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# What is Truth? - Number Two

Qhov Tseeb Yog Dab Tsi? – Zauv Ob

Seal not the Sayings of the Prophecy of this Book

Tsis txhob khi lub ntsiab lus ntawm kev cev Vajtswv lus hauv phau ntawv no

Author

Jeff Pippenger

Published

September 5, 2023

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It has been shown that the history of August 11, 1840 until October 22, 1844 is the history represented by the seven thunders which were sealed up until just before the close of probation. In this article I will begin by reviewing some of what we have identified about the symbolism of the seven thunders. We are using historical lines upon historical lines to present these truths. There are four prophetic waymarks from August 11, 1840 until and including October 22, 1844; the empowerment of the first angel’s message, the first disappointment, the Midnight Cry and the Great Disappointment.

Nws twb tau qhia lawm tias keeb kwm txij hnub Tim 11 Lub Yim Hli, 1840 mus txog hnub Tim 22 Lub Kaum Hli, 1844 yog keeb kwm uas sawv cev los ntawm xya lub xob quaj, uas raug kaw tseg kom txog rau thaum ze ua ntej lub sijhawm uas kev khuv leej xaus. Hauv tsab xov xwm no kuv yuav pib los tshuaj xyuas qee yam ntawm qhov peb tau txheeb pom txog lub cim txhais ntawm xya lub xob quaj. Peb tab tom siv kab keeb kwm saum kab keeb kwm los nthuav qhia cov tseeb no. Muaj plaub lub cim taw qhia yaj saub txij hnub Tim 11 Lub Yim Hli, 1840 mus txog thiab suav nrog hnub Tim 22 Lub Kaum Hli, 1844; kev txhawb muaj hwjchim rau thawj tus timtswv ceeb toom txoj xov, thawj zaug kev poob siab, Lub Suab Quaj Thaum Nruab Nrab Hmo, thiab Kev Poob Siab Loj.

August 11, 1840 was typified by Moses at the burning bush. The first disappointment in the spring of 1844 was typified by the wife of Moses, Zipporah when she sorrowfully and fearfully circumcised their son. The Midnight Cry that began at the Exeter camp meeting from August 12–17 was typified by the arrival of Moses in Egypt and his initial warning about the death of Egypt’s firstborn. The Great Disappointment of October 22, 1844 was typified by the Hebrews at the Red Sea.

Lub Yim Hli Ntuj tim 11, 1840, raug piv txwv los ntawm Mauxes ntawm tsob nroj kub nyhiab. Qhov kev chim siab thawj zaug nyob rau lub caij nplooj ntoos hlav xyoo 1844 raug piv txwv los ntawm Mauxes tus pojniam, Xippora, thaum nws ua kevcai txiav tawv rau nkawd tus tub nrog kev tu siab thiab ntshai. Lub Suab Quaj Nruab Nrab Hmo uas tau pib ntawm rooj sib txoos pw hav zoov hauv Exeter txij lub Yim Hli Ntuj tim 12–17 raug piv txwv los ntawm Mauxes txoj kev tuaj txog rau tebchaws Iziv thiab nws thawj lo lus ceeb toom txog kev tuag ntawm cov tub hlob hauv Iziv. Qhov Kev Chim Siab Loj ntawm Lub Kaum Hli Ntuj tim 22, 1844 raug piv txwv los ntawm cov Henplais ntawm Hiavtxwv Liab.

In the time of King David August 11, 1840 was typified by the Philistines returning the ark of God. The first disappointment in the spring of 1844 was typified by Uzzah touching the ark of God. The Midnight Cry that began at the Exeter camp meeting from August 12–17 was typified by David bringing the ark into Jerusalem. The Great Disappointment of October 22, 1844 was typified by David’s wife Michal as she despised David for entering Jerusalem with the ark.

Nyob rau hauv lub sijhawm ntawm Vajntxwv Davi, hnub tim 11 Lub Yim Hli, 1840, tau raug ua piv txwv los ntawm cov Filixatee coj Vajtswv lub phij xab rov qab los. Qhov kev poob siab thawj zaug hauv lub caij nplooj hlav xyoo 1844 tau raug ua piv txwv los ntawm Uxas kov Vajtswv lub phij xab. Txoj Kev Quaj Thaum Ib Tag Hmo uas pib ntawm Exeter camp meeting txij hnub tim 12–17 Lub Yim Hli tau raug ua piv txwv los ntawm Davi coj lub phij xab los rau hauv Yeluxalees. Qhov Kev Poob Siab Loj ntawm hnub tim 22 Lub Kaum Hli, 1844, tau raug ua piv txwv los ntawm Davi tus pojniam Mikhas, raws li nws tau saib tsis taus Davi vim nws nkag mus rau hauv Yeluxalees nrog lub phij xab.

August 11, 1840 was typified by the baptism of Christ. The first disappointment in the spring of 1844 was typified by the disappointment of Lazarus’ death. The Midnight Cry that began at the Exeter camp meeting from August 12–17 was typified by the Triumphal Entry of Christ into Jerusalem. The Great Disappointment of October 22, 1844 was typified by the disappointment of the cross.

Lub Yim Hli 11, 1840, tau raug ua qauv qhia tseg los ntawm kev cai raus dej ntawm Khetos. Qhov kev poob siab thawj zaug thaum caij nplooj ntoos hlav xyoo 1844 tau raug ua qauv qhia tseg los ntawm kev poob siab hauv Laxalau txoj kev tuag. Lub Suab Quaj Thaum Ib Tag Hmo uas tau pib ntawm Exeter camp meeting txij Lub Yim Hli 12–17 tau raug ua qauv qhia tseg los ntawm Khetos txoj kev Nkag Mus Yeej Vaj Yeej Tswv rau hauv Yeluxalees. Qhov Kev Poob Siab Loj ntawm Lub Kaum Hli 22, 1844 tau raug ua qauv qhia tseg los ntawm kev poob siab ntawm tus ntoo khaub lig.

We have pointed out that these four waymarks, represent only a partial segment of the complete structure of every reformatory movement. We are identifying the four waymarks as witnesses of the history that began on September 11, 2001. One of the prophetic characteristics of each of the four lines, is that the waymarks in each line possess the same theme.

Peb twb tau hais meej lawm tias plaub lub cim-kev no sawv cev tsuas yog ib feem ntawm tag nrho cov qauv tiav ntawm txhua txoj kev txav kho dua tshiab xwb. Peb tab tom txheeb xyuas plaub lub cim-kev no ua timkhawv txog keeb kwm uas tau pib rau hnub tim 11 Cuaj Hlis, 2001. Ib qho ntawm cov yam ntxwv yaj saub ntawm txhua kab ntawm plaub kab no yog tias cov cim-kev hauv txhua kab muaj tib lub ntsiab lus.

