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# The Revelation of Jesus Christ - Number Two

Kev Qhia Tshwm Ntawm Yexus Khetos - Zaj Ob

Covenant Names

Cov Npe Hauv Kev Cog Lus

Author

Jeff Pippenger

Published

August 10, 2023

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I have placed many things into the previous articles in an attempt to put some basic points of reference out at the beginning. I will now try to be more focused on the subject at hand. Thank you for your patience.

Kuv tau tso ntau yam lus rau hauv cov tshooj lus dhau los no hauv kev siv zog los muab qee yam ntsiab lus siv ua kev taw qhia pib tso tawm rau thaum chiv thawj. Nim no kuv yuav sim tsom rua kom meej dua rau ntawm lub ntsiab uas tab tom hais no. Ua tsaug rau nej txoj kev ua siab ntev.

From the very beginning God has been trying to increase our understanding of who and what He is. In that work he has employed several techniques to help men understand what has been revealed of Him, and one of those techniques is his use of “names,” both the many names given to God in the Scriptures, and also the names given to His chosen representatives. He chooses representatives of evil and good.

Txij thaum chiv keeb los Vajtswv twb tau ua haujlwm kom nthuav peb txoj kev to taub txog tias Nws yog Leejtwg thiab Nws yog yam twg. Hauv txoj haujlwm ntawd Nws tau siv ntau txoj kev los pab tibneeg kom to taub yam uas tau raug qhia tawm txog Nws, thiab ib txoj kev ntawd yog Nws txoj kev siv “npe,” yog ob yam tib si: ntau lub npe uas tau muab rau Vajtswv hauv Vajluskub, thiab kuj yog cov npe uas tau muab rau Nws cov sawv cev uas Nws tau xaiv. Nws xaiv cov sawv cev ntawm kev phem thiab kev zoo.

He has also used the dispensational changes of His chosen covenant people to magnify the understanding of His character incrementally through history. Therefore, the histories of covenant dispensational changes in a variety of ways, also speak to the magnification of the truth of His character and nature.

Nws kuj tau siv cov kev hloov ntawm tej lub caij nyoog kev faib tseg uas raug rau Nws haiv neeg uas Nws tau xaiv hauv txoj kev cog lus, kom nthuav kom kev to taub txog Nws tus cwj pwm nce zuj zus mus thoob plaws keeb kwm. Vim li ntawd, tej keeb kwm ntawm cov kev hloov hauv tej caij nyoog kev faib tseg ntawm txoj kev cog lus, nyob hauv ntau yam kev, kuj hais txog kev nthuav loj dua ntawm qhov tseeb txog Nws tus cwj pwm thiab Nws yam ntxwv.

If we approach Revelation chapter one as an introduction and a key for the following chapters, we find certain truths in the beginning chapter that impact the rest of the book. One of those truths is involved with who Jesus Christ is, and not simply that He is Alpha and Omega. If a truth is set forth in chapter one of Revelation, it is most certainly a testing present truth for the final generation, the final generation being the “chosen generation” identified by Peter.

Yog peb los cuag Tshwm Sim tshooj ib ua ib lo lus qhib thiab ib tug yuam sij rau cov tshooj tom qab no, peb yuav pom qee qhov tseeb nyob hauv tshooj qhib uas cuam tshuam rau seem ntawm phau ntawv tag nrho. Ib qho ntawm cov tseeb ntawd muaj feem txog tias Yexus Khetos yog Leejtwg, thiab tsis yog tsuas yog tias Nws yog Alpha thiab Omega xwb. Yog ib qho tseeb raug muab nthuav tawm nyob hauv tshooj ib ntawm Tshwm Sim, ces nws yeej yog ib qho tseeb tam sim no uas sim thiab ntsuas rau tiam kawg, tiam kawg ntawd yog “tiam uas raug xaiv” uas Petus tau qhia tseg.

One of the attributes of Christ’s character which we have been exploring is Christ identifying the beginning from the end. The time when Christ confirmed the covenant with many for one week represents a covenant dispensational change from literal to spiritual Israel. The dispensational changes that are identified in Scriptures which all speak to the increase in knowledge concerning the character and being of Christ was Abram, Isaac, Jacob, Joseph, Moses, Christ, William Miller and the one hundred and forty-four thousand. There is another line of dispensational changes that is laid over the top of that line that identifies seven dispensations of God’s church that are represented by the seven churches of Revelation two and three, but we will not touch those yet. There was a dispensational change with Adam and Eve represented by before their fall and after their fall, and of course a change of dispensations from before the flood to after the flood in the time of Noah. All these lines contribute to the light we are dealing with, but we are focusing now upon the chosen people.

Ib qho ntawm cov cwj pwm hauv Khetos tus yam ntxwv uas peb tau tab tom tshawb nrhiav yog tias Khetos qhia qhov pib los ntawm qhov kawg. Lub sijhawm uas Khetos tau lees paub txoj kev khi lus nrog coob leej rau ib lub lim tiam sawv cev rau ib qho kev hloov ntawm kev faib tiam hauv txoj kev khi lus los ntawm cov Yixayee raws cev nqaij daim tawv mus rau cov Yixayee sab ntsuj plig. Cov kev hloov ntawm kev faib tiam uas raug txheeb qhia hauv Vajlugkub—uas txhua yam no hais txog kev paub ntxiv zuj zus txog Khetos tus yam ntxwv thiab tus kheej—yog Anplahas, Ixaj, Yakhauj, Yauxej, Mauxes, Khetos, William Miller, thiab ib puas plaub caug plaub txhiab leej. Tseem muaj dua ib txoj kab ntawm kev hloov kev faib tiam uas raug muab txheej saum txoj kab ntawd, uas txheeb qhia xya tiam ntawm Vajtswv pawg ntseeg, uas raug sawv cev los ntawm xya pawg ntseeg hauv Tshwmsim ob thiab peb, tiam sis tam sim no peb tseem tsis tau kov txog cov ntawd. Muaj ib qho kev hloov ntawm kev faib tiam nrog Adas thiab Evas uas raug sawv cev los ntawm lub sijhawm ua ntej nkawd poob thiab tom qab nkawd poob, thiab yeej muaj ib qho kev hloov ntawm kev faib tiam ntawm lub sijhawm ua ntej dej nyab mus rau tom qab dej nyab hauv Nau-es tiam. Tag nrho cov kab no pab ntxiv rau qhov kaj uas peb tab tom hais txog, tiam sis tam sim no peb tab tom tsom ntsoov rau cov neeg raug xaiv.

When Christ began His ministry at the beginning of the covenant week He was baptized.

Thaum Khetos pib Nws tes haujlwm qhuab qhia thaum chiv thawj ntawm lub limtiam ntawm txoj kev cog lus, Nws tau raug ua kevcai raus dej.

> And Jesus, when he was baptized, went up straightway out of the water: and, lo, the heavens were opened unto him, and he saw the Spirit of God descending like a dove, and lighting upon him: And lo a voice from heaven, saying, This is my beloved Son, in whom I am well pleased. Matthew 3:16, 17.

> Thaum Yexus ua kevcai raus dej tag lawm, nws txawm tawm hauv dej los tam sid; thiab saib seb, ntuj qhib rau nws, thiab nws pom Vajtswv tus Ntsuj Plig nqes los zoo li ib tug nquab, thiab los nyob saum nws: Thiab saib seb muaj ib lub suab tawm saum ntuj los hais tias, Tus no yog kuv Leej Tub tus uas kuv hlub, tus uas kuv txaus siab kawg nkaus rau. Mathais 3:16, 17.

The very first words of God, as Jesus came up out of the water, thus beginning the covenant week, was the announcement by the Father, that Jesus was the Son of God. If we understand the “rule of first mention” that fact is powerful. If we don’t, not so much.

Thawj lo lus thawj zaug kiag uas Vajtswv hais, thaum Yexus sawv tawm hauv dej los, yog li ntawd pib lub lim tiam ntawm txoj kev khi lus, yog lo lus uas Leej Txiv tshaj tawm tias Yexus yog Vajtswv Leej Tub. Yog peb to taub “txoj cai ntawm thawj zaug uas raug hais txog,” ces qhov tseeb ntawd muaj hwj chim loj heev. Yog peb tsis to taub, ces kuj tsis ntau npaum ntawd.

> In the beginning God created the heaven and the earth. And the earth was without form, and void; and darkness was upon the face of the deep. And the Spirit of God moved upon the face of the waters. Genesis 1:1, 2.

> Thaum chiv keeb Vajtswv tsim ntuj thiab tsim teb. Thiab lub ntiajteb tseem tsis tau muaj yam ntxwv thiab khoob lug; thiab qhov tsaus ntuj nyob saum npoo qhov tob. Thiab Vajtswv tus Ntsuj Plig txav mus saum npoo dej. Chivkeeb 1:1, 2.

As in Genesis, the anointing ceremony has three persons of the godhead identified.

Ib yam li hauv Chiv Keeb, txoj kab ke pleev roj tau qhia txog peb tug uas nyob hauv Vajtswv Txoj Tswv Yim.

The truth that Jesus was the Son of God, the Son of David and the Son of Man regularly agitated the scribes and Pharisees during the next three and a half years. Jesus prophetically changed from Jesus to Jesus Christ at His baptism. When Jesus was baptized, He became the “Christ,” which means “anointed one” and is the word “Messiah” in the Hebrew. And of course, the Hebrews expected a Messiah and they knew he would be the Son of David. When He was “anointed” to begin the most sacred three and a half years of earth’s history, He saw the Holy Spirit descending and heard His Father speak.

Qhov tseeb uas Yexus yog Vajtswv Leej Tub, Daviv Leej Tub, thiab Neeg Leej Tub tsis tseg ua rau cov xib hwb sau ntawv thiab cov Falixais ntxhov siab thoob plaws peb xyoos ib nrab tom qab ntawd. Yexus tau hloov raws li lus faj lem ntawm Yexus mus ua Yexus Khetos thaum Nws ua kevcai raus dej. Thaum Yexus raug muab raus dej lawm, Nws thiaj los ua tus “Khetos,” uas txhais hais tias “tus raug pleev tseg” thiab yog lo lus “Mexiyas” hauv lus Henplais. Thiab yeej muaj tseeb tias, cov Henplais tau tos ntsoov tus Mexiyas, thiab lawv paub tias nws yuav yog Daviv Leej Tub. Thaum Nws raug “pleev tseg” kom pib peb xyoos ib nrab uas dawb huv tshaj plaws hauv keeb kwm ntiajteb, Nws pom Vaj Ntsuj Plig Dawb Huv nqes los thiab hnov Nws Txiv hais lus.

It was a very profound anointing ceremony at which the message that was proclaimed of Him and His work was that, “He was the Son of God”. More alarming for the Jews, was not only that He was the Son of God, but that He claimed, as the Son of God — He was actually God. The Jews could not abide in what they understood to be such a blasphemous claim as that! The dilemma for the Jews, is the dilemma of Abraham—for Abraham was the father of the Jews, the father of the covenant and also the symbol of the faith required to abide by the terms of the covenant.

Nws yog ib txoj kab kevcai pleev roj uas tob kawg li, thiab tej lus uas tau tshaj tawm txog Nws thiab Nws tes haujlwm yog hais tias, “Nws yog Vajtswv Leej Tub.” Yam uas ua rau cov Yudais ntshai tshaj ntawd, tsis yog tsuas yog hais tias Nws yog Vajtswv Leej Tub xwb, tabsis yog hais tias Nws tau tshaj tawm tias, raws li yog Vajtswv Leej Tub—Nws yeej yog Vajtswv tiag. Cov Yudais tsis muaj peev xwm lees txais qhov uas lawv to taub tias yog ib lo lus thuam Vajtswv hnyav ua luaj ntawd! Qhov kev nyuaj rau cov Yudais, yog tib qho kev nyuaj uas Aplahas muaj—vim Aplahas yog leej txiv ntawm cov Yudais, yog leej txiv ntawm txoj kev cog lus thiab kuj yog tus cim sawv cev ntawm txoj kev ntseeg uas yuav tsum muaj thiaj li yuav nyob raws li tej nqe lus ntawm txoj kev cog lus.

Abraham’s illustration of the faith necessary to enter into a covenant relationship with God requires that your faith is tested. Abraham’s test, which would prove whether his faith was real or presumption was premised on demonstrating whether he would follow God’s word—even if it appeared to contradict God’s previous word. Abraham knew that human sacrifice was murder and that it represented the idolatrous practices of the idolatrous peoples he was then living among. The scribes and Pharisees knew from their beginning covenant history that God was only one God, and they also knew Jesus was claiming to be a second God. They were being tested with their final test.

Zaj lus piv txwv ntawm Anplahas txog txoj kev ntseeg uas yuav tsum muaj kom nkag tau rau hauv kev sib raug zoo raws li ib daim ntawv cog lus nrog Vajtswv yuav tsum kom nej txoj kev ntseeg raug sim. Anplahas qhov kev sim siab, uas yuav ua pov thawj seb nws txoj kev ntseeg puas yog tiag tiag los yog tsuas yog kev xav twv tsis raws paus ntsiab lus xwb, tau tsa saum kev qhia kom pom seb nws puas yuav ua raws li Vajtswv lo lus—txawm yog tias nws zoo li yuav tawm tsam rau Vajtswv lo lus uas tau hais ua ntej. Anplahas paub tias kev muab neeg txi yog kev tua neeg thiab tias nws sawv cev rau tej kev pe hawm mlom ntawm cov haiv neeg pe mlom uas thaum ntawd nws tab tom nyob nrog lawv. Cov xib hwb txhais Vajluskub thiab cov Falixais yeej paub txij thaum pib ntawm lawv li keeb kwm ntawm daim ntawv cog lus tias Vajtswv tsuas yog tib tug Vajtswv xwb, thiab lawv kuj paub tias Yexus tab tom hais tias nws yog ib tug Vajtswv thib ob. Lawv raug muab los rau hauv lawv qhov kev sim siab kawg.

> Hear, O Israel: The Lord our God is one Lord. Deuteronomy 6:4.

> Mloog, Au Ixayees: Tus Tswv peb tus Vajtswv yog tib tug Tswv xwb. Kevcai 6:4.

In the history where Moses recorded the previous verse, God had already told Moses that He was to be known from that point on as Jehovah. No longer was He only to be the Lord God Almighty, but from that point onward he was to be known as Jehovah. In the very history where He is further magnifying the understanding of His character as represented by His names, He is also straitly informing ancient Israel that God is one God. What were the Jews of Christ day-and-age to think?

Hauv keeb kwm uas Mauxes tau sau tseg nqe uas nyob ua ntej ntawd, Vajtswv twb tau hais rau Mauxes lawm tias txij lub sijhawm ntawd mus Nws yuav tsum raug paub tias yog Yehauvas. Nws tsis yog tsuas yog Tus Tswv Vajtswv uas Muaj Hwjchim Loj Kawg Nkaus xwb ntxiv lawm, tiamsis txij lub sijhawm ntawd mus Nws yuav tsum raug paub tias yog Yehauvas. Hauv tib zaj keeb kwm ntawd ntag uas Nws tseem tabtom nthuav kom pom tseeb ntxiv txog kev nkag siab ntawm Nws tus yam ntxwv raws li sawv cev hauv Nws cov npe, Nws kuj tabtom ceeb toom nruj nreem rau cov Yixayee thaum ub tias Vajtswv yog ib tug Vajtswv xwb. Cov Yudais nyob rau tiam thiab lub sijhawm ntawm Khetos yuav tsum xav li cas?

Later in His ministry as it reached the climax of the Triumphal Entry into Jerusalem the Jews are once again flabbergasted that Jesus is allowing the children to sing His praise.

Tom qab ntawd, hauv Nws txoj hauj lwm qhuab qhia thaum nws nce mus txog qhov ncov ntawm kev Nkag Mus Rau Hauv Yeluxalees uas muaj yeej, cov Yudais rov qab poob siab kawg li tias Yexus cia cov me nyuam hu nkauj qhuas Nws.

> And the multitudes that went before, and that followed, cried, saying, Hosanna to the son of David: Blessed is he that cometh in the name of the Lord; Hosanna in the highest. Matthew 21:9.

> Thiab cov neeg coob coob uas mus ua ntej, thiab cov uas raws qab, qw nrov nrov hais tias, Hosanna rau Leej Tub ntawm Daviv: Foom koob hmoov rau tus uas los hauv lub npe ntawm tus Tswv; Hosanna nyob saum ntuj ceeb tsheej siab kawg. Mathais 21:9.

The lyric of the song that drove the Pharisees crazy was the part identifying Jesus as the Son of David and also identifying that the Son of David was the name of the Lord. At the beginning of His ministry, the triumphal entry and of course the cross, the controversy includes agitation over Jesus’ name.

Cov lus hauv zaj nkauj uas ua rau cov Falixais npau taws heev yog ntu uas qhia tias Yexus yog Leej Tub ntawm Davi, thiab kuj qhia tias Leej Tub ntawm Davi yog lub npe ntawm tus Tswv. Thaum pib ntawm Nws tes haujlwm qhuab qhia, thaum Nws nkag mus yeej koob meej, thiab yeej yog thaum tus ntoo khaub lig, qhov kev sib cav no nrog kev kub ntxhov hais txog Yexus lub npe.

> Then said the chief priests of the Jews to Pilate, Write not, The King of the Jews; but that he said, I am King of the Jews. John 19:21.

> Cov thawj pov thawj ntawm cov Yudais thiaj hais rau Pilaj tias, Tsis txhob sau hais tias, Vajntxwv ntawm cov Yudais; tiam sis hais tias, nws tau hais tias, Kuv yog Vajntxwv ntawm cov Yudais. Yauhas 19:21.

