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

Phau Ntawv Yo‑ees thiab Pawg Ntseeg Xya Hnub Khaws Hnub Caiv Hauv Laodikea – Zaj Xov Tooj Kaum Peb

Number Thirteen

Tus Naj Npawb Kaum Peb

Author

Jeff Pippenger

Published

December 18, 2025

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We are currently addressing the prophetic symbol of 1863. We have been focusing our attention on the biblical Kadesh as the symbol on ancient Israel’s rebellion against the “rest” that brought about their death over a period that culminated at Kadesh, thus illustrating the rejection of Jeremiah’s “old paths” in 1863 when the “seven times” of Leviticus twenty-six was rejected.

Tam sim no tab tom hais txog tus cim yaj saub ntawm 1863. Peb tau muab peb txoj kev mloog rau Kades hauv phau Vajlugkub raws li tus cim qhia txog cov neeg Ixayees thaum ub txoj kev ntxeev siab tawm tsam “txoj kev so” uas coj lawv mus rau txoj kev tuag thoob ib ntus uas xaus rau ntawm Kades, yog li ntawd ua ib daim duab qhia txog kev tsis lees txais Yelemis “tej kev qub” nyob rau xyoo 1863 thaum “xya lub sij hawm” hauv Levi Tej Kevcai nees nkaum rau raug tsis lees txais.

In pursuing the light associated with Kadesh and 1863, we have been identifying the ten tests that reached to Kadesh. We have identified the first three tests as the test of the manna. Those three steps can be represented as miracles or tests, and the Sabbath rest being the first of the ten tests corresponds to the tenth test, which is identified so clearly by Paul in Hebrews as the “rest.” The ten tests possess an alpha rest and an omega rest.

Thaum nrhiav lub teeb uas txuas nrog Kadesh thiab 1863, peb tau tab tom txheeb xyuas kaum qhov kev sim siab uas ncav mus txog Kadesh. Peb tau txheeb xyuas peb qhov kev sim siab thawj zaug tias yog kev sim siab ntawm manna. Peb kauj ruam ntawd yuav sawv cev tau ua tej txuj ci tseem ceeb lossis tej kev sim siab, thiab Sabbath so, uas yog thawj zaug ntawm kaum qhov kev sim siab ntawd, phim raws nraim nrog qhov kev sim siab thib kaum, uas Povlauj tau qhia meej heev hauv Hebrews tias yog “kev so.” Kaum qhov kev sim siab ntawd muaj ib qho alpha kev so thiab ib qho omega kev so.

It does not matter how a student of prophecy wishes to define “the rest” that the Hebrews rejected at Kadesh—for prophetically every “rest,” (line upon line) is referring to “the rest and the refreshing” that is the latter rain. Kadesh is a premier symbol of the rejection of the latter rain message and also the latter rain experience, for the sealing which is accomplished upon the one hundred and forty-four thousand at Kadesh is a settling into the truth both “intellectually and spiritually.”

Tsis muaj teeb meem li cas ib tug tub kawm txog yaj saub xav txhais “txoj kev so” uas cov Henplais tau tsis lees txais ntawm Kadesh—rau yam yaj saub hais, txhua “txoj kev so,” (kab saum kab) yog hais txog “txoj kev so thiab txoj kev ua kom rov qab muaj zog” uas yog nag tom qab. Kadesh yog ib lub cim tseem ceeb tshaj plaws ntawm kev tsis lees txais txoj xov nag tom qab thiab kuj yog qhov kev paub dhau los ntawm nag tom qab thiab, vim txoj kev muab khi uas raug ua tiav rau saum ib puas plaub caug plaub txhiab leej ntawm Kadesh yog ib txoj kev raug tsa ruaj khov rau hauv qhov tseeb, ob qho tib si “hauv kev txawj ntse thiab hauv sab ntsuj plig.”

> “Just as soon as the people of God are sealed in their foreheads—it is not any seal or mark that can be seen, but a settling into the truth, both intellectually and spiritually, so they cannot be moved—just as soon as God’s people are sealed and prepared for the shaking, it will come. Indeed, it has begun already; the judgments of God are now upon the land, to give us warning, that we may know what is coming.” The Seventh-day Adventist Bible Commentary, volume 4, 1161.

> “Thaum tibneeg ntawm Vajtswv raug muab cim rau hauv lawv lub hauv pliaj sai li sai tau—tsis yog ib yam cim lossis kos uas pom tau ntawm qhov muag, tiam sis yog kev ruaj khov nyob hauv qhov tseeb, ob qho tib si hauv kev nkag siab thiab hauv sab ntsuj plig, kom lawv txav tsis tau lawm—thaum tibneeg ntawm Vajtswv raug muab cim thiab raug npaj txhij rau qhov kev co ntawd sai li sai tau, nws yuav los. Qhov tseeb tiag, nws twb pib lawm; Vajtswv tej kev txiav txim tam sim no twb nyob saum lub tebchaws lawm, kom ceeb toom rau peb, xwv kom peb thiaj paub qhov uas tabtom yuav los.” The Seventh-day Adventist Bible Commentary, volume 4, 1161.

To settle “into the truth” “intellectually” represents the acceptance of the methodology of line upon line as the one and only sanctified approach in the study of God’s Word. This narrow approach was confirmed as the correct approach in August of 1840, when “multitudes were convinced of the correctness of the principles of prophetic interpretation adopted by Miller and his associates, and a wonderful impetus was given to the advent movement.” The “wonderful impetus,” represents the manifestation of the power of the Holy Spirit that sent the first angel’s message around the world in 1840.

Yuav los nyob ruaj “hauv qhov tseeb” raws “kev txawj ntse” sawv cev rau kev lees txais txoj kev ua raws li kab saum kab ua tib txoj kev xwb thiab yog txoj kev uas raug muab cais tseg dawb huv rau hauv kev kawm Vajtswv Txojlus. Txoj kev nqaim no tau raug lees paub tias yog txoj kev raug hauv lub Yim Hli xyoo 1840, thaum “coob leej coob tus raug txhawb kom ntseeg txog qhov raug ntawm cov ntsiab cai ntawm kev txhais tej lus faj lem uas Miller thiab nws cov neeg koom tes tau txais yuav, thiab ib qho kev txhawb zog loj kawg nkaus tau raug pub rau txoj kev txav advent.” Qhov “kev txhawb zog loj kawg nkaus” ntawd sawv cev rau kev tshwm sim ntawm lub hwj chim ntawm Vaj Ntsuj Plig Dawb Huv uas tau xa thawj tus tim tswv txoj xov mus thoob qab ntuj hauv xyoo 1840.

Those who participated in the work representing the “wonderful impetus” were empowered to do that very work by the power of the Holy Spirit. The Holy Spirit only manifested His power among those who had accepted the sacred methodology. The Holy Spirit only manifested His power within those who had accepted the sacred methodology.

Cov uas tau koom tes hauv txoj hauj lwm uas sawv cev rau “lub zog txhawb uas txaus ntshai kawg” tau raug muab hwj chim kom ua tau txoj hauj lwm ntawd los ntawm lub hwj chim ntawm tus Vaj Ntsuj Plig Dawb Huv. Tus Vaj Ntsuj Plig Dawb Huv tsuas yog qhia Nws lub hwj chim tawm ntawm cov uas tau lees txais txoj kev ua hauj lwm dawb ceev ntawd xwb. Tus Vaj Ntsuj Plig Dawb Huv tsuas yog qhia Nws lub hwj chim nyob hauv cov uas tau lees txais txoj kev ua hauj lwm dawb ceev ntawd xwb.

Settling into the truth intellectually is the acceptance of the line upon line methodology and the ‘acceptance’ of the line upon line methodology is represented to a Laodicean as the opening of the heart-door for the entrance of the Messenger to Laodicea in the person of the Holy Spirit. The acceptance of the sacred methodology brings the power of the Holy Spirit into the mind of those settling into the truth intellectually. The acceptance of that methodology produces a spirituality that is represented as the combination of Divinity with humanity. The application of the biblical methodology of line upon line, when mixed with faith is represented as settling into the truth intellectually, and the truth (message) which is produced by the methodology, cannot be separated from Jesus, who is the Word. To accept the message of His Word is to accept the Holy Spirit into your mind. Thus, settling into the truth intellectual produces the spiritual experience that receives God’s seal of approval.