For Moses, all four of the waymarks addressed God’s work of entering into a covenant with a chosen people in fulfillment with the prophecy of Abraham. With King David’s reform line all four of the waymarks were associated with the ark of God. In Christ’s line all four of the waymarks were associated with death and resurrection.

Rau Mauxes, tag nrho plaub lub cim ciam hais txog Vajtswv txoj hauj lwm uas nkag los rau hauv kev cog lus nrog ib haiv neeg uas raug xaiv, kom ua kom tiav raws li Aplahas tej lus faj lem. Hauv Vajntxwv Davi txoj kab kev hloov kho, tag nrho plaub lub cim ciam raug txuas nrog Vajtswv lub phij xab. Hauv Khetos txoj kab, tag nrho plaub lub cim ciam raug txuas nrog kev tuag thiab kev sawv hauv qhov tuag rov los.

August 11, 1840 was a confirmation of the day for a year principle. The first disappointment in the spring of 1844 was caused by a failed application of the day for a year principle. Samuel Snow’s message of the Midnight Cry was the correction and a perfection of the failed application of the day for a year principle. The corrected message was based upon the day for a year principle and was fulfilled on October 22, 1844. All four waymarks are identifying the day for a year principle.

Lub Yim Hli 11, 1840 yog ib qho kev lees paub txog txoj cai “ib hnub rau ib xyoos.” Qhov kev poob siab thawj zaug nyob rau lub caij nplooj ntoos hlav xyoo 1844 yog tshwm sim los ntawm kev siv txoj cai “ib hnub rau ib xyoos” uas yuam kev. Samuel Snow txoj xov ntawm Kev Qhia Tawm Thaum Ib Tag Hmo yog txoj kev kho kom raug thiab yog kev ua kom tiav qhov kev siv txoj cai “ib hnub rau ib xyoos” uas tau ua tsis tiav ntawd. Txoj xov uas raug kho kom yog ntawd tau raug tsa rau saum txoj cai “ib hnub rau ib xyoos” thiab tau ua tiav rau lub Kaum Hli 22, 1844. Tag nrho plaub lub chaw cim qhia no tab tom txheeb kom paub txog txoj cai “ib hnub rau ib xyoos.”

Sister White informs us the seven thunders represent the events that transpired during the first and second angels’ messages; but she teaches that the seven thunders also represent “future events that will be disclosed in their order.” The seven thunders represent four prophetic events that began on August 11, 1840 and ended on October 22, 1844 and those four waymarks will be repeated in our history in the same order.

Muam White qhia rau peb tias xya lub xob quaj sawv cev rau tej xwm txheej uas tau tshwm sim thaum lub sijhawm ntawm thawj thiab tus tim tswv thib ob tej lus; tiam sis nws kuj qhia tias xya lub xob quaj tseem sawv cev rau “tej xwm txheej yav tom ntej uas yuav raug nthuav tawm raws li lawv qhov kev txiav txim.” Xya lub xob quaj sawv cev rau plaub yam xwm txheej cev Vajtswv lus uas tau pib rau hnub tim 11 Lub Yim Hli, 1840 thiab xaus rau hnub tim 22 Lub Kaum Hli, 1844, thiab plaub lub cim ciam teb ntawd yuav rov muaj dua hauv peb keeb kwm raws nraim tib txoj kev txiav txim.

September 11, 2001 was typified by August 11, 1840 and both of those dates are connected with Islam, thus tying the beginning of Adventism together with the end of Adventism. Both August 11, 1840 and September 11, 2001 were a confirmation of the primary prophetic rule of their respective histories.

Lub Cuaj Hlis 11, 2001, tau raug sawv cev ua ntej los ntawm Lub Yim Hlis 11, 1840, thiab ob hnub ntawd puav leej muaj kev txuas nrog Islam, yog li ntawd khi qhov pib ntawm Adventism koom nrog qhov kawg ntawm Adventism. Ob Lub Yim Hlis 11, 1840 thiab Lub Cuaj Hlis 11, 2001 puav leej yog ib qho kev lees paub txog txoj cai faj lem thawj thiab tseem ceeb tshaj plaws hauv lawv tej keeb kwm raws li nyias muaj nyias.

On September 11, 2001, the angel of Revelation eighteen descended and on August 11, 1840 the angel of Revelation ten descended. The first disappointment of Future for America was a failed prediction concerning Islam on July 18, 2020. The message that is unsealed, as was the Midnight Cry at Exeter in the summer of 1844, is a correction of the failed prediction that had been previously given. For the Millerites the correction was in relation to the previously failed application of the day for a year principle identifying 1843 as the time of the Lord’s return. Today the correction which is represented by the Millerite Midnight Cry message must be a waymark that represents Islam, as the previous two waymarks were. The correction typified by the work of Samuel Snow was not to disregard the previous failed prediction, but to fine tune the prediction that had previously failed.

Hnub Cuaj Hlis 11, 2001, tus timtswv hauv Kev Tshwm Sim tshooj kaum yim nqes los, thiab hnub Yim Hli 11, 1840, tus timtswv hauv Kev Tshwm Sim tshooj kaum nqes los. Qhov kev poob siab thawj zaug ntawm Future for America yog ib qho lus twv faj uas ua tsis tiav hais txog Islam rau hnub Xya Hli 18, 2020. Txoj xov uas raug qhib khi, ib yam li Lub Suab Nruab Nrab Hmo Ntuj nyob Exeter thaum caij ntuj sov xyoo 1844, yog ib qho kev kho kom raug rau qhov lus twv faj uas ua tsis tiav uas tau raug muab tawm ua ntej lawm. Rau cov Millerites, qhov kev kho kom raug ntawd yog hais txog qhov kev siv yav dhau los uas ua tsis tiav ntawm txoj cai ib hnub rau ib xyoos uas txheeb 1843 tias yog lub sij hawm uas tus Tswv yuav rov qab los. Hnub no, qhov kev kho kom raug uas raug sawv cev los ntawm cov Millerite txoj xov Lub Suab Nruab Nrab Hmo Ntuj yuav tsum yog ib tug cim-kev uas sawv cev rau Islam, ib yam li ob tug cim-kev ua ntej ntawd tau yog. Qhov kev kho kom raug uas raug ua qauv los ntawm txoj hauj lwm ntawm Samuel Snow tsis yog kom tsis quav ntsej qhov lus twv faj uas ua tsis tiav yav dhau los, tiam sis yog kom kho kom meej dua qhov lus twv faj uas yav tas los tau ua tsis tiav.

