsiab hauv Vajluskub uas tau sim lawv. Tiamsis lawv tsis to taub cov qhov tseeb uas peb to taub. Lawv tsis raug tuav lav ris rau qhov kaj uas lawv tsis muaj. Lawv muaj Vajluskub ib yam li peb muaj; tabsis lub sij hawm rau kev qhib nthuav tawm ntawm qhov tseeb tshwj xeeb uas muaj feem rau tej xwm txheej xaus kawg ntawm keeb kwm lub ntiajteb no yog nyob rau hauv cov tiam kawg uas yuav tau nyob saum lub ntiajteb.”

> “Special truths have been adapted to the conditions of the generations as they have existed. The present truth, which is a test to the people of this generation, was not a test to the people of generations far back. If the light which now shines upon us in regard to the Sabbath of the fourth commandment had been given to the generations in the past, God would have held them accountable for that light.” Testimonies, volume two, 692, 693.

> “Cov lus tseeb tshwjxeeb tau raug haum kom phim tej xwm txheej ntawm txhua tiam neeg raws li lawv tau muaj nyob. Qhov tseeb rau lub sijhawm tam sim no, uas yog ib qho kev sim rau cov neeg ntawm tiam neeg no, tsis yog ib qho kev sim rau cov neeg ntawm tej tiam neeg yav dhau los deb. Yog hais tias qhov kaj uas tam sim no ci los rau peb hais txog Hnub Xanpataus ntawm lo lus txib plaub tau raug muab rau tej tiam neeg yav tag los, Vajtswv yuav tau tuav kom lawv ris lub luag haujlwm raws li qhov kaj ntawd.” Testimonies, volume two, 692, 693.

For those who may wish to deny that there are four generations in the history of Adventism I would point you to Habakkuk’s Tables. A very simple way to understand this fact is that the name Laodicea, means a people judged. The beginning of Adventism announced the opening of the judgment and the end of Adventism announces the close of judgment. The close of judgment takes place in the third and fourth generations.

Rau cov uas tej zaum yuav xav tsis lees tias muaj plaub tiam nyob hauv keeb kwm ntawm Adventism, kuv yuav taw tes nej mus rau Habakkuk cov ntawv teev. Ib txoj kev yooj yim heev los nkag siab qhov tseeb no yog tias lub npe Laodicea txhais hais tias ib haiv neeg raug txiav txim. Thaum pib ntawm Adventism tau tshaj tawm txog kev qhib ntawm txoj kev txiav txim, hos thaum kawg ntawm Adventism tshaj tawm txog kev kaw ntawm txoj kev txiav txim. Kev kaw ntawm txoj kev txiav txim tshwm sim nyob rau tiam peb thiab tiam plaub.

> Thou shalt not make unto thee any graven image, or any likeness of anything that is in heaven above, or that is in the earth beneath, or that is in the water under the earth: Thou shalt not bow down thyself to them, nor serve them: for I the Lord thy God am a jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate me; And showing mercy unto thousands of them that love me, and keep my commandments. Exodus 20:4–6.

> Koj yuav tsum tsis txhob ua tej mlom txaug, los sis tej yam zoo li ib yam dab tsi uas nyob saum ntuj ceeb tsheej, lossis nyob hauv ntiajteb hauv qab no, lossis nyob hauv dej hauv qab ntiajteb: Koj yuav tsum tsis txhob pe hawm lawv, thiab tsis txhob ua haujlwm rau lawv: vim kuv, tus Tswv uas yog koj tus Vajtswv, yog ib tug Vajtswv khib siab, rau txim rau tej kev txhaum ntawm cov txiv rau saum cov menyuam mus txog tiam peb thiab tiam plaub ntawm cov uas ntxub kuv; Thiab qhia txojkev hlub tshua rau ntau txhiab leej ntawm cov uas hlub kuv, thiab ceev kuv tej lus txib. Exodus 20:4–6.

At the close of judgment, the final generation of Laodicean (a people judged) Adventism will be judged and spewed out of the mouth of the Lord, as was ancient Israel at the destruction of Jerusalem. Biblical doctrines, are truths, and there are also testing truths and then there are present truths. Present truth is always a testing truth, but it identifies a testing truth specially designed for the generation that is currently living. The fact of the matter though, is more likely to be that any truth from God’s word which we choose to reject, has just become a testing truth that we just failed.

Thaum kawg ntawm txoj kev txiav txim, tiam kawg ntawm Laodicean (ib haiv neeg uas raug txiav txim) Adventism yuav raug txiav txim thiab raug ntiab tawm hauv tus Tswv lub qhov ncauj, ib yam li cov Yixayee thaum ub thaum Yeluxalees raug rhuav tshem. Cov lus qhuab qhia hauv Vajlugkub yog qhov tseeb, thiab tseem muaj cov qhov tseeb rau kev sim siab, thiab kuj muaj qhov tseeb rau lub sijhawm tam sim no. Qhov tseeb rau lub sijhawm tam sim no ib txwm yog qhov tseeb rau kev sim siab, tiam sis nws cim txog ib qho qhov tseeb rau kev sim siab uas raug tsim tshwj xeeb rau tiam neeg uas tab tom muaj sia nyob tam sim no. Txawm li ntawd los, qhov tseeb tiag ntawm qhov teeb meem no zoo dua yuav yog tias, txhua qhov tseeb los ntawm Vajtswv Txojlus uas peb xaiv yuav tsis lees txais, twb cia li dhau los ua ib qho qhov tseeb rau kev sim siab uas peb nyuam qhuav swb lawm.

Jesus is the word of God, and He is the truth. He informed Pilate the reason He “came” “into the world,” was to “bear witness unto the truth,” and that everyone that heard His voice, “is of the truth.” The word “truth” that Pilate and Jesus spoke of comes from a Hebrew word that is translated as “truth” and is found one hundred and twenty-seven times in the Old Testament. That Hebrew word (H571) is translated into various English words, but it is translated ninety-two times as “truth” in the Old Testament. It is one of those words that is profoundly powerful, on many levels.

Yexus yog Vajtswv Txojlus, thiab Nws yog qhov tseeb. Nws tau qhia rau Pilaj tias qhov laj thawj uas Nws “tau los” “rau hauv lub ntiajteb,” yog kom “ua timkhawv txog qhov tseeb,” thiab tias txhua tus uas hnov Nws lub suab, “yog neeg ntawm qhov tseeb.” Lo lus “qhov tseeb” uas Pilaj thiab Yexus tau hais txog ntawd los ntawm ib lo lus Henplais uas raug txhais ua “qhov tseeb” thiab muaj nyob ib puas nees nkaum xya zaug hauv Phau Qub. Lo lus Henplais ntawd (H571) raug txhais ua ntau lo lus Askiv sib txawv, tiamsis hauv Phau Qub nws raug txhais cuaj caum ob zaug ua “qhov tseeb.” Nws yog ib yam ntawm cov lus uas muaj hwjchim tob kawg nkaus, nyob rau ntau theem.

The word translated as “truth” in the Old Testament consists of three Hebrew letters, and with Hebrew letters, the letters have their own definition, so the word that is created from the letters blends the combined meanings of each letter to produce the ultimate meaning of the word. The word “truth” is made up of three Hebrew letters, the first letter of the Hebrew alphabet, a letter in the middle and the last letter of the Hebrew alphabet. “Truth” in the Old Testament is represented by the first and the last letters of the alphabet, with a letter in the middle!

Lo lus uas tau txhais ua “qhov tseeb” nyob hauv Phau Qub muaj peb tug ntawv Henplais, thiab nyob hauv cov ntawv Henplais ntawd, txhua tus ntawv nyias muaj nws tus kheej lub ntsiab txhais; yog li ntawd lo lus uas raug tsim los ntawm cov ntawv no thiaj li sib xyaw cov ntsiab lus uas txhua tus ntawv nqa los ua ke kom tsim tau lub ntsiab kawg ntawm lo lus ntawd. Lo lus “qhov tseeb” muaj peb tug ntawv Henplais, yog thawj tug ntawv ntawm tus niam ntawv Henplais, ib tug ntawv nyob nruab nrab, thiab tug ntawv kawg ntawm tus niam ntawv Henplais. “Qhov tseeb” nyob hauv Phau Qub raug sawv cev los ntawm thawj tug thiab tug ntawv kawg ntawm tus niam ntawv, nrog rau ib tug ntawv nyob nruab nrab!

This is the definition of the biblical “rule of first mention.” The first time a subject is presented is the most significant reference for the word, which is a seed, and it contains all the DNA necessary to produce the entire story. The second most important reference in the “rule of first mention” is the last reference, for that is where all the stories that arise between the beginning and ending are tied together. “In the Revelation all the books of the Bible meet and end,” and Revelation is the last book of the Bible.

Qhov no yog lub ntsiab txhais ntawm “txoj cai ntawm thawj zaug uas raug hais txog” hauv phau Vajlugkub. Thawj zaug uas ib lub ntsiab raug nthuav tawm yog qhov chaw hais uas tseem ceeb tshaj plaws rau lo lus ntawd, uas yog ib lub noob, thiab nws muaj tag nrho cov DNA uas tsim nyog los yug tawm tau tag nrho zaj keeb kwm. Qhov chaw hais thib ob uas tseem ceeb tshaj plaws hauv “txoj cai ntawm thawj zaug uas raug hais txog” yog qhov chaw hais kawg nkaus, vim qhov ntawd yog qhov chaw uas txhua zaj keeb kwm uas tshwm sim nyob nruab nrab ntawm qhov pib thiab qhov xaus raug khi ua ke. “Nyob hauv phau Tshwmsim, tag nrho cov phau ntawv hauv Vajlugkub sib ntsib thiab xaus,” thiab phau Tshwmsim yog phau ntawv kawg ntawm Vajlugkub.

The Hebrew word “truth” we are considering begins with the letter “Aleph” the thirteenth character is “Mem” and the twenty-second and last letter is “Tav.” Of course, there are various nuances to the definitions of these letters depending upon which linguist you turn to for the definition but the general definitions are very informative.

Lo lus Henplais “qhov tseeb” uas peb tab tom xav txog no pib nrog tsab ntawv “Aleph,” tsab ntawv thib kaum peb yog “Mem,” thiab tsab ntawv thib nees nkaum ob thiab yog tsab ntawv kawg yog “Tav.” Tseeb tiag, muaj ntau yam ntxoov ntxoo hauv cov ntsiab txhais ntawm cov tsab ntawv no raws li tus kws paub lus twg uas koj tig mus nrhiav cov ntsiab txhais, los xij cov ntsiab txhais dav dav kuj muaj txiaj ntsig heev.

א (Aleph): First letter of the Hebrew alphabet, and it is often associated with the unity, and represents the Divine and the eternal, symbolizing the connection between God and creation.

א (Aleph): Tus thawj ntawm cov ntawv Henplais, thiab feem ntau nws raug txuas nrog txoj kev ua ib, thiab sawv cev rau Vajtswv tus kheej thiab txoj kev nyob mus ib txhis, ua lub cim qhia txog kev txuas ntawm Vajtswv thiab txhua yam uas raug tsim los.

מ (Mem): Thirteenth letter of the Hebrew alphabet and is often associated with water.

מ (Mem): Tsab ntawv thib kaum peb hauv niam ntawv Henplais thiab feem ntau raug txuas nrog dej.

ת (Tav): Last letter of the Hebrew alphabet, and it carries the meaning of “mark” or “sign.” It is often associated with the concept of completion or the “seal” of creation. In ancient Hebrew, the letter Tav had the shape of a cross.

ת (Tav): Tsab ntawv kawg ntawm tus niam ntawv Henplais, thiab nws nqa lub ntsiab lus tias “cim” lossis “paib.” Feem ntau nws raug txuas nrog lub tswv yim ntawm kev ua tiav lossis “lub foob” ntawm kev tsim ntuj tsim teb. Hauv Henplais thaum ub, tsab ntawv Tav muaj tus yam ntxwv zoo li tus ntoo khaub lig.

The Hebrew word translated as “truth” that we are considering is made up of three letters, that together represent the everlasting gospel. What? This is easily recognized if you understand that the three angels’ messages are the everlasting gospel. It is recognizable because the definitions of these three letters represent the three angels’ message.

Lo lus Henplais uas raug txhais tias yog “qhov tseeb” uas peb tab tom xav txog no yog tsim los ntawm peb lub tsiaj ntawv, uas thaum nyob ua ke sawv cev rau txoj moo zoo uas nyob mus ib txhis. Ua li cas? Qhov no pom tau yooj yim yog tias koj to taub tias tej lus ntawm peb tug timtswv yog txoj moo zoo uas nyob mus ib txhis. Nws pom tseeb tau vim cov ntsiab lus txhais ntawm peb lub tsiaj ntawv no sawv cev rau tej lus ntawm peb tug timtswv.

The first angel of Revelation fourteen identifies the everlasting gospel and then tells the entire world to “fear God” and glorify Him through worshipping the Creator. The definition of (Aleph) the first of those three letters is “the Divine, Eternal God, and as mankind’s Creator, the God that men should reverently fear and worship.”

Tus tim tswv thawj hauv Tshwmsim kaum plaub qhia txog txoj moo zoo uas nyob mus ib txhis, ces hais rau tag nrho lub ntiajteb kom “ntshai Vajtswv” thiab qhuas Nws los ntawm kev pe hawm tus Tswv Tsim. Lub ntsiab txhais ntawm (Aleph), uas yog thawj ntawm peb tsab ntawv ntawd, yog “Vajtswv tus uas yog Saum Ntuj Ceeb Tsheej, nyob mus ib txhis, thiab raws li tus Tsim noob neej, yog tus Vajtswv uas tibneeg tsim nyog yuav tsum hwm ntshai thiab pe hawm.”

Aleph represents the first angel’s message.

