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

Phau Ntawv Yau-ee thiab Pawg Ntseeg Xya-Hnub Cia Siab Tos Tswv Yexus Rov Los ntawm Laudekhiya - Zauv Peb Caug Cuaj

Number Thirty-Nine

Tus Naj Npawb Peb Caug Cuaj

Author

Jeff Pippenger

Published

February 2, 2026

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The internal omega capstone test that follows the external alpha foundation test of 2024, requires a definition of the “storehouse,” and of the “meat” that is kept in the storehouse. The test is prophetic, and has an internal and external line of truth. Are the jewels James White’s remnant, or are they the truths if God’s Word? They are both.

Qhov kev sim sab hauv txog lub pob zeb taub hau omega uas los tom qab qhov kev sim sab nraud txog lub hauv paus alpha xyoo 2024, yuav tsum muaj kev txhais txog “lub tsev khaws,” thiab txog “cov nqaij” uas khaws cia rau hauv lub tsev khaws ntawd. Qhov kev sim no yog yam qhia yav tom ntej, thiab nws muaj ib txoj kab tseeb sab hauv thiab ib txoj kab tseeb sab nraud. Puas yog cov hniav nyiaj hniav kub yog James White cov seem uas tshuav, los yog lawv puas yog cov tseeb hauv Vajtswv Txojlus? Lawv yog ob yam tib si.

At 9/11, God’s people were called to eat the little book and return to Jeremiah’s old paths, where the foundations were then laid. At 9/11, it was seen that when John, in Revelation chapter eleven was told to measure, he was told to measure two things. He was told to measure both the temple, and the worshippers therein. He was told to leave off the courtyard of the 1,260 years of the Gentiles trampling down the sanctuary and host. The sanctuary and the host are the temple and the worshippers therein.

Thaum txog 9/11, Vajtswv haiv neeg raug hu kom noj phau ntawv me thiab rov qab mus rau Yelemis tej qub kev, qhov uas lub hauv paus twb raug tsa rau ntawd. Thaum txog 9/11, pom tseeb lawm tias thaum Yauhas, hauv Tshwmsim tshooj kaum ib, raug hais kom ntsuas, nws raug hais kom ntsuas ob yam. Nws raug hais kom ntsuas ob leeg tib si, yog lub tuam tsev thiab cov uas pe hawm nyob hauv. Nws raug hais kom tso tseg lub tshav puam ntawm 1,260 xyoo uas Lwm Haiv Neeg tsuj nqes lub chaw dawb huv thiab pab tub rog. Lub chaw dawb huv thiab pab tub rog yog lub tuam tsev thiab cov uas pe hawm nyob hauv ntawd.

In 2023, the same angel that had descended at 9/11 descended again, unsealing the message of the Midnight Cry, and then in 2024 the external foundational test of whether the symbol of Rome still establishes the vision as it had for the Millerites.

Xyoo 2023, tib tus timtswv uas tau nqes los thaum 9/11 tau nqes los dua ib zaug, qhib cov lus ntawm Midnight Cry, thiab tom qab ntawd xyoo 2024 yog txoj kev sim sab nraud ntawm lub hauv paus seb puas yog lub cim ntawm Loos tseem tsa txoj yog toog pom raws li nws tau ua rau cov Millerites.

The “open windows” of heaven identify the arrival of the internal omega test of the temple and the call to “return.” The test requires identifying two symbols. When the third angel arrived in 1844, and then again at 9/11, John is told to measure the temple and the worshippers therein, thus identifying a prophetic work of measuring the temple and worshippers in 2023. Malachi raises the question of what is the “storehouse,” and what is the “meat?” These same questions in Miller’s dream would be, what is “the casket,” and what is “the jewels.”

“Cov qhov rais qhib” saum ntuj qhia txog kev tuaj txog ntawm qhov kev sim omega sab hauv ntawm lub tuam tsev thiab txoj kev hu kom “rov qab los.” Qhov kev sim no yuav tsum kom paub meej ob lub cim. Thaum tus tim tswv thib peb tuaj txog hauv xyoo 1844, thiab tom qab ntawd rov muaj dua thaum 9/11, Yauhas raug hais kom ntsuas lub tuam tsev thiab cov uas pe hawm nyob hauv, yog li qhia txog ib txoj hauj lwm yaj saub ntawm kev ntsuas lub tuam tsev thiab cov neeg pe hawm hauv xyoo 2023. Malakhi tsa lo lus nug tias “lub tsev txhab” yog dab tsi, thiab “cov nqaij” yog dab tsi? Cov lus nug tib yam no hauv Miller zaj npau suav yuav yog, “lub thawv” yog dab tsi, thiab “cov hniav nyiaj hniav kub” yog dab tsi.

Miller’s dream identifies the open windows of heaven as the point where the church triumphant in Revelation nineteen is raised up in white linen to ride upon the white horses of the army of the Lord of hosts. The open windows are where Malachi’s blessing or curse is poured out. Miller’s open window is where the rubbish is removed and the jewels are gathered into the casket.

Miller zaj npau suav qhia tias cov qhov rais qhib saum ntuj yog lub ntsiab chaw uas pawg ntseeg yeej kov yeej hauv Tshwm Sim tshooj kaum cuaj raug tsa sawv los, hnav ntaub linen dawb, kom caij saum cov nees dawb ntawm pab tub rog ntawm tus Tswv uas kav txhua pab tub rog. Cov qhov rais qhib ntawd yog qhov uas Malakhi txoj koob hmoov los yog txoj kev foom tsis zoo raug muab nchuav tawm los. Miller lub qhov rais qhib yog qhov chaw uas tej khib nyiab raug tshem tawm mus thiab tej pob zeb muaj nqis raug sau coj los tso rau hauv lub thawv nyiaj hniav.

The first reference to the windows of heaven is in the story of Noah, and when those windows were opened, there was rain for forty days and forty nights. When the windows are opened eight souls are on the ark. The baptism at the Red Sea introduced forty years of wandering until the Jordan was crossed. When Christ was later baptized at that very spot, He was driven into the wilderness for forty days. When He was resurrected, as typified by His baptism He taught the disciples for forty days before He ascended to heaven.

Qhov thawj zaug uas muaj kev hais txog tej qhov rais saum ntuj ceeb tsheej yog nyob hauv zaj keeb kwm ntawm Nau‑a, thiab thaum tej qhov rais ntawd raug qhib lawm, ces muaj nag los tau plaub caug hnub thiab plaub caug hmo. Thaum tej qhov rais raug qhib, muaj yim leej ntsuj plig nyob saum lub nkoj. Kev cai raus dej ntawm Hiav Txwv Liab tau coj mus rau plaub caug xyoo ntawm kev taug kev mus los txog thaum hla tus Dej Yaladee. Thaum tom qab no Khetos raug cai raus dej ntawm qhov chaw ntawd tib yam nkaus, Nws raug thawb mus rau hauv tebchaws moj sab qhua tau plaub caug hnub. Thaum Nws sawv hauv qhov tuag rov los lawm, raws li uas Nws txoj kev cai raus dej tau ua ib daim duab ntxoov ntxoo ua ntej, Nws tau qhia cov thwj tim tau plaub caug hnub ua ntej Nws nce mus saum ntuj ceeb tsheej.

When the church changes from the church militant unto the church triumphant, thirty-year-old king David will reign for forty years. The church triumphant is represented with a prophet, a priest and a king. The prophet who was thirty years old when he began his ministry of twenty-two years was Ezekiel, and he began that ministry, when the heavens were opened.

Thaum pawg ntseeg hloov ntawm pawg ntseeg uas tab tom tawm tsam mus rau pawg ntseeg uas muaj yeej lawm, vajntxwv Daviv uas muaj peb caug xyoo yuav kav tau plaub caug xyoo. Pawg ntseeg uas muaj yeej lawm raug sawv cev los ntawm ib tug yaj saub, ib tug pov thawj, thiab ib tug vajntxwv. Tus yaj saub uas muaj peb caug xyoo thaum nws pib nws tes haujlwm kav nees nkaum ob xyoos yog Exekees, thiab nws tau pib tes haujlwm ntawd thaum ntuj ceeb tsheej qhib lug.

> Now it came to pass in the thirtieth year, in the fourth month, in the fifth day of the month, as I was among the captives by the river of Chebar, that the heavens were opened, and I saw visions of God. Ezekiel 1:1.

> Tam sim no tau peb caug, rau lub hli plaub, hnub tsib hauv lub hli ntawd, thaum kuv nyob nrog cov neeg raug coj mus ua qhev ntawm ntug dej Kebas, ntuj ceeb tsheej qhib lug, thiab kuv tau pom Vajtswv tej yog toog. Exekees 1:1.

At thirty years old Joseph began to reign as priest and he was confronted with the east wind of Islam bringing an escalating crisis that allowed Egypt, the dragon that lieth in the sea, to implement a one-world government. In that crisis Joseph gathered the meat into the storehouses.

Thaum Yauxej muaj peb caug xyoo, nws pib kav ua pov thawj, thiab nws tau ntsib nrog cua sab hnub tuaj ntawm Islam uas coj kev kub ntxhov nce zuj zus los, uas cia rau tim lyiv teb chaws, tus zaj uas pw hauv hiav txwv, los tsim ib txoj kev tswj hwm ib lub ntiaj teb xwb. Hauv qhov kev kub ntxhov ntawd Yauxej tau khaws zaub mov los cia rau hauv cov tsev txhab.

