Article

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

Phau Ntawv Yaw-ee thiab Pawg Ntseeg Xya-Hnub Khaws Hnub Caiv La-aus-xis-as—Zauv Nees nkaum cuaj

Number Twenty-Nine

Zaj Lus Nees Caug Nees Cuaj

Author

Jeff Pippenger

Published

January 14, 2026

Formats

PDF Unavailable
Word Unavailable
Song MP3

The fifth Messianic prophecy in the book of Matthew is the waymark of disappointment and death. On July 18, 2020, the false prediction of the destruction of Nashville, slew Elijah and Moses.

Lo lus faj lem Mexiyas thib tsib hauv phau Ntawv Mathais yog tus cim kev uas qhia txog kev chim siab thiab kev tuag. Hnub tim 18 Lub Xya hli ntuj, 2020, lo lus twv cuav hais txog kev puas tsuaj ntawm Nashville tau tua Eliyas thiab Mauxes.

## The Fifth Messianic Waymark is the Disappointment of July 18, 2020

Tus Cim Qhia Txoj Kev Mexiyas thib Tsib yog Kev Tu Siab Loj ntawm Lub Xya hli ntuj 18, 2020

> Then was fulfilled that which was spoken by Jeremiah the prophet, saying, In Rama was there a voice heard, lamentation, and weeping, and great mourning, Rachel weeping for her children, and would not be comforted, because they are not. Matthew 2:17, 18.

> Ces tau ua muaj tiav tej uas Yelemis tus yaj saub tau hais tseg lawm tias, Hauv Rama muaj ib lub suab hnov, yog suab quaj ntsuag, quaj, thiab kev tu siab loj heev, Rachel quaj rau nws cov me nyuam, thiab tsis kam txais kev nplij siab, vim lawv twb tsis muaj lawm. Mathais 2:17, 18.

## Prediction

Kev Twv Yaj Saub

> Thus saith the Lord; A voice was heard in Ramah, lamentation, and bitter weeping; Rahel weeping for her children refused to be comforted for her children, because they were not. Jeremiah 31:15.

> Tus Tswv hais li no tias; Muaj ib lub suab tau hnov nyob rau hauv Ramah, yog suab quaj ntsuag thiab quaj iab heev; Rahel quaj rau nws cov me nyuam, nws tsis kam txais kev nplij siab rau nws cov me nyuam, vim lawv tsis muaj lawm. Jeremiah 31:15.

Moses and Elijah are slain in the streets of Sodom and Egypt. The last statement of the Old Testament identifies that Elijah would come before the great and dreadful day of the Lord. That dreadful day begins when Michael stands up in Daniel twelve, and announces in Revelation twenty-two that, “he that is just and he who is unjust” will remain in that condition for eternity.

Mauxes thiab Elias raug tua nyob hauv tej kev ntawm Xaudoo thiab Ejyptes. Lo lus kawg ntawm Phau Qub qhia tias Elias yuav los ua ntej hnub loj thiab txaus ntshai ntawm tus Tswv. Hnub txaus ntshai ntawd pib thaum Mikha-ee sawv tsees hauv Daniyee kaum ob, thiab tshaj tawm hauv Tshwmsim nees nkaum ob tias, “tus uas ncaj ncees thiab tus uas tsis ncaj ncees” yuav nyob ruaj hauv tus yam ntxwv ntawd mus ib txhis.

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

> Thiab lub sijhawm ntawd, Mikhaees yuav sawv los, tus thawj uas loj kawg nkaus uas sawv cev rau cov menyuam ntawm koj haiv neeg; thiab yuav muaj ib lub sijhawm ntawm kev txom nyem, yam uas tsis tau muaj dua txij thaum muaj ib haiv neeg los txog rau lub sijhawm ntawd: thiab lub sijhawm ntawd koj haiv neeg yuav raug cawm dim, txhua tus uas raug pom muaj npe sau tseg hauv phau ntawv. Daniel 12:1.

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

Elijah must appear before probation closes, and he gets slain and resurrected in Revelation eleven, just before probation closes. He is resurrected and presents his message until probation closes, where there is then another resurrection, of righteous and wicked.

Eliyas yuav tsum tshwm sim ua ntej lub caij kev sim siab kaw lawm, thiab nws raug tua thiab sawv hauv qhov tuag rov los hauv Tshwm Sim kaum ib, tam sim ua ntej lub caij kev sim siab kaw. Nws sawv hauv qhov tuag rov los thiab tshaj tawm nws txoj xov mus txog thaum lub caij kev sim siab kaw, qhov uas ces muaj dua ib zaug kev sawv hauv qhov tuag rov los, ntawm cov ncaj ncees thiab cov neeg phem.

> And many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt. Daniel 12:2.

> Thiab ntau leej hauv lawv cov uas tsaug zog nyob hauv plua av ntawm lub ntiajteb yuav sawv rov los, ib txhia mus rau txoj sia nyob mus ib txhis, thiab ib txhia mus rau kev txaj muag thiab kev raug saib tsis taus nyob mus ib txhis. Daniel 12:2.

That special resurrection is followed by the Second Coming of Christ, where the righteous dead are resurrected and then a thousand years where the saints judge the lost. At the end of the thousand years there is another resurrection and the third coming of Christ. The line of prophetic resurrections includes the resurrection of the papal beast, but each of the resurrections are a specific subject of God’s prophetic Word. On July 18, 2020, the Laodicean movement of the one hundred and forty-four thousand committed suicide by rebelling against Christ’s command forbidding time applications beyond 1844.

Qhov kev sawv hauv qhov tuag rov qab tshwjxeeb ntawd raug raws los ntawm Khetos Txoj Kev Los Zaum Ob, qhov uas cov neeg ncaj ncees uas tuag lawm raug tsa sawv rov qab, thiab tom qab ntawd yog ib txhiab xyoo uas cov neeg dawb huv txiav txim rau cov uas ploj lawm. Thaum kawg ntawm ib txhiab xyoo ntawd muaj dua ib qho kev sawv hauv qhov tuag rov qab ntxiv thiab Khetos Txoj Kev Los zaum peb. Kab ke ntawm cov kev sawv hauv qhov tuag rov qab raws li yaj saub txoj lus qhia ntawd suav nrog kev sawv rov qab ntawm tus tsiaj qus papal, tiamsis txhua qhov kev sawv hauv qhov tuag rov qab ntawd yog ib lub ntsiab lus tshwjxeeb hauv Vajtswv Txojlus yaj saub. Hnub Tim 18 Lub Xya Hli, 2020, txoj kev txav Laodicean ntawm ib puas plaub caug plaub txhiab leej tau tua nws tus kheej los ntawm kev ntxeev siab tawm tsam Khetos cov lus txib uas txwv tsis pub siv sijhawm tshaj 1844.

A voice was then heard in Rama, meaning pride and self-exaltation. Rachel meaning a good traveler is in mourning because Moses and Elijah are not, and more importantly, they cannot be comforted. They have no comfort, and the Holy Spirit is the Comforter, that would be sent when the voice in the wilderness began in July of 2023.

Ces thiaj hnov ib lub suab hauv Rama, uas txhais hais tias kev khav theeb thiab kev tsa tus kheej kom siab. Rachel, uas txhais hais tias ib tug neeg taug kev zoo, tab tom quaj ntsuag vim Mauxes thiab Eliyas tsis nyob, thiab tseem ceeb tshaj ntawd, lawv tsis muaj peev xwm raug nplij siab. Lawv tsis muaj kev nplij siab li, thiab Vaj Ntsuj Plig Dawb Huv yog Tus Nplig Siab, tus uas yuav raug xa los thaum lub suab hauv tebchaws moj sab qhua pib rau lub Xya Hli xyoo 2023.

These things happen just before probation closes, and according to Revelation, just before probation closes the Revelation of Jesus Christ is unsealed. That unsealing is what resurrects Moses and Elijah, who are also Rachel, the good traveler, who had been weeping and mourning for her children, could not be comforted. Her mourning turns to joy when those children are resurrected.

Tej xwm no tshwm sim tam sim ua ntej lub sijhawm siab ntev xaus, thiab raws li Phau Tshwm Sim, tam sim ua ntej lub sijhawm siab ntev xaus, Yexus Khetos txoj kev Tshwm Sim raug qhib lub foob. Txoj kev qhib lub foob ntawd yog yam uas tsa Mauxes thiab Eliyas sawv hauv qhov tuag rov los, cov uas kuj yog Rachel, tus neeg taug kev zoo, tus uas tau quaj thiab tu siab rau nws cov me nyuam, thiab tsis muaj leej twg yuav nplij tau nws. Nws txoj kev quaj ntsuag hloov mus ua kev xyiv fab thaum cov me nyuam ntawd sawv hauv qhov tuag rov los.

> And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand. Revelation 22:10.

> Thiab nws hais rau kuv tias, Tsis txhob muab lo lus uas yog tej lus faj lem hauv phau ntawv no kaw cia; rau qhov lub sij hawm twb ze lawm. Tshwmsim 22:10.

Moses and Elijah were dead in the streets of Sodom and Egypt, and just as with Christ, the one hundred and forty-four thousand would be called out of Egypt, when the gathering began in July of 2023.

Mauxes thiab Eliyas twb tuag nyob rau hauv tej kev ntawm Xaudoo thiab Iyi tebchaws, thiab ib yam li Khetos, ib puas plaub caug plaub txhiab leej yuav raug hu tawm hauv Iyi tebchaws, thaum txoj kev sib sau pib thaum lub Xya hli ntuj xyoo 2023.

## The Sixth Messianic Waymark is the calling out of Egypt in July of 2023

Qhov Cim Qhia Txoj Kev Mexiyas Thib Rau yog kev hu tawm hauv Iyi tebchaws thaum Lub Xya hli ntuj xyoo 2023

> And was there until the death of Herod: that it might be fulfilled which was spoken of the Lord by the prophet, saying, Out of Egypt have I called my son. Matthew 2:15.

