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# The Book of Daniel - Number One-Hundred and Eighty-Seven

Phau Ntawv Daniyee - Ib Puas Yim Caug Xya

The Lion’s Revelation: From Panium to the Final Sealing

Kev Qhia Tshwm Ntawm Tus Tsov Ntxhuav: Ntawm Panium mus rau Kev Muab Ntim Kawg Kawg

Author

Jeff Pippenger

Published

April 17, 2024

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When Jesus unseals a prophetic truth, He is represented as the Lion of the tribe of Judah, and at Caesarea Philippi, the Lion of the tribe of Judah began to unseal “that he must go unto Jerusalem, and suffer many things of the elders and chief priests and scribes, and be killed, and be raised again the third day.” Those truths align with the message that He unsealed at the beginning of the sealing time of the one hundred and forty-four thousand, and then again at the end of the very same period. Those truths align with the message represented in verses thirteen through fifteen of Daniel chapter eleven.

Thaum Yexus qhib ib qhov tseeb yaj saub uas tau raug muab ntim cia, Nws raug sawv cev tias yog Tsov Ntxhuav ntawm xeem Yudas, thiab ntawm Kaisari Filispos, Tsov Ntxhuav ntawm xeem Yudas tau pib qhib tawm “that he must go unto Jerusalem, and suffer many things of the elders and chief priests and scribes, and be killed, and be raised again the third day.” Cov qhov tseeb ntawd haum raws nraim nrog txoj xov uas Nws tau qhib tawm thaum pib ntawm lub sijhawm muab ntim cia ntawm ib puas plaub caug plaub txhiab leej, thiab tom qab ntawd dua ib zaug ntxiv thaum kawg ntawm tib lub sijhawm ntawd. Cov qhov tseeb ntawd haum raws nraim nrog txoj xov uas raug sawv cev nyob hauv nqe kaum peb mus txog kaum tsib ntawm Daniyees tshooj kaum ib.

When He unseals that truth to the one hundred and forty-four thousand, He does so through the methodology of line upon line, for it is there that the “keys” to the kingdom of God are found. Those truths must be eaten for they are the keys to the kingdom of God, and the kingdom of God is to be within His people.

Thaum Nws qhib qhov tseeb ntawd tawm rau ib puas plaub caug plaub txhiab leej, Nws ua li ntawd raws li txoj kev ntawm kab ntxiv kab, rau qhov nyob ntawd yog qhov uas nrhiav tau cov “yuam sij” rau Vajtswv lub nceeg vaj. Cov tseeb ntawd yuav tsum raug noj, vim lawv yog cov yuam sij rau Vajtswv lub nceeg vaj, thiab Vajtswv lub nceeg vaj yog yuav tsum nyob hauv Nws haiv neeg.

> And when he was demanded of the Pharisees, when the kingdom of God should come, he answered them and said, The kingdom of God cometh not with observation: Neither shall they say, Lo here! or, lo there! for, behold, the kingdom of God is within you. Luke 17:20, 21.

> Thaum cov Falixais nug Nws hais tias lub nceeg vaj ntawm Vajtswv yuav los thaum twg, Nws teb lawv hais tias, Lub nceeg vaj ntawm Vajtswv tsis los nrog yam uas neeg yuav pom tau ntawm qhov muag; thiab lawv yuav tsis hais tias, Saib, nyob ntawm no! los sis, saib, nyob ntawm ntawd! rau qhov, saib seb, lub nceeg vaj ntawm Vajtswv nyob hauv nej. Luka 17:20, 21.

The devils believe, and yet tremble, for it is not enough to simply believe the “truth.” It must become part of you as is the physical food that is eaten. In the history of verses thirteen to fifteen the Lion of the tribe of Judah unseals the truths connected with the soon coming Sunday law, and those truths impress the seal upon the foreheads of the wise virgins, in advance of the coming crisis. The Lion of the tribe of Judah knew full well the testimony of Matthew chapter sixteen, and His visit to Caesarea Philippi aligned with Daniel’s testimony of Panium, and He knew the shadow of the cross which He and His disciple stood under in Caesarea Philippi, represented the shadow of the coming Sunday law in the history of His last-day people.

Cov dab phem ntseeg thiab tseem tshee hnyo, rau qhov tsuas yog ntseeg “qhov tseeb” xwb tsis txaus. Nws yuav tsum los ua ib feem ntawm nej ib yam li zaub mov cev nqaij daim tawv uas tau noj los ua ib feem ntawm lub cev. Hauv keeb kwm ntawm nqe kaum peb mus txog kaum tsib, Tsov Ntxhuav ntawm xeem Yudas qhib cov lus tseeb uas txuas nrog txoj cai Hnub Caiv uas yuav los sai no, thiab cov lus tseeb ntawd muab lub cim foob rau saum pliaj ntawm cov nkauj xwb uas muaj tswvyim, ua ntej qhov teebmeem uas yuav los txog. Tsov Ntxhuav ntawm xeem Yudas yeej paub meej txog zaj lus tim khawv hauv Mathais tshooj kaum rau, thiab Nws txoj kev tuaj xyuas Caesarea Philippi tau phim raws li Daniyees zaj lus tim khawv txog Panium, thiab Nws paub tias tus duab ntxoov ntxoo ntawm tus ntoo khaub lig uas Nws thiab Nws cov thwjtim sawv hauv qab ntawd hauv Caesarea Philippi, sawv cev rau tus duab ntxoov ntxoo ntawm txoj cai Hnub Caiv uas yuav los txog hauv keeb kwm ntawm Nws haiv neeg hnub kawg.

> From that time forth began Jesus to show unto his disciples, how that he must go unto Jerusalem, and suffer many things of the elders and chief priests and scribes, and be killed, and be raised again the third day. Then Peter took him, and began to rebuke him, saying, Be it far from thee, Lord: this shall not be unto thee. But he turned, and said unto Peter, Get thee behind me, Satan: thou art an offence unto me: for thou savourest not the things that be of God, but those that be of men. Then said Jesus unto his disciples, If any man will come after me, let him deny himself, and take up his cross, and follow me. For whosoever will save his life shall lose it: and whosoever will lose his life for my sake shall find it. For what is a man profited, if he shall gain the whole world, and lose his own soul? or what shall a man give in exchange for his soul? For the Son of man shall come in the glory of his Father with his angels; and then he shall reward every man according to his works. Verily I say unto you, There be some standing here, which shall not taste of death, till they see the Son of man coming in his kingdom. Matthew 16:21–28.