In July of 2023, a voice was heard in the wilderness, then the Lion of the tribe of Judah began to unseal the message of the Midnight Cry. In 2024, the foundational external alpha test separated two classes, and the process of unsealing continued. Now in 2026, the temple internal omega test that will once again separate two classes has arrived.

Thaum Lub Xya Hli xyoo 2023, muaj ib lub suab raug hnov hauv roob moj sab qhua, ces tus Tsov Ntxhuav ntawm xeem Yudas pib qhib cov cim ntawm zaj lus ntawm Kev Quaj Nruab Nrab Hmo Ntuj. Xyoo 2024, txoj kev sim alpha sab nraud uas yog lub hauv paus tau cais tawm ob pab neeg, thiab txheej txheem ntawm kev qhib cov cim tseem txuas ntxiv mus. Tam sim no hauv xyoo 2026, txoj kev sim omega sab hauv ntawm lub tuam tsev, uas yuav ib zaug ntxiv cais ob pab neeg, twb los txog lawm.

The sacred week that Christ, as the Messenger of the Covenant, confirmed the covenant with many is the courtyard, and the holy place. October 22, 1844 until Michael stands up (as He did at the end of that sacred week when Stephen was stoned) is the Most Holy Place. The spring feasts were fulfilled in the sacred week, and are the alpha of the feasts, and the fall feasts of the trumpets on the first day, the day of Atonement on the tenth day, and then the feast of tabernacles from the fifteenth to twenty-second day are the omega of the feasts.

Lub limtiam dawb huv uas Khetos, raws li Tus Tub Txib ntawm Txoj Lus Cog Tseg, tau lees paub txoj lus cog tseg nrog coob leej yog lub tshav puam, thiab qhov chaw dawb huv. Txij hnub Tim 22 Lub Kaum Hli, 1844 mus txog thaum Mikha-ee sawv ntsug (ib yam li Nws tau ua thaum kawg ntawm lub limtiam dawb huv ntawd thaum Xatefanaus raug muab pob zeb ntaus) yog Chaw Dawb Huv Tshaj Plaws. Cov kevcai nojtsheej caij nplooj ntoos hlav tau muaj tiav nyob rau hauv lub limtiam dawb huv ntawd, thiab yog alpha ntawm cov kevcai nojtsheej; hos cov kevcai nojtsheej caij nplooj zeeg, yog suab raj rau hnub thawj, Hnub Theej Txhoj rau hnub tim kaum, thiab tom qab ntawd yog kevcai nojtsheej tsev ntaub txij hnub tim kaum tsib mus txog hnub tim nees nkaum ob, yog omega ntawm cov kevcai nojtsheej.

> “In like manner the types which relate to the second advent must be fulfilled at the time pointed out in the symbolic service. Under the Mosaic system the cleansing of the sanctuary, or the great Day of Atonement, occurred on the tenth day of the seventh Jewish month (Leviticus 16:29–34), when the high priest, having made an atonement for all Israel, and thus removed their sins from the sanctuary, came forth and blessed the people. So it was believed that Christ, our great High Priest, would appear to purify the earth by the destruction of sin and sinners, and to bless His waiting people with immortality. The tenth day of the seventh month, the great Day of Atonement, the time of the cleansing of the sanctuary, which in the year 1844 fell upon the twenty-second of October, was regarded as the time of the Lord’s coming. This was in harmony with the proofs already presented that the 2300 days would terminate in the autumn, and the conclusion seemed irresistible.

> “Nyob rau tib yam ntawd, tej qauv uas muaj feem rau txoj kev los zaum ob yuav tsum raug ua kom tiav rau lub sijhawm uas tau qhia tseg hauv txoj kab ke ua haujlwm ua cim. Nyob hauv txoj kevcai Mauxes, kev ntxuav lub chaw dawb huv, lossis hnub loj ntawm Kev Theej Txhoj, tshwm sim rau hnub thib kaum ntawm lub hli Yudais thib xya (Leviticus 16:29–34), thaum tus pov thawj hlob, tom qab tau ua txoj kev theej txhoj rau cov Ixayees sawvdaws, thiab li ntawd tshem lawv tej kev txhaum tawm hauv lub chaw dawb huv lawm, thiaj tawm los foom koob hmoov rau haiv neeg. Yog li ntawd thiaj ntseeg tias Khetos, peb tus Pov Thawj Hlob loj, yuav tshwm sim los ntxuav lub ntiajteb los ntawm kev rhuav tshem kev txhaum thiab cov neeg txhaum, thiab los foom koob hmoov rau Nws haiv neeg uas tabtom tos Nws nrog txoj kev tsis txawj tuag. Hnub thib kaum ntawm lub hli thib xya, hnub loj ntawm Kev Theej Txhoj, yog lub sijhawm ntxuav lub chaw dawb huv, uas nyob rau xyoo 1844 poob rau hnub tim nees nkaum ob lub Kaum Hli, raug suav hais tias yog lub sijhawm tus Tswv yuav los. Qhov no yog sib haum nrog cov pov thawj uas twb tau nthuav tawm lawm tias 2300 hnub yuav xaus rau lub caij nplooj zeeg, thiab qhov xaus ntawd zoo li tsis muaj peev xwm yuav tawm tsam tau li.”

> “In the parable of Matthew 25 the time of waiting and slumber is followed by the coming of the bridegroom. This was in accordance with the arguments just presented, both from prophecy and from the types. They carried strong conviction of their truthfulness; and the ‘midnight cry’ was heralded by thousands of believers.

> “Hauv zaj lus piv txwv hauv Mathais 25, lub sij hawm ntawm kev tos ntsoov thiab kev tsaug zog raug ua raws los ntawm kev tuaj txog ntawm tus vauv. Qhov no yog raws nraim li cov lus sib cav uas nyuam qhuav raug nthuav tawm lawm, ob qho tib si los ntawm yaj saub tej lus faj lem thiab los ntawm cov qauv cim. Tej ntawd nqa tau txoj kev ntseeg ruaj khov heev txog lawv qhov tseeb; thiab ‘lub suab quaj thaum ib tag hmo’ raug tshaj tawm los ntawm ntau txhiab tus ntseeg.”

> “Like a tidal wave the movement swept over the land. From city to city, from village to village, and into remote country places it went, until the waiting people of God were fully aroused. Fanaticism disappeared before this proclamation like early frost before the rising sun. Believers saw their doubt and perplexity removed, and hope and courage animated their hearts. The work was free from those extremes which are ever manifested when there is human excitement without the controlling influence of the word and Spirit of God. It was similar in character to those seasons of humiliation and returning unto the Lord which among ancient Israel followed messages of reproof from His servants. It bore the characteristics that mark the work of God in every age. There was little ecstatic joy, but rather deep searching of heart, confession of sin, and forsaking of the world. A preparation to meet the Lord was the burden of agonizing spirits. There was persevering prayer and unreserved consecration to God.” The Great Controversy, 400.

> “Zoo li ib nthwv dej loj, txoj kev txav no tau cheb hla tas lub tebchaws. Ntawm ib lub nroog mus rau ib lub nroog, ntawm ib lub zos mus rau ib lub zos, thiab mus txog rau tej thaj chaw deb nroog uas nyob txawj deb, nws tau mus txog, mus txog thaum Vajtswv haiv neeg uas tab tom tos ntsoov sawv los ceeb toom tag nrho. Kev vwm raws kev ntseeg tau ploj mus ua ntej txoj kev tshaj tawm no ib yam li te thaum ntxov yaj mus rau ntawm lub hnub tab tom tawm tuaj. Cov ntseeg pom tias lawv txoj kev ua xyem xyav thiab kev ntxhov siab raug tshem tawm lawm, thiab kev cia siab nrog kev ua siab tawv ua kom lawv lub siab muaj sia. Txoj hauj lwm ntawd tsis muaj cov kev dhau ciam uas ib txwm tshwm sim thaum muaj kev kub siab ntawm tibneeg uas tsis muaj txoj lus thiab Vajtswv tus Ntsuj Plig tswj kav. Nws zoo ib yam li cov caij nyoog uas muaj kev txo hwj chim thiab kev rov qab los cuag tus Tswv, uas nyob hauv Ixayees thaum ub tau ua raws li cov lus qhuab ntuas uas los ntawm Nws cov tub qhe. Nws nqa tau cov cim tshwj xeeb uas qhia tias yog Vajtswv tes haujlwm hauv txhua tiam neeg. Muaj kev zoo siab tshaj plaws uas ua rau kaj siab heev tsawg heev, tiam sis muaj kev tshawb nrhiav lub siab tob tob dua, kev lees txim ntawm kev txhaum, thiab kev tso tseg lub ntiajteb. Kev npaj los ntsib tus Tswv yog lub nra hnyav ntawm cov ntsuj plig uas quaj ntsuag. Muaj kev thov ntuj tsis tso tseg thiab kev fij tus kheej rau Vajtswv yam tsis khaws ib yam tseg li.” The Great Controversy, 400.

The spring feasts were fulfilled in the sacred week, and the early or alpha rain was then poured out at Pentecost, thus typifying the outpouring of the latter rain in the fall feasts. Those spring feasts are set forth in Leviticus 23, verses one through twenty-two. The fall feasts are in verses 23 to 44. 2300 years brings you to 1844. Twenty-two verses for the spring feasts and twenty-two verses for the fall feasts. Two sets of twenty-two in chapter twenty-three.

