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

Phau Ntawv Yauses thiab Pawg Ntseeg Xya Hnub Khaws Hnub Caiv Laodicea – Zaj Kaum Plaub

Number Fourteen

Tus Lej Kaum Plaub

Author

Jeff Pippenger

Published

December 20, 2025

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The history of “God’s marvelous works,” is also represented by the prophetic question of “how long.” The history represented in those two, and many other symbols, represents the sealing time of the one hundred and forty-four thousand. In that period there is a debate over the true and the many other false latter rain messages. There is only one genuine latter rain message. The story line of the sacred history where God performs His marvelous works is placed within the context of the book of Joel where the “new wine” is cut off from one class while being poured out upon the other class.

Keeb kwm ntawm “Vajtswv tej hauj lwm uas hwjchim kawg nkaus thiab txaus qhuas,” kuj raug sawv cev los ntawm lo lus nug yaj saub hais tias “ntev npaum li cas.” Keeb kwm uas raug sawv cev hauv ob lub no, thiab hauv ntau lwm yam cim thiab piv txwv, sawv cev rau lub sijhawm muab lub cim ntim rau ib puas plaub caug plaub txhiab leej. Nyob rau lub sijhawm ntawd muaj kev sib cav txog txoj xov nag lig tseeb thiab ntau yam xov nag lig cuav. Tsuas muaj ib txoj xov nag lig tseeb xwb. Zaj kab keeb kwm dawb huv uas Vajtswv ua Nws tej hauj lwm uas hwjchim kawg nkaus thiab txaus qhuas ntawd raug muab tso rau hauv lub ntsiab lus ntawm phau ntawv Yoos uas qhov “cawv txiv hmab tshiab” raug txiav tawm ntawm ib pab neeg thaum tab tom raug nchuav tawm rau saum lwm pab neeg.

There are a few contrasts in the book of Joel that are to be noted. The root of the word “parable” means “placing beside” and inherently involves a contrast of two classes. We have touched some of the ‘contrasts’ in the book of Joel previously, pointing out that the crown of pride that is worn by the drunkards that rule Jerusalem is contrasted with those who wear the crown of glory. We have not yet shared how the symbol of joy is the opposite, but a counterpart of being ashamed, but it is, and we intend to show that. The subject of alpha and omega is also located in the book of Joel and that principle of the first illustrating the last is also confirmed by Peter’s two sermons in the book of Acts.

Nyob hauv phau ntawv Yau‑ees muaj ob peb qhov kev sib piv uas tsim nyog yuav tsum raug nco ntsoov. Lub hauv paus ntsiab ntawm lo lus “zaj lus piv txwv” txhais hais tias “muab tso ib sab ntawm” thiab hauv nws tus kheej yeej muaj kev sib piv ntawm ob chav neeg. Yav tas los peb twb tau chwv txog qee yam ntawm cov “kev sib piv” nyob hauv phau ntawv Yau‑ees lawm, thaum peb taw qhia tias lub kaus mom ntawm txoj kev khav theeb uas hnav los ntawm cov neeg qaug cawv uas kav Yeluxalees raug muab sib piv nrog cov uas hnav lub kaus mom ntawm koob meej. Peb tseem tsis tau muab qhia tias lub cim ntawm txoj kev xyiv fab yog qhov txawv txav ntawm, tiamsis yog ib qho uas sib txuam nrog, kev raug txaj muag; tiamsis yeej yog li ntawd, thiab peb npaj siab yuav qhia qhov ntawd. Lub ntsiab lus hais txog alpha thiab omega kuj nyob hauv phau ntawv Yau‑ees thiab txoj cai ntawd uas hais tias qhov xub thawj ua piv txwv qhia txog qhov kawg kuj raug Petus ob zaj lus qhuab qhia hauv phau ntawv Tes Haujlwm ntawm Cov Thwj Tim lees paub thiab qhia tseeb thiab.

Acts chapter two takes place on Pentecost at 9 AM (the third hour) and chapter three is the ninth hour (3 PM) the time of the evening sacrifice. In Acts two the message Peter proclaims is in the upper room of a private residence, but his sermon in chapter three is given in the temple. They are tied together by the call to repentance in both meetings. Same message, two geographical places representing the symbol of a doubling within the Pentecostal message that is divided between the courtyard and the temple. In Revelation eleven John is told to measure the temple, but leave off the courtyard for it was given to the Gentiles.

Tes Haujlwm Tshwm Sim tshooj ob muaj chaw nyob rau hnub Peetekos thaum 9 teev sawv ntxov (teev peb), thiab tshooj peb yog teev cuaj (3 teev tav su), uas yog lub sijhawm fij xyeem yav tsaus ntuj. Hauv Tes Haujlwm Tshwm Sim tshooj ob, zaj lus uas Petus tshaj tawm yog nyob hauv chav saud ntawm ib lub tsev ntiag tug, tiamsis nws zaj lus qhuab qhia hauv tshooj peb raug muab hais hauv lub tuam tsev. Ob qho no raug khi ua ke los ntawm txoj kev hu kom hloov siab lees txim nyob hauv ob zaug kev sib sau ntawd. Tib zaj lus, ob thaj chaw nyob txawv uas sawv cev rau lub cim ntawm ib qho kev ua ob npaug nyob hauv zaj lus Peetekos uas raug faib nruab nrab ntawm lub tshav puam thiab lub tuam tsev. Hauv Tshwmsim tshooj kaum ib, Yauhas raug hais kom ntsuas lub tuam tsev, tiamsis cia tseg lub tshav puam, vim nws raug muab rau cov Neeg Lwm Tebchaws.

> And there was given me a reed like unto a rod: and the angel stood, saying, Rise, and measure the temple of God, and the altar, and them that worship therein. But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty and two months. Revelation 11:1, 2.

> Thiab kuv thiaj raug muab ib tug pas zoo li ib tug qws rau kuv; thiab tus timtswv sawv hais tias, Cia li sawv tsees, thiab ntsuas Vajtswv lub tuam tsev, thiab lub thaj txi ntuj, thiab cov uas pe hawm nyob hauv ntawd. Tiamsis lub tshav puam uas nyob sab nraud ntawm lub tuam tsev ntawd, cia tseg tsis txhob ntsuas nws; rau qhov twb raug muab rau Lwm Haiv Neeg lawm: thiab lawv yuav tsuj lub nroog dawb huv hauv qab ko taw tau plaub caug ob hlis. Tshwmsim 11:1, 2.

Thus, the doubling of the two sermons and the division of the two sermon’s location, identifies two audiences for the latter rain in the book of Joel. One audience is the Gentiles outside the temple and the other is the Jews in the temple. In the judgment of the living the house of God is judged first, and from 9/11 unto the Sunday law the temple is judged, and from the Sunday law until the close of human probation the Gentiles are judged. That judgment occurs during the latter rain identified by Peter as being set forth in the book of Joel. What the courtyard (the Gentiles) and the temple (God’s church) in the division represented in Acts chapters two and three, is also the distinction in Joel of the former rain and the latter rain. The former rain arrived at 9/11 and is poured out while God’s temple is being judged. When that process is finished the latter rain is poured out upon the Gentiles in the courtyard.

Yog li no, kev muab ob zaj lus qhuab qhia rov hais dua thiab kev faib qhov chaw ntawm ob zaj lus qhuab qhia ntawd, qhia tias muaj ob pab neeg mloog rau nag yav tom qab hauv phau ntawv Yau‑ees. Ib pab yog cov Neeg Lwm Haiv Neeg sab nraum lub tuam tsev, hos ib pab yog cov Yudais nyob hauv lub tuam tsev. Hauv txoj kev txiav txim rau cov neeg ciaj sia, vajtswv tsev raug txiav txim ua ntej, thiab txij hnub 9/11 mus txog rau txoj cai Hnub Caiv, lub tuam tsev raug txiav txim, thiab txij txoj cai Hnub Caiv mus txog rau thaum txoj kev sim ntawm tib neeg kaw lawm, cov Neeg Lwm Haiv Neeg raug txiav txim. Txoj kev txiav txim ntawd tshwm sim thaum lub sijhawm nag yav tom qab uas Petus tau qhia tias raug muab nthuav tawm hauv phau ntawv Yau‑ees. Yam uas lub loog (cov Neeg Lwm Haiv Neeg) thiab lub tuam tsev (Vajtswv pawg ntseeg) hauv kev faib uas sawv cev nyob hauv Tes Hauj Lwm tshooj ob thiab peb, kuj yog qhov kev txawv hauv Yau‑ees ntawm nag thaum ntxov thiab nag yav tom qab. Nag thaum ntxov los txog rau hnub 9/11 thiab raug muab nchuav tawm thaum Vajtswv lub tuam tsev tab tom raug txiav txim. Thaum txoj kev ntawd tiav lawm, nag yav tom qab raug muab nchuav tawm rau saum cov Neeg Lwm Haiv Neeg hauv lub loog.