> Txij thaum ntawd los Yexus pib qhia rau nws cov thwjtim tias nws yuav tsum mus rau Yeluxalees, thiab raug kev txom nyem ntau yam ntawm cov txwj laus thiab cov thawj pov thawj thiab cov xib hwb sau ntawv, thiab raug tua pov tseg, thiab sawv rov los rau hnub peb. Ces Petus coj nws mus ib cag, thiab pib cem nws, hais tias, Tus Tswv, thov kom qhov no txhob raug rau koj li: qhov no yuav tsis tshwm sim rau koj. Tiamsis nws tig los, thiab hais rau Petus tias, Cia li rov mus tom qab kuv, Xatas: koj yog yam uas ua rau kuv dawm: rau qhov koj tsis xav txog tej uas yog ntawm Vajtswv, tiamsis xav txog tej uas yog ntawm neeg. Ces Yexus hais rau nws cov thwjtim tias, Yog leejtwg xav los raws kuv qab, cia nws tsis lees nws tus kheej, thiab ris nws tus ntoo khaublig, thiab raws kuv qab. Rau qhov tus uas xav cawm nws txoj sia yuav poob nws; thiab tus uas poob nws txoj sia vim kuv yuav nrhiav tau nws. Rau qhov neeg yuav tau txiaj ntsig dabtsi, yog nws tau tag nrho lub ntiajteb, los ho poob nws tus ntsuj plig? lossis neeg yuav muab dabtsi los pauv nws tus ntsuj plig? Rau qhov Neeg Leej Tub yuav los hauv nws Leej Txiv lub hwjchim ci ntsa iab nrog nws cov tim tswv; thiab thaum ntawd nws yuav pauj nqi rau txhua tus raws li nws tej haujlwm. Kuv hais tseeb rau nej tias, Muaj ib txhia ntawm cov uas sawv ntawm no yuav tsis saj kev tuag, mus txog thaum lawv pom Neeg Leej Tub los hauv nws lub nceeg vaj. Mathais 16:21–28.

The first, and therefore based upon the rule of first mention, the most important thing Jesus told His disciples about the sufferings of the cross, is that they would need to take up their own cross, if they chose to follow Him. Sister White clearly states that the cross is also the yoke. The yoke and the cross are symbols of man’s personal will, and it all depends upon the correct exercise of the will. The power which upholds God’s temple is a Lamb that had been slain and hung upon a “pillar”. The Lamb that is slain represents the crucifixion of the lower fleshly nature, and the “pillar” that the dead flesh is hung upon is the will. Christ provided His example of how to overcome by always keeping His will in submission to His Father’s will, and for accomplishing that work, He sat down on the throne with His Father. The symbol of overcoming is the slain Lamb hung upon the pillar. All these truths are directly associated with those represented as Peter.

Thawj, thiab yog li ntawd raws li txoj cai ntawm kev hais thawj zaug, yam uas tseem ceeb tshaj plaws uas Yexus tau hais rau Nws cov thwjtim hais txog kev txom nyem saum tus ntoo khaub lig yog tias lawv yuav tsum ris lawv tus kheej tus ntoo khaub lig, yog lawv xaiv los raws Nws qab. Muam White tau hais meej tias tus ntoo khaub lig kuj yog quab thiab. Quab thiab tus ntoo khaub lig yog cov cim sawv cev rau tibneeg tus kheej lub siab nyiam, thiab txhua yam nyob ntawm kev siv lub siab nyiam kom raug. Lub hwj chim uas txhawb nqa Vajtswv lub tuam tsev yog ib tug Menyuam Yaj uas raug tua thiab raug dai rau saum ib tug “ncej”. Tus Menyuam Yaj uas raug tua sawv cev rau txoj kev muab tus yam ntxwv cev nqaij daim tawv qis dua ntsia saum tus ntoo khaub lig, hos tus “ncej” uas cev nqaij daim tawv tuag raug dai rau saum ntawd yog lub siab nyiam. Khetos tau muab Nws tus yam ntxwv ua piv txwv hais txog txoj kev kov yeej los ntawm kev ua kom Nws lub siab nyiam ib txwm nyob hauv qab Nws Leej Txiv lub siab nyiam, thiab vim Nws tau ua tiav txoj haujlwm ntawd, Nws thiaj zaum saum lub zwm txwv nrog Nws Leej Txiv. Lub cim ntawm txoj kev kov yeej yog tus Menyuam Yaj uas raug tua dai saum tus ncej. Txhua qhov tseeb no muaj kev txuas ncaj qha nrog cov uas sawv cev ua Petus.

Unto Philadelphia, represented by the Exeter tent, it is stated:

Rau Philadelphia, uas yog sawv cev los ntawm lub tsev ntaub Exeter, muaj lus hais tias:

> 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 lawm, kuv yuav tsa nws ua ib tug ncej 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 pawg ntseeg. Qhia Tshwm 3:12, 13.

He that overcomes as Christ overcame will receive a new name, just as Simon Barjonah did, and they will become a pillar in God’s temple, just as Christ is the Lamb that was slain and hung upon a pillar in God’s temple. When they overcome as Christ overcame, they will also sit upon the throne in heavenly places, as did Christ.

Tus uas kov yeej ib yam li Khetos tau kov yeej yuav tau txais ib lub npe tshiab, ib yam li Ximoos Npas-Yauhas tau txais, thiab lawv yuav los ua ib tug ncej hauv Vajtswv lub tuam tsev, ib yam li Khetos yog Tus Menyuam Yaj uas raug tua thiab raug dai saum ib tug ncej hauv Vajtswv lub tuam tsev. Thaum lawv kov yeej ib yam li Khetos tau kov yeej, lawv kuj yuav zaum saum lub zwm txwv hauv tej chaw saum ntuj ceeb tsheej, ib yam li Khetos tau ua.

Unto Laodicea, represented by the Watertown tent, it is stated:

Rau Laodicea, uas raug sawv cev los ntawm lub tsev ntaub Watertown, muaj lus hais tias:

> Behold, I stand at the door, and knock: if any man hear my voice, and open the door, I will come in to him, and will sup with him, and he with me. To him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne. He that hath an ear, let him hear what the Spirit saith unto the churches. Revelation 3:20–22.

> Saib seb, Kuv sawv ntawm lub qhov rooj thiab khob: yog leejtwg hnov Kuv lub suab thiab qhib lub qhov rooj, Kuv yuav los rau hauv cuag nws, thiab yuav nrog nws noj mov, thiab nws nrog Kuv. Tus uas kovyeej, Kuv yuav pub nws zaum nrog Kuv saum Kuv lub zwm txwv, ib yam li Kuv kuj tau kovyeej thiab tau zaum nrog Kuv Txiv saum Nws lub zwm txwv. Tus uas muaj pob ntseg, cia nws mloog yam uas tus Ntsuj Plig hais rau cov pawg ntseeg. Tshwmsim 3:20–22.

The first truth Jesus told the disciples as He began to reveal the sufferings of the cross was the truth that men must overcome exactly as He had provided an example of overcoming. Men must crucify the flesh with the affections and lusts. When this is done they will be seated in heavenly places.

Qhov tseeb thawj zaug uas Yexus tau hais rau cov thwjtim thaum Nws pib nthuav tawm txog kev txom nyem ntawm tus ntoo khaub lig yog qhov tseeb tias tibneeg yuav tsum kovyeej ib yam nkaus li Nws tau muab tus qauv ntawm kev kovyeej tseg. Tibneeg yuav tsum ntsia tus cev nqaij daim tawv saum tus ntoo khaub lig nrog tej kev ntshaw thiab tej kev siab phem. Thaum ua li no lawm lawv yuav raug tsa zaum rau hauv tej chaw saum ntuj.

> Even when we were dead in sins, hath quickened us together with Christ, (by grace ye are saved) And hath raised us up together, and made us sit together in heavenly places in Christ Jesus. Ephesians 2:5, 6.