Kev nyob ruaj khov rau hauv qhov tseeb ntawm sab kev txawj xav yog kev lees txais txoj kev ua raws “kab saum kab,” thiab qhov “kev lees txais” txoj kev ua raws “kab saum kab” ntawd, rau ib tug Laodicean, yog sawv cev rau kev qhib lub qhov rooj ntawm lub siab kom tus Tubtxib rau Laodicea nkag los hauv tus neeg ntawm Vaj Ntsujplig Dawb Huv. Kev lees txais txoj kev dawb huv no coj lub hwjchim ntawm Vaj Ntsujplig Dawb Huv los rau hauv lub siab ntsws ntawm cov uas tab tom nyob ruaj khov rau hauv qhov tseeb ntawm sab kev txawj xav. Kev lees txais txoj kev ua ntawd tsim tawm ib txoj kev ntsuj plig uas raug sawv cev tias yog kev koom ua ke ntawm Vajtswv txoj xwm txheej nrog tibneeg txoj xwm txheej. Kev siv txoj kev hauv phau Vajlugkub uas yog “kab saum kab,” thaum muab xyaw nrog txoj kev ntseeg, raug sawv cev tias yog kev nyob ruaj khov rau hauv qhov tseeb ntawm sab kev txawj xav; thiab qhov tseeb (txoj xov) uas txoj kev ua ntawd tsim tawm los, tsis tuaj yeem cais tawm ntawm Yexus, tus uas yog Txojlus. Kev lees txais txoj xov ntawm Nws Txojlus yog kev lees txais Vaj Ntsujplig Dawb Huv los rau hauv koj lub siab ntsws. Yog li ntawd, kev nyob ruaj khov rau hauv qhov tseeb ntawm sab kev txawj xav tsim tawm qhov kev paub ntawm sab ntsuj plig uas tau txais Vajtswv daim foob pom zoo.

Kadesh was the final test for ancient Israel. The two classes of wine drinkers in the book of Joel are separated and distinguished from each other based upon the rejection or acceptance of the latter rain message which Joel identifies as “new wine” in contrast with the fermented wine being consumed by the other class. Joel’s “new wine” is Paul’s “rest,” in Hebrews three and four. It is also what Isaiah’s “drunkards of Ephraim” refuse to “hear”—to “whom he said, ‘This is the rest wherewith ye may cause the weary to rest; and this is the refreshing’: yet they would not hear. But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken.”

Kades yog qhov kev sim siab kawg rau cov Yixayee thaum ub. Ob pawg neeg haus cawv hauv phau ntawv Yaw-ee raug cais tawm thiab txheeb kom txawv ntawm ib leeg raws li kev tsis lees txais los sis kev lees txais txoj xov ntawm nag lig, uas Yaw-ee hu ua “cawv tshiab” hauv kev sib piv nrog cov cawv uas twb qaug lawm uas lwm pawg tab tom haus. Yaw-ee cov “cawv tshiab” yog Povlauj qhov “so,” hauv Henplais peb thiab plaub. Nws kuj yog yam uas Yaxayas cov “neeg qaug cawv ntawm Efa-i” tsis kam “hnov”—rau “cov uas nws tau hais tias, ‘Qhov no yog txoj kev so uas nej yuav ua kom tus qaug zog tau so; thiab qhov no yog kev ua kom rov qab muaj zog’: los lawv yeej tsis kam hnov. Tiamsis lo lus ntawm tus Tswv rau lawv yog lus qhuab qhia saum lus qhuab qhia, lus qhuab qhia saum lus qhuab qhia; kab saum kab, kab saum kab; ntawm no me ntsis, thiab ntawm kia me ntsis; kom lawv thiaj mus, thiab poob rov qab, thiab tawg tas, thiab raug ntxiab, thiab raug ntes.”

We have identified that Aaron’s golden calf rebellion represents ‘two’ of the ten tests that conclude at Kadesh. The division of that test into two tests is in agreement with the testing period of the latter rain that is represented by the “image of the beast test,” which is the test that determines the destiny of God’s people. Revelation thirteen identifies ‘rebellion’ for the number ‘thirteen’ represents rebellion.

Peb tau txheeb xyuas tias Aloos txoj kev ntxeev siab ntawm tus menyuam nyuj kub sawv cev rau “ob” ntawm kaum qhov kev sim uas xaus rau ntawm Kadej. Kev faib qhov kev sim ntawd ua ob qhov kev sim yog phim raws nraim nrog lub caij kev sim ntawm nag lig, uas raug sawv cev los ntawm “kev sim ntawm tus duab ntawm tus tsiaj qus,” uas yog qhov kev sim uas txiav txim rau txoj hmoo ntawm Vajtswv haiv neeg. Tshwmsim tshooj kaum peb qhia txog “kev ntxeev siab,” rau qhov tus lej “kaum peb” sawv cev rau kev ntxeev siab.

The chapter begins with the papal sea beast, premier symbol of rebellion upon earth as Daniel identifies it as the power that speaks great words against the Most High. That rebellion is followed by the rebellion of the earth beast, the United States, who then forces the entire world to follow their example of rebellion. The pattern for the third rebellion in the chapter is found in the first of the three rebellions, represented as the sea beast, the symbol of the Vatican. In verse eleven the United States speaks as a dragon and thus forms an image to the beast—image of the Vatican. Verse twelve onward the United States forces the world to do the same. Aaron’s rebellion is twofold representing the rebellion of the United States and then the rebellion of the entire world when the world image of the Vatican is enforced.

Tshooj no pib nrog tus tsiaj qus hauv hiav txwv ntawm papacy, uas yog lub cim tseem ceeb tshaj ntawm kev tawm tsam saum daim av, raws li Daniyees qhia nws tias yog lub hwj chim uas hais tej lus loj tawm tsam Tus Siab Tshaj Plaws. Kev tawm tsam ntawd raug raws los ntawm kev tawm tsam ntawm tus tsiaj qus hauv ntiaj teb, yog Tebchaws Meskas, uas tom qab ntawd yuam kom tag nrho lub ntiaj teb ua raws li lawv tus qauv ntawm kev tawm tsam. Tus qauv rau txoj kev tawm tsam thib peb hauv tshooj no pom muaj nyob hauv thawj zaug ntawm peb txoj kev tawm tsam, uas raug sawv cev los ntawm tus tsiaj qus hauv hiav txwv, lub cim ntawm Vajlugkub Vatican. Hauv nqe kaum ib Tebchaws Meskas hais lus zoo li zaj thiab yog li ntawd thiaj tsim tau ib tug yam ntxwv rau tus tsiaj qus—yam ntxwv ntawm Vatican. Txij nqe kaum ob mus ntxiv Tebchaws Meskas yuam kom lub ntiaj teb ua tib yam ntawd. Aloos txoj kev tawm tsam muaj ob sab, sawv cev rau kev tawm tsam ntawm Tebchaws Meskas thiab tom qab ntawd yog kev tawm tsam ntawm tag nrho lub ntiaj teb thaum lub ntiaj teb daim duab ntawm Vatican raug yuam siv.

Aaron’s rebellion identifies both periods, represented as idolatry when Moses was not there, followed by idolatry when Moses was there. Moses had been receiving the Law, and therefore represents the Law of God as the diving point in the rebellion. The test represented by Aaron’s golden image of a calf-beast is the test of 1863.

Aloo txoj kev ntxeev siab qhia meej txog ob lub caij nyoog, uas raug sawv cev ua kev pe dab mlom thaum Mauxes tsis nyob ntawd, ces txuas ntxiv los ntawm kev pe dab mlom thaum Mauxes nyob ntawd. Mauxes tau txais Txoj Kevcai lawm, thiab vim li ntawd nws sawv cev rau Vajtswv Txoj Kevcai uas yog lub ntsiab chaw faib tawm hauv txoj kev ntxeev siab ntawd. Qhov kev sim siab uas raug sawv cev los ntawm Aloo tus mlom kub zoo li ib tug nyuj-mos yog qhov kev sim siab ntawm xyoo 1863.

It is the Sunday law test, representing a dividing line between life and death. It’s the dividing line between the Promised Land or death in the wilderness, the dividing line between the mark of the beast or the seal of God, the dividing line between the fate of Shebna the Laodicean or Eliakim the Philadelphian. The first three tests, represented by the manna symbolize the Sabbath or Sunday controversy, as does the tenth test. The dividing line in Aaron’s golden calf rebellion representing both the fifth and sixth tests—and is the Sunday law.

Nws yog qhov kev sim ntawm txoj cai Hnub Caiv Sunday, uas sawv cev rau ib txoj kab faib nruab nrab ntawm txoj sia thiab txoj kev tuag. Nws yog txoj kab faib nruab nrab ntawm Lub Tebchaws Uas Tau Cog Tseg lossis kev tuag hauv roob moj sab qhua, txoj kab faib nruab nrab ntawm lub cim ntawm tus tsiaj qus lossis lub foob ntawm Vajtswv, txoj kab faib nruab nrab ntawm txoj hmoo ntawm Shebna tus Laodicean lossis Eliakim tus Philadelphian. Peb qhov kev sim thawj zaug, uas sawv cev los ntawm manna, cim txog qhov kev sib cav ntawm Hnub Xanpataus lossis Hnub Caiv Sunday, ib yam li qhov kev sim thib kaum thiab. Txoj kab faib hauv Aloos txoj kev ntxeev siab ntawm tus nyuj kub, uas sawv cev rau ob qho tib si qhov kev sim thib tsib thiab thib rau—kuj yog txoj cai Hnub Caiv Sunday.