> Be glad then, ye children of Zion, and rejoice in the Lord your God: for he hath given you the former rain moderately, and he will cause to come down for you the rain, the former rain, and the latter rain in the first month. Joel 2:23.

> Yog li ntawd, nej cov me nyuam Xi-oos, nej cia li zoo siab thiab xyiv fab rau hauv tus Tswv uas yog nej tus Vajtswv; rau qhov Nws tau pub rau nej los nag thaum ntxov kom tsim nyog, thiab Nws yuav ua kom los nag poob rau nej, yog los nag thaum ntxov thiab los nag thaum lig, nyob rau thawj lub hli. Yo-ee 2:23.

It is not my point currently to identify the prophetic distinction between joy and being ashamed, but the verse informs God’s people to “be glad” because of the latter rain message. The latter rain message produces prophetic joy in God’s people. That being said the subject of the former or early rain, followed by the latter rain is an illustration of the stone of stumbling that was set aside and marveled at. The symbol of the corner stone that ultimately becomes the cap stone is what is marvelous in the eyes of both God and His people.

Tam sim no tsis yog los txheeb qhia qhov kev sib txawv yav tom ntej ntawm kev xyiv fab thiab kev txaj muag, tiam sis nqe Vajlugkub no qhia rau Vajtswv haiv neeg kom “zoo siab hlo” vim yog zaj lus ntawm nag lig. Zaj lus ntawm nag lig tsim kom muaj txoj kev xyiv fab yav tom ntej nyob hauv Vajtswv haiv neeg. Yog li ntawd, lub ntsiab lus hais txog nag xub thawj los sis nag thaum ntxov, ua raws los ntawm nag lig, yog ib daim duab piv txwv txog lub pob zeb dawm taw uas raug tso tseg tseg thiab raug xav tsis thoob txog. Lub cim ntawm lub pob zeb kaum tsev uas thaum kawg dhau los ua lub pob zeb saum kawg yog yam uas txaus xav tsis thoob nyob hauv ob leeg—Vajtswv thiab Nws haiv neeg—lub qhov muag.

The marvelous stone represents the Alpha and Omega of prophecy. The principle of the alpha and omega in terms of prophetic application is identified by Alpha and Omega repeatedly in His Word, and He is the Word. For this reason, that what has been revealed of this principle has been revealed to us and our children forever. The year 1863 is the cap stone of Bible prophecy, and it is the cap stone of the period of the third angel from 1844 unto 1863. 1844 was the foundation stone 1863 the cap stone of that prophetic period. 1844 to 1863 is an established prophetic period, just as established as 538 unto 1798. The fact that mankind does not know something which God has established, does not make that thing un-established!

Lub pob zeb uas muaj hwjchim kawg thiab zoo tshaj plaws ntawd sawv cev rau Alpha thiab Omega ntawm tej lus faj lem. Lub hauv paus ntsiab cai ntawm alpha thiab omega hais txog kev siv rau kev faj lem ntawd, Alpha thiab Omega tau txheeb qhia nws tas zog hauv Nws Txojlus, thiab Nws yog Txojlus ntawd. Vim li no, yam uas tau raug qhia tawm txog lub hauv paus ntsiab cai no, twb raug qhia tawm rau peb thiab rau peb cov menyuam mus ib txhis lawm. Xyoo 1863 yog lub pob zeb saum ncov ntawm kev faj lem hauv Phau Vajlugkub, thiab nws yog lub pob zeb saum ncov ntawm lub sijhawm ntawm tus timtswv thib peb txij xyoo 1844 mus txog xyoo 1863. Xyoo 1844 yog lub pob zeb hauv paus, xyoo 1863 yog lub pob zeb saum ncov ntawm lub sijhawm faj lem ntawd. Xyoo 1844 mus txog xyoo 1863 yog ib lub sijhawm faj lem uas tau raug tsim tsa ruaj khov lawm, ib yam li xyoo 538 mus txog xyoo 1798 tau raug tsim tsa ruaj khov. Qhov tseeb uas tibneeg tsis paub ib yam uas Vajtswv twb tau tsim tsa lawm, tsis ua rau yam ntawd tsis tau raug tsim tsa!

We ended the previous article with the following passage.

Peb tau xaus tsab xov xwm dhau los nrog nqe lus hauv qab no.

> “I was shown that his relation to the people of God was similar, in some respects, to that of Moses to Israel. There were murmurers against Moses, when in adverse circumstances, and there have been murmurers against him.” Testimonies, volume 3, 85.

> “Kuv tau raug qhia tias nws txoj kev sib raug zoo rau haiv neeg ntawm Vajtswv zoo ib yam, nyob hauv qee yam, li Mauxes txoj kev sib raug zoo rau cov Yixayee. Muaj cov uas yws tawm tsam Mauxes thaum nyob hauv tej xwm txheej nyuaj thiab tsis zoo, thiab kuj tau muaj cov uas yws tawm tsam nws.” Testimonies, volume 3, 85.

In 1863, James White represented “in some respects” “Moses to Israel.”

Xyoo 1863, James White sawv cev “hauv qee yam” ua “Mauxes rau cov Yixayee.”

The period of 1844 unto 1863 was typified in the period of the Red Sea deliverance unto the first Kadesh. The first Kadesh is an alpha and the second Kadesh is the omega—providing two forty-year periods that lead to Kadesh and both ended in rebellion.

Lub sijhawm txij xyoo 1844 mus txog 1863 tau raug ua qauv piv rau hauv lub sijhawm txij txoj kev dim ntawm Hiav Txwv Liab mus txog thawj Kades. Thawj Kades yog alpha, thiab Kades thib ob yog omega—ua kom muaj ob lub sijhawm plaub caug xyoo uas coj mus txog Kades, thiab nkawd ob leeg xaus rau hauv kev ntxeev siab.

The Spirit of Prophecy aligns the Red Sea crossing with the great disappointment of 1844. The Bible aligns the Red Sea crossing with the cross, and Sister White confirms the disappointment of the disciples at the cross was typifying the great disappointment of 1844. It was the Lord’s will to go directly into the Promise Land, and the geographical marker of the entrance into the Promise Land was Jericho, which is where in this second week of December, 2025, that the archeologists just dug out ancient Jericho—only to find to their dismay that the fallen walls they discovered there had all fallen outward, not inward as they always do during a siege. In an ancient siege the walls were beaten down and pushed over towards the inside. Not so with Jericho.

Tus Ntsuj Plig ntawm Kev Yaj Saub muab kev hla Hiav Txwv Liab los sib haum nrog txoj kev poob siab loj ntawm xyoo 1844. Phau Vajlugkub muab kev hla Hiav Txwv Liab los sib haum nrog tus ntoo khaub lig, thiab Muam White lees paub tias txoj kev poob siab ntawm cov thwjtim ntawm tus ntoo khaub lig yog ib yam piv txwv txog txoj kev poob siab loj ntawm xyoo 1844. Nws yog tus Tswv lub siab nyiam kom mus ncaj qha rau hauv Lub Tebchaws Cog Tseg, thiab lub cim chaw qhia txog qhov nkag mus rau hauv Lub Tebchaws Cog Tseg yog Yelikhau, uas yog qhov chaw uas nyob rau lub limtiam thib ob ntawm lub Kaum Ob Hlis, 2025 no, cov kws khawb qub txeeg qub teg nyuam qhuav khawb tau Yelikhau thaum ub—tsuas yog nrhiav pom, ua rau lawv poob siab kawg nkaus, tias cov ntsa vau uas lawv pom nyob ntawd txhua daim puav leej vau tawm sab nraud, tsis yog vau nkag sab hauv raws li ib txwm muaj thaum raug vij. Nyob rau hauv ib txoj kev vij thaum ub, cov ntsa raug ntaus kom vau thiab raug thawb kom poob mus rau sab hauv. Tiamsis Yelikhau tsis yog li ntawd.

> So the people shouted when the priests blew with the trumpets: and it came to pass, when the people heard the sound of the trumpet, and the people shouted with a great shout, that the wall fell down flat, so that the people went up into the city, every man straight before him, and they took the city. Joshua 6:20.

> Yog li ntawd, cov pejxeem thiaj qw nrov thaum cov pov thawj tshuab cov raj ncas; thiab tau muaj li no tias, thaum cov pejxeem hnov lub suab raj ncas, thiab cov pejxeem qw nrov kawg nkaus, phab ntsa ntawd thiaj vau hlo poob tiaj, kom cov pejxeem nce mus rau hauv lub nroog, txhua tus ncaj nraim rau pem hauv ntej ntawm nws, thiab lawv txeeb tau lub nroog ntawd. Yausua 6:20.

The archeologists also found jars with food, identifying that when the walls came down it was not a long drawn-out siege. It also answered a question among the archeological group as to why the biblical record of the fall of Jericho identifies them going “up” into Jericho over a hill or ramp, which they now know was created when the walls fell outward.

