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# The Book of Joel and The Laodicean Seventh-day Adventist Church - Number Eleven

Phau Ntawv Yauses thiab Pawg Ntseeg Xya-Hnub Khaws Hnub Xanpataus hauv Laodicea - Zaj Kaum Ib

Number Eleven

Zaj Kaum Ib

Author

Jeff Pippenger

Published

December 14, 2025

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The latter rain message is a warning of the approaching close of probation in conjunction with a call for personal preparation. Those two concepts are represented in chapters ten and eleven of Isaiah’s vision, and they are done so in the context of the message of Daniel eleven which was unsealed in 1989, and whose hidden history is unsealed during the sealing time of the one hundred and forty-four thousand, who are represented in the vision by Isaiah and his sons. The two lines together represent a warning for Ahaz, representing Laodiceans who have no “understanding” of these two internal and external lines that pervade biblical prophecy.

Txoj lus hais txog nag tom qab yog ib lo lus ceeb toom txog txoj kev yuav los txog ntawm kev kaw sijhawm sim neej, nrog rau ib qho kev hu kom txhua tus npaj tus kheej. Ob lub ntsiab lus no raug sawv cev nyob hauv tshooj kaum thiab kaum ib ntawm Yaxayas txoj kev yog toog pom, thiab qhov no raug nthuav tawm nyob hauv lub ntsiab lus ntawm zaj lus hauv Daniyee kaum ib uas raug qhib lub cim hauv xyoo 1989, thiab nws zaj keeb kwm uas tau zais cia raug qhib lub cim thaum lub sijhawm muab lub cim rau ib puas plaub caug plaub txhiab leej, uas raug sawv cev hauv txoj kev yog toog pom ntawd los ntawm Yaxayas thiab nws cov tub. Ob txoj kab no ua ke sawv cev rau ib lo lus ceeb toom rau Ahaj, uas sawv cev rau cov Laodicea uas tsis muaj “kev to taub” txog ob txoj kab sab hauv thiab sab nraud no uas nthuav dav thoob plaws hauv tej lus faj lem hauv Vajluskub.

Daniel 11:11 and Revelation 11:11 present the same internal and external representation with Daniel representing the external and Revelation the internal. These two internal and external “chapter and verses” directly connect with the external and internal messages of chapters ten and eleven, and they do so in Isaiah 11:11.

Daniyees 11:11 thiab Qhia Tshwm 11:11 nthuav tawm tib yam kev sawv cev sab nraud thiab sab hauv, uas Daniyees sawv cev rau sab nraud hos Qhia Tshwm sawv cev rau sab hauv. Ob nqe “tshooj thiab nqe” no uas yog sab hauv thiab sab nraud, txuas ncaj qha nrog tej lus sab nraud thiab sab hauv ntawm tshooj kaum thiab tshooj kaum ib, thiab lawv ua li ntawd nyob rau hauv Yaxayas 11:11.

Isaiah six is 9/11 and identifies the purification and anointing of Isaiah as a messenger at 9/11. Chapter seven onward is an outline of the message which arrived at 9/11. Chapter ten is identifying the role of the last six verses of Daniel eleven, for it was the message unsealed at the time of the end in 1989.

Yaxaya tshooj rau yog 9/11 thiab qhia txog kev ntxuav kom dawb huv thiab kev pleev tsa Yaxaya ua ib tug tubtxib ntawm 9/11. Txij tshooj xya mus ntxiv yog ib daim qauv qhia txog zaj lus uas tuaj txog rau 9/11. Tshooj kaum yog qhia kom paub txog txoj hauj lwm ntawm rau nqe kawg ntawm Daniyee tshooj kaum ib, rau qhov ntawd yog zaj lus uas raug qhib lub cim thaum lub sijhawm kawg xyoo 1989.

Chapter eleven of Isaiah represents 9/11 and the anointing of Isaiah and his message. Verse one is tied together with verse ten by “Jessie” and verse ten says, “And in that day” and verse eleven continues by saying, “And it shall come to pass in that day that the Lord shall set his hand again the second time to recover the remnant of his people.”

Tshooj kaum ib ntawm Yaxayas sawv cev rau 9/11 thiab rau kev pleev roj tsa Yaxayas nrog nws zaj lus. Nqe ib raug txuas nrog nqe kaum los ntawm “Yexais,” thiab nqe kaum hais tias, “Thiab nyob rau hnub ntawd,” ces nqe kaum ib txuas ntxiv hais tias, “Thiab yuav muaj li no nyob rau hnub ntawd, uas tus Tswv yuav tsa nws txhais tes dua zaum ob los rov qab sau cov seem uas tshuav ntawm nws haiv neeg.”

That day was 1850.

Hnub ntawd yog xyoo 1850.

> And there shall come forth a rod out of the stem of Jesse, and a Branch shall grow out of his roots: And the spirit of the Lord shall rest upon him, the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and of the fear of the Lord; And shall make him of quick understanding in the fear of the Lord: and he shall not judge after the sight of his eyes, neither reprove after the hearing of his ears: But with righteousness shall he judge the poor, and reprove with equity for the meek of the earth: and he shall smite the earth with the rod of his mouth, and with the breath of his lips shall he slay the wicked. And righteousness shall be the girdle of his loins, and faithfulness the girdle of his reins. The wolf also shall dwell with the lamb, and the leopard shall lie down with the kid; and the calf and the young lion and the fatling together; and a little child shall lead them. And the cow and the bear shall feed; their young ones shall lie down together: and the lion shall eat straw like the ox. And the sucking child shall play on the hole of the asp, and the weaned child shall put his hand on the cockatrice’ den. They shall not hurt nor destroy in all my holy mountain: for the earth shall be full of the knowledge of the Lord, as the waters cover the sea.

> Yuav muaj ib tug ceg me tawm hauv tus qia ntawm Yexi, thiab ib ceg tshiab yuav hlob tawm hauv nws cov cag: Tus Ntsuj Plig ntawm tus Tswv yuav nyob saum nws, yog tus ntsuj plig ntawm kev txawj ntse thiab kev nkag siab, tus ntsuj plig ntawm kev tawm tswv yim thiab hwj chim, tus ntsuj plig ntawm kev paub thiab kev ntshai tus Tswv; thiab yuav ua rau nws muaj kev nkag siab sai hauv kev ntshai tus Tswv: nws yuav tsis txiav txim raws li qhov uas nws lub qhov muag pom, thiab nws yuav tsis cem raws li qhov uas nws pob ntseg hnov: Tiamsis nws yuav txiav txim rau cov pluag nrog txoj kev ncaj ncees, thiab yuav txiav txim rau cov neeg txo hwj chim hauv ntiajteb nrog kev ncaj nraim: nws yuav ntaus lub ntiajteb nrog tus pas nrig ntawm nws lub qhov ncauj, thiab nrog pa ntawm nws daim di ncauj nws yuav tua cov neeg phem. Kev ncaj ncees yuav yog txoj siv sia ntawm nws lub duav, thiab kev ncaj siab yuav yog txoj siv sia ntawm nws lub plab mog. Tus hma yuav nyob nrog tus menyuam yaj, thiab tus tsov txaij yuav pw nrog tus menyuam tshis; tus nyuj hluas thiab tus tsov ntxhuav hluas thiab tus tsiaj rog yuav nyob ua ke; thiab ib tug menyuam yaus me yuav coj lawv. Tus nyuj thiab tus dais yuav noj zaub; lawv cov menyuam yuav pw ua ke: thiab tus tsov ntxhuav yuav noj quav nyab ib yam li tus nyuj. Tus menyuam mos uas tseem noj mis yuav ua si ntawm lub qhov nab tsuag, thiab tus menyuam uas twb txiav mis lawm yuav muab nws txhais tes rau saum lub zes nab lom. Lawv yuav tsis ua mob thiab yuav tsis rhuav tshem nyob hauv kuv lub roob dawb huv tag nrho: rau qhov lub ntiajteb yuav puv npo nrog kev paub txog tus Tswv, ib yam li dej npog hiav txwv.

