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# The Revelation of Jesus Christ - Number One

Kev Qhia Tshwm ntawm Yexus Khetos - Zaj Number One

Seeds of Revelation: Unveiling the Prophetic Tapestry from Parables to the Final Warning

Noob Txiv ntawm Kev Tshwm Sim: Qhib Daim Ntaub Ntaiv Yaj Saub txij ntawm Cov Lus Piv Txwv mus txog rau Qhov Kev Ceeb Toom Kawg

Author

Jeff Pippenger

Published

July 29, 2023

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The United States is specifically identified in the Bible. There are several biblical passages that specifically identify the United States at the end of the world. In Revelation chapter thirteen the United States is the second, or the two-horned beast that comes up out of the earth and forbids the entire world from buying or selling—except they have the mark of the beast.

Tebchaws Meskas raug qhia meej nyob hauv Phau Vajlugkub. Muaj ob peb nqe Vajlugkub uas qhia meej txog Tebchaws Meskas nyob rau thaum kawg ntawm lub ntiajteb no. Hauv Tshwmsim tshooj kaum peb, Tebchaws Meskas yog tus tsiaj qus thib ob, lossis tus tsiaj muaj ob tug kub uas tawm los hauv lub ntiajteb, thiab txwv tsis pub tag nrho lub ntiajteb yuav lossis muag—tsuas yog lawv muaj lub cim ntawm tus tsiaj qus xwb.

> And I beheld another beast coming up out of the earth; and he had two horns like a lamb, and he spake as a dragon. And he exerciseth all the power of the first beast before him, and causeth the earth and them which dwell therein to worship the first beast, whose deadly wound was healed. And he doeth great wonders, so that he maketh fire come down from heaven on the earth in the sight of men, And deceiveth them that dwell on the earth by the means of those miracles which he had power to do in the sight of the beast; saying to them that dwell on the earth, that they should make an image to the beast, which had the wound by a sword, and did live. And he had power to give life unto the image of the beast, that the image of the beast should both speak, and cause that as many as would not worship the image of the beast should be killed. And he causeth all, both small and great, rich and poor, free and bond, to receive a mark in their right hand, or in their foreheads: And that no man might buy or sell, save he that had the mark, or the name of the beast, or the number of his name.

> Thiab kuv pom dua ib tug tsiaj qus ntxiv tabtom tawm hauv lub ntiajteb los; thiab nws muaj ob tug kub zoo li ib tug yaj, tiamsis nws hais lus zoo li ib tug zaj. Thiab nws siv tag nrho lub hwjchim ntawm thawj tug tsiaj qus ntawd nyob ntawm nws xubntiag, thiab ua rau lub ntiajteb thiab cov uas nyob hauv ntawd pe hawm thawj tug tsiaj qus ntawd, tus uas nws qhov txhab tuag taus twb raug kho zoo lawm. Thiab nws ua tej yam txujci loj kawg li, kom txog npaum li ua rau hluavtaws nqes saum ntuj los rau hauv ntiajteb ntawm neeg pom. Thiab nws dag ntxias cov uas nyob hauv ntiajteb los ntawm tej txujci uas nws muaj cai ua ntawd ntawm tus tsiaj qus xubntiag; nws hais rau cov uas nyob hauv ntiajteb kom lawv ua ib tug mlom rau tus tsiaj qus uas raug ntaj ntaus txhab los tseem ciaj sia. Thiab nws muaj hwjchim pub pa rau tus mlom ntawm tus tsiaj qus ntawd, kom tus mlom ntawm tus tsiaj qus ntawd txawm hais tau lus thiab ua rau txhua tus uas tsis kam pe hawm tus mlom ntawm tus tsiaj qus ntawd raug tua. Thiab nws ua rau sawvdaws, tsis hais tus me thiab tus loj, tus nplua nuj thiab tus pluag, tus ywj pheej thiab tus qhev, txais ib lub cim rau ntawm lawv sab tes xis lossis rau ntawm lawv hauv pliaj; thiab kom tsis muaj leejtwg yuav tau lossis muag tau li tsuas yog tus uas muaj lub cim ntawd, lossis muaj lub npe ntawm tus tsiaj qus, lossis muaj tus lej ntawm nws lub npe xwb.

> Here is wisdom. Let him that hath understanding count the number of the beast: for it is the number of a man; and his number is Six hundred threescore and six. Revelation 13:11–18.

> Ntawm no yog kev txawj ntse. Cia tus uas muaj kev nkag siab suav tus tsiaj qus tus lej: rau qhov nws yog tus lej ntawm ib tug neeg; thiab nws tus lej yog Rau pua rau caum rau. Tshwm Sim 13:11–18.

There are seven primary prophetic characteristics in this passage associated with the two-horned earth-beast. He exercises the power of the beast that preceded him; he causes everyone in the world to worship the beast that was before him; he does great wonders that all men see; he deceives the entire world and commands the world to make an image of the beast before him; he gives life to the image of the beast and it speaks; he forces with the penalty of death the entire world to worship the image to the beast; and he forces the entire world to receive the mark either in the forehead or hand and forbids buying and selling against those who do not have the mark, name or number of the beast.

Muaj xya yam cwj pwm tseem ceeb ntawm kev qhia yav tom ntej nyob hauv nqe no uas muaj feem nrog tus tsiaj qus muaj ob tug kub tawm hauv ntiajteb. Nws siv txoj cai thiab hwjchim ntawm tus tsiaj qus uas tuaj ua ntej nws; nws ua kom txhua tus neeg hauv lub ntiajteb pe hawm tus tsiaj qus uas nyob ua ntej nws; nws ua tej txuj ci loj uas sawvdaws pom; nws dag ntxias tag nrho lub ntiajteb thiab txib kom lub ntiajteb ua ib daim duab rau tus tsiaj qus uas nyob ua ntej nws; nws pub txoj sia rau daim duab ntawm tus tsiaj qus thiab daim duab ntawd hais lus; nws yuam tag nrho lub ntiajteb kom pe hawm daim duab ntawm tus tsiaj qus, nrog rau txim tuag rau cov uas tsis mloog; thiab nws yuam tag nrho lub ntiajteb kom txais lub cim ntawd rau ntawm pliaj lossis tes, thiab txwv tsis pub yuav lossis muag rau cov uas tsis muaj lub cim, lossis lub npe, lossis tus lej ntawm tus tsiaj qus.

The work of deception accomplished by the beast that comes “up out of the earth” in verse eleven is so delusive and powerful that it “deceiveth them that dwell on the earth.” The entire world will be deceived by the United States. That is, with the exception of God’s church—the entire world is to be deceived into accepting the mark of antichrist. The prophetic events that precede this world-wide deception are already under way.

Tes haujlwm ntawm kev dag ntxias uas ua tiav los ntawm tus tsiaj nyaum uas “nce tawm hauv lub ntiajteb” hauv nqe kaum ib yog dag ntxias heev thiab muaj hwjchim loj kawg li, xwv kom nws “dag cov neeg uas nyob saum lub ntiajteb.” Tag nrho lub ntiajteb yuav raug Tebchaws Meskas dag ntxias. Yog li ntawd, tsuas yog tsis suav Vajtswv pawg ntseeg xwb—tag nrho lub ntiajteb yuav raug dag ntxias kom lees txais lub cim ntawm tus timkhawv tawm tsam Khetos. Cov xwm txheej yajsaub uas mus ua ntej qhov kev dag ntxias thoob ntiajteb no twb tab tom pib muaj lawm.

There are stories from the Bible that most people know, if only at a surface level. Most have heard about the confrontations between Moses and Pharoah, Daniel and Nebuchadnezzar or Jesus and Pilate. Persons know these Bible stories at varying levels of understanding, but don’t necessarily recognize that Bible prophecy directly and very specifically identifies kings and kingdoms. It was certainly the case with Moses, Daniel and Christ. Egypt, Babylon and Rome were all specifically identified in Bible prophecy in advance of the history where they fulfilled the predictions concerning their respective kingdoms. God never changes.

Muaj ib txhia zaj dab neeg hauv Phau Vajlugkub uas neeg feem coob paub, txawm yog tsuas paub saum npoo xwb. Feem coob twb hnov txog tej kev sib ntsib sib tw ntawm Mauxes thiab Falau, Daniyees thiab Nebukhanexas, los yog Yexus thiab Philaj. Neeg paub cov zaj dab neeg hauv Vajlugkub no nyob rau ntau theem kev to taub sib txawv, tab sis lawv tsis tas yuav pom tias tej lus faj lem hauv Vajlugkub ncaj qha thiab meej tshwj xeeb qhia txog vajntxwv thiab tej nceeg vaj. Muaj tseeb tiag li ntawd rau Mauxes, Daniyees, thiab Khetos. Iziv, Npanpiloo, thiab Loos txhua lub yeej raug txheeb meej tshwj xeeb hauv tej lus faj lem hauv Vajlugkub ua ntej txog rau hauv keeb kwm uas lawv ua tiav cov lus twv tseg hais txog lawv tej nceeg vaj. Vajtswv tsis txawj hloov li.

> For I am the Lord, I change not; therefore ye sons of Jacob are not consumed. Malachi 3:6.

> Vim kuv yog tus Tswv, kuv tsis hloov; yog li no nej cov tub ntawm Yakhauj thiaj tsis raug puastsuaj. Malakhi 3:6.

> Jesus Christ the same yesterday, and today, and forever. Hebrews 13:8.

> Yexus Khetos yeej yog tib tug qub li nag hmo, thiab hnub no, thiab mus ib txhis li. Henplais 13:8.

The fact that God never changes allows us to apply some simple logic to our consideration of the two-horned earth-beast of Revelation thirteen. Because we know that God set forth predictions directly identifying the kingdoms of Egypt, Babylon and Rome as they each interacted with and persecuted God’s church, we can establish some facts concerning the earth-beast of Revelation thirteen. The earth-beast, as with Egypt, Babylon and Rome, will be directly identified in Bible prophecy in advance of the history where the prediction concerning that nation is fulfilled. I say we can establish this fact based upon a very simple but important biblical rule. The rule identifies that truth is established based upon a testimony of two.

Qhov tseeb uas Vajtswv tsis hloov ib txhis li ntawd ua rau peb siv tau ib co kev xav yooj yim rau peb qhov kev xam pom txog tus tsiaj qus ob lub kub ntawm thaj av hauv Tshwm Sim tshooj kaum peb. Vim peb paub tias Vajtswv tau qhia tej lus twv ua ntej uas qhia meej ncaj qha txog cov nceeg vaj ntawm Iyi tebchaws, Npanpiloo thiab Loos raws li lawv txhua tus tau koom tes nrog thiab tsim txom Vajtswv pawg ntseeg, peb thiaj muaj peev xwm tsim tsa tau ib txhia qhov tseeb hais txog tus tsiaj qus ntawm thaj av hauv Tshwm Sim tshooj kaum peb. Tus tsiaj qus ntawm thaj av ntawd, ib yam li Iyi tebchaws, Npanpiloo thiab Loos, yuav raug qhia meej ncaj qha hauv Vajlugkub tej lus faj lem ua ntej keeb kwm uas lo lus twv hais txog haiv neeg ntawd raug ua tiav. Kuv hais tias peb muaj peev xwm tsim tsa tau qhov tseeb no raws li ib txoj cai Vajlugkub uas yooj yim heev los tseem ceeb heev. Txoj cai ntawd qhia tias qhov tseeb raug tsim tsa los ntawm ob tug tim khawv lus tim khawv.

> At the mouth of two witnesses, or three witnesses, shall he that is worthy of death be put to death; but at the mouth of one witness he shall not be put to death. Deuteronomy 17:6.

> Raws li ntawm ob tug tim khawv, los yog peb tug tim khawv, tus uas tsim nyog raug tua yuav tsum raug tua; tiam sis raws li ntawm ib tug tim khawv xwb, nws yuav tsis raug tua. Deuteronomy 17:6.

> One witness shall not rise up against a man for any iniquity, or for any sin, in any sin that he sinneth: at the mouth of two witnesses, or at the mouth of three witnesses, shall the matter be established. Deuteronomy 19:15.

> Ib tug timkhawv xwb yuav tsis sawv los liam ib tug neeg txog ib qho kev tsis ncaj, los yog ib qho kev txhaum, hauv ib yam kev txhaum twg uas nws tau ua: raws li lo lus ntawm ob tug timkhawv, los yog raws li lo lus ntawm peb tug timkhawv, thiaj yuav tsa tau ib rooj plaub kom ruaj khov. Kevcai 19:15.

> This is the third time I am coming to you. In the mouth of two or three witnesses shall every word be established. 2 Corinthians 13:1.

> Nov yog zaum peb uas kuv yuav tuaj cuag nej. “Txhua lo lus yuav raug tsa kom ruaj los ntawm ob leeg lossis peb leeg tim khawv lub qhov ncauj.” 2 Khaulee 13:1.

> Against an elder receive not an accusation, but before two or three witnesses. 1 Timothy 5:19.

> Tsis txhob txais ib lo lus liam tawm tsam ib tug txwj laus, tsuas yog muaj ob los sis peb tug tim khawv ua ntej. 1 Timautes 5:19.

Bible prophecy predicted ancient Egypt’s demise when God dealt with Egypt’s rebellious Pharaoh. Bible prophecy predicted ancient Babylon’s rise and fall while also dealing with Babylon’s rebellious kings. Bible prophecy predicted the rise and fall of the empire of pagan Rome and identified and dealt with Rome’s corrupt representatives. The consistency of God’s never-changing character identifies that the most significant kingdom mentioned within Bible prophecy—the earth-beast of Revelation thirteen—will most definitely be identified by Bible prophecy.

Cov yajlug kub hauv Vajlugkub tau hais ua ntej txog tim lyiv teb chaws thaum ub txoj kev puam tsuaj thaum Vajtswv txiav txim rau Falau uas ntxeev siab ntawm tim lyiv teb chaws. Cov yajlug kub hauv Vajlugkub tau hais ua ntej txog Npanpiloo thaum ub txoj kev sawv los thiab txoj kev poob, tib lub sijhawm kuj hais txog thiab txiav txim rau cov vaj ntxwv uas ntxeev siab ntawm Npanpiloo. Cov yajlug kub hauv Vajlugkub tau hais ua ntej txog txoj kev sawv los thiab txoj kev poob ntawm lub hwj chim teb chaws Loos tsis pe hawm Vajtswv thiab tau qhia meej txog, nrog rau txiav txim rau, cov neeg sawv cev uas qias tsis huv ntawm Loos. Qhov ruaj khov ntawm Vajtswv tus cwj pwm uas tsis hloov ib txhis qhia meej tias lub nceeg vaj uas tseem ceeb tshaj plaws uas raug hais txog hauv yajlug kub hauv Vajlugkub—tus tsiaj nyaum hauv ntiajteb ntawm Tshwmsim kaum peb—yuav raug qhia kom meej tseeb los ntawm yajlug kub hauv Vajlugkub.

When the prophecy of the earth-beast of Revelation thirteen is fulfilled, God’s church will be in confrontation with the political and religious leadership of the earth-beast as prophetically illustrated by Moses, Daniel and Christ. The United States’ prophetic role at the end of the world is a primary subject of Bible prophecy. As we develop the biblical information that identifies the United States’ role in Bible prophecy, we will employ rules that are found within the Bible, for the Word of God needs no human definition. Ancient Israel was given ceremonial rules, health rules, ten moral rules, rules for agriculture and on and on. God is orderly.

Thaum txoj kev faj lem hais txog tus tsiaj hauv ntiajteb hauv Phau Ntawv Qhia Tshwm tshooj kaum peb tau muaj tiav lawm, Vajtswv pawg ntseeg yuav nyob rau hauv kev sib tawm tsam nrog kev coj noj coj ua hauv nom tswv thiab kev ntseeg ntawm tus tsiaj hauv ntiajteb, raws li txoj kev faj lem tau muab piv txwv qhia tseg los ntawm Mauxes, Daniyees, thiab Khetos. Lub luag hauj lwm raws txoj kev faj lem ntawm Tebchaws Meskas thaum kawg ntawm lub ntiajteb no yog ib qho ntsiab lus tseem ceeb hauv txoj kev faj lem hauv Vajlugkub. Thaum peb nthuav qhia cov ntaub ntawv hauv Vajlugkub uas qhia meej txog lub luag hauj lwm ntawm Tebchaws Meskas hauv txoj kev faj lem hauv Vajlugkub, peb yuav siv cov cai uas pom muaj nyob hauv Vajlugkub, rau qhov Vajtswv Txojlus tsis xav tau tibneeg los txhais. Cov Yixayee thaum ub tau txais tej cai ua kevcai dab qhuas, tej cai hais txog kev noj qab haus huv, kaum txoj cai ncaj ncees, tej cai hais txog kev ua liaj ua teb, thiab ntxiv mus tsis kawg. Vajtswv yog tus muaj kev txiav txim zoo thiab muaj txheej txheem.

> Let all things be done decently and in order. 1 Corinthians 14:40.

> Cia txhua yam kom ua tau kom tsim nyog thiab raws li kev txiav txim. 1 Khaulee 14:40.

The biblical record supplies no witness that suggests that a person would be blessed by simply ignoring rules given by God. Who can expect to be blessed if they ignore the rules of prophetic interpretation established in and by the Bible for the purpose of prophetic study?

Phau ntawv sau tseg hauv Vajluskub tsis muab ib qho timkhawv li uas yuav qhia tias ib tug neeg yuav tau koob hmoov los ntawm kev tsis quav ntsej tej cai uas Vajtswv tau muab. Leejtwg thiaj yuav cia siab tias yuav tau koob hmoov yog lawv tsis quav ntsej tej cai ntawm kev txhais yaj saub uas raug tsa muaj nyob hauv thiab los ntawm Vajluskub rau lub hom phiaj ntawm kev kawm yaj saub?

> Come now, and let us reason together, saith the Lord: though your sins be as scarlet, they shall be as white as snow; though they be red like crimson, they shall be as wool. Isaiah 1:18.

> Nej los tam sim no, thiab cia peb sib cav ua ke, tus Tswv hais li no: txawm nej tej kev txhaum liab vog yam li ntaub liab plhawj, los lawv yuav dawb huv yam li daus; txawm lawv liab yam li xim liab tsaus, los lawv yuav zoo yam li yaj ntaub. Yaxayas 1:18.

As we employ the biblical rules we will allow the Bible to establish and validate whether the rules are genuine or false. As with all of God’s various rules there is always a satanic counterfeit to the rules. It is therefore a necessity that when a rule is employed to establish a truth, that both the truth identified and the rule employed should be tested.

Thaum peb siv cov cai hauv phau Vajlugkub, peb yuav cia phau Vajlugkub nws tus kheej los txiav txim thiab lees paub seb cov cai ntawd yog tseeb tiag los yog cuav. Ib yam li txhua yam ntawm Vajtswv tej cai ntau yam, yeej ib txwm muaj Xatas qhov cuav dag uas ua qauv cuav raws li cov cai ntawd. Vim li no, thaum ib txoj cai raug siv los tsim kom muaj ib qho tseeb, nws yog yam tsim nyog uas yuav tsum kuaj xyuas ob qho tib si: qhov tseeb uas raug txheeb tawm los thiab txoj cai uas raug siv.

> Beloved, believe not every spirit, but try the spirits whether they are of God: because many false prophets are gone out into the world. 1 John 4:1.

> Cov uas kuv hlub, nej txhob ntseeg txhua tus ntsuj plig, tiam sis nej yuav tsum sim cov ntsuj plig seb lawv puas yog los ntawm Vajtswv; rau qhov muaj ntau tus yaj saub cuav twb tawm mus rau hauv lub ntiaj teb lawm. 1 Yauhas 4:1.

Another purpose, beyond identifying the prophetic role of the United States in this study, is to identify the secret message from the book of Revelation that Jesus hid until this particular generation.

Ib lub hom phiaj ntxiv, dhau ntawm kev txheeb xyuas lub luag hauj lwm ua yaj saub ntawm Tebchaws Meskas hauv txoj kev kawm no, yog los txheeb xyuas zaj lus zais cia hauv phau Ntawv Qhia Tshwm uas Yexus tau muab zais cia mus txog tiam neeg tshwj xeeb no.

> The secret things belong unto the Lord our God: but those things which are revealed belong unto us and to our children forever, that we may do all the words of this law. Deuteronomy 29:29.

> Tej yam zais cia yog tus Tswv peb tus Vajtswv li; tiam sis tej yam uas raug tshwm tawm yog peb thiab peb tej tub ki li mus ib txhis, xwv kom peb yuav ua raws txhua lo lus ntawm txoj kevcai no. Deuteronomy 29:29.

God’s prophetic secrets that are revealed are for the purpose of allowing those who receive the secret to keep His law. Men can only keep His law if it is written upon their heart. The secret that is being unsealed in the book of Revelation is part of the process of the Holy Spirit writing God’s law on our inward parts and hearts. The secret that is opened up to God’s people, when and if accepted by faith, establishes the new covenant.

Vajtswv tej yam zais ntawm Vajtswv uas raug muab tshwm tawm los, yog rau lub hom phiaj kom cov uas txais tau qhov yam zais ntawd thiaj muaj peev xwm coj raws Nws txoj kevcai. Tibneeg tsuas yuav coj tau raws Nws txoj kevcai xwb yog thaum txoj kevcai ntawd raug sau cia rau saum lawv lub siab. Yam zais uas tab tom raug qhib daim foob nyob hauv phau Ntawv Qhia Tshwm yog ib feem ntawm txoj hauj lwm uas Vaj Ntsuj Plig Dawb Huv tab tom sau Vajtswv txoj kevcai rau hauv peb sab hauv thiab rau saum peb lub siab. Yam zais uas raug qhib rau Vajtswv haiv neeg, thaum thiab yog tias lawv txais yuav los ntawm txoj kev ntseeg, kuj tsa tus timkhawv cog lus tshiab.

