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

Phau Ntawv Yau-ees thiab Pawg Ntseeg Xya-Hnub Khaws Hnub Xab Npataus Laodikea — Zauv Peb Caug- Peb

Number Thirty-Three

Zaj Lus Peb Caug Peb

Author

Jeff Pippenger

Published

January 21, 2026

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At the Sunday law the one hundred and forty-four thousand prophetically meet the eleventh-hour workers. The one hundred and forty-four thousand are already sealed, and are then calling for the great multitude to come out of Babylon and to stand with them for the seventh-day Sabbath. Judgment for God’s house ends at the Sunday law, and judgment then moves unto the Gentiles, the great multitude—God’s other flock. Revelation seven identifies both groups, and in the fifth seal the martyrs from the Dark Ages ask “how long” until God judges the papal power for their martyrdom? They are told to rest in their graves until a second group of martyrs of papal persecution is made up, and they are given white robes. The great multitude of Revelation chapter seven wear white robes, for they represent the second group of papal martyrs in the soon-coming Sunday law crisis. Revelation seven and the fifth seal address these two groups, as does the churches of Smyrna and Philadelphia. Smyrna represents the martyrs of the final papal blood bath, and Philadelphia the one hundred and forty-four thousand.

Thaum txog txoj cai hnub Sunday, ib puas plaub caug plaub txhiab tus raws li lus cev faj lem ntsib cov neeg ua haujlwm teev kaum ib. Ib puas plaub caug plaub txhiab tus twb raug muab cim tseg lawm, thiab tom qab ntawd lawv hu kom pab neeg coob coob tawm hauv Npanpiloo los thiab sawv nrog lawv rau Hnub Xanpataus hnub xya. Kev txiav txim rau Vajtswv lub tsev xaus rau ntawm txoj cai hnub Sunday, thiab tom qab ntawd kev txiav txim txav mus rau cov Lwm Haiv Neeg, uas yog pab neeg coob coob—Vajtswv pab yaj lwm pab. Tshwmsim tshooj xya qhia txog ob pab tib si, thiab hauv lub cim thib tsib cov neeg raug tua tuag vim txoj kev ntseeg txij lub Sijhawm Tsaus Ntuj nug tias, “yuav ntev npaum li cas” txog thaum Vajtswv txiav txim rau lub hwj chim papacy vim lawv txoj kev tuag ua tim khawv? Lawv raug hais kom so nyob hauv lawv tej ntxa mus txog thaum pab neeg thib ob ntawm cov neeg raug tua tuag vim papal kev tsim txom raug ua kom puv, thiab lawv raug muab cov tsho dawb. Pab neeg coob coob hauv Tshwmsim tshooj xya hnav cov tsho dawb, rau qhov lawv sawv cev rau pab neeg thib ob ntawm cov neeg raug tua tuag vim papacy hauv txoj kev kub ntxhov ntawm txoj cai hnub Sunday uas tab tom los sai. Tshwmsim tshooj xya thiab lub cim thib tsib hais txog ob pab no, ib yam li pawg ntseeg Xamivna thiab Filadefia thiab. Xamivna sawv cev rau cov neeg raug tua tuag hauv papacy txoj kev da dej ntshav zaum kawg, hos Filadefia sawv cev rau ib puas plaub caug plaub txhiab tus.

Peter is at the third hour at Caesarea Philippi, and after “six days,” not six hours, he would be at the edge of the Sunday law, which is the ninth hour.

Petus nyob ntawm teev peb hauv Caesarea Philippi, thiab tom qab “rau hnub,” tsis yog rau teev, nws yuav nyob ntawm ntug ntawm txoj cai hnub Sunday, uas yog teev cuaj.

> And after six days Jesus taketh Peter, James, and John his brother, and bringeth them up into an high mountain apart, And was transfigured before them: and his face did shine as the sun, and his raiment was white as the light. And, behold, there appeared unto them Moses and Elias talking with him. Matthew 17:1–3.

> Tom qab rau hnub, Yexus coj Petus, Yakaunpaus, thiab Yauhas uas yog nws tus kwv, nce mus rau saum ib lub roob siab nyob ib leeg; thiab nws lub cev hloov dua tshiab nyob ntawm lawv xub ntiag: nws lub ntsej muag ci ntsa iab yam li lub hnub, thiab nws tej tsoos tsho dawb paug yam li qhov kaj. Thiab saib seb, Mauxes thiab Eliyas tau tshwm los rau lawv pom, nrog nws sib tham. Mathais 17:1–3.

At the Sunday law the one hundred and forty-four thousand prophetically meet the great multitude. Elijah represents the one hundred and forty-four thousand who do not taste of death, and Moses represents those who die in the Lord. They are standing with Christ at the Sunday law, which is where Christ anoints His kingdom of glory as He established His kingdom of grace at the cross. If you are still engaged in the logic we are setting forth in connection with the six-hour period from the third to ninth hour, then it is necessary to see something that is a very special illustration.

Thaum txog txoj cai hnub Sunday, ib puas plaub caug plaub txhiab tus ntsib pab neeg coob coob ntawd raws li lus faj lem. Eliyas sawv cev rau ib puas plaub caug plaub txhiab tus uas tsis saj kev tuag, hos Mauxes sawv cev rau cov uas tuag hauv tus Tswv. Lawv sawv nrog Khetos ntawm txoj cai hnub Sunday, uas yog qhov chaw uas Khetos pleev roj tsa Nws lub nceeg vaj ntawm hwjchim ci ntsa iab, ib yam li Nws tau tsa Nws lub nceeg vaj ntawm txoj kev tshav ntuj ntawm tus ntoo khaub lig. Yog nej tseem tab tom koom nrog hauv txoj kev xam pom peb tab tom nthuav tawm no hais txog lub sij hawm rau teev txij thaum teev peb mus txog teev cuaj, ces yuav tsum pom ib yam uas yog ib qho piv txwv tshwj xeeb heev.

The third hour of Caesarea Philippi is the alpha of the ninth hour’s omega of Caesarea Maritima. I am identifying that not six hours, but six days later, Peter is at the Mount of Transfiguration, that also illustrates the history that culminates at the Sunday law, which is the ninth hour. The six-day period aligns with the six-hour period, but only as a fractal of Caesarea to Caesarea. What is very special is that this phenomenon of a fractal of the history being within the history of the six-hour period is exactly what happens when you consider the Pentecostal season. The six hours from the death of Christ unto Pentecost is a fractal of the period of the cross unto 34 AD, when the sacred week concluded and the gospel went to the Gentiles.

Lub teev thib peb ntawm Caesarea Philippi yog tus alpha ntawm tus omega ntawm lub teev thib cuaj ntawm Caesarea Maritima. Kuv tab tom qhia tias tsis yog rau teev tom qab, tiam sis yog rau hnub tom qab, Petus nyob saum Roob Hloov Cev, uas kuj qhia txog keeb kwm uas mus txog nws qhov kawg ntawm txoj cai Sunday, uas yog lub teev thib cuaj. Lub sij hawm rau hnub ntawd sib haum nrog lub sij hawm rau teev, tab sis tsuas yog raws li ib qho fractal ntawm Caesarea mus rau Caesarea xwb. Qhov uas tshwj xeeb heev yog tias qhov tshwm sim no ntawm ib qho fractal ntawm keeb kwm nyob hauv keeb kwm ntawm lub sij hawm rau teev yog raws nraim li qhov uas tshwm sim thaum koj xav txog lub caij Pentecostal. Rau teev txij li kev tuag ntawm Khetos mus txog rau hnub Pentecost yog ib qho fractal ntawm lub sij hawm txij ntawm tus ntoo khaub lig mus txog xyoo 34 AD, thaum lub lim tiam dawb huv xaus lawm thiab txoj moo zoo mus cuag Lwm Haiv Neeg.

> “Now pride and envy closed the door against the light. If the reports brought by the shepherds and the wise men were credited, they would place the priests and rabbis in a most unenviable position, disproving their claim to be the exponents of the truth of God. These learned teachers would not stoop to be instructed by those whom they termed heathen. It could not be, they said, that God had passed them by, to communicate with ignorant shepherds or uncircumcised Gentiles. They determined to show their contempt for the reports that were exciting King Herod and all Jerusalem. They would not even go to Bethlehem to see whether these things were so. And they led the people to regard the interest in Jesus as a fanatical excitement. Here began the rejection of Christ by the priests and rabbis. From this point their pride and stubbornness grew into a settled hatred of the Saviour. While God was opening the door to the Gentiles, the Jewish leaders were closing the door to themselves.” The Desire of Ages, 62.

> “Tam sim no, txoj kev khav theeb thiab kev khib xeeb tau kaw lub qhov rooj tawm tsam qhov kaj. Yog tias cov lus ceeb toom uas cov yug yaj thiab cov neeg txawj ntse coj los raug lees txais, ces tej ntawd yuav muab cov pov thawj thiab cov xib hwb Yudais tso rau hauv ib txoj hauj lwm uas txaj muag tshaj plaws, thiab yuav rhuav tshem lawv qhov kev hais tias lawv yog cov piav qhia qhov tseeb ntawm Vajtswv. Cov xib hwb txawj ntse no yuav tsis txo hwj chim kom raug qhuab qhia los ntawm cov uas lawv hu ua lwm haiv neeg. Lawv hais tias tsis muaj peev xwm li uas Vajtswv yuav hla dhau lawv mus, ces rov mus sib txuas lus nrog cov yug yaj uas tsis txawj kawm lossis nrog cov Lwm Haiv Neeg uas tsis ua kevcai txiav. Lawv txiav txim siab yuav qhia lawv txoj kev saib tsis taus rau cov lus ceeb toom uas ua rau Vajntxwv Helauj thiab tag nrho Yeluxalees ntxhov siab. Lawv txawm tsis kam mus rau Npelehees saib seb tej xwm no puas muaj tseeb. Thiab lawv tau coj cov neeg kom xav tias kev txaus siab rau Yexus tsuas yog ib qho kev kub siab vwm xwb. Ntawm no thiaj pib muaj kev tsis lees txais Khetos los ntawm cov pov thawj thiab cov xib hwb Yudais. Txij ntawm no mus lawv txoj kev khav theeb thiab kev tawv ncauj loj hlob mus ua ib txoj kev ntxub tus Cawm Seej uas ruaj khov. Thaum Vajtswv tab tom qhib lub qhov rooj rau cov Lwm Haiv Neeg, cov thawj coj Yudais tab tom kaw lub qhov rooj rau lawv tus kheej.” The Desire of Ages, 62.