> 11:10 And in that day there shall be a root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek: and his rest shall be glorious.

> 11:10 Thiab nyob rau hnub ntawd yuav muaj ib tug cag ntawm Yexi, uas yuav sawv ua ib lub chij rau haiv neeg; rau nws cov Neeg Lwm Haiv Neeg yuav nrhiav los: thiab nws qhov chaw so yuav muaj hwjchim ci ntsa iab.

> 11:11 And it shall come to pass in that day, that the Lord shall set his hand again the second time to recover the remnant of his people, which shall be left, from Assyria, and from Egypt, and from Pathros, and from Cush, and from Elam, and from Shinar, and from Hamath, and from the islands of the sea.

> 11:11 Thiab yuav muaj tias nyob rau hnub ntawd, tus Tswv yuav tsa nws txhais tes dua zaum ob los txhiv cov seem uas tshuav ntawm nws haiv neeg, uas tseem tshuav nyob hauv Assyria, thiab hauv Egypt, thiab hauv Pathros, thiab hauv Cush, thiab hauv Elam, thiab hauv Shinar, thiab hauv Hamath, thiab hauv cov koog pov txwv hauv hiav txwv.

> 11:12 And he shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth.

> 11:12 Thiab nws yuav tsa ib lub chij rau cov haiv neeg, thiab yuav sau cov uas raug ntiab tawm ntawm Ixayees los ua ke, thiab yuav sib sau cov uas tawg khiav ntawm Yudas tawm ntawm plaub ceg kaum ntuj.

> The envy also of Ephraim shall depart, and the adversaries of Judah shall be cut off: Ephraim shall not envy Judah, and Judah shall not vex Ephraim. But they shall fly upon the shoulders of the Philistines toward the west; they shall spoil them of the east together: they shall lay their hand upon Edom and Moab; and the children of Ammon shall obey them.

> Kev khib ntawm Efa‑i yuav ploj mus thiab cov yeeb ncuab ntawm Yudas yuav raug txiav pov tseg: Efa‑i yuav tsis khib Yudas, thiab Yudas yuav tsis tsim txom Efa‑i. Tiamsis lawv yuav ya mus saum xub pwg ntawm cov Filixatee mus rau sab hnub poob; lawv yuav txeeb tej uas nyob sab hnub tuaj ua ke; lawv yuav tsa tes rau saum Edoos thiab Mo‑as; thiab cov xeeb ntxwv Amoos yuav mloog lus lawv.

> And the Lord shall utterly destroy the tongue of the Egyptian sea; and with his mighty wind shall he shake his hand over the river, and shall smite it in the seven streams, and make men go over dryshod. And there shall be an highway for the remnant of his people, which shall be left, from Assyria; like as it was to Israel in the day that he came up out of the land of Egypt. Isaiah 11:1–16.

> Thiab tus Tswv yuav rhuav tshem kiag tus nplaig ntawm hiav txwv Iyi; thiab nrog Nws lub cua muaj hwjchim loj Nws yuav tsa Nws txhais tes hla tus dej, thiab yuav ntaus nws ua xya ntu dej, thiab ua rau neeg hla mus ko taw qhuav. Thiab yuav muaj ib txoj kev loj rau cov seem ntawm Nws haiv neeg, uas yuav tshuav tseg, tawm hauv Assyria los; ib yam li nws tau muaj rau cov Ixayees hnub uas nws tawm hauv tebchaws Iziv los. Yaxayas 11:1–16.

Verse one states, “And there shall come forth a rod out of the stem of Jesse, and a Branch shall grow out of his roots: And the spirit of the Lord shall rest upon him.” The powerful description of Christ continues on, BUT the description applies more to the last days, than the days of Isaiah or even the days when Christ walked among men.

Nqe ib hais tias, “Thiab yuav muaj ib tug qws tawm hauv lub hauv paus ntawm Yexi, thiab ib ceg tshiab yuav hlob tawm ntawm nws cov cag: Thiab tus Ntsuj Plig ntawm tus Tswv yuav nyob saum nws.” Txoj kev piav qhia muaj hwjchim txog Khetos tseem txuas ntxiv mus, TIAMSIS txoj kev piav qhia no siv ntau dua rau hnub nyoog kawg, dua li rau lub sijhawm Yaxayas lossis txawm yog lub sijhawm uas Khetos taug kev nyob hauv tibneeg nruab nrab.

A careful reading identifies that verses one through nine are all identifying characteristics of Christ and in verse ten it states, “And there shall come forth a rod.” There is no break in the flow of thought from verse one on through verse ten. Verse ten says, “and in that day” which must happen in the same day as verse one. Both verse ten and one identify the “root,” and in so doing tie the two verses together line upon line.

Kev nyeem kom ua tib zoo pom tau tias nqe ib mus txog nqe cuaj yog txhua yam cim qhia txog Khetos, thiab nyob hauv nqe kaum nws hais tias, “Thiab yuav muaj ib tug qws hlav tawm los.” Tsis muaj kev txiav nyob hauv txoj kev ntws ntawm lub tswv yim txij nqe ib mus txuas ntxiv txog nqe kaum. Nqe kaum hais tias, “thiab nyob rau hnub ntawd,” yam uas yuav tsum tshwm sim hauv tib hnub li nqe ib. Ob leeg—nqe kaum thiab nqe ib—qhia txog “hauv paus,” thiab ua li ntawd thiaj khi ob nqe ntawd ua ke, kab rau kab.

Together verse one and ten state, “And there shall come forth a rod out of the stem of Jesse, and a Branch shall grow out of his roots: And in that day there shall be a root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek: and his rest shall be glorious.

Nqe ib thiab nqe kaum ua ke hais tias, “Thiab yuav muaj ib tug qws tawm hauv lub hauv paus ntawm Yexai, thiab ib ceg yuav hlob tawm hauv nws cov cag: Thiab hnub ntawd yuav muaj ib cag ntawm Yexai, uas yuav sawv ua ib lub cim rau haiv neeg; rau nws cov neeg Lwm Haiv Neeg yuav nrhiav: thiab nws qhov chaw so yuav muaj koob meej.”

A “rod” is a symbol of authority.

Ib tug “pas nrig” yog lub cim ntawm txoj cai tswj hwm.

> And she brought forth a man child, who was to rule all nations with a rod of iron: and her child was caught up unto God, and to his throne. Revelation 12:5.

> Nws yug ib tug me nyuam tub, uas yuav kav txhua haiv neeg nrog ib tug pas nrig hlau; thiab nws tus me nyuam raug muab tsa mus cuag Vajtswv, thiab mus rau nws lub zwm txwv. Kev Qhia Tshwm 12:5.

A “rod” is a symbol of selection, division and separation.

Ib “pas nrig” yog ib lub cim qhia txog kev xaiv, kev faib, thiab kev cais tawm.

> And Moses laid up the rods before the Lord in the tabernacle of witness. And it came to pass, that on the morrow Moses went into the tabernacle of witness; and, behold, the rod of Aaron for the house of Levi was budded, and brought forth buds, and bloomed blossoms, and yielded almonds. And Moses brought out all the rods from before the Lord unto all the children of Israel: and they looked, and took every man his rod. And the Lord said unto Moses, Bring Aaron’s rod again before the testimony, to be kept for a token against the rebels; and thou shalt quite take away their murmurings from me, that they die not. And Moses did so: as the Lord commanded him, so did he. Numbers 17:7–11.

