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

Phau Ntawv Yauxe‑ees thiab Pawg Ntseeg Xya‑Hnub Adventist Laodixeya — Zauv Nees Nkaum Peb

Number Twenty-Three

Tus Lej Nees nkaum Peb

Author

Jeff Pippenger

Published

January 4, 2026

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In article twenty-two I wrote, “Then in chapter eleven, the genealogy of the chosen people is represented by ten names from Shem to Abram. Chapter eleven is the story of the tower of Babel, but also the genealogy of the chosen people, as represented by Abraham. Chapter eleven introduces a chosen people who were to enter into a threefold covenant with God. The third and final step was the sacrifice of Isaac in chapter twenty-two. Chapter “eleven” is the alpha beginning and chapter “twenty-two” is the omega ending. The faith required to hear God’s voice in the meaning of names, is no different than the faith required to hear His voice in the numbering of His Word.”

Hauv tsab xov xwm nees nkaum ob kuv tau sau tias, “Tom qab ntawd hauv tshooj kaum ib, caj ces ntawm haiv neeg uas raug xaiv raug sawv cev los ntawm kaum lub npe txij Shem mus txog Abram. Tshooj kaum ib yog zaj keeb kwm ntawm pej thuam Npanpiloo, tab sis kuj yog caj ces ntawm haiv neeg uas raug xaiv, raws li sawv cev los ntawm Abraham. Tshooj kaum ib nthuav qhia ib haiv neeg uas raug xaiv uas yuav tsum nkag mus rau hauv ib daim ntawv cog lus peb txheej nrog Vajtswv. Kauj ruam thib peb thiab kawg yog kev txi Ixaj hauv tshooj nees nkaum ob. Tshooj “kaum ib” yog alpha pib, thiab tshooj “nees nkaum ob” yog omega xaus. Txoj kev ntseeg uas yuav tsum muaj kom hnov Vajtswv lub suab hauv lub ntsiab ntawm cov npe, tsis txawv li ntawm txoj kev ntseeg uas yuav tsum muaj kom hnov Nws lub suab hauv kev suav lej ntawm Nws Txojlus.”

Chapter eleven presents the covenant of Cain, and the covenant of Abel. We have repeatedly shown through the years that the prophetic characteristics of the tower of Babel represent a counterfeit covenant. After the flood, there was a change of dispensations from worshipping at the gate of Eden before the flood, and after the flood, worship was to be at an altar. The altar had specific biblical requirements. It needed to be erected of natural stone, with no human chipping or chiseling the stone. It had to be rock upon rock, with no mortar.

Tshooj kaum ib nthuav qhia txog kev cog lus ntawm Kha‑i, thiab kev cog lus ntawm Anpee. Peb tau qhia dua ntau zaus thoob plaws ntau lub xyoo tias cov yam ntxwv yaj saub ntawm tus pej thuam Npas Npel sawv cev rau ib daim ntawv kev cog lus cuav. Tom qab dej nyab, muaj kev hloov ntawm tej tiam kev faib haujlwm los ntawm kev pe hawm ntawm rooj vag Edees ua ntej dej nyab, thiab tom qab dej nyab, kev pe hawm yuav tsum yog ntawm ib lub thaj. Lub thaj ntawd muaj tej yam yuav tsum ua raws nraim li Vajluskub teev tseg. Nws yuav tsum raug tsa los ntawm pob zeb ntuj tsim, tsis pub kom neeg txaug los yog txiav lub pob zeb ntawd. Nws yuav tsum yog pob zeb tso saum pob zeb, tsis muaj av nplaum lo sib txuas.

The purpose of the tower was to make Nimrod’s cohorts a name, which represents character. In the tower we see man attempting to save themselves, and lifting themselves up as the gods of heaven. The tower is a symbol of a church that thinks it can save itself, and thinks that it should be lifted up, as the ten kings do in Psalm 83, when they lift up the papal head at the evil confederacy of Bible prophecy, which takes place at the Sunday law.

Lub hom phiaj ntawm tus pej thuam yog kom Nimrod cov pab pawg tau ib lub npe, uas sawv cev rau cwj pwm. Hauv tus pej thuam ntawd peb pom tibneeg tab tom sim cawm lawv tus kheej, thiab tsa lawv tus kheej siab ua cov vajtswv saum ntuj. Tus pej thuam yog ib lub cim ntawm ib lub koom txoos uas xav tias nws yuav cawm tau nws tus kheej, thiab xav tias nws yuav tsum raug tsa siab, ib yam li kaum tus vajntxwv ua nyob hauv Ntawv Nkauj 83, thaum lawv tsa lub taub hau papal siab hauv txoj kev sib koom ua phem ntawm yaj saub hais tseg hauv Phau Vajlugkub, uas tshwm sim thaum txoj cai Hnub Caiv.

> A Song or Psalm of Asaph. Keep not thou silence, O God: hold not thy peace, and be not still, O God. For, lo, thine enemies make a tumult: and they that hate thee have lifted up the head. Psalms 83:1, 2.

> Ib Zaj Nkauj lossis Phau Ntawv Nkauj ntawm Asaph. Au Vajtswv, thov tsis txhob nyob ntsiag to; tsis txhob tuav koj txoj kev nyob tus yees, thiab tsis txhob nyob twjywm, Au Vajtswv. Vim saib seb, koj cov yeeb ncuab tabtom ua suab nrov ntxhov; thiab cov uas ntxub koj tau tsa taub hau siab. Ntawv Nkauj 83:1, 2.

The world had just been destroyed by Noah’s flood, and the reason God identified the closing probation on the antediluvian world was that man’s thoughts had become evil continually. The Bible speaks of unity in various ways, one of which is to see “eye to eye.” Can two walk together, except they be agreed?

Lub ntiajteb nyuam qhuav raug rhuav tshem los ntawm Nau-a qhov dej nyab, thiab qhov laj thawj uas Vajtswv qhia txog kev kaw lub sij hawm sim siab rau lub ntiajteb ua ntej dej nyab yog vim neeg tej kev xav tau ua phem tsis tu ncua. Vajlugkub hais txog kev sib haum xeeb hauv ntau txoj kev, ib yam ntawm ntawd yog kom pom “muag rau muag.” Ob tug puas yuav taug kev ua ke tau, yog tsis sib pom zoo?

> Now I beseech you, brethren, by the name of our Lord Jesus Christ, that ye all speak the same thing, and that there be no divisions among you; but that ye be perfectly joined together in the same mind and in the same judgment. 1 Corinthians 1:10.

> Tam sim no thov nej, cov kwvtij, los ntawm peb tus Tswv Yexus Khetos lub npe, kom nej txhua tus hais tib yam nkaus, thiab kom txhob muaj kev sib cais nyob hauv nej; tiam sis kom nej raug koom ua ke kom tiav hauv tib lub siab thiab tib txoj kev txiav txim. 1 Khaulee 1:10.

When God confused the language at the judgment upon Nimrod’s kingdom, it identifies that prior to the confusion, they were all in unity, and therefore they were all the same character, and that character was a religion based upon human works—as opposed to those in the very same chapter that are represented by Abraham. Shem was a faithful soul in the time of Nimrod. Historians point to Shem as the one who killed Nimrod, the mighty rebel before the Lord. The point stands without the historian’s ideas, for Shem is a covenant man, who traces his blood to Noah, a covenant man, who traces his blood back to Seth, another covenant man, who came into covenant history to replace his brother Abel, who was another covenant man who was a direct descendant of Adam.

Thaum Vajtswv ntxhov cov lus thaum txoj kev txiav txim poob rau Nimrod lub nceeg vaj, qhov ntawd qhia meej tias ua ntej yuav muaj txoj kev ntxhov ntawd, lawv sawvdaws nyob hauv kev sib haum xeeb, thiab yog li ntawd lawv sawvdaws muaj tib yam cwj pwm, thiab cwj pwm ntawd yog ib txoj kev ntseeg uas tsa los saum tib neeg tej haujlwm—tiv rau cov uas nyob hauv tib tshooj ntawd thiab raug sawv cev los ntawm Abraham. Shem yog ib tug ntsuj plig ncaj ncees nyob rau Nimrod lub sijhawm. Cov kws sau keeb kwm taw tes rau Shem tias yog tus uas tua Nimrod, tus neeg muaj hwjchim loj uas sawv tawm tsam ntawm tus Tswv xub ntiag. Lub ntsiab tseem nyob ruaj tsis vam khom cov kws sau keeb kwm tej tswv yim, rau qhov Shem yog ib tug neeg ntawm txoj kev cog lus, tus uas taug nws caj ces ntshav mus txog rau Nau-a, ib tug neeg ntawm txoj kev cog lus, tus uas taug nws caj ces ntshav rov mus txog Seth, dua ib tug neeg ntawm txoj kev cog lus, tus uas los rau hauv keeb kwm ntawm txoj kev cog lus los hloov nws tus kwv Abel, uas yog dua ib tug neeg ntawm txoj kev cog lus uas yog ib tug xeeb leej xeeb ntxwv ncaj qha los ntawm Adas.

Genesis eleven is the great controversy between Christ and Satan, in the context of a covenant of life and a covenant of death. Nimrod represents the great hunter before the Lord, for he represents a church that has many devotees. Abram, through Shem, represents a church that has but few devotees. Shem was the covenant man when Nimrod was building his tower, but the two covenants in chapter eleven are represented not by Shem and Nimrod, but by Nimrod and Abraham. Paul clearly identifies this prophetic rule.