In the midst of the sacred week Christ was crucified. Three and a half years later Stephen was stoned and Cornelius called for Peter. Three and a half years after the cross, probation is fully finished for ancient Israel. Stephen then looked into heaven and saw Christ standing, which is the symbol of the close of probation in Daniel twelve verse one. The door closed for ancient Israel and opened for the Gentiles.

Nyob hauv nruab nrab ntawm lub limtiam dawb huv Khetos raug ntsia saum ntoo khaub lig. Peb xyoos ib nrab tom qab ntawd, Xatefanaus raug muab pob zeb ntaus tuag thiab Khauleeau hu Petus los. Peb xyoos ib nrab tom qab tus ntoo khaub lig, lub sijhawm sim siab rau cov Yixayee thaum ub xaus tag nrho lawm. Xatefanaus thiaj tsa muag ntsia mus rau saum ntuj ceeb tsheej thiab pom Khetos sawv ntsug, uas yog lub cim qhia txog kev kaw ntawm lub sijhawm sim siab hauv Daniyee kaum ob nqe ib. Lub qhov rooj raug kaw rau cov Yixayee thaum ub thiab raug qhib rau lwm haiv neeg.

In the period from the death of Christ at the ninth hour to the death of Stephen and Peter’s calling at the ninth hour, Cornelius and Stephen are two witnesses that the twelve hundred and sixty prophetic days were fulfilled. From the ninth hour of death to the ninth hour of death, was 1,260 prophetic days. The ninth hour of death unto the ninth hour of Pentecost identifies a fractal of the 1,260 days, in the space of fifty-two days.

Nyob rau lub sijhawm txij thaum Khetos tuag thaum cuaj teev mus txog rau thaum Stheejfaus tuag thiab Petus raug hu thaum cuaj teev, Kauneliyus thiab Stheejfaus yog ob tug timkhawv uas qhia tias ib txhiab ob puas rau caum hnub yaj saub ntawd tau ua tiav lawm. Txij ntawm cuaj teev ntawm txoj kev tuag mus txog cuaj teev ntawm txoj kev tuag, yog 1,260 hnub yaj saub. Cuaj teev ntawm txoj kev tuag mus txog cuaj teev ntawm Hnub Peetekos qhia txog ib feem zoo sib xws ntawm 1,260 hnub ntawd, nyob hauv ncua tsib caug ob hnub.

The fractal that was the Pentecostal season is at the beginning of those 1,260 days, and at the end of those days Peter is prophetically located at both the third and ninth hour in Caesarea. The two Caesarea’s represent the alpha and omega of a prophetic six-hour period. Within the prophetic six-hour period of the two Caesarea’s, Peter travels for six days and gets to the Mount of Transfiguration. The Mount represents the sealing that culminates at the Sunday law, which is where the church triumphant is lifted up above all the mountains. Those six days represent the six-hour period from Caesarea to Caesarea and are a fractal within the period, as was the Pentecostal season a fractal at the beginning of the very same sacred period.

Lub caij fractal uas yog lub caij Peetekos nyob rau thaum pib ntawm 1,260 hnub ntawd, thiab thaum kawg ntawm cov hnub ntawd Petus raug muab tso rau hauv qhov chaw cev Vajtswv lus nyob rau ob qho tib si teev peb thiab teev cuaj hauv Cesalees. Ob lub Cesalees sawv cev rau alpha thiab omega ntawm ib ntu cev Vajtswv lus uas ntev rau teev. Nyob hauv ntu cev Vajtswv lus rau teev ntawm ob lub Cesalees ntawd, Petus taug kev rau hnub thiab mus txog rau saum Roob Kev Hloov Hwjchim. Lub Roob sawv cev rau txoj kev raug muab khi uas mus txog qhov kawg ntawm txoj cai Hnub Caiv, uas yog qhov chaw pawg ntseeg uas yeej lawm raug tsa siab tshaj txhua lub roob. Rau hnub ntawd sawv cev rau ntu rau teev txij Cesalees mus rau Cesalees thiab yog ib fractal nyob hauv ntu ntawd, ib yam li lub caij Peetekos yog ib fractal nyob rau thaum pib ntawm tib lub sijhawm dawb huv ntawd.

The beginning fractal was a fulfillment of the Spring feasts associated with the Pentecostal season. The ending fractal of Caesarea Philippi to the Mount of Transfiguration is also prophetically tied together with the sacred week. At the Mount the Father spoke, as He had done at Christ’s baptism, and as He would just before the cross. The Father audibly spoke three times from the start of the sacred week unto the cross. Once at the baptism, then at the Mount of Transfiguration and then He spoke in the shadow of the approaching cross.

Qhov fractal thaum pib yog ib qho kev ua tiav ntawm cov kevcai noj tsau nco lub Caij Nplooj Ntoos Hlav uas muaj kev sib raug nrog lub caij Pentecostal. Qhov fractal thaum xaus, txij Caesarea Philippi mus rau Roob Kev Hloov Hwjchim, kuj raug txuas ua ke raws li lus faj lem nrog lub limtiam dawb huv. Nyob saum Roob ntawd Leej Txiv tau hais lus, ib yam li Nws tau ua thaum Khetos ua kev cai raus dej, thiab ib yam li Nws yuav hais ua ntej tus ntoo khaub lig. Leej Txiv tau hais lus nrov ncha peb zaug txij thaum pib ntawm lub limtiam dawb huv mus txog tus ntoo khaub lig. Ib zaug thaum ua kev cai raus dej, tom qab ntawd nyob saum Roob Kev Hloov Hwjchim, thiab tom qab ntawd Nws tau hais lus hauv qhov ntxoov ntxoo ntawm tus ntoo khaub lig uas tab tom los ze.

The cross is the omega of the 1,260 days that began at His baptism. The baptism and the cross are specific waymarks of the sacred week of Daniel nine, thus identifying the Mount of Transfiguration as part of the sacred week. If the first and last fulfill waymarks of the prophecy of the sacred week, then the middle waymark must of prophetic necessity do the same.

Tus ntoo khaub lig yog tus omega ntawm 1,260 hnub uas tau pib thaum Nws ua kevcai raus dej. Kev ua kevcai raus dej thiab tus ntoo khaub lig yog tej cim tseem ceeb tshwjxeeb ntawm lub limtiam dawb huv hauv Daniyee cuaj, yog li ntawd thiaj qhia tias Roob Kev Hloov Hwjchim yog ib feem ntawm lub limtiam dawb huv. Yog thawj thiab kawg ua tiav cov cim tseem ceeb ntawm yav tom ntej hauv txoj lus faj lem txog lub limtiam dawb huv, ces lub cim tseem ceeb nruab nrab yuav tsum, raws li qhov yuav tsum muaj ntawm txoj lus faj lem, ua tib yam ntawd thiab.

The baptism is the first angel; the Mount of Transfiguration is the second and the cross is the third. At the Mount, God identified Moses and Elijah as waymarks of the remnant church. The application is tied together with the threefold symbol of Peter, James and John. There were three times that Jesus took Peter, James and John with Him. The first time it was the resurrection of Jairus’ daughter, the second was the Transfiguration and the third was Gethsemane. The first time Peter, James and John witnessed a resurrected twelve-year-old virgin.

Kev cai raus dej yog tus tim tswv thawj; Roob Kev Hloov Hwjchim yog tus tim tswv thib ob, thiab tus ntoo khaub lig yog tus tim tswv thib peb. Nyob saum Roob ntawd, Vajtswv tau qhia kom meej tias Mauxes thiab Eliyas yog tej cim taw qhia ntawm pawg ntseeg seem. Qhov kev siv no raug txuas ua ke los ntawm lub cim peb txheej ntawm Petus, Yakaunpaus, thiab Yauhas. Muaj peb zaug uas Yexus coj Petus, Yakaunpaus, thiab Yauhas nrog Nws mus. Zaug thawj yog thaum sawv rov ciaj sia ntawm Yailus tus ntxhais, zaug ob yog Kev Hloov Hwjchim, thiab zaug peb yog Khexemanes. Zaug thawj Petus, Yakaunpaus, thiab Yauhas tau pom ib tug nkauj xwb kaum ob xyoos uas sawv rov ciaj sia.

> And it came to pass, that, when Jesus was returned, the people gladly received him: for they were all waiting for him. And, behold, there came a man named Jairus, and he was a ruler of the synagogue: and he fell down at Jesus’ feet, and besought him that he would come into his house: For he had one only daughter, about twelve years of age, and she lay a dying. But as he went the people thronged him. Luke 8:40–42.

> Thiab muaj li no tias, thaum Yexus rov qab los, cov neeg zoo siab txais Nws; rau qhov lawv sawvdaws tab tom tos Nws. Thiab saib seb, muaj ib tug txivneej hu ua Yairu tuaj, thiab nws yog ib tug thawjcoj ntawm lub tsev sablaj; nws txhos caug ntawm Yexus’ ko taw, thiab thov Nws kom Nws mus rau hauv nws lub tsev: rau qhov nws muaj ib tug ntxhais tib leeg xwb, muaj kwv yees kaum ob xyoos, thiab nws tab tom yuav tuag. Tiamsis thaum Nws tab tom mus, cov neeg coob coob ntshawv Nws. Luka 8:40–42.