> Mauxes thiaj muab cov pas nrig cia rau ntawm tus Tswv xub ntiag hauv lub tsev ntaub uas yog lub chaw tim khawv. Thiab tau muaj tias, rau hnub tom qab, Mauxes nkag mus rau hauv lub tsev ntaub uas yog lub chaw tim khawv; thiab saib seb, Aloos tus pas nrig rau Levi tsev neeg twb tawm ceg, thiab txi tau tej hlav, thiab tawg paj, thiab txi tau txiv mab txiv ntoo almonds. Thiab Mauxes nqa tag nrho cov pas nrig tawm ntawm tus Tswv xub ntiag los rau txhua tus Yixayee cov me nyuam; lawv thiaj saib, thiab nyias coj nyias tus pas nrig mus. Thiab tus Tswv hais rau Mauxes tias, Cia li muab Aloos tus pas nrig rov qab tso rau ntawm lub tim khawv xub ntiag, kom khaws cia ua ib lub cim tawm tsam cov neeg ntxeev siab; thiab koj yuav tshem lawv tej lus yws tawm ntawm kuv mus kom tag, xwv kom lawv tsis txhob tuag. Thiab Mauxes ua li ntawd: raws li tus Tswv tau txib nws, nws kuj ua li ntawd. Xwm Txheej 17:7–11.

Aaron’s rod that budded identifies a “rod” in the latter rain time period, for Aaron’s was the only “rod” that budded out of the thirteen “rods.” The budding out is a symbol of the latter rain time period when God will manifest a distinction between the twelve rebellious “rods” that claim to have the message of the latter rain, and as also illustrated with Elijah’s demonstration by fire marking the distinction between the true and the false. A “rod” is also a symbol of measurement and judgment.

Tug pas nrig uas txi txiv qhia kom paub ib tug “pas nrig” nyob rau hauv lub sij hawm nag lig, rau qhov tug pas nrig ntawm Aloos yog tib tug xwb ntawm kaum peb tug “pas nrig” uas tau txi noob tawm tuaj. Qhov txi noob tawm ntawd yog ib lub cim ntawm lub sij hawm nag lig thaum Vajtswv yuav qhia kom pom tseeb qhov sib txawv ntawm kaum ob tug “pas nrig” uas ntxeev siab, cov uas hais tias lawv muaj txoj xov ntawm nag lig, thiab ib yam li tau muab ua piv txwv nrog Eliyas qhov kev ua tim khawv los ntawm hluav taws uas cim qhia qhov sib txawv ntawm qhov tseeb thiab qhov cuav. Ib tug “pas nrig” kuj yog ib lub cim ntawm kev ntsuas thiab kev txiav txim.

> And there was given me a reed like unto a rod: and the angel stood, saying, Rise, and measure the temple of God, and the altar, and them that worship therein. Revelation 11:1.

> Thiab muaj ib tug pas zoo li ib tug qws raug muab rau kuv; thiab tus tim tswv sawv, hais tias, Cia li sawv tsees, thiab ntsuas Vajtswv lub tuam tsev, thiab lub thaj txi ntuj, thiab cov uas pe hawm nyob hauv ntawd. Tshwmsim 11:1.

The “rod” comes forth out of the stem of Jessie and “Jessie” means ‘to stand out’ as waymarks do in Bible prophecy. Pharez was the actual “root” of Jessie, and Pharez means “a breach, to break out or scatter.” Pharez is the root or beginning of Jessie’s blood line. The “root of Jessie” is therefore a symbol of the alpha Pharez and the omega is Jessie, the beginning and the ending. The root of Jessie begins with a scattering (Pharez) and ends at a waymark of a man standing. Men standing up prophetically marks a kingdom. In the Bible Pharez begins a blood line, with no linkage before his introduction and his name means a break, so the record of his genealogy and his name are identifying Pharez as the beginning, making Jessie the end. Melchizedek is also a biblical figure that is identified as having no prior lineage, as is the case with Pharez. The root of Pharez contains the truth that he represents a priesthood of Melchizedek, of whom Abraham paid tithes.

Tus “pas nrig” tawm los hauv tus qia ntawm Jessie, thiab “Jessie” txhais tias ‘sawv tawm los’ ib yam li tej cim taw qhia hauv kev yaj saub hauv phau Vajlugkub. Pharez yog tus “hauv paus” tiag tiag ntawm Jessie, thiab Pharez txhais tias “ib qho kev tawg, tawg tawm los lossis tawg khiav.” Pharez yog lub hauv paus lossis qhov pib ntawm Jessie caj ces. Yog li ntawd, “hauv paus ntawm Jessie” yog ib lub cim ntawm alpha Pharez, hos omega yog Jessie—qhov pib thiab qhov kawg. Hauv paus ntawm Jessie pib nrog kev tawg khiav (Pharez) thiab xaus rau ntawm ib lub cim taw qhia txog ib tug neeg sawv ntsug. Raws li kev yaj saub, cov neeg sawv los yog ib qho cim qhia txog ib lub nceeg vaj. Hauv phau Vajlugkub, Pharez pib ib txoj kab caj ces, tsis muaj kev txuas ua ntej nws tshwm sim, thiab nws lub npe txhais tias ib qho kev tawg; yog li ntawd, cov ntaub ntawv txog nws caj ces thiab nws lub npe yog qhia kom paub tias Pharez yog qhov pib, ua rau Jessie yog qhov kawg. Melchizedek kuj yog ib tug neeg hauv phau Vajlugkub uas raug qhia tias tsis muaj ib txoj caj ces ua ntej, ib yam li nyob hauv rooj plaub ntawm Pharez. Hauv paus ntawm Pharez muaj qhov tseeb tias nws sawv cev rau ib txoj haujlwm pov thawj raws li Melchizedek, tus uas Anplaham tau them ib feem kaum rau.

The order of Melchizedek is the priestly order of Christ.

Kev txheej txheem pov thawj ntawm Melchizedek yog txheej txheem pov thawj ntawm Khetos.

> Whither the forerunner is for us entered, even Jesus, made an high priest for ever after the order of Melchisedec. Hebrews 6:20.

> Qhov chaw uas tus mus ua ntej rau peb twb nkag mus lawm, yog Yexus, uas raug tsa ua tus pov thawj hlob mus ib txhis raws li kev txiav txim ntawm Melkhixedes. Henplais 6:20.

The root of Jessie was the priesthood of Melchizedek and the beginning must reflect the end. Jessie represents the last group of the priesthood of Melchizedek to stand up, who according to Isaiah are an ensign to the nations.

Lub hauv paus ntawm Jessie yog txoj hauj lwm pov thawj ntawm Melchizedek, thiab qhov pib yuav tsum yog ib yam uas qhia txog qhov kawg. Jessie sawv cev rau pawg kawg ntawm txoj hauj lwm pov thawj ntawm Melchizedek uas yuav sawv los, uas raws li Yaxayas hais, yog ib tug chij rau txhua haiv neeg.

The “stem” means ‘to cut down (trees); the trunk or stump of a tree (as felled or as planted),’ and the “stem” grows out of a kingdom that has been passed by as was Nebuchadnezzar in Daniel chapter four. A tree is a kingdom prophetically, and when a kingdom ends that tree has been cut down.

Lo lus “qia” txhais hais tias ‘txiav nqes (ntoo); tus ncej lossis lub qia ntawm ib tsob ntoo (raws li tau raug txiav los yog raws li tau cog),’ thiab lo lus “qia” hlob tawm ntawm ib lub nceeg vaj uas twb raug hla dhau lawm ib yam li Nebuchadnezzar hauv Daniel tshooj plaub. Ib tsob ntoo yog ib lub nceeg vaj raws li yaj saub txoj lus, thiab thaum ib lub nceeg vaj xaus lawm ces tsob ntoo ntawd twb raug txiav nqes lawm.

The “stem” in the passage comes out of a stump—not an upper branch. Out of a former kingdom represented by the stump, a “rod” a symbol of authority comes forth, and that authority is based upon whether the “rod” bears the “buds and blossoms” of the latter rain message. That authority is derived from a previous kingdom, that has been cut down.

