Article

# What is Truth? - Number Five

Qhov Tseeb Yog Dab Tsi? - Zaj Tsib

The Comforter

Tus Nplig Siab

Author

Jeff Pippenger

Published

September 11, 2023

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The prophetic history that has been opened up within the seven thunders identifies the history we are now in. The secret was hidden until the history it represented arrived. It is the time when the Comforter, the Spirit of “truth” reveals the truth that John called the Revelation of Jesus Christ, for Jesus Christ is the Truth. It is not simply that the word “truth” represents the character of God. And it is not simply a revelation of the wonderful linguist, that the Hebrew word “truth” is used in such profound ways throughout the Scriptures. But is also the amazing miracle that when understood becomes the key for opening the prophecies of the book of Revelation, and in so doing it opens the entire Bible. But it is only for those willing to see, hear, and keep those things written therein for the time is at hand.

Keeb kwm yaj saub uas tau raug qhib tawm nyob hauv xya lub xob quaj qhia kom meej txog keeb kwm uas tam sim no peb nyob hauv. Qhov zais cia ntawd tau muab zais tseg mus txog thaum lub keeb kwm uas nws sawv cev rau ntawd los txog. Qhov no yog lub sijhawm uas tus Nplig Siab, tus Ntsuj Plig ntawm “qhov Tseeb,” qhia tawm qhov tseeb uas Yauhas hu ua Tshwmsim ntawm Yexus Khetos, rau qhov Yexus Khetos yog qhov Tseeb. Tsis yog tsuas yog lo lus “qhov tseeb” sawv cev rau Vajtswv tus cwj pwm xwb. Thiab tsis yog tsuas yog ib qho kev tshwm sim txog tus kws paub lus uas zoo kawg nkaus xwb, tias lo lus Henplais uas txhais tias “qhov tseeb” raug siv nyob rau hauv txoj kev tob kawg nkaus thoob plaws hauv Vajluskub. Tiam sis nws kuj yog qhov txuj ci tseem ceeb uas thaum to taub lawm ces dhau los ua tus yuam sij qhib tej yaj saub hauv phau Tshwmsim, thiab thaum ua li ntawd nws qhib tag nrho phau Vajluskub. Tiamsis qhov no tsuas yog rau cov uas txaus siab pom, hnov, thiab khaws tej yam uas tau sau nyob hauv ntawd xwb, rau qhov lub sijhawm twb los ze lawm.

In order for men to recognize the “truth” in such a way to be sanctified by it, requires the presence of the Holy Spirit. Men can intellectually understand the word “truth,” and even be amazed at the significance of it, but the “truth” must be eaten. It must be internalized and made a part of a person’s experience, for the word conveys the creative power of God to those who seek to be transformed into the image of Christ. One of the starting places of my personal investigation of the Hebrew word translated as “truth” was the Hebrew scholars, who also address the amazing nature of the word “truth” and its usage in the Bible. But there is no reason to believe that their intellectual understanding of the word “truth” has led them to Christ.

Kom tibneeg thiaj li paub txog “qhov tseeb” nyob rau yam uas ua rau lawv raug dawb huv los ntawm nws, yuav tsum muaj Vaj Ntsuj Plig Dawb Huv nyob ntawd. Tibneeg yuav nkag siab tau lo lus “qhov tseeb” raws kev txawj ntse, thiab tseem yuav xav tsis thoob rau nws qhov tseem ceeb thiab, los “qhov tseeb” yuav tsum raug noj. Nws yuav tsum raug coj los nyob sab hauv thiab ua ib feem ntawm tus neeg ntawd txoj kev paub dhau los, rau qhov lo lus ntawd xa Vajtswv lub hwjchim tsim tawm mus rau cov uas nrhiav kom raug hloov dua tshiab kom zoo li Khetos tus yam ntxwv. Ib qho chaw pib ntawm kuv tus kheej txoj kev tshawb nrhiav txog lo lus Hebrew uas txhais ua “qhov tseeb” yog cov kws txawj Hebrew, uas lawv kuj hais txog lo lus “qhov tseeb” qhov xwm txheej uas txaus xav tsis thoob thiab nws txoj kev siv hauv phau Vajlugkub. Tiamsis tsis muaj laj thawj dabtsi yuav ntseeg tau tias lawv txoj kev nkag siab txog lo lus “qhov tseeb” raws kev txawj ntse ntawd tau coj lawv los cuag Khetos.

The prophetic fact that the word needs to be eaten with the presence of the Holy Spirit echoes of Sister White’s definition of the “oil” in the parable of the ten virgins, and also her description of the two classes of virgins that are waiting for the Bridegroom.

Qhov tseeb raws li yaj saub hais tias lo lus yuav tsum tau noj nrog rau qhov kev nyob ntawd ntawm tus Vaj Ntsuj Plig Dawb Huv rov ncha Sister White txoj kev txhais txog “roj” hauv zaj lus piv txwv ntawm kaum tus nkauj xwb, thiab kuj yog nws txoj kev piav txog ob pawg nkauj xwb uas tab tom tos tus Nraug Vauv.

A symbol most often has more than one meaning, and the meaning is to be defined by the context where the symbol is located. It is not to be defined by the grammatical expert’s definition of the word or by the historical time frame when the word was written. Those two approaches are what the theologians of Adventism have grasped in order to deny the “truth.” A symbol is defined by the context where it is employed. Within the Spirit of Prophecy, the word “oil” in the parable of the ten virgins represents at least a few different things depending on the context of the passage where the “oil” is found. Why does one class of virgins possess the oil and the other not?

