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

Phau Ntawv Yo‑ees thiab Pawg Ntseeg Xya‑Hnub Cov Advenstis Laodixias - Zauv Kaum Ob

Number Twelve

Tus Naj Npawb Kaum Ob

Author

Jeff Pippenger

Published

December 17, 2025

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My desire is to set forth the prophetic testimony of Joel in such a fashion that Joel’s testimony can be recognized in what Peter was saying and doing at Pentecost. I am certain the Bible is clear about what Peter was doing and saying at Pentecost, but I am seeking to understand what Peter was prophetically typifying in the history of the latter rain, when he placed the message of Pentecost in the terms of a fulfillment of the book of Joel.

Kuv lub siab xav yog los nthuav qhia Yau-eej tej lus tim khawv yaj saub nyob hauv ib txoj kev uas thiaj paub txog tau Yau-eej tej lus tim khawv nyob rau hauv yam uas Petus tau hais thiab tau ua rau hnub Peetekos. Kuv muaj kev ntseeg ruaj khov tias Vajlugkub qhia meej txog yam uas Petus tau ua thiab tau hais rau hnub Peetekos, tiam sis kuv tab tom nrhiav kom to taub txog yam uas Petus tau ua ua ib qho qauv yaj saub hauv keeb kwm ntawm nag tom qab, thaum nws muab zaj lus ntawm Peetekos nthuav tawm raws li qhov ua tiav ntawm phau Yau-eej.

Peter is a symbol of the remnant people of God, and is not only illustrated at Pentecost, but also at Caesarea Philippi in Matthew 16. Caesarea Philippi is located in verses thirteen through fifteen of Daniel eleven, three verses which set forth a battle that was first fulfilled during the historical period when Caesarea Philippi was named Panium. Verses thirteen through fifteen precede verse sixteen, which identifies the Sunday law in the United States. Verse ten identifies the collapse of the Soviet Union in 1989. Verses ten to sixteen of Daniel eleven represent 1989 unto the Sunday law, and that period is the “hidden history” of verse forty of the same chapter.

Petus yog ib lub cim sawv cev rau Vajtswv haiv neeg seem nyob, thiab nws tsis yog tsuas yog raug piav qhia nyob rau Hnub Peetekos xwb, tiam sis kuj nyob rau Caesarea Philippi hauv Mathais 16 thiab. Caesarea Philippi nyob hauv Daniyee kaum ib nqe kaum peb txog kaum tsib, peb nqe uas nthuav tawm ib qho kev sib ntaus sib tua uas xub tau tiav thaum lub caij nyoog keeb kwm uas Caesarea Philippi raug hu ua Panium. Nqe kaum peb txog kaum tsib tuaj ua ntej nqe kaum rau, uas qhia txog txoj cai Hnub Caiv hauv Tebchaws Meskas. Nqe kaum qhia txog kev poob nthe ntawm Soviet Union xyoo 1989. Nqe kaum mus txog kaum rau ntawm Daniyee kaum ib sawv cev rau xyoo 1989 mus txog rau txoj cai Hnub Caiv, thiab lub sij hawm ntawd yog “keeb kwm zais” ntawm nqe plaub caug hauv tib tshooj ntawd.

## The Hidden History in BOLDFACE

Keeb Kwm Uas Zais Cia Hauv COV NTAWV TUAB

## 1798

1798

> And at the time of the end shall the king of the south push at him:

> Thiab thaum txog lub caij kawg, tus vajntxwv sab qab teb yuav tawm tsam nws:

## 1989

1989

> But his sons shall be stirred up, and shall assemble a multitude of great forces: and the king of the north shall come against him like a whirlwind, with chariots, and with horsemen, and with many ships; and he shall enter into the countries, and shall overflow and pass over. and one shall certainly come, and overflow, and pass through: then shall he return, and be stirred up, even to his fortress.

> Tiamsis nws cov tub yuav raug tsa kom sawv, thiab yuav sau ib pab tub rog loj kawg heev los ua ke; thiab vajntxwv sab qaum teb yuav tuaj tawm tsam nws ib yam li cua daj cua dub, nrog tsheb rog, thiab nrog cov caij nees, thiab nrog ntau lub nkoj; thiab nws yuav nkag mus rau hauv ntau lub tebchaws, thiab yuav nyab los hla dhau mus. Thiab muaj ib tug yuav yeej tuaj tiag tiag, thiab nyab los, thiab hla mus; ces nws yuav rov qab los, thiab raug tsa kom sawv, txawm mus txog rau nws lub chaw ruaj khov.

## 2014 the battle of Raphia

Xyoo 2014 tsov rog ntawm Raphia

> And the king of the south shall be moved with choler, and shall come forth and fight with him, even with the king of the north: and he shall set forth a great multitude; but the multitude shall be given into his hand. And when he hath taken away the multitude, his heart shall be lifted up; and he shall cast down many ten thousands: but he shall not be strengthened by it.

> Thiab tus vajntxwv sab qab teb yuav npau taws heev, thiab yuav tawm tuaj mus ua rog nrog nws, yog nrog tus vajntxwv sab qaum teb; thiab nws yuav tsa ib pab neeg coob heev; tiamsis pab neeg coob ntawd yuav raug muab cob rau hauv nws txhais tes. Thiab thaum nws twb rhuav tshem pab neeg coob ntawd lawm, nws lub siab yuav raug tsa siab; thiab nws yuav muab ntau pua txhiab leej pov tseg: los nws yuav tsis muaj zog vim qhov ntawd.

## The battle of Panium (Caesarea Philippi)

Tsov Rog ntawm Panium (Caesarea Philippi)

> For the king of the north shall return, and shall set forth a multitude greater than the former, and shall certainly come after certain years with a great army and with much riches.

> Vim tus vajntxwv ntawm sab qaum teb yuav rov qab los, thiab yuav tsa ib pab coob tshaj li thawj zaug, thiab tom qab qee xyoos nws yeej yuav los nrog ib pab tub rog loj thiab muaj cuab tam nplua mias.

> And in those times there shall many stand up against the king of the south: also the robbers of thy people shall exalt themselves to establish the vision; but they shall fall.

> Nyob rau lub sijhawm ntawd yuav muaj coob leej sawv tawm tsam tus vajntxwv sab qab teb; thiab cov neeg lim hiam ntawm koj haiv neeg kuj yuav tsa lawv tus kheej kom tsaaj khov rau txojkev yog toog; tiamsis lawv yuav poob.

> So the king of the north shall come, and cast up a mount, and take the most fenced cities: and the arms of the south shall not withstand, neither his chosen people, neither shall there be any strength to withstand.

> Vim li ntawd tus vajntxwv sab qaum teb yuav tuaj, thiab tsa ib lub chaw pov pob, thiab txeeb tau cov nroog uas muaj chaw tiv thaiv ruaj khov tshaj plaws; cov tub rog sab qab teb yuav tiv tsis taus, thiab nws cov neeg uas xaiv tseg los kuj yuav tiv tsis taus thiab; yuav tsis muaj ib qho hwjchim dabtsi los sawv tiv taus.

## The Sunday law in the USA

Txoj cai Hnub Caiv hauv Tebchaws Meskas

> But he that cometh against him shall do according to his own will, and “none shall stand” before him: and “he shall stand” in the glorious land, which by his hand shall be consumed. He shall enter also into the glorious land, and many countries shall be overthrown: but these shall escape out of his hand, even Edom, and Moab, and the chief of the children of Ammon. He shall stretch forth his hand also upon the countries: and the land of Egypt shall not escape. Daniel 11:40, 10–16, 41, 42.

> Tiamsis tus uas tuaj tawm tsam nws yuav ua raws li nws lub siab nyiam, thiab “yuav tsis muaj leejtwg sawv taus” ntawm nws xub ntiag; thiab “nws yuav sawv” hauv lub tebchaws uas muaj hwjchim ci ntsa iab, uas yuav raug rhuav tshem los ntawm nws txhais tes. Nws tseem yuav nkag mus rau hauv lub tebchaws uas muaj hwjchim ci ntsa iab, thiab ntau lub tebchaws yuav raug ntxeev pov tseg; tiamsis cov no yuav dim ntawm nws txhais tes, yog Edaw, thiab Mau‑as, thiab cov thawj ntawm Amoos cov xeebntxwv. Nws yuav xyab tes tawm tsam cov tebchaws thiab; thiab lub tebchaws Iziv yuav tsis dim. Daniel 11:40, 10–16, 41, 42.

When Peter is prophetically at Caesarea Philippi (Panium), and Pentecost it is the time of the latter rain, which locates him in the ‘hidden history’ of verse forty. I intend to address the current Ukrainian War represented in verse eleven of chapter eleven and the coming war of Panium of verses thirteen to fifteen that leads to the Third World War which are the external events between 1989 and the Sunday law, but we are currently identifying the history of the third angel from October 22, 1844 unto the formation of a legal church in 1863.

Thaum Petus nyob rau hauv txoj kev cev Vajtswv lus ntawm Caesarea Philippi (Panium), thiab thaum Hnub Peetekos yog lub sij hawm ntawm nag lig, uas muab nws tso rau hauv “keeb kwm zais” ntawm nqe plaub caug. Kuv npaj siab yuav hais txog tsov rog Ukrainian tam sim no uas sawv cev rau hauv nqe kaum ib ntawm tshooj kaum ib thiab tsov rog uas yuav los ntawm Panium hauv nqe kaum peb mus rau kaum tsib, uas coj mus rau Tsov Rog Thoob Ntiaj Teb Zaum Peb, uas yog cov xwm txheej sab nraud nyob nruab nrab ntawm 1989 thiab txoj cai Sunday, tab sis tam sim no peb tab tom txheeb xyuas keeb kwm ntawm tus tim tswv thib peb txij lub Kaum Hli 22, 1844 mus txog rau kev tsim tsa ib lub koom txoos raws cai hauv 1863.

The line illustrates the arrival of the third angel on 9/11 (1844) unto the Sunday law (1863). The Sunday law was typified by the Emancipation Proclamation announcing freedom, thus typifying the Sunday law where freedom is removed. Freedom proclaimed by the first Republican president, typifying the freedom removed by the last Republican president—who is prophetically destined to become a dictator at the Sunday law.

Txoj kab no qhia txog kev los txog ntawm tus timtswv thib peb thaum 9/11 (1844) mus txog rau txoj cai Sunday (1863). Txoj cai Sunday ntawd raug ua piv txwv los ntawm Daim Ntawv Tshaj Tawm Kev Ywj Pheej uas tshaj tawm kev dim dawb, yog li ntawd thiaj ua ib qho piv txwv txog txoj cai Sunday uas kev ywj pheej raug tshem tawm. Kev ywj pheej uas tus thawj tswj hwm Republican thawj zaug tau tshaj tawm, ua ib qho piv txwv txog kev ywj pheej uas tus thawj tswj hwm Republican kawg yuav tshem tawm—tus uas raws li lus faj lem tau raug teem tseg kom dhau los ua ib tug thawj coj tswj hwm nruj raws li ib tug neeg kav ib leeg thaum txog txoj cai Sunday.

> “When our nation shall so abjure the principles of its government as to enact a Sunday law, Protestantism will in this act join hands with popery; it will be nothing else than giving life to the tyranny which has long been eagerly watching its opportunity to spring again into active despotism.” Testimonies, volume 5, 711.

> “Thaum peb lub teb chaws yuav tsis lees txais tej ntsiab cai ntawm nws txoj kev tswj hwm txog rau qhov nws yuav tsim ib txoj cai Hnub Caiv, ces Protestantism nyob hauv qhov kev ua no yuav koom tes nrog papacy; qhov no yuav tsis yog dab tsi ntxiv dua li muab txoj sia rau txoj kev tswj kav lim hiam uas ntev los lawm twb kub siab tos ntsoov nrhiav lub sijhawm kom rov dhia los rau hauv txoj kev kav hwm nruj kawg nkaus dua ib zaug ntxiv.” Testimonies, volume 5, 711.

