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

Phau Ntawv Yau-ees thiab Pawg Ntseeg Xya-Hnub Khaws Hnub Xanpataus hauv Nroog Laodicea - Zaj Nees Nkaum Xya

Number Twenty-Seven

Tus Npawb Nees Xya

Author

Jeff Pippenger

Published

January 14, 2026

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We are recording the truths which the Lion of the tribe of Judah is now unsealing. We are aligning truths in order to address the message of Joel, which Peter identified as the message of the latter rain in the book of Acts. We are approaching the truths that are now in the process of fulfillment, as the truths that accomplish the final separation of the two classes that are always manifested when a testing truth is unsealed. We also are addressing these very same unsealed truths as not only the words of the third angel who separates, but also as the words that accomplish the sealing of the one hundred and forty-four thousand. The third angel both purges and purifies.

Peb tab tom sau cia tej qhov tseeb uas Tsov Ntxhuav ntawm xeem Yudas tam sim no tab tom qhib lub foob tawm. Peb tab tom teeb tsa cov qhov tseeb kom haum raws li thiaj teb tau rau Yau-ee zaj lus, uas Petus tau txheeb qhia tias yog zaj lus ntawm nag lig hauv phau Ntawv Tes Haujlwm. Peb tab tom los ze rau cov qhov tseeb uas tam sim no tseem nyob hauv txoj kev ua tiav, raws li cov qhov tseeb uas ua kom tiav kev cais zaum kawg ntawm ob pab neeg uas ib txwm raug nthuav tawm thaum ib qho kev xeem xyuas qhov tseeb raug qhib lub foob tawm. Peb kuj tab tom hais txog cov qhov tseeb uas raug qhib lub foob tawm no ib yam nkaus, tsis yog tsuas yog raws li cov lus ntawm tus timtswv thib peb uas cais tawm xwb, tiam sis kuj yog raws li cov lus uas ua kom tiav kev muab foob rau ib puas plaub caug plaub txhiab leej. Tus timtswv thib peb ob qho tib si ntxuav kom dawb huv thiab lim kom huv si.

Since July of 2023, the Lion of the tribe of Judah has been progressively unsealing truths associated with the external and internal lines in the history of the remnant people of God. We are now opening the book of Matthew, for the purpose of understanding the role of Peter. Peter is a symbol of Christ’s covenant relationship with His Christian bride—the church that He would build upon the Rock. Peter represents the first and also the last Christian bride. Peter is represented as that very symbol in the middle verse of chapters eleven and twenty-two of Matthew, and those chapters are the middle chapters of Genesis and Revelations’ parallel lines of chapter eleven to twenty-two. Peter is representing the one hundred and forty-four thousand in the latter days, and in the passage, he is at Caesarea Philippi, which is Panium of Daniel 11:13–15.

Txij thaum Lub Xya hli ntuj xyoo 2023 los, Tsov Ntxhuav ntawm xeem Yudas tau maj mam qhib cov tseeb uas cuam tshuam nrog cov kab sab nraud thiab sab hauv hauv keeb kwm ntawm Vajtswv haiv seem. Tam sim no peb tab tom qhib phau Mathais, kom nkag siab txog tes haujlwm ntawm Petus. Petus yog ib lub cim ntawm Khetos txoj kev sib cog lus nrog Nws tus nkauj nyab Khixatia—uas yog pawg ntseeg uas Nws yuav tsa saum lub Pob Zeb. Petus sawv cev rau thawj tus nkauj nyab Khixatia thiab kuj yog tus kawg thiab. Petus raug nthuav tawm ua tib lub cim ntawd nyob hauv nqe nruab nrab ntawm Mathais tshooj kaum ib thiab nees nkaum ob, thiab cov tshooj ntawd yog cov tshooj nruab nrab ntawm Chiv Keeb thiab Tshwmsim cov kab sib txuam txij tshooj kaum ib mus txog nees nkaum ob. Petus tab tom sawv cev rau ib puas plaub caug plaub txhiab leej nyob rau hnub kawg, thiab hauv nqe ntawd, nws nyob ntawm Caesarea Philippi, uas yog Panium ntawm Daniyees 11:13–15.

Peter is at Panium, and He is also located at the day of Pentecost, in the upper room at the third hour, and then in the temple at the ninth hour. The six hours represent the period of time when the one hundred and forty-four thousand are sealed leading up to the arrival of the Sunday law. The crucifixion of Christ also began at the third hour and He died at the ninth hour, which led to the resurrection, that began the Pentecostal season that ended with Peter at Pentecost at the third and ninth hour. When Providence sent the gospel to the Gentiles, Cornelius sent for Peter at the ninth hour. The third hour also represented the morning offering and the ninth hour the evening offering.

Petus nyob ntawm Panium, thiab Nws kuj nyob rau hnub Peetekos, hauv chav sab saud thaum teev peb, thiab tom qab ntawd hauv lub tuam tsev thaum teev cuaj. Rau teev ntawd sawv cev rau lub caij nyoog uas ib puas plaub caug plaub txhiab leej raug muab kaw cim thaum tab tom coj mus txog rau kev los txog ntawm txoj cai Hnub Caiv. Kev raug ntsia saum ntoo khaub lig ntawm Khetos kuj pib thaum teev peb, thiab Nws tuag thaum teev cuaj, uas coj mus rau txoj kev sawv hauv qhov tuag rov qab los, uas tau pib lub caij Peetekos uas xaus nrog Petus nyob rau Peetekos thaum teev peb thiab teev cuaj. Thaum Vajtswv txoj Kev Tswj Xyuas xa txoj moo zoo mus rau Lwm Haiv Neeg, Kaunelias txib mus hu Petus thaum teev cuaj. Teev peb kuj sawv cev rau qhov kev fij thaum sawv ntxov thiab teev cuaj rau qhov kev fij thaum yav tsaus ntuj.

The six-hour period was represented by the period of the Exeter Camp meeting and the great disappointment of October 22, 1844. In Acts, Peter is represented as coming into unity with the others who make up the one hundred and forty-four thousand at the end of chapter one, when Judas is replaced with Matthias. The number has then been made up. There is a specific progression identified in the story.

Lub sijhawm rau teev ntawd tau raug sawv cev los ntawm lub sijhawm ntawm Exeter Camp meeting thiab qhov kev poob siab loj ntawm lub Kaum Hli 22, 1844. Hauv Phau Ntawv Tubtxib Tes Haujlwm, Petus raug sawv cev tias tau los koom ua ib nrog lwm tus uas tsim ua ib puas plaub caug plaub txhiab thaum xaus ntawm tshooj ib, thaum Yudas raug hloov chaw los ntawm Mathais. Tom qab ntawd tus lej ntawd thiaj li raug ua kom puv. Muaj ib txoj kev txav mus raws qib tshwj xeeb uas raug qhia meej nyob hauv zaj keebkwm ntawd.

Peter is first in the upper room, and thereafter in the temple. When he is in the upper room it is the third hour, and in the temple, it is the ninth hour. The presentation at the third hour produced the baptism of three thousand souls.

Petus nyob ua ntej hauv chav sab saud, thiab tom qab ntawd hauv lub tuam tsev. Thaum nws nyob hauv chav sab saud, yog lub sij hawm thib peb, thiab hauv lub tuam tsev, yog lub sij hawm thib cuaj. Qhov kev nthuav tawm thaum lub sij hawm thib peb tau ua rau muaj kev cai raus dej rau peb txhiab tus ntsuj plig.

> Then they that gladly received his word were baptized: and the same day there were added unto them about three thousand souls. Acts 2:41.

> Ces cov uas zoo siab txais yuav nws txoj lus tau ua kevcai raus dej; thiab tib hnub ntawd muaj kwv yees peb txhiab tus neeg raug ntxiv los nrog lawv. Tubtxib Tes Haujlwm 2:41.

From the numbering at the end of chapter one, until the temple at the ninth hour the period represents the sealing of the one hundred and forty-four thousand.

Txij thaum kev suav lej nyob kawg ntawm tshooj ib mus txog rau lub tuam tsev thaum cuaj teev, lub sijhawm ntawd sawv cev rau kev muab lub cim foob rau ib puas plaub caug plaub txhiab leej.

The one hundred and forty-four thousand will present the message of justification by faith, which is the third angel’s message in verity. Justification is the work of God in laying the glory of man in the dust, as Sister White has so aptly noted.

Ib puas plaub caug plaub txhiab leej yuav nthuav tawm txoj xov ntawm kev raug ncaj ncees los ntawm txoj kev ntseeg, uas yog txoj xov ntawm tus tim tswv thib peb hauv qhov tseeb tiag. Kev raug ncaj ncees yog Vajtswv txoj hauj lwm uas muab tib neeg lub hwjchim ci ntsa iab txo mus rau hauv plua tshauv, raws li Muam White tau hais tseg ib yam tsim nyog kawg nkaus.

> “What is justification by faith? It is the work of God in laying the glory of man in the dust, and doing for man that which it is not in his power to do for himself. When men see their own nothingness, they are prepared to be clothed with the righteousness of Christ. When they begin to praise and exalt God all the day long, then by beholding they are becoming changed into the same image. What is regeneration? It is revealing to man what is his own real nature, that in himself he is worthless. These lessons you have never learned. Oh, that you could realize the value of the human soul.” Manuscript Releases, volume 20, 117.

> “Kev raug ncaj ncees los ntawm txojkev ntseeg yog dabtsi? Nws yog Vajtswv tes haujlwm hauv kev muab tibneeg lub hwjchim ci ntsa iab txo poob rau hauv plua plav, thiab ua rau tibneeg yam uas tsis nyob hauv nws lub peevxwm ua tau rau nws tus kheej. Thaum tibneeg pom lawv tus kheej txojkev tsis muaj dabtsi li, lawv thiaj raug npaj kom hnav tau Khetos txojkev ncaj ncees. Thaum lawv pib qhuas thiab tsa Vajtswv kom siab tas hnub ntev, ces los ntawm kev ntsia ntsoov lawv tab tom raug hloov mus ua tib daim duab ntawd. Kev yug dua tshiab yog dabtsi? Nws yog kev qhia rau tibneeg paub tias nws tus kheej qhov xwm txheej tseeb yog li cas, tias nyob hauv nws tus kheej nws tsis muaj nqis dabtsi li. Cov zaj kawm no nej yeej tsis tau kawm dua. Au, thov kom nej yuav paub txog tibneeg tus ntsuj plig tus nqis!” Manuscript Releases, volume 20, 117.

An example of the message of justification as presented by the one hundred and forty-four thousand is Gideon, who is a covenant man, for his name was changed to Jerubbaal. Gideon’s message consisted of him placing a lit torch inside an earthen vessel, then smashing the vessel, blowing a trumpet and crying out, “the sword of the Lord and Gideon.” The sword of Gideon was also the Lord’s sword, for the sword is God’s Word, which is the combination of Divinity with humanity. That message was represented by the trumpet and his shout, as he broke the vessel. The vessel is humanity, that must be broken, or humbled into the dust, so the glory of God’s light might shine forth.

Ib qho piv txwv ntawm txoj xov ntawm kev raug ncaj ncees raws li ib puas plaub caug plaub txhiab tus nthuav tawm yog Kide-oos, uas yog ib tug neeg ntawm txoj kev khi lus, rau qhov nws lub npe raug hloov mus ua Yelunpa-as. Kide-oos txoj xov muaj nyob hauv qhov uas nws tso ib lub teeb cig rau hauv ib lub lauj kaub av, ces tsoo lub lauj kaub ntawd, tshuab raj nplaim, thiab qw tawm hais tias, “rab ntaj ntawm tus Tswv thiab ntawm Kide-oos.” Rab ntaj ntawm Kide-oos kuj yog tus Tswv rab ntaj, rau qhov rab ntaj yog Vajtswv Txojlus, uas yog kev sib xyaw ua ke ntawm Vajtswv-txoj-kev-timtswv nrog tibneeg. Txoj xov ntawd raug sawv cev los ntawm lub raj nplaim thiab nws lub suab qw, thaum nws tsoo lub lauj kaub. Lub lauj kaub yog tibneeg, uas yuav tsum raug tsoo, los sis txo hwj chim mus txog rau hauv hmoov av, xwv kom Vajtswv lub hwjchim ci ntsa iab kaj tuaj yeem ci tawm los.