The fourth test is the water at Massah, meaning ‘testing’ and ‘Meribah’ meaning the “ensign of Jehovah” and is located in Exodus 17:1–7, where it is directly identified as “testing the Lord”.

Qhov kev sim siab plaub yog dej ntawm Massah, txhais hais tias “kev sim siab,” thiab Meribah, txhais hais tias “chij ntawm Yehauvas,” uas nyob hauv Khiav Dim 17:1–7, qhov uas nws raug txheeb ncaj qha tias yog “kev sim tus Tswv.”

> And all the congregation of the children of Israel journeyed from the wilderness of Sin, after their journeys, according to the commandment of the Lord, and pitched in Rephidim: and there was no water for the people to drink. Wherefore the people did chide with Moses, and said, Give us water that we may drink. And Moses said unto them, Why chide ye with me? wherefore do ye tempt the Lord? And the people thirsted there for water; and the people murmured against Moses, and said, Wherefore is this that thou hast brought us up out of Egypt, to kill us and our children and our cattle with thirst?

> Ces txhua pawg ntseeg ntawm cov me nyuam Yixayee thiaj li taug kev tawm hauv tebchaws moj sab qhua Xin mus, raws li lawv tej kev taug kev, raws li tus Tswv lo lus txib, thiab lawv tsa chaw pw nyob rau hauv Rephidim; thiab tsis muaj dej rau cov neeg haus. Vim li ntawd cov neeg thiaj li sib cav nrog Mauxes, thiab hais tias, Muab dej rau peb kom peb thiaj haus tau. Mauxes hais rau lawv tias, Nej sib cav nrog kuv ua cas? ua cas nej thiaj sim tus Tswv? Cov neeg nqhis dej nyob ntawd; thiab cov neeg yws cem Mauxes, thiab hais tias, Ua cas koj thiaj coj peb tawm hauv Iyiv los, kom tua peb thiab peb cov me nyuam thiab peb tej tsiaj txhu kom tuag nqhis dej?

> And Moses cried unto the Lord, saying, What shall I do unto this people? they be almost ready to stone me.

> Mauxes thiaj quaj thov rau tus Tswv hais tias, Kuv yuav ua li cas rau haiv neeg no? lawv twb yuav luag npaj txhij mus muab pob zeb ntaus kuv lawm.

> And the Lord said unto Moses, Go on before the people, and take with thee of the elders of Israel; and thy rod, wherewith thou smotest the river, take in thine hand, and go. Behold, I will stand before thee there upon the rock in Horeb; and thou shalt smite the rock, and there shall come water out of it, that the people may drink. And Moses did so in the sight of the elders of Israel.

> Thiab tus Tswv hais rau Mauxes tias, Cia li mus ua ntej cov pejxeem, thiab coj ib txhia txwj laus ntawm cov Yixayee nrog koj mus; thiab koj tus pas nrig, uas koj tau muab ntaus tus dej, cia li tuav rau hauv koj txhais tes, thiab mus. Saib seb, Kuv yuav sawv ntawm koj xubntiag nyob ntawd saum lub pob zeb hauv Hauxes; thiab koj yuav ntaus lub pob zeb, ces dej yuav tawm hauv ntawd los, kom cov pejxeem thiaj tau haus. Thiab Mauxes kuj ua li ntawd rau ntawm cov txwj laus ntawm cov Yixayee xubntiag.

> And he called the name of the place Massah, and Meribah, because of the chiding of the children of Israel, and because they tempted the Lord, saying, Is the Lord among us, or not? Exodus 17:1–7.

> Thiab nws thiaj hu lub chaw ntawd ua Massah, thiab Meribah, vim yog cov Yixayee tej kev sib ceg, thiab vim lawv tau sim tus Tswv, hais tias, Tus Tswv puas nrog nraim peb, los tsis nrog? Exodus 17:1–7.

The testing represented by “Massah,” and the ensign represented by “Meribah” are a prophetic alpha that meets its prophetic omega when Moses strikes the same Rock a second time. This means the fourth of the ten provocations is represented at Kadesh, for the second Kadesh is where Moses strikes the Rock in rebellion. This identifies that Kadesh, as a symbol, includes the test of water which produces an ensign.

Qhov kev sim uas “Massah” sawv cev, thiab tus chij uas “Meribah” sawv cev, yog ib qho yaj saub alpha uas ntsib nws tus yaj saub omega thaum Mauxes ntaus tib lub Pob Zeb zaum ob. Qhov no txhais tias qhov kev ntxias plaub ntawm kaum qhov kev ntxias ntawd raug sawv cev ntawm Kadesh, vim Kadesh zaum ob yog qhov chaw uas Mauxes ntaus lub Pob Zeb hauv kev tawm tsam. Qhov no qhia tias Kadesh, raws li ib lub cim, suav nrog qhov kev sim txog dej uas tsim ib tug chij.

The test of water which produces the ensign is the test of the latter rain message. 1863 was where the ensign was supposed to have been lifted up, but alas; 1863 was only the first Kadesh, and the second Kadesh is at the soon coming Sunday law. Massah and Meribah represent the final test for the one hundred and forty-four thousand just before they are lifted up as an ensign at the Sunday law. It was not the authority of Rome, or the authority of the Jews that arranged the death of Christ. That authority was authorized in the counsel of Heaven ages before the cross. Moses used his rod, the rod anointed by God Himself to strike the Rock— but only one time. That Rock according to inspiration is represented by the messages of 1840 to 1844, which are the old foundational truths that represent the path of the just. In the testing represented by Massah the water that saves, is the water which comes out of the Rock of the old paths. That water tests and produces two classes; one for the mark of the beast and the other for the seal of God, as is represented by the seal of God upon those lifted up as an ensign, as represented by Meribah.

Qhov kev sim dej uas tsim tau tus chij yog qhov kev sim ntawm txoj xov nag tom kawg. Xyoo 1863 yog qhov chaw uas tus chij yuav tsum tau raug tsa lên, tiamsis alas; xyoo 1863 tsuas yog thawj Kadesh xwb, thiab Kadesh thib ob nyob rau ntawm txoj cai Hnub Caiv uas yuav los sai sai no. Massah thiab Meribah sawv cev rau qhov kev sim kawg rau ib puas plaub caug plaub txhiab tus, ua ntej lawv raug tsa ua tus chij thaum txoj cai Hnub Caiv. Tsis yog txoj cai muaj hwjchim ntawm Loos, los sis txoj cai muaj hwjchim ntawm cov Yudais, uas tau npaj txoj kev tuag ntawm Khetos. Txoj cai ntawd twb raug tso cai lawm hauv lub rooj sab laj ntawm Saum Ntuj Ceeb Tsheej ntau tiam xyoo ua ntej tus ntoo khaub lig. Mauxes siv nws tus pas, tus pas uas Vajtswv Nws Tus Kheej tau pleev roj tsa, los ntaus lub Pob Zeb—tiamsis tsuas yog ib zaug xwb. Lub Pob Zeb ntawd, raws li kev tshoov siab, raug sawv cev los ntawm cov xov ntawm 1840 txog 1844, uas yog cov qub keeb tseeb hauv paus uas sawv cev rau txoj kev ntawm cov ncaj ncees. Hauv qhov kev sim uas Massah sawv cev, cov dej uas cawm yog cov dej uas tawm hauv lub Pob Zeb ntawm cov qub kevcai. Cov dej ntawd sim thiab tsim tau ob pawg neeg; ib pawg rau lub cim ntawm tus tsiaj qus thiab lwm pawg rau lub foob ntawm Vajtswv, raws li lub foob ntawm Vajtswv saum cov uas raug tsa ua tus chij, raws li Meribah sawv cev.

The temple was finished before the third decree of Artaxerxes, establishing that the Millerite temple which Christ raised up in 46 years from 1798 unto 1844, was finished before the third angel, represented by the arrival of the third decree. The one hundred and forty-four thousand are sealed just before the Sunday law where they are then lifted up as an ensign offering of the first fruits of Pentecost, as in days of old. Massa and Meribah identify the water test represented by the message of the Midnight Cry in the history of the first and third angels.

Lub tuam tsev tau ua tiav ua ntej txoj cai txib thib peb ntawm Artaxerxes, uas tsa kom ruaj tias lub tuam tsev Millerite uas Khetos tau tsa tsa los hauv 46 xyoos txij xyoo 1798 mus txog xyoo 1844, twb ua tiav lawm ua ntej tus timtswv thib peb, uas raug sawv cev los ntawm kev tuaj txog ntawm txoj cai txib thib peb. Ib puas plaub caug plaub txhiab tus raug muab cim npaj cia tam sim ua ntej txoj cai hnub Caiv, thaum ntawd lawv raug tsa siab ua ib daim chij thiab ib qho khoom fij ntawm thawj cov txi txiv ntawm Pentecost, ib yam li hauv tej hnub thaum ub. Massa thiab Meribah qhia kom paub txog txoj kev sim dej uas raug sawv cev los ntawm txoj xov ntawm Kev Quaj Thaum Ib Tag Hmo hauv keeb kwm ntawm tus timtswv thawj thiab tus timtswv thib peb.