742 BC was the alpha history that began the time prophecies of Isaiah seven verse eight, that reached the omega fulfillment in 1863. In 742 Ahaz, king of the southern kingdom of Judah was entering a Civil War against the ten northern tribes who made up the northern kingdom. The history of 742 BC was illustrated in Judah, the literal glorious land of Scriptures, that was populated by literal Jews and represented in the passage by the wicked and foolish king Ahaz—thus typifying the omega history of 1863. The omega history of 1863 is fulfilled within the period the United States reigns as the earth beast, the sixth kingdom of Bible prophecy. The United States is the spiritual glorious land, made up of Protestant Christianity who are biblically spiritual Jews. The Civil War between north and south in 742 BC at the alpha history illustrated the Civil War between north and south in the omega history of 1863. Together those two witnesses illustrate the external history leading up to the Sunday law where the spiritual glorious land will once again be divided into two classes.

Xyoo 742 BC yog keeb kwm alpha uas tau pib cov lus faj lem txog sijhawm ntawm Yaxayas xya nqe yim, uas tau mus txog nws qhov kev ua tiav omega nyob rau xyoo 1863. Xyoo 742, Ahaz, vajntxwv ntawm lub tebchaws qab teb Yudas, tab tom nkag mus rau hauv ib qho Tsov Rog Hauv Tebchaws tawm tsam kaum pab xeem nyob rau sab qaum teb uas tsim lub tebchaws qaum teb. Keeb kwm xyoo 742 BC tau raug qhia tawm hauv Yudas, lub tebchaws muaj yeeb koob tiag tiag hauv Vajluskub, uas muaj cov Yudais tiag tiag nyob thiab raug sawv cev hauv nqe lus ntawd los ntawm tus vajntxwv phem thiab ruam Ahaz—yog li ntawd thiaj ua qauv qhia txog keeb kwm omega xyoo 1863. Keeb kwm omega xyoo 1863 raug ua tiav nyob hauv lub sijhawm uas Tebchaws Meskas kav ua tus tsiaj qus hauv ntiajteb, uas yog lub nceeg vaj thib rau ntawm kev faj lem hauv Vajluskub. Tebchaws Meskas yog lub tebchaws muaj yeeb koob sab ntsuj plig, tsim los ntawm Kev Ntseeg Khetos Protestant, uas raws li Vajluskub yog cov Yudais sab ntsuj plig. Tsov Rog Hauv Tebchaws ntawm sab qaum teb thiab sab qab teb hauv xyoo 742 BC ntawm keeb kwm alpha tau qhia ua qauv txog Tsov Rog Hauv Tebchaws ntawm sab qaum teb thiab sab qab teb hauv keeb kwm omega xyoo 1863. Ob tug timkhawv no ua ke qhia txog keeb kwm sab nraud uas coj mus txog txoj cai hnub Sunday, thaum lub tebchaws muaj yeeb koob sab ntsuj plig yuav rov muab faib ua ob pawg dua ib zaug ntxiv.

In 742 BC, the northern power represented an alliance between Israel’s ten northern tribes and Syria, thus typifying an alliance with an outside power, as was fulfilled when the support of the pro-slavery papacy was given to the pro-slavery southern states in the Civil War. The outside ally of Syria in 742 BC, and the outside ally of the papacy in the Civil War, identifies the alliance of the world-globalists with the globalist Democrats in their warfare against MAGA-ism, a warfare that began in 2015 when the fourth and richest president stood up, and in doing so stirred up the entire realm of Grecia according to Daniel eleven, verse two. That stirring is identifying the awakening of the heathen in the book of Joel. “Grecia” and “heathen” are symbols of the dragon power that leads the world to Armageddon in alliance with the beast and the false prophet.

Xyoo 742 BC, lub hwjchim qaum teb ntawd sawv cev rau ib qho kev sib koom tes ntawm kaum xeem qaum teb ntawm Ixayees thiab Xilees, yog li ntawd ua ib yam ntxwv qhia txog kev sib koom tes nrog ib lub hwjchim sab nraud, raws li tau muaj tiav thaum kev txhawb nqa ntawm lub papacy txhawb kev ua qhev raug muab rau cov xeev qab teb txhawb kev ua qhev hauv Tsov Rog Hauv Tsev. Tus phooj ywg sab nraud ntawm Xilees xyoo 742 BC, thiab tus phooj ywg sab nraud ntawm lub papacy hauv Tsov Rog Hauv Tsev, qhia txog kev sib koom tes ntawm cov world-globalists nrog cov Democrats globalist hauv lawv txoj kev ua rog tawm tsam MAGA-ism, ib txoj kev ua rog uas tau pib xyoo 2015 thaum tus thawj tswj hwm plaub thiab nplua nuj tshaj plaws sawv los, thiab los ntawm qhov uas nws tau tsa kom tag nrho lub tebchaws Grecia sawv ntxhov raws li Daniyees tshooj kaum ib, nqe ob. Qhov kev tsa ntawd tab tom qhia txog kev tsim dheev ntawm cov neeg txawv tebchaws pe hawm dab mlom hauv phau ntawv Yau‑ees. “Grecia” thiab “cov neeg txawv tebchaws pe hawm dab mlom” yog cov cim ntawm lub hwjchim zaj uas coj lub ntiajteb mus rau Armageddon hauv kev sib koom tes nrog tus tsiaj qus thiab tus cev lus cuav.

In 2015 the heathen were awakened to the prophetic call to Joel’s valley of Jehosophat, that he also called the valley of judgment. In 2015 Donald Trump announced his presidential candidacy, thus stirring up the globalist empire represented as Grecia and the heathen began their march to Armageddon, and only one year after the beginning of the Ukrainian War in fulfillment of verse eleven of Daniel eleven.

Xyoo 2015 cov tebchaws lwm haiv neeg tau raug tsa kom sawv los rau txoj hau kev hu yaj saub mus rau hauv Yawmsaub Yo-ees lub hav Yehosafas, uas nws kuj hu ua lub hav ntawm kev txiav txim. Xyoo 2015 Donald Trump tau tshaj tawm nws txoj kev sib tw ua thawj tswj hwm tebchaws, yog li ua rau lub tebchaws kav ntiajteb dav dav sawv ntxhov, uas raug sawv cev ua tim Nkij Tebchaws, thiab cov lwm haiv neeg tau pib lawv txoj kev taug mus rau Amakedoos; thiab tsuas yog ib xyoos tom qab pib Tsov Rog Ukraine xwb, raws li kev ua tiav ntawm nqe kaum ib hauv Daniyees tshooj kaum ib.

The civil wars of 742 BC and 1863 identify the history of the Sunday law, which marks the end of the sixth kingdom of Bible prophecy. That sixth kingdom began with the Revolutionary War, so the end of the sixth kingdom at the Sunday law identifies the repetition of the Revolutionary War, at the very time that the Civil War is taking place. The definition of and the labelling of either a Civil or Revolutionary war is based upon perspective. What the Democrats are now doing through lawfare, embezzlement, fraud, illegal immigration and propaganda they call a color-revolution, but those souls opposed to their globalist maneuvers consider the very same activities as the instigation of ‘civil’ unrest. Is Antifa a criminal or a hero?

Cov kev tsov rog hauv tebchaws ntawm 742 BC thiab 1863 qhia txog keeb kwm ntawm txoj cai hnub Sunday, uas cim txog qhov kawg ntawm lub nceeg vaj thib rau hauv tej lus faj lem hauv Phau Vajlugkub. Lub nceeg vaj thib rau ntawd tau pib nrog Kev Tsov Rog Kev Tawm Tsam, yog li ntawd qhov kawg ntawm lub nceeg vaj thib rau ntawm txoj cai hnub Sunday qhia txog kev rov muaj dua ntawm Kev Tsov Rog Kev Tawm Tsam, nyob rau tib lub sijhawm uas Kev Tsov Rog Hauv Tebchaws tab tom tshwm sim. Kev txhais thiab kev muab npe rau ib qho kev tsov rog tias yog kev tsov rog hauv tebchaws los yog kev tsov rog kev tawm tsam yog raws li txoj kev pom. Yam uas tam sim no cov Democrats tab tom ua los ntawm kev siv txoj cai los ua riam phom, kev nyiag nyiaj, kev dag ntxias, kev nkag tebchaws tsis raws cai, thiab kev tshaj xov xwm txhawb tswv yim, lawv hu ua ib qho kev tawm tsam hloov xim, tab sis cov ntsuj plig uas tawm tsam lawv tej kev txav mus los ntawm cov neeg ntiaj teb ib yam nkaus no suav tias tib yam haujlwm ntawd yog qhov pib tsim kev kub ntxhov “hauv tebchaws.” Antifa puas yog ib pab neeg ua txhaum cai los yog ib tug hero?

The two historical wars represent a single divisive war that takes place in the history of the last Republican president. As with the first Republican president the warfare will be won by the last Republican president, who was also typified by the first President, who was also the victor of the Revolutionary War. The MAGA revolution, according to the Democrats, is producing the current ‘civil unrest.’ Depending on your personal political persuasion, the current war is either a revolutionary war or a civil war. Prophetically it is both.

Ob txoj kev tsov rog keeb kwm ob zaug no sawv cev rau ib qho kev tsov rog faib ua pab ua pawg nkaus xwb uas tshwm sim nyob hauv keeb kwm ntawm tus thawj tswj hwm Republican kawg. Ib yam li tus thawj tswj hwm Republican thawj zaug, txoj kev ua rog no yuav raug yeej los ntawm tus thawj tswj hwm Republican kawg, tus uas kuj raug ua qauv tseg los ntawm Thawj Tswj Hwm thawj zaug, tus uas kuj yog tus yeej ntawm Tsov Rog Kev Tawm Tsam. Raws li cov Democrats hais, kev tawm tsam MAGA tab tom tsim kom muaj “kev kub ntxhov hauv zej tsoom” tam sim no. Nyob ntawm koj tus kheej txoj kev nyiam nom tswv, txoj kev tsov rog tam sim no yog ib txoj kev tsov rog kev tawm tsam los sis yog ib txoj kev tsov rog hauv teb chaws. Hauv lus faj lem, nws yog ob yam tib si.

1863 represents the Sunday law and so does 1844, when the third angel arrived with the message of the Sunday law. The period of 1844 unto 1863 bears the signature of the Sunday law from beginning to end. In 1846 the marriage of the Whites, the observance of Sabbath and the name change from Harmen to White marked that the marriage that was entered into on October 22, 1844 had been consummated, and that consummation marked the beginning of the testing process of the third angel, just as the three-fold Sabbath test of manna marked the beginning of ten tests following the baptism of the Red Sea.

Xyoo 1863 sawv cev rau txoj cai Sunday, thiab 1844 los kuj ua ib yam nkaus, thaum tus tim tswv thib peb tuaj txog nrog txoj xov ntawm txoj cai Sunday. Lub sij hawm txij xyoo 1844 mus txog 1863 nqa lub cim ntawm txoj cai Sunday txij thaum pib mus txog thaum kawg. Xyoo 1846, txoj kev sib yuav ntawm nkawd White, kev ceev Hnub Xanpataus, thiab kev hloov npe ntawm Harmen mus ua White tau qhia tias txoj kev sib yuav uas tau nkag mus rau hauv hnub tim 22 Lub Kaum Hli Ntuj, 1844 twb raug ua kom tiav lawm, thiab qhov kev ua kom tiav ntawd tau cim pib ntawm txoj txheej txheem kev sim siab ntawm tus tim tswv thib peb, ib yam li peb-theem kev sim Hnub Xanpataus ntawm manna tau cim pib ntawm kaum qhov kev sim uas tau raws los tom qab kev cai raus dej ntawm Hiav Txwv Liab.

The manna was the first test and represented the tenth test at Kadesh for both represent the third angel’s message and therefore the Sunday law.

Manna yog thawj txoj kev sim, thiab nws sawv cev rau txoj kev sim thib kaum ntawm Kadesh, rau qhov ob leeg tib si sawv cev rau tus tim tswv thib peb txoj xov, thiab yog li ntawd rau txoj cai hnub Sunday.

> “Every week during their long sojourn in the wilderness the Israelites witnessed a threefold miracle, designed to impress their minds with the sacredness of the Sabbath: a double quantity of manna fell on the sixth day, none on the seventh, and the portion needed for the Sabbath was preserved sweet and pure, when if any were kept over at any other time it became unfit for use.” Patriarchs and Prophets, 296.