Of course, it would have been essentially correct for Pilate to have changed the writing to say, “I am, King of the Jews,” for “I Am” was the name Jesus set forth of Himself repeatedly. Of course, to apply that flawed logic in order to change God’s Word, particularly when it is the story of the cross is something that men would never do, would they? Jesus was the “King of the Jews,” but He was also “I am,” so the statement “I am, King of the Jews” is accurate in a sense, but this is not the point.

Muaj tseeb tiag, yeej yuav yog ib yam uas raug hauv paus ntsiab lus yog hais tias Pilate tau hloov cov ntawv sau ntawd kom hais tias, “Kuv Yog, Vajntxwv ntawm cov Yudais,” rau qhov “Kuv Yog” yog lub npe uas Yexus tau nthuav tawm txog Nws Tus Kheej ntau zaus. Muaj tseeb tiag, siv txoj kev xav uas tsis zoo ntawd los hloov Vajtswv Txojlus, tshwj xeeb tshaj yog thaum nws yog zaj keeb kwm hais txog tus ntoo khaub lig, yog ib yam uas tibneeg yeej tsis tau ua li, puas yog? Yexus yog “Vajntxwv ntawm cov Yudais,” tiamsis Nws kuj yog “Kuv Yog” thiab, yog li lo lus hais tias “Kuv Yog, Vajntxwv ntawm cov Yudais” kuj raug hauv ib qho kev nkag siab, tiamsis qhov no tsis yog lub ntsiab lus.

From the beginning and throughout the middle and to the end of the three and a half years His name was a point of agitation. There are many things to be understood about the line of covenant names, but here I am wanting to show that there was a shaking at the end of ancient Israel in the Jewish church that had to do with the name of Christ. As the Son of David, He possessed the credentials to be the Messiah, as the Son of God, (in the sense of also being God) and as the Son of Man, Jesus presented a tremendous test for the chosen people. How could this man claim to be God and also God’s son, when Moses at the beginning of their covenant history had been so specific about God being one God?

Txij thaum pib, thiab thoob plaws nruab nrab, mus txog thaum kawg ntawm peb xyoos rhalf, Nws lub npe yog ib lub ntsiab uas ua rau muaj kev kub ntxhov. Muaj ntau yam uas yuav tsum to taub txog txoj kab ntawm cov npe hauv txoj kev cog lus, tiam sis ntawm no kuv xav qhia tias thaum kawg ntawm cov neeg Ixayees thaum ub, hauv pawg ntseeg Yudais, muaj ib qho kev co uas muaj feem xyuam rau Khetos lub npe. Raws li Leej Tub ntawm Daviv, Nws tuav tau tej pov thawj uas qhia tias Nws yog tus Mexiyas; raws li Leej Tub ntawm Vajtswv, (hauv lub ntsiab tias Nws kuj yog Vajtswv thiab) thiab raws li Leej Tub ntawm Neeg, Yexus tau nthuav tawm ib qho kev sim siab loj heev rau haiv neeg uas raug xaiv. Yuav ua li cas tus neeg no thiaj li lees tias Nws yog Vajtswv thiab tib lub sijhawm kuj yog Vajtswv Leej Tub, thaum Mauxes thaum pib ntawm lawv keeb kwm ntawm txoj kev cog lus twb tau hais meej heev lawm tias Vajtswv yog ib tug Vajtswv xwb?

Yet that was the purpose of Christ walking among men. God was in Him reconciling men unto Himself, and He was doing so by allowing men to see Jesus, who plainly and directly taught that if you have seen Him—you have seen the Father. This history represents the ending of literal Israel as God’s chosen people and at the beginning there was a controversy marked about who and what God is.

Txawm li ntawd los, qhov ntawd yog lub hom phiaj uas Khetos taug kev nrog tib neeg. Vajtswv nyob hauv Nws, muab tib neeg los sib raug zoo rov qab nrog Nws Tus Kheej, thiab Nws tau ua li ntawd los ntawm kev cia tib neeg pom Yexus, tus uas tau qhia meej thiab ncaj qha tias yog nej tau pom Nws—nej twb tau pom Leej Txiv lawm. Zaj keeb kwm no sawv cev rau qhov xaus ntawm cov Ixayees raws cev nqaij daim tawv ua Vajtswv haiv neeg uas raug xaiv, thiab thaum pib muaj ib qho kev sib cav uas raug cim tseg txog leej twg thiab yam twg Vajtswv yog.

> And Pharaoh said, Who is the Lord, that I should obey his voice to let Israel go? I know not the Lord, neither will I let Israel go. Exodus 5:2.

> Thiab Falau has tias, Leejtwg yog tus Tswv, uas kuv yuav tsum mloog nws lub suab kom tso cov Ixayees mus? Kuv tsis paub tus Tswv, thiab kuv kuj yuav tsis tso cov Ixayees mus li. Khiavdim 5:2.

Pharaoh is expressing not only the symbol of atheistic defiance against the knowledge of God, but also expressing the Egyptian understanding concerning the God of Abraham. And repeatedly the Lord has said that His wonderous acts in Egypt were to allow mankind to know who He is. The history of the beginning of literal Israel as God’s chosen people typifies the end.

Falau tab tom qhia tsis yog tsuas yog lub cim ntawm txoj kev ntxeev siab uas tsis lees paub Vajtswv txoj kev paub xwb, tiam sis kuj tab tom qhia txog cov neeg Iyi txoj kev to taub hais txog Anplahas tus Vajtswv thiab. Thiab tus Tswv tau hais ntau zaus lawm tias Nws tej hauj lwm uas yog hwj chim loj kawg thiab txaus xav tsis thoob hauv teb chaws Iyi ntawd yog kom pub noob neej paub tias Nws yog leej twg. Keeb kwm ntawm qhov pib ntawm cov Ixayees tiag tiag raws cev nqaij daim tawv ua Vajtswv haiv neeg uas Nws tau xaiv ntawd yog ib qho piv txwv ua ntej txog thaum kawg.

In both histories there is a lack of understanding about who and what God is, that is connected to His various names, but more importantly to our consideration is that the history of Christ at the ending of Israel as the chosen people, identifies that a primary reason the Jews stumbled over accepting their Messiah was that they knew that God’s Word at the beginning of their covenant history identified was that He was one God. What a dilemma!

Nyob rau hauv ob zaj keeb kwm no muaj ib qho kev tsis nkag siab txog Vajtswv yog leej twg thiab yog dab tsi, uas muaj feem txuas nrog Nws ntau lub npe, tiam sis yam tseem ceeb dua rau peb qhov kev txiav txim siab no yog tias keeb kwm ntawm Khetos thaum xaus rau lub sijhawm uas cov Ixayees yog haiv neeg uas raug xaiv, qhia tias ib qho laj thawj tseem ceeb uas cov Yudais dawm taw rau kev lees txais lawv tus Mexiyas yog vim lawv paub tias Vajtswv Txojlus thaum pib ntawm lawv keeb kwm kev cog lus tau qhia tias Nws yog ib tug Vajtswv xwb. Cas yog ib qho kev ntxhov siab loj ua luaj!

> And after that they durst not ask him any question at all. And he said unto them, How say they that Christ is David’s son? And David himself saith in the book of Psalms, The Lord said unto my Lord, Sit thou on my right hand, Till I make thine enemies thy footstool. David therefore calleth him Lord, how is he then his son? Luke 20:40–44.

> Tom qab ntawd lawv tsis twv nug Nws ib lo lus nug twg li lawm. Thiab Nws hais rau lawv tias, Ua li cas lawv hais tias Khetos yog Daviv tus tub? Rau qhov Daviv nws tus kheej hais nyob hauv phau Ntawv Nkauj tias, Tus Tswv hais rau kuv tus Tswv tias, Koj cia li zaum ntawm kuv sab tes xis, mus txog thaum kuv muab koj cov yeeb ncuab ua lub rooj tso koj txhais taw. Yog li ntawd Daviv hu Nws ua Tswv, ua li cas Nws thiaj yog nws tus tub? Luka 20:40–44.

This is the final question and answer period for the Jews, for after that interaction, “they durst not ask Him any question at all.” He had just answered the final question of his ministry for the lost house (and there is always a lost house in the prophetic narrative), and then He raises the subject of His name as “the Son of David,” and therefore as the Messiah. All through the three and a half years the controversy includes His various names, which represent His character and nature. His name is addressed at the beginning, at His baptism, and then in His final interaction with the lost house at the triumphal entry and at the cross, among other passages in the gospels.

Qhov no yog lub sijhawm kawg ntawm lo lus nug thiab lus teb rau cov Yudais, rau qhov tom qab qhov kev sib tham ntawd, “lawv tsis txawj nug Nws ib lo lus nug ntxiv li.” Nws nyuam qhuav teb lo lus nug kawg ntawm Nws txoj haujlwm qhuab qhia rau lub tsev uas ploj lawm (thiab hauv zaj lus qhia yaj saub ib txwm muaj ib lub tsev uas ploj lawm), ces Nws tsa lo lus hais txog Nws lub npe tias yog “Leej Tub ntawm Daviv,” thiab yog li ntawd yog tus Mexiyas. Thoob plaws peb xyoos thiab ib nrab ntawd, qhov kev sib cav sib ceg muaj nrog Nws ntau lub npe, uas sawv cev rau Nws tus cwj pwm thiab Nws lub xeev ntuj. Nws lub npe raug hais txog thaum pib, ntawm Nws txoj kev cai raus dej, thiab tom qab ntawd hauv Nws qhov kev sib ntsib kawg nrog lub tsev uas ploj lawm thaum Nws nkag los uas muaj yeej thiab ntawm tus ntoo khaub lig, nrog rau lwm nqe hauv cov moo zoo.

> “The Pharisees had gathered close about Jesus as He answered the question of the scribe. Now turning He put a question to them: ‘What think ye of Christ? whose son is He?’ This question was designed to test their belief concerning the Messiah,—to show whether they regarded Him simply as a man or as the Son of God. A chorus of voices answered, ‘The Son of David.’ This was the title which prophecy had given to the Messiah. When Jesus revealed His divinity by His mighty miracles, when He healed the sick and raised the dead, the people had inquired among themselves, ‘Is not this the Son of David?’ The Syrophoenician woman, blind Bartimaeus, and many others had cried to Him for help, ‘Have mercy on me, O Lord, Thou Son of David.’ Matthew 15:22. While riding into Jerusalem He had been hailed with the joyful shout, ‘Hosanna to the Son of David: Blessed is He that cometh in the name of the Lord.’ Matthew 21:9. And the little children in the temple had that day echoed the glad ascription. But many who called Jesus the Son of David did not recognize His divinity. They did not understand that the Son of David was also the Son of God.

> Cov Falixais tau sib sau los nyob ze Yexus thaum Nws teb tus kws sau ntawv lo lus nug ntawd. Tam sim no Nws tig los nug lawv ib lo lus nug tias: “Nej xav li cas txog Khetos? Nws yog leejtwg tus Tub?” Lo lus nug no yog npaj los sim lawv txoj kev ntseeg txog tus Mexiyas,—kom qhia seb lawv puas saib Nws tsuas yog ib tug neeg xwb los yog yog Vajtswv Leej Tub. Muaj ib suab teb ua ke tias, “Davi tus Tub.” Qhov no yog lub npe uas tej lus faj lem tau muab rau tus Mexiyas. Thaum Yexus qhia Nws txoj kev yog Vajtswv los ntawm Nws tej txuj ci tseem ceeb loj kawg, thaum Nws kho cov neeg mob thiab tsa cov neeg tuag sawv rov los, cov neeg thiaj nug sib tham rau lawv tus kheej tias, “Tus no puas tsis yog Davi tus Tub?” Tus pojniam Xailofenikia, Npanthime-us tus digmuag, thiab ntau leej lwm tus tau quaj hu Nws thov kev pab tias, “Tus Tswv, thov hlub kuv, Koj uas yog Davi tus Tub.” Mathais 15:22. Thaum Nws caij nkag mus rau Yeluxalees, neeg tau qhuas Nws nrog lub suab qw kaj siab tias, “Hosana rau Davi tus Tub: Foom koob hmoov rau Tus uas los hauv tus Tswv lub npe.” Mathais 21:9. Thiab cov me nyuam yaus hauv lub tuam tsev hnub ntawd kuj tau rov hais ncha tib lo lus qhuas zoo siab ntawd. Tiamsis coob leej uas hu Yexus ua Davi tus Tub tsis lees paub Nws txoj kev yog Vajtswv. Lawv tsis to taub tias Davi tus Tub kuj yog Vajtswv Leej Tub thiab.

> “In reply to the statement that Christ was the Son of David, Jesus said, ‘How then doth David in Spirit [the Spirit of Inspiration from God] call Him Lord, saying, The Lord said unto my Lord, Sit Thou on My right hand, till I make Thine enemies Thy footstool? If David then call Him Lord, how is He his son? And no man was able to answer Him a word, neither durst any man from that day forth ask Him any more questions.’” The Desire of Ages, 609.

> “Thaum teb rau lo lus hais tias Khetos yog Daviv Leej Tub, Yexus hais tias, ‘Ua li cas Daviv, hauv Ntsuj Plig [Ntsuj Plig ntawm kev tshoov siab los ntawm Vajtswv], thiaj hu Nws ua Tswv, hais tias, Tus Tswv tau hais rau kuv tus Tswv tias, Koj cia li zaum ntawm Kuv sab tes xis, mus txog thaum Kuv muab Koj tej yeeb ncuab ua lub rooj rau Koj ko taw? Yog li ntawd, yog Daviv hu Nws ua Tswv, ua li cas Nws thiaj yog nws leej tub? Thiab tsis muaj leejtwg muaj peevxwm teb tau Nws ib lo lus li, thiab txij hnub ntawd los tsis muaj leejtwg twv nug Nws ib lo lus ntxiv lawm.’” The Desire of Ages, 609.

His anointing as Messiah and His last interaction with those He came to save was over His divinity, the symbolism of His names and of course the rule of first mention. Jesus ends His direct work for the Jews by using the history of literal David to teach about spiritual David. Why would David comment on when the Lord tells the Lord to be seated on the throne with Him? Because king David at the beginning represents the spiritual King David at the end. The only way to rightly understand Jesus’ final statement to the lost house was to be able to apply the rule of first mention, which can’t be done if you don’t know the rule.

Nws txoj kev raug pleev tseg ua tus Mexiyas thiab Nws txoj kev sib txuas lus zaum kawg nrog cov uas Nws tau los cawm, yog hais txog Nws txoj kev ua Vajtswv, txog lub ntsiab cim ntawm Nws cov npe, thiab yeej hais txog txoj cai ntawm thawj qhov kev hais tseg. Yexus xaus Nws txoj hauj lwm ncaj qha rau cov Yudais los ntawm kev siv keeb kwm ntawm Daviv tiag los qhia txog Daviv sab ntsuj plig. Vim li cas Daviv thiaj hais txog thaum tus Tswv hais rau tus Tswv kom zaum saum lub zwm txwv nrog Nws? Vim vajntxwv Daviv thaum chiv thawj sawv cev rau Vajntxwv Daviv sab ntsuj plig thaum kawg. Tib txoj kev xwb uas yuav nkag siab kom raug txog Yexus cov lus kawg rau tsev neeg uas ploj lawm yog yuav tsum muaj peev xwm siv tau txoj cai ntawm thawj qhov kev hais tseg, uas ua tsis tau yog koj tsis paub txoj cai ntawd.

His final statement to the lost house required an understanding of the rule of first mention in order to be understood. Jesus used David and David’s son to present the truth to the lost house for His final statement. They had been the house of David after all. Jesus therefore took the father (David) and turned it to the (Son of David) and He also took the son (of David) and turned him to his father (David). He turned the Father unto the child as Elijah’s message is prophesied to do in the “last days.” That was His final message to ancient literal Israel and it was an Elijah message, for it was based upon the rule of first mention. The rule of first mention therefore, also confirms Jesus’ message as an Elijah message based upon the rule itself. The rule of first mention demands that if the Elijah message of John the Baptist was the first of the last warning message to the lost house of Israel, then the final message given to them would also be the Elijah message. And so it was…

Nws cov lus kawg rau lub tsev uas ploj lawm ntawd yuav tsum muaj kev nkag siab txog txoj cai ntawm thawj zaug uas raug hais tawm thiaj li yuav to taub tau. Yexus siv Davi thiab Davi tus Tub los nthuav qhov tseeb rau lub tsev uas ploj lawm hauv Nws cov lus kawg. Tom qab txhua yam lawm, lawv yeej yog Davi tsev neeg. Vim li ntawd, Yexus thiaj coj leej txiv (Davi) thiab tig nws mus rau (Davi tus Tub), thiab Nws kuj coj tus tub (ntawm Davi) thiab tig nws rov mus rau nws leej txiv (Davi). Nws tig Leej Txiv mus rau tus me nyuam raws li Eliyas txoj xov raug cev lus faj lem tias yuav ua nyob rau “hnub kawg.” Qhov ntawd yog Nws txoj xov kawg rau cov Yixayee thaum ub tiag tiag, thiab nws yog ib txoj xov Eliyas, vim nws tau txhim tsa saum txoj cai ntawm thawj zaug uas raug hais tawm. Yog li ntawd, txoj cai ntawm thawj zaug uas raug hais tawm kuj lees paub Yexus txoj xov tias yog ib txoj xov Eliyas raws li txoj cai ntawd nws tus kheej. Txoj cai ntawm thawj zaug uas raug hais tawm yuam kom paub tias yog Yauhas uas Muab Neeg Ua Kev Cai Raus Dej txoj xov Eliyas yog thawj feem ntawm txoj xov ceeb toom kawg rau lub tsev uas ploj lawm ntawm Yixayee, ces txoj xov kawg uas raug muab rau lawv kuj yuav tsum yog txoj xov Eliyas thiab. Thiab yeej yog li ntawd…

All of this being said, I would now derive a point from it all that is based upon the rule of first mention—the Alpha and Omega. There was a controversy over the understanding of who and what God is at the beginning of ancient Israel that typified the same controversy at the end of ancient Israel. At the end of ancient Israel, the work of Christ included teaching the lost house of Israel who and what God is. In the history of the end there was a resistance against Christ that was premised on an original truth that was established at the beginning. Modern spiritual Israel will possess the same prophetic characteristics in their history.