Cov kevcai nplooj ntoos hlav tau raug ua tiav nyob rau hauv lub lim tiam dawb huv, thiab thaum ntawd los nag thaum ntxov, los yog alpha rain, tau raug nchuav tawm rau hnub Pentecost, yog li ntawd thiaj ua cim ua qauv rau kev nchuav tawm ntawm los nag tom qab hauv cov kevcai nplooj ntoos zeeg. Cov kevcai nplooj ntoos hlav ntawd raug muab teev tseg nyob rau hauv Leviticus 23, nqe ib mus txog nees nkaum ob. Cov kevcai nplooj ntoos zeeg nyob hauv nqe 23 mus txog 44. 2300 xyoo coj nej mus txog rau 1844. Nees nkaum ob nqe rau cov kevcai nplooj ntoos hlav thiab nees nkaum ob nqe rau cov kevcai nplooj ntoos zeeg. Ob pawg nees nkaum ob nyob hauv tshooj nees nkaum peb.

The feast of trumpets was a warning that judgment would occur in ten days, and the feast of tabernacles was a celebration of joy for sins that were forgiven on the Day of Atonement. The Sabbath and eighth day after the feast represent the earth’s thousand-year Sabbath rest.

Lub rooj kevcai nrov raj yog ib txoj kev ceeb toom tias txoj kev txiav txim yuav tshwm sim hauv kaum hnub, thiab lub rooj kevcai tsev ntaub yog ib txoj kev ua koob tsheej muaj kev xyiv fab rau tej kev txhaum uas raug zam txim rau Hnub Kev Theej Txhoj. Hnub Xanpataus thiab hnub yim tom qab lub rooj kevcai sawv cev rau lub ntiajteb txoj kev so Xanpataus ib txhiab xyoo.

> But, beloved, be not ignorant of this one thing, that one day is with the Lord as a thousand years, and a thousand years as one day. 2 Peter 3:8.

> Tiamsis, cov kwv tij nkauj muam uas yog tus hlub, nej tsis txhob tsis paub txog ib yam no, tias ib hnub nyob nrog tus Tswv zoo li ib txhiab xyoo, thiab ib txhiab xyoo zoo li ib hnub. 2 Petus 3:8.

The first angel announced the opening of the judgment, and at that prophetic level, 1798, which was Daniel’s “time of the end,” is the fulfillment of the feast of trumpets, but on August 11, 1840, the unsealed message of the first angel of 1798, was empowered with the fulfillment of the prophecy of the second woe. Islam is part of the warning of the feast of trumpets, that announces the approaching day of judgment.

Tus tim thawj tus tshaj tawm txog kev qhib ntawm txoj kev txiav txim, thiab nyob rau theem yaj saub ntawd, xyoo 1798, uas yog Daniel “lub sijhawm kawg,” yog qhov kev ua tiav ntawm hnub caiv raj nrov; tiam sis thaum Lub Yim Hli 11, 1840, txoj xov uas twb qhib lawm ntawm tus tim thawj tus tim tswv xyoo 1798 tau raug txhawb kom muaj hwjchim los ntawm qhov kev ua tiav ntawm yaj saub txog kev txom nyem zaum ob. Islam yog ib feem ntawm lo lus ceeb toom ntawm hnub caiv raj nrov, uas tshaj tawm txog hnub txiav txim uas tab tom los ze.

For those who are willing to see, the fall feasts of trumpets and tabernacles represent alpha and omega feasts, with judgment in the middle. It is not an accident that these feasts are identified in Leviticus twenty-three. Twenty-three is the symbol of the atonement. It is not an accident that the first feast is on the first day of the seventh month and that the last feast ends on the twenty-second day. The feast of trumpets is the first letter of the Hebrew alphabet, the day of Atonement is middle letter and the feast of tabernacles is the twenty-second letter of the Hebrew alphabet.

Rau cov uas kam pom, tej koob tsheej caij nplooj zeeg uas yog koob tsheej tshuab raj thiab koob tsheej tsev ntaub sawv cev rau koob tsheej alpha thiab omega, nrog txoj kev txiav txim nyob nruab nrab. Tsis yog ib qho xwm txheej lam tau lam muaj uas tej koob tsheej no raug teev tseg hauv Leviticus nees nkaum peb. Nees nkaum peb yog lub cim ntawm txoj kev theej txhoj. Tsis yog ib qho xwm txheej lam tau lam muaj uas thawj koob tsheej nyob rau hnub ib ntawm lub hli xya thiab tias koob tsheej kawg xaus rau hnub nees nkaum ob. Koob tsheej tshuab raj yog thawj tsab ntawv ntawm cov ntawv Hebrew, Hnub Theej Txhoj yog tsab ntawv nruab nrab, thiab koob tsheej tsev ntaub yog tsab ntawv nees nkaum ob ntawm cov ntawv Hebrew.

Chapter twenty-three, verses 23 through 44 of Leviticus is twenty-two verses set within the “framework of truth.” The tenth day in the middle identifies a test, for ten is a symbol of a test, and the day of Atonement is where the rebellion of the lost is registered and resolved, and that rebellion is represented by the thirteenth letter of the Hebrew alphabet. The middle letter of the Hebrew word truth is the thirteenth, and it aligns with the tenth day of the seventh month, and as a waymark it possesses the prophetic attributes of the Hebrew alphabet and specific day. Ten plus thirteen is twenty-three. Seventy is the sum of 10 times 7, and the tenth day of the seventh month also equates to seventy, which is a symbol of the end of probation.

Tshooj nees nkaum peb, nqe 23 mus txog 44 ntawm Leviticus yog nees nkaum ob nqe uas raug teem nyob hauv “qauv txheej txheem ntawm qhov tseeb.” Hnub kaum uas nyob nruab nrab qhia txog ib qho kev sim siab, rau qhov kaum yog ib lub cim ntawm kev sim siab, thiab hnub Kev Theej Txhoj yog qhov chaw uas kev ntxeev siab ntawm cov uas ploj lawm raug sau tseg thiab raug daws, thiab txoj kev ntxeev siab ntawd raug sawv cev los ntawm tsab ntawv thib kaum peb ntawm cov tsiaj ntawv Henplais. Tsab ntawv uas nyob nruab nrab ntawm lo lus Henplais uas txhais tias qhov tseeb yog tsab ntawv thib kaum peb, thiab nws sib haum nrog hnub kaum ntawm lub hli xya, thiab raws li ib lub cim taw qhia nws muaj cov yam ntxwv yaj saub ntawm cov tsiaj ntawv Henplais thiab ntawm hnub tshwj xeeb ntawd. Kaum ntxiv kaum peb yog nees nkaum peb. Xya caum yog tag nrho ntawm 10 npaug 7, thiab hnub kaum ntawm lub hli xya kuj sib npaug xya caum thiab, uas yog ib lub cim ntawm qhov kawg ntawm lub sij hawm sim txim.

> Then came Peter to him, and said, Lord, how oft shall my brother sin against me, and I forgive him? till seven times? Jesus saith unto him, I say not unto thee, Until seven times: but, Until seventy times seven. Matthew 18:21, 22.

> Ces Petus txawm los cuag Nws thiab hais tias, Tus Tswv, kuv tus kwvtij yuav ua txhaum rau kuv pes tsawg zaus ces kuv mam zam txim rau nws? Puas yog txog xya zaus? Yexus hais rau nws tias, Kuv tsis hais rau koj tias, Txog xya zaus xwb; tiam sis, Txog xya caum npaug xya. Mathais 18:21, 22.

Four hundred and ninety years were cut off for ancient Israel. Those years were cut off from the twenty-three hundred years and were represented as seventy weeks, so Jesus identified that the limit of probationary time is four hundred and ninety, that is represented by “seventy” weeks in Daniel nine.

Plaub puas cuaj caug xyoo raug txiav tseg rau cov Ixayees thaum ub. Cov xyoo ntawd raug txiav tawm ntawm ob txhiab peb puas xyoo thiab raug qhia ua xya caum limtiam, yog li Yexus thiaj qhia tias ciam kawg ntawm lub sijhawm sim siab yog plaub puas cuaj caug xyoo, uas raug sawv cev los ntawm “xya caum” limtiam hauv Daniyee cuaj.

> Seventy weeks are determined upon thy people and upon thy holy city, to finish the transgression, and to make an end of sins, and to make reconciliation for iniquity, and to bring in everlasting righteousness, and to seal up the vision and prophecy, and to anoint the most Holy. Daniel 9:24.

> Xya caum lub limtiam raug teem tseg rau saum koj haiv neeg thiab rau saum koj lub nroog dawb huv, kom ua kom tiav txoj kev ntxeev siab, thiab kom ua kom tej kev txhaum kawg mus, thiab kom ua kev sib haum xeeb rau kev tsis ncaj, thiab kom coj kev ncaj ncees uas nyob mus ib txhis los, thiab kom kaw ruaj zaj yog toog pom thiab lus faj lem, thiab kom pleev roj tsa tus Dawb Huv tshaj plaws. Daniel 9:24.