Aleph sawv cev rau tus tim tswv thawj zaj lus.

The second angel’s message calls men out of Babylon, marks when the Holy Spirit is poured out and identifies the rebellion of Babylon. The definition of (Mem) is associated with water, (symbol of the outpouring of the Spirit) and it is the thirteenth number of the alphabet, the number thirteen being a symbol of rebellion, thus identifying Babylon. Mem represents the second angel’s message.

Txoj lus ntawm tus tim tswv thib ob hu tibneeg tawm hauv Npanpiloo, cim txog lub sijhawm uas Vaj Ntsuj Plig Dawb Huv raug nchuav tawm, thiab qhia kom paub txog kev tawm tsam ntxeev siab ntawm Npanpiloo. Lub ntsiab txhais ntawm (Mem) muaj feem nrog dej, (uas yog ib lub cim ntawm kev nchuav tawm ntawm Vaj Ntsuj Plig) thiab nws yog tsab ntawv thib kaum peb hauv niam ntawv; tus lej kaum peb yog ib lub cim ntawm kev tawm tsam ntxeev siab, yog li ntawd thiaj qhia kom paub txog Npanpiloo. Mem sawv cev rau txoj lus ntawm tus tim tswv thib ob.

The third angel warns men against receiving the mark of the beast, identifies two classes of worshippers and God’s wrath. The definition of (Tav) is that it represents a “mark,” (the mark of the beast) it represents the seal of creation (the seal of God). The letter itself is shaped as the cross. Tav represents the third angel’s message.

Tus timthawj thib peb ceeb toom tibneeg kom txhob txais lub cim ntawm tus tsiaj qus, qhia ob pab neeg pe hawm thiab txoj kev chim siab ntawm Vajtswv. Lo lus txhais ntawm (Tav) yog tias nws sawv cev rau ib “lub cim,” (lub cim ntawm tus tsiaj qus) nws sawv cev rau lub foob ntawm kev tsim ntuj tsim teb (lub foob ntawm Vajtswv). Tus tsiaj ntawv nws tus kheej muaj tus yam ntxwv zoo li tus ntoo khaub lig. Tav sawv cev rau txoj xov ntawm tus timthawj thib peb.

> “What is the seal of the living God, which is placed in the foreheads of His people? It is a mark which angels, but not human eyes, can read; for the destroying angel must see this mark of redemption. The intelligent mind has seen the sign of the cross of Calvary in the Lord’s adopted sons and daughters. The sin of the transgression of the law of God is taken away. They have on the wedding garment, and are obedient and faithful to all God’s commands.

> “Lub cim ntawm Vajtswv uas muaj sia nyob, uas raug muab tso rau saum pliaj ntawm Nws haiv neeg, yog dab tsi? Nws yog ib lub cim uas cov timtswv nyeem tau, tiam sis tsis yog qhov muag tibneeg yuav nyeem tau; rau qhov tus timtswv uas rhuav tshem yuav tsum pom lub cim no ntawm kev txhiv dim. Lub siab uas muaj kev nkag siab tau pom lub cim ntawm tus ntoo khaub lig ntawm Khaulakalee rau hauv cov tub thiab cov ntxhais uas tus Tswv tau txais los ua Nws li. Txoj kev txhaum ntawm kev ua txhaum Vajtswv txoj kevcai raug muab tshem tawm lawm. Lawv hnav tsoos tsho rau tshoob, thiab lawv mloog lus thiab ncaj ncees rau txhua lo lus txib uas Vajtswv muab.”

> “The Lord will not excuse those who know the truth if they do not in word and deed obey His commands.” Maranatha, 243.

> “Tus Tswv yuav tsis zam txim rau cov uas paub qhov tseeb yog lawv tsis mloog Nws tej lus txib hauv lo lus thiab hauv tej hauj lwm.” Maranatha, 243.

The Hebrew word translated as “truth” consist of three letters that each have their own definitions. Those three definitions are also the definitions of the three angels’ messages. They are also the definitions of the first angel’s message, for the first angel’s message was the message at the beginning of Adventism and the third angel’s message is the message at the end of Adventism. Because Jesus illustrates the end with the beginning, the first angel possesses all the prophetic waymarks of the third angel’s message. In doing so, the definition of the three Hebrew letters become symbols of not only the third angel’s message, but also symbols of the first angel’s message.

Lo lus Henplais uas txhais ua “qhov tseeb” muaj peb tug ntawv, thiab txhua tug ntawv ntawd nyias muaj nws tus kheej lub ntsiab txhais. Peb lub ntsiab txhais ntawd kuj yog peb tug timtswv tej lus ceeb toom cov ntsiab txhais thiab. Lawv kuj yog thawj tug timtswv zaj lus ceeb toom cov ntsiab txhais thiab, rau qhov thawj tug timtswv zaj lus ceeb toom yog zaj lus uas nyob thaum chiv keeb ntawm Adventism, hos tus timtswv peb zaj lus ceeb toom yog zaj lus uas nyob thaum kawg ntawm Adventism. Vim Yexus qhia qhov kawg los ntawm qhov chiv keeb, thawj tug timtswv thiaj tuav tag nrho tej cim taw qhia yav tom ntej ntawm tus timtswv peb zaj lus ceeb toom. Yog li ntawd, peb tug ntawv Henplais ntawd cov ntsiab txhais thiaj dhau los ua cov cim tsis yog rau tus timtswv peb zaj lus ceeb toom xwb, tiam sis kuj yog cov cim rau thawj tug timtswv zaj lus ceeb toom thiab.

John in the Revelation was told to write the things which then were, and in so doing he would simultaneously be writing the things that would be in the future. He recorded the beginning to illustrate the end. In no uncertain terms, Seventh-day Adventists have been informed to study and proclaim the message of the Millerites, which is the message of the first angel. In studying and proclaiming those truths and that history we shall be proclaiming the third angel’s message and repeating the history of the first angel.

Yauhas hauv Phau Tshwm Sim tau raug hais kom sau tej yam uas muaj nyob rau lub sijhawm ntawd, thiab thaum nws ua li ntawd nws kuj tib lub sijhawm tab tom sau tej yam uas yuav muaj nyob rau yav tom ntej. Nws tau sau tseg txog qhov pib kom ua piv txwv qhia txog qhov kawg. Hauv cov lus uas tsis muaj qhov tsis meej, Cov Ntseeg Xya-Hnub so tau raug ceeb toom kom kawm thiab tshaj tawm txoj xov ntawm cov Millerites, uas yog txoj xov ntawm tus tim tswv thawj. Thaum peb kawm thiab tshaj tawm cov kev tseeb ntawd thiab zaj keeb kwm ntawd, peb yuav tab tom tshaj tawm txoj xov ntawm tus tim tswv thib peb thiab rov ua dua zaj keeb kwm ntawm tus tim tswv thawj.

> “God is not giving us a new message. We are to proclaim the message that in 1843 and 1844 brought us out of the other churches.” Review and Herald, January 19, 1905.

> “Vajtswv tsis yog tab tom muab ib zaj lus tshiab rau peb. Peb yuav tsum tshaj tawm zaj lus uas nyob rau xyoo 1843 thiab 1844 tau coj peb tawm ntawm lwm cov koom txoos.” Review and Herald, January 19, 1905.

> “All the messages given from 1840–1844 are to be made forcible now, for there are many people who have lost their bearings. The messages are to go to all the churches.” Manuscript Releases, volume 21, 437.

> “Tag nrho tej lus uas tau muab txij xyoo 1840–1844 yuav tsum raug ua kom muaj hwj chim tam sim no, rau qhov muaj coob leej neeg uas tau plam lawv txoj kev taw qhia lawm. Tej lus no yuav tsum mus cuag txhua lub koom txoos.” Manuscript Releases, volume 21, 437.

> “The truths that we received in 1841, ‘42, ‘43, and ‘44 are now to be studied and proclaimed.” Manuscript Releases, volume 15, 371.

> “Cov lus tseeb uas peb tau txais nyob rau xyoo 1841, ‘42, ‘43, thiab ‘44 nim no yuav tsum raug kawm thiab tshaj tawm.” Manuscript Releases, volume 15, 371.

> “The warning has come: Nothing is to be allowed to come in that will disturb the foundation of the faith upon which we have been building ever since the message came in 1842, 1843, and 1844. I was in this message, and ever since I have been standing before the world, true to the light that God has given us. We do not propose to take our feet off the platform on which they were placed as day by day we sought the Lord with earnest prayer, seeking for light. Do you think that I could give up the light that God has given me? It is to be as the Rock of Ages. It has been guiding me ever since it was given.” Review and Herald, April 14, 1903.

> “Lo lus ceeb toom twb los txog lawm tias: Tsis txhob cia ib yam dab tsi nkag los uas yuav cuam tshuam lub hauv paus ntawm txoj kev ntseeg uas peb tau txhim tsa saum no txij li thaum txoj xov xwm los txog rau xyoo 1842, 1843, thiab 1844. Kuv twb nyob hauv txoj xov xwm no, thiab txij thaum ntawd los kuv yeej sawv ntawm lub ntiaj teb xub ntiag, ncaj ncees rau qhov kaj uas Vajtswv tau pub rau peb. Peb tsis npaj yuav txav peb txhais taw tawm ntawm lub txeev uas lawv raug muab tso rau saum ntawd, thaum ib hnub dhau ib hnub peb nrhiav tus Tswv nrog kev thov Vajtswv uas kub siab lug, nrhiav qhov kaj. Nej puas xav tias kuv yuav tso tseg qhov kaj uas Vajtswv tau pub rau kuv? Nws yuav tsum nyob ruaj khov ib yam li Lub Pob Zeb Uas Nyob Mus Ib Txhis. Nws twb coj kuv kev txij thaum lub sij hawm uas nws raug pub los lawm.” Review and Herald, April 14, 1903.

The message of the first angel and the history where that message was presented parallels and illustrates our current history—with some prophetic caveats. Both those histories are also represented by the three letters employed by the Divine linguist to form the word “truth.” And that word “truth” represents the everlasting gospel.

Txoj xov ntawm tus tim tswv thawj thiab keeb kwm uas txoj xov ntawd tau raug nthuav tawm ntawd sib txig thiab ua piv txwv txog peb keeb kwm tam sim no—nrog qee qhov kev txwv raws li lus faj lem. Ob qho keeb kwm ntawd kuj raug sawv cev los ntawm peb tsab ntawv uas Tus Kws Txawj Hais Lus saum ntuj tau siv los tsim lo lus “truth.” Thiab lo lus “truth” ntawd sawv cev rau txoj moo zoo uas nyob mus ib txhis.

The history of the Millerites at the beginning of Adventism, represents the first angel and the history at the end of Adventism that is represented by the third angel are parallel histories, but they contain some differences.

Keeb kwm ntawm cov Millerites thaum chiv keeb ntawm Kev Ntseeg Adventism sawv cev rau tus tim tswv thawj, thiab keeb kwm thaum kawg ntawm Adventism uas tus tim tswv thib peb sawv cev rau ntawd yog keeb kwm uas mus sib luag, tiamsis lawv muaj qee qhov txawv.

The first angel announces the opening of the judgment and the third angel announces the close of the judgment. The prophetic structure upon which the history of Adventism unfolded is identical both in its beginning history and in its ending. Either end can be shown to follow the three steps of the three angels as they arrive in history. And those three angels are also those three letters. Therefore, the prophetic sequence of events at both ends of Adventism are based upon the three steps of the three angels, which are waymarks that are also represented by those three Hebrew letters that create the word “truth.”

Tus tim tswv thawj qhia txog kev qhib ntawm txoj kev txiav txim, thiab tus tim tswv thib peb qhia txog kev kaw ntawm txoj kev txiav txim. Tus qauv yaj saub uas yog lub hauv paus uas keeb kwm ntawm Kev Ntseeg Adventism tau nthuav tawm yog ib yam nkaus nkaus, tsis hais nyob hauv nws keeb kwm pib los yog nyob hauv nws qhov kawg. Ob sab kawg twg los xij kuj qhia tau tias ua raws peb kauj ruam ntawm peb tus tim tswv thaum lawv los txog hauv keeb kwm. Thiab peb tus tim tswv ntawd kuj yog peb tsab ntawv ntawd thiab. Vim li ntawd, txheej xwm yaj saub ntawm ob qho kawg ntawm Adventism yog tsa saum peb kauj ruam ntawm peb tus tim tswv, uas yog tej cim taw qhia uas kuj raug sawv cev los ntawm peb tsab ntawv Henplais ntawd uas tsim lo lus “qhov tseeb.”

Alpha is the beginning of Adventism, Omega the end of Adventism and the letter in the middle, being the thirteenth letter, thus identifies the rebellion of Adventism from its beginning unto its end.

Alpha yog qhov pib ntawm Adventism, Omega yog qhov kawg ntawm Adventism, thiab tus tsiaj ntawv uas nyob nruab nrab, uas yog tus tsiaj ntawv thib kaum peb, yog li ntawd qhia txog txoj kev tawm tsam ntawm Adventism txij thaum nws pib mus txog thaum nws kawg.

We are instructed about where God’s way is:

Peb raug qhia txog qhov uas Vajtswv txojkev nyob:

> Thy way, O God, is in the sanctuary: who is so great a God as our God? Psalms 77:13.

> Koj txojkev, Au Vajtswv, nyob hauv lub chaw dawb huv: tus vajtswv twg thiaj loj npaum li peb tus Vajtswv? Ntawv Nkauj 77:13.