Before proclaiming the message Gideon gathered 300 men through a testing process. When the process ended, Gideon had three hundred men. 300 is a tithe of the three thousand at Pentecost. They represent the army that is raised up in Ezekiel thirty-seven, who enter into the everlasting covenant.

Ua ntej tshaj tawm txoj xov ntawd, Khede‑oo tau sau tseg peb puas leej txiv neej los ntawm ib txoj kev sim xyuas. Thaum txoj kev sim xyuas ntawd xaus lawm, Khede‑oo muaj peb puas leej txiv neej. 300 yog ib feem kaum ntawm peb txhiab leej ntawm Hnub Peetekos. Lawv sawv cev rau pab tub rog uas raug tsa sawv hauv Exekhee peb caug xya, uas nkag mus rau hauv lo lus cog tseg uas nyob mus ib txhis.

> So I prophesied as he commanded me, and the breath came into them, and they lived, and stood up upon their feet, an exceeding great army. Then he said unto me, Son of man, these bones are the whole house of Israel: behold, they say, Our bones are dried, and our hope is lost: we are cut off for our parts. Ezekiel 37:10, 11.

> Yog li ntawd kuv tau cev Vajtswv lus raws li Nws tau txib kuv, ces txoj pa tau nkag los rau hauv lawv, thiab lawv ciaj sia, thiab sawv ntsug rau saum lawv ob txhais taw, ua ib pab tub rog loj kawg nkaus. Ces Nws hais rau kuv tias, Leej Tub Neeg, cov pob txha no yog tag nrho tsev neeg Ixayees: saib seb, lawv hais tias, Peb cov pob txha twb qhuav lawm, thiab peb txoj kev cia siab twb ploj lawm: peb raug txiav tawm lawm nyias nyob nyias qhov. Exekees 37:10, 11.

The house of Israel is cut off for their parts, and Ezekiel is going to illustrate how the parts of Judah and Ephraim that have been cut off will become one nation. That army is made up of two sticks that have been apart, but that are joined into one stick, when they enter into covenant with God.

Tsev neeg Yixayee raug txiav tawm rau lawv tej feem, thiab Exekees yuav piav qhia tias tej feem ntawm Yudas thiab Efa-i ees uas raug txiav tawm lawm yuav los ua ib haiv neeg xwb. Pab tub rog ntawd yog tsim los ntawm ob tug pas nrig uas tau nyob sib cais lawm, tiam sis raug muab txuas ua ib tug pas nrig xwb, thaum lawv nkag mus rau hauv kev cog lus nrog Vajtswv.

> Moreover I will make a covenant of peace with them; it shall be an everlasting covenant with them: and I will place them, and multiply them, and will set my sanctuary in the midst of them for evermore. My tabernacle also shall be with them: yea, I will be their God, and they shall be my people. And the heathen shall know that I the Lord do sanctify Israel, when my sanctuary shall be in the midst of them for evermore. Ezekiel 37:26–28.

> Tsis tas li ntawd, Kuv yuav cog lus ib lo lus cog tseg ntawm kev thaj yeeb nrog lawv; nws yuav yog ib lo lus cog tseg uas nyob mus ib txhis nrog lawv; thiab Kuv yuav tsa lawv rau lawv qhov chaw, thiab ua kom lawv huam vam coob ntxiv, thiab yuav tsa Kuv lub chaw dawb huv rau hauv lawv nruab nrab mus ib txhis. Kuv lub tsev ntaub kuj yuav nyob nrog lawv thiab: muaj tseeb tiag, Kuv yuav yog lawv tus Vajtswv, thiab lawv yuav yog Kuv haiv neeg. Thiab cov neeg txawv tebchaws yuav paub tias Kuv yog tus Tswv uas ua kom cov Yixayee dawb huv, thaum Kuv lub chaw dawb huv yuav nyob hauv lawv nruab nrab mus ib txhis. Exekees 37:26–28.

The “heathen shall know that the Lord” sanctifies Israel, when He puts His sanctuary into their midst. The joining of God’s sanctuary to God’s people represents the joining of the human temple with the divine temple, and when that occurs, God’s faithful 300 are sealed, and the world can only be warned by seeing a people who are sanctified during the Sunday law crisis.

“Lwm haiv neeg” yuav paub tias “tus Tswv” ua kom cov Yixayee dawb huv, thaum Nws muab Nws lub chaw dawb huv tso rau hauv lawv nruab nrab. Kev koom ua ke ntawm Vajtswv lub chaw dawb huv nrog Vajtswv haiv neeg sawv cev rau kev koom ua ke ntawm lub tuam tsev tibneeg nrog lub tuam tsev saum ntuj los, thiab thaum qhov ntawd tshwm sim, Vajtswv cov 300 uas ncaj ncees raug muab khi ua cim, thiab lub ntiajteb tsuas muaj peev xwm raug ceeb toom los ntawm kev pom ib haiv neeg uas raug ua kom dawb huv nyob rau lub sijhawm kev kub ntxhov ntawm txoj cai Hnub Caiv.

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

> “Txoj hauj lwm ntawm tus Vaj Ntsuj Plig Dawb Huv yog kom qhuab ntuas lub ntiaj teb txog kev txhaum, txog kev ncaj ncees, thiab txog kev txiav txim. Lub ntiaj teb tsuas yog raug ceeb toom tau los ntawm qhov pom cov uas ntseeg qhov tseeb raug dawb huv los ntawm qhov tseeb, coj raws li tej hauv paus ntsiab lus siab thiab dawb huv, qhia kom pom meej hauv ib txoj kev siab thiab tsa nto, txoj kab sib cais ntawm cov uas ceev Vajtswv tej lus txib, thiab cov uas tsuj lawv rau hauv qab taw. Kev raug dawb huv los ntawm tus Vaj Ntsuj Plig qhia kom pom qhov txawv ntawm cov uas muaj Vajtswv lub foob, thiab cov uas ceev ib hnub so cuav. Thaum lub sij hawm kev sim siab los txog, yuav qhia kom pom tseeb tias dab tsi yog lub cim ntawm tus tsiaj qus. Nws yog kev ceev Hnub Sunday. Cov uas, tom qab tau hnov qhov tseeb lawm, tseem pheej suav hnub no tias dawb huv, ris tus kos npe ntawm tus neeg txhaum, tus uas xav hloov sij hawm thiab txoj kevcai.” Bible Training School, December 1, 1903.

God’s sanctuary is joined to His church when the church transforms from the church militant unto the church triumphant. The covenant referred to by Ezekiel, is set forth in connection with the joining of the two sticks, that form one nation.

Lub chaw dawb huv ntawm Vajtswv raug txuas nrog Nws pawg ntseeg thaum pawg ntseeg hloov ntawm pawg ntseeg uas tseem tab tom tawm tsam mus rau pawg ntseeg uas muaj yeej lawm. Lo lus cog tseg uas Exekees hais txog ntawd, raug nthuav tawm nyob hauv kev txuas nrog kev koom ua ke ntawm ob tug pas nrig, uas tsim ib haiv neeg xwb.

> Say unto them, Thus saith the Lord God; Behold, I will take the stick of Joseph, which is in the hand of Ephraim, and the tribes of Israel his fellows, and will put them with him, even with the stick of Judah, and make them one stick, and they shall be one in mine hand. And the sticks whereon thou writest shall be in thine hand before their eyes. And say unto them,

> Cia li no hais rau lawv tias, Tus Tswv Vajtswv hais li no; Saib seb, Kuv yuav muab tus pas ntawm Yauxej, uas nyob hauv tes ntawm Efa‑i‑ees, thiab cov xeem ntawm cov Yixayee uas yog nws cov khub, los muab koom nrog nws, yog nrog tus pas ntawm Yudas, thiab ua kom lawv ua ib tug pas, thiab lawv yuav ua ib tug nyob hauv Kuv txhais tes. Thiab cov pas uas koj sau ntawv rau saum ntawd yuav nyob hauv koj txhais tes ntawm lawv xub ntiag. Thiab hais rau lawv,

> Thus saith the Lord God; Behold, I will take the children of Israel from among the heathen, whither they be gone, and will gather them on every side, and bring them into their own land: And I will make them one nation in the land upon the mountains of Israel; and one king shall be king to them all: and they shall be no more two nations, neither shall they be divided into two kingdoms any more at all: Neither shall they defile themselves any more with their idols, nor with their detestable things, nor with any of their transgressions: but I will save them out of all their dwellingplaces, wherein they have sinned, and will cleanse them: so shall they be my people, and I will be their God. Ezekiel 37:19–23.

> Vim li no hais li no, Tus Tswv Yexus hais li no; Saib seb, kuv yuav coj cov me nyuam Yixayee tawm hauv cov teb chaws Lwm Haiv Neeg, qhov chaw uas lawv tau mus nyob, thiab kuv yuav sau lawv los ntawm txhua sab, thiab coj lawv los rau hauv lawv tus kheej lub teb chaws: Thiab kuv yuav ua kom lawv ua ib haiv neeg xwb hauv lub teb chaws saum cov roob ntawm Yixayee; thiab yuav muaj ib tug vajntxwv xwb ua vajntxwv kav lawv txhua tus: thiab lawv yuav tsis ua ob haiv neeg ntxiv lawm, thiab yuav tsis raug faib ua ob lub nceeg vaj ntxiv lawm li: Lawv yuav tsis ua kom lawv tus kheej qias dua nrog lawv tej dab mlom, los sis nrog lawv tej yam qias neeg ntxim ntxub, los sis nrog ib qho twg ntawm lawv tej kev txhaum ntxiv lawm: tiam sis kuv yuav cawm lawv tawm hauv txhua qhov chaw uas lawv nyob, uas lawv tau ua txhaum rau ntawd, thiab yuav ntxuav lawv kom huv: ces lawv yuav yog kuv haiv neeg, thiab kuv yuav yog lawv tus Vajtswv. Exekees 37:19–23.

The stick of Ephraim and the stick of Judah are the two 2520 year scatterings against Ephraim and Judah that reached their conclusion on 1798 and October 22, 1844, respectively. They became the single nation of modern spiritual Israel on October 22, 1844, when the work of cleansing His people, or His sanctuary began. That history typifies the history of the one hundred and forty-four thousand who will be purged and purified (cleansed) by the Messenger of the Covenant who suddenly comes to his temple at the Sunday law. When that purging is fulfilled, just in advance of the Sunday law, the church triumphant will have a king over them, and that king is David, who began his reign at thirty years old. It is the same David that in Matthew chapter one, is the fourteenth generation since Abraham. This identifies a third witness of David at the Sunday law. The mighty army that is raised up from the two sticks is led by king David, when the church is purged of tares.

Tus pas ntawm Ephraim thiab tus pas ntawm Yudas yog ob lub sij hawm tawg khiav mus nyob txawv teb chaws ntev li 2520 xyoo uas tawm tsam Ephraim thiab Yudas, uas tau mus txog lawv qhov xaus rau xyoo 1798 thiab hnub tim 22 Lub Kaum Hli, 1844, raws li lawv. Lawv tau los ua ib haiv neeg tib leeg ntawm cov Yixayee sab ntsuj plig niaj hnub no rau hnub tim 22 Lub Kaum Hli, 1844, thaum txoj hauj lwm ntxuav Nws haiv neeg, los yog Nws lub chaw dawb huv, tau pib. Zaj keeb kwm ntawd yog ib qho piv txwv txog keeb kwm ntawm ib puas plaub caug plaub txhiab leej uas yuav raug ntxuav kom dawb huv thiab ua kom huv si los ntawm tus Tub Txib ntawm Txoj Kev Khi Lus, tus uas tuaj tam sid rau hauv nws lub tuam tsev thaum txoj cai Hnub Caiv. Thaum txoj kev ntxuav no tiav lawm, tam sim ua ntej txoj cai Hnub Caiv, pawg ntseeg yeej yuav muaj ib tug vaj ntxwv kav lawv, thiab tus vaj ntxwv ntawd yog Daviv, tus uas pib nws txoj kev kav thaum muaj peb caug xyoo. Nws yog tib tug Daviv uas, hauv Mathais tshooj ib, yog tiam kaum plaub txij li Aplahas los. Qhov no qhia txog ib tug tim khawv thib peb ntawm Daviv thaum txoj cai Hnub Caiv. Pab tub rog muaj hwj chim uas raug tsa sawv los ntawm ob tus pas ntawd yog vaj ntxwv Daviv coj, thaum pawg ntseeg raug ntxuav kom tsis muaj nroj tsuag phem lawm.