> “The disappointed ones saw from the Scriptures that they were in the tarrying time, and that they must patiently wait the fulfillment of the vision. The same evidence which led them to look for their Lord in 1843, led them to expect Him in 1844.” Early Writings, 247.

> “Cov uas tau poob siab pom raws li Vaj Lug Kub tias lawv nyob hauv lub sij hawm ncua, thiab tias lawv yuav tsum ua siab ntev tos kom yog tiav raws li yog toog pom. Tib yam pov thawj uas tau coj lawv mus nrhiav lawv tus Tswv hauv 1843, kuj tau coj lawv cia siab rau Nws hauv 1844.” Early Writings, 247.

Today the message that is typified by the message that came out of the Exeter camp meeting will be a perfection of the previously failed prediction. The Great Disappointment of Millerite history represents a great disappointment that takes place at the Sunday law, but it will be in the context of a prediction about Islam. Samuel Snow’s message was an identification of the exact date. It was the right date, but the wrong event. The message today represented by Snow’s message will be a message of Islam that is the perfection of the message that failed at the first disappointment of July 18, 2020.

Niaj hnub no zaj lus uas raug ua cim sawv cev los ntawm zaj lus uas tawm los ntawm Exeter camp meeting yuav yog kev ua kom tiav ntawm qhov kev twv uas yav tas los tau ua tsis tiav. Qhov Kev Poob Siab Loj hauv keeb kwm Millerite sawv cev rau ib qho kev poob siab loj uas yuav tshwm sim thaum Sunday law, tiamsis nws yuav nyob hauv ntsiab lus ntawm ib qho kev twv hais txog Islam. Samuel Snow zaj lus yog kev txheeb xyuas hnub tim tseeb kiag. Hnub ntawd yog hnub raug, tabsis qhov xwm txheej yog qhov yuam kev. Zaj lus niaj hnub no uas raug sawv cev los ntawm Snow zaj lus yuav yog ib zaj lus hais txog Islam uas yog kev ua kom tiav ntawm zaj lus uas tau ua tsis tiav thaum thawj qhov kev poob siab rau Lub Xya hli ntuj 18, 2020.

There are no times or dates involved now, for since October 22, 1844 time setting is no longer to be a part of God’s prophetic message.

Tam sim no tsis muaj caij nyoog lossis hnub tim koom nrog lawm, rau qhov txij hnub Kaum Hli 22, 1844 los, kev teem sijhawm tsis yog yuav yog ib feem ntawm Vajtswv cov lus faj lem ntxiv lawm.

> “The Lord has shown me that the message of the third angel must go, and be proclaimed to the scattered children of the Lord, and that it should not be hung on time; for time never will be a test again. I saw that some were getting a false excitement arising from preaching time; that the third angel’s message was stronger than time can be. I saw that this message can stand on its own foundation, and that it needs not time to strengthen it, and that it will go in mighty power, and do its work, and will be cut short in righteousness.” Experience and Views, 48, 49.

> “Tus Tswv tau qhia rau kuv tias zaj lus ntawm tus timtswv thib peb yuav tsum tawm mus, thiab raug tshaj tawm rau cov me nyuam uas tawg khiav ntawm tus Tswv, thiab tias nws yuav tsum tsis txhob raug khi rau lub sij hawm; vim lub sij hawm yuav tsis rov qab los ua ib qho kev sim ntxiv lawm. Kuv pom tias ib txhia tab tom tau txais ib qho kev kub siab cuav uas tshwm los ntawm kev tshaj tawm txog lub sij hawm; tias zaj lus ntawm tus timtswv thib peb muaj zog dua li lub sij hawm yuav txhawb tau. Kuv pom tias zaj lus no muaj peev xwm sawv ruaj rau saum nws lub hauv paus ntawm nws tus kheej, thiab tias nws tsis xav tau lub sij hawm los txhawb nws, thiab tias nws yuav mus tawm hauv hwj chim loj, ua tiav nws tes dej num, thiab yuav raug ua kom luv rau hauv txoj kev ncaj ncees.” Experience and Views, 48, 49.

The fourth waymark of our history must be the Sunday law, for the sacred histories of all the reform lines added together line upon line, in conjunction with the inspired commentary of those histories through the Spirit of Prophecy are conclusive that the Sunday law is the fourth waymark after the mighty angel descends in our history. The fourth waymark in the history of the seven thunders that are “future events that will be disclosed in their order” must be connected with Islam, based upon the fact that the same theme always exists in the same four waymarks in every reformatory movement.

Tus cim kev ntawm peb keeb kwm qhov plaub yuav tsum yog txoj cai Hnub Caiv, rau qhov cov keeb kwm dawb huv ntawm txhua txoj kab kev kho dua tshiab, thaum muab sau ua ke kab dhau kab, nrog rau lus piav qhia tshoov siab txog cov keeb kwm ntawd los ntawm tus Ntsuj Plig ntawm Kev Yaj Saub, qhia meej kawg tias txoj cai Hnub Caiv yog tus cim kev qhov plaub tom qab tus tim tswv muaj hwj chim nqes los hauv peb keeb kwm. Tus cim kev qhov plaub hauv keeb kwm ntawm xya lub xob quaj uas yog “tej xwm txheej yav tom ntej uas yuav raug qhib qhia raws li lawv tej kev txiav txim” yuav tsum muaj kev txuas nrog Islam, raws li qhov tseeb tias tib lub ntsiab lus yeej ib txwm nyob hauv tib plaub tus cim kev ntawd hauv txhua txoj kev txav kho dua tshiab.

Islam will be part of the prophetic events at the Sunday law for a second reason. Jesus, the Lion of the tribe of Judah has specifically taken the history of these four events and defined them as a symbol unto themselves. That symbol is the seven thunders. There are other waymarks in every reformatory movement that exist both before and after the four waymarks that the Lion of the tribe of Judah specifies as the seven thunders. As a symbol unto themselves, the first waymark of the symbolic history containing these four waymarks represented the attack by Islam on the United States on September 11, 2001. The fact that Alpha and Omega identify the end with the beginning, establishes Islam at the Sunday law, for the first of those four waymarks was the attack of Islam on September 11, 2001, therefore the fourth and last waymark must also be an attack by Islam against the United States.