The work of combining Divinity with humanity is also represented as the combining of two temples. It also represented as marriage where a man and a woman, or a female temple and a male temple are joined and become one flesh. Christ erected the Millerite temple for the purpose of leading them into His Heavenly temple where they would find “rest,” represented in the history of 1844 by the seventh-day Sabbath.

Tes hauj lwm ntawm kev koom Vajtswv txoj kev Divinity nrog tib neeg kuj raug sawv cev ua qhov kev koom ua ke ntawm ob lub tuam tsev. Nws kuj raug sawv cev ua kev sib yuav uas ib tug txiv neej thiab ib tug poj niam, los yog ib lub tuam tsev poj niam thiab ib lub tuam tsev txiv neej, raug koom ua ke thiab dhau los ua ib cev nqaij daim tawv. Khetos tsa lub tuam tsev Millerite los rau lub hom phiaj coj lawv mus rau hauv Nws lub tuam tsev Saum Ntuj Ceeb Tsheej uas lawv yuav nrhiav tau “kev so,” uas raug sawv cev hauv keeb kwm xyoo 1844 los ntawm Hnub Xanpataus hnub xya.

When this understanding of Massa and Meribah, as the fourth test, is applied between an opening test which also represents three tests, and which is then followed by the Sunday law of the fifth and sixth tests—you can then see, but only if you are willing to see, that the threefold manna test is the first test, followed by a test that proceeds the third twofold test of Aaron’s golden calf. Massa and Meribah are represented together, for it is only in the second angel’s message that a prophetic “doubling,” is located. The first three tests of the manna are the first angel’s message. The test of Massa and Meribah is the second angel’s message and Aaron’s rebellion is the third angel’s message.

Thaum txoj kev to taub no txog Massa thiab Meribah, raws li yog txoj kev sim siab thib plaub, raug coj los siv nyob nruab nrab ntawm ib txoj kev sim siab qhib uas kuj sawv cev rau peb txoj kev sim siab, thiab uas tom qab ntawd muaj txoj cai hnub Sunday ntawm txoj kev sim siab thib tsib thiab thib rau los raws—ces koj thiaj yuav pom tau, tab sis tsuas yog yog koj kam pom xwb, tias txoj kev sim siab peb npaug ntawm manna yog txoj kev sim siab thawj, tom qab ntawd mam muaj ib txoj kev sim siab uas ua ntej txoj kev sim siab ob npaug thib peb ntawm Aaron tus mlom kub nyuj. Massa thiab Meribah raug sawv cev ua ke, rau qhov tsuas yog nyob hauv zaj lus ntawm tus tim tswv thib ob xwb thiaj pom muaj ib qho “kev muab ua ob npaug” raws li yaj saub. Peb txoj kev sim siab thawj ntawm manna yog zaj lus ntawm tus tim tswv thawj. Txoj kev sim siab ntawm Massa thiab Meribah yog zaj lus ntawm tus tim tswv thib ob thiab Aaron txoj kev ntxeev siab yog zaj lus ntawm tus tim tswv thib peb.

The fifth test is the test of Aaron’s golden calf which begins with a manifestation of idolatry when the rebels thought their naked rebellion was concealed from God.

Qhov kev sim siab thib tsib yog kev sim siab txog Aloos tus mlom nyuj kub, uas pib nrog kev tshwm sim ntawm kev pe dab mlom thaum cov neeg ntxeev siab xav tias lawv txoj kev ntxeev siab liab qab tau muab zais ntawm Vajtswv lawm.

> And when the people saw that Moses delayed to come down out of the mount, the people gathered themselves together unto Aaron, and said unto him, Up, make us gods, which shall go before us; for as for this Moses, the man that brought us up out of the land of Egypt, we wot not what is become of him. And Aaron said unto them, Break off the golden earrings, which are in the ears of your wives, of your sons, and of your daughters, and bring them unto me. And all the people brake off the golden earrings which were in their ears, and brought them unto Aaron. And he received them at their hand, and fashioned it with a graving tool, after he had made it a molten calf: and they said, These be thy gods, O Israel, which brought thee up out of the land of Egypt. And when Aaron saw it, he built an altar before it; and Aaron made proclamation, and said, Tomorrow is a feast to the Lord.

> Thaum cov pejxeem pom tias Mauxes nyob saum roob ntev thiab tsis nqes los, cov pejxeem txawm sib sau ua ke tuaj cuag Aloos, thiab hais rau nws tias, Cia li sawv, ua tej vajtswv rau peb, kom lawv mus ua ntej peb; rau qhov hais txog tus Mauxes no, tus txiv neej uas coj peb tawm hauv tebchaws Iziv los, peb tsis paub tias muaj xwm txheej dabtsi rau nws lawm. Ces Aloos hais rau lawv tias, Nej cia li hle cov qhwv ntsej kub uas nyob hauv pob ntseg ntawm nej cov pojniam, ntawm nej cov tub, thiab ntawm nej cov ntxhais, thiab coj los rau kuv. Ces tag nrho cov pejxeem txawm hle cov qhwv ntsej kub uas nyob hauv lawv pob ntseg, thiab coj los rau Aloos. Nws txawm txais tej ntawd ntawm lawv txhais tes, thiab muab xuas cuab yeej txua puab kom zoo, tom qab nws tau muab ua ib tug menyuam nyuj kub nchuav lawm; thiab lawv hais tias, Au Yixayee, cov no yog nej tej vajtswv uas tau coj nej tawm hauv tebchaws Iziv los. Thaum Aloos pom li ntawd, nws txawm tsa ib lub thaj txi ntuj rau ntawm nws xub ntiag; thiab Aloos tshaj tawm tias, Tagkis yuav yog ib hnub ua kevcai rau tus Tswv.

> And they rose up early on the morrow, and offered burnt offerings, and brought peace offerings; and the people sat down to eat and to drink, and rose up to play. Exodus 32:1–6.

> Lawv txawm sawv ntxov ntxov rau hnub tom qab ntawd, thiab muab tej xyeem hlawv tag, thiab nqa tej xyeem kev sib haum xeeb tuaj; ces haiv neeg zaum los noj thiab haus, thiab sawv los ua si. Khiav Dim 32:1–6.

The sixth test is the second part of the golden calf rebellion, when Moses returns from receiving the Ten Commandments. Moses asks, “Who is on the Lord’s side?” the majority remained passive or aligned with idolaters, manifesting the same rebellion openly in the mediator’s presence.

Qhov kev sim siab thib rau yog ntu ob ntawm txoj kev ntxeev siab txog tus mlom nyuj kub, thaum Mauxe rov qab los tom qab tau txais Kaum Lo Lus Txib. Mauxe nug tias, “Leej twg nyob ntawm tus Tswv sab?” cov coob feem ntau tseem nyob twjywm tsis ua dabtsi los yog koom nrog cov pe hawm mlom, qhia tawm tib qho kev ntxeev siab ntawd yam qhib lug rau hauv tus neeg nruab nrab lub xub ntiag.

The fifth and sixth tests clearly typify and align with the Sunday law. Elijah on Mount Carmel asks a similar question as Moses did. Choose this day who you will serve, points to the test of the Sunday law. The symbolism of the image of the beast test points to the Sunday law. The division of the Levites in Aaron’s story and the division of the twelve tribes in the story of Jeroboam’s two golden calves, identify the division of the wise and foolish at the Sunday law. The Laodiceans are the foolish virgins, as testified to by Sister White, and therefore the division of the virgins at the Sunday law is the division of Laodiceans and Philadelphians. The fifth and sixth tests, which are one twofold test, align with the Sunday law, which means they align with 1863, and Kadesh.

Qhov kev sim siab thib tsib thiab thib rau meej tseeb ua piv txwv thiab sib haum nrog txoj cai hnub Sunday. Eliyas saum Roob Kalesees nug ib lo lus nug zoo ib yam li Mauxes tau nug. Xaiv hnub no nej yuav ua haujlwm rau leejtwg, qhia ncaj qha rau txoj kev sim siab ntawm txoj cai hnub Sunday. Lub cim piv txwv ntawm txoj kev sim siab txog tus tsiaj qus tus duab qhia ncaj qha rau txoj cai hnub Sunday. Kev cais ntawm cov Levi hauv Aloos zaj keebkwm thiab kev cais ntawm kaum ob xeem hauv zaj keebkwm ntawm Yeranpe-a ob tug nyuj kub, qhia txog kev cais ntawm cov ntse thiab cov ruam thaum txog txoj cai hnub Sunday. Cov Laudikias yog cov hluas nkauj ruam, raws li Muam White tau ua timkhawv tseg, thiab yog li ntawd kev cais ntawm cov hluas nkauj thaum txog txoj cai hnub Sunday yog kev cais ntawm cov Laudikias thiab cov Filadefias. Qhov kev sim siab thib tsib thiab thib rau, uas yog ib qho kev sim siab ob seem, sib haum nrog txoj cai hnub Sunday, uas txhais tias lawv sib haum nrog 1863, thiab Kades.