> Behold, the days come, saith the Lord, that I will make a new covenant with the house of Israel, and with the house of Judah: Not according to the covenant that I made with their fathers in the day that I took them by the hand to bring them out of the land of Egypt; which my covenant they brake, although I was an husband unto them, saith the Lord: But this shall be the covenant that I will make with the house of Israel; After those days, saith the Lord, I will put my law in their inward parts, and write it in their hearts; and will be their God, and they shall be my people. Jeremiah 31:31–33.

> Saib seb, hnub yuav los, tus Tswv hais li no, uas kuv yuav cog ib txoj kevcai tshiab nrog tsev neeg Ixayees thiab nrog tsev neeg Yudas: tsis yog raws li txoj kevcai uas kuv tau cog nrog lawv cov yawg koob nyob rau hnub uas kuv tuav lawv tes coj lawv tawm hauv tebchaws Iziv los; txoj kevcai ntawd yog lawv tau rhuav lawm, txawm yog kuv tau ua ib tug txivneej rau lawv lawm los, tus Tswv hais li no: Tiamsis qhov no yuav yog txoj kevcai uas kuv yuav cog nrog tsev neeg Ixayees; tom qab cov hnub ntawd, tus Tswv hais li no, kuv yuav muab kuv txoj kevcai tso rau hauv lawv tej nruab siab, thiab yuav sau cia rau hauv lawv lub siab; thiab kuv yuav ua lawv tus Vajtswv, thiab lawv yuav ua kuv haiv neeg. Yelemis 31:31–33.

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

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

Revelation 1:1–3 The Final Warning Message:

Tshwm Sim 1:1–3 Cov Lus Ceeb Toom Kawg Kawg:

> The Revelation of Jesus Christ, which God gave unto him, to shew unto his servants things which must shortly come to pass; and he sent and signified it by his angel unto his servant John: Who bare record of the word of God, and of the testimony of Jesus Christ, and of all things that he saw. Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand. Revelation 1:1–3.

> Kev Tshwm Sim ntawm Yexus Khetos, uas Vajtswv tau pub rau nws, kom qhia rau nws cov tub qhe paub txog tej yam uas yuav tsum muaj tiav sai sai no; thiab nws tau txib nws tus tim tswv xa tuaj qhia tej no rau nws tus tub qhe Yauhas: Tus uas tau ua tim khawv txog Vajtswv txoj lus, thiab txog Yexus Khetos zaj lus tim khawv, thiab txog txhua yam uas nws tau pom. Foom koob hmoov rau tus uas nyeem, thiab rau cov uas hnov tej lus ntawm zaj lus faj lem no, thiab ceev tej yam uas tau sau tseg hauv no cia: rau qhov lub sijhawm twb nyob ze lawm. Tshwmsim 1:1–3.

The first three verses of Revelation chapter one identify that the “Revelation of Jesus Christ” is the final message for mankind. It is clearly a message, because “the Revelation of Jesus Christ” was given to Him from the Heavenly Father to show his servants what “must shortly come to pass.”

Peb nqe lus ntawm Tshwm Sim tshooj ib qhia meej tias “Tshwmsim ntawm Yexus Khetos” yog zaj lus kawg rau tibneeg. Nws yeej yog ib zaj lus tiag, vim “Tshwmsim ntawm Yexus Khetos” tau raug muab rau Nws los ntawm Leej Txiv Saum Ntuj Ceeb Tsheej kom qhia rau Nws cov tub qhe txog yam uas “yuav tsum muaj tshwm sim sai sai no.”

We are told to consider that the “Holy Spirit has so shaped matters, both in the giving of the prophecy” and also “in the events portrayed.”.

Peb raug hais kom xav txog tias “Tus Ntsuj Plig Dawb Huv twb tau txhim kho txhua yam li no lawm, ob qho tib si hauv kev muab los ntawm zaj lus faj lem” thiab kuj “hauv tej xwm txheej uas raug piav qhia.”

> “The Holy Spirit has so shaped matters, both in the giving of the prophecy and in the events portrayed, as to teach that the human agent is to be kept out of sight, hid in Christ, and that the Lord God of heaven and His law are to be exalted. Read the book of Daniel. Call up, point by point, the history of the kingdoms there represented.” Testimonies to Ministers, 112.

> “Tus Vaj Ntsuj Plig Dawb Huv tau txhim kho tej xwm txheej li no, ob qho tib si hauv kev muab cov lus cev Vajtswv lus thiab hauv cov xwm txheej uas raug piav qhia ntawd, kom qhia tias tus neeg sawv cev uas yog tibneeg yuav tsum raug muab zais kom txhob pom, muab zais rau hauv Khetos, thiab kom tus Tswv Vajtswv uas nyob saum ntuj ceeb tsheej thiab Nws txoj kevcai yuav tsum raug tsa kom siab. Nyeem phau ntawv Daniyee. Hu rov los, ib qho zuj zus, keeb kwm ntawm cov nceeg vaj uas raug sawv cev nyob ntawd.” Testimonies to Ministers, 112.

The “events portrayed” and also the “giving of the prophecy” in the first three verses of Revelation chapter one specifically illustrates the step-by-step process of how God communicates to men, and also identifies that the message that is communicated is called “the Revelation of Jesus Christ.”

Cov “xwm txheej uas raug piav qhia” thiab kuj yog “kev muab los ntawm zaj lus faj lem” nyob hauv peb nqe thawj ntawm Tshwmsim tshooj ib, tshwj xeeb qhia meej txog tus txheej txheem ib qib zuj zus uas Vajtswv sib txuas lus rau tibneeg, thiab kuj qhia tias cov lus uas raug sib txuas lus ntawd hu ua “Tshwmsim ntawm Yexus Khetos.”

Jesus Christ then did two things with the message which he received from God. He sent the message by his angel and he also signified his message by that angel. His angel then took the message to the prophet John who wrote it down, and sent it to the churches for you and me. The first three verses were “so shaped” by “the Holy Spirit” as to emphasize both the “message” and “the process of communication” involved in delivering the message.

Tom qab ntawd Yexus Khetos tau ua ob yam nrog txoj xov uas nws tau txais los ntawm Vajtswv. Nws tau xa txoj xov ntawd los ntawm nws tus timtswv, thiab nws kuj tau qhia txoj xov ntawd ua cim los ntawm tus timtswv ntawd thiab. Ces nws tus timtswv tau coj txoj xov ntawd mus cuag tus yaj saub Yauhas uas tau sau cia tseg, thiab xa mus rau cov koom txoos rau koj thiab rau kuv. Peb nqe thawj ntawd tau raug “Tus Ntsuj Plig Dawb Huv” “puab tsim” kom hais muaj zog txog ob qho tib si, yog “txoj xov” thiab “txheej txheem kev sib txuas lus” uas koom nrog hauv kev xa txoj xov ntawd.

The three verses we are considering present the final message to mankind, but not simply the final message—more importantly, the three verses represent the final “warning” message to planet earth. The “warning” attribute of the message is identified when a class of persons are identified as “blessed” for having read, heard and kept “those things which are written therein.” There is a class of persons who will not read, nor hear a warning represented as “the Revelation of Jesus Christ”. It is impossible for them to be blessed. It is obvious that if there is a class that is blessed for reading, hearing and keeping those things which are written, then there is a class that is not blessed. Will a person read, hear and keep the message of the Revelation of Jesus Christ? If so, he will be blessed, if not he will be cursed.

Peb peb nqe uas peb tab tom xav txog no nthuav tawm txoj lus kawg rau noob neej, tiam sis tsis yog tsuas yog txoj lus kawg xwb—yam tseem ceeb dua, peb peb nqe no sawv cev rau txoj lus “ceeb toom” kawg rau ntiaj teb no. Qhov uas txoj lus no muaj tus cwj pwm ntawm “kev ceeb toom” raug qhia tawm thaum ib pawg neeg raug qhia tias yog “cov tau koob hmoov” vim lawv tau nyeem, tau hnov, thiab tau ceev “tej uas tau sau tseg nyob hauv ntawd.” Muaj ib pawg neeg uas yuav tsis nyeem, thiab yuav tsis hnov ib txoj lus ceeb toom uas raug sawv cev ua “Yexus Khetos Txoj Kev Qhia Tshwm.” Tsis muaj peev xwm li rau lawv yuav tau koob hmoov. Nws pom tseeb tias yog muaj ib pawg uas tau koob hmoov vim nyeem, hnov, thiab ceev tej uas tau sau tseg, ces kuj muaj ib pawg uas tsis tau koob hmoov. Puas yog ib tug neeg yuav nyeem, hnov, thiab ceev txoj lus ntawm Yexus Khetos Txoj Kev Qhia Tshwm? Yog ua li ntawd, nws yuav tau koob hmoov; yog tsis ua li ntawd, nws yuav raug foom phem.

> “Says the prophet: ‘Blessed is he that readeth’—there are those who will not read; the blessing is not for them. ‘And they that hear’—there are some, also, who refuse to hear anything concerning the prophecies; the blessing is not for this class. ‘And keep those things which are written therein’—many refuse to heed the warnings and instructions contained in the Revelation; none of these can claim the blessing promised. All who ridicule the subjects of the prophecy and mock at the symbols here solemnly given, all who refuse to reform their lives and to prepare for the coming of the Son of man, will be unblessed.” The Great Controversy, 341.

> “Tus yaj saub hais tias: ‘Foom koob hmoov rau tus uas nyeem’—muaj cov uas yuav tsis nyeem; txoj koob hmoov ntawd tsis yog rau lawv. ‘Thiab rau cov uas hnov’—kuj muaj ib txhia uas tsis kam mloog ib yam dab tsi hais txog tej lus faj lem; txoj koob hmoov ntawd tsis yog rau pawg no. ‘Thiab khaws tej yam uas tau sau tseg hauv ntawd’—muaj coob leej tsis kam ua tib zoo mloog tej lus ceeb toom thiab tej lus qhia uas muaj nyob hauv Phau Ntawv Qhia Tshwm; tsis muaj ib tug ntawm cov no twg thiaj lees tau tias txoj koob hmoov uas tau cog lus cia yog lawv tug. Txhua tus uas thuam tej ntsiab lus ntawm tej lus faj lem thiab saib tsis taus tej cim uas tau muab qhia tawm ntawm no nrog txoj kev hnyav thiab dawb huv, txhua tus uas tsis kam hloov kho lawv lub neej thiab tsis npaj rau txoj kev los ntawm Leej Tub ntawm neeg, yuav tsis tau koob hmoov.” The Great Controversy, 341.

The expression “the time is at hand” in verse three identifies that it is a specific time when the last warning message arrives in history. “The time,”—(a specific time) “is at hand.” A specific time is about to arrive, for it is at hand, and God’s people (represented by John) understand the message before the “time” arrives. John penned the book of Revelation around the end of the first century, yet these verses identify that there will be a point in the history long after the year 100, when the final warning message will be proclaimed. When that “time is” “at hand,” the message that identifies the “things which must shortly come to pass” will be revealed to God’s servants.

Kab lus hais tias “lub sij hawm twb los ze lawm” hauv nqe peb qhia meej tias muaj ib lub sij hawm tshwj xeeb hauv keeb kwm thaum txoj xov ceeb toom kawg los txog. “Lub sij hawm,”—(ib lub sij hawm tshwj xeeb) “twb los ze lawm.” Ib lub sij hawm tshwj xeeb tab tom yuav los txog, vim nws twb los ze lawm, thiab Vajtswv haiv neeg (uas sawv cev los ntawm Yauhas) to taub txoj xov ntawd ua ntej “lub sij hawm” los txog. Yauhas tau sau phau Ntawv Qhia Tshwm nyob rau thaum kawg ntawm thawj tiam xyoo pua, tiam sis cov nqe no qhia tias yuav muaj ib ncua hauv keeb kwm ntev tom qab xyoo 100, thaum txoj xov ceeb toom kawg yuav raug tshaj tawm. Thaum “lub sij hawm” ntawd “twb los ze lawm,” txoj xov uas qhia txog “tej yam uas yuav tsum tshwm sim tsis ntev no” yuav raug qhia tawm rau Vajtswv cov tub qhe.

In this series of articles, the Bible and the writings of Ellen White will be used as the authority to uphold the explanation of the biblical passages we cite.

Hauv hauv kab lus ntau ntu no, Vajlugkub thiab Ellen White tej ntawv sau yuav raug siv los ua txoj cai los txhawb nqa qhov kev piav qhia txog cov nqe Vajlugkub uas peb hais tseg.

We will also refer to the rules of prophetic interpretation assembled by William Miller and to the rules identified in the compilation titled Prophetic Keys. We will also employ the prophetic study called Habakkuk’s Tables.

Peb tseem yuav hais txog tej cai ntawm kev txhais lus cev Vajtswv lus uas William Miller tau sau ua ke, thiab txog tej cai uas raug txheeb tseg hauv phau kev sau ua ke uas muaj lub npe hu ua Prophetic Keys. Peb tseem yuav siv qhov kev kawm txog cev Vajtswv lus uas hu ua Habakkuk’s Tables.

We do not intend to define every rule we employ. For brevity we will simply reference the Prophetic Keys compilation for any who wish to read a more detailed proof of the rule. With the Habakkuk’s Tables series, we intend to point out certain presentations where a subject we will briefly touch upon, is taken up in greater depth.

Peb tsis npaj yuav txhais kom meej txhua txoj cai uas peb siv. Vim xav kom luv, peb tsuas yog yuav hais txog phau ntawv sau ua ke hu ua Prophetic Keys rau txhua tus uas xav nyeem ib qho pov thawj ntxaws dua txog txoj cai ntawd. Hauv zaj series Habakkuk’s Tables, peb npaj yuav taw tes rau qee yam kev nthuav qhia uas ib lub ntsiab lus uas peb yuav kov luv luv no, raug muab coj los piav kom tob dua.

As we work through a study of the book of Revelation we encourage public response, but we will only respond to input that contributes to the ongoing study. The scope of our discussion will involve the current series of presentations, the prophetic rules we exercise and the information found in Habakkuk’s Tables.

Thaum peb tab tom kawm phau Ntawv Qhia Tshwm peb txhawb kom muaj kev teb tawm rau pej xeem, tiam sis peb yuav tsuas teb rau cov lus xa tuaj uas pab txhawb rau txoj kev kawm uas tab tom txuas mus no xwb. Qhov dav ntawm peb txoj kev sib tham yuav hais txog cov txheej txheem lus qhuab qhia uas tab tom nthuav tawm tam sim no, cov cai yaj saub uas peb siv, thiab cov ntaub ntawv uas muaj nyob hauv Habakkuk’s Tables.

> The Revelation of Jesus Christ, which God gave unto him, to shew unto his servants things which must shortly come to pass; and he sent and signified it by his angel unto his servant John: Who bare record of the word of God, and of the testimony of Jesus Christ, and of all things that he saw. Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand. Revelation 1:1–3.

> Kev Qhia Tshwm ntawm Yexus Khetos, uas Vajtswv tau muab rau nws, kom qhia rau nws cov tub qhe paub txog tej yam uas yuav tsum tshwm sim sai sai no; thiab nws tau txib nws tus tim tswv mus qhia nws rau nws tus tub qhe Yauhas: tus uas tau ua tim khawv txog Vajtswv txoj lus, thiab txog Yexus Khetos zaj lus tim khawv, thiab txog txhua yam uas nws tau pom. Foom koob hmoov rau tus uas nyeem, thiab rau cov uas mloog tej lus ntawm zaj lus faj lem no, thiab ua raws li tej yam uas sau tseg rau hauv no: rau qhov lub sij hawm twb nyob ze lawm. Kev Qhia Tshwm 1:1–3.

The Greek word translated as “signified” means to “indicate”. He sent the message by “his” angel and he signified it by “his” angel. “His” angel is Gabriel.

Lo lus Kili uas txhais ua “qhia tseg” txhais hais tias “qhia tawm”. Nws tau xa txoj xov ntawd los ntawm “nws” tus timtswv, thiab nws tau qhia tseg nws los ntawm “nws” tus timtswv. “Nws” tus timtswv yog Khaubreeyee.

> “The words of the angel, ‘I am Gabriel, that stand in the presence of God,’ show that he holds a position of high honor in the heavenly courts. When he came with a message to Daniel, he said, ‘There is none that holdeth with me in these things, but Michael [Christ] your Prince.’ Daniel 10:21. Of Gabriel the Saviour speaks in the Revelation, saying that ‘He sent and signified it by His angel unto His servant John.’ Revelation 1:1.” The Desire of Ages, 99.

> “Cov lus ntawm tus timtswv uas hais tias, ‘Kuv yog Gabriel, tus uas sawv ntawm Vajtswv xub ntiag,’ qhia tias nws tuav ib txoj hauj lwm muaj meej mom siab nyob hauv tej tshav ntuj saum ntuj ceeb tsheej. Thaum nws tuaj nrog ib zaj lus rau Daniyees, nws hais tias, ‘Tsis muaj leej twg uas nrog nraim kuv hauv tej no, tsuas yog Michael [Khetos] uas yog nej Tus Tub Vaj Ntxwv xwb.’ Daniel 10:21. Hais txog Gabriel, tus Cawm Seej hais nyob hauv Phau Tshwm Sim tias, ‘Nws txib Nws tus timtswv mus qhia nws rau Nws tus qhev Yauhas los ntawm tej cim.’ Revelation 1:1.” The Desire of Ages, 99.

The angel Gabriel is sent with the message and the angel Gabriel also represents the message. When mankind arrives at the point in history when “the time is at hand” for the final warning message to be proclaimed, that final message is represented by an angel. In the book of Revelation “messages” are often represented as angels, and of course the Greek word translated as “angel” in Revelation means messenger.

Tus timtswv Nkas Npis Kheeb raug xa los nrog txoj xov, thiab tus timtswv Nkas Npis Kheeb kuj sawv cev rau txoj xov ntawd thiab. Thaum tibneeg los txog rau lub sij hawm hauv keeb kwm uas “lub sij hawm twb los ze lawm” rau txoj xov ceeb toom kawg yuav raug tshaj tawm, txoj xov kawg ntawd raug sawv cev los ntawm ib tug timtswv. Hauv phau Ntawv Qhia Tshwm, “cov xov” feem ntau raug sawv cev ua timtswv, thiab yeej muaj tseeb tias lo lus Kili uas raug txhais ua “timtswv” hauv Qhia Tshwm txhais tias tus xa xov.

Every revelation of God’s truth that has arrived in history is certainly a revelation of Jesus Christ, but the Revelation of Jesus Christ in Revelation chapter one is the final warning for mankind and it occurs at a specific moment that is represented as being a “time.” There is another passage in the book of Revelation where John references that “the time is at hand”. That other passage provides a second witness to test the initial claims I have made about verses one through three.

Txhua qhov tseeb ntawm Vajtswv txhua yam uas tau los txog hauv keeb kwm yeej yog kev tshwm sim txog Yexus Khetos, tiam sis Txoj Kev Tshwm Sim ntawm Yexus Khetos hauv Tshwm Sim tshooj ib yog lo lus ceeb toom kawg rau noob neej, thiab nws tshwm sim nyob rau ib lub caij tshwj xeeb uas raug sawv cev tias yog ib “lub sijhawm.” Muaj dua ib nqe hauv phau Tshwm Sim uas Yauhas hais tias “lub sijhawm twb los ze lawm.” Nqe ntawd ntxiv ua tim khawv thib ob los sim xyuas cov lus hais thawj zaug uas kuv tau hais txog nqe ib txog nqe peb.

> And he said unto me, These sayings are faithful and true: and the Lord God of the holy prophets sent his angel to shew unto his servants the things which must shortly be done. Behold, I come quickly: blessed is he that keepeth the sayings of the prophecy of this book.

> Nws hais rau kuv tias, “Cov lus no yog lus ncaj ncees thiab muaj tseeb; thiab tus Tswv Vajtswv ntawm cov yaj saub dawb huv tau txib nws tus timtswv los qhia rau nws cov tub qhe txog tej yam uas yuav tsum muaj tshwm sim sai sai no. Saib seb, Kuv los sai; foom koob hmoov rau tus uas khaws cia tej lus ntawm qhov kev faj lem hauv phau ntawv no.”

> And I John saw these things, and heard them. And when I had heard and seen, I fell down to worship before the feet of the angel which shewed me these things.

> Kuv uas yog Yauhas tau pom tej no, thiab tau hnov tej no. Thiab thaum kuv tau hnov thiab tau pom lawm, kuv txhos caug pe hawm ntawm taw tus tim tswv uas qhia tej no rau kuv.

> Then saith he unto me, See thou do it not: for I am thy fellowservant, and of thy brethren the prophets, and of them which keep the sayings of this book: worship God.

> Ces nws hais rau kuv tias, “Saib, txhob ua li ntawd li; rau qhov kuv yog koj tus qhev koom haujlwm, thiab yog ib tug ntawm koj cov kwvtij uas yog cov yaj saub, thiab ntawm cov uas ceev tej lus ntawm phau ntawv no: pe hawm Vajtswv.”

> And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand. He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. Revelation 22:6–11.