The name Jairus means “the enlightener” and “to be luminous and glorious.” Of the three times when Peter, James and John were exclusively guests of Christ, this was the first time, and Jairus’ represents the first angel who lightens the earth with its glory. The twelve-year old virgin represents the virgins who are to be resurrected as the one hundred and forty-four thousand. Christ reached the home of the virgin daughter, after His interaction of a woman who had an issue of blood for twelve years.

Lub npe Yailu txhais tias “tus uas ua kom muaj kev kaj” thiab “ua kom ci ntsa iab thiab muaj hwjchim ci ntsa iab.” Hauv peb zaug uas Petus, Yakaunpaus, thiab Yauhas tau raug caw tshwjxeeb ua Khetos cov qhua, zaum no yog thawj zaug, thiab Yailu sawv cev rau thawj tus timtswv uas ua kom lub ntiajteb kaj nrig los ntawm nws lub hwjchim ci ntsa iab. Tus nkauj xwb uas muaj kaum ob xyoos sawv cev rau cov nkauj xwb uas yuav raug tsa sawv rov los ua ib puas plaub caug plaub txhiab leej. Khetos tau mus txog tom tsev ntawm tus ntxhais nkauj xwb ntawd, tom qab Nws tau sib raug nrog ib tug pojniam uas tau muaj mob ntshav los tau kaum ob xyoos.

> And a woman having an issue of blood twelve years, which had spent all her living upon physicians, neither could be healed of any, Came behind him, and touched the border of his garment: and immediately her issue of blood stanched. Luke 8:43, 44.

> Ib tug poj niam uas tau muaj ntshav txhawv tau kaum ob xyoos, uas tau siv tag nrho tej uas nws muaj rau cov kws kho mob, los tsis muaj leej twg kho tau nws kom zoo, tau los tom qab Yexus thiab kov tus ntug nws lub tsho; ces tam sim ntawd nws cov ntshav txhawv txawm nres. Lukas 8:43, 44.

A twelve-year old virgin is identified, and then in the next verse a woman who has a blood issue for twelve years is then identified. The woman had the issue of blood the entire life of the virgin. Jesus was about to pass by the woman with the issue of blood, in order to reach the virgin daughter. The woman represents the first angel’s message as represented by the message to Laodicea. Christ was about to resurrect and raise the virgin to life, and the sick woman, the Laodicean woman, still had a brief opportunity to touch Divinity. A child represents the last generation, and Jesus is passing by a sickly woman, Laodicea to raise up the virgin of the last days. When the virgin is resurrected, the woman has been either healed or passed by.

Ib tug ntxhais nkauj xwb uas muaj kaum ob xyoos raug qhia kom paub, thiab tom qab ntawd hauv nqe tom ntej ib tug pojniam uas muaj mob los ntshav tau kaum ob xyoos kuj raug qhia kom paub. Tus pojniam ntawd tau muaj mob los ntshav ntawd tas nrho lub neej ntawm tus ntxhais nkauj xwb. Yexus tab tom yuav hla tus pojniam uas muaj mob los ntshav mus, kom thiaj ncav cuag tus ntxhais nkauj xwb. Tus pojniam sawv cev rau thawj tus timtswv zaj lus, raws li sawv cev los ntawm zaj lus rau Laodicea. Khetos tab tom yuav tsa thiab ciaj tus ntxhais nkauj xwb rov los muaj txoj sia, thiab tus pojniam mob, tus pojniam Laodicean, tseem muaj ib lub sijhawm luv luv los kov Vajtswv Tus Ntuj Ceeb Tsheej. Ib tug me nyuam sawv cev rau tiam kawg, thiab Yexus tab tom hla ib tug pojniam mob nkeeg, Laodicea, kom tsa tus ntxhais nkauj xwb ntawm hnub kawg sawv los. Thaum tus ntxhais nkauj xwb raug tsa sawv rov los, tus pojniam twb raug kho lawm lossis raug hla dhau lawm.

A characteristic of the first angel is fear, and there are two types of fear.

Ib qho cim tshwj xeeb ntawm thawj tus tim tswv yog kev ntshai, thiab muaj ob yam kev ntshai.

> While he yet spake, there cometh one from the ruler of the synagogue’s house, saying to him, Thy daughter is dead; trouble not the Master. But when Jesus heard it, he answered him, saying, Fear not: believe only, and she shall be made whole. Luke 8:49, 50.

> Thaum nws tseem tab tom hais lus, muaj ib tug tuaj ntawm tus thawj hauv lub tsev sablaj tsev neeg los, hais rau nws tias, Koj tus ntxhais twb tuag lawm; txhob tab kaum tus Xibfwb lawm. Tiamsis thaum Yexus hnov li ntawd, nws teb rau nws hais tias, Tsis txhob ntshai: tsuas yog ntseeg xwb, ces nws yuav raug kho kom zoo huv si. Luka 8:49, 50.

Then Peter, James and John go into the room where the resurrection, symbolized by Christ’s baptism, represented the empowerment of the first and third angels. The Mount of Transfiguration is the second time Peter, James and John are witnesses. The Mount of Transfiguration is the second angel, and when Christ took the same disciples to Gethsemane, it represented the third angel. At the second step, the Mount of Transfiguration there is a “doubling,” for the waymark of the Mount is the middle of the three times that the Father spoke. The first was at His baptism, which aligns with the resurrection of the twelve-year-old virgin, the second was the Mount, and the third was just before the cross. The three times the Father spoke and the three times the three disciples went by themselves with Jesus are tied together by the fact that the second waymark in either line is the Mount of Transfiguration.

Tom qab ntawd Petus, Yakaunpaus thiab Yauhas nkag mus rau hauv chav uas qhov sawv hauv qhov tuag rov los, uas Khetos txoj kev cai raus dej ua lub cim rau, sawv cev rau kev txais hwj chim ntawm thawj tus timtswv thiab tus timtswv thib peb. Roob Kev Hloov Hwjchim Ci Ntsa Iab yog zaum ob uas Petus, Yakaunpaus thiab Yauhas ua timkhawv. Roob Kev Hloov Hwjchim Ci Ntsa Iab yog tus timtswv thib ob, thiab thaum Khetos coj tib pab thwj tim ntawd mus rau Kexethamane, qhov ntawd sawv cev rau tus timtswv thib peb. Ntawm qib thib ob, nyob rau Roob Kev Hloov Hwjchim Ci Ntsa Iab muaj ib qho “ua ob npaug,” vim txoj kev cim ntawm Roob yog qhov nruab nrab ntawm peb zaug uas Leej Txiv tau hais lus. Thawj zaug yog thaum Nws txais kev cai raus dej, uas phim raws nraim nrog qhov sawv hauv qhov tuag rov los ntawm tus nkauj xwb kaum ob xyoos; zaum ob yog Roob, hos zaum peb yog nyuam qhuav ua ntej tus ntoo khaub lig. Peb zaug uas Leej Txiv tau hais lus thiab peb zaug uas peb tug thwj tim ntawd tau mus nyob ib leeg nrog Yexus raug khi ua ke los ntawm qhov tseeb tias txoj kev cim thib ob hauv ob txoj kab puav leej yog Roob Kev Hloov Hwjchim Ci Ntsa Iab.

> And when he came into the house, he suffered no man to go in, save Peter, and James, and John, and the father and the mother of the maiden. And all wept, and bewailed her: but he said, Weep not; she is not dead, but sleepeth. And they laughed him to scorn, knowing that she was dead. And he put them all out, and took her by the hand, and called, saying, Maid, arise. And her spirit came again, and she arose straightway: and he commanded to give her meat. And her parents were astonished: but he charged them that they should tell no man what was done. Luke 8:51–56.

> Thaum nws los rau hauv tsev, nws tsis pub leejtwg nrog nws nkag mus hauv, tsuas yog Petus, Yakaunpaus, thiab Yauhas, nrog rau tus ntxhais tus txiv thiab leej niam xwb. Thiab sawvdaws quaj thiab tu siab ntsuag nws; tiam sis nws hais tias, Tsis txhob quaj; nws tsis tau tuag, tsuas yog tsaug zog xwb. Lawv txawm thuam nws luag ntxhi, vim lawv paub tias nws twb tuag lawm. Ces nws muab lawv sawvdaws ntiab tawm mus, thiab tuav tus ntxhais txhais tes, hu hais tias, Me ntxhais, sawv tsees. Thiab nws tus ntsujplig txawm rov los, nws txawm sawv tsees tam sim ntawd; thiab nws hais kom muab mov rau nws noj. Nws niam thiab nws txiv txawm ceeb thiab xav tsis thoob; tiam sis nws txib lawv kom tsis txhob qhia rau leejtwg paub txog yam uas tau muaj. Lukas 8:51–56.

Peter, James and John witness the first angel at the resurrection of the virgin, who had been asleep, as was Lazarus. When she awoke, she immediately rose and was given food. When Elijah and Moses are resurrected in Revelation eleven, they immediately rise, and then the Holy Spirit is poured out without measure, representing the virgin’s food. The Mount of Transfiguration was six days after Caesarea Philippi, except when Luke records the events.

Petus, Yakaunpaus thiab Yauhas pom tus tim tswv thawj zaug thaum sawv rov los ntawm tus nkauj xwb, uas tau tsaug zog lawm, ib yam li Laxalau. Thaum nws tsim dheev, nws txawm sawv tsees tam sim ntawd thiab tau muab zaub mov rau nws. Thaum Eliyas thiab Mauxes sawv rov los hauv Qhia Tshwm tshooj kaum ib, nkawd txawm sawv tsees tam sim ntawd, ces Vaj Ntsuj Plig Dawb Huv raug muab nchuav tawm yam tsis muaj kev txwv, uas sawv cev rau tus nkauj xwb cov zaub mov. Lub Roob Hloov Hwjchim yog rau hnub tom qab Xixaliyas Filipi, tshwj tsis yog thaum Lukas sau tseg txog tej xwm txheej ntawd.