Cov kws khawb qub txeeg qub teg kuj tau nrhiav pom tej hub uas muaj zaub mov nyob hauv, uas qhia meej tias thaum cov ntsa vau los ntawd, tsis yog ib qho kev包围 ntev thiab ncua sij hawm. Qhov no kuj teb tau ib lo lus nug nyob hauv pab kws khawb qub txeeg qub teg hais txog vim li cas phau ntawv teev tseg hauv Vajlugkub txog kev poob ntawm Yerikho thiaj hais tias lawv tau mus “nce” mus rau hauv Yerikho hla ib lub toj lossis ib txoj kab nqes, uas tam sim no lawv paub lawm tias yog tsim los thaum cov ntsa vau tawm sab nraud.

The first obstacle which announced the entrance into the Promised Land was Jericho, a city of influence and wealth. Jericho is 1863, and Jericho is a subject of Bible prophecy, not only as an illustration of the Sunday law time period, but also in connection with its fall and rise. Jericho also had its own specific prophetic curse pronounced upon it. Joshua pronounced a curse upon the man who rebuilt Jericho, and in so doing identified that the man who rebuilt Jericho would lose his youngest and oldest sons in the re-building of that cursed city. One son was to be lost at the laying of the foundation and the other at the raising of the gate. That prophecy was fulfilled, and the record of its fulfillment is recorded in the Bible, making Jericho an established biblical symbol.

Qhov thawj qhov chaw khuam siab uas tshaj tawm txog txoj kev nkag mus rau hauv Tebchaws Lus Cog Tseg yog Yelikhau, ib lub nroog muaj hwjchim thiab muaj kev nplua nuj. Yelikhau yog 1863, thiab Yelikhau yog ib lub ntsiab lus hauv kev yaj saub hauv Phau Vajlugkub, tsis yog tsuas yog ua ib qho piv txwv txog lub sijhawm ntawm txoj cai Sunday xwb, tiam sis kuj muaj feem xyuam rau nws txoj kev poob thiab kev sawv rov los. Yelikhau kuj muaj ib lo lus foom phem tshwjxeeb ntawm kev yaj saub uas raug tshaj tawm tawm tsam nws. Yausuas tau hais ib lo lus foom phem rau tus neeg uas yuav rov txhim kho Yelikhau, thiab los ntawm qhov uas nws ua li ntawd nws tau qhia meej tias tus neeg uas rov txhim kho Yelikhau yuav poob nws tus tub yau tshaj thiab tus tub hlob tshaj hauv txoj haujlwm rov txhim kho lub nroog uas raug foom phem ntawd. Ib tug tub yuav raug ploj thaum muab lub hauv paus tso, hos lwm tug thaum tsa lub rooj vag. Lo lus yaj saub ntawd tau ua tiav lawm, thiab cov ntaub ntawv txog nws txoj kev ua tiav raug sau tseg hauv Phau Vajlugkub, ua rau Yelikhau los ua ib lub cim uas raug tsa tseg ruaj khov hauv Vajlugkub.

Within its historical demise, and in its prophetic curse, followed by the historical fulfillment of that prophecy, we find three witnesses speaking about Jericho in 1863. All three of those testimonies are to be applied to 1863. Those three witnesses stand together just as three Moses’s stand prophetically at the end of their respective forty-year periods. One of those forty-year periods is clearly aligned with Millerite history, establishing that all three representations of Moses at the end of each forty-year period align with the history of 1863—the history of the third angel.

Nyob hauv nws txoj kev puam tsuaj raws keeb kwm, thiab hauv nws txoj kev foom lus yaj saub, ua raws los ntawm kev ua tiav raws keeb kwm ntawm zaj lus faj lem ntawd, peb pom peb tug tim khawv hais txog Yelikhau hauv xyoo 1863. Tag nrho peb zaj tim khawv ntawd yuav tsum muab siv rau xyoo 1863. Peb tug tim khawv ntawd sawv ua ke ib yam li peb tug Mauxes sawv raws yaj saub thaum kawg ntawm lawv cov sijhawm plaub caug xyoo raws li nyias tus. Ib ntu ntawm cov sijhawm plaub caug xyoo ntawd raug txuas kom meej nrog keeb kwm Millerite, ua kom ruaj tias tag nrho peb daim sawv cev ntawm Mauxes thaum kawg ntawm txhua ntu plaub caug xyoo sib haum nrog keeb kwm xyoo 1863—yog keeb kwm ntawm tus tim tswv thib peb.

Two of those three witnesses of Moses’ forty years end at Kadesh, the third conclusion of the forty years was the Jordan River, and the conclusion of the second was the Red Sea. The conclusion of the first forty years was Moses fleeing Egypt. All three are describing a flight out of Egypt in fulfillment of Abraham’s four-hundred and thirty year prophecy of bondage in Egypt.

Ob ntawm peb tug timkhawv ntawd ntawm Mauxes plaub caug xyoo xaus rau hauv Kades; qhov xaus thib peb ntawm plaub caug xyoo yog tus dej Yaladee, thiab qhov xaus ntawm qhov thib ob yog Hiavtxwv Liab. Qhov xaus ntawm thawj plaub caug xyoo yog Mauxes khiav tawm hauv Iziv tebchaws. Tag nrho peb qhov no tab tom piav txog ib txoj kev khiav tawm hauv Iziv tebchaws raws li qhov ua tiav ntawm Anplaham tej lus faj lem txog plaub puas peb caug xyoo ntawm kev ua qhev hauv Iziv tebchaws.

Moses’ three forty-year periods, whose endings (capstone) represents a type of deliverance from Egypt, were a fulfillment of Abraham’s prophecy of captivity in and deliverance out of Egyptian bondage. As the prophesied deliverer of Abraham’s covenant promise, Moses himself began by being saved out of the water, as his name means. Thereafter Moses led God’s people through the waters of the Red Sea and thereafter to the shore of the deliverance, represented by the Jordan River. The alpha of Moses life was saving from the water of the Nile and omega was the salvation represented by the water of the Jordan River. The alpha of Moses life illustrated by the experience defined by his name and his parents, being godly parents knew that the baby had been sentenced to death, as he would be forty years later after killing the Egyptian. As godly parents who knew their son needed to be saved from the death sentence, prepared for him an ark, that passed from the Hebrew world unto the Egyptian world, just as Moses left at the end of forty years the Egyptian world for the Hebrew world.

Mauxes peb lub caij nyoog plaub caug xyoo, uas lawv tej qhov xaus (lub hau kawg) sawv cev ua ib yam ntxwv ntawm kev dim tawm hauv Iyi tebchaws, yog kev ua tiav ntawm Anplahas tej lus faj lem hais txog kev poob rau hauv kev ua qhev thiab kev dim tawm hauv kev ua qhev hauv Iyi tebchaws. Ua tus cawm dim uas tau raug cev tseg raws li lo lus cog tseg ntawm Anplahas txoj kev khi lus, Mauxes nws tus kheej pib los ntawm kev raug cawm dim tawm hauv dej, raws li nws lub npe txhais. Tom qab ntawd Mauxes coj Vajtswv haiv neeg hla dej Hiavtxwv Liab thiab tom qab ntawd mus txog ntug dej ntawm kev dim, uas tus dej Yaulade sawv cev. Qhov alpha ntawm Mauxes lub neej yog kev raug cawm dim tawm hauv dej Nailas, hos qhov omega yog txoj kev cawm dim uas dej ntawm tus dej Yaulade sawv cev. Qhov alpha ntawm Mauxes lub neej, raws li qhov kev paub uas nws lub npe thiab nws niam nws txiv txhais qhia, yog tias nws niam nws txiv uas hwm Vajtswv paub tias tus me nyuam twb raug txiav txim rau kev tuag lawm, ib yam li plaub caug xyoo tom qab nws yuav raug li ntawd vim nws tua tus Iyi. Ua niam txiv uas hwm Vajtswv thiab paub tias lawv tus tub yuav tsum raug cawm dim ntawm txoj kev txiav txim tuag, lawv thiaj npaj ib lub nkoj rau nws, uas hla tawm hauv lub ntiajteb Henplais mus rau lub ntiajteb Iyiv, ib yam li thaum kawg ntawm plaub caug xyoo Mauxes tau tawm hauv lub ntiajteb Iyiv mus rau lub ntiajteb Henplais.

Moses repeated the story of Noah in his salvation from the water. The very first mention of Moses as the “deliverer” of Abraham’s four-hundred and thirty year covenant prophecy was a repetition of the history where God entered into covenant with mankind, therefore bringing Abraham’s covenant prophecy of a chosen people together with the covenant promise to all mankind. This identifies a baptism in the transfer of the baby Moses to Pharaoh’s daughter, for the death was acknowledged by the parent’s work, the burial is represented by the ark upon the water, and the resurrection is Pharaoh’s daughter.