The Hebrew word translated as “cut off” is only used in this verse in the Old Testament, and it means “determined or decreed.” It is different than the word typically employed that is translated as “cut off,” which is based on Abram cutting the offerings in the first step of the covenant in Genesis fifteen. It was “determined” and “decreed” that Israel would have four hundred and ninety years of probationary time, and then they would be cut off as God’s covenant people. Two different “cut offs;” one that represents the period as a probationary period that was “cut off” of a larger number by the number seventy, and when Joel’s “new wine” is “cut off” from their mouths, probation closes. Seventy represents the close of probation.

Lo lus Henplais uas txhais ua “txiav tawm” tsuas yog siv nyob hauv nqe no xwb hauv Phau Qub, thiab nws txhais tias “tau raug teem tseg lossis raug txib tseg.” Nws txawv ntawm lo lus uas feem ntau siv uas raug txhais ua “txiav tawm,” uas yog raws li Abram txiav tej khoom fij ua ob feem nyob rau thawj theem ntawm daim ntawv cog lus hauv Chivkeeb kaum tsib. Nws tau “teem tseg” thiab “txib tseg” tias cov Yixayee yuav muaj plaub puas cuaj caum xyoo ua lub sijhawm sim xyuas, thiab tom qab ntawd lawv yuav raug txiav tawm ntawm Vajtswv haiv neeg raws li daim ntawv cog lus. Ob yam “txiav tawm” sib txawv; ib yam uas sawv cev rau lub sijhawm ntawd ua ib lub sijhawm sim xyuas uas raug “txiav tawm” ntawm ib tug lej loj dua los ntawm tus lej xya caum, thiab thaum Joel qhov “cawv txiv hmab tshiab” raug “txiav tawm” ntawm lawv lub qhov ncauj, lub sijhawm sim xyuas xaus lawm. Xya caum sawv cev rau qhov kaw ntawm lub sijhawm sim xyuas.

The fall feasts possess the three steps of the Hebrew word “truth.” The fall feasts begin in Leviticus 23:23, the middle waymark of the Day of Atonement is the tenth day and the thirteenth letter, equating to 23, and the feast of Tabernacles ends on the twenty-second day, and then a high Sabbath that follows the feast, and the passage ends at 23:44.

Cov kevcai caij nplooj zeeg muaj peb theem ntawm lo lus Henplais uas txhais tias “qhov tseeb.” Cov kevcai caij nplooj zeeg pib hauv Leviticus 23:23, lub cim nruab nrab ntawm Hnub Theej Txhoj yog hnub thib kaum thiab tsab ntawv thib kaum peb, uas sib npaug rau 23, thiab kevcai Tsev Pheebsuab xaus rau hnub tim nees nkaum ob, ces muaj ib hnub Xanpataus loj uas raws tom qab kevcai ntawd, thiab nqe Vajlugkub ntawd xaus rau 23:44.

Leviticus means the Levitical priesthood. The spring feasts are represented in chapter 23:1–22, then the fall feasts are represented in 23:23–44. The spring feasts are represented by twenty-two verses, and the Hebrew alphabet is twenty-two letters. The fall feasts are also set forth in twenty-two verses. The feast of trumpets announces the approach of judgment at the Day of Atonement. Then the feast of Tabernacles lasts for seven days, that ends on the twenty-second day of the seventh month. The first of the seven days was a ceremonial Sabbath, as was the eighth day, which was the day after the seven-day feast. The first and eighth day make the eighth day a symbol of the eighth that is of the seven.

Leviticus txhais hais tias yog txoj kev ua pov thawj Levis. Cov kevcai noj hmoov nplej caij nplooj hlav raug nthuav tawm nyob hauv tshooj 23:1–22, ces cov kevcai noj hmoov nplej caij nplooj zeeg raug nthuav tawm nyob hauv 23:23–44. Cov kevcai noj hmoov nplej caij nplooj hlav raug sawv cev los ntawm nees nkaum ob nqe vajlugkub, thiab cov tsiaj ntawv Henplais muaj nees nkaum ob tsab. Cov kevcai noj hmoov nplej caij nplooj zeeg kuj raug muab nthuav qhia hauv nees nkaum ob nqe vajlugkub thiab. Kevcai noj hmoov nplej tshuab raj tshaj tawm txog txoj kev txiav txim uas tab tom los txog rau Hnub Theej Txhoj. Ces Kevcai noj hmoov nplej Tsev Pheebsuab kav tau xya hnub, uas xaus rau hnub nees nkaum ob ntawm lub hli xya. Hnub thawj hauv xya hnub ntawd yog ib hnub Xanpataus raws kevcai kab ke, ib yam li hnub yim, uas yog hnub tom qab kev noj hmoov nplej xya hnub. Hnub thawj thiab hnub yim ua rau hnub yim no yog ib lub cim ntawm qhov yim uas yog ntawm xya.

> Speak unto the children of Israel, saying, The fifteenth day of this seventh month shall be the feast of tabernacles for seven days unto the Lord. On the first day shall be an holy convocation: ye shall do no servile work therein. Seven days ye shall offer an offering made by fire unto the Lord: on the eighth day shall be an holy convocation unto you; and ye shall offer an offering made by fire unto the Lord: it is a solemn assembly; and ye shall do no servile work therein. … Also in the fifteenth day of the seventh month, when ye have gathered in the fruit of the land, ye shall keep a feast unto the Lord seven days: on the first day shall be a sabbath, and on the eighth day shall be a sabbath. Leviticus 23:34–36, 39.

> Cia li hais rau cov Yixayee cov xeeb leej xeeb ntxwv tias, Hnub kaum tsib ntawm lub hlis xya no yuav yog hnub caiv Ncej Vajlugkub xya hnub rau tus Tswv. Hnub thawj yuav yog kev sib txoos dawb huv; nej yuav tsum tsis txhob ua ib yam haujlwm qhev li nyob hauv hnub ntawd. Xya hnub nej yuav tsum muab khoom fij hlawv rau tus Tswv; hnub yim yuav yog kev sib txoos dawb huv rau nej, thiab nej yuav tsum muab khoom fij hlawv rau tus Tswv; hnub ntawd yog kev sib txoos loj kawg nkaus, thiab nej yuav tsum tsis txhob ua ib yam haujlwm qhev li nyob hauv hnub ntawd. … Tsis tas li ntawd, hnub kaum tsib ntawm lub hlis xya, thaum nej sau tau tej qoob loo txiv hmab txiv ntoo hauv lub tebchaws lawm, nej yuav tsum ua kevcai noj hmoov rau tus Tswv xya hnub: hnub thawj yuav yog hnub Xanpataus, thiab hnub yim kuj yuav yog hnub Xanpataus. Leviticus 23:34–36, 39.

The eighth-day ceremonial Sabbath, represents the Sabbath of the millennium, which follows the feast of Tabernacles. Ancient Israel’s wandering in the wilderness for forty years is commemorated by living in booths during the days of the feast of Tabernacles, and it represents not only the outpouring of the latter rain, but the time of Jacob’s trouble, when angels have led God’s faithful into the hills and mountains for protection.

Hnub Xyaa Npaj Hnub Caiv ntawm hnub yim, sawv cev rau Hnub Caiv ntawm lub txhiab xyoo, uas los tom qab lub kevcai noj hmoov ntawm Tsev Pheebsuab. Cov neeg Ixayees thaum ub txoj kev mus ncig ua neeg tsiv teb tsaws chaw hauv tebchaws moj sab qhua tau plaub caug xyoo, raug nco txog los ntawm kev nyob hauv tej tsev pheebsuab thaum lub caij ntawm lub kevcai noj hmoov ntawm Tsev Pheebsuab, thiab nws sawv cev tsis yog rau kev nchuav los ntawm nag yav lig xwb, tiamsis kuj yog rau lub sijhawm ntawm Yakhauj txoj kev txom nyem, thaum cov timtswv tau coj Vajtswv cov neeg ncaj ncees mus rau hauv tej toj thiab tej roob kom tau kev tiv thaiv.

> “In the time of trouble, we all fled from the cities and villages, but were pursued by the wicked, who entered the houses of the saints with the sword. They raised the sword to kill us, but it broke, and fell as powerless as a straw. Then we all cried day and night for deliverance, and the cry came up before God. The sun came up, and the moon stood still. The streams ceased to flow. Dark heavy clouds came up, and clashed against each other. But there was one clear place of settled glory, from whence came the voice of God like many waters, which shook the heavens, and the earth. The sky opened and shut, and was in commotion. The mountains shook like a reed in the wind, and cast out ragged rocks all around. The sea boiled like a pot, and cast out stones upon the land. And as God spake the day and hour of Jesus’ coming, and delivered the everlasting covenant to his people, he spake one sentence, and then paused, while the words were rolling through the earth. The Israel of God stood with their eyes fixed upwards, listening to the words as they came from the mouth of Jehovah, and rolled through the earth like peals of loudest thunder. It was awfully solemn. At the end of every sentence, the saints shouted, Glory! Hallelujah! Their countenances were lighted up with the glory of God; and they shone with the glory as Moses’ face did when he came down from Sinai. The wicked could not look on them for the glory. And when the never-ending blessing was pronounced on those who had honored God, in keeping his Sabbath holy, there was a mighty shout of victory over the Beast, and over his Image.