> Txawm yog thaum peb twb tuag hauv kev txhaum lawm, Nws twb ua kom peb muaj sia nrog Khetos, (vim yog los ntawm txoj kev tshav ntuj nej thiaj dim) thiab twb tsa peb sawv nrog Nws, thiab ua kom peb zaum ua ke hauv tej chaw saum ntuj ceeb tsheej hauv Khetos Yexus. Efexus 2:5, 6.

After presenting the truth of the crucifixion, in terms of personal responsibility, The Lion of the tribe of Judah added another truth which addresses the last days.

Tom qab nthuav qhia qhov tseeb txog kev raug ntsia saum ntoo khaub lig, raws li kev lav ris ntawm tus kheej, Tsov Ntxhuav ntawm xeem Yudas tau ntxiv dua ib qho tseeb ntxiv uas hais txog hnub kawg.

> For what is a man profited, if he shall gain the whole world, and lose his own soul? or what shall a man give in exchange for his soul? For the Son of man shall come in the glory of his Father with his angels; and then he shall reward every man according to his works. Verily I say unto you, There be some standing here, which shall not taste of death, till they see the Son of man coming in his kingdom. Matthew 16:26–28.

> Yuav muaj txiaj ntsig dab tsi rau ib tug neeg, yog nws tau tag nrho lub ntiaj teb no los ua nws tug, tiam sis nws poob nws tus kheej ntsuj plig? Los yog ib tug neeg yuav muab dab tsi los pauv rau nws tus ntsuj plig? Rau qhov Neeg Leej Tub yuav los hauv nws Leej Txiv lub yeeb koob nrog nws cov timtswv; thiab thaum ntawd nws yuav pub nqi zog rau txhua tus raws li nws tej haujlwm. Kuv hais tseeb rau nej, muaj ib txhia uas sawv ntawm no yuav tsis tau saj txoj kev tuag, txog thaum lawv pom Neeg Leej Tub los hauv nws lub nceeg vaj. Mathai 16:26–28.

When the message of the Midnight Cry is unsealed by the Lion of the tribe of Judah in the concluding period of the sealing of the one hundred and forty-four thousand there would be some who did not die. He then addressed specifically the one hundred and forty-four thousand, His last-day people who do not taste of death. Therefore, six days after His visit to Caesarea Philippi the Lion of the tribe of Judah unsealed a truth that was to strengthen His disciples for the coming crisis of the cross, but it more importantly spoke to the soon coming Sunday law.

Thaum zaj lus ntawm Txoj Kev Quaj Thaum Ib Tag Hmo raug tus Tsov Ntxhuav ntawm xeem Yudas qhib tej xauv rau hauv lub sijhawm xaus ntawm kev muab lub cim rau ib puas plaub caug plaub txhiab tus, yuav muaj ib txhia uas tsis tuag. Ces Nws thiaj hais tshwj xeeb rau ib puas plaub caug plaub txhiab tus, Nws haiv neeg hauv hnub kawg uas tsis saj kev tuag. Yog li ntawd, rau hnub thib rau tom qab Nws mus xyuas Caesarea Philippi, tus Tsov Ntxhuav ntawm xeem Yudas tau qhib tej xauv ntawm ib qho tseeb uas yog yuav txhawb Nws cov thwj tim kom ruaj rau txoj kev kub ntxhov uas tab tom los ntawm tus ntoo khaub lig, tiam sis qhov tseem ceeb dua, nws hais txog txoj cai Hnub Caiv uas yuav los sai sai no.

> And after six days Jesus taketh Peter, James, and John his brother, and bringeth them up into an high mountain apart, And was transfigured before them: and his face did shine as the sun, and his raiment was white as the light. And, behold, there appeared unto them Moses and Elias talking with him. Then answered Peter, and said unto Jesus, Lord, it is good for us to be here: if thou wilt, let us make here three tabernacles; one for thee, and one for Moses, and one for Elias. While he yet spake, behold, a bright cloud overshadowed them: and behold a voice out of the cloud, which said, This is my beloved Son, in whom I am well pleased; hear ye him. And when the disciples heard it, they fell on their face, and were sore afraid. And Jesus came and touched them, and said, Arise, and be not afraid. And when they had lifted up their eyes, they saw no man, save Jesus only. And as they came down from the mountain, Jesus charged them, saying, Tell the vision to no man, until the Son of man be risen again from the dead. And his disciples asked him, saying, Why then say the scribes that Elias must first come? And Jesus answered and said unto them, Elias truly shall first come, and restore all things. But I say unto you, That Elias is come already, and they knew him not, but have done unto him whatsoever they listed. Likewise shall also the Son of man suffer of them. Then the disciples understood that he spake unto them of John the Baptist. Matthew 17:1–13.

> Tom qab rau hnub, Yexus coj Petus, Yakaunpaus, thiab Yauhas uas yog nws tus kwv, nce mus rau saum ib lub roob siab nyob ib leeg; thiab nws raug hloov cev ntawm lawv xub ntiag: nws lub ntsej muag ci ib yam li lub hnub, thiab nws tej tsoos tsho dawb paug ib yam li qhov pom kev. Thiab saib seb, Mauxes thiab Eliyas tau tshwm rau lawv pom, nrog nws sib tham. Ces Petus teb thiab hais rau Yexus tias, Tus Tswv, zoo rau peb uas nyob ntawm no: yog koj xav, cia peb txhim peb lub tsev ntaub peb lub ntawm no; ib lub rau koj, ib lub rau Mauxes, thiab ib lub rau Eliyas. Thaum nws tseem tabtom hais, saib seb, ib daim huab ci ntsa iab los npog lawv; thiab saib seb ib lub suab tawm hauv daim huab tuaj hais tias, Tus no yog kuv tus Tub uas kuv hlub, tus uas kuv txaus siab heev rau; nej cia li mloog nws. Thaum cov thwjtim hnov li ntawd, lawv txhos cev muag nti rau hauv av, thiab ntshai kawg li. Yexus txav los chwv lawv, thiab hais tias, Sawv nej tsees, tsis txhob ntshai. Thaum lawv tsa muag ntsia, lawv tsis pom leejtwg li lawm tsuas yog Yexus tib leeg xwb. Thaum lawv nqes saum roob los, Yexus txib lawv hais tias, Tsis txhob qhia zaj yog toog no rau leejtwg paub, txog thaum Neeg Leej Tub sawv hauv qhov tuag rov los lawm. Nws cov thwjtim nug nws tias, Ua cas cov xibfwb qhia Vajluskub ho hais tias Eliyas yuav tsum los ua ntej? Yexus teb thiab hais rau lawv tias, Eliyas yeej yuav los ua ntej tiag, thiab yuav kho txhua yam kom rov zoo. Tiamsis kuv hais rau nej tias, Eliyas twb los lawm, thiab lawv tsis paub nws, tiamsis lawv tau ua rau nws txhua yam raws li lawv xav. Ib yam li ntawd thiab, Neeg Leej Tub kuj yuav raug lawv tsimtxom ib yam. Ces cov thwjtim thiaj to taub tias nws hais rau lawv txog Yauhas uas ua kevcai raus dej. Mathais 17:1–13.

In the passage the Lion of the tribe of Judah is unsealing the truths that seal the one hundred and forty-four thousand just before the close of probation, for the “time is at hand.” He first identified the suffering of the cross, and represented the experience as the defining difference between one class who would refuse to exercise their will in crucifying the flesh, and a class who would follow Christ’s example. Then He presented to them that they were representing the last generation of earth’s history, when there would be people who lived from the time of the unsealing that took place on September 11, 2001, until His return.