Mauxes rov piav zaj keeb kwm ntawm Nau-a rov dua hauv nws txoj kev dim ntawm dej. Qhov kev xub hais txog Mauxes ua tus “cawm dim” ntawm Anplahas txoj lus faj lem ntawm txoj kev khi lus plaub puas peb caug xyoo ntawd yog ib txoj kev rov hais dua txog keeb kwm thaum Vajtswv tau nkag mus rau hauv txoj kev khi lus nrog noob neej; yog li ntawd thiaj coj Anplahas txoj lus faj lem ntawm ib haiv neeg uas raug xaiv los koom ua ke nrog txoj lus cog tseg ntawm txoj kev khi lus rau tag nrho noob neej. Qhov no qhia txog ib txoj kev cai raus dej nyob rau hauv kev xa tus me nyuam Mauxes mus rau Falau tus ntxhais, rau qhov txoj kev tuag raug lees paub los ntawm niam txiv txoj haujlwm, txoj kev faus raug sawv cev los ntawm lub nkoj saum dej, thiab txoj kev sawv rov los yog Falau tus ntxhais.

Moses’ life begins with the baptism of Noah’s ark being typified. This then means that from the outset the number “8” is associated with Moses, for the root of his covenant relationship began with the number “8” from the covenant of Noah, and his work was to institute the rite of circumcision on the “eighth” day. He was then tested and he failed on the very rite. Moses life begins with a baptism and forty years later there is a death (of an Egyptian) that marks the point where the Egyptian Moses dies and becomes strictly a son of Abraham. The beginning and ending of Moses’s first forty years is represented by a baptism. The first identified a transition from Hebrew to Egyptian and the last from Egyptian to Hebrew. Forty years after that, Moses takes God’s people through the baptism of the Red Sea, on his way to the baptism at the Jordan, which he never made.

Mauxes lub neej pib nrog qhov uas yog tus qauv piv txwv txog Nau-as lub nkoj raug ua kevcai raus dej. Vim li no txij thaum pib los lawm, tus lej “8” thiaj raug txuas nrog Mauxes, rau qhov cag ntawm nws txoj kev sib raug zoo raws li lo lus cog tseg tau pib nrog tus lej “8” los ntawm Nau-as lo lus cog tseg, thiab nws tes haujlwm yog los tsa txoj kevcai txiav kevcai rau hnub “yim.” Tom qab ntawd nws raug sim, thiab nws poob rau hauv txoj kevcai ntawd ntag. Mauxes lub neej pib nrog ib txoj kev raus dej, thiab plaub caug xyoo tom qab muaj ib txoj kev tuag (ntawm ib tug Iyi) uas cim lub ntsiab chaw uas tus Mauxes uas yog neeg Iyi tuag, thiab dhau los ua ib tug tub ntawm Anplahas nkaus xwb. Qhov pib thiab qhov kawg ntawm Mauxes thawj plaub caug xyoo raug sawv cev los ntawm ib txoj kev raus dej. Thawj qhov qhia txog ib txoj kev hloov ntawm Henplais mus ua Iyi, hos qhov kawg qhia txog kev hloov ntawm Iyi mus ua Henplais. Plaub caug xyoo tom qab ntawd, Mauxes coj Vajtswv haiv neeg hla dhau txoj kev raus dej ntawm Hiavtxwv Liab, rau ntawm nws txoj kev mus rau txoj kev raus dej ntawm tus Dej Yauladees, uas nws tsis tau mus txog li.

God’s people under the guidance of Joshua entered the Promised Land without Moses for he died just before the baptism of the Jordan River arrived. Moses said, and Peter repeated that the Lord thy God would raise up a prophet like unto Moses. The prophet who was typified by Moses was Christ, and He began His work exactly where Moses left off. He began His work at His baptism, and that baptism was the exact place Joshua baptized ancient Israel when they crossed the Jordan into the Promised Land. The gospels inform us that John was baptizing at Bethabara, which is the crossing point, and means ferry crossing.

Haiv neeg ntawm Vajtswv, nyob hauv Yausuas txoj kev coj, tau nkag mus rau hauv Tebchaws Cog Tseg yam tsis muaj Mauxes, rau qhov nws tau tuag ib pliag ua ntej lawv mus txog rau kev cai raus dej ntawm tus Dej Yaladees. Mauxes tau hais tseg, thiab Petus rov hais dua tias tus Tswv uas yog nej tus Vajtswv yuav tsa ib tug yaj saub zoo ib yam li Mauxes. Tus yaj saub uas Mauxes sawv cev ua qauv qhia txog ntawd yog Khetos, thiab Nws tau pib Nws txoj hauj lwm kiag rau qhov chaw uas Mauxes tseg cia. Nws tau pib Nws txoj hauj lwm thaum Nws ua kevcai raus dej, thiab qhov kev cai raus dej ntawd yog tib qho chaw uas Yausuas tau coj cov Ixayees txheej thaum ub hla tus Dej Yaladees mus rau hauv Tebchaws Cog Tseg. Cov moo zoo qhia rau peb tias Yauhas tab tom ua kevcai raus dej hauv Npe-thabala, uas yog qhov chaw hla dej, thiab txhais hais tias qhov chaw caij nkoj hla.

The Red Sea is the symbol of the rebellion of Egypt, identifying Moses prophetic testimony in this line as truth. The Nile River to the Red Sea (sometimes called a river) and on to the Jordan. Moses, meaning ‘saved out of the water’ begins and ends his testimony at the water of deliverance, and each of those waters manifest two classes of worshippers.

Hiav Txwv Liab yog lub cim ntawm tim Ejyptaus txoj kev ntxeev siab, uas lees paub Mauxes txoj lus timkhawv cev Vajtswv lus hauv kab no tias yog qhov tseeb. Dej Najlaj mus txog Hiav Txwv Liab (qee zaus hu ua ib tug dej) thiab txuas mus rau tus Dej Yaladees. Mauxes, uas txhais tias “cawm tawm hauv dej los,” pib thiab xaus nws zaj lus timkhawv ntawm dej ntawm txoj kev cawm dim, thiab txhua qhov dej ntawd nthuav tawm ob pab neeg pe hawm.

The first forty years of Moses represents the first angel’s message and the second forty years is the second angel, the third being the third. The three angels possess their own peculiar prophetic characteristics such as that all three messages are represented in the first message. We have demonstrated this phenomenon publicly for years in connection with the first three chapters of the book of Daniel.

Plaub caug xyoo thawj ntawm Mauxes sawv cev rau tus timtswv thawj zaj lus, thiab plaub caug xyoo ob yog tus timtswv ob, hos tus thib peb yog tus timtswv thib peb. Peb tug timtswv no nyias muaj nyias tus cwj pwm cev Vajtswv lus tshwj xeeb, xws li hais tias tag nrho peb zaj lus puav leej raug sawv cev nyob hauv zaj lus thawj. Peb tau qhia qhov xwm txheej no rau sawvdaws pom los tau ntau xyoo lawm, txuas nrog peb tshooj thawj hauv phau Daniyee.

Daniel feared God in chapter one and refused to eat the Babylonian diet, and God glorified him in the second and dietary visual test that followed, which led to the judgment and third test carried out by Nebuchadnezzar himself. Daniel chapter one is the first angel of Revelation fourteen who announces “fear God,” “give him glory” as Daniel did in the second dietary and visual test, for “the hour of the judgment” of Nebuchadnezzar has come.

Daniyees hwm Vajtswv nyob hauv tshooj ib thiab tsis kam noj tej zaub mov uas Npanpiloo npaj, thiab Vajtswv tau tsa nws lub meej mom rau qhov kev sim zaub mov zaum ob thiab qhov kev sim pom kev uas tau raws qab los, uas coj mus rau txoj kev txiav txim thiab qhov kev sim zaum peb uas Nenpukhanexas nws tus kheej tau ua. Daniyees tshooj ib yog tus tim tswv thawj ntawm Tshwm Sim kaum plaub uas tshaj tawm tias, “ntshai Vajtswv,” “pub lub yeeb koob rau nws,” ib yam li Daniyees tau ua hauv qhov kev sim zaub mov zaum ob thiab qhov kev sim pom kev, vim “lub sij hawm ntawm txoj kev txiav txim” rau Nenpukhanexas twb los txog lawm.

The first forty years of Moses’s life began because his parents feared God. When Pharaoh’s daughter saw the ark in the water, Moses had passed the second test, which is a visual test. Then Pharaoh’s daughter judged that he was not to die. Judgment also arrived at the end of the first forty; when He slew the Egyptian and had to flee Egypt.

Plaub caug xyoo thawj zaug hauv Mauxes lub neej tau pib los vim nws niam nws txiv ntshai Vajtswv. Thaum Falau tus ntxhais pom lub nkoj me nyob hauv dej, Mauxes twb dhau qhov kev sim thib ob lawm, uas yog qhov kev sim ntawm qhov muag pom. Ces Falau tus ntxhais txiav txim tias nws tsis tsim nyog tuag. Kev txiav txim kuj tuaj txog thaum kawg ntawm plaub caug xyoo thawj zaug; thaum nws tua tus neeg Iyiv thiab yuav tsum khiav tawm hauv Iyi tebchaws.

In the second forty years, the second angel of Revelation fourteen announcing the fall of Babylon was typified by the fall of Egypt. In that fall, at the end of the forty years there was a tremendous manifestation of the power of God, as there was at the end of the second angel’s message during the Midnight Cry of 1844.