Chapters thirty-two and thirty-three of Exodus are fulfilled on the very same day, just hours apart, and that day typifies 1863 and Kadesh. In chapter thirty-three Moses asks to see God’s glory. Therefore, we see Moses in the fifth and sixth provocations being transformed into the one hundred and forty-four thousand. That same Moses is also at Kadesh striking the Rock a second time, thus representing a class that are crushed by the Rock which they refused to fall upon. That Rock is a message, and there are therefore two symbols of Moses at Kadesh, one manifesting God’s glory and the other rejecting the Rock.

Tshooj peb caug-ob thiab peb caug-peb ntawm Phau Ntawv Khiavdim tau tiav rau tib hnub nkaus xwb, sib nrug tsuas yog ob peb teev, thiab hnub ntawd yog ib qho piv txwv txog xyoo 1863 thiab Kades. Hauv tshooj peb caug-peb Mauxes thov kom pom Vajtswv lub hwjchim ci ntsa iab. Yog li ntawd, peb pom Mauxes nyob hauv qhov kev npau taws thib tsib thiab thib rau raug hloov mus ua ib puas plaub caug plaub txhiab leej. Tib tug Mauxes ntawd kuj nyob ntawm Kades ntaus Lub Pob Zeb zaum ob, yog li ntawd sawv cev rau ib pawg uas raug Lub Pob Zeb tsoo, uas lawv tau tsis kam poob rau saum nws. Lub Pob Zeb ntawd yog ib txoj xov, thiab yog li ntawd muaj ob lub cim ntawm Mauxes ntawm Kades, ib lub nthuav tawm Vajtswv lub hwjchim ci ntsa iab hos lwm lub tsis lees txais Lub Pob Zeb.

> “Let those who stand as God’s watchmen on the walls of Zion be men who can see the dangers before the people,—men who can distinguish between truth and error, righteousness and unrighteousness.

> “Cia cov uas sawv ua Vajtswv cov neeg zov phab ntsa saum Xi-oos yog cov txiv neej uas pom tau tej kev phom sij ua ntej rau cov neeg,—cov txiv neej uas paub cais tau qhov tseeb thiab qhov yuam kev, kev ncaj ncees thiab kev tsis ncaj ncees.

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

> “Lus twb tau los lawm hais tias: Tsis txhob cia ib yam dab tsi nkag los uas yuav ua kom lub hauv paus ntawm txoj kev ntseeg uas peb tau tsim tsa saum nws txij thaum txoj xov tuaj txog hauv xyoo 1842, 1843, thiab 1844 raug cuam tshuam. Kuv tau nyob hauv txoj xov no, thiab txij thaum ntawd los kuv yeej tau sawv nyob rau ntawm lub ntiajteb no xub ntiag, ncaj ncees rau txoj kev kaj uas Vajtswv tau pub rau peb. Peb tsis npaj yuav txav peb txhais taw tawm ntawm lub hauv paus uas lawv tau muab tso rau saum nws, thaum peb ib hnub dhau ib hnub nrhiav tus Tswv nrog kev thov Vajtswv kub siab lug, nrhiav kom tau txoj kev kaj. Nej puas xav tias kuv yuav tso tseg txoj kev kaj uas Vajtswv tau pub rau kuv? Nws yuav tsum zoo li lub Pob Zeb Ntev Txhis. Nws tau coj kuv kev txij thaum muab pub rau kuv los.” Review and Herald, April 14, 1903.

One of the symbols of ‘Moses at Kadesh’ strikes the Rock with a rod, a symbol of authority. The first time it was God’s authority and the second time it was man’s authority. The class represented by Moses at the second Kadesh are represented as the drunkards of Ephraim, who use their theological authority (rod) to attack the message of the latter rain, which is the message of the old paths of 1840 to 1844.

Ib lub cim ntawm “Mauxes ntawm Kades” yog nws ntaus lub Pob Zeb nrog ib tug pas nrig, uas yog ib lub cim ntawm txoj cai kav. Thawj zaug ntawd yog Vajtswv txoj cai kav, hos zaum ob yog tib neeg txoj cai kav. Pawg uas raug sawv cev los ntawm Mauxes ntawm Kades zaum ob raug sawv cev ua cov qaug cawv ntawm Efa‑i, cov uas siv lawv txoj cai kev ntseeg (pas nrig) los tawm tsam txoj xov ntawm nag tom kawg, uas yog txoj xov hais txog tej kev qub ntawm xyoo 1840 mus txog 1844.

> “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.

> “Tag nrho tej lus uas tau muab pub txij xyoo 1840–1844 yuav tsum raug nthuav tawm nrog hwjchim tam sim no, vim muaj coob leej neeg uas twb plam lawv txoj kev taw qhia lawm. Cov lus no yuav tsum mus cuag txhua lub koom txoos.

> “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.

> “Khetos tau hais tias, ‘Nej ob lub qhov muag tau koob hmoov, vim lawv pom; thiab nej ob lub pob ntseg, vim lawv hnov. Rau qhov kuv hais tseeb rau nej tias, muaj ntau tus cev Vajtswv lus thiab cov neeg ncaj ncees tau ntshaw pom tej yam uas nej pom, los lawv tsis tau pom; thiab ntshaw hnov tej yam uas nej hnov, los lawv tsis tau hnov’ [Mathais 13:16, 17]. Tau koob hmoov yog cov qhov muag uas tau pom tej yam uas tau pom nyob rau xyoo 1843 thiab 1844.”

> “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.

> “Cov lus ntawd twb raug muab lawm. Thiab yuav tsum tsis txhob qeeb rau kev rov hais cov lus ntawd, rau qhov tej cim ntawm lub caij nyoog tab tom raug ua tiav; txoj hauj lwm kaw xaus yuav tsum raug ua kom tiav. Ib txoj hauj lwm loj yuav raug ua tiav nyob rau hauv ib lub sijhawm luv. Tsis ntev no, ib lo lus ceeb toom yuav raug muab los raws li Vajtswv txoj kev teem tseg uas yuav loj hlob mus ua ib lub suab qw nrov nrov. Ces Daniyee yuav sawv hauv nws feem, los muab nws zaj lus tim khawv.” Manuscript Releases, volume 21, 437.

The first test of manna is three tests. The last of the ten tests is the test of the third angel. Both first and last represent “rest” as a symbol of the test. The first test is three tests, representing the first angel that is followed by the second angel, but the fourth test, where the sealing and lifting up as an ensign, is represented by Massa and Meribah. The third angel, represented by the fifth and sixth tests, is the third test, which followed the second test of Massa and Meribah, and the first test of manna.

Qhov thawj qhov kev sim ntawm manna yog peb qhov kev sim. Qhov kawg ntawm kaum qhov kev sim yog qhov kev sim ntawm tus timtswv thib peb. Ob qho tib si, thawj thiab kawg, sawv cev rau “so” ua lub cim ntawm qhov kev sim. Qhov thawj qhov kev sim yog peb qhov kev sim, sawv cev rau tus timtswv thawj uas raug raws qab los ntawm tus timtswv thib ob, tab sis qhov kev sim thib plaub, qhov chaw uas kev muab foob thiab kev tsa kom sawv ua ib lub chij, raug sawv cev los ntawm Massa thiab Meribah. Tus timtswv thib peb, uas raug sawv cev los ntawm qhov kev sim thib tsib thiab thib rau, yog qhov kev sim thib peb, uas tau raws qab qhov kev sim thib ob ntawm Massa thiab Meribah, thiab qhov thawj qhov kev sim ntawm manna.

The provocation at Taberah set forth in Numbers 11:1–3 is the seventh test. The verses that introduce the fiery trial of faith represented by “Taberah,” which means ‘a burning place’ are preceded with verses identifying the movement of God’s people through the wilderness. The impatience manifested in chapter ten is contrasted with the one hundred and forty-four thousand who follow the Lamb whithersoever He goeth. These are those who have the patience of the saints, but ancient Israel was manifesting impatience in chapter ten that leads to their fiery ordeal in chapter eleven.

Kev chim txim ntawm Taberah uas tau teev tseg hauv Numbers 11:1–3 yog qhov kev sim siab zaum xya. Cov nqe uas qhib qhia txog txoj kev sim siab kub hnyiab ntawm txoj kev ntseeg uas “Taberah,” txhais hais tias ‘ib qho chaw kub hnyiab,’ sawv cev rau ntawd, raug ua ntej los ntawm cov nqe uas qhia txog kev txav mus los ntawm Vajtswv haiv neeg hla tebchaws moj sab qhua. Qhov kev ua siab tsis ntev uas tshwm nyob hauv tshooj kaum raug muab piv nrog ib puas plaub caug plaub txhiab leej uas raws tus Menyuam Yaj mus qhov twg uas Nws mus. Cov no yog cov uas muaj kev ua siab ntev ntawm cov neeg dawb huv, tiam sis cov Yixayee thaum ub tab tom nthuav tawm kev ua siab tsis ntev hauv tshooj kaum, uas coj lawv mus rau lawv txoj kev raug txom nyem kub hnyiab hauv tshooj kaum ib.