Hauv hauv nqe ntawd, Tsov Ntxhuav ntawm xeem Yudas tab tom qhib cov lus tseeb uas muab lub cim rau ib puas plaub caug plaub txhiab, ncaj qha ua ntej lub sij hawm kev sim neeg kaw, rau qhov “lub sij hawm twb los ze lawm.” Nws xub qhia txog kev txom nyem ntawm tus ntoo khaub lig, thiab sawv cev rau qhov kev paub ntawd ua qhov txawv txiav txim siab ntawm ib pab neeg uas yuav tsis kam siv lawv lub siab nyiam los ntsia cev nqaij daim tawv rau saum ntoo khaub lig, thiab ib pab neeg uas yuav raws li Khetos tus yam ntxwv. Ces Nws nthuav tawm rau lawv tias lawv tab tom sawv cev rau tiam kawg ntawm keeb kwm ntiaj teb, thaum yuav muaj ib haiv neeg uas yuav ciaj nyob txij lub sij hawm ntawm kev qhib uas tau tshwm sim rau lub Cuaj Hlis 11, 2001, mus txog thaum Nws rov qab los.

Then He presented a vision of His glorified being, and with Him were Moses and Elijah. The sealing message that is unsealed is the Revelation of Jesus Christ, that is associated with Moses and Elijah, and that message began to be unsealed in July 2023, when the two witnesses of Revelation chapter eleven, who are Moses and Elijah, were established, line upon line, as the symbols that represented the sealing of the one hundred and forty-four thousand. When the three disciples saw the vision and heard God’s voice, “they fell on their face, and were sore afraid. And Jesus came and touched them, and said, Arise, and be not afraid.”

Ces Nws tau nthuav tawm ib lub zeem muag txog Nws tus yam ntxwv uas raug tsa nto rau hauv lub yeeb koob, thiab nrog Nws muaj Mauxes thiab Eliyas. Txoj lus ntawm kev muab cim uas raug qhib tawm ntawd yog Kev Tshwm Sim txog Yexus Khetos, uas txuas nrog Mauxes thiab Eliyas, thiab txoj lus ntawd pib raug qhib tawm thaum Lub Xya hli ntuj 2023, thaum ob tug tim khawv hauv Kev Tshwm Sim tshooj kaum ib, uas yog Mauxes thiab Eliyas, raug tsa kom ruaj, ib kab ntxiv rau ib kab, ua cov cim uas sawv cev rau kev muab cim rau ib puas plaub caug plaub txhiab leej. Thaum peb tug thwjtim pom lub zeem muag thiab hnov Vajtswv lub suab hais tias, “lawv txawm poob ntsej muag rau hauv av, thiab ntshai heev. Thiab Yexus txawm los kov lawv, thiab hais tias, Cia li sawv, thiab txhob ntshai.”

The vision which the three disciples saw, represents a vision of Christ’s glory in the last days, and it is therefore the same vision which Daniel saw in chapter ten.

Txoj kev ua yog toog uas peb tug thwjtim tau pom, sawv cev rau ib txoj yog toog pom txog Khetos lub yeeb koob hauv hnub kawg, thiab yog li ntawd nws thiaj yog tib txoj yog toog uas Daniyee tau pom hauv tshooj kaum.

> And I Daniel alone saw the vision: for the men that were with me saw not the vision; but a great quaking fell upon them, so that they fled to hide themselves. Therefore I was left alone, and saw this great vision, and there remained no strength in me: for my comeliness was turned in me into corruption, and I retained no strength. Yet heard I the voice of his words: and when I heard the voice of his words, then was I in a deep sleep on my face, and my face toward the ground. And, behold, an hand touched me, which set me upon my knees and upon the palms of my hands. And he said unto me, O Daniel, a man greatly beloved, understand the words that I speak unto thee, and stand upright: for unto thee am I now sent. And when he had spoken this word unto me, I stood trembling. Then said he unto me, Fear not, Daniel: for from the first day that thou didst set thine heart to understand, and to chasten thyself before thy God, thy words were heard, and I am come for thy words. Daniel 10:7–12.

> Kuv tibneeg Daniyee ib leeg xwb thiaj pom zaj yog toog ntawd; rau qhov cov txivneej uas nrog kuv nyob tsis pom zaj yog toog ntawd li, tiamsis ib qho kev tshee hnyo loj heev poob los rau saum lawv, ua rau lawv khiav mus zais lawv tus kheej. Yog li ntawd kuv thiaj raug tso tseg nyob ib leeg, thiab pom zaj yog toog loj kawg no, tsis tshuav ib qho zog li nyob hauv kuv lawm; rau qhov kuv lub meej mom nyob hauv kuv tau hloov mus ua kev lwj puas, thiab kuv tsis khaws tau ib qho zog li. Tiamsis kuv hnov nws tej lus lub suab; thiab thaum kuv hnov nws tej lus lub suab, kuv txawm tsaug zog tob ntsoov rau ntawm kuv sab ntsej muag, kuv lub ntsej muag tig rau hauv av. Thiab saib seb, ib txhais tes kov kuv, uas tsa kuv los rau saum kuv ob lub hauv caug thiab rau saum xib teg ntawm kuv ob txhais tes. Thiab nws hais rau kuv tias, Au Daniyee, tus txiv neej uas raug hlub heev, cia li to taub tej lus uas kuv hais rau koj, thiab sawv ntsug ncaj nraim; rau qhov nim no kuv raug txib tuaj cuag koj. Thiab thaum nws tau hais lo lus ntawd rau kuv lawm, kuv sawv ntsug tshee hnyo. Ces nws hais rau kuv tias, Tsis txhob ntshai, Daniyee; rau qhov txij thawj hnub uas koj tau muab koj lub siab los nrhiav kev to taub, thiab txo koj tus kheej rau ntawm koj tus Vajtswv xub ntiag, koj tej lus twb raug hnov lawm, thiab kuv tau los vim koj tej lus. Daniyee 10:7–12.

The vision of the transfiguration in Matthew chapter seventeen, is the looking-glass vision of Daniel chapter ten, that takes place when the dead dry bones of Ezekiel are resurrected. The vision, and the associated message, manifests two classes of worshippers, one in the Exeter tent, and the other in the Watertown tent, which is Jeremiah’s assembly of mockers, and John’s synagogue of Satan. As with the effects of the vision in Daniel’s testimony, so too “when the disciples heard it, they fell on their face, and were sore afraid. And Jesus came and touched them, and said, Arise, and be not afraid.” The vision was audible and visual in both cases, and it produced fear, in both examples. A “touch” was required to strengthen in both testimonies.