Txhua yam no uas twb tau hais lawm, tam sim no kuv yuav rho tawm ib lub ntsiab lus los ntawm txhua yam no uas raug tsa raws li txoj cai ntawm thawj zaug uas raug hais txog—tus Alpha thiab Omega. Muaj ib qho kev sib cav txog txoj kev nkag siab tias Vajtswv yog leej twg thiab yog yam twg nyob rau thaum chiv thawj ntawm cov Yixayee puag thaum ub, uas ua ib qho piv txwv txog tib qho kev sib cav ntawd thaum kawg ntawm cov Yixayee puag thaum ub. Thaum kawg ntawm cov Yixayee puag thaum ub, tes haujlwm ntawm Khetos muaj nrog rau kev qhia rau tsev neeg Yixayee uas ploj lawm paub tias Vajtswv yog leej twg thiab yog yam twg. Hauv keeb kwm ntawm lub sijhawm kawg muaj ib qho kev tawm tsam tawm tsam Khetos uas raug tsa saum ib qho tseeb qub txeeg qub teg uas tau raug tsim tsa thaum chiv thawj. Cov Yixayee sab ntsuj plig niaj hnub no yuav muaj tib yam ntxwv yaj saub no nyob hauv lawv keeb kwm.

At the beginning of Adventism, the historians inform us that the Millerites were primarily made up of two Christian denominations; the Methodist and the Christian Connection. Methodism’s primary beliefs were based upon living the correct Christian lifestyle. They had the “method.” The Christian Connection’s primary belief might be summarized as an opposition to the Catholic doctrine of the trinity.

Thaum pib ntawm kev txav Adventist, cov kws sau keeb kwm qhia rau peb tias cov Millerites feem ntau yog tsim los ntawm ob pawg ntseeg Khetos; pawg Methodist thiab pawg Christian Connection. Qhov kev ntseeg tseem ceeb ntawm Methodism tau tsim nyob saum kev ua neej raws txojkev ua neej Khetos uas yog lawm. Lawv muaj “txojkev.” Qhov kev ntseeg tseem ceeb ntawm Christian Connection yuav muab sau luv tias yog kev tawm tsam rau txoj lus qhuab qhia Catholic hais txog trinity.

As far as my research has gone, virtually all the leadership of the Millerites held to that doctrine of the Christian Connection. There are many branches of the Seventh-day Adventist Reform Movement (SDARM), that still hold to and promote the original Millerite understanding of “anti-trinitarianism.” A dilemma (and current source of controversy) for those who retain the pioneer understanding has and always will be, how to respond to the many and various passages where Sister White directly opposes the doctrinal position they hold to and promote?

Raws li kuv txoj kev tshawb nrhiav tau mus txog, yuav luag tag nrho cov thawj coj ntawm cov Millerites tau tuav rawv txoj kev qhuab qhia ntawd ntawm Christian Connection. Muaj ntau ceg ntawm Seventh-day Adventist Reform Movement (SDARM) uas tseem tuav rawv thiab txhawb nqa txoj kev to taub qub ntawm cov Millerites hais txog “anti-trinitarianism.” Ib qho teeb meem nyuaj (thiab yog qhov chaw ntawm kev sib cav nyob rau lub sijhawm no) rau cov uas tseem khaws txoj kev to taub ntawm cov pioneers cia yog—thiab yeej yuav ib txwm yog—yuav teb li cas rau ntau nqe lus thiab ntau yam nqe lus uas Sister White tawm tsam ncaj qha rau txoj hauj lwm kev qhuab qhia uas lawv tuav rawv thiab txhawb nqa?

> “I am instructed to say, The sentiments of those who are searching for advanced scientific ideas are not to be trusted. Such representations as the following are made: ‘The Father is as the light invisible: the Son is as the light embodied; the Spirit is the light shed abroad.’ ‘The Father is like the dew, invisible vapor; the Son is like the dew gathered in beauteous form; the Spirit is like the dew fallen to the seat of life.’ Another representation: ‘The Father is like the invisible vapor; the Son is like the leaden cloud; the Spirit is rain fallen and working in refreshing power.’

> “Kuv raug cob qhia kom hais tias, Cov tswv yim ntawm cov uas tab tom nrhiav cov tswv yim kev kawm txuj ci siab tob tsis tsim nyog yuav tso siab rau. Muaj tej kev sawv cev xws li cov hauv qab no raug hais tawm tias: ‘Leej Txiv zoo li qhov kaj uas tsis pom kev: Leej Tub zoo li qhov kaj uas tau muaj cev; Vaj Ntsuj Plig yog qhov kaj uas raug nchuav nthuav mus txhua qhov chaw.’ ‘Leej Txiv zoo li lwg, yog pa dej uas pom tsis tau; Leej Tub zoo li lwg uas sib sau ua ib yam ntxim zoo; Vaj Ntsuj Plig zoo li lwg uas tau poob los txog rau lub chaw zaum ntawm txoj sia.’ Lwm txoj kev sawv cev hais tias: ‘Leej Txiv zoo li pa dej uas pom tsis tau; Leej Tub zoo li huab hnyav xim txhuas; Vaj Ntsuj Plig yog nag uas tau poob los thiab tab tom ua haujlwm nrog lub hwj chim ua kom rov qab muaj zog.’”

> “All these spiritualistic representations are simply nothingness. They are imperfect, untrue. They weaken and diminish the Majesty which no earthly likeness can be compared to. God cannot be compared with the things His hands have made. These are mere earthly things, suffering under the curse of God because of the sins of man. The Father cannot be described by the things of earth. The Father is all the fullness of the Godhead bodily, and is invisible to mortal sight.

> “Tag nrho tej kev sawv cev raws kev dab qhuas no tsuas yog tsis muaj dab tsi li. Lawv tsis txhij, tsis muaj tseeb. Lawv ua kom lub Hwjchim Loj Kawg uas tsis muaj ib yam duab zoo li hauv ntiajteb no yuav muab coj los piv tau, poob qis thiab me zuj zus. Vajtswv tsis muaj peev xwm muab coj los piv nrog tej yam uas Nws txhais tes tau tsim. Tej no tsuas yog tej yam hauv ntiajteb no xwb, raug txom nyem nyob hauv Vajtswv txoj kev foom vim neeg tej kev txhaum. Leej Txiv tsis muaj peev xwm piav qhia los ntawm tej yam hauv ntiajteb. Leej Txiv yog tag nrho txoj kev puv npo ntawm Vajtswv lub Tswv Yim nyob hauv cev nqaij daim tawv, thiab tsis pom kev rau qhov muag neeg txawj tuag.

> “The Son is all the fullness of the Godhead manifested. The Word of God declares Him to be ‘the express image of His person.’ ‘God so loved the world, that He gave His only-begotten Son, that whosoever believeth in Him should not perish, but have everlasting life.’ Here is shown the personality of the Father.

> “Leej Tub yog txhua qhov puv npo ntawm Vajtswv lub Tswv Ntuj uas raug nthuav tawm. Vajtswv Txojlus tshaj tawm txog Nws tias Nws yog ‘tus duab tseeb ntawm Nws tus kheej.’ ‘Vajtswv hlub neeg ntiajteb kawg li, Nws thiaj li pub Nws tib Leej Tub, xwv kom txhua tus uas ntseeg Nws txhob piam sij, tiam sis muaj txoj sia nyob mus ib txhis.’ Ntawm no qhia tawm txog tus kheej ntawm Leej Txiv.

> “The Comforter that Christ promised to send after He ascended to heaven, is the Spirit in all the fullness of the Godhead, making manifest the power of divine grace to all who receive and believe in Christ as a personal Saviour. There are three living persons of the heavenly trio; in the name of these three great powers—the Father, the Son, and the Holy Spirit—those who receive Christ by living faith are baptized, and these powers will co-operate with the obedient subjects of heaven in their efforts to live the new life in Christ.” Special Testimonies, Series B, number 7, 62, 63.

> “Tus Nplig Tus Nplij Siab uas Khetos tau cog lus tias yuav xa los tom qab Nws tau nce mus saum ntuj ceeb tsheej lawm, yog tus Ntsuj Plig nyob rau hauv tag nrho kev puv npo ntawm Vajtswv lub Tswv Ntuj, uas qhia kom pom tseeb lub hwj chim ntawm txoj kev tshav ntuj saum ntuj los rau txhua tus uas txais thiab ntseeg Khetos ua tus Cawmseej rau lawv tus kheej. Muaj peb tug neeg muaj sia nyob hauv pawg peb leeg saum ntuj ceeb tsheej; hauv peb lub hwj chim loj no lub npe—Leej Txiv, Leej Tub, thiab tus Ntsuj Plig Dawb Huv—cov uas txais Khetos los ntawm txoj kev ntseeg uas muaj sia raug muab ua kevcai raus dej, thiab cov hwj chim no yuav koom tes nrog cov mloog lus uas yog cov pej xeem saum ntuj ceeb tsheej hauv lawv tej kev siv zog kom ua neej tshiab hauv Khetos.” Special Testimonies, Series B, number 7, 62, 63.

The passage identifies “sentiments of those” that were defining the Father, the Son and the Spirit with “things of earth.” Then she says, “The Father cannot be described by the things of the earth.” Notice two points that she makes, though one might sound like a contradiction. She is identifying a false description of the Godhead that identifies three gods, if you will. It’s a false description of the Godhead, but she makes no comment about the fact that the false definition of the Godhead is also incorrect because it has the wrong number of gods in the Godhead.

Nqe lus no qhia meej txog “cov kev xav ntawm cov uas” tab tom txhais Leej Txiv, Leej Tub, thiab tus Ntsuj Plig los ntawm “tej yam hauv ntiajteb no.” Tom qab ntawd nws hais tias, “Leej Txiv tsis tuaj yeem piav qhia tau los ntawm tej yam hauv ntiajteb no.” Ceev faj pom ob lub ntsiab lus uas nws nthuav tawm, txawm hais tias ib qho yuav zoo li yog kev tsis sib haum. Nws tab tom taw qhia ib qho kev piav qhia cuav txog Vajtswv Txoj Kev Muaj Tswv Yim uas, yog xav li ntawd, cais ua peb tug vajtswv. Qhov ntawd yog ib qho kev piav qhia cuav txog Vajtswv Txoj Kev Muaj Tswv Yim, los nws tsis hais ib lo lus txog qhov tseeb tias qhov kev txhais cuav ntawd kuj tsis yog lawm thiab vim nws muab tus naj npawb ntawm cov vajtswv hauv Vajtswv Txoj Kev Muaj Tswv Yim yuam kev.

Also notice that she says the things of the earth cannot be used to describe the Father. In that very statement, she herself is using the things of the earth. It is human beings that have children and mothers and fathers and aunts and cousins. And Jesus tells us there will be no more marrying in heaven in the earth made new, for we will be like the angels. There are no boy and girl angels. The terms used by human beings that define their relationships with one another have been employed by God to instruct us about His nature and character, but even “the things of the earth” that inspiration has employed to instruct men of God’s character and nature are imperfect.

Tsis tas li ntawd, nco ntsoov tias nws hais tias tej yam hauv ntiajteb no siv tsis tau los piav txog Leej Txiv. Hauv lo lus hais ntawd kiag, nws tus kheej twb siv tej yam hauv ntiajteb no lawm. Yog tibneeg thiaj muaj menyuam, muaj niam, muaj txiv, muaj phauj, thiab muaj kwv tij neej tsa. Thiab Yexus qhia peb tias yuav tsis muaj kev yuav poj niam yuav txiv ntxiv lawm nyob saum ntuj ceeb tsheej thiab hauv lub ntiajteb tshiab, vim peb yuav zoo li cov timtswv. Cov timtswv tsis muaj tub thiab ntxhais. Cov lus uas tibneeg siv los txhais lawv txoj kev sib raug zoo rau ib leeg tau raug Vajtswv siv los qhia peb txog Nws tus yam ntxwv thiab tus cwj pwm, tiamsis txawm yog “tej yam hauv ntiajteb no” uas kev tshoov siab tau siv los qhia neeg txog Vajtswv tus cwj pwm thiab tus yam ntxwv los tseem tsis tiav zoo kawg nkaus.

We have been informed that, “There are three living persons of the heavenly trio” … “the Father, the Son, and the Holy Spirit.” It is an abomination to attach earthly spiritualist sentiments to these three persons, but it is not an abomination to attach “the name of these three great powers” to the biblical definition of the Godhead.

Peb tau raug qhia tias, “Muaj peb Leej uas muaj sia nyob hauv pawg peb leeg saum ntuj” … “Leej Txiv, Leej Tub, thiab Vaj Ntsuj Plig Dawb Huv.” Nws yog ib yam qias neeg uas muab tej kev xav ntsuj plig cuav hauv ntiajteb no los txuas rau peb Leej no, tiam sis nws tsis yog ib yam qias neeg uas muab “lub npe ntawm peb lub hwjchim loj no” los txuas rau txoj kev txhais Vajtswv raws li phau Vajlugkub hais txog Vajtswv Peb Leeg.

The prophetess says “the name” of the three great powers who make up the Godhead is the Father, the Son and Holy Spirit. As with every biblical truth, when brought together line upon line, the complete testimony must consist of every waymark that has been revealed. The prophets’ testimonies are to be combined. Daniel gives the name of Palmoni to Christ (among other names, but this is just an example). John calls Him the Alpha and Omega and Moses calls Him Jehovah. According to Ellen White His name is the Father, the Son and the Holy Spirit.

Tus yaj saub pojniam hais tias “lub npe” ntawm peb lub hwjchim loj uas ua ke tsim Vajtswv lub cev Vajtswv yog Leej Txiv, Leej Tub, thiab Vaj Ntsuj Plig Dawb Huv. Ib yam li txhua qhov tseeb hauv phau Vajlugkub, thaum muab coj los sib sau ua ke kab txuas kab, zaj lus tim khawv uas tiav txhij yuav tsum muaj txhua lub cim-kev taw qhia uas twb raug muab tshwm tawm lawm. Cov yaj saub tej lus tim khawv yuav tsum muab los sib txuas ua ke. Daniyee muab lub npe Palmoni rau Khetos (ntawm lwm lub npe thiab, tiam sis qhov no tsuas yog ib qho piv txwv xwb). Yauhas hu Nws tias Alpha thiab Omega, hos Mauxes hu Nws tias Yehauvas. Raws li Ellen White, Nws lub npe yog Leej Txiv, Leej Tub, thiab Vaj Ntsuj Plig Dawb Huv.

> “Satan is . . . constantly pressing in the spurious—to lead away from the truth. The very last deception of Satan will be to make of none effect the testimony of the Spirit of God. ‘Where there is no vision, the people perish’ (Proverbs 29:18). Satan will work ingeniously, in different ways and through different agencies, to unsettle the confidence of God’s remnant people in the true testimony.

> “Xatas yog... tsis tu ncua thawb tej yam cuav los hloov chaw—kom coj tibneeg kom txav deb ntawm qhov tseeb. Qhov kev dag ntxias kawg nkaus ntawm Xatas yuav yog ua kom zaj lus tim khawv ntawm Vajtswv tus Ntsuj Plig tsis muaj qab hau li. ‘Qhov chaw uas tsis muaj kev ua yog toog pom, haiv neeg yuav piam sij’ (Paj Lug 29:18). Xatas yuav ua hauj lwm nrog kev txawj ntxias heev, ua ntau yam sib txawv thiab dhau los ntawm ntau yam cuab tam, kom rhuav tshem kev tso siab ntawm Vajtswv haiv neeg seem nyob hauv zaj lus tim khawv tseeb.”

> “There will be a hatred kindled against the Testimonies which is satanic. The workings of Satan will be to unsettle the faith of the churches in them, for this reason: Satan cannot have so clear a track to bring in his deceptions and bind up souls in his delusions if the warnings and reproofs and counsels of the Spirit of God are heeded.” Selected Messages, book 1, 48.

> “Yuav muaj ib txoj kev ntxub ntxaug raug kub nyhiab tawm tsam Cov Lus Tim Khawv uas yog los ntawm Xatas. Tej hauj lwm ntawm Xatas yuav yog los ua rau txoj kev ntseeg ntawm cov ntseeg pawg ntseeg hauv cov lus tim khawv ntawd raug co thiab tsis ruaj, vim li no: Xatas yuav tsis muaj txoj kev qhib dav thiab meej li ntawd los coj nws tej kev dag ntxias los khi tej ntsuj plig rau hauv nws tej kev ntxias yuam kev yog tias tej lus ceeb toom, tej lus qhuab ntuas, thiab tej lus ntuas ntawm Vaj Ntsuj Plig ntawm Vajtswv raug mloog lus.” Selected Messages, book 1, 48.