> Nws hais rau kuv tias, Tsis txhob muab tej lus faj lem hauv phau ntawv no kaw cia, rau qhov lub sij hawm twb ze lawm. Tus uas tsis ncaj, cia nws tseem tsis ncaj ntxiv mus; tus uas qias neeg, cia nws tseem qias neeg ntxiv mus; tus uas ncaj ncees, cia nws tseem ncaj ncees ntxiv mus; thiab tus uas dawb huv, cia nws tseem dawb huv ntxiv mus. Tshwmsim 22:6–11.

At the end of the book of Revelation we find the same subject as in the beginning of Revelation. The communication process and message are once again referred to when “the Lord God” “sent his angel to shew unto his servants the things which must shortly be done.” And just as soon as the servants are shown the message identifying “things which must shortly be done” Christ announces that He is coming quickly. This is the message that precedes Christ’s second coming, and it therefore is the final warning message—the very same message represented as “the Revelation of Jesus Christ” in verse one of chapter one. The blessing that is promised in the first three verses of Revelation is repeated with the statement of “blessed is he that keepeth the sayings of the prophecy of this book.”

Thaum kawg ntawm phau Ntawv Tshwm Sim, peb pom tib yam ntsiab lus uas nyob thaum chiv keeb ntawm Tshwm Sim. Txoj txheej txheem kev sib txuas lus thiab zaj lus raug hais dua ib zaug ntxiv thaum “Tus Tswv Vajtswv” “xa nws tus tim tswv los qhia rau nws cov tub qhe paub txog tej yam uas yuav tsum muaj tshwm sim sai no.” Thiab tam sim ntawd uas cov tub qhe raug qhia txog zaj lus uas qhia meej txog “tej yam uas yuav tsum muaj tshwm sim sai no,” Khetos tshaj tawm tias Nws tab tom los sai. Qhov no yog zaj lus uas ua ntej Khetos txoj kev los zaum ob, thiab vim li ntawd nws yog zaj lus ceeb toom kawg—yog tib zaj lus nkaus xwb uas raug sawv cev ua “Yexus Khetos Tshwm Sim” hauv nqe ib ntawm tshooj ib. Txoj koob hmoov uas raug cog tseg hauv peb nqe thawj ntawm Tshwm Sim raug rov hais dua nrog lo lus hais tias, “Foom koob hmoov rau tus uas ceev cov lus ntawm tej lus faj lem hauv phau ntawv no.”

In these verses we find an expansion of the process of communication set forth in chapter one, for we find that after Gabriel delivers the message to John, John is so overwhelmed with the message that he seeks to worship Gabriel, who then uses John’s misunderstanding to identify that heavenly angels, earthly prophets, and all that keep the sayings of the message, are “fellow servants” who are to worship the Creator-God, not the creation of God.

Hauv cov nqe no peb pom muaj kev nthuav dav ntxiv txog txoj kev sib txuas lus uas tau muab nthuav tawm hauv tshooj ib, vim peb pom tias tom qab Gabriel xa zaj lus ntawd rau Yauhas lawm, Yauhas raug zaj lus ntawd kov yeej siab ntsws kawg li, txog nthe nws nrhiav kev pe hawm Gabriel; ces Gabriel thiaj siv qhov Yauhas to taub yuam kev ntawd los qhia meej tias cov tim tswv saum ntuj ceeb tsheej, cov yaj saub hauv ntiajteb, thiab txhua tus uas tuav rawv tej lus ntawm zaj lus ntawd, yog “cov qhev ua haujlwm ib yam” uas yuav tsum pe hawm Tus Tswv uas yog Tus Tsim, tsis yog yam uas Vajtswv tau tsim.

These verses are describing the same events and message that we are considering in chapter one. They are repeating the faithful and true sayings that show God’s servants what must shortly be done. The message is once again set in the context of the process of communication between God and His servants. In chapter twenty-two we find more evidence that the message is the final warning message, for the “time” that is “at hand” is marked as taking place right before human probation closes, for the pronouncement that he “that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still,” marks the close of probation, marking the beginning of the seven last plagues, which in turn conclude with the Second Coming of Christ.

Cov nqe no yog piav txog tib yam xwm txheej thiab tib yam lus uas peb tab tom txheeb xyuas hauv tshooj ib. Lawv rov hais dua cov lus ncaj ncees thiab muaj tseeb uas qhia rau Vajtswv cov tub qhe paub txog yam uas yuav tsum ua kom sai. Zaj lus ntawd rov raug muab tso rau hauv lub ntsiab ntawm txoj kev sib txuas lus nruab nrab ntawm Vajtswv thiab Nws cov tub qhe. Hauv tshooj nees nkaum ob peb pom ib qho pov thawj ntxiv tias zaj lus ntawd yog zaj lus ceeb toom kawg, rau qhov “sij hawm” uas “ze lawm” raug cim tias yuav muaj tshwm sim tam sim ua ntej lub sijhawm uas tibneeg lub sij hawm txiav txim siab kaw, vim lo lus tshaj tawm tias tus “uas tsis ncaj, cia nws tsis ncaj ntxiv mus: thiab tus uas qias neeg, cia nws qias neeg ntxiv mus: thiab tus uas ncaj ncees, cia nws ncaj ncees ntxiv mus: thiab tus uas dawb huv, cia nws dawb huv ntxiv mus,” yog ib lo lus cim txog kev kaw ntawm lub sijhawm txiav txim siab ntawd, thiab cim txog qhov pib ntawm xya lub nplawm kawg, uas thaum kawg xaus nrog Khetos txoj Kev Rov Los Zaum Ob.

> “‘At that time shall Michael stand up, the great Prince which standeth for the children of thy people: and there shall be a time of trouble, such as never was since there was a nation even to that same time: and at that time thy people shall be delivered, everyone that shall be found written in the book.’ Daniel 12:1.

> “‘Lub sijhawm ntawd Mi-kha-ee yuav sawv los, tus Tub Vaj Ntxwv loj uas sawv cev rau cov me nyuam ntawm koj haiv neeg; thiab yuav muaj ib lub caij kev txom nyem, yam uas tsis tau muaj dua li txij thaum muaj ib haiv neeg mus txog rau lub sijhawm ntawd: thiab thaum ntawd koj haiv neeg yuav raug cawm dim, txhua tus uas yuav pom muaj npe sau tseg rau hauv phau ntawv.’ Daniyees 12:1.

> “When the third angel’s message closes, mercy no longer pleads for the guilty inhabitants of the earth. The people of God have accomplished their work. They have received ‘the latter rain,’ ‘the refreshing from the presence of the Lord,’ and they are prepared for the trying hour before them. Angels are hastening to and fro in heaven. An angel returning from the earth announces that his work is done; the final test has been brought upon the world, and all who have proved themselves loyal to the divine precepts have received ‘the seal of the living God.’ Then Jesus ceases His intercession in the sanctuary above. He lifts His hands and with a loud voice says, ‘It is done;’ and all the angelic host lay off their crowns as He makes the solemn announcement: ‘He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still.’ Revelation 22:11. Every case has been decided for life or death.” The Great Controversy, 613.

> “Thaum tus tim tswv thib peb txoj xov kaw lawm, txoj kev hlub tshua tsis thov ntxiv lawm rau cov neeg txhaum uas nyob hauv ntiajteb. Vajtswv haiv neeg twb ua tiav lawv tes hauj lwm lawm. Lawv tau txais ‘nag yav lig,’ ‘txoj kev rov qab muaj zog tshiab uas tuaj ntawm tus Tswv xub ntiag los,’ thiab lawv raug npaj txhij rau lub sij hawm kev sim siab uas nyob ntawm lawv xub ntiag. Cov tim tswv tabtom maj nroos mus los hauv ntuj ceeb tsheej. Ib tug tim tswv rov qab los ntawm ntiajteb tshaj tawm tias nws tes hauj lwm tiav lawm; txoj kev sim zaum kawg twb raug coj los rau saum lub ntiajteb lawm, thiab txhua tus uas tau qhia tias lawv muaj siab ncaj rau Vajtswv tej lus txib twb tau txais ‘lub cim ntawm Vajtswv uas muaj sia.’ Ces Yexus nres Nws txoj kev thov sawv cev hauv lub tuam tsev teev ntuj saum toj. Nws tsa Nws ob txhais tes thiab nrog ib lub suab nrov hais tias, ‘Twb tiav lawm;’ thiab tag nrho pab tim tswv txo lawv tej mom tawm thaum Nws tshaj tawm lo lus hnyav no tias: ‘Tus uas tsis ncaj, cia nws tsis ncaj mus li qub: thiab tus uas qias neeg, cia nws qias neeg mus li qub: thiab tus uas ncaj ncees, cia nws ncaj ncees mus li qub: thiab tus uas dawb huv, cia nws dawb huv mus li qub.’ Tshwm Sim 22:11. Txhua rooj plaub twb raug txiav txim lawm rau txoj sia los yog rau txoj kev tuag.” The Great Controversy, 613.

At the beginning of the book of Revelation and at the end of the book of Revelation the same story is presented. Combining the two passages allows us to understand that the “Revelation of Jesus Christ” is the final warning message to mankind before Christ’s Second Coming. The message is symbolically represented by an angel that arrives just before the close of probation. The message divides mankind into two classes based upon whether they read, hear and keep the message that is unsealed when the “time is at hand,”—just before probation closes.

Thaum pib ntawm phau Ntawv Qhia Tshwm thiab thaum kawg ntawm phau Ntawv Qhia Tshwm, tib zaj keeb kwm raug nthuav tawm. Thaum muab ob nqe lus ntawd los sib txuas ua ke, nws pub rau peb nkag siab tias “Qhov Qhia Tshwm ntawm Yexus Khetos” yog txoj xov ceeb toom zaum kawg rau noob neej ua ntej Khetos Rov Los Zaum Ob. Txoj xov ntawd raug sawv cev ua cim los ntawm ib tug tim tswv uas tuaj txog tam sim ua ntej lub sij hawm sim txiav txim kaw. Txoj xov ntawd cais noob neej ua ob pab raws li seb lawv puas nyeem, hnov, thiab ceev faj raws li txoj xov uas raug qhib thaum “lub sij hawm twb ze lawm,”​—tam sim ua ntej lub sij hawm sim txiav txim kaw.

> “As we near the close of this world’s history, the prophecies relating to the last days especially demand our study. The last book of the New Testament is full of truth that we need to understand. Satan has blinded the minds of many, so that they have been glad of any excuse for not making the Revelation their study.

> “Thaum peb los ze rau qhov xaus ntawm keeb kwm ntiajteb no, tej lus faj lem uas hais txog hnub kawg tshwj xeeb hu kom peb kawm. Phau ntawv kawg ntawm Phau Vajlugkub Tshiab puv npo ntawm qhov tseeb uas peb yuav tsum to taub. Xatas tau ua kom ntau leej lub siab dig muag, xwv kom lawv zoo siab txais yuav txhua yam lus zam txim uas ua rau lawv tsis txhob kawm Phau Ntawv Qhia Tshwm.”

> “The book of Revelation, in connection with the book of Daniel, demands close study. Let every God-fearing teacher consider how most clearly to comprehend and present the Gospel that our Saviour came in person to make known to His servant John,—‘The revelation of Jesus Christ, which God gave unto Him, to show unto His servants things which must shortly come to pass.’ None should become discouraged in their study of Revelation because of its apparently mystical symbols. ‘If any of you lack wisdom, let him ask of God, that giveth to all men liberally, and upbraideth not.’ ‘Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein; for the time is at hand.’ We are to proclaim to the world the great and solemn truths contained in the book of Revelation. Into the very designs and principles of the church of God these truths are to enter. There should be a closer and more diligent study of this book, a more earnest presentation of the truths it contains, truths which concern all who are living in these last days. All who are preparing to meet their Lord should make this book the subject of earnest study and prayer. It is just what its name signifies,—a revelation of the most important events that are to take place in the last days of this earth’s history. John, because of his faithful trust in the word of God, and the testimony of Christ, was banished to the Isle of Patmos. But his banishment did not separate him from Christ. The Lord visited His faithful servant in his banishment, and gave him instruction regarding what was to come upon the world.

> “Phau ntawv Qhia Tshwm, txuas nrog phau ntawv Daniyees, hu kom kawm tshawb kom ze thiab tob. Cia txhua tus xibhwb uas hwm Vajtswv xav kom nkag siab thiab nthuav tawm txoj Moo Zoo kom meej tshaj plaws uas peb tus Cawmseej tau los tus kheej qhia rau Nws tus tub qhe Yauhas paub,—‘Qhov kev qhia tshwm ntawm Yexus Khetos, uas Vajtswv tau muab rau Nws, kom qhia rau Nws cov tub qhe txog tej yam uas yuav tsum muaj tiav sai no.’ Tsis txhob cia leejtwg poob siab hauv lawv txoj kev kawm phau Qhia Tshwm vim yog nws tej cim uas zoo li muaj qhov tob thiab zais ntsiab. ‘Yog leejtwg hauv nej tsis muaj tswvyim, cia nws thov Vajtswv, tus uas pub rau txhua tus neeg nplua mias, thiab tsis cem thuam li.’ ‘Foom koob hmoov rau tus uas nyeem, thiab rau cov uas hnov tej lus ntawm zaj lus faj lem no, thiab ceev tej yam uas tau sau tseg rau hauv ntawd; rau qhov lub sijhawm twb los ze lawm.’ Peb yuav tsum tshaj tawm rau lub ntiajteb no txog tej qhov tseeb loj thiab hnyav uas muaj nyob hauv phau ntawv Qhia Tshwm. Tej qhov tseeb no yuav tsum nkag mus rau hauv kiag tej qauv thiab tej ntsiab cai ntawm pawg ntseeg ntawm Vajtswv. Yuav tsum muaj kev kawm phau ntawv no kom ze dua thiab khwv dua, thiab muaj kev nthuav tawm tej qhov tseeb uas muaj nyob hauv nws nrog lub siab kub lug dua, tej qhov tseeb uas cuam tshuam rau txhua tus uas tab tom muaj sia nyob hauv cov hnub kawg no. Txhua tus uas tab tom npaj mus ntsib lawv tus Tswv yuav tsum ua kom phau ntawv no yog yam uas lawv kawm tshawb thiab thov Vajtswv txog nrog siab dawb paug. Nws yeej raws nraim li nws lub npe qhia,—yog ib qho kev qhia tshwm txog tej xwm txheej tseem ceeb tshaj plaws uas yuav muaj tshwm sim nyob rau hauv cov hnub kawg ntawm keeb kwm ntiajteb no. Yauhas, vim nws txoj kev ntseeg siab ruaj khov rau Vajtswv Txojlus thiab rau Yexus Khetos zaj lus tim khawv, thiaj raug ntiab mus rau kob Patmos. Tiamsis nws txoj kev raug ntiab ntawd tsis tau cais nws tawm ntawm Khetos. Tus Tswv tau tuaj xyuas Nws tus tub qhe ncaj ncees ntawd thaum nws raug ntiab, thiab tau muab lus qhuab qhia rau nws hais txog yam uas yuav los rau saum lub ntiajteb no.”

> “This instruction is of the greatest importance to us; for we are living in the last days of this earth’s history. Soon we shall enter upon the fulfilment of the events which Christ showed John were to take place. As the messengers of the Lord present these solemn truths, they must realize that they are handling subjects of eternal interest, and they should seek for the baptism of the Holy Spirit, that they may speak, not their own words, but the words given them by God.

> “Qhov lus qhuab qhia no yog ib yam uas muaj qhov tseem ceeb tshaj plaws rau peb; rau qhov peb tab tom nyob rau hnub kawg ntawm keeb kwm ntiajteb no. Tsis ntev no peb yuav nkag mus rau hauv kev ua tiav ntawm tej xwm txheej uas Khetos tau qhia rau Yauhas tias yuav tsum muaj tshwm sim. Thaum cov tub txib ntawm tus Tswv nthuav tawm cov kev tseeb uas hnyav thiab dawb huv no, lawv yuav tsum paub meej tias lawv tab tom tuav tej ntsiab lus uas muaj kev txaus siab mus ib txhis, thiab lawv yuav tsum nrhiav kev ua kevcai raus dej ntawm tus Vaj Ntsuj Plig Dawb Huv, xwv kom lawv thiaj hais tau, tsis yog lawv tus kheej cov lus, tiam sis yog cov lus uas Vajtswv pub rau lawv.”

> “The book of Revelation must be opened to the people. Many have been taught that it is a sealed book, but it is sealed to those only who reject truth and light. The truths that it contains must be proclaimed, that people may have an opportunity to prepare for the events which are so soon to take place. The Third Angel’s Message must be presented as the only hope for the salvation of a perishing world.

> “Phau Ntawv Qhia Tshwm yuav tsum raug qhib rau cov tibneeg. Muaj coob leej raug qhia tias nws yog ib phau ntawv raug kaw cia, tiamsis nws raug kaw cia rau cov uas tsis lees txais qhov tseeb thiab qhov kaj xwb. Cov lus tseeb uas muaj nyob hauv ntawd yuav tsum raug tshaj tawm, kom cov tibneeg thiaj muaj ib lub sijhawm los npaj rau tej xwm txheej uas yuav tshwm sim sai heev no. Xov ntawm tus timtswv thib peb yuav tsum raug nthuav tawm ua ib txojkev cia siab tib leeg rau txojkev cawm dim ntawm ib lub ntiajteb uas tabtom puas tsuaj.”

> “The perils of the last days are upon us, and in our work we are to warn the people of the danger they are in. Let not the solemn scenes that prophecy has revealed are soon to take place be left untouched. We are God’s messengers, and we have no time to lose. Those who would be co-workers with our Lord Jesus Christ will show a deep interest in the truths found in this book. With pen and voice they will strive to make plain the wonderful things that Christ came from heaven to reveal.” Signs of the Times, July 4, 1906.

> “Cov kev phom sij ntawm hnub kawg twb los txog saum peb lawm, thiab hauv peb tes haujlwm peb yuav tsum ceeb toom rau cov neeg txog txoj kev phom sij uas lawv nyob hauv. Tsis txhob cia tej xwm txheej hnyav thiab dawb ceev uas txoj lus faj lem tau nthuav tawm tias yuav tshwm sim sai no nyob twj ywm tsis raug kov. Peb yog Vajtswv cov tub txib, thiab peb tsis muaj sijhawm yuav nkim. Cov uas yuav ua haujlwm koom tes nrog peb tus Tswv Yexus Khetos yuav qhia tawm ib txoj kev txaus siab tob rau tej qhov tseeb uas muaj nyob hauv phau ntawv no. Nrog cwj mem thiab suab lus lawv yuav siv zog ua kom tej yam txaus ntshai kawg uas Khetos tau los saum ntuj ceeb tsheej los nthuav qhia ntawd meej.” Signs of the Times, July 4, 1906.

Over a hundred years ago, in 1906, we were informed that soon “we shall enter upon the fulfilment of the events which Christ showed John were to take place.” The message was still sealed up in 1906. It is important to understand that the message of the Revelation of Jesus Christ is opened up to God’s people just before the events take place. We are told the book of Revelation “is just what its name signifies,—a revelation of the most important events that are to take place in the last days of this earth’s history.”

Ntau tshaj ib puas xyoo dhau los, hauv xyoo 1906, peb tau raug qhia tias tsis ntev “peb yuav nkag mus rau hauv kev ua tiav ntawm tej xwm txheej uas Khetos tau qhia rau Yauhas tias yuav tsum tshwm sim.” Txog xyoo 1906, txoj xov ntawd tseem raug kaw cia. Nws yog ib qho tseem ceeb kom to taub tias txoj xov ntawm Kev Tshwm Sim ntawm Yexus Khetos raug qhib tawm rau Vajtswv haiv neeg tsuas yog ua ntej tej xwm txheej ntawd tshwm sim xwb. Peb raug qhia tias phau ntawv Kev Tshwm Sim “yog kiag li raws li nws lub npe qhia,—ib txoj kev tshwm sim ntawm tej xwm txheej tseem ceeb tshaj plaws uas yuav tshwm sim nyob rau hnub kawg ntawm keeb kwm ntiajteb no.”

They are opened up so that God’s people might give the warning so those who are hearing the warning might “have an opportunity to prepare for the events which are so soon to take place.” It is worth noting (for John represents God’s people in the history when the message is to be proclaimed), that John identifies the two issues which he was being persecuted over. It was “because of his faithful trust in the word of God, and the testimony of Christ,” that he “was banished to the Isle of Patmos.” He was banished because he accepted both the Bible and the Spirit of Prophecy, which is the “testimony of Jesus.”

Lawv raug qhib tawm kom Vajtswv haiv neeg thiaj li yuav tshaj tau txoj kev ceeb toom, kom cov uas tab tom hnov txoj kev ceeb toom ntawd thiaj li “muaj ib lub sijhawm npaj rau tej xwm txheej uas yuav tshwm sim sai heev no.” Nws tsim nyog nco ntsoov tias (vim Yauhas sawv cev rau Vajtswv haiv neeg nyob rau lub sijhawm hauv keeb kwm uas zaj lus no yuav tsum raug tshaj tawm), Yauhas qhia meej txog ob yam teeb meem uas yog vim li cas nws raug tsim txom. Nws yog “vim nws txoj kev ntseeg ruaj khov rau Vajtswv txoj lus, thiab Khetos zaj lus tim khawv,” uas ua rau nws “raug ntiab mus rau lub koog pov txwv Patmos.” Nws raug ntiab mus vim nws lees txais ob qho tib si phau Vajlugkub thiab tus Ntsuj Plig ntawm Kev Yaj Saub, uas yog “Yexus zaj lus tim khawv.”