> Thiab nyob ntawd mus txog thaum Helauj tuag, kom thiaj ua tiav yam uas tus Tswv tau hais los ntawm tus cev Vajtswv lus tias, Kuv tau hu kuv Leej Tub tawm hauv tebchaws Iziv los. Mathai 2:15.

## Prediction

Kev Saib Ua Ntej

> When Israel was a child, then I loved him, and called my son out of Egypt. Hosea 11:1.

> Thaum Yixayee tseem yog ib tug menyuam, thaum ntawd kuv hlub nws, thiab hu kuv tus tub tawm hauv tebchaws Ixayees los. Hosea 11:1.

Dead in the Egyptian street, a heavenly voice from the wilderness calls Ezekiel’s valley of dead bones to life. That voice began to sound in July of 2023.

Tuag lawm hauv txoj kev ntawm Iyi tebchaws, ib lub suab saum ntuj los ntawm tebchaws moj sab qhua hu rau Exekees lub hav ntawm cov pob txha tuag kom sawv rov qab los muaj txojsia. Lub suab ntawd pib nrov thaum Lub Xya hli ntuj xyoo 2023.

> And after three days and an half the Spirit of life from God entered into them, and they stood upon their feet; and great fear fell upon them which saw them. And they heard a great voice from heaven saying unto them, Come up hither. And they ascended up to heaven in a cloud; and their enemies beheld them. Revelation 11:11, 12.

> Thiab tom qab peb hnub r½, tus Ntsuj Plig ntawm txoj sia uas los ntawm Vajtswv tau nkag los rau hauv nkawd, thiab nkawd sawv tsees ntawm nkawd ko taw; thiab kev ntshai loj heev poob rau saum cov uas pom nkawd. Thiab nkawd hnov ib lub suab nrov nrov loj los saum ntuj ceeb tsheej hais rau nkawd tias, Cia li nce los saum no. Thiab nkawd tau nce mus saum ntuj ceeb tsheej hauv ib tauv huab; thiab nkawd cov yeeb ncuab tau ntsia nkawd. Tshwmsim 11:11, 12.

God calls His Son out of Egypt and He also called Moses out of Egypt, for Moses as the alpha and Jesus as the omega represent the experience of the one-hundred and forty-four thousand, who sing the song of Moses and the Lamb. That song includes the call out of Egypt. In Ezekiel there is represented two steps, that were prefigured by the two steps in the creation of Adam. First the body is formed, and then the breath of life is breathed into the body and it then lives. In Revelation eleven the first step is the entrance of the Spirit of God into the slain, and they then stood upon their feet. When they stand, they are God’s army. What conveys the Spirit in chapter eleven is represented by Ezekiel’s first prophecy. The voice in the wilderness is the prophetic message accompanied by the Holy Spirit.

Vajtswv hu Nws Leej Tub tawm hauv tebchaws Iyi, thiab Nws kuj hu Mauxes tawm hauv tebchaws Iyi thiab, rau qhov Mauxes ua tus alpha thiab Yexus ua tus omega sawv cev rau txoj kev paub dhau ntawm ib puas plaub caug plaub txhiab leej, cov uas hu zaj nkauj ntawm Mauxes thiab ntawm Tus Menyuam Yaj. Zaj nkauj ntawd muaj nrog kev hu tawm hauv tebchaws Iyi. Hauv Exekees muaj ob theem raug sawv cev, uas twb raug ua duab qhia ua ntej los ntawm ob theem hauv kev tsim Adas. Ua ntej yog lub cev raug tsim, ces pa txoj sia raug tshuab nkag rau hauv lub cev, thiab lub cev thiaj muaj sia. Hauv Tshwmsim kaum ib, thawj theem yog Vajtswv tus Ntsuj Plig nkag mus rau hauv cov neeg uas raug tua lawm, thiab lawv thiaj sawv ntsug rau saum lawv ob txhais taw. Thaum lawv sawv ntsug, lawv yog Vajtswv pab tub rog. Yam uas xa tus Ntsuj Plig hauv tshooj kaum ib ntawd raug sawv cev los ntawm Exekees thawj zaj lus faj lem. Lub suab hauv roob moj sab qhua yog txoj xov faj lem uas nrog tus Vaj Ntsuj Plig Dawb Huv los ua ke.

The book of Matthew contains the twelve chapters that are the omega to the twelve chapters in Genesis that provide two witnesses which represent the covenant with the one hundred and forty-four thousand. Those men and women are sealed for eternity in a relationship of Divinity combined with their humanity. They become the sign for the eleventh-hour workers.

Phau ntawv Mathais muaj kaum ob tshooj uas yog tus omega rau kaum ob tshooj hauv Chiv Keeb, uas muab ob tug tim khawv sawv cev rau txoj kev cog lus nrog ib puas plaub caug plaub txhiab leej. Cov txiv neej thiab cov poj niam ntawd raug muab khi ua cim rau txoj sia nyob mus ib txhis hauv ib txoj kev sib raug zoo uas yog Vajtswv txoj kev muaj hwjchim ntuj tsim los koom nrog lawv txoj kev ua neeg. Lawv dhau los ua lub cim rau cov neeg ua haujlwm thaum teev kaum ib.

> “The work of the Holy Spirit is to convince the world of sin, of righteousness and of judgment. The world can only be warned by seeing those who believe the truth sanctified through the truth, acting upon high and holy principles, showing in a high, elevated sense, the line of demarcation between those who keep the commandments of God, and those who trample them under their feet. The sanctification of the Spirit signalizes the difference between those who have the seal of God, and those who keep a spurious rest-day. When the test comes, it will be clearly shown what the mark of the beast is. It is the keeping of Sunday. Those who after having heard the truth, continue to regard this day as holy, bear the signature of the man of sin, who thought to change times and laws.” Bible Training School, December 1, 1903.

> “Tes hauj lwm ntawm tus Ntsuj Plig Dawb Huv yog kom txiav txim rau lub ntiajteb txog kev txhaum, txog kev ncaj ncees, thiab txog kev txiav txim. Lub ntiajteb tsuas yog yuav raug ceeb toom tau thaum pom cov uas ntseeg qhov tseeb raug dawb huv los ntawm qhov tseeb, ua raws li tej ntsiab cai siab thiab dawb huv, qhia tawm nyob rau hauv ib qho siab, qib siab tshaj, txoj kab cais meej ntawm cov uas ua raws li Vajtswv tej lus txib, thiab cov uas tsuj lawv hauv qab lawv ko taw. Kev dawb huv ntawm tus Ntsuj Plig qhia kom meej qhov txawv ntawm cov uas muaj Vajtswv lub foob, thiab cov uas tuav ib hnub so cuav. Thaum lub sijhawm sim los txog, yuav pom tseeb meej tias tus cim ntawm tus tsiaj nyaum yog dabtsi. Nws yog kev ua Hnub Sunday. Cov uas, tom qab tau hnov qhov tseeb lawm, tseem pheej suav hnub no tias yog hnub dawb huv, lawv ris lub cim kos npe ntawm tus neeg txhaum, tus uas xav hloov lub sijhawm thiab tej kevcai.” Bible Training School, December 1, 1903.

The ensign of the one hundred and forty-four thousand when they are called up to heaven in chapter eleven of Revelation, they are first called out of Egypt, which is where they were slain. A voice from the wilderness calls them out of Egypt, that they would be the sign for the eleventh-hour workers. Their resurrection in 2024 is also represented as a birth, and an awakening depending on which illustration is being identified. In terms of a birth, they are those who fulfill the parable of the ten virgins, and in this sense, their birth is a virgin birth, and they are the sign.

Tus chij ntawm ib puas plaub caug plaub txhiab leej, thaum lawv raug hu nce mus saum ntuj ceeb tsheej hauv Tshwm Sim tshooj kaum ib, lawv xub raug hu tawm hauv Iyiv, uas yog qhov chaw lawv raug tua tuag. Ib lub suab los ntawm roob moj sab qhua hu lawv tawm hauv Iyiv, kom lawv thiaj yuav yog tus cim rau cov neeg ua haujlwm thaum teev kaum ib. Lawv txoj kev sawv hauv qhov tuag rov los hauv xyoo 2024 kuj raug sawv cev ua ib qho kev yug los, thiab ib qho kev tsim dheev tsaug zog sawv, raws li daim duab piv txwv twg tab tom raug txheeb qhia. Hais txog ib qho kev yug los, lawv yog cov uas ua kom tiav zaj lus piv txwv txog kaum tus nkauj xwb, thiab hauv qhov kev nkag siab no, lawv txoj kev yug los yog kev yug los ntawm tus nkauj xwb, thiab lawv yog tus cim.

## The Seventh Messianic Waymark is 2024

Tus Xya Txoj Kev Cim Qhia Txog tus Mexiyas yog 2024

> Now all this was done, that it might be fulfilled which was spoken of the Lord by the prophet, saying, Behold, a virgin shall be with child, and shall bring forth a son, and they shall call his name Emmanuel, which being interpreted is, God with us. Matthew 1:22, 23.

> Tam sim no tau ua li no, kom thiaj ua tiav yam uas tus Tswv tau hais los ntawm tus yaj saub tias, Saib maj, ib tug nkauj xwb yuav xeeb tub thiab yuav yug ib tug tub, thiab lawv yuav hu nws lub npe hu ua Emmanuel, uas txhais hais tias, Vajtswv nrog peb nyob. Mathais 1:22, 23.

## Prediction

Kev Yaj Saub Qhia Ua Ntej

> Therefore the Lord himself shall give you a sign; Behold, a virgin shall conceive, and bear a son, and shall call his name Immanuel. Isaiah 7:14.