Chiv Keeb tshooj kaum ib yog txoj kev sib cav loj ntawm Khetos thiab Xatas, nyob hauv lub ntsiab lus ntawm ib txoj kev khi lus ntawm txoj sia thiab ib txoj kev khi lus ntawm txoj kev tuag. Nimoo sawv cev rau tus neeg tua tsiaj loj nyob ntawm tus Tswv xub ntiag, vim nws sawv cev rau ib pawg ntseeg uas muaj ntau tus raws. Anplahas, dhau los ntawm Sem, sawv cev rau ib pawg ntseeg uas muaj tsawg tus raws xwb. Sem yog tus txiv neej ntawm txoj kev khi lus thaum Nimoo tab tom txhim kho nws lub pej thuam, tiamsis ob txoj kev khi lus hauv tshooj kaum ib tsis yog sawv cev los ntawm Sem thiab Nimoo, tabsis yog los ntawm Nimoo thiab Anplahas. Povlauj qhia meej txog txoj cai yaj saub no.

> For this Melchisedec, king of Salem, priest of the most high God, who met Abraham returning from the slaughter of the kings, and blessed him; To whom also Abraham gave a tenth part of all; first being by interpretation King of righteousness, and after that also King of Salem, which is, King of peace; Without father, without mother, without descent, having neither beginning of days, nor end of life; but made like unto the Son of God; abideth a priest continually. Now consider how great this man was, unto whom even the patriarch Abraham gave the tenth of the spoils.

> Tus Melkhixedes no yog tus vajntxwv kav Salem, thiab yog pov thawj ntawm Vajtswv Tus Siab Tshaj Plaws, tus uas tau ntsib Anplahas thaum nws rov qab los ntawm kev tua cov vajntxwv, thiab tau foom koob hmoov rau nws; tus uas Anplahas kuj tau muab ib feem kaum ntawm txhua yam rau thiab; ua ntej, raws li kev txhais, yog Vajntxwv ntawm kev ncaj ncees, thiab tom qab ntawd kuj yog Vajntxwv kav Salem, uas txhais tias, Vajntxwv ntawm kev kaj siab lug; tsis muaj leejtxiv, tsis muaj leejniam, tsis muaj cajces, tsis muaj qhov pib ntawm hnub nyoog, thiab tsis muaj qhov kawg ntawm txoj sia; tiam sis raug ua kom zoo ib yam li Vajtswv Leej Tub; nws nyob ruaj ua pov thawj mus li. Nim no cia li xav seb tus no loj npaum li cas, tus uas txawm yog yawg koob Anplahas los kuj tau muab ib feem kaum ntawm tej khoom txeeb tau rau nws.

> And verily they that are of the sons of Levi, who receive the office of the priesthood, have a commandment to take tithes of the people according to the law, that is, of their brethren, though they come out of the loins of Abraham:

> Thiab tseeb, cov uas yog ntawm cov tub ntawm Levi, uas txais txoj hauj lwm pov thawj hwj, lawv muaj ib lo lus txib raws li txoj kevcai kom txais ib feem kaum ntawm haiv neeg, uas yog ntawm lawv cov kwvtij, txawm yog cov ntawd kuj tawm hauv lub duav ntawm Abraham los:

> But he whose descent is not counted from them received tithes of Abraham, and blessed him that had the promises. And without all contradiction the less is blessed of the better. And here men that die receive tithes; but there he receiveth them, of whom it is witnessed that he liveth. And as I may so say, Levi also, who receiveth tithes, payed tithes in Abraham. For he was yet in the loins of his father, when Melchisedec met him. Hebrews 7:1–10.

> Tiamsis tus uas nws caj ces tsis raug suav nrog lawv tau txais ib feem kaum ntawm Anplahas, thiab tau foom koob hmoov rau tus uas tau txais tej lus cog tseg. Thiab tsis muaj ib qho kev tsis sib haum li, tus me dua raug foom koob hmoov los ntawm tus loj dua. Thiab ntawm no yog tibneeg uas tuag txais ib feem kaum; tiam sis nyob ntawd nws txais lawv, tus uas muaj lus tim khawv hais tias nws muaj sia nyob. Thiab hais raws li kuv yuav hais tau, Levi thiab, tus uas txais ib feem kaum, kuj tau them ib feem kaum hauv Anplahas. Rau qhov nws tseem nyob hauv lub duav ntawm nws txiv, thaum Melchisedec ntsib nws. Henplais 7:1–10.

There is a great deal of present truth in the subject of Melchizedek, but I am simply identifying that Paul teaches directly that the prophetic characteristics of covenant men, and by that, I mean, men and women in the inspired testimony whose scriptural testimony is identifying a waymark in the prophetic line of God’s covenant with mankind. Paul teaches that Melchizedek, who lived before the Levitical priesthood was established at Sinai, and therefore over four hundred years before there was a Levitical priesthood, had accepted tithe from Levi. In order to be in the Levitical priesthood, you had to be a Levite who could prove his blood descent from Levi. Melchizedek could not show his descent was from the line of Levi, for Levi was not yet born.

Muaj ntau qhov tseeb tam sim no nyob hauv lub ntsiab lus hais txog Melchizedek, tiam sis kuv tsuas yog tab tom qhia kom pom tias Povlauj qhia ncaj qha tias cov yam ntxwv uas yog yaj saub ntawm cov neeg hauv txoj kev cog lus—thiab los ntawm qhov ntawd, kuv txhais tias, cov txiv neej thiab cov poj niam nyob hauv zaj lus tim khawv uas raug tshoov siab uas lawv zaj lus tim khawv hauv Vajluskub tab tom txheeb kom pom ib lub cim qhia kev hauv kab yaj saub ntawm Vajtswv txoj kev cog lus nrog noob neej. Povlauj qhia tias Melchizedek, tus uas tau nyob ua ntej txoj kev pov thawj Levis raug tsa nyob rau ntawm Sinai, thiab yog li ntawd dhau plaub puas xyoo ua ntej tseem muaj txoj kev pov thawj Levis, tau txais ib feem kaum ntawm Levi lawm. Yuav kom nyob hauv txoj kev pov thawj Levis, koj yuav tsum yog ib tug Levis uas muaj peev xwm ua pov thawj tau nws caj ces ntshav nqes los ntawm Levi. Melchizedek yeej tsis muaj peev xwm qhia tau tias nws caj ces nqes los ntawm kab ntawm Levi, rau qhov Levi tseem tsis tau yug los.

The line of prophecy that represents God’s covenant with Adam and Eve is actually two covenants. The first was a covenant of life with a simple test. After the fall and the failed test, the next covenant included the blood of a lamb in order to provide clothing. Then there was God’s covenant with mankind, represented by the rainbow, Noah and altar worship. Then there was Genesis eleven where God’s covenant with a chosen people, who would be called Hebrews began. In each of those stories the biblical characters are covenant men or women.

Kab lus faj lem uas sawv cev rau Vajtswv txoj kev cog lus nrog Adas thiab Evas yeej muaj ob txoj kev cog lus tiag tiag. Thawj txoj yog ib txoj kev cog lus txog txoj sia nrog ib qho kev sim uas yooj yim. Tom qab kev poob thiab qhov kev sim uas ua tsis tiav lawm, txoj kev cog lus tom ntej muaj cov ntshav ntawm ib tug menyuam yaj koom nrog kom npaj tau khaub ncaws. Tom qab ntawd muaj Vajtswv txoj kev cog lus nrog noob neej, uas zaj sawv sawv cev rau, nrog Nau-es thiab txoj kev pe hawm ntawm lub thaj txi ntuj. Tom qab ntawd kuj muaj Chivkeeb tshooj kaum ib, qhov uas Vajtswv txoj kev cog lus nrog ib haiv neeg uas raug xaiv, uas yuav raug hu ua cov Henplais, tau pib. Nyob hauv txhua zaj ntawd, cov neeg hauv Vajlugkub yog txiv neej los poj niam uas nyob hauv txoj kev cog lus.

In Genesis eleven, the beginning of the covenant of life with a chosen people is set forth, and it is set forth, right where Nimrod establishes the covenant of death, as represented by the bricks and mortar, that were the counterfeit of the unchiseled rocks and no mortar represented by the altar. Sister White informs us the altar represents Christ, thus Nimrod’s religion, which is a counterfeit religion, represents a counterfeit Christ.

Hauv Chivkeeb tshooj kaum ib, qhov pib ntawm txoj kev khi lus cog tseg ntawm txoj sia nrog ib haiv neeg uas raug xaiv raug nthuav tawm, thiab nws raug nthuav tawm nyob kiag ntawm qhov chaw uas Nimrod tsa txoj kev khi lus cog tseg ntawm txoj kev tuag, raws li yog sawv cev los ntawm cov cib thiab cov tshuaj khib, uas yog yam dag ntxias hloov chaw rau cov pob zeb uas tsis tau txaug thiab tsis muaj tshuaj khib uas lub thaj sawv cev. Muam White qhia peb tias lub thaj sawv cev rau Khetos; yog li ntawd Nimrod txoj kev ntseeg, uas yog ib txoj kev ntseeg dag ntxias, sawv cev rau ib tug Khetos dag ntxias.

> And they said one to another, Go to, let us make brick, and burn them thoroughly. And they had brick for stone, and slime had they for mortar. Genesis 11:3.

> Thiab lawv txawm sib hais tias, Cia li, peb yuav ua cib, thiab cub kom siav zoo kawg. Lawv thiaj siv cib hloov pob zeb, thiab siv roj av nplaum ua phab tshuaj khib. Chiv Keeb 11:3.

> And if thou wilt make me an altar of stone, thou shalt not build it of hewn stone: for if thou lift up thy tool upon it, thou hast polluted it. Exodus 20:25.

> Yog koj yuav ua ib lub thaj txi Ntuj rau kuv los ntawm pob zeb, koj yuav tsum tsis txhob txhim nws los ntawm pob zeb uas txaug lawm; rau qhov yog koj tsa koj rab cuab tam los rau saum nws, ces koj twb ua kom nws qias lawm. Exodus 20:25.

> “We are in danger of mingling the sacred and the common. The holy fire from God is to be used in our efforts. The true altar is Christ; the true fire is the Holy Spirit. This is our inspiration. It is only as the Holy Spirit leads and guides a man that he is a safe counselor. If we turn aside from God and from His chosen ones to inquire at strange altars we shall be answered according to our works.” Selected Messages, book 3, 300.