> “Txhua lub limtiam thaum lawv tseem taug kev nyob ntev hauv roob moj sab qhua cov neeg Ixayees tau pom ib qho txuj ci tseem ceeb peb npaug, uas raug tsim los kom txhawb lawv lub siab kom nkag siab txog qhov dawb huv ntawm Hnub Xanpataus: hnub rau tau poob mana ob npaug, hnub xya tsis poob ib qho li, thiab feem uas tsim nyog khaws cia rau Hnub Xanpataus kuj raug cawm kom qab zib thiab dawb huv, thaum yog khaws cia dhau ntawm lwm lub sijhawm twg los xij ces nws yuav tsis haum siv lawm.” Patriarchs and Prophets, 296.

The first of ten tests was the “manna” test representing the threefold message of the three angels of Revelation fourteen. As with the manna, the angels represent the threefold warning against worship upon the first day of the week. The threefold manna miracle was “designed to impress their minds with the sacredness of the Sabbath,” which is of course the design of the third angel. The first of the three miracles represented by the manna, involved “eating” the heavenly bread, and “eating” is an alpha symbol of the latter rain period. The second miracle, represents the second angel’s message where inspiration “doubles” words and phrases to mark the period represented by Babylon’s two falls, for Babylon is fallen, is fallen. The second miracle was the “doubling” of the amount of manna on the sixth day. The third miracle was the preservation of the bread of the seventh-day Sabbath.

Qhov thawj ntawm kaum qhov kev sim yog qhov kev sim ntawm “manna” uas sawv cev rau peb txheej xov ntawm peb tug tim tswv hauv Tshwmsim kaum plaub. Ib yam li manna, peb tug tim tswv sawv cev rau peb txheej lus ceeb toom tawm tsam kev pe hawm rau thawj hnub ntawm lub limtiam. Peb txheej txuj ci tseem ceeb ntawm manna ntawd “tau npaj tseg kom ua rau lawv lub siab nco ntsoov txog kev dawb huv ntawm Hnub Xanpataus,” uas yeej yog lub hom phiaj ntawm tus tim tswv thib peb. Qhov thawj ntawm peb yam txuj ci tseem ceeb uas manna sawv cev rau ntawd, muaj feem nrog kev “noj” cov mov saum ntuj ceeb tsheej, thiab kev “noj” yog ib lub cim alpha ntawm lub sijhawm nag tom qab. Qhov txuj ci tseem ceeb thib ob sawv cev rau tus tim tswv thib ob txoj xov uas qhov kev tshoov siab “ua kom ob npaug” cov lus thiab cov nqe lus kom cim lub sijhawm uas sawv cev los ntawm Npanpiloo ob zaug kev poob, rau qhov Npanpiloo poob lawm, poob lawm. Qhov txuj ci tseem ceeb thib ob yog kev “ua kom ob npaug” ntawm manna qhov ntau rau hnub thib rau. Qhov txuj ci tseem ceeb thib peb yog kev khaws cia cov mov ntawm Hnub Xanpataus hnub xya.

As a type of the three angels, the manna is the first angel, and therefore must contain the entire story, which in Revelation fourteen is the story of all three angels. The first angel is a fractal of all three angels’ messages. A fractal is a complex geometric shape that can be split into parts, each of which is a reduced-size copy of the whole. This property is called self-similarity. Fractals often have intricate detail no matter how much you zoom in. Fractals occur in mathematics, biology, physics, geology, chemistry, astronomy, engineering and many other fields of understanding.

Ua ib yam piv txwv txog peb tug tim tswv, manna yog tus tim tswv thawj, thiab yog li ntawd nws yuav tsum muaj tag nrho zaj keeb kwm, uas nyob hauv Tshwm Sim kaum plaub yog zaj keeb kwm ntawm peb tug tim tswv txhua tus. Tus tim tswv thawj yog ib daim fractal ntawm cov lus tshaj tawm ntawm peb tug tim tswv tag nrho. Fractal yog ib yam duab dav dav hauv lej uas muaj kev nyuab thiab yuav muab faib ua tej feem me, thiab txhua feem ntawd yog ib daim qauv me dua ntawm tag nrho daim qub. Lub cwj pwm no hu ua kev zoo ib yam rau nws tus kheej. Fractal feem ntau muaj tej ntsiab lus ntxaws ntxaws txawm koj nthuav saib tob npaum li cas los xij. Fractal muaj nyob hauv lej, kev kawm txog lub neej, physics, geology, chemistry, astronomy, engineering, thiab ntau lwm yam kev txawj nkag siab.

The “three-step structure” of the three angels in Revelation chapter fourteen is represented in the message of the first angel, thus making the first angel a “fractal” of the three angels. The first three chapters of the book of Daniel represent the first, second and third angels’ messages respectively, and Daniel chapter one contains the same “three-step structure” represented in the three chapters, and as in the three angels in relation to the first angel.

“Tus qauv peb-theem” ntawm peb tug tim tswv hauv Tshwm Sim tshooj kaum plaub raug sawv cev nyob hauv zaj lus ntawm tus tim tswv thawj, yog li ntawd ua rau tus tim tswv thawj yog ib “fractal” ntawm peb tug tim tswv. Peb tshooj thawj ntawm phau Daniyees sawv cev rau thawj, ob, thiab peb zaj lus ntawm cov tim tswv raws li nyias muaj nyias, thiab Daniyees tshooj ib muaj tib yam “tus qauv peb-theem” uas raug sawv cev hauv peb tshooj ntawd, ib yam li hauv peb tug tim tswv nyob rau hauv lawv txoj kev sib raug rau tus tim tswv thawj.

The threefold miracle of the manna was to be eaten and Daniel chapter one is about eating. Daniel passed the diet test by choosing pulse over the diet of Babylon. He was then tested for his appearance and his appearance produced a separation between his countenance and the countenance of those who ate Babylon’s food. The second angel’s message is the call to separate from Babylon during a separation history where two classes are developed and then manifested. That second test for Daniel led to the third test of Nebuchadnezzar, which was the third test in chapter one and typified the golden image test of chapter three, which Sister White repeatedly identifies as the Sunday law, which is the third angel’s message. Daniel chapter one is a fractal of the first three chapters of Daniel and those three chapters represent the three angels of Revelation fourteen, of which the first angel and chapter one of Daniel are both fractals of all three angels and all three chapters.

Qhov txuj ci tseem ceeb peb zaug ntawm manna yog yuav tsum tau noj, thiab Daniel tshooj ib yog hais txog kev noj. Daniel dhau qhov kev xeem txog kev noj haus los ntawm kev xaiv zaub mov nroj tsuag dua li cov zaub mov noj haus ntawm Babylon. Tom qab ntawd nws raug kuaj txog nws lub ntsej muag, thiab nws lub ntsej muag tau ua rau muaj kev sib cais nruab nrab ntawm nws lub ntsej muag thiab lub ntsej muag ntawm cov uas noj cov zaub mov ntawm Babylon. Txoj xov ntawm tus tim tswv thib ob yog txoj kev hu kom cais tawm ntawm Babylon nyob rau hauv ib keeb kwm ntawm kev sib cais uas muaj ob pawg raug tsim los thiab tom qab ntawd raug qhia tawm. Qhov kev xeem thib ob ntawd rau Daniel tau coj mus rau qhov kev xeem thib peb ntawm Nebuchadnezzar, uas yog qhov kev xeem thib peb hauv tshooj ib thiab ua piv txwv txog qhov kev xeem ntawm tus mlom kub hauv tshooj peb, uas Muam White pheej qhia ntau zaus tias yog txoj cai Hnub Caiv, uas yog txoj xov ntawm tus tim tswv thib peb. Daniel tshooj ib yog ib qho fractal ntawm thawj peb tshooj ntawm Daniel, thiab peb tshooj ntawd sawv cev rau peb tug tim tswv ntawm Tshwmsim kaum plaub, uas tus tim tswv thawj thiab Daniel tshooj ib yog ob qho tib si yog fractals ntawm peb tug tim tswv tag nrho thiab peb tshooj tag nrho.

> “Every week during their long sojourn in the wilderness the Israelites witnessed a threefold miracle, designed to impress their minds with the sacredness of the Sabbath: a double quantity of manna fell on the sixth day, none on the seventh, and the portion needed for the Sabbath was preserved sweet and pure, when if any were kept over at any other time it became unfit for use.

> “Txhua lub lim tiam thaum lawv tab tom taug kev nyob ntev hauv tebchaws moj sab qhua cov neeg Ixayees tau pom ib qho txujci tseem ceeb peb txheej, uas raug npaj tseg kom ua rau lawv lub siab nco ntsoov txog qhov dawb huv ntawm Hnub Xanpataus: nyob rau hnub thib rau manna poob los ob npaug, hnub thib xya tsis poob li, thiab feem uas tsim nyog cia tseg rau Hnub Xanpataus tseem nyob qab zib thiab dawb huv, thaum yog cia tseg rau lwm lub sijhawm twg los nws yuav lwj tsis tsim nyog siv lawm.”

> “In the circumstances connected with the giving of the manna, we have conclusive evidence that the Sabbath was not instituted, as many claim, when the law was given at Sinai. Before the Israelites came to Sinai they understood the Sabbath to be obligatory upon them. In being obliged to gather every Friday a double portion of manna in preparation for the Sabbath, when none would fall, the sacred nature of the day of rest was continually impressed upon them. And when some of the people went out on the Sabbath to gather manna, the Lord asked, ‘How long refuse ye to keep My commandments and My laws?’” Patriarchs and Prophets, 296.

> “Hauv cov xwm txheej uas txuas nrog kev muab mov manna, peb muaj pov thawj meej kawg tias Hnub Xanpataus tsis yog raug tsa los, raws li coob leej hais, thaum txoj kevcai raug muab rau ntawm Sinai. Ua ntej cov Yixayee los txog Sinai lawv twb to taub lawm tias Hnub Xanpataus yog ib qho uas khi lawv yuav tsum ua raws. Vim raug yuam kom sau ob npaug mov manna txhua hnub Friday los npaj rau Hnub Xanpataus, thaum uas yuav tsis muaj dab tsi poob los, qhov dawb huv ntawm hnub so ntawd thiaj raug nco ntsoov rau lawv tsis tseg. Thiab thaum ib txhia hauv haiv neeg tawm mus rau Hnub Xanpataus mus sau mov manna, tus Tswv thiaj nug tias, ‘Nej yuav tsis kam khaws Kuv tej lus txib thiab Kuv tej kevcai mus ntev li cas?’” Patriarchs and Prophets, 296.

Gathering and eating the manna, is typifying John in chapter ten of Revelation taking (gathering) the little book out of the angel’s hand and then eating it.

Kev khaws thiab noj cov manna ntawd, yog ib daim duab piv txog Yauhas hauv Tshwmsim tshooj kaum uas txais (khaws) phau ntawv me ntawd tawm hauv tus tim tswv txhais tes thiab tom qab ntawd noj nws.

> And I went unto the angel, and said unto him, Give me the little book. And he said unto me, Take it, and eat it up; and it shall make thy belly bitter, but it shall be in thy mouth sweet as honey. Revelation 10:9.

> Thiab kuv txawm mus cuag tus timtswv, thiab hais rau nws tias, Cia li muab phau ntawv me ntawd rau kuv. Thiab nws hais rau kuv tias, Cia li coj nws mus, thiab noj nws kom tag; nws yuav ua rau koj lub plab iab, tiamsis hauv koj lub qhov ncauj nws yuav qab zib ib yam li zib ntab. Tshwmsim 10:9.

John first had to go to the angel and ask, then he had to “take” the little book, and then he had to “eat” it. John is representing the three steps of the first angel by going to and asking the angel, followed by the second step of taking and the third of eating. Gathering and or eating, is the first of the three tests of the manna, but it contains a fractal of all three manna tests. Gathering and eating the manna, is typifying Jeremiah.