> Vim li ntawd tus Tswv nws tus kheej yuav muab ib lub cim rau nej; saib seb, ib tug nkauj xwb yuav xeeb tub, thiab yug tau ib tug tub, thiab yuav hu nws lub npe ua Immanuel. Yaxayas 7:14.

There were signs in the history of Moses and Christ, as there were in Millerite history. In the last days, Laodicean Adventism will be seeking after a sign, and their only sign, is the sign of Jonah. There is also a sign for those who are resurrected in 2024. Their sign is the “seven times” of Leviticus twenty-six.

Muaj tej cim nyob hauv keeb kwm ntawm Mauxes thiab Khetos, ib yam li kuj muaj nyob hauv keeb kwm Millerite. Nyob rau hnub kawg, Laodicean Adventism yuav nrhiav ib lub cim, thiab lawv tib lub cim xwb yog lub cim ntawm Yausnas. Kuj tseem muaj ib lub cim rau cov uas raug tsa sawv rov los hauv xyoo 2024. Lawv lub cim yog “xya zaug” hauv Leviticus nees nkaum rau.

> And this shall be a sign unto thee, Ye shall eat this year such things as grow of themselves, and in the second year that which springeth of the same; and in the third year sow ye, and reap, and plant vineyards, and eat the fruits thereof. And the remnant that is escaped of the house of Judah shall yet again take root downward, and bear fruit upward. For out of Jerusalem shall go forth a remnant, and they that escape out of mount Zion: the zeal of the Lord of hosts shall do this. 2 Kings 19:29–31.

> Thiab qhov no yuav yog ib lub cim rau koj: Xyoo no nej yuav noj tej uas hlob tuaj ntawm nws tus kheej, thiab xyoo ob nej yuav noj tej uas txhawv los ntawm tib yam ntawd; tiam sis xyoo peb nej cia li tseb, thiab sau qoob loo, thiab cog vaj txiv hmab, thiab noj cov txiv ntawm tej ntawd. Thiab cov seem uas dim ntawm tsev neeg Yudas yuav rov qab ntsis cag mus rau hauv qab, thiab txi txiv mus rau saud. Rau qhov ntawm Yeluxalees yuav muaj ib pab seem tawm mus, thiab cov uas dim tawm ntawm roob Xi-oos: txoj kev kub siab lug ntawm tus Tswv uas kav txhua pab tub rog yuav ua li no. 2 Vajntxwv 19:29–31

> And if ye shall say, What shall we eat the seventh year? behold, we shall not sow, nor gather in our increase: Then I will command my blessing upon you in the sixth year, and it shall bring forth fruit for three years. And ye shall sow the eighth year, and eat yet of old fruit until the ninth year; until her fruits come in ye shall eat of the old store. Leviticus 25:20–22.

> Thiab yog nej hais tias, Peb yuav noj dab tsi rau xyoo xya? saib seb, peb yuav tsis tseb, thiab tsis sau peb tej qoob loo los: Ces kuv yuav txib kuv txoj koob hmoov los rau saum nej rau xyoo rau, thiab nws yuav txi txiv txaus rau peb xyoos. Thiab nej yuav tseb rau xyoo yim, thiab tseem yuav noj tej txiv qub mus txog xyoo cuaj; mus txog thaum nws tej txiv tshiab los txog nej mam noj tej uas khaws cia qub. Levi Tej Kevcai 25:20–22.

Those who escape, are also represented as the outcasts of Israel, and they were cast out by their brethren which hated them. Their brethren cast them out, for they hated them because they could not refute the sabbath truth represented by Moses’ “seven times.”

Cov neeg uas dim dim los kuj raug sawv cev ua cov neeg raug ntiab tawm ntawm cov Yixayee, thiab lawv raug lawv cov kwv tij uas ntxub lawv ntiab tawm mus. Lawv cov kwv tij ntiab lawv tawm, rau qhov lawv ntxub lawv vim lawv tsis muaj peev xwm thim rov qab qhov tseeb hais txog Hnub Xanpataus uas Mauxe cov “xya zaug” sawv cev rau.

> The Lord doth build up Jerusalem: he gathereth together the outcasts of Israel. Psalms 147:2.

> Tus Tswv tsa Yeluxalees rov los; nws sau cov uas raug ntiab tawm ntawm cov Yixayee los ua ke. Ntawv Nkauj 147:2.

The Lord began gathering the remnant in July 2023, and the remnant are the “outcasts” of Israel. In July 2023, He set His hand a second time to gather His outcasts. He set His hand in 1849 a second time, in advance of the omega light of Moses seven times in 1856. The alpha light was represented by Miller’s first prophetic discovery—Moses’ seven times.

Tus Tswv pib sau cov seem seem uas tshuav tseg los ua ke thaum Lub Xya hli ntuj xyoo 2023, thiab cov seem seem uas tshuav tseg ntawd yog cov “raug ntiab tawm” ntawm Ixayees. Thaum Lub Xya hli ntuj xyoo 2023, Nws tsa Nws txhais tes zaum ob los sau Nws cov raug ntiab tawm ua ke. Nws tau tsa Nws txhais tes xyoo 1849 zaum ob, ua ntej qhov kaj omega ntawm Mauxes xya lub sij hawm nyob rau xyoo 1856. Qhov kaj alpha tau sawv cev los ntawm Miller qhov kev tshawb pom thawj zaug txog yaj saub—Mauxes xya lub sij hawm.

> And in that day there shall be a root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek: and his rest shall be glorious. And it shall come to pass in that day, that the Lord shall set his hand again the second time to recover the remnant of his people, which shall be left, from Assyria, and from Egypt, and from Pathros, and from Cush, and from Elam, and from Shinar, and from Hamath, and from the islands of the sea. And he shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth. Isaiah 11:10–12.

> Thiab nyob rau hnub ntawd yuav muaj ib lub hauv paus ntawm Yexai sawv los ua ib lub cim rau tej haiv neeg; cov Lwm Haiv Neeg yuav tuaj nrhiav nws; thiab nws qhov chaw so yuav muaj hwjchim ci ntsa iab. Thiab yuav muaj tias nyob rau hnub ntawd, tus Tswv yuav tsa nws txhais tes dua zaum ob kom rov qab tau cov seem uas tseem tshuav ntawm nws haiv neeg, uas yuav raug tseg cia, tawm ntawm Assyria, thiab tawm ntawm Egypt, thiab tawm ntawm Pathros, thiab tawm ntawm Cush, thiab tawm ntawm Elam, thiab tawm ntawm Shinar, thiab tawm ntawm Hamath, thiab tawm ntawm cov kob hauv hiav txwv. Thiab nws yuav tsa ib lub cim rau txhua haiv neeg, thiab yuav sib sau cov neeg Ixayees uas raug ntiab tawm, thiab yuav sau ua ke cov neeg Yudas uas tawg khiav mus los ntawm plaub ceg kaum ntuj hauv ntiajteb. Yaxayas 11:10–12.

When the outcasts are lifted up as the sign, they will then gather the eleventh-hour workers, who can “only be warned by seeing” “the difference between those who have the seal of God, and those who keep a spurious rest-day.” The sign for the eleventh-hour workers is the outcasts, and the sign OF the outcasts, is the enigma of, eating “this year such things as grow of themselves, and in the second year that which springeth of the same; and in the third year sow ye, and reap, and plant vineyards, and eat the fruits thereof.”

Thaum cov raug ntiab tawm raug tsa kom ua lub cim, lawv yuav sau cov neeg ua hauj lwm thaum teev kaum ib, cov uas “yuav raug ceeb toom tau tsuas yog los ntawm kev pom” “qhov txawv ntawm cov uas muaj Vajtswv lub foob, thiab cov uas ua raws ib hnub so cuav.” Lub cim rau cov neeg ua hauj lwm thaum teev kaum ib yog cov raug ntiab tawm, thiab lub cim NTAWM cov raug ntiab tawm, yog qhov tsis txawj txhais ntawm, kev noj “xyoo no tej yam uas loj hlob ntawm lawv tus kheej, thiab xyoo ob qhov uas tawm tuaj ntawm tib yam; thiab xyoo peb nej cia li tseb, thiab sau qoob, thiab cog vaj hmab, thiab noj nws cov txiv.”

The enigma of the passage is that it represents the “seven times” of Leviticus twenty-five and twenty-six. The Sabbath of the land resting is a component of the covenant that identifies both the blessing or the curse, of either observing or rejecting the seventh-year rest for the promised land. The sign of the one hundred and forty-four thousand is the component of the threefold promise of the covenant that is represented by the seventh-year Sabbath of the land. The foundational truth of the “seven times,” identifies one of three elements of the covenant that promises a new heart and mind, and a new body and also a land to live in.

Qhov tob tob uas nyuaj to taub ntawm nqe lus no yog tias nws sawv cev rau “xya lub sij hawm” ntawm Leviticus nees nkaum tsib thiab nees nkaum rau. Hnub Xanpataus ntawm thaj av txoj kev so yog ib feem ntawm txoj kev cog lus uas qhia meej ob qho tib si txoj koob hmoov lossis txoj kev foom phem, raws li kev ua raws lossis kev tsis lees txais txoj kev so xyoo xya rau thaj av uas tau cog lus tseg. Lub cim ntawm ib puas plaub caug plaub txhiab yog ib feem ntawm peb feem lus cog tseg ntawm txoj kev cog lus uas raug sawv cev los ntawm hnub Xanpataus xyoo xya ntawm thaj av. Qhov tseeb uas yog lub hauv paus ntawm “xya lub sij hawm,” qhia txog ib qho ntawm peb yam hauv txoj kev cog lus uas cog lus tseg ib lub siab tshiab thiab ib lub tswv yim tshiab, thiab ib lub cev tshiab thiab kuj muaj ib thaj av rau nyob.