A quick side point from this passage. John has been banished to Patmos for the Word of God and the testimony of Jesus. There are two target audiences for the third angel’s message. Those outside of Adventism and those inside of Adventism. John represents an Adventist that is not only being persecuted by the world because of his obedience to the Bible, but he is also being persecuted for his obedience to the writings of the Spirit of Prophecy. The persecution that is levelled against the Spirit of Prophecy comes from within, not from the outside.

Ib qho lus taw qhia luv luv ntawm nqe no. Yauhas raug ntiab mus rau Patmos vim yog Vajtswv Txojlus thiab Yexus tej lus tim khawv. Muaj ob pab neeg uas yog lub hom phiaj ntawm tus tim tswv thib peb txoj xov. Cov uas nyob sab nraud Adventist thiab cov uas nyob sab hauv Adventist. Yauhas sawv cev rau ib tug Adventist uas tsis yog tsuas raug lub ntiajteb tsim txom vim nws mloog lus rau phau Vajlugkub xwb, tiam sis nws kuj raug tsim txom thiab vim nws mloog lus rau cov ntawv sau ntawm Ntsuj Plig Teev Lus Qhia Yav Tom Ntej. Kev tsim txom uas raug tsa tawm tsam Ntsuj Plig Teev Lus Qhia Yav Tom Ntej los ntawm sab hauv, tsis yog los ntawm sab nraud.

At the beginning of ancient Israel, after four hundred years in Egypt, those who were to be the chosen covenant people no longer kept the Sabbath. They did not know Christ’s character or nature. They held to misunderstandings about God that they inculcated while in captivity. The ten plagues; the Red Sea deliverance; the heavenly manna; the sanctuary and all its furnishings; the sacred ceremonies; the courtyard, holy place and Most Holy Place; the law of God; the Rock that followed them; the water that came out of the Rock that followed them and even the serpent on the pole were all intended to increase the knowledge of God in His chosen people. It was a progressive education. That progressive education continued until the scribes “durst ask him no more questions” and He then identified the very last subject they would have in an open discussion with Him, and it had to do with the name of David and who and what Christ is.

Thaum pib ntawm cov neeg Ixayees thaum ub, tom qab plaub puas xyoo nyob hauv Iyi tebchaws, cov uas yuav tsum yog haiv neeg ntawm lo lus cog tseg uas raug xaiv lawm tsis khaws Hnub Xanpataus ntxiv lawm. Lawv tsis paub txog Khetos tus cwj pwm thiab nws lub ntuj tsim. Lawv tuav rawv tej kev to taub yuam kev txog Vajtswv uas lawv tau txais thiab cog rau hauv lawv lub siab thaum lawv tseem nyob hauv kev poob cev qhev. Kaum qhov xwm txheej raug nplawm; txoj kev cawm dim ntawm Hiav Txwv Liab; cov ncuav manna saum ntuj ceeb tsheej; lub tuam tsev ntaub thiab txhua yam khoom siv hauv ntawd; cov kab ke dawb huv; lub tshav puam, Chaw Dawb Huv thiab Chaw Dawb Huv Tshaj Plaws; Vajtswv txoj kevcai; lub Pob Zeb uas raws lawv qab; cov dej uas tawm hauv lub Pob Zeb uas raws lawv qab los thiab txawm yog tus nab saum tug ncej los puavleej yog npaj tseg kom ntxiv dag zog rau txoj kev paub txog Vajtswv hauv Nws haiv neeg uas raug xaiv. Qhov ntawd yog ib txoj kev kawm uas nce qib zuj zus. Txoj kev kawm uas nce qib zuj zus ntawd txuas ntxiv mus txog thaum cov xib hwb sau ntawv “tsis twv nug Nws ntxiv lawm,” thiab Nws mam li qhia qhov ntsiab lus kawg nkaus uas lawv yuav muaj nyob rau hauv ib qho kev sib tham qhib nrog Nws, thiab qhov ntawd muaj feem txog Davi lub npe thiab hais tias Khetos yog leejtwg thiab yog dabtsi.

At the beginning of modern spiritual Israel, after 1260 years in spiritual Babylon, those who were to be the chosen covenant people no longer kept the Sabbath. They did not know Christ’s character or nature. They held to misunderstandings about God that they inculcated while in captivity. The history of Adventism with all its waymarks, apostasies, compromises and internal struggles reached a point in the 1880’s when The Desire of Ages was published. Enshrined in that book on page 671, is an understanding of the Godhead that has developed far beyond the understanding that came from the eighteenth century.

Thaum chiv keeb ntawm sab ntsuj plig Yixayee niaj hnub no, tom qab 1260 xyoo nyob hauv sab ntsuj plig Npanpiloo, cov uas yuav tsum yog haiv neeg ntawm txoj kev cog lus uas raug xaiv lawm twb tsis tuav Hnub Xanpataus ntxiv lawm. Lawv tsis paub Khetos tus yam ntxwv lossis nws lub ntuj tsim. Lawv khov kho rau tej kev to taub yuam kev txog Vajtswv uas lawv tau cog rau hauv siab thaum lawv tseem nyob hauv kev poob cev qhev. Keeb kwm ntawm Adventism, nrog rau tag nrho nws cov cim tseem ceeb, kev thim txoj kev ntseeg, kev sib haum xeeb nrog kev ua txhaum, thiab kev tawm tsam sab hauv, tau mus txog ib lub sijhawm hauv xyoo 1880s thaum phau The Desire of Ages raug luam tawm. Muab khaws cia rau hauv phau ntawv ntawd ntawm nplooj 671 yog ib txoj kev to taub txog Vajtswv lub Tswv Yim Peb Leeg uas tau loj hlob mus deb dua qhov kev to taub uas tau los ntawm tiam kaum yim.

Ancient Israel had a controversy at its ending that was brought about by a limited understanding of the Godhead, that was based upon an understanding from their beginning history. The testimony of Jesus says, whether the Father, the Son or the Holy Spirit they are all “the fulness of the Godhead bodily” (Colossians 2:9). The biblical testimony says, “Hear, O Israel: the Lord our God is one Lord” (Deuteronomy 6:4).

Cov Yixayee thaum ub tau muaj ib qho kev tsis sib haum nyob rau thaum kawg ntawm lawv, uas raug coj los ntawm kev to taub txwv txog Vajtswv lub Koom Txoos, uas tau muab tsa rau saum ib txoj kev to taub los ntawm keeb kwm thaum pib ntawm lawv. Zaj lus tim khawv ntawm Yexus hais tias, txawm yog Leej Txiv, Leej Tub, los yog Vaj Ntsuj Plig Dawb Huv, lawv txhua tus yog “tag nrho ntawm Vajtswv txoj kev puv npo nyob hauv cev nqaij daim tawv” (Colossians 2:9). Zaj lus tim khawv hauv phau Vajlugkub hais tias, “Mloog, Au cov Yixayee: tus Tswv peb tus Vajtswv yog tib tug Tswv xwb” (Deuteronomy 6:4).

Modern Israel holds to a variety of ideas about the Godhead, and only one is correct. At the end of modern Israel God will finish the work of revealing His character in terms of doing so while probationary time lingers. That is what He did for the Jews, and He never changes. It is certain we will continue to grow in our understanding of God’s nature and character throughout eternity, but there has been a purposeful prophetic line of the truth demonstrating God’s efforts to educate His people about Himself, and that history is part of the education He is seeking to teach now, and the information found in the prophetic word concerning that educational process identifies an end of the discussion that corresponds to the close of probation.

Cov Yixayeees nimno muaj ntau yam kev xav sib txawv hais txog Vajtswv lub Tswv Yim Peb Leeg, thiab tsuas muaj ib qho xwb thiaj yog qhov tseeb. Thaum txog qhov kawg ntawm cov Yixayeees nimno, Vajtswv yuav ua kom tiav txoj hauj lwm ntawm kev qhia tawm txog Nws tus yam ntxwv, nyob rau hauv lub ntsiab tias Nws ua li ntawd thaum lub sij hawm uas lub caij txiaj ntsig tseem nyob qhib tseem tshuav. Qhov ntawd yog yam Nws tau ua rau cov Yudais, thiab Nws yeej tsis hloov ib txhis li. Yeej paub tseeb tias peb yuav tseem loj hlob ntxiv mus hauv peb txoj kev to taub txog Vajtswv tus cwj pwm thiab tus yam ntxwv mus thoob plaws ib txhis, tiamsis twb muaj ib txoj kab yaj saub uas muaj hom phiaj ntawm qhov tseeb, qhia tawm txog Vajtswv txoj kev siv zog los qhuab qhia Nws haiv neeg txog Nws tus kheej, thiab zaj keeb kwm ntawd yog ib feem ntawm txoj kev qhuab qhia uas Nws tab tom nrhiav qhia tam sim no, thiab cov ntaub ntawv uas pom nyob hauv lo lus yaj saub hais txog txoj kev qhuab qhia ntawd qhia meej tias muaj ib qho kawg ntawm txoj kev sib tham no uas phim rau lub sijhawm kaw ntawm lub caij txiaj ntsig.

> “Christ is the pre-existent, self-existent Son of God…. In speaking of his pre-existence, Christ carries the mind back through dateless ages. He assures us that there never was a time when He was not in close fellowship with the eternal God. He to whose voice the Jews were then listening had been with God as one brought up with Him.” Signs of the Times, August 29, 1900.

> “Yexus Khetos yog Vajtswv Leej Tub uas twb muaj ua ntej txhua yam, thiab muaj nyob ntawm Nws tus kheej.... Thaum hais txog Nws txoj kev muaj ua ntej txhua yam, Khetos coj lub siab rov qab hla tej tiam uas tsis muaj hnub nyoog suav tau. Nws lees paub rau peb tias yeej tsis tau muaj ib lub sijhawm twg li uas Nws tsis nyob hauv kev sib raug zoo ze nrog Vajtswv uas nyob mus ib txhis. Tus uas cov Yudais thaum ntawd tab tom mloog Nws lub suab, twb nyob nrog Vajtswv ib yam li tus uas raug tsa loj hlob nrog Nws.” Signs of the Times, August 29, 1900.

> “He was equal with God, infinite and omnipotent…. He is the eternal, self-existent Son.

> “Nws yog ib yam nkaus nrog Vajtswv, tsis muaj ciam kawg thiab muaj hwjchim loj kawg nkaus…. Nws yog Leej Tub nyob mus ib txhis, uas nyob ntawm nws tus kheej.”

> “While God’s Word speaks of the humanity of Christ when upon this earth, it also speaks decidedly regarding His pre-existence. The Word existed as a divine being, even as the eternal Son of God, in union and oneness with His Father. From everlasting He was the Mediator of the covenant, the one in whom all nations of the earth, both Jews and Gentiles, if they accepted Him, were to be blessed. ‘The Word was with God, and the Word was God.’ Before men or angels were created, the Word was with God, and was God.” Review and Herald, April 5, 1906.

> “Thaum Vajtswv Txojlus hais txog Khetos txoj kev ua neeg thaum Nws nyob saum ntiajteb no, Nws kuj hais meej tseeb txog Nws txoj kev muaj nyob ua ntej thiab. Txojlus ntawd twb muaj nyob los ua ib Tug muaj hwjchim Vajtswv, yog tus Tub Vajtswv nyob mus ib txhis, nyob hauv kev sib koom thiab kev ua ib nrog Nws Leej Txiv. Txij thaum ib txhis los Nws yog tus Neeg Nruab Nrab ntawm txoj kev khi lus, yog tus uas txhua haiv neeg hauv ntiajteb, cov Yudais thiab Lwm Haiv Neeg tib si, yog lawv lees txais Nws, yuav tau koob hmoov nyob hauv Nws. ‘Thaum chiv keeb Txojlus twb muaj lawm, thiab Txojlus nrog Vajtswv nyob, thiab Txojlus yog Vajtswv.’ Ua ntej tibneeg los yog timtswv raug tsim los, Txojlus twb nrog Vajtswv nyob, thiab yog Vajtswv.” Review and Herald, Plaub Hlis 5, 1906.

In the passage she quotes from John’s very first words.

Hauv hauv nqe lus ntawd nws hais los ntawm Yauhas cov lus thawj zaug kiag li.

> In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made by him; and without him was not anything made that was made. John 1:1–3.

> Thaum chiv keeb yog muaj Txoj Lus, thiab Txoj Lus nrog Vajtswv nyob, thiab Txoj Lus yog Vajtswv. Txoj Lus ntawd yeej nrog Vajtswv nyob thaum chiv keeb. Txhua yam raug tsim los ntawm Nws; thiab yam uas raug tsim los ntawd tsis muaj ib yam twg uas tsis raug tsim los ntawm Nws. Yauhas 1:1–3.

In the beginning there was at least two Gods, for John just said, “The Word was God and was with God.” In the first verse of Genesis the Hebrew word “Elohim,” is translated as God. Often in God’s word “Elohim” is placed in a grammatic structure to identify a singular God, but it is a plural, none-the-less. John removes the consideration of “Elohim” in the verse being a singular God with his second witness to the subject. His testimony establishes at least two Gods.

Thaum chiv keeb yeej muaj tsawg kawg yog ob tug Vajtswv, rau qhov Yauhas nyuam qhuav hais tias, “Lo Lus yog Vajtswv thiab nyob nrog Vajtswv.” Hauv nqe thawj ntawm Chiv Keeb lo lus Henplais “Elohim” raug txhais ua Vajtswv. Feem ntau hauv Vajtswv txoj lus “Elohim” raug muab tso rau hauv ib yam qauv sau lus kom qhia txog ib tug Vajtswv xwb, txawm li ntawd los nws tseem yog lo lus ntau tus. Yauhas tshem tawm qhov uas yuav xav tias “Elohim” hauv nqe ntawd yog hais txog ib tug Vajtswv xwb los ntawm nws zaj lus tim khawv thib ob txog qhov teeb meem no. Nws zaj lus tim khawv tsa kom muaj tsawg kawg yog ob tug Vajtswv.

More troubling for anti-trinitarians who profess to uphold the Spirit of Prophecy is that in the beginning “the Spirit of God moved upon the face of the waters.” Is the “Spirit” that moved upon the water the Father or the Son, or was it the third person of the heavenly trio as Sister White addresses Him? John’s first three verses in his gospel are followed by these words.

Qhov uas hajyam ntxhov siab dua rau cov uas tawm tsam txoj kev ntseeg Vajtswv Peb Leeg tabsis hais tias lawv txhawb nqa tus Ntsuj Plig ntawm Kev Yaj Saub yog tias thaum chiv keeb “Vajtswv tus Ntsuj Plig txav yees saum npoo dej.” Tus “Ntsuj Plig” uas txav saum dej ntawd yog Leej Txiv los yog Leej Tub, los yog puas yog tus neeg thib peb ntawm pawg peb leeg saum ntuj ceeb tsheej raws li Muam White hais txog Nws? Peb nqe thawj hauv Yauhas txoj moo zoo yog tom qab ntawd raws los ntawm cov lus no.

> In him was life; and the life was the light of men. And the light shineth in darkness; and the darkness comprehended it not. John 1:4, 5.

> Nyob hauv Nws muaj txoj sia; thiab txoj sia ntawd yog qhov kaj rau tib neeg. Thiab qhov kaj ci hauv txoj kev tsaus ntuj; thiab txoj kev tsaus ntuj tsis to taub nws. Yauhas 1:4, 5.

The reference to light and dark is in complete agreement with the beginning of Genesis which says.

Qhov kev hais txog qhov kaj thiab qhov tsaus yog nyob hauv kev sib haum xeeb tag nrho nrog thaum pib ntawm Chivkeeb uas hais tias.

> And God said, Let there be light: and there was light. And God saw the light, that it was good: and God divided the light from the darkness. Genesis 1:3, 4.

> Thiab Vajtswv hais tias, Cia muaj qhov kaj: ces kuj muaj qhov kaj. Thiab Vajtswv pom qhov kaj ntawd, tias nws zoo: thiab Vajtswv muab qhov kaj cais tawm ntawm qhov tsaus ntuj. Chivkeeb 1:3, 4.

We will return shortly to these two parallel passages of the light that is the subject in the creation story that follows after the introduction of the Godhead. In the beginning the first truth that is addressed is the make-up or the nature of the Godhead. But the passage does not stop until chapter two verse three where we find the final three words in the creation begin with the three Hebrew letters that together create the word translated as “truth.”

Peb yuav rov qab los sai sai no rau ob nqe lus uas sib txig no hais txog qhov pom kev uas yog lub ntsiab hauv zaj keeb kwm kev tsim uas txuas ntxiv tom qab kev qhia txog Vajtswv Lub Koom Tswv. Thaum chiv thawj, thawj qhov tseeb uas raug hais txog yog tus qauv lossis yam ntxwv ntawm Vajtswv Lub Koom Tswv. Tiamsis nqe lus ntawd tsis xaus mus txog rau tshooj ob nqe peb, qhov chaw uas peb pom peb lo lus kawg hauv kev tsim pib nrog peb tsab ntawv Henplais uas, thaum muab ua ke, tsim tau lo lus uas raug txhais tias “qhov tseeb.”

The beginning of the account of creation introduces the Godhead, then sets forth the creative power of His word, and then ends the passage with a divine signature representing truth, the third angel’s message and the name of God as represented by Alpha and Omega.

Thaum pib ntawm zaj keeb kwm txog kev tsim ntuj tsim teb nthuav tawm txog Vajtswv lub Tswv Yim Peb Leeg, ces qhia meej txog lub hwjchim tsim tawm ntawm Nws lo lus, thiab thaum kawg xaus nqe lus ntawd nrog ib daim cim kos npe los saum ntuj uas sawv cev rau qhov tseeb, xov ntawm tus timtswv thib peb, thiab Vajtswv lub npe raws li sawv cev los ntawm Alpha thiab Omega.