Yauhas thawj zaug yuav tsum mus cuag tus timtswv thiab thov, ces nws yuav tsum “txais” phau ntawv me me ntawd, thiab tom qab ntawd nws yuav tsum “noj” nws. Yauhas tab tom sawv cev rau peb kauj ruam ntawm tus timtswv thawj tus, los ntawm kev mus cuag thiab thov tus timtswv, tom qab ntawd yog kauj ruam ob ntawm kev txais, thiab kauj ruam peb ntawm kev noj. Kev sau sib sau thiab/los sis kev noj, yog thawj qhov ntawm peb qhov kev sim ntawm cov manna, tiam sis nws muaj ib qho fractal ntawm tag nrho peb qhov kev sim manna. Kev sau sib sau thiab kev noj cov manna, yog ib qho uas ua cim piv txog Yelemis.

> Thy words were found, and I did eat them; and thy word was unto me the joy and rejoicing of mine heart: for I am called by thy name, O Lord God of hosts. Jeremiah 15:16.

> Koj tej lus raug nrhiav pom, thiab kuv tau noj tej lus ntawd; thiab koj tej lus tau los ua kev xyiv fab thiab kev zoo siab rau hauv kuv lub siab: rau qhov kuv raug hu raws li koj lub npe, Au tus Tswv Vajtswv uas muaj hwjchim kav txhua yam. Yelemis 15:16.

His “words were found” by Jeremiah seeking and then asking for the little book. His word was found when the manna was gathered. Gathering and eating the manna, is typifying Ezekiel who ate the book given to him and in doing so identifies that to refuse to eat the book was to be as the rebellious house.

Nws “tej lus tau raug nrhiav pom” los ntawm Yelemis uas nrhiav thiab ces thov kom tau phau ntawv me ntawd. Nws txoj lus tau raug nrhiav pom thaum cov manna raug sau los. Kev sau thiab noj cov manna ntawd yog ib daim duab cev lus hais txog Exekees uas tau noj phau ntawv uas muab rau nws; thiab hauv qhov nws ua li ntawd, nws qhia meej tias kev tsis kam noj phau ntawv yog yuav zoo ib yam li tsev neeg uas fav xeeb.

> But thou, son of man, hear what I say unto thee; Be not thou rebellious like that rebellious house: open thy mouth, and eat that I give thee. And when I looked, behold, an hand was sent unto me; and, lo, a roll of a book was therein; And he spread it before me; and it was written within and without: and there was written therein lamentations, and mourning, and woe. Moreover he said unto me, Son of man, eat that thou findest; eat this roll, and go speak unto the house of Israel.

> Tiamsis koj, meejtub, mloog yam uas kuv hais rau koj; tsis txhob ua tus ntxeev siab ib yam li lub tsev ntxeev siab ntawd: qheb koj lub qhov ncauj, thiab noj yam uas kuv muab rau koj. Thiab thaum kuv ntsia, saib seb, muaj ib txhais tes raug xa los cuag kuv; thiab, saib seb, muaj ib daim ntawv qhwv hauv tes ntawd; Thiab nws nthuav daim ntawv ntawd rau ntawm kuv xub ntiag; thiab muaj ntawv sau sab hauv thiab sab nraud: thiab tej uas tau sau rau hauv ntawd yog kev quaj ntsuag, thiab kev tu siab quaj ntsuag, thiab kev txom nyem lwj siab. Tsis tas li ntawd nws hais rau kuv tias, Meejtub, noj yam uas koj pom; noj daim ntawv qhwv no, thiab mus hais rau lub tsev Ixayees.

> So I opened my mouth, and he caused me to eat that roll. And he said unto me, Son of man, cause thy belly to eat, and fill thy bowels with this roll that I give thee. Then did I eat it; and it was in my mouth as honey for sweetness. Ezekiel 2:8–3:3.

> Yog li ntawd kuv txawm qhib kuv lub qhov ncauj, thiab nws cia kuv noj daim ntawv yob ntawd. Thiab nws hais rau kuv tias, Me tub ntawm neeg, cia koj plab noj, thiab ua kom koj sab hauv puv npo nrog daim ntawv yob no uas kuv muab rau koj. Ces kuv thiaj noj nws; thiab hauv kuv lub qhov ncauj nws qab zib ib yam li zib ntab. Exekees 2:8–3:3.

If Ezekiel refused to eat the little book he would be in the rebellious house, and the “roll” of the “book” he was to eat was represented as “lamentations, and mourning, and woe,” representing a threefold message in the last days. The threefold message of the last days is the three angels messages of Revelation fourteen, and the context which Ezekiel presents those three messages, is the context of Islam and the third woe. The three messages possess an alpha and an omega, and the third is “woe,” a primary symbol of Islam, so the alpha must agree with the omega, therefore the “lamentations” represent the lamentations that began at 9/11 with the arrival of the seventh trumpet and third woe which would progressively escalate on into the seven last plagues. At the Sunday law “earthquake” of Revelation eleven, the third woe cometh quickly, and inspiration informs us that the unrighteous decree of Isaiah ten is that Sunday law. The verse begins by stating “woe” upon those who make unrighteous decrees.

Yog Exekees tsis kam noj phau ntawv me ntawd ces nws yuav nrog nyob hauv lub tsev uas ntxeev siab, thiab “yob” ntawm “phau ntawv” uas nws yuav tsum noj ntawd tau raug sawv cev tias yog “kev quaj ntsuag, thiab kev quaj hlub, thiab kev txom nyem,” uas sawv cev rau ib zaj lus peb ntu nyob rau hnub kawg. Zaj lus peb ntu ntawm hnub kawg yog peb tug tim tswv tej lus hauv Tshwm Sim kaum plaub, thiab lub ntsiab lus uas Exekees nthuav tawm peb zaj lus ntawd, yog lub ntsiab lus hais txog Islam thiab txoj kev txom nyem thib peb. Peb zaj lus ntawd muaj ib qho alpha thiab ib qho omega, thiab zaj thib peb yog “kev txom nyem,” uas yog ib lub cim tseem ceeb ntawm Islam, yog li alpha yuav tsum sib haum nrog omega, yog li ntawd “kev quaj ntsuag” sawv cev rau cov kev quaj ntsuag uas tau pib thaum 9/11 nrog txoj kev los txog ntawm lub raj xya thiab txoj kev txom nyem thib peb uas yuav nce zuj zus mus txog xya qhov xwm txheej phem kawg. Thaum txog “av qeeg” ntawm txoj cai Hnub Caiv hauv Tshwm Sim kaum ib, txoj kev txom nyem thib peb los sai sai, thiab kev tshoov siab qhia rau peb tias txoj cai tsis ncaj ncees ntawm Yaxayas kaum yog txoj cai Hnub Caiv ntawd. Nqe ntawd pib los ntawm kev hais tias “kev txom nyem” rau cov uas tsim tej cai txiav txim tsis ncaj ncees.

Eating the manna was the first of three tests, the second was the “doubling” on the preparation day. And what were the preparing for? They were preparing for the Sabbath test, which is the third angel’s message.

Kev noj tus manna yog thawj qhov kev sim ntawm peb qhov, qhov thib ob yog qhov “nce ob npaug” rau hnub npaj. Thiab lawv tab tom npaj rau dab tsi? Lawv tab tom npaj rau kev sim ntawm Hnub Xanpataus, uas yog txoj xov ntawm tus tim tswv thib peb.

That threefold miracle was also the first or alpha test of ten tests. God gave manna at the first step, then He gave a ‘double’ portion at the second step, but none at the third. The third test is different than the first two tests, for the third is the litmus test. Those three tests represent the alpha of a ten-step testing process that leads to the first Kadesh.

Qhov txuj ci tseem ceeb peb npaug ntawd kuj yog thawj qhov kev sim, los yog qhov alpha, ntawm kaum qhov kev sim. Vajtswv tau pub manna rau thawj theem, tom qab ntawd Nws tau pub ib feem ‘ob npaug’ rau theem ob, tab sis tsis pub dab tsi rau theem peb. Qhov kev sim thib peb txawv ntawm ob qhov kev sim thawj, rau qhov qhov thib peb yog qhov kev sim qhia tseeb. Peb qhov kev sim ntawd sawv cev rau qhov alpha ntawm ib txheej txheej kev sim kaum theem uas coj mus txog thawj Kadesh.

If you search the various theologians, you will find many lists of the ten tests that reach their conclusion at the first Kadesh. Almost all of them include the Red Sea as one of the ten tests, some include historical waymarks before the Red Sea during the plagues. They are all wrong.

Yog koj tshawb xyuas ntau tus kws tshawb kev ntseeg, koj yuav pom ntau daim ntawv teev txog kaum qhov kev sim siab uas xaus rau ntawm thawj Kadesh. Yuav luag tag nrho lawv suav Hiav Txwv Liab ua ib qho ntawm kaum qhov kev sim siab ntawd, ib txhia tseem suav tej cim keeb kwm ua ntej txog Hiav Txwv Liab thaum lub sijhawm tej kev plagues. Lawv txhua tus puav leej yuam kev.

The first test is the manna. Paul identifies that the Red Sea crossing was baptism.

Qhov kev sim thawj yog manna. Povlauj qhia tias kev hla Hiavtxwv Liab yog kev cai raus dej.

> Moreover, brethren, I would not that ye should be ignorant, how that all our fathers were under the cloud, and all passed through the sea; And were all baptized unto Moses in the cloud and in the sea. 1 Corinthians 10:1, 2.

> Tsis tas li ntawd, cov kwv tij, kuv tsis xav kom nej tsis paub tias peb cov yawg koob txhua tus tau nyob hauv qab huab, thiab txhua tus tau hla dej hiav txwv; thiab txhua tus tau raug ntxuav kevcai raus dej rau hauv Mauxes hauv huab thiab hauv dej hiav txwv. 1 Khaulinthaus 10:1, 2.

Moses typifies Jesus, and Jesus’ baptism identifies a testing process, threefold in nature, beginning with and emphasizing the test of appetite. The cross was typified by the Passover in Egypt. When they came out on the other side of the Red Sea, Christ was resurrected as the first fruit offering. When He came out of the watery grave at the hands of John the Baptist, Christ (the first fruit offering) began a forty-day testing process. After He was resurrected as typified by His baptism, there were forty days that Christ interacted with the disciples’ face to face. The testing process begins after the Red Sea crossing, as certainly as Christ was driven by the Spirit into the wilderness as soon as He came out of the water.

Mauxes yog tus piv txwv txog Yexus, thiab Yexus txoj kev ua kevcai raus dej qhia txog ib txoj kev raug sim, muaj peb txheej nyob hauv nws qhov xwm, pib nrog thiab hais kom tseem ceeb txog txoj kev sim ntawm kev ntshaw noj haus. Tus ntoo khaublig tau raug ua piv txwv los ntawm Kev Hla Dhau hauv Iyi tebchaws. Thaum lawv tawm los txog sab tod ntawm Hiavtxwv Liab, Khetos tau sawv hauv qhov tuag rov qab los ua thawj cov txiv hmab txiv ntoo fij. Thaum Nws tawm hauv lub ntxa dej los ntawm Yauhas tus Neeg Ua kevcai raus dej tes, Khetos (tus thawj cov txiv hmab txiv ntoo fij) tau pib ib txheej txheem raug sim plaub caug hnub. Tom qab Nws tau sawv hauv qhov tuag rov qab los raws li raug ua piv txwv los ntawm Nws txoj kev ua kevcai raus dej, muaj plaub caug hnub uas Khetos tau sib raug ntsej muag tim ntsej muag nrog cov thwjtim. Txoj txheej txheem raug sim pib tom qab kev hla Hiavtxwv Liab, ib yam li tseeb npaum li Khetos tau raug tus Ntsuj Plig coj mus rau hauv tebchaws moj sab qhua tam sim ntawd thaum Nws tawm hauv dej los.

The first test for Christ was appetite, for the Bread of Heaven took up His anointed work right where Adam had fallen. The first test after the Red Sea is the threefold manna test typifying the threefold test upon the Bread of Heaven. Christ’s testing began after He came out of the water, so the ten tests must also begin ‘after’ they came out of the water. Christ was then confronted with a threefold test, set within the context of appetite, as typified by the threefold test of the manna that began after the Spirit had driven ancient Israel out of Egypt and into the wilderness.