> “Nyob rau lub sij hawm ntawm kev txom nyem, peb txhua tus tau khiav tawm hauv tej nroog thiab tej zej zog, tiam sis raug cov neeg phem caum qab, cov uas nkag mus rau hauv cov tsev ntawm cov neeg dawb huv nrog rab ntaj. Lawv tsa rab ntaj los tua peb, tiam sis nws tawg, thiab poob los tsis muaj hwj chim ib yam li ib rab quav nyab. Ces peb txhua tus tau quaj nruab hnub thiab hmo ntuj thov kom tau kev cawm dim, thiab lub suab quaj ntawd tau nce mus cuag Vajtswv. Lub hnub tawm tuaj, thiab lub hli sawv ntsug tsis txav. Tej dej ntws nres lawm. Tej huab tsaus tuab hnyav tau sawv los, thiab sib tsoo rau ib leeg. Tiam sis muaj ib qho chaw ntshiab uas yog chaw nyob ruaj khov ntawm lub yeeb koob, qhov chaw uas Vajtswv lub suab tawm los zoo li dej ntau ntws, uas ua rau ntuj ceeb tsheej thiab lub ntiaj teb co tshee. Lub ntuj qhib thiab kaw, thiab nyob hauv kev kub ntxhov. Tej roob co li ib tug pas nrig hauv cua, thiab ntuav tej pob zeb tawg ntxaws mus txhua sab. Hiav txwv kub npau ib yam li ib lub lauj kaub, thiab ntuav pob zeb tuaj rau saum av. Thiab thaum Vajtswv hais txog hnub thiab teev uas Yexus yuav los, thiab muab txoj kev khi lus uas nyob mus ib txhis rau nws haiv neeg, nws hais ib kab lus, ces nres ib pliag, thaum cov lus ntawd tseem dov mus thoob plaws ntiaj teb. Cov Yixayee ntawm Vajtswv sawv ntsug nrog lawv ob lub qhov muag ntsia ncaj mus saum toj, mloog cov lus raws li lawv tawm ntawm Yehauvas lub qhov ncauj, thiab dov mus thoob plaws ntiaj teb zoo li nroo ncha nrov tshaj plaws. Nws yog ib yam txaus ntshai kawg thiab dawb huv kawg. Thaum xaus ntawm txhua kab lus, cov neeg dawb huv qw tias, Yeeb koob! Haleluyas! Lawv tej ntsej muag ci lug nrog Vajtswv lub yeeb koob; thiab lawv ci ntsa iab nrog lub yeeb koob ib yam li Mauxes lub ntsej muag thaum nws nqes saum Xinais los. Cov neeg phem tsis taus ntsia lawv vim yog lub yeeb koob ntawd. Thiab thaum txoj koob hmoov uas tsis muaj hnub kawg raug tshaj tawm rau cov uas tau hwm Vajtswv, los ntawm kev ceev nws Hnub Xanpataus kom dawb huv, muaj ib lub suab qw loj kawg ntawm txoj kev yeej kov yeej tus Tsiaj qus, thiab kov yeej nws tus Duab.”

> “Then commenced the jubilee, when the land should rest.” Review and Herald, July 21, 1851.

> “Tom qab ntawd thiaj pib txog lub xyoos jubilee, thaum thaj av yuav tsum tau so.” Review and Herald, Lub Xya hli ntuj 21, 1851.

Jesus returns and the earth rests for one thousand years, as typified by the seventh-year Sabbath of the land and the jubilee. In verse three, of Leviticus twenty-three the seventh-day Sabbath for man is identified as the introduction of the chapter that ends with the eighth, that is of the seven, and represents the seventh-year-Sabbath for the land resting.

Yexus rov qab los thiab lub ntiajteb tau so ib txhiab xyoo, raws li tau ua piv txwv los ntawm xyoo xya caiv rau thaj av thiab xyoo jubilee. Nyob hauv nqe peb ntawm Leviticus nees nkaum peb, hnub caiv xya rau tibneeg raug qhia tseg ua qhov qhib ntawm tshooj uas xaus nrog hnub yim, uas yog ntawm xya, thiab sawv cev rau xyoo xya-caiv uas thaj av tau so.

> And the Lord spake unto Moses, saying, Speak unto the children of Israel, and say unto them, Concerning the feasts of the Lord, which ye shall proclaim to be holy convocations, even these are my feasts. Six days shall work be done: but the seventh day is the sabbath of rest, an holy convocation; ye shall do no work therein: it is the sabbath of the Lord in all your dwellings. Leviticus 23:1–3.

> Thiab tus Tswv hais rau Mauxes tias, Koj cia li hais rau cov Yixayee cov tub ki, thiab hais rau lawv tias, Hais txog tus Tswv tej kevcai noj kevcai haus, uas nej yuav tsum tshaj tawm tias yog tej kev sib txoos dawb huv, tej no yog kuv tej kevcai noj kevcai haus. Rau hnub yuav tsum ua haujlwm; tiamsis hnub xya yog hnub Xanpataus ntawm txojkev so, yog ib txojkev sib txoos dawb huv; nej tsis txhob ua ib yam haujlwm li rau hnub ntawd: hnub ntawd yog tus Tswv hnub Xanpataus nyob hauv nej tej chaw nyob huvsi. Levi Tej Kevcai 23:1–3.

The alpha of chapter twenty-three is the seventh-day Sabbath, and the omega of the chapter is the thousand years of the earth being empty, which has been typified by the seventh-year Sabbath for the land and the jubilee. The alpha of the chapter is the spring feasts that begins with the seventh-day Sabbath and ends in verse twenty-two; whereas, the omega of the chapter ends on the twenty-second day of the seventh month, followed by the eighth day ceremonial Sabbath that represents the seventh-year Sabbath of the land.

Tus alpha ntawm tshooj nees nkaum peb yog Hnub Xanpataus hnub xya, hos tus omega ntawm tshooj ntawd yog ib txhiab xyoo uas lub ntiajteb nyob npliag, yam uas tau raug ua piv txwv los ntawm hnub xanpataus xyoo xya rau thaj av thiab xyoo jubilee. Tus alpha ntawm tshooj ntawd yog cov kevcai nojmoov caij nplooj ntoos hlav uas pib nrog Hnub Xanpataus hnub xya thiab xaus rau hauv nqe nees nkaum ob; thaum tus omega ntawm tshooj ntawd xaus rau hnub nees nkaum ob ntawm lub hli xya, tom qab ntawd yog hnub yim uas yog hnub xanpataus ua kevcai, uas sawv cev rau hnub xanpataus xyoo xya ntawm thaj av.

Verses one to twenty-two represent Christ’s work as the Heavenly High Priest in the holy place; verses twenty-three to forty-four represent His work in the Most Holy Place. Leviticus is a symbol of the priests, and it represents Christ High Priestly ministry. The alpha Sabbath of the seventh-day reaches back to creation, and the omega seventh-year Sabbath reaches to the Earth made new. Leviticus twenty-three historically spans from creation to re-creation.

Nqe ib mus txog nees nkaum ob sawv cev rau Khetos tes haujlwm ua Tus Pov Thawj Hlob Saum Ntuj Ceeb Tsheej hauv qhov chaw dawb huv; nqe nees nkaum peb mus txog plaub caug plaub sawv cev rau Nws tes haujlwm hauv Qhov Chaw Dawb Huv Tshaj Plaws. Leviticus yog ib lub cim ntawm cov pov thawj, thiab nws sawv cev rau Khetos txoj hauj lwm ua Tus Pov Thawj Hlob. Hnub Xanpataus alpha ntawm hnub xya rov mus txog txoj kev tsim ntuj tsim teb, thiab hnub Xanpataus omega ntawm xyoo xya ncav mus txog lub ntiaj teb uas raug tsim dua tshiab. Leviticus nees nkaum peb, raws keeb kwm, nthuav dav txij thaum kev tsim mus txog kev tsim dua tshiab.

The joy or shame of the prophetic message is a symbol of those who have the message of the Midnight Cry or a counterfeit. Until this truth is factored into the narrative, the issue that produces the shame is missed. Those who possess the genuine oil, will not miss this point. The joy is represented by those whose sins have been removed, and they are presented by those who are celebrating the feast of tabernacles.

Kev xyiv fab los sis kev txaj muag ntawm zaj lus ceeb toom yaj saub yog ib lub cim sawv cev rau cov uas muaj zaj lus ntawm Tus Nruab Nrab Hmo Ntuj Quaj Tawm los yog muaj ib yam cuav hloov chaw. Mus txog thaum qhov tseeb no raug coj los suav rau hauv zaj piav qhia, ces qhov teeb meem uas ua rau muaj kev txaj muag yuav raug plam lawm. Cov uas tuav tau cov roj tseeb tiag yuav tsis plam lub ntsiab no. Kev xyiv fab yog sawv cev los ntawm cov uas lawv tej kev txhaum twb raug tshem tawm lawm, thiab lawv raug sawv cev los ntawm cov uas tab tom ua kev zoo siab rau rooj noj mov ntawm tej tsev ntaub.

> And the Word was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the only begotten of the Father,) full of grace and truth. John 1:14.

> Thiab Lo Lus tau los ua cev nqaij daim tawv, thiab nyob nrog peb, (thiab peb tau pom nws lub yeeb koob, yog lub yeeb koob ib yam li tus Tub ib leeg uas yug los ntawm Leej Txiv,) puv npo txoj kev tshav ntuj thiab qhov tseeb. Yauhas 1:14.