Lub zeem muag txog kev hloov cev ci ntsa iab hauv Mathais tshooj kaum xya, yog lub zeem muag iav-saib ntawm Daniyee tshooj kaum, uas tshwm sim thaum cov pob txha qhuav uas tuag lawm hauv Exekees raug sawv rov los. Lub zeem muag ntawd, thiab txoj xov uas txuas nrog nws, qhia tawm ob pawg neeg pe hawm, ib pawg nyob hauv lub tsev ntaub Exeter, thiab lwm pawg nyob hauv lub tsev ntaub Watertown, uas yog Yelemi lub koom txoos ntawm cov neeg thuam, thiab Yauhas lub tsev sablaj ntawm Xatas. Ib yam li cov txiaj ntsig ntawm lub zeem muag hauv Daniyee zaj lus tim khawv, kuj zoo ib yam li no thiab tias, “thaum cov thwjtim hnov li ntawd, lawv txawm poob ntsej muag rau hauv av, thiab ntshai heev. Ces Yexus los kov lawv, thiab hais tias, Cia li sawv, txhob ntshai.” Lub zeem muag ntawd yog yam hnov tau thiab pom tau nyob hauv ob rooj xwm txheej, thiab hauv ob qho piv txwv ntawd nws ua rau muaj kev ntshai. Ib qho “kev kov” thiaj yuav tsum muaj los txhawb zog rau hauv ob zaj lus tim khawv.

The vision of the transfiguration was evidence, among other things that the Word of God never fails, for in chapter sixteen of Matthew, in the final verse, Jesus had stated that “There be some standing here, which shall not taste of death, till they see the Son of man coming in his kingdom.” The transfiguration was an illustration of the coming of “the Son of man” in His kingdom.

Lub zeem muag txog kev hloov hwjchim ci ntsa iab yog ib qho pov thawj, nrog rau lwm yam, tias Vajtswv Txojlus yeej tsis poob qab li; rau qhov nyob hauv Mathais tshooj kaum rau, nqe kawg, Yexus tau hais tias, “Muaj ib txhia sawv ntawm no uas yuav tsis saj txoj kev tuag, mus txog thaum lawv pom Neeg Leej Tub los hauv Nws lub nceeg vaj.” Kev hloov hwjchim ci ntsa iab ntawd yog ib daim duab qhia txog kev los ntawm “Neeg Leej Tub” hauv Nws lub nceeg vaj.

> “Moses upon the mount of transfiguration was a witness to Christ’s victory over sin and death. He represented those who shall come forth from the grave at the resurrection of the just. Elijah, who had been translated to heaven without seeing death, represented those who will be living upon the earth at Christ’s second coming, and who will be ‘changed, in a moment, in the twinkling of an eye, at the last trump;’ when ‘this mortal must put on immortality,’ and ‘this corruptible must put on incorruption.’ 1 Corinthians 15:51–53. Jesus was clothed with the light of heaven, as He will appear when He shall come ‘the second time without sin unto salvation.’ For He will come ‘in the glory of His Father with the holy angels.’ Hebrews 9:28; Mark 8:38. The Saviour’s promise to the disciples was now fulfilled. Upon the mount the future kingdom of glory was represented in miniature,—Christ the King, Moses a representative of the risen saints, and Elijah of the translated ones.” The Desire of Ages, 421.

> “Mauxe rau saum lub roob uas muaj kev hloov cev hwjchim ci ntsa iab ntawd yog ib tug timkhawv txog Khetos txoj kev yeej dhau kev txhaum thiab kev tuag. Nws sawv cev rau cov uas yuav sawv tawm hauv qhov ntxa thaum cov ncaj ncees sawv hauv qhov tuag rov qab los. Eliyas, tus uas raug coj mus saum ntuj tsis tau pom kev tuag, sawv cev rau cov uas yuav tseem muaj sia nyob saum ntiajteb thaum Khetos los zaum ob, thiab cov uas yuav raug ‘hloov, ib pliag xwb, ib ntsais muag, thaum lub suab raj kawg nrov;’ thaum ‘yam txawj tuag no yuav tsum hnav yam tsis txawj tuag,’ thiab ‘yam txawj puas no yuav tsum hnav yam tsis txawj puas.’ 1 Khaulintaus 15:51–53. Yexus raug hnav nrog lub teeb kaj ntawm ntuj ceebtsheej, ib yam li Nws yuav tshwm sim thaum Nws los ‘zaum ob tsis yog vim kev txhaum tiam sis yog coj txoj kev cawm dim los.’ Rau qhov Nws yuav los ‘hauv Nws Txiv lub hwjchim ci ntsa iab nrog cov timtswv dawb huv.’ Henplais 9:28; Malakaus 8:38. Tus Cawmseej lo lus cog tseg rau cov thwjtim tam sim no tau tiav lawm. Saum lub roob no lub tebchaws yav tom ntej uas muaj hwjchim ci ntsa iab tau raug nthuav tawm ua yam me me,—Khetos yog tus Vajntxwv, Mauxe yog tus sawv cev ntawm cov neeg dawb huv uas tau sawv hauv qhov tuag rov qab los lawm, thiab Eliyas yog tus sawv cev ntawm cov uas raug hloov mus tsis pom kev tuag.” The Desire of Ages, 421.

The sealing truth includes an identification that the one hundred and forty-four thousand are those represented in Revelation chapter seven, who do not die, and are represented by Elijah, and that the great multitude in Revelation chapter seven, are those represented by Moses, that do die. The one group is called at the first voice of Revelation chapter eighteen, and the other group is called at the second voice of Revelation chapter eighteen.

Qhov tseeb hais txog kev raug muab lub cim ntim nrog rau qhov kev txheeb qhia tias ib puas plaub caug plaub txhiab leej yog cov uas raug sawv cev hauv Tshwm Sim tshooj xya, uas tsis tuag, thiab raug sawv cev los ntawm Eliyas; thiab tias pawg neeg coob uas loj hauv Tshwm Sim tshooj xya yog cov uas raug sawv cev los ntawm Mauxes, uas yog cov tuag. Ib pawg raug hu ntawm thawj lub suab hauv Tshwm Sim tshooj kaum yim, thiab lwm pawg raug hu ntawm lub suab thib ob hauv Tshwm Sim tshooj kaum yim.

After the touch, Jesus gave further instruction to the disciples when He said, “Tell the vision to no man, until the Son of man be risen again from the dead.” The vision of the transfiguration, which is the vision of the looking-glass, and the vision of Isaiah in chapter six, and Paul’s vision while in the third heaven, and Ezekiel’s vision of the wheels within the wheels was sealed up by the Lion of the tribe of Judah, until after the resurrection of Christ.

Tom qab qhov kev kov ntawd, Yexus tau muab lus qhia ntxiv rau cov thwjtim thaum Nws hais tias, “Tsis txhob qhia zaj yog toog no rau leejtwg li, txog thaum Neeg Leej Tub sawv hauv qhov tuag rov los lawm.” Zaj yog toog ntawm kev hloov cev ci ntsa iab, uas yog zaj yog toog ntawm daim iav, thiab zaj yog toog uas Yaxayas tau pom hauv tshooj rau, thiab Povlauj zaj yog toog thaum nws nyob hauv lub ntuj ceeb tsheej thib peb, thiab Exekees zaj yog toog txog cov log nyob hauv cov log, tau raug tus Tsov Ntxhuav ntawm xeem Yudas muab kaw cia tseg mus txog tom qab Khetos sawv hauv qhov tuag rov los.

The resurrection of Christ represents the resurrection of the two witnesses that were with Christ in that very vision, and they were to be resurrected in July of 2023. At that point the sealing message would be unsealed to the two witnesses of Revelation eleven and the two groups of faithful, and it would be placed in the context of the looking-glass vision of Christ’s glory at the end of the world.