> And on the seventh day God ended his work which he had made; and he rested on the seventh day from all his work which he had made. And God blessed the seventh day, and sanctified it: because that in it he had rested from all his work which God created and made. Genesis 2:2, 3.

> Thiab rau hnub xya Vajtswv thiaj ua tiav nws tes haujlwm uas nws tau tsim; thiab nws tau so rau hnub xya ntawm tag nrho nws tej haujlwm uas nws tau tsim. Thiab Vajtswv tau foom koob hmoov rau hnub xya, thiab ua kom hnub ntawd dawb huv: vim nyob rau hauv hnub ntawd nws tau so ntawm tag nrho nws tej haujlwm uas Vajtswv tau tsim thiab ua. Chiv Keeb 2:2, 3.

The end of the first truths taught in God’s Word are the climax of the passage. It ends with the three words “God,” “created” and “made,” thus emphasizing the beginning of the passage, but just as importantly emphasizing the seventh-day Sabbath. The Sabbath of course is the symbol of creation and the sign between God and His chosen people. “Truth” is represented in the three letters that begin each of those final three words of creation. The testimony is emphasizing how significant and important the Sabbath truth is, but just as profound is that those three letters also represent the three steps of the first, second and third angels’ messages. Thus, in the very first passage of the Bible the Sabbath as the sign of God’s creative power is also identified as the testing issue at the end of time. The last book in the Bible provides a third witness to accompany John’s testimony in his gospel.

Qhov kawg ntawm thawj cov lus tseeb uas raug qhia hauv Vajtswv Txojlus yog qhov ncov siab ntawm nqe ntawd. Nws xaus nrog peb lo lus no “Vajtswv,” “tsim,” thiab “ua,” yog li ntawd thiaj hais kom pom tseeb txog qhov pib ntawm nqe ntawd, tab sis ib yam tseem ceeb ib yam nkaus, kuj hais kom pom tseeb txog Hnub Xanpataus hnub xya. Hnub Xanpataus yeej yog lub cim ntawm kev tsim, thiab yog lub cim qhia nruab nrab ntawm Vajtswv thiab Nws haiv neeg uas Nws tau xaiv. “Qhov tseeb” raug sawv cev nyob hauv peb tsab ntawv uas pib txhua lo lus ntawm peb lo lus kawg ntawd hais txog kev tsim. Zaj lus tim khawv no tab tom hais kom pom tseeb tias qhov tseeb txog Hnub Xanpataus tseem ceeb thiab muaj nqis npaum li cas, tab sis yam uas tob kawg ib yam nkaus yog tias peb tsab ntawv ntawd kuj sawv cev rau peb kauj ruam ntawm thawj, tus tim tswv thib ob, thiab tus tim tswv thib peb tej lus tshaj tawm. Yog li ntawd, hauv thawj nqe ntawm phau Vajlugkub, Hnub Xanpataus raws li lub cim ntawm Vajtswv lub hwjchim tsim kuj raug txheeb qhia tias yog qhov teeb meem sim siab rau thaum kawg ntawm lub sijhawm. Phau ntawv kawg hauv phau Vajlugkub muab ib tug tim khawv thib peb los nrog Yauhas zaj lus tim khawv hauv nws txoj moo zoo.

> John to the seven churches which are in Asia: Grace be unto you, and peace, from him which is, and which was, and which is to come; and from the seven Spirits which are before his throne; And from Jesus Christ, who is the faithful witness, and the first begotten of the dead, and the prince of the kings of the earth. Unto him that loved us, and washed us from our sins in his own blood, And hath made us kings and priests unto God and his Father; to him be glory and dominion for ever and ever. Amen. Behold, he cometh with clouds; and every eye shall see him, and they also which pierced him: and all kindreds of the earth shall wail because of him. Even so, Amen. I am Alpha and Omega, the beginning and the ending, saith the Lord, which is, and which was, and which is to come, the Almighty.

> Yauhas xa xov rau xya pawg ntseeg uas nyob hauv Axias: Thov txoj kev tshav ntuj thiab kev thaj yeeb nyob nrog nej, uas tuaj ntawm tus uas yog, thiab tus uas twb yog lawm, thiab tus uas yuav los; thiab tuaj ntawm xya Leej Ntsuj Plig uas nyob ntawm nws lub zwm txwv xub ntiag; thiab tuaj ntawm Yexus Khetos, tus tim khawv ncaj ncees, thiab tus xub yug los hauv cov tuag rov los, thiab tus vajntxwv kav cov vajntxwv hauv ntiajteb. Cia lub yeeb koob thiab txoj kev kav mus ib txhis ib txhis rau tus uas hlub peb, thiab tau ntxuav peb dim ntawm peb tej kev txhaum los ntawm nws tus kheej cov ntshav, thiab tau tsa peb ua vajntxwv thiab ua pov thawj rau Vajtswv thiab nws Leej Txiv. Amees. Saib maj, nws los nrog huab; thiab txhua lub qhov muag yuav pom nws, txawm yog cov uas tau nkaug nws los thiab: thiab txhua xeem neeg hauv ntiajteb yuav quaj nyiav vim yog nws. Yog li ntawd tiag, Amees. Kuv yog Alpha thiab Omega, tus pib thiab tus kawg, tus Tswv hais li no, tus uas yog, thiab tus uas twb yog lawm, thiab tus uas yuav los, tus Muaj Hwjchim Loj Kawg Nkaus.

> I John, who also am your brother, and companion in tribulation, and in the kingdom and patience of Jesus Christ, was in the isle that is called Patmos, for the word of God, and for the testimony of Jesus Christ. I was in the Spirit on the Lord’s day, and heard behind me a great voice, as of a trumpet, Saying, I am Alpha and Omega, the first and the last: and, What thou seest, write in a book, and send it unto the seven churches which are in Asia; unto Ephesus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea. Revelation 1:4–11.

> Kuv Yauhas, uas yog nej tus kwv thiab tus uas nrog nej koom nyob hauv txoj kev txom nyem, thiab hauv lub nceeg vaj thiab txoj kev ua siab ntev ntawm Yexus Khetos, kuv nyob rau hauv kob uas hu ua Patmos, vim yog Vajtswv txoj lus, thiab vim yog Yexus Khetos zaj lus tim khawv. Kuv raug tus Ntsuj Plig kav rau hnub ntawm tus Tswv, thiab hnov ib lub suab nrov loj nyob tom qab kuv, zoo li suab raj ncas, hais tias, Kuv yog Alpha thiab Omega, tus thawj thiab tus kawg; thiab hais tias, Yam uas koj pom, cia li sau rau hauv ib phau ntawv, thiab xa mus rau xya pawg ntseeg uas nyob hauv Asia; mus rau Efexus, thiab mus rau Ximawna, thiab mus rau Pegamos, thiab mus rau Thayatiras, thiab mus rau Xadis, thiab mus rau Filadefia, thiab mus rau Laodikia. Qhia Tshwm 1:4–11.

The first three verses of Revelation chapter one identifies the final warning message and how that message is conveyed from God to mankind. It also states that it is the Revelation of Jesus Christ, thus marking a distinction between the book of Revelation and the book of Daniel. One is a prophecy, the other a revelation.

Peb thawj peb nqe ntawm Tshwm Sim tshooj ib qhia meej txog zaj lus ceeb toom kawg thiab tias zaj lus ntawd raug xa los ntawm Vajtswv mus rau noob neej li cas. Nws kuj hais tias qhov no yog Kev Tshwm Sim ntawm Yexus Khetos, yog li ntawd thiaj qhia txog qhov sib txawv ntawm phau Tshwm Sim thiab phau Daniyee. Ib phau yog lus faj lem, hos lwm phau yog kev tshwm sim.

> “In the Revelation all the books of the Bible meet and end. Here is the complement of the book of Daniel. One is a prophecy; the other a revelation. The book that was sealed is not the Revelation, but that portion of the prophecy of Daniel relating to the last days. The angel commanded, ‘But thou, O Daniel, shut up the words, and seal the book, even to the time of the end.’ Daniel 12:4.” Acts of the Apostles, 585.

> “Hauv hauv Phau Ntawv Qhia Tshwm tag nrho tej phau ntawv hauv Vajlugkub los sib ntsib thiab xaus rau. Ntawm no yog qhov ua kom tiav ntawm phau ntawv Daniel. Ib phau yog ib zaj lus faj lem; lwm phau yog ib qho kev tshwm sim. Phau ntawv uas raug muab kaw ruaj tsis yog Phau Ntawv Qhia Tshwm, tiam sis yog qhov feem ntawm Daniel cov lus faj lem uas hais txog hnub kawg. Tus tim tswv tau txib hais tias, ‘Tiamsis koj, Au Daniel, cia li kaw tej lus no tseg, thiab muab phau ntawv ntawd kaw ruaj, mus txog lub sijhawm kawg.’ Daniel 12:4.” Acts of the Apostles, 585.

In the book of Revelation there are lines of prophecy that are to be recognized and brought together line upon line. All those prophetic lines end in the book of Revelation, but the book that was sealed was not the book of Revelation, and it was not simply the book of Daniel that was sealed up, but what was sealed in the book of Daniel was “that portion of the prophecy of Daniel relating to the last days.”

Hauv phau ntawv Qhia Tshwm muaj ntau txoj kab lus faj lem uas yuav tsum raug lees paub thiab muab coj los sib txuas ua ke, kab saum kab. Txhua txoj kab lus faj lem ntawd xaus rau hauv phau ntawv Qhia Tshwm, tiam sis phau ntawv uas raug muab kaw cia tsis yog phau ntawv Qhia Tshwm, thiab tsis yog tsuas yog phau ntawv Daniyees xwb uas raug muab kaw cia, tab sis yam uas raug muab kaw cia rau hauv phau ntawv Daniyees yog “thaj feem ntawm Daniyees tej lus faj lem uas hais txog hnub kawg.”

The “last days” can be understood in a general sense, but understanding them as inspired words, (which they are) requires we also evaluate if the expression “last days” has a prophetic symbolism attached to it. The “last days” are a specific period of prophetic history that has many lines of support. I hope to lay out that history in the near future. It is specifically the history of 1798 until the close of probation. One way to recognize this is that in the literal sanctuary service there was one day of the year that represented judgment, and that was the Day of Atonement. That literal ceremony typified what Sister White calls the anti-typical Day of Atonement. The prophetic or spiritual Day of Atonement represents the “last days” of probationary time, it represents the period of the final judgment.

Lo lus “hnub kawg” yuav to taub tau nyob rau hauv ib qho kev txhais dav dav, tiam sis yog peb yuav to taub lawv raws li tej lus uas raug tshoov siab, (uas yeej yog li ntawd) ces yuav tsum kom peb kuj ntsuam xyuas seb lo lus hais tias “hnub kawg” puas muaj ib qho cim piv txwv yaj saub txuas nrog nws thiab. Cov “hnub kawg” yog ib lub sijhawm tshwj xeeb hauv keeb kwm yaj saub uas muaj ntau txoj kab pov thawj txhawb nqa nws. Kuv cia siab tias yuav nthuav qhia tawm keeb kwm ntawd nyob rau yav tom ntej tsis ntev no. Nws yog tshwj xeeb yog keeb kwm txij xyoo 1798 mus txog thaum kev sim siab kaw. Ib txoj kev los paub qhov no yog tias hauv txoj haujlwm pabcuam ntawm lub chaw dawb huv tiag tiag muaj ib hnub hauv ib xyoos uas sawv cev rau txoj kev txiav txim, thiab hnub ntawd yog Hnub Kev Theej Txhoj. Qhov kab ke tiag tiag ntawd yog ib qho piv txwv ua ntej rau yam uas Sister White hu ua Hnub Kev Theej Txhoj antitypical. Hnub Kev Theej Txhoj yaj saub lossis sab ntsuj plig sawv cev rau cov “hnub kawg” ntawm lub sijhawm sim siab, nws sawv cev rau lub sijhawm ntawm txoj kev txiav txim kawg.

The prophecy in Daniel that was sealed up was two-fold. There was a prophecy relating to the last days that the Millerites recognized which announced the opening of the judgment. That passage of Daniel is represented by the Ulai River vision of chapters eight and nine. The other prophecy that was sealed up in Daniel announces the close of the judgment, and the end of Adventism, and the end of the United States, and the end of the world. That vision was represented by the Hiddekel River.

Cov yaj saub hais tseg hauv Daniyees uas raug muab kaw cia ntawd muaj ob ntu. Muaj ib lo yaj saub hais txog hnub kawg uas cov Millerite tau pom thiab uas tshaj tawm txog kev qhib ntawm txoj kev txiav txim. Nqe ntawd hauv Daniyees raug sawv cev los ntawm zaj yog toog ntawm tus dej Ulai hauv tshooj yim thiab cuaj. Lwm lo yaj saub hais tseg uas raug kaw cia hauv Daniyees ntawd tshaj tawm txog kev kaw ntawm txoj kev txiav txim, thiab qhov kawg ntawm Adventism, thiab qhov kawg ntawm Tebchaws Meskas, thiab qhov kawg ntawm lub ntiaj teb. Zaj yog toog ntawd raug sawv cev los ntawm tus dej Hiddekel.

> “The light that Daniel received from God was given especially for these last days. The visions he saw by the banks of the Ulai and the Hiddekel, the great rivers of Shinar, are now in process of fulfillment, and all the events foretold will soon come to pass.” Testimonies to Ministers, 112, 113.

> “Qhov kaj uas Daniel tau txais los ntawm Vajtswv raug muab tshwj xeeb rau cov hnub kawg no. Cov yog toog uas nws tau pom ntawm ntug dej Ulai thiab Hiddekel, uas yog cov dej loj ntawm Shinar, tam sim no tab tom raug ua kom tiav, thiab txhua yam xwm txheej uas tau raug qhia yav tom ntej yuav sai los txog.” Testimonies to Ministers, 112, 113.

The Ulai vision was unsealed in 1798 and addresses God’s sanctuary and His people. The Hiddekel vision was unsealed in 1989 when, as described in Daniel eleven, verse forty, the countries representing the former Soviet Union were swept away by the papacy and the United States, and addresses the enemies of God’s people. The two visions function as do the seven churches and seven seals in the book of Revelation. One is the internal history of the church and the other is the external history of the church, and they both run the entirety of and are “especially for” “these last days.”

Kev yog toog pom txog Ulai raug qhib lub cim rau xyoo 1798 thiab hais txog Vajtswv lub tuam tsev dawb huv thiab Nws haiv neeg. Toog pom txog Hiddekel raug qhib lub cim rau xyoo 1989 thaum, raws li tau piav tseg hauv Daniyees tshooj kaum ib, nqe plaub caug, cov teb chaws uas sawv cev rau yav tas los Soviet Union raug lub hwj chim papacy thiab Tebchaws Meskas cheb pov tseg mus, thiab hais txog cov yeeb ncuab ntawm Vajtswv haiv neeg. Ob toog pom no ua haujlwm ib yam li xya pawg ntseeg thiab xya lub cim hauv phau Qhia Tshwm. Ib qho yog keeb kwm sab hauv ntawm pawg ntseeg, hos lwm qhov yog keeb kwm sab nraud ntawm pawg ntseeg, thiab nkawd ob leeg khiav mus thoob plaws tag nrho lub sijhawm thiab yog “tshwj xeeb rau” “cov hnub kawg no.”

But though we are told the book of Revelation is not the sealed book, we are also told that it is a sealed book.

Txawm li cas los xij peb raug qhia tias phau ntawv Qhia Tshwm tsis yog phau ntawv uas raug muab kaw cia, peb kuj raug qhia ib yam thiab tias nws yog phau ntawv uas raug muab kaw cia.

> “Revelation is a sealed book, but it is also an opened book. It records marvelous events that are to take place in the last days of this earth’s history. The teachings of this book are definite, not mystical and unintelligible. In it the same line of prophecy is taken up as in Daniel. Some prophecies God has repeated, thus showing that importance must be given to them. The Lord does not repeat things that are of no great consequence.” Manuscript Releases, volume 9, 8.

> “Phau Tshwmsim yog ib phau ntawv uas raug muab khi ntim tseg, tiam sis nws kuj yog ib phau ntawv uas raug qhib lawm thiab. Nws sau tseg txog tej xwm txheej hwjchim kawg nkaus uas yuav tshwm sim nyob rau hnub kawg ntawm keeb kwm lub ntiajteb no. Cov lus qhuab qhia hauv phau ntawv no yog meej tseeb, tsis yog yam tsis meej pem thiab tsis txawj nkag siab. Hauv no, tib txoj kab lus faj lem uas muaj nyob hauv Daniyee kuj raug coj los hais ntxiv thiab. Muaj tej lus faj lem uas Vajtswv tau rov hais dua, yog li no qhia tias yuav tsum muab qhov tseemceeb rau lawv. Tus Tswv tsis rov hais tej yam uas tsis muaj qhov tseemceeb loj.” Manuscript Releases, volume 9, 8.

The book of Revelation is unsealed because the prophecies in Daniel are unsealed, and the very lines of prophecies that have been unsealed in Daniel are the same lines that are found in Revelation. What was sealed up in the book of Revelation was a portion of Revelation especially related to God’s people in the “last days.” When Sister White wrote this statement the “seven thunders” was at the time she wrote it sealed up, so she wrote that “it is a sealed book.” She also said the book of Daniel was the “book that was sealed,” in the past tense. For her it had been unsealed in 1798.