> And it came to pass about an eight days after these sayings, he took Peter and John and James, and went up into a mountain to pray. And as he prayed, the fashion of his countenance was altered, and his raiment was white and glistering. And, behold, there talked with him two men, which were Moses and Elias. Luke 9:28–30.

> Thiab tau muaj kwv yees li yim hnub tom qab tej lus no, nws thiaj coj Petus thiab Yauhas thiab Yakaunpaus, thiab nce mus saum ib lub roob thov Vajtswv. Thiab thaum nws tabtom thov Vajtswv, nws lub ntsej muag hloov txawv mus, thiab nws cov ris tsho dawb paug ci ntsa iab. Thiab saib seb, muaj ob tug txivneej nrog nws tham, uas yog Mauxes thiab Eliyas. Luka 9:28–30.

Matthew and Mark both say decisively “after six days,” and Luke says “about” eight days. The Bible authors employed two reckonings of time; one called inclusive and the other exclusive. At first glance it might appear as contradictions, but the fact that Luke said “about” identifies that he was speaking in inclusive terms, and when Matthew and Mark say, “after six days,” they are identifying that they were counting whole days, and not the day that started the eight-day period, or the day that ended the eight-day period. The difference produces two numerical symbols of the same period; one is the number eight and the other is the six days.

Mathais thiab Malakau ob leeg hais meej tias “tom qab rau hnub,” hos Luskas hais tias “kwv yees li” yim hnub. Cov kws sau Vajlugkub siv ob txoj kev suav sij hawm; ib txoj hu ua suav nrog thiab lwm txoj hu ua suav cais. Thaum xub thawj ntsia saib tej zaum zoo li muaj kev tsis sib haum, tab sis qhov tseeb uas Luskas hais tias “kwv yees li” qhia tias nws hais raws li txoj kev suav nrog, hos thaum Mathais thiab Malakau hais tias, “tom qab rau hnub,” lawv qhia tias lawv tab tom suav cov hnub puv npo, tsis yog hnub uas pib lub sijhawm yim-hnub ntawd, los sis hnub uas xaus lub sijhawm yim-hnub ntawd. Qhov txawv no tsim tau ob lub cim lej rau tib lub sijhawm ntawd; ib qho yog tus lej yim thiab lwm qhov yog rau hnub.

What is established with the two testimonies of the six or eight day period from Caesarea Philippi and the Mount of Transfiguration is that in the period when Christ seals the one hundred and forty-four thousand, the number eight represents the eight souls on Noah’s Ark, and the six represents the sixth church of Philadelphia, who is destined to be the church that is the eighth, that is of the seven. They are transformed into the eighth at the glorification of Moses, Elijah and Christ. The glorification on the mountain is also typified by the glorification on the mountain in the history of Moses.

Yam uas raug tsa ruaj los ntawm ob zaj tim khawv hais txog lub sijhawm rau lossis yim hnub txij Caesarea Philippi mus txog Roob Kev Hloov Ntsej Muag yog tias, nyob rau lub sijhawm thaum Khetos muab lub cim rau ib puas plaub caug plaub txhiab leej, tus lej yim sawv cev rau yim tug ntsuj plig nyob hauv Nau-es lub nkoj, hos tus lej rau sawv cev rau pawg ntseeg thib rau, uas yog Philadelphia, tus uas raug teem tseg kom yog pawg ntseeg uas yog pawg thib yim, uas yog ntawm xya pawg ntawd. Lawv raug hloov mus ua pawg thib yim thaum Mauxes, Eliyas, thiab Khetos tau txais kev qhuas hwjchim. Kev qhuas hwjchim saum roob ntawd kuj raug ua cim ua qauv los ntawm kev qhuas hwjchim saum roob hauv Mauxes li keeb kwm.

When Moses ascended the mountain he took seventy elders and Joshua with him.

Thaum Mauxes nce mus saum roob, nws tau coj xya caum tus txwj laus thiab Yausuas nrog nws mus.

> Then went up Moses, and Aaron, Nadab, and Abihu, and seventy of the elders of Israel: And they saw the God of Israel: and there was under his feet as it were a paved work of a sapphire stone, and as it were the body of heaven in his clearness. And upon the nobles of the children of Israel he laid not his hand: also they saw God, and did eat and drink. And the Lord said unto Moses, Come up to me into the mount, and be there: and I will give thee tables of stone, and a law, and commandments which I have written; that thou mayest teach them.

> Ces Mauxe, Aloo, Na-ta, Anpi-us, thiab xya caum leej txwj laus ntawm cov Yixayee thiaj nce mus. Thiab lawv pom cov Yixayee tus Vajtswv; thiab hauv qab nws txhais ko taw muaj ib yam zoo li chaw pav ua los ntawm pob zeb xiav kaj lug, thiab zoo li lub ntuj kiag hauv nws txoj kev dawb paug. Thiab nws tsis tsa nws txhais tes tawm tsam cov thawj ntawm cov Yixayee tej tub; lawv kuj pom Vajtswv, thiab tau noj thiab haus. Thiab tus Tswv hais rau Mauxe tias, Cia li nce los cuag kuv saum lub roob, thiab nyob ntawd; ces kuv yuav muab cov phiaj zeb, thiab txoj kevcai, thiab tej lus txib uas kuv tau sau, rau koj; kom koj yuav qhia lawv.

> And Moses rose up, and his minister Joshua: and Moses went up into the mount of God. And he said unto the elders, Tarry ye here for us, until we come again unto you: and, behold, Aaron and Hur are with you: if any man have any matters to do, let him come unto them.

> Thiab Mauxe txawm sawv tsees, thiab nws tus tub qhe Yausuas nrog nws mus; ces Mauxe nce mus saum Vajtswv lub roob. Nws hais rau cov txwj laus tias, Nej cia nyob ntawm no tos peb mus txog thaum peb rov los cuag nej; thiab saib seb, Alas thiab Hus nyob nrog nej: yog leejtwg muaj ib yam teeb meem yuav daws, cia nws mus cuag nkawd.

> And Moses went up into the mount, and a cloud covered the mount. And the glory of the Lord abode upon mount Sinai, and the cloud covered it six days: and the seventh day he called unto Moses out of the midst of the cloud. And the sight of the glory of the Lord was like devouring fire on the top of the mount in the eyes of the children of Israel. And Moses went into the midst of the cloud, and gat him up into the mount: and Moses was in the mount forty days and forty nights. Exodus 24:9–18.

> Thiab Mauxes thiaj nce mus saum lub roob, thiab ib tauv huab los npog lub roob. Thiab Yehauvas lub hwjchim ci ntsa iab nyob saum roob Sinai, thiab tauv huab npog nws tau rau hnub; txog hnub xya nws hu Mauxes tawm hauv nruab nrab tauv huab los. Thiab qhov pom ntawm Yehauvas lub hwjchim ci ntsa iab zoo li hluav taws kub hnyiab nqos noj nyob saum ncov roob ntawd rau ntawm cov Yixayee tej qhov muag. Thiab Mauxes nkag mus rau hauv nruab nrab tauv huab, thiab nce mus saum lub roob; thiab Mauxes nyob saum lub roob tau plaub caug hnub thiab plaub caug hmo. Kev Khiav Dim 24:9–18.

The first angel’s message was the resurrection of Jairus’ daughter, aligning with Christ’s baptism. Then six days later, came the Mount of Transfiguration which is the second angel, that led to the cross, which is the third angel. As the second angel, the Mount has a double witness, in that the speaking of the Father at the Mount, connects with a second line of the three. The three times Peter, James and John were exclusive guests of Christ, and the three times the Father spoke, both identify the second manifestation of the Father’s voice, and the second time Jesus took Peter, James and John was the Mount of Transfiguration. The second waymark of the Mount has a double witness of the Father’s voice and the three disciples, for the second message always identifies a “doubling.”

Xov xwm ntawm thawj tug tim tswv yog kev sawv rov qab los ntawm Yailus tus ntxhais, uas sib raug nrog Khetos txoj kev cai raus dej. Tom qab ntawd rau hnub tom qab, los txog Roob Kev Hloov Ceev Faj, uas yog tus tim tswv thib ob, uas coj mus rau tus ntoo khaub lig, uas yog tus tim tswv thib peb. Raws li tus tim tswv thib ob, lub Roob ntawd muaj ob npaug tim khawv, vim hais tias Leej Txiv txoj kev hais lus saum lub Roob txuas nrog ib txoj kab thib ob ntawm peb txoj kab. Peb zaug uas Petus, Yakaunpaus thiab Yauhas yog Khetos cov qhua tshwj xeeb xwb, thiab peb zaug uas Leej Txiv tau hais lus, ob qho no tib si qhia txog qhov tshwm sim zaum ob ntawm Leej Txiv lub suab, thiab zaum ob uas Yexus coj Petus, Yakaunpaus thiab Yauhas mus yog Roob Kev Hloov Ceev Faj. Qhov cim taw qhia thib ob ntawm lub Roob muaj ob npaug tim khawv ntawm Leej Txiv lub suab thiab peb tug thwjtim, rau qhov xov xwm thib ob ib txwm qhia txog ib qho “kev rov ua ob npaug.”

The six-hour-period between the evening and morning sacrifices, which is represented by Matthew and Marks’ six days from Caesarea Philippi and the Mount, are represented by Moses’ six days, until he is called into the cloud on the seventh day.

Lub sijhawm rau teev uas nyob nruab nrab ntawm txoj kev fij thaum tsaus ntuj thiab txoj kev fij thaum sawv ntxov, uas Mathais thiab Malakau sawv cev los ntawm lawv rau hnub txij Kaisari Filis mus txog lub Roob, kuj raug sawv cev los ntawm Mauxes rau hnub, mus txog thaum hnub xya nws raug hu kom nkag mus rau hauv huab.