Kev Ntseeg Islam yuav yog ib feem ntawm tej xwm txheej uas tau raug faj lem tseg nyob rau lub sij hawm ntawm txoj cai Hnub Caiv rau ib qho laj thawj thib ob. Yexus, tus Tsov Ntxhuav ntawm xeem Yudas, tau tshwj xeeb muab keeb kwm ntawm plaub qhov xwm txheej no coj los txhais tias yog ib lub cim sawv cev rau nws tus kheej. Lub cim ntawd yog xya lub xob quaj. Muaj lwm cov cim‑qhia hauv txhua txoj kev txav ntawm kev kho dua tshiab uas muaj nyob ob qho tib si ua ntej thiab tom qab plaub lub cim‑qhia uas tus Tsov Ntxhuav ntawm xeem Yudas tau qhia tseg tias yog xya lub xob quaj. Ua ib lub cim sawv cev rau lawv tus kheej, thawj lub cim‑qhia ntawm keeb kwm cim uas muaj plaub lub cim‑qhia no sawv cev rau kev tawm tsam los ntawm Islam rau Tebchaws Meskas thaum lub Cuaj Hlis 11, 2001. Qhov tseeb tias Alpha thiab Omega txheeb xyuas qhov kawg nrog qhov pib, ua kom pom tseeb tias Islam nyob rau lub sij hawm ntawm txoj cai Hnub Caiv, rau qhov thawj ntawm plaub lub cim‑qhia ntawd yog kev tawm tsam ntawm Islam thaum lub Cuaj Hlis 11, 2001, yog li ntawd lub cim‑qhia thib plaub thiab lub kawg yuav tsum yog ib qho kev tawm tsam los ntawm Islam tawm tsam Tebchaws Meskas thiab.

It might very well be that the Sunday law is another attack by Islam on New York City, and that would answer as an end that is identified by the beginning, but at minimum it will be an attack by Islam as was the prediction of July 18, 2020.

Tej zaum kuj yuav yog tias txoj cai Hnub Sunday yog ib qho kev tawm tsam ntxiv uas Islam ua rau New York City, thiab qhov ntawd yuav teb tau raws li ib qho kawg uas raug txheeb xyuas los ntawm qhov pib, tab sis yam tsawg kawg nws yuav yog ib qho kev tawm tsam los ntawm Islam raws li qhov lus twv tseg ntawm Lub Xya hli ntuj 18, 2020.

We have also pointed out that the Alpha and Omega hid a history within those four histories. In fact, that hidden internal history is a primary revelation that is now being brought out in conjunction with the command to “seal not the sayings of the prophecy of the book of Revelation.” That hidden internal history is recognized when we see within the four waymarks that are represented by the seven thunders that there is a period within the four waymarks that begins with a disappointment and ends with a disappointment. From the arrival of the second angel until the arrival of the third in Millerite history is a specific history that represents a symbol unto itself. It begins with an angel’s message that must be eaten, thus marking the tarrying time in the parable of the ten virgins. It then identifies the Midnight Cry which is also a message that must be eaten and then leads to the arrival of the third message that must be eaten.

Peb kuj tau taw qhia lawm tias tus Alpha thiab Omega tau zais ib zaj keeb kwm nyob hauv plaub zaj keeb kwm ntawd. Qhov tseeb tiag, zaj keeb kwm sab hauv uas raug zais ntawd yog ib qho kev tshwm sim tseem ceeb uas tam sim no tab tom raug coj los nthuav tawm nrog rau lo lus txib kom “txhob muab tej lus ntawm zaj yaj saub hauv phau Ntawv Qhia Tshwm kaw cia.” Zaj keeb kwm sab hauv uas raug zais ntawd raug lees paub thaum peb pom nyob hauv plaub lub cim ciam uas raug sawv cev los ntawm xya lub nroo tias muaj ib ntu nyob hauv plaub lub cim ciam ntawd uas pib nrog ib qho kev poob siab thiab xaus nrog ib qho kev poob siab. Txij thaum tus tim tswv thib ob tuaj txog mus txog thaum tus tim tswv thib peb tuaj txog hauv keeb kwm Millerite yog ib zaj keeb kwm tshwj xeeb uas sawv cev ua ib lub cim rau nws tus kheej. Nws pib nrog ib tug tim tswv txoj xov uas yuav tsum tau noj, yog li ntawd cim tseg lub sijhawm ncua hauv zaj lus piv txwv txog kaum tug nkauj xwb. Tom qab ntawd nws qhia txog Kev Quaj Thaum Ib Tag Hmo uas kuj yog ib txoj xov uas yuav tsum tau noj thiab ces coj mus txog rau kev tuaj txog ntawm txoj xov thib peb uas yuav tsum tau noj.

The hidden internal line within the line of the seven thunders is confirmed prophetically not only by the beginning representing a disappointment, and an angel’s arrival and a message to eat, that is then repeated at the great disappointment, but it is also confirmed by the “truth.”

Txoj kab sab hauv uas muab zais cia nyob hauv txoj kab ntawm xya lub xob quaj nrov ntawd raug lees paub raws li cev Vajtswv lus tsis yog los ntawm qhov pib uas sawv cev rau kev poob siab, thiab los ntawm ib tug tim tswv txoj kev tuaj txog thiab ib zaj lus kom noj, uas tom qab ntawd rov muaj dua thaum lub sijhawm kev poob siab loj, xwb; tiam sis nws kuj raug lees paub los ntawm “qhov tseeb.”

The Hebrew word “‘ĕmeṯ” that is translated as “truth” in the Old Testament was created by the wonderful linguist by using the first letter of the Hebrew alphabet, followed by the thirteenth letter of the alphabet and then ending with the last letter of the alphabet to form the word translated as truth. We have shown that those letters represent the principle of the rule of first mention, the principle that identifies the end from the beginning. The first letter is the letter “alpha”. The middle letter is the thirteenth letter of the Hebrew alphabet and represents rebellion. The last letter is the last, the end, the omega. We have shown that these three letters represent the three steps of the everlasting gospel as confirmed by several prophetic lines.