Phau ntawv Qhia Tshwm raug qhib tawm vim cov lus faj lem hauv Daniyees raug qhib tawm, thiab tib cov kab ntawm cov lus faj lem uas tau raug qhib tawm hauv Daniyees yog cov kab tib yam uas pom muaj hauv Phau ntawv Qhia Tshwm. Yam uas tau raug muab kaw cia hauv Phau ntawv Qhia Tshwm yog ib feem ntawm Qhia Tshwm uas muaj feem tshwj xeeb txog Vajtswv haiv neeg hauv “hnub kawg.” Thaum Muam White sau lo lus no, “xya lub nroo” tseem raug kaw cia rau lub sijhawm uas nws sau, yog li ntawd nws thiaj sau tias “nws yog ib phau ntawv raug kaw.” Nws kuj tau hais tias phau ntawv Daniyees yog “phau ntawv uas tau raug kaw,” siv lub sij hawm dhau los. Rau nws, nws twb raug qhib tawm lawm hauv xyoo 1798.

What was sealed up concerning the seven thunders in her lifetime was not simply the future events represented by the seven thunders, but primarily that the “seven thunders” represent that the beginning of Adventism parallels the end of Adventism. The “seven thunders” is revealing the most important prophetic rule needed to understand the Revelation of Jesus Christ, while also revealing an attribute of God’s nature and character, that He is the beginning and end of all things. Prophecy identifies that there is a purposeful development of the truths connected to God’s nature and character.

Yam uas raug kaw tseg hais txog xya lub xob quaj ntawd hauv nws lub neej tsis yog tsuas yog cov xwm txheej yav tom ntej uas xya lub xob quaj sawv cev xwb, tiam sis qhov tseem ceeb tshaj yog tias “xya lub xob quaj” sawv cev tias qhov pib ntawm Adventism mus sib txuam nrog qhov kawg ntawm Adventism. “Xya lub xob quaj” tab tom nthuav tawm txoj cai yaj saub uas tseem ceeb tshaj plaws uas yuav tsum muaj los nkag siab txog Phau Ntawv Tshwmsim ntawm Yexus Khetos, thiab tib lub sijhawm kuj nthuav tawm ib qho cwj pwm ntawm Vajtswv tus yam ntxwv thiab tus cwj pwm, tias Nws yog qhov pib thiab qhov kawg ntawm txhua yam. Yaj saub qhia meej tias muaj ib txoj kev loj hlob uas muaj lub hom phiaj rau cov tseeb uas txuas nrog Vajtswv tus yam ntxwv thiab tus cwj pwm.

Jesus, when represented as the “Lion of the tribe of Judah”, is symbolizing the work He accomplishes as He reveals truth in an incremental and systematic way through history. He seals up the prophetic word, until the point in time when it is to be understood. He seals and unseals truth for the purpose of instruction. As Palmoni, Jesus is the Wonderful Numberer, the Master of time controlling His-story. As Alpha and Omega, He is, among other things, the Master of language. As the Lion of the tribe of Judah He is the one who controls when truth is revealed to men.

Yes Xus, thaum muab sawv cev ua “Tsov Ntxhuav ntawm xeem Yudas,” tab tom ua cim txog txoj hauj lwm uas Nws ua tiav thaum Nws nthuav qhov tseeb tawm los nyob rau hauv ib txoj kev maj mam nce ntxiv thiab muaj txheej txheem thoob plaws hauv keeb kwm. Nws muab lo lus faj lem kaw tseg kom txog rau lub sij hawm uas nws yuav tsum raug to taub. Nws kaw thiab qhib qhov tseeb rau lub hom phiaj ntawm kev qhia. Raws li Palmoni, Yes Xus yog Tus Suav Zoo Tshaj Plaws, Tus Tswj lub sij hawm uas tswj hwm Nws-zaj-keeb-kwm. Raws li Alpha thiab Omega, Nws yog, nrog rau lwm yam, Tus Tswj ntawm lus. Raws li Tsov Ntxhuav ntawm xeem Yudas, Nws yog Tus uas tswj hwm lub sij hawm thaum twg qhov tseeb raug nthuav tawm rau tib neeg.

In Revelation chapter one after the first three verses the Godhead is set forth as three distinct entities.

Hauv phau Tshwm Sim tshooj ib, tom qab peb nqe thawj, Vajtswv Tus Tswv Yim Dawb Huv raug nthuav tawm tias yog peb tug muaj nyob txawv nyias.

> John to the seven churches which are in Asia: Grace be unto you, and peace,

> Yauhas mus rau xya pawg ntseeg uas nyob hauv Axias: Thov kom txoj kev tshav ntuj thiab kev thaj yeeb nyob nrog nej,

> from him which is, and which was, and which is to come;

> los ntawm tus uas yog, thiab tus uas twb yog lawm, thiab tus uas yuav los;

> and from the seven Spirits which are before his throne;

> thiab los ntawm xya Leej Ntsuj Plig uas nyob ntawm nws lub zwm txwv xub ntiag;

> And from Jesus Christ, who is the faithful witness, and the first begotten of the dead, and the prince of the kings of the earth. Revelation 1:4, 5.

> Thiab los ntawm Yexus Khetos, tus uas yog tus tim khawv ncaj ncees, thiab yog tus xub yug los ntawm cov tuag rov qab los, thiab yog tus thawj kav ntawm cov vaj ntxwv hauv ntiajteb. Tshwmsim 1:4, 5.

The introduction to the last book of the Bible clearly sends a greeting to God’s church which identifies the Father, the Spirit and the Son. The ending of God’s Word is repeating the beginning, and in so doing is emphasizing the significance of the correct understanding of the Godhead. It is doing so for those who will be Philadelphians and make up the one hundred and forty-four thousand. They are the final covenant people, who have been typified throughout the lines of covenant history. Those witnesses, among other truths, establish that God has been incrementally seeking to increase the knowledge of His nature and character throughout prophetic history.

Lo lus qhib ntawm phau ntawv kawg hauv phau Vajlugkub meej meej xa ib lo lus txais tos rau pawg ntseeg ntawm Vajtswv uas txheeb hais txog Leej Txiv, Ntsuj Plig, thiab Leej Tub. Qhov xaus ntawm Vajtswv Txojlus tab tom rov hais dua qhov pib, thiab thaum ua li ntawd nws tab tom hais kom meej txog qhov tseem ceeb ntawm kev to taub kom raug txog Vajtswv lub Tswv Yim Peb Leeg. Nws ua li no rau cov uas yuav yog cov Filadefiya thiab yuav tsim ua ib puas plaub caug plaub txhiab leej. Lawv yog cov neeg ntawm kev cog lus kawg, uas twb raug ua tus qauv piv txwv thoob plaws hauv cov kab keeb kwm ntawm kev cog lus. Cov tim khawv ntawd, nrog rau lwm yam tseeb, tsa qhia tias Vajtswv tau maj mam nrhiav kev nce ntxiv rau kev paub txog Nws lub xeev ntuj thiab Nws tus cwj pwm thoob plaws hauv keeb kwm yaj saub.

The greatest symbol in the Bible of man’s lack of the knowledge of God was Pharaoh who represented Egypt, a symbol of the entire world and therefore all of mankind. That waymark begins the process in the beginning of literal Israel where God was seeking to make known His name. At the end of literal Israel, the controversy over God’s name was repeated. At the end of literal Israel Jesus marked His interaction with the Jews by identifying the history of David and using “the rule of first mention” to represent the final statement concerning the Jews’ Laodicean blindness. They could not understand what He was saying, for they did not know the rule of Alpha and Omega, nor did they know the Alpha and Omega standing before them.

Lub cim loj tshaj plaws hauv phau Vajlugkub uas qhia txog tibneeg txoj kev tsis muaj kev paub txog Vajtswv yog Falau, tus uas sawv cev rau Iyi tebchaws, uas yog lub cim ntawm tag nrho lub ntiajteb no thiab vim li ntawd kuj yog txhua tus tibneeg thiab. Tus cim-kev ntawd pib tus txheej txheem ntawd thaum chiv keeb ntawm cov Yixayee tiag tiag, thaum Vajtswv tab tom nrhiav kom Nws lub npe raug paub. Thaum kawg ntawm cov Yixayee tiag tiag, txoj kev sib cav txog Vajtswv lub npe raug rov ua dua. Thaum kawg ntawm cov Yixayee tiag tiag, Yexus tau cim Nws txoj kev sib raug nrog cov Yudais los ntawm kev taw qhia txog keeb kwm ntawm Daviv thiab siv “txoj cai ntawm thawj zaug hais tawm” los sawv cev rau lo lus kawg hais txog cov Yudais txoj kev digmuag Laodikia. Lawv tsis muaj peev xwm to taub qhov Nws tab tom hais, rau qhov lawv tsis paub txoj cai ntawm Alpha thiab Omega, thiab lawv kuj tsis paub Alpha thiab Omega uas sawv ntawm lawv xub ntiag.

At the beginning of spiritual Israel, the controversy typified in the history of Moses is paralleled. As Adventism has travelled through the history of “the last days,” many opportunities to understand more of Alpha and Omega have been given, just as was the case with ancient Israel. There will be a point where no more questions will be asked at the end of Adventism, as there was in the days of Christ.

Thaum pib ntawm cov Yixayee sab ntsuj plig, kev sib cav uas raug ua piv txwv nyob hauv keeb kwm ntawm Mauxes muaj nws qhov kev sib thooj. Thaum Adventism tau taug kev hla keeb kwm ntawm “hnub kawg,” muaj ntau lub sijhawm raug muab los kom nkag siab ntxiv txog Alpha thiab Omega, ib yam li tau muaj rau cov Yixayee thaum ub. Yuav muaj ib qho chaw uas yuav tsis muaj lus nug ntxiv lawm nyob rau thaum kawg ntawm Adventism, ib yam li tau muaj nyob rau tiam ntawm Khetos.

Returning to the passage in Revelation chapter one we see that grace and peace are sent from Him which is, and which was, and which is to come, and also from the seven Spirits and also from Jesus. The Godhead is represented as Jesus, the seven Spirits, and Him which is, and which was, and which is to come, thus allowing us to know that it is the Father who possesses the characteristics represented as He who is, was and is to come. These characteristics represent the eternal nature of God. He has always existed, and in verse eight and nine that very attribute is clearly assigned to Jesus.

Rov qab los rau nqe Vajlugkub hauv Tshwmsim tshooj ib, peb pom tias txoj kev tshav ntuj thiab kev thaj yeeb raug xa tuaj ntawm Nws tus uas yog, thiab tus uas tau yog, thiab tus uas yuav los, thiab kuj los ntawm xya Tus Ntsuj Plig, thiab kuj los ntawm Yexus. Vajtswv txoj Kev Tswj Ntuj raug sawv cev ua Yexus, xya Tus Ntsuj Plig, thiab Nws tus uas yog, thiab tus uas tau yog, thiab tus uas yuav los; yog li no cia peb paub tias yog Leej Txiv tus uas muaj tej yam cwj pwm uas raug sawv cev ua Tus uas yog, tau yog thiab yuav los. Tej yam cwj pwm no sawv cev rau Vajtswv txoj xwm txheej nyob mus ib txhis. Nws yeej ib txwm muaj txij li thaum ub los, thiab hauv nqe yim thiab cuaj, tib qho cwj pwm ntawd raug muab xyeem meej meej rau Yexus.

> I am Alpha and Omega, the beginning and the ending, saith the Lord, which is, and which was, and which is to come, the Almighty. I John, who also am your brother, and companion in tribulation, and in the kingdom and patience of Jesus Christ, was in the isle that is called Patmos, for the word of God, and for the testimony of Jesus Christ. I was in the Spirit on the Lord’s day, and heard behind me a great voice, as of a trumpet, Saying, I am Alpha and Omega, the first and the last: and, What thou seest, write in a book, and send it unto the seven churches which are in Asia; unto Ephesus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea. Revelation 1:8–11.

> Kuv yog Alpha thiab Omega, yog thaum pib thiab thaum kawg, tus Tswv hais li no, tus uas yog, thiab tus uas twb yog lawm, thiab tus uas yuav los, tus Muaj Hwjchim Loj Kawg Nkaus. Kuv Yauhas, uas kuj yog nej tus kwvtij, thiab yog tus nrog nej koom hauv txoj kev txom nyem, thiab hauv lub nceeg vaj thiab txoj kev ua siab ntev ntawm Yexus Khetos, tau nyob rau ntawm lub kob uas hu ua Patmos, vim Vajtswv txoj lus, thiab vim Yexus Khetos zaj lus tim khawv. Kuv nyob hauv tus Ntsuj Plig rau hnub tus Tswv, thiab hnov ib lub suab nrov loj tom qab kuv, zoo li suab raj nrov, hais tias, Kuv yog Alpha thiab Omega, yog tus thawj thiab tus kawg: thiab, Yam uas koj pom, cia li sau rau hauv ib phau ntawv, thiab xa mus rau xya pawg ntseeg uas nyob hauv Asia; rau Efexus, thiab rau Xamawna, thiab rau Pegamos, thiab rau Thi-athai-ra, thiab rau Xade, thiab rau Filadefiya, thiab rau Laodikea. Qhia Tshwm 1:8–11.

Those who have a Bible that writes the words of Jesus in the color red, know that in verses eight and eleven it is Jesus that is speaking. In those verses Jesus identifies that He possesses the identical eternal nature as the Father when He identifies Himself as “the Lord, which is, and which was, and which is to come,” and Jesus also adds that He is “the Almighty.”

Cov neeg uas muaj phau Vajlugkub uas sau cov lus ntawm Yexus ua xim liab, paub tias nyob hauv nqe yim thiab nqe kaum ib yog Yexus uas tab tom hais. Hauv cov nqe ntawd Yexus qhia meej tias Nws muaj tib yam xwm txheej nyob mus ib txhis ib yam li Leej Txiv thaum Nws hu Nws tus kheej tias “tus Tswv, uas yog tus uas yog, thiab tus uas tau yog, thiab tus uas yuav los,” thiab Yexus kuj ntxiv tias Nws yog “Tus Uas Muaj Hwjchim Loj Kawg Nkaus.”

The very first thing Jesus says in the beginning of the book of Revelation, the book that identifies that it is the Revelation of Jesus Christ; is that He is Alpha and Omega, that He too is eternal as the Father is and that He also is God Almighty. The attributes of God’s nature are the very first words in the book of Revelation from Jesus. Those attributes are direct stumbling blocks for Adventists who still defend the original position of the Godhead. They believe there was a time when the Father brought forth His Son.

Yam uas Yexus hais ua ntej kawg nkaus nyob rau thaum pib ntawm phau Ntawv Tshwmsim, phau ntawv uas qhia meej tias nws yog Yexus Khetos txoj Kev Tshwmsim; yog tias Nws yog Alpha thiab Omega, tias Nws kuj yog tus nyob mus ib txhis ib yam li Leej Txiv, thiab tias Nws kuj yog Vajtswv Tus Muaj Hwjchim Loj Kawg Nkaus. Cov cwj pwm ntawm Vajtswv tus kheej yog cov lus thawj zaug kawg nkaus hauv phau Ntawv Tshwmsim uas los ntawm Yexus. Cov cwj pwm ntawd yog tej yam thaiv kev ntseeg ncaj qha rau cov Adventists uas tseem tiv thaiv txoj kev sawv qub hais txog Vajtswv Peb Leeg. Lawv ntseeg tias muaj ib lub sijhawm uas Leej Txiv tau coj Nws Leej Tub los muaj.

The end of the book of Revelation agrees with the beginning of the book of Revelation.

Qhov xaus ntawm phau Ntawv Qhia Tshwm pom zoo nrog qhov pib ntawm phau Ntawv Qhia Tshwm.

The Second Coming follows the description of the Godhead. In chapter twenty-two we find the end of the book agrees with the beginning of the book and verse twelve parallels verse seven of chapter one by referencing the Second Coming.

Kev Rov Los Zaum Ob los tom qab ntawm qhov kev piav txog Vajtswv lub Tswv Yim Peb Leeg. Hauv tshooj nees nkaum ob peb pom tias qhov xaus ntawm phau ntawv no sib haum nrog qhov pib ntawm phau ntawv, thiab nqe kaum ob sib txuam nrog nqe xya ntawm tshooj ib vim hais txog Kev Rov Los Zaum Ob.

> 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. Blessed are they that do his commandments, that they may have right to the tree of life, and may enter in through the gates into the city. For without are dogs, and sorcerers, and whoremongers, and murderers, and idolaters, and whosoever loveth and maketh a lie. I Jesus have sent mine angel to testify unto you these things in the churches. I am the root and the offspring of David, and the bright and morning star. And the Spirit and the bride say, Come. And let him that heareth say, Come. And let him that is athirst come. And whosoever will, let him take the water of life freely. Revelation 22:12–17.

> Thiab saib, Kuv yuav los sai sai; thiab kuv qhov nqi zog nrog nraim Kuv, yuav pub rau txhua tus raws li nws tes haujlwm yuav yog. Kuv yog Alpha thiab Omega, yog qhov pib thiab qhov xaus, yog tus thawj thiab tus kawg. Foom koob hmoov rau cov uas ua raws Nws tej lus txib, kom lawv thiaj muaj cai rau tsob ntoo txojsia, thiab thiaj nkag tau los ntawm tej rooj vag mus rau hauv lub nroog. Rau qhov sab nraud muaj cov dev, thiab cov neeg ua khawv koob, thiab cov neeg ua nkauj ua nraug, thiab cov neeg tua neeg, thiab cov neeg pe dab pe mlom, thiab txhua tus uas nyiam thiab ua raws li kev dag. Kuv Yexus tau txib Kuv tus timtswv los ua timkhawv rau nej txog tej no hauv cov ntseeg. Kuv yog lub hauv paus thiab caj ces ntawm Daviv, thiab yog lub hnub qub ci ntsa iab thaum kaj ntug. Thiab tus Ntsuj Plig thiab tus nkauj nyab hais tias, Cia li los. Thiab tus uas hnov cia li hais tias, Cia li los. Thiab tus uas nqhis dej cia li los. Thiab tus twg xav los, cia nws txais cov dej txojsia dawb do. Tshwm Sim 22:12–17.