The seventh-day Sabbath is the sign between God and His people, but that seventh-day Sabbath also represents the covenant responsibility given to ancient Israel. They were to be the protectors, the depositaries of the Ten Commandments. Sister White is clear that modern Israel in 1844 in alignment with ancient Israel was made the depositaries of not only the Ten Commandments, but also of God’s prophetic Word.

Hnub Xanpataus hnub xya yog lub cim nruab nrab ntawm Vajtswv thiab Nws haiv neeg, tiam sis Hnub Xanpataus hnub xya ntawd kuj sawv cev rau lub luag hauj lwm ntawm txoj kev cog lus uas tau muab rau cov Yixayee thaum ub. Lawv yuav tsum yog cov tiv thaiv, yog cov uas tau muab cia rau saib xyuas Kaum Nqe Kevcai. Muam White hais meej tias cov Yixayee niaj hnub no hauv xyoo 1844, raws li kev phim nrog cov Yixayee thaum ub, tau raug tsa ua cov uas tau muab cia rau saib xyuas tsis yog Kaum Nqe Kevcai xwb, tiam sis kuj yog Vajtswv Txoj Lus yaj saub thiab.

> “God has called His church in this day, as He called ancient Israel, to stand as a light in the earth. By the mighty cleaver of truth, the messages of the first, second, and third angels, He has separated them from the churches and from the world to bring them into a sacred nearness to Himself. He has made them the depositaries of His law and has committed to them the great truths of prophecy for this time. Like the holy oracles committed to ancient Israel, these are a sacred trust to be communicated to the world. The three angels of Revelation 14 represent the people who accept the light of God’s messages and go forth as His agents to sound the warning throughout the length and breadth of the earth.” Testimonies, volume 5, 455.

> “Vajtswv tau hu Nws pawg ntseeg hauv tiam no, ib yam li Nws tau hu cov Yixayee thaum ub, kom sawv ua ib lub teeb nyob hauv ntiajteb. Los ntawm rab riam loj muaj hwjchim ntawm qhov tseeb, uas yog tej lus ntawm tus timtswv thawj, tus timtswv ob, thiab tus timtswv peb, Nws tau cais lawv tawm ntawm tej pawg ntseeg thiab tawm ntawm lub ntiajteb kom coj lawv los nyob ze Nws hauv txoj kev dawbhuv. Nws tau tsa lawv ua cov neeg khaws cia Nws txoj kevcai, thiab tau muab tej qhov tseeb loj ntawm tej yaj saub hais tseg rau tiam no rau lawv. Ib yam li tej lus qhia dawbhuv uas tau muab rau cov Yixayee thaum ub, tej no yog ib qho kev tso siab dawbhuv uas yuav tsum muab tshaj tawm rau lub ntiajteb. Peb tug timtswv hauv Tshwmsim 14 sawv cev rau cov neeg uas lees txais qhov kaj ntawm Vajtswv tej lus thiab tawm mus ua Nws cov neeg sawv cev los tshaj suab ceebtoom mus thoob plaws qhov ntev thiab qhov dav ntawm lub ntiajteb.” Testimonies, volume 5, 455.

The Ten Commandments are represented by the sign of the seventh-day Sabbath, and the laws of prophecy are represented by the seventh-year Sabbath. Laodicean Seventh-day Adventism will be greatly embarrassed when they jump ship and begin worshipping the sun, but the Sabbath commandment they first rejected is Moses’ “seven times.”

Kaum Kaum Lus Kaum Nqe Kevcai raug sawv cev los ntawm lub cim ntawm Hnub Xanpataus hnub xya, thiab tej kevcai ntawm lus faj lem raug sawv cev los ntawm Hnub Xanpataus xyoo xya. Laodicean Seventh-day Adventism yuav raug txaj muag heev thaum lawv tso nkoj tseg thiab pib pe hawm lub hnub, tiam sis txoj cai hais txog Hnub Xanpataus uas lawv xub tsis lees txais yog Mauxes “xya zaug.”

To win the promised land God’s people must understand and uphold not only the seventh-day Sabbath, but also the seven-year Sabbath. Laodicean Adventism cannot refute this biblical truth, though they cover it with lies. This is the root of their hatred that leads them to cast out those who will be the ensign.

Yuav kom yeej tau lub tebchaws uas tau cog lus tseg, Vajtswv haiv neeg yuav tsum to taub thiab tuav rawv tsis yog hnub Xanpataus hnub xya xwb, tiam sis kuj yog Xanpataus xya xyoo thiab. Txoj Kev Ntseeg Adventist Laodicea tsis muaj peev xwm tsis lees qhov tseeb hauv phau Vajlugkub no, txawm yog lawv npog nws nrog tej lus dag los xij. Qhov no yog lub hauv paus ntawm lawv txoj kev ntxub, uas coj lawv mus ntiab cov uas yuav yog tus chij tawm.

> “Most of my father’s family were full believers in the advent, and for bearing testimony to this glorious doctrine seven of us were at one time cast out of the Methodist Church. At this time the words of the prophet were exceedingly precious to us: ‘Your brethren that hated you, that cast you out for My name’s sake, said, Let the Lord be glorified: but He shall appear to your joy, and they shall be ashamed.’ Isaiah 66:5.

> “Feem coob ntawm kuv txiv feem coob yog cov ntseeg tiag tiag ntawm txoj kev los txog zaum ob, thiab vim peb tau ua tim khawv txog zaj lus qhuab qhia uas muaj hwjchim ci ntsa iab no, xya leej ntawm peb ib zaug tau raug ntiab tawm hauv Methodist Church. Nyob rau lub sijhawm ntawd, cov lus ntawm tus yaj saub muaj nqis heev rau peb: ‘Nej cov kwv tij uas ntxub nej, uas muab nej ntiab tawm vim yog Kuv lub npe, tau hais tias, Cia tus Tswv tau koob meej: tiam sis Nws yuav tshwm los ua nej txoj kev xyiv fab, hos lawv yuav raug txaj muag.’ Yaxayas 66:5.”

> “From this time, up to December, 1844, my joys, trials, and disappointments were like those of my dear Advent friends around me. At this time I visited one of our Advent sisters, and in the morning we bowed around the family altar. It was not an exciting occasion, and there were but five of us present, all women. While I was praying, the power of God came upon me as I had never felt it before. I was wrapped in a vision of God’s glory, and seemed to be rising higher and higher from the earth, and was shown something of the travels of the Advent people to the Holy City, as narrated below.” Early Writings, 13.

> “Txij lub sijhawm no mus txog rau lub Kaum Ob Hlis, 1844, kuv tej kev xyiv fab, kev sim siab, thiab kev poob siab zoo ib yam li cov ntawm kuv cov phooj ywg Advent uas kuv hlub nyob ib ncig kuv. Nyob rau lub sijhawm ntawd kuv tau mus xyuas ib tug muam hauv peb pawg Advent, thiab thaum sawv ntxov peb txhos caug ua ke nyob ib ncig ntawm tsev neeg lub thaj pe hawm. Tsis yog ib lub sijhawm uas ua rau muaj kev kub siab tshwj xeeb, thiab tsuas muaj tsib leej xwb uas tuaj nyob ntawd, txhua tus yog poj niam. Thaum kuv tab tom thov Vajtswv, Vajtswv lub hwj chim los saum kuv raws li kuv yeej tsis tau hnov dua li yav tas los. Kuv raug muab qhwv rau hauv ib txoj kev yog toog pom txog Vajtswv lub yeeb koob, thiab zoo li kuv tab tom nce siab zuj zus tawm hauv lub ntiajteb, thiab raug qhia qee yam txog txoj kev taug ntawm haiv neeg Advent mus rau Lub Nroog Dawb Huv, raws li tau piav tseg hauv qab no.” Early Writings, 13.

Ellen White’s first vision, was given when five women, (representing five wise virgins) were gathered together after being cast out by their brethren that hated them. They hated them for the doctrine of the Second Coming, thus typifying the outcasts of the latter days.

Ellen White thawj zaj yog toog pom, tau muab rau thaum tsib tug pojniam, (sawv cev rau tsib tug nkauj xwb muaj tswvyim) tau sib sau ua ke tom qab raug lawv cov kwvtij ntiab tawm vim lawv ntxub lawv. Lawv ntxub lawv vim txoj kev qhia txog Kev Rov Los Zaum Ob, li no thiaj ua piv txwv txog cov uas raug ntiab tawm nyob rau hnub kawg.

> “I saw the nominal church and nominal Adventists, like Judas, would betray us to the Catholics to obtain their influence to come against the truth. The saints then will be an obscure people, little known to the Catholics; but the churches and nominal Adventists who know of our faith and customs (for they hated us on account of the Sabbath, for they could not refute it) will betray the saints and report them to the Catholics as those who disregard the institutions of the people; that is, that they keep the Sabbath and disregard Sunday.

> “Kuv pom tias pawg ntseeg uas tsuas yog muaj npe thiab cov Adventist uas tsuas yog muaj npe xwb, ib yam li Yudas, yuav ntxeev siab rau peb rau cov Kas Tos Liv kom tau lawv txoj kev txhawb thiab hwjchim los tawm tsam qhov tseeb. Ces cov neeg dawb huv yuav yog ib haiv neeg uas zais nti, tsis tshua muaj leejtwg paub rau cov Kas Tos Liv; tiam sis cov pawg ntseeg thiab cov Adventist uas tsuas yog muaj npe xwb, uas paub txog peb txoj kev ntseeg thiab peb tej kev coj (vim lawv ntxub peb vim yog Hnub Xanpataus, rau qhov lawv tsis muaj peevxwm thim rov qab nws) yuav ntxeev siab rau cov neeg dawb huv thiab ceeb toom lawv rau cov Kas Tos Liv tias lawv yog cov uas tsis quav ntsej tej kev cai uas yog ntawm cov pejxeem; uas yog hais tias, lawv coj Hnub Xanpataus thiab tsis quav ntsej Hnub Sunday.”