> And I fell at his feet to worship him. And he said unto me, See thou do it not: I am thy fellowservant, and of thy brethren that have the testimony of Jesus: worship God: for the testimony of Jesus is the spirit of prophecy. Revelation 19:10.

> Thiab kuv txhos caug ntawm nws ko taw yuav pe hawm nws. Thiab nws hais rau kuv tias, Ceev faj txhob ua li ntawd: kuv yog koj tus qhev ua haujlwm nrog koj, thiab nrog koj cov kwvtij uas tuav rawv Yexus tej lus timkhawv: cia li pe hawm Vajtswv: rau qhov Yexus tej lus timkhawv yog tus ntsuj plig ntawm txojkev cev Vajtswv lus. Qhia Tshwm 19:10.

John is representing a people at the end of the world who understand the message of the Revelation of Jesus Christ, and who are persecuted for upholding both the Bible and the Spirit of Prophecy.

Yauhas sawv cev rau ib haiv neeg nyob rau thaum kawg ntawm lub ntiaj teb no uas to taub zaj lus ntawm Yexus Khetos txoj Kev Qhia Tshwm, thiab uas raug tsim txom vim lawv tuav rawv ob qho tib si Vajlugkub thiab Ntsuj Plig ntawm Lus Qhia Yav Tom Ntej.

In the first three verses of chapter one the communication process between God the Father and his servants is emphasized. Chapter twenty-two adds to the narrative of the communication process. The two passages represent the beginning and the ending of the book Revelation and together they detail the role of John in the prophetic illustration. He is not simply the one who wrote the words of Revelation, but he also represents those at the end of the world who communicate the final warning message.

Hauv thawj peb nqe ntawm tshooj ib, txheej txheem kev sib txuas lus ntawm Vajtswv Leej Txiv thiab Nws cov tub qhe raug hais tseg kom pom tseeb. Tshooj nees nkaum ob ntxiv kev piav qhia rau zaj lus hais txog txheej txheem kev sib txuas lus ntawd. Ob ntu no sawv cev rau qhov pib thiab qhov xaus ntawm phau Ntawv Qhia Tshwm, thiab ua ke lawv nthuav qhia meej txog Yauhas tes haujlwm hauv daim duab piv txwv cev Vajtswv lus. Nws tsis yog tsuas yog tus uas sau tej lus hauv Phau Ntawv Qhia Tshwm xwb, tiam sis nws tseem sawv cev rau cov uas nyob rau thaum kawg ntawm lub ntiajteb no uas tshaj tawm zaj lus ceeb toom kawg.

> The Lord gave the word: great was the company of those that published it. Psalms 68:11

> Tus Tswv tau muab txoj lus ntawd; coob kawg yog cov uas tshaj tawm nws. Ntawv Nkauj 68:11

John “saw” and “heard” the “things” that make up the message and was commanded to write and send the message to the churches.

Yauhas “pom” thiab “hnov” cov “yam” uas tsim muaj lo lus xov ntawd thiab nws raug txib kom sau thiab xa lo lus xov ntawd mus rau cov pawg ntseeg.

> Saying, I am Alpha and Omega, the first and the last: and, What thou seest, write in a book, and send it unto the seven churches which are in Asia; unto Ephesus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea. Revelation 1:19.

> hais tias, Kuv yog Alpha thiab Omega, tus thawj thiab tus kawg: thiab, Yam uas koj pom, cia li sau rau hauv ib phau ntawv, thiab xa mus rau xya pawg ntseeg uas nyob hauv Asia; mus rau Efexaus, thiab mus rau Ximawna, thiab mus rau Pegamos, thiab mus rau Thyatiras, thiab mus rau Xatis, thiab mus rau Filadefia, thiab mus rau Laudekias. Qhia Tshwm 1:19.

What he “heard” and “saw” he was commanded to write down and send to the seven churches of Asia minor, but when it came to the individual churches Jesus dictated the messages directly to John, for every message to each of the seven churches begins with the phrase “And unto the angel of the church in … write.” Jesus dictated the individual messages to the churches.

Tej uas nws “hnov” thiab “pom” ntawd, nws raug txib kom sau cia thiab xa mus rau xya pawg ntseeg hauv Asia Minor, tiam sis thaum los txog rau txhua pawg ntseeg ib leeg, Yexus tau hais kom Yauhas sau cov lus ncaj qha, rau qhov txhua zaj lus rau txhua pawg ntseeg hauv xya pawg ntseeg ntawd pib nrog lo lus hais tias, “Thiab rau tus tim tswv ntawm pawg ntseeg hauv … sau.” Yexus tau hais kom Yauhas sau cov lus rau txhua pawg ntseeg ib leeg.

Jesus dictated to John, and also Jesus told John to write what he saw and heard, and once Jesus told John “not” to write what he had heard.

Yexus hais kom Yauhas sau cia, thiab Yexus kuj hais rau Yauhas kom sau yam uas nws tau pom thiab tau hnov, thiab muaj ib zaug Yexus hais rau Yauhas kom “tsis txhob” sau yam uas nws tau hnov.

> And cried with a loud voice, as when a lion roareth: and when he had cried, seven thunders uttered their voices. And when the seven thunders had uttered their voices, I was about to write: and I heard a voice from heaven saying unto me, Seal up those things which the seven thunders uttered, and write them not. Revelation 10:3, 4.

> Thiab quaj nrog ib lub suab nrov kawg, ib yam li thaum tsov ntxhuav nyooj; thiab thaum nws twb quaj lawm, xya lub xob quaj tau tsa lawv tej suab tawm los. Thiab thaum xya lub xob quaj twb tsa lawv tej suab tawm los lawm, kuv twb yuav sau cia; ces kuv hnov ib lub suab los saum ntuj ceeb tsheej hais rau kuv tias, Muab tej uas xya lub xob quaj tau tsa tawm los ntawd kaw cia, thiab tsis txhob sau tej ntawd. Tshwmsim 10:3, 4.

John was told to seal up what the seven thunders uttered and in so doing he was sealing up the message of the seven thunders, just as Daniel was commanded to seal up his book until the time of the end.

Yauhasais raug hais kom kaw cia yam uas xya lub xob quaj tau hais tawm, thiab hauv qhov uas nws ua li ntawd nws twb kaw cia cov lus ntawm xya lub xob quaj lawm, ib yam nkaus li Daniyees raug txib kom kaw nws phau ntawv cia mus txog rau lub sijhawm kawg.

> But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased. . . . And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Daniel 12:4, 9.

> Tiamsis koj mas, Au Daniel, cia li kaw tej lus no, thiab muab phau ntawv no lo ntim cia kom txog rau lub sijhawm kawg: coob leej yuav khiav mus los, thiab kev paub yuav raug nthuav kom ntau ntxiv.... Thiab nws hais tias, Koj cia li mus koj txoj kev, Daniel: rau qhov tej lus no raug kaw cia thiab raug muab lo ntim cia kom txog rau lub sijhawm kawg. Daniel 12:4, 9.

> “After these seven thunders uttered their voices, the injunction comes to John as to Daniel in regard to the little book: ‘Seal up those things which the seven thunders uttered.’” The Seventh-day Adventist Bible Commentary, volume 7, 971.

> “Tom qab xya lub nroo no tau nrov lawv tej suab lawm, lo lus txib los txog rau Yauhas ib yam li rau Daniyees txog phau ntawv me ntawd: ‘Kaw ruaj tej yam uas xya lub nroo tau hais tawm los.’” The Seventh-day Adventist Bible Commentary, volume 7, 971.

What we are identifying is that at both the end and beginning of the book of Revelation a message is identified. The process of communicating that message is also identified. The part which John plays in communicating the message is specifically addressed. Sometimes he simply wrote what he saw and heard. Other times he was dictated to, and once he was told to not write what he had heard. The message of the Revelation of Jesus Christ is given by the Father, to Jesus, to Gabriel and then to the prophet John who was given the responsibility of writing the message and sending it to the churches.

Yam uas peb tab tom txheeb kom pom yog tias nyob rau thaum xaus thiab thaum pib ntawm phau Ntawv Qhia Tshwm muaj ib zaj lus raug txheeb tawm. Txoj kev uas zaj lus ntawd raug xa tawm kuj raug txheeb tawm thiab. Feem uas Yauhas ua hauv kev xa zaj lus ntawd raug hais meej tshwj xeeb. Muaj qee zaus nws tsuas yog sau yam nws pom thiab hnov xwb. Lwm zaus nws raug txib kom sau raws li tej lus uas hais rau nws, thiab muaj ib zaug nws raug hais kom tsis txhob sau yam uas nws tau hnov. Zaj lus ntawm Kev Qhia Tshwm ntawm Yexus Khetos yog muab los ntawm Leej Txiv, rau Yexus, rau Nkaslias, thiab tom qab ntawd rau tus yaj saub Yauhas, tus uas tau txais lub luag hauj lwm sau zaj lus ntawd thiab xa mus rau cov pawg ntseeg.

> Write the things which thou hast seen, and the things which are, and the things which shall be hereafter. Revelation 1:19.

> Sau cov uas koj tau pom lawd, thiab cov uas muaj tam sim no, thiab cov uas yuav muaj tshwm sim tom qab no. Tshwm Sim 1:19.

It might be possible to read the verse and not recognize the prophetic principle identified within the command for John to write. Writing down “things” seen and heard is to record current history, for in John’s time those “things” were. Recording current history, and in so doing simultaneously writing down the things that shall be in the future, is the primary prophetic rule in the book of Revelation. John is used to emphasize and illustrate that very principle and its importance for he was essentially told to write “the things which are, and” in so doing you shall be writing “the things which shall be hereafter” because history repeats. This prophetic technique is Jesus’ signature, for a signature is a name and His name in chapter one of Revelation is the Alpha and Omega. He identifies the end with the beginning.

Tej zaum yuav nyeem tau nqe ntawd los tsis pom qhov ntsiab cai yaj saub uas raug qhia nyob hauv lo lus txib kom Yauhas sau. Kev sau tseg cov “yam” uas tau pom thiab tau hnov yog kev kaw tseg keeb kwm tam sim no, rau qhov nyob rau Yauhas lub sijhawm cov “yam” ntawd yeej muaj lawm. Kev kaw tseg keeb kwm tam sim no, thiab los ntawm qhov ua li ntawd tib lub sijhawm kuj yog kev sau tseg tej yam uas yuav muaj nyob rau yav tom ntej, yog txoj cai yaj saub tseem ceeb hauv phau Qhia Tshwm. Yauhas raug siv los hais kom pom tseeb thiab ua piv txwv txog qhov ntsiab cai ntawd thiab nws qhov tseem ceeb, rau qhov yeej yog hais rau nws kom sau “tej yam uas yog tam sim no, thiab” los ntawm qhov ua li ntawd koj yuav tau sau “tej yam uas yuav muaj tom qab no” vim keeb kwm rov muaj dua. Txoj kev yaj saub no yog Yexus tus cim kos npe, rau qhov cim kos npe yog ib lub npe, thiab hauv tshooj ib ntawm phau Qhia Tshwm Nws lub npe yog Alfa thiab Omega. Nws qhia qhov kawg nrog qhov pib.

We are just beginning the study of “The Revelation of Jesus Christ” and we are currently considering the first three verses of chapter one. The final warning message titled “The Revelation of Jesus Christ” is communicated from the heavenly Father unto Jesus unto Gabriel unto John who records it in a book to be sent to the churches. Because the message is so directly named as “The Revelation of Jesus Christ” it is important to note that of all the elements that have been written to men through the inspired Word revealing Christ, the one characteristic of who and what Jesus is, is illustrated in the activity of John in recording the message. As he wrote the things that then were, he was also writing the things that would yet be.

Peb nyuam qhuav pib txoj kev kawm txog “Phau Ntawv Qhia Tshwm ntawm Yexus Khetos” thiab tam sim no peb tab tom xav txog peb nqe thawj ntawm tshooj ib. Txoj xov ceeb toom kawg uas muaj npe “Phau Ntawv Qhia Tshwm ntawm Yexus Khetos” no raug xa tawm ntawm Leej Txiv saum ntuj ceeb tsheej mus rau Yexus, mus rau Nkaspiloos, mus rau Yauhas, uas sau cia nws rau hauv ib phau ntawv kom xa mus rau tej pawg ntseeg. Vim txoj xov no raug hu ncaj qha tias “Phau Ntawv Qhia Tshwm ntawm Yexus Khetos,” ces yog ib yam tseem ceeb uas yuav tsum nco ntsoov tias, ntawm txhua yam uas twb raug sau tseg rau tibneeg los ntawm Txojlus tshoov siab uas qhia tawm txog Khetos lawm, ib qho cim tshwj xeeb hais txog Yexus yog leejtwg thiab yog dabtsi, raug nthuav tawm nyob hauv Yauhas txoj haujlwm uas sau tseg txoj xov no. Thaum nws sau tej yam uas lub sijhawm ntawd twb muaj lawm, nws kuj tseem sau tej yam uas tseem yuav muaj los yav tom ntej thiab.

The truth of repeating history is represented when John writes out a warning for his day and age, which is also a warning for a future time. When John wrote to the seven churches at the beginning of the Christian church, he was also penning a warning for the Christian church at the end of the world. This attribute of Christ’s character is represented when Christ is called the Alpha and Omega, or the beginning and the ending, or the first and the last. In fact, the Bible identifies this attribute of Christ’s character as what proves that he is the only God.

Qhov tseeb txog keeb kwm rov muaj dua yog raug sawv cev thaum Yauhas sau ib lo lus ceeb toom rau nws tiam thiab nws lub caij nyoog, uas kuj yog ib lo lus ceeb toom rau ib lub sijhawm yav tom ntej thiab. Thaum Yauhas sau rau xya pawg ntseeg thaum pib ntawm pawg ntseeg Khixatia, nws kuj tseem tab tom sau ib lo lus ceeb toom rau pawg ntseeg Khixatia thaum kawg ntawm lub ntiaj teb. Yam ntxwv no ntawm Khetos tus cwj pwm yog raug sawv cev thaum Khetos raug hu ua Alpha thiab Omega, lossis yog qhov pib thiab qhov xaus, lossis yog thawj tug thiab tus kawg. Tseeb tiag, Vajlugkub qhia tias yam ntxwv no ntawm Khetos tus cwj pwm yog yam uas ua pov thawj tias Nws yog tib tug Vajtswv xwb.

In the first chapter of Revelation we find Jesus identifying Himself as the Alpha and Omega.

Hauv thawj tshooj ntawm Phau Ntawv Qhia Tshwm, peb pom Yexus qhia Nws tus kheej tias yog Alpha thiab Omega.

> I was in the Spirit on the Lord’s day, and heard behind me a great voice, as of a trumpet, Saying, I am Alpha and Omega, the first and the last: and, What thou seest, write in a book, and send it unto the seven churches which are in Asia; unto Ephesus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea.

> Kuv raug nyob hauv tus Ntsuj Plig rau hnub ntawm tus Tswv, thiab kuv hnov ib lub suab nrov loj nyob tom qab kuv, zoo li suab raj nrov, hais tias, Kuv yog Alpha thiab Omega, tus thawj thiab tus kawg: thiab, Yam uas koj pom, cia li sau rau hauv ib phau ntawv, thiab xa mus rau xya pawg ntseeg uas nyob hauv Asia; rau Ephesus, thiab rau Smyrna, thiab rau Pergamos, thiab rau Thyatira, thiab rau Sardis, thiab rau Philadelphia, thiab rau Laodicea.

> And I turned to see the voice that spake with me. And being turned, I saw seven golden candlesticks; And in the midst of the seven candlesticks one like unto the Son of man, clothed with a garment down to the foot, and girt about the paps with a golden girdle. His head and his hairs were white like wool, as white as snow; and his eyes were as a flame of fire; And his feet like unto fine brass, as if they burned in a furnace; and his voice as the sound of many waters. And he had in his right hand seven stars: and out of his mouth went a sharp twoedged sword: and his countenance was as the sun shineth in his strength.

> Thiab kuv tig mus saib lub suab uas hais nrog kuv. Thaum kuv tig lawm, kuv pom xya lub teeb kub; thiab nyob hauv nruab nrab ntawm xya lub teeb ntawd muaj ib tug zoo li Leej Tub Neeg, hnav ib lub tsho ntev txog ko taw, thiab ceev ib txoj siv kub nyob ncig ntawm hauv siab. Nws lub taub hau thiab nws cov plaub hau dawb zoo li plaub yaj, dawb ib yam li daus; thiab nws ob lub qhov muag zoo li nplaim taws; thiab nws ob txhais taw zoo li tooj dag ntshiab, zoo li tau kub hnyiab hauv cub tawg; thiab nws lub suab zoo li lub suab ntawm dej ntau. Thiab nws tuav xya lub hnub qub rau hauv nws sab tes xis; thiab tawm hauv nws lub qhov ncauj muaj ib rab ntaj ntse ob sab hniav tawm los; thiab nws lub ntsej muag ci zoo li lub hnub thaum ci hauv nws lub hwjchim.

> And when I saw him, I fell at his feet as dead. And he laid his right hand upon me, saying unto me, Fear not; I am the first and the last. Revelation 1:10–17.

> Thiab thaum kuv pom nws, kuv txawm poob ntawm nws txhais ko taw zoo li tus tuag lawm. Thiab nws tsa nws sab tes xis rau saum kuv, hais rau kuv tias, Tsis txhob ntshai; kuv yog tus thawj thiab tus kawg. Qhia Tshwm 1:10–17.

There is much truth within these verses, but here I would simply point out that when John heard Christ’s trumpet-like voice and turned to see Who it was that spoke to him, he saw Jesus Christ as the heavenly High Priest within the holy place of the heavenly sanctuary. Jesus then identified Himself as Alpha and Omega and as the first and the last. In the message and its communication in the first three verses we found a line of truth that corresponded with the line of truth at the end of Revelation. As the Alpha and Omega Jesus illustrates the end with the beginning, the last with the first. At the end of the book of Revelation as in the beginning He once again identifies Himself as the Alpha and Omega.

Muaj tseeb ntau heev nyob hauv cov nqe no, tiam sis ntawm no kuv tsuas xav taw tes hais tias thaum Yauhas hnov Khetos lub suab zoo li suab raj nplaim thiab tig los saib seb Tus uas hais rau nws yog Leejtwg, nws tau pom Yexus Khetos ua tus Pov Thawj Hlob saum ntuj nyob hauv qhov chaw dawb huv ntawm lub tuam tsev teev hawm saum ntuj. Ces Yexus thiaj qhia txog Nws Tus Kheej tias Nws yog Alpha thiab Omega thiab yog tus thawj thiab tus kawg. Hauv zaj lus ntawd thiab hauv txoj kev tshaj tawm nws nyob hauv peb nqe thawj, peb tau pom ib txoj kab tseeb uas sib raug nrog txoj kab tseeb nyob tom kawg ntawm Phau Ntawv Qhia Tshwm. Raws li Alpha thiab Omega, Yexus qhia qhov kawg nrog qhov pib, tus kawg nrog tus thawj. Tom kawg ntawm Phau Ntawv Qhia Tshwm ib yam li thaum pib, Nws rov qhia txog Nws Tus Kheej dua tias Nws yog Alpha thiab Omega.

> And he said unto me, These sayings are faithful and true: and the Lord God of the holy prophets sent his angel to shew unto his servants the things which must shortly be done. Behold, I come quickly: blessed is he that keepeth the sayings of the prophecy of this book.

> Thiab nws hais rau kuv tias, Cov lus no yog lus tseeb thiab ntseeg tau: thiab tus Tswv Vajtswv ntawm cov yaj saub dawb huv tau txib nws tus tim tswv los qhia rau nws cov tub qhe paub tej yam uas yuav tsum tshwm sim tsis ntev no. Saib seb, kuv los sai sai: tus uas ceev faj khaws tej lus ntawm cov lus faj lem hauv phau ntawv no mas nws tau koob hmoov.

> And I John saw these things, and heard them. And when I had heard and seen, I fell down to worship before the feet of the angel which shewed me these things. Then saith he unto me, See thou do it not: for I am thy fellowservant, and of thy brethren the prophets, and of them which keep the sayings of this book: worship God.

> Kuv yog Yauhas uas tau pom tej no, thiab tau hnov tej no. Thiab thaum kuv tau hnov thiab pom lawm, kuv txhos caug los pehawm ntawm tus timtswv ko taw uas tau qhia tej no rau kuv. Ces nws hais rau kuv tias, Ceev faj txhob ua li ntawd: rau qhov kuv yog koj tus qhev ua haujlwm nrog koj, thiab nrog koj cov kwv tij cov yaj saub, thiab nrog cov uas ceev cov lus hauv phau ntawv no: pehawm Vajtswv.

> And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand.

> Ces nws hais rau kuv tias, Tsis txhob kaw ruaj tej lus faj lem hauv phau ntawv no; rau qhov lub sijhawm twb los ze lawm.

> He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still.

> Tus uas tsis ncaj, cia nws tseem ua tsis ncaj mus; tus uas qias neeg, cia nws tseem qias neeg mus; tus uas ncaj ncees, cia nws tseem ua ncaj ncees mus; thiab tus uas dawb huv, cia nws tseem ua dawb huv mus.

> And, behold, I come quickly; and my reward is with me, to give every man according as his work shall be. I am Alpha and Omega, the beginning and the end, the first and the last. Revelation 22:7–13.