> And David my servant shall be king over them; and they all shall have one shepherd: they shall also walk in my judgments, and observe my statutes, and do them. And they shall dwell in the land that I have given unto Jacob my servant, wherein your fathers have dwelt; and they shall dwell therein, even they, and their children, and their children’s children for ever: and my servant David shall be their prince forever. Ezekiel 37:24, 25.

> Thiab Daviv, kuv tus tub qhe, yuav ua vajntxwv kav lawv; thiab lawv sawvdaws yuav muaj ib tug yug yaj xwb. Lawv kuj yuav taug raws li kuv tej kev txiav txim, thiab ceev faj tuav rawv kuv tej kab ke, thiab ua raws nraim. Thiab lawv yuav nyob hauv lub tebchaws uas kuv tau muab rau Yakhauj kuv tus tub qhe, uas nej cov yawg koob tau nyob hauv ntawd; thiab lawv yuav nyob hauv ntawd, yog lawv tus kheej, thiab lawv cov me nyuam, thiab lawv cov me nyuam cov me nyuam mus ib txhis li; thiab Daviv, kuv tus tub qhe, yuav ua lawv tus thawj mus ib txhis. Exekees 37:24, 25.

That army is also the priests of first Peter chapter two, that are thirty years old when they begin their service.

Pab tub rog ntawd kuj yog cov pov thawj hauv thawj Petus tshooj ob, uas muaj peb caug xyoo thaum lawv pib lawv tes dej num.

> Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ. 1 Peter 2:5.

> Nej thiab, zoo li tej pob zeb ciaj sia, raug tsa ua ib lub tsev sab ntsuj plig, ib pawg pov thawj dawb huv, kom txi tej xyeem sab ntsuj plig, uas yog yam Vajtswv lees txais los ntawm Yexus Khetos. 1 Petus 2:5.

Those priests were also typified by the three hundred Millerite preachers who took the three hundred 1843 charts that were published, and employed the charts to take the message to their generation.

Cov pov thawj ntawd kuj raug ua duab ntxoov ntxoo los ntawm peb puas tus xibhwb Millerite uas tau coj peb puas daim ntawv qhia xyoo 1843 uas tau luam tawm lawm, thiab siv cov ntawv qhia ntawd coj txoj xov mus rau lawv tiam neeg.

> “After some discussion on the subject, it was voted unanimously to have three hundred similar to this one lithographed, which was soon accomplished. They were called ‘the ‘43 charts.’ This was a very important Conference.” The Autobiography of Joseph Bates, 263.

> “Tom qab muaj ib ntus sib tham txog zaj lus no lawm, sawv daws tau pov npav pom zoo ib yam nkaus kom luam peb puas daim zoo ib yam li daim no los ntawm txoj kev lithograph, uas tsis ntev tom qab ntawd kuj tau ua tiav. Lawv hu cov ntawd tias ‘cov daim ntawv qhia xyoo ‘43.’ Qhov no yog ib lub Rooj Sab Laj tseem ceeb heev.” The Autobiography of Joseph Bates, 263.

> “Now our history shows that there were hundreds teaching from the same chronological charts that William Miller was, all of one stamp. Then it was the oneness of the message all on one theme, the coming of the Lord Jesus at a certain time, 1844.” Joseph Bates, Early SDA Pamphlets, 17.

> “Tam sim no peb keeb kwm qhia tias muaj ntau pua leej uas tab tom qhia raws li tib daim ntawv qhia caij nyoog raws sijhawm uas William Miller siv, thiab lawv txhua tus yog ib hom nkaus xwb. Lub sijhawm ntawd, yog qhov kev sib haum xeeb ntawm txoj xov tag nrho nyob rau tib lub ntsiab lus xwb, yog txoj kev los txog ntawm tus Tswv Yexus Khetos nyob rau ib lub sijhawm tseeb, xyoo 1844.” Joseph Bates, Early SDA Pamphlets, 17.

The 300 Millerite preachers accomplished their work during the history of the first angel, and inspiration informs us the first angel typifies the third angel. They were according to Joseph Bates, “all of one stamp.” Gideon instructs his army of three hundred to do as he did. The 300 Millerite preachers, who were typified by Gideon’s army of three hundred, are to be aligned at 9/11, where the first message is empowered and the testing begins.

Peb caug tus xibhwb Millerite tau ua tiav lawv tes haujlwm nyob rau hauv keeb kwm ntawm tus timtswv thawj, thiab Vaj Ntsujplig txoj kev tshoov siab qhia rau peb tias tus timtswv thawj yog ib daim qauv piv txog tus timtswv thib peb. Raws li Joseph Bates tau hais, lawv yog “txhua tus muaj ib yam qauv nkaus.” Gideon qhia nws pab tub rog peb puas leej kom lawv ua raws li nws tau ua. Peb caug tus xibhwb Millerite, uas raug piv ua qauv los ntawm Gideon pab tub rog peb puas leej, yuav tsum raug teeb kom sib haum ntawm 9/11, qhov chaw uas thawj zaj lus raug muab hwj chim thiab kev sim siab pib.

> Then Jerubbaal, who is Gideon, and all the people that were with him, rose up early, and pitched beside the well of Harod: so that the host of the Midianites were on the north side of them, by the hill of Moreh, in the valley. And the Lord said unto Gideon, The people that are with thee are too many for me to give the Midianites into their hands, lest Israel vaunt themselves against me, saying, Mine own hand hath saved me. Now therefore go to, proclaim in the ears of the people, saying, Whosoever is fearful and afraid, let him return and depart early from mount Gilead. And there returned of the people twenty and two thousand; and there remained ten thousand. And the Lord said unto Gideon, The people are yet too many; bring them down unto the water, and I will try them for thee there: and it shall be, that of whom I say unto thee, This shall go with thee, the same shall go with thee; and of whomsoever I say unto thee, This shall not go with thee, the same shall not go.

> Ces Yerunpa-as, uas yog Khede-oos, thiab tag nrho cov neeg uas nrog nws nyob, tau sawv ntxov ntxov thiab mus tsaws ib sab ntawm lub qhov dej Haloos; ces pab tub rog Midee-as nyob rau sab qaum teb ntawm lawv, ze ntawm lub roob Moles, hauv lub hav. Thiab tus Tswv hais rau Khede-oos tias, Cov neeg uas nrog koj nyob muaj coob dhau lawm rau kuv yuav muab cov Midee-as rau hauv lawv txhais tes, tsam cov Ixayees yuav khav theeb tawm tsam kuv, hais tias, Kuv tus kheej txhais tes tau cawm kuv lawm. Yog li ntawd nim no cia li mus, tshaj tawm rau hauv pob ntseg ntawm cov neeg, hais tias, Leejtwg uas ntshai thiab txhawj ntshai, cia nws rov qab mus thiab tawm mus thaum sawv ntxov ntawm lub roob Kile-as. Ces ntawm cov neeg ntawd muaj nees nkaum ob txhiab leej rov qab mus; thiab tseem tshuav kaum txhiab leej. Thiab tus Tswv hais rau Khede-oos tias, Cov neeg tseem coob dhau lawm; coj lawv nqes mus rau ntawm dej, thiab kuv yuav sim lawv rau koj rau ntawd; thiab yuav muaj li no tias, tus uas kuv hais rau koj tias, Tus no yuav nrog koj mus, tus ntawd thiaj yuav nrog koj mus; hos tus uas kuv hais rau koj tias, Tus no yuav tsis nrog koj mus, tus ntawd kuj yuav tsis mus.

> So he brought down the people unto the water: and the Lord said unto Gideon, Every one that lappeth of the water with his tongue, as a dog lappeth, him shalt thou set by himself; likewise every one that boweth down upon his knees to drink. And the number of them that lapped, putting their hand to their mouth, were three hundred men: but all the rest of the people bowed down upon their knees to drink water. Judges 7:1–6.

> Yog li nws thiaj coj cov neeg nqes mus rau ntawm dej; thiab tus Tswv hais rau Khede-oos tias, Txhua tus uas yaim dej nrog nws tus nplaig, ib yam li tus dev yaim, koj yuav tsum muab nws cais nyob ib leeg; thiab ib yam nkaus, txhua tus uas txhos caug nqis los haus dej. Cov uas yaim dej, muab tes nqa mus rau ntawm qhov ncauj, muaj peb puas leej txiv neej; tiamsis tag nrho lwm cov neeg txhos caug haus dej. Cov Thawj Txiav Txim 7:1–6.

Gideon’s name is changed to Jerubbaal, meaning “to contend with Baal.” Gideon means “feller,” and John the Baptist laid the ax at the foot of the tree. John typified William Miller, the messenger of the first angel, which is where Gideon aligns. Gideon is Miller, the alpha Elijah, in the history of the three angels.

Gideon lub npe raug hloov mus ua Jerubbaal, uas txhais tias “mus sib cav nrog Baal.” Gideon txhais tias “tus txiav nqes,” thiab Yauhas uas ua kevcai raus dej tau muab rab taus tso rau ntawm qab taw ntoo. Yauhas yog ib tug qauv qhia txog William Miller, tus tubtxib ntawm tus tim tswv thawj, uas yog qhov chaw Gideon sib haum nrog. Gideon yog Miller, tus Eliyas alpha, hauv keeb kwm ntawm peb tug tim tswv.

The Midianites are the northern enemy, and they pitched by the hill of Moreh, and Gideon by the well of Harod, meaning fear and terror. 9/11 introduced terrorism and the first message is a call to fear God. Gideon is at 9/11, the well of Harod (terrorism), and the northern enemy in the valley by the hill of Moreh, meaning early rain. At 9/11 the sprinkling of the latter rain, which is the early rain, began to fall from the hill of Moreh. After the first of two tests, the twenty-two thousand were sent home from mount Gilead. Gilead means waymark, and the waymark where the twenty-two thousand were sent home is the first disappointment of April 19, 1844 or July 18, 2020. Twenty-two marks the waymark of the first disappointment, just as 22 identifies the day when the great disappointment arrived on October 22, 1844.

Cov Midias yog tus yeeb ncuab nyob sab qaum teb, thiab lawv tsa yeej nyob ze toj Moreh, hos Khede-oos nyob ntawm lub qhov dej Haroos, uas txhais hais tias kev ntshai thiab kev txaus ntshai. 9/11 tau coj kev ua phem txaus ntshai los tshwm sim, thiab thawj zaj xov yog ib txoj kev hu kom ntshai Vajtswv. Khede-oos nyob ntawm 9/11, ntawm lub qhov dej Haroos (kev ua phem txaus ntshai), thiab tus yeeb ncuab sab qaum teb nyob hauv hav ze toj Moreh, uas txhais hais tias nag ntxov. Thaum 9/11, kev txau ntawm nag lig, uas yog nag ntxov, tau pib poob los ntawm toj Moreh. Tom qab thawj zaug ntawm ob txoj kev sim, nees nkaum ob txhiab leej raug xa rov mus tsev ntawm roob Kile-a. Kile-a txhais hais tias cim kev, thiab lub cim kev uas nees nkaum ob txhiab leej raug xa rov mus tsev ntawd yog thawj qhov kev chim siab ntawm lub Plaub Hlis 19, 1844 lossis lub Xya Hli 18, 2020. Nees nkaum ob cim lub cim kev ntawm thawj qhov kev chim siab, ib yam li 22 qhia txog hnub uas qhov kev chim siab loj tuaj txog rau lub Kaum Hli 22, 1844.

The next test was the test of the water, illustrated in Millerite history by the Exeter camp meeting, where there were two tents associated with water, thus representing two classes of worshippers. Exeter means “fortress on the water,” and the other tent was occupied by the foolish virgins from Watertown. Exeter represents the water test of Gideon, but it was not the water so much, as the methodology employed to drink the water. One class was too weary to keep moving as they scooped up the water, and the other class kept moving forward. One class was the weary class, represented by Leah in contrast with Rachel, who was the good traveler.