The line begins with the tarrying time of the second angel, as Moses instructs the seventy elders to “tarry” until he returns. The first six-days in the line are isolated, but still form part of the overall 46 days. The six days are a period that leads to the third test, represented by forty days. The 46 days symbolize the temple, the sixth days are the six hours from Christ’s death to Pentecost, the six hours from His crucifixion to His death, the six hours of Caesarea to Caesarea and the six hours of Peter in the upper room to the temple. Moses is receiving the Law of the covenant, and getting the instructions upon how to raise the temple. Though the Bible says no man has seen God, the elders “saw the God of Israel.” The glorification of God on the mount with Moses and the elders typified the glorification on the Mount of Transfiguration. Both contain the six-day period. Moses’ line includes the tarrying time of the second angel and the full forty-six days representing the temple. The forty days he received the law, represents the sealing.

Kab no pib nrog lub sij hawm tos ntawm tus tim tswv thib ob, raws li Mauxe qhia xya caum tus txwj laus kom “tos” mus txog thaum nws rov qab los. Rau hnub thawj hauv kab no raug cais tawm, tiam sis tseem yog ib feem ntawm tag nrho plaub caug rau hnub. Rau hnub ntawd yog ib ntu sijhawm uas coj mus rau qhov kev sim thib peb, uas plaub caug hnub sawv cev rau. Plaub caug rau hnub ua cim rau lub tuam tsev; rau hnub yog rau teev txij Khetos txoj kev tuag mus txog Hnub Peetekos, rau teev txij Nws raug ntsia saum ntoo khaub lig mus txog Nws txoj kev tuag, rau teev ntawm Caesarea mus rau Caesarea, thiab rau teev ntawm Petus nyob hauv chav saud mus rau lub tuam tsev. Mauxe tab tom txais Txoj Kevcai ntawm txoj kev cog lus, thiab tab tom txais tej lus qhia hais txog yuav tsa lub tuam tsev li cas. Txawm Phau Vajlugkub hais tias tsis muaj ib tug neeg twg tau pom Vajtswv, los cov txwj laus “pom cov Yixayee tus Vajtswv.” Kev ua kom Vajtswv tau koob meej saum lub roob nrog Mauxe thiab cov txwj laus yog ib qho piv txwv ua ntej ntawm kev ua kom tau koob meej saum Roob Hloov Hwjchim. Ob qho tib si muaj rau-hnub ntawd nyob hauv. Mauxe kab muaj nrog lub sij hawm tos ntawm tus tim tswv thib ob thiab tag nrho plaub caug rau hnub uas sawv cev rau lub tuam tsev. Plaub caug hnub uas nws txais txoj kevcai sawv cev rau kev muab khi.

Peter was at Caesarea Philippi at the third hour, on his way to Caesarea Maritima at the ninth hour and in six to eight days he is at the Mount, tarrying with Moses’ seventy elders when He sees a vision of the glorified Lord, just as Daniel did in chapter ten. Daniel saw the Lord face to face, as did Gideon and the seventy elders. The Mount of Transfiguration is where the Laodicean movement of the one hundred and forty-four thousand are transformed into the Philadelphian movement of the one hundred and forty-four thousand. They become the eighth church that is the sixth church, thus we see six days and eight days.

Petus nyob ntawm Caesarea Philippi thaum teev peb, taug kev mus rau Caesarea Maritima thaum teev cuaj, thiab hauv rau mus txog yim hnub nws nyob saum lub Roob, tseem tos nrog Mauxes xya caum tus txwj laus thaum nws pom ib zaj yog toog pom txog tus Tswv uas muaj yeeb koob, ib yam li Daniyees tau pom hauv tshooj kaum. Daniyees pom tus Tswv tim ntsej tim muag, ib yam li Khede‑oos thiab xya caum tus txwj laus tau pom. Lub Roob Hloov Cev Ci Ntsa Iab yog qhov chaw uas txoj kev txav Laodicea ntawm ib puas plaub caug plaub txhiab raug hloov mus ua txoj kev txav Philadelphia ntawm ib puas plaub caug plaub txhiab. Lawv los ua pawg ntseeg yim uas yog pawg ntseeg rau, yog li peb thiaj pom rau hnub thiab yim hnub.

The six hours from the crucifixion to His death, the six hours of Pentecost, the six hours of Caesarea to Caesarea, the six days to the Mount of Transfiguration and the six days of Moses that led to the forty days are the same line. Between Caesarea Philippi, which is Panium and the Sunday law, the one hundred and forty-four thousand are sealed. That sealing causes a division.

Rau teev txij thaum raug ntsia saum tus ntoo khaub lig mus txog rau Nws txoj kev tuag, rau teev ntawm Hnub Peetekos, rau teev ntawm Kaisalees mus rau Kaisalees, rau hnub mus txog Roob Hloov Hwjchim, thiab rau hnub ntawm Mauxes uas coj mus rau plaub caug hnub—tag nrho no yog tib txoj kab. Nyob nruab nrab ntawm Kaisalees Filipis, uas yog Panium, thiab txoj cai Hnub Sunday, ib puas plaub caug plaub txhiab leej raug muab ntim. Txoj kev muab ntim ntawd ua rau muaj kev sib cais.

> And I Daniel alone saw the vision: for the men that were with me saw not the vision; but a great quaking fell upon them, so that they fled to hide themselves. Daniel 10:7.

> Thiab kuv tib leeg Daniel thiaj pom zaj yog toog; vim cov txivneej uas nrog kuv nyob tsis pom zaj yog toog ntawd; tiamsis ib qho kev tshee hnyo loj heev poob rau saum lawv, ua rau lawv khiav mus nkaum lawv tus kheej. Daniel 10:7.

Moses separated from the elders when he said, “Tarry ye here for us, until we come again unto you.” Moses separated from seventy at the tarrying time, and seventy weeks represents probationary time for the former covenant people. When the seventieth week ended, and that seventieth week was the sacred week that Christ confirmed the covenant with many, Christ then fully separated from the former covenant people. The period when the former covenant people could resolve their issue of blood, which for them was believing they were saved by the blood of Abraham, was over and the virgin of twelve years was resurrected to serve. Once the tarrying time began, Moses received the law of the covenant, and the instructions of raising the temple.

Mauxe tau sib cais ntawm cov txwj laus thaum nws hais tias, “Nej cia nyob ntawm no tos peb, mus txog thaum peb rov qab los cuag nej.” Mauxe tau sib cais ntawm xya caum leej thaum lub sijhawm tos, thiab xya caum lub limtiam sawv cev rau lub sijhawm sim rau haiv neeg ntawm thawj zaj lus cog tseg. Thaum lub limtiam thib xya caum xaus lawm, thiab lub limtiam thib xya caum ntawd yog lub limtiam dawb huv uas Khetos tau lees paub zaj lus cog tseg nrog coob leej, ces Khetos thiaj li sib cais tag nrho ntawm haiv neeg ntawm thawj zaj lus cog tseg. Lub sijhawm uas haiv neeg ntawm thawj zaj lus cog tseg tseem yuav daws tau lawv qhov teeb meem ntshav, uas rau lawv yog kev ntseeg tias lawv raug cawm dim los ntawm Aplahas cov ntshav, twb dhau lawm, thiab tus nkauj xwb kaum ob xyoos tau raug tsa sawv rov los los ua haujlwm. Thaum lub sijhawm tos pib lawm, Mauxe tau txais txoj kevcai ntawm zaj lus cog tseg, thiab tej lus qhia txog kev tsa lub tuam tsev.

When Peter, James and John were at the Mount, the sealing of God’s people, and their subsequent raising up as an ensign represents those covenant people as the temple of the one hundred and forty-four thousand. The eleventh-hour workers are then joined to that temple.

Thaum Petus, Yakaunpaus, thiab Yauhas nyob saum lub Roob, kev muab khi rau Vajtswv haiv neeg, thiab tom qab ntawd lawv raug tsa sawv ua ib lub chij, sawv cev rau cov neeg ntawm txoj kev cog lus ntawd ua lub tuam tsev ntawm ib puas plaub caug plaub txhiab. Cov neeg ua haujlwm thaum teev kaum ib ces raug koom nrog lub tuam tsev ntawd.

> Thus saith the Lord, Keep ye judgment, and do justice: for my salvation is near to come, and my righteousness to be revealed. Blessed is the man that doeth this, and the son of man that layeth hold on it; that keepeth the sabbath from polluting it, and keepeth his hand from doing any evil. Neither let the son of the stranger, that hath joined himself to the Lord, speak, saying, The Lord hath utterly separated me from his people: neither let the eunuch say, Behold, I am a dry tree. For thus saith the Lord unto the eunuchs that keep my sabbaths, and choose the things that please me, and take hold of my covenant; Even unto them will I give in mine house and within my walls a place and a name better than of sons and of daughters: I will give them an everlasting name, that shall not be cut off. Also the sons of the stranger, that join themselves to the Lord, to serve him, and to love the name of the Lord, to be his servants, every one that keepeth the sabbath from polluting it, and taketh hold of my covenant; Even them will I bring to my holy mountain, and make them joyful in my house of prayer: their burnt offerings and their sacrifices shall be accepted upon mine altar; for mine house shall be called an house of prayer for all people.