> Thiab saib, kuv yuav los sai sai; thiab kuv muaj kuv qhov txiaj ntsim nrog kuv, kom muab rau txhua tus raws li nws tej haujlwm yuav yog. Kuv yog Alpha thiab Omega, lub hauv paus chiv keeb thiab lub xaus, tus thawj thiab tus kawg. Qhia Tshwm 22:7–13.

The book of Revelation carefully describes that when John records the message that the message would be premised upon the principle of the beginning illustrating the end. The message is the first truth opened up in the book of Revelation and the very same truth is the last to be spoken in the book. And in the testimony at the beginning and at the ending of the book of Revelation, Jesus identifies Himself as the Alpha and Omega, the beginning and ending and as the first and the last.

Phau ntawv Tshwmsim piav qhia kom meej tias thaum Yauhas sau txoj xov ntawd tseg, txoj xov ntawd yuav raug tsa saum lub hauv paus ntsiab cai uas pib los ua piv txwv qhia txog qhov kawg. Txoj xov ntawd yog thawj qhov tseeb uas raug qhib tawm hauv phau ntawv Tshwmsim, thiab tib qhov tseeb ntawd xwb kuj yog qhov kawg uas raug hais tawm hauv phau ntawv ntawd. Thiab hauv zaj lus tim khawv nyob rau thaum pib thiab thaum xaus ntawm phau ntawv Tshwmsim, Yexus qhia Nws tus kheej tias yog Alfa thiab Omega, yog qhov pib thiab qhov kawg, thiab yog thawj tug thiab tus kawg.

The first three verses of the book of Revelation identify the final warning message for mankind. It is the warning that precedes the seven last plagues and the Second Coming of Christ. The message of the Revelation of Jesus Christ was “sent and signified” “by his angel.”

Peb nqe lus thawj ntawm phau Ntawv Qhia Tshwm qhia meej txog zaj lus ceeb toom kawg rau noob neej. Nws yog zaj lus ceeb toom uas los ua ntej xya lub xwm txheej phem kawg thiab txoj kev Khetos rov qab los zaum ob. Zaj lus ntawm Kev Qhia Tshwm txog Yexus Khetos ntawd raug “xa thiab qhia los ntawm tej cim” “los ntawm nws tus tim tswv.”

That same warning message is then identified in the last passage of Revelation, and it is also represented as the third angel of Revelation fourteen.

Tom qab no tib lo lus ceeb toom ntawd raug txheeb qhia nyob hauv nqe kawg ntawm Phau Ntawv Qhia Tshwm, thiab nws kuj raug sawv cev ua tus tim tswv thib peb hauv Qhia Tshwm tshooj kaum plaub.

> And the third angel followed them, saying with a loud voice, If any man worship the beast and his image, and receive his mark in his forehead, or in his hand, The same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation; and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb: And the smoke of their torment ascendeth up for ever and ever: and they have no rest day nor night, who worship the beast and his image, and whosoever receiveth the mark of his name. Revelation 14:9–11.

> Ces tus tim thib peb txawm raws lawv qab los, hais nrog suab nrov tias, Yog leejtwg pe hawm tus tsiaj qus thiab nws tus mlom, thiab txais nws lub cim rau hauv nws lub hauv pliaj, lossis rau hauv nws txhais tes, tus ntawd yuav tsum haus cawv txiv hmab ntawm Vajtswv txoj kev chim, uas raug hliv tsis tov rau hauv lub khob ntawm Nws txoj kev npau taws; thiab nws yuav raug tsim txom nrog hluav taws thiab leej faj rau ntawm cov tim tswv dawb huv xub ntiag, thiab rau ntawm tus Menyuam Yaj xub ntiag: Thiab pa luam yeeb ntawm lawv txoj kev tsim txom nce mus ib txhiab ib txhis li: thiab lawv tsis muaj chaw so nruab hnub tsis tsaus ntuj, yog cov uas pe hawm tus tsiaj qus thiab nws tus mlom, thiab tus twg txais lub cim ntawm nws lub npe. Tshwmsim 14:9–11.

The final warning message is the message represented as the third angel. It’s the final warning for it directly identifies the last test for mankind. There is another angel that follows and joins the third angel, and that angel is also the final warning message.

Txoj lus ceeb toom kawg yog txoj lus uas raug sawv cev los ntawm tus tim tswv thib peb. Nws yog txoj lus ceeb toom kawg vim nws taw qhia ncaj qha rau txoj kev xeem zaum kawg rau noob neej. Muaj dua ib tug tim tswv ntxiv uas los tom qab thiab koom nrog tus tim tswv thib peb, thiab tus tim tswv ntawd los kuj yog txoj lus ceeb toom kawg thiab.

> And after these things I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird. For all nations have drunk of the wine of the wrath of her fornication, and the kings of the earth have committed fornication with her, and the merchants of the earth are waxed rich through the abundance of her delicacies.

> Tom qab tej no lawm, kuv pom dua ib tug tim tswv nqes saum ntuj los, muaj hwjchim loj kawg; thiab lub ntiajteb ci ntsa iab vim nws lub yeeb koob. Thiab nws qw nrov ncha nrog lub suab muaj zog, hais tias, Npanpiloo tus loj kawg tau poob lawm, tau poob lawm, thiab tau dhau los ua chaw nyob ntawm dab phem, thiab ua chaw khaws cia rau txhua tus plig qias neeg, thiab ua tawb rau txhua yam noog tsis huv thiab ntxub kawg. Rau qhov txhua haiv neeg tau haus cawv txiv hmab ntawm txoj kev chim ntawm nws txoj kev nkauj kev nraug, thiab cov vajntxwv hauv ntiajteb tau ua nkauj ua nraug nrog nws, thiab cov tub lag tub luam hauv ntiajteb tau nplua nuj tuaj vim nws tej kev lom zem nplua mias.

> And I heard another voice from heaven, saying, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities. Revelation 18:1–5.

> Thiab kuv hnov dua ib lub suab los saum ntuj ceeb tsheej hais tias, Nej kuv haiv neeg, cia li tawm hauv nws los, xwv kom nej txhob muaj feem nrog nws tej kev txhaum, thiab xwv kom nej txhob raug txais nws tej xwm txheej phem. Rau qhov nws tej kev txhaum tau nce mus txog saum ntuj ceeb tsheej lawm, thiab Vajtswv tau nco ntsoov txog nws tej kev ua phem. Qhia Tshwm 18:1–5.

The message that is the Revelation of Jesus Christ is represented in chapter one, chapter fourteen, chapter eighteen and chapter twenty-two. The message is signified by an angel that is identified in the first and the last reference in Revelation as the angel Gabriel, and then in chapters fourteen and eighteen the message is symbolically represented by an angel flying in heaven or coming down out of heaven.

Txoj lus uas yog Tshwmsim ntawm Yexus Khetos raug sawv cev nyob hauv tshooj ib, tshooj kaum plaub, tshooj kaum yim, thiab tshooj nees nkaum ob. Txoj lus ntawd raug qhia los ntawm ib tug tim tswv uas hauv thawj qhov thiab qhov kawg uas raug hais tseg hauv Tshwmsim raug txheeb tias yog tus tim tswv Gablias, thiab tom qab ntawd hauv tshooj kaum plaub thiab kaum yim, txoj lus ntawd raug sawv cev raws li cim los ntawm ib tug tim tswv ya saum ntuj ceeb tsheej los yog nqes saum ntuj ceeb tsheej los.

The angel that comes down out of heaven in chapter eighteen is typified earlier in chapter ten when an angel descends and places one foot on the land and another on the sea. That angel has a book that John is commanded to eat that makes his mouth sweet and his belly bitter. The book John eats is a message, and the message represented by the little book typifies the message of the angel of Revelation eighteen, so it too is a representation of the final warning message.

Tus tim tswv uas nqes saum ntuj los hauv tshooj kaum yim twb raug ua ntej ua duab piv txwv lawm hauv tshooj kaum, thaum ib tug tim tswv nqes los thiab tso ib txhais ko taw rau saum av, hos lwm txhais rau saum hiav txwv. Tus tim tswv ntawd muaj ib phau ntawv uas Yauhas raug txib kom noj; phau ntawv ntawd ua rau nws lub qhov ncauj qab zib thiab ua rau nws plab iab. Phau ntawv uas Yauhas noj yog ib txoj xov, thiab txoj xov uas tus phau ntawv me sawv cev rau ntawd yog ib daim duab piv txwv txog txoj xov ntawm tus tim tswv hauv Tshwmsim kaum yim, yog li ntawd nws kuj yog ib qho sawv cev txog txoj xov ceeb toom kawg nkaus.

We are told that God’s message was sent and signified by an angel and when we closely look for the final warning message to be illustrated in the book of Revelation, we find that seven times an angel signifies the final warning message. In the first and the last instances it was the angel, Gabriel. Then in Revelation ten we have an angel come down with a little book in his hand. In Revelation fourteen we have three more angels, all representing the final warning message. Then in Revelation eighteen we have another angel representing the very same final warning message. Seven final warning messages are represented by angels. The first and the last are the angel Gabriel and the five angels in the middle of the first and last are symbolic angels.

Peb tau raug qhia tias Vajtswv txoj xov twb raug xa los thiab raug qhia tawm los ntawm ib tug tim tswv, thiab thaum peb ua tib zoo nrhiav seb txoj xov ceeb toom kawg uas yuav raug piv txwv hauv phau Ntawv Qhia Tshwm yog dab tsi, peb pom tias xya zaus muaj ib tug tim tswv qhia txog txoj xov ceeb toom kawg ntawd. Hauv thawj zaug thiab hauv zaug kawg, tus tim tswv ntawd yog Kalilais. Ces hauv Qhia Tshwm tshooj kaum peb pom ib tug tim tswv nqes los nrog ib phau ntawv me nyob hauv nws txhais tes. Hauv Qhia Tshwm tshooj kaum plaub peb pom ntxiv peb tug tim tswv, txhua tus sawv cev rau txoj xov ceeb toom kawg ntawd. Tom qab ntawd hauv Qhia Tshwm tshooj kaum yim peb pom dua lwm tus tim tswv sawv cev rau tib txoj xov ceeb toom kawg ntawd kiag. Xya txoj xov ceeb toom kawg raug sawv cev los ntawm tej tim tswv. Tus thawj thiab tus kawg yog tus tim tswv Kalilais, hos tsib tug tim tswv nyob nruab nrab ntawm tus thawj thiab tus kawg yog tim tswv cim.

Of course, each of the seven churches have an angel as well, but they are carrying a message to the churches, whereas the final warning message we have been discussing is a message which includes the entire world as its audience.

Yog lawm, txhua pawg ntseeg xya pawg ntawd kuj muaj ib tug tim tswv ib yam nkaus, tiam sis lawv tab tom nqa ib txoj xov mus rau cov pawg ntseeg; hos txoj xov ceeb toom kawg uas peb tau tham txog no yog ib txoj xov uas suav tag nrho lub ntiaj teb ua nws cov neeg mloog.

Each of the seven prophetic lines representing the final warning message should be closely evaluated and aligned with each other, but at this juncture I wish to simply define a basic principle of Alpha and Omega. The first time a subject is mentioned in God’s word is the most important reference. The first time “seed” is mentioned in the Bible is in Genesis 1:11 where we are told that the seed would produce “after its kind.” The first mention of the seed emphasizes that it has the DNA necessary to reproduce itself. Jesus identified God’s Word as a seed.

Txhua txoj kab yaj saub xya txoj uas sawv cev rau zaj lus ceeb toom kawg yuav tsum raug tshuaj xyuas kom ze thiab muab ua kom sib haum rau ib leeg, tiamsis nyob rau ntu no kuv tsuas xav piav kom meej ib lub hauv paus ntsiab cai yooj yim ntawm Alpha thiab Omega xwb. Thawj zaug uas ib lub ntsiab lus raug hais tseg hauv Vajtswv Txojlus yog qhov kev siv ua tim khawv uas tseem ceeb tshaj plaws. Thawj zaug uas lo lus “noob” raug hais hauv Phau Vajlugkub yog nyob hauv Chivkeeb 1:11, qhov uas peb raug qhia tias noob yuav txi txiv “raws li nws hom.” Thawj qhov kev hais txog noob no hais kom pom tseeb tias nws muaj DNA uas tsim nyog rau kev yug kom rov muaj dua nws tus kheej. Yexus tau txheeb Vajtswv Txojlus tias yog ib lub noob.

> The same day went Jesus out of the house, and sat by the sea side. And great multitudes were gathered together unto him, so that he went into a ship, and sat; and the whole multitude stood on the shore. And he spake many things unto them in parables, saying,

> Hnub ntawd Yexus txawm tawm hauv tsev mus, thiab zaum ntawm ntug hiav txwv. Muaj neeg coob coob sib sau los cuag nws, ces nws txawm nce mus hauv ib lub nkoj thiab zaum; hos tag nrho cov neeg coob sawv ntawm ntug dej. Thiab nws hais ntau yam rau lawv ua lus piv txwv, hais tias,

> Behold, a sower went forth to sow; And when he sowed, some seeds fell by the way side, and the fowls came and devoured them up: Some fell upon stony places, where they had not much earth: and forthwith they sprung up, because they had no deepness of earth: And when the sun was up, they were scorched; and because they had no root, they withered away. And some fell among thorns; and the thorns sprung up, and choked them: But other fell into good ground, and brought forth fruit, some an hundredfold, some sixtyfold, some thirtyfold. Who hath ears to hear, let him hear.

> Saib seb, muaj ib tug tseb noob tawm mus tseb; thiab thaum nws tseb, muaj qee cov noob poob rau ntawm ntug kev, ces cov noog txawm los nqos lawv tag: Qee cov poob rau tej chaw muaj pob zeb, qhov uas av tsis ntau; lawv txawm txi tawm tam sim ntawd, vim lawv tsis muaj av tob: Thiab thaum lub hnub sawv tuaj, lawv raug kub hnyiab; thiab vim lawv tsis muaj cag, lawv thiaj qhuav tuag mus. Thiab qee cov poob rau hauv tej pos; cov pos txawm hlob tuaj thiab txhawm lawv: Tiamsis lwm cov poob rau hauv av zoo, thiab txi txi txiv, qee pua npaug, qee rau caum npaug, qee peb caug npaug. Tus uas muaj pob ntseg hnov, cia nws mloog.

> And the disciples came, and said unto him, Why speakest thou unto them in parables?

> Cov thwjtim txawm tuaj cuag nws, thiab hais rau nws tias, Vim li cas koj hais rau lawv ua lus piv txwv?

> He answered and said unto them, Because it is given unto you to know the mysteries of the kingdom of heaven, but to them it is not given. For whosoever hath, to him shall be given, and he shall have more abundance: but whosoever hath not, from him shall be taken away even that he hath. Therefore speak I to them in parables: because they seeing see not; and hearing they hear not, neither do they understand. And in them is fulfilled the prophecy of Esaias, which saith, By hearing ye shall hear, and shall not understand; and seeing ye shall see, and shall not perceive: For this people’s heart is waxed gross, and their ears are dull of hearing, and their eyes they have closed; lest at any time they should see with their eyes, and hear with their ears, and should understand with their heart, and should be converted, and I should heal them.

> Nws teb thiab hais rau lawv tias, Vim tau pub rau nej kom paub tej kev tsis paub tob ntawm lub nceeg vaj saum ntuj ceeb tsheej, tiamsis rau lawv tsis tau pub li. Rau qhov tus uas muaj lawm, yuav muab ntxiv rau nws, thiab nws yuav muaj nplua mias dua qub; tiamsis tus uas tsis muaj, txawm yog yam uas nws muaj los yuav raug muab rho tawm ntawm nws mus. Yog li ntawd kuv thiaj hais rau lawv ua lus piv txwv; rau qhov lawv saib los tsis pom, thiab hnov los tsis hnov, thiab lawv kuj tsis to taub. Thiab nyob hauv lawv, tej lus faj lem ntawm Esaias thiaj ua tiav, uas hais tias, Nej yuav hnov tiag los yuav tsis to taub; thiab nej yuav pom tiag los yuav tsis nkag siab: Rau qhov haiv neeg no lub siab twb qhwv tuab lawm, thiab lawv pob ntseg kuj txhaws hnov lus nyuaj, thiab lawv lub qhov muag lawv twb kaw lawm; tsam muaj ib lub sij hawm twg lawv yuav pom tau ntawm lawv lub qhov muag, thiab hnov tau ntawm lawv pob ntseg, thiab yuav to taub tau hauv lawv lub siab, thiab yuav tig los cuag kuv, ces kuv yuav kho lawv kom zoo.

> But blessed are your eyes, for they see: and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them.

> Tiamsis foom koob hmoov yog nej ob lub qhov muag, rau qhov nej pom; thiab nej ob lub pob ntseg, rau qhov nej hnov. Rau qhov kuv hais tseeb rau nej tias, muaj ntau tus yaj saub thiab cov neeg ncaj ncees tau ntshaw yuav pom tej yam uas nej pom, los lawv tsis tau pom; thiab yuav hnov tej yam uas nej hnov, los lawv tsis tau hnov.

> Hear ye therefore the parable of the sower.

> Yog li ntawd, nej cia li mloog zaj lus piv txwv txog tus tseb noob.

> When any one heareth the word of the kingdom, and understandeth it not, then cometh the wicked one, and catcheth away that which was sown in his heart. This is he which received seed by the way side.

> Thaum leejtwg hnov lo lus ntawm lub nceeg vaj, tiamsis tsis to taub, ces tus phem los txeeb qhov uas tau muab tseb rau hauv nws lub siab lawm. Tus ntawd yog tus uas tau txais noob tseb rau ntawm ntug kev.

> But he that received the seed into stony places, the same is he that heareth the word, and anon with joy receiveth it; Yet hath he not root in himself, but dureth for a while: for when tribulation or persecution ariseth because of the word, by and by he is offended.

> Tiamsis tus uas tau txais noob poob rau tej chaw muaj pob zeb, tus ntawd yog tus uas hnov txoj lus, thiab tam sim ntawd zoo siab txais yuav nws; los nws tsis muaj cag hauv nws tus kheej, tsuas nyob ruaj ib ntus xwb: rau thaum kev txom nyem lossis kev tsim txom sawv los vim yog txoj lus, nws txawm ntog siab tam sim ntawd.

> He also that received seed among the thorns is he that heareth the word; and the care of this world, and the deceitfulness of riches, choke the word, and he becometh unfruitful.

> Tus uas txais noob poob rau hauv cov pos, yog tus uas hnov txoj lus; tiam sis kev txhawj xeeb txog lub ntiajteb no, thiab kev dag ntxias ntawm kev nplua nuj, txhawm txoj lus ntawd, ces nws txi tsis tau txiv.

> But he that received seed into the good ground is he that heareth the word, and understandeth it; which also beareth fruit, and bringeth forth, some an hundredfold, some sixty, some thirty. Matthew 13:1–23.

> Tiamsis tus uas tau txais noob rau hauv thaj av zoo yog tus uas hnov lo lus, thiab nkag siab nws; tus ntawd kuj txi txiv, thiab ua kom txi tau, qee leej ib puas npaug, qee leej rau caum npaug, qee leej peb caug npaug. Mathais 13:1–23.

A seed, which is God’s Word, has all the DNA necessary to produce a complete plant. The first mention of a subject in God’s Word includes all the elements of that subject that there is. This fact is identified as “the rule of first mention.” The closer this rule is examined the surer it becomes.

Ib lub noob, uas yog Vajtswv Txojlus, muaj tag nrho cov qauv hauv paus uas tsim nyog los yug tau ib tsob nroj kom tiav. Thawj zaug uas ib lub ntsiab lus raug hais txog hauv Vajtswv Txojlus twb muaj nyob hauv nws tag nrho tej yam tseem ceeb ntawm lub ntsiab lus ntawd lawm. Qhov tseeb no raug hu ua “txoj cai ntawm kev hais thawj zaug.” Nim no txoj cai no raug tshuaj xyuas ze npaum li cas, nws yim muaj tseeb ruaj khov npaum li ntawd.

Before we continue on in our explanation of the Alpha and Omega and the definition of God’s Word as a seed, it is worth considering from the passage we just cited in Matthew some relevant points in our consideration of the book of Revelation. All the prophets are speaking of the end of the world.

Ua ntej peb yuav txuas ntxiv mus hauv peb txoj kev piav txog Alpha thiab Omega thiab lub ntsiab txhais ntawm Vajtswv Txojlus ua ib lub noob, tsim nyog peb yuav xav txog, raws li nqe Vajlugkub uas peb nyuam qhuav hais tseg hauv Mathais, qee yam ntsiab lus uas muaj feem xyuam rau peb txoj kev txiav txim siab txog phau Ntawv Qhia Tshwm. Txhua tus yaj saub puav leej tab tom hais txog hnub kawg ntawm lub ntiajteb.

> “Each of the ancient prophets spoke less for their own time than for ours, so that their prophesying is in force for us. ‘Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come.’ 1 Corinthians 10:11. ‘Not unto themselves, but unto us they did minister the things, which are now reported unto you by them that have preached the gospel unto you with the Holy Ghost sent down from heaven; which things the angels desire to look into.’ 1 Peter 1:12. . . .