Hauv plaub caug xyoo thib ob, tus tim tswv thib ob hauv Qhia Tshwm tshooj kaum plaub uas tshaj tawm txog Npanpiloo txoj kev poob raug ua piv txwv los ntawm Iyiv txoj kev poob. Hauv txoj kev poob ntawd, thaum kawg ntawm plaub caug xyoo, muaj ib qho kev tshwm sim loj kawg nkaus ntawm Vajtswv lub hwj chim, ib yam li muaj thaum kawg ntawm tus tim tswv thib ob txoj xov thaum lub Sij Hawm Hu Nruab Nrab Hmo ntuj xyoo 1844.

The third forty years begins with the judgment of death being pronounced on virtually the entire congregation, and it ends with the judgment of death upon the leader of that congregation.

Plaub caug xyoo plaub caug thib peb pib nrog kev tshaj tawm txoj kev txiav txim tuag rau yuav luag tag nrho cov koom txoos, thiab nws xaus nrog txoj kev txiav txim tuag rau tus thawj coj ntawm cov koom txoos ntawd.

Sister White identifies that our work is to combine the three angels’ messages.

Muam White qhia meej tias peb tes dej num yog los sib koom ua ke peb tug tim tswv tej lus.

> “The Lord is about to punish the world for its iniquity. He is about to punish religious bodies for their rejection of the light and truth which has been given them. The great message, combining the first, second, and third angels’ messages, is to be given to the world. This is to be the burden of our work.” The Seventh-day Adventist Bible Commentary, volume 7, 950.

> “Tus Tswv tab tom yuav rau txim rau lub ntiajteb vim nws txoj kev tsis ncaj. Nws tab tom yuav rau txim rau tej koom txoos kev ntseeg vim lawv tau tsis lees txais qhov kaj thiab qhov tseeb uas twb tau muab rau lawv lawm. Txoj xov loj, uas muab thawj, tus ob, thiab tus tim tswv peb tej xov sib koom ua ke, yuav tsum raug muab tshaj tawm rau lub ntiajteb. Qhov no yuav tsum yog lub nra ntawm peb tes haujlwm.” The Seventh-day Adventist Bible Commentary, volume 7, 950.

Moses’ first forty years represents the first angel of Revelation fourteen, and his second period of forty years is the second angel and the third forty-year period is the third angel. Our “great message” is to combine “the first, second, and third angels’ messages” which places all three symbols of Moses’ in 1863, and therefore three Moses’ at the Sunday law.

Plaub cov thawj plaub caug xyoo sawv cev rau tus timtswv thawj hauv Tshwm Sim kaum plaub, thiab nws lub sijhawm thib ob uas yog plaub caug xyoo yog tus timtswv thib ob, hos lub sijhawm thib peb uas yog plaub caug xyoo yog tus timtswv thib peb. Peb “txoj xov loj” yog los muab “cov lus ntawm tus timtswv thawj, tus timtswv thib ob, thiab tus timtswv thib peb” los koom ua ke; qhov no muab tag nrho peb lub cim ntawm Plaub tso rau xyoo 1863, thiab yog li ntawd muaj peb tug Plaub rau lub sijhawm txoj cai Hnub Caiv.

1844 to 1863 includes two witnesses of both forty-year periods that led to Kadesh. Inspiration identifies that a third cannot exist without a first and a second, the first forty years of Moses’ life must also represent 1844 to 1863. Moses is killing the Egyptian in 1863, along with Moses striking the Rock with his rod of authority and also when Moses asks to see God’s glory in the history of the rebellion of the golden calf. There are three Moses’ at 1863 and the Sunday law, and they are all forty years old.

Xyoo 1844 txog 1863 muaj ob tug tim khawv ntawm ob lub caij plaub caug xyoo uas coj mus txog Kadesh. Kev tshoov siab qhia meej tias ib tug thib peb tsis muaj peev xwm nyob tau yog tsis muaj tus thawj thiab tus thib ob; yog li ntawd, thawj plaub caug xyoo ntawm Mauxes lub neej kuj yuav tsum sawv cev rau xyoo 1844 txog 1863 thiab. Mauxes tab tom tua tus neeg Iyiv hauv 1863, ib yam nkaus nrog Mauxes ntaus lub Pob Zeb nrog nws tus pas muaj hwjchim, thiab kuj yog thaum Mauxes thov kom pom Vajtswv lub yeeb koob nyob hauv keeb kwm ntawm kev ntxeev siab ntawm tus nyuj kub. Muaj peb tug Mauxes nyob rau 1863 thiab txoj cai Hnub Caiv, thiab lawv txhua tus muaj plaub caug xyoo.

Moses’ three periods each contain a deliverance by water; Moses in the basket aligns with Moses through the Red Sea which aligns with Moses twice at the Jordan River: the Nile, the Red Sea and twice at the Jordan. Waters of deliverance are represented in each of the three periods, for they all align with the period when the water of deliverance is being poured out during the latter rain period.

Peb xyoos kev ua haujlwm ntawm Mauxes txhua ntu puav leej muaj ib txoj kev cawm dim los ntawm dej; Mauxes nyob hauv lub tawb sib haum nrog Mauxes hla Hiav Txwv Liab, uas sib haum nrog Mauxes ob zaug ntawm tus Dej Yaladees: tus Dej Nile, Hiav Txwv Liab, thiab ob zaug ntawm tus Dej Yaladees. Cov dej ntawm txoj kev cawm dim raug sawv cev nyob hauv txhua ntu ntawm peb ntu ntawd, vim lawv txhua tus sib haum nrog lub sijhawm uas dej ntawm txoj kev cawm dim tab tom raug nchuav tawm nyob rau lub caij nag lig.

At the end of the third period of forty years Moses struck the Rock with his rod. At the end of the second forty years his rod parted the Red Sea. At the end of the first forty years, he rejected the rod of Egyptian authority, chose to suffer with his people.

Thaum kawg ntawm lub sij hawm thib peb uas kav plaub caug xyoo, Mauxes tau siv nws tus pas nrig ntaus lub Pob Zeb. Thaum kawg ntawm lub sij hawm thib ob plaub caug xyoo, nws tus pas nrig tau faib Hiav Txwv Liab. Thaum kawg ntawm thawj plaub caug xyoo, nws tau tsis kam txais tus pas nrig ntawm tim lyiv teb chaws txoj cai kav, thiab xaiv los raug kev txom nyem nrog nws haiv neeg.

At the end of the first period an Egyptian died, and at the end of the second period the military, firstborn and leadership of Egypt died. At the end of the third period the nation of Israel, Aaron and Moses had all died. These are three parallel histories that “line upon line” each represent 1844 unto 1863—the history of the third angel, which in turn represents 9/11 to the Sunday law, and the Pentecostal season when the waters of deliverance are poured out.

Thaum kawg ntawm thawj ntu ib tug neeg Iyiv tuag, thiab thaum kawg ntawm ntu ob cov tub rog, cov thawj yug, thiab cov thawj coj ntawm Iyiv tau tuag. Thaum kawg ntawm ntu peb haiv neeg Ixayees, Aloos thiab Mauxes txhua tus twb tuag lawm. Cov no yog peb zaj keeb kwm uas sib txig sib luag uas “kab raws kab” txhua zaj sawv cev rau xyoo 1844 mus txog 1863—yog keeb kwm ntawm tus tim tswv thib peb, uas rov sawv cev rau 9/11 mus txog txoj cai Hnub Caiv, thiab lub caij Peetekos thaum cov dej ntawm txoj kev cawm dim raug muab nchuav tawm.

Moses is at both rebellions at Kadesh, and the Kadesh rebellions are both capstones in their respective periods. They both represent 1863, which is also the capstone of the period of the third angel, starting with the alpha in 1844 unto the capstone of 1863. When considering the marvelous light of the stone that begins as the foundation and ends as the cap stone it is recognized that the capstone is always prophetically larger. The few drops at the beginning of the Pentecostal season, leading to the full outpouring at the capstone on the day of Pentecost, illustrates this truth.

Mauxes nyob rau ob qho kev ntxeev siab ntawm Kades, thiab ob qho kev ntxeev siab ntawm Kades ntawd puav leej yog cov pob zeb taub hau hauv lawv lub sijhawm raws. Nkawd ob leeg sawv cev rau xyoo 1863, uas kuj yog lub pob zeb taub hau ntawm lub sijhawm ntawm tus tim tswv thib peb, pib nrog tus alpha hauv 1844 mus txog rau lub pob zeb taub hau ntawm 1863. Thaum xav txog txoj kev kaj ci kawg uas ntxim xav ntawm lub pob zeb uas pib ua lub hauv paus thiab xaus ua lub pob zeb taub hau, ces pom tau tias nyob hauv kev faj lem lub pob zeb taub hau yeej loj dua ib txwm. Ob peb tee dej thaum pib ntawm lub caij Peetekos, uas coj mus rau txoj kev nchuav puv ntoob ntawm lub pob zeb taub hau rau hnub Peetekos, qhia tseeb txog qhov tseeb no.