> “Peb tab tom nyob hauv kev phom sij uas yuav muab yam dawb huv xyaw nrog yam qub txeeg qub teg. Cov hluav taws dawb huv uas los ntawm Vajtswv yuav tsum raug siv hauv peb tej kev siv zog. Lub thaj tiag yog Khetos; cov hluav taws tiag yog Vaj Ntsuj Plig Dawb Huv. Qhov no yog peb txoj kev tshoov siab. Tsuas yog thaum Vaj Ntsuj Plig Dawb Huv coj thiab taw qhia ib tug neeg xwb, nws thiaj yog ib tug kws pab tswv yim uas muaj kev nyab xeeb. Yog peb tig ntawm Vajtswv thiab ntawm Nws cov uas Nws xaiv tseg mus nug ntawm tej thaj txawv teb chaws, peb yuav tau txais lus teb raws li peb tej haujlwm.” Selected Messages, phau ntawv 3, 300.

Among other truths, one of the lessons that is derived prophetically from Genesis eleven is that it represents the beginning of a prophetic line. The flood of Noah marks a prophetic separation. When Noah left the ark there was to be a new method of worship, and the method of worship always produces two classes of worshippers, as set forth in the history of Cain and Abel. Genesis eleven is a new world, with a beginning history that becomes the foundational story of the ending history, as God’s last day covenant people call the eleventh-hour workers out of Babylon during the Sunday law crisis. Nimrod is the man of sin during the Sunday law crisis, and Shem, who is Abraham is the man of God in that very same crisis. Genesis eleven’s scattering and confusion of languages, began soon after Noah left the ark. The theme of chapter eleven is the two covenants, and the story reaches its conclusion when the third step of the Abrahamic covenant is set forth in chapter twenty-two.

Ntawm lwm yam tseeb, ib zaj lus qhia uas raug muab rho tawm los ntawm Chivkeeb kaum ib raws txojkev yaj saub yog tias nws sawv cev rau qhov pib ntawm ib txoj kab yaj saub. Dej nyab thaum Nau-es lub sijhawm cim txog ib qho kev cais tawm raws yaj saub. Thaum Nau-es tawm hauv lub nkoj los, yuav tsum muaj ib txoj kev pe hawm tshiab, thiab txoj kev pe hawm ntawd ib txwm tsim tawm ob pawg neeg pe hawm, raws li tau muab qhia tseg hauv zaj keeb kwm ntawm Kha-ees thiab Anpees. Chivkeeb kaum ib yog ib lub ntiaj teb tshiab, nrog ib zaj keeb kwm pib uas los ua zaj dab neeg hauv paus rau zaj keeb kwm kawg, thaum Vajtswv haiv neeg ntawm nws hnub kawg uas nyob hauv txoj lus cog tseg hu cov neeg ua hauj lwm teev kaum ib tawm hauv Npanpiloo thaum lub sij hawm teeb meem ntawm txoj cai Hnub Caiv. Nimrod yog tus neeg txhaum thaum lub sij hawm teeb meem ntawm txoj cai Hnub Caiv, hos Sem, uas yog Anplahas, yog tus neeg ntawm Vajtswv nyob hauv tib lub sij hawm teeb meem ntawd. Kev tawg khiav mus nyob txawv teb chaws thiab kev kub ntxhov ntawm tej lus hauv Chivkeeb kaum ib tau pib tsis ntev tom qab Nau-es tawm hauv lub nkoj los. Lub ntsiab ntawm tshooj kaum ib yog ob txoj lus cog tseg, thiab zaj dab neeg ntawd mus txog nws qhov xaus thaum qib peb ntawm Anplahas txoj lus cog tseg raug muab nthuav tawm hauv tshooj nees nkaum ob.

Chapter eleven is the alpha history of the line of Abraham that reaches omega history in chapter twenty-two. The beginning story of Nimrod’s Babel and the ending story of the offering of Isaac, both represent the final judgment upon mankind. The line begins at Nimrod’s tower, and extends to the offering of Isaac, and the line culminates in two opposite offerings. Nimrod’s offering receives God’s executive judgment, and Abraham’s judgment receives God’s blessing. Nimrod is the alpha of chapter eleven and Abraham is the omega of chapter twenty-two. The omega is always greater, by at least twenty-two times according to the Hebrew alphabet, and the power manifested in confusing the languages and scattering the nations abroad, was far exceeded by the power of the cross. Nimrod’s tower represents the Twin Towers of 9/11 and the offering of Isaac represents the Sunday law.

Tshooj kaum ib yog keeb kwm alpha ntawm caj ces Anplahas uas ncav mus txog keeb kwm omega hauv tshooj nees nkaum ob. Zaj keeb kwm pib ntawm Nivloos lub Npas Npeel thiab zaj keeb kwm xaus ntawm kev fij Ixaj, ob qho tib si sawv cev rau qhov kev txiav txim kawg rau noob neej. Txoj kab keeb kwm ntawd pib ntawm Nivloos lub pej thuam, thiab txuas mus txog rau kev fij Ixaj, thiab txoj kab ntawd xaus rau hauv ob txoj kev fij uas sib tawm tsam kiag. Nivloos txoj kev fij tau txais Vajtswv txoj kev txiav txim ncaj qha, hos Anplahas txoj kev txiav txim tau txais Vajtswv txoj koob hmoov. Nivloos yog alpha ntawm tshooj kaum ib thiab Anplahas yog omega ntawm tshooj nees nkaum ob. Omega ib txwm loj dua, tsawg kawg nees nkaum ob npaug raws li ntawv Henplais, thiab lub hwj chim uas tau tshwm sim hauv kev ntxhov cov lus thiab kev tawg khiav ntawm cov haiv neeg mus nyob thoob plaws, tseem qis dua deb rau lub hwj chim ntawm tus ntoo khaub lig. Nivloos lub pej thuam sawv cev rau Twin Towers ntawm 9/11 thiab kev fij Ixaj sawv cev rau txoj cai Sunday.

The line of the covenant with a chosen people begins with the symbol of the number eleven and it ends with the symbol of twenty-two. The line ends at the close of probation in the alpha history of Nimrod and also the omega history of Abraham. The very history of Nimrod and Abraham is set forth in the first book of the Bible, and it is set within the context of picking up the pieces from the very recent destruction of Noah’s flood. In the first book of the Bible the illustration of the two covenants, provides two witnesses that set forth the close of probation in the line of chapter eleven through to twenty-two.

Kab kevcai nrog ib haiv neeg uas raug xaiv pib nrog lub cim ntawm tus lej kaum ib, thiab nws xaus nrog lub cim ntawm nees nkaum ob. Txoj kab ntawd xaus rau thaum sijhawm sim siab kaw nyob rau hauv keeb kwm alpha ntawm Nimrod, thiab kuj nyob rau hauv keeb kwm omega ntawm Abraham. Qhov keeb kwm tiag tiag ntawm Nimrod thiab Abraham raug muab nthuav tawm nyob rau hauv thawj phau Vajlugkub, thiab nws raug teem cia nyob rau hauv lub ntsiab lus ntawm kev khaws tej seem uas tseem tshuav tom qab txoj kev puastsuaj uas Dej Nyab ntawm Nau-es nyuam qhuav rhuav tshem. Nyob rau hauv thawj phau Vajlugkub, daim duab piv txwv ntawm ob daim kevcai cog lus muab ob tug timkhawv uas nthuav tawm qhov kaw ntawm lub sijhawm sim siab nyob rau hauv txoj kab ntawm tshooj kaum ib mus txog nees nkaum ob.

> 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.

> Tus uas tsis ncaj ncees, cia nws tseem ua tsis ncaj ncees ntxiv mus; thiab tus uas qias neeg, cia nws tseem qias neeg ntxiv mus; thiab tus uas ncaj ncees, cia nws tseem ua ncaj ncees ntxiv mus; thiab tus uas dawb huv, cia nws tseem ua dawb huv ntxiv mus. Tshwm Sim 22:11.

Nimrod is unjust and filthy still, and Abraham is righteous and holy still as identified in the alpha of Genesis 11–22, and also in the omega of Revelation 22:11. Just before probation closes, a pronouncement in verse 10 is made to seal not the sayings of the prophecy of this book. Just before probation closes in the very next verse, there is to be a prophecy in Revelation that is to be unsealed. Two verses after verse eleven, Christ supplies the key to unseal that prophecy.

Nimrod tseem tsis ncaj ncees thiab qias vuab tsuab, hos Abraham tseem ncaj ncees thiab dawb huv, raws li tau qhia tseg hauv alpha ntawm Chivkeeb 11–22, thiab kuj nyob hauv omega ntawm Tshwmsim 22:11. Ua ntej lub sijhawm kev sim siab kaw lawm, muaj ib lo lus tshaj tawm nyob hauv nqe 10 kom tsis txhob muab tej lus ntawm zaj lus faj lem hauv phau ntawv no kaw cia. Ua ntej lub sijhawm kev sim siab kaw lawm, nyob hauv nqe tom ntej kiag ntawd, yuav tsum muaj ib zaj lus faj lem hauv Tshwmsim uas yuav raug qhib tawm. Ob nqe tom qab nqe kaum ib, Khetos muab tus yawm sij los qhib zaj lus faj lem ntawd.

> 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. And, behold, I come quickly; and my reward is with me, to give every man according as his work shall be.

> Thiab nws hais rau kuv tias, Tsis txhob muab cov lus ntawm tej kev faj lem hauv phau ntawv no kaw cia; rau qhov lub sijhawm twb nyob 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. Thiab saib seb, kuv yuav los sai sai; thiab kuv muaj kuv lub nqi zog nrog kuv, yuav muab rau txhua tus raws li nws tej haujlwm yuav yog.

> I am Alpha and Omega, the beginning and the end, the first and the last. Revelation 22:10–13.