Ib lub cim feem ntau muaj ntau tshaj ib lub ntsiab lus, thiab lub ntsiab lus ntawd yuav tsum raug txiav txim raws li lub ntsiab lus hauv qhov chaw uas lub cim ntawd nyob. Tsis yog yuav raug txiav txim raws li tus kws txawj kev sau lus txhais lo lus ntawd li cas, los yog raws li lub sijhawm keeb kwm thaum lo lus ntawd raug sau tseg. Ob txoj kev ntawd yog yam uas cov kws theology hauv Adventism tau tuav khov thiaj li yuav tsis lees txais “qhov tseeb.” Ib lub cim raug txhais raws li lub ntsiab lus hauv qhov chaw uas nws raug siv. Hauv tus Ntsuj Plig Qhia Yav Tom Ntej, lo lus “roj” hauv zaj lus piv txwv txog kaum tus ntxhais nkauj xwb sawv cev tsawg kawg rau ob peb yam sib txawv raws li lub ntsiab lus ntawm nqe lus uas muaj “roj” ntawd. Vim li cas ib pab ntxhais nkauj xwb thiaj muaj roj hos lwm pab tsis muaj?

> “There is a world lying in wickedness, in deception, and delusion, in the very shadow of death,—asleep, asleep. Who are feeling travail of soul to awaken them? What voice can reach them? My mind is carried to the future when the signal will be given, ‘Behold the Bridegroom cometh; go ye out to meet Him.’ But some will have delayed to obtain the oil for replenishing their lamps, and too late they will find that character, which is represented by the oil, is not transferable. That oil is the righteousness of Christ. It represents character, and character is not transferable. No man can secure it for another. Each must obtain for himself a character purified from every stain of sin.” Bible Echo, May 4, 1896.

> “Muaj ib lub ntiajteb pw hauv kev phem kev qias, hauv kev dag ntxias thiab kev yuam kev, hauv tus duab ntxoov ntxoo ntawm txoj kev tuag,—tsaug zog, tsaug zog. Leejtwg thiaj tab tom hnov kev mob nyhav hauv tus ntsuj plig kom tsa lawv sawv? Lub suab twg thiaj yuav mus txog lawv? Kuv lub siab raug coj mus rau yav tom ntej thaum lub cim yuav raug muab, ‘Saib seb, Tus Nraug Vauv tabtom los; nej cia li tawm mus ntsib Nws.’ Tiamsis ib txhia yuav tau qeeb nrhiav kom tau cov roj ntxiv puv lawv tej teeb, thiab thaum lig dhau lawd lawv mam pom tias tus cwj pwm, uas cov roj ntawd sawv cev rau, tsis yog yam yuav muab hloov rau lwm tus tau. Cov roj ntawd yog Khetos txoj kev ncaj ncees. Nws sawv cev rau tus cwj pwm, thiab tus cwj pwm tsis yog yam yuav muab hloov tau. Tsis muaj ib tug neeg twg yuav nrhiav tau nws rau lwm tus. Txhua tus yuav tsum tau nrhiav kom tau rau nws tus kheej ib tug cwj pwm uas raug ntxuav kom dawb huv ntawm txhua qhov qias neeg ntawm txoj kev txhaum.” Bible Echo, Tsib Hlis 4, 1896.

The foolish virgins do not possess the character necessary to succeed in the soon-coming crisis. They lack Christ’s righteousness. But the oil is also a message, and the oil in the parable of the ten virgins in the “last days” is the final warning message represented by the Revelation of Jesus Christ that is to be heard, read and kept.

Cov nkauj xwb ruam tsis muaj tus cwj pwm uas yuav tsum muaj thiaj sawv ruaj tau hauv txoj kev kub ntxhov uas yuav los sai no. Lawv tsis muaj Khetos txoj kev ncaj ncees. Tiamsis cov roj kuj yog ib txoj xov, thiab cov roj hauv zaj lus piv txwv txog kaum tus nkauj xwb hauv “hnub kawg” yog txoj xov ceeb toom kawg uas sawv cev los ntawm Kev Tshwm Sim ntawm Yexus Khetos, uas yuav tsum tau hnov, nyeem, thiab khaws cia.

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

> “Cov uas raug pleev roj sawv ntawm tus Tswv uas kav tag nrho lub ntiajteb, muaj txoj hauj lwm uas ib zaug tau muab rau Xatas ua tus kerub uas npog. Los ntawm cov neeg dawb huv uas nyob ib ncig ntawm Nws lub zwm txwv, tus Tswv khaws cia ib txoj kev sib txuas lus tsis tu ncua nrog cov neeg nyob hauv ntiajteb. Cov roj kub sawv cev rau txoj kev tshav ntuj uas Vajtswv muab txhawb nqa tej teeb ntawm cov ntseeg, kom lawv txhob txhav thiab txhob tuag. Yog tsis yog vim tias cov roj dawb huv no raug nchuav los saum ntuj ceeb tsheej hauv cov lus ntawm Vajtswv tus Ntsuj Plig, ces cov cuab yeej ntawm kev phem yuav tswj hwm tibneeg tas nrho.”

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

> “Vajtswv raug ua kom poob ntsej muag thaum peb tsis txais tej lus sib txuas lus uas Nws xa tuaj rau peb. Li no peb thiaj tsis kam txais cov roj kub uas Nws xav nchuav rau hauv peb tej ntsuj plig kom xa mus rau cov uas nyob hauv txoj kev tsaus ntuj. Thaum lub suab hu yuav tuaj tias, ‘Saib seb, tus nraug nyab tabtom los; nej cia li tawm mus ntsib nws,’ cov uas tsis tau txais cov roj dawb huv, cov uas tsis tau khaws cia txoj kev tshav ntuj ntawm Khetos hauv lawv lub siab, yuav pom, ib yam li cov nkauj xwb ruam, tias lawv tsis tau npaj txhij los ntsib lawv tus Tswv. Lawv tsis muaj, nyob hauv lawv tus kheej, lub hwjchim yuav nrhiav tau cov roj ntawd, thiab lawv lub neej raug puas ntsoog. Tiamsis yog thov Vajtswv Tus Ntsuj Plig Dawb Huv, yog peb thov khawv, ib yam li Mauxe tau ua tias, ‘Qhia koj lub yeeb koob rau kuv pom,’ ces Vajtswv txoj kev hlub yuav raug nchuav puv nkaus rau hauv peb lub siab. Los ntawm cov kav dej kub, cov roj kub yuav raug xa tuaj rau peb. ‘Tsis yog los ntawm lub zog, los yog los ntawm lub hwjchim, tiamsis yog los ntawm kuv tus Ntsuj Plig, tus Tswv ntawm cov tswv rog hais li no.’ Los ntawm kev txais cov duab ci ntsa iab ntawm Lub Hnub ntawm Kev Ncaj Ncees, Vajtswv cov me nyuam ci ntsa iab ua tej lub teeb nyob hauv ntiajteb.” Review and Herald, July 20, 1897.