In the sanctuary we find that God’s way is the same three steps as the three angels’ messages. In the courtyard the fear of God leads one to make an offering and secure justification. In the holy place sanctification is represented by the prayer life represented by the altar of incense, the study life represented by the table of showbread and life of service represented by the candlesticks. The Most Holy Place represents judgment. When we possess the fear of God as represented in the first angel’s message, we seek justification at the foot of the cross, in the courtyard. When we are justified (made righteous) we walk in the newness of the sanctified life (growth in holiness) as represented by the holy place. The holy place represents the work of a Christian as accomplished by the Millerites during the second angel’s message accompanied by the Midnight Cry. Justified and sanctified we are prepared for the judgment represented by the Most Holy Place. Three sanctuary steps, representing among other things three theological terms—justification, sanctification and glorification and also representing the three angels’ messages, and of course also representing the first angel’s message and of course also representing the three letters that are employed to create the word “truth.”

Hauv lub tuam tsev dawb huv peb pom tias Vajtswv txoj kev yog tib peb theem nkaus li peb tug tim tswv tej lus. Hauv lub tshav puam, kev ntshai Vajtswv coj ib tug los nqa kev fij thiab txais kev raug txiav txim ncaj ncees. Hauv chav dawb huv, kev ua kom dawb huv raug sawv cev los ntawm lub neej thov Vajtswv uas raug sawv cev los ntawm lub thaj hlawv xyab, lub neej kawm Vajlugkub uas raug sawv cev los ntawm lub rooj mov fij, thiab lub neej ua haujlwm pabcuam uas raug sawv cev los ntawm tej taws teeb. Chav Dawb Huv Tshaj Plaws sawv cev rau txoj kev txiav txim. Thaum peb muaj kev ntshai Vajtswv raws li tau sawv cev hauv thawj tug tim tswv txoj lus, peb nrhiav kev raug txiav txim ncaj ncees ntawm tus ntoo khaub lig taw, nyob hauv lub tshav puam. Thaum peb raug txiav txim ncaj ncees lawm (ua neeg ncaj ncees), peb taug kev hauv txoj kev tshiab ntawm lub neej uas raug ua kom dawb huv (kev loj hlob hauv kev dawb huv) raws li tau sawv cev los ntawm chav dawb huv. Chav dawb huv sawv cev rau ib tug Khetos tus thwjtim txoj haujlwm raws li cov Millerites tau ua tiav thaum lub sij hawm tug tim tswv thib ob txoj lus nrog rau Midhmo Qw. Thaum raug txiav txim ncaj ncees thiab raug ua kom dawb huv lawm, peb raug npaj tseg rau txoj kev txiav txim uas raug sawv cev los ntawm Chav Dawb Huv Tshaj Plaws. Peb theem hauv lub tuam tsev dawb huv, uas sawv cev, nrog rau lwm yam, rau peb lo lus qhuab qhia txog kev ntseeg—kev raug txiav txim ncaj ncees, kev ua kom dawb huv, thiab kev txais koob meej—thiab kuj sawv cev rau peb tug tim tswv tej lus, thiab yeej tseem sawv cev rau thawj tug tim tswv txoj lus, thiab yeej tseem sawv cev rau peb tug ntawv uas raug siv los tsim lo lus “truth.”

In the courtyard of the sanctuary, we find all three steps as well. The first step into the sanctuary must illustrate the last step of the sanctuary, just as the first angel parallels the third angel. The first step in the courtyard is the slaying of the offering, representing justification. The second step is the laver where the fat (sin) is removed and the offering cleansed before the final steps. The water of the laver is a characteristic of the second step. The third step is the actual burnt offering, which typified Christ on the cross where judgment was accomplished. The same three steps are in the first step of the sanctuary, just as the same three steps are in the first angel’s message. The principle of alpha and omega is within the sanctuary, as it is in the three angels’ messages, as it is in the letters forming the word “truth.”

Hauv lub tshav puam ntawm lub chaw dawb huv, peb pom tag nrho peb kauj ruam tib yam thiab. Kauj ruam thawj uas nkag mus rau hauv lub chaw dawb huv yuav tsum qhia txog kauj ruam kawg ntawm lub chaw dawb huv, ib yam li tus tim tswv thawj phim raws nraim rau tus tim tswv peb. Kauj ruam thawj hauv lub tshav puam yog kev tua tus txi, uas sawv cev rau kev raug suav tias ncaj ncees. Kauj ruam ob yog lub dab ntxuav tes uas qhov roj (kev txhaum) raug muab tshem tawm, thiab tus txi raug ntxuav kom huv ua ntej cov kauj ruam kawg. Dej hauv lub dab ntxuav tes yog ib qho cwj pwm tshwj xeeb ntawm kauj ruam ob. Kauj ruam peb yog tus hlawv fij tiag tiag, uas yog tus qauv qhia txog Khetos saum tus ntoo khaub lig qhov chaw uas kev txiav txim raug ua tiav. Peb kauj ruam tib yam no kuj nyob hauv kauj ruam thawj ntawm lub chaw dawb huv, ib yam li peb kauj ruam tib yam no nyob hauv tus tim tswv thawj txoj xov. Lub hauv paus ntsiab lus ntawm alpha thiab omega nyob hauv lub chaw dawb huv, ib yam li nws nyob hauv peb tus tim tswv tej xov, ib yam li nws nyob hauv cov tsiaj ntawv uas tsim lo lus “truth.”

The 2300-year prophecy possesses the identical structure. The prophecy began with three decrees and ended at the arrival of the third angel’s message on October 22, 1844. The prophecy sets forth five prophetic lines and the history at the beginning of the 2300-year prophecy represents the ending history of each of those five prophecies. The beginning and ending of the complete 2300-year prophecy has three decrees, and it ends with three messages.

Kev yaj saub hais txog 2300 xyoo muaj tib lub qauv kiag. Zaj yaj saub ntawd tau pib nrog peb tsab cai tshaj tawm thiab xaus rau thaum lus ceeb toom ntawm tus timtswv thib peb tuaj txog rau hnub tim Kaum Hli 22, 1844. Zaj yaj saub ntawd nthuav tawm tsib txoj kab yaj saub, thiab keeb kwm thaum pib ntawm zaj yaj saub 2300 xyoo ntawd sawv cev rau keeb kwm thaum xaus ntawm txhua txoj yaj saub tsib txoj ntawd. Qhov pib thiab qhov xaus ntawm zaj yaj saub 2300 xyoo uas tiav lawm muaj peb tsab cai tshaj tawm, thiab nws xaus nrog peb txoj lus ceeb toom.

The beginning of the prophecy in 457 BC took place in troublous times and provided for the Jews to return and rebuild the temple and city. In agreement with the prediction, 49 years later after the work that was started in 457 BC, it was finished in troublous times. The beginning of the 49 years illustrates the end of the 49 years.

Qhov pib ntawm zaj lus faj lem xyoo 457 BC tau tshwm sim nyob rau lub sijhawm muaj kev txhawj xeeb thiab kev kub ntxhov, thiab tau npaj tseg kom cov Yudais rov qab los thiab tsim kho lub tuam tsev thiab lub nroog dua. Raws nraim li qhov uas tau raug hais tseg, 49 xyoos tom qab, tom qab txoj haujlwm uas tau pib xyoo 457 BC, nws tau ua tiav nyob rau hauv lub sijhawm muaj kev txhawj xeeb thiab kev kub ntxhov. Qhov pib ntawm 49 xyoos ntawd yog ib daim duab qhia txog qhov kawg ntawm 49 xyoos ntawd.

457 BC marks the beginning of the prophecy that identifies the anointing of Christ at His baptism. His anointing marked the beginning of His work in gathering together a people to be citizens of New, not Old Jerusalem, just as ancient Israel was gathered to re-build literal Jerusalem in 457 BC.

Xyoo 457 BC cim pib ntawm lo lus faj lem uas qhia txog kev raug pleev roj tsa tes ntawm Khetos thaum Nws ua kevcai raus dej. Nws txoj kev raug pleev roj tsa tes ntawd yog lub cim pib ntawm Nws tes dej num hauv kev sau sib koom ib haiv neeg los ua pejxeem ntawm Yeluxalees Tshiab, tsis yog Yeluxalees Qub, ib yam li cov Yixayee thaum ub tau raug sau sib koom los txhim kho dua Yeluxalees tiag tiag hauv xyoo 457 BC.

457 BC also marks the beginning of the prophecy identifying when Christ would be crucified. Sister White lines the history of the cross up with the Great Disappointment of October 22, 1844, and she also aligns the history of the Red Sea crossing up with the Great Disappointment. In 457 BC there was a disappointment which typified the disappointment of the Hebrews at the Red Sea, the Great disappointment for Adventists, the disappointment of disciples at the cross and of Ezra in 457 BC.

Xyoo 457 BC kuj cim qhia txog qhov pib ntawm lo lus faj lem uas qhia meej txog lub sij hawm thaum Khetos yuav raug ntsia saum ntoo khaublig. Muam White muab keeb kwm ntawm tus ntoo khaublig txuas raws ib txoj kab nrog Kev Poob Siab Loj ntawm hnub tim 22 Lub Kaum Hli, 1844, thiab nws kuj muab keeb kwm ntawm kev hla Hiav Txwv Liab txuas raws ib txoj kab nrog Kev Poob Siab Loj thiab. Xyoo 457 BC muaj ib qho kev poob siab uas yog ib daim qauv qhia ua ntej txog kev poob siab ntawm cov Henplais ntawm Hiav Txwv Liab, Kev Poob Siab Loj rau cov Adventist, kev poob siab ntawm cov thwjtim ntawm tus ntoo khaublig, thiab ntawm Exala hauv xyoo 457 BC.

> “Ezra had expected that a large number would return to Jerusalem, but the number who responded to the call was disappointingly small. Many who had acquired houses and lands had no desire to sacrifice these possessions. They loved ease and comfort and were well satisfied to remain. Their example proved a hindrance to others who otherwise might have chosen to cast in their lot with those who were advancing by faith.” Prophets and Kings, 612.

> “Exalas tau xav tias yuav muaj neeg coob heev rov qab mus rau Yeluxalees, tiam sis tus naj npawb ntawm cov uas teb rau txoj kev hu ntawd tsawg heev ua rau poob siab. Coob leej uas twb tau tsev thiab teb chaws lawm tsis muaj siab xav txi tej cuab tam ntawd. Lawv nyiam txoj kev nyob kaj siab thiab xis nyob, thiab lawv txaus siab heev uas yuav nyob twj ywm qhov qub. Lawv tus yam ntxwv ua ib qho chaw khuam rau lwm tus uas, yog tsis li ntawd, tej zaum yuav tau xaiv los koom lawv lub neej nrog cov uas tab tom mus tom ntej los ntawm txoj kev ntseeg.” Prophets and Kings, 612.

457 BC also marks the beginning of the prophecy identifying when ancient Israel would be divorced of God and the gospel would be taken to the Gentiles, marking the end of a special probationary time of 490 years especially for ancient Israel. 457 BC therefore marks the beginning of their probationary time and 34 AD marks the end of their probationary time, typifying that Adventism’s probationary time began in 1844 and ends at the Sunday law.

Xyoo 457 BC kuj yog qhov cim pib ntawm txoj lus faj lem uas qhia tias thaum twg cov Yixayee thaum ub yuav raug Vajtswv nrauj tseg thiab txoj moo zoo yuav raug coj mus rau lwm haiv neeg, ua cim rau qhov kawg ntawm ib lub sijhawm tshwj xeeb ntawm txoj kev sim siab uas kav 490 xyoo, tshwj xeeb rau cov Yixayee thaum ub. Yog li no, 457 BC cim txog qhov pib ntawm lawv lub sijhawm sim siab, hos 34 AD cim txog qhov kawg ntawm lawv lub sijhawm sim siab, ua ib yam piv txwv tias lub sijhawm sim siab ntawm Adventism pib xyoo 1844 thiab xaus rau ntawm txoj cai Sunday.

There are a few other internal time prophecies in the 2300-years prophecy, but they all possess the signature of Alpha and Omega. Their beginnings illustrate their endings.

Muaj ib txhia lwm qhov kev faj lem txog sijhawm sab hauv nyob rau hauv zaj lus faj lem 2300 xyoo, tabsis lawv txhua tus puav leej muaj lub cim ntawm Alpha thiab Omega. Lawv tej keeb pib ua piv txwv qhia lawv tej xaus.

It is important to note that ancient Israel was made the depositaries of the law of God and that modern Israel was made not only the depositaries of His law, but also the depositaries of His prophecies. When the Lord entered into covenant with ancient Israel, He made them the depositaries of the Ten Commandments as written on two tables of stone. When He entered into covenant with modern Israel in the Millerite history, He made them the depositaries of His prophetic word as represented upon the two tables of Habakkuk represented by the 1843 and 1850 pioneer charts. The beginning of ancient Israel illustrates the beginning of modern Israel.

Nws yog ib qho tseem ceeb uas yuav tsum nco ntsoov tias cov Yixayee thaum ub raug tsa los ua cov uas khaws cia Vajtswv txoj kevcai, thiab cov Yixayee niaj hnub no raug tsa tsis yog kom ua cov uas khaws cia Nws txoj kevcai xwb, tabsis kuj ua cov uas khaws cia Nws tej lus faj lem thiab. Thaum tus Tswv nkag los rau hauv kev cog lus nrog cov Yixayee thaum ub, Nws tsa lawv los ua cov uas khaws cia Kaum Nqe Kevcai raws li tau sau rau saum ob phaj pob zeb. Thaum Nws nkag los rau hauv kev cog lus nrog cov Yixayee niaj hnub no hauv keeb kwm Millerite, Nws tsa lawv los ua cov uas khaws cia Nws txoj lus faj lem raws li tau sawv cev rau saum ob phaj ntawm Habakkuk, uas raug sawv cev los ntawm daim chart pioneer xyoo 1843 thiab 1850. Qhov pib ntawm cov Yixayee thaum ub yog ib daim duab qhia txog qhov pib ntawm cov Yixayee niaj hnub no.