Lo lus Henplais “‘ĕmeṯ” uas raug txhais ua “qhov tseeb” hauv Phau Qub tau raug tsim los ntawm Tus Kws Txawj Hais Lus uas muaj hwjchim kawg nkaus no, los ntawm kev siv thawj tsab ntawv ntawm niam ntawv Henplais, tom qab ntawd raws los ntawm tsab ntawv thib kaum peb ntawm niam ntawv, thiab xaus nrog tsab ntawv kawg ntawm niam ntawv, kom tsim tau lo lus uas raug txhais ua qhov tseeb. Peb twb tau qhia lawm tias cov tsab ntawv ntawd sawv cev rau txoj cai ntawm thawj qhov kev hais txog, yog txoj cai uas txheeb tau qhov kawg txij thaum pib. Tsab ntawv thawj yog tsab ntawv “alpha”. Tsab ntawv nruab nrab yog tsab ntawv thib kaum peb ntawm niam ntawv Henplais thiab sawv cev rau kev ntxeev siab. Tsab ntawv kawg yog tus kawg, yog qhov kawg, tus omega. Peb twb tau qhia lawm tias peb tsab ntawv no sawv cev rau peb kauj ruam ntawm txoj moo zoo uas nyob mus ib txhis raws li tau lees paub los ntawm ntau txoj kab lus yaj saub.

Those three letter’s meanings correspond to the meaning of each of the three angels’ messages. Those three letter’s meanings correspond to the purification process of the wise and wicked in Daniel twelve verse ten who are purified, made white and tried. The three Hebrew letters that were brought together to create the word “truth,” possess the signature of Alpha and Omega and the three steps which they identify in the first angel’s message, is called the everlasting gospel. The three steps represented by those letters also represent the work of the Holy Spirit as set forth in John sixteen.

Peb peb lub ntsiab lus ntawm cov tsiaj ntawv ntawd sib haum nrog lub ntsiab lus ntawm txhua zaj lus ntawm peb tug tim tswv. Peb lub ntsiab lus ntawm cov tsiaj ntawv ntawd sib haum nrog txheej txheem kev ntxuav kom dawb huv ntawm cov neeg txawj ntse thiab cov neeg phem nyob hauv Daniel kaum ob nqe kaum, uas raug ntxuav kom huv, ua kom dawb, thiab raug sim. Peb tsab ntawv Henplais uas raug coj los sib txuas ua ke los tsim lo lus “qhov tseeb,” muaj lub cim ntawm Alpha thiab Omega, thiab peb theem uas lawv qhia nyob hauv zaj lus ntawm thawj tug tim tswv, hu ua txoj moo zoo uas nyob mus ib txhis. Peb theem uas cov tsiaj ntawv ntawd sawv cev kuj sawv cev rau txoj hauj lwm ntawm Vaj Ntsuj Plig Dawb Huv raws li tau teev tseg hauv Yauhas kaum rau.

> And when he is come, he will reprove the world of sin, and of righteousness, and of judgment: Of sin, because they believe not on me; Of righteousness, because I go to my Father, and ye see me no more; Of judgment, because the prince of this world is judged. John 16:8–11.

> Thiab thaum Nws los lawm, Nws yuav ua kom neeg ntiajteb paub txhaum, thiab paub txog kev ncaj ncees, thiab txog kev txiav txim: Txog kev txhaum, vim lawv tsis ntseeg Kuv; Txog kev ncaj ncees, vim Kuv mus cuag Kuv Leej Txiv, thiab nej yuav tsis pom Kuv lawm; Txog kev txiav txim, vim tus thawj ntawm lub ntiajteb no twb raug txiav txim lawm. Yauhas 16:8–11.

The first disappointment is represented as sin, as illustrated by Moses, Uzzah, Mary and Martha, and the Millerites for as John sixteen describes the work of the Holy Spirit in convicting of “sin;” it was because “they believe not.” Each of the symbols we just cited represent the first disappointment, and each of their histories testify that the disappointment was caused by the sin of not believing something that had been previously revealed to them. The first step is the conviction of sin. The first step is the first letter of the Hebrew alphabet.

Qhov kev chim siab thawj zaug raug sawv cev ua kev txhaum, raws li tau pom tseeb hauv Mauxes, Uxas, Mab Liab thiab Npaus Las, thiab cov Millerites; vim raws li Yauhas kaum rau piav txog txoj hauj lwm ntawm tus Vaj Ntsuj Plig Dawb Huv hauv kev txiav txim siab txog “kev txhaum,” nws yog vim “lawv tsis ntseeg.” Txhua yam cim uas peb nyuam qhuav hais no sawv cev rau qhov kev chim siab thawj zaug, thiab lawv txhua zaj keeb kwm ua tim khawv tias qhov kev chim siab ntawd yog tshwm sim los ntawm kev txhaum ntawm qhov tsis ntseeg ib yam dab tsi uas twb tau raug qhia tshwm rau lawv lawm yav tas los. Kauj ruam thawj yog kev txiav txim siab txog kev txhaum. Kauj ruam thawj yog thawj tsab ntawv ntawm cov ntawv Hebrew.

The second waymark of the hidden history is righteousness, which is where the manifestation of the power of God is manifested in the righteousness of those carrying the Midnight Cry message. They manifest God’s righteousness at the conclusion of the tarrying time, for John sixteen says Christ went to his Father and they saw Christ no more. Christ had tarried in advance of the manifestation of righteousness. With the Millerites, when Christ removed His hand, the mistake was recognized. Then the content of the corrected message produced two classes of worshippers. One class manifested righteousness, for they had oil, and the other class manifested the rebellion represented by the thirteenth letter of the Hebrew alphabet.

Txoj kevcim cim thib ob ntawm keeb kwm uas zais tseg yog kev ncaj ncees, uas yog qhov chaw uas kev tshwm sim ntawm Vajtswv lub hwj chim raug nthuav tawm nyob rau hauv kev ncaj ncees ntawm cov uas nqa txoj xov Midnight Cry. Lawv nthuav tawm Vajtswv txoj kev ncaj ncees thaum kawg ntawm lub sij hawm tos ntawd, vim Yauhas kaum rau hais tias Khetos mus cuag Nws Leej Txiv thiab lawv tsis pom Khetos ntxiv lawm. Khetos tau ncua sij hawm ua ntej txoj kev ncaj ncees raug nthuav tawm. Nrog cov Millerites, thaum Khetos rho Nws txhais tes tawm lawm, qhov kev yuam kev thiaj raug lees paub. Ces cov ntsiab lus ntawm txoj xov uas raug kho kom yog ntawd tau tsim ob pab neeg pe hawm. Ib pab nthuav tawm kev ncaj ncees, vim lawv muaj roj, hos lwm pab nthuav tawm txoj kev ntxeev siab uas raug sawv cev los ntawm tsab ntawv thib kaum peb ntawm cov tsiaj ntawv Henplais.