> And they departed from the mount of the Lord three days’ journey: and the ark of the covenant of the Lord went before them in the three days’ journey, to search out a resting place for them. And the cloud of the Lord was upon them by day, when they went out of the camp. And it came to pass, when the ark set forward, that Moses said, Rise up, Lord, and let thine enemies be scattered; and let them that hate thee flee before thee. And when it rested, he said, Return, O Lord, unto the many thousands of Israel. Numbers 10:33–36.

> Thiab lawv thiaj txav kev tawm hauv lub roob ntawm tus Tswv mus kev peb hnub; thiab lub phij xab ntawm tus Tswv tej lus cog tseg mus ua lawv ntej hauv txoj kev peb hnub ntawd, kom mus nrhiav ib qho chaw so rau lawv. Thiab huab ntawm tus Tswv nyob saum lawv thaum nruab hnub, thaum lawv tawm hauv lub yeej. Thiab tau muaj li no tias, thaum lub phij xab txav mus tom ntej, Mauxes hais tias, Cia li sawv tsees, Au tus Tswv, thiab cia koj cov yeeb ncuab tawg khiav mus; thiab cia cov uas ntxub koj khiav ntawm koj xub ntiag mus. Thiab thaum nws nyob twj ywm, nws hais tias, Au tus Tswv, thov rov los cuag cov neeg Ixayees ntau txhiab txhiab. Xamphaj 10:33–36.

The next verse introduces the rebellion of Taberah.

Nqe vaj lug tom ntej no nthuav tawm txog txoj kev ntxeev siab ntawm Taberah.

> And when the people complained, it displeased the Lord: and the Lord heard it; and his anger was kindled; and the fire of the Lord burnt among them, and consumed them that were in the uttermost parts of the camp. And the people cried unto Moses; and when Moses prayed unto the Lord, the fire was quenched. And he called the name of the place Taberah: because the fire of the Lord burnt among them. Numbers 11:1–3.

> Thiab thaum cov neeg yws li ntawd, ces qhov ntawd ua rau tus Tswv tsis txaus siab; thiab tus Tswv hnov nws; thiab nws txoj kev npau taws kub hnyiab; thiab tus Tswv txoj hluav taws kub hlawv rau hauv lawv nruab nrab, thiab kub hnyiab qee leej uas nyob rau tom ciam kawg ntawm lub yeej. Ces cov neeg quaj thov Mauxes; thiab thaum Mauxes thov Vajtswv rau tus Tswv lawm, hluav taws thiaj li tuag. Thiab nws thiaj hu lub npe qhov chaw ntawd ua Taberah; vim yog tus Tswv txoj hluav taws kub tau hlawv rau hauv lawv nruab nrab. Xwm Txheej Taug Kev 11:1–3.

The provocation which followed the manifestation of fire, was the longing for flesh food and is the eighth test. This is located in Numbers 11:4–34. The complaining in Taberah represents a corrupted higher nature, a lack of patience, and the rebellion of the lust for the fleshpots of Egypt represents the lower nature. The fire represents purification by fire of the Messenger of the Covenant in Malachi chapter three, for prophetically Taberah means a burning place and the burning place in God’s prophetic Word is located in Malachi three where fire produces an impatient class destined to be purged and a patient class who are purified as an offering that is lifted up.

Qhov kev chim siab uas raws tom qab kev tshwm sim ntawm hluav taws yog txoj kev ntshaw noj nqaij, thiab qhov no yog txoj kev sim siab thib yim. Qhov no nyob hauv Numbers 11:4–34. Kev yws hauv Taberah sawv cev rau ib yam xwm txheej siab dua uas twb raug qias lawm, yog kev tsis ua siab ntev, thiab txoj kev fav xeeb ntawm kev ntshaw lub lauj kaub nqaij ntawm tim lyiv teb chaws sawv cev rau yam xwm txheej qis dua. Hluav taws sawv cev rau kev ntxuav kom dawb huv los ntawm hluav taws ntawm tus Tubtxib ntawm Txojlus Cog Lus hauv Malachi tshooj peb, rau qhov raws li yaj saub Taberah txhais tias yog ib qho chaw kub hnyiab, thiab qhov chaw kub hnyiab hauv Vajtswv Txojlus yaj saub yog nyob hauv Malachi peb, qhov chaw uas hluav taws tsim tsa ib pab neeg tsis ua siab ntev uas raug teem tseg kom raug ntxuav kom ploj qhov qias, thiab ib pab neeg ua siab ntev uas raug ntxuav kom dawb huv ua ib qho khoom fij uas raug tsa nce.

Those represented by Moses in the twofold test of Taberah’s higher and lower nature are the one hundred and forty-four thousand who have settled into the truth both intellectually and also spiritually. The intellect identifies the higher nature and spiritually represents the combination of Divinity with humanity. Divinity can only be combined with humanity when the lower nature is crucified and dead. To be settled into the truth intellectually and spiritually represents the experience of the being sealed. The fires of Taberah represent the final separation of wheat and tares in the work of Christ raising the temple of the one hundred and forty-four thousand.

Cov neeg uas Mauxes sawv cev rau hauv ob chav kev sim ntawm lub cev siab dua thiab lub cev qis dua ntawm Taberah yog ib puas plaub caug plaub txhiab leej uas tau ruaj nrees nyob hauv qhov tseeb, tsis yog hauv kev txawj xav xwb, tiam sis kuj yog ntawm sab ntsuj plig thiab. Kev txawj xav qhia txog lub cev siab dua, hos ntawm sab ntsuj plig nws sawv cev rau kev koom ua ke ntawm Vajtswv txoj kev tseem ceeb nrog tib neeg. Vajtswv txoj kev tseem ceeb tsuas tuaj yeem koom ua ke nrog tib neeg thaum lub cev qis dua raug ntsia saum ntoo khaub lig thiab tuag lawm xwb. Kev ruaj nrees nyob hauv qhov tseeb ntawm sab kev txawj xav thiab sab ntsuj plig sawv cev rau txoj kev paub dhau los ntawm kev raug muab khi rau lub cim. Cov hluav taws ntawm Taberah sawv cev rau kev cais zaum kawg ntawm nplej thiab txhauj hauv Khetos tes haujlwm tsa lub tuam tsev ntawm ib puas plaub caug plaub txhiab leej.

The ninth test is the rebellion of Miriam and Aaron found in Numbers 12. The provocation was not unlike the provocation of Korah, Dathan and Abiram or Minneapolis, in 1888. The issue was not simply the rejection of God’s message, but the rejection of God’s choice of leadership.

Qhov kev sim siab thib cuaj yog kev ntxeev siab ntawm Miriam thiab Aaron uas muaj nyob hauv Numbers 12. Qhov kev chim siab no tsis txawv ntau ntawm qhov kev chim siab ntawm Korah, Dathan thiab Abiram lossis Minneapolis, xyoo 1888. Qhov teeb meem ntawd tsis yog tsuas yog kev tsis lees txais Vajtswv txoj lus xwb, tiam sis yog kev tsis lees txais Vajtswv txoj kev xaiv tsa kev coj noj coj ua.

The condemnation of leaders who reject not only the message, but also the messenger precedes the tenth test. The leadership manifest as apostates just before the Sunday law, which is the tenth test. The Sunday law aligns with the cross, and on the way to the cross, which is the Sunday law, the leadership chose Barabbas, a false Christ, for “bar” means ‘son of’ an “abba” means ‘father.’ Approaching the cross (the Sunday law) or Kadesh, the leadership manifests full blown apostasy choosing a counterfeit Christ and also expressing directly to the civil authorities that they have no king, but Caesar.

Kev rau txim rau cov thawj coj uas tsis yog tsuas tsis lees txais txoj lus xwb, tiamsis kuj tsis lees txais tus xa lus thiab, los ua ntej qhov kev sim siab thib kaum. Cov thawj coj tshwm sim raws li cov thim txoj kev ntseeg justo ua ntej txoj cai Hnub Caiv, uas yog qhov kev sim siab thib kaum. Txoj cai Hnub Caiv sib raug nrog tus ntoo khaub lig, thiab ntawm txoj kev mus rau tus ntoo khaub lig, uas yog txoj cai Hnub Caiv, cov thawj coj tau xaiv Npala-as, ib tug Khetos cuav, rau qhov “bar” txhais tias ‘tub ntawm’ hos “abba” txhais tias ‘txiv.’ Thaum tab tom los ze rau tus ntoo khaub lig (txoj cai Hnub Caiv) los yog Khades, cov thawj coj tshwm sim qhov kev thim txoj kev ntseeg puv npo, xaiv ib tug Khetos cuav hloov chaw, thiab kuj hais ncaj qha rau cov nom tswv pej xeem tias lawv tsis muaj vajntxwv twg li tsuas yog Xixas xwb.