> Kuv yog Alpha thiab Omega, yog qhov pib thiab qhov kawg, yog tus thawj thiab tus kawg. Qhia Tshwm 22:10–13.

Chapter twenty-two is the omega chapter of the entire Bible and the key to opening the prophecy in Revelation that is sealed up, is the principle that Christ identified above all others in chapter one of Revelation. Chapter one is the first letter of the Hebrew alphabet, and chapter twenty-two is the last. In verses nine through eleven of chapter one, John introduces himself, and identifies Christ as Alpha and Omega.

Tshooj nees nkaum-ob yog tshooj omega ntawm tag nrho phau Vajlugkub thiab yog tus yuam sij qhib tej lus faj lem hauv Phau Tshwm Sim uas raug kaw cia; nws yog lub ntsiab cai uas Khetos tau qhia kom sawv tshaj txhua yam lwm hauv tshooj ib ntawm Phau Tshwm Sim. Tshooj ib yog thawj tus tsiaj ntawv ntawm cov tsiaj ntawv Henplais, thiab tshooj nees nkaum-ob yog tus kawg. Hauv nqe cuaj mus txog kaum ib ntawm tshooj ib, Yauhas qhia nws tus kheej, thiab qhia Khetos tias yog Alpha thiab Omega.

> I John, who also am your brother, and companion in tribulation, and in the kingdom and patience of Jesus Christ, was in the isle that is called Patmos, for the word of God, and for the testimony of Jesus Christ. 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. Revelation 1:9-11.

> Kuv Yauhas, uas kuj yog nej tus kwv tij, thiab yog tus nrog nej koom nyob hauv kev txom nyem, thiab hauv lub nceeg vaj, thiab hauv txoj kev ua siab ntev ntawm Yexus Khetos, tau nyob rau ntawm lub kob uas hu ua Patmos, vim yog Vajtswv txoj lus, thiab vim yog zaj lus tim khawv txog Yexus Khetos. Kuv tau nyob hauv tus Ntsuj Plig rau hnub ntawm tus Tswv, thiab 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 hais tias, Yam uas koj pom, cia li sau rau hauv ib phau ntawv, thiab xa mus rau xya pawg ntseeg uas nyob hauv Axias; mus rau Efexaus, thiab mus rau Ximawna, thiab mus rau Pegamauj, thiab mus rau Thawathila, thiab mus rau Xadis, thiab mus rau Filadefia, thiab mus rau Laudikea. Tshwmsim 1:9-11.

In verse eleven, John is in Patmos, but he turns around in verse twelve, and from there on, he is in the heavenly sanctuary. Thus, in verses 9/11, we find the testimony of John, which identifies Jesus as Alpha and Omega, something Jesus already identified of Himself in verse 8:

Hauv nqe kaum, Yauhas nyob hauv Pasthaus, tiam sis nws tig rov qab hauv nqe kaum ob, thiab txij ntawd mus nws nyob hauv lub chaw dawb huv saum ntuj ceeb tsheej. Yog li ntawd, hauv nqe 9/11, peb pom Yauhas zaj lus tim khawv, uas qhia kom meej tias Yexus yog Alpha thiab Omega, ib yam uas Yexus twb qhia txog Nws Tus Kheej lawm hauv nqe 8:

> I am Alpha and Omega, the beginning and the ending, saith the Lord, which is, and which was, and which is to come, the Almighty. Revelation 1:8.

> Kuv yog Alpha thiab Omega, yog qhov pib thiab qhov kawg, tus Tswv hais li no, tus uas yog tam sim no, thiab tus uas twb yog lawm, thiab tus uas yuav los, tus Muaj Hwjchim Loj Kawg Nkaus. Tshwmsim 1:8.

In verse eight, John is writing what he heard Christ speak of Himself. In verses nine through eleven, it is John speaking of himself. That represents two witnesses in the first eleven verses that identify Christ as Alpha and Omega. Verses nine through eleven represents its own unit of thought. Though connected with the entire chapter, in these verses John is speaking of himself, whereas; in verses four through eight, John is speaking for the godhead to His churches. Verse four begins a unit of thought, that ends in verse eight. This is recognized by the opening characteristics of Christ who was and is and is yet to come, being identified in verse four and then again in verse eight.

Hauv nqe yim, Yauhas tab tom sau yam uas nws hnov Khetos hais txog Nws tus kheej. Hauv nqe cuaj mus txog nqe kaum ib, yog Yauhas tab tom hais txog nws tus kheej. Qhov ntawd sawv cev rau ob tug timkhawv nyob hauv thawj kaum ib nqe uas txheeb xyuas Khetos tias yog Alpha thiab Omega. Nqe cuaj mus txog nqe kaum ib sawv cev ua ib chav kev xav ntawm nws tus kheej. Txawm yog txuas nrog tag nrho tshooj ntawd, hauv cov nqe no Yauhas tab tom hais txog nws tus kheej, hos; hauv nqe plaub mus txog nqe yim, Yauhas tab tom hais rau Vajtswv lub hwjchim peb leeg rau Nws cov pawg ntseeg. Nqe plaub pib ib chav kev xav, uas xaus rau hauv nqe yim. Qhov no raug lees paub los ntawm cov cim qhib uas qhia txog Khetos uas yog tus uas tau nyob, tus uas nyob tam sim no, thiab tus uas tseem yuav los, raug txheeb qhia hauv nqe plaub thiab rov raug txheeb qhia dua hauv nqe yim.

> John to the seven churches which are in Asia: Grace be unto you, and peace, from him which is, and which was, and which is to come; and from the seven Spirits which are before his throne; And from Jesus Christ, who is the faithful witness, and the first begotten of the dead, and the prince of the kings of the earth. Unto him that loved us, and washed us from our sins in his own blood, And hath made us kings and priests unto God and his Father; to him be glory and dominion for ever and ever. Amen. Behold, he cometh with clouds; and every eye shall see him, and they also which pierced him: and all kindreds of the earth shall wail because of him. Even so, Amen.

> Yauhashas rau xya pawg ntseeg uas nyob hauv Asia: Thov kom nej tau txoj kev tshav ntuj thiab kev thaj yeeb, los ntawm Tus uas yog, thiab uas twb yog lawm, thiab uas yuav los; thiab los ntawm xya Tug Ntsuj Plig uas nyob ntawm nws lub zwm txwv xub ntiag; thiab los ntawm Yexus Khetos, tus Timkhawv ncaj ncees, thiab tus xub yug sawv hauv qhov tuag rov los, thiab tus Huab Tais kav cov vaj ntxwv hauv ntiajteb. Thov kom tau koob meej rau tus uas hlub peb, thiab ntxuav peb dim ntawm peb tej kev txhaum hauv nws cov ntshav, thiab tau tsa peb ua vaj ntxwv thiab ua pov thawj rau Vajtswv thiab nws Leej Txiv; rau nws thov kom tau koob meej thiab hwjchim kav mus ib txhis ib txhis. Amees. Saib seb, nws tabtom los nrog huab; thiab txhua lub qhov muag yuav pom nws, thiab cov uas nkaug nws thiab: thiab txhua haiv neeg hauv ntiajteb yuav quaj ntsuag vim yog nws. Muaj tseeb li ntawd, Amees.

> I am Alpha and Omega, the beginning and the ending, saith the Lord, which is, and which was, and which is to come, the Almighty. Revelation 1:4–8.

> Kuv yog Alpha thiab Omega, yog tus pib thiab yog tus kawg, tus Tswv hais li no, tus uas yog, thiab tus uas twb yog lawm, thiab tus uas yuav los, tus Uas Muaj Hwjchim Loj Kawg Nkaus. Tshwmsim 1:4–8.

The first three verses of chapter one present the revelation of Jesus Christ, which is unsealed just before probation closes, for verse three says, “the time is at hand.” “The time is at hand” is the identical statement of verse ten, of chapter twenty-two, that says “seal not the sayings of the prophecy of this book for the time is at hand.” The prophecy that is unsealed is the Revelation of Jesus Christ.

Peb nqe lus thawj zaug ntawm thawj tshooj nthuav tawm txoj kev tshwm sim ntawm Yexus Khetos, uas raug qhib foob meej tawm cia li ua ntej lub sijhawm sim neej kaw lawm, vim nqe peb hais tias, “lub sijhawm twb ze lawm.” “Lub sijhawm twb ze lawm” yog tib lo lus hais ib yam nkaus li nqe kaum hauv tshooj nees nkaum-ob, uas hais tias, “tsis txhob kaw foob tej lus ntawm phau ntawv faj lem no, rau qhov lub sijhawm twb ze lawm.” Qhov faj lem uas raug qhib foob tawm yog Txoj Kev Tshwm Sim ntawm Yexus Khetos.

Verse four begins the unsealing, and verse four begins with John’s testimony of, “I John,” and then in verse eight it is Christ who identifies Himself. A human witness in the first of the five verses and a divine witness at the end. Verse four identifies the Heavenly Father as the one who “is, and which was, and which is to come.” Verse eight identifies Christ as the one who “is, and which was, and which is to come.”

Nqe plaub pib qhov kev qhib cov cim, thiab nqe plaub pib nrog Yauhas tej lus tim khawv hais tias, “Kuv yog Yauhas,” ces hauv nqe yim yog Khetos uas qhia nws tus kheej. Ib tug tim khawv neeg hauv thawj nqe ntawm tsib nqe ntawd, thiab ib tug tim khawv los saum ntuj kawg ntawm qhov xaus. Nqe plaub qhia txog Leej Txiv Saum Ntuj Ceeb Tsheej tias yog tus uas “yog, thiab uas twb yog, thiab uas yuav los.” Nqe yim qhia txog Khetos tias yog tus uas “yog, thiab uas twb yog, thiab uas yuav los.”