Qhov kev sim thawj zaug rau Khetos yog kev ntshaw mov, vim tias lub Ncuav Mov saum Ntuj tau txais Nws tes haujlwm uas raug pleev tseg pib ncaj qha ntawm qhov chaw uas Adas tau poob lawm. Kev sim thawj zaug tom qab Hiav Txwv Liab yog qhov kev sim peb chav ntawm manna uas ua qauv qhia txog qhov kev sim peb chav rau lub Ncuav Mov saum Ntuj. Khetos txoj kev raug sim pib tom qab Nws tawm hauv dej los, yog li ntawd kaum qhov kev sim yuav tsum pib thiab “tom qab” lawv tawm hauv dej los. Ces Khetos raug ntsib nrog ib qho kev sim peb chav, uas raug teeb tsa nyob hauv lub ntsiab lus ntawm kev ntshaw mov, raws li tau ua qauv qhia los ntawm qhov kev sim peb chav ntawm manna uas pib tom qab tus Ntsuj Plig tau tsav cov Ixayees thaum ub tawm hauv Iyi tebchaws thiab nkag mus rau hauv tebchaws moj sab qhua.

The other lists that conjecture about what rebellions are represented by the ten tests that culminate at Kadesh identify Aaron’s golden calf rebellion as one of those ten tests, but they are wrong.

Lwm cov npe lwm yam uas twv txog yam kev ntxeev siab twg raug sawv cev los ntawm kaum zaug kev sim siab uas mus txog qhov kawg ntawm Kadesh, kuj suav Aloos txoj kev ntxeev siab ntawm tus nyuj kub ua ib qho ntawm kaum zaug kev sim siab ntawd, tiam sis lawv yuam kev.

The provocation of the golden calf represents two tests. It is an essential element of the golden calf’s symbolism. The idolatry manifested when the people thought God would not see, was followed by the return of Moses. Then the people made a choice to remain idolaters in full view of God, as represented by Moses.

Kev txhaum uas ua rau muaj tus mlom nyuj kub sawv cev rau ob qho kev sim siab. Qhov no yog ib feem tseem ceeb ntawm lub cim txhais ntawm tus mlom nyuj kub. Kev pe dab pe mlom tau tshwm sim thaum cov neeg xav tias Vajtswv yuav tsis pom, thiab tom qab ntawd Mauxes rov qab los. Ces cov neeg txiav txim siab nyob twj ywm ua neeg pe dab pe mlom nyob rau hauv Vajtswv xub ntiag, raws li Mauxes sawv cev.

In the twofold escalating rebellion, we see a prophetic division in the tribes, when the tribe of Levi became exclusively assigned to the sanctuary work, for until that rebellion, the sanctuary work was to be accomplished by the firstborn of every tribe. No longer would that be the case. Now the faithful tribe of Levi would maintain the temple. “Division” or separation into ‘two’ is an element of the prophetic characteristic of the golden calf.

Hauv qhov kev ntxeev siab uas nce zuj zus ua ob theem ntawd, peb pom ib qho kev faib tawm uas muaj lub ntsiab yaj saub nyob hauv cov xeem, thaum xeem Levi raug tsa tseg tshwj xeeb rau txoj hauj lwm hauv lub chaw dawb huv, rau qhov txog thaum muaj qhov kev ntxeev siab ntawd los, txoj hauj lwm hauv lub chaw dawb huv yog yuav tsum tau ua tiav los ntawm cov thawj yug ntawm txhua xeem. Qhov ntawd yuav tsis muaj ntxiv lawm. Tam sim no xeem Levi, uas ncaj ncees, yuav tuav tswj lub tuam tsev. “Kev faib” los sis kev cais ua ‘ob’ yog ib feem ntawm tus yam ntxwv yaj saub ntawm tus mlom nyuj kub.

Aaron’s rebellion typified the rebellion of Jeroboam, the first king of the northern kingdom of Israel. Jeroboam ‘doubles’ the golden calves, placing one in Bethel and one in Dan. Aaron and Jeroboam are representing parallel histories, which is the history of the formation of the image of the beast. The history of the image of the beast is fulfilled in two periods, divided by the Sunday law in the United States. The image of the beast is a symbol of the combination of church and state which is set up first in the United States, and then in the world.

Aloos qhov kev tawm tsam yog ib qho qauv qhia txog kev tawm tsam ntawm Yelebo‑a, tus thawj vajntxwv ntawm lub nceeg vaj qaum teb ntawm Ixayees. Yelebo‑a “ua kom ob npaug” rau cov mlom menyuam nyuj kub, muab ib tug tso rau hauv Npe‑ees thiab ib tug tso rau hauv Das. Aloos thiab Yelebo‑a tab tom sawv cev rau keeb kwm uas sib txig sib luag, uas yog keeb kwm ntawm kev tsim tsa tus duab ntawm tus tsiaj nyaum. Keeb kwm ntawm tus duab ntawm tus tsiaj nyaum raug ua kom tiav nyob hauv ob ntu, uas raug faib los ntawm txoj cai Hnub Caiv hauv Tebchaws Meskas. Tus duab ntawm tus tsiaj nyaum yog ib lub cim ntawm kev koom ua ke ntawm pawg ntseeg thiab lub xeev, uas xub raug tsa nyob hauv Tebchaws Meskas, ces mam raug tsa nyob thoob plaws ntiajteb.

There is always a division associated with symbols of the image of the beast. With Aaron it was the separation of the Levites, with Jeroboam it was the separation of the twelve tribes into two southern and ten northern tribes.

Ib txwm muaj ib qho kev sib cais uas txuas nrog cov cim ntawm daim duab ntawm tus tsiaj qus. Hauv Aaron zaj keeb kwm, nws yog kev cais tawm ntawm cov Levi; hos hauv Jeroboam zaj keeb kwm, nws yog kev cais kaum ob xeem ua ob xeem sab qab teb thiab kaum xeem sab qaum teb.

The symbol of that relationship of church and state is called “the image of the beast” by John in the book of Revelation. Aaron and Jeroboams’ golden calves were images of a beast, and the beast they were images of is Babylon, for the first kingdom of Bible prophecy is represented by a head of “gold” in Daniel chapter two. The image of the beast represents two tests, for the test is first brought upon the earth beast—the United States, then in chapter thirteen of Revelation the United States forces the world to set up an image to the beast. The first test is the USA, then the world.

Daim duab piv txwv ntawm qhov kev sib raug zoo ntawd ntawm pawg ntseeg thiab lub xeev, Yauhas hu nws ua “tus duab ntawm tsiaj nyaum” hauv phau Ntawv Qhia Tshwm. Aaron thiab Yeronpau-as tej nyuj kub yog tej duab ntawm ib tug tsiaj nyaum, thiab tus tsiaj nyaum uas tej ntawd yog nws cov duab piv txwv yog Npanpiloo, vim lub thawj lub tebchaws hauv Vajlugkub tej lus faj lem raug sawv cev los ntawm ib lub taub hau “kub” hauv Daniyee tshooj ob. Tus duab ntawm tsiaj nyaum sawv cev rau ob txoj kev sim siab, rau qhov txoj kev sim siab xub raug coj los rau saum tus tsiaj nyaum hauv ntiajteb no—Tebchaws Asmeskas, ces nyob hauv Qhia Tshwm tshooj kaum peb Tebchaws Asmeskas yuam kom lub ntiajteb tsa ib tug duab rau tus tsiaj nyaum. Qhov kev sim siab thawj yog USA, ces yog lub ntiajteb.

> “As America, the land of religious liberty, shall unite with the Papacy in forcing the conscience and compelling men to honor the false sabbath, the people of every country on the globe will be led to follow her example.” Testimonies, volume 6, 18.

> “Thaum Amelikas, lub tebchaws ntawm kev ywj pheej ntawm kev ntseeg, yuav koom siab nrog lub Koom Txoos Loos hauv kev yuam kom kav lub siab ntsws thiab yuam kom tibneeg hwm hnub Xanpataus cuav, ces cov neeg ntawm txhua lub tebchaws thoob plaws ntiajteb yuav raug coj kom ua raws li nws tus yam ntxwv.” Testimonies, volume 6, 18.

> “Foreign nations will follow the example of the United States. Though she leads out, yet the same crisis will come upon our people in all parts of the world.” Testimonies, volume 6, 395.

> “Cov tebchaws txawv tebchaws yuav ua raws li tus yam ntxwv piv txwv ntawm Tebchaws Meskas. Txawm yog nws yog tus coj ua ntej, los tib qho teebmeem ntawd yuav los raug peb haiv neeg nyob rau txhua qhov chaw hauv lub ntiajteb.” Testimonies, volume 6, 395.

The golden calf rebellion is twofold and marks two of the first nine tests which lead to the tenth and final test at the first Kadesh. When Aaron and Jeroboams’ rebellions are brought together “line upon line” you find Aaron, the high priest representing a church and Jeroboam, the king of Israel, representing the state. The two lines together are a symbol of a church state combination. Jeroboam’s two altars were set up in Bethel, (meaning church) and Dan (meaning judgment) and together representing the combination of church and state. With these points in place, we will begin to identify the ten tests.

Kev ntxeev siab ntawm tus nyuj kub muaj ob npaug, thiab nws cim ob qhov ntawm cuaj qhov kev sim thawj zaug uas coj mus rau qhov kev sim thib kaum thiab kawg ntawm thawj Kadesh. Thaum Aaron thiab Jeroboam cov kev ntxeev siab raug coj los sib dhos ua ke “kab saum kab,” ces koj pom Aaron, tus pov thawj hlob uas sawv cev rau ib pawg ntseeg, thiab Jeroboam, tus vajntxwv ntawm Ixayees, uas sawv cev rau lub xeev. Ob txoj kab no thaum sib koom ua ke yog ib lub cim ntawm kev sib txuas ua ke ntawm pawg ntseeg thiab lub xeev. Jeroboam ob lub thaj txi ntuj raug tsa rau hauv Bethel, (txhais tias pawg ntseeg) thiab Dan (txhais tias kev txiav txim), thiab nkawd ua ke sawv cev rau kev sib txuas ua ke ntawm pawg ntseeg thiab lub xeev. Thaum cov ntsiab lus no twb raug muab tso rau chaw lawm, peb yuav pib txheeb xyuas kaum qhov kev sim.

The ten tests are set within the context of the Sabbath rest (Hebrews 3–4). They begin with the threefold miracle of the manna and its lesson upon the Sabbath and it ends at the tenth test, the first Kadesh. That first Kadesh is “the day of provocation in the Scriptures,” and Paul places the final rebellion in the context of the Sabbath test. The alpha test was the Sabbath, as symbolized by manna, and the tenth and omega test at the first Kadesh was also the Sabbath rest. Alpha and Omega always represents the end with the beginning.

Kaum kaum qhov kev sim no raug muab tso rau hauv lub ntsiab lus ntawm txoj kev so Hnub Xanpataus (Henplais 3–4). Lawv pib nrog qhov txuj ci tseem ceeb peb txheej ntawm cov manna thiab nws zaj lus qhia hais txog Hnub Xanpataus, thiab lawv xaus rau qhov kev sim thib kaum, uas yog thawj Kades. Thawj Kades ntawd yog “hnub ntawm kev chim ntxias nyob hauv Vajluskub,” thiab Povlauj muab txoj kev ntxeev siab kawg tso rau hauv lub ntsiab lus ntawm qhov kev sim Hnub Xanpataus. Qhov kev sim alpha yog Hnub Xanpataus, raws li tau ua cim los ntawm manna, thiab qhov kev sim thib kaum thiab omega ntawm thawj Kades kuj yog txoj kev so Hnub Xanpataus thiab. Alpha thiab Omega ib txwm sawv cev rau qhov kawg nrog qhov pib.

> Wherefore (as the Holy Ghost saith, Today if ye will hear his voice, Harden not your hearts, as in the provocation, in the day of temptation in the wilderness: When your fathers tempted me, proved me, and saw my works forty years. Wherefore I was grieved with that generation, and said, They do alway err in their heart; and they have not known my ways. So I sware in my wrath, They shall not enter into my rest.)