The “oil” is the final message, which once again, is the Revelation of Jesus Christ. In the passage those who wish to have the oil need to plead to God as did Moses in Horeb’s cave. But notice that if we are to “plead, as did Moses” that God would “show” us His “glory,” we must first ask for the Holy Spirit who is the Comforter. If we do, then by angels and the two golden pipes we shall receive of Christ righteousness. We deceive ourselves if we think we can pray and plead for Christ’s character as the traditions and customs of Laodicean Adventism suggests should be done, while at the same time we are refusing the message of the Revelation of Jesus Christ. His righteousness is conveyed to us through the “messages of God’s Spirit,” that are conveyed by the two anointed ones that stand before God’s throne. When we reject his message, we reject His righteousness.

“Roj” yog lo lus xov kawg, uas ib zaug ntxiv, yog Kev Tshwm Sim txog Yexus Khetos. Hauv nqe lus ntawd, cov uas xav kom muaj roj yuav tsum thov Vajtswv ntso ua siab lug, ib yam li Mauxes tau ua hauv lub qhov tsua ntawm Horeb. Tiamsis nej yuav tsum ceeb toom tias yog peb yuav “thov ntso, ib yam li Mauxes tau ua” kom Vajtswv “qhia” peb txog Nws “lub yeeb koob,” ces peb yuav tsum xub thov tus Vaj Ntsuj Plig Dawb Huv uas yog tus Nplij Siab. Yog peb ua li ntawd, ces los ntawm cov tim tswv thiab ob txoj raj kub peb yuav txais Khetos txoj kev ncaj ncees. Peb dag peb tus kheej yog peb xav tias peb yuav thov Vajtswv thiab thov ntso kom tau Khetos tus cwj pwm raws li tej kab lig kev cai thiab tej kev coj uas Laodicean Adventism hais tias yuav tsum ua, thaum tib lub sijhawm peb tab tom tsis kam lees lo lus xov ntawm Kev Tshwm Sim txog Yexus Khetos. Nws txoj kev ncaj ncees raug xa los rau peb dhau los ntawm “tej lus xov ntawm Vajtswv tus Ntsuj Plig,” uas raug xa los ntawm ob tug uas raug pleev roj uas sawv ntawm Vajtswv lub zwm txwv xub ntiag. Thaum peb tsis kam lees Nws lo lus xov, peb tsis kam lees Nws txoj kev ncaj ncees.

> Then answered I, and said unto him, What are these two olive trees upon the right side of the candlestick and upon the left side thereof? And I answered again, and said unto him, What be these two olive branches which through the two golden pipes empty the golden oil out of themselves? And he answered me and said, Knowest thou not what these be? And I said, No, my lord. Then said he, These are the two anointed ones, that stand by the Lord of the whole earth. Zechariah 4:11–14.

> Ces kuv teb, thiab hais rau nws tias, Ob tsob txiv ntseej no uas nyob ntawm sab xis ntawm lub teeb txawb thiab ntawm sab laug ntawm nws yog dab tsi? Ces kuv teb dua, thiab hais rau nws tias, Ob ceg txiv ntseej no uas los ntawm ob lub raj kub nchuav cov roj kub tawm ntawm lawv tus kheej yog dab tsi? Thiab nws teb kuv, thiab hais tias, Koj tsis paub tias cov no yog dab tsi lov? Thiab kuv hais tias, Tsis paub, tus tswv. Ces nws hais tias, Cov no yog ob tug uas raug pleev roj, uas sawv ntawm tus Tswv ntawm tag nrho lub ntiaj teb. Xakhaliyas 4:11–14.

The two “anointed ones, that stand by the Lord of the whole earth,” are also represented as the two witnesses of Revelation eleven.

Ob tug “cov uas raug pleev roj,” uas sawv ntawm tus Tswv kav tag nrho lub ntiajteb, kuj raug sawv cev ua ob tug timkhawv hauv Qhia Tshwm tshooj kaum ib.

> “Concerning the two witnesses the prophet declares further: ‘These are the two olive trees, and the two candlesticks standing before the God of the earth.’ ‘Thy word,’ said the psalmist, ‘is a lamp unto my feet, and a light unto my path.’ Revelation 11:4; Psalm 119:105. The two witnesses represent the Scriptures of the Old and the New Testament.” The Great Controversy, 267.

> “Hais txog ob tug tim khawv no tus yaj saub tseem tshaj tawm ntxiv tias: ‘Cov no yog ob tsob ntoo roj txiv, thiab ob lub teeb txawb uas sawv ntawm Vajtswv tus Tswv kav ntiajteb xub ntiag.’ ‘Koj txojlus,’ tus kws sau nkauj qhuas hais tias, ‘yog ib lub teeb rau kuv txhais ko taw, thiab yog ib qho kaj rau kuv txojkev.’ Tshwmsim 11:4; Ntawv Nkauj 119:105. Ob tug tim khawv no sawv cev rau Vajluskub hauv Phau Qub thiab Phau Tshiab.” Kev Tsov Rog Loj, 267.