The key to unsealing the Revelation of Jesus Christ is the principle of alpha and omega. As the first and last, Christ also exists in the present, though He was in the past and will be in the future. The fact that Jesus and the Father are both the God who was, and is, and is yet to come is another presentation of Christ as Alpha and Omega. He is Alpha and Omega, the First and the Last, the Beginning and Ending and He was in the beginning and will be in the ending. The “keys” of the kingdom, that are given to the church at Caesarea Philippi, is also the “key” placed upon Eliakim’s shoulder in Isaiah 22:22. The alpha of the book of Revelation is chapter one and the omega is chapter twenty-two, so we find all the Hebrew alphabet, in the chapters of Revelation. Chapter thirteen represents the rebellion of the United States and thereafter the world. Chapter one presents Christ as Alpha and Omega and chapter twenty-two identifies the same truth, but in connection with the unsealing mentioned in chapter one. Chapters one, thirteen and twenty-two represent the three Hebrew letters that together form the word “truth.”

Tus yuam sij qhib tau Phau Tshwm Sim ntawm Yexus Khetos yog lub ntsiab cai ntawm alpha thiab omega. Raws li Tus Thawj thiab Tus Kawg, Khetos kuj muaj nyob hauv tam sim no, txawm hais tias Nws twb muaj nyob hauv yav tag los thiab yuav muaj nyob hauv yav tom ntej. Qhov tseeb uas Yexus thiab Leej Txiv ob leeg yog Vajtswv tus uas twb muaj lawm, uas muaj nyob tam sim no, thiab uas tseem yuav los, yog dua ib txoj kev nthuav qhia txog Khetos ua Alpha thiab Omega. Nws yog Alpha thiab Omega, Tus Thawj thiab Tus Kawg, Pib thiab Xaus, thiab Nws twb muaj nyob thaum pib thiab yuav muaj nyob thaum xaus. Cov “yuam sij” ntawm lub nceeg vaj, uas tau muab rau pawg ntseeg hauv Caesarea Philippi, kuj yog tib “yuam sij” uas muab tso rau saum Eliakim xub pwg hauv Yaxayas 22:22. Alpha ntawm phau Tshwm Sim yog tshooj ib, hos omega yog tshooj nees nkaum ob, yog li peb pom tag nrho cov niam ntawv Henplais nyob hauv cov tshooj ntawm Phau Tshwm Sim. Tshooj kaum peb sawv cev rau kev ntxeev siab ntawm Tebchaws Meskas thiab tom qab ntawd yog lub ntiaj teb. Tshooj ib nthuav qhia Khetos ua Alpha thiab Omega, hos tshooj nees nkaum ob txheeb qhia tib qho tseeb ntawd, tabsis yog nyob hauv kev txuas nrog qhov kev qhib uas tau hais tseg hauv tshooj ib. Tshooj ib, kaum peb, thiab nees nkaum ob sawv cev rau peb tsab ntawv Henplais uas thaum muab los ua ke thiaj ua tau lo lus “qhov tseeb.”

In chapter twenty-three of Matthew Jesus sets forth eight woes upon the Pharisees and Sadducees. In the final verse of chapter twenty-two the interaction of Christ with the quibbling Jews ended with the enigma of David, an enigma that can only be solve if you understand the principle of alpha and omega.

Hauv tshooj nees nkaum peb ntawm Mathais Yexus hais tawm yim lo lus txom nyem rau cov Falixais thiab cov Xadusais. Hauv nqe kawg ntawm tshooj nees nkaum ob kev sib tham ntawm Khetos nrog cov Yudais uas nyiam sib cav xaus nrog tej lus tsis meej txog Daviv, ib yam lus tsis meej uas tsuas daws tau yog tias koj to taub txoj cai ntawm alpha thiab omega.

> While the Pharisees were gathered together, Jesus asked them, Saying, What think ye of Christ? whose son is he?

> Thaum cov Falixais tau sib sau ua ke lawm, Yexus nug lawv hais tias, Nej xav li cas txog Khetos? Nws yog leej tub ntawm leejtwg?

> They say unto him, The Son of David.

> Lawv hais rau nws tias, Yog Leej Tub ntawm Daviv.

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

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

> And no man was able to answer him a word, neither durst any man from that day forth ask him any more questions. Matthew 22:41–46.

> Thiab tsis muaj leejtwg muaj peevxwm teb tau ib lo lus rau Nws; thiab txij hnub ntawd mus lawm tsis muaj leejtwg txaus siab nug Nws ib lo lus ntxiv lawm. Mathais 22:41–46.

The conclusion of chapter twenty-two identifies a waymark of covenant history. Jeremiah addresses this line of truth as well:

Qhov xaus ntawm tshooj nees nkaum-ob qhia txog ib lub cim tseg hauv keeb kwm ntawm cov lus cog tseg. Yelemis kuj hais txog txoj kab ntawm qhov tseeb no thiab:

> The word that came to Jeremiah from the Lord, saying, Stand in the gate of the Lord’s house, and proclaim there this word, and say, Hear the word of the Lord, all ye of Judah, that enter in at these gates to worship the Lord. Thus saith the Lord of hosts, the God of Israel, Amend your ways and your doings, and I will cause you to dwell in this place. Trust ye not in lying words, saying, The temple of the Lord, The temple of the Lord, The temple of the Lord, are these.

> Lo lus uas los cuag Yelemiya ntawm tus Tswv, hais tias, Cia li sawv ntawm lub rooj vag ntawm tus Tswv lub tuam tsev, thiab tshaj tawm lo lus no nyob ntawd, thiab hais tias, Nej txhua tus uas yog Yudas, uas nkag los ntawm cov rooj vag no tuaj pe hawm tus Tswv, nej cia li mloog tus Tswv lo lus. Tus Tswv uas muaj hwjchim kav saum ntuj ceeb tsheej, uas yog cov Yixayee tus Vajtswv, hais li no tias, Nej cia li kho nej tej kev thiab nej tej kev ua kom zoo, ces kuv yuav pub nej nyob hauv qhov chaw no. Nej txhob tso siab rau tej lus dag, hais tias, Nov yog tus Tswv lub tuam tsev, tus Tswv lub tuam tsev, tus Tswv lub tuam tsev.

> For if ye throughly amend your ways and your doings; if ye throughly execute judgment between a man and his neighbour; If ye oppress not the stranger, the fatherless, and the widow, and shed not innocent blood in this place, neither walk after other gods to your hurt: Then will I cause you to dwell in this place, in the land that I gave to your fathers, for ever and ever. Behold, ye trust in lying words, that cannot profit. Will ye steal, murder, and commit adultery, and swear falsely, and burn incense unto Baal, and walk after other gods whom ye know not; And come and stand before me in this house, which is called by my name, and say, We are delivered to do all these abominations?

> Vim yog nej kho nej tej kev thiab nej tej kev ua kom raug tseeb; yog nej txiav txim ncaj ncees tiag tiag ntawm ib tug neeg thiab nws tus neeg zej zog; Yog nej tsis tsim txom tus neeg txawv teb chaws, tus menyuam tsis muaj txiv, thiab tus poj ntsuam, thiab tsis muab cov ntshav dawb huv los hliv rau hauv qhov chaw no, thiab tsis mus raws lwm tus vajtswv kom raug kev puam tsuaj rau nej tus kheej: Ces kuv yuav pub kom nej nyob hauv qhov chaw no, hauv lub tebchaws uas kuv tau pub rau nej tej yawg koob, mus ib txhis thiab ib txhis li. Saib maj, nej tso siab rau tej lus dag, tej uas pab tsis tau dab tsi. Nej puas yuav nyiag, tua neeg, deev luag poj luag sev, cog lus cuav, hlawv xyab rau Ba‑as, thiab mus raws lwm tus vajtswv uas nej tsis paub; Thiab mam li los sawv ntawm kuv xub ntiag hauv lub tsev no, uas hu raws li kuv lub npe, thiab hais tias, Peb twb dim lawd kom ua tau txhua yam kev qias vuab tsuab no?

> Is this house, which is called by my name, become a den of robbers in your eyes? Behold, even I have seen it, saith the Lord. But go ye now unto my place which was in Shiloh, where I set my name at the first, and see what I did to it for the wickedness of my people Israel.

> Lub tsev no, uas hu raws li kuv lub npe, puas tau dhau los ua ib lub qhov tsua ntawm cov tub sab nyob rau hauv nej lub qhov muag? Saib seb, txawm yog kuv los twb tau pom lawm, hais tias tus Tswv. Tiamsis nim no nej cia li mus rau kuv qhov chaw uas nyob hauv Shiloh, qhov chaw uas thaum xub thawj kuv tau tsa kuv lub npe rau ntawd, thiab nej cia li saib seb kuv tau ua dabtsi rau nws vim yog txojkev phem ntawm kuv haiv neeg Ixayees.

> And now, because ye have done all these works, saith the Lord, and I spake unto you, rising up early and speaking, but ye heard not; and I called you, but ye answered not; Therefore will I do unto this house, which is called by my name, wherein ye trust, and unto the place which I gave to you and to your fathers, as I have done to Shiloh. And I will cast you out of my sight, as I have cast out all your brethren, even the whole seed of Ephraim. Therefore pray not thou for this people, neither lift up cry nor prayer for them, neither make intercession to me: for I will not hear thee. Jeremiah 7:1–16.

> Thiab nimno, vim nej tau ua tag nrho tej haujlwm no lawm, tus Tswv hais li no, thiab kuv tau hais rau nej, sawv ntxov ntxov los hais, los nej tsis mloog; thiab kuv hu nej, los nej tsis teb; yog li ntawd kuv yuav ua rau lub tsev no, uas hu raws li kuv lub npe, uas nej tso siab rau, thiab rau qhov chaw uas kuv tau pub rau nej thiab rau nej tej yawg koob, ib yam li kuv tau ua rau Shiloh. Thiab kuv yuav ntiab nej tawm ntawm kuv xub ntiag, ib yam li kuv tau ntiab tawm nej cov kwvtij txhua tus, yog tag nrho noob caj noob ces ntawm Ephraim. Yog li ntawd, txhob thov Vajtswv rau haiv neeg no, txhob tsa suab quaj lossis lus thov rau lawv, thiab txhob sawv cev thov kuv: rau qhov kuv yuav tsis mloog koj. Yelemis 7:1–16.