> “Txhua tus yaj saub thaum ub txhua tus tau hais tsawg dua rau lawv tiam li rau peb tiam, yog li ntawd lawv tej lus faj lem tseem muaj hwjchim siv tau rau peb. ‘Tam sim no txhua yam no tau tshwm sim rau lawv ua yam ntxwv: thiab tej no raug sau cia ua lus ceeb toom rau peb, uas lub caij kawg ntawm lub ntiajteb twb los txog saum peb lawm.’ 1 Corinthians 10:11. ‘Tsis yog rau lawv tus kheej, tiamsis yog rau peb lawv tau ua tes haujlwm qhuab qhia tej yam ntawd, uas nim no raug tshaj tawm rau nej los ntawm cov uas tau tshaj tawm txoj moo zoo rau nej los ntawm tus Vaj Ntsuj Plig Dawb Huv uas raug txib nqes saum ntuj los; tej yam no yog tej uas cov timtswv ntshaw xav saib kom tob.’ 1 Peter 1:12....”

> “The Bible has accumulated and bound up together its treasures for this last generation. All the great events and solemn transactions of Old Testament history have been, and are, repeating themselves in the church in these last days.” Selected Messages, book 3, 338, 339.

> “Phau Vajlugkub tau sau tseg thiab khi ua ke nws tej txiaj ntsig muaj nqis cia rau tiam kawg no. Txhua yam xwm txheej loj thiab tej kev ua uas dawb ceev thiab tseem ceeb hauv keeb kwm Phau Qub tau rov tshwm sim, thiab tseem tab tom rov tshwm sim, hauv pawg ntseeg nyob rau hnub kawg no.” Selected Messages, phau 3, 338, 339.

This passage provides three witnesses, (Paul, Peter and Ellen White) testifying to the fact that all the prophets are speaking about the end of the world, which is the very time when the secret in the book of Revelation is unsealed. Therefore, in Matthew thirteen when Jesus said, “blessed are your eyes, for they see: and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them,” He was expressing the same blessing that is noted in the first three verses of Revelation chapter one.

Nqe lus no muab peb tug tim khawv, (Paul, Peter thiab Ellen White) ua tim khawv rau qhov tseeb tias tag nrho cov yaj saub txhua tus tab tom hais txog hnub kawg ntawm lub ntiajteb, uas yog lub sijhawm ntawd ntag thaum qhov zais cia hauv phau Ntawv Tshwm Sim raug qhib tawm. Vim li ntawd, hauv Mathais kaum peb thaum Yexus hais tias, “nej lub qhov muag tau koob hmoov, vim lawv pom: thiab nej lub pob ntseg, vim lawv hnov. Rau qhov kuv hais tseeb rau nej tias, muaj ntau tus yaj saub thiab cov neeg ncaj ncees tau ntshaw yuav pom tej yam uas nej pom, los lawv tsis tau pom; thiab yuav hnov tej yam uas nej hnov, los lawv tsis tau hnov,” Nws tab tom nthuav tawm tib qho koob hmoov uas raug sau tseg hauv thawj peb nqe ntawm Tshwm Sim tshooj ib.

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

> Foom koob hmoov yog tus uas nyeem, thiab cov uas mloog tej lus hauv zaj lus faj lem no, thiab ua raws li tej yam uas tau sau tseg hauv ntawd; rau qhov lub sij hawm twb nyob ze lawm. Qhia Tshwm 1:3.

Jesus presented the parable of the Sower and then the disciples are led to engage him on the parable. But before they are brought into interaction with Jesus, He stated for them and more importantly for us, “Who hath ears to hear, let him hear.”

Yexus nthuav zaj lus piv txwv txog tus Tseb noob, thiab tom qab ntawd cov thwjtim raug coj los nrog Nws tham txog zaj lus piv txwv ntawd. Tiamsis ua ntej lawv tau raug coj los koom sib tham nrog Yexus, Nws tau hais rau lawv—thiab tseem ceeb tshaj rau peb—hais tias, “Tus uas muaj pob ntseg mloog, cia nws mloog.”

Jesus gives the parable and concludes it with the warning for those who will—to hear. Then the disciples are led into the discussion where Jesus addresses at least three significant thoughts. He identifies a distinction between two classes of hearers, and in doing so he refers to a passage from the book of Isaiah to provide a second witness of two classes of hearers (for remember it is all set in the context of those that will hear). The third idea he sets forth, beyond the two classes of hearers and the book of Isaiah as a second witness, is the fact that the Word of God is a seed. The fact that the Word of God is a seed is therefore part of what is to be heard by those that hear the Revelation of Jesus Christ in Revelation chapter one. There are two hearers in the first three verses, just as there are two classes of hearers in Matthew thirteen. Matthew thirteen simply adds some insight to the various ways those who refuse to hear make the choice not to hear. And the witness of Isaiah adds even more to the message we are to hear.

Yexus muab zaj lus piv txwv ntawd thiab xaus nws nrog lo lus ceeb toom rau cov uas yuav mloog—kom mloog. Ces cov thwj tim raug coj los rau hauv qhov kev sib tham uas Yexus hais txog tsawg kawg peb lub ntsiab kev xav tseem ceeb. Nws qhia meej txog qhov sib txawv ntawm ob pawg neeg mloog, thiab thaum ua li ntawd nws hais txog ib nqe hauv phau ntawv Yaxayas kom muab ua tim khawv thib ob txog ob pawg neeg mloog (vim nco ntsoov tias txhua yam no raug teeb tsa nyob rau hauv lub ntsiab lus ntawm cov uas yuav mloog). Lub tswv yim thib peb uas nws nthuav tawm, ntxiv dua ob pawg neeg mloog thiab phau ntawv Yaxayas ua tim khawv thib ob, yog qhov tseeb tias Vajtswv Txojlus yog ib lub noob. Qhov tseeb tias Vajtswv Txojlus yog ib lub noob yog li ntawd yog ib feem ntawm yam uas yuav tsum tau hnov los ntawm cov uas hnov Kev Qhia Tshwm ntawm Yexus Khetos hauv Qhia Tshwm tshooj ib. Muaj ob tug neeg mloog nyob hauv peb nqe thawj, ib yam li muaj ob pawg neeg mloog hauv Mathais kaum peb. Mathais kaum peb tsuas yog ntxiv qee qhov kev nkag siab txog ntau txoj kev uas cov uas tsis kam mloog xaiv txoj kev tsis mloog. Thiab tim khawv ntawm Yaxayas tseem ntxiv ntau dua rau hauv txoj xov uas peb yuav tsum hnov.

> In the year that king Uzziah died I saw also the Lord sitting upon a throne, high and lifted up, and his train filled the temple. Above it stood the seraphims: each one had six wings; with twain he covered his face, and with twain he covered his feet, and with twain he did fly. And one cried unto another, and said, Holy, holy, holy, is the Lord of hosts: the whole earth is full of his glory. And the posts of the door moved at the voice of him that cried, and the house was filled with smoke.

> Nyob rau hauv lub xyoo uas vajntxwv Uxiyas tuag lawm, kuv kuj tau pom tus Tswv zaum saum ib lub zwm txwv, siab thiab raug tsa nto, thiab ntug nws lub tsho ntev puv nkaus lub tuam tsev. Saum toj no muaj cov serafis sawv; txhua tus muaj rau tis; ob tis nws siv los npog nws lub ntsej muag, ob tis nws siv los npog nws ob txhais ko taw, thiab ob tis nws siv ya. Thiab ib tug hu rau ib tug, hais tias, Dawb huv, dawb huv, dawb huv, yog tus Tswv uas kav cov tub rog saum ntuj: tag nrho lub ntiajteb puv nkaus nws lub hwjchim ci ntsa iab. Thiab cov ncej qhov rooj txav vim lub suab ntawm tus uas hu ntawd, thiab lub tuam tsev puv nkaus pa luam yeeb.

> Then said I, Woe is me! for I am undone; because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips: for mine eyes have seen the King, the Lord of hosts.

> Ces kuv hais tias, “Txom nyem rau kuv! vim kuv twb puam tsuaj lawm; rau qhov kuv yog ib tug neeg uas daim di ncauj tsis huv, thiab kuv nyob hauv nruab nrab ib haiv neeg uas daim di ncauj tsis huv: vim kuv ob lub qhov muag tau pom tus Vajntxwv, tus Tswv ntawm cov tub rog.”

> Then flew one of the seraphims unto me, having a live coal in his hand, which he had taken with the tongs from off the altar: And he laid it upon my mouth, and said, Lo, this hath touched thy lips; and thine iniquity is taken away, and thy sin purged.

> Ces ib tug ntawm cov seraphis thiaj ya los cuag kuv, nws tuav ib lub ncaig kub hauv nws txhais tes, uas nws tau siv cov raj los nqa tawm ntawm lub thaj txi Ntuj los: Thiab nws muab nws kov rau ntawm kuv lub qhov ncauj, thiab hais tias, Saib seb, qhov no twb kov koj daim di ncauj lawm; thiab koj txoj kev tsis ncaj twb raug tshem tawm lawm, thiab koj txoj kev txhaum twb raug ntxuav kom dawb huv lawm.

> Also I heard the voice of the Lord, saying, Whom shall I send, and who will go for us? Then said I, Here am I; send me.

> Kuv kuj hnov tus Tswv lub suab hais tias, “Kuv yuav txib leejtwg mus, thiab leejtwg yuav mus pab peb?” Ces kuv teb tias, “Kuv nyob ntawm no; thov txib kuv mus.”

> And he said, Go, and tell this people, Hear ye indeed, but understand not; and see ye indeed, but perceive not. Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they see with their eyes, and hear with their ears, and understand with their heart, and convert, and be healed.

> Nws hais tias, Cia li mus, thiab hais rau haiv neeg no tias, Nej yuav hnov tiag tiag, los nej yuav tsis to taub; thiab nej yuav pom tiag tiag, los nej yuav tsis paub qheb. Cia li ua kom haiv neeg no lub siab rog, thiab ua kom lawv lub pob ntseg hnyav, thiab kaw lawv lub qhov muag; tsam lawv pom tau ntawm lawv lub qhov muag, thiab hnov tau ntawm lawv lub pob ntseg, thiab to taub tau hauv lawv lub siab, thiab tig rov qab los, thiab raug kho kom zoo.

> Then said I, Lord, how long? And he answered, Until the cities be wasted without inhabitant, and the houses without man, and the land be utterly desolate, And the Lord have removed men far away, and there be a great forsaking in the midst of the land. But yet in it shall be a tenth, and it shall return, and shall be eaten: as a teil tree, and as an oak, whose substance is in them, when they cast their leaves: so the holy seed shall be the substance thereof. Isaiah 6:1–13.

> Ces kuv hais tias, Tus Tswv, yuav ntev npaum li cas? Thiab nws teb tias, Mus txog thaum tej nroog puam tsuaj tsis muaj neeg nyob, thiab tej tsev tsis muaj neeg, thiab lub teb chaws raug qhuav qhawv huvsi, Thiab tus Tswv tau tshem neeg mus deb heev, thiab muaj kev raug tso tseg loj kawg nyob hauv nruab nrab ntawm lub teb chaws. Tiamsis tseem yuav tshuav ib feem kaum hauv nws, thiab nws yuav rov qab los, thiab yuav raug noj: ib yam li tsob teil tree, thiab ib yam li tsob ntoo qhib, uas lawv lub cev tseem nyob hauv lawv thaum lawv nplooj poob lawm: ib yam nkaus no noob dawb huv yuav yog nws lub cev ntawd. Yaxayas 6:1–13.

Of course, this passage from Isaiah is absolutely amazing in the depth of prophetic subjects it addresses. Many of these subjects have been repeatedly discussed in Habakkuk’s Tables, so we will simply summarize the points from the passage that support our consideration of Jesus’ reference to His word being a seed.

Tseeb mas, nqe no hauv Yaxayas no yeej ua rau xav tsis thoob kawg li rau qhov tob ntawm cov ntsiab lus yaj saub uas nws hais txog. Ntau yam ntawm cov ntsiab lus no twb raug tham dua ntau zaus hauv Habakkuk’s Tables lawm, yog li peb tsuas yuav nthuav luv luv txog cov ntsiab lus hauv nqe no uas txhawb peb txoj kev xav txog qhov uas Yexus hais tias Nws txoj lus yog ib lub noob xwb.

In has been established that Isaiah in the passage represents a prophet, and therefore God’s people at the end of time. More importantly for our point, Isaiah represents a people who were living in sin, while functioning within God’s church. Until Isaiah had the revelation of God’s glory, he did not recognize his own sinfulness. He was Laodicean, he was blind.

Tau twb raug tsim tsa lawm tias Yaxayas, hauv nqe lus ntawd, sawv cev rau ib tug yaj saub, thiab yog li ntawd sawv cev rau Vajtswv haiv neeg thaum lub caij kawg. Qhov tseem ceeb dua rau peb lub ntsiab lus yog tias, Yaxayas sawv cev rau ib haiv neeg uas tseem nyob hauv kev txhaum, thaum tab tom ua dej num nyob hauv Vajtswv pawg ntseeg. Txog thaum Yaxayas tau txais kev tshwm sim txog Vajtswv lub yeeb koob lawm, nws thiaj tsis paub txog nws tus kheej txoj kev txhaum. Nws yog Laodicea, nws dig muag.

> “Isaiah had denounced the sin of others; but now he sees himself exposed to the same condemnation he had pronounced upon them. He had been satisfied with a cold, lifeless ceremony in his worship of God. He had not known this until the vision was given him of the Lord. How little now appeared his wisdom and talents as he looked upon the sacredness and majesty of the sanctuary. How unworthy he was! how unfitted for sacred service! His view of himself might be expressed in the language of the apostle Paul, ‘O wretched man that I am! who shall deliver me from the body of this death?’

> “Yaxayas twb tau cem txhaum ntawm lwm tus; tiam sis nim no nws pom tias nws tus kheej raug nthuav tawm nyob hauv tib txoj kev raug txim uas nws tau tshaj tawm rau lawv. Nws twb txaus siab rau ib txoj kev ua kab ke txias thiab tsis muaj sia nyob hauv nws txoj kev pe hawm Vajtswv. Nws tsis tau paub li no txog thaum lub zeem muag ntawm tus Tswv raug muab rau nws. Nim no nws txoj kev txawj ntse thiab nws tej txuj ci zoo li me npaum li cas thaum nws ntsia rau txoj kev dawb huv thiab lub hwjchim muaj koob meej ntawm lub chaw dawb huv. Nws tsis tsim nyog npaum li cas! nws tsis haum rau txoj hauj lwm dawb huv npaum li cas! Nws txoj kev pom txog nws tus kheej tej zaum yuav raug hais tawm raws li cov lus ntawm tus tubtxib Povlauj, ‘Au, kuv yog tus neeg txom nyem phem npaum li cas! leejtwg yuav cawm kuv dim ntawm lub cev ntawm txoj kev tuag no?’”

> “But relief was sent to Isaiah in his distress. ‘Then flew one of the seraphims unto me, having a live coal in his hand, which he had taken with the tongs from off the altar: And he laid it upon my mouth, and said, Lo, this hath touched thy lips; and thine iniquity is taken away, and thy sin purged.” Isaiah 6:6, 7.

> “Tiamsis kev pab tau raug xa tuaj rau Yaxayas thaum nws nyob hauv nws txoj kev ntxhov siab. ‘Ces ib tug ntawm cov seraphim txawm ya tuaj cuag kuv, nws txhais tes tuav ib lub thee kub nplaim uas nws tau siv rab hlau nyias nqa tawm ntawm lub thaj txi Ntuj: Thiab nws muab tso rau saum kuv lub qhov ncauj, thiab hais tias, Saib maj, qhov no twb kov koj daim di ncauj lawm; thiab koj txoj kev tsis ncaj ncees twb raug tshem tawm lawm, thiab koj txoj kev txhaum twb raug ntxuav kom dawb huv lawm.” Yaxayas 6:6, 7.

> “The vision given to Isaiah represents the condition of God’s people in the last days. They are privileged to see by faith the work that is going forward in the heavenly sanctuary. ‘And the temple of God was opened in heaven, and there was seen in his temple the ark of his testament.’ As they look by faith into the holy of holies, and see the work of Christ in the heavenly sanctuary, they perceive that they are a people of unclean lips,—a people whose lips have often spoken vanity, and whose talents have not been sanctified and employed to the glory of God. Well may they despair as they contrast their own weakness and unworthiness with the purity and loveliness of the glorious character of Christ. But if they, like Isaiah, will receive the impression the Lord designs shall be made upon the heart, if they will humble their souls before God, there is hope for them. The bow of promise is above the throne, and the work done for Isaiah will be performed in them. God will respond to the petitions coming from the contrite heart.

> “Lub zeem muag uas tau muab rau Yaxayas sawv cev rau Vajtswv haiv neeg tus yam ntxwv nyob rau hnub kawg. Lawv tau txais txoj cai tshwj xeeb uas pom tau los ntawm txoj kev ntseeg txog txoj hauj lwm uas tab tom mus tom ntej hauv lub chaw dawb huv saum ntuj ceeb tsheej. ‘Thiab Vajtswv lub tuam tsev tau qhib rau saum ntuj ceeb tsheej, thiab nyob hauv nws lub tuam tsev tau pom lub nkoj ntawm nws txoj kev cog lus.’ Thaum lawv ntsia los ntawm txoj kev ntseeg nkag mus rau hauv qhov chaw dawb huv tshaj plaws, thiab pom Khetos txoj hauj lwm hauv lub chaw dawb huv saum ntuj ceeb tsheej, lawv paub tias lawv yog ib haiv neeg di ncauj tsis huv,—ib haiv neeg uas lawv daim di ncauj tau hais lus qhuav qhawv ntau zaus, thiab lawv tej txuj ci peev xwm tsis tau raug ua kom dawb huv thiab siv rau Vajtswv lub yeeb koob. Lawv yeej tsim nyog poob siab thaum lawv muab lawv tus kheej txoj kev qaug zog thiab tsis tsim nyog los piv nrog txoj kev dawb huv thiab txoj kev ntxim hlub ntawm Khetos tus cwj pwm uas muaj yeeb koob. Tiamsis yog lawv, ib yam li Yaxayas, yuav txais qhov kev chwv tob uas tus Tswv npaj kom raug tsim rau hauv lub siab, yog lawv yuav txo lawv tus ntsuj plig rau ntawm Vajtswv xub ntiag, ces tseem muaj kev cia siab rau lawv. Zaj sawv ntawm txoj kev cog lus nyob saum lub zwm txwv, thiab txoj hauj lwm uas tau ua rau Yaxayas ntawd yuav raug ua hauv lawv. Vajtswv yuav teb cov lus thov uas tawm hauv lub siab tawg thiab txo hwj chim.”

> “The object of this great and solemn work of God is to gather together the sheaves for the heavenly garner; for the earth is to be filled with the glory of the Lord. Then let none be dismayed as they see the prevailing wickedness and hear the language coming from unclean lips. When the powers of darkness set themselves in array against the people of God; when Satan shall muster his forces for the last great conflict, and his power seems to be great and almost overwhelming, [then] the clear view of the divine glory, the throne high and lifted up, arched with the bow of promise, will give comfort, assurance, and peace.” Review and Herald, December 22, 1896.

> “Lub hom phiaj ntawm txoj hauj lwm loj thiab dawb ceev no ntawm Vajtswv yog kom sau tej pob txha nplej los khaws rau hauv lub txhab saum ntuj ceeb tsheej; rau qhov lub ntiaj teb yuav tsum raug puv npo nrog Vajtswv tus Tswv txoj kev ci ntsa iab. Yog li ntawd, tsis txhob cia leej twg poob siab thaum lawv pom txoj kev phem uas nthuav dav thiab hnov tej lus uas tawm ntawm daim di ncauj tsis huv. Thaum tej hwj chim ntawm txoj kev tsaus ntuj sawv ua txheej txheem tawm tsam Vajtswv haiv neeg; thaum Xatas sau nws tej rog los rau txoj kev sib ntaus loj kawg, thiab nws lub hwj chim zoo li loj heev thiab yuav luag kov yeej tsis taus, [ces] txoj kev pom meej txog txoj kev ci ntsa iab saum ntuj los, lub zwm txwv uas siab thiab tsa siab kawg, vov ncig nrog tus zaj sawv ntawm lo lus cog tseg, yuav muab kev nplij siab, kev ruaj siab, thiab kev thaj yeeb.” Review and Herald, December 22, 1896.

The vision “represents the condition of God’s people in the last days.” God’s people in the last days are Laodiceans.

Lub zeem muag no “sawv cev rau lub xeev ntawm Vajtswv haiv neeg nyob rau hnub kawg.” Vajtswv haiv neeg nyob rau hnub kawg yog cov Laodiceans.

> And unto the angel of the church of the Laodiceans write; These things saith the Amen, the faithful and true witness, the beginning of the creation of God; I know thy works, that thou art neither cold nor hot: I would thou wert cold or hot. So then because thou art lukewarm, and neither cold nor hot, I will spue thee out of my mouth. Because thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked: I counsel thee to buy of me gold tried in the fire, that thou mayest be rich; and white raiment, that thou mayest be clothed, and that the shame of thy nakedness do not appear; and anoint thine eyes with eyesalve, that thou mayest see.