> “Then the Catholics bid the Protestants to go forward, and issue a decree that all who will not observe the first day of the week, instead of the seventh day, shall be slain. And the Catholics, whose numbers are large, will stand by the Protestants. The Catholics will give their power to the image of the beast. And the Protestants will work as their mother worked before them to destroy the saints. But before their decree bring or bear fruit, the saints will be delivered by the Voice of God.” Spalding and Magan, 1, 2.

> “Ces cov Kas Tos Liv yuav txib cov Kas Tos Nkasmus kom mus ntxiv mus tom ntej, thiab tshaj tawm ib txoj cai tias txhua tus uas tsis kam ua raws hnub thawj ntawm lub limtiam, hloov chaw rau hnub xya, yuav raug tua pov tseg. Thiab cov Kas Tos Liv, uas lawv coob heev, yuav sawv nrog cov Kas Tos Nkasmus. Cov Kas Tos Liv yuav muab lawv lub hwjchim rau tus duab ntawm tus tsiaj qus. Thiab cov Kas Tos Nkasmus yuav ua haujlwm ib yam li lawv niam tau ua ua ntej lawv los rhuav tshem cov neeg dawb huv. Tab sis ua ntej lawv txoj cai ntawd yuav coj los sis nqa tau txiv, cov neeg dawb huv yuav raug cawm dim los ntawm Vajtswv Lub Suab.” Spalding and Magan, 1, 2.

The “nominal” (meaning in name only), “Adventists, like Judas, would betray us to the Catholics.” They did so because “they hated” the outcasts “on account of the Sabbath.” Nominal Adventists profess to observe the seventh-day Sabbath, so this cannot be the Sabbath that is referenced. They hate the outcasts, for they know that they cannot refute the foundational truth of Moses’ seven times, that was the alpha understanding of Elijah in the person of William Miller.

Cov “nominal” (txhais tias tsuas yog muaj npe xwb), cov “Adventists, ib yam li Yudas, yuav ntxeev siab rau peb rau cov Catholics.” Lawv tau ua li ntawd vim “lawv ntxub” cov neeg raug ntiab tawm “vim yog hnub Xanpataus.” Cov Adventists nominal lees tias lawv ceev hnub Xanpataus hnub xya, yog li no tsis yog hnub Xanpataus uas lo lus ntawd hais txog. Lawv ntxub cov neeg raug ntiab tawm, rau qhov lawv paub tias lawv tsis muaj peev xwm txwv tau qhov tseeb hauv paus ntawm xya lub sijhawm ntawm Mauxes, uas yog kev to taub alpha ntawm Eliyas hauv tus neeg ntawm William Miller.

> “God is not giving us a new message. We are to proclaim the message that in 1843 and 1844 brought us out of the other churches.” Review and Herald, January 19, 1905.

> “Vajtswv tsis muab ib txoj xov tshiab rau peb. Peb yuav tsum tshaj tawm txoj xov uas nyob rau xyoo 1843 thiab 1844 tau coj peb tawm hauv lwm cov ntseeg pawg ntseeg.” Review and Herald, Lub Ib Hlis 19, 1905.

> “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.” Manuscript Releases, volume 21, 437.

> “Tag nrho tej lus tshaj tawm uas tau muab los txij xyoo 1840–1844 yuav tsum raug nthuav tawm kom muaj hwj chim tam sim no, rau qhov muaj coob leej tib neeg uas tau plam lawv txoj kev taw qhia lawm. Tej lus tshaj tawm no yuav tsum mus cuag txhua pawg ntseeg.” Manuscript Releases, volume 21, 437.

> “The truths that we received in 1841, ‘42, ‘43, and ‘44 are now to be studied and proclaimed.” Manuscript Releases, volume 15, 371.

> “Cov lus tseeb uas peb tau txais hauv xyoo 1841, ‘42, ‘43, thiab ‘44 tam sim no yog yam yuav tsum kawm thiab tshaj tawm.” Manuscript Releases, volume 15, 371.

> “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 rhuav los sis cuam tshuam lub hauv paus ntawm txoj kev ntseeg uas peb tau ua tsev rau saum nws txij li thaum txoj xov tau los txog hauv xyoo 1842, 1843, thiab 1844. Kuv twb nyob hauv txoj xov no, thiab txij thaum ntawd los kuv yeej tau sawv nyob ntawm ntiaj teb xub ntiag, ncaj ncees rau qhov kaj uas Vajtswv tau pub rau peb. Peb tsis npaj yuav txav peb txhais taw tawm ntawm lub sam thiaj uas peb tau raug tsa rau saum nws, thaum peb niaj hnub nrhiav tus Tswv nrog kev thov Vajtswv kub siab, nrhiav qhov kaj. Nej puas xav tias kuv yuav tso tseg tau qhov kaj uas Vajtswv tau pub rau kuv? Nws yuav tsum nyob ruaj khov ib yam li Lub Pob Zeb Uas Nyob Mus Ib Txhis. Nws twb tau coj kuv kev txij thaum nws raug muab pub los.” Review and Herald, April 14, 1903.

Judas is not a symbol of the Sanhedrin made up of Sadducees and Pharisees, Judas was one of the twelve disciples. He was one of the covenant bride, which Christ was about to marry at Pentecost. The betrayal against the outcasts comes from Judas, the Laodicean Seventh-day Adventist church. They are represented with many symbols, such as the Levites who are rejected by the Messenger of the Covenant in Malachi three. The Levites are separated at that purging, and their number is 25, whether faithful or unfaithful. The Levites are purged in advance of being lifted up as an offering, as in former years.

Yudas tsis yog ib lub cim rau pawg Sanhedrin uas muaj cov Xadukais thiab cov Falixais, Yudas yog ib tug hauv kaum ob tug thwjtim. Nws yog ib tug hauv tus nkauj nyab ntawm txoj kev cog lus tseg, uas Khetos tab tom yuav los yuav thaum Hnub Peetekos. Kev ntxeev siab tawm tsam cov uas raug ntiab tawm los ntawm Yudas, uas yog pawg ntseeg Xya-hnub Adas-ven-tis Laodixias. Lawv raug sawv cev los ntawm ntau yam cim, xws li cov Levis uas raug tus Tub Txib ntawm Txoj Kev Cog Lus tseg tsis lees txais hauv Malakis peb. Cov Levis raug cais tawm thaum txoj kev ntxuav kom huv ntawd, thiab lawv tus lej yog 25, txawm yog cov ncaj ncees los yog cov tsis ncaj ncees. Cov Levis raug ntxuav kom huv ua ntej lawv raug tsa siab ua ib qho kev fij, ib yam li yav tas los.

> And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years. Malachi 3:3, 4.

> Thiab nws yuav zaum ua tus lim thiab tus ua kom nyiaj dawb huv huv si; thiab nws yuav ntxuav cov tub ntawm Levi kom dawb huv, thiab lim lawv ib yam li kub thiab nyiaj, xwv kom lawv thiaj tau muab ib qho khoom fij rau tus Tswv hauv txoj kev ncaj ncees. Ces Yehuda thiab Yeluxalees tej khoom fij yuav txaus siab rau tus Tswv, ib yam li yav thaum ub, thiab ib yam li xyoo thaum chiv thawj. Malakis 3:3, 4.

The Levites are the offering, for they perfectly reflect the character of Christ, who is the great offering. When those twenty-five Levites are lifted up as an offering, the twenty-five counterfeit Levites are bowing to the sun in Ezekiel 8.

Cov Levis yog txoj kev txi, rau qhov lawv ua kom pom meej kawg nkaus txog tus yam ntxwv ntawm Khetos, tus uas yog txoj kev txi loj kawg. Thaum nees nkaum tsib tug Levis ntawd raug tsa siab ua txoj kev txi, nees nkaum tsib tug Levis cuav ntawd tab tom pe hawm lub hnub nyob hauv Ezekiel 8.

Judas does not only represent a wicked Levite, but he is also a wicked priest that has been prepared for thirty years, as represented by Judas’ thirty pieces of silver.

Yudas tsis yog tsuas sawv cev rau ib tug Levis uas phem xwb, tiam sis nws kuj yog ib tug pov thawj phem uas raug npaj tseg tau peb caug xyoo, raws li tau sawv cev los ntawm Yudas peb caug daim nyiaj.

> Then Judas, which had betrayed him, when he saw that he was condemned, repented himself, and brought again the thirty pieces of silver to the chief priests and elders, Saying, I have sinned in that I have betrayed the innocent blood. And they said, What is that to us? see thou to that. And he cast down the pieces of silver in the temple, and departed, and went and hanged himself. Matthew 27:3–5.

> Ces Yudas, tus uas tau ntxeev siab rau nws lawm, thaum nws pom tias nws raug txiav txim lawm, nws thiaj khuv xim nws tus kheej, thiab nqa peb caug daim nyiaj rov qab mus rau cov thawj pov thawj hlob thiab cov txwj laus, hais tias, Kuv tau ua txhaum lawm, vim kuv tau ntxeev siab rau cov ntshav dawb huv uas tsis muaj txim. Thiab lawv hais tias, Qhov ntawd yog dabtsi rau peb? Koj cia li saib koj tus kheej xwb. Ces nws txawb cov nyiaj ntawd pov rau hauv lub tuam tsev, thiab ncaim mus, ces mus dai nws tus kheej. Mathais 27:3–5.