Whether we consider Zechariah’s or John’s testimony of the two witnesses, the context of either testimony is the communication process that is the very first truth mentioned in association with the message of the Revelation of Jesus Christ in Revelation chapter one and verse one. From the Father, to the Son, to the angels, to a prophet to the church. The process in which Christ speaks to mankind is a major understanding that He seeks to reveal within the final warning message. This corresponds with the emphasis in the presentation of both the first and third angel’s messages.

Txawm peb xav txog Xakhaliyas los yog Yauhas txoj lus tim khawv hais txog ob tug tim khawv los xij, lub ntsiab lus nyob ib puag ncig ntawm ob tog lus tim khawv ntawd yog txoj kev sib txuas lus uas yog thawj qhov tseeb kiag li uas raug hais tawm nrog rau zaj lus ntawm Yexus Khetos txoj Kev Tshwm Sim nyob hauv Tshwm Sim tshooj ib nqe ib. Los ntawm Leej Txiv, mus rau Leej Tub, mus rau cov tim tswv, mus rau ib tug yaj saub, mus rau pawg ntseeg. Txoj txheej txheem uas Khetos hais lus rau noob neej yog ib qho kev to taub tseem ceeb uas Nws nrhiav qhia tawm nyob hauv zaj lus ceeb toom zaum kawg. Qhov no phim raws nraim nrog qhov tseem ceeb uas raug hais tseg hauv kev nthuav tawm ntawm ob qho tib si zaj lus ntawm thawj tus tim tswv thiab tus tim tswv thib peb.

The message of the first angel is represented by William Miller. Miller possesses several prophetic characteristics that must be recognized. He was the “Father” of the movement, which in terms of the Alpha and Omega demands that there would be a son. He represented a movement represented by the name “Millerite,” which is the word for a type of rock. He was used to organize a set of biblical rules of prophetic interpretation. Those rules become a major component of the communication of the messages of God’s Spirit that were either refused or accepted as those of Miller’s generation chose whether to retain their foolish Laodicean condition or to become wise Philadelphians. As the father of the message of the first angel, he typifies a movement that will proclaim the message of the third angel’s message, and that movement’s understanding of the message will be directed by a special set of biblical rules of prophetic interpretation that establish the message of the third angel as soundly as Miller was used to establish the message of the first angel. God never changes, Jesus Christ the same yesterday, today and forever.

Zaj lus ntawm tus timtswv thawj yog sawv cev los ntawm William Miller. Miller muaj ntau yam yam ntxwv cev Vajtswv lus uas yuav tsum raug lees paub. Nws yog “Leej Txiv” ntawm txoj kev txav ntawd, uas raws li Alpha thiab Omega yuav tsum muaj ib tug tub. Nws sawv cev rau ib txoj kev txav uas raug sawv cev los ntawm lub npe “Millerite,” uas yog lo lus hu rau ib hom pob zeb. Nws raug siv los npaj ib pawg cai hauv phau Vajlugkub rau kev txhais lus cev Vajtswv lus. Cov cai ntawd dhau los ua ib feem tseem ceeb ntawm kev sib txuas lus ntawm tej zaj lus ntawm Vajtswv tus Ntsuj Plig uas qee leej tsis kam txais los sis txais, raws li cov neeg tiam Miller xaiv seb puas yuav khaws lawv tus yam ntxwv ruam ntawm Laodicea los sis yuav dhau los ua cov Filadefia uas txawj ntse. Raws li leej txiv ntawm zaj lus ntawm tus timtswv thawj, nws ua ib hom qauv ntawm ib txoj kev txav uas yuav tshaj tawm zaj lus ntawm tus timtswv peb, thiab txoj kev txav ntawd txoj kev to taub txog zaj lus yuav raug coj los ntawm ib pawg cai tshwj xeeb hauv phau Vajlugkub rau kev txhais lus cev Vajtswv lus uas yuav tsa tus timtswv peb zaj lus kom ruaj khov ib yam li Miller raug siv los tsa tus timtswv thawj zaj lus. Vajtswv yeej tsis hloov li, Yexus Khetos yog tib tug qub nag hmo, hnub no, thiab mus ib txhis.

> Do not err, my beloved brethren. Every good gift and every perfect gift is from above, and cometh down from the Father of lights, with whom is no variableness, neither shadow of turning. Of his own will begat he us with the word of truth, that we should be a kind of firstfruits of his creatures. James 1:16–18.

> Tsis txhob yuam kev, nej kuv cov kwv tij uas kuv hlub. Txhua yam txiaj ntsim zoo thiab txhua yam txiaj ntsim uas zoo tag nrho yog los saum ntuj los, thiab nqes los ntawm Leej Txiv ntawm tej pom kev, uas nrog Nws tsis muaj kev hloov pauj, thiab tsis muaj txawm yog duab ntxoov ntxoo ntawm kev tig rov qab. Vim Nws lub siab nyiam ntawm Nws tus kheej, Nws thiaj yug peb los ntawm lo lus tseeb, xwv kom peb yuav ua tau ib yam li thawj cov txi txiv ntawm Nws tej tsim. Yakaunpau 1:16–18.

In the beginning or the end of Adventism, the messages of God’s Spirit which are represented by the oil, are conveyed through the two witnesses. At the beginning with the Millerites the two witnesses were the Old and New Testaments and at the end they are the Bible and the Spirit of Prophecy. This is the reason why John, who most perfectly illustrates the end of God’s people in the last days of the investigative judgment was in the isle of Patmos.

Thaum thaum chiv thawj lossis thaum kawg ntawm Adventism, tej lus ntawm Vajtswv tus Ntsuj Plig uas raug sawv cev los ntawm cov roj, raug xa tawm los ntawm ob tug tim khawv. Thaum pib nrog cov Millerites, ob tug tim khawv yog Phau Qub thiab Phau Tshiab; hos thaum kawg lawv yog Phau Vajlugkub thiab Ntsuj Plig ntawm Kev Yaj Saub. Qhov no yog qhov laj thawj uas Yauhas, tus uas qhia meej tshaj plaws txog Vajtswv haiv neeg thaum kawg hauv hnub kawg ntawm txoj kev txiav txim tshuaj xyuas, thiaj nyob hauv kob Patmos.

> 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. Revelation 1:9.

> Kuv Yauhas, uas yog nej tus kwv thiab tus khub nyob hauv txoj kev txom nyem, thiab hauv lub nceeg vaj thiab kev ua siab ntev ntawm Yexus Khetos, tau nyob rau saum kob uas hu ua Patmos, vim yog Vajtswv Txojlus thiab vim yog lus tim khawv txog Yexus Khetos. Qhia Tshwm 1:9.

The prophetic setting of Patmos represents that John is being persecuted. He was being persecuted for receiving the messages of God’s spirit that identify the Revelation of Jesus Christ through the Bible and Spirit of Prophecy.

Qhov chaw yaj saub ntawm Patmos sawv cev tias Yauhas tab tom raug tsim txom. Nws raug tsim txom vim tau txais tej lus ntawm Vajtswv tus Ntsuj Plig uas qhia meej txog Yexus Khetos Txoj Kev Qhia Tshwm los ntawm phau Vajlugkub thiab Ntsuj Plig ntawm Kev Yaj Saub.

The persecution of God’s “last day” people is also represented in Revelation eleven when the two witnesses are slain in the streets, and everyone celebrates their death. In chapter eleven those two witnesses are Elijah and Moses. They have given their testimony for three and a half years and then they are slain, but they were thereafter resurrected.

Kev tsim txom Vajtswv haiv neeg “hnub kawg” kuj raug sawv cev hauv Tshwm Sim tshooj kaum ib thaum ob tug tim khawv raug tua rau saum tej kev, thiab txhua tus zoo siab ua kev lom zem rau lawv txoj kev tuag. Hauv tshooj kaum ib ob tug tim khawv ntawd yog Eliyas thiab Mauxes. Nkawd tau ua tim khawv tau peb xyoos ib nrab, ces nkawd raug tua, tiam sis tom qab ntawd nkawd raug tsa sawv hauv qhov tuag rov qab los.

All the prophets speak more of the last days than they do their own history, so if there is ever a book that is speaking of the last days it is the book of Revelation where all the books of the Bible meet and end. There must therefore be a “message” in the last days that is slain, and thereafter resurrected. Revelation eleven illustrated the history of the French Revolution, but it more directly illustrates an attack against the message of the third angel in the last days. The message and the movement that was typified by Miller’s message and movement suffered that attack and died on July 18, 2020. According to Revelation eleven that attack would be carried out by the beast that ascended up out of the bottomless pit.

Cov yajlug txhua tus hais txog hnub kawg ntau dua li lawv hais txog lawv tus kheej keeb kwm; yog li ntawd, yog muaj ib phau ntawv twg uas hais txog hnub kawg, ces yog phau Ntawv Qhia Tshwm, qhov uas txhua phau ntawv hauv Vajlugkub los sib ntsib thiab xaus rau ntawd. Vim li no, yuav tsum muaj ib “txoj xov” nyob rau hnub kawg uas raug tua, thiab tom qab ntawd raug tsa sawv rov los. Qhia Tshwm tshooj kaum ib qhia ua piv txwv txog keeb kwm ntawm Kev Kiv Puag Ncig Fab Kis, tiam sis nws tseem qhia ncaj qha dua txog ib qho kev tawm tsam rau txoj xov ntawm tus timtswv thib peb nyob rau hnub kawg. Txoj xov thiab txoj kev txav uas raug ua piv txwv los ntawm Miller txoj xov thiab nws txoj kev txav tau raug kev tawm tsam ntawd thiab tuag rau hnub tim 18 Lub Xya Hli, 2020. Raws li Qhia Tshwm tshooj kaum ib, kev tawm tsam ntawd yuav raug ua los ntawm tus tsiaj qus uas nce tawm hauv lub qab ntuj tob tsis muaj chaw kawg.

> And when they shall have finished their testimony, the beast that ascendeth out of the bottomless pit shall make war against them, and shall overcome them, and kill them. And their dead bodies shall lie in the street of the great city, which spiritually is called Sodom and Egypt, where also our Lord was crucified. Revelation 11:8, 9.

> Thiab thaum lawv ua tim khawv tiav lawd, tus tsiaj qus uas nce tawm hauv lub qhov tob uas tsis muaj qab yuav ua rog tawm tsam lawv, thiab yuav kov yeej lawv, thiab tua lawv. Thiab lawv tej cev tuag yuav pw rau hauv txoj kev ntawm lub nroog loj, uas hauv sab ntsuj plig hu ua Xaudoo thiab Iyi tebchaws, qhov uas peb tus Tswv kuj raug ntsia saum ntoo khaublig thiab. Tshwmsim 11:8, 9.

Sister White informs us that the “bottomless pit” represents a new manifestation of satanic power.

Muam White qhia rau peb tias “qhov tob uas tsis muaj qab” sawv cev rau ib qho kev tshwm sim tshiab ntawm Xatas lub hwjchim.

> “‘When they shall have finished [are finishing] their testimony.’ The period when the two witnesses were to prophesy clothed in sackcloth ended in 1798. As they were approaching the termination of their work in obscurity, war was to be made upon them by the power represented as ‘the beast that ascendeth out of the bottomless pit.’ In many of the nations of Europe the powers that ruled in Church and State had for centuries been controlled by Satan, through the medium of the papacy. But here is brought to view a new manifestation of Satanic power.” The Great Controversy, 268.

> “‘Thaum lawv ua tiav [tab tom ua tiav] lawv zaj lus tim khawv.’ Lub sijhawm uas ob tug tim khawv yuav tsum cev lus faj lem hnav khaub ncaws nyuaj siab xaus rau xyoo 1798. Thaum lawv tab tom los ze rau qhov kawg ntawm lawv txoj hauj lwm nyob hauv kev tsis pom tseeb, yuav muaj kev ua tsov rog tawm tsam lawv los ntawm lub hwj chim uas raug sawv cev tias yog ‘tsiaj nyaum uas nce tawm hauv lub qhov tob uas tsis muaj chaw kawg.’ Hauv ntau haiv neeg ntawm cov teb chaws Europe, cov hwj chim uas kav hauv Koom Txoos thiab hauv Xeev tau nyob ntau pua xyoo hauv qab Xatas txoj kev tswj hwm, dhau ntawm txoj kev siv lub papacy. Tiamsis ntawm no muaj ib qho kev tshwm sim tshiab ntawm Xatas lub hwj chim raug coj los qhia.” The Great Controversy, 268.

There are three powers identified in the book of Revelation that come from the bottomless pit, the first mentioned is Islam in Revelation chapter nine verse two, the second is atheism of the French Revolution in chapter eleven verse eight and the third is modern Rome in chapter seventeen verse eight. The “new manifestation” in the last days that will not only attack the movement typified by the Millerite movement, but also attack the world is the counterfeit awakening of the counterfeit Midnight Cry known as “Woke-ism.” Woke-ism represents a “new manifestation of satanic power” which is upheld by the current Jesuit antichrist and is promoted through the merchants, the political leaders of the United Nations, the liberal representatives in the fallen churches of Protestantism in the United States, and the Democratic party in conjunction with the RINO-Republicans who either promote or permit the promotion of all the variations of the deviant lifestyles of the homosexual community as represented in chapter eleven as “Sodom.” These three powers are what lead the world to Armageddon, and they are also represented by “Egypt,” the symbol of atheism and worldliness. Set within the anarchy of the French Revolution, which is another element of these three powers that make up what Sister White calls the “evil confederacy,” either directly promote or allow Woke-ism. Woke-ism is the satanic counterfeit of the awakening of the ten virgins. We have more to discuss on these lines, but we need first to address the aftermath of the murder in the street that was accomplished on July 18, 2020.

Muaj peb lub hwjchim uas raug txheeb tseg nyob rau hauv phau Ntawv Qhia Tshwm uas tawm hauv lub qhov tob tsis muaj hauv qab los; thawj lub uas raug hais txog yog Islam nyob rau hauv Qhia Tshwm tshooj cuaj nqe ob, lub thib ob yog kev tsis ntseeg Vajtswv ntawm Fabkis Kev Tawm Tsam nyob rau hauv tshooj kaum ib nqe yim, thiab lub thib peb yog Loos niaj hnub no nyob rau hauv tshooj kaum xya nqe yim. “Qhov kev tshwm sim tshiab” nyob rau hnub kawg uas yuav tsis yog tsuas tawm tsam txoj kev txav uas raug ua qauv los ntawm txoj kev txav Millerite xwb, tiam sis kuj yuav tawm tsam lub ntiaj teb thiab, yog txoj kev sawv tsim dag ntawm txoj kev Quaj Thaum Ib Tag Hmo tsim dag uas hu ua “Woke-ism.” Woke-ism sawv cev rau “ib qho kev tshwm sim tshiab ntawm Xatas lub hwjchim” uas raug txhawb nqa los ntawm Jesuit antichrist tam sim no thiab raug nthuav tawm los ntawm cov tub lag tub luam, cov thawj coj kev nom kev tswv ntawm United Nations, cov neeg sawv cev ywj pheej nyob rau hauv cov pawg ntseeg Protestantism poob rau hauv Tebchaws Meskas, thiab Democratic party koom tes nrog cov RINO-Republicans uas txawm txhawb los sis tso cai rau kev txhawb txhua yam kev hloov txawv ntawm txoj kev ua neej tsis ncaj ntawm zej zog homosexual raws li raug sawv cev nyob rau hauv tshooj kaum ib ua “Sodom.” Peb lub hwjchim no yog yam uas coj lub ntiaj teb mus rau Armageddon, thiab lawv kuj raug sawv cev los ntawm “Egypt,” uas yog lub cim ntawm kev tsis ntseeg Vajtswv thiab kev ntshaw ntiajteb. Muab tso rau hauv nruab nrab ntawm kev tsis muaj cai tswj ntawm Fabkis Kev Tawm Tsam, uas yog ib qho ntxiv ntawm peb lub hwjchim no uas ua ke tsim tau yam uas Muam White hu ua “kev koom tes phem,” lawv txawm ncaj qha txhawb los sis cia kom Woke-ism raug txhawb. Woke-ism yog Xatas txoj kev dag cuav uas cuam tshuam rau txoj kev sawv tsim ntawm kaum tus nkauj xwb. Peb tseem muaj ntau yam yuav tham ntxiv raws cov kab lus no, tiam sis ua ntej peb yuav tsum hais txog tej xwm txheej tom qab txoj kev tua neeg nyob rau hauv txoj kev uas tau ua tiav rau lub Xya hli ntuj 18, 2020.

And also, dear Reader, please understand I have no support to offer to the Republican party. There is no political persuasion that I have any confidence in. It is simply the prophetic dynamics that exist in the United States, the United Nations and the Papacy that I am pointing out. Those dynamics will be more specifically addressed when we begin to directly address the two horns that parallel each other from 1798 until the Sunday law.

Thiab thiab, tus Nyeem uas kuv hwm, thov to taub tias kuv tsis muaj ib yam kev txhawb nqa yuav muab rau pawg Republican. Tsis muaj ib txoj kev ntseeg nom tswv twg uas kuv muaj kev cia siab rau li. Qhov uas kuv tab tom taw tes qhia tsuas yog cov kev txav raws li lus faj lem uas muaj nyob hauv Tebchaws Meskas, Koom Haum Tebchaws Ntiaj Teb, thiab lub hwjchim Vaj Qhia. Cov kev txav ntawd yuav raug hais kom meej dua thaum peb pib hais ncaj qha txog ob lub kub uas taug kev sib phim rau ib leeg txij xyoo 1798 mus txog rau txoj cai Hnub Caiv.

The satanic Woke-ism that represents a counterfeit Midnight Cry precedes the actual Midnight Cry and before the time of the genuine Midnight Cry, those that have been slain in the streets will ultimately evolve into either a foolish or wise virgin. The period of time when the binding off of our characters into either the bundle destined for the fire of destruction or as the bundle for the heavenly garner is now here.

Txoj kev Woke-ism uas yog ntawm Xatas, uas sawv cev rau ib qho Cuav Hu Nruab Nrab Hmo Ntuj, los ua ntej qhov Hu Nruab Nrab Hmo Ntuj tseeb; thiab ua ntej lub caij nyoog ntawm qhov Hu Nruab Nrab Hmo Ntuj tiag tiag, cov uas twb raug tua nyob hauv tej kev lawm yuav thaum kawg hloov zuj zus mus ua ib tug nkauj xwb ruam lossis ib tug nkauj xwb ntse. Lub caij nyoog uas peb tus cwj pwm raug khi sib cais tawm mus ua ib pob uas raug teem cia rau hauv hluav taws kev puas tsuaj, lossis ua ib pob rau lub txhab saum ntuj, nim no twb los txog lawm.

Sister White identifies that in the tarrying time the foolish virgins of the Millerite history reacted to the testing disappointment differently than the wise virgins, thus suggesting that by the tarrying time their characters were already settled. But Jeremiah’s testimony informs us that we can choose to return to God and He will not only return to us, but He will make us a fenced brazen wall against the wicked and the terrible as we are used as his mouth piece in the ensuing crisis. It is at that prophetic point that Jesus promises to comfort us. This is the significance of John’s four chapters that are set within our current history.

Muam White qhia meej tias nyob rau lub sijhawm ncua ntawd, cov nkauj xwb ruam hauv keeb kwm Millerite tau teb rau txoj kev chim siab uas yog kev sim ntawd txawv ntawm cov nkauj xwb muaj tswvyim; yog li ntawd qhov no qhia tias thaum txog lub sijhawm ncua ntawd lawv tus cwj pwm twb raug txiav txim ruaj lawm. Tiamsis Yelemis zaj lus tim khawv qhia peb tias peb yeej xaiv tau rov qab los cuag Vajtswv, thiab Nws tsis yog tsuas yog yuav rov qab los cuag peb xwb, tiamsis Nws yuav ua kom peb los ua ib phab ntsa tooj liab muaj laj kab tiv thaiv cov neeg phem thiab cov txaus ntshai, thaum peb raug siv los ua Nws lub qhov ncauj hais lus hauv txoj kev kub ntxhov uas yuav los tom ntej. Yog nyob rau ntawm lub ntsiab lus cev Vajtswv lus ntawd uas Yexus cog lus tias yuav nplig peb. Qhov no yog qhov tseem ceeb ntawm Yauhas plaub tshooj uas raug muab tso rau hauv peb keeb kwm tam sim no.

The oil is the Holy Spirit, it is character and it is the messages of God’s Spirit. God’s Spirit is the “Comforter.” As God so loved the world that He gave His only-begotten Son, and as Jesus sacrificed His godly being to willingly accept the humanity he had created as part of Himself for eternity, so too the Holy Spirit that is given in this period of time will abide with us forever.

Roj yog tus Vaj Ntsuj Plig Dawb Huv, nws yog tus yam ntxwv cwj pwm thiab nws yog tej lus tshaj tawm ntawm Vajtswv tus Ntsuj Plig. Vajtswv tus Ntsuj Plig yog tus “Nplig Siab.” Ib yam li Vajtswv hlub lub ntiajteb kawg li uas Nws thiaj pub Nws Tib Leeg Tub, thiab ib yam li Yexus txi Nws lub cev Vajtswv kom txaus siab lees yuav tibneeg uas Nws tau tsim los ua ib feem ntawm Nws Tus Kheej mus ib txhis, tus Vaj Ntsuj Plig Dawb Huv uas raug muab pub rau hauv lub sijhawm no kuj yuav nyob nrog peb mus ib txhis.

> If ye love me, keep my commandments. And I will pray the Father, and he shall give you another Comforter, that he may abide with you forever; Even the Spirit of truth; whom the world cannot receive, because it seeth him not, neither knoweth him: but ye know him; for he dwelleth with you, and shall be in you. I will not leave you comfortless: I will come to you. John 14:15–18.

> Yog nej hlub kuv, cia li coj raws li kuv tej lus txib. Thiab kuv yuav thov Leej Txiv, thiab Nws yuav pub rau nej dua ib tug Tus Nplij Siab, kom Nws nyob nrog nej mus ib txhis; uas yog tus Ntsuj Plig ntawm qhov tseeb; uas lub ntiajteb tsis muaj peev xwm txais tau, vim nws tsis pom Nws, thiab tsis paub Nws: tiam sis nej paub Nws; rau qhov Nws nyob nrog nej, thiab Nws yuav nyob hauv nej. Kuv yuav tsis tso nej tseg ua neeg tsis muaj tus nplij siab li: kuv yuav los cuag nej. Yauhas 14:15–18.

This sacrifice of the Spirit in choosing to abide with human beings forever, parallels the sacrifice of the other two persons of the heavenly trio. Perhaps as significant as the sacrifice of the Spirit in His willingness to live within each of the redeemed for eternity is that the arrival of the “Comforter” in this particular history identifies when God’s people are sealed for eternity.

Qhov kev txi ntawm tus Ntsuj Plig hauv kev xaiv nyob nrog tibneeg mus ib txhis no, sib xws nrog kev txi ntawm ob Leej lwm tus hauv pawg peb Leej saum ntuj ceeb tsheej. Tej zaum qhov uas tseem ceeb ib yam li kev txi ntawm tus Ntsuj Plig hauv Nws txoj kev txaus siab los nyob hauv txhua tus uas raug txhiv dim mus ib txhis yog qhov uas kev tuaj txog ntawm “Tus Nplij Siab” hauv keeb kwm tshwj xeeb no qhia meej tias thaum twg Vajtswv haiv neeg raug muab khi ruaj rau txoj sia nyob mus ib txhis.

> And grieve not the holy Spirit of God, whereby ye are sealed unto the day of redemption. Ephesians 4:30.

> Thiab tsis txhob ua rau Vaj Ntsuj Plig Dawb Huv ntawm Vajtswv tu siab; vim los ntawm Nws nej twb raug muab cim tseg cia rau hnub ntawm txoj kev txhiv dim. Efexus 4:30.

In the history where the promise of the Comforter is perfectly fulfilled, which is the history of the one hundred and forty-four thousand the Spirit will “abide” in us “forever.” Every Christian that met the requirements of the gospel received the Holy Spirit and was therefore “sealed unto the day of redemption,” but that sealing simply points forward to the time when the one hundred and forty-four thousand are to be sealed during this current history. In Ephesians those that are sealed unto the day of redemption are contrasted with those who “grieve” the “Holy Spirit.” They grieve the Holy Spirit by refusing to accept the communications of God’s Spirit, and thus refuse the golden oil. When Christ promises to send us the “Comforter” “the Spirit of truth” in this period of disappointment, He is promising to place His seal upon us, and His seal represents the keeping of His commandments, particularly the Sabbath commandment, which is the day that John received the revelation and which is the issue that is about to confront the world.

Hauv hauv zaj keeb kwm uas lo lus cog tseg txog Tus Nplig Siab raug ua kom tiav tag nrho, uas yog zaj keeb kwm ntawm ib puas plaub caug plaub txhiab leej, tus Ntsuj Plig yuav “nyob ruaj” hauv peb “mus ib txhis.” Txhua tus ntseeg Khetos uas tau ua raws li tej uas txoj moo zoo thov yuav tau txais tus Vaj Ntsuj Plig Dawb Huv, thiab vim li ntawd thiaj raug “muab ntim cia txog hnub txhiv dim,” tiam sis qhov kev muab ntim ntawd tsuas yog taw qhia mus tom ntej rau lub sij hawm uas ib puas plaub caug plaub txhiab leej yuav raug muab ntim cia nyob rau hauv zaj keeb kwm tam sim no no. Hauv Efexaus, cov uas raug muab ntim cia txog hnub txhiv dim raug muab piv txawv ntawm cov uas “ua rau” “Vaj Ntsuj Plig Dawb Huv” “tu siab.” Lawv ua rau Vaj Ntsuj Plig Dawb Huv tu siab vim lawv tsis kam lees txais tej lus sib txuas lus ntawm Vajtswv tus Ntsuj Plig, thiab yog li ntawd lawv thiaj tsis kam txais cov roj kub. Thaum Khetos cog lus tias yuav xa tus “Nplig Siab” tus “Ntsuj Plig ntawm qhov tseeb” los rau peb hauv lub caij nyoog kev poob siab no, Nws tab tom cog lus tias yuav muab Nws lub cim ntim rau saum peb, thiab Nws lub cim ntim sawv cev rau txoj kev ceev Nws tej lus txib, tshwj xeeb yog lo lus txib txog Hnub Xanpataus, uas yog hnub uas Yauhas tau txais tshwm sim, thiab uas yog qhov teeb meem uas tab tom yuav los ntsib lub ntiaj teb.

The sealing of the wise virgins is accomplished before the test of the Sunday law, for it is there that the characters of both the wise and foolish will be manifested, and character is never developed in a crisis, it is simply manifested. The sealing represents, among other things a transformation from the mind of a Laodicean into the mind of a Philadelphian. The problem is that for that transformation to be accomplished, the first test for each of us is to genuinely understand that heretofore we have been Laodiceans, for as Laodiceans our primary spiritual attitude is that everything is alright, when everything is actually all wrong. That attitude must be set aside, it is one of the vile things that must be separated from the precious.

Kev muab khi ntim ntawm cov ntxhais nkauj xwb uas muaj tswvyim raug ua tiav ua ntej txoj kev sim ntawm txoj cai Hnub Caiv, rau qhov nyob ntawd tus cwj pwm ntawm ob pab—cov muaj tswvyim thiab cov ruam—yuav raug qhia tawm, thiab tus cwj pwm yeej tsis raug txhim kho thaum muaj kev kub ntxhov; nws tsuas yog raug qhia tawm xwb. Kev khi ntim no, nrog rau lwm yam, sawv cev rau ib qho kev hloov ntawm lub siab ntawm ib tug Laodicean mus rau lub siab ntawm ib tug Philadelphian. Qhov teeb meem yog tias kom qhov kev hloov ntawd thiaj raug ua tiav, thawj txoj kev sim rau peb txhua tus yog kom to taub tiag tiag tias txog niaj no peb tau yog Laodiceans, rau qhov raws li Laodiceans peb tus yam ntxwv sab ntsuj plig tseem ceeb yog xav tias txhua yam zoo lawm, thaum qhov tseeb ces txhua yam tsis zoo tag nrho li. Tus cwj pwm ntawd yuav tsum raug tso tseg; nws yog ib yam ntawm cov qias neeg uas yuav tsum raug cais tawm ntawm yam muaj nqis.

> “Just as soon as the people of God are sealed in their foreheads—it is not any seal or mark that can be seen, but a settling into the truth, both intellectually and spiritually, so they cannot be moved—just as soon as God’s people are sealed and prepared for the shaking, it will come. Indeed, it has begun already; the judgments of God are now upon the land, to