> “The Lord called out His people Israel, and separated them from the world, that He might commit to them a sacred trust. He made them the depositaries of His law; and He designed through them to preserve among men the knowledge of Himself. Through them the light of heaven was to shine out to the dark places of the earth, and a voice was to be heard appealing to all peoples to turn from their idolatry to serve the living and true God.

> “Tus Tswv tau hu Nws haiv neeg Ixayees tawm los, thiab tau cais lawv tawm ntawm lub ntiaj teb, xwv kom Nws thiaj li yuav tso ib txoj kev tso siab dawb ceev rau lawv. Nws tau tsa lawv ua cov uas khaws Nws txoj kevcai; thiab Nws tau npaj kom dhau ntawm lawv thiaj li yuav khaws cia rau hauv tibneeg txoj kev paub txog Nws tus kheej. Dhau ntawm lawv, qhov kaj ntawm ntuj ceeb tsheej yuav tsum ci tawm mus rau tej chaw tsaus nti ntawm lub ntiajteb, thiab yuav tsum muaj ib lub suab uas hu thov rau txhua haivneeg kom tig ntawm lawv txoj kev pe dab pe mlom los ua haujlwm rau tus Vajtswv uas muaj sia nyob thiab yog tus tseeb.”

> “Had the Hebrews been true to their trust, they would have been a power in the world. God would have been their defense, and He would have exalted them above all other nations. His might and truth would have been revealed through them, and they would have stood forth under His wise and holy rule as an example of the superiority of His government over every form of idolatry. But they did not keep their covenant with God. They followed after the idolatrous practises of other nations; and instead of making their Creator’s name a praise in the earth, they brought it into contempt.

> “Yog cov cov Henplais tau ua ncaj ncees rau qhov uas tau muab tso siab rau lawv, lawv yeej yuav tau ua ib lub hwj chim hauv ntiajteb no. Vajtswv yuav tau ua lawv tus tiv thaiv, thiab Nws yuav tau tsa lawv kom siab tshaj txhua haiv neeg. Nws lub hwj chim thiab qhov tseeb yuav tau raug qhia tawm los ntawm lawv, thiab lawv yuav tau sawv los nyob hauv Nws txoj kev kav uas muaj tswv yim thiab dawb huv ua ib tug piv txwv qhia txog qhov zoo tshaj plaws ntawm Nws txoj kev tswj hwm tshaj txhua yam kev pe dab pe mlom. Tiamsis lawv tsis tau tuav lawv tej lus cog tseg nrog Vajtswv. Lawv tau ua raws li lwm haiv neeg tej kev cai pe dab pe mlom; thiab tsis yog ua kom lawv tus Tsim lub npe yog ib zaj qhuas saum npoo ntiajteb, lawv rov coj Nws lub npe mus rau qhov raug saib tsis taus.”

> “Yet the purpose of God must be accomplished. The knowledge of His will must be given to the world. God brought the hand of oppression upon His people, and scattered them as captives among the nations. In affliction many of them repented of their transgressions, and sought the Lord. Thus scattered throughout the countries of the heathen, they spread abroad the knowledge of the true God.

> “Txawm li cas los xij, Vajtswv lub hom phiaj yuav tsum raug ua kom tiav. Kev paub txog Nws lub siab nyiam yuav tsum raug muab rau lub ntiajteb. Vajtswv tau coj tes ntawm kev tsim txom los rau saum Nws haiv neeg, thiab muab lawv tawg ua neeg raug ntes mus nyob nruab nrab ntawm tej tebchaws. Hauv kev txom nyem, coob leej hauv lawv tau hloov siab lees txim ntawm lawv tej kev txhaum, thiab nrhiav tus Tswv. Yog li ntawd, thaum raug tawg mus thoob plaws tej tebchaws ntawm cov neeg tsis ntseeg, lawv tau nthuav tawm kev paub txog tus Vajtswv tseeb.”

> “In this day, God has called His church, as He called ancient Israel, to stand as a light in the earth. By the mighty cleaver of truth,—the messages of the first, second, and third angels,—He has separated a people from the churches and from the world, to bring them into a sacred nearness to Himself. He has made them the depositories of His law, and has committed to them the great truths of prophecy for this time. Like the holy oracles committed to ancient Israel, these are a sacred trust to be communicated to the world.

> “Hnub no, Vajtswv tau hu Nws pawg ntseeg, ib yam li Nws tau hu cov Yixayee thaum ub, kom sawv ua ib lub teeb rau hauv ntiajteb. Los ntawm rab riam loj muaj hwjchim ntawm qhov tseeb,—cov lus tshaj tawm ntawm thawj tus tim tswv, tus thib ob, thiab tus thib peb,—Nws tau cais ib haiv neeg tawm ntawm cov pawg ntseeg thiab tawm ntawm lub ntiajteb, kom coj lawv los nyob ze rau Nws tus kheej hauv txoj kev dawb huv. Nws tau tsa lawv ua cov uas khaws Nws txoj kevcai, thiab tau muab cov tseemceeb loj ntawm tej lus faj lem rau lub sijhawm no tso rau lawv. Ib yam li cov lus dawb huv uas tau muab rau cov Yixayee thaum ub, tej no yog ib txoj kev tso siab dawb huv uas yuav tsum muab tshaj tawm rau lub ntiajteb.”

> “Prophecy declares that the first angel would make his announcement to ‘every nation, and kindred, and tongue, and people.’ The warning of the third angel, which forms a part of the same threefold message, and is the message for this time, will be no less widespread. The banner on which is inscribed, ‘The commandments of God and the faith of Jesus,’ is to be raised aloft. The power of the first and second messages is to be intensified in the third. It is represented in the prophecy as being proclaimed with a loud voice by an angel flying in the midst of heaven, and it will command the attention of the world.

> “Cov lus faj lem tshaj tawm tias tus tim tswv thawj yuav ua nws txoj kev tshaj tawm rau ‘txhua haiv neeg, thiab xeem, thiab lus, thiab pejxeem.’ Txoj lus ceeb toom ntawm tus tim tswv thib peb, uas yog ib feem ntawm tib zaj lus peb txheej ntawd, thiab yog zaj lus rau lub sijhawm no, kuj yuav nthuav dav tsis tsawg ib yam li ntawd. Daim chij uas sau tseg tias, ‘Vajtswv tej lus txib thiab txoj kev ntseeg ntawm Yexus,’ yuav tsum raug tsa kom siab. Lub hwj chim ntawm zaj lus thawj thiab zaj lus thib ob yuav tsum raug ua kom muaj zog ntxiv nyob hauv zaj lus thib peb. Nyob hauv zaj lus faj lem nws raug sawv cev tias raug tshaj tawm nrog ib lub suab nrov nrov los ntawm ib tug tim tswv ya saum nruab ntug, thiab nws yuav yuam kom ntiajteb mloog.”

> “The most fearful threatening ever addressed to mortals is contained in the third angel’s message. That must be a terrible sin which calls down the wrath of God unmingled with mercy. But men are not left in darkness concerning this important matter; the warning against the worship of the beast and his image is to be given to the world before the visitation of God’s judgments, that all may know why the judgments are inflicted, and may have opportunity to escape.” Signs of the Times, January 25, 1910.

> “Lo lus ceeb toom txaus ntshai tshaj plaws uas ib txwm tau hais rau neeg ntiajteb no yog muaj nyob hauv tus timtswv thib peb txoj xov. Qhov ntawd yuav tsum yog ib qho kev txhaum txaus ntshai heev uas ua rau Vajtswv txoj kev chim siab nqes los yam tsis muaj kev hlub tshua sib xyaw li. Tiamsis neeg tsis raug tso cia nyob hauv qhov tsaus ntuj txog qhov teeb meem tseem ceeb no; txoj lus ceeb toom tawm tsam kev pe hawm tus tsiaj qus thiab nws tus mlom yuav tsum raug tshaj tawm rau lub ntiajteb ua ntej Vajtswv txoj kev txiav txim tuaj xyuas, xwv kom sawvdaws thiaj paub tias vim li cas thiaj raug tej kev txiav txim ntawd, thiab thiaj muaj sijhawm dim.” Signs of the Times, January 25, 1910.

The production of the two tables in fulfillment of Habakkuk chapter two was a fulfillment of several prophecies.

Kev tsim tawm ob daim phiaj raws li kev ua tiav ntawm Habakkuk tshooj ob yog kev ua tiav ntawm ntau zaj lus faj lem.

> I will stand upon my watch, and set me upon the tower, and will watch to see what he will say unto me, and what I shall answer when I am reproved. And the Lord answered me, and said, Write the vision, and make it plain upon tables, that he may run that readeth it. For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry.

> Kuv yuav sawv ruaj nreb saum kuv qhov chaw zov, thiab tsa kuv tus kheej saum lub yees, thiab yuav ceev faj saib seb Nws yuav hais dab tsi rau kuv, thiab kuv yuav teb li cas thaum kuv raug qhuab ntuas. Thiab tus Tswv teb kuv, thiab hais tias, Sau zaj yog toog pom tseg, thiab ua kom meej rau saum cov laug cam, xwv kom tus uas nyeem tau nws khiav mus. Rau qhov zaj yog toog pom ntawd tseem yog rau lub sijhawm uas twb teem cia lawm, tiamsis thaum txog qhov kawg nws yuav hais tawm, thiab yuav tsis dag: txawm yog nws ncua los, cia li tos nws; vim nws yuav muaj tseeb los txog, nws yuav tsis ncua.

> Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith. Habakkuk 2:1–4.

> Saib seb, nws tus ntsuj plig uas raug tsa siab ntawd tsis ncaj ncees nyob hauv nws: tiam sis tus ncaj ncees yuav ciaj sia los ntawm nws txoj kev ntseeg. Habakkuk 2:1–4.

The production of both the 1843 pioneer chart and the 1850 pioneer chart was a fulfillment of prophecy. The study of Habakkuk’s Tables provides ample evidence of this. But the passage in Habakkuk makes an important contribution to this point in our discussion.

Kev tsim tawm ob daim pioneer chart, yog daim chart xyoo 1843 thiab daim chart xyoo 1850, yog ib qho kev ua tiav raws li tej lus faj lem. Kev kawm txog Habakkuk cov Daim Ntawv qhia tau pov thawj txaus nplua mias txog qhov no. Tiamsis nqe lus hauv Habakkuk ntawd tseem muab ib qho kev pab tseem ceeb rau qhov ntsiab lus no hauv peb txoj kev sib tham.

> “I have seen that the 1843 chart was directed by the hand of the Lord, and that it should not be altered; that the figures were as He wanted them; that His hand was over and hid a mistake in some of the figures, so that none could see it, until His hand was removed.” Early Writings, 74, 75.

> “Kuv twb pom lawm tias daim ntawv qhia xyoo 1843 ntawd raug Vajtswv tus tes coj, thiab tias nws tsis tsim nyog raug hloov; tias cov lej ntawd yog raws li Nws xav kom lawv ua; tias Nws txhais tes nyob saum nws thiab zais ib qho yuam kev nyob rau hauv qee cov lej, kom tsis muaj leejtwg pom tau, txog thaum Nws txhais tes raug tshem tawm.” Early Writings, 74, 75.

After 1843 the Lord directed to make another chart, but that the first (1843) chart should not be altered, except by inspiration.

Tom qab xyoo 1843, tus Tswv tau qhia kom ua dua ib daim ntawv qhia tshiab, tiam sis daim ntawv qhia thawj zaug (1843) ntawd yuav tsum tsis txhob hloov, tsuas yog yog muaj kev tshoov siab xwb.

> “I saw that the truth should be made plain upon tables, that the earth and the fullness thereof is the Lord’s, and that necessary means should not be spared to make it plain. I saw that the old chart was directed by the Lord, and that not a figure of it should be altered except by inspiration. I saw that the figures of the chart were as God would have them, and that His hand was over and hid a mistake in some of the figures, so that none should see it till His hand was removed.” Spalding and Magan, 2.

> “Kuv tau pom tias qhov tseeb yuav tsum raug nthuav kom meej rau saum tej daim ntawv qhia, tias lub ntiaj teb thiab txhua yam uas puv npo hauv nws yog tus Tswv li, thiab tias yuav tsum tsis txhob tseg tej cuab tam uas tsim nyog siv los ua kom qhov tseeb ntawd meej. Kuv tau pom tias daim ntawv qhia qub ntawd yog tus Tswv qhia kom ua, thiab tias txawm ib tug lej hauv ntawd los kuj tsis tsim nyog yuav hloov li tsuas yog los ntawm kev tshoov siab xwb. Kuv tau pom tias cov lej hauv daim ntawv qhia ntawd yog raws li Vajtswv xav kom lawv muaj, thiab tias Nws txhais tes nyob saum nws thiab npog ib qho yuam kev hauv ib txhia lej, xwv kom tsis muaj leejtwg pom tau mus txog thaum Nws txhais tes raug tshem tawm.” Spalding and Magan, 2.

While living with Brother Nichols (who produced the 1850 chart), during the time he made the chart, Sister White said she saw the 1850 chart in the Bible.

Thaum nyob nrog Kwv Tij Nichols (uas tau tsim daim ntawv qhia xyoo 1850), rau lub sijhawm uas nws tab tom ua daim ntawv qhia ntawd, Muam White hais tias nws tau pom daim ntawv qhia xyoo 1850 ntawd nyob hauv phau Vajlugkub.

> “I saw that God was in the publishment of the chart by Brother Nichols. I saw that there was a prophecy of this chart in the Bible, and if this chart is designed for God’s people, if it [is] sufficient for one it is for another, and if one needed a new chart painted on a larger scale, all need it just as much.” Manuscript Releases, volume 13, 359.