The thirty pieces of silver that Judas cast out, represents the Messenger of the Covenant casting out (purging) the dross (counterfeit silver) in Malachi three. That wicked priesthood was represented by the rebellion of Korah, Dathan and Abiram and the rebels of 1888. The wicked priesthood is swallowed up when the United States, the earth-beast opens up its mouth. Then fire destroys their followers, during the full outpouring of the latter rain, that begins at the Sunday law.

Peb caug nyiaj uas Yudas muab pov tseg ntawd, sawv cev rau Tus Tubtxib ntawm Txojlus Cog Tseg uas pov tseg (ntxuav kom huv tawm) cov khib nyiab (nyiaj cuav) hauv Malakhi tshooj peb. Txoj pov thawj phem ntawd raug sawv cev los ntawm Khaulas, Dathas thiab Anpisas txoj kev ntxeev siab thiab cov neeg ntxeev siab xyoo 1888. Txoj pov thawj phem ntawd raug nqos thaum Tebchaws Meskas, tus tsiaj qus ntawm lub ntiajteb, qhib nws lub qhov ncauj. Tom qab ntawd hluav taws rhuav tshem lawv cov thwjtim, thaum muaj kev nchuav tag nrho ntawm nag tom qab, uas pib thaum txoj kevcai hnub Sunday.

The virgin birth as a sign in Christ’s day, represents the sign of the wise virgins in the latter days. In that period the Sanhedrin, the Laodicean Seventh-day Adventist church will seek for a sign, but will be unable to see the only sign given to Laodicea. The sign for the great multitude, the eleventh-hour workers is seeing men and women keeping the seventh-day Sabbath during the Sunday law testing period. The sign of the remnant in their controversy with the former covenant people is the seventh-year Sabbath, representing the foundations of Adventism as identified as the central pillar of both of Habakkuk’s sacred tables. The sign given to Laodicean Adventism is the sign of Jonah, which is addressed in the dialogue between Christ and Peter.

Kev yug los ntawm ib tug nkauj xwb ua ib lub cim nyob rau tiam Khetos, sawv cev rau lub cim ntawm cov nkauj xwb ntse nyob rau hnub kawg. Nyob rau lub sijhawm ntawd, cov Sanhedrin, uas yog pawg ntseeg Xya-Hnub Adventist Laodicea, yuav nrhiav ib lub cim, tiamsis yuav tsis muaj peev xwm pom tib lub cim nkaus xwb uas raug muab rau Laodicea. Lub cim rau pab neeg coob coob, uas yog cov neeg ua haujlwm thaum teev kaum ib, yog pom cov txiv neej thiab cov poj niam tuav Hnub Xabaj hnub xya nyob rau lub sijhawm kev sim siab ntawm txoj cai Hnub Sunday. Lub cim ntawm cov seem tshuav hauv lawv txoj kev sib cav nrog cov neeg ntawm qub kevcai yog Hnub Xabaj xyoo xya, uas sawv cev rau tej hauv paus ruaj khov ntawm Adventism raws li tau txheeb xyuas tias yog tus ncej nruab nrab ntawm ob daim ntawv dawb huv ntawm Habakkuk. Lub cim uas raug muab rau Adventism Laodicea yog lub cim ntawm Yonas, uas raug hais txog hauv kev sib tham ntawm Khetos thiab Petus.

> When Jesus came into the coasts of Caesarea Philippi, he asked his disciples, saying, Whom do men say that I the Son of man am? And they said, Some say that thou art John the Baptist: some, Elias; and others, Jeremias, or one of the prophets. He saith unto them, But whom say ye that I am?

> Thaum Yexus los txog rau thaj tsam Xesalees Filispos, Nws nug Nws cov thwjtim hais tias, “Neeg hais tias Kuv, Leej Tub ntawm Neeg, yog leejtwg?” Lawv teb hais tias, “Qee leej hais tias Koj yog Yauhas tus Uas Muab Neeg Ua Kevcai Raus Dej; qee leej hais tias, Elias; hos lwm tus hais tias, Yelemis, lossis yog ib tug ntawm cov yaj saub.” Nws hais rau lawv tias, “Tiamsis nej hais tias Kuv yog leejtwg?”

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

> Ximoos Petus teb hais tias, Koj yog tus Khetos, yog Vajtswv uas ciaj sia Leej Tub. Yexus teb thiab hais rau nws tias, Koj tau koob hmoov, Ximoos Npas-yoona: rau qhov tsis yog cev nqaij daim tawv thiab ntshav tau qhia qhov no rau koj, tiam sis yog kuv Leej Txiv uas nyob saum ntuj. Thiab kuv kuj hais rau koj thiab tias, koj yog Petus, thiab saum pob zeb no kuv yuav txhim tsa kuv pawg ntseeg; thiab rooj vag ntuj txiag teb tsaus yuav tsis kov yeej tau nws. Thiab kuv yuav muab cov yuam sij ntawm lub nceeg vaj saum ntuj rau koj: thiab yam twg uas koj khi rau hauv ntiaj teb no yuav raug khi rau saum ntuj: thiab yam twg uas koj daws rau hauv ntiaj teb no yuav raug daws rau saum ntuj.

> Then charged he his disciples that they should tell no man that he was Jesus the Christ. Matthew 16:13–20.

> Ces nws txawm txib nws cov thwjtim kom lawv txhob qhia rau leejtwg paub tias nws yog Yexus tus Khetos. Mathai 16:13–20.

The sign for the Sanhedrin, and therefore Adventism is the sign of Jonah. Simon Barjona is introduced into the passage as a symbol of a covenant man, for his name is about to be changed. Abram’s name was changed at the covenant. Saul’s named was changed to Paul. Jacob’s name was changed to Israel. Those three witnesses establish that when a biblical character’s name is changed, they represent a covenant man, and therefore typify the last covenant people, who are the one hundred and forty-four thousand. Those three witnesses also establish that a covenant man’s name represents the prophetic symbolism associated with the person whose name is changed. Saul means “selected,” for he was selected to carry the gospel to the Gentiles. His name was changed to Paul, meaning small, for he in his own eyes was the smallest of the apostles, for he had persecuted God’s church. Jacob the supplanter, was changed in both name and experience to an overcomer, as Israel means. Peter’s name was Simon, meaning one who hears; and Barjona, meaning the son of Jonah.

Lub cim rau pawg Sanhedrin, thiab yog li ntawd rau Adventism, yog lub cim ntawm Yau-na. Ximoos Npas-yoona raug coj los tso rau hauv nqe no ua ib lub cim ntawm ib tug neeg cog lus, rau qhov nws lub npe twb yuav raug hloov lawm. Anplahas lub npe raug hloov thaum lub sijhawm cog lus. Xa-u lub npe raug hloov mus ua Povlauj. Yakhauj lub npe raug hloov mus ua Ixayees. Peb tug tim khawv no tsa kom muaj tseeb tias thaum ib tug cwj pwm hauv Vajlugkub lub npe raug hloov, lawv sawv cev rau ib tug neeg cog lus, thiab yog li ntawd ua piv txwv rau haiv neeg cog lus kawg, uas yog ib puas plaub caug plaub txhiab leej. Peb tug tim khawv no kuj tsa kom muaj tseeb tias ib tug neeg cog lus lub npe sawv cev rau lub cim yaj saub uas txuas nrog tus neeg uas nws lub npe raug hloov. Xa-u txhais hais tias “tus raug xaiv,” rau qhov nws raug xaiv los nqa txoj moo zoo mus rau lwm haiv neeg. Nws lub npe raug hloov mus ua Povlauj, txhais hais tias me, rau qhov hauv nws tus kheej lub qhov muag nws yog tus me tshaj plaws ntawm cov tubtxib, vim nws tau tsim txom Vajtswv pawg ntseeg. Yakhauj, tus neeg txeeb chaw, raug hloov ob leeg tib si hauv lub npe thiab hauv kev paub dhau los mus ua tus yeej, raws li Ixayees txhais. Petus lub npe yog Ximoos, txhais hais tias tus uas hnov; thiab Npas-yoona, txhais hais tias tus tub ntawm Yau-na.

Peter is representing the last generation of Jonah, for he was Jonah’s son. Jonah means “dove,” and Simon is he who heard the message of the dove, and Simon Barjona had heard the message of the anointing of Jesus, when He was baptized and became Jesus Christ, and the Holy Spirit descended in the form of a dove. The message of Jonah was the message of the dove which represented the anointing of Jesus with power at His baptism. The message of Jonah was represented as Jonah being three days in the belly of a whale. Those three days are the three days of Passover to the feast of first fruits, which are typified by Christ’s baptism and by Jonah’s time in the belly of the whale.

Petus tab tom sawv cev rau tiam kawg ntawm Yaunas, rau qhov nws yog Yaunas tus tub. Yaunas txhais hais tias “nquab,” thiab Ximoos yog tus uas tau hnov cov lus ntawm tus nquab, thiab Ximoos Paj-Yaunas tau hnov cov lus ntawm kev pleev roj rau Yexus, thaum Nws raug muab ua kevcai raus dej thiab los ua Yexus Khetos, thiab Vaj Ntsuj Plig Dawb Huv nqes los nyob rau hauv daim yam ntxwv zoo li tus nquab. Cov lus ntawm Yaunas yog cov lus ntawm tus nquab uas sawv cev rau kev pleev roj rau Yexus nrog hwjchim thaum Nws raug muab ua kevcai raus dej. Cov lus ntawm Yaunas raug sawv cev ua Yaunas nyob peb hnub hauv plab tus ntses loj. Peb hnub ntawd yog peb hnub txij Hnub Hla Dhau mus txog rau lub koob tsheej thawj cov txiv, uas raug ua hom ntxoov ntxoo los ntawm Khetos txoj kevcai raus dej thiab los ntawm Yaunas lub sijhawm nyob hauv plab tus ntses loj.