The Greek word translated as “dwelt” means “to tabernacle.” Jesus became flesh and tabernacled with us. He took our human nature, our tabernacle, our tent, our booth, our flesh. Peter said it this way:

Lo lus Kili hais uas raug txhais ua “nyob” txhais tias “tsa tsev ntaub.” Yexus tau los ua cev nqaij daim tawv thiab tsa tsev ntaub nyob nrog peb. Nws tau txais peb tus yam ntxwv tib neeg, peb lub tsev ntaub, peb lub tsev tsam phooj, peb lub tsev vov, peb cev nqaij daim tawv. Petus tau hais li no:

> Yea, I think it meet, as long as I am in this tabernacle, to stir you up by putting you in remembrance; Knowing that shortly I must put off this my tabernacle, even as our Lord Jesus Christ hath shewed me. 2 Peter 1:13, 14.

> Muaj tseeb, kuv suav hais tias tsim nyog, ntev li ntev tau kuv tseem nyob hauv lub tsev ntaub no, kom kuv tsa nej sawv los ntawm kev ua kom nej nco txog; paub hais tias tsis ntev kuv yuav tsum tso lub tsev ntaub no tseg, ib yam li peb tus Tswv Yexus Khetos tau qhia rau kuv lawm. 2 Petus 1:13, 14.

Paul said it this way:

Povlauj hais nws li no:

> For we know that if our earthly house of this tabernacle were dissolved, we have a building of God, an house not made with hands, eternal in the heavens. For in this we groan, earnestly desiring to be clothed upon with our house which is from heaven: If so be that being clothed we shall not be found naked. For we that are in this tabernacle do groan, being burdened: not for that we would be unclothed, but clothed upon, that mortality might be swallowed up of life. 2 Corinthians 5:1–4.

> Vim peb paub tias yog peb lub tsev hauv ntiajteb no ntawm lub tsev ntaub no raug rhuav tshem lawm, peb muaj ib lub tsev los ntawm Vajtswv, yog ib lub tsev uas tsis yog tes ua, uas nyob mus ib txhis saum ntuj ceeb tsheej. Rau qhov hauv no peb nthe quaj ntsuag, kub siab lug xav kom peb raug hnav nrog peb lub tsev uas yog los saum ntuj los: yog tias thaum peb raug hnav lawm peb yuav tsis raug pom tias liab qab. Rau qhov peb cov uas nyob hauv lub tsev ntaub no yeej nthe quaj ntsuag, vim raug txom nyem hnyav; tsis yog vim peb xav raug muab hle khaub ncaws tawm, tiam sis xav raug hnav ntxiv rau saum, kom qhov txawj tuag no yuav raug txoj sia nqos piam. 2 Kaulinthaus 5:1–4.

The feast of tabernacles is symbolic of the sealing of the one hundred and forty-four thousand, which is accomplished when the windows of heaven are opened. When the sins of the one hundred and forty-four thousand are removed, the Holy Spirit will be poured out without measure upon the church triumphant. Judgment is finished for the one hundred and forty-four thousand and they that are sealed go forth to proclaim the loud cry of the third angel under the power of the Holy Spirit as represented with the feast of Tabernacle’s.

Kev Ua Koob Tsheej Teev Tsev Plaub Hlis yog ib lub cim qhia txog kev muab lub cim foob rau ib puas plaub caug plaub txhiab leej, uas raug ua tiav thaum cov qhov rais saum ntuj qhib lug. Thaum tej kev txhaum ntawm ib puas plaub caug plaub txhiab leej raug tshem tawm lawm, Vaj Ntsuj Plig Dawb Huv yuav raug nchuav los saum pawg ntseeg uas yeej lawm yam tsis muaj kev txwv. Kev txiav txim rau ib puas plaub caug plaub txhiab leej xaus lawm, thiab cov uas raug muab lub cim foob tawm mus tshaj tawm lub suab quaj nrov ntawm tus tim tswv thib peb nyob hauv Vaj Ntsuj Plig Dawb Huv lub hwj chim, raws li raug sawv cev los ntawm Kev Ua Koob Tsheej Teev Tsev Plaub Hlis.

Our body is a temple, and a tent, which is a tabernacle. Those who gathered to Jerusalem to celebrate the feast of tabernacles, were celebrating that their sins had been blotted out. Moses was used to raise the tabernacle in the wilderness, and the feast of tabernacles at the end was celebrated by living in booths in the wilderness, for Jesus always illustrates the end with the beginning.

Peb lub cev yog ib lub tuam tsev, thiab yog ib lub tsev ntaub, uas yog ib lub tabernacle. Cov uas tau sib sau ua ke rau hauv Yeluxalees los ua kev zoo siab rau lub tsiab peb caug ntawm cov tsev ntaub, lawv tau ua kev zoo siab tias lawv tej kev txhaum twb raug lwv pov tseg lawm. Mauxes tau raug siv los tsa lub tabernacle nyob rau hauv tebchaws moj sab qhua, thiab lub tsiab peb caug ntawm cov tsev ntaub thaum kawg ntawd tau raug ua kev zoo siab los ntawm kev nyob hauv tej tsev ntaub nyob rau hauv tebchaws moj sab qhua, rau qhov Yexus ib txwm qhia qhov kawg los ntawm qhov pib.

> Wherefore, holy brethren, partakers of the heavenly calling, consider the Apostle and High Priest of our profession, Christ Jesus; Who was faithful to him that appointed him, as also Moses was faithful in all his house. For this man was counted worthy of more glory than Moses, inasmuch as he who hath builded the house hath more honour than the house. For every house is builded by some man; but he that built all things is God. And Moses verily was faithful in all his house, as a servant, for a testimony of those things which were to be spoken after; But Christ as a son over his own house; whose house are we, if we hold fast the confidence and the rejoicing of the hope firm unto the end. Hebrews 3:1–6.

> Yog li ntawd, nej cov kwv tij dawb huv, cov uas koom nrog txoj kev hu saum ntuj ceeb tsheej, nej cia li xav txog Tus Tubtxib thiab Tus Pov Thawj Hlob ntawm peb txoj kev lees txim, yog Khetos Yexus; tus uas tau ua ncaj ncees rau tus uas tsa nws los, ib yam li Mauxes kuj tau ua ncaj ncees hauv nws tsev txhua yam. Rau qhov tus no raug suav tias tsim nyog tau txais koob meej ntau dua Mauxes, vim hais tias tus uas tau txhim tsa lub tsev muaj meej mom ntau dua lub tsev. Rau qhov txhua lub tsev yeej raug txhim tsa los ntawm ib tug neeg; tiam sis tus uas tau txhim tsa txhua yam yog Vajtswv. Thiab Mauxes yeej tau ua ncaj ncees hauv nws tsev txhua yam, raws li ib tug tub qhe, ua tim khawv txog tej yam uas yuav raug hais tom qab; tiam sis Khetos yog ib tug Tub nyob saum nws tsev; peb yog nws tsev, yog peb tuav rawv txoj kev tso siab thiab txoj kev xyiv fab ntawm txoj kev cia siab kom ruaj khov mus txog thaum kawg. Henplais 3:1–6.

Moses was the faithful servant that God used to erect the tabernacle temple, but Christ as the High Priest and Apostle hath more honor than the servant Moses. Every house, from Moses’ tabernacle temple, to Solomon’s temple, to Herod’s forty-six-year remodeled temple, the human temple with its 46 chromosomes and the Millerite temple of 1798 unto 1844 were all built by God. In the prophetic line of the various manifestations of temples, that would begin in the Garden of Eden, then after sin, at the gate of the Garden, then after the flood at altars unto Moses; the three primary waymarks are Moses, Christ and the one hundred and forty-four thousand.

Mauxes yog tus tub qhe ncaj ncees uas Vajtswv siv los tsa lub tsev ntaub sib ntsib uas yog lub tuam tsev, tiamsis Khetos ua tus Pov Thawj Hlob thiab tus Thwj Tim muaj koob meej ntau dua tus tub qhe Mauxes. Txhua lub tsev, txij li Mauxes lub tsev ntaub sib ntsib uas yog lub tuam tsev, mus rau Xalaumoo lub tuam tsev, mus rau Helauj lub tuam tsev uas kho dua tshiab tau plaub caug rau xyoo, lub tuam tsev tibneeg uas muaj 46 lub chromosomes, thiab lub tuam tsev Millerite txij xyoo 1798 mus txog 1844, txhua yam ntawd puav leej yog Vajtswv ua tus tsim. Hauv txoj kab yaj saub ntawm ntau yam kev tshwm sim ntawm cov tuam tsev, uas pib hauv Lub Vaj Edees, ces tom qab kev txhaum, ntawm lub rooj vag ntawm Lub Vaj, ces tom qab dej nyab ntawm cov thaj txi ntuj mus txog Mauxes; peb lub cim tseem ceeb yog Mauxes, Khetos, thiab ib puas plaub caug plaub txhiab leej.