> “Kuv pom tias Vajtswv nyob hauv kev luam tawm daim chart uas Tij Laug Nichols tau ua. Kuv pom tias muaj ib zaj lus faj lem txog daim chart no nyob hauv Phau Vajlugkub, thiab yog daim chart no raug npaj tseg rau Vajtswv haiv neeg, yog tias nws txaus rau ib tug, ces nws txaus rau lwm tus thiab, thiab yog tias ib tug xav tau ib daim chart tshiab pleev rau ntawm ib qhov loj dua, ces sawv daws puav leej xav tau nws ib yam nkaus.” Manuscript Releases, volume 13, 359.

Habakkuk had commanded “Write the vision, and make it plain upon tables.” The two tables of Habakkuk were the symbol of the covenant God made with Adventism when He made them depositories of His prophecies, just as He did when he entered into covenant with ancient Israel and gave the two tables of the law and the responsibility to be the depositories of the law. But Habakkuk identifies two classes of worshippers in relation to the tables that were to make the vision plain. One class whose “soul which is lifted up” and “is not upright,” and another class that are identified as “the just” who “shall live by his faith.”

Habakkuk tau txib hais tias, “Sau zaj yog toog pom tseg, thiab ua kom meej rau saum tej phiaj.” Ob lub phiaj ntawm Habakkuk yog lub cim ntawm txoj kev cog lus uas Vajtswv tau cog nrog Adventism thaum Nws tsa lawv ua cov chaw khaws Nws tej lus faj lem, ib yam li thaum Nws tau nkag mus rau hauv txoj kev cog lus nrog cov Yixayee thaum ub thiab muab ob lub phiaj ntawm txoj kevcai rau lawv nrog txoj hauj lwm uas yuav ua cov chaw khaws txoj kevcai. Tiamsis Habakkuk txheeb ob pab neeg pe hawm nyob rau hauv kev sib raug zoo nrog ob lub phiaj uas yuav ua kom zaj yog toog pom meej. Ib pab yog cov uas lawv “tus ntsuj plig khav theeb” thiab “tsis ncaj ncees,” hos lwm pab yog cov uas raug hu ua “cov ncaj ncees” uas “yuav muaj sia nyob ntawm nws txoj kev ntseeg.”

The context of Habakkuk identifies that those who are justified are living by a faith that is based upon the prophetic Word, as represented by the two tables, and therefore those who are not justified have rejected the beginnings of Adventism. The point I wish to make is based upon a passage we considered some time back. It reads:

Lub ntsiab lus ntawm Habakkuk qhia meej tias cov neeg uas raug suav hais tias ncaj ncees tab tom ua neej nyob los ntawm txoj kev ntseeg uas raug tsa rau saum Lo Lus cev Vajtswv lus, raws li ob daim phiaj sawv cev, thiab yog li ntawd cov uas tsis raug suav hais tias ncaj ncees twb tsis lees txais tej hauv paus pib ntawm Adventism lawm. Lub ntsiab uas kuv xav nthuav tawm yog raws li ib nqe lus uas peb tau xav txog ib ntus dhau los. Nws nyeem li no:

> “But such subjects as the sanctuary, in connection with the 2300 days, the commandments of God and the faith of Jesus, are perfectly calculated to explain the past Advent movement and show what our present position is, establish the faith of the doubting, and give certainty to the glorious future. These, I have frequently seen, were the principal subjects on which the messengers should dwell.” Early Writings, 63.

> “Tiamsis tej ntsiab lus xws li lub tuam tsev dawb huv, nrog rau 2300 hnub, Vajtswv tej lus txib thiab txoj kev ntseeg ntawm Yexus, yog tsim nyog kawg nkaus los piav qhia txog kev txav Advent yav dhau los thiab qhia tias peb txoj hauj lwm tam sim no yog dab tsi, los txhim kho txoj kev ntseeg ntawm cov uas tseem ua xyem xyav, thiab muab kev paub tseeb txog lub neej tom ntej uas muaj hwjchim ci ntsa iab. Tej no, kuv tau pom ntau zaus lawm, yog cov ntsiab lus tseem ceeb uas cov tub xa xov yuav tsum nyob ruaj rau.” Early Writings, 63.

We have just reviewed all four of these truths; the sanctuary, the 2300 days, the commandments of God and the faith of Jesus. We placed all four of these truths into the framework of truth that has been “perfectly calculated to explain the past Advent movement and show what our present position is.” That framework is “the rule of first mention,” it is the signature of Alpha and Omega, and it is the framework of truth, for the word “truth” contains the very same signature as all four of the truths that are identified as “present truth” which was designed to explain the beginning of Adventism.

Peb nyuam qhuav rov tshuaj xyuas tag nrho plaub qhov tseeb no lawm; lub tuam tsev dawb huv, 2300 hnub, Vajtswv tej lus txib, thiab Yexus txoj kev ntseeg. Peb tau muab tag nrho plaub qhov tseeb no tso rau hauv tus qauv ntawm qhov tseeb uas “tau muab xam kom raug zoo kawg nkaus los piav qhia txog txoj kev txav los ntawm Advent yav dhau los thiab qhia tias peb txoj hauj lwm tam sim no yog dab tsi.” Tus qauv ntawd yog “txoj cai ntawm thawj zaug hais txog,” nws yog cim kos npe ntawm Alpha thiab Omega, thiab nws yog tus qauv ntawm qhov tseeb, rau qhov lo lus “qhov tseeb” muaj tib yam cim kos npe ntawd ib yam li tag nrho plaub qhov tseeb uas raug txheeb tias yog “qhov tseeb tam sim no” uas tau raug tsim los piav qhia txog qhov pib ntawm Adventism.

If nothing else, this means that the word translated as “truth” which we are considering is the framework of the everlasting gospel, and it is the framework for the final warning message, and it is the framework of the third angel’s message, and it is a large part of the Revelation of Jesus Christ.

Yog tsis muaj dab tsi ntxiv li lawm, qhov no txhais hais tias lo lus uas raug txhais ua “qhov tseeb” uas peb tab tom xav txog no yog tus qauv hauv paus ntawm txoj moo zoo uas nyob mus ib txhis, thiab nws yog tus qauv hauv paus rau txoj xov ceeb toom kawg, thiab nws yog tus qauv hauv paus ntawm tus tim tswv thib peb txoj xov, thiab nws yog ib feem loj ntawm Yexus Khetos Txoj Kev Tshwm Sim.

The final warning message represented as the Revelation of Jesus Christ in the first three verses of Revelation chapter one is testified to a second time at the end of Revelation. The end of Revelation testifies of the first verses of the Old Testament and also the last verses of the Old Testament. With those four references it can be deduced by employing the divine rule of placing prophetic line upon prophetic line that the final warning message has to do with the Creator’s relationship to His created beings. It has to do with His creative power. It has to do with how His creative power is communicated to His church. It has to do with the attribute of Divinity that identifies the end with the beginning. It is a message that arrives just before the close of probation and more. When considered together it is about God’s creative power! And the first mention of His creative power is in the beginning of Genesis one from the first verse through to the second chapter verse three.

Txoj lus ceeb toom kawg, uas raug sawv cev ua Kev Qhia Tshwm ntawm Yexus Khetos nyob hauv peb nqe thawj ntawm Tshwm Sim tshooj ib, raug ua tim khawv zaum ob dua nyob rau tom kawg ntawm Tshwm Sim. Qhov kawg ntawm Tshwm Sim ua tim khawv txog cov nqe thawj ntawm Phau Qub thiab kuj txog cov nqe kawg ntawm Phau Qub thiab. Nrog rau plaub qhov kev siv ntawd, raws li kev siv txoj cai ntuj ceeb tsheej uas muab kab cev lus faj lem tso saum kab cev lus faj lem, yuav raug txiav txim tau tias txoj lus ceeb toom kawg muaj feem xyuam nrog tus Tsim txoj kev sib raug zoo rau cov uas Nws tau tsim. Nws hais txog Nws lub hwj chim tsim. Nws hais txog txoj uas Nws lub hwj chim tsim raug qhia rau Nws pawg ntseeg. Nws hais txog tus cwj pwm ntawm Vajtswv uas qhia kom pom qhov kawg nrog qhov pib yog ib yam. Nws yog ib txoj lus uas los txog tam sid ua ntej lub sijhawm sim xyuas xaus, thiab tseem tshaj ntawd ntxiv. Thaum muab xam ua ke lawm, nws yog hais txog Vajtswv lub hwj chim tsim! Thiab thawj qhov uas hais txog Nws lub hwj chim tsim yog nyob rau thaum chiv keeb hauv Chiv Keeb tshooj ib txij thawj nqe mus txog tshooj ob nqe peb.

> In the beginning God created the heaven and the earth. And the earth was without form, and void; and darkness was upon the face of the deep. And the Spirit of God moved upon the face of the waters.

> Thaum chiv keeb Vajtswv tsim ntuj thiab lub ntiajteb. Thiab lub ntiajteb tseem tsis tau muaj yam ntxwv, thiab qhuav paug; thiab kev tsaus ntuj nyob saum npoo ntawm qhov tob. Thiab Vajtswv tus Ntsuj Plig yuj nyob saum npoo dej.

> And God said, Let there be light: and there was light. And God saw the light, that it was good: and God divided the light from the darkness. And God called the light Day, and the darkness he called Night. And the evening and the morning were the first day.

> Thiab Vajtswv hais tias, Cia muaj qhov pom kev: thiab cia li muaj qhov pom kev. Thiab Vajtswv pom qhov pom kev ntawd, tias zoo: thiab Vajtswv cais qhov pom kev tawm ntawm qhov tsaus ntuj. Thiab Vajtswv hu qhov pom kev ua Hnub, hos qhov tsaus ntuj nws hu ua Hmo Ntuj. Thiab muaj tsaus ntuj thiab muaj kaj ntug; ntawd yog thawj hnub.

> And God said, Let there be a firmament in the midst of the waters, and let it divide the waters from the waters. And God made the firmament, and divided the waters which were under the firmament from the waters which were above the firmament: and it was so. And God called the firmament Heaven. And the evening and the morning were the second day.

> Thiab Vajtswv hais tias, Cia muaj lub ntuj khwb nyob nruab nrab ntawm cov dej, thiab cia nws cais cov dej tawm ntawm cov dej. Thiab Vajtswv thiaj tsim lub ntuj khwb, thiab cais cov dej uas nyob hauv qab lub ntuj khwb tawm ntawm cov dej uas nyob saum lub ntuj khwb; thiab yeej muaj li ntawd tiag. Thiab Vajtswv hu lub ntuj khwb tias Ntuj Ceeb Tsheej. Thiab tsaus ntuj thiab kaj ntug yog hnub ob.

> And God said, Let the waters under the heaven be gathered together unto one place, and let the dry land appear: and it was so. And God called the dry land Earth; and the gathering together of the waters called he Seas: and God saw that it was good. And God said, Let the earth bring forth grass, the herb yielding seed, and the fruit tree yielding fruit after his kind, whose seed is in itself, upon the earth: and it was so. And the earth brought forth grass, and herb yielding seed after his kind, and the tree yielding fruit, whose seed was in itself, after his kind: and God saw that it was good. And the evening and the morning were the third day.

> Thiab Vajtswv hais tias, Cia cov dej uas nyob hauv qab ntuj raug sau ua ke rau ib qho chaw xwb, thiab cia thaj av qhuav tshwm los: thiab yeej muaj li ntawd. Thiab Vajtswv hu thaj av qhuav ntawd tias Ntiajteb; hos cov dej uas raug sau ua ke ntawd nws hu ua Dej Hiavtxwv: thiab Vajtswv pom tias zoo. Thiab Vajtswv hais tias, Cia lub ntiajteb txi nyom, tej nroj tsuag uas txi noob, thiab tej ntoo txi txiv raws li lawv hom, uas lawv cov noob nyob hauv lawv tus kheej, rau saum lub ntiajteb: thiab yeej muaj li ntawd. Thiab lub ntiajteb txi nyom, thiab tej nroj tsuag uas txi noob raws li lawv hom, thiab tej ntoo txi txiv, uas lawv cov noob nyob hauv lawv tus kheej, raws li lawv hom: thiab Vajtswv pom tias zoo. Thiab muaj tsaus ntuj thiab muaj kaj ntug, yog hnub peb.

> And God said, Let there be lights in the firmament of the heaven to divide the day from the night; and let them be for signs, and for seasons, and for days, and years: And let them be for lights in the firmament of the heaven to give light upon the earth: and it was so. And God made two great lights; the greater light to rule the day, and the lesser light to rule the night: he made the stars also. And God set them in the firmament of the heaven to give light upon the earth, And to rule over the day and over the night, and to divide the light from the darkness: and God saw that it was good. And the evening and the morning were the fourth day.

> Thiab Vajtswv hais tias, Cia muaj tej lub teeb nyob rau hauv lub ntuj khwb kom cais nruab hnub ntawm nruab hmo; thiab cia tej ntawd ua tej cim, thiab ua tej caij nyoog, thiab ua tej hnub, thiab tej xyoos; thiab cia tej ntawd ua tej lub teeb nyob rau hauv lub ntuj khwb kom ci rau saum npoo lub ntiaj teb: ces kuj muaj li ntawd. Thiab Vajtswv tau tsim ob lub teeb loj; lub teeb loj dua los kav nruab hnub, thiab lub teeb me dua los kav nruab hmo; nws kuj tsim cov hnub qub thiab. Thiab Vajtswv muab tej ntawd tso rau hauv lub ntuj khwb kom ci rau saum npoo lub ntiaj teb, thiab kom kav nruab hnub thiab nruab hmo, thiab kom cais qhov kaj ntawm qhov tsaus ntuj; thiab Vajtswv pom tias yog qhov zoo. Thiab tsaus ntuj thiab kaj ntug yog hnub plaub.