The seventh, eighth and ninth test are identifying the sealing process, but the illustration is of the foolish virgins. The tenth of those tests was the first rebellion of Kadesh, typifying 1863. From 1846 the Hebrews were brought to Sinai to receive the Law. The two tables of the Ten Commandments are the symbol of God’s covenant relationship to ancient literal Israel, and the two tables of Habakkuk are the symbol of modern spiritual Israel’s covenant relationship. The second table was set forth in 1850, and just as ancient Israel vowed to keep the Law, by 1856 a final test was brought, as typified by spies visiting the Promised Land. The majority opinion that was reached over the seven years from 1856 unto 1863 was that the Laodicean wilderness is where they wished to die.

Qhov kev sim thib xya, thib yim, thiab thib cuaj yog qhia kom paub txog txoj hauj lwm ntawm kev muab lub cim ntim, tiam sis daim duab piv txwv yog ntawm cov nkauj xwb ruam. Qhov kev sim thib kaum ntawm cov kev sim ntawd yog thawj qhov kev ntxeev siab ntawm Kadesh, ua tus qauv cev lus yav tom ntej rau xyoo 1863. Pib txij xyoo 1846 cov Henplais raug coj los rau Sinai kom txais txoj Kevcai. Ob daim phiaj ntawm Kaum Nqe Kevcai yog lub cim ntawm Vajtswv txoj kev cog lus nrog cov Yixayee qub tseeb, thiab ob daim phiaj ntawm Habakkuk yog lub cim ntawm cov Yixayee tshiab sab ntsuj plig txoj kev cog lus nrog Vajtswv. Daim phiaj thib ob raug nthuav tawm xyoo 1850, thiab ib yam li cov Yixayee qub tau cog lus tias yuav tuav txoj Kevcai, txog xyoo 1856 ib qho kev sim zaum kawg raug coj los, raws li tau ua tus qauv cev lus yav tom ntej los ntawm cov neeg soj xyuas mus xyuas Lub Tebchaws Cog Tseg. Qhov kev xav ntawm feem coob uas tau mus txog nyob rau hauv xya xyoo txij xyoo 1856 mus txog xyoo 1863 yog tias roob moj sab qhua Laodicea yog qhov chaw uas lawv xav tuag.

The period of 1844 to 1863 is typified by the period that begins with baptism at the Red Sea which ended with another baptism at the Jordan River, in the identical location which Jesus would become the Christ, when He was later baptized by John. The baptism at the Red Sea identified a covenant relationship with ancient Israel. That relationship began with a marriage that simultaneously instigated a ten-step testing process. They were then brought to Sinai and promised to keep His law, but didn’t, and then failed the tenth and final test at the first rebellion of Kadesh. After the forty years, and the second and greater rebellion at Kadesh they entered the Promised Land by being baptized into the Jordan River.

Lub sijhawm txij xyoo 1844 mus txog 1863 raug ua qauv sawv cev los ntawm lub sijhawm uas pib nrog kev raus dej ntawm Hiav Txwv Liab, uas xaus nrog lwm qhov kev raus dej ntawm tus Dej Yauladees, hauv tib qhov chaw uas Yexus yuav los ua tus Khetos, thaum tom qab ntawd Nws raug Yauhas ua kev raus dej rau Nws. Kev raus dej ntawm Hiav Txwv Liab tau qhia txog ib txoj kev sib raug zoo ntawm kev cog lus nrog cov Yixayee thaum ub. Qhov kev sib raug zoo ntawd tau pib nrog ib txoj kev sib yuav uas tib lub sijhawm tsa kom muaj ib txoj txheej txheem sim siab kaum theem. Tom qab ntawd lawv raug coj mus rau Xina-i thiab tau cog lus tias yuav ceev Nws txoj kev cai, los lawv tsis tau ua li ntawd, thiab ces lawv swb qhov kev sim siab thib kaum thiab qhov kawg ntawm thawj qhov kev ntxeev siab ntawm Kades. Tom qab plaub caug xyoo, thiab qhov kev ntxeev siab zaum ob thiab loj dua ntawm Kades, lawv tau nkag mus rau hauv Lub Tebchaws Cog Tseg los ntawm kev raug raus dej rau hauv tus Dej Yauladees.

All the waymarks of baptism are tied together with the covenant. The history of the omega and second Kadesh, align with the history of the first an alpha Kadesh. Moses’ omega rebellion was far greater than the rebellion of an entire nation in the alpha rebellion of Kadesh. The omega is always greater. Both rebellions together represent the rebellion of Isaiah’s learned and unlearned who refuse to enter into the rest of the latter rain message.

Txhua txoj kev cim tseg ntawm kev cai raus dej raug txuas ua ke nrog txoj kev cog lus. Keeb kwm ntawm omega thiab Kadej thib ob, phim raws nraim nrog keeb kwm ntawm thawj Kadej uas yog alpha. Mauxe txoj kev ntxeev siab ntawm omega loj dua ntau tshaj txoj kev ntxeev siab ntawm ib haiv neeg tag nrho hauv alpha txoj kev ntxeev siab ntawm Kadej. Omega yeej ib txwm loj dua. Ob txoj kev ntxeev siab no ua ke sawv cev rau txoj kev ntxeev siab ntawm cov neeg txawj thiab cov tsis txawj ntawm Yaxayas, uas tsis kam nkag mus rau hauv txoj kev so ntawm zaj lus ntawm nag tom qab.

Three baptisms (Red Sea, Jordan River and Jordan River), the first of Moses and the last of Christ, thus Moses is the alpha and Christ the omega. The letter between the first and the twenty-second letters of the Hebrew alphabet, the thirteenth letter, when attached and following the first letter that is then attached to the last and twenty-second letter creates the Hebrew word “truth.” The middle baptism was the Jordan River and Kadesh. The first baptism at the Red Sea, was followed by the baptism at the Jordan. But the first baptism at the Jordan was put off for forty years until the second visit to Kadesh and the actual baptism of the Jordan. The third baptism, representing the time of visitation for the Jews had arrived as Christ began His work of confirming the covenant for one week in fulfillment of Daniel nine and verse twenty-seven and it was the hour of judgment for ancient Israel.

Peb txoj kev cai raus dej (Hiav Txwv Liab, Dej Yauladees thiab Dej Yauladees), thawj yog ntawm Mauxes hos qhov kawg yog ntawm Khetos; yog li ntawd Mauxes yog alpha, thiab Khetos yog omega. Tsab ntawv uas nyob nruab nrab ntawm tsab ntawv thawj thiab tsab ntawv nees nkaum ob hauv cov niam ntawv Henplais, yog tsab ntawv kaum peb; thaum muab txuas raws tsab ntawv thawj, ces txuas mus rau tsab ntawv kawg uas yog tsab ntawv nees nkaum ob, nws tsim tau lo lus Henplais hais tias “qhov tseeb.” Txoj kev cai raus dej nruab nrab yog ntawm Dej Yauladees thiab Kades. Txoj kev cai raus dej thawj ntawm Hiav Txwv Liab tau ua raws los ntawm txoj kev cai raus dej ntawm Yauladees. Tiamsis thawj txoj kev cai raus dej ntawm Yauladees raug ncua mus plaub caug xyoo txog thaum rov tuaj xyuas Kades zaum ob thiab kev cai raus dej tiag tiag ntawm Yauladees. Txoj kev cai raus dej thib peb, uas sawv cev rau lub sijhawm uas kev tuaj xyuas rau cov Yudais twb los txog lawm, tau los txog thaum Khetos pib Nws txoj hauj lwm ntawm kev lees paub lo lus cog tseg rau ib limtiam raws li kev ua tiav ntawm Daniyees cuaj thiab nqe nees nkaum xya, thiab ntawd yog lub sijhawm txiav txim rau cov Yixayee thaum ub.

The first baptism at the Red Sea is the first angel’s message, and the two visits to Kadesh represent a “doubling”, for the first visit to Kadesh and the Jordan River is where the rebellion of God’s covenant people is represented and at the second Kadesh the rebellion of the leadership is manifested. Kadesh and the two visits represent a doubling of the second angel’s message where two classes are manifested, and both classes are represented with citizens and also leadership. The baptism of Christ is the third angel’s message when the wheat and tares are separated as was ancient Israel from the Christian bride Christ married in the hour of ancient Israel’s judgment.

Kev cai raus dej thawj zaug ntawm Hiav Txwv Liab yog tus tim tswv thawj zaj lus, thiab ob zaug kev tuaj xyuas Kadesh sawv cev rau ib qho “kev muab ob npaug,” vim tias thawj zaug tuaj xyuas Kadesh thiab tus Dej Yauladees yog qhov chaw uas kev ntxeev siab ntawm Vajtswv haiv neeg uas nyob hauv Nws txoj kev cog lus raug sawv cev, hos ntawm Kadesh zaum ob ces kev ntxeev siab ntawm cov thawj coj raug qhia tawm. Kadesh thiab ob zaug kev tuaj xyuas ntawd sawv cev rau kev muab ob npaug ntawm tus tim tswv ob zaj lus uas muaj ob pawg raug qhia tawm, thiab ob pawg tib si raug sawv cev los ntawm cov pej xeem thiab kuj los ntawm cov thawj coj thiab. Kev cai raus dej ntawm Khetos yog tus tim tswv peb zaj lus thaum cov nplej thiab txhauj raug cais tawm ib yam li cov Yixayee thaum ub raug cais tawm ntawm tus nkauj nyab Khixatia uas Khetos tau yuav thaum teev kev txiav txim rau cov Yixayee thaum ub.