Jeremiah was told to not pray for ancient Israel, for they had reached a point of no return, as did the quibbling Jews at the end of chapter twenty-two. When Moses, (a covenant man) was confronted with God’s decision to destroy the chosen covenant people, Moses interceded with prayer. In chapter seven, Jeremiah is told not to pray for the very same covenant people. The prophetic history of Shiloh is identified as the line upon line evidence of God rejecting a chosen covenant people when their sin reaches an unredeemable point, as expressed in one verse.

Yelemis raug hais kom txhob thov ntuj rau cov Yixayee thaum ub, rau qhov lawv twb mus txog ib theem uas tsis muaj kev tig rov qab lawm, ib yam li cov Yudais uas sib cav ntawd thaum kawg ntawm tshooj nees nkaum-ob. Thaum Mauxes, (ib tug neeg hauv txoj kev cog lus) ntsib Vajtswv txoj kev txiav txim siab yuav rhuav tshem haiv neeg uas raug xaiv hauv txoj kev cog lus, Mauxes tau sawv cev thov ntuj. Hauv tshooj xya, Yelemis raug hais kom tsis txhob thov ntuj rau tib cov neeg hauv txoj kev cog lus ntawd lawm. Zaj keeb kwm cev Vajtswv lus ntawm Shiloh raug qhia tias yog cov pov thawj “kab rau kab” uas qhia tias Vajtswv tsis lees txais ib haiv neeg raug xaiv hauv txoj kev cog lus thaum lawv txoj kev txhaum mus txog ib theem uas cawm tsis tau lawm, raws li tau hais tawm hauv ib nqe vajlugkub.

> Ephraim is joined to idols: let him alone. Hosea 4:17.

> Efa-oos raug khi nrog cov mlom: cia nws nyob twj ywm. Hosea 4:17.

In covenant history the point where God ends His covenant relationship is a specific waymark. The rejection of the report of Joshua and Caleb marking the tenth test is another example. Jeremiah is also told to not pray for this people a few chapters later.

Hauv keeb kwm ntawm txoj kev cog lus, lub ntsiab chaw uas Vajtswv xaus Nws txoj kev sib raug zoo hauv txoj kev cog lus yog ib qho cim kev tshwj xeeb. Kev tsis lees txais tsab xov uas Yausua thiab Kaleb coj los, uas cim txog qhov kev sim siab thib kaum, yog lwm qhov piv txwv. Ob peb tshooj tom qab no, Yelemis kuj raug hais kom tsis txhob thov Vajtswv rau haiv neeg no.

> Therefore pray not thou for this people, neither lift up a cry or prayer for them: for I will not hear them in the time that they cry unto me for their trouble. Jeremiah 11:14.

> Yog li ntawd, tsis txhob thov Vajtswv rau haiv neeg no, thiab tsis txhob tsa suab quaj lossis thov rau lawv li; rau qhov Kuv yuav tsis mloog lawv thaum lub sijhawm uas lawv quaj hu Kuv vim lawv txoj kev txom nyem. Yelemis 11:14.

In chapter seven, the spewing out of the Laodiceans at the Sunday law as represented by the symbolism of Shiloah and is identifying what He “will do,” in the near future.

Hauv tshooj xya, kev nti tawm cov Laodiceans thaum txog txoj cai hnub Sunday raws li daim cim piv txwv ntawm Shiloah yog tab tom qhia txog yam uas Nws “yuav ua,” nyob rau yav tom ntej ze no.

> Therefore will I do unto this house, which is called by my name, wherein ye trust, and unto the place which I gave to you and to your fathers, as I have done to Shiloh. And I will cast you out of my sight, as I have cast out all your brethren, even the whole seed of Ephraim. Therefore pray not thou for this people, neither lift up cry nor prayer for them, neither make intercession to me: for I will not hear thee. Jeremiah 7:14–16.

> Yog li ntawd kuv yuav ua rau lub tuam tsev no, uas hu los ntawm kuv lub npe, uas nej tso siab rau, thiab rau qhov chaw uas kuv tau muab rau nej thiab rau nej tej yawg koob, ib yam li kuv tau ua rau Shiloh. Thiab kuv yuav muab nej ntiab tawm ntawm kuv xub ntiag, ib yam li kuv tau ntiab tawm nej cov kwvtij txhua tus, yog tag nrho Ephraim caj ces. Yog li ntawd, tsis txhob thov Vajtswv rau haiv neeg no, thiab tsis txhob tsa suab quaj los yog thov rau lawv, thiab tsis txhob ua lus thov sawv cev rau lawv rau kuv: vim kuv yuav tsis mloog koj. Yelemi 7:14–16.

In chapter eleven, the command to not pray is about the fear that shall overtake the Laodiceans when they find themselves in the time of trouble that follows the Sunday law. The fear they experience is set within the history of their rejection of the covenant.

Hauv zaj kaum ib, lo lus txib kom tsis txhob thov Vajtswv yog hais txog txoj kev ntshai uas yuav los tuav cov neeg Laodicea thaum lawv pom lawv tus kheej nyob hauv lub sij hawm kev txom nyem uas raws tom qab txoj cai Hnub Caiv. Txoj kev ntshai uas lawv ntsib ntawd raug muab tso rau hauv keeb kwm ntawm lawv txoj kev tsis lees txais txoj kev khi lus.

> Hear ye the words of this covenant, and speak unto the men of Judah, and to the inhabitants of Jerusalem; And say thou unto them,

> Nej cov lus ntawm txoj kev khi lus no, thiab hais rau cov txiv neej Yudas, thiab rau cov neeg nyob hauv Yeluxalees; Thiab koj yuav tsum hais rau lawv,

> Thus saith the Lord God of Israel;

> Tus Tswv Yawmsaub uas yog Vajtswv ntawm cov Yixayee hais li no;

> Cursed be the man that obeyeth not the words of this covenant, Which I commanded your fathers in the day that I brought them forth out of the land of Egypt, from the iron furnace, saying, Obey my voice, and do them, according to all which I command you: so shall ye be my people, and I will be your God: That I may perform the oath which I have sworn unto your fathers, to give them a land flowing with milk and honey, as it is this day.

> Tus neeg uas tsis mloog lus tej lus ntawm daim ntawv cog lus no, nws yuav raug foom phem; uas Kuv tau txib nej tej yawg koob rau hnub uas Kuv coj lawv tawm hauv tebchaws Iziv los, tawm hauv lub cub hlau, hais tias, Nej yuav tsum mloog Kuv lub suab thiab ua raws li txhua yam uas Kuv txib nej; ces nej yuav ua Kuv haiv neeg, thiab Kuv yuav ua nej tus Vajtswv; kom Kuv thiaj ua tau raws li lo lus cog tseg uas Kuv tau cog lus twv rau nej tej yawg koob, tias Kuv yuav muab ib thaj av uas muaj mis nyuj thiab zib ntab ntws lug rau lawv, ib yam li niaj hnub no.

> Then answered I, and said, So be it, O Lord. Then the Lord said unto me,

> Ces kuv teb tias, Thov kom yog li ntawd, Au tus Tswv. Ces tus Tswv hais rau kuv,

> Proclaim all these words in the cities of Judah, and in the streets of Jerusalem, saying, Hear ye the words of this covenant, and do them. For I earnestly protested unto your fathers in the day that I brought them up out of the land of Egypt, even unto this day, rising early and protesting, saying, Obey my voice. Yet they obeyed not, nor inclined their ear, but walked everyone in the imagination of their evil heart: therefore I will bring upon them all the words of this covenant, which I commanded them to do; but they did them not.

> Tshaj tawm tag nrho cov lus no nyob hauv tej nroog Yudas, thiab hauv tej kev ntawm Yeluxalees, hais tias, Nej cia li mloog cov lus ntawm lo lus cog tseg no, thiab ua raws li ntawd. Rau qhov kuv twb ua tim khawv ceeb toom tiag tiag rau nej cov yawg koob txij hnub uas kuv coj lawv tawm hauv tebchaws Iziv los txog niaj hnub no, sawv ntxov ntxov los ua tim khawv ceeb toom, hais tias, Nej yuav tsum mloog kuv lub suab. Los lawv tsis mloog lus, tsis tsa lawv pob ntseg mloog, tiam sis txhua tus nyias taug raws li kev xav hauv nws lub siab phem; yog li ntawd kuv yuav coj tag nrho cov lus ntawm lo lus cog tseg no los rau saum lawv, uas kuv tau txib kom lawv ua; los lawv tsis tau ua li.

> And the Lord said unto me, A conspiracy is found among the men of Judah, and among the inhabitants of Jerusalem. They are turned back to the iniquities of their forefathers, which refused to hear my words; and they went after other gods to serve them: the house of Israel and the house of Judah have broken my covenant which I made with their fathers.

> Thiab tus Tswv hais rau kuv tias, Muaj ib txoj kev ntxeev siab raug nrhiav pom nyob hauv cov neeg Yudas, thiab nyob hauv cov neeg uas nyob hauv Yeluxalees. Lawv tau tig rov qab mus rau tej kev tsis ncaj ntawm lawv tej yawg koob, cov uas tsis kam mloog kuv tej lus; thiab lawv tau mus raws lwm tej vajtswv kom ua haujlwm rau lawv: tsev neeg Ixayees thiab tsev neeg Yudas tau rhuav kuv tej lus cog tseg uas kuv tau cog nrog lawv tej yawg koob.