> And God said, Let the waters bring forth abundantly the moving creature that hath life, and fowl that may fly above the earth in the open firmament of heaven. And God created great whales, and every living creature that moveth, which the waters brought forth abundantly, after their kind, and every winged fowl after his kind: and God saw that it was good. And God blessed them, saying, Be fruitful, and multiply, and fill the waters in the seas, and let fowl multiply in the earth. And the evening and the morning were the fifth day.

> Thiab Vajtswv hais tias, Cia dej txi txi tawm los kom muaj ntau heev txhua yam tsiaj muaj sia uas txav mus los, thiab noog uas ya saum lub ntiajteb hauv qhov chaw dav qhib ntawm ntuj. Thiab Vajtswv tsim cov ntses loj, thiab txhua yam tsiaj muaj sia uas txav mus los, uas dej txi txi tawm los muaj ntau heev raws li lawv tej hom, thiab txhua yam noog muaj tis raws li nws tej hom; thiab Vajtswv pom tias zoo. Thiab Vajtswv foom koob hmoov rau lawv, hais tias, Nej cia li txi txiv, thiab huam vam coob ntxiv, thiab ua kom puv nkaus dej hauv hiavtxwv, thiab cia cov noog huam vam coob ntxiv rau saum lub ntiajteb. Thiab muaj tsaus ntuj thiab muaj kaj ntug, yog hnub thib tsib.

> And God said, Let the earth bring forth the living creature after his kind, cattle, and creeping thing, and beast of the earth after his kind: and it was so. And God made the beast of the earth after his kind, and cattle after their kind, and everything that creepeth upon the earth after his kind: and God saw that it was good. And God said, Let us make man in our image, after our likeness: and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth. So God created man in his own image, in the image of God created he him; male and female created he them. And God blessed them, and God said unto them, Be fruitful, and multiply, and replenish the earth, and subdue it: and have dominion over the fish of the sea, and over the fowl of the air, and over every living thing that moveth upon the earth. And God said, Behold, I have given you every herb bearing seed, which is upon the face of all the earth, and every tree, in the which is the fruit of a tree yielding seed; to you it shall be for meat. And to every beast of the earth, and to every fowl of the air, and to everything that creepeth upon the earth, wherein there is life, I have given every green herb for meat: and it was so. And God saw everything that he had made, and, behold, it was very good. And the evening and the morning were the sixth day. Thus the heavens and the earth were finished, and all the host of them. And on the seventh day God ended his work which he had made; and he rested on the seventh day from all his work which he had made. And God blessed the seventh day, and sanctified it: because that in it he had rested from all his work which God created and made. Genesis 1:1–2:3.

> Thiab Vajtswv hais tias, Cia lub ntiajteb txi txhua yam tsiaj muaj sia raws li lawv tej yam ntxwv: tej tsiaj nyeg, tej tsiaj nkag, thiab tej tsiaj qus hauv ntiajteb raws li lawv tej yam ntxwv; thiab muaj li ntawd tiag. Thiab Vajtswv tsim tej tsiaj qus hauv ntiajteb raws li lawv tej yam ntxwv, thiab tej tsiaj nyeg raws li lawv tej yam ntxwv, thiab txhua yam tsiaj nkag saum npoo av raws li lawv tej yam ntxwv; thiab Vajtswv pom tias zoo. Thiab Vajtswv hais tias, Cia peb tsim neeg raws li peb tus yam ntxwv, raws li peb tus qauv: thiab cia lawv kav tej ntses hiavtxwv, thiab tej noog saum ntuj, thiab tej tsiaj nyeg, thiab tag nrho lub ntiajteb, thiab txhua yam tsiaj nkag uas nkag saum npoo av. Yog li ntawd Vajtswv tsim neeg raws li nws tus yam ntxwv; raws li Vajtswv tus yam ntxwv nws thiaj tsim nws; txiv neej thiab poj niam nws tsim nkawd. Thiab Vajtswv foom koob hmoov rau nkawd, thiab Vajtswv hais rau nkawd tias, Nej cia li txi txiv kom coob, thiab yug me nyuam kom ntau, thiab puv npo lub ntiajteb, thiab tswj kav nws: thiab kav tej ntses hiavtxwv, thiab tej noog saum ntuj, thiab txhua yam muaj sia uas txav mus los saum npoo av. Thiab Vajtswv hais tias, Saib seb, kuv tau muab txhua yam nroj tsuag uas txi noob, uas nyob saum npoo lub ntiajteb tag nrho, thiab txhua tsob ntoo uas muaj txiv txi noob rau nej; tej ntawd yuav yog nej tej zaub mov. Thiab rau txhua yam tsiaj qus hauv ntiajteb, thiab rau txhua yam noog saum ntuj, thiab rau txhua yam uas nkag saum npoo av, uas muaj sia nyob hauv, kuv tau muab txhua yam nroj tsuag ntsuab ua zaub mov rau; thiab muaj li ntawd tiag. Thiab Vajtswv pom txhua yam uas nws tau tsim, thiab saib seb, zoo heev kawg li. Thiab tsaus ntuj thiab kaj ntug yog hnub rau. Yog li ntawd, lub ntuj thiab lub ntiajteb, thiab txhua yam uas nyob hauv ntawd, twb tiav lawm. Thiab txog hnub xya Vajtswv thiaj ua tiav nws tes hauj lwm uas nws tau ua; thiab hnub xya nws tau so ntawm txhua yam hauj lwm uas nws tau ua. Thiab Vajtswv foom koob hmoov rau hnub xya, thiab muab hnub ntawd cais tseg ua hnub dawb huv: rau qhov tias nyob rau hnub ntawd nws tau so ntawm txhua yam hauj lwm uas Vajtswv tau tsim thiab tau ua. Chiv Keeb 1:1–2:3.

The previous verses represent the entire testimony of creation, emphasizing that God’s word possesses creative power.

Cov nqe lus ua ntej no sawv cev rau tag nrho zaj lus tim khawv ntawm txhua yam tsim, hais kom tseeb tias Vajtswv txoj lus muaj hwjchim tsim tsa.

> Let all the earth fear the Lord: let all the inhabitants of the world stand in awe of him. For he spake, and it was done; he commanded, and it stood fast. Psalms 33:8, 9.

> Cia kom lub ntiajteb ntshai tus Tswv: cia txhua tus neeg uas nyob hauv lub qab ntuj no sawv tshee hawm nws. Rau qhov nws hais, ces twb muaj lawm; nws txib, ces nws thiaj nyob ruaj khov. Ntawv Nkauj 33:8, 9.

The same creative power that made the world is employed by Christ to transform men.

Lub hwjchim tsim txojsia ntawd tib yam uas tsim lub ntiajteb no, raug Khetos siv los hloov dua neeg.

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

> “Lub hwjchim tsim uas hu kom tej ntiajteb los muaj nyob yog nyob hauv Vajtswv txoj lus. Lo lus no pub hwjchim; nws yug txoj sia. Txhua lo lus txib yog ib txoj lus cog tseg; thaum lub siab yeem txais yuav nws, thaum tus ntsuj plig lees txais nws los rau hauv, nws nqa nrog nws txoj sia ntawm Tus Uas Tsis Muaj Kawg. Nws hloov dua tshiab tus xeeb ceem thiab rov tsim tus ntsuj plig raws li Vajtswv tus yam ntxwv.

> “The life thus imparted is in like manner sustained. ‘By every word that proceedeth out of the mouth of God’ (Matthew 4:4) shall man live.” Education, 126.

> “Txoj sia uas tau muab pub li no kuj raug txhawb nqa nyob rau tib yam ntawd. ‘Neeg yuav ciaj sia tsis yog vim mov nkaus xwb, tiam sis vim txhua lo lus uas tawm hauv Vajtswv lub qhov ncauj los’ (Mathais 4:4).” Education, 126.

The Revelation of Jesus Christ emphasizes how the Word of God is conveyed to men. It comes from the Father, to the Son, to an angel, to a prophet who writes it down and sends it to the churches. The communication process set forth at the beginning and ending of the book of Revelation is also illustrated with Jacob’s ladder with angels ascending and descending the ladder. It is illustrated with Zechariah’s two golden pipes that bring the oil into the sanctuary. The communication process between God and man is a subject of Bible prophecy and the message that is sent forth contains the creative power that made the universe. In the communication process in chapter one of Revelation, it is to be understood that the message handed down to the churches contains the power to transform a Laodicean unto a Philadelphian.

Phau Ntawv Qhia Tshwm Sim ntawm Yexus Khetos hais qhia meej txog txoj kev uas Vajtswv Txojlus raug xa mus cuag tib neeg. Nws tawm ntawm Leej Txiv, mus rau Leej Tub, mus rau ib tug tim tswv, mus rau ib tug yaj saub uas sau nws tseg thiab xa nws mus rau cov pawg ntseeg. Txoj txheej txheem kev sib txuas lus uas tau muab tso tseg rau thaum pib thiab thaum xaus ntawm phau Ntawv Qhia Tshwm Sim kuj raug ua piv txwv los ntawm Yakhauj tus ntaiv uas cov tim tswv nce thiab nqis saum tus ntaiv ntawd. Nws kuj raug ua piv txwv los ntawm Xakhaliyas ob lub kav kub uas coj cov roj los rau hauv lub chaw dawb huv. Txoj txheej txheem kev sib txuas lus ntawm Vajtswv thiab tib neeg yog ib lub ntsiab lus ntawm yaj saub tej lus faj lem hauv Vajluskub, thiab txoj xov uas raug xa tawm ntawd muaj lub hwj chim tsim uas tau tsim lub qab ntuj khwb. Hauv txoj txheej txheem kev sib txuas lus hauv tshooj ib ntawm Phau Ntawv Qhia Tshwm Sim, yuav tsum to taub tias txoj xov uas raug muab cob qhia nqis los rau cov pawg ntseeg muaj lub hwj chim los hloov ib tug Laodicean kom dhau los ua ib tug Philadelphian.

Whether we consider the beginning or ending of the Old or the New Testament it is the same message. God is conveying the final warning message and it contains the creative power of God if it is heard and kept by those that hear. The message that accomplishes this is set within the divine framework of the Alpha and Omega. The beginning, middle and ending. The three Hebrew letters that go together to create the word “truth” are the everlasting gospel, and the letters and their meanings, and the word they produce when combined with one another symbolize the principle and also the One who is Alpha and Omega. It emphasizes His creative power. The last three words of the creation story, each begin with the three letters, in the order that make up the word “truth.”

Txawm peb xav txog qhov pib lossis qhov kawg ntawm Phau Qub lossis Phau Tshiab los, yeej yog tib zaj lus xwb. Vajtswv tab tom xa tawm zaj lus ceeb toom kawg, thiab zaj lus ntawd muaj Vajtswv lub hwj chim tsim tsim nyob hauv, yog tias cov uas hnov mloog thiab khaws nws yuav hnov thiab khaws nws. Zaj lus uas ua tiav qhov no raug tsa nyob hauv tus qauv txheej txheem los saum ntuj ntawm Alpha thiab Omega. Qhov pib, nruab nrab, thiab qhov kawg. Peb tsab ntawv Henplais uas sib koom ua ke los tsim lo lus “qhov tseeb” yog txoj moo zoo uas nyob mus ib txhis, thiab cov tsab ntawv ntawd nrog lawv tej ntsiab lus, thiab lo lus uas lawv tsim thaum muab sib txuas ua ke, sawv cev rau txoj hauv paus ntsiab cai ntawd thiab kuj sawv cev rau Tus uas yog Alpha thiab Omega. Qhov no qhia kom pom tseeb txog Nws lub hwj chim tsim tsim. Peb lo lus kawg hauv zaj keeb kwm tsim ntuj tsim teb, txhua lo lus pib nrog peb tsab ntawv ntawd, raws li qhov kev txiav txim uas ua ke los tsim lo lus “qhov tseeb.”

The three words that are the ending of the creation story begin with the three letters which together create the word “truth.” The last three words of the verse begin with the letters א (Aleph), מ (Mem), and ת (Tav) in order. Those three words are translated as “God,” “created” and “made.” These three words each start with the letters א (Aleph), מ (Mem), and ת (Tav) in that order, further emphasize the completeness and orderliness of the creation narrative. This pattern has been noted by Jewish commentators as an interesting linguistic feature of the Hebrew text.

Peb lo lus uas yog qhov xaus ntawm zaj keeb kwm kev tsim pib nrog peb tug ntawv uas thaum muab ua ke tsim tau lo lus “qhov tseeb.” Peb lo lus kawg ntawm nqe vajlugkub ntawd pib nrog cov ntawv א (Aleph), מ (Mem), thiab ת (Tav) raws li lawv txiav txim. Peb lo lus ntawd raug txhais ua “Vajtswv,” “tsim,” thiab “ua.” Peb lo lus no txhua lo pib nrog cov ntawv א (Aleph), מ (Mem), thiab ת (Tav) raws li qhov kev txiav txim ntawd, thiab tseem hais kom meej ntxiv txog qhov puv npo thiab qhov muaj txheej txheem zoo ntawm zaj lus piav txog kev tsim. Cov kws piav vajlugkub Yudais tau sau tseg txog tus qauv no tias yog ib qho yam ntxwv txaus nyiam ntawm kev siv lus hauv zaj ntawv Henplais.

The creation story begins with the words “in the beginning” and it ends with three words that represent the Alpha and Omega, the beginning and ending, the first and the last. The creative power illustrated in the Genesis testimony begins and ends with the signature of the wonderful linguist.

Zaj dab neeg txog kev tsim ntuj tsim teb pib nrog cov lus hais tias “thaum chiv keeb,” thiab nws xaus nrog peb lo lus uas sawv cev rau tus Alpha thiab Omega, tus pib thiab tus xaus, tus thawj thiab tus kawg. Lub hwj chim tsim uas raug qhia tawm hauv zaj lus tim khawv hauv Chivkeeb pib thiab xaus nrog tus kos npe ntawm tus kws paub lus uas yog tus xav tsis thoob.