> Tus Tswv hais li no tias, Nej cia li khaws txoj kev txiav txim, thiab ua ncaj ncees; vim kuv txoj kev cawm dim twb ze yuav los txog lawm, thiab kuv txoj kev ncaj ncees twb ze yuav raug tshwm sim tawm los. Foom koob hmoov rau tus neeg uas ua li no, thiab rau tus tub ntawm neeg uas tuav rawv tej no; uas khaws hnub Xanpataus kom tsis txhob ua rau hnub ntawd qias, thiab txwv nws txhais tes tsis txhob ua ib yam kev phem twg li. Tsis txhob cia tus tub ntawm lwm haiv neeg, uas twb koom nws tus kheej nrog tus Tswv lawm, hais tias, Tus Tswv yeej cais kuv tawm ntawm nws haiv neeg lawm; thiab tsis txhob cia tus niamntiav hais tias, Saib maj, kuv yog ib tsob ntoo qhuav. Vim tus Tswv hais li no rau cov niamntiav uas khaws kuv cov hnub Xanpataus, thiab xaiv tej uas ua rau kuv txaus siab, thiab tuav rawv kuv txoj kev cog lus; txawm rau lawv los kuv yuav pub ib qho chaw thiab ib lub npe nyob hauv kuv lub tsev thiab hauv kuv cov ntsa, zoo dua li cov tub thiab cov ntxhais; kuv yuav pub rau lawv ib lub npe uas nyob mus ib txhis, uas yuav tsis raug txiav tu ncua. Thiab cov tub ntawm lwm haiv neeg uas koom lawv tus kheej nrog tus Tswv, los ua haujlwm rau nws, thiab hlub tus Tswv lub npe, kom ua nws cov tub qhe, txhua tus uas khaws hnub Xanpataus kom tsis txhob ua rau hnub ntawd qias, thiab tuav rawv kuv txoj kev cog lus; txawm lawv los kuv yuav coj los rau saum kuv lub roob dawb huv, thiab ua kom lawv muaj kev xyiv fab hauv kuv lub tsev thov ntuj; lawv tej kev hlawv xyeem thiab lawv tej xyeem yuav raug lees txais saum kuv lub thaj txi ntuj; vim kuv lub tsev yuav raug hu ua ib lub tsev thov ntuj rau txhua haiv neeg.

> The Lord God which gathereth the outcasts of Israel saith, Yet will I gather others to him, beside those that are gathered unto him. Isaiah 56:1–8.

> Tus Tswv Vajtswv uas sau cov neeg raug ntiab tawm ntawm cov Yixayee los ua ke hais tias, Kuv tseem yuav sau lwm tus ntxiv los rau nws, dua li cov uas twb raug sau los cuag nws lawm. Yaxayas 56:1–8.

Peter, James and John, as well as Moses represent the “outcasts of Israel,” who are cast out by their brethren which hated them.

Petus, Yakaunpaus thiab Yauhas, ib yam li Mauxes, sawv cev rau “cov uas raug ntiab tawm ntawm cov Yixayee,” uas raug ntiab tawm los ntawm lawv cov kwv tij uas ntxub lawv.

> Thus saith the Lord, The heaven is my throne, and the earth is my footstool: where is the house that ye build unto me? and where is the place of my rest?

> Yog li no hais li no, Saum Ntuj yog kuv lub zwm txwv, thiab lub ntiajteb yog kuv lub rooj tiag taw: nej yuav ua lub tsev twg rau kuv? thiab qhov chaw uas kuv yuav so nyob qhov twg?

> For all those things hath mine hand made, and all those things have been, saith the Lord: but to this man will I look, even to him that is poor and of a contrite spirit, and trembleth at my word. He that killeth an ox is as if he slew a man; he that sacrificeth a lamb, as if he cut off a dog’s neck; he that offereth an oblation, as if he offered swine’s blood; he that burneth incense, as if he blessed an idol. Yea, they have chosen their own ways, and their soul delighteth in their abominations. I also will choose their delusions, and will bring their fears upon them; because when I called, none did answer; when I spake, they did not hear: but they did evil before mine eyes, and chose that in which I delighted not.

> Vim yog tej no yog kuv txhais tes tau tsim, thiab tej ntawd txhua yam twb muaj los lawm, tus Tswv hais li no; tiamsis tus no kuv yuav ntsia ntsoov, yog tus uas pluag thiab muaj lub siab tawg mos, thiab tshee hnyo rau ntawm kuv lo lus. Tus uas tua ib tug nyuj yog ib yam li nws tua ib tug neeg; tus uas xyeem ib tug menyuam yaj, zoo li nws txiav ib tug dev caj dab; tus uas muab ib qho khoom fij, zoo li nws muab ntshav npua xyeem; tus uas hlawv xyab, zoo li nws qhuas ib tug mlom. Yeej yog li, lawv tau xaiv lawv tej kev ntawm lawv tus kheej, thiab lawv tus ntsuj plig txaus siab rau lawv tej kev qias vuab tsuab. Kuv kuj yuav xaiv lawv tej kev dag ntxias, thiab yuav coj yam uas lawv ntshai los rau saum lawv; vim thaum kuv hu, tsis muaj leejtwg teb; thaum kuv hais, lawv tsis mloog: tiamsis lawv tau ua qhov phem nyob ntawm kuv xub ntiag, thiab tau xaiv yam uas kuv tsis txaus siab rau.

> Hear the word of the Lord, ye that tremble at his word; 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 66:1–5.

> Nej tus Tswv lo lus, nej cov uas tshee hnyo rau nws lo lus; nej cov kwv tij uas ntxub nej, uas ntiab nej tawm vim yog kuv lub npe, tau hais tias, Cia tus Tswv tau koob meej: tiamsis nws yuav tshwm los ua nej txoj kev xyiv fab, hos lawv yuav raug txaj muag. Yaxayas 66:1–5.

The word “joy” occurs numerous times and ways in the Scriptures, as does the word “ashamed.” In the context of Peter’s message from the book of Joel, the shame versus joy is a parallel, such as the wise and the foolish or the wheat and the tares. Shame and joy represent, in the context of Joel, those who have the oil, or the latter rain message, versus those who don’t. It is only when you see this detail that you can get to the deeper meaning of, “Your brethren that hated you, that cast you out for my name’s sake.” Those brethren are those who in Spalding and Magan, page one and two, are the “nominal Adventists, like Judas,” that will “betray us to the Catholics,” “for they hated us on account of the Sabbath, for they could not refute it.” Your brethren that hate you, cast you out over the message of the Sabbath of the land, Moses seven times, which cannot be refuted. The point here is that you get cast out over a doctrinal argument, a debate, as Isaiah calls it, and the doctrinal debate is the message of the latter rain.

Lo lus “kev xyiv fab” tshwm sim ntau zaus thiab ntau yam hauv Vaj Lug Kub, ib yam li lo lus “txaj muag” thiab. Hauv qhov ntsiab lus ntawm Petus txoj xov los ntawm phau Yaw-ee, kev txaj muag piv rau kev xyiv fab yog ib qho kev sib txig sib luag, zoo ib yam li cov neeg txawj ntse thiab cov neeg ruam, lossis cov nplej thiab cov txhauv. Kev txaj muag thiab kev xyiv fab sawv cev, hauv Yaw-ee qhov ntsiab lus, rau cov uas muaj cov roj, lossis txoj xov ntawm nag lig, piv rau cov uas tsis muaj. Tsuas yog thaum koj pom cov ntsiab lus no xwb koj thiaj nkag tau mus rau lub ntsiab tob dua ntawm, “Nej cov kwv tij uas ntxub nej, uas ntiab nej tawm rau kuv lub npe vim li cas.” Cov kwv tij ntawd yog cov uas hauv Spalding and Magan, nplooj ib thiab ob, raug hu ua cov “Adventists raws npe xwb, zoo li Yudas,” uas yuav “muab peb ntxeev rau cov Catholics,” “vim lawv ntxub peb vim yog hnub Xanpataus, rau qhov lawv tsis muaj peev xwm thim nws.” Nej cov kwv tij uas ntxub nej, ntiab nej tawm vim txoj xov ntawm hnub Xanpataus ntawm thaj av, Mauxes xya zaus, uas tsis muaj leej twg thim tau. Lub ntsiab lus ntawm no yog tias nej raug ntiab tawm vim ib qho kev sib cav txog kev qhuab qhia, ib qho kev sib hais, raws li Yaxayas hu nws, thiab qhov kev sib cav txog kev qhuab qhia ntawd yog txoj xov ntawm nag lig.

Joel calls that message “new wine,” and if you have that message, you have joy. If you do not have it, you awaken as the drunkards of Joel do to find that the new wine is cut off from your mouth. At that point you are prophetically “ashamed.” The class that has the oil, has joy and the class that has no oil is ashamed. The oil is also new wine, and it is associated with joy. This is why Isaiah says, “Hear the word of the Lord.” One class chooses to hear, and the other hearkens not to the sound of the trumpet. Isaiah specifically identifies the class who hear, when he states, “ye that tremble at his word.” The Lord gathers those who have been cast out over the message that arrived at 9/11, and at the Sunday law, He gathers Isaiah’s eunuchs, who are represented as dry trees. If they will take hold of the covenant, they will no longer be separated from God’s holy mountain.

Yoos hu zaj lus ntawd tias yog “cawv txiv hmab tshiab,” thiab yog koj muaj lus ntawd, koj muaj kev xyiv fab. Yog koj tsis muaj nws, koj tsim los ib yam li cov neeg qaug cawv hauv Yoos, pom tias cawv txiv hmab tshiab raug txiav tawm ntawm koj lub qhov ncauj lawm. Nyob rau lub sijhawm ntawd koj raug hu ua “txaj muag” raws li kev yaj saub. Cov pab uas muaj roj, muaj kev xyiv fab; hos cov pab uas tsis muaj roj, raug txaj muag. Roj kuj yog cawv txiv hmab tshiab thiab, thiab nws txuas nrog kev xyiv fab. Vim li no Yaxayas thiaj hais tias, “Mloog tus Tswv txojlus.” Muaj ib pab xaiv yuav mloog, hos ib pab tsis mloog lub suab raj nrov. Yaxayas qhia meej txog pab uas mloog, thaum nws hais tias, “nej cov uas tshee hnyo ntawm nws txojlus.” Tus Tswv sau cov uas raug ntiab tawm vim yog zaj lus uas tuaj txog rau hnub 9/11, thiab thaum txog txoj cai Hnub Caiv, Nws sau Yaxayas cov npoj, uas raug sawv cev ua tej ntoo qhuav. Yog lawv yuav tuav rawv txoj kev cog lus tseg, lawv yuav tsis raug cais tawm ntawm Vajtswv lub roob dawb huv lawm.