The sign of Jonah is the sign of the anointing of Christ at His baptism, which typifies the descent of the angel of Revelation eighteen on 9/11. 9/11 began a three-step testing process as represented by Jonah’s three days. Those three steps are also illustrated in Millerite history. August 11, 1840 marked the test of the first angel, April 19, 1844 the test of the second angel and October 22, 1844 the third test. Those three steps represent 9/11, July 18, 2020 and the Sunday law.

Lub cim ntawm Yau-na yog lub cim ntawm kev pleev roj rau Khetos thaum Nws txais kev cai raus dej, uas yog tus qauv qhia ua ntej txog kev nqis los ntawm tus tim tswv hauv Tshwm Sim kaum yim rau hnub 9/11. Hnub 9/11 tau pib ib txoj txheej txheem sim siab muaj peb theem raws li sawv cev los ntawm Yau-na peb hnub. Peb theem ntawd kuj raug piav qhia nyob rau hauv keeb kwm Millerite. Lub Yim Hli 11, 1840 cim txog txoj kev sim ntawm tus tim tswv thawj, Lub Plaub Hlis 19, 1844 yog txoj kev sim ntawm tus tim tswv thib ob, thiab Lub Kaum Hli 22, 1844 yog txoj kev sim thib peb. Peb theem ntawd sawv cev rau 9/11, Lub Xya Hli 18, 2020 thiab txoj cai Hnub Caiv.

At the Sunday law, Jonah is spat out of the mouth of a fish, right where Christ is spitting Laodicea out of His mouth, which is right where Balaam’s ass opens his mouth and speaks, which is right where John the Baptist’s father Zechariah speaks, which is also where the United States speaks as a dragon. Jonah then gives the final warning to the world as the symbol of those who were resurrected with Moses and Elijah in 2024. Those souls died in the streets of Sodom and Egypt, and are thereafter resurrected as Ezekiel’s mighty army. At their resurrection they become the sign of Jonah, for he represents those who have died and are resurrected to give the final message to Nineveh. Jonah in the belly of the whale, Daniel in the lion’s den, John in the pot of boiling oil represent the one hundred and forty-four thousand who have experienced a symbolic death and resurrection. The anointing at 9/11 unto the resurrection of Ezekiel’s mighty army represents the baptism of Christ unto His resurrection.

Thaum txog txoj cai Hnub Caiv, Yau-na raug ntuav tawm hauv lub qhov ncauj ntawm ib tug ntses, ncaj qha ntawm qhov chaw uas Khetos tab tom ntiab Laodicea tawm ntawm Nws lub qhov ncauj, uas yog tib qho chaw uas Npaala-as tus nees luav qhib nws lub qhov ncauj thiab hais lus, uas kuj yog tib qho chaw uas Yauhas tus Neeg Ua Kev Cai Raus Dej leej txiv Xakhaliyas hais lus, uas kuj yog qhov chaw uas Tebchaws Meskas hais lus ib yam li ib tug zaj. Ces Yau-na tshaj tawm txoj kev ceeb toom kawg rau lub ntiajteb raws li lub cim ntawm cov uas tau sawv rov los ua ke nrog Mauxes thiab Eliyas hauv xyoo 2024. Cov ntsuj plig ntawd tau tuag hauv tej kev ntawm Xaudoo thiab Iyi tebchaws, thiab tom qab ntawd tau sawv rov los ua Exekees cov tub rog muaj hwjchim loj. Thaum lawv sawv rov los lawv thiaj los ua lub cim ntawm Yau-na, rau qhov nws sawv cev rau cov uas tau tuag thiab tau sawv rov los los muab zaj lus kawg rau Nineveh. Yau-na hauv plab ntses loj, Daniyees hauv tsov ntxhuav lub qhov tsua, Yauhas hauv lauj kaub roj kub npau npau sawv cev rau ib puas plaub caug plaub txhiab tus uas tau raug ib txoj kev tuag thiab kev sawv rov los uas yog lub cim. Kev pleev roj thaum 9/11 mus txog rau Exekees cov tub rog muaj hwjchim loj sawv rov los sawv cev rau Khetos txoj kev cai raus dej mus txog rau Nws txoj kev sawv rov los.

> The Pharisees also with the Sadducees came, and tempting desired him that he would shew them a sign from heaven. He answered and said unto them, When it is evening, ye say, It will be fair weather: for the sky is red. And in the morning, It will be foul weather to day: for the sky is red and lowring. O ye hypocrites, ye can discern the face of the sky; but can ye not discern the signs of the times? A wicked and adulterous generation seeketh after a sign; and there shall no sign be given unto it, but the sign of the prophet Jonas. And he left them, and departed. Matthew 16:1–4.

> Cov Falixai kuj nrog cov Xadukais txawm tuaj, thiab sim Nws, thov kom Nws qhia ib lub cim saum ntuj rau lawv. Nws teb thiab hais rau lawv tias, Thaum txog tsaus ntuj, nej hais tias, Huab cua yuav zoo: rau qhov ntuj liab. Thiab thaum sawv ntxov, nej hais tias, Hnub no huab cua yuav phem: rau qhov ntuj liab thiab tsaus nti. Au nej cov neeg dag ntsej muag, nej yeej paub txiav txim lub ntsej muag ntawm ntuj; tiam sis nej tsis paub txiav txim tej cim ntawm lub sijhawm no lov? Ib tiam neeg phem thiab deev luag txij luag nkawm nrhiav ib lub cim; thiab yuav tsis pub ib lub cim twg rau tiam neeg ntawd, tsuas yog lub cim ntawm yaj saub Yau-na xwb. Ces Nws tso lawv tseg, thiab tawm mus lawm. Mathais 16:1–4.

The crowning miracle was the resurrection of Lazarus.

Qhov txuj ci tseem ceeb uas yog lub mom kub saum toj kawg nkaus yog kev sawv rov qab los ntawm Laxalus.

> “In delaying to come to Lazarus, Christ had a purpose of mercy toward those who had not received Him. He tarried, that by raising Lazarus from the dead He might give to His stubborn, unbelieving people another evidence that He was indeed ‘the resurrection, and the life.’ He was loath to give up all hope of the people, the poor, wandering sheep of the house of Israel. His heart was breaking because of their impenitence. In His mercy He purposed to give them one more evidence that He was the Restorer, the One who alone could bring life and immortality to light. This was to be an evidence that the priests could not misinterpret. This was the reason of His delay in going to Bethany. This crowning miracle, the raising of Lazarus, was to set the seal of God on His work and on His claim to divinity.” The Desire of Ages, 528, 529.

> “Hauv qhov uas Nws ncua tsis tuaj cuag Laxalau, Khetos muaj ib lub hom phiaj ntawm txoj kev khuv leej rau cov uas tsis tau txais Nws. Nws nyob twjywm ntawd kom thaum Nws tsa Laxalau sawv hauv qhov tuag rov qab los, Nws thiaj yuav muab ib qho pov thawj ntxiv rau Nws haiv neeg uas tawv ncauj, tsis ntseeg tias Nws yeej yog ‘txoj kev sawv rov los, thiab yog txoj sia.’ Nws tsis kam tso tseg txhua txoj kev cia siab rau cov neeg no, cov yaj pluag uas ploj kev ntawm tsev neeg Ixayees. Nws lub siab mob tawg vim lawv txoj kev tsis hloov siab lees txim. Hauv Nws txoj kev hlub tshua Nws npaj siab yuav muab ib qho pov thawj ntxiv rau lawv tias Nws yog tus Uas Kho Kom Rov Qab Los, tus uas tib leeg nkaus thiaj coj tau txoj sia thiab txoj kev tsis txawj tuag los tshwm rau pom kev. Qhov no yuav tsum yog ib qho pov thawj uas cov pov thawj tsis muaj peev xwm txhais yuam kev tau. Qhov no yog qhov laj thawj uas Nws ncua tsis mus rau Npethani. Txoj txuj ci tseem ceeb no, uas yog qhov siab tshaj plaws, kev tsa Laxalau sawv hauv qhov tuag rov qab los, yuav tsum muab Vajtswv lub foob rau saum Nws tes haujlwm thiab rau saum Nws qhov kev lees tias Nws muaj Vajtswv lub cev xwm txheej.” The Desire of Ages, 528, 529.

Christ tarried before He resurrected Lazarus, and Lazarus was not only the “crowning miracle,” he was also the “seal” upon God’s work. In the passage the sign of Jonah is the only sign for the adulterous and wicked generation. It is important to see that the timing of the sealing process is very specific. In the passage we are addressing where Peter’s name is changed, it informs us that from that point onward Jesus began to reveal that He was to be put to death, yet in the last verse Matthew records, “Then charged he his disciples that they should tell no man that he was Jesus the Christ.” Then in the very next verse he records, “From that time forth began Jesus to shew unto his disciples, how that he must go unto Jerusalem, and suffer many things of the elders and chief priests and scribes, and be killed, and be raised again the third day.”

Khetos tau nyob tos ua ntej Nws tsa Laxalau sawv hauv qhov tuag rov los, thiab Laxalau tsis yog tsuas yog “txuj ci tseem ceeb uas ua tiav txhua yam” xwb; nws kuj yog “lub foob” rau saum Vajtswv tes haujlwm thiab. Hauv nqe Vajlugkub ntawd, lub cim ntawm Yau-naus yog tib lub cim rau tiam neeg ua nkauj ua nraug nrog kev txhaum thiab phem ntawd. Nws yog yam tseem ceeb kom pom tias lub sijhawm ntawm txoj kev muab foob ntawd raug qhia meej kawg nkaus. Hauv nqe Vajlugkub uas peb tab tom hais txog, uas Petus lub npe raug hloov, nws qhia rau peb tias txij lub sijhawm ntawd mus Yexus thiaj pib qhia tawm tias Nws yuav raug muab tua pov tseg; tiam sis hauv nqe kawg Mathais sau tseg tias, “Then charged he his disciples that they should tell no man that he was Jesus the Christ.” Ces hauv nqe tom qab ntawd kiag nws sau tseg tias, “From that time forth began Jesus to shew unto his disciples, how that he must go unto Jerusalem, and suffer many things of the elders and chief priests and scribes, and be killed, and be raised again the third day.”