The first of a thing illustrating the last of a thing is what the prophet John emphasized when by writing what then was, he was then simultaneously writing what would be.

Qhov uas ib yam thawj zaug ua piv txwv qhia txog yam kawg ntawm tib yam ntawd yog yam uas tus yaj saub Yauhas tau hais meej, thaum nws sau txog yam uas nyob rau lub sijhawm ntawd, nws kuj ib txhij tab tom sau txog yam uas yuav muaj los yav tom ntej.

The final warning message of Elijah represented at the end of the Old Testament identifies the same prophetic principle, within the context of the Sunday law crisis and the approaching seven last plagues.

Cov lus ceeb toom zaum kawg uas yog Eliyas sawv cev rau tom kawg ntawm Phau Qub qhia kom paub tib txoj cai yaj saub ntawd, nyob hauv lub ntsiab lus ntawm kev kub ntxhov ntawm txoj cai Hnub Caiv thiab xya lub phom sij kawg uas tab tom los ze.

The “rule of first mention” and all that it represents is the “framework” that “present truth” is to be placed within. That framework is “the rule of first mention” that is also one of the attributes of God.

“Txoj cai ntawm thawj zaug uas hais txog” thiab txhua yam uas nws sawv cev rau yog “lub moj khaum” uas “qhov tseeb tam sim no” yuav tsum raug muab tso rau hauv. Lub moj khaum ntawd yog “txoj cai ntawm thawj zaug uas hais txog” uas kuj yog ib qho ntawm Vajtswv tej yam ntxwv.

In the book of Daniel representing the beginning of Adventism and the book of Revelation representing the end of Adventism, we find amazing parallels when we look at it with the principle of the first illustrating the last. The book of Daniel sets forth an attribute of Jesus when it uses the name Palmoni, meaning the wonderful numberer of secrets. Daniel also introduces Jesus as Michael the archangel. John is employed to do the same as Daniel, and he identifies not the master of math, or the leader of the angels, but the master of language. When we consider Jesus as the master of the alphabet, we should consider Psalms 119, the longest chapter in the Bible.

Hauv phau ntawv Daniel uas sawv cev rau qhov pib ntawm Adventism thiab phau ntawv Qhia Tshwm uas sawv cev rau qhov kawg ntawm Adventism, peb pom tej kev sib thooj uas txaus xav kawg thaum peb saib nws raws li txoj cai hais tias yam xub thawj ua piv txwv qhia txog yam kawg. Phau ntawv Daniel nthuav tawm ib yam cwj pwm ntawm Yexus thaum nws siv lub npe Palmoni, uas txhais hais tias tus txawj suav tej yam zais cia uas txaus kawg. Daniel kuj qhia Yexus ua Mikha‑ees, tus thawj tubtxib saum ntuj. Yauhas raug siv los ua tib yam li Daniel, thiab nws qhia tawm tsis yog tus tswv ntawm lej, los yog tus thawj coj ntawm cov tim tswv, tiam sis tus tswv ntawm lus. Thaum peb xav txog Yexus ua tus tswv ntawm cov niam ntawv, peb yuav tsum xav txog Ntawv Nkauj 119, uas yog tshooj ntev tshaj plaws hauv phau Vajlugkub.

Psalms 119 is an alphabetic acrostic, meaning that the first letters of each set of eight verses starts with the same letter. There are twenty-two letters in the Hebrew alphabet, so there twenty-two sections of eight verses. Each section begins with the letter of the alphabet in the order of the alphabet, and thereafter each of the eight verses assigned to that letter begin with that letter. There are eight verses for each letter, thus eight verses times the twenty-two letters of the Hebrew alphabet equal one hundred and seventy-six lines. The Psalm emphasizes obedience to a God who is a God of order (hence the acrostic structure), not of chaos.

Ntawv Nkauj 119 yog ib zaj paj huam ua raws li qauv acrostic raws tus niam ntawv, uas txhais hais tias thawj tsab ntawv ntawm txhua pawg yim nqe pib nrog tib tsab ntawv. Muaj nees nkaum ob tsab ntawv hauv niam ntawv Henplais, yog li ntawd thiaj muaj nees nkaum ob ntu, txhua ntu muaj yim nqe. Txhua ntu pib nrog tsab ntawv ntawm tus niam ntawv raws li kev txiav txim ntawm niam ntawv, thiab tom qab ntawd txhua yim nqe uas raug muab rau tsab ntawv ntawd kuj pib nrog tsab ntawv ntawd. Muaj yim nqe rau txhua tsab ntawv; yog li ntawd yim nqe muab xam rau nees nkaum ob tsab ntawv ntawm niam ntawv Henplais sib npaug rau ib puas xya caum rau kab. Zaj Ntawv Nkauj no hais tseem ceeb txog kev mloog lus rau Vajtswv tus uas yog Vajtswv ntawm kev txiav txim thiab kev raws txheej txheem (vim li ntawd thiaj muaj tus qauv acrostic), tsis yog Vajtswv ntawm kev kub ntxhov.

Another prominent theme in Psalms 119 is the profound truth that the Word of God is all-sufficient. There are eight different terms referring to the Word of God throughout the Psalm: law, testimonies, precepts, statutes, commandments, judgments, word, and ordinances. In almost every verse, the Word of God is mentioned. Psalms 119 affirms not only the character of the Scriptures, but it affirms that God’s Word reflects the very character of God Himself. Notice these attributes of God set forth in Psalms 119:

Lwm lub ntsiab tseem ceeb ntxiv uas sawv tawm hauv Ntawv Nkauj 119 yog qhov tseeb tob kawg tias Vajtswv Txojlus muaj txaus rau txhua yam. Muaj yim lo lus sib txawv uas hais txog Vajtswv Txojlus thoob plaws hauv zaj Ntawv Nkauj no: txoj kevcai, tej lus timkhawv, tej lus qhuab qhia, tej kevcai, tej lus txib, tej kev txiav txim, lo lus, thiab tej kab ke. Yuav luag txhua nqe lus yeej hais txog Vajtswv Txojlus. Ntawv Nkauj 119 tsis yog tsuas lees paub txog tus yam ntxwv ntawm Vajluskub xwb, tiam sis nws tseem lees paub tias Vajtswv Txojlus qhia tawm tus yam ntxwv tiag tiag ntawm Vajtswv Nws Tus Kheej. Cia li saib tej yam ntxwv no ntawm Vajtswv uas tau muab nthuav tawm hauv Ntawv Nkauj 119:

- Righteousness (verses 7, 62, 75, 106, 123, 138, 144, 160, 164, 172)

  Kev Ncaj Ncees (nqe 7, 62, 75, 106, 123, 138, 144, 160, 164, 172)

- Trustworthiness (verse 42)

  Kev Tsim Nyog Rau Kev Cia Siab (nqe 42)

- Truthfulness (verses 43, 142, 151, 160)

  Qhov tseeb ncaj ncees (nqe 43, 142, 151, 160)

- Faithfulness (verse 86)

  Kev Ncaj Ncees Ruaj Khov (nqe 86)

- Unchangeableness (verse 89)

  Kev Tsis Hloov Li (nqe 89)

- Eternality (verses 90, 152)

  Kev Nyob Mus Ib Txhis (nqe 90, 152)

- Light (verse 105)

  Qhov Kaj (nqe 105)

- Purity (verse 140)

  Kev Huv Dawb Huv (nqe 140)

The Psalm opens with two beatitudes. “Blessed” are those whose ways are blameless, who live according to God’s law, who keep His statutes and seek Him with all their heart. These are the lessons for us in this great Psalm. The Word of God is sufficient to make us wise, train us in righteousness, and equip us for every good work (2 Timothy 3:15–17).

Phau Ntawv Nkauj no qhib tawm los nrog ob lo lus foom koob hmoov. “Foom koob hmoov rau” cov uas lawv tej kev yog tsis muaj chaw txhaum, uas ua neej raws li Vajtswv txoj kev cai, uas ceev faj khaws Nws tej lus tim khawv thiab nrhiav Nws kawg siab kawg ntsws. Cov no yog tej lus qhuab qhia rau peb hauv Phau Ntawv Nkauj loj no. Vajtswv Txojlus muaj txaus los ua kom peb muaj tswvyim, cob qhia peb hauv txoj kev ncaj ncees, thiab npaj peb kom txhij rau txhua txoj hauj lwm zoo (2 Timothy 3:15–17).

Of course, Psalms 119 is part of a subject that is pretty much unresolved in the religious world. It has to do with which verse is the middle verse of the Bible and which chapter is the middle chapter of the Bible. If you search the internet, you will find the various arguments centered around which Bible you use and so on and so forth. The problem with every position in the argument is that the definition of the middle of the Bible, whether a verse or a chapter should be defined by the author of the Bible, not the human student or critic of the Bible.

Tau kawg, Ntawv Nkauj 119 yog ib feem ntawm ib lo lus nug uas tseem tsis tau muaj kev daws kom meej nyob rau hauv lub ntiaj teb kev ntseeg. Qhov no muaj feem rau nqe twg yog nqe nruab nrab ntawm Phau Vajlugkub thiab tshooj twg yog tshooj nruab nrab ntawm Phau Vajlugkub. Yog koj tshawb hauv Is Taws Nem, koj yuav pom ntau yam kev sib cav uas tsom rau yam Phau Vajlugkub twg koj siv thiab lwm yam ntxiv. Qhov teeb meem ntawm txhua txoj hauj lwm hauv qhov kev sib cav ntawd yog tias lub ntsiab lus ntawm qhov nruab nrab ntawm Phau Vajlugkub, txawm yog ib nqe los yog ib tshooj, yuav tsum raug txhais los ntawm Tus Sau ntawm Phau Vajlugkub, tsis yog los ntawm tib neeg tus kawm lossis tus tshuaj xyuas Phau Vajlugkub.

The Bible teaches that there is a beginning and end to everything. To everything there is a season.

Phau Vajlugkub qhia tias txhua yam muaj qhov pib thiab muaj qhov kawg. Rau txhua yam muaj ib lub caij nyoog.

> To everything there is a season, and a time to every purpose under the heaven: A time to be born, and a time to die; a time to plant, and a time to pluck up that which is planted. Ecclesiastes 3:1, 2.

> Rau txhua yam yeej muaj ib lub caij, thiab muaj ib lub sijhawm rau txhua lub hom phiaj nyob hauv qab ntuj: ib lub sijhawm yug los, thiab ib lub sijhawm tuag; ib lub sijhawm cog, thiab ib lub sijhawm rho tawm yam uas tau cog lawm. Ecclesiastes 3:1, 2.

There is a time to be born and a time to die, yet there is also the life that takes place in the middle of the beginning and ending of our lives. The birth is a brief moment in time, as is death. The life is the middle and has generally much more history connected with it than the time when we are born and time when we die.

Muaj ib lub sijhawm yug thiab ib lub sijhawm tuag, tiam sis kuj muaj txoj sia uas tshwm sim nyob nruab nrab ntawm qhov pib thiab qhov xaus ntawm peb lub neej. Kev yug yog ib pliag luv hauv lub sijhawm, ib yam li kev tuag thiab. Lub neej yog qhov nruab nrab, thiab feem ntau muaj keeb kwm txuas nrog nws ntau dua li lub sijhawm uas peb yug thiab lub sijhawm uas peb tuag.

The middle in the “rule of first mention” generally has much more testimony than the first and last. To seek a single verse or chapter in the Bible and define it as the middle is to disregard the biblical evidence even if the beginning and ending are essentially points in time; the middle is generally a period of time. Of course, the beginning, ending and middle will agree with one another, though often the identical waymark at the end is the opposite of the beginning.

Qhov nruab nrab hauv “txoj cai ntawm thawj zaug hais txog” feem ntau muaj ntau zaj lus tim khawv dua li qhov pib thiab qhov xaus. Kev nrhiav ib nqe lossis ib tshooj xwb hauv phau Vajlugkub thiab txhais tias qhov ntawd yog qhov nruab nrab yog kev tsis quav ntsej tej pov thawj hauv Vajlugkub, txawm yog qhov pib thiab qhov xaus yeej yog cov ntsiab lus hauv lub sijhawm los xij; qhov nruab nrab feem ntau yog ib ntu sijhawm. Yeej muaj tseeb tias qhov pib, qhov xaus, thiab qhov nruab nrab yuav sib haum nrog ib leeg, txawm li cas los xij, feem ntau tib lub cim qhia txoj kev ntawm qhov xaus yuav yog qhov txawv ncaj qha ntawm qhov pib.

Jesus identified John the Baptist as Elijah, and they both illustrate the same prophetic sequence of events, but Elijah was persecuted by a wicked woman (Jezebel) who sought to imprison and kill Elijah, but she never did. John who was a symbol of Elijah was sought by an evil woman (Herodias) to imprison and kill him, and she did. Elijah and John are interchangeable symbols but they have some prophetic characteristics that are opposite characteristics, but still parallel each other. Elijah never died, John did. Understanding that prophetic waymarks that align with each other are often opposites allows those who wish to see that the middle of the Bible is Psalms 118.