> Yog li ntawd (raws li Vaj Ntsuj Plig Dawb Huv hais tias, Hnub no yog nej yuav mloog nws lub suab, nej txhob ua kom nej lub siab tawv, ib yam li thaum muaj kev ntxeev siab, rau hnub uas raug kev sim nyob hauv roob moj sab qhua: thaum nej tej yawg koob tau sim kuv, kuaj kuv, thiab tau pom kuv tej hauj lwm tau plaub caug xyoo. Yog li ntawd kuv thiaj chim rau tiam neeg ntawd, thiab hais tias, Lawv ib txwm yuam kev hauv lawv lub siab; thiab lawv tsis tau paub kuv tej kev. Yog li ntawd kuv thiaj tau cog lus hauv kuv txoj kev npau taws tias, Lawv yuav tsis tau nkag mus rau hauv kuv txoj kev so.)

> Take heed, brethren, lest there be in any of you an evil heart of unbelief, in departing from the living God. But exhort one another daily, while it is called Today; lest any of you be hardened through the deceitfulness of sin. For we are made partakers of Christ, if we hold the beginning of our confidence stedfast unto the end;

> Nej cov xwm, nej yuav tsum ceev faj, tsam nyob hauv leejtwg ntawm nej muaj ib lub siab phem uas tsis ntseeg, uas thim rov qab ntawm Vajtswv uas muaj txoj sia nyob. Tiamsis nej yuav tsum sib ntuas txhua hnub, thaum tseem hu ua Hnub No; tsam leejtwg ntawm nej yuav tawv siab vim txoj kev dag ntxias ntawm txojkev txhaum. Rau qhov peb tau los ua cov uas koom nrog Khetos, yog tias peb tuav ruaj nreb txoj kev ntseeg siab uas peb muaj txij thaum chiv thawj mus txog thaum kawg;

> While it is said, Today if ye will hear his voice, harden not your hearts, as in the provocation. For some, when they had heard, did provoke: howbeit not all that came out of Egypt by Moses. But with whom was he grieved forty years? was it not with them that had sinned, whose carcases fell in the wilderness? And to whom sware he that they should not enter into his rest, but to them that believed not? So we see that they could not enter in because of unbelief.

> Thaum tseem hais tias, Hnub no yog nej yuav hnov nws lub suab, nej txhob ua nej lub siab tawv, ib yam li thaum kev chim siab ntawd. Rau qhov muaj ib txhia, thaum lawv tau hnov lawm, kuj ua rau muaj kev chim siab: tiam sis tsis yog txhua tus uas Mauxes coj tawm hauv tebchaws Iyi los. Tiamsis nws chim rau leejtwg tau plaub caug xyoo? Puas tsis yog rau cov uas tau ua txhaum, uas lawv tej cev qhuav poob rau hauv tebchaws moj sab qhua? Thiab nws tau cog lus rau leejtwg tias lawv yuav tsis tau nkag mus rau hauv nws txoj kev so, puas tsis yog rau cov uas tsis ntseeg? Yog li ntawd peb pom tias lawv tsis muaj peevxwm nkag mus tau vim yog kev tsis ntseeg.

> Let us therefore fear, lest, a promise being left us of entering into his rest, any of you should seem to come short of it. For unto us was the gospel preached, as well as unto them: but the word preached did not profit them, not being mixed with faith in them that heard it.

> Yog li ntawd, cia peb ntshai, tsam thaum tseem tshuav lo lus cog tseg rau peb kom nkag mus rau hauv nws txoj kev so lawm, nej tus twg yuav zoo li tsis cuag qhov ntawd. Vim txoj moo zoo twb raug tshaj tawm rau peb ib yam li rau lawv thiab; tiam sis lo lus uas raug tshaj tawm ntawd tsis muaj txiaj ntsig rau lawv, vim tsis tau tov nrog txoj kev ntseeg hauv cov uas tau hnov nws.

> For we which have believed do enter into rest, as he said, As I have sworn in my wrath, if they shall enter into my rest: although the works were finished from the foundation of the world. For he spake in a certain place of the seventh day on this wise, And God did rest the seventh day from all his works. And in this place again, If they shall enter into my rest.

> Vim peb cov uas tau ntseeg lawm thiaj nkag mus rau hauv txoj kev so, raws li Nws tau hais tias, Kuv tau cog lus nyob hauv kuv txoj kev chim tias, lawv yuav tsis tau nkag mus rau hauv kuv txoj kev so: txawm yog tej hauj lwm ntawd twb raug ua tiav lawm txij thaum muab lub ntiaj teb los rau hauv paus. Rau qhov Nws tau hais txog hnub xya nyob rau ib qho chaw li no tias, Thiab Vajtswv tau so rau hnub xya ntawm tag nrho Nws tej hauj lwm. Thiab nyob rau qhov chaw no dua, Yog lawv yuav nkag mus rau hauv kuv txoj kev so.

> Seeing therefore it remaineth that some must enter therein, and they to whom it was first preached entered not in because of unbelief: Again, he limiteth a certain day, saying in David, Today, after so long a time; as it is said, Today if ye will hear his voice, harden not your hearts.

> Yog li no thiaj tseem tshuav tias ib txhia yuav tsum tau nkag mus rau hauv nws, thiab cov uas xub tau txais txoj xov zoo ntawd tsis tau nkag mus vim tsis ntseeg: Dua li ntawd, nws tseem teem ib hnub tshwjxeeb, hais li hauv Daviv tias, Hnub no, tom qab ntev ua luaj lawm; raws li twb hais lawm tias, Hnub no yog nej hnov nws lub suab, tsis txhob ua nej lub siab tawv.

> For if Jesus had given them rest, then would he not afterward have spoken of another day.

> Yog hais tias Yexus twb pub lawv tau so lawm, ces tom qab ntawd nws yuav tsis tau hais txog ib hnub ntxiv lawm.

> There remaineth therefore a rest to the people of God. For he that is entered into his rest, he also hath ceased from his own works, as God did from his. Let us labour therefore to enter into that rest, lest any man fall after the same example of unbelief. Hebrews 3:8–4:11.

> Yog li tseem tshuav ib qho chaw so rau haiv neeg ntawm Vajtswv. Rau tus uas tau nkag mus rau hauv Nws qhov chaw so lawm, nws kuj tau tso tseg ntawm nws tej haujlwm ntawm nws tus kheej, ib yam li Vajtswv tau tso tseg ntawm Nws tej haujlwm. Yog li ntawd cia peb mob siab rau kom nkag tau mus rau hauv qhov chaw so ntawd, tsam muaj leejtwg poob raws li tib yam piv txwv ntawm txojkev tsis ntseeg. Henplais 3:8–4:11.

At “the day of provocation” the message of Joshua and Caleb was rejected. The passage is based upon a class who will not enter in, because of unbelief in a message they have heard. The message is represented by “rest.”

Nyob rau “hnub uas raug ua rau chim” ntawd, Yausua thiab Kale‑ees zaj lus tau raug tsis lees txais. Nqe no yog raws li ib pawg neeg uas yuav tsis tau nkag mus, vim yog tsis ntseeg ib zaj lus uas lawv twb tau hnov lawm. Zaj lus ntawd raug sawv cev los ntawm “kev so.”

> “Those who are unwilling to give the Lord faithful, earnest, loving service will not find spiritual rest in this life nor in the life to come. ‘There remaineth therefore a rest to the people of God. . . . Let us labor therefore to enter into that rest, lest any man fail after the same example of unbelief.’ The rest here spoken of is the rest of grace, obtained by following the prescription. ‘Labor diligently.’” Pacific Union Recorder, November 7, 1901.

> “Cov uas tsis kam muab kev pabcuam ncaj ncees, mob siab rau, thiab muaj kev hlub rau tus Tswv yuav tsis pom kev so sab ntsuj plig hauv lub neej no los sis hauv lub neej yuav los. ‘Yog li ntawd tseem tshuav ib txoj kev so rau haiv neeg ntawm Vajtswv.... Yog li ntawd cia peb siv zog nkag mus rau hauv txoj kev so ntawd, tsam muaj leejtwg poob raws li tib yam piv txwv ntawm kev tsis ntseeg.’ Txoj kev so uas hais txog ntawm no yog txoj kev so ntawm txoj kev tshav ntuj, uas tau txais los ntawm kev ua raws li lo lus qhuab qhia. ‘Mob siab ua haujlwm.’” Pacific Union Recorder, November 7, 1901.

The “rest” is a message represented by the message of Joshua and Caleb. Paul employs the truths associated with the seventh-day Sabbath as a symbol of the message of “rest” that was rejected by those who were destined to die in the wilderness.

“Txoj kev so” yog ib txoj lus uas sawv cev los ntawm zaj lus ntawm Yausua thiab Kalev. Povlauj siv cov qhov tseeb uas txuas nrog Hnub Xanpataus hnub xya ua ib lub cim ntawm txoj lus hais txog “kev so” uas raug cov neeg uas raug teem tseg kom tuag rau hauv tebchaws moj sab qhua tsis kam lees.

The expression, “Today if ye will hear his voice” is the same as the book of Revelation’s emphasis upon any man who hears the voice of the Spirit, which is to hear the message of the Spirit, which is the message of the latter rain, which is the message of the “rest.” At Kadesh that voice sounded and the rebels selected a new leader to return them to Egypt. The history of this provocation is addressed in Psalm 95 and by Paul in Hebrews. The history identifies the failure of ancient Israel at their tenth test. The alpha test of the ten tests began with the threefold miracle of the manna representing the three angels’ messages, the Law of God, the Sabbath rest, the Bread of Heaven, obedience and judgment—and the last of the ten tests was the test of the “rest.” The “rest” of grace as Sister White states, is the symbol of the latter rain. Kadesh is a symbol of the test of either accepting or rejecting the message of the latter rain that is presented “line upon line.”

Kab lus hais tias, “Hnub no yog nej yuav hnov nws lub suab,” yog tib yam li phau Ntawv Qhia Tshwm qhia tshwj xeeb rau ib tug twg uas hnov tus Ntsuj Plig lub suab, uas yog hnov tus Ntsuj Plig txoj xov, uas yog txoj xov ntawm nag lig, uas yog txoj xov ntawm “kev so.” Ntawm Kadesh lub suab ntawd tau nrov tawm, thiab cov neeg ntxeev siab tau xaiv ib tug thawj coj tshiab kom coj lawv rov qab mus rau tim Iziv. Keeb kwm ntawm qhov kev ntxias kom chim no raug hais txog hauv Ntawv Nkauj 95 thiab los ntawm Povlauj hauv Henplais. Keeb kwm ntawd qhia txog qhov Yixayee thaum ub swb rau lawv qhov kev sim siab zaum kaum. Qhov kev sim siab alpha ntawm kaum qhov kev sim siab ntawd tau pib nrog qhov txuj ci tseem ceeb peb npaug ntawm manna uas sawv cev rau peb tug tim tswv tej xov, Vajtswv txoj Kevcai, Hnub Xanpataus txoj kev so, Mov Ciaj Saum Ntuj Ceebtsheej, kev mloog lus thiab kev txiav txim—thiab qhov kawg ntawm kaum qhov kev sim siab ntawd yog qhov kev sim siab ntawm “kev so.” “Kev so” ntawm txoj kev tshav ntuj, raws li Muam White hais, yog lub cim ntawm nag lig. Kadesh yog ib lub cim ntawm qhov kev sim siab uas yog lees txais lossis tsis lees txais txoj xov ntawm nag lig uas raug nthuav qhia “kab txuas kab.”

Line upon line the “rest” is the outpouring of the Holy Spirit represented as the latter rain. The “rest” is also the seventh-day Sabbath, the very seal that is placed upon the faithful during the latter rain period. The “rest” is the grace that represents the power imparted to the one hundred and forty-four thousand when their sins are forever blotted out. That grace is not alone the power that is imparted representing sanctification, but is also the grace that provides justification when Christ’s blood is used to remove the sins of the repentant soul. The “rest” of grace is the message of the righteousness of Christ, a righteousness that provides the grace (power) to live without sinning, and the grace that transforms a Laodicean unto a Philadelphian. Once transformed by the grace of justification, the former Laodicean, as a Philadelphian, through the power of grace, walks upon the sanctified pathway that leads to glorification. The “rest” is the message of the third angel, as represented as “justification by faith in verity.” This being the case, Kadesh pointed to 1888.