Moses and Christ represent the alpha and omega of ancient Israel, and together they represent the combination of humanity and Divinity, which is also represented by the one hundred and forty-four thousand. At the arrival of the third angel, in Revelation chapter eleven, John is told to measure the temple, and at the arrival of that same angel at 9/11, John is told to measure the temple again. In both cases he is told to leave off the courtyard of 1,260 days. In 2023, the same angel arrived, and God’s people are now called to measure the temple. The 1,260 days, or three days and a half ended in 2023, and from that point until just before the Sunday law the temple is to be raised. 2024 marked the laying of the foundations, and it saw the rebellion manifested as a group which “despised the day of small things,” protesting Miller’s identification of the symbol that establishes the vision.

Mauxes thiab Khetos sawv cev rau alpha thiab omega ntawm cov Ixayees thaum ub, thiab ua ke nkawd sawv cev rau kev sib xyaw ua ke ntawm tib neeg thiab Vajtswv Txoj Kev Ntuj Ceeb Tsheej, uas ib puas plaub caug plaub txhiab leej kuj sawv cev rau thiab. Thaum tus tim tswv thib peb los txog, hauv Tshwmsim tshooj kaum ib, Yauhas raug hais kom ntsuas lub tuam tsev, thiab thaum tib tus tim tswv ntawd los txog rau 9/11, Yauhas raug hais kom ntsuas lub tuam tsev dua ib zaug. Hauv ob rooj xwm txheej no tib si nws raug hais kom tso tseg lub loog nraum zoov ntawm 1,260 hnub. Xyoo 2023, tib tus tim tswv ntawd tau los txog, thiab Vajtswv haiv neeg tam sim no raug hu kom ntsuas lub tuam tsev. Lub 1,260 hnub, lossis peb hnub ib nrab, tau xaus rau xyoo 2023, thiab txij lub sijhawm ntawd mus txog ua ntej me ntsis txoj cai Hnub Caiv, lub tuam tsev yuav tsum raug tsa kom sawv. Xyoo 2024 tau cim txog kev tsa lub hauv paus, thiab nws tau pom kev ntxeev siab tshwm sim ua ib pab pawg uas “saib tsis taus hnub ntawm tej yam me me,” tawm tsam Miller qhov kev txheeb xyuas ntawm lub cim uas tsa lub zeem muag kom ruaj.

> Moreover the word of the Lord came unto me, saying, The hands of Zerubbabel have laid the foundation of this house; his hands shall also finish it; and thou shalt know that the Lord of hosts hath sent me unto you. For who hath despised the day of small things? for they shall rejoice, and shall see the plummet in the hand of Zerubbabel with those seven; they are the eyes of the Lord, which run to and fro through the whole earth. Zechariah 4:8–10.

> Tsis tas li ntawd xwb, Lo lus ntawm tus Tswv kuj tau los txog rau kuv, hais tias, Zerubbabel ob txhais tes twb tau tso lub hauv paus tsev no lawm; nws ob txhais tes kuj yuav ua kom tiav nws thiab; nej mam li paub tias tus Tswv ntawm cov tub rog tau txib kuv los cuag nej. Rau qhov leejtwg tau saib tsis taus hnub ntawm tej yam me me? rau qhov lawv yuav zoo siab, thiab yuav pom txoj hlua hnyav ntsuas ncaj nyob rau hauv txhais tes ntawm Zerubbabel nrog rau xya tus ntawd; lawv yog tus Tswv ob lub qhov muag, uas khiav mus los thoob plaws tag nrho lub ntiajteb. Zechariah 4:8–10.

To reject Miller’s identification that it is Rome that establishes the vision, is to reject the foundations, and it is “to despise the day of small things.” The Millerite movement was the alpha movement of the first and second angels’ and the movement of the one hundred and forty-four thousand is the omega movement of the third angel. It is twenty-two times more powerful than the alpha. In this prophetic sense the foundations of the Millerite movement is “the day of small things.” To despise any foundational truth represented upon Habakkuk’s two tables, is to die, for the vision that is established in verse fourteen of Daniel eleven is the same vision Solomon identified.

Kev tsis lees Miller qhov kev txheeb tias yog Loos uas tsa lub zeem muag no, yog kev tsis lees lub hauv paus, thiab yog “kev saib tsis taus hnub ntawm tej yam me me.” Lub zog txav Millerite yog lub zog txav alpha ntawm thawj thiab tus tim tswv thib ob, thiab lub zog txav ntawm ib puas plaub caug plaub txhiab yog lub zog txav omega ntawm tus tim tswv thib peb. Nws muaj hwj chim nees nkaum ob npaug loj dua alpha. Nyob rau hauv qhov kev txawj faj lem no, lub hauv paus ntawm lub zog txav Millerite yog “hnub ntawm tej yam me me.” Kev saib tsis taus ib qho tseeb hauv paus twg uas raug sawv cev rau saum Habakkuk ob daim phiaj, yog kev tuag, rau qhov lub zeem muag uas raug tsa tseg hauv Daniel kaum ib nqe kaum plaub yog tib lub zeem muag uas Xalaumoos tau txheeb tseg.

> Where there is no vision, the people perish: but he that keepeth the law, happy is he. Proverbs 29:18.

> Qhov chaw uas tsis muaj yog toog, haiv neeg yuav piam sij; tiam sis tus uas ceev txoj kevcai, nws tau koob hmoov. Paj Lug 29:18.

The capstone vision is marvelous, for it identifies that the foundational cornerstone is also the capstone, but with twenty-two times more power. The alpha foundational test of 2024 was the external intellectual sealing message and the omega temple test of 2026 is the internal spiritual sealing message. One identifies the image and mark of the beast and the other the image and mark of God. That omega internal test is represented by the two symbols of Miller’s dream that must be defined in the context of the events of the latter days. What is the storehouse? and what is the meat?

Lub zeem muag txog lub pob zeb saum kawg yog yam txaus qhuas kawg, rau qhov nws qhia meej tias lub pob zeb paus hauv qab kuj yog lub pob zeb saum kawg thiab, tiamsis nrog hwjchim ntau dua nees nkaum ob npaug. Qhov alpha kev sim paus hauv xyoo 2024 yog zaj xov kaw-ntim sab nraud ntawm kev txawj ntse, thiab qhov omega kev sim ntawm lub tuam tsev hauv xyoo 2026 yog zaj xov kaw-ntim sab hauv ntawm sab ntsuj plig. Ib qho qhia txog tus duab thiab lub cim ntawm tus tsiaj nyaum, hos lwm qhov qhia txog tus duab thiab lub cim ntawm Vajtswv. Qhov omega kev sim sab hauv ntawd raug sawv cev los ntawm ob lub cim hauv Miller zaj npau suav uas yuav tsum raug txhais kom meej nyob rau hauv lub ntsiab lus ntawm cov xwm txheej ntawm hnub kawg. Lub tsev khaws khoom yog dabtsi? thiab nqaij yog dabtsi?

We will continue these things in the next article.

Peb yuav txuas ntxiv tej no hauv zaj lus tom ntej.

A Jewish marriage in Jesus’ time unfolded in three major phases, often spread over months or a year. The first step was the legal marriage, called the betrothal, at which point the marriage is legally established, but the bride and groom remain separated, while the groom returned to his father’s house to prepare a place for his bride. This is why Mary, Joseph’s wife was called his wife, even before they lived together. Unfaithfulness in this period of time was considered adultery.

Kev sib yuav ntawm cov Yudai nyob rau tiam Yexus muaj peb theem loj, uas feem ntau ncua mus ntev thoob plaws ntau lub hlis lossis ib xyoos. Thawj kauj ruam yog kev sib yuav raws li txoj cai, hu ua kev cog lus sib yuav, thaum ntawd txoj kev sib yuav raug tsa tseg raws li txoj cai lawm, tiamsis tus nkauj nyab thiab tus nraug vauv tseem nyob sib nrug, hos tus nraug vauv rov qab mus rau nws txiv lub tsev los npaj chaw rau nws tus nkauj nyab. Vim li no thiaj hu Mab Liag, Yauxej tus poj niam, ua nws tus poj niam, txawm yog ua ntej nkawd nyob ua ke. Kev tsis ncaj ncees nyob rau lub sijhawm no raug suav tias yog kev deev luag poj luag txiv.

The waiting period was uncertain and could be days, weeks or months. The uncertainty is an essential element of the parable. The father might wait for up to a year, to confirm the brides celibacy. The groom did not announce the exact day or hour of his return, for it was his father’s decision to decide when, so the bride knew the wedding was coming—but not when. This uncertainty was intentional, and until the father commanded the groom to go and get his bride everything involved tarried.

Lub sijhawm uas yuav tsum tos ntawd tsis paub tseeb, thiab tej zaum yuav yog ob peb hnub, ob peb lub lim tiam, lossis ob peb lub hlis. Qhov kev tsis paub tseeb ntawd yog ib feem tseem ceeb ntawm zaj lus piv txwv. Leej txiv tej zaum yuav cia tos ntev txog ib xyoos, kom paub meej txog tus nkauj nyab txoj kev dawb huv. Tus nraug vauv tsis tshaj tawm hnub lossis teev uas nws yuav rov qab los kom meej, rau qhov yog nws leej txiv txoj kev txiav txim siab los txiav tias thaum twg, yog li tus nkauj nyab paub tias kev tshoob kos yuav los txog—tiamsis tsis paub tias thaum twg. Qhov kev tsis paub tseeb no yog ua los txhob txwm, thiab txog thaum leej txiv txib tus nraug vauv mus nqa nws tus nkauj nyab, txhua yam uas muaj feem nrog ntawd tseem qeeb tos.