Yexus tau qhia Yauhas tus uas muab neeg ua kevcai raus dej tias yog Eliyas, thiab nkawd ob leeg puavleej ua piv txwv txog tib qho kev txheej txheem yav tom ntej ntawm lus cev Vajtswv lus; tiam sis Eliyas raug ib tug pojniam phem (Yexanpees) tsim txom, tus uas nrhiav kev kaw Eliyas thiab muab nws tua, los nws yeej tsis tau ua li ntawd. Yauhas, tus uas yog lub cim sawv cev rau Eliyas, kuj raug ib tug pojniam phem (Helaudias) nrhiav kev kaw thiab muab nws tua, thiab nws yeej ua tau li ntawd. Eliyas thiab Yauhas yog cov cim uas siv sib hloov tau, tiamsis nkawd muaj qee yam yam ntxwv cev Vajtswv lus uas sib txwv, los tseem sib txuam raws ib kab xwb. Eliyas tsis tau tuag, Yauhas ho tau tuag. Kev to taub tias cov cim taw qhia cev Vajtswv lus uas sib haum raws ib leeg ib txwm muaj feem ua yam sib txwv, ua rau cov uas xav pom paub tau tias nruab nrab ntawm phau Vajlugkub yog Ntawv Nkauj 118.

When we use the principle of rule of first mention as we have been defining it, we find that the beginning of the middle of the Bible is Psalms 117, the shortest chapter in the Bible, consisting of two verses. It is followed by chapter 118, which is the middle of the Bible, and chapter 118 is followed by 119 which is the longest chapter in the Bible and the ending of the middle of the Bible. The wonderful linguist marks the beginning with the shortest chapter, then marks the ending with the longest chapter. They are two opposite chapters. The beginning is the seed, and the ending is where the fully mature plant is developed where all the testimonies located within the middle are tied together. Notice Psalms 117.

Thaum peb siv lub hauv paus ntsiab lus ntawm txoj cai ntawm thawj qhov kev hais raws li peb tau piav tseg lawm, peb pom tias qhov pib ntawm nruab nrab ntawm phau Vajlugkub yog Phau Ntawv Nkauj 117, uas yog tshooj luv tshaj plaws hauv phau Vajlugkub, muaj ob nqe xwb. Tom qab ntawd yog tshooj 118, uas yog nruab nrab ntawm phau Vajlugkub, thiab tshooj 118 ntawd raug ua raws los ntawm tshooj 119, uas yog tshooj ntev tshaj plaws hauv phau Vajlugkub thiab yog qhov xaus ntawm nruab nrab ntawm phau Vajlugkub. Tus Kws Paub Lus uas zoo kawg nkaus cim qhov pib nrog tshooj luv tshaj plaws, ces cim qhov xaus nrog tshooj ntev tshaj plaws. Nkawd yog ob tshooj uas sib tawm tsam ib leeg. Qhov pib yog noob, hos qhov xaus yog qhov chaw uas tsob nroj uas loj hlob tiav txhij raug tsim tsa, qhov chaw uas txhua zaj lus tim khawv uas nyob hauv nruab nrab raug khi ua ke. Cia li ua tib zoo saib Phau Ntawv Nkauj 117.

> O Praise the Lord, all ye nations: praise him, all ye people. For his merciful kindness is great toward us: and the truth of the Lord endureth forever. Praise ye the Lord. Psalms 117:1, 2.

> Nej txhua haiv neeg, nej cia li qhuas tus Tswv; nej txhua pab neeg, cia li qhuas nws. Rau qhov nws txoj kev hlub uas muaj kev hlub tshua rau peb yog loj kawg; thiab tus Tswv txoj kev tseeb nyob ruaj mus ib txhis. Nej cia li qhuas tus Tswv. Ntawv Nkauj 117:1, 2.

The word we are considering that is made up of three letters is translated as “truth” in verse two, and represents the beginning of the middle of the Bible, (the middle of the Bible being Psalms 117–119). The end of the middle is Psalms 119. Psalms 118 is the middle of the middle. Psalms 118 is sandwiched between the shortest and longest chapters in the Bible, and the shortest which is the beginning sets forth the word “truth” which is created by three letters that represent the three-steps of the everlasting gospel, and are the framework of understanding the truth. The framework being the principle representing Christ’s character as the Alpha and Omega.

Lo lus uas peb tab tom xav txog no, uas muaj peb tsab ntawv ua ke, raug txhais tias yog “qhov tseeb” hauv nqe ob, thiab sawv cev rau qhov pib ntawm nruab nrab ntawm Phau Vajlugkub, (nruab nrab ntawm Phau Vajlugkub yog Phau Ntawv Nkauj 117–119). Qhov kawg ntawm nruab nrab yog Phau Ntawv Nkauj 119. Phau Ntawv Nkauj 118 yog nruab nrab ntawm qhov nruab nrab. Phau Ntawv Nkauj 118 raug muab nyob nruab nrab ntawm tshooj luv tshaj thiab tshooj ntev tshaj hauv Phau Vajlugkub, thiab tshooj luv tshaj ntawd, uas yog qhov pib, nthuav tawm lo lus “qhov tseeb” uas raug tsim los ntawm peb tsab ntawv uas sawv cev rau peb-theem ntawm txoj moo zoo uas nyob mus ib txhis, thiab yog lub moj khaum rau kev to taub qhov tseeb. Lub moj khaum ntawd yog lub ntsiab cai uas sawv cev rau Khetos tus cwj pwm raws li Alpha thiab Omega.

The ending of the middle, being chapter 119 is an alphabetic acrostic placed in the middle of the Bible emphasizing the wonderful linguist. Four times in chapter 119 the same word is translated as truth.

Qhov xaus ntawm nruab nrab, uas yog tshooj 119, yog ib zaj paj huam raws tus niam ntawv muab tso rau hauv nruab nrab ntawm phau Vajlugkub, hais kom pom qhov txuj ci zoo kawg ntawm lus. Plaub zaug hauv tshooj 119 tib lo lus ntawd raug txhais ua qhov tseeb.

> And take not the word of truth utterly out of my mouth; for I have hoped in thy judgments. Verse 43.

> Thiab tsis txhob muab lo lus tseeb tshem tawm hauv kuv lub qhov ncauj kiag li; rau qhov kuv tau cia siab rau koj tej kev txiav txim. Nqe 43.

> Thy righteousness is an everlasting righteousness, and thy law is the truth. Verse 142.

> Koj txojkev ncaj ncees yog txojkev ncaj ncees uas nyob mus ib txhis, thiab koj txojcai yog qhov tseeb. Nqe 142.

> Thou art near, O Lord; and all thy commandments are truth. Verse 151.

> Koj nyob ze, Au tus Tswv; thiab tag nrho koj tej lus txib yog qhov tseeb. Nqe 151.

> Thy word is true from the beginning: and every one of thy righteous judgments endureth forever. Verse 160.

> Koj lo lus yeej muaj tseeb txij thaum chiv keeb los: thiab txhua txoj kev txiav txim ncaj ncees ntawm koj nyob ruaj mus ib txhis. Nqe 160.

Truth in these verses is a rule of Bible prophecy identifying the end from the beginning, and the truth in the verses is that the Alpha and Omega has placed His signature upon the middle of the Bible, as He has done for the beginning and the end. The signature of the first and last is the “framework” for presenting the final warning message of the third angel. The last of the middle includes four verses which use the word translated as “truth,” though the fourth reference is translated simply as “true.” The last final of those four verses identifies that “from the beginning,” the word is “true.”

Qhov tseeb nyob hauv cov nqe no yog ib txoj cai ntawm kev cev Vajlugkub qhia qhov kawg tawm ntawm qhov pib, thiab qhov tseeb nyob hauv cov nqe no yog tias tus Alpha thiab Omega tau muab Nws lub cim kos npe tso rau saum nruab nrab ntawm phau Vajlugkub, ib yam li Nws tau ua rau qhov pib thiab qhov kawg. Lub cim kos npe ntawm tus thawj thiab tus kawg yog “lub qauv” rau kev nthuav tawm txoj xov ceeb toom kawg ntawm tus tim tswv thib peb. Qhov kawg ntawm nruab nrab ntawd muaj plaub nqe uas siv lo lus uas txhais ua “qhov tseeb,” txawm yog tias qhov kev siv lo lus thib plaub txhais tsuas yog ua “tseeb” xwb. Qhov kawg kawg ntawm plaub nqe ntawd qhia tias “txij thaum pib los,” lo lus ntawd yog “tseeb.”

In the beginning in the creation story of Genesis one and two, The word “truth” though not directly written is represented in the final three words of the creation story, for each word begins with the letters, in order, that create the word “truth.” In the beginning was the word, and by Him were all things created, and the testimony of the creation in Genesis begins with the words, “In the beginning” and ends with three words representing the truths associated with an attribute of Christ that in Isaiah is defined as the proof that He is the one and only God.

Thaum thaum pib hauv zaj keeb kwm ntawm kev tsim nyob hauv Chiv Keeb ib thiab ob, lo lus “qhov tseeb” txawm yog tsis tau sau ncaj qha los xij, los yeej raug sawv cev nyob hauv peb lo lus kawg ntawm zaj keeb kwm kev tsim, vim txhua lo lus pib nrog cov tsiaj ntawv, raws li lawv txheej, uas tsim tau lo lus “qhov tseeb.” Thaum chiv thawj muaj Lo Lus, thiab txhua yam raug tsim los ntawm Nws, thiab zaj lus tim khawv ntawm kev tsim nyob hauv Chiv Keeb pib nrog cov lus no, “Thaum chiv thawj,” thiab xaus nrog peb lo lus uas sawv cev rau tej qhov tseeb uas txuas nrog ib qho cwj pwm ntawm Khetos uas nyob hauv Yaxayas raug txhais tias yog qhov pov thawj tias Nws yog tib tug Vajtswv xwb.

The middle of the Bible (Psalms 117–119) begins in chapter 117 by referencing the truth that the beginning represents the end through its use of the word “truth.” The word is created by three letters which represent the everlasting gospel and the three angels’ messages, and identify the ending of the creation story. The end of the middle of the Bible is a presentation of the alphabet that the wonderful linguist produced to establish the understanding that what is now being revealed concerning His character is in agreement with the definition of the word revelation, for the Revelation of Jesus Christ is a message that is designed to present an aspect of Christ character that here-to-fore has not been fully recognized, if at all. The revelation is consistent with the lines of covenant history, for covenant history includes evidence of God’s effort to reveal Himself through names as His-story unfolded.

Qhov nruab nrab ntawm phau Vajlugkub (Ntawv Nkauj 117–119) pib ntawm tshooj 117 los ntawm kev hais txog qhov tseeb tias thaum pib sawv cev rau thaum kawg, raws li nws siv lo lus “qhov tseeb.” Lo lus ntawd raug tsim los ntawm peb tug tsiaj ntawv uas sawv cev rau txoj moo zoo uas nyob mus ib txhis thiab peb tug timtswv tej lus, thiab qhia txog qhov xaus ntawm zaj keeb kwm ntawm kev tsim ntuj tsim teb. Qhov kawg ntawm nruab nrab ntawm phau Vajlugkub yog ib qho kev nthuav tawm txog niam ntawv uas tus kws paub lus uas zoo kawg nkaus tau tsim los txhawm rau tsa kom muaj kev to taub tias yam uas tam sim no tab tom raug nthuav tawm txog Nws tus cwj pwm yog sib haum nrog lo lus txhais ntawm lo lus tshwmsim, vim Tshwmsim txog Yexus Khetos yog ib txoj xov uas raug npaj los nthuav tawm ib feem ntawm Khetos tus cwj pwm uas txog niaj hnub no tseem tsis tau raug lees paub kom puv npo, yog tseem tsis tau raug lees paub hlo li los xij. Qhov tshwmsim ntawd yog raws nraim li cov kab keeb kwm ntawm cov lus cog tseg, rau qhov keeb kwm ntawm cov lus cog tseg muaj pov thawj txog Vajtswv txoj kev siv zog los tshwmsim Nws tus kheej los ntawm tej npe thaum Nws-zaj-keeb-kawm tab tom nthuav mus.

> “The great principles of the law, of the very nature of God, are embodied in the words of Christ on the mount. Whoever builds upon them is building upon Christ, the Rock of Ages. In receiving the word, we receive Christ. And only those who thus receive His words are building upon Him. ‘Other foundation can no man lay than that is laid, which is Jesus Christ.’ 1 Corinthians 3:11. ‘There is none other name under heaven, given among men, whereby we must be saved.’ Acts 4:12. Christ, the Word, the revelation of God,—the manifestation of His character, His law, His love, His life,—is the only foundation upon which we can build a character that will endure.” Mount of Blessings, 148.

> “Cov ntsiab cai loj ntawm txoj kevcai, uas yog ib feem ntawm Vajtswv tus yam ntxwv tiag tiag, raug muab los ua ke hauv Khetos tej lus saum lub roob. Tus twg uas tsa saum cov ntawd, yog tus tab tom tsa saum Khetos, uas yog Pob Zeb ruaj khov mus ib txhis. Thaum peb txais lo lus, peb txais Khetos. Thiab tsuas yog cov uas txais Nws tej lus li no xwb thiaj yog cov tab tom tsa saum Nws. ‘Tsis muaj leejtwg tsa tau lwm lub hauv paus dua li qhov uas twb raug tsa lawm, uas yog Yexus Khetos.’ 1 Khaulee 3:11. ‘Tsis muaj dua lwm lub npe nyob hauv qab ntuj no, uas raug muab rau neeg, uas peb yuav tsum tau txais kev cawmdim los ntawm nws.’ Tubtxib Tes Haujlwm 4:12. Khetos, uas yog Lo Lus, yog Vajtswv txoj kev tshwm sim,—yog kev nthuav tawm Nws tus cwj pwm, Nws txoj kevcai, Nws txoj kev hlub, Nws txoj sia,—yog tib lub hauv paus nkaus xwb uas peb yuav tsa tau ib tug cwj pwm uas yuav nyob ruaj mus ib txhis.” Mount of Blessings, 148.

There is of course much more to address concerning this truth, but we will leave off here.

Muaj tseeb tiag tias tseem muaj ntau yam ntxiv uas yuav tsum hais txog qhov tseeb no, tab sis peb yuav tso tseg rau qhov no xwb.

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