The period of 1844 to 1863 is the Red Sea to the first rebellion at Kadesh. 1844 is the Red Sea crossing, 1846 is the manna, symbol of the Sabbath test which the Whites passed in 1846 when they were married. In 1849 the Lord stretched forth his hand a second time to gather His people. He had gathered them during the first angel’s message when the first of Habakkuk’s tables arrived in history, and the second table was designed for the same purpose.

Lub sij hawm txij xyoo 1844 mus txog 1863 yog Hiav Txwv Liab mus txog thawj zaug kev ntxeev siab ntawm Kades. Xyoo 1844 yog kev hla Hiav Txwv Liab, xyoo 1846 yog manna, uas yog lub cim ntawm kev sim txog Hnub Xanpataus uas cov White tau hla dhau xyoo 1846 thaum nkawd sib yuav. Xyoo 1849 tus Tswv tau ncab nws txhais tes zaum ob los sib sau Nws haiv neeg. Nws twb tau sib sau lawv thaum lub sijhawm ntawm thawj tus tim tswv txoj xov thaum thawj daim phiaj ntawm Habakkuk tuaj txog hauv keeb kwm, thiab daim phiaj thib ob kuj raug npaj tseg rau tib lub hom phiaj ntawd.

The omega 1850 table was to gather and test, for that is what the alpha 1843 table did. The first angel had a table, and the third angel also had a table, for the first is the alpha and the third is the omega. The “two tables” are waymarks of the first and third angel’s—not the second. The prophetic period of the “tables” begins with a table with error and ends with a table with no error. The history between the two tables is the history of the second angel, where the chart is set aside until 1850.

Daim ntawv omega xyoo 1850 yog los sau ua ke thiab sim xyuas, rau qhov ntawd yog yam daim ntawv alpha xyoo 1843 tau ua. Tus tim tswv ib muaj ib daim ntawv, thiab tus tim tswv peb kuj muaj ib daim ntawv thiab, vim tus thawj yog alpha thiab tus peb yog omega. “Ob daim ntawv” yog cov cim taw qhia ntawm tus tim tswv ib thiab tus tim tswv peb—tsis yog tus tim tswv ob. Lub sijhawm cev Vajtswv lus ntawm “cov ntawv” pib nrog ib daim ntawv uas muaj kev yuam kev thiab xaus nrog ib daim ntawv uas tsis muaj kev yuam kev. Keeb kwm uas nyob nruab nrab ntawm ob daim ntawv yog keeb kwm ntawm tus tim tswv ob, uas daim ntawv raug muab tso tseg mus txog xyoo 1850.

After the year 1843 ended on April 19, 1844, the 1843 chart was set aside for it then erroneously predicted the year 1843. From April 19, 1844 unto 1850 there is no Habakkuk’s table. In the history of the second angel, there was no chart and—Babylon fell. The alpha is a table the omega is a table and the middle is the fall of Babylon; a symbol of rebellion which is associated with the period when there was no table. The historical period of Habakkuk’s tables bears the signature of truth.

Tom qab xyoo 1843 xaus rau hnub tim 19 lub Plaub Hlis, 1844, daim ntawv qhia xyoo 1843 raug muab tso tseg tseg, rau qhov nws tau twv yuam kev txog xyoo 1843. Txij hnub tim 19 lub Plaub Hlis, 1844 mus txog rau 1850 tsis muaj Habakkuk lub rooj. Hauv keeb kwm ntawm tus tim tswv thib ob, tsis muaj daim ntawv qhia thiab—Npanpiloo poob lawm. Tus alpha yog ib lub rooj, tus omega yog ib lub rooj, hos nruab nrab yog kev poob ntawm Npanpiloo; ib lub cim ntawm kev tawm tsam, uas muaj kev cuam tshuam nrog lub sijhawm uas tsis muaj ib lub rooj. Lub sijhawm keeb kwm ntawm Habakkuk tej rooj ris lub cim kos npe ntawm qhov tseeb.

1850 was typified by Sinai and the giving of the Law. That event was commemorated with Pentecost, when two wave loaves were lifted up. The process of lifting up the wave loaves is represented by the printing and promotion of the table in May of 1842, and the history of 1849 when the second chart was prepared and 1850 when it was available. The period is represented in the line of Christ as the fifty days from His resurrection unto Pentecost, a period divided into forty days followed by ten.

Xyoo 1850 tau raug piv txwv los ntawm Sinai thiab kev muab Txoj Cai. Qhov xwm txheej ntawd tau raug nco txog nrog Hnub Peetekos, thaum ob lub ncuav yoj tau raug tsa siab. Txoj txheej txheem ntawm kev tsa ob lub ncuav yoj siab ntawd raug sawv cev los ntawm kev luam thiab kev txhawb nqa daim ntawv teev nyob rau lub Tsib Hlis xyoo 1842, thiab keeb kwm xyoo 1849 thaum daim ntawv qhia thib ob tau raug npaj, thiab xyoo 1850 thaum nws twb muaj siv lawm. Lub sijhawm ntawd raug sawv cev hauv txoj kab ntawm Khetos raws li tsib caug hnub txij li Nws sawv hauv qhov tuag rov los mus txog Hnub Peetekos, yog ib lub sijhawm uas raug faib ua plaub caug hnub, ces ntxiv kaum hnub.

In 1849 Christ was stretching forth his hand a second time, and in 1850 Habakkuk’s second table was available and the testing process leading to Kadesh moved forward. In 1856 the last of ancient Israel’s ten tests arrived when new light on Miller’s foundational prophetic revelation was published in the movement’s periodical. For twenty-five hundred and twenty prophetic days, from 1856 unto 1863, the spies went in to search the land. In 1863 they chose a new leader to take them back to Egypt.

Xyoo 1849 Khetos tab tom ncab nws txhais tes zaum ob, thiab xyoo 1850 Habakkuk lub rooj thib ob twb muaj siv lawm, thiab txoj kev sim siab uas coj mus rau Kadesh tau txav mus tom ntej. Xyoo 1856 qhov kawg ntawm kaum qhov kev sim ntawm cov Ixayees thaum ub tau los txog thaum muaj ib txoj kev kaj tshiab hais txog Miller txoj kev tshwm sim yaj saub uas yog lub hauv paus raug luam tawm rau hauv daim ntawv xov xwm ntawm txoj kev txav ntawd. Tau ob txhiab tsib puas nees nkaum hnub yaj saub, txij xyoo 1856 mus txog xyoo 1863, cov neeg soj qab mus tshawb nrhiav thaj av. Xyoo 1863 lawv tau xaiv ib tug thawj coj tshiab los coj lawv rov qab mus rau tim Ejypt.

We will continue these truths in the next article.

Peb yuav txuas ntxiv cov lus tseeb no hauv tsab xov xwm tom ntej.

> “In a vision given me at Bordoville, Vermont, December 10, 1871, I was shown that the position of my husband has been a very difficult one. A pressure of care and labor has been upon him. His brethren in the ministry have not had these burdens to bear, and they have not appreciated his labors. The constant pressure upon him has taxed him mentally and physically. I was shown that his relation to the people of God was similar, in some respects, to that of Moses to Israel. There were murmurers against Moses, when in adverse circumstances, and there have been murmurers against him.” Testimonies, volume 3, 85.

> “Hauv ib zaj yog toog pom uas tau muab rau kuv hauv Bordoville, Vermont, hnub tim 10 lub Kaum Ob Hlis, 1871, kuv tau raug qhia tias txoj hauj lwm uas kuv tus txiv sawv tau yog ib txoj hauj lwm nyuaj heev. Lub nra ntawm kev saib xyuas thiab kev ua hauj lwm tau nyob hnyav rau saum nws. Nws cov kwv tij hauv txoj hauj lwm qhuab qhia tsis tau ris cov nra no, thiab lawv tsis tau txaus siab rau nws tej hauj lwm. Txoj kev nias hnyav tsis tu ncua rau saum nws tau ua kom nws lub siab ntsws thiab nws lub cev raug qaug zog heev. Kuv tau raug qhia tias nws txoj kev sib raug rau Vajtswv haiv neeg, nyob rau qee yam, zoo ib yam li Mauxes txoj kev sib raug rau cov Yixayee. Muaj cov neeg yws yws tawm tsam Mauxes thaum nyob hauv tej xwm txheej nyuaj, thiab kuj muaj cov neeg yws yws tawm tsam nws thiab.” Testimonies, volume 3, 85.

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