Qhov kev sim tom ntej yog qhov kev sim ntawm dej, uas raug ua piv txwv hauv keeb kwm Millerite los ntawm lub rooj sib txoos pw hav zoov Exeter, qhov uas muaj ob lub tsev ntaub cuam tshuam nrog dej, yog li sawv cev rau ob pawg neeg pe hawm. Exeter txhais hais tias “lub chaw ruaj khov saum dej,” thiab lwm lub tsev ntaub ntawd yog cov nkauj xwb ruam los ntawm Watertown nyob. Exeter sawv cev rau Gideon qhov kev sim ntawm dej, tiam sis qhov tseem ceeb tsis yog dej ntau npaum li ntawd, yog txoj kev uas siv los haus dej. Ib pawg neeg qaug zog dhau lawm tsis muaj peev xwm txav mus ntxiv thaum lawv muab dej nphob los haus, hos lwm pawg tseem txav mus tom ntej. Ib pawg yog pawg qaug zog, sawv cev los ntawm Leah hauv kev sib piv nrog Rachel, uas yog tus neeg taug kev zoo.

The ministry of Future for America was Gideon at 9/11, when the first of two tests would purge a large class from Gideon’s band. The terrorism of 9/11 identifies the well of Harod’s fear and terror, and the hill of Moreh identifies the beginning of the latter rain. A separation took place on July 18, 2020 when twenty-two-thousand left, thus marking the arrival of the tarrying time with the number twenty-two. Gideon’s three hundred are those who pass the second test, which is the test of the methodology of the latter rain as identified in Isaiah twenty-eight.

Txoj haujlwm qhuab qhia ntawm Future for America yog Khede‑oos thaum 9/11, thaum thawj qhov ntawm ob qhov kev sim siab yuav ntxuav ib pawg neeg coob tawm ntawm Khede‑oos pawg. Kev ua phem phem ntawm 9/11 qhia txog qhov dej ntawm Ha‑roos txoj kev ntshai thiab kev txaus ntshai, thiab lub roob Moreh qhia txog qhov pib ntawm nag tom qab. Ib qho kev cais tawm tau tshwm sim rau hnub July 18, 2020 thaum nees nkaum ob txhiab leej tau ncaim mus, li ntawd thiaj cim txog kev los txog ntawm lub sijhawm tos nrog tus lej nees nkaum ob. Khede‑oos peb puas leej yog cov uas dhau qhov kev sim siab thib ob, uas yog qhov kev sim txog txoj kev siv haujlwm ntawm nag tom qab raws li tau qhia tseg hauv Yaxayas nees nkaum yim.

Peter is at Panium as well as Pentecost. Pentecost is the Sunday law, and Daniel eleven verse sixteen is also the Sunday law. Verses thirteen through fifteen of chapter eleven of Daniel are Panium, and those verses represent the external prophetic history that leads to the Sunday law, and Peter in Acts, at the third and ninth hour represent the internal prophetic history that leads to the Sunday law. The external line is identifying the history that leads to the mark of the beast, and the internal identifies the history of the sealing of the one hundred and forty-four thousand. With Peter being such an important symbol in both the external and internal history that is now in the process of fulfillment, it seemed appropriate to place Peter into the prophetic context which runs below the surface reading of Scripture.

Petus nyob ntawm Panium thiab kuj nyob ntawm Pentecost thiab. Pentecost yog txoj cai Hnub Xab Tham, thiab Daniel kaum ib nqe kaum rau kuj yog txoj cai Hnub Xab Tham thiab. Nqe kaum peb mus txog kaum tsib ntawm Daniel tshooj kaum ib yog Panium, thiab cov nqe ntawd sawv cev rau keeb kwm yaj saub sab nraud uas coj mus rau txoj cai Hnub Xab Tham, hos Petus hauv Tes Haujlwm, ntawm teev peb thiab teev cuaj, sawv cev rau keeb kwm yaj saub sab hauv uas coj mus rau txoj cai Hnub Xab Tham. Kab sab nraud tab tom txheeb qhia txog keeb kwm uas coj mus rau lub cim ntawm tus tsiaj qus, hos kab sab hauv txheeb qhia txog keeb kwm ntawm kev muab lub cim ntim rau ib puas plaub caug plaub txhiab leej. Vim Petus yog ib lub cim tseem ceeb heev hauv ob qho tib si keeb kwm sab nraud thiab sab hauv uas tam sim no tab tom nyob hauv txoj txheej txheem ntawm kev ua tiav, nws thiaj zoo tsim nyog muab Petus tso rau hauv lub ntsiab lus yaj saub uas khiav nyob hauv qab qhov kev nyeem Vajluskub saum npoo xwb.

The twelve Messianic prophecies that are marked as fulfilled in the book of Matthew represent the history of the one hundred and forty-four thousand. The “time of the end” marks the beginning of a reformatory movement, and just as the birth of Aaron and Moses marked the “time of the end” in the line of Moses, the alpha of Christ, so too the birth of John, and his cousin Jesus marked the “time of the end” in 1989. Whether it is worthwhile to consider the twelve Messianic prophecies is more intriguing, when placed in context by raising another question. What other biblical book marks as many Messianic fulfillments as found in Matthew?

Kaum kaum zaj lus faj lem thawj txog tus Mexiyas uas raug cim tias tau ua tiav hauv phau Ntawv Mathais sawv cev rau keeb kwm ntawm ib puas plaub caug plaub txhiab leej. “Lub sij hawm kawg” cim qhov pib ntawm ib txoj kev txav kho kom tshiab, thiab ib yam li kev yug los ntawm Aloos thiab Mauxes tau cim “lub sij hawm kawg” hauv caj ces ntawm Mauxes, uas yog alpha ntawm Khetos, ib yam nkaus thiab kev yug los ntawm Yauhas, thiab nws tus npawg Yexus tau cim “lub sij hawm kawg” hauv xyoo 1989. Seb puas tsim nyog los xav txog kaum kaum ob zaj lus faj lem thawj txog tus Mexiyas ntawd kuj yim ntxim xav dua, thaum muab tso rau hauv nws lub ntsiab lus los ntawm kev tsa dua ib lo lus nug ntxiv. Muaj phau ntawv Vajluskub twg ntxiv uas cim muaj ntau npaum li ntawd txog kev ua tiav ntawm tus Mexiyas li yam uas pom nyob hauv Mathais?

> “The work of God in the earth presents, from age to age, a striking similarity in every great reformation or religious movement. The principles of God’s dealing with men are ever the same. The important movements of the present have their parallel in those of the past, and the experience of the church in former ages has lessons of great value for our own time.” The Great Controversy, 343.

> “Vajtswv tes hauj lwm ntawm Vajtswv hauv ntiajteb no qhia tawm, tiam dhau tiam, ib yam kev zoo sib xws uas pom tseeb heev hauv txhua txoj kev hloov kho loj lossis txhua txoj kev txav ntawm kev ntseeg. Cov hauv paus ntsiab lus uas Vajtswv ua raws li thaum Nws nrog tibneeg sib raug yog ib txwm zoo ib yam. Cov kev txav tseem ceeb ntawm lub sijhawm nimno muaj lawv qhov sib piv nrog cov uas muaj nyob yav tag los, thiab txoj kev paub dhau los ntawm pawg ntseeg hauv cov tiam dhau los muaj tej zaj lus qhia uas muaj nqes heev rau peb lub sijhawm no.” The Great Controversy, 343.

Every reformatory movement has a starting point, which is labelled as “the time of the end,” in the book of Daniel. The time of the end in the reformatory movement of Christ was His birth, which typified both 1798 and 1989,

Txhua txhua txoj kev txav ntawm kev hloov kho muaj ib qho chaw pib, uas nyob hauv phau ntawv Daniel raug hu ua “lub sij hawm kawg.” Lub sij hawm kawg hauv txoj kev txav ntawm kev hloov kho ntawm Khetos yog Nws txoj kev yug los, uas yog ib qho cim qhia ua ntej txog ob qho tib si 1798 thiab 1989,

## The First Messianic Waymark—1989

Tus Ciam Qhia Txog Mexiyas Thawj—1989

> And they said unto him, In Bethlehem of Judaea: for thus it is written by the prophet, And thou Bethlehem, in the land of Juda, art not the least among the princes of Juda: for out of thee shall come a Governor, that shall rule my people Israel. Matthew 2:5, 6.

> Lawv teb rau nws tias, Hauv Npelehees ntawm Yudas tebchaws: rau qhov tus yaj saub tau sau tseg li no, Thiab koj, Npelehees, hauv thaj av Yudas, yeej tsis yog tus me tshaj plaws hauv cov thawj ntawm Yudas: rau qhov ntawm koj yuav muaj ib tug Thawj Coj tawm los, uas yuav kav kuv haiv neeg Ixayees. Mathais 2:5, 6.

## Prediction

Kev Yaj Saub Qhia Tseg

> But thou, Bethlehem Ephratah, though thou be little among the thousands of Judah, yet out of thee shall he come forth unto me that is to be ruler in Israel; whose goings forth have been from of old, from everlasting. Micah 5:2.

> Tiamsis koj, Bethlehem Ephratah, txawm yog koj me nyob hauv ntau txhiab leej ntawm Yudas, los ntawm koj yuav muaj ib tug tawm los rau kuv, uas yuav ua tus kav hauv cov Yixayee; nws tej kev tawm los twb muaj txij thaum ub los, txij txhis mus ib txhis. Mikha 5:2.

1989 was the time of the end for the movement of the third angel. It arrived 126 years after the rebellion of 1863, and was represented by Ronald Reagan and George Bush the senior. The time of the end in the history of Moses was the birth of Aaron and Moses, as was the time of the end in the history of Christ the birth of John the Baptist and Christ. When the book of Daniel is unsealed, as it was in 1989, there is an increase of knowledge. That increase of knowledge leads to the second waymark, identifying when a testing message is developed from the knowledge that was unsealed.

Xyoo 1989 yog lub sij hawm kawg rau kev txav ntawm tus tim tswv thib peb. Nws los txog 126 xyoos tom qab txoj kev ntxeev siab xyoo 1863, thiab tau sawv cev los ntawm Ronald Reagan thiab George Bush tus laus. Lub sij hawm kawg hauv keeb kwm ntawm Mauxes yog hnub yug ntawm Aloos thiab Mauxes, ib yam li lub sij hawm kawg hauv keeb kwm ntawm Khetos yog hnub yug ntawm Yauhas tus Neeg Ua Kev Cai Raus Dej thiab Khetos. Thaum phau ntawv Daniyees raug qhib lub cim, ib yam li tau muaj nyob rau xyoo 1989, ces kev paub nce ntxiv. Qhov kev paub uas nce ntxiv ntawd coj mus rau txoj kev cim thib ob, qhia kom paub txog thaum twg ib txoj xov sim siab raug tsim los ntawm txoj kev paub uas tau raug qhib lub cim.

Every reformatory movement marks a point when the message is formalized and thereafter becomes a testing message. Christ always explains the test, in advance of holding men and women responsible for the test. Adam and Eve were told in advance of the results that would happen if they disobeyed, and God never changes.

Txhua txhua txoj kev txav los kho dua tshiab cim ib lub sij hawm uas txoj xov raug teeb tsa kom meej raws li txoj cai, thiab tom qab ntawd nws dhau los ua ib txoj xov sim siab. Khetos ib txwm piav qhia txog txoj kev sim ntawd ua ntej, ua ntej Nws yuav tsa txiv neej thiab poj niam kom raug lav ris rau txoj kev sim ntawd. Adas thiab Evas twb raug ceeb toom ua ntej txog tej txiaj ntsig uas yuav los yog lawv tsis mloog lus, thiab Vajtswv yeej tsis hloov.

> And the Lord God commanded the man, saying, Of every tree of the garden thou mayest freely eat: But of the tree of the knowledge of good and evil, thou shalt not eat of it: for in the day that thou eatest thereof thou shalt surely die. Genesis 2:16, 17.

> Thiab tus Tswv Vajtswv tau txib rau tus txivneej hais tias, Koj yuav noj tau dawb huv ntawm txhua tsob ntoo hauv lub vaj: Tiamsis ntawm tsob ntoo paub qhov zoo thiab qhov phem, koj tsis txhob noj ntawm nws li: vim hnub uas koj noj ntawm nws, koj yuav muaj tseeb tuag. Chiv Keeb 2:16, 17.