Kev sawv hauv qhov tuag rov los ntawm Khetos sawv cev rau kev sawv rov los ntawm ob tug timkhawv uas nrog Khetos nyob hauv tib qho yog toog ntawd, thiab lawv yuav tsum sawv rov los rau lub Xya hli ntuj xyoo 2023. Thaum ntawd, zaj lus ntawm kev muab khi yuav raug qhib tawm rau ob tug timkhawv hauv Tshwm Sim tshooj kaum ib thiab rau ob pab neeg ncaj ncees, thiab nws yuav raug muab tso rau hauv lub ntsiab lus ntawm yog toog daim iav ntsia ntawm Khetos lub yeeb koob thaum kawg ntawm lub ntiaj teb.

The sealing message will also be placed within the context of the first three verses of Revelation chapter one, where the chain of communication, that represents the combination of divinity with humanity is set forth in the step-by-step process of how the sealing message is presented to those who are candidates to be among the one hundred and forty-four thousand.

Tsab xov xwm hais txog kev muab lub cim khi yuav raug muab tso rau hauv lub ntsiab lus ntawm thawj peb nqe hauv Tshwm Sim tshooj ib thiab, qhov uas txoj saw kev sib txuas lus—uas sawv cev rau kev koom ua ke ntawm Vajtswv txoj kev ntuj ceeb tsheej nrog tib neeg—tau raug nthuav qhia raws li ib txheej txheem ib kauj ruam zuj zus hais txog yam uas tsab xov xwm hais txog kev muab lub cim khi raug nthuav qhia rau cov uas yog cov tsim nyog yuav tau nyob hauv ib puas plaub caug plaub txhiab leej.

The step-by-step process was from the Father, to the Son, to the angel Gabriel, to John, to the churches. From the Divine Father, to the Divine and human Son, to an unfallen creature (Gabriel), to a fallen creature (John) to the churches which are in Asia (the world.) The five steps are specifically identified at the very first mention of the Revelation of Jesus Christ, and to deny any step is to deny them all.

Txojkev ib kauj ruam zuj zus ntawd yog los ntawm Leej Txiv, mus rau Leej Tub, mus rau tus timtswv Nkaslias, mus rau Yauhas, mus rau cov pawg ntseeg. Los ntawm Leej Txiv uas yog Vajtswv, mus rau Leej Tub uas yog Vajtswv thiab tibneeg, mus rau ib tug tsiaj txhu uas tsis tau poob rau kev txhaum (Nkaslias), mus rau ib tug tsiaj txhu uas twb poob rau kev txhaum lawm (Yauhas), mus rau cov pawg ntseeg uas nyob hauv Axias (lub ntiajteb.) Tsib theem no raug qhia meej tshwjxeeb thaum xub thawj tshaj plaws uas hais txog Yexus Khetos Txoj Kev Qhia Tshwm, thiab qhov tsis lees ib theem twg yog qhov tsis lees lawv txhua tus.

In agreement with that revelation the disciples then asked Jesus “Why then say the scribes that Elias must first come? And Jesus answered and said unto them, Elias truly shall first come, and restore all things. But I say unto you, That Elias is come already, and they knew him not, but have done unto him whatsoever they listed. Likewise shall also the Son of man suffer of them. Then the disciples understood that he spake unto them of John the Baptist.”

Nyob hauv kev haum nrog txoj kev tshwm sim ntawd, cov thwjtim thiaj nug Yexus tias, “Ua cas cov xibhwb qhia txoj kevcai thiaj hais tias Eliyas yuav tsum los ua ntej?” Yexus teb thiab hais rau lawv tias, “Eliyas yeej yuav los ua ntej tiag, thiab yuav kho txhua yam kom rov zoo. Tiamsis kuv hais rau nej tias, Eliyas twb los lawm, thiab lawv tsis paub nws, tiamsis lawv tau ua rau nws txhua yam raws li lawv xav. Ib yam li ntawd thiab Leej Tub ntawm Neeg kuj yuav raug lawv ua kom txom nyem.” Ces cov thwjtim thiaj to taub tias nws hais rau lawv txog Yauhas tus Uas Muab Neeg Ua Kevcai Raus Dej.

The prophetic role of John the Baptist and John the Revelator is an element of the sealing message, and those in the Watertown tent who chose to disregard the message of Samuel Snow, represent those who are unwilling to acknowledge that the Lord selects the men He chooses to select. The voice that was selected in 1989, who first published its message two hundred and twenty years after 1776, in 1996, who was the watchman who identified that the third woe had arrived on September 11, 2001, who presented the sinful message of July 18, 2020, is part of the sealing message, and his role is represented by John the Baptist.

Tes num yaj saub ntawm Yauhas tus Ua Neeg Ua Kevcai Raus Dej thiab Yauhas tus Qhia Tshwm Sim yog ib feem ntawm zaj lus kaw npe, thiab cov uas nyob hauv lub tsev ntaub ntawm Watertown uas tau xaiv tsis quav ntsej Xamuyees Snow zaj lus, sawv cev rau cov uas tsis kam lees paub tias tus Tswv xaiv cov neeg uas Nws xaiv los xaiv. Lub suab uas raug xaiv nyob rau xyoo 1989, uas xub luam tawm nws zaj lus ob puas nees nkaum xyoo tom qab 1776, xyoo 1996, uas yog tus zov faj uas tau qhia tias txoj kev txom nyem thib peb twb los txog rau lub Cuaj Hlis 11, 2001, uas tau nthuav tawm zaj lus muaj kev txhaum ntawm Lub Xya Hlis 18, 2020, yog ib feem ntawm zaj lus kaw npe, thiab nws tes num raug sawv cev los ntawm Yauhas tus Ua Neeg Ua Kevcai Raus Dej.

We shall continue this study in the next article.

Peb yuav txuas ntxiv txoj kev kawm no hauv zaj lus tom ntej.

> “I saw a company who stood well-guarded and firm, giving no countenance to those who would unsettle the established faith of the body. God looked upon them with approbation. I was shown three steps—the first, second, and third angels’ messages. Said my accompanying angel, ‘Woe to him who shall move a block or stir a pin of these messages. The true understanding of these messages is of vital importance. The destiny of souls hangs upon the manner in which they are received.’ I was again brought down through these messages, and saw how dearly the people of God had purchased their experience. It had been obtained through much suffering and severe conflict. God had led them along step by step, until He had placed them upon a solid, immovable platform. I saw individuals approach the platform and examine the foundation. Some with rejoicing immediately stepped upon it. Others commenced to find fault with the foundation. They wished improvements made, and then the platform would be more perfect, and the people much happier. Some stepped off the platform to examine it and declared it to be laid wrong. But I saw that nearly all stood firm upon the platform and exhorted those who had stepped off to cease their complaints; for God was the Master Builder, and they were fighting against Him. They recounted the wonderful work of God, which had led them to the firm platform, and in union raised their eyes to heaven and with a loud voice glorified God. This affected some of those who had complained and left the platform, and they with humble look again stepped upon it.