A eunuch or a dry tree represent death. A eunuch cannot reproduce and a dry tree has no life. The promise is that if those Gentiles, or eleventh-hour workers will accept the covenant represented by Sabbath, they will have sons and daughters. First He gathers the outcasts of Israel, then lifts those outcasts up as an ensign and then gathers His other flock. The first and second gatherings represent the period from 9/11 unto the Sunday law when the Holy Spirit is sprinkling, and also the period from the Sunday law until Michael stands up and the latter rain is poured out without measure. In both periods the latter rain is a message, which if you have, brings joy, and if you don’t have, brings shame.

Ib tug neeg txiav plaub hau, lossis ib tsob ntoo qhuav, sawv cev rau txoj kev tuag. Ib tug neeg txiav plaub hau tsis muaj peev xwm yug noob xeeb ntxwv, thiab ib tsob ntoo qhuav tsis muaj txoj sia. Txoj lus cog tseg yog tias yog cov Neeg Lwm Haiv Neeg ntawd, lossis cov neeg ua haujlwm thaum teev kaum ib, yuav lees txais txoj kev khi lus uas hnub Xanpataus sawv cev rau, lawv yuav muaj tub thiab ntxhais. Ua ntej tshaj, Nws sau cov neeg ntiab tawm ntawm cov Yixayee los ua ke, ces tsa cov neeg ntiab tawm ntawd ua ib lub cim chij, thiab tom qab ntawd mam sau Nws pab yaj lwm cov los ua ke. Kev sau ua ke thawj zaug thiab zaum ob sawv cev rau lub sijhawm txij 9/11 mus txog txoj cai Sunday thaum Vaj Ntsuj Plig Dawb Huv tab tom txau, thiab kuj sawv cev rau lub sijhawm txij txoj cai Sunday mus txog thaum Mikhaees sawv tsees thiab nag tom qab raug nchuav tawm yam tsis muaj qhov txwv. Nyob rau ob lub sijhawm no, nag tom qab yog ib txoj xov, uas yog tias koj muaj nws, nws coj kev xyiv fab los, thiab yog tias koj tsis muaj nws, nws coj kev txaj muag los.

The book of Matthew is divided into three lines, that represent the three angels of Revelation fourteen. Each of the three lines also contain fractals of the three angels. The second line from chapter eleven unto chapter twenty-two is the center, for it is the second angel, which is positioned between the first and third angels. The book of Matthew is itself a center line, when we consider chapters eleven through twenty-two in the context of Genesis and Revelation’s covenant chapters.

Phau ntawv Mathais raug faib ua peb txoj kab, uas sawv cev rau peb tug timtswv ceebtsheej hauv Tshwmsim kaum plaub. Txhua txoj kab ntawm peb txoj kab ntawd kuj muaj cov qauv tawg rov ua dua ntawm peb tug timtswv ceebtsheej. Txoj kab thib ob, txij li tshooj kaum ib mus txog tshooj nees nkaum ob, yog txoj kab nruab nrab, rau qhov nws yog tug timtswv ceebtsheej thib ob, uas nyob nruab nrab ntawm tug timtswv ceebtsheej thawj thiab tug thib peb. Phau ntawv Mathais nws tus kheej kuj yog ib txoj kab nruab nrab, thaum peb xav txog tshooj kaum ib mus txog nees nkaum ob nyob hauv cov ntsiab lus ntawm Chivkeeb thiab Tshwmsim cov tshooj hais txog txoj kev cog lus.

The center of the twelve covenant chapters is Matthew’s, and the center line of Matthew’s three lines is found in the same twelve chapters. The center of those twelve chapters is the sealing of the one hundred and forty-four thousand. That center point is represented by three verses, which align with the three center verses of Genesis and Revelation’s twelve covenant chapters.

Qhov chaw nruab nrab ntawm kaum ob tshooj lus cog tseg yog Mathais li, thiab kab nruab nrab ntawm Mathais peb kab kuj nyob hauv tib kaum ob tshooj ntawd thiab. Qhov nruab nrab ntawm kaum ob tshooj ntawd yog kev muab cim foob rau ib puas plaub caug plaub txhiab leej. Lub ntsiab chaw nruab nrab ntawd raug sawv cev los ntawm peb nqe vajlugkub, uas sib haum nrog peb nqe nruab nrab ntawm Chiv Keeb thiab Tshwmsim kaum ob tshooj lus cog tseg.

Peter is a the center point of the center point of the center point, and he represents the first and last Christian bride. That is the signature of Alpha and Omega. Palmoni also placed His signature upon Peter’s name change, when He designed the enigma of Peter’s name in English. Jesus spoke to Peter in Hebrew, and the conversation was recorded in Greek and thereafter put into English. In English, Palmoni named Peter by using the 16th letter of the English alphabet, followed by the 5th letter, that is followed by the 20th, that is followed by the 5th that is followed by the 18th, fully knowing that when He, as Palmoni created the name that would go from Hebrew, to Greek to English. He also designed that the English name would allow an enigma of multiplying those five letters in order to reach the number one hundred and forty-four thousand. Palmoni, who is also the first and the last, designed that the first of those five and last of the five English letters that make up the name Peter are the 16th and 18th letters, for the name Peter was to occur in Matthew 16:18.

Petus yog lub ntsiab chaw ntawm lub ntsiab chaw ntawm lub ntsiab chaw, thiab nws sawv cev rau thawj thiab kawg tus nkauj nyab Khixatia. Qhov ntawd yog lub cim kos npe ntawm Alpha thiab Omega. Palmoni kuj tau tso Nws lub cim kos npe rau saum Petus txoj kev hloov npe, thaum Nws tsim qhov tsis txawj txhais tob ntawm Petus lub npe hauv lus Askiv. Yexus tau hais lus rau Petus hauv lus Henplais, thiab kev sib tham ntawd raug sau cia ua lus Kili thiab tom qab ntawd muab txhais los ua lus Askiv. Hauv lus Askiv, Palmoni tau tis npe rau Petus los ntawm kev siv tsab ntawv thib 16 ntawm tus niam ntawv lus Askiv, ua raws li tsab ntawv thib 5, ces raws li tsab ntawv thib 20, ces raws li tsab ntawv thib 5, thiab ces raws li tsab ntawv thib 18, paub meej tag nrho tias thaum Nws, uas yog Palmoni, tsim lub npe uas yuav hla ntawm lus Henplais mus rau lus Kili thiab mus rau lus Askiv. Nws kuj tau tsim kom lub npe lus Askiv ntawd tso cai rau ib qho tsis txawj txhais tob ntawm kev muab tsib tsab ntawv ntawd sib npaug raws lawv txheej kom mus txog tus lej ib puas plaub caug plaub txhiab. Palmoni, uas kuj yog thawj thiab kawg, tau tsim kom thawj tsab ntawm tsib tsab ntawv ntawd thiab tsab kawg ntawm tsib tsab ntawv lus Askiv uas ua lub npe Peter yog tsab ntawv thib 16 thiab 18, rau qhov lub npe Peter yuav tsum tshwm nyob hauv Mathais 16:18.

With all of that about Peter, we still need to address the “golden ratio.” The golden ratio is represented by Matthew 16:18, for the ratio is 1.618. The golden ratio is associated with nature’s fractals, and when Palmoni locates Peter in Matthew 16:18, Palmoni is identifying that the prophetic key that is placed upon the shoulder of Eliakim in Isaiah 22:22, and the prophetic keys that are given to Peter and the church in the passage, includes prophetic fractals.

Txawm hais tag nrho tej ntawd hais txog Petus lawm, peb tseem yuav tsum hais txog “golden ratio.” Golden ratio raug sawv cev los ntawm Mathais 16:18, rau qhov ratio ntawd yog 1.618. Golden ratio muaj kev txuas nrog cov fractals hauv ntuj tsim, thiab thaum Palmoni tso Petus nyob rau hauv Mathais 16:18, Palmoni tab tom qhia tias tus yawm sij cev Vajtswv lus uas muab tso rau saum Eliakim lub xub pwg hauv Yaxayas 22:22, thiab cov yawm sij cev Vajtswv lus uas raug muab rau Petus thiab rau pawg ntseeg hauv nqe ntawd, muaj nrog prophetic fractals.

Caesarea Philippi at the third hour unto Caesarea Maritima at the ninth hour represents a fractal of the third hour when Christ was crucified until the ninth hour of Cornelius sending for Peter. The Pentecostal season from the third hour of the crucifixion until Peter in the temple at Pentecost at the ninth hour, is a fractal of the 1,260 days from the cross to Cornelius. The three times the Father spoke is a fractal of the three angels, as is the three times Jesus took only Peter, James and John. The prophetic information that is encoded into the verses where Peter illustrates the one hundred and forty-four thousand is as profound as any truth has ever been, and yet we have not yet placed Peter at Panium in Daniel eleven.

Caesarea Philippi thaum peb teev mus txog Caesarea Maritima thaum cuaj teev sawv cev rau ib qho fractal ntawm peb teev thaum Khetos raug ntsia saum ntoo khaub lig mus txog cuaj teev thaum Cornelius txib neeg mus hu Petus. Lub caij Pentecost txij peb teev ntawm kev raug ntsia saum ntoo khaub lig mus txog thaum Petus nyob hauv lub tuam tsev rau hnub Pentecost thaum cuaj teev, yog ib qho fractal ntawm 1,260 hnub txij saum ntoo khaub lig mus txog Cornelius. Peb zaug uas Leej Txiv hais lus yog ib qho fractal ntawm peb tug tim tswv, ib yam li peb zaug uas Yexus coj tsuas yog Petus, Yakaunpaus thiab Yauhas xwb. Cov lus faj lem uas raug cim zais rau hauv cov nqe uas Petus ua piv txwv txog ib puas plaub caug plaub txhiab leej ntawd tob kawg nkaus ib yam li tej qhov tseeb uas tau muaj los lawm, los peb tseem tsis tau muab Petus tso rau Panium hauv Daniyee kaum ib.