William Miller “formalized” the testing message of the first angel in 1831 through 1833. The message of the one hundred and forty-four thousand was formalized in 1996, with the publication of the Time of the End magazine that covers the last six verses of Daniel eleven, that were unsealed in 1989. In that year the publication titled, Prophetic Time Lines was also published, and set forth the methodology that is twenty-two times more powerful than the rules adopted by William Miller. Those rules are now set forth in the publication Prophetic Keys. The rules which all who proclaim the third angel’s message will employ are Miller’s rules.

William Miller tau “muab ua kom muaj daim qauv tseeb” rau txoj xov sim siab ntawm thawj tus timtswv hauv xyoo 1831 mus txog 1833. Txoj xov ntawm ib puas plaub caug plaub txhiab leej tau raug muab ua kom muaj daim qauv tseeb hauv xyoo 1996, nrog rau kev luam tawm phau ntawv xov xwm Time of the End uas hais txog rau nqe kawg rau hauv Daniel kaum ib, uas tau raug qhib lub cim nyob rau xyoo 1989. Hauv xyoo ntawd kuj tau luam tawm ib phau ntawv hu ua, Prophetic Time Lines, thiab tau nthuav tawm txoj kev ua raws uas muaj hwjchim loj dua nees nkaum ob npaug tshaj cov cai uas William Miller tau lees txais. Cov cai ntawd tam sim no raug nthuav tawm hauv phau ntawv luam Prophetic Keys. Cov cai uas txhua tus uas tshaj tawm txoj xov ntawm tus timtswv peb yuav siv yog Miller cov cai.

> “Those who are engaged in proclaiming the third angel’s message are searching the Scriptures upon the same plan that Father Miller adopted.” Review and Herald, November 25, 1884.

> “Cov uas koom tes tshaj tawm tus tim tswv thib peb txoj xov yog tab tom tshawb nrhiav Vajlugkub raws tib txoj kev npaj uas Txiv Miller tau coj los siv.” Review and Herald, November 25, 1884.

Miller’s rules are the alpha and Prophetic Keys are the omega. The only way to pass a prophetic testing message, is to employ the methodology of study outlined in God’s Word. The true message cannot be separated from the true methodology that establishes the message. In every reform movement the testing message for that generation is set forth, and it includes the correct methodology as an element of the waymark. Miller’s message was based upon the unsealing of the book of Daniel. His message was Gideon’s message, for it also produced an army of three hundred.

Miller cov cai yog alpha, thiab Cov Yawm Sij Yaj Saub yog omega. Tib txoj kev xwb thiaj yuav dhau tau ib zaj lus sim siab yaj saub, yog yuav tsum siv txoj kev kawm raws li tau teev tseg hauv Vajtswv Txojlus. Zaj lus tseeb tsis tuaj yeem muab cais tawm ntawm txoj kev qhia tseeb uas tsa thiab ruaj khov rau zaj lus ntawd. Hauv txhua txoj kev txav hloov kho, zaj lus sim siab rau tiam neeg ntawd raug muab nthuav tawm, thiab nws suav nrog txoj kev qhia tseeb ua ib feem ntawm tus ncej cim kev. Miller zaj lus raug tsa rau saum qhov kev qhib daws ntawm phau ntawv Daniel. Nws zaj lus yog Gideon zaj lus, rau qhov nws kuj tsim tau ib pab tub rog muaj peb puas leej.

> And he divided the three hundred men into three companies, and he put a trumpet in every man’s hand, with empty pitchers, and lamps within the pitchers. And he said unto them, Look on me, and do likewise: and, behold, when I come to the outside of the camp, it shall be that, as I do, so shall ye do. When I blow with a trumpet, I and all that are with me, then blow ye the trumpets also on every side of all the camp, and say, The sword of the Lord, and of Gideon. Judges 7:16–18.

> Thiab nws faib peb puas leej txiv neej ntawd ua peb pab, thiab nws muab ib rab xyu rau hauv txhua tus tes, nrog tej hub khoob, thiab tej teeb nyob hauv cov hub. Thiab nws hais rau lawv tias, Cia li saib kuv, thiab ua tib yam li ntawd; thiab saib seb, thaum kuv tuaj txog rau sab nraud ntawm lub yeej, yuav yog li no tias, raws li kuv ua, nej kuj yuav tsum ua ib yam li ntawd. Thaum kuv nrov xyu, kuv thiab txhua tus uas nrog kuv, ces nej kuj yuav tsum nrov nej tej xyu thiab nyob ib ncig ntawm tag nrho lub yeej, thiab hais tias, Rab ntaj ntawm tus Tswv, thiab ntawm Kide-oos. Cov Thawj Txiav Txim 7:16–18.

Miller’s message was the “trumpet,” and the “sword.” Yet it was the sword of both Gideon and the Lord. The Word of the Lord was published in 1611, and 220 years later Miller published his message of the first angel. The Declaration of Independence was published in 1776, and 220 years later in 1996, the message of the third angel was published. Millers was the first angel’s internal message of God’s people, as represented by the vision of the Ulai River, announcing the opening of judgment. The third angel’s message of Future for America is the external message of God’s people, as represented by the vision of the Hiddekel River, announcing the close of judgment.

Miller zaj lus yog “raj ncas,” thiab yog “rab ntaj.” Tiamsis nws yog rab ntaj ntawm nkawd ob leeg, Kide-oos thiab tus Tswv. Tus Tswv Txojlus raug luam tawm xyoo 1611, thiab 220 xyoo tom qab Miller tau luam tawm nws zaj lus ntawm thawj tug timtswv. Tsab Ntawv Tshaj Tawm Kev Ywj Pheej raug luam tawm xyoo 1776, thiab 220 xyoo tom qab ntawd, xyoo 1996, zaj lus ntawm tus timtswv thib peb raug luam tawm. Miller zaj lus yog thawj tug timtswv zaj lus sab hauv ntawm Vajtswv haiv neeg, raws li tau sawv cev hauv yog toog pom txog tus Dej Ulai, tshaj tawm txog txoj kev txiav txim pib qhib. Zaj lus ntawm tus timtswv thib peb ntawm Future for America yog zaj lus sab nraud ntawm Vajtswv haiv neeg, raws li tau sawv cev hauv yog toog pom txog tus Dej Hiddekel, tshaj tawm txog txoj kev txiav txim xaus kaw.

The prophetic methodology is represented by one of the Messianic prophecies identified by Matthew as being fulfilled by Christ, and in so doing typifies 1831, with the “father” representing his son in 1996. The two witnesses of methodology are an alpha and omega, and with the human messenger’s involvement, together they establish a father and son relationship, which is the relationship of Malachi’s Elijah message. The hearts of the father are turned to the children, and vice versa. Miller’s rules are to be joined with the rules titled as Prophetic Keys. The new light must be built upon the old light. Those who choose not to employ the methodology of 1831 and 1996 are cursed. One class is cursed, and the other is blessed. The choice is yours?

Txoj kev ua raws li kev yaj saub raug sawv cev los ntawm ib lo lus faj lem hais txog tus Mexiyas uas Mathai tau qhia tias tau muaj tiav nyob rau hauv Khetos, thiab hauv qhov ua li ntawd nws ua ib daim qauv qhia txog xyoo 1831, nrog “leej txiv” sawv cev rau nws tus “tub” nyob rau xyoo 1996. Ob tug tim khawv ntawm txoj kev ua raws li no yog ib qho alpha thiab omega, thiab nrog tib neeg tus tub txib koom tes nrog, lawv ua ke tsim tsa ib txoj kev sib raug zoo ntawm leej txiv thiab tub, uas yog txoj kev sib raug zoo ntawm Eliyas cov lus hauv Malakis. Leej txiv lub siab raug tig los rau cov me nyuam, thiab cov me nyuam lub siab kuj tig los rau leej txiv thiab. Miller cov cai yuav tsum raug koom nrog cov cai uas hu ua Cov Ntsiab Lus Yaj Saub. Lub teeb tshiab yuav tsum raug txhim tsa saum lub teeb qub. Cov uas xaiv tsis siv txoj kev ua raws li xyoo 1831 thiab 1996 raug foom. Ib pab raug foom, hos lwm pab tau koob hmoov. Txoj kev xaiv yog koj li?

## The Second Messianic Waymark —1996

Qhov Qhia Kev Taug Cias Mesiyas Qhov Thib Ob —1996

> That it might be fulfilled which was spoken by the prophet, saying, I will open my mouth in parables; I will utter things which have been kept secret from the foundation of the world. Matthew 13:35.

> Kom yuav ua kom tiav raws li uas tus cev Vajtswv lus tau hais tseg, tias, Kuv yuav qhib kuv lub qhov ncauj hais tej lus piv txwv; kuv yuav hais tej yam uas tau raug zais cia txij thaum lub hauv paus ntawm lub ntiajteb los. Mathais 13:35.

## Prediction

Kev Yaj Saub Hais Ua Ntej

> I will open my mouth in a parable: I will utter dark sayings of old. Psalms 78:2.

> Kuv yuav qhib kuv lub qhov ncauj ua ib zaj lus piv txwv: Kuv yuav hais tej lus tob tob uas muaj txij puag thaum ub los. Ntawv Nkauj 78:2.

The dark sayings; the parables that the Lion of the tribe of Judah “utters” represent line upon line presentations of truths that have been sealed up, or kept secret from the foundation of the world. Once the message is formalized, it is thereafter empowered by a fulfillment of prophecy that marks the beginning of a testing time.

Cov lus tsaus ntuj; tej zaj lus piv txwv uas Tsov Ntxhuav ntawm xeem Yudas “hais tawm” ntawd sawv cev rau kev nthuav qhia qhov tseeb ib kab ntxiv ib kab, uas twb raug kaw cia, los yog raug zais cia txij thaum tsim lub ntiajteb los. Thaum zaj lus ntawd raug muab teem ua qauv raws cai lawm, txij ntawd mus nws raug muab hwjchim los ntawm kev ua tiav ntawm tej lus faj lem uas cim txog qhov pib ntawm ib lub sijhawm sim siab.

When the latter rain began to sprinkle on September 11, 2001, the rebellion of 1888 and of Korah was repeated. At the Minneapolis rebellion of 1888 and with Korah’s rebellion, God’s selected messengers were rejected along with the message they presented. Both the baby and the bath water were thrown out together. They were thrown out under the premise that the whole congregation was as holy, as those God had selected. The rebels were unable to see Divinity with the human messengers. All they could see was themselves, humanity void of Divinity, so they thought everyone was the same.

Thaum nag tom kawg pib poob tsuag rau hnub Cuaj Hlis 11, 2001, txoj kev ntxeev siab xyoo 1888 thiab ntawm Kaulaj tau rov muaj dua. Hauv txoj kev ntxeev siab ntawm Minneapolis xyoo 1888 thiab hauv Kaulaj txoj kev ntxeev siab, Vajtswv cov tubtxib uas Nws tau xaiv raug tsis lees txais nrog rau txoj xov uas lawv tau nthuav tawm. Ob tug menyuam thiab dej da dej raug muab pov tseg ua ke tib si. Lawv raug muab pov tseg raws li lub hauv paus xav tias tag nrho pawg ntseeg dawb huv ib yam li cov uas Vajtswv tau xaiv. Cov neeg ntxeev siab tsis muaj peev xwm pom Vajtswv txoj kev muaj nyob nrog cov tubtxib tibneeg. Txhua yam uas lawv pom tau tsuas yog lawv tus kheej xwb, yog tibneeg tsis muaj Vajtswv txoj kev muaj nyob, yog li ntawd lawv thiaj xav tias txhua tus puav leej zoo ib yam nkaus xwb.

> Now Korah, the son of Izhar, the son of Kohath, the son of Levi, and Dathan and Abiram, the sons of Eliab, and On, the son of Peleth, sons of Reuben, took men: And they rose up before Moses, with certain of the children of Israel, two hundred and fifty princes of the assembly, famous in the congregation, men of renown: And they gathered themselves together against Moses and against Aaron, and said unto them, Ye take too much upon you, seeing all the congregation are holy, every one of them, and the Lord is among them: wherefore then lift ye up yourselves above the congregation of the Lord? Numbers 16:1–3.