“Qia” hauv nqe lus no tawm los ntawm ib lub cag ntoo uas raug txiav tseg lawm—tsis yog ntawm ib ceg siab saud. Tawm hauv ib lub nceeg vaj yav dhau los uas raug sawv cev los ntawm lub cag ntoo ntawd, ib tug “pas nrig,” uas yog ib lub cim ntawm txoj cai, tawm los; thiab txoj cai ntawd yog raws li seb tus “pas nrig” ntawd puas nqa tau cov “noob thiab paj” ntawm txoj xov xwm nag lig. Txoj cai ntawd raug muab los ntawm ib lub nceeg vaj ua ntej ntawd, uas twb raug txiav poob lawm.

The “root” is the “root of Jessie” and the “stem” that comes from “the stump” is coming from the “stump” whose roots are the root of Jessie. The stem that produces the authority comes from the stump, but the Branch comes from the root—and the root is the ensign. The root is the beginning and the ending is the branch.

“Lub cag” yog “lub cag ntawm Yixai,” thiab “lub qia” uas tawm hauv “lub hauv paus txiav tseg” yog tawm hauv “lub hauv paus txiav tseg” uas nws cov cag yog lub cag ntawm Yixai. Lub qia uas tsim tawm txoj cai kav los ntawm lub hauv paus txiav tseg, tiam sis tus Ceg tawm ntawm lub cag—thiab lub cag yog tus chij. Lub cag yog qhov pib, thiab qhov xaus yog tus ceg.

The word “branch” means watchman or waymark. Isaiah informs us the Branch comes at the Sunday law.

Lo lus “branch” txhais tias tus zov saib lossis tus cim qhia kev. Yaxayas qhia rau peb tias tus Ceg Txiv hmab los txog thaum hnub Sunday txoj cai los.

> And in that day seven women shall take hold of one man, saying, We will eat our own bread, and wear our own apparel: only let us be called by thy name, to take away our reproach. In that day shall the branch of the Lord be beautiful and glorious, and the fruit of the earth shall be excellent and comely for them that are escaped of Israel. And it shall come to pass, that he that is left in Zion, and he that remaineth in Jerusalem, shall be called holy, even every one that is written among the living in Jerusalem: When the Lord shall have washed away the filth of the daughters of Zion, and shall have purged the blood of Jerusalem from the midst thereof by the spirit of judgment, and by the spirit of burning. Isaiah 4:1–4.

> Thiab nyob rau hnub ntawd, xya tug pojniam yuav tuav rawv ib tug txivneej, hais tias, Peb yuav noj peb tus kheej mov, thiab hnav peb tus kheej ris tsho: tsuas yog cia peb raug hu raws li koj lub npe xwb, kom tshem peb txoj kev txajmuag mus. Nyob rau hnub ntawd, tus Ceg ntawm tus Tswv yuav zoo nkauj thiab muaj hwjchim ci ntsa iab, thiab cov txiv ntawm lub ntiajteb yuav zoo tshaj thiab ntxim saib rau cov uas dim ntawm cov Yixayee. Thiab yuav muaj li no tias, tus uas tseem tshuav nyob hauv Xi‑oos, thiab tus uas tseem nyob hauv Yeluxalees, yuav raug hu ua dawbhuv, yog txhua tus uas raug sau cia nrog cov ciaj sia nyob hauv Yeluxalees: thaum tus Tswv ntxuav tau tej kev qias neeg ntawm cov ntxhais ntawm Xi‑oos lawm, thiab ntxuav tau cov ntshav ntawm Yeluxalees tawm hauv nruab nrab ntawd los ntawm tus ntsujplig ntawm txoj kev txiav txim, thiab los ntawm tus ntsujplig ntawm kev kub hnyiab. Yaxayas 4:1–4.

The “one man” that the seven women take hold of is the pope, who becomes the eighth that is of the seven at the Sunday law, counterfeiting the 8 souls upon the ark. At the Sunday law, “in that day” “the branch of the Lord be beautiful and glorious” “when the Lord shall have washed away the filth of the daughters of Zion, and shall have purged the blood of Jerusalem from the midst thereof by the spirit of judgment, and by the spirit of burning.” The purging with the spirit of judgment and burning is accomplished by the Messenger of the Covenant in Malachi three at the Sunday law. The “beautiful branch” is the one hundred and forty-four thousand who come not from the stump, but from the root of Jessie, which is the ensign.

“Tib neeg ib leeg” uas xya tus pojniam los tuav yog tus pope, uas dhau los ua tus yim, tus uas yog ntawm xya tus ntawd, thaum muaj txoj cai Hnub Caiv, ua yam cuav zoo li yim tus ntsuj plig nyob saum lub nkoj. Thaum muaj txoj cai Hnub Caiv, “nyob rau hnub ntawd” “tus ceg ntawm tus Tswv yuav zoo nkauj thiab muaj hwjchim ci ntsa iab” “thaum tus Tswv yuav ntxuav kom ploj mus tej kev qias ntawm cov ntxhais Xi‑oos, thiab yuav ntxuav cov ntshav ntawm Yeluxalees tawm hauv nruab nrab ntawm nws los ntawm tus ntsuj plig ntawm kev txiav txim, thiab los ntawm tus ntsuj plig ntawm kev kub hnyiab.” Kev ntxuav kom dawb huv los ntawm tus ntsuj plig ntawm kev txiav txim thiab kev kub hnyiab ntawd raug ua tiav los ntawm Tus Tubtxib ntawm Txojlus Cog Tseg hauv Malakhi peb thaum muaj txoj cai Hnub Caiv. “Tus ceg zoo nkauj” yog ib puas plaub caug plaub txhiab tus uas tsis tawm hauv lub hauv paus ntoo seem, tiamsis tawm hauv lub hauv paus cag ntawm Yexai, uas yog tus chij.

Their authority is represented by the rod that came from a branch of a fallen kingdom. The kingdom of Philadelphia fell from 1856 unto 1863, and the authority established in that fallen kingdom is re-established at the Sunday law. When the branch that is the ensign is lifted up, the Laodicean movement of the one hundred and forty-four thousand transitions unto the Philadelphian movement of the one hundred and forty-four thousand. It is then that the authority or rod that came from the Millerite or Philadelphian kingdom is represented by a key that is placed upon Eliakim in Isaiah 22:22.

Lawv txoj cai raug sawv cev los ntawm tus pas uas tawm ntawm ib ceg ntoo ntawm ib lub nceeg vaj uas twb poob lawm. Lub nceeg vaj Philadelphia tau poob txij xyoo 1856 mus txog xyoo 1863, thiab txoj cai uas tau raug tsa tseg nyob rau hauv lub nceeg vaj uas poob ntawd yuav raug tsa dua tshiab thaum txog txoj cai hnub Sunday. Thaum tus ceg ntoo uas yog tus chij raug tsa siab, txoj kev txav ntawm Laodicea ntawm ib puas plaub caug plaub txhiab leej hloov mus rau txoj kev txav ntawm Philadelphia ntawm ib puas plaub caug plaub txhiab leej. Ces yog thaum ntawd txoj cai lossis tus pas uas tawm ntawm lub nceeg vaj Millerite lossis Philadelphian raug sawv cev los ntawm ib tug yuam sij uas muab tso rau saum Eliakim hauv Yaxayas 22:22.

> And the key of the house of David will I lay upon his shoulder; so he shall open, and none shall shut; and he shall shut, and none shall open. Isaiah 22:22.

> Thiab tus yuam sij ntawm tsev neeg Daviv kuv yuav muab tso rau saum nws lub xub pwg; ces nws yuav qhib, thiab yuav tsis muaj leejtwg kaw tau; thiab nws yuav kaw, thiab yuav tsis muaj leejtwg qhib tau. Yaxayas 22:22.