We will continue this study in the next article.

Peb yuav txuas ntxiv txoj kev kawm no hauv zaj lus tom ntej.

> Peter, an apostle of Jesus Christ, to the strangers scattered throughout Pontus, Galatia, Cappadocia, Asia, and Bithynia, Elect according to the foreknowledge of God the Father, through sanctification of the Spirit, unto obedience and sprinkling of the blood of Jesus Christ: Grace unto you, and peace, be multiplied. Blessed be the God and Father of our Lord Jesus Christ, which according to his abundant mercy hath begotten us again unto a lively hope by the resurrection of Jesus Christ from the dead, To an inheritance incorruptible, and undefiled, and that fadeth not away, reserved in heaven for you, Who are kept by the power of God through faith unto salvation ready to be revealed in the last time.

> Petus, tus timthawj ntawm Yexus Khetos, xa mus rau cov neeg txawv teb chaws uas tau tawg khiav mus nyob thoob plaws hauv Pontus, Galatia, Cappadocia, Asia, thiab Bithynia, cov uas raug xaiv raws li Vajtswv Leej Txiv txoj kev paub ua ntej, los ntawm kev ua kom dawb huv ntawm tus Ntsuj Plig, mus rau kev mloog lus thiab kev txau los ntawm Yexus Khetos cov ntshav: Thov kom txoj kev tshav ntuj thiab kev kaj siab raug muab rau nej ntau zuj zus. Foom koob hmoov rau Vajtswv thiab Leej Txiv ntawm peb tus Tswv Yexus Khetos, tus uas raws li nws txoj kev hlub tshua nplua mias tau yug peb dua tshiab kom muaj txoj kev cia siab ciaj sia, los ntawm Yexus Khetos txoj kev sawv hauv qhov tuag rov los, mus rau ib feem cuab tam uas tsis txawj ploj, tsis muaj qias neeg, thiab tsis txawj ploj mus, uas khaws cia rau nej nyob saum ntuj ceeb tsheej, nej cov uas raug khaws cia los ntawm Vajtswv lub hwjchim vim txoj kev ntseeg kom txog txoj kev cawm dim uas twb npaj txhij yuav raug nthuav tawm rau lub sijhawm kawg.

> Wherein ye greatly rejoice, though now for a season, if need be, ye are in heaviness through manifold temptations: That the trial of your faith, being much more precious than of gold that perisheth, though it be tried with fire, might be found unto praise and honour and glory at the appearing of Jesus Christ: Whom having not seen, ye love; in whom, though now ye see him not, yet believing, ye rejoice with joy unspeakable and full of glory: Receiving the end of your faith, even the salvation of your souls.

> Nyob rau hauv qhov no nej zoo siab heev; txawm yog nim no ib ntus, yog tsim nyog, nej raug kev tu siab vim muaj ntau yam kev sim siab: kom txoj kev kuaj nej txoj kev ntseeg ntawd, uas muaj nqes tshaj kub uas yuav ploj mus, txawm yog raug sim los ntawm hluav taws, thiaj yuav pom tias coj tau mus rau kev qhuas thiab koob meej thiab hwjchim thaum Yexus Khetos tshwm sim los: tus uas nej tsis tau pom los nej tseem hlub; nyob rau hauv tus ntawd, txawm nim no nej tsis pom nws, los nej tseem ntseeg, thiab nej zoo siab nrog txoj kev zoo siab uas hais tsis tau thiab puv npo hwjchim ci ntsa iab: txais qhov kawg ntawm nej txoj kev ntseeg, uas yog txoj kev cawm nej tej ntsuj plig.

> Of which salvation the prophets have enquired and searched diligently, who prophesied of the grace that should come unto you: Searching what, or what manner of time the Spirit of Christ which was in them did signify, when it testified beforehand the sufferings of Christ, and the glory that should follow. Unto whom it was revealed, that not unto themselves, but unto us they did minister the things, which are now reported unto you by them that have preached the gospel unto you with the Holy Ghost sent down from heaven; which things the angels desire to look into.

> Txog txoj kev cawm seej ntawd, cov yaj saub tau nug nrhiav thiab tshawb nrhiav kawg siab kawg ntsws, cov uas tau cev lus faj lem txog txoj kev tshav ntuj uas yuav los txog rau nej: lawv tshawb nrhiav saib yog lub sij hawm twg, lossis yog yam xwm txheej ntawm lub sij hawm twg, uas tus Ntsuj Plig ntawm Khetos uas nyob hauv lawv tau qhia tseg, thaum Nws ua tim khawv ua ntej txog Khetos tej kev txom nyem, thiab txog lub yeeb koob uas yuav raws tom qab. Rau lawv twb raug qhia lawm tias, yam uas lawv ua hauj lwm qhuab qhia ntawd tsis yog rau lawv tus kheej, tiam sis yog rau peb, yog tej yam uas nim no twb raug qhia rau nej lawm los ntawm cov uas tau tshaj txoj moo zoo rau nej hauv tus Vaj Ntsuj Plig Dawb Huv uas raug txib nqes saum ntuj los; yog tej yam uas cov tubtxib saum ntuj ntshaw ntsoov xav ntsia kom pom.

> Wherefore gird up the loins of your mind, be sober, and hope to the end for the grace that is to be brought unto you at the revelation of Jesus Christ; As obedient children, not fashioning yourselves according to the former lusts in your ignorance: But as he which hath called you is holy, so be ye holy in all manner of conversation; Because it is written, Be ye holy; for I am holy.

> Vim li ntawd, nej cia li npaj nej lub siab kom ruaj khov, nej yuav tsum ua neeg tswjfwm tus kheej, thiab cia siab mus txog thaum kawg rau txoj kev tshav ntuj uas yuav raug coj los rau nej thaum Yexus Khetos raug tshwm sim los; Ua li cov menyuam uas mloog lus, tsis txhob coj nej tus kheej raws li tej kev ntshaw qub thaum nej tseem tsis paub tseeb: Tiamsis raws li Tus uas tau hu nej yog tus dawb huv, nej kuj yuav tsum ua neeg dawb huv hauv txhua yam kev coj cwj pwm; Vim twb muaj ntawv sau tseg hais tias, Nej yuav tsum dawb huv; rau qhov Kuv yog tus dawb huv.

> And if ye call on the Father, who without respect of persons judgeth according to every man’s work, pass the time of your sojourning here in fear: Forasmuch as ye know that ye were not redeemed with corruptible things, as silver and gold, from your vain conversation received by tradition from your fathers; But with the precious blood of Christ, as of a lamb without blemish and without spot: Who verily was foreordained before the foundation of the world, but was manifest in these last times for you, Who by him do believe in God, that raised him up from the dead, and gave him glory; that your faith and hope might be in God. Seeing ye have purified your souls in obeying the truth through the Spirit unto unfeigned love of the brethren, see that ye love one another with a pure heart fervently: Being born again, not of corruptible seed, but of incorruptible, by the word of God, which liveth and abideth forever. For all flesh is as grass, and all the glory of man as the flower of grass. The grass withereth, and the flower thereof falleth away: But the word of the Lord endureth forever. And this is the word which by the gospel is preached unto you. 1 Peter 1:1–25.

> Thiab yog nej hu Leej Txiv, tus uas txiav txim yam tsis xaiv ntsej xaiv muag raws li txhua tus neeg tej hauj lwm, ces nej yuav tsum siv lub caij uas nej ua neeg txawv teb chaws nyob ntawm no hauv txoj kev ntshai: Vim nej paub tias nej tsis tau raug txhiv dim los ntawm tej yam txawj ploj mus, xws li nyiaj thiab kub, tawm hauv nej txoj kev ua neej tsis muaj nqis uas nej tau txais los ntawm nej cov yawg koob ib txhis; Tiamsis yog los ntawm cov ntshav muaj nqis ntawm Khetos, zoo li ntawm ib tug menyuam yaj uas tsis muaj chaw txhaum thiab tsis muaj qhov paug: Nws yeej tau raug teem tseg ua ntej lub hauv paus ntawm lub ntiajteb, tiamsis tau raug qhia tawm nyob rau hauv tej hnub kawg no rau nej, Nej cov uas los ntawm nws ntseeg Vajtswv, tus uas tsa nws sawv hauv qhov tuag rov los thiab muab hwjchim ci ntsa iab rau nws; kom nej txoj kev ntseeg thiab txoj kev cia siab yuav nyob rau hauv Vajtswv. Vim nej twb ntxuav nej tej ntsujplig kom dawb huv lawm hauv txoj kev mloog lus rau qhov tseeb los ntawm tus Ntsuj Plig mus txog txoj kev hlub cov kwv tij uas tsis yog ua cuav, ces nej yuav tsum hlub ib leeg ib tug kawg siab kawg ntsws los ntawm lub siab dawb huv: Vim nej twb yug dua tshiab lawm, tsis yog los ntawm noob uas txawj ploj mus, tiamsis yog los ntawm noob uas tsis txawj ploj mus, los ntawm Vajtswv txoj lus uas ciaj sia thiab nyob ruaj mus ib txhis. Rau qhov txhua yam nqaij tawv zoo li nyom, thiab txhua yam tibneeg lub hwjchim ci ntsa iab zoo li lub paj ntawm nyom. Nyom qhuav lawm, thiab lub paj ntawd poob mus lawm: Tiamsis tus Tswv txoj lus nyob ruaj mus ib txhis. Thiab qhov no yog txoj lus uas raug tshaj tawm rau nej los ntawm txoj moo zoo. 1 Petus 1:1–25.

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