At 9/11, the sprinkling began and it ends at the full outpouring at the Sunday law. This truth identifies Moses’ sin at the second and omega Kadesh as a greater sin than the rebellion in the first alpha Kadesh rebellion. The alpha rebellion produced the death of an entire nation, and omega rebellion produced the death of one man (Moses), but the one man’s sin was greater than the entire nations corporate sin. The man who sins dies, and at that level there is no distinction between the sins of Moses or any other Israelite, but prophetically Moses’ striking Christ a second time was greater, for it was the capstone of that forty-year period.

Thaum txog 9/11, txoj kev txau dej pib lawm, thiab nws xaus rau thaum txoj kev nchuav tawm puv npo ntawm txoj cai Hnub Caiv. Qhov tseeb no qhia meej tias Mauxes txoj kev txhaum ntawm Kades thib ob thiab omega yog ib txoj kev txhaum loj dua li txoj kev ntxeev siab hauv thawj Kades, yog alpha, txoj kev ntxeev siab. Txoj kev ntxeev siab alpha ua rau ib haiv neeg tag nrho tuag, hos txoj kev ntxeev siab omega ua rau ib tug neeg xwb (Mauxes) tuag; tiam sis tus tib neeg ntawd txoj kev txhaum loj dua li tag nrho haiv neeg txoj kev txhaum koom siab. Tus neeg uas txhaum ces yuav tuag, thiab nyob rau theem ntawd tsis muaj qhov txawv ntawm Mauxes txoj kev txhaum lossis ib tug Yixayee twg li, tab sis raws li cev Vajtswv lus, Mauxes qhov ntaus Khetos zaum ob loj dua, rau qhov ntawd yog lub pob zeb kawg nkaus ntawm lub sijhawm plaub caug xyoo ntawd.

The rebellion of Moses at the second omega Kadesh was a greater sin than the rebellion of the children of Israel rejecting the message of Joshua and Caleb. Moses prophetically stands at 1863, where he dies in the wilderness for his rebellion. Moses also stands at 1863, where the former covenant people die in the wilderness for their rebellion, but Moses did not participate in that rebellion. 1863 aligns with the Sunday law, as does Aaron’s rebellion of the golden calf. That history, which aligns with Kadesh, 1863, and the Sunday law, Moses is praying to see God’s glory.

Kev ntxeev siab ntawm Mauxes ntawm lub thib ob omega Kades yog ib txoj kev txhaum loj dua li kev ntxeev siab ntawm cov me nyuam Ixayees uas tsis kam lees txais zaj lus ntawm Yausua thiab Kalej. Mauxes sawv cev raws li kev cev lus faj lem ntawm 1863, qhov chaw uas nws tuag hauv roob moj sab qhua vim nws txoj kev ntxeev siab. Mauxes kuj sawv cev ntawm 1863, qhov chaw uas cov neeg ntawm daim ntawv cog lus yav dhau los tuag hauv roob moj sab qhua vim lawv txoj kev ntxeev siab, tiam sis Mauxes tsis tau koom rau hauv qhov kev ntxeev siab ntawd. 1863 sib haum nrog txoj cai Sunday, ib yam li Aloos txoj kev ntxeev siab ntawm tus mlom nyuj kub. Keeb kwm ntawd, uas sib haum nrog Kades, 1863, thiab txoj cai Sunday, Mauxes tab tom thov kom pom Vajtswv lub hwjchim ci ntsa iab.

Kadesh represents 1863, and Moses is at both Kadesh’s, so upon two biblical witnesses, who are both cap stones we establish that the third forty-year period which does not end at Kadesh represents 1863 as well. There ‘Moses the unsanctified’ is crucifying Christ afresh, as he rejects the Rock. In 1863, and the giving of the Law at Sinai, ‘Moses the sanctified’ is seeking Gods’ character. In 1863 Moses represents a wise and also a foolish virgin.

Kadesh sawv cev rau xyoo 1863, thiab Mauxes nyob ntawm ob lub Kadesh, yog li ntawd raws li ob tug timkhawv hauv Vajlugkub, uas ob leeg tib si yog pob zeb kaus mom, peb thiaj li tsa tau kom ruaj hais tias lub sijhawm peb caug xyoo plaub caug thib peb, uas tsis xaus rau ntawm Kadesh, kuj sawv cev rau xyoo 1863 thiab. Nyob ntawd “Mauxes uas tsis raug ua kom dawb huv” tab tom ntsia Khetos rau saum ntoo khaublig dua tshiab, vim nws tsis kam lees lub Pob Zeb. Xyoo 1863, thiab hauv kev muab Txoj Kevcai ntawm Sinai, “Mauxes uas raug ua kom dawb huv” tab tom nrhiav Vajtswv tus cwj pwm. Xyoo 1863 Mauxes sawv cev rau ib tug nkauj xwb muaj tswvyim thiab kuj yog ib tug nkauj xwb ruam.

> “The Pharisee and the publican represent two great classes into which those who come to worship God are divided. Their first two representatives are found in the first two children that were born into the world.” Christ’s Object Lessons, 152.

> “Tus Falixais thiab tus neeg sau se sawv cev rau ob pawg loj uas cov neeg uas los pe hawm Vajtswv raug faib rau hauv. Ob tug thawj tus sawv cev ntawm ob pawg no pom muaj nyob hauv ob tug menyuam thawj zaug uas yug los rau hauv lub ntiajteb no.” Christ’s Object Lessons, 152.

At Kadesh and 1863, Moses represents “two great classes into which those who” “worship God are divided”. Moses is an example of the one hundred and forty-four thousand as is Peter.

Ntawm Kadesh thiab xyoo 1863, Mauxes sawv cev rau “ob pab loj uas” “cov uas pe hawm Vajtswv raug faib ua”. Mauxes yog ib qho piv txwv ntawm ib puas plaub caug plaub txhiab ib yam li Petus.

> “For each of the classes represented by the Pharisee and the publican there is a lesson in the history of the apostle Peter. In his early discipleship Peter thought himself strong. Like the Pharisee, in his own estimation he was ‘not as other men are.’ When Christ on the eve of His betrayal forewarned His disciples, ‘All ye shall be offended because of Me this night,’ Peter confidently declared, ‘Although all shall be offended, yet will not I.’ Mark 14:27, 29. Peter did not know his own danger. Self-confidence misled him. He thought himself able to withstand temptation; but in a few short hours the test came, and with cursing and swearing he denied his Lord.” Christ’s Object Lessons, 152.

> “Rau txhua pawg neeg uas tus Falixais thiab tus neeg sau se sawv cev rau, muaj ib zaj lus qhia nyob hauv keeb kwm ntawm tus timthawj Petus. Thaum pib nws txoj kev ua thwj tim, Petus xav tias nws tus kheej muaj zog. Zoo ib yam li tus Falixais, raws li nws tus kheej kev ntsuas, nws ‘tsis zoo li lwm tus neeg.’ Thaum Khetos, nyob rau hmo ua ntej Nws raug ntxeev siab, tau ceeb toom ua ntej rau Nws cov thwj tim hais tias, ‘Hmo no nej txhua tus yuav chim thiab ntog vim Kuv,’ Petus muaj siab tawv tshaj tawm tias, ‘Txawm sawv daws yuav chim thiab ntog los, kuv yeej yuav tsis ua li ntawd.’ Malakaus 14:27, 29. Petus tsis paub txog nws tus kheej txoj kev phom sij. Kev tso siab rau nws tus kheej tau coj nws yuam kev. Nws xav tias nws muaj peev xwm tiv taus kev ntxias; tiam sis tsis ntev tom qab ntawd txoj kev sim siab tau los txog, thiab nws nrog kev foom thiab cog lus tau tsis lees paub nws tus Tswv.” Christ’s Object Lessons, 152.

At the Sunday law, which is 1863, Peter represents two classes. Those who receive the mark of the beast or those who receive the seal of God. When Jesus changed Simon’s name to Peter, it symbolized the one-hundred and forty-four thousand. That understanding is also symbolized by multiplying Peter’s name using the number from the letter position in the English alphabet. If we use that same technique on 1863, we get 144.

Thaum txog txoj cai Hnub Caiv, uas yog 1863, Petus sawv cev rau ob pawg. Yog cov uas txais lub cim ntawm tus tsiaj qus, los yog cov uas txais lub foob ntawm Vajtswv. Thaum Yexus hloov Ximoos lub npe ua Petus, qhov ntawd yog ib lub cim qhia txog ib puas plaub caug plaub txhiab leej. Qhov kev to taub ntawd kuj raug cim qhia los ntawm kev muab Petus lub npe xam siv tus lej raws li txoj hauj lwm ntawm cov tsiaj ntawv hauv tus niam ntawv Askiv. Yog peb siv tib txoj kev ntawd rau 1863, peb yuav tau 144.