When the father said, “go and get your bride,” the groom would come at night, with friends, shouting and blowing a trumpet. It would always occur at night to avoid travelling long distances in the heat of the day, which can be oppressive in land of Israel. Torches and oil were required, for there were no street lights, and the procession could last hours. The actual ritual expression in the ancient Hebrew marriages that was proclaimed during the processions was, “Behold the bridegroom cometh!”

Thaum leej txiv hais tias, “mus coj koj tus nkauj nyab los,” tus nraug vauv yuav tuaj thaum hmo ntuj, nrog nws cov phooj ywg, qw nrov thiab tshuab raj. Qhov no yeej ib txwm tshwm sim thaum hmo ntuj kom zam tsis txhob taug kev deb ntev hauv tshav kub nruab hnub, uas yuav ua rau nyuaj siab heev nyob hauv thaj av Ixayees. Yuav tsum muaj teeb cig thiab roj, rau qhov tsis muaj teeb kev, thiab pawg neeg taug kev ntawd yuav kav tau ntau teev. Lo lus siv tiag hauv kab ke kev sib yuav ntawm cov Henplais puag thaum ub uas raug tshaj tawm thaum lawv tab tom taug kev ntawd yog, “Saib seb, tus nraug vauv tab tom los!”

The virgins (bridesmaids) in the parable were not random women, they were the bride’s attendants, waiting with her, expected to join the procession, and responsible to be ready at any hour and to carry their own oil to light the path to the groom’s house. The torches burned fast, so it was a necessity to bring extra oil, in case of a long journey. There was no communal sharing of the oil.

Cov nkauj xwb (cov hluas nkauj pab tus nyab) hauv zaj lus piv txwv ntawd tsis yog tej pojniam uas xaiv los tsis muaj laj thawj, lawv yog cov uas nrog tus nyab nyob, tos nrog nws, raug cia siab tias yuav koom nrog hauv txoj kev taug kev ua kab ke, thiab muaj lub luag hauj lwm yuav tsum npaj txhij rau txhua teev thiab nqa lawv tus kheej roj los taws teeb kom pom txoj kev mus rau tsev ntawm tus nraug vauv. Cov teeb hluav taws kub nyhiab tas sai, yog li ntawd yuav tsum tau nqa roj seem ntxiv, tsam yog txoj kev mus ntev. Tsis muaj kev sib faib roj ua ke rau sawvdaws.

The delay is normal in the ancient procession and marriage and was not a problem culturally. Delays were expected, and falling asleep was normal. The distinction is not in the sleeping, but in the preparation, not the wakefulness. The foolish virgins didn’t plan for a delay as the wise ones did. Everyone would sleep for the period from the legal betrothal to the consummation may take a year.

Qhov kev ncua yog ib yam uas ib txwm muaj nyob hauv txoj kev mus ua kab ke qub txeeg qub teg thiab hauv kev sib yuav, thiab raws li kab lis kev cai mas tsis yog ib qho teeb meem. Kev ncua yog yam uas twb cia siab tseg lawm, thiab kev tsaug zog kuj yog ib yam uas ib txwm muaj. Qhov sib txawv tsis yog nyob hauv kev tsaug zog, tiam sis nyob hauv kev npaj txhij, tsis yog nyob hauv kev nyob tsaug zog. Cov nkauj xwb ruam tsis tau npaj tseg rau kev ncua ib yam li cov txawj ntse tau ua. Txhua tus yeej yuav tsaug zog, rau qhov lub sijhawm txij thaum muaj kev sib cog lus yuav raws cai mus txog thaum ua tiav kev sib yuav yuav kav tau ib xyoos.

Once the procession reached the groom’s house, the marriage feast began and the door was shut permanently and late arrivals were not admitted. This was not cruelty—it was custom, for anyone knocking later after the door was shut meant they were not part of the procession.

Thaum pawg kev taug txheej txheem ntawd mus txog ntawm tus nraug vauv lub tsev lawm, ces rooj tshoob txawm pib thiab lub qhov rooj raug kaw mus ib txhis; cov uas tuaj lig tom qab ntawd tsis raug tso cai nkag los. Qhov no tsis yog kev lim hiam—nws yog kev coj uas ib txwm ua, rau qhov leej twg los khob qhov rooj tom qab uas lub qhov rooj twb raug kaw lawm, qhov ntawd qhia tias lawv tsis yog ib feem ntawm pawg kev taug txheej txheem ntawd.

Jesus wasn’t inventing imagery, and He provided no explanation of this parable as He often did. He did not need to provide an explanation, for all these cultural details were fully understood by His audience. Jesus was identifying a literal Eastern marriage, not abstraction.

Yexus tsis tau tsim ib yam duab piv txwv tshiab li, thiab Nws kuj tsis tau muab lus piav txog zaj lus piv txwv no raws li Nws ib txwm ua ntau zaus. Nws tsis tas yuav muab lus piav li ntawd, vim txhua yam ntsiab lus kab lis kev cai no twb yog cov neeg mloog Nws to taub zoo lawm. Yexus tab tom taw qhia txog ib qho kev sib yuav tiag tiag raws li txoj kev cai ntawm Sab Hnub Tuaj, tsis yog ib qho kev xav dav dav xwb.

The details are upheld fully from the Hebrew testimony, as well as the historians of the Roman and Greek periods.

Cov ntsiab lus no raug txhawb nqa tag nrho raws li zaj lus tim khawv Henplais, nrog rau cov kws sau keeb kwm ntawm lub caij nyoog Loos thiab Kili.

The Mishnah (2nd century AD, but preserving pre-70 AD Temple-era customs)

Phau Mishnah (xyoo pua 2 tom qab Yexus yug, tabsis khaws cia tej kev cai ntawm tiam Tsev Teev Ntuj ua ntej xyoo 70 tom qab Yexus yug)

The Talmud (later compilation, but quoting earlier practice)

Phau Talmud (ib phau uas muab sau ua ke tom qab no, tabsis nws hais rov qab txog txoj kev coj ua yav dhau los)

Josephus (1st century Jewish historian)

Yosefus (tus kws sau keeb kwm Yudais nyob rau thawj xyoo pua)

Rabbinic wedding liturgy and legal discussions

Kab kevcai tshoob raws li kev teev hawm thiab kev sib tham txog txoj cai ntawm cov xibhwb Yudais

Greco-Roman observers of Judea

Cov neeg saib xyuas Yudeyas raws li kev pom ntawm cov Kili thiab cov Loos

Josephus does not give a neat “wedding manual,” but the legal and cultural details he assumes align exactly with the Mishnah/Talmud descriptions. The Mishnah is the key source.

Yauxej Fausifas tsis muab ib phau “ntawv qhia kab tshoob” uas ua raws nraim zoo huv si, tiam sis tej ntsiab cai raws kevcai lij choj thiab kab lis kev cai uas nws lees paub yeej sib haum raws nraim nkaus nrog cov lus piav hauv Mishnah/Talmud. Mishnah yog qhov chaw keeb lus tseem ceeb.

The parable landed so hard on a 1st-century Jewish listener, for nothing in Matthew 25 needed explaining. The midnight arrival was normal, the lamps and oil were obvious necessities, and a delay between the legal marriage betrothal and the midnight procession was expected, and the shut door was standard operating procedure! The virgins who were excluded, were ashamed, and to the Jewish audience of Jesus’ period, the foolish virgin’s shame was absolutely deserved. Fully knowing the ritual, Jesus’ audience would have no sympathy for the foolish virgins, for everyone knew the preparation was an absolute responsibility for any virgin that was asked to be in the procession. These truths were so obvious to the Jewish audience that Jesus never needed to provide any explanation of the parable.

Zaj lus piv txwv ntawd cuam tshuam hnyav kawg rau tus mloog Yudais nyob hauv xyoo pua ib, vim tsis muaj ib yam dab tsi hauv Mathais 25 uas yuav tsum tau piav ntxiv li. Kev tuaj txog thaum ib tag hmo yog ib yam uas ib txwm muaj, cov teeb thiab cov roj yog yam tsim nyog uas pom tseeb, thiab kev ncua sij hawm ntawm kev sib qhaub lus sib yuav raws cai thiab txoj kev taug txheej thaum ib tag hmo kuj yog yam uas twb xav tseg lawm, thiab lub qhov rooj kaw kuj yog txheej txheem ib txwm ua raws! Cov nkauj xwb uas raug cais tawm ntawd txaj muag heev, thiab rau cov neeg Yudais uas yog cov mloog Yexus nyob rau nws tiam, txoj kev txaj muag ntawm cov nkauj xwb ruam ntawd yog ib yam uas tsim nyog kiag li. Vim paub txoj kab ke ntawd zoo kawg nkaus, cov neeg mloog Yexus yuav tsis muaj kev khuv leej rau cov nkauj xwb ruam ntawd li, rau qhov sawv daws yeej paub tias kev npaj txhij yog ib lub luag hauj lwm uas yuav tsum ris kiag rau ib tug nkauj xwb twg uas raug caw kom koom hauv txoj kev taug txheej ntawd. Cov no yog tej qhov tseeb uas pom tseeb heev rau cov neeg Yudais cov mloog ntawd, ua rau Yexus tsis tas yuav muab ib qho lus piav qhia dab tsi ntxiv txog zaj lus piv txwv ntawd li.

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