> Therefore thus saith the Lord, Behold, I will bring evil upon them, which they shall not be able to escape; and though they shall cry unto me, I will not hearken unto them. Then shall the cities of Judah and inhabitants of Jerusalem go, and cry unto the gods unto whom they offer incense: but they shall not save them at all in the time of their trouble. For according to the number of thy cities were thy gods, O Judah; and according to the number of the streets of Jerusalem have ye set up altars to that shameful thing, even altars to burn incense unto Baal.

> Yog li no hais tias tus Tswv hais li no, Saib maj, Kuv yuav coj kev phem los rau saum lawv, uas lawv yuav khiav dim tsis tau li; thiab txawm yog lawv yuav quaj hu thov Kuv los, Kuv yuav tsis mloog lawv. Ces tej nroog hauv Yudas thiab cov neeg nyob hauv Yeluxalees yuav mus quaj hu rau tej vajtswv uas lawv tau hlawv xyab rau; tiam sis tej vajtswv ntawd yuav cawm tsis tau lawv li hauv lub sijhawm uas lawv raug kev txom nyem. Rau qhov raws li tus naj npawb ntawm koj tej nroog ces kuj muaj koj tej vajtswv ib yam, Au Yudas; thiab raws li tus naj npawb ntawm tej kev hauv Yeluxalees nej tau tsa tej thaj txi Ntuj rau yam uas txaj muag ntawd, yog tej thaj txi Ntuj rau hlawv xyab rau Npa-as.

> Therefore pray not thou for this people, neither lift up a cry or prayer for them: for I will not hear them in the time that they cry unto me for their trouble. Jeremiah 11:1–14.

> Vim li no txhob thov Vajtswv rau haiv neeg no, thiab tsis txhob tsa suab quaj lossis thov ntuj rau lawv li; rau qhov kuv yuav tsis mloog lawv thaum lub sijhawm lawv quaj hu cuag kuv vim lawv txoj kev txom nyem. Yelemis 11:1–14.

The resurrection of the candidates, to be among the one hundred and forty-four thousand, is identified in Revelation 11:11; and their final gathering is identified in Isaiah 11:11; and the external line of the dragon, the beast and the false prophet is identified in Daniel 11:11; The Sunday law judgment of the tares is identified in Ezekiel 11:11 and the punishment and fear that comes upon the foolish virgins is identified in Jeremiah 11:11.

Kev sawv hauv qhov tuag rov los ntawm cov neeg uas yog neeg xaiv los nyob nrog ib puas plaub caug plaub txhiab leej ntawd, raug txheeb tseg hauv Tshwmsim 11:11; thiab lawv qhov kev sib sau ua ke zaum kawg raug txheeb tseg hauv Yaxayas 11:11; thiab txoj kab sab nraud ntawm tus zaj, tus tsiaj qus, thiab tus cev lus cuav raug txheeb tseg hauv Daniyees 11:11; Kev txiav txim ntawm txoj cai hnub Sunday rau cov nroj txhauj raug txheeb tseg hauv Exekees 11:11, thiab txoj kev rau txim thiab kev ntshai uas los rau saum cov nkauj xwb ruam raug txheeb tseg hauv Yelemis 11:11.

The command to not pray for this people is the waymark in the last verses of Matthew chapter twenty-two, and chapter twenty-three identifies eight woes upon Adventism. Chapter twenty-three is either October 22, 1844, or the Sunday law. Both of those waymarks are a fulfillment of the marriage, and the marriage is between a bride and a husband, who come together as one flesh. The consummation of the marriage represents atonement, or “at-one-ment.” Man was created in the image of God, and He created male and female. Their offspring are represented by twenty-three chromosomes from the man and twenty-three from the woman. Together their forty-six chromosomes make up the temple. Each individual is a temple, for know ye not that ye are the temple of the Lord?

Txoj lus txib kom txhob thov Vajtswv rau haiv neeg no yog tus cim kev nyob rau hauv cov nqe kawg ntawm Mathais tshooj nees nkaum ob, thiab tshooj nees nkaum peb qhia txog yim lo lus “kev txom nyem yuav los” saum Adventism. Tshooj nees nkaum peb yog txawm hnub Kaum Hli 22, 1844, los yog txoj cai Hnub Caiv. Ob tug cim kev ntawd puav leej yog kev ua tiav ntawm txoj kev sib yuav, thiab txoj kev sib yuav yog nyob nruab nrab ntawm tus nkauj nyab thiab tus txiv, uas los koom ua ib cev nqaij. Kev ua kom tiav tag nrho ntawm txoj kev sib yuav sawv cev rau txoj kev txhiv daws kom sib haum xeeb, los yog “ua kom ua ib.” Tib neeg raug tsim los raws li Vajtswv tus yam ntxwv, thiab Nws tsim txiv neej thiab poj niam. Lawv tej xeeb ntxwv raug sawv cev los ntawm nees nkaum peb lub chromosomes ntawm tus txiv neej thiab nees nkaum peb lub ntawm tus poj niam. Thaum coj los ua ke, lawv plaub caug rau lub chromosomes tsim ua lub tuam tsev. Txhua tus tib neeg nyias yog ib lub tuam tsev, vim nej puas tsis paub tias nej yog tus Tswv lub tuam tsev?

The consummation of the marriage, when the two become one is the combination of two temples of twenty-three, to form one temple of forty-six. Christ is the one who builds the temple, and He builds His church as the female temple that is to join with His male temple. The connection is when the human temple is joined with the Divine in the Most Holy Place of God’s temple. “Twenty-three” is a symbol of the sealing of the one hundred and forty-four thousand, and that work began at the end of the twenty-three hundred year prophecy. Matthew twenty-three is the pronouncement against Laodicean Seventh-day Adventists, who are a counterfeit of the one hundred and forty-four thousand.

Kev ua tiav ntawm txoj kev sib yuav, thaum ob leeg los ua ib leeg, yog kev sib koom ua ke ntawm ob lub tuam tsev uas muaj nees nkaum peb, kom tsim ua ib lub tuam tsev uas muaj plaub caug rau. Khetos yog tus uas txhim tsa lub tuam tsev, thiab Nws txhim tsa Nws pawg ntseeg ua lub tuam tsev poj niam uas yuav tsum los koom nrog Nws lub tuam tsev txiv neej. Txoj kev txuas ntawd yog thaum lub tuam tsev tib neeg raug koom nrog Tus Saum Ntuj Ceeb Tsheej nyob rau hauv Chaw Dawb Huv Tshaj Plaws ntawm Vajtswv lub tuam tsev. “Nees nkaum peb” yog ib lub cim ntawm kev muab lub cim foob rau ib puas plaub caug plaub txhiab leej, thiab txoj hauj lwm ntawd tau pib thaum kawg ntawm zaj lus faj lem ob txhiab peb puas xyoo. Mathais nees nkaum peb yog lo lus tshaj tawm tawm tsam cov Xya-hnub Advenstis Laodicea, uas yog ib qho cuav hloov ntawm ib puas plaub caug plaub txhiab leej.

The one hundred and forty-four thousand are the eighth that is of the seven, and they are those who are resurrected on the eighth day, and the are the eight souls on Noah’s ark, they are the eight descendants of Seth and the seal upon their foreheads was typified by circumcision, that was carried out on the eighth day. They are the priests that are anointed for service on the eighth day, and the pronouncement of eight woes upon Adventism in chapter twenty-three, is a pronouncement against the counterfeit eight.

Ib puas plaub caug plaub txhiab yog tus yim uas yog los ntawm xya tus, thiab lawv yog cov uas raug sawv rov los nyob rau hnub yim, thiab lawv yog yim tug ntsuj plig nyob hauv Nau-a lub nkoj, lawv yog yim leej xeeb leej xeeb ntxwv ntawm Seth, thiab lub foob rau saum lawv hauv pliaj tau raug ua cim ua ntej los ntawm kev txiav kevcai, uas tau ua tiav nyob rau hnub yim. Lawv yog cov pov thawj uas raug pleev roj rau txoj haujlwm nyob rau hnub yim, thiab lo lus tshaj tawm txog yim txoj kev puas tsuaj rau Adventism hauv tshooj nees nkaum peb, yog ib lo lus tshaj tawm tawm tsam tus yim cuav.

The pronouncement of woe upon the foolish virgins is proceeded by the sealing of God’s people in the final verse of chapter twenty-two. Chapter twenty-two aligns with chapter twenty-two in Genesis, for the first book of the Old Testament typifies the first book of the New Testament. In the heart of the prophetic line of Matthew eleven through chapter twenty-two representing twelve chapters, and the sixth of those twelve chapters is chapter sixteen, where Simon Barjona’s name was changed to Peter.

Kev tshaj tawm txoj kev txom nyem rau saum cov nkauj xwb uas ruam tshaj plaws ntawd yog los tom qab txoj kev muab foob rau Vajtswv haiv neeg nyob rau nqe kawg ntawm tshooj nees nkaum ob. Tshooj nees nkaum ob sib haum nrog tshooj nees nkaum ob hauv Chiv Keeb, rau qhov thawj phau ntawm Phau Qub yog tus qauv qhia txog thawj phau ntawm Phau Tshiab. Hauv nruab nrab ntawm txoj kab yaj saub txij Mathais tshooj kaum ib mus txog tshooj nees nkaum ob uas sawv cev rau kaum ob tshooj, thiab tshooj thib rau ntawm kaum ob tshooj ntawd yog tshooj kaum rau, qhov chaw uas Ximoos Npas Yau-na lub npe raug hloov mus ua Petus.

> And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it. Matthew 16:18.

> Kuv kuj hais rau koj thiab tias, koj yog Petus, thiab saum lub pob zeb no kuv yuav txhim tsa kuv lub koom txoos; thiab rooj vag ntawm ntuj txiag teb tsaus yuav tsis kov yeej nws li. Mathais 16:18.

There are 459 verses in Matthew eleven through twenty-two. The middle verse is verse seventeen, of chapter sixteen, but that verse cannot be separated from verses eighteen and nineteen, for they are one statement.