Two of the three symbols of Moses which align with 1863, establish that the third period must align also. The two lines of Kadesh identify the story of the wise and foolish virgins, and the third period identifies an attempt to employ human effort to accomplish a godly work. To trust in human power as did Moses with the Egyptian represents trust in human authority over ordained authority.

Ob ntawm peb lub cim ntawm Mauxes uas phim nrog 1863, qhia meej tias lub caij thib peb yuav tsum phim thiab. Ob kab ntawm Kades qhia txog zaj keeb kwm ntawm cov nkauj xwb txawj ntse thiab cov nkauj xwb ruam, thiab lub caij thib peb qhia txog ib qho kev sim siv dag zog tibneeg los ua kom tiav ib txoj hauj lwm uas yog ntawm Vajtswv. Kev tso siab rau lub hwj chim tibneeg ib yam li Mauxes tau ua nrog tus neeg Iyiv yog sawv cev rau kev tso siab rau txoj cai tibneeg uas nyob saum txoj cai uas raug tsa tseg.

Sister White states her husbands, “relation to the people of God was similar, in some respects, to that of Moses to Israel.” In 1863, Moses was represented by James White. In 1863, James White is slaying an Egyptian, striking Christ a second time and praying for the rebels who rejected the message of “rest” set forth by Joshua and Caleb. Moses is both a foolish virgin when he struck the Rock a second time and a wise virgin as he interceded for the rebels of Israel.

Muam White hais tias nws tus txiv, “kev sib raug zoo rau haiv neeg ntawm Vajtswv zoo ib yam, hauv qee qhov, li Mauxes rau cov Yixayee.” Xyoo 1863, Mauxes raug sawv cev los ntawm James White. Xyoo 1863, James White tab tom tua ib tug Iyi, ntaus Khetos zaum ob thiab thov ntuj rau cov neeg fav xeeb uas tsis lees txais txoj xov ntawm “so” uas Yausua thiab Kalex tau nthuav tawm. Mauxes yog tib si ib tug nkauj xwb ruam thaum nws ntaus lub Pob Zeb zaum ob thiab ib tug nkauj xwb muaj tswvyim thaum nws tau sawv cev thov rau cov neeg fav xeeb ntawm cov Yixayee.

We will close this article with the passage in Numbers fourteen where Moses is at 1863, when he is given a view of God’s glory in the parallel history represented by the golden calf rebellion.

Peb yuav xaus tsab xov xwm no nrog nqe lus hauv Phau Ntawv Teev Npe tshooj kaum plaub uas Mauxes nyob rau xyoo 1863, thaum nws tau txais ib lub zeem muag txog Vajtswv lub hwjchim ci ntsa iab hauv zaj keeb kwm uas sib txig uas sawv cev los ntawm kev ntxeev siab ntawm tus menyuam nyuj kub.

In the passage the Lord asks “how long” would he have to deal with the rebels of Israel, which is the same question Isaiah asked the Lord in chapter six. Notice that the book of Numbers places this history in the period when the earth is lightened with God’s glory, as the angels also marked in verse three of Isaiah six. 9/11 was the foundation stone of the history of 1844 to 1863 and the Sunday law is the capstone. The setting in Numbers is nothing less than an illustration of the song or the parable of the vineyard, as ancient Israel is being passed by as the Lord entered into covenant with Joshua.

Hauv zaj lus ntawd tus Tswv nug tias “ntev npaum li cas” nws thiaj yuav tsum nrog cov neeg ntxeev siab ntawm cov Yixayee ua haujlwm, uas yog tib lo lus nug uas Yaxayas tau nug tus Tswv hauv tshooj rau. Ceev faj pom tias phau Ntawv Teev Npe tso zaj keeb kwm no rau hauv lub sijhawm thaum lub ntiajteb raug ci kaj los ntawm Vajtswv lub yeeb koob, raws li cov timtswv kuj tau cim tseg hauv nqe peb ntawm Yaxayas tshooj rau. 9/11 yog lub pob zeb hauv paus ntawm zaj keeb kwm txij xyoo 1844 mus txog 1863, thiab txoj cai Sunday yog lub pob zeb saum kawg. Qhov xwm txheej hauv Teev Npe tsis yog ib yam tsawg dua li ib daim duab piv txwv ntawm zaj nkauj los yog zaj lus piv txwv txog lub vaj txiv hmab, raws li cov Yixayee thaum ub raug hla dhau thaum tus Tswv nkag mus rau hauv kev cog lus nrog Yausuas.

> And all the congregation lifted up their voice, and cried; and the people wept that night. And all the children of Israel murmured against Moses and against Aaron: and the whole congregation said unto them, Would God that we had died in the land of Egypt! or would God we had died in this wilderness! And wherefore hath the Lord brought us unto this land, to fall by the sword, that our wives and our children should be a prey? were it not better for us to return into Egypt? And they said one to another, Let us make a captain, and let us return into Egypt.

> Ces tas nrho tsa suab qw nrov ncha, thiab quaj; cov neeg kuj quaj hmo ntawd. Ces tag nrho cov Yixayee cov menyuam yws tawm tsam Mauxes thiab Aloos; thiab tas nrho lub koom txoos hais rau nkawd tias, Thov kom Vajtswv cia peb twb tuag lawm hauv tebchaws Iziv! lossis thov kom peb twb tuag lawm hauv roob moj sab qhua no! Ua cas tus Tswv ho coj peb los rau thaj av no kom peb poob rau ntaj, thiab kom peb cov pojniam thiab peb cov menyuam raug txeeb ua neeg tua tsiaj? Puas yog rov qab mus rau Iziv yuav tsis zoo dua rau peb lov? Ces lawv sib hais tias, Cia peb xaiv ib tug thawj, thiab cia peb rov qab mus rau Iziv.

> Then Moses and Aaron fell on their faces before all the assembly of the congregation of the children of Israel. And Joshua the son of Nun, and Caleb the son of Jephunneh, which were of them that searched the land, rent their clothes: And they spake unto all the company of the children of Israel, saying,

> Ces Mauxes thiab Aloos txawm poob ntsej muag pe hawm rau ntawm tag nrho pawg txoos sib sau ua ke ntawm cov Yixayee. Hos Yausuas tus tub ntawm Noos, thiab Kalej tus tub ntawm Yefunneh, uas yog cov nyob hauv cov uas tau mus soj lub tebchaws ntawd, txawm dua lawv tej ris tsho; thiab nkawd hais rau tag nrho lub tuam txhab ntawm cov Yixayee, tias,

> The land, which we passed through to search it, is an exceeding good land. If the Lord delight in us, then he will bring us into this land, and give it us; a land which floweth with milk and honey. Only rebel not ye against the Lord, neither fear ye the people of the land; for they are bread for us: their defence is departed from them, and the Lord is with us: fear them not.

> Lub tebchaws uas peb tau hla mus tshuaj xyuas ntawd yog ib lub tebchaws zoo kawg nkaus. Yog tus Tswv txaus siab rau peb, ces nws yuav coj peb mus rau hauv lub tebchaws no thiab muab rau peb; yog ib lub tebchaws uas ntws muaj mis nyuj thiab zib ntab. Tsuas yog nej tsis txhob ntxeev siab tawm tsam tus Tswv xwb, thiab tsis txhob ntshai cov neeg hauv lub tebchaws ntawd; rau qhov lawv yog mov rau peb: lawv txoj kev tiv thaiv twb ncaim ntawm lawv lawm, thiab tus Tswv nrog nraim peb: tsis txhob ntshai lawv.

> But all the congregation bade stone them with stones. And the glory of the Lord appeared in the tabernacle of the congregation before all the children of Israel. And the Lord said unto Moses, How long will this people provoke me? and how long will it be ere they believe me, for all the signs which I have shewed among them?

> Tiamsis tag nrho txawm hais kom muab pob zeb los txawb lawv. Thiab tus Tswv lub hwjchim ci ntsa iab tau tshwm sim rau hauv lub tsev ntaub sib txoos ntawm txhua tus me nyuam Yixayee xubntiag. Thiab tus Tswv hais rau Mauxes tias, Haiv neeg no yuav tseem ntxias kuv mus txog thaum twg? thiab lawv yuav tseem tsis ntseeg kuv mus txog thaum twg, txawm yog txhua yam cim uas kuv tau qhia rau hauv lawv nruab nrab lawm?

> I will smite them with the pestilence, and disinherit them, and will make of thee a greater nation and mightier than they.

> Kuv yuav ntaus lawv kom raug kab mob kev puastsuaj, thiab yuav txeeb lawv tej qub txeeg qub teg pov tseg, thiab kuv yuav tsim ib haiv neeg loj dua thiab muaj hwjchim tshaj lawv tawm ntawm koj.

> And Moses said unto the Lord, Then the Egyptians shall hear it, (for thou broughtest up this people in thy might from among them;) And they will tell it to the inhabitants of this land: for they have heard that thou Lord art among this people, that thou Lord art seen face to face, and that thy cloud standeth over them, and that thou goest before them, by day time in a pillar of a cloud, and in a pillar of fire by night. Now if thou shalt kill all this people as one man, then the nations which have heard the fame of thee will speak, saying, Because the Lord was not able to bring this people into the land which he sware unto them, therefore he hath slain them in the wilderness.