> “The anointed ones standing by the Lord of the whole earth, have the position once given to Satan as covering cherub. By the holy beings surrounding his throne, the Lord keeps up a constant communication with the inhabitants of the earth. The golden oil represents the grace with which God keeps the lamps of believers supplied, that they shall not flicker and go out. Were it not that this holy oil is poured from heaven in the messages of God’s Spirit, the agencies of evil would have entire control over men.

> “Cov neeg uas raug xaiv tseg sawv ntawm tus Tswv uas kav tag nrho lub ntiajteb, muaj txoj hauj lwm uas ib zaug tau muab rau Xatas ua tus Khelunpees npog tiv thaiv. Los ntawm cov muaj sia dawb huv uas nyob ib puag ncig Nws lub zwm txwv, tus Tswv tseem khaws kev sib txuas lus tsis tu ncua nrog cov neeg nyob hauv ntiajteb no. Cov roj kub yog tus sawv cev txog txoj kev tshav ntuj uas Vajtswv siv los txhawb cov teeb ntawm cov neeg ntseeg kom puv npo, kom lawv txhob plam plam thiab tuag tseg. Yog tsis yog vim cov roj dawb huv no raug ntws los saum ntuj ceeb tsheej hauv cov lus ntawm Vajtswv tus Ntsuj Plig, ces cov hwj chim ntawm kev phem yuav muaj kev tswj hwm puv npo rau saum tibneeg.”

> “God is dishonored when we do not receive the communications which he sends us. Thus we refuse the golden oil which he would pour into our souls to be communicated to those in darkness. When the call shall come, ‘Behold, the bridegroom cometh; go ye out to meet him,’ those who have not received the holy oil, who have not cherished the grace of Christ in their hearts, will find, like the foolish virgins, that they are not ready to meet their Lord. They have not, in themselves, the power to obtain the oil, and their lives are wrecked. But if God’s Holy Spirit is asked for, if we plead, as did Moses, ‘Show me thy glory,’ the love of God will be shed abroad in our hearts. Through the golden pipes, the golden oil will be communicated to us. ‘Not by might, nor by power, but by my Spirit, saith the Lord of Hosts.’ By receiving the bright beams of the Sun of Righteousness, God’s children shine as lights in the world.” Review and Herald, July 20, 1897.

> “Vajtswv raug ua tsis hwm thaum peb tsis txais tej lus ceeb toom uas Nws xa tuaj rau peb. Yog li ntawd peb tsis kam txais cov roj kub uas Nws xav nchuav rau hauv peb tej ntsuj plig kom xa mus cuag cov uas nyob hauv qhov tsaus ntuj. Thaum txoj kev hu yuav los hais tias, ‘Saib seb, tus nraug vauv los lawm; nej cia li tawm mus ntsib nws,’ cov uas tsis tau txais cov roj dawb huv, cov uas tsis tau khaws cia txoj kev tshav ntuj ntawm Khetos hauv lawv lub siab, yuav pom, ib yam li cov nkauj xwb ruam, tias lawv tsis tau npaj txhij mus ntsib lawv tus Tswv. Lawv tsis muaj, nyob hauv lawv tus kheej, lub hwj chim los nrhiav tau cov roj ntawd, thiab lawv lub neej raug puam tsuaj. Tiamsis yog thov Vajtswv tus Vaj Ntsuj Plig Dawb Huv, yog peb thov ntuas ntsoov ib yam li Mauxes tau thov tias, ‘Qhia koj lub yeeb koob rau kuv pom,’ ces Vajtswv txoj kev hlub yuav raug muab nchuav puv npo rau hauv peb lub siab. Los ntawm cov kav dej kub, cov roj kub yuav raug xa tuaj rau peb. ‘Tsis yog los ntawm lub zog, thiab tsis yog los ntawm lub hwj chim, tiamsis yog los ntawm kuv tus Ntsuj Plig, tus Tswv uas kav ib tsoom tub rog hais li ntawd.’ Los ntawm kev txais cov duab ci ntsa iab ntawm lub Hnub ntawm Kev Ncaj Ncees, Vajtswv cov me nyuam ci ntsa iab zoo li tej teeb nyob hauv lub ntiaj teb.” Review and Herald, July 20, 1897.

Take note that those who receive the message of the Midnight Cry have been typified by Moses in the cave of Horeb, pleading for God to show him His glory. Those two classes had finalized their characters before the Midnight Cry, during the tarrying time.

Cia li nco ntsoov tias cov uas tau txais txoj xov ntawm Kev Quaj Hmo Ib Tag Hmo twb raug Mauxes ua tus qauv sawv cev lawm hauv lub qhov tsua ntawm Horeb, thaum nws thov Vajtswv kom qhia Nws lub hwjchim ci ntsa iab rau nws pom. Ob pab neeg ntawd twb ua kom lawv tus cwj pwm ruaj khov tiav lawm ua ntej Kev Quaj Hmo Ib Tag Hmo, thaum lub sij hawm ncua ntawd.

> “We are now living in a most perilous time, and not one of us should be tardy in seeking a preparation for the coming of Christ. Let none follow the example of the foolish virgins, and think that it will be safe to wait until the crisis comes before gaining a preparation of character to stand in that time. It will be too late to seek for the righteousness of Christ when the guests are called in and examined. Now is the time to put on the righteousness of Christ,—the wedding garment that will fit you to enter into the marriage supper of the Lamb. In the parable, the foolish virgins are represented as begging for oil, and failing to receive it at their request. This is symbolic of those who have not prepared themselves by developing a character to stand in a time of crisis.” The Youth’s Instructor, January 16, 1896.

> “Tam sim no tab tom nyob hauv ib lub sijhawm txaus ntshai tshaj plaws, thiab tsis txhob cia ib tug ntawm peb qeeb hauv kev nrhiav kev npaj txhij rau Khetos txoj kev los. Tsis txhob cia leej twg ua raws li cov ntxhais nkauj xwb uas ruam, thiab xav tias yuav muaj kev nyab xeeb yog tos kom txog thaum lub sijhawm kev kub ntxhov los txog mam li nrhiav tau kev npaj txhij ntawm tus cwj pwm kom sawv ruaj tau hauv lub sijhawm ntawd. Yuav lig dhau lawm los nrhiav Khetos txoj kev ncaj ncees thaum cov qhua raug hu los nkag los thiab raug tshuaj xyuas. Tam sim no yog lub sijhawm los hnav Khetos txoj kev ncaj ncees,—lub tshoob tsho uas yuav ua rau nej haum nkag tau rau hauv pluas hmo tshoob ntawm tus Menyuam Yaj. Hauv zaj lus piv txwv ntawd, cov ntxhais nkauj xwb uas ruam raug qhia tias tab tom thov roj, los kuj tsis tau txais raws li lawv txoj kev thov. Qhov no yog lub cim qhia txog cov uas tsis tau npaj lawv tus kheej los ntawm kev txhim kho ib tug cwj pwm uas yuav sawv tau ruaj khov hauv lub sijhawm kev kub ntxhov.” The Youth’s Instructor, January 16, 1896.