The verse marks October 22, 1844 and is identifying Eliakim as receiving a “key.” In the previous two verses the authority of Laodicea is taken from Shebna and given to Eliakim. At the Sunday law the authority once given to the chosen covenant people is taken from the kingdom of Laodicean Seventh-day Adventism and given to the kingdom of the Philadelphian movement of the one hundred and forty-four thousand—which is the kingdom of glory.

Nqe vajlugkub no taw qhia hnub tim Lub Kaum Hli 22, 1844 thiab qhia tias Eliakim tab tom txais ib “yawm sij.” Hauv ob nqe vajlugkub ua ntej no, txoj cai kav ntawm Laodicea raug muab rho tawm ntawm Shebna thiab muab rau Eliakim. Thaum txog txoj cai hnub Sunday, txoj cai uas ib zaug tau muab rau haiv neeg ntawm txoj kev cog lus uas raug xaiv lawm yuav raug muab rho tawm ntawm lub nceeg vaj ntawm Laodicean Seventh-day Adventism thiab muab rau lub nceeg vaj ntawm Philadelphian movement ntawm ib puas plaub caug plaub txhiab leej—uas yog lub nceeg vaj ntawm lub yeeb koob.

> He saith unto them, But whom say ye that I am? And Simon Peter answered and said, Thou art the Christ, the Son of the living God. And Jesus answered and said unto him, Blessed art thou, Simon Barjona: for flesh and blood hath not revealed it unto thee, but my Father which is in heaven. And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it. And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven. Matthew 16:16–19.

> Nws hais rau lawv tias, Tiamsis nej hais tias kuv yog leejtwg? Thiab Ximoos Petus teb hais tias, Koj yog tus Khetos, Vajtswv uas muaj sia nyob Leej Tub. Thiab Yexus teb hais rau nws tias, Ximoos Npas‑Yau‑na, koj tau koob hmoov lawm; rau qhov tsis yog nqaij thiab ntshav qhia qhov no rau koj, tiamsis yog kuv Leej Txiv uas nyob saum ntuj. Thiab kuv kuj hais rau koj thiab tias, koj yog Petus, thiab saum lub pob zeb no kuv yuav tsa kuv pawg ntseeg; thiab rooj vag ntuj txiag teb tsaus yuav tsis kov yeej nws. Thiab kuv yuav muab yuam sij ntawm lub nceeg vaj saum ntuj rau koj; thiab yam twg uas koj khi rau hauv ntiajteb yuav raug khi rau saum ntuj; thiab yam twg uas koj daws rau hauv ntiajteb yuav raug daws rau saum ntuj. Mathais 16:16–19.

The rod of authority, represented as a key given to Peter, is placed upon Eliakim’s shoulder in Isaiah 22:22. Peter represents the branch of the one hundred and forty-four thousand who enter into covenant with Christ just before the Sunday law. In the passage Peter is in Caesarea Philippi, which is Panium of verses thirteen to fifteen of Daniel eleven. His name is changed, representing a covenant relationship, and the name Peter when approached with multiplying the numbered positions of each letter, equates to 144,000. The authority, or rod, or key that is placed upon Eliakim when Shebna is cast into a field like a ball, and is the “rod” which comes from the stump of Philadelphian Millerite Adventism that was cut down from 1856 unto 1863.

Tus qws kav xwm, uas raug sawv cev ua ib tug yawm sij uas muab rau Petus, raug muab tso rau saum Eli‑akim lub xub pwg nyob hauv Yaxayas 22:22. Petus sawv cev rau ceg ntawm ib puas plaub caug plaub txhiab leej uas nkag mus rau hauv kev cog lus nrog Khetos tam sim ua ntej txoj cai Hnub Caiv. Hauv nqe lus ntawd Petus nyob hauv Caesarea Philippi, uas yog Panium ntawm nqe kaum peb mus rau kaum tsib ntawm Daniyee kaum ib. Nws lub npe raug hloov, uas sawv cev rau ib txoj kev sib raug zoo ntawm kev cog lus, thiab lub npe Petus thaum xam raws kev muab cov chaw lej ntawm txhua tus tsiaj ntawv sib ntau ua ke, sib npaug rau 144,000. Txoj cai kav, los yog tus pas kav, los yog tus yawm sij uas raug muab tso rau Eli‑akim thaum Shebna raug muab ntiab pov rau hauv ib daim teb zoo li ib lub pob, thiab yog tus “pas” uas tawm los ntawm tus cag tawv ntawm Philadelphian Millerite Adventism uas raug txiav nqes txij xyoo 1856 mus txog 1863.

Peter is receiving the authority of God’s covenant people at the separation of the wheat and tares, for the wheat is to be lifted up as the wave loaf offering of Pentecost. The tares first are separated, as represented by the leaven in the Pentecostal wave loaves being removed through the baking process. The authority of the rod or key comes from the stump of a fallen kingdom and the branch that is the ensign comes from the root of Jessie and is the root of Jessie, for Jesus illustrates the end of a thing with the beginning of a thing. The root is the beginning and the branch the end. This prophetic application cannot be understood by the quibbling Jews of Christ time or today, for it is the primary principle of the methodology of the latter rain, and it is also represented as the key of the house of David. The key opens the door to the house of David which has been shut. The key opens the door unto the heavenly sanctuary, the house of David. The alpha of October 22, 1844 repeats in the omega of the Sunday law.

Petus tab tom txais txoj cai ntawm Vajtswv haiv neeg ntawm txoj kev cog lus thaum lub sij hawm cais cov nplej thiab cov txhauv, rau qhov cov nplej yuav raug tsa siab ua qhov fij ncuav yoj ntawm Hnub Peetekos. Cov txhauv xub raug cais tawm, raws li sawv cev los ntawm cov keeb hauv cov ncuav yoj ntawm Hnub Peetekos uas raug tshem tawm dhau ntawm txoj kev ci. Txoj cai ntawm tus pas nrig lossis tus yawm sij los ntawm lub hauv paus ceg uas tseem tshuav ntawm ib lub nceeg vaj uas poob lawm, thiab ceg uas yog lub cim chij ntawd los ntawm tus cag ntawm Yexai thiab kuj yog tus cag ntawm Yexai, rau qhov Yexus qhia qhov kawg ntawm ib yam los ntawm qhov pib ntawm ib yam. Tus cag yog qhov pib thiab ceg yog qhov kawg. Daim ntawv thov yav tom ntej no tsis muaj peev xwm to taub tau los ntawm cov Yudais uas sib cav txom nyem nyob rau tiam Khetos lossis niaj hnub no, rau qhov nws yog lub ntsiab cai tseem ceeb ntawm txoj kev ua raws txheej txheem ntawm nag lig, thiab nws kuj raug sawv cev ua tus yawm sij ntawm tsev Daviv. Tus yawm sij qhib lub qhov rooj rau tsev Daviv uas tau raug kaw lawm. Tus yawm sij qhib lub qhov rooj mus rau lub tuam tsev saum ntuj ceeb tsheej, uas yog tsev Daviv. Tus alpha ntawm Lub Kaum Hli 22, 1844 rov tshwm sim dua hauv tus omega ntawm txoj cai Hnub Caiv.

David, the son of Jessie records an enigma that marked the end of any further discussion with the quibbling Jews in the days of Christ, thus marking the end of His testimony to the Jews.

Daviv, Yexai tus tub, tau sau ib lo lus tob uas xaus txhua yam kev sib cav ntxiv nrog cov Yudais uas nyiam sib ceg nyob rau tiam Tswv Yexus, thiab yog li ntawd cim txog qhov kawg ntawm Nws tej lus tim khawv rau cov Yudais.

> A Psalm of David. The Lord said unto my Lord, Sit thou at my right hand, until I make thine enemies thy footstool. The Lord shall send the rod of thy strength out of Zion: rule thou in the midst of thine enemies. Thy people shall be willing in the day of thy power, in the beauties of holiness from the womb of the morning: thou hast the dew of thy youth. The Lord hath sworn, and will not repent, Thou art a priest for ever after the order of Melchizedek. Psalms 110:1–4.