After referencing the Second Coming, Jesus, as in Revelation chapter one, identifies Himself as Alpha and Omega. Then he adds the distinction between those who would hear and those who would not hear what the Spirit said unto the churches. He references the communication process illustrated in verses one through three in chapter one, by identifying that he sent Gabriel with the message to John.

Tom qab hais txog Kev Rov Los Zaum Ob, Yexus, ib yam li nyob hauv Tshwm Sim tshooj ib, qhia Nws tus kheej tias yog Alpha thiab Omega. Ces Nws ntxiv qhov kev cais tseg ntawm cov uas yuav hnov thiab cov uas yuav tsis hnov yam uas tus Ntsuj Plig hais rau cov pawg ntseeg. Nws hais rov qab txog txoj kev xa lus uas tau muab piav qhia hauv nqe ib txog nqe peb ntawm tshooj ib, los ntawm kev qhia tias Nws tau txib Gabriel nqa zaj lus ntawd mus rau Yauhas.

Then He returns to the final statement that He made to the Scribes and Pharisees at the end of ancient Israel. He ties both endings of literal and spiritual Israel together, by answering in Revelation for those in the “last days” what the Jews in their “last days” could not understand. He says that He is the root (beginning) and offspring (ending) of David. The subject of David and his Lord was the last statement Jesus made to the quibbling Jews, and it typifies the final pronouncement for those in the last days that, according to the message to the Philadelphian church, claim to be Jews, but are not.

Ces Nws thiaj rov qab los rau lo lus xaus uas Nws tau hais rau cov Kws Qhia Txoj Cai thiab cov Falixais thaum kawg ntawm cov Yixayee thaum ub. Nws txuas ob qho kawg, ntawm Yixayee tiag thiab Yixayee sab ntsuj plig, ua ke, los ntawm kev teb hauv Phau Qhia Tshwm rau cov uas nyob hauv “hnub kawg” yam uas cov Yudais hauv lawv cov “hnub kawg” tsis tuaj yeem to taub. Nws hais tias Nws yog lub hauv paus (qhov pib) thiab caj ces xeeb ntxwv (qhov xaus) ntawm Daviv. Zaj hais txog Daviv thiab nws tus Tswv yog lo lus xaus uas Yexus tau hais kawg rau cov Yudais uas nyiam sib cav, thiab qhov ntawd yog ib qho piv txwv txog txoj lus tshaj tawm kawg rau cov uas nyob hauv hnub kawg uas, raws li zaj lus rau pawg ntseeg Filadefia, lees tias lawv yog cov Yudais, tiamsis tsis yog.

> Behold, I will make them of the synagogue of Satan, which say they are Jews, and are not, but do lie; behold, I will make them to come and worship before thy feet, and to know that I have loved thee. Because thou hast kept the word of my patience, I also will keep thee from the hour of temptation, which shall come upon all the world, to try them that dwell upon the earth. Revelation 3:9, 10.

> Saib seb, kuv yuav ua kom cov uas nyob hauv lub tsev sablaj ntawm Xatas, cov uas hais tias lawv yog cov Yudais, los twb tsis yog, tiam sis dag; saib seb, kuv yuav ua kom lawv los pe hawm ntawm koj ko taw xub ntiag, thiab kom lawv paub tias kuv tau hlub koj lawm. Vim koj tau khaws cia lo lus txog kuv txoj kev ua siab ntev, kuv thiab yuav khaws cia koj kom dim ntawm lub sij hawm kev sim siab, uas yuav los rau thoob qab ntuj, kom sim cov uas nyob saum lub ntiaj teb. Qhia Tshwm 3:9, 10.

Those who worship at the feet of the saints are Laodicean Adventists who have been spewed out of the mouth of the Lord.

Cov uas pe hawm ntawm taw ntawm cov neeg dawb huv yog cov Advenas Laodicea uas twb raug tus Tswv nti tawm hauv Nws lub qhov ncauj lawm.

> “You think, that those who worship before the saint’s feet, (Revelation 3:9), will at last be saved. Here I must differ with you; for God shew me that this class were professed Adventists, who had fallen away, and ‘crucified to themselves the Son of God afresh, and put him to an open shame.’ And in the ‘hour of temptation,’ which is yet to come, to show out everyone’s true character, they will know that they are forever lost; and overwhelmed with anguish of spirit, they will bow at the saint’s feet.” Word to the Little Flock, 12.

> “Koj xav hais tias, cov uas pe hawm ntawm tus neeg dawb huv ko taw, (Tshwm Sim 3:9), thaum kawg yuav raug cawm dim. Ntawm no kuv yuav tsum tsis pom zoo nrog koj; rau qhov Vajtswv tau qhia rau kuv tias pawg no yog cov uas tau lees ua Adventists, uas tau thim rov qab lawm, thiab ‘tau rov muab Vajtswv Leej Tub ntsia saum ntoo khaub lig rau lawv tus kheej dua tshiab, thiab muab Nws rau kev txaj muag qhib lug.’ Thiab nyob hauv ‘lub sij hawm sim siab,’ uas tseem yuav los txog, kom nthuav tawm txhua tus tus cwj pwm tseeb, lawv yuav paub tias lawv tau ploj mus ib txhis lawm; thiab raug kev nyuaj siab ntsuav hauv tus ntsuj plig, lawv yuav khoov pe ntawm tus neeg dawb huv ko taw.” Word to the Little Flock, 12.

According to the Bible and the Spirit of Prophecy those who worship at the saints’ feet, are members of the synagogue of Satan. They claim to be Jews, but they are not. The righteous Adventists are being addressed in the church of Philadelphia. The one hundred and forty-four thousand are Philadelphians, and the Jews who say they are, but are not—are Laodiceans. There are two classes of faithful people in the “last days,” the one hundred and forty-four thousand and those that are martyrs. There are only two churches of the seven that lack any criticism. One is Philadelphia representing those that never die, and the other is Smyrna, representing the faithful martyrs. The martyrs and those that do not die, Smyrna and Philadelphia, are the only churches of the seven with no condemnation attached to the message they were given. Yet, both churches had to deal with those who claimed to be Jews, but were not. This is so, for they are all members of the same church in the “last days” dealing with the same circumstances, one class destined to testify with their blood, represented by Moses at the Mount of Transfiguration, and the other class represented by Elijah who never died.

Raws li phau Vajlugkub thiab Tus Ntsuj Plig ntawm Kev Yaj Saub, cov uas pe hawm ntawm cov neeg dawb huv ko taw yog cov tswv cuab ntawm Xatas lub tsev sablaj. Lawv hais tias lawv yog cov Yudais, tiamsis lawv tsis yog. Cov Adventists ncaj ncees raug hais rau hauv pawg ntseeg Filadefias. Ib puas plaub caug plaub txhiab leej yog cov Filadefias, hos cov Yudais uas hais tias lawv yog, tiamsis tsis yog—yog cov Laudekias. Muaj ob pab neeg ncaj ncees nyob rau hauv “hnub kawg,” ib puas plaub caug plaub txhiab leej thiab cov uas yog cov tuag rau kev ntseeg. Tsuas muaj ob pawg ntseeg xwb ntawm xya pawg uas tsis muaj ib lo lus thuam li. Ib pawg yog Filadefias sawv cev rau cov uas tsis txawj tuag li, hos lwm pawg yog Xamawna, sawv cev rau cov tuag rau kev ntseeg uas ncaj ncees. Cov tuag rau kev ntseeg thiab cov uas tsis tuag, Xamawna thiab Filadefias, yog tib ob pawg ntawm xya pawg uas tsis muaj ib lo lus txiav txim txuas nrog cov lus uas tau muab rau lawv. Tiamsis, ob pawg ntseeg no puav leej tau ntsib nrog cov uas hais tias lawv yog cov Yudais, tiamsis tsis yog. Qhov no yog li ntawd, vim lawv txhua tus yog tswv cuab ntawm tib pawg ntseeg hauv “hnub kawg” uas tab tom ntsib tib yam xwm txheej, ib pab raug teem cia kom ua tim khawv nrog lawv cov ntshav, sawv cev los ntawm Mauxes rau saum Roob Hloov Hwjchim, hos lwm pab sawv cev los ntawm Eliyas uas tsis tau tuag.

> And unto the angel of the church in Smyrna write; These things saith the first and the last, which was dead, and is alive; I know thy works, and tribulation, and poverty, (but thou art rich) and I know the blasphemy of them which say they are Jews, and are not, but are the synagogue of Satan. Fear none of those things which thou shalt suffer: behold, the devil shall cast some of you into prison, that ye may be tried; and ye shall have tribulation ten days: be thou faithful unto death, and I will give thee a crown of life. Revelation 2:8–10.

> Thiab rau tus timtswv ntawm pawg ntseeg hauv Xamawna sau tias; Tus uas yog thawj thiab tus uas yog kawg, tus uas tau tuag lawm thiab tseem muaj sia, hais li no; Kuv paub koj tej haujlwm, thiab koj txoj kev txom nyem, thiab koj txoj kev pluag, (tiamsis koj nplua nuj) thiab kuv paub txoj kev thuam Vajtswv ntawm cov uas hais tias lawv yog Yudais, los tsis yog, tiamsis lawv yog Xatas lub tsev sablaj. Tsis txhob ntshai ib yam ntawm tej uas koj yuav raug txom nyem ntawd li: saib seb, dab ntxwg nyoog yuav muab nej ib txhia pov rau hauv tsev lojcuj, kom nej raug sim; thiab nej yuav muaj kev txom nyem kaum hnub: cia li muab siab ncaj ncees mus txog hnub tuag, ces kuv yuav muab lub mom kub ntawm txoj sia rau koj. Tshwm Sim 2:8–10.

As Jesus describes the dire circumstances of the church of Smyrna, he makes but one positive comment when He says, “but thou art rich,” thus contrasting them with the members of the synagogue of Satan who are not rich. Those in Revelation that are Adventist and think they are rich, and are not, are the Jews that say they are Jews, and are not—for they are Laodicean Seventh-day Adventists.

Thaum Yexus piav txog tej xwm txheej txaus ntshai ntawm pawg ntseeg hauv Smyrna, Nws tsuas hais ib lo lus qhuas xwb thaum Nws hais tias, “tab sis koj nplua nuj,” yog li ntawd thiaj muab lawv los sib piv nrog cov tswvcuab ntawm lub tsev sablaj ntawm Xatas uas tsis nplua nuj. Cov uas nyob hauv Phau Tshwm Sim uas yog Adventist thiab xav tias lawv nplua nuj, los yeej tsis nplua nuj, yog cov Yudais uas hais tias lawv yog Yudais, los tsis yog—vim lawv yog Laodicean Seventh-day Adventists.

In the opening of Revelation, the Godhead is presented as three persons and at the end of the book of Revelation Jesus and the Spirit are directly mentioned, but not the Father. It matters not, because the principle of line upon line combined with the first illustrating the last, demands that the Father be recognized in the last verses of Revelation, for He is already identified as being there in the first verses. It is no different than the gospel of John chapter one, where John does not directly identify the Spirit, but the Spirit is understood to be there, for the Spirit was there the very first time the expression “in the beginning” was written. John’s gospel testimony in chapter one begins with the identical phrase “in the beginning.”

Thaum pib ntawm Phau Ntawv Qhia Tshwm, Vajtswv Tus Tswv Yim Dawb Huv raug nthuav tawm ua peb Leej, thiab thaum kawg ntawm Phau Ntawv Qhia Tshwm Yexus thiab Tus Ntsuj Plig raug hais ncaj qha, tiamsis tsis hais txog Leej Txiv. Los qhov ntawd tsis muaj teeb meem, vim txoj cai hais tias ib kab ntxiv rau ib kab, koom nrog qhov thawj uas piav qhia qhov kawg, yuam kom peb lees paub tias Leej Txiv nyob hauv cov nqe kawg ntawm Phau Ntawv Qhia Tshwm, rau qhov twb tau qhia meej lawm tias Nws nyob ntawd hauv cov nqe thawj. Qhov no tsis txawv li Txoj Moo Zoo raws li Yauhas tshooj ib, uas Yauhas tsis qhia ncaj qha txog Tus Ntsuj Plig, los yeej to taub tias Tus Ntsuj Plig nyob ntawd, rau qhov Tus Ntsuj Plig twb nyob ntawd thaum thawj zaug uas lo lus hais tias “thaum pib” raug sau cia. Yauhas txoj lus tim khawv hauv nws Txoj Moo Zoo, hauv tshooj ib, pib nrog tib lo lus hais tias “thaum pib.”

The “beginning” is a prophetic symbol and is to be evaluated with prophetic rules, including line upon line. Moses’ beginning, is the gospel of John’s beginning, is the beginning of the book of Revelation and it is also the end of Revelation. Of those four lines twice all three persons of the heavenly trio are identified, and in one line (John’s gospel) the Spirit might be missing and in the fourth line the Father is missing, but when brought together all three Divine Persons are represented in all four lines.

“Thaum chiv keeb” yog ib lub cim yaj saub thiab yuav tsum raug tshuaj xyuas raws li tej cai yaj saub, nrog rau kab txuas kab. Mauxes zaj thaum chiv keeb, yog Yauhas txoj moo zoo zaj thaum chiv keeb, yog thaum chiv keeb ntawm phau Ntawv Qhia Tshwm, thiab nws kuj yog qhov kawg ntawm phau Ntawv Qhia Tshwm thiab. Hauv plaub kab ntawd, ob zaug txhua peb Leej ntawm pawg peb Leej saum ntuj raug qhia meej; hos hauv ib kab (Yauhas txoj moo zoo) tej zaum Plig yuav tsis raug hais tawm, thiab hauv kab plaub Leej Txiv tsis raug hais tawm, tab sis thaum muab coj los sib sau ua ke, txhua peb Leej Vajtswv raug sawv cev nyob hauv tag nrho plaub kab.

Christ came to make known the Father, and the Holy Spirit came to make known the Son. All three made eternal sacrifices. The Father so loved the world that He gave Jesus, Jesus so loved the world that He agreed to take upon Himself, for eternity, the flesh of those He had created. What kind of giving is represented in the act of the Creator choosing to become part of His creation? The third person of the Godhead gave Himself, for He has accepted the position of living within the created entity called mankind—throughout eternity.

Khetos tau los ua kom Leej Txiv raug paub, thiab Vaj Ntsuj Plig Dawb Huv tau los ua kom Leej Tub raug paub. Peb leeg no txhua tus tau ua kev txi nyob mus ib txhis. Leej Txiv hlub lub ntiajteb heev npaum li ntawd uas Nws tau muab Yexus, Yexus hlub lub ntiajteb heev npaum li ntawd uas Nws tau pom zoo los ris rau saum Nws tus kheej, mus ib txhis li, cev nqaij daim tawv ntawm cov uas Nws tau tsim. Kev pub yam twg thiaj raug sawv cev hauv qhov uas Tus Tsim xaiv los ua ib feem ntawm yam Nws tau tsim? Tus neeg thib peb ntawm Vajtswv txoj Keeb Kwm tau muab Nws tus kheej, vim Nws tau lees txais txoj hauj lwm ntawm kev nyob hauv tus uas raug tsim hu ua noob neej—mus ib txhis dhau ib txhis.

It is probably for this reason that the Holy Spirit is repeatedly associated with symbols of God’s people. He is the Person of the Godhead that is to abide with the human creation. Therefore, the symbols of the Holy Spirit in the Scriptures are more often than not represented by a symbol that both represents the Holy Spirit or mankind. In the beginning the Spirit moved upon the waters.

Tej zaum yog vim li no uas Vaj Ntsuj Plig Dawb Huv thiaj raug txuas nrog tej cim uas sawv cev rau Vajtswv haiv neeg ntau zaus. Nws yog Tus Neeg hauv Vajtswv txoj Kev Peb Leeg uas yuav nyob nrog tib neeg uas raug tsim. Yog li ntawd, tej cim ntawm Vaj Ntsuj Plig Dawb Huv hauv Vaj Lug Kub feem ntau raug nthuav tawm los ntawm ib lub cim uas sawv cev tau rau Vaj Ntsuj Plig Dawb Huv lossis rau noob neej. Thaum chiv keeb, tus Ntsuj Plig tau txav saum nplaim dej.

> And he saith unto me, The waters which thou sawest, where the whore sitteth, are peoples, and multitudes, and nations, and tongues. Revelation 17:15.

> Nws nws hais rau kuv tias, Cov dej uas koj tau pom, qhov chaw uas tus poj niam luag plees luav zaum nyob saum, yog tej haiv neeg, thiab tej pab neeg coob, thiab tej teb chaws, thiab ntau yam lus. Revelation 17:15.

The only piece of furniture in the sanctuary erected by Moses that did not have a pattern specifically detailed for the workers to follow was the seven branched candlestick. The candlestick represents the combination of humanity with divinity. For this reason, the candlestick’s design was the only item in the sanctuary left for men to contribute to. The seven candlesticks that Christ walks among are identified as the seven churches, yet the candlestick was fueled with oil, representing the Holy Spirit, and the wicks of the candles that supported the flame for light were made from the used white linen garments of the priests, representing the righteousness of Christ that shines as the light of the world. God’s people are the light of the world, but that light is only fueled by the oil of the Holy Spirit. The Holy Spirit is often associated with people in the description of Him in the Scriptures.