At the midnight cry one class had the necessary oil, and the other did not. The second step is the manifestation at the conclusion of the tarrying time of either righteousness or unrighteousness “because” the bridegroom went “to” his “Father, and ye see me no more.” The second step is the thirteenth letter of the Hebrew alphabet. The third step in the hidden history is judgment and the great disappointment and the last letter of the alphabet.

Thaum lub suab quaj thaum ib tag hmo, ib pawg muaj cov roj tsim nyog, hos lwm pawg tsis muaj. Kauj ruam thib ob yog qhov kev tshwm sim thaum kawg ntawm lub sijhawm ncua ntawd ntawm kev ncaj ncees los sis kev tsis ncaj ncees “vim” tus nraug vauv tau mus “rau” nws “Leej Txiv, thiab nej yuav tsis pom kuv ntxiv lawm.” Kauj ruam thib ob yog tsab ntawv thib kaum peb hauv niam ntawv Henplais. Kauj ruam thib peb hauv keeb kwm zais cia yog kev txiav txim thiab kev poob siab loj thiab tsab ntawv kawg ntawm niam ntawv.

The hidden history within the seven thunders is testified to by the word “truth,” by the beginning disappointment identifying the last disappointment, by an angel arriving with a message at the beginning and end. The hidden history will only be recognized by those who have accepted the rules of Bible study that have been given by the highest authority. Miller’s rules in the beginning and Prophetic Keys at the end.

Keeb kwm uas zais nyob hauv xya lub xob quaj raug ua tim khawv los ntawm lo lus “qhov tseeb,” los ntawm txoj kev poob siab thaum pib uas qhia kom paub txog txoj kev poob siab kawg, thiab los ntawm ib tug tim tswv uas los nrog ib txoj xov nyob thaum pib thiab thaum kawg. Keeb kwm uas zais ntawd tsuas yog yuav raug paub txog los ntawm cov uas tau lees txais tej cai ntawm kev kawm Vajlugkub uas tau muab los ntawm txoj cai loj tshaj plaws. Miller cov cai thaum pib thiab Cov Ntsiab Lus Qhia Yaj Saub thaum kawg.

With the history of the seven thunders, as we have just set forth, there is an emphasis that should be repeated and remembered. The first disappointment in every reform line is a disregard of previously established truth. Moses forgot to circumcise his son, though it was the very symbol of the Covenant that Abraham’s prophecy was identifying. Uzzah forgot that only the priesthood could touch the ark. Mary and Elizabeth give testimony in the story of Lazarus that they previously knew of Christ’s resurrection power. When the 1843 chart was produced the leaders (peer pressure) leaned upon Father Miller to disregard what he had always said about the year 1843. They insisted he change his established testimony that allowed for wiggle room unto the date of 1843 as their prediction of the fulfillment of the twenty-three hundred days. Miller’s testimony identifies that peer pressure brought by the other leaders in the movement led him to drop his vague identification of the fulfillment of the date for the fulfillment of the prophecy and state directly that it would be fulfilled in 1843.

Nrog rau keeb kwm ntawm xya lub xob quaj, raws li peb nyuam qhuav tau nthuav tawm lawm, muaj ib qho kev hais txog tshwj xeeb uas tsim nyog rov hais dua thiab yuav tsum nco ntsoov. Kev poob siab thawj zaug hauv txhua txoj kab kev kho dua tshiab yog kev tsis quav ntsej txog qhov tseeb uas twb tau raug tsa tseg lawm ua ntej. Mauxes tsis nco qab ua kevcai txiav rau nws tus tub, txawm hais tias qhov ntawd yog lub cim tseem ceeb ntawm Phau Lus Cog Tseg uas Aplahas txoj lus faj lem tab tom qhia. Uxas tsis nco qab tias tsuas yog pawg pov thawj xwb thiaj kov tau lub phij xab. Maivliag thiab Elisabeta muab lus tim khawv hauv zaj keeb kwm ntawm Laxalau tias nkawd twb paub ua ntej lawm txog Khetos lub hwj chim sawv hauv qhov tuag rov los. Thaum daim ntawv qhia xyoo 1843 raug tsim tawm, cov thawj coj (kev txhawb ntawm cov phooj ywg) tau vam khom rau Txiv Miller kom tsis quav ntsej yam uas nws ib txwm hais txog xyoo 1843. Lawv yuam kom nws hloov nws zaj lus tim khawv uas twb tau tsa tseg lawm, uas tso cai rau qhov chaw txav me ntsis mus txog hnub xyoo 1843 raws li lawv qhov kev twv txog kev ua tiav ntawm ob txhiab peb puas hnub. Miller zaj lus tim khawv qhia meej tias kev txhawb los ntawm lwm cov thawj coj hauv qhov kev txav ntawd tau coj nws kom tso tseg nws qhov kev txheeb qhia dav dav txog hnub uas txoj lus faj lem yuav ua tiav, thiab tshaj tawm ncaj qha tias nws yuav ua tiav hauv xyoo 1843.

With Future for America, we knew that there was never to be another message “hung upon time.” Future for America had repeatedly taught that fact throughout the history of the movement. The first disappointment is always premised upon a disregard of an established testing truth. It was a sinful disregard of a truth, but more significantly it was a sinful disregard of the primary rule of William Miller, which had been specifically identified as ending in 1844.

Nrog Future for America, peb twb paub tias yuav tsis muaj dua ib zaj lus “uas muab dai rau saum sijhawm.” Future for America tau qhia qhov tseeb ntawd ntau zaus thoob plaws keeb kwm ntawm txoj kev txav no. Kev poob siab thawj zaug ib txwm raug tsa los saum txoj kev tsis quav ntsej ib qhov tseeb uas twb raug tsa los ua kev sim lawm. Nws yog ib qho kev txhaum uas tsis quav ntsej ib qhov tseeb, tiam sis tseem ceeb tshaj ntawd, nws yog ib qho kev txhaum uas tsis quav ntsej txoj cai thawj ntawm William Miller, uas twb raug qhia tshwj xeeb lawm tias xaus rau xyoo 1844.