Kab dhau kab, “txoj kev so” yog kev ntws los ntawm tus Vaj Ntsuj Plig Dawb Huv uas raug sawv cev ua nag lig. “Txoj kev so” kuj yog Hnub Xanpataus hnub xya, yog lub cim ntim tiag tiag uas raug muab tso rau saum cov neeg ncaj ncees thaum lub sijhawm nag lig. “Txoj kev so” yog txoj kev tshav ntuj uas sawv cev rau lub hwj chim uas raug pub rau ib puas plaub caug plaub txhiab leej thaum lawv tej kev txhaum raug lwv pov tseg mus ib txhis. Txoj kev tshav ntuj ntawd tsis yog tsuas yog lub hwj chim uas raug pub, sawv cev rau kev dawb huv xwb, tiam sis kuj yog txoj kev tshav ntuj uas muab kev ncaj ncees rau thaum Khetos cov ntshav raug siv los tshem tej kev txhaum ntawm tus ntsuj plig uas hloov siab lees txim. “Txoj kev so” ntawm txoj kev tshav ntuj yog txoj xov ntawm Khetos txoj kev ncaj ncees, ib txoj kev ncaj ncees uas muab txoj kev tshav ntuj (hwj chim) kom ua neej tsis txhob ua txhaum, thiab yog txoj kev tshav ntuj uas hloov ib tug Laodicean mus ua ib tug Philadelphian. Thaum twb raug hloov los ntawm txoj kev tshav ntuj ntawm kev ncaj ncees lawm, tus qub Laodicean, raws li ib tug Philadelphian, los ntawm lub hwj chim ntawm txoj kev tshav ntuj, taug txoj kev uas raug dawb huv uas coj mus rau kev tau koob meej. “Txoj kev so” yog txoj xov ntawm tus tim tswv thib peb, raws li raug sawv cev ua “kev ncaj ncees los ntawm txoj kev ntseeg hauv qhov tseeb tiag.” Vim li no yog li, Kadesh tau taw tes rau xyoo 1888.

The first Kadesh identifies the message of “rest” that is the “gospel” message. The everlasting gospel is ‘the work of Christ in introducing a threefold testing process which develops and then manifests two classes of worshippers.’ The message of the everlasting gospel of “rest” at the first Kadesh represents the threefold message of the everlasting gospel that is governed by the threefold work of the Holy Spirit who convicts of sin, righteousness and judgment. Those three steps are the identical three testing steps in the test of the manna!

Kadesh thawj zaug qhia txog txoj xov ntawm “kev so” uas yog txoj xov “txoj moo zoo.” Txoj moo zoo uas nyob mus ib txhis yog “Khetos txoj hauj lwm hauv kev coj los qhia ib txoj kev sim siab peb theem uas txhim kho thiab tom qab ntawd qhia kom tshwm muaj ob pab neeg pe hawm.” Txoj xov ntawm txoj moo zoo uas nyob mus ib txhis hais txog “kev so” ntawm Kadesh thawj zaug sawv cev rau peb txheej xov ntawm txoj moo zoo uas nyob mus ib txhis, uas raug tswj hwm los ntawm txoj hauj lwm peb theem ntawm tus Vaj Ntsuj Plig Dawb Huv, tus uas qhuab ntuas kom pom txog kev txhaum, kev ncaj ncees, thiab kev txiav txim. Peb theem ntawd yog tib yam nkaus li peb theem ntawm kev sim siab hauv kev sim ntawm tus manna!

The ten tests begin with a threefold testing process, emphasizing the Law of God, the Sabbath and mankind’s responsibility to eat and digest God’s message. The first of the ten tests was threefold as was the tenth. The first test employs the manna, as a symbol of the Bread of Heaven exalting the seventh-day Sabbath. The last test employs “rest,” as the symbol of the final testing process of the latter rain which culminates at the Sunday law, where those who represent the Bread of Heaven are lifted up as an ensign of the Sabbath.

Kaum kev sim siab kaum ntawd pib nrog ib txoj txheej txheem sim siab peb ntu, uas hais kom tseeb txog Txoj Cai ntawm Vajtswv, Hnub Xanpataus, thiab tibneeg lub luag haujlwm kom noj thiab zom Vajtswv zaj lus. Qhov kev sim siab thawj ntawm kaum ntawd yog peb ntu ib yam li qhov kaum. Qhov kev sim thawj siv mav na, ua ib lub cim ntawm Mov Ciaj Saum Ntuj uas tsa hnub Xanpataus xya-hnub kom siab. Qhov kev sim kawg siv “so,” ua lub cim ntawm txheej txheem sim siab kawg ntawm nag lig, uas xaus rau ntawm txoj cai hnub Sunday, qhov chaw uas cov uas sawv cev rau Mov Ciaj Saum Ntuj raug tsa kom siab ua ib lub chij ntawm Hnub Xanpataus.

The beginning of the ten tests as with the ending of the ten tests emphasize the Sabbath, and the gospel message associated with the Sabbath, which is the everlasting gospel of the third angel. The first Kadesh is the omega of the ten tests, so the alpha of the ten tests must possess the same characteristics. Kadesh represented 1863, when the Lord had desired to finish His work and take His people home, but the entrance into the Promised Land was delayed.

Thaum pib ntawm kaum qhov kev sim, ib yam li thaum xaus ntawm kaum qhov kev sim, qhia meej txog Hnub Xanpataus, thiab txoj xov zoo uas txuas nrog Hnub Xanpataus, uas yog txoj moo zoo uas nyob mus ib txhis ntawm tus tim tswv thib peb. Thawj Kades yog omega ntawm kaum qhov kev sim, yog li alpha ntawm kaum qhov kev sim yuav tsum muaj tib yam ntxwv. Kades sawv cev rau xyoo 1863, thaum tus Tswv tau xav kom ua tiav Nws tes haujlwm thiab coj Nws haiv neeg rov mus tsev, tiam sis kev nkag mus rau hauv Tebchaws Lus Cog Tseg tau raug ncua tseg.

> “By reading the following scriptures we shall see how God regarded ancient Israel:

> “Los ntawm kev nyeem cov vajlugkub nram qab no peb yuav pom tias Vajtswv saib cov Yixayee thaum ub li cas:

> “‘For the Lord hath chosen Jacob unto Himself, and Israel for His peculiar treasure.’ Psalm 135:4.

> “‘Vim tus Tswv tau xaiv Yakhauj rau Nws tus kheej lawm, thiab Ixayees ua Nws tej cuab yeej muaj nqis tshwj xeeb.’ Ntawv Nkauj 135:4.

> “‘For thou art an holy people unto the Lord thy God, and the Lord hath chosen thee to be a peculiar people unto Himself, above all the nations that are upon the earth.’ Deuteronomy 14:2.

> “‘Vim koj yog ib haiv neeg dawb huv rau tus Tswv uas yog koj tus Vajtswv, thiab tus Tswv tau xaiv koj los ua ib haiv neeg tshwj xeeb rau Nws tus kheej, saum toj no txhua haiv neeg uas nyob saum npoo ntiajteb.’ Deuteronomy 14:2.

> “‘For thou art an holy people unto the Lord thy God: the Lord thy God hath chosen thee to be a special people unto Himself, above all people that are upon the face of the earth. The Lord did not set His love upon you, nor choose you, because ye were more in number than any people; for ye were the fewest of all people.’ Deuteronomy 7:6, 7.

> “‘Vim hais tias koj yog ib haiv neeg dawb huv rau tus Tswv uas yog koj tus Vajtswv: tus Tswv uas yog koj tus Vajtswv tau xaiv koj los ua ib haiv neeg tshwj xeeb rau Nws tus kheej, siab dua txhua haiv neeg uas nyob saum npoo av. Tus Tswv tsis tau muab Nws txoj kev hlub tso rau saum nej, los sis xaiv nej, vim nej coob dua lwm haiv neeg; rau qhov nej yog cov tsawg tshaj plaws ntawm txhua haiv neeg.’ Deuteronomy 7:6, 7.

> “‘For wherein shall it be known here that I and Thy people have found grace in Thy sight? is it not in that Thou goest with us? so shall we be separated, I and Thy people, from all the people that are upon the face of the earth.’ Exodus 33:16.

> “‘Vim li cas thiaj yuav paub tau nyob ntawm no tias kuv thiab Koj haiv neeg tau txais txoj kev tshav ntuj hauv Koj lub xub ntiag? Puas tsis yog vim Koj mus nrog peb? Yog li ntawd peb—kuv thiab Koj haiv neeg—thiaj yuav raug cais tawm ntawm txhua haiv neeg uas nyob saum npoo av no.’ Khiav Dim 33:16.

> “How frequently ancient Israel rebelled, and how often they were visited with judgments, and thousands slain, because they would not heed the commands of God who had chosen them! The Israel of God in these last days are in constant danger of mingling with the world and losing all signs of being the chosen people of God. Read again Titus 2:13–15. We are here brought down to the last days, when God is purifying unto Himself a peculiar people. Shall we provoke Him as did ancient Israel? Shall we bring His wrath upon us by departing from Him and mingling with the world, and following the abominations of the nations around us?” Testimonies, volume 1, 282, 283.

> “Cov neeg Ixayees thaum ub tau ntxeev siab ntau npaum li cas, thiab lawv raug kev txiav txim ntau zaus npaum li ntawd, thiab ntau txhiab leej raug tua, vim lawv tsis kam mloog Vajtswv tej lus txib uas tau xaiv lawv! Cov Ixayees ntawm Vajtswv nyob rau hnub kawg no nyob hauv kev phom sij tas li ntawm kev sib xyaw nrog lub ntiaj teb thiab poob txhua yam cim uas qhia tias lawv yog Vajtswv haiv neeg uas raug xaiv. Nyeem dua Titus 2:13–15. Ntawm no peb raug coj nqes los txog hnub kawg, thaum Vajtswv tab tom ntxuav ib haiv neeg tshwj xeeb rau Nws tus kheej. Puas yog peb yuav ua rau Nws chim ib yam li cov Ixayees thaum ub tau ua? Puas yog peb yuav coj Nws txoj kev npau taws los rau saum peb tus kheej los ntawm kev ncaim ntawm Nws mus thiab sib xyaw nrog lub ntiaj teb, thiab ua raws li tej kev qias vuab tsuab ntawm cov tebchaws uas nyob ib ncig ntawm peb?” Testimonies, volume 1, 282, 283.

Sister White asks, “Shall we provoke Him as did ancient Israel?” We provoke him by mingling with the world, which is symbolized by Egypt, the very place that the rebels at Kadesh sought a leader to lead them back to. In 1863 the desire to return to Egypt and the selection of a new leader is represented by inspiration as desiring to be associated with the world.

Muam White nug hais tias, “Peb puas yuav ua kom Nws chim ib yam li cov Ixayees thaum ub tau ua?” Peb ua kom Nws chim thaum peb sib xyaw nrog lub ntiajteb no, uas raug piv txwv los ntawm Iyi tebchaws, yog qhov chaw uas cov neeg ntxeev siab ntawm Kades nrhiav ib tug thawjcoj los coj lawv rov qab mus. Xyoo 1863, txoj kev ntshaw rov qab mus rau Iyi tebchaws thiab kev xaiv ib tug thawjcoj tshiab raug kev tshoov siab sawv cev tias yog kev ntshaw kom koom nrog lub ntiajteb no.

The passage we are now considering was preceded by Sister White’s commentary of ancient Israel not entering into the rest. In the context of their continuous rebellion, she set forth the verses identifying how God wished to relate to His bride, but His bride refused. The following passage leads into what we just read.

Nqe uas peb tab tom xav txog tam sim no no, tau muaj ua ntej los ntawm Sister White cov lus piav qhia txog Yixayee thaum ub uas tsis tau nkag mus rau hauv txoj kev so. Hauv qhov ntsiab lus ntawm lawv txoj kev tawm tsam tsis tu ncua, nws tau nthuav tawm cov nqe uas qhia tias Vajtswv xav muaj kev sib raug zoo nrog Nws tus nkauj nyab li cas, tab sis Nws tus nkauj nyab tsis kam. Nqe nram qab no coj mus rau yam uas peb nyuam qhuav nyeem no.