> Korah, tus tub ntawm Izhar, tus tub ntawm Kohath, tus tub ntawm Levi, nrog rau Dathan thiab Abiram, cov tub ntawm Eliab, thiab On, tus tub ntawm Peleth, cov tub ntawm Reuben, tau coj ib pab neeg los; thiab lawv sawv tawm tsam Mauxes, nrog qee leej ntawm cov me nyuam Yixayee, ob puas tsib caug tus thawj ntawm lub koom txoos, cov muaj koob npe hauv pawg neeg, cov txiv neej muaj meej mom nto moo. Thiab lawv sib sau ua ke tawm tsam Mauxes thiab tawm tsam Aloo, thiab hais rau nkawd tias, Nej tau coj tshaj qhov tsim nyog lawm, vim txhua tus hauv lub koom txoos yog neeg dawb huv, txhua tus puav leej yog li ntawd, thiab tus Tswv nyob hauv lawv: yog li ntawd ua cas nej thiaj tsa nej tus kheej siab dua lub koom txoos ntawm tus Tswv? Xwm Txheej 16:1–3.

The rebellion of Korah, 1888 and 9/11 is represented as a refusal to submit to God’s choice of selected leadership, while placing confidence in a false definition of God’s congregation. Jeremiah identifies the same phenomenon when the rebels claimed the “temple of the Lord, the temple of the Lord are these.”

Kev ntxeev siab ntawm Kauslas, 1888 thiab 9/11 raug sawv cev ua ib qho kev tsis kam nyob hauv qab Vajtswv txoj kev xaiv tsa cov thawj coj uas Nws tau xaiv tseg, thaum lawv tso siab rau ib qho kev txhais cuav txog Vajtswv pawg ntseeg. Yelemis qhia txog tib yam xwm txheej ntawd thaum cov neeg ntxeev siab hais tias, “lub tuam tsev ntawm tus Tswv, lub tuam tsev ntawm tus Tswv yog cov no.”

> The word that came to Jeremiah from the Lord, saying,

> Lo lus uas tuaj rau Yelemis los ntawm tus Tswv, hais tias,

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

> Cia li sawv ntawm lub rooj vag ntawm Yehauvas lub tuam tsev, thiab tshaj tawm lo lus no rau qhov ntawd, thiab hais tias, Nej txhua tus neeg Yudas uas nkag los ntawm cov rooj vag no los pe hawm Yehauvas, nej mloog Yehauvas lo lus. Yehauvas tus Tswv uas kav txhua pab tub rog, Ixayees tus Vajtswv, hais li no tias, Nej cia li kho nej tej kev thiab nej tej haujlwm kom raug, ces Kuv yuav pub kom nej nyob hauv qhov chaw no. Nej txhob cia siab rau tej lus dag uas hais tias, Lub tuam tsev ntawm Yehauvas, Lub tuam tsev ntawm Yehauvas, Lub tuam tsev ntawm Yehauvas, yog tej no.

> For if ye throughly amend your ways and your doings; if ye throughly execute judgment between a man and his neighbour; If ye oppress not the stranger, the fatherless, and the widow, and shed not innocent blood in this place, neither walk after other gods to your hurt: Then will I cause you to dwell in this place, in the land that I gave to your fathers, for ever and ever.

> Vim yog nej kho nej tej kev thiab nej tej dej num kom zoo tiag tiag; yog nej txiav txim ncaj ncees tiag tiag rau nruab nrab ntawm ib tug neeg thiab nws tus kwvtij zej zog; yog nej tsis tsim txom tus neeg txawv teb chaws, tus menyuam ntsuag, thiab tus poj ntsuam, thiab tsis muab ntshav tus tsis muaj txim los rau hauv qhov chaw no, thiab tsis mus raws lwm tus vajtswv rau nej txoj kev puam tsuaj: ces kuv yuav cia nej nyob hauv qhov chaw no, hauv thaj av uas kuv tau pub rau nej tej yawg koob, mus ib txhis thiab ib txhis.

> Behold, ye trust in lying words, that cannot profit. Jeremiah 7:1–8.

> Saib seb, nej tso siab rau tej lus dag, uas tsis muaj txiaj ntsig li. Yelemis 7:1–8.

The lying words of the Jews in Jeremiah’s period, are the lying words of Korah and his cohorts, the rebels of 1888 and of course, the rebels of 9/11. They are the lies that the drunkards of Ephraim hide beneath in Isaiah twenty-eight.

Cov lus dag ntawm cov Yudais nyob rau tiam Yelemis, yog cov lus dag ntawm Khaula thiab nws cov npoj yaig, cov neeg fav xeeb xyoo 1888 thiab, yeej tsis txawj poob qab, cov neeg fav xeeb ntawm 9/11. Lawv yog cov lus dag uas cov neeg qaug cawv ntawm Efa‑ees zais nkaum rau hauv qab raws li muaj nyob hauv Yaxayas nees nkaum yim.

> Wherefore hear the word of the Lord, ye scornful men, that rule this people which is in Jerusalem. Because ye have said, We have made a covenant with death, and with hell are we at agreement; when the overflowing scourge shall pass through, it shall not come unto us: for we have made lies our refuge, and under falsehood have we hid ourselves. Isaiah 28:14, 15.

> Yog li no mloog tus Tswv txoj lus, nej cov neeg thuam luag, uas kav haiv neeg no nyob hauv Yeluxalees. Vim nej tau hais tias, Peb tau cog lus nrog txoj kev tuag, thiab nrog dab teb peb tau pom zoo lawm; thaum tus nplawm uas nyab lug hla tuaj, nws yuav tsis los txog peb: rau qhov peb tau ua tej lus dag ua peb qhov chaw nkaum, thiab nyob hauv txoj kev cuav peb tau zais peb tus kheej. Yaxayas 28:14, 15.

It is also the lie that represents a lack of love of the Truth, which brings strong delusion in 2 Thessalonians.

Nws kuj yog txoj kev dag uas sawv cev rau kev tsis hlub Qhov Tseeb, uas coj kev yuam kev loj los raws li 2 Thexalaunikes.

> And for this cause God shall send them strong delusion, that they should believe a lie: That they all might be damned who believed not the truth, but had pleasure in unrighteousness. 2 Thessalonians 2:11, 12.

> Thiab vim li no Vajtswv yuav tso kev dag ntxias muaj hwj chim los rau lawv, kom lawv ntseeg txoj kev dag: kom txhua tus uas tsis ntseeg qhov tseeb, tiam sis zoo siab rau txoj kev tsis ncaj, raug txiav txim phem. 2 Thexalaunikes 2:11, 12.

The “lying words” represent the foolish idea that the church is where salvation is found, not in chosen messengers and their chosen messages. The connection between God and man is accomplished and maintained only through His Word. He is the Word, and no man cometh to the Father except by the Word. Christ is represented by His chosen messengers and the message they present. To believe otherwise, is to hate the Truth and believe a lie. Jeremiah condemns the Jews who trust in the temple, by reminding them of Shiloh, where God’s Ark had been since the entrance into the Promised Land.

Cov “lus dag” sawv cev rau txoj kev xav ruam uas hais tias txoj kev cawm dim nyob hauv pawg ntseeg, tsis yog nyob hauv cov tub txib uas raug xaiv thiab lawv cov lus uas raug xaiv. Kev sib txuas ntawm Vajtswv thiab tibneeg raug ua tiav thiab raug khaws cia tsuas yog los ntawm Nws Txojlus xwb. Nws yog Txojlus, thiab tsis muaj leejtwg tuaj cuag Leej Txiv tau tsuas yog los ntawm Txojlus xwb. Khetos raug sawv cev los ntawm Nws cov tub txib uas raug xaiv thiab cov lus uas lawv nthuav tawm. Kev ntseeg lwm yam tshaj ntawd yog kev ntxub Qhov Tseeb thiab ntseeg ib lo lus dag. Yelemis rau txim rau cov Yudais uas tso siab rau lub tuam tsev, los ntawm kev ceeb toom lawv txog Xailoos, qhov chaw uas Vajtswv Lub Phij Xab tau nyob txij thaum lawv nkag mus rau hauv Thaj Av Uas Tau Cog Lus.

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

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

Wicked Eli, and his two wicked sons, Hophni and Phineas parallel and align with Korah, Dathan and Abiram for allowing escalating apostasy to develop until probation closed and all three died on the same day, as did Korah, Dathan and Abiram. They all die at the Sunday law!

Eli uas phem, thiab nws ob tug tub uas phem, Hophni thiab Phinehas, muaj kev sib piv thiab sib haum nrog Korah, Dathan thiab Abiram vim lawv tso cai rau txoj kev thim kev ntseeg uas nce zuj zus loj hlob mus txog thaum lub sijhawm sim siab kaw, thiab lawv peb leeg tuag tib hnub ntawd, ib yam li Korah, Dathan thiab Abiram thiab. Lawv txhua tus tuag thaum txoj cai Sunday los txog!

At 9/11 Korah’s rebellion, and the rebellion of Eli, the rebellion of the Jews in Jeremiah’s testimony and the rebels of 1888 reject and rebel against the message and messengers of that period. That period concludes at the Sunday law after two tests. The first test is from 9/11 unto July 18, 2020, and the second test is the purging and sealing represented by the message of the Midnight Cry. Out of that purification process Gideon and His three hundred are prepared to blow their trumpets, and they do so when Samuel is raised up at the Sunday law, which is when the Ark is captured by the Philistines. Then the church triumphant is lifted up as an ensign.

Thaum txog 9/11, kev tawm tsam ntawm Korah, thiab kev tawm tsam ntawm Eli, kev tawm tsam ntawm cov Yudais hauv Yelemis zaj lus tim khawv, thiab cov neeg tawm tsam xyoo 1888, lawv tsis lees txais thiab sawv tawm tsam tawm tsam txoj xov thiab cov tub txib ntawm lub sijhawm ntawd. Lub sijhawm ntawd xaus rau ntawm txoj cai Hnub Caiv thaum xaus ob zaug kev sim siab. Kev sim siab thawj zaug yog txij 9/11 mus txog Lub Xya hli ntuj 18, 2020, thiab kev sim siab zaum ob yog kev ntxuav kom huv thiab kev muab foob sawv cev los ntawm txoj xov ntawm Midnight Cry. Los ntawm txoj kev ntxuav kom huv ntawd, Kide-oos thiab Nws peb puas leej raug npaj los tshuab lawv tej raj, thiab lawv ua li ntawd thaum Xamuyees raug tsa sawv los rau ntawm txoj cai Hnub Caiv, uas yog thaum Lub Phij Xab raug cov Filixatee txeeb mus. Ces pawg ntseeg uas yeej lawm raug tsa siab los ua ib lub chij.

That church has a king, David by name, and a prophet represented by Ezekiel, and Samuel, at the overthrow of Shiloh. The church will also have the priesthood represented by Joseph. The Sunday law testing time is where the fire of the Holy Spirit is poured out without measure, as represented by the seventh seal. That fire destroys the men of renown who rebelled with Korah, Dathan, Abiram, Eli, Hophni, Phineas and the rebels of 1888.

Lub pawg ntseeg ntawd muaj ib tug vajntxwv, hu ua Daviv, thiab muaj ib tug yaj saub uas Exekees thiab Xamuyees sawv cev, thaum Silo raug rhuav tshem. Pawg ntseeg ntawd kuj yuav muaj txoj haujlwm pov thawj uas Yauxej sawv cev. Lub caij raug sim los ntawm txoj cai Hnub Caiv yog qhov chaw uas hluav taws ntawm Vaj Ntsuj Plig Dawb Huv raug nchuav tawm yam tsis muaj kev ntsuas, raws li lub xya lub cim sawv cev. Hluav taws ntawd rhuav tshem cov neeg muaj koob meej uas tau tawm tsam nrog Khaulas, Dathas, Aplias, Eli, Hofinis, Phinehas, thiab cov neeg ntxeev siab xyoo 1888.

That very fire of the outpouring of the Holy Spirit, is the backdrop of the drama of the church triumphant. The church is represented by king David, the prophet Ezekiel and Joseph the priest. Those three are standing in the fire that destroys the 250 men of renown, as did Nebuchadnezzar’s fire destroy the men who threw the three worthies into the furnace. As the church triumphant, the whole world watches as they are thrown into the fiery furnace, and suddenly, the Son of God appears with the churches’ prophet, priest and king—represented by Shadrach, Meshak and Abednego. Four thirty-year old’s in the fiery furnace representing the truth that Divinity combined with humanity does not sin!