Tib daim rooj tog xwb hauv lub tsev dawb huv uas Mauxes tsa, uas tsis muaj ib tug qauv piav qhia kom meej tshwj xeeb rau cov neeg ua haujlwm kom ua raws, yog tus ncej teeb xya ceg. Tus ncej teeb ntawd sawv cev rau kev koom ua ke ntawm tib neeg nrog Vajtswv txoj kev muaj tswv ntuj. Vim li no, tus qauv ntawm tus ncej teeb thiaj yog tib yam khoom hauv lub tsev dawb huv uas tso cia rau neeg pab muab tes ua. Xya tus ncej teeb uas Khetos taug kev nyob nruab nrab lawv raug txheeb tias yog xya pawg ntseeg, los tus ncej teeb ntawd raug pub roj, sawv cev rau Vaj Ntsuj Plig Dawb Huv, thiab cov hlua teeb uas txhawb nqa nplaim taws kom ci pom kev yog ua los ntawm cov tsoos tsho ntaub dawb uas cov pov thawj twb siv lawm, sawv cev rau Khetos txoj kev ncaj ncees uas ci raws li lub teeb ntawm lub ntiaj teb. Vajtswv haiv neeg yog lub teeb ntawm lub ntiaj teb, tiamsis qhov kaj ntawd tsuas raug pub zog los ntawm roj ntawm Vaj Ntsuj Plig Dawb Huv xwb. Vaj Ntsuj Plig Dawb Huv feem ntau raug txuas nrog tib neeg hauv txoj kev piav txog Nws nyob hauv Vaj Lug Kub.

> And out of the throne proceeded lightnings and thunderings and voices: and there were seven lamps of fire burning before the throne, which are the seven Spirits of God. Revelation 4:5.

> Thiab ntawm lub zwm txwv tawm tuaj xob laim, suab nroo, thiab tej suab lus; thiab muaj xya lub teeb hluav taws cig nyob ntawm lub zwm txwv xub ntiag, uas yog xya Leej Ntsuj Plig ntawm Vajtswv. Qhia Tshwm 4:5.

Seven lamps are here identified as the “seven Spirits of God,” yet we are told the seven candlesticks are the seven churches.

Xya lub teeb no raug txheeb hais tias yog “xya tug Ntsuj Plig ntawm Vajtswv,” tiam sis peb raug qhia tias xya lub txeev teeb yog xya pawg ntseeg.

> The mystery of the seven stars which thou sawest in my right hand, and the seven golden candlesticks. The seven stars are the angels of the seven churches: and the seven candlesticks which thou sawest are the seven churches. Revelation 1:20.

> Qhov tsis paub tob txog xya lub hnub qub uas koj tau pom nyob hauv kuv sab tes xis, thiab xya lub chaw teeb tswm ciab kub. Xya lub hnub qub ntawd yog cov timtswv ntawm xya pawg ntseeg; thiab xya lub chaw teeb tswm ciab uas koj tau pom ntawd yog xya pawg ntseeg. Tshwm Sim 1:20.

The seven candlesticks are both the seven Spirits and they are God’s church.

Xya lub tswm ciab yog ob leeg tib si yog xya Leej Ntsuj Plig thiab lawv kuj yog Vajtswv pawg ntseeg.

> And I beheld, and, lo, in the midst of the throne and of the four beasts, and in the midst of the elders, stood a Lamb as it had been slain, having seven horns and seven eyes, which are the seven Spirits of God sent forth into all the earth. Revelation 5:6.

> Thiab kuv ntsia saib, thiab saib seb, nyob nruab nrab ntawm lub zwm txwv thiab ntawm plaub tug tsiaj, thiab nyob nruab nrab ntawm cov txwj laus, sawv ib tug Menyuam Yaj zoo li twb raug tua lawm, muaj xya tug kub thiab xya lub qhov muag, uas yog xya Leej Ntsuj Plig ntawm Vajtswv uas raug xa tawm mus thoob plaws txhua qhov chaw hauv ntiajteb. Tshwmsim 5:6.

The seven horns and seven eyes are also the Holy Spirit who is sent forth unto all the earth, and when baptized a Christian is sent forth unto all the earth, for he was baptized in the name of the Father, the Son and the Holy Spirit. In the blessing pronounced upon the martyrs of the Sunday law crisis, and all those who died in the faith in modern spiritual Israel since 1844, it is the Spirit that provides the eulogy for their burials’ when He states, “Yea,” “they may rest from their labors,” for he was there during their labors all the way until they laid down their lives.

Xya lub kub thiab xya lub qhov muag kuj yog tus Vaj Ntsuj Plig Dawb Huv uas raug xa tawm mus thoob plaws txhua thaj av hauv ntiajteb; thiab thaum ib tug Khixatia raug ua kevcai raus dej lawm, nws kuj raug xa tawm mus thoob plaws txhua thaj av hauv ntiajteb, rau qhov nws raug ua kevcai raus dej los ntawm Leej Txiv lub npe, Leej Tub thiab tus Vaj Ntsuj Plig Dawb Huv. Hauv txoj koob hmoov uas raug tshaj tawm rau cov timkhawv uas tuag vim txoj kev txom nyem ntawm kev kub ntxhov txog txoj cai hnub Sunday, thiab rau txhua tus uas tau tuag hauv txoj kev ntseeg hauv cov Yixayee sab ntsuj plig niaj hnub no txij xyoo 1844 los, yog tus Ntsuj Plig uas muab lo lus qhuas rau lawv tej kev pam tuag thaum Nws hais tias, “Muaj tseeb tiag,” “kom lawv tau so ntawm lawv tej haujlwm khwv,” rau qhov Nws tau nyob ntawd nrog lawv hauv lawv tej haujlwm khwv mus txog thaum kawg uas lawv tso lawv txoj sia tseg.

> And I heard a voice from heaven saying unto me, Write, Blessed are the dead which die in the Lord from henceforth: Yea, saith the Spirit, that they may rest from their labours; and their works do follow them. Revelation 14:13.

> Thiab kuv hnov ib lub suab saum ntuj ceeb tsheej hais rau kuv tias, Sau cia, Cov neeg tuag uas tuag nyob hauv tus Tswv txij no mus lawm yog cov tau koob hmoov: Muaj tseeb, tus Ntsuj Plig hais tias, kom lawv tau so ntawm lawv tej haujlwm uas lawv rau siab ua; thiab lawv tej haujlwm kuj raws lawv qab mus. Tshwmsim 14:13.

When considering the end and beginning of the book of Revelation, the beginning of the Bible and the beginning of the gospel of John we find that all three Persons of the Godhead are represented, though the Father is there, based upon the application of line upon line. The Son is there identifying Himself as Alpha and Omega.

Thaum xav txog qhov kawg thiab qhov pib ntawm phau Ntawv Qhia Tshwm, qhov pib ntawm Vajlugkub, thiab qhov pib ntawm Yauhas txoj moo zoo, peb pom tias tag nrho peb Leej ntawm Vajtswv lub hwjchim muaj sawv cev nyob ntawd, txawm yog Leej Txiv kuj nyob ntawd thiab, raws li kev siv kab rau kab. Leej Tub nyob ntawd thiab, qhia txog Nws tus kheej tias yog Alpha thiab Omega.

If we recognize that the combination of humanity with divinity is a combination of the Holy Spirit and mankind, we can then understand why symbols of the Holy Spirit are tied together with symbols of mankind. With this perspective in mind, we return to the two “in the beginnings” we have been addressing so often.

Yog peb lees paub tias kev koom ua ke ntawm tib neeg nrog Vajtswv lub ntuj yog kev koom ua ke ntawm tus Vaj Ntsuj Plig Dawb Huv thiab noob neej, ces peb thiaj yuav to taub vim li cas cov cim sawv cev rau tus Vaj Ntsuj Plig Dawb Huv thiaj raug txuas ua ke nrog cov cim sawv cev rau noob neej. Thaum khaws txoj kev pom no rau hauv siab lawm, peb rov qab los rau ob lo lus “thaum pib thaum chiv keeb” uas peb tau hais txog ntau zaus lawm.

> In the beginning God created the heaven and the earth. And the earth was without form, and void; and darkness was upon the face of the deep. And the Spirit of God moved upon the face of the waters. And God said, Let there be light: and there was light. And God saw the light, that it was good: and God divided the light from the darkness. Genesis 1:1–4.

> Thaum chiv thawj Vajtswv tsim ntuj ceeb tsheej thiab lub ntiajteb. Thiab lub ntiajteb tsis muaj yam ntxwv li, thiab khoob lug; thiab kev tsaus ntuj nyob saum npoo dej tob. Thiab Vajtswv tus Ntsuj Plig ya mus los saum npoo dej. Thiab Vajtswv hais tias, Cia muaj qhov kaj: ces txawm muaj qhov kaj. Thiab Vajtswv pom qhov kaj tias zoo: thiab Vajtswv cais qhov kaj tawm ntawm kev tsaus ntuj. Chiv Keeb 1:1–4.

> In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made by him; and without him was not anything made that was made. In him was life; and the life was the light of men. And the light shineth in darkness; and the darkness comprehended it not. John 1:1–5.

> Thaum chiv keeb muaj Txojlus, thiab Txojlus nyob nrog Vajtswv, thiab Txojlus yog Vajtswv. Thaum chiv keeb, Txojlus twb nyob nrog Vajtswv lawm. Txhua yam tau tsim los ntawm nws; tsis muaj ib yam uas tau tsim los uas tsis yog los ntawm nws. Hauv nws muaj txoj sia; thiab txoj sia ntawd yog qhov kaj rau neeg. Thiab qhov kaj ci hauv qhov tsaus ntuj; los qhov tsaus ntuj tsis to taub nws. Yauhas 1:1–5.

Using these two witnesses of “in the beginning;” God the Word, who made all things, also gave His life, for “in Him was life,” and His life was the “light” of men. The “light” of a created man is the righteousness of the Creator. The righteousness of the Creator is the wick in the candles in the sanctuary.

Siv ob tug tim khawv no hais txog “thaum chiv thawj;” Vajtswv yog Txoj Lus, tus uas tsim txhua yam los, kuj tau pub Nws txoj sia thiab, rau qhov “hauv Nws muaj txoj sia,” thiab Nws txoj sia yog “lub teeb” rau tibneeg. “Lub teeb” ntawm ib tug neeg uas raug tsim yog txoj kev ncaj ncees ntawm tus Tswv Tsim. Txoj kev ncaj ncees ntawm tus Tswv Tsim yog lub hlua taws nyob hauv tej tswm ciab hauv lub chaw dawb huv.

> And to her was granted that she should be arrayed in fine linen, clean and white: for the fine linen is the righteousness of saints. Revelation 19:18.

> Thiab tau pub rau nws kom nws hnav ntaub linen zoo, huv thiab dawb paug; rau qhov ntaub linen zoo ntawd yog kev ncaj ncees ntawm cov neeg dawb huv. Tshwmsim 19:18.

The oil that fuels the wick represents the activity of the Holy Spirit in the life of the believer. In the beginning the earth was dark and there was no light. Jesus then gave His life, the life that was in Him, so there could be light for men.

Roj uas pub zog rau tus txoob sawv cev rau txoj hauj lwm ntawm tus Vaj Ntsuj Plig Dawb Huv hauv tus ntseeg txoj sia. Thaum chiv keeb, lub ntiajteb tsaus ntuj nti thiab tsis muaj qhov kaj. Ces Yexus tau muab Nws txoj sia, txoj sia uas nyob hauv Nws, xwv kom muaj qhov kaj rau tibneeg.

> And all that dwell upon the earth shall worship him, whose names are not written in the book of life of the Lamb slain from the foundation of the world. Revelation 13:8.

> Thiab txhua tus uas nyob saum npoo lub ntiajteb yuav pe hawm nws, yog cov uas lawv tej npe tsis tau sau cia rau hauv phau ntawv txojsia ntawm tus Menyuam Yaj uas raug tua txij thaum tsim lub ntiajteb los. Tshwmsim 13:8.

When Jesus chose to be a sacrifice for mankind, He gave His life so men would have light. As is the case in these two passages, whenever light is introduced, the light produces two classes of worshippers as represented by light and darkness, the children of the day or the children of the night.

Thaum Yexus xaiv los ua ib qho kev txi rau noob neej, Nws tau muab Nws txoj sia xwv kom tibneeg thiaj li muaj qhov kaj. Ib yam li pom nyob hauv ob nqe no, thaum twg qhov kaj raug coj los qhia tawm, qhov kaj ntawd tsim muaj ob pab neeg pe hawm raws li qhov kaj thiab qhov tsaus ntuj sawv cev, yog cov me nyuam ntawm nruab hnub lossis cov me nyuam ntawm hmo ntuj.

> But ye, brethren, are not in darkness, that that day should overtake you as a thief. Ye are all the children of light, and the children of the day: we are not of the night, nor of darkness. 1 Thessalonians 5:4, 5.

> Tiamsis nej, cov kwv tij, nej tsis nyob hauv qhov tsaus ntuj, kom hnub ntawd txhob los ntes nej ib yam li tub sab. Nej txhua tus yog cov me nyuam ntawm qhov kaj, thiab cov me nyuam ntawm nruab hnub; peb tsis yog ntawm hmo ntuj, thiab tsis yog ntawm qhov tsaus ntuj. 1 Thessalonians 5:4, 5.

When we recognize the close eternal relationship the Holy Spirit has with the children of the day, we can understand why the symbols of both God’s children and the Holy Spirit are so closely related. In the last passage of Revelation, we see Jesus as the Alpha and Omega, we see the Father through the application of line upon line and the Holy Spirit is providing His final symbolic representation of Himself, for holy men of old spake as they were moved by the Holy Spirit. His first statement of Himself in Genesis identifies Him moving upon the waters, or moving upon mankind and His last reference to Himself is as follows.

Thaum peb lees paub txoj kev sib raug zoo nyob mus ib txhis uas tus Vaj Ntsuj Plig Dawb Huv muaj nrog cov me nyuam ntawm nruab hnub, peb thiaj to taub tau vim li cas cov cim sawv cev ntawm Vajtswv cov me nyuam thiab ntawm tus Vaj Ntsuj Plig Dawb Huv thiaj sib raug zoo heev. Hauv zaj nqe kawg ntawm Phau Ntawv Qhia Tshwm, peb pom Yexus ua tus Alpha thiab Omega, peb pom Leej Txiv los ntawm txoj kev siv kab saum kab, thiab tus Vaj Ntsuj Plig Dawb Huv tab tom muab Nws tus kheej txoj kev sawv cev ua cim zaum kawg, rau qhov cov neeg dawb huv thaum ub tau hais raws li lawv raug tus Vaj Ntsuj Plig Dawb Huv txhawb kom hais. Nws thawj lo lus hais txog Nws tus kheej hauv Chiv Keeb qhia tias Nws txav saum cov dej, los sis txav saum noob neej, thiab Nws lo lus hais kawg txog Nws tus kheej yog raws li nram no.

> And the Spirit and the bride say, Come. And let him that heareth say, Come. And let him that is athirst come. And whosoever will, let him take the water of life freely. Revelation 22:17.

> Thiab Vaj Ntsuj Plig thiab tus nkauj nyab hais tias, Cia li los. Thiab tus uas hnov los cia li hais tias, Cia li los. Thiab tus uas nqhis dej cia li los. Thiab tus twg uas xav los, cia nws los txais cov dej uas pub txojsia dawb do. Tshwmsim 22:17.

From the beginning to the end the Holy Spirit is identified in association with mankind, for the children of the day represent a combination of divinity and humanity. Paul identifies, as does Isaiah, that men are vessels, and the candlesticks in the sanctuary had vessels where the wick was placed, and oil came down to the vessels to supply the fuel necessary to manifest the light that is the righteousness of Christ. We are the vessels of the Holy Spirit, the third Person of the Godhead as identified from the beginning unto the ending of God’s Word, and as straightly identified in the writings of the Spirit of Prophecy.

Txij thaum chiv keeb mus txog thaum kawg tus Vaj Ntsuj Plig Dawb Huv raug txheeb qhia tias muaj kev sib raug nrog noob neej, rau qhov cov me nyuam ntawm nruab hnub sawv cev rau kev koom ua ke ntawm Vajtswv txoj kev xeeb ceem thiab tib neeg txoj kev xeeb ceem. Povlauj txheeb qhia, ib yam li Yaxayas ua thiab, tias tib neeg yog tej hlab ntsha, thiab tej taws tswm ciab hauv lub chaw dawb huv muaj tej hlab uas tus hlua teeb raug tso rau hauv, thiab roj ntws nqes los rau hauv tej hlab ntawd kom pub tau cov roj kub uas tsim nyog los ua kom pom txoj kev kaj uas yog Khetos txoj kev ncaj ncees. Peb yog tej hlab ntsha ntawm tus Vaj Ntsuj Plig Dawb Huv, tus Neeg thib Peb ntawm Vajtswv tus Txiv Neeb raws li raug txheeb qhia txij thaum chiv keeb mus txog thaum xaus ntawm Vajtswv Txojlus, thiab raws nraim li ntawd raug txheeb qhia nyob rau hauv cov ntawv sau ntawm Ntsuj Plig ntawm Kev Yaj Saub.

In the second angel’s message which was fulfilled in the beginning of Adventism and the end, there are two distinct messages; one for the church and one for the world.

Nyob rau hauv tus timtswv thib ob txoj lus uas tau ua tiav thaum chiv thawj ntawm Adventism thiab thaum kawg, muaj ob txoj lus sib txawv meej; ib txoj rau pawg ntseeg thiab ib txoj rau lub ntiajteb.

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