> Thiab rau tus tim tswv ntawm pawg ntseeg hauv Laodicea sau tias; Cov no yog yam uas tus Amen hais, tus tim khawv uas ncaj ncees thiab muaj tseeb, tus pib ntawm Vajtswv txoj kev tsim; Kuv paub koj tej haujlwm, tias koj tsis txias thiab tsis kub: Kuv xav kom koj txias los yog kub. Yog li ntawd, vim koj sov so, thiab tsis txias thiab tsis kub, Kuv yuav ntiab koj tawm hauv Kuv lub qhov ncauj. Vim koj hais tias, Kuv nplua nuj, thiab muaj cuab tam coob heev, thiab tsis muaj kev txom nyem ib yam dabtsi; tiamsis koj tsis paub tias koj yog tus txom nyem, thiab txaus hlub, thiab pluag, thiab dig muag, thiab liab qab: Kuv ntuas koj kom yuav kub ntawm Kuv, yog kub uas twb raug sim hauv hluav taws lawm, xwv kom koj thiaj nplua nuj; thiab ris tsho dawb, xwv kom koj hnav tau, thiab kom txoj kev txaj muag ntawm koj txoj kev liab qab txhob tshwm; thiab pleev tshuaj qhov muag rau koj ob lub qhov muag, xwv kom koj thiaj pom.

> As many as I love, I rebuke and chasten: be zealous therefore, and repent. 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.

> Txhua tus uas Kuv hlub, Kuv cem thiab qhuab ntuas nws: yog li ntawd nej yuav tsum kub siab lug, thiab hloov siab lees txim. Saib seb, Kuv sawv ntawm qhov rooj thiab khob: yog leejtwg hnov Kuv lub suab, thiab qhib qhov rooj, Kuv yuav los rau hauv cuag nws, thiab yuav noj mov nrog nws, thiab nws nrog Kuv. Tus uas kov yeej, Kuv yuav pub rau nws zaum nrog Kuv saum Kuv lub zwm txwv, ib yam li Kuv kuj tau kov yeej, thiab twb zaum nrog Kuv Txiv saum Nws lub zwm txwv.

> He that hath an ear, let him hear what the Spirit saith unto the churches. Revelation 3:14–22.

> Tus uas muaj pob ntseg, cia nws mloog yam uas tus Ntsuj Plig hais rau cov koom txoos. Tshwmsim 3:14–22.

> “The message to the church of the Laodiceans is a startling denunciation, and is applicable to the people of God at the present time.

> “Tsab xov mus rau pawg ntseeg hauv Laodicea yog ib lo lus qhuab ntuas hnyav heev uas ua rau ceeb ntshai, thiab siv tau rau Vajtswv haiv neeg nyob rau lub sijhawm tam sim no.

> “‘And unto the angel of the church of the Laodiceans write: These things saith the Amen, the faithful and true Witness, the beginning of the creation of God; I know thy works, that thou art neither cold nor hot: I would thou wert cold or hot. So then because thou art lukewarm, and neither cold nor hot, I will spew thee out of My mouth. Because thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked.’

> “‘Thiab sau rau tus tim tswv ntawm pawg ntseeg hauv Laodicea hais tias: Tej no yog yam uas tus Amen, tus Timkhawv ncaj ncees thiab tseeb, tus Pib ntawm Vajtswv txoj kev tsim, hais; Kuv paub koj tej haujlwm, tias koj tsis txias los tsis kub: Kuv xav kom koj txias lossis kub. Yog li ntawd vim koj tsuas yog sov sov, thiab tsis txias los tsis kub, Kuv yuav nti koj tawm ntawm Kuv lub qhov ncauj. Vim koj hais tias, Kuv nplua nuj, thiab muaj cuab muaj tam ntau, thiab tsis xav tau ib yam dabtsi li; tiam sis koj tsis paub tias koj yog tus txom nyem, thiab khuv leej kawg, thiab pluag, thiab dig muag, thiab liab qab.’

> “The Lord here shows us that the message to be borne to His people by ministers whom He has called to warn the people is not a peace-and-safety message. It is not merely theoretical, but practical in every particular. The people of God are represented in the message to the Laodiceans as in a position of carnal security. They are at ease, believing themselves to be in an exalted condition of spiritual attainments. ‘Because thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked.’

> “Tus Tswv ntawm no qhia rau peb tias txoj xov uas yuav tsum raug nqa mus rau Nws haiv neeg los ntawm cov xibhwb uas Nws tau hu los ceeb toom haiv neeg ntawd tsis yog ib txoj xov hais txog kev thaj yeeb thiab kev nyab xeeb. Nws tsis yog tsuas yog nyob rau hauv kev xav xwb, tiam sis yog yam muaj feem xyuam rau kev coj ua hauv txhua yam tshwj xeeb. Haiv neeg ntawm Vajtswv raug sawv cev hauv txoj xov rau cov Laodicean tias nyob rau hauv ib txoj hauj lwm ntawm kev ruaj siab raws li cev nqaij daim tawv. Lawv nyob kaj siab lug, ntseeg lawv tus kheej tias lawv nyob hauv ib qho xwm txheej siab kawg ntawm kev tau txais tej yam ntawm sab ntsuj plig. ‘Because thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked.’”

> “What greater deception can come upon human minds than a confidence that they are right when they are all wrong! The message of the True Witness finds the people of God in a sad deception, yet honest in that deception. They know not that their condition is deplorable in the sight of God. While those addressed are flattering themselves that they are in an exalted spiritual condition, the message of the True Witness breaks their security by the startling denunciation of their true condition of spiritual blindness, poverty, and wretchedness. The testimony, so cutting and severe, cannot be a mistake, for it is the True Witness who speaks, and His testimony must be correct.

> “Tsis muaj ib qho kev dag ntxias twg loj dua uas tuaj yeem los raug rau tibneeg lub siab dua li qhov lawv muaj kev ntseeg siab tias lawv yog lawm thaum qhov tseeb lawv yuam kev tas nrho! Txoj xov ntawm Tus Timkhawv Tseeb pom cov neeg ntawm Vajtswv nyob rau hauv ib txoj kev dag ntxias uas tu siab heev, txawm li ntawd los lawv tseem ncaj ncees nyob hauv txoj kev dag ntxias ntawd. Lawv tsis paub tias lawv lub xeev nyob rau hauv Vajtswv lub xub ntiag yog ib yam uas txaus tu siab heev. Thaum cov uas raug hais los ntawd tab tom qhuas lawv tus kheej tias lawv nyob rau hauv ib lub xeev sab ntsuj plig uas siab tshaj, txoj xov ntawm Tus Timkhawv Tseeb rhuav lawv txoj kev ruaj siab los ntawm txoj kev txiav txim uas ceeb ntshai txog lawv lub xeev tiag tiag ntawm kev dig muag sab ntsuj plig, kev txom nyem, thiab kev txom nyem txaus nplua mias. Zaj lus timkhawv ntawd, uas txiav tob thiab hnyav heev, tsis tuaj yeem yog ib qho yuam kev, rau qhov yog Tus Timkhawv Tseeb uas hais, thiab Nws zaj lus timkhawv yuav tsum yog qhov tseeb.”

> “It is difficult for those who feel secure in their attainments, and who believe themselves to be rich in spiritual knowledge, to receive the message which declares that they are deceived and in need of every spiritual grace. The unsanctified heart is ‘deceitful above all things, and desperately wicked.’ I was shown that many are flattering themselves that they are good Christians, who have not a ray of light from Jesus. They have not a living experience for themselves in the divine life. They need a deep and thorough work of self-abasement before God before they will feel their true need of earnest, persevering effort to secure the precious graces of the Spirit.” Testimonies, volume 3, 252, 253.

> “Yog ib nyuaj rau cov uas xav tias lawv ruaj khov hauv tej uas lawv twb ua tiav lawm, thiab uas ntseeg lawv tus kheej tias lawv nplua nuj hauv kev paub sab ntsuj plig, kom txais tau txoj xov uas tshaj tawm tias lawv raug dag ntxias thiab xav tau txhua yam txiaj ntsim sab ntsuj plig. Lub siab uas tsis tau raug ua kom dawb huv yog ‘dag ntxias tshaj txhua yam, thiab phem heev kawg li.’ Kuv raug qhia tias coob leej tab tom qhuas lawv tus kheej tias lawv yog cov Khixatia zoo, txawm yog lawv tsis muaj ib qho kaj ci hlo li ntawm Yexus. Lawv tsis muaj txoj kev paub ua neej nyob rau hauv Vajtswv txoj sia uas yog muaj sia nyob rau lawv tus kheej. Lawv yuav tsum muaj ib txoj hauj lwm tob thiab txhij txhua ntawm kev txo tus kheej rau ntawm Vajtswv xub ntiag, ua ntej lawv thiaj yuav hnov lawv txoj kev xav tau tiag tiag rau qhov kev siv zog kub siab thiab tsis tso tseg kom tau txais cov txiaj ntsim muaj nqis ntawm tus Ntsuj Plig.” Testimonies, volume 3, 252, 253.

Once Isaiah was converted out of his Laodicean condition, he volunteered to take the final warning message to the world. Verse three of chapter six connects Isaiah’s prophetic history with the prophetic history of Revelation eighteen when the angel descends and lightens the earth with its glory.

Thaum Yesaya tau hloov siab lees txim tawm ntawm nws txoj kev mob nkeeg Laodicea lawm, nws txaus siab sawv los nqa zaj lus ceeb toom kawg mus rau lub ntiajteb no. Nqe peb ntawm tshooj rau txuas Yesaya zaj keeb kwm yaj saub nrog zaj keeb kwm yaj saub hauv Qhia Tshwm tshooj kaum yim, thaum tus timtswv nqes los thiab ua kom lub ntiajteb ci ntsa iab nrog nws lub yeeb koob.

> And after these things I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. Revelation 18:1.

> Tom qab tej no lawm, kuv pom dua ib tug tim tswv nqes saum ntuj los, muaj hwjchim loj; thiab lub ntiajteb ci kaj lug vim nws lub yeeb koob. Tshwmsim 18:1.

Isaiah is representing God’s people during the time when the angel of Revelation eighteen descends, for when he was taken into the heavenly sanctuary, he heard the seraphim proclaiming “Holy, holy, holy, is the Lord of hosts: the whole earth is full of his glory.” Isaiah, as with John in the Revelation, represent God’s people who proclaim the final warning message. John called God’s people “the remnant” and Isaiah referred to them as “a tenth,” or a tithe. The root word in the Hebrew means “to tithe.”

Yaxayas tab tom sawv cev rau Vajtswv haiv neeg nyob rau lub sijhawm uas tus timtswv ceebtsheej hauv Tshwmsim kaum yim nqes los; vim thaum nws raug coj mus rau hauv lub tuam tsev ceebtsheej, nws hnov cov seraphim tshaj tawm tias, “Dawb huv, dawb huv, dawb huv yog tus Tswv ntawm cov tub rog: tag nrho lub ntiajteb puv npo nws lub yeeb koob.” Yaxayas, ib yam li Yauhas hauv phau Tshwmsim, sawv cev rau Vajtswv haiv neeg uas tshaj tawm txoj xov ceeb toom kawg. Yauhas hu Vajtswv haiv neeg tias “cov seem uas tshuav,” hos Yaxayas hu lawv tias “ib feem kaum,” los yog ib feem kaum uas muab rau Vajtswv. Lo lus cag hauv Henplais txhais hais tias “muab ib feem kaum.”

The prophetic question of “how long?” that Isaiah asked is asked repeatedly in God’s word (and for brevity’s sake, the answer for the question of “how long?” is that it marks the arrival of the national Sunday law in the United States.) According to Ellen White, at that time “national apostasy will be followed by national ruin,” and according to Isaiah it is when “the cities be wasted without inhabitant, and the houses without man, and the land be utterly desolate, And the Lord have removed men far away, and there be a great forsaking in the midst of the land.” The “great forsaking in the midst of the land” is the “many” who are overthrown at the Sunday Law according to Daniel 11:41. These are the persons of Isaiah six and Matthew thirteen that have eyes, but don’t see and have ears, but don’t hear, and also those in Revelation three that refuse the counsel to the Laodicean church.

Lo lus nug yaj saub hais tias “ntev npaum li cas?” uas Yaxayas tau nug ntawd, raug nug rov thiab rov dua hauv Vajtswv Txojlus (thiab kom luv, lo lus teb rau lo lus nug tias “ntev npaum li cas?” yog tias nws cim txog kev tuaj txog ntawm txoj cai Sunday ntawm tebchaws hauv Tebchaws Meskas.) Raws li Ellen White, thaum lub sijhawm ntawd “kev thim txojkev ntseeg ntawm tebchaws yuav raug ua raws los ntawm kev puam tsuaj ntawm tebchaws,” thiab raws li Yaxayas, nws yog thaum “tej nroog yuav raug rhuav tshem kom tsis muaj neeg nyob, thiab tej tsev tsis muaj neeg, thiab lub tebchaws yuav qhuav qhawv tag nrho, Thiab tus Tswv tau muab neeg tshem mus deb heev, thiab yuav muaj ib txoj kev tso tseg loj nyob hauv nruab nrab ntawm lub tebchaws.” Txoj “kev tso tseg loj nyob hauv nruab nrab ntawm lub tebchaws” yog cov “coob leej” uas raug muab ntxeev pov tseg thaum txoj cai Sunday raws li Daniyees 11:41. Cov no yog cov neeg hauv Yaxayas rau thiab Mathais kaum peb uas muaj qhov muag los tsis pom thiab muaj pob ntseg los tsis hnov, thiab kuj yog cov hauv Tshwmsim peb uas tsis kam txais lo lus ntuas rau pawg ntseeg Laudekhiya.

> He shall enter also into the glorious land, and many countries shall be overthrown: but these shall escape out of his hand, even Edom, and Moab, and the chief of the children of Ammon. Daniel 11:41

> Nws kuj yuav nkag mus rau hauv lub tebchaws uas muaj hwjchim ci ntsa iab; thiab ntau lub tebchaws yuav raug muab rhuav pov tseg; tiam sis cov no yuav dim ntawm nws txhais tes, yog Edom, thiab Moab, thiab cov thawj ntawm cov menyuam Amon. Daniel 11:41

Isaiah had a vision of Jesus Christ in His sanctuary, as did John in the Revelation. Isaiah represents the “tenth” or tithe that “returns” and “shall be eaten” as a tree. The Hebrew word translated as “eaten” means to consume by fire. Yet the “tenth” have a “substance” within them that the fire does not consume. Evidently nine-tenths did not have that substance? The fire represented as eating up and consuming the teil and oak tree is the fire of the Messenger of the Covenant who comes suddenly to His temple in the book of Malachi.

Yaxayas tau muaj ib zaj yog toog pom txog Yexus Khetos hauv Nws lub tuam tsev dawb huv, ib yam li Yauhas tau pom hauv Phau Ntawv Qhia Tshwm. Yaxayas sawv cev rau “ib feem kaum” lossis ib feem kaum uas “rov qab los” thiab “yuav raug noj” ib yam li tsob ntoo. Lo lus Henplais uas txhais ua “raug noj” txhais hais tias raug kub hnyiab kom ploj mus. Txawm li ntawd los, “ib feem kaum” ntawd muaj ib “yam tseem ceeb” nyob hauv lawv uas hluav taws tsis kub hnyiab kom ploj. Pom tseeb tias cuaj feem kaum tsis muaj yam tseem ceeb ntawd? Hluav taws uas raug sawv cev tias noj thiab hlawv tsob teil thiab tsob ntoo qhib kom ploj mus yog hluav taws ntawm Tus Tubtxib ntawm Lo Lus Cog Tseg uas los tam sid rau hauv Nws lub tuam tsev raws li hauv phau Malakis.

> Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the Lord of hosts.

> Saib seb, kuv yuav txib kuv tus tubtxib mus, thiab nws yuav npaj txojkev ua kuv ntej; thiab tus Tswv, uas nej nrhiav, yuav los txog rau nws lub tuam tsev tam sim ntawd, yog tus tubtxib ntawm txoj kev khi lus, tus uas nej zoo siab rau: saib seb, nws yuav los, hais li tus Tswv uas kav cov tubrog ntuj.

> But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire, and like fullers’ soap: And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years. Malachi 3:1–4.

> Tiamsis leejtwg yuav nyob taus hnub uas nws los? thiab leejtwg yuav sawv tau thaum nws tshwm sim? rau qhov nws zoo li hluav taws uas lim kom huv, thiab zoo li xab npum uas cov neeg ntxhua khaub ncaws siv: Thiab nws yuav zaum ua tus lim thiab tus ua kom nyiaj huv si: thiab nws yuav ua kom cov tub ntawm Levi huv, thiab ntxuav lawv kom dawb huv ib yam li kub thiab nyiaj, xwv kom lawv thiaj muab tau ib qho khoom fij rau tus Tswv hauv txoj kev ncaj ncees. Ces cov khoom fij ntawm Yudas thiab Yeluxalees yuav txaus siab rau tus Tswv, ib yam li thaum ub, thiab ib yam li nyob rau xyoo thaum ntxov. Malachi 3:1–4.

Isaiah’s tenth, (which is a tithe) is also Malachi’s “offering in righteousness.” Malachi’s offering is God’s people, represented as “the sons of Levi” who are purified by fire to produce an “offering in righteousness” and those who are “eaten” by fire in Isaiah’s testimony are the tenth, or a tithe.

Yaxayas feem kaum, (uas yog ib feem kaum) kuj yog Malakis “kev txi hauv txoj kev ncaj ncees.” Malakis qhov kev txi yog Vajtswv haiv neeg, uas raug sawv cev ua “cov tub ntawm Levi” uas raug ntxuav kom dawb huv los ntawm hluav taws kom tsim tau ib “kev txi hauv txoj kev ncaj ncees,” thiab cov uas raug hluav taws “noj” hauv Yaxayas zaj lus tim khawv yog ib feem kaum, los yog ib qho ib feem kaum.

> According to the grace of God which is given unto me, as a wise masterbuilder, I have laid the foundation, and another buildeth thereon. But let every man take heed how he buildeth thereupon. For other foundation can no man lay than that is laid, which is Jesus Christ. Now if any man build upon this foundation gold, silver, precious stones, wood, hay, stubble; Every man’s work shall be made manifest: for the day shall declare it, because it shall be revealed by fire; and the fire shall try every man’s work of what sort it is. 1 Corinthians 3:10–13.

> Raws li Vajtswv txoj kev tshav ntuj uas tau muab rau kuv, ib yam li ib tug kws txhim tsa tsev uas muaj tswvyim, kuv twb tso lub hauv paus lawm, thiab lwm tus tab tom txhim tsa saum nws. Tiamsis cia txhua tus ceev faj saib nws txhim tsa saum nws li cas. Rau qhov tsis muaj leejtwg tso tau dua lwm lub hauv paus tshaj lub uas twb raug tso lawm, uas yog Yexus Khetos. Nimno yog leejtwg txhim tsa saum lub hauv paus no nrog kub, nyiaj, pob zeb muaj nqis, ntoo, quav nyab, qhuav nroj; txhua tus haujlwm yuav raug ua kom tshwm tawm: rau qhov hnub ntawd yuav qhia nws, vim nws yuav raug nthuav tawm los ntawm hluav taws; thiab hluav taws yuav sim txhua tus haujlwm saib yog hom twg. 1 Kaulinthaus 3:10–13.

Paul here declares that every man’s works will be revealed by “fire”. In Malachi the fire burns away the dross. In Isaiah the purification of the “tenth” takes place “when” they cast off their leaves. Leaves are a symbol of hidden sin, pretension and presumption as testified to by Adam and Eve.

Povlauj ntawm no tshaj tawm hais tias tej haujlwm ntawm txhua tus neeg yuav raug muab nthuav tawm los ntawm “hluav taws”. Hauv Malakaus, hluav taws hlawv tshem cov qias neeg tawm mus. Hauv Yaxayas, txoj kev ntxuav kom dawb huv ntawm “ib feem kaum” tshwm sim “thaum” lawv muab lawv cov nplooj pov tseg. Cov nplooj yog ib lub cim ntawm kev txhaum uas zais cia, kev ua txuj, thiab kev tawm tsam lub hwjchim raws li Adas thiab Evas tau ua tim khawv tseg.

Isaiah’s “tenth” have a substance in them that cannot be burnt away, and that substance is the “holy seed”. They have Christ within them, the hope of glory. Isaiah is a “holy seed” himself and also the “tenth” that he identifies. Both the “holy seed” and the “tenth” return from a Laodicean condition to the Philadelphian condition through the Revelation of Jesus Christ in His sanctuary.

Yaxayas “ib feem kaum” muaj ib yam tseem ceeb nyob hauv lawv uas tsis txawj raug hlawv kom ploj mus, thiab yam tseem ceeb ntawd yog “noob dawb huv”. Lawv muaj Khetos nyob hauv lawv, yog txoj kev cia siab ntawm lub yeeb koob. Yaxayas nws tus kheej yog “noob dawb huv” thiab kuj yog “ib feem kaum” uas nws qhia ntawd. Ob qho tib si, “noob dawb huv” thiab “ib feem kaum,” rov qab tawm hauv ib qho xwm txheej Laodicea mus rau qhov xwm txheej Philadephia los ntawm Kev Qhia Tshwm ntawm Yexus Khetos hauv Nws lub tuam tsev dawb huv.

The vision of God’s glory that causes Isaiah to cry out that he is undone, that he is a person that is unclean and a sinner in need of forgiveness, takes place in the heavenly sanctuary when the trees cast off their leaves. The word “cast” means to “throw out”, or to “cut down” a tree. The casting out of Laodicea is here represented. A “tenth” or remnant will go through the cleansing “fire” brought about by Malachi’s Messenger of the Covenant, thus having their human works spiritually burnt away, and thus leaving only “the substance” that can’t be burnt away which is the “Holy Seed”. Those that refuse to hear will be cast off like dead dry leaves, or spewed out of the mouth of the Lord.