Qhov hluav taws ntawd ntag uas yog kev raug nchuav tawm ntawm Vaj Ntsuj Plig Dawb Huv, yog lub keeb txheej tom qab ntawm zaj yeeb yam ntawm pawg ntseeg uas yeej kov yeej lawm. Pawg ntseeg raug sawv cev los ntawm vajntxwv Daviv, yaj saub Exekhee thiab Yauxej tus pov thawj. Peb tug ntawd sawv hauv hluav taws uas rhuav tshem 250 tus txiv neej muaj koob npe, ib yam li Nebukadnezzas hluav taws tau rhuav tshem cov txiv neej uas muab peb tug tsim txiaj ntawd pov rau hauv cub hluav taws. Raws li pawg ntseeg uas yeej kov yeej lawm, tag nrho lub ntiaj teb ntsia saib thaum lawv raug muab pov rau hauv cub hluav taws kub lug, thiab tam sim ntawd, Vajtswv Leej Tub tshwm sim nrog pawg ntseeg tus yaj saub, tus pov thawj thiab tus vajntxwv—uas raug sawv cev los ntawm Xatakh, Mexakh thiab Anpedenekhau. Plaub tug muaj peb caug xyoo nyob hauv cub hluav taws, sawv cev rau qhov tseeb tias Vajtswv txoj kev ua Vajtswv koom nrog tib neeg txoj kev ua neeg tsis txhaum li!

Korah, Dathan and Abiram, who are also Eli, Hophni and Phineas are the counterfeit of the church triumphant that is made up with a prophet, priest and king. Those three are Gideon’s 300, the three thousand souls at Pentecost, the 300 Millerite preachers, the three-hundred 1843 charts, who are thirty years old when the Sunday law arrives and fire comes down out of heaven. With Elijah the fire was to distinguish between the true and false prophets. The fire that comes down in Leviticus on the “eighth” day, when Aaron begins to serve, consumes Aaron’s offering, which is the offering of Malachi three, that is pleasant as in former years. That same fire destroys those who offer strange or common fire, as represented by Hophni and Phineas, the sons of Aaron.

Khaula, Dathas thiab Abilas, uas kuj yog Eli, Hophis thiab Phinehas, yog tus yam cuav ntawm pawg ntseeg uas yeej lawm, uas yog tsim los ntawm yaj saub, pov thawj thiab vaj ntxwv. Peb tug no yog Khede-oos 300 leej, peb txhiab tus ntsuj plig ntawm Hnub Peetekos, 300 tus xibhwb Millerite, 300 daim ntawv qhia xyoo 1843, uas muaj peb caug xyoo thaum txoj cai Hnub Caiv los txog thiab hluav taws nqes saum ntuj los. Nyob rau hauv Eliyas tiam, hluav taws yog los cais qhov txawv ntawm cov yaj saub tseeb thiab cuav. Hluav taws uas nqes los hauv Levis Kevcai rau hnub “thib yim,” thaum Aloos pib ua haujlwm, hlawv Aloos txoj kev fij, uas yog txoj kev fij hauv Malakis peb, uas zoo siab txais raws li xyoo qub. Tib hluav taws ntawd rhuav tshem cov uas fij hluav taws txawv lossis hluav taws tsis huv, raws li Hophis thiab Phinehas, Aloos cov tub, sawv cev.

When God is confirming the true prophet with Elijah, or the true priest with Aaron the fire leads to the death of the false prophets of Baal, who are also Hophni and Phineas. Hophni and Phineas are the sons of Aaron, they are the last generation of a covenant people who are spewed out of the mouth of the Lord at the Sunday law.

Thaum Vajtswv tab tom lees paub tus yaj saub tseeb nrog Eliyas, lossis tus pov thawj tseeb nrog Aloos, hluav taws coj mus rau txoj kev tuag ntawm cov yaj saub cuav ntawm Npa‑as, uas kuj yog Haufnis thiab Finexas. Haufnis thiab Finexas yog cov tub ntawm Aloos; lawv yog tiam kawg ntawm ib haiv neeg uas nyob hauv kev cog lus, cov uas raug tus Tswv nti tawm ntawm Nws lub qhov ncauj thaum txog txoj cai hnub Sunday.

> “These are not the words of Sister White, but the words of the Lord, and His messenger has given them to me to give to you. God calls upon you to no longer work at cross purposes with Him. Much instruction was given in regard to men claiming to be Christian when they are revealing the attributes of Satan, counteracting in spirit, word, and action the advancement of truth, and are surely following the path where Satan is leading them. In their hardness of heart they have grasped authority which in no way belongs to them, and which they should not exercise. Saith the great Teacher, ‘I will overturn, overturn, overturn.’ Men say in Battle Creek, ‘The temple of the Lord, the temple of the Lord are we’ but they are using common fire. Their hearts are not softened and subdued by the grace of God.” Manuscript Releases, volume 13, 222.

> “Cov no tsis yog tej lus ntawm Muam White, tiam sis yog tej lus ntawm tus Tswv, thiab Nws tus tubtxib tau muab tej no rau kuv kom kuv muab rau nej. Vajtswv hu nej kom nej tsis txhob ua haujlwm tawm tsam Nws lub hom phiaj lawm. Muaj lus qhia ntau tau muab hais txog cov neeg uas lees tias yog Khixatia thaum lawv tab tom nthuav tawm Xatas tej cwj pwm, thiab nyob rau hauv tus ntsuj plig, hauv lo lus, thiab hauv kev ua, tawm tsam qhov kev nce qib ntawm qhov tseeb, thiab yeej yog tab tom taug txoj kev uas Xatas tab tom coj lawv mus. Nyob rau hauv lawv lub siab tawv lawv tau txeeb txoj cai uas tsis muaj ib txoj kev twg yog lawv li, thiab uas lawv tsis tsim nyog siv. Tus Xibfwb loj hais tias, ‘Kuv yuav muab ntxeev, muab ntxeev, muab ntxeev.’ Neeg hais hauv Battle Creek tias, ‘Peb yog lub tuam tsev ntawm tus Tswv, lub tuam tsev ntawm tus Tswv,’ tiam sis lawv tab tom siv hluav taws tsis dawb huv. Lawv lub siab tsis tau raug Vajtswv txoj kev tshav ntuj ua kom muag thiab ua kom txo hwjchim.” Manuscript Releases, volume 13, 222.

The “common fire” is what Aaron’s son used when the priesthood began. The number “81” is a symbol of the priesthood, and in Leviticus eight, verse one, the seven days of purification and consecration of the priest is illustrated. Their clothes are removed and replaced with the garments of the Heavenly High Priest’s, as illustrated in Zechariah’s vision of Joshua and the angel in chapter three. The 300 in Zechariah are represented as “men wondered at,” for they represented in the history when God removes the iniquities of His people, which is the Sunday law, when the church is transformed from militant to triumphant. After seven days of consecration, the began to serve on day eight.

“Tus hluav taws nquag” yog yam uas Aloos tus tub tau siv thaum txoj hauj lwm pov thawj nyuam qhuav pib. Tus lej “81” yog ib lub cim ntawm txoj hauj lwm pov thawj, thiab hauv Leviticus yim, nqe ib, xya hnub ntawm kev ntxuav kom dawb huv thiab kev fij tseg rau tus pov thawj raug muab ua duab qhia. Lawv tej tsoos tsho raug hle tawm thiab muab hloov nrog tej tsoos tsho ntawm tus Pov Thawj Hlob Saum Ntuj Ceeb Tsheej, raws li tau qhia hauv Xakhaliyas zaj yog toog pom txog Yausuas thiab tus tim tswv hauv tshooj peb. Cov 300 hauv Xakhaliyas raug sawv cev ua “cov neeg uas luag xav tsis thoob rau,” rau qhov lawv sawv cev hauv keeb kwm rau lub sijhawm thaum Vajtswv tshem tej kev txhaum ntawm Nws haiv neeg, uas yog txoj cai hnub Sunday, thaum pawg ntseeg raug hloov ntawm pawg ntseeg ua rog mus ua pawg ntseeg yeej lawm. Tom qab xya hnub ntawm kev fij tseg, lawv thiaj pib ua haujlwm rau hnub yim.

> And ye shall not go out of the door of the tabernacle of the congregation in seven days, until the days of your consecration be at an end: for seven days shall he consecrate you. Leviticus 8:33.

> Thiab nej yuav tsum tsis txhob tawm ntawm lub qhov rooj ntawm lub tsev ntaub sib ntsib mus li xya hnub, txog rau thaum hnub ntawm nej txoj kev fij tseg tiav lawm; rau qhov nws yuav fij nej tseg li xya hnub. Leviticus 8:33.

Day eight, is a symbol of the eighth that is of the seven, of Laodicea turning into Philadelphia, of the eight souls on Noah’s ark, of the eighth day of circumcision, and the eighth day of resurrection. That day is the Sunday law, when the papacy’s deadly wound is healed, and therefore resurrected it becomes the eighth, that is of the seven.

Hnub yim yog ib lub cim ntawm tus thib yim uas yog ntawm xya, ntawm Laodicea tig mus ua Philadelphia, ntawm yim tug ntsujplig nyob hauv Nau-a lub nkoj, ntawm hnub yim ntawm kev ua kevcai txiav tawv, thiab hnub yim ntawm kev sawv hauv qhov tuag rov los. Hnub ntawd yog txoj cai Hnub Caiv, thaum lub papacy qhov txhab tuag taus raug kho kom zoo, thiab vim li ntawd thaum sawv rov los nws thiaj los ua tus thib yim, uas yog ntawm xya.

> And it came to pass on the eighth day, that Moses called Aaron and his sons, and the elders of Israel. Leviticus 9:1.

> Thiab tau muaj tias rau hnub yim, Mauxe hu Aloos thiab nws cov tub, nrog rau cov txwj laus ntawm cov Yixayee. Leviticus 9:1.

On day eight, the priests began to serve, but Aaron’s sons offered “common fire.” Adventism claim that they are the temple of the Lord, and Sister White identified that claim as common fire. Not only is it a lie, but it is common fire, as contrasted with holy fire. The holy fire is the message of the Midnight Cry, and the common fire is the counterfeit peace and safety message, that will be the last message proclaimed by the dumb dogs that refused to bark, and give a warning message. In chapter nine, Aaron presents the offering, and fire comes down out of heaven and consumes the offering. Then his two wicked sons, offer common fire and God’s fire consumes them.

Hnub yim, cov pov thawj pib ua haujlwm, tiamsis Aloos cov tub tau nqa “hluav taws qias neeg” los fij. Cov Adventist hais tias lawv yog tus Tswv lub tuam tsev, thiab Muam White tau txheeb tias qhov kev hais ntawd yog hluav taws qias neeg. Tsis yog tsuas yog kev dag xwb, tiamsis nws yog hluav taws qias neeg, sib piv rau hluav taws dawb huv. Hluav taws dawb huv yog txoj xov ntawm Lub Suab Nruab Nrab Hmo Ntuj, hos hluav taws qias neeg yog txoj xov cuav txog kev thaj yeeb thiab kev ruaj ntseg, uas yuav yog txoj xov kawg uas cov dev ruam uas tsis kam qw thiab tsis kam muab lus ceeb toom yuav tshaj tawm. Hauv tshooj cuaj, Aloos muab txoj kev fij nthuav tawm, thiab hluav taws nqes saum ntuj los hlawv txoj kev fij ntawd kom tu nrho. Ces nws ob tug tub phem tau nqa hluav taws qias neeg los fij, thiab Vajtswv hluav taws hlawv nkawd tas.

> And Aaron lifted up his hand toward the people, and blessed them, and came down from offering of the sin offering, and the burnt offering, and peace offerings. And Moses and Aaron went into the tabernacle of the congregation, and came out, and blessed the people: and the glory of the Lord appeared unto all the people. And there came a fire out from before the Lord, and consumed upon the altar the burnt offering and the fat: which when all the people saw, they shouted, and fell on their faces. And Nadab and Abihu, the sons of Aaron, took either of them his censer, and put fire therein, and put incense thereon, and offered strange fire before the Lord, which he commanded them not. And there went out fire from the Lord, and devoured them, and they died before the Lord. Leviticus 9:22–10:2.