> Ib Zaj Nkauj ntawm Daviv. Tus Tswv tau hais rau kuv tus Tswv tias, Koj cia li zaum ntawm kuv sab tes xis, mus txog thaum kuv muab koj tej yeeb ncuab ua lub rooj tso quav rau koj txhais ko taw. Tus Tswv yuav xa tus pas nrig ntawm koj lub hwj chim tawm hauv Xi-oos los: koj cia li kav nyob hauv nruab nrab ntawm koj tej yeeb ncuab. Koj haiv neeg yuav zoo siab hlo rau hnub uas koj lub hwj chim tshwm, nyob hauv txoj kev zoo nkauj ntawm kev dawb huv txij thaum lub plab yug ntawm thaum kaj ntug los: koj muaj lwg ntawm koj thaum hluas. Tus Tswv tau cog lus ruaj khov, thiab yuav tsis hloov siab, Koj yog ib tug pov thawj mus ib txhis raws li txoj kev txiav txim ntawm Melkhixedes. Ntawv Nkauj 110:1–4.

Palmoni determined to place this passage in Psalm 110, which is of course another number in the world of mathematics that is recognized as a special number. Half of “220” and ten times “11” would lead a soul to expect the number “110” holds some significance, and it does—as does the passage itself. It is a song of David, and David is a symbol of the one hundred and forty-four thousand, so it is a verse from the song of the vineyard, which is the song of Moses and the Lamb. It identifies when the former husbandmen of the vineyard are passed by and the vineyard is given to the one hundred and forty-four thousand. When that happens, it is the “day of thy power” aligning with the power of Pentecost at the climax of the Pentecostal season.

Palmoni tau txiav txim muab nqe no tso rau hauv Ntawv Nkauj 110, uas yeej yog ib tug lej ntxiv thiab hauv lub ntiaj teb kev xam lej raug lees paub tias yog ib tug lej tshwj xeeb. Ib nrab ntawm “220” thiab kaum npaug ntawm “11” yuav coj ib tug ntsuj plig kom cia siab tias tus lej “110” muaj ib qho tseem ceeb, thiab nws yeej muaj—ib yam li nqe ntawd nws tus kheej. Nws yog ib zaj nkauj ntawm Daviv, thiab Daviv yog ib lub cim ntawm ib puas plaub caug plaub txhiab tus, yog li ntawd nws yog ib nqe los ntawm zaj nkauj ntawm lub vaj txiv hmab, uas yog zaj nkauj ntawm Mauxes thiab tus Menyuam Yaj. Nws qhia tias thaum twg cov neeg ua liaj ua teb qub ntawm lub vaj txiv hmab raug hla tseg lawm thiab lub vaj txiv hmab raug muab rau ib puas plaub caug plaub txhiab tus. Thaum qhov ntawd tshwm sim, nws yog “hnub ntawm koj lub hwj chim” uas sib haum nrog lub hwj chim ntawm Hnub Pemtakos thaum txog ncov ntawm lub caij Pemtakos.

God’s people will be “willing” in the day they come from “the womb of the morning,” with the “dew of thy youth.” New birth is an illustration of conversion and life. The one hundred and forty-four thousand were taken from the womb in July of 2023, and they were born with the dew of their youth, for they were born into the message of the Midnight Cry, which also occurred with the Millerites in the beginning, or their “youth.” It is the same dew, for it is a repetition of the alpha history within the history of the omega. In the “day of their” ‘empowerment,’ when Shebna is driven “from” his “station, and from” his “state” and pulled “down” Eliakim, the one hundred and forty-four thousand are made omega priests, for they are made after the order of Melchizedek, for the one hundred and forty-four thousand shall not taste death, or as with Melchizedek they are priests forever.

Vajtswv cov neeg yuav “txaus siab” rau hnub uas lawv tawm los ntawm “plab ntawm thaum kaj ntug,” nrog “koj cov hluas lwg.” Kev yug dua tshiab yog ib daim duab piv txwv txog kev hloov siab los ntseeg thiab txoj sia. Ib puas plaub caug plaub txhiab leej raug coj tawm ntawm plab nyob rau lub Xya hli ntuj xyoo 2023, thiab lawv yug los nrog lawv cov hluas lwg, rau qhov lawv yug los rau hauv txoj xov ntawm Lub Suab Quaj Thaum Ib Tag Hmo, uas kuj tau tshwm sim nrog cov Millerites thaum chiv keeb, los sis thaum lawv “hluas.” Nws yog tib cov lwg ntawd, rau qhov nws yog kev rov ua dua ntawm keeb kwm alpha nyob hauv keeb kwm omega. Nyob rau “hnub ntawm lawv” txoj ‘kev txhawb hwj chim,’ thaum Shebna raug ntiab “ntawm” nws “txoj hauj lwm, thiab ntawm” nws “xeev txheej” thiab raug rub “nqes los” Eliakim, ib puas plaub caug plaub txhiab leej raug tsa ua cov pov thawj omega, rau qhov lawv raug tsim raws li Melchizedek txoj cai, rau qhov ib puas plaub caug plaub txhiab leej yuav tsis saj txoj kev tuag, los sis ib yam li Melchizedek lawv yog cov pov thawj mus ib txhis.

In the “day of his power” the Lord will send the “rod of His strength out of Zion.” The authority of His kingdoms both grace (justification) and glory (sanctification) has been placed upon those who wear His crown of glory, for they represent His kingdom. The are sent out of Zion, for Zion’s meaning represents the ensign of the one hundred and forty-four thousand.

Hnub uas yog “hnub ntawm Nws lub hwjchim” ntawd, tus Tswv yuav xa “tus pas nrig ntawm Nws lub zog tawm hauv Xi-oos” mus. Txoj cai kav ntawm Nws ob lub nceeg vaj, yog txoj kev tshav ntuj (kev ncaj ncees los ntawm kev raug suav tias ncaj) thiab lub yeeb koob (kev dawb huv), twb muab tso rau saum cov uas ris Nws lub mom yeeb koob lawm, rau qhov lawv sawv cev rau Nws lub nceeg vaj. Lawv raug xa tawm hauv Xi-oos mus, rau qhov lub ntsiab ntawm Xi-oos sawv cev rau tus chij ntawm ib puas plaub caug plaub txhiab leej.

> While the Pharisees were gathered together, Jesus asked them, Saying, What think ye of Christ? whose son is he? They say unto him, The son of David.

> Thaum cov Falixais tseem sib sau ua ke, Yexus nug lawv hais tias, Nej xav li cas txog Khetos? Nws yog leej tub ntawm leejtwg? Lawv teb rau Nws tias, Yog Daviv tus tub.

> He saith unto them, How then doth David in spirit call him Lord, saying, The Lord said unto my Lord, Sit thou on my right hand, till I make thine enemies thy footstool? If David then call him Lord, how is he his son?

> Nws hais rau lawv tias, Yog li ntawd, ua cas Daviv, hauv Ntsuj Plig, hu nws ua Tus Tswv, hais tias, Tus Tswv hais rau kuv tus Tswv tias, Koj cia li zaum ntawm kuv sab xis, mus txog thaum kuv muab koj cov yeeb ncuab ua rooj tso rau koj ko taw? Yog li ntawd, yog Daviv hu nws ua Tus Tswv, ua cas nws ho yog nws tus tub?

> And no man was able to answer him a word, neither durst any man from that day forth ask him any more questions. Matthew 24:41–46.

> Tsis muaj ib tug neeg muaj peev xwm teb tau nws ib lo lus li; thiab txij hnub ntawd mus tsis muaj leej twg muaj siab tawv nug nws ib lo lus ntxiv lawm. Mathais 24:41–46.