> “Kuv pom ib pab neeg sawv ruaj khov, raug tiv thaiv zoo, tsis pub ib qho kev txhawb rau cov uas xav ua kom txoj kev ntseeg uas twb raug tsa ruaj hauv lub cev ntawd ntxhov thiab txav mus. Vajtswv ntsia lawv nrog kev pom zoo. Kuv raug qhia txog peb theem—tus tim tswv thawj zaug, tus tim tswv thib ob, thiab tus tim tswv thib peb tej lus ceeb toom. Tus tim tswv uas nrog kuv hais tias, ‘Kev puastsuaj rau tus uas yuav txav ib thooj lossis do ib tus ntsia liaj ntawm tej lus ceeb toom no. Kev to taub tseeb txog tej lus ceeb toom no yog yam tseem ceeb heev rau txoj sia. Txoj hmoo ntawm tej ntsuj plig dai raws li txoj kev uas lawv txais yuav tej lus no.’ Kuv rov raug coj nqes los hla tej lus ceeb toom no dua, thiab pom tias Vajtswv haiv neeg tau them nqi kim npaum li cas thiaj tau lawv txoj kev paub dhau los. Lawv tau txais nws los ntawm kev txom nyem ntau thiab kev sib ntaus hnyav heev. Vajtswv tau coj lawv mus ib qib zuj zus, ib kauj ruam zuj zus, mus txog thaum Nws muab lawv tso saum ib lub sam thiaj ruaj khov, uas txav tsis taus. Kuv pom ib txhia los ze lub sam thiaj thiab tshuaj xyuas lub hauv paus. Qee leej nrog kev zoo siab tam sid txawm nce mus saum nws. Lwm tus pib nrhiav kev txhaum ntawm lub hauv paus. Lawv xav kom muaj kev kho kom zoo ntxiv, ces lub sam thiaj thiaj yuav zoo dua qub, thiab cov neeg thiaj yuav muaj kev zoo siab dua. Ib txhia nqis tawm ntawm lub sam thiaj mus tshuaj xyuas nws thiab tshaj tawm tias nws raug tsa yuam kev. Tiamsis kuv pom tias yuav luag txhua tus sawv ruaj nreb saum lub sam thiaj thiab ntuas cov uas twb nqis lawm kom tseg lawv tej lus yws; vim Vajtswv yog tus Kws Tsim Vaj Tsev loj, thiab lawv tab tom tawm tsam Nws. Lawv rov piav txog Vajtswv tes haujlwm uas txaus xav tsis thoob, uas tau coj lawv los txog lub sam thiaj ruaj khov ntawd, thiab lawv koom siab tsa lawv qhov muag ntsia saum ntuj ceeb tsheej thiab nrog lub suab nrov qhuas Vajtswv. Qhov no ua rau ib txhia ntawm cov uas twb yws thiab tawm ntawm lub sam thiaj ntawd raug kov siab, thiab lawv nrog lub ntsej muag txo hwj chim rov nce saum nws dua.”

> “I was pointed back to the proclamation of the first advent of Christ. John was sent in the spirit and power of Elijah to prepare the way of Jesus. Those who rejected the testimony of John were not benefited by the teachings of Jesus. Their opposition to the message that foretold His coming placed them where they could not readily receive the strongest evidence that He was the Messiah. Satan led on those who rejected the message of John to go still farther, to reject and crucify Christ. In doing this they placed themselves where they could not receive the blessing on the day of Pentecost, which would have taught them the way into the heavenly sanctuary. The rendering of the veil of the temple showed that the Jewish sacrifices and ordinances would no longer be received. The great Sacrifice had been offered and had been accepted, and the Holy Spirit which descended on the day of Pentecost carried the minds of the disciples from the earthly sanctuary to the heavenly, where Jesus had entered by His own blood, to shed upon His disciples the benefits of His atonement. But the Jews were left in total darkness. They lost all the light which they might have had upon the plan of salvation, and still trusted in their useless sacrifices and offerings. The heavenly sanctuary had taken the place of the earthly, yet they had no knowledge of the change. Therefore they could not be benefited by the mediation of Christ in the holy place.

> “Kuv tau raug coj kom tig rov qab mus rau txoj kev tshaj tawm txog thawj zaug uas Khetos los. Yauhas tau raug xa los nyob hauv tus ntsuj plig thiab lub hwj chim ntawm Eliyas kom npaj txoj kev rau Yexus. Cov uas tsis lees txais Yauhas tej lus tim khawv tsis tau txais txiaj ntsig los ntawm Yexus tej lus qhuab qhia. Lawv txoj kev tawm tsam rau txoj xov uas tau qhia ua ntej txog Nws txoj kev los ntawd tau muab lawv tso rau hauv qhov chaw uas lawv tsis muaj peev xwm txais tau yooj yim txawm yog cov pov thawj uas muaj hwj chim tshaj plaws tias Nws yog tus Mexiyas. Xatas tau coj cov uas tsis lees txais Yauhas txoj xov kom mus deb ntxiv, mus txog qhov tsis lees txais thiab muab Khetos ntsia rau saum ntoo khaub lig. Hauv qhov no lawv tau muab lawv tus kheej tso rau hauv qhov chaw uas lawv tsis muaj peev xwm txais tau txoj koob hmoov nyob rau hnub Peetekos, uas yuav tau qhia lawv txog txoj kev nkag mus rau hauv lub tuam tsev saum ntuj ceeb tsheej. Kev ntuag ntawm daim ntaub thaiv hauv lub tuam tsev tau qhia tias cov neeg Yudais tej kev txi thiab kab ke yuav tsis raug txais lawm. Txoj Kev Txi loj kawg nkaus twb raug muab fij lawm thiab twb raug lees txais lawm, thiab tus Vaj Ntsuj Plig Dawb Huv uas nqes los rau hnub Peetekos tau coj cov thwj tim lub siab tawm ntawm lub tuam tsev hauv ntiaj teb mus rau lub tuam tsev saum ntuj ceeb tsheej, qhov chaw uas Yexus tau nkag mus los ntawm Nws tus kheej cov ntshav, kom muab cov txiaj ntsig ntawm Nws txoj kev theej txhoj los nchuav rau saum Nws cov thwj tim. Tiamsis cov neeg Yudais raug tso tseg rau hauv txoj kev tsaus ntuj tag nrho. Lawv poob tag nrho txhua qhov kaj uas lawv yuav tau muaj txog txoj kev npaj cawm seej, thiab tseem tso siab rau lawv tej kev txi thiab tej kev fij uas tsis muaj nqis. Lub tuam tsev saum ntuj ceeb tsheej twb tau los hloov lub tuam tsev hauv ntiaj teb lawm, los lawv tsis muaj kev paub txog qhov kev hloov ntawd. Vim li ntawd lawv thiaj tsis muaj peev xwm tau txais txiaj ntsig los ntawm Khetos txoj kev sawv cev rau tibneeg hauv chav dawb huv.”