> Aloos tsa nws txhais tes rau saum cov neeg, thiab foom koob hmoov rau lawv, thiab nqes los ntawm kev fij tseg ntawm txoj kev txi rau kev txhaum, thiab txoj kev hlawv xyeem, thiab tej kev xyeem sib haum xeeb. Thiab Mauxes thiab Aloos nkag mus rau hauv lub tsev ntaub sib ntsib, thiab tawm los, thiab foom koob hmoov rau cov neeg; thiab tus Tswv lub hwjchim ci ntsa iab tshwm rau txhua tus neeg. Thiab hluav taws tawm hauv tus Tswv xub ntiag los, thiab hlawv saum lub thaj tua tsiaj hlawv xyeem thiab rog ntawd tas: thaum txhua tus neeg pom li ntawd, lawv qw nrov nrov, thiab nyo hau ntsej muag rau hauv av. Thiab Nadhas thiab Anpiyus, Aloos ob tug tub, nkawd nyias coj nyias lub lauj kaub rauv xyab, thiab muab hluav taws tso rau hauv, thiab muab xyab tso rau saum, thiab xyeem hluav taws txawv txawv rau ntawm tus Tswv xub ntiag, uas Nws tsis tau txib nkawd li. Thiab hluav taws tawm hauv tus Tswv xub ntiag los, thiab kub hnyiab nkawd, thiab nkawd tuag rau ntawm tus Tswv xub ntiag. Leviticus 9:22–10:2.

The men of Battle Creek are the modern Sanhedrin who trust in their church structure above the message of the True Witness to Laodicea. The True Witness to Laodicea is Christ, and He never changes, and he has always used men of His own choosing to present the message to a people who were manifesting the characteristics of Laodicea. There is nothing new under the sun.

Cov neeg ntawm Battle Creek yog lub Sanhedrin niaj hnub no, cov uas tso siab rau lawv lub koom txoos txoj kev teeb tsa tshaj li txoj xov ntawm Tus Timkhawv Tseeb rau Laodicea. Tus Timkhawv Tseeb rau Laodicea yog Khetos, thiab Nws tsis hloov dua li, thiab Nws ib txwm siv cov neeg uas Nws tus kheej xaiv los nthuav txoj xov rau ib haiv neeg uas tab tom qhia tawm tej yam ntxwv ntawm Laodicea. Tsis muaj ib yam tshiab nyob hauv qab lub hnub.

He selected Moses, who had been trained by God alone for forty years, just as Jesus and his cousin John had been trained. He selected Moses, Christ and John as examples of those trained outside of the formal educational system. Nazareth represents a symbol of a person who has been chosen, as were the new upstarts; Jones and Waggoner in the 1888 Minneapolis rebellion. Nazareth represents the calling and consecration of a chosen man, but the chosen man is a citizen of a city that is disrespected.

Nws tau xaiv Mauxes, tus uas Vajtswv tib leeg tau cob qhia nws tau plaub caug xyoo, ib yam li Yexus thiab nws tus kwv tij Yauhas tau raug cob qhia. Nws tau xaiv Mauxes, Khetos, thiab Yauhas ua qauv piv txwv txog cov uas raug cob qhia sab nraud ntawm txoj kev kawm raws cai. Naxales sawv cev ua ib lub cim ntawm ib tug neeg uas tau raug xaiv, ib yam li cov neeg sawv tshiab; Jones thiab Waggoner hauv kev tawm tsam Minneapolis xyoo 1888. Naxales sawv cev rau txoj kev hu thiab kev fij tseg ntawm ib tug txiv neej uas raug xaiv, tiam sis tus txiv neej uas raug xaiv ntawd yog ib tug pej xeem ntawm ib lub nroog uas raug saib tsis taus.

> And Nathanael said unto him, Can there any good thing come out of Nazareth? Philip saith unto him, Come and see. John 1:46.

> Nathana‑ees hais rau nws tias, Puas muaj ib yam zoo twg tuaj tawm tau hauv Naxales? Filis hais rau nws tias, Cia li los saib. Yauhas 1:46.

The stammering tongues of Isaiah 28, represent those who came from Nazareth. After the formalization of Miller’s message in 1831, the message was empowered by the fulfillment of the prophecy of the second woe, typifying the fulfillment of a prophecy of the third woe at 9/11. We will take up the third Messianic prophecy in the next article.

Cov nplaig daig qaug ncaug ntawm Yaxayas 28 sawv cev rau cov uas tuaj ntawm Naxales. Tom qab Miller cov lus tau raug teeb tsa ua qauv raws cai hauv xyoo 1831, cov lus ntawd tau txais hwj chim los ntawm qhov ua tiav ntawm txoj hau kev cev Vajtswv lus hais txog kev txom nyem zaum ob, uas ua piv txwv txog qhov ua tiav ntawm ib txoj cev Vajtswv lus hais txog kev txom nyem zaum peb ntawm 9/11. Peb yuav los hais txog txoj cev Vajtswv lus Mexiyas thib peb hauv zaj xov xwm tom ntej.

> “Three nights before the Review office burned, I was in an agony that words cannot describe. I could not sleep. I walked the room, praying to God to have mercy upon His people. Then I seemed to be in the Review office with the men who have the management of the institution. I was trying to speak to them and thus to help them. One of authority arose and said, ‘You say, The temple of the Lord, the temple of the Lord are we; therefore, we have authority to do this thing and that thing and the other thing. But the word of God forbids many of the things that you propose to do.’ At His first advent, Christ cleansed the Temple. Prior to His second advent He will again cleanse the temple. He was there cleansing the temple. Why? Because commercial work had been brought in, and God had been forgotten. With hurry here and hurry there and hurry somewhere else, there was no time to think of heaven. The principles of God’s law were presented, and I heard the question asked, ‘How much of the law have you obeyed?’ Then the word was spoken, ‘God will cleanse and purify His temple in His displeasure.’

> “Peb hmos ua ntej lub chaw ua hauj lwm Review raug hluav taws kub hnyiab, kuv nyob hauv ib qho kev txom nyem siab uas tej lus piav tsis tau. Kuv pw tsis tsaug zog. Kuv taug kev mus los hauv chav, thov Vajtswv kom Nws hlub tshua Nws haiv neeg. Ces zoo li kuv tau nyob hauv lub chaw ua hauj lwm Review nrog cov txiv neej uas tuav txoj kev tswj hwm lub tuam tsev ntawd. Kuv tab tom sim hais lus rau lawv thiab yog li pab lawv. Muaj Ib Tug uas muaj cai sawv los thiab hais tias, ‘Nej hais tias, Lub tuam tsev ntawm tus Tswv, lub tuam tsev ntawm tus Tswv yog peb li; yog li ntawd, peb thiaj muaj cai ua yam no thiab yam ntawd thiab lwm yam. Tiamsis Vajtswv Txojlus txwv tsis pub ua ntau yam uas nej npaj siab yuav ua.’ Thaum Nws thawj zaug los, Khetos tau ntxuav lub Tuam Tsev kom dawb huv. Ua ntej Nws zaum ob los, Nws yuav rov ntxuav lub tuam tsev dua. Nws nyob ntawd tab tom ntxuav lub tuam tsev. Vim li cas? Vim hais tias tej hauj lwm ua lag luam tau raug coj los nkag rau hauv, thiab Vajtswv twb raug tsis nco qab lawm. Muaj kev maj ntawm no thiab kev maj ntawm tod thiab kev maj rau lwm qhov, tsis tshuav sij hawm xav txog ntuj ceeb tsheej. Cov ntsiab cai ntawm Vajtswv txoj kevcai raug nthuav tawm, thiab kuv hnov lo lus nug uas raug nug tias, ‘Nej tau mloog lus txoj kevcai ntau npaum li cas?’ Ces muaj lo lus uas raug hais tias, ‘Vajtswv yuav ntxuav thiab ua kom Nws lub tuam tsev dawb huv hauv Nws txoj kev chim tsis txaus siab.’”

> “In the visions of the night I saw a sword of fire hung out over Battle Creek.

> “Hauv qhov uas kuv pom hauv tej yog toog hmo ntuj, kuv tau pom ib rab ntaj hluav taws raug tsa tawm saum Battle Creek.

> “Brethren, God is in earnest with us. I want to tell you that if after the warnings given in these burnings the leaders of our people go right on, just as they have done in the past, exalting themselves, God will take the bodies next. Just as surely as He lives, He will speak to them in language that they cannot fail to understand.

> “Cov kwv tij, Vajtswv tab tom ua tiag rau peb. Kuv xav qhia rau nej tias yog tom qab tej lus ceeb toom uas twb muab rau hauv cov hluav taws kub hnyiab no lawm, cov thawj coj ntawm peb haiv neeg tseem mus ncaj qha ntxiv, ib yam li lawv tau ua yav dhau los, tsa lawv tus kheej kom siab, Vajtswv yuav coj cov cev nqaij daim tawv mus tom ntej. Muaj tseeb ib yam li Nws muaj sia nyob, Nws yuav hais rau lawv hauv ib hom lus uas lawv yuav tsis muaj peev xwm tsis to taub.”

> “God is watching us to see if we will humble ourselves before Him as little children. I speak these words now that we may come to Him in humility and contrition and find out what He requires of us.’ Publishing Ministry, 170, 171.

> “Vajtswv tab tom saib peb seb peb puas yuav txo peb tus kheej rau ntawm Nws xub ntiag ib yam li cov me nyuam yaus. Kuv hais cov lus no tam sim no kom peb thiaj li los cuag Nws hauv kev txo hwj chim thiab kev mob siab tu siab, thiab paub seb Nws xav kom peb ua dab tsi.” Publishing Ministry, 170, 171.

> “The message for this time is not, ‘The temple of the Lord, the temple of the Lord, the temple of the Lord are we.’ Whom does the Lord receive as vessels unto honor?—Those who co-operate with Christ; those who believe the truth, who live the truth, who proclaim the truth in all its bearings.” Review and Herald, October 22, 1903.

> “Cov lus rau lub sijhawm no tsis yog, ‘Lub tuam tsev ntawm tus Tswv, lub tuam tsev ntawm tus Tswv, lub tuam tsev ntawm tus Tswv yog peb.’ Tus Tswv txais leejtwg los ua tej twj uas phim meej mom?—Cov uas koom tes nrog Khetos; cov uas ntseeg qhov tseeb, uas ua neej raws qhov tseeb, uas tshaj tawm qhov tseeb hauv txhua yam uas nws muaj feem xyuam.” Review and Herald, October 22, 1903.

> “These are not the words of Sister White, but the words of the Lord, and His messenger has given them to me to give to you. God calls upon you to no longer work at cross purposes with Him. Much instruction was given in regard to men claiming to be Christian when they are revealing the attributes of Satan, counteracting in spirit, word, and action the advancement of truth, and are surely following the path where Satan is leading them. In their hardness of heart they have grasped authority which in no way belongs to them, and which they should not exercise. Saith the great Teacher, ‘I will overturn, overturn, overturn.’ Men say in Battle Creek, ‘The temple of the Lord, the temple of the Lord are we’ but they are using common fire. Their hearts are not softened and subdued by the grace of God.” Manuscript Releases, volume 13, 222.

> “Cov no tsis yog Sister White cov lus, tiamsis yog tus Tswv cov lus, thiab Nws tus tubtxib twb muab cov lus ntawd rau kuv kom kuv muab rau nej. Vajtswv hu nej kom nej txhob ua haujlwm tawm tsam Nws lub hom phiaj ntxiv lawm. Muaj lus qhuab qhia ntau tau muab hais txog cov neeg uas lees tias yog cov Khixatia thaum lawv tab tom nthuav tawm Xatas tej yam ntxwv, thiab hauv siab ntsws, lus, thiab kev coj ua lawv tab tom tiv thaiv qhov tseeb kom txhob vam meej, thiab yeej tseeb tias lawv tab tom taug txojkev uas Xatas tab tom coj lawv mus. Hauv lawv txojkev tawv siab lawv tau txeeb lub hwjchim uas tsis yog lawv li li, thiab uas lawv tsis tsim nyog siv. Tus Xibfwb loj hais tias, ‘Kuv yuav ntxeev, ntxeev, ntxeev.’ Cov neeg hais hauv Battle Creek tias, ‘Lub tuam tsev ntawm tus Tswv, lub tuam tsev ntawm tus Tswv yog peb’ tiamsis lawv tab tom siv hluavtaws qias. Lawv lub siab tsis tau muag muag thiab tsis tau raug Vajtswv txojkev tshav ntuj txo kom mloog lus.” Manuscript Releases, volume 13, 222.

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