David’s prophetic relationship to Christ in terms of alpha and omega—the beginning and ending, is the primary rule of the “line upon line” methodology, and that rule could not be fathomed by the quibbling Jews anymore than a Laodicean Seventh-day Adventist can understand that the history of the Millerites during the message of the Midnight Cry was where the dew of heaven was poured out during the youth of Adventism. The “dew” of thy youth is upon the one hundred and forty-four thousand, and it began to sprinkle at 9/11, and the Sunday law is the “day of power,” when the remnant is anointed as priests after the order of Melchizedek.

Daviv txoj kev sib raug zoo raws li txoj lus cev Vajtswv lus nrog Khetos nyob rau hauv qhov ntsiab ntawm alpha thiab omega—qhov pib thiab qhov xaus—yog txoj cai thawj ntawm txoj kev siv “kab rau kab” ntawd, thiab cov Yudais uas nyiam sib cav ntawd tsis muaj peev xwm nkag siab tau txoj cai ntawd ib yam li ib tug Laodicean Seventh-day Adventist tsis muaj peev xwm to taub tias keeb kwm ntawm cov Millerites thaum lub sijhawm ntawm txoj xov Midnight Cry yog qhov chaw uas lwg saum ntuj tau raug nchuav tawm nyob rau hauv lub sijhawm hluas ntawm Adventism. “Lwg” ntawm koj txoj hluas nyob saum ib puas plaub caug plaub txhiab tus, thiab nws tau pib txau thaum 9/11, thiab txoj cai hnub Sunday yog “hnub ntawm hwjchim,” thaum cov seem raug pleev roj tsa ua pov thawj raws li kab ke ntawm Melchizedek.

Out of the stump of Laodicean Seventh-day Adventism (the church militant) comes the branch (the church triumphant), while out of the root of Jessie, the one hundred and forty-four thousand—are the branch of glorious fruit lifted up as a wave offering in the day of his power.

Los ntawm lub ciaj ntoo uas seem ntawm Laodicean Seventh-day Adventism (lub koom txoos tabtom ua rog) yuav tawm los ib ceg tshiab (lub koom txoos yeej lawm), hos los ntawm lub hauv paus ntawm Jessie, ib puas plaub caug plaub txhiab leej—yog ceg uas txi txiv muaj hwjchim ci ntsa iab, raug tsa ua ib qho yoj fij rau hnub uas nws lub hwjchim tshwm sim.

We will continue these thoughts in the next article.

Peb yuav txuas ntxiv cov kev xav no hauv zaj lus tom ntej.

> “Proverbs One

> “Paj Lug Tshooj Ib”

> “April 1, 1850 To the ‘Little Flock.’

> “Plaub Hlis 1, 1850 Rau tus ‘Pab Yaj Me.’

> “Dear Brethren.—The Lord gave me a view, January 26, which I will relate. I saw that some of the people of God were stupid and dormant; and were but half awake, and did not realize the time we were now living in; and that the ‘man’ with the ‘dirt-brush’ had entered, and that some were in danger of being swept away. I begged of Jesus to save them, to spare them a little longer, and let them see their awful danger, that they might get ready before it should be forever too late. The angel said, ‘Destruction is coming like a mighty whirlwind.’ I begged of the angel to pity and to save those who loved this world, and were attached to their possessions, and were not willing to cut loose from them, and sacrifice them to speed the messengers on their way to feed the hungry sheep, who were perishing for want of spiritual food.

> “Cov kwv tij nkauj muam uas kuv hlub.—Hnub tim 26 Lub Ib Hlis, tus Tswv tau pub rau kuv pom ib lub zeem muag, uas kuv yuav piav no. Kuv pom tias ib txhia ntawm Vajtswv haiv neeg qaug zog thiab tsaug zog; lawv tsuas yog tsaug me ntsis xwb, thiab tsis paub meej txog lub sijhawm uas peb tab tom nyob tam sim no; thiab tias tus ‘txiv neej’ uas tuav ‘txhuam av’ twb nkag los lawm, thiab tias ib txhia tab tom nyob rau hauv kev phom sij uas yuav raug cheb mus. Kuv thov Yexus kom cawm lawv, kom zam rau lawv ib ntus ntxiv, thiab cia lawv pom lawv txoj kev phom sij txaus ntshai, xwv kom lawv thiaj npaj tau ua ntej yuav lig dhau mus mus ib txhis. Tus tim tswv hais tias, ‘Kev puam tsuaj tab tom los zoo li cua daj cua dub loj heev.’ Kuv thov tus tim tswv kom muaj kev khuv leej thiab cawm cov uas hlub lub ntiajteb no, thiab khi nrog lawv tej cuab tam, thiab tsis kam txiav txim siab tso lawv tseg, thiab muab lawv fij txi kom pab cov tub txib maj nroos mus rau ntawm lawv txoj kev los pub mov rau cov yaj tshaib plab, uas tab tom piam sij vim tsis muaj mov sab ntsuj plig.”

> “As I viewed poor souls dying for want of the present truth, and some who professed to believe the truth were letting them die, by withholding the necessary means to carry forward the work of God, the sight was too painful, and I begged of the angel to remove it from me. I saw that when the cause of God called for some of their property, like the young man who came to Jesus, [Matthew 19:16–22.] they went away sorrowful; and that soon the overflowing scourge would pass over and sweep their possessions all away, and then it would be too late to sacrifice earthly goods, and lay up a treasure in heaven.

> “Thaum kuv ntsia pom cov ntsuj plig txom nyem tab tom tuag vim tsis muaj qhov tseeb tam sim no no, thiab ib txhia uas lees tias ntseeg qhov tseeb ntawd tseem cia lawv tuag mus, vim lawv khaws tseg tsis pub tej yam uas tsim nyog rau kev ua Vajtswv tes dej num kom mus tom ntej, qhov kev pom ntawd mob siab kawg li, thiab kuv thov tus tim tswv kom tshem nws tawm ntawm kuv mus. Kuv pom tias thaum Vajtswv tes dej num hu kom lawv tso ib feem ntawm lawv tej cuab yeej cuab tam tawm, ib yam li tus tub hluas uas tuaj cuag Yexus, [Mathais 19:16–22.] lawv txawm ncaim mus nrog kev tu siab; thiab tias tsis ntev tom qab no tus nplawm uas nyab lug yuav hla dhau los thiab phuab lawv tej cuab yeej cuab tam huv si pov tseg, ces yuav lig dhau lawm rau kev txi tej khoom ntiajteb no, thiab khaws ib lub txhab nyiaj cia saum ntuj ceeb tsheej.”

> “I then saw the glorious Redeemer, beautiful and lovely, that he left the realms of glory, and came to this dark and lonely world, to give his precious life and die, the just for the unjust. He bore the cruel mocking and scourging, and wore the platted crown of thorns, and sweat great drops of blood in the garden; while the burden of the sins of the whole world were upon him. The angel asked, ‘What for?’ O, I saw and knew that it was for us; for our sins he suffered all this, that by his precious blood he might redeem us unto God.

> “Kuv mam li pom tus Txhiv Dim uas muaj hwjchim ci ntsa iab, zoo nkauj thiab ntxim hlub, tias nws tau tso cov tebchaws uas muaj hwjchim ci ntsa iab tseg, thiab los rau hauv lub ntiajteb tsaus ntuj thiab kho siab no, kom pub nws txoj sia uas muaj nqes, thiab tuag, tus ncaj ncees hloov tus tsis ncaj ncees. Nws tau ris kev thuam luag phem thiab kev nplawm lim hiam, thiab hnav lub kaus mom pos uas luag xaws, thiab tawm hws ua tej tee ntshav loj hauv lub vaj; thaum lub nra ntawm tej kev txhaum ntawm tag nrho lub ntiajteb tau nyob saum nws. Tus timtswv nug tias, ‘Vim dabtsi?’ Au, kuv pom thiab paub tias yog vim peb; vim peb tej kev txhaum nws thiaj raug txomnyem tag nrho tej no, kom los ntawm nws cov ntshav uas muaj nqes nws yuav txhiv peb los cuag Vajtswv.