Lub zeem muag ntawm Vajtswv lub hwjchim ci ntsa iab uas ua rau Yaxayas quaj tawm tias nws puam tsuaj lawm, tias nws yog ib tug neeg tsis huv thiab yog ib tug neeg txhaum uas xav tau kev zam txim, tshwm sim nyob hauv lub chaw dawb huv saum ntuj thaum cov ntoo poob lawv tej nplooj. Lo lus “poob” txhais tias “muab ntiab tawm,” lossis “txiav ib tsob ntoo ntog.” Kev ntiab Laudekhiya tawm yog qhov uas raug sawv cev ntawm no. Ib “feem kaum” lossis cov seem yuav hla dhau txoj “hluav taws” ntxuav kom huv uas raug coj los ntawm Malakias Tus Tubtxib ntawm Kevcog Lus, yog li ntawd ua rau lawv tej haujlwm tibneeg raug kub hnyiab mus ntawm sab ntsuj plig, thiab yog li ntawd tseg cia tsuas yog “yam tseem ceeb” uas kub hnyiab rhuav tsis tau, uas yog “Noob Dawb Huv.” Cov uas tsis kam mloog yuav raug muab ntiab tawm ib yam li tej nplooj qhuav tuag, lossis raug ntuav tawm hauv tus Tswv lub qhov ncauj.

Jesus is the Holy Seed, and a seed has all the necessary DNA to produce the entire plant. The Word of God is a seed, and therefore the first mention of a thing in the Word of God contains all the information necessary to bring that subject to full maturity in the believer, if rightly understood.

Yexus yog lub Noob Qes Dawb Huv, thiab ib lub noob muaj tag nrho tej DNA uas tsim nyog los yug kom tawm los ua tiav tag nrho tsob nroj. Vajtswv Txojlus yog ib lub noob, yog li ntawd thawj zaug uas ib yam raug hais txog hauv Vajtswv Txojlus twb muaj tag nrho tej ntaub ntawv uas tsim nyog los coj qhov ntsiab ntawd mus txog nws txoj kev loj tiav puv npo hauv tus ntseeg, yog hais tias to taub kom raug.

Isaiah chapter six identifies a people who will not “hear” in the time period when you MUST hear in order to be blessed with the message of the Revelation of Jesus Christ. The people who Jesus referred to were the chosen people of God, they were His wife, they were His covenant people, they were ancient Israel.

Yaxayas tshooj rau qhia txog ib haiv neeg uas yuav tsis “hnov” nyob rau lub sijhawm uas nej YUAV TSUM hnov kom thiaj tau koob hmoov nrog txoj xov ntawm Kev Tshwm Sim txog Yexus Khetos. Cov neeg uas Yexus hais txog ntawd yog Vajtswv haiv neeg uas raug xaiv, lawv yog Nws tus pojniam, lawv yog Nws haiv neeg hauv txoj kev cog lus, lawv yog cov Yixayee thaum ub.

Ancient Israel or the first Israel typifies modern Israel or the last Israel. The people of God at the end of the world are Seventh-day Adventists, His chosen people, His wife, His covenant people—modern Israel. The witness of Isaiah’s history, combined with the history of Christ, provides two witnesses that establish that at the end of the world Seventh-day Adventism will be in a lost and unsaveable “condition” represented in the message to Laodicea.

Ixayees qub teb thaum ub, los yog Ixayees thawj zaug, yog ib tug yam ntxwv qhia txog Ixayees niaj hnub no, los yog Ixayees kawg. Vajtswv haiv neeg thaum kawg ntawm lub ntiaj teb yog Cov Xya-hnub Adven-tis, Nws haiv neeg uas Nws xaiv tseg, Nws tus pojniam, Nws haiv neeg ntawm txoj kev cog lus—Ixayees niaj hnub no. Zaj lus tim khawv ntawm Yaxayas keeb kwm, thaum muab koom nrog Khetos keeb kwm, muab ob tug tim khawv uas tsa kom ruaj tias thaum kawg ntawm lub ntiaj teb kev ntseeg Xya-hnub Adven-tis yuav nyob hauv ib “xwm txheej” uas ploj lawm thiab cawm tsis tau, raws li tau sawv cev nyob hauv tsab xov rau Laudekhiya.

They are not actually unsaveable, but simply unsaveable in their Laodicean condition, as was Isaiah before his experience and as were the Jews of Christ’s history.

Lawv tsis yog tiag tiag cawm tsis tau, tiam sis tsuas yog cawm tsis tau nyob rau hauv lawv lub xeev Laodicea, ib yam li Yaxayas tau ua ntej nws qhov kev ntsib ntawd, thiab ib yam li cov Yudais hauv keeb kwm ntawm Khetos.

One of the things a Laodicean must “hear” is the parable of the Sower. He must “hear” in that parable that the Word of God is a “seed”, a holy seed. When that is “heard”, then there is a foundation laid that begins to open up the secret message of Revelation, for that message is wrapped up in the profound recognition that Jesus is the Alpha and Omega, the First and the Last, the Beginning and Ending. To understand the relationship of the end with the beginning includes understanding that Jesus is the Word, and He is the Seed.

Ib yam uas ib tug neeg Laodicea yuav tsum “hnov” yog zaj lus piv txwv txog Tus Tseb Noob. Nws yuav tsum “hnov” hauv zaj lus piv txwv ntawd tias Vajtswv Txojlus yog ib “lub noob”, yog ib lub noob dawb huv. Thaum qhov ntawd raug “hnov” lawm, ces ib lub hauv paus yuav raug tsa los uas pib qhib zaj lus zais ntawm Phau Ntawv Qhia Tshwm, rau qhov zaj lus ntawd raug qhwv cia nyob hauv qhov kev lees paub tob kawg tias Yexus yog tus Alpha thiab Omega, tus Thawj thiab tus Kawg, tus Pib thiab tus Xaus. Kev to taub txog kev sib raug zoo ntawm qhov kawg nrog qhov pib suav nrog kev to taub tias Yexus yog Txojlus, thiab Nws yog Lub Noob.

> In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made by him; and without him was not anything made that was made. In him was life; and the life was the light of men. And the light shineth in darkness; and the darkness comprehended it not. John 1:1–5.

> Thaum chiv keeb yog Txojlus, thiab Txojlus nyob nrog Vajtswv, thiab Txojlus yog Vajtswv. Nws ntawd twb nyob nrog Vajtswv thaum chiv keeb lawm. Txhua yam tau raug tsim los ntawm nws; thiab yam uas tau raug tsim lawm, tsis muaj ib yam twg uas tsis yog raug tsim los ntawm nws. Hauv nws muaj txoj sia; thiab txoj sia ntawd yog qhov kaj rau tib neeg. Thiab qhov kaj ci hauv qhov tsaus ntuj; thiab qhov tsaus ntuj tsis to taub nws. Yauhas 1:1–5.

> Now to Abraham and his seed were the promises made. He saith not, And to seeds, as of many; but as of one, And to thy seed, which is Christ. Galatians 3:16.

> Tam sim no tej noob thiab nws caj ces twb tau txais tej lus cog tseg lawm. Nws tsis hais tias, Thiab rau tej caj ces, li yog hais txog coob leej; tiam sis li yog hais txog ib tug xwb, Thiab rau koj caj ces, uas yog Khetos. Kalatia 3:16.

To understand the relationship with the end and the beginning requires the understanding of the “rule of first mention.” The rule of first mention identifies that the beginning of a subject is the most important reference for it contains the entire story, for as the Word of God it is a seed. The last reference is the second in importance in the sense that it is there that all the elements of the story are tied together leaving no loose ends. But it is the middle references on a subject that add the strength and clarity to the story, and in that sense the middle is as essential as the beginning or the ending.

Yuav kom nkag siab txog txoj kev sib raug zoo ntawm qhov xaus thiab qhov pib, yuav tsum to taub txog “txoj cai ntawm thawj zaug hais txog.” Txoj cai ntawm thawj zaug hais txog qhia tias qhov pib ntawm ib lub ntsiab lus yog qhov chaw siv los txheeb xyuas uas tseem ceeb tshaj plaws, vim nws muaj tag nrho zaj keeb kwm nyob hauv, rau qhov raws li Vajtswv Txojlus nws yog ib lub noob. Qhov chaw hais txog kawg yog qhov thib ob hauv qhov tseem ceeb, nyob rau hauv qhov kev txiav txim tias yog nyob ntawd txhua yam ntsiab ntawm zaj keeb kwm raug khi ua ke, tsis tseg ib qho kawg xoob. Tiamsis yog cov chaw hais txog nyob nruab nrab ntawm ib lub ntsiab lus uas ntxiv dag zog thiab kev meej rau zaj keeb kwm, thiab hauv qhov kev txiav txim ntawd qhov nruab nrab tseem ceeb ib yam li qhov pib lossis qhov xaus.

There is much more to address on this subject, but returning to the passage in Matthew thirteen we can note that Jesus identified two classes of persons who hear or don’t hear. He identifies more than one way to not hear, but he then pronounces a blessing upon those that do hear.

Tseem muaj ntau yam ntxiv uas yuav tsum hais txog hauv zaj lus no, tiam sis thaum rov qab los rau nqe Vaj Lug Kub hauv Mathais kaum peb peb pom tau tias Yexus tau qhia txog ob pab neeg uas hnov los sis tsis hnov. Nws qhia ntau dua ib txoj kev uas ua rau tsis hnov, tiam sis nws mam li tshaj tawm ib txoj koob hmoov rau cov uas hnov.

> But blessed are your eyes, for they see: and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them. Hear ye therefore the parable of the sower. Matthew 13:16–18.

> Tab sis foom koob hmoov rau nej ob lub qhov muag, vim lawv pom; thiab nej ob lub pob ntseg, vim lawv hnov. Rau qhov tseeb kuv hais rau nej tias, ntau tus yaj saub thiab cov neeg ncaj ncees tau ntshaw pom tej yam uas nej pom, los lawv tsis tau pom; thiab hnov tej yam uas nej hnov, los lawv tsis tau hnov. Yog li no, nej cia li mloog zaj lus piv txwv ntawm tus tseb noob. Mathai 13:16–18.

Prophetically this “blessing” is therefore the very same blessing as Revelation 1:3:

Nyob rau hauv kev cev Vajtswv lus, yog li ntawd, “txoj koob hmoov” no yeej yog tib txoj koob hmoov nkaus li hauv Tshwmsim 1:3:

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

> Foom koob hmoov yog tus uas nyeem, thiab cov uas hnov tej lus uas nyob hauv zaj lus faj lem no, thiab ceev faj ua raws tej yam uas tau sau tseg hauv no; rau qhov lub sij hawm twb nyob ze lawm.

Jesus’ reference in Matthew thirteen to Isaiah six, in conjunction with the writings of Ellen White, confirms that there are things that are seen and heard at the end of the world that were so tremendous that many righteous men and prophets desired to live in that period of time when the final warning message was to be unsealed, and that people would then “see” and “hear” them.

Yexus txoj kev hais txog hauv Mathais kaum peb mus rau Yaxayas rau, ua ke nrog Ellen White tej ntawv sau, lees paub tias muaj tej yam uas pom thiab hnov nyob rau thaum kawg ntawm lub ntiajteb uas loj kawg nkaus li, txog nthe ntau tus neeg ncaj ncees thiab cov yaj saub tau ntshaw kom muaj sia nyob hauv lub sijhawm ntawd thaum zaj lus ceeb toom kawg yuav raug qhib, thiab thaum ntawd tibneeg yuav “pom” thiab “hnov” tej ntawd.

John was told to seal up what the “Seven Thunders” uttered in chapter ten, and in chapter twenty-two the pronouncement is made to “Seal not the sayings of the prophecy of this book: for the time is at hand.” The next verse identifies the close of human probation. Just before probation closes there is a pronouncement to unseal the “Seven Thunders”, which is the only passage in the book of Revelation that is sealed up at that time. Of the “Seven Thunders” we are informed that they represent the beginning and ending of Adventism.

Yauhas raug hais kom muab yam uas “Xya Lub Xob Quaj” tau hais tseg ntawd kaw cia rau hauv tshooj kaum, thiab hauv tshooj nees nkaum-ob muaj lo lus tshaj tawm tias, “Tsis txhob muab tej lus ntawm zaj lus faj lem hauv phau ntawv no kaw cia: rau qhov lub sij hawm twb nyob ze lawm.” Nqe tom qab ntawd qhia txog qhov kawg ntawm tib neeg txoj kev sim siab. Ua ntej me ntsis uas txoj kev sim siab kaw lawm, muaj ib lo lus tshaj tawm kom qhib “Xya Lub Xob Quaj”, uas yog tib ntu xwb hauv phau Ntawv Qhia Tshwm uas raug kaw cia rau lub sijhawm ntawd. Hais txog “Xya Lub Xob Quaj” no, peb raug ceeb toom tias lawv sawv cev rau qhov pib thiab qhov xaus ntawm Kev Tos Txog Kev Los Zaum Ob.

> “The special light given to John which was expressed in the seven thunders was a delineation of events which would transpire under the first and second angels’ messages. . . .

> “Lub teeb tshwjxeeb uas tau muab rau Yauhas, uas tau nthuav tawm hauv xya lub xob quaj, yog ib qho kev piav meej txog tej xwm txheej uas yuav tshwm sim nyob hauv qab txoj xov ntawm thawj tus tim tswv thiab tus tim tswv thib ob....”

> “After these seven thunders uttered their voices, the injunction comes to John as to Daniel in regard to the little book: ‘Seal up those things which the seven thunders uttered.’ These relate to future events which will be disclosed in their order.” The Seventh-day Adventist Bible Commentary, volume 7, 971.

> “Tom qab xya lub xob quaj no tau tshaj tawm lawv tej suab lawm, lo lus txib los rau Yauhas ib yam li rau Daniyees hais txog phau ntawv me ntawd: ‘Muab tej uas xya lub xob quaj tau tshaj tawm ntawd kaw cia.’ Tej no muaj feem rau tej xwm txheej yav tom ntej uas yuav raug qhib tawm raws li lawv tej kev txiav txim.” The Seventh-day Adventist Bible Commentary, volume 7, 971.

The Seven Thunders represent the events during the beginning of Adventism in the history of the first and second angel’s message, from 1798 until October 22, 1844, and in the same article noted above we are informed that the Seven Thunders “relate to future events which will be disclosed in their order.” The beginning history of Adventism illustrates the ending of Adventism, for Jesus Christ, as the Alpha and Omega, places His signature upon the entire history of Adventism, for it is as sacred a history as was the history of ancient Israel.

Xya Xob Cua sawv cev rau tej xwm txheej thaum lub sijhawm pib ntawm Kev Ntseeg Advent nyob hauv keeb kwm ntawm txoj xov ntawm thawj tug timtswv thiab tug timtswv thib ob, txij xyoo 1798 mus txog rau Lub Kaum Hli 22, 1844, thiab nyob hauv tib tsab ntawv uas tau hais saud no peb raug qhia tias Xya Xob Cua “muaj feem xyuam rau tej xwm txheej yav tom ntej uas yuav raug qhia tawm raws li lawv txoj kev txiav txim.” Keeb kwm thaum pib ntawm Kev Ntseeg Advent yog ib daim duab qhia txog qhov kawg ntawm Kev Ntseeg Advent, vim Yexus Khetos, raws li tus Alpha thiab Omega, tso Nws lub cim kos npe rau saum tag nrho keeb kwm ntawm Kev Ntseeg Advent, rau qhov ntawd yog ib keeb kwm dawb huv ib yam li keeb kwm ntawm cov Yixayee txheej thaum ub.

According to Jesus in Matthew thirteen these events are what the prophets desired to see, and which the disciples were blessed for knowing. Those disciples represent God’s people at the end of the world who are blessed for what they see and hear. What they see and hear is the message of the Revelation of Jesus Christ, that is also represented by the message of the Seven Thunders, that represent both Millerite history and the history of the one hundred and forty-four thousand.

Raws li Yexus hais hauv Mathais tshooj kaum peb, tej xwm txheej no yog yam uas cov yaj saub ntshaw xav pom, thiab cov thwj tim raug foom koob hmoov vim lawv paub. Cov thwj tim ntawd sawv cev rau Vajtswv haiv neeg nyob rau thaum kawg ntawm lub ntiaj teb, uas raug foom koob hmoov vim yam lawv pom thiab hnov. Yam lawv pom thiab hnov yog txoj xov ntawm Yexus Khetos Txoj Kev Qhia Tshwm, uas kuj raug sawv cev los ntawm txoj xov ntawm Xya Lub Xob Nroo, uas sawv cev rau tib si keeb kwm Millerite thiab keeb kwm ntawm ib puas plaub caug plaub txhiab leej.

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

> “Txhua txoj xov uas tau muab txij xyoo 1840–1844 yuav tsum raug nthuav tawm tam sim no nrog hwj chim, rau qhov muaj coob leej neeg uas tau plam lawv txoj kev taw qhia lawm. Cov xov ntawd yuav tsum mus cuag txhua pawg ntseeg.

> “Christ said, ‘Blessed are your eyes, for they see; and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them’ [Matthew 13:16, 17]. Blessed are the eyes which saw the things that were seen in 1843 and 1844.

> “Yexus Khetos tau hais tias, ‘Nej lub qhov muag tau koob hmoov lawm, vim lawv pom; thiab nej lub pob ntseg, vim lawv hnov. Rau qhov tseeb kuv hais rau nej, tias muaj ntau tus yaj saub thiab cov neeg ncaj ncees tau ntshaw pom tej yam uas nej pom no, los lawv tsis tau pom; thiab tau ntshaw hnov tej yam uas nej hnov no, los lawv tsis tau hnov’ [Mathais 13:16, 17]. Cov qhov muag uas tau pom tej yam uas raug pom nyob rau xyoo 1843 thiab 1844 yeej tau koob hmoov lawm.”

> “The message was given. And there should be no delay in repeating the message, for the signs of the times are fulfilling; the closing work must be done. A great work will be done in a short time. A message will soon be given by God’s appointment that will swell into a loud cry. Then Daniel will stand in his lot, to give his testimony.” Manuscript Releases, volume 21, 437.

> “Txoj lus ceeb toom twb raug muab lawm. Thiab yuav tsum tsis txhob muaj kev ncua nyob rau hauv kev rov tshaj tawm txoj lus ceeb toom ntawd, rau qhov tej cim ntawm lub sijhawm tab tom muaj tiav; txoj hauj lwm xaus kawg yuav tsum raug ua kom tiav. Ib txoj hauj lwm loj yuav raug ua tiav nyob rau hauv ib lub sijhawm luv. Tsis ntev tom ntej no ib txoj lus ceeb toom yuav raug muab los ntawm Vajtswv txoj kev teem tseg uas yuav loj hlob mus ua ib lub suab quaj nrov ncha. Ces Daniyees yuav sawv hauv nws feem, kom muab nws zaj lus tim khawv.” Manuscript Releases, volume 21, 437.

Ellen White identifies the history which Christ identified as the history that righteous men desired to see, as the history of the Millerites from 1840 through 1844, and then says that a “message will soon be given by God’s appointment that will swell into a loud cry.” The “loud cry” symbolizes the final warning of the third angel, and when that message is given, it will repeat the history of the beginning of Adventism. The final warning message is the “messages” that are “to go to all the churches,” and all “the messages given from 1840–1844 are to be made forcible now.”

Ellen White qhia meej tias keeb kwm uas Khetos tau txheeb tias yog keeb kwm uas cov neeg ncaj ncees ntshaw yuav pom ntawd, yog keeb kwm ntawm cov Millerites txij xyoo 1840 mus txog 1844, thiab tom qab ntawd nws hais tias ib “txoj xov yuav tsis ntev no raug muab los ntawm Vajtswv txoj kev teem tseg uas yuav hlob mus ua ib lub suab quaj nrov nrov.” “Lub suab quaj nrov nrov” ntawd yog lub cim sawv cev rau kev ceeb toom kawg ntawm tus timtswv thib peb, thiab thaum txoj xov ntawd raug muab, nws yuav rov ua dua keeb kwm ntawm thaum pib ntawm Adventism. Txoj xov ceeb toom kawg yog cov “xov” uas “yuav tsum mus rau txhua lub koom txoos,” thiab tag nrho “cov xov uas tau muab txij xyoo 1840–1844 yuav tsum raug ua kom muaj hwj chim tam sim no.”

The Alpha and Omega illustrates the end with the beginning. Ellen White states that “the messages are to go to all the churches,” and Jesus told John “I am Alpha and Omega, the first and the last: and, What thou seest, write in a book, and send it unto the seven churches which are in Asia; unto Ephesus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea.”

Alpha thiab Omega qhia txog qhov xaus nrog rau qhov pib. Ellen White hais tias “cov lus ceeb toom yuav tsum mus cuag txhua pawg ntseeg,” thiab Yexus tau hais rau Yauhas tias “Kuv yog Alpha thiab Omega, tus thawj thiab tus kawg: thiab yam uas koj pom, cia li sau rau hauv ib phau ntawv, thiab xa mus rau xya pawg ntseeg uas nyob hauv Axia; rau Efexaus, thiab rau Xamayana, thiab rau Pegamauj, thiab rau Thaiyatira, thiab rau Xate, thiab rau Filadelfia, thiab rau Laodixias.”

The messages of 1840 through 1844 are part of what is to be sent to the churches.

Cov lus ceeb toom txij xyoo 1840 mus txog xyoo 1844 yog ib feem ntawm yam uas yuav tsum raug xa mus rau cov pawg ntseeg.

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