The passage begins with Jesus asking who men think He is, and then a follow-up question where He asked the disciples who they thought He was.

Nqe lus no pib nrog Yexus nug tias tibneeg xav hais tias Nws yog leejtwg, thiab tom qab ntawd muaj ib lo lus nug ntxiv uas Nws nug cov thwjtim tias lawv xav hais tias Nws yog leejtwg.

> When Jesus came into the coasts of Caesarea Philippi, he asked his disciples, saying, Whom do men say that I the Son of man am? And they said, Some say that thou art John the Baptist: some, Elias; and others, Jeremias, or one of the prophets. He saith unto them, But whom say ye that I am? Matthew 16:13–15.

> Thaum Yexus los txog rau thaj tsam Caesarea Philippi, nws nug nws cov thwjtim hais tias, Neeg hais tias kuv, Leej Tub ntawm neeg, yog leejtwg? Lawv teb hais tias, Qee leej hais tias koj yog Yauhas tus Muab Neeg Ua Kev Cai Raus Dej; qee leej hais tias yog Eliyas; hos lwm tus hais tias yog Yelemis, los yog ib tug ntawm cov yaj saub. Nws hais rau lawv tias, Tab sis nej hais tias kuv yog leejtwg? Mathais 16:13–15.

When Peter answers he identifies that Jesus was the Christ and the son of the living God. The word Christ is the Greek word for the Hebrew word Messiah. Jesus raises the question about who He is, and leads the disciples to the fact that He is the Messiah, but immediately informs them that they should tell no man. From that time, He began to teach that He would fulfill the twenty-three waymarks in the last three chapters of Matthew, but it was of necessity the truths associated with the Christ should be opened up in a step-by-step fashion.

Thaum Petus teb, nws qhia meej tias Yexus yog tus Khetos thiab yog Leej Tub ntawm Vajtswv uas muaj sia nyob. Lo lus Khetos yog lo lus Kili hais uas sawv cev rau lo lus Henplais uas yog Mexiyas. Yexus tsa lo lus nug hais txog Nws yog leej twg, thiab coj cov thwj tim mus txog qhov tseeb tias Nws yog tus Mexiyas, tiam sis tam sim ntawd Nws ceeb toom rau lawv tias lawv tsis txhob qhia rau leejtwg paub. Txij thaum ntawd los, Nws pib qhia tias Nws yuav ua kom tiav nees nkaum peb lub cim taw qhia hauv peb tshooj kawg ntawm Mathais, tab sis yog ib qho tsim nyog uas tej qhov tseeb uas txuas nrog tus Khetos yuav tsum raug qhib tawm ib theem zuj zus.

We will continue these Messianic waymarks in the next article.

Peb yuav txuas ntxiv cov cim qhia txoj hau kev Mexiyas no hauv zaj lus tom ntej.

## Alpha light of the third angel

Lub teeb Alfa ntawm tus tim tswv thib peb

> “In the autumn of 1846 we began to observe the Bible Sabbath, and to teach and defend it. My attention was first called to the Sabbath while I was on a visit to New Bedford, Massachusetts, earlier in the same year. I there became acquainted with Elder Joseph Bates, who had early embraced the advent faith, and was an active laborer in the cause. Elder B. was keeping the Sabbath, and urged its importance. I did not feel its importance, and thought that Elder B. erred in dwelling upon the fourth commandment more than upon the other nine. But the Lord gave me a view of the heavenly sanctuary. The temple of God was opened in heaven, and I was shown the ark of God covered with the mercy seat. Two angels stood, one at each end of the ark, with their wings spread over the mercy seat, and their faces turned toward it. My accompanying angel informed me that these represented all the heavenly host looking with reverential awe toward the holy law which had been written by the finger of God. Jesus raised the cover of the ark, and I beheld the tables of stone on which the Ten Commandments were written. I was amazed as I saw the fourth commandment in the very center of the ten precepts, with a soft halo of light encircling it. Said the angel: ‘It is the only one of the ten which defines the living God who created the heavens and the earth and all things that are therein. When the foundations of the earth were laid, then was laid the foundation of the Sabbath also.’” Testimonies, volume 1, 75.

> “Thaum lub caij nplooj zeeg xyoo 1846 peb pib ua kevcai Hnub Xanpataus hauv phau Vajlugkub, thiab qhia txog nws thiab tiv thaiv nws. Kuv txoj kev xav xub raug hu los rau Hnub Xanpataus thaum kuv mus xyuas New Bedford, Massachusetts, ntxov dua hauv tib lub xyoo ntawd. Nyob ntawd kuv tau paub Txwjlaus Joseph Bates, tus uas tau lees txais txoj kev ntseeg txog kev los zaum ob txij thaum ntxov, thiab yog ib tug uas ua haujlwm kub siab hauv tes haujlwm no. Txwjlaus B. tau tuav Hnub Xanpataus, thiab hais kom pom nws qhov tseem ceeb. Kuv tsis tau hnov nws qhov tseem ceeb, thiab xav tias Txwjlaus B. ua yuam kev hauv qhov uas hais txog nqe lus txib plaub ntau dua li lwm cuaj nqe. Tiamsis tus Tswv tau pub ib lub zeem muag rau kuv txog lub tuam tsev Dawb Huv saum ntuj ceeb tsheej. Lub tuam tsev ntawm Vajtswv raug qhib nyob saum ntuj, thiab kuv raug qhia txog lub phij xab ntawm Vajtswv uas npog nrog lub rooj hlub tshua. Ob tug timtswv sawv, ib tug ntawm txhua qhov kawg ntawm lub phij xab, lawv tis nthuav saum lub rooj hlub tshua, thiab lawv ntsej muag tig mus rau ntawd. Tus timtswv uas nrog kuv tau qhia rau kuv tias tej no sawv cev rau tag nrho pab tub rog saum ntuj uas ntsia nrog kev ntshai hwm tob rau txoj kevcai dawb huv uas tau raug sau los ntawm Vajtswv tus ntiv tes. Yesxus tsa daim npog ntawm lub phij xab, thiab kuv pom ob daim txiag zeb uas Kaum Nqe Kevcai raug sau rau saum. Kuv ceeb thiab txaus ntshai heev thaum kuv pom nqe lus txib plaub nyob nruab nrab kiag ntawm kaum nqe lus qhia ntawd, muaj ib lub voj kaj muag mos ntsa iab vov ncig nws. Tus timtswv hais tias: ‘Nws yog tib nqe xwb hauv kaum nqe uas qhia meej txog Vajtswv tus uas muaj sia, tus uas tsim lub ntuj thiab lub ntiajteb thiab txhua yam uas nyob hauv ntawd. Thaum cov hauv paus ntawm lub ntiajteb raug tsa, thaum ntawd kuj yog lub hauv paus ntawm Hnub Xanpataus raug tsa thiab.’” Testimonies, volume 1, 75.

## Omega light of the third angel

Lub teeb Omega ntawm tus tim tswv thib peb

> “Those who commune with God walk in the light of the Sun of Righteousness. They do not dishonor their Redeemer by corrupting their way before God. Heavenly light shines upon them. As they near the close of this earth’s history, their knowledge of Christ, and of the prophecies relating to him, greatly increases. They are of infinite worth in God’s sight; for they are in unity with his Son. To them the word of God is of surpassing beauty and loveliness. They see its importance. Truth is unfolded to them. The doctrine of the incarnation is invested with a soft radiance. They see that the Scripture is the key that unlocks all mysteries and solves all difficulties. Those who have been unwilling to receive the light and walk in the light will be unable to understand the mystery of godliness, but those who have not hesitated to take up the cross and follow Jesus, will see light in God’s light.” The Southern Watchman, April 4, 1905.

> “Cov uas sib raug zoo nrog Vajtswv taug kev hauv qhov kaj ntawm Lub Hnub ntawm Kev Ncaj Ncees. Lawv tsis ua rau lawv tus Txhiv Dim poob meej mom los ntawm kev ua kom lawv txojkev phem ua ntej Vajtswv. Qhov kaj saum ntuj ci los saum lawv. Thaum lawv los ze rau qhov kawg ntawm keeb kwm ntiajteb no, lawv txoj kev paub txog Khetos, thiab txog tej yaj saub lus uas hais txog nws, loj hlob heev. Lawv muaj nqes tsis txawj tag hauv Vajtswv lub qhov muag; vim lawv nyob hauv kev sib haum xeeb nrog nws Leej Tub. Rau lawv, Vajtswv txoj lus muaj kev zoo nkauj thiab ntxim hlub tshaj txhua yam. Lawv pom nws qhov tseem ceeb. Qhov tseeb raug nthuav tawm rau lawv. Txoj lus qhuab qhia hais txog kev yug los ua neeg tau raug qhwv nrog ib txoj kev ci mos muag. Lawv pom tias Vajluskub yog tus yuam sij uas qhib tau txhua yam kev zais thiab daws tau txhua yam kev nyuaj. Cov uas tsis kam txais qhov kaj thiab taug kev hauv qhov kaj yuav tsis muaj peev xwm to taub qhov zais tob ntawm txoj kev pe hawm Vajtswv, tiam sis cov uas tsis tau yig los nqa tus ntoo khaub lig thiab raws Yexus qab, yuav pom qhov kaj hauv Vajtswv qhov kaj.” The Southern Watchman, April 4, 1905.

Back to Articles