> “Then again was held up before me those who were not willing to dispose of this world’s goods to save perishing souls, by sending them the truth, while Jesus stands before the Father, pleading his blood, his sufferings and his death for them; and while God’s messengers were waiting, ready to carry them the saving truth that they might be sealed with the seal of the living God. It was hard for some who professed to believe the present truth, to even do so little as to hand the messengers God’s own money, that he had lent them to be stewards over.

> “Ces kuv kuj tau muab tsa los rau ntawm kuv xub ntiag dua yog cov uas tsis kam muab tej cuab tam hauv ntiajteb no tseg kom cawm tau cov ntsujplig uas tabtom yuav puastsuaj, los ntawm kev xa qhov tseeb mus cuag lawv, thaum Yexus sawv ntawm Leej Txiv xub ntiag thov Vajtswv rau lawv, nthuav nws cov ntshav, nws txoj kev txomnyem, thiab nws txoj kev tuag; thiab thaum Vajtswv cov tubtxib saum ntuj tabtom tos, npaj txhij yuav nqa qhov tseeb uas cawm dim mus cuag lawv kom lawv thiaj raug muab ntim nrog lub foob ntawm Vajtswv uas muaj sia nyob. Rau qee leej uas lees tias ntseeg qhov tseeb tam sim no, txawm yog ua me ntsis xwb xws li muab cov nyiaj uas yog Vajtswv tug rau cov tubtxib, uas nws tau qiv rau lawv kom lawv ua cov saib xyuam haujlwm rau, los kuj yog ib yam nyuaj kawg.”

> “Then the suffering Jesus, his sacrifice and love so deep, as to give his life for them, was again held up before me; and then the lives of those who professed to be his followers, who had this world’s goods, and considered it so great a thing to help the cause of salvation. The angel said, ‘Can such enter heaven?’ Another angel answered, ‘No, never, never, never. Those who are not interested in the cause of God on earth, can never sing the song of redeeming love above.’

> “Tom qab ntawd Yes Xus uas raug kev txom nyem, nws txoj kev fij thiab txoj kev hlub uas tob kawg nkaus, txog npaum li tau pub nws txoj sia rau lawv, raug muab tsa rov los rau ntawm kuv xub ntiag dua; thiab tom qab ntawd yog tej neej ntawm cov uas tshaj tawm tias lawv yog nws cov thwjtim, uas muaj tej cuab tam ntawm lub ntiajteb no, thiab xav tias kev pab rau tes hauj lwm ntawm txoj kev cawm seej yog ib yam loj heev dhau. Tus timtswv hais tias, ‘Cov zoo li ntawd puas yuav tau nkag mus saum ntuj ceeb tsheej?’ Lwm tus timtswv teb tias, ‘Tsis tau li, tsis tau li, tsis tau li. Cov uas tsis muaj siab rau tes hauj lwm ntawm Vajtswv hauv ntiajteb no, yuav tsis muaj hnub hu tau zaj nkauj ntawm txoj kev hlub cawm dim saum toj no.’”

> “I saw that the quick work that God was doing on earth would soon be cut short in righteousness, and that the swift messengers must speed on their way to search out the scattered flock. An angel said, ‘Are all messengers? No, no, God’s messengers have a message.’

> “Kuv pom tias txoj hauj lwm ceev uas Vajtswv tab tom ua nyob hauv ntiajteb yuav tsis ntev ces yuav raug txiav kom luv hauv kev ncaj ncees, thiab tias cov tub txib nrawm yuav tsum maj nroos mus raws lawv txoj kev los nrhiav pab yaj uas tawg khiav mus ua tej pab ua pawg. Ib tug tim tswv hais tias, ‘Puas yog sawv daws puav leej yog tub txib? Tsis yog, tsis yog, Vajtswv cov tub txib muaj ib txoj xov.’”

> “I saw that the cause of God had been hindered, and dishonored by some travelling who had no message from God. Such will have to give an account to God for every dollar they have used in travelling where it was not their duty to go; for that money might have helped on the cause of God, and for the lack of it, souls have starved and died for the want of spiritual food, that might have been given them by God’s called and chosen messengers if they had had the means.

> “Kuv pom tias tes haujlwm ntawm Vajtswv tau raug txwv cia, thiab raug coj los ua tsis hwm los ntawm ib txhia uas mus ncig, thaum lawv tsis muaj ib txoj xov ntawm Vajtswv. Cov ntawd yuav tsum tau muab lus teb rau Vajtswv txog txhua duas las uas lawv tau siv rau kev mus ncig rau tej chaw uas tsis yog lawv txoj hauj lwm yuav tsum mus; rau qhov cov nyiaj ntawd yuav tau pab txhawb tes haujlwm ntawm Vajtswv, thiab vim tsis muaj nws, tej ntsuj plig tau tshaib plab thiab tuag vim tsis muaj mov sab ntsuj plig, uas Vajtswv cov tub txib uas Nws tau hu thiab xaiv yuav tau muab pub rau lawv yog hais tias lawv tau muaj cov peev xwm ntawd.”

> “The mighty shaking has commenced, and will go on, and all will be shaken out who are not willing to take a hold and unyielding stand for the truth, and sacrifice for God and his cause. The angel said, ‘Think ye that any will be compelled to sacrifice. No. no. It must be a free-will offering. It will take all to buy the field.’—I cried to God to spare his people, some of whom were fainting and dying.

> “Qhov kev co loj kawg twb tau pib lawm, thiab yuav txuas ntxiv mus, thiab txhua tus uas tsis kam tuav kom ruaj thiab sawv ruaj tsis txawj yws rau qhov tseeb, thiab txi rau Vajtswv thiab Nws tes hauj lwm, yuav raug co tawm mus. Tus timtswv hais tias, ‘Nej puas xav tias yuav muaj leejtwg raug yuam kom txi? Tsis yog li ntawd, tsis yog li ntawd. Nws yuav tsum yog ib yam khoom fij uas pub los ntawm lub siab dawb paug. Yuav tsum siv txhua yam thiaj yuav tau daim teb ntawd.’—Kuv quaj thov Vajtswv kom Nws khuvleej Nws haiv neeg, ib txhia ntawm lawv twb qaug zog thiab tabtom yuav tuag lawm.”

> “I saw that those who have strength to labor with their hands, and help sustain the cause, were as accountable for that strength, as others were for their property.

> “Kuv pom tias cov uas muaj zog ua haujlwm nrog lawv ob txhais tes, thiab pab txhawb nqa tes haujlwm ntawd, lawv yuav tsum ris lub luag hauj lwm rau lub zog ntawd ib yam li lwm tus ris rau lawv tej cuab yeej cuab tam.

> “Then I saw that the judgments of Almighty God were speedily coming. I begged of the angel to speak in his language to the people. Said he, ‘All the thunders and lightnings of Mount Sinai would not move those who will not be moved by the plain truths of the word of God; neither would an angel’s message awake them.’” Review and Herald, April 1, 1850.

> “Ces kuv pom tias tej kev txiav txim ntawm Vajtswv Tus Muaj Hwjchim Loj Kawg Nkaus tab tom los sai heev. Kuv thov tus timtswv kom hais rau haiv neeg ntawd hauv nws hom lus. Nws hais tias, ‘Txhua lub suab xob quaj thiab tej xob laim ntawm Roob Xinaimis yuav tsis ua rau cov uas tsis kam raug txav los ntawm tej qhov tseeb meej ntawm Vajtswv txoj lus ntawd txav; ib yam li ntawd, txawm yog ib txoj xov ntawm ib tug timtswv los kuj yuav tsis tsa lawv kom tsim dheev.’” Review and Herald, April 1, 1850.

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