In the passage she records, “God required His people to trust in Him alone. He did not wish them to receive help from those who did not serve Him.” In 1863, Laodicean Millerite Adventism formed an alliance with the government of the United States to help in their efforts to prevent their young men from being drafted into the deadliest war in American history.

Hauv qhov nqe uas nws tau sau tseg, “Vajtswv thov kom Nws haiv neeg tso siab rau Nws tib leeg xwb. Nws tsis xav kom lawv tau txais kev pab ntawm cov uas tsis ua haujlwm rau Nws.” Xyoo 1863, Laodicean Millerite Adventism tau tsim kev sib koom tes nrog tsoom fwv Meskas los pab txhawb lawv tej kev siv zog kom txwv tsis pub lawv cov tub hluas raug hu mus ua rog hauv tsov rog uas tuag coob tshaj plaws hauv keeb kwm Asmeskas.

> “We here read the warnings which God gave to ancient Israel. It was not His good pleasure that they should wander so long in the wilderness; He would have brought them immediately to the Promised Land had they submitted and loved to be led by Him; but because they so often grieved Him in the desert, He sware in His wrath that they should not enter into His rest, save two who wholly followed Him. God required His people to trust in Him alone. He did not wish them to receive help from those who did not serve Him.

> “Peb nyeem ntawm no txog tej lus ceeb toom uas Vajtswv tau muab rau cov Ixayees thaum ub. Nws tsis yog raws li Nws lub siab nyiam zoo tias lawv yuav tsum taug kev ua ntev ua luaj hauv roob moj sab qhua; Nws yeej yuav tau coj lawv tam sim ntawd mus rau hauv Lub Tebchaws Uas Tau Cog Tseg yog lawv tau mloog lus thiab nyiam kom Nws coj lawv; tiamsis vim lawv pheej ua rau Nws tu siab ntau zaus hauv tebchaws moj sab qhua, Nws thiaj cog lus hauv Nws txoj kev npau taws tias lawv yuav tsis tau nkag mus rau hauv Nws txoj kev so, tsuas yog ob leeg uas tau raws Nws qab tag nrho lub siab xwb. Vajtswv xav kom Nws haivneeg cia siab rau Nws tib leeg xwb. Nws tsis xav kom lawv txais kev pab ntawm cov uas tsis ua haujlwm rau Nws.

> “Please read Ezra 4:1–5: ‘Now when the adversaries of Judah and Benjamin heard that the children of the captivity builded the temple unto the Lord God of Israel; then they came to Zerubbabel, and to the chief of the fathers, and said unto them, Let us build with you: for we seek your God, as ye do; and we do sacrifice unto Him since the days of Esarhaddon king of Assur, which brought us up hither. But Zerubbabel, and Jeshua, and the rest of the chief of the fathers of Israel, said unto them, Ye have nothing to do with us to build an house unto our God; but we ourselves together will build unto the Lord God of Israel, as King Cyrus the king of Persia hath commanded us. Then the people of the land weakened the hands of the people of Judah, and troubled them in building, and hired counselors against them, to frustrate their purpose.’

> “Thov nyeem Ezra 4:1–5: ‘Thaum cov yeeb ncuab ntawm Yuda thiab Benjamin hnov tias cov me nyuam ntawm txoj kev poob cev qhev tab tom txhim tsa lub tuam tsev rau tus Tswv Vajtswv ntawm cov Ixayees; lawv thiaj tuaj cuag Zerubbabel, thiab cov thawj coj ntawm tej yawg koob tsev neeg, thiab hais rau lawv tias, Cia peb nrog nej ua tsev ua ke: rau qhov peb nrhiav nej tus Vajtswv ib yam li nej ua; thiab peb twb xyeem fij rau Nws txij li hnub nyoog ntawm Esarhaddon vaj ntxwv ntawm Assur, tus uas coj peb nce los rau ntawm no. Tiamsis Zerubbabel, thiab Jeshua, thiab lwm tus thawj coj ntawm tej yawg koob tsev neeg ntawm cov Ixayees, hais rau lawv tias, Nej tsis muaj feem nrog peb li hauv kev txhim tsa ib lub tsev rau peb tus Vajtswv; tiamsis peb tus kheej ua ke yuav txhim tsa rau tus Tswv Vajtswv ntawm cov Ixayees, raws li Vajntxwv Cyrus tus vaj ntxwv ntawm Persia tau txib peb lawm. Ces cov neeg hauv lub tebchaws ua rau cov neeg Yuda ob txhais tes qaug zog, thiab tsim kev ntxhov siab rau lawv hauv txoj haujlwm txhim tsa, thiab ntiav cov kws pab tswv yim tawm tsam lawv, kom txwv tsis pub lawv lub hom phiaj vam meej.’”

> “Ezra 8:21–23: ‘Then I proclaimed a fast there, at the river of Ahava, that we might afflict ourselves before our God, to seek of Him a right way for us, and for our little ones, and for all our substance. For I was ashamed to require of the king a band of soldiers and horsemen to help us against the enemy in the way: because we had spoken unto the king, saying, The hand of our God is upon all them for good that seek Him; but His power and His wrath is against all them that forsake Him. So we fasted and besought our God for this: and He was entreated of us.’

> “Exalas 8:21–23: ‘Ces kuv tau tshaj tawm kom yoo mov nyob ntawd, ntawm tus dej Ahava, xwv kom peb txo peb tus kheej rau ntawm peb tus Vajtswv xub ntiag, kom nrhiav ntawm Nws ib txojkev ncaj rau peb, thiab rau peb cov me nyuam, thiab rau tag nrho peb tej cuab yeej cuab tam. Rau qhov kuv txaj muag uas yuav thov ntawm vajntxwv ib pab tub rog thiab cov caij nees los pab peb tawm tsam tus yeeb ncuab ntawm txojkev: vim peb tau hais rau vajntxwv lawm tias, Peb tus Vajtswv txhais tes nyob saum txhua tus uas nrhiav Nws kom tau qhov zoo; tiam sis Nws lub hwjchim thiab Nws txojkev npau taws tawm tsam txhua tus uas tso Nws tseg. Yog li ntawd peb thiaj yoo mov thiab thov peb tus Vajtswv txog qhov no: thiab Nws tau mloog peb tej lus thov.’”

> “The prophet and these fathers did not regard the people of the land as worshipers of the true God, and though these professed friendship and wished to help them, they dared not unite with them in anything relating to His worship. When going up to Jerusalem to build the temple of God and to restore His worship, they would not ask help of the king to assist them in the way, but by fasting and prayer sought the Lord for help. They believed that God would defend and prosper His servants in their efforts to serve Him. The Creator of all things needs not the help of His enemies to establish His worship. He asks not the sacrifice of wickedness, nor accepts the offerings of those who have other gods before the Lord.

> “Tus yaj saub thiab cov yawg koob no tsis suav cov neeg hauv lub tebchaws ntawd tias yog cov pe hawm Vajtswv tseeb, thiab txawm lawv yuav hais tias yog phooj ywg thiab xav pab los xij, lawv tsis twv koom nrog lawv hauv ib yam dab tsi uas muaj feem rau Nws txoj kev pe hawm. Thaum lawv nce mus rau Yeluxalees los txhim tsa Vajtswv lub tuam tsev thiab los kho kom Nws txoj kev pe hawm rov muaj dua, lawv tsis kam thov vajntxwv pab lawv hauv txoj kev taug, tiamsis lawv nrhiav tus Tswv txoj kev pab los ntawm kev yoo mov thiab kev thov ntuj. Lawv ntseeg tias Vajtswv yuav tiv thaiv thiab pub kom Nws cov tub qhe vam meej hauv lawv tej kev siv zog los ua haujlwm rau Nws. Tus Tsim txhua yam tsis xav tau Nws cov yeeb ncuab txoj kev pab los tsa Nws txoj kev pe hawm kom ruaj khov. Nws tsis thov kev txi uas muaj kev phem, thiab Nws tsis txais tej khoom fij ntawm cov uas muaj lwm tus vajtswv nyob ntawm tus Tswv xub ntiag.”

> “We often hear the remark: ‘You are too exclusive.’ As a people we would make any sacrifice to save souls, or lead them to the truth. But to unite with them, to love the things that they love, and have friendship with the world, we dare not, for we should then be at enmity with God.” Testimonies, volume 1, 281, 282.

> “Peb feem ntau hnov lo lus hais tias: ‘Nej cais nej tus kheej dhau lawm.’ Ua ib haiv neeg, peb yuav txaus siab ua txhua yam kev txi kom cawm tau tej ntsuj plig, los yog coj lawv los rau hauv qhov tseeb. Tiamsis kom peb koom nrog lawv, kom nyiam tej yam uas lawv nyiam, thiab kom muaj kev phooj ywg nrog lub ntiajteb, peb tsis txhob ua li ntawd hlo li, rau qhov yog peb ua li ntawd ces peb yuav los ua yeeb ncuab rau Vajtswv.” Testimonies, volume 1, 281, 282.

Sister White states, in conjunction with her commentary of the rebellion of Kadesh, “The Creator of all things needs not the help of His enemies to establish His worship. He asks not the sacrifice of wickedness, nor accepts the offerings of those who have other gods before the Lord.” In 1863, the movement of Laodicean Millerite Adventism became a church and formed an alliance with the power that would enforce Sunday worship upon the nation and thereafter the world.

Muam Dawb hais tias, nyob hauv kev txuas nrog nws txoj lus piav txog txoj kev ntxeev siab ntawm Kadesh, “Tus Tsim txhua yam tsis xav tau Nws cov yeeb ncuab txoj kev pab kom tsa tau Nws txoj kev pe hawm. Nws tsis thov txoj kev txi uas los ntawm kev phem, thiab tsis lees txais tej kev xyeem ntawm cov uas muaj lwm tus vajtswv ua ntej tus Tswv.” Xyoo 1863, txoj kev txav ntawm Laodicean Millerite Adventism tau los ua ib lub koom txoos thiab tau tsim ib txoj kev sib koom tes nrog lub hwj chim uas yuav yuam kom muaj kev pe hawm hnub Sunday rau saum lub teb chaws, thiab tom qab ntawd rau saum lub ntiaj teb.

In the next article, we will continue our considerations of the prophetic lines that contribute to 1863, which is the capstone of the prophetic period of 1844 unto 1863.

Hauv tsab xov xwm tom ntej no, peb yuav txuas ntxiv peb txoj kev xav txog cov kab lus yaj saub uas koom ua ke mus txog rau 1863, uas yog lub pob zeb saum toj kawg nkaus ntawm lub sij hawm yaj saub txij xyoo 1844 mus txog 1863.

> The thing that hath been, it is that which shall be; and that which is done is that which shall be done: and there is no new thing under the sun. Is there any thing whereof it may be said, See, this is new? it hath been already of old time, which was before us. I know that, whatsoever God doeth, it shall be for ever: nothing can be put to it, nor any thing taken from it: and God doeth it, that men should fear before him. That which hath been is now; and that which is to be hath already been; and God requireth that which is past. Ecclesiastes 1:9, 10; 3:14, 15.

> Yam uas twb muaj lawm, yog yam uas yuav muaj los; thiab yam uas twb ua lawm, yog yam uas yuav raug ua los: thiab tsis muaj ib yam tshiab nyob hauv qab lub hnub. Puas muaj ib yam dab tsi uas yuav hais tau tias, Saib seb, qhov no yog yam tshiab? Nws twb muaj lawm txij thaum ub los, uas twb muaj ua ntej peb. Kuv paub tias, txawm Vajtswv ua yam twg los, yam ntawd yuav nyob mus ib txhis: tsis muaj dab tsi yuav muab ntxiv tau rau ntawd, thiab tsis muaj ib yam yuav rho tawm tau ntawm ntawd li: thiab Vajtswv ua li ntawd, kom tibneeg yuav muaj kev ntshai nyob rau ntawm nws xub ntiag. Yam uas twb muaj lawm yog tam sim no; thiab yam uas yuav muaj twb muaj lawm lawm; thiab Vajtswv hu kom yam uas dhau mus lawm rov los. Ecclesiastes 1:9, 10; 3:14, 15.

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