Muaj 459 nqe nyob hauv Mathais tshooj kaum ib txog nees nkaum ob. Nqe nruab nrab yog nqe kaum xya ntawm tshooj kaum rau, tiamsis nqe ntawd cais tsis tau ntawm nqe kaum yim thiab kaum cuaj, rau qhov lawv yog ib lo lus hais nkaus xwb.

> And Jesus answered and said unto him, Blessed art thou, Simon Barjona: for flesh and blood hath not revealed it unto thee, but my Father which is in heaven. And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it. And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven. Matthew 16:17–19.

> Yexus teb nws hais tias, Koj tau koob hmoov, Ximoos Pajona; vim tsis yog cev nqaij daim tawv thiab ntshav tau qhia qhov no rau koj, tiamsis yog kuv Leej Txiv uas nyob saum ntuj. Thiab kuv kuj hais rau koj tias, koj yog Petus, thiab saum pob zeb no kuv yuav tsa kuv pawg ntseeg; thiab tej rooj vag ntawm ntuj raug txim yuav tsis muaj peev xwm kov yeej nws. Thiab kuv yuav muab cov yuam sij ntawm lub nceeg vaj saum ntuj rau koj; thiab yam twg uas koj yuav khi rau hauv ntiajteb yuav raug khi rau saum ntuj; thiab yam twg uas koj yuav daws rau hauv ntiajteb yuav raug daws rau saum ntuj. Mathais 16:17–19.

The very center of chapters eleven unto twenty-two is the foundational covenant statement for Christianity. In that statement, Simon’s name is changed to Peter, which; when you apply the numerical position that each letter of the English language holds; such as “a” is one, and “z” is twenty-six—you find “p” is 16, “e” is 5, and “t” is 20, and another “e” is 5 and “r” is 18. When you multiply 16 X 5 X 20 X 5 X 18 it equals 144,000, and the reference to Peter’s name change, a symbol of covenant relationship, is found in chapter 16 verse 18, and the first letter of Peter is the number 16 and the last letter is the number 18. All of this is in the center of twelve chapters that begin with the symbol of eleven and end with the symbol of twenty-two.

Qhov chaw nruab nrab kiag ntawm tshooj kaum ib mus txog nees nkaum-ob yog lo lus cog lus paus ntsiab rau Kev Ntseeg Khetos. Hauv lo lus ntawd, Ximoos lub npe raug hloov ua Petus, uas; thaum koj siv txoj hauj lwm lej uas txhua tsab ntawv hauv lus Askiv tuav; xws li “a” yog ib, thiab “z” yog nees nkaum-rau—koj pom tias “p” yog 16, “e” yog 5, thiab “t” yog 20, thiab dua ib “e” yog 5 thiab “r” yog 18. Thaum koj muab 16 X 5 X 20 X 5 X 18 sib npaug, nws yog 144,000, thiab qhov kev siv rau Petus txoj kev hloov npe, uas yog ib lub cim ntawm kev sib raug zoo hauv lo lus cog lus, muaj nyob hauv tshooj 16 nqe 18, thiab thawj tsab ntawv ntawm Petus yog tus lej 16 thiab tsab ntawv kawg yog tus lej 18. Txhua yam no nyob hauv nruab nrab ntawm kaum ob tshooj uas pib nrog lub cim ntawm kaum ib thiab xaus nrog lub cim ntawm nees nkaum-ob.

That line is also found in Genesis chapters eleven through twenty-two, and in that line, there are 305 verses, which identifies chapter seventeen and verse eleven as the center of that line. That line of twelve chapters of the first book of the Old Testament identifies the covenant with Abraham, and represents the alpha line that meets the omega line, in the same chapters of the first book of the New Testament. The center of the line of the omega in Matthew is the high point of the covenant relationship of the one hundred and forty-four thousand, who are the covenant sign that is lifted up at the Sunday law. The center verse of Genesis’s line identifies not only the center verse, but also the second or middle step of the threefold covenant with Abraham, and just as significantly the sign of the covenant.

Kab ntawd kuj muaj nyob hauv Chivkeeb tshooj kaum ib mus txog nees nkaum ob, thiab hauv kab ntawd muaj 305 nqe, uas qhia tias tshooj kaum xya thiab nqe kaum ib yog qhov nruab nrab ntawm kab ntawd. Kab ntawd ntawm kaum ob tshooj hauv thawj phau ntawm Phau Qub qhia txog txoj kev cog lus nrog Anplahas, thiab sawv cev rau kab alpha uas ntsib kab omega, hauv tib cov tshooj ntawm thawj phau ntawm Phau Tshiab. Qhov nruab nrab ntawm kab omega hauv Mathai yog qhov siab tshaj plaws ntawm txoj kev sib raug zoo ntawm txoj kev cog lus ntawm ib puas plaub caug plaub txhiab leej, uas yog lub cim ntawm txoj kev cog lus uas raug tsa siab rau thaum txoj cai Hnub Caiv. Nqe nruab nrab ntawm kab hauv Chivkeeb tsis yog tsuas qhia txog nqe nruab nrab xwb, tab sis kuj qhia txog theem ob lossis theem nruab nrab ntawm peb-theem txoj kev cog lus nrog Anplahas, thiab ib yam tseem ceeb tib yam yog lub cim ntawm txoj kev cog lus.

> And ye shall circumcise the flesh of your foreskin; and it shall be a token of the covenant betwixt me and you. Genesis 17:11.

> Thiab nej yuav tsum ua kevcai txiav daim tawv qau ntawm nej cev nqaij; thiab qhov ntawd yuav yog ib lub cim qhia txog lo lus cog tseg uas nyob nruab nrab ntawm kuv thiab nej. Chivkeeb 17:11.

We will continue these things in the next article.

Peb yuav txuas ntxiv tej no hauv zaj tshooj tom ntej.

> “Then, while he brushed the dirt and rubbish, false jewels and counterfeit coin, all rose and went out of the window like a cloud, and the wind carried them away. In the bustle I closed my eyes for a moment; when I opened them, the rubbish was all gone. The precious jewels, the diamonds, the gold and silver coins, lay scattered in profusion all over the room.

> “Tom qab ntawd, thaum nws txhuam thiab cheb cov av thiab tej khib nyiab, tej hniav nyiaj hniav kub cuav thiab tej npib cuav, txhua yam sawv nphau thiab ya tawm ntawm lub qhov rais ib yam li ib tauv huab, thiab cua thiaj nqa lawv mus. Hauv qhov kev ntxhov nphau ntawd kuv kaw kuv ob lub qhov muag ib pliag; thaum kuv qhib lawv, tag nrho cov khib nyiab twb ploj mus lawm. Cov hniav nyiaj hniav kub muaj nqes, cov pob zeb diamond, cov npib kub thiab nyiaj, nyob tawg ntho puv npo thoob plaws hauv chav.”

> “He then placed on the table a casket, much larger and more beautiful than the former, and gathered up the jewels, the diamonds, the coins, by the handful, and cast them into the casket, till not one was left, although some of the diamonds were not bigger than the point of a pin.

> “Nws mam li tsa ib lub thawv hniav nyiaj hniav kub los tso rau saum rooj, loj dua thiab zoo nkauj dua lub qub heev, ces khaws tej pob zeb muaj nqis, tej pob zeb diamond, thiab tej nyiaj npib, ib nrig tes ib zaug, thiab pov lawv rau hauv lub thawv ntawd, mus txog thaum tsis tshuav ib yam li, txawm yog qee lub pob zeb diamond tseem me tsis loj dua qhov taub hau koob pin.”

> “He then called upon me to ‘come and see.’

> “Nws mam hu kom kuv ‘cia li los saib.’”

> “I looked into the casket, but my eyes were dazzled with the sight. They shone with ten times their former glory. I thought they had been scoured in the sand by the feet of those wicked persons who had scattered and trod them in the dust. They were arranged in beautiful order in the casket, every one in its place, without any visible pains of the man who cast them in. I shouted with very joy, and that shout awoke me.” Early Writings, 83.

> “Kuv ntsia mus rau hauv lub hleb, tiam sis qhov uas kuv ob lub qhov muag pom ntawd ci ntsa iab ua rau kuv qhov muag plooj. Lawv ci ntsa iab tshaj lawv lub meejmom qub kaum npaug. Kuv xav tias lawv twb raug txhuam hauv cov xuab zeb los ntawm ko taw ntawm cov neeg siab phem uas tau muab lawv pov tseg thiab tsuj lawv rau hauv cov hmoov av lawm. Lawv raug teem cia nyob rau hauv ib txoj kev zoo nkauj thiab raws cai hauv lub hleb, txhua yam nyob hauv nws qhov chaw, tsis muaj ib qho cim li ntawm tej kev siv zog ntawm tus txiv neej uas tau muab lawv pov rau ntawd. Kuv qw nrov vim muaj kev xyiv fab heev, thiab lub suab qw ntawd ua rau kuv tsim dheev.” Early Writings, 83.

> “You are getting the coming of the Lord too far off. I saw the latter rain was coming as [suddenly as] the midnight cry, and with ten times the power.” Spalding and Magan, 5.

> “Nej tab tom tso tus Tswv txoj kev los kom nyob deb dhau lawm. Kuv pom tias nag tom qab tab tom los ib yam li [raws li qhov tuaj sai npaum] lub suab hu thaum ib tag hmo, thiab nrog hwjchim ntau dua kaum npaug.” Spalding and Magan, 5.

> And in all matters of wisdom and understanding, that the king inquired of them, he found them ten times better than all the magicians and astrologers that were in all his realm. Daniel 1:20.

> Thiab hauv txhua yam uas yog kev txawj ntse thiab kev nkag siab uas vajntxwv nug lawv txog, nws pom lawv zoo dua kaum npaug tshaj txhua tus txawj ua khawv koob thiab cov kws saib hnub qub uas nyob thoob plaws nws lub tebchaws. Daniel 1:20.

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