> Mauxes thiaj hais rau tus Tswv tias, Ces cov Iyiv yuav hnov txog zaj no, (vim koj twb siv koj lub hwj chim coj haiv neeg no tawm hauv lawv nruab nrab lawm;) thiab lawv yuav qhia rau cov neeg nyob hauv thaj av no; rau qhov lawv twb hnov tias koj, tus Tswv, nyob nrog haiv neeg no, tias koj, tus Tswv, raug pom tim ntsej tim muag, thiab tias koj huab sawv saum lawv, thiab tias koj mus ua lawv ntej, thaum nruab hnub hauv ib tug ncej huab, thiab thaum hmo ntuj hauv ib tug ncej hluav taws. Nim no yog tias koj yuav tua haiv neeg no tag nrho ib yam li ib tug neeg xwb, ces tej haiv neeg uas twb hnov lub koob meej ntawm koj yuav hais tias, Vim tus Tswv tsis muaj peev xwm coj haiv neeg no mus rau hauv thaj av uas nws tau cog lus rau lawv, yog li ntawd nws thiaj tua lawv hauv tebchaws moj sab qhua.

> And now, I beseech thee, let the power of my Lord be great, according as thou hast spoken, saying, The Lord is longsuffering, and of great mercy, forgiving iniquity and transgression, and by no means clearing the guilty, visiting the iniquity of the fathers upon the children unto the third and fourth generation. Pardon, I beseech thee, the iniquity of this people according unto the greatness of thy mercy, and as thou hast forgiven this people, from Egypt even until now.

> Thiab nimno kuv thov koj, cia kom kuv tus Tswv lub hwjchim loj kawg nkaus, raws li koj tau hais lawm tias, Tus Tswv ua siab ntev, thiab muaj kev khuvleej loj, zam kev txhaum thiab kev ntxeev siab, los yeej tsis tso tus uas txhaum txim kom dim li, mus ntsib cov txiv tej kev txhaum rau saum cov menyuam mus txog tiam peb thiab tiam plaub. Kuv thov koj, zam txim rau haiv neeg no tej kev txhaum raws li koj txoj kev khuvleej uas loj kawg, ib yam li koj tau zam txim rau haiv neeg no txij thaum nyob hauv Iyiv los txog nimno.

> And the Lord said, I have pardoned according to thy word: But as truly as I live, all the earth shall be filled with the glory of the Lord.

> Thiab tus Tswv hais tias, Kuv twb zam txim raws li koj lo lus lawm: Tiamsis muaj tseeb li uas Kuv muaj sia nyob, tag nrho lub ntiajteb yuav puv npo rau tus Tswv lub hwjchim ci ntsa iab.

> Because all those men which have seen my glory, and my miracles, which I did in Egypt and in the wilderness, and have tempted me now these ten times, and have not hearkened to my voice; Surely they shall not see the land which I sware unto their fathers, neither shall any of them that provoked me see it: But my servant Caleb, because he had another spirit with him, and hath followed me fully, him will I bring into the land whereinto he went; and his seed shall possess it. (Now the Amalekites and the Canaanites dwelt in the valley.) Tomorrow turn you, and get you into the wilderness by the way of the Red sea.

> Vim hais tias txhua tus txivneej ntawd uas tau pom kuv lub yeeb koob, thiab tej txujci uas kuv tau ua hauv tebchaws Iziv thiab hauv roob moj sab qhua, thiab twb tau sim kuv tam sim no kaum zaug, thiab tsis tau mloog kuv lub suab li; yeej tseeb lawv yuav tsis pom thaj av uas kuv tau cog lus rau lawv cov yawg koob, thiab tsis muaj ib tug ntawm cov uas tau ua rau kuv chim yuav pom thaj av ntawd li: Tiamsis kuv tus tubtxib Kaleb, vim nws muaj ib tug ntsuj plig txawv nrog nws, thiab nws tau raws kuv qab kawg siab kawg ntsws, kuv yuav coj nws mus rau hauv thaj av uas nws tau mus txog ntawd; thiab nws caj ces yuav tau ua tus tswv rau thaj av ntawd. (Nimno cov Amelej thiab cov Khana-as nyob hauv lub hav.) Tagkis no nej cia li tig rov qab mus rau roob moj sab qhua raws txojkev Hiavtxwv Liab.

> And the Lord spake unto Moses and unto Aaron, saying, How long shall I bear with this evil congregation, which murmur against me? I have heard the murmurings of the children of Israel, which they murmur against me. Say unto them, As truly as I live, saith the Lord, as ye have spoken in mine ears, so will I do to you: Your carcases shall fall in this wilderness; and all that were numbered of you, according to your whole number, from twenty years old and upward, which have murmured against me, Doubtless ye shall not come into the land, concerning which I sware to make you dwell therein, save Caleb the son of Jephunneh, and Joshua the son of Nun. But your little ones, which ye said should be a prey, them will I bring in, and they shall know the land which ye have despised. But as for you, your carcases, they shall fall in this wilderness. And your children shall wander in the wilderness forty years, and bear your whoredoms, until your carcases be wasted in the wilderness. After the number of the days in which ye searched the land, even forty days, each day for a year, shall ye bear your iniquities, even forty years, and ye shall know my breach of promise.

> Thiab tus Tswv hais rau Mauxes thiab Aloos, tias, Kuv yuav ua siab ntev rau pawg neeg phem no, uas yws tawm tsam Kuv, ntev npaum li cas? Kuv twb hnov cov neeg Ixayees tej lus yws, uas lawv yws tawm tsam Kuv lawm. Koj cia li hais rau lawv tias, Muaj tseeb tiag li Kuv muaj sia nyob, tus Tswv hais li no, raws li nej tau hais rau hauv Kuv pob ntseg, Kuv kuj yuav ua li ntawd rau nej thiab: Nej tej cev tuag yuav poob rau hauv lub tebchaws moj sab qhua no; thiab txhua tus uas raug suav nrog nej, raws li nej tus lej tag nrho, txij nees nkaum xyoo rov saud, cov uas tau yws tawm tsam Kuv, nej yeej yuav tsis tau mus rau hauv lub tebchaws uas Kuv tau cog lus los cia nej nyob hauv, tsuas yog Yaleb, Yefunnes tus tub, thiab Yausuas, Nuv tus tub, xwb. Tiamsis nej tej me nyuam, uas nej tau hais tias yuav raug muab ua neeg raug txeeb, lawv ntawd Kuv yuav coj mus rau hauv; thiab lawv yuav paub lub tebchaws uas nej tau saib tsis taus. Tiamsis nej mas, nej tej cev tuag yuav poob rau hauv lub tebchaws moj sab qhua no. Thiab nej tej me nyuam yuav mus ua neeg thoj nam nyob hauv lub tebchaws moj sab qhua plaub caug xyoo, thiab yuav ris nej tej kev ua nkauj ua nraug, mus txog thaum nej tej cev tuag puv ploj hauv lub tebchaws moj sab qhua. Raws li cov hnub uas nej mus tshawb lub tebchaws, yog plaub caug hnub, ib hnub rau ib xyoos, nej yuav ris nej tej kev txhaum, yog plaub caug xyoo, thiab nej yuav paub Kuv txoj kev thim rov qab ntawm lo lus cog tseg.

> I the Lord have said, I will surely do it unto all this evil congregation, that are gathered together against me: in this wilderness they shall be consumed, and there they shall die. And the men, which Moses sent to search the land, who returned, and made all the congregation to murmur against him, by bringing up a slander upon the land, Even those men that did bring up the evil report upon the land, died by the plague before the Lord.

> Kuv yog tus Tswv, kuv tau hais lawm; kuv yuav ua qhov no tseeb rau tag nrho pab neeg phem no uas tau tuaj sib sau tawm tsam kuv: hauv tebchaws moj sab qhua no lawv yuav raug rhuav tshem, thiab nyob ntawd lawv yuav tuag. Thiab cov txivneej uas Mauxes tau txib mus tshawb lub tebchaws, uas rov los, thiab ua rau tag nrho lub koom txoos yws tawm tsam nws, los ntawm kev hais lus phem thuam txog lub tebchaws, yeej yog cov txivneej ntawd uas tau nqa daim ntawv ceeb toom phem txog lub tebchaws; lawv tau tuag vim kab mob kev rau txim ntawm tus Tswv xub ntiag.

> But Joshua the son of Nun, and Caleb the son of Jephunneh, which were of the men that went to search the land, lived still. Numbers 14:1–38.

> Tiamsis Yausuas uas yog Nun tus tub, thiab Kaleb uas yog Yefunneh tus tub, uas yog cov neeg uas tau mus soj ntsuam lub tebchaws, tseem ciaj sia. Xam Phaj 14:1–38.

We will continue these thoughts in the next article.

Peb yuav txuas ntxiv cov kev xav no hauv tsab xov xwm tom ntej.

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