> And the angel which I saw stand upon the sea and upon the earth lifted up his hand to heaven, And sware by him that liveth for ever and ever, who created heaven, and the things that therein are, and the earth, and the things that therein are, and the sea, and the things which are therein, that there should be time no longer. Revelation 10:5, 6.

> Tus timtswv uas kuv pom sawv saum hiav txwv thiab saum daim av tau tsa nws txhais tes mus rau saum ntuj, thiab tau cog lus los ntawm tus uas muaj sia nyob mus ib txhis thiab ib txhis, tus uas tsim ntuj, thiab tej yam uas nyob hauv ntawd, thiab daim av, thiab tej yam uas nyob hauv ntawd, thiab hiav txwv, thiab tej yam uas nyob hauv ntawd, tias yuav tsis muaj sij hawm ntxiv lawm. Qhia Tshwm 10:5, 6.

The angel that stood upon the land and sea according to Sister White was “no less a personage than Jesus Christ.” Future for America disregarded a direct command from Jesus Christ! Personally, I have only interacted with a handful of persons that I was associated with before July 18, 2020. Only two of those few persons, and one of those two is now sleeping in Jesus have I studied with and tested what was coming from God’s Word concerning the experience of July 18, 2020. But based upon Millerite history, which is the beginning of which we are the end, I am certain that there are still those that were in the movement at that time, that are still producing applications of prophecy that are “hung upon time.” There is nothing new under the sun.

Tus tim tswv uas sawv saum av thiab saum hiav txwv ntawd, raws li Muam White, yog “tsis tsawg dua li Yexus Khetos tus kheej.” Future for America tau tsis quav ntsej ib lo lus txib ncaj qha ntawm Yexus Khetos! Ntawm tus kheej, kuv tsuas yog tau sib raug zoo nrog ib txhia neeg tsawg heev uas kuv tau koom nrog ua ntej hnub Tim 18 Lub Xya Hli, 2020 xwb. Ntawm cov neeg tsawg ntawd, tsuas muaj ob leeg xwb, thiab ib tug ntawm ob tug ntawd tam sim no twb tsaug zog hauv Yexus lawm, uas kuv tau kawm Vajtswv Txojlus nrog thiab tau tshuaj xyuas yam uas tab tom los ntawd hais txog qhov kev paub ntawm hnub Tim 18 Lub Xya Hli, 2020. Tiamsis raws li keeb kwm Millerite, uas yog qhov pib uas peb yog qhov xaus ntawm nws, kuv yeej paub tseeb tias tseem muaj cov uas nyob hauv txoj kev txav ntawd thaum lub sijhawm ntawd, uas tseem tab tom tsim cov kev siv yav tom ntej qhia txog tej lus faj lem uas “khwb rau ntawm lub sijhawm.” Tsis muaj ib yam tshiab nyob hauv qab lub hnub.

Time is much too short to continue with that type of prophetic excitement, but let each man be fully persuaded in his own mind. And let each of the men that takes a position on the side that is still playing with time that Future for America rejects all of those applications, for they are nothing less than satanic delusions.

Lub sij hawm luv heev dhau lawm uas yuav cia li txuas ntxiv nrog hom kev kub siab txog lus faj lem ntawd, tiam sis cia txhua tus neeg muaj kev ntseeg ruaj khov puv npo hauv nws lub siab nws tus kheej. Thiab cia txhua tus txiv neej uas sawv ib txoj hauj lwm nyob rau sab uas tseem tab tom ua si nrog lub sij hawm ntawd—uas Future for America tsis lees txais tag nrho tej kev siv ntawd—rau qhov tej ntawd tsis yog ib yam dab tsi tsawg dua li tej kev dag ntxias uas yog ntawm Xatas.

The internal hidden prophetic line within the four waymarks that make up the seven thunders is what is now being unsealed by the Lion of the tribe of Judah. This article has simply been a review of what we have stated about the Hebrew word “‘ĕmeṯ” that is translated as truth. It did not touch all that we have previously shared but the purpose of the review is to demonstrate that John chapter sixteen verse eight absolutely agrees with the prophetic model we are proposing for the hidden internal prophetic line within the seven thunders.

Txoj kab yaj saub sab hauv uas zais cia nyob hauv plaub lub cim ciam uas tsim muaj xya lub xob quaj yog yam uas tam sim no tab tom raug qhib lub cim los ntawm Tsov Ntxhuav ntawm xeem Yudas. Zaj lus no tsuas yog ib qho kev rov xyuas txog yam uas peb tau hais lawm hais txog lo lus Henplais “‘ĕmeṯ” uas raug txhais ua qhov tseeb. Nws tsis tau kov txog txhua yam uas peb tau qhia yav dhau los, tiamsis lub hom phiaj ntawm qhov kev rov xyuas no yog los qhia tias Yauhas tshooj kaum rau nqe yim yeej pom zoo kiag li nrog tus qauv yaj saub uas peb tab tom nthuav tawm rau txoj kab yaj saub sab hauv uas zais cia nyob hauv xya lub xob quaj.

There is still a little more review necessary before we reach a conclusion that we will take up in the next article.

Tseem tshuav me ntsis kev tshuaj xyuas ntxiv uas tsim nyog ua ua ntej peb mus txog rau ib qho xaus lus uas peb yuav los hais ntxiv hauv zaj lus tom ntej.

> Seal not the sayings of the prophecy of this book, for the time is at hand: He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. And, behold, I come quickly; and my reward is with me, to give every man according as his work shall be. I am Alpha and Omega, the beginning and the end, the first and the last. Revelation 22:10–13.

> Tsis txhob kaw tej lus ntawm txojkev cev Vajtswv lus hauv phau ntawv no, rau qhov lub sijhawm twb ze lawm: Tus uas tsis ncaj, cia nws tseem tsis ncaj ntxiv mus; thiab tus uas qias neeg, cia nws tseem qias neeg ntxiv mus; thiab tus uas ncaj ncees, cia nws tseem ncaj ncees ntxiv mus; thiab tus uas dawb huv, cia nws tseem dawb huv ntxiv mus. Thiab, saib seb, kuv los sai; thiab kuv muaj kuv txoj nqi zog nrog kuv, kom pauj rau txhua tus raws li nws tes haujlwm yuav yog. Kuv yog Alpha thiab Omega, qhov pib thiab qhov kawg, tus thawj thiab tus kawg. Qhia Tshwm 22:10–13.

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