> “Many look with horror at the course of the Jews in rejecting and crucifying Christ; and as they read the history of His shameful abuse, they think they love Him, and would not have denied Him as did Peter, or crucified Him as did the Jews. But God who reads the hearts of all, has brought to the test that love for Jesus which they professed to feel. All heaven watched with the deepest interest the reception of the first angel’s message. But many who professed to love Jesus, and who shed tears as they read the story of the cross, derided the good news of His coming. Instead of receiving the message with gladness, they declared it to be a delusion. They hated those who loved His appearing and shut them out of the churches. Those who rejected the first message could not be benefited by the second; neither were they benefited by the midnight cry, which was to prepare them to enter with Jesus by faith into the most holy place of the heavenly sanctuary. And by rejecting the two former messages, they have so darkened their understanding that they can see no light in the third angel’s message, which shows the way into the most holy place. I saw that as the Jews crucified Jesus, so the nominal churches had crucified these messages, and therefore they have no knowledge of the way into the most holy, and they cannot be benefited by the intercession of Jesus there. Like the Jews, who offered their useless sacrifices, they offer up their useless prayers to the apartment which Jesus has left; and Satan, pleased with the deception, assumes a religious character, and leads the minds of these professed Christians to himself, working with his power, his signs and lying wonders, to fasten them in his snare. Some he deceives in one way, and some in another. He has different delusions prepared to affect different minds. Some look with horror upon one deception, while they readily receive another. Satan deceives some with Spiritualism. He also comes as an angel of light and spreads his influence over the land by means of false reformations. The churches are elated, and consider that God is working marvelously for them, when it is the work of another spirit. The excitement will die away and leave the world and the church in a worse condition than before.

> “Muaj coob leej ntsia ntsoov txoj kev taug ntawm cov Yudais uas tsis lees txais thiab muab Khetos ntsia saum ntoo khaub lig nrog kev ntshai kawg; thiab thaum lawv nyeem txog keeb kwm ntawm txoj kev tsim txom txaj muag uas Nws raug, lawv xav tias lawv hlub Nws, thiab yuav tsis tau tsis lees Nws ib yam li Petus tau ua, los sis muab Nws ntsia saum ntoo khaub lig ib yam li cov Yudais tau ua. Tiamsis Vajtswv uas nyeem tau txhua tus neeg lub siab, tau coj txoj kev hlub ntawd rau Yexus uas lawv lees tias lawv muaj los muab sim. Saum ntuj ceeb tsheej tag nrho tau saib nrog kev txaus siab tob tshaj plaws txog qhov uas thawj tus timtswv saum ntuj cov lus tau raug txais li cas. Tiamsis muaj coob leej uas lees tias lawv hlub Yexus, thiab uas poob kua muag thaum lawv nyeem txog zaj keeb kwm ntawm tus ntoo khaub lig, tau thuam txoj xov zoo txog Nws txoj kev yuav los. Hloov qhov lawv yuav txais cov lus ntawd nrog kev zoo siab, lawv tshaj tawm tias nws yog kev dag ntxias. Lawv ntxub cov uas hlub Nws txoj kev tshwm sim los thiab ntiab lawv tawm hauv pawg ntseeg. Cov uas tsis kam lees thawj zaj lus ntawd tsis tau txais txiaj ntsig los ntawm zaj lus thib ob; ib yam nkaus, lawv kuj tsis tau txais txiaj ntsig los ntawm lub suab quaj thaum ib tag hmo, uas yog los npaj lawv kom nkag tau nrog Yexus los ntawm txoj kev ntseeg mus rau hauv qhov chaw Dawb Huv Tshaj Plaws ntawm lub chaw dawb huv saum ntuj ceeb tsheej. Thiab los ntawm qhov lawv tsis lees txais ob zaj lus dhau los ntawd, lawv tau ua kom lawv txoj kev nkag siab tsaus ntuj nti heev, txog nqe tias lawv tsis pom ib qho kaj nyob rau hauv zaj lus ntawm tus timtswv saum ntuj thib peb, uas qhia txoj kev mus rau hauv qhov chaw Dawb Huv Tshaj Plaws. Kuv pom tias ib yam li cov Yudais tau muab Yexus ntsia saum ntoo khaub lig, cov pawg ntseeg muaj npe xwb kuj tau muab cov lus no ntsia saum ntoo khaub lig ib yam nkaus; yog li ntawd lawv thiaj tsis muaj kev paub txog txoj kev mus rau hauv qhov chaw Dawb Huv Tshaj Plaws, thiab lawv tsis tau txais txiaj ntsig los ntawm Yexus txoj kev sawv cev thov nyob ntawd. Ib yam li cov Yudais, uas tau nqa lawv tej kev txi uas tsis muaj nqis los fij, lawv kuj tsa lawv tej lus thov uas tsis muaj nqis mus rau chav ntawd uas Yexus twb tawm hauv lawm; thiab Xatas, zoo siab rau qhov kev dag ntawd, txais ib tus yam ntxwv kev ntseeg, thiab coj tej siab ntawm cov uas lees tias lawv yog cov Khixatia no mus rau nws tus kheej, ua haujlwm nrog nws lub hwjchim, nws tej cim, thiab tej txujci dag, kom khi lawv ruaj rau hauv nws txoj hlua ntxiab. Muaj qee leej nws dag ib txoj kev, hos muaj qee leej nws dag lwm txoj kev. Nws npaj ntau yam kev dag ntxias sib txawv los cuam tshuam rau tej siab sib txawv. Qee leej ntsia ib yam kev dag ntxias nrog kev ntshai heev, hos lawv ho kam txais lwm yam ntawd tam sid. Xatas dag qee leej los ntawm Kev Sib Cuag Nrog Ntsujplig. Nws kuj los zoo li ib tug timtswv saum ntuj ntawm qhov kaj thiab nthuav nws txoj kev cuam tshuam thoob plaws lub tebchaws los ntawm tej kev hloov tshiab cuav. Cov pawg ntseeg zoo siab heev thiab xav tias Vajtswv tab tom ua tej yam txujci loj kawg rau lawv, thaum qhov tseeb ntawd yog lwm tus ntsujplig txoj haujlwm. Qhov kev kub siab ntawd yuav ploj mus thiab yuav tso lub ntiajteb thiab pawg ntseeg tseg rau hauv ib yam xwm txheej phem dua qub.”

> “I saw that God has honest children among the nominal Adventists and the fallen churches, and before the plagues shall be poured out, ministers and people will be called out from these churches and will gladly receive the truth. Satan knows this; and before the loud cry of the third angel is given, he raises an excitement in these religious bodies, that those who have rejected the truth may think that God is with them. He hopes to deceive the honest and lead them to think that God is still working for the churches. But the light will shine, and all who are honest will leave the fallen churches, and take their stand with the remnant.” Early Writings, 258–261.

> “Kuv pom tias Vajtswv muaj cov me nyuam siab ncaj nyob hauv cov Adventist raws npe thiab hauv tej pawg ntseeg uas poob lawm, thiab ua ntej tej xwm txheej raug nchuav los, cov xibhwb thiab cov pej xeem yuav raug hu tawm hauv tej pawg ntseeg no thiab lawv yuav zoo siab txais yuav qhov tseeb. Xatas paub qhov no; thiab ua ntej lub suab quaj nrov ntawm tus tim tswv thib peb raug tshaj tawm, nws ua kom muaj ib qho kev kub ntxhov hauv cov koom txoos kev ntseeg no, kom cov uas tau tsis lees txais qhov tseeb yuav xav tias Vajtswv nrog lawv nyob. Nws vam tias yuav dag cov neeg siab ncaj thiab coj lawv kom xav tias Vajtswv tseem tab tom ua hauj lwm rau cov pawg ntseeg. Tab sis txoj kev kaj yuav ci ntsa iab, thiab txhua tus uas siab ncaj yuav tawm hauv cov pawg ntseeg uas poob lawm mus, thiab yuav los sawv nrog cov seem uas tshuav.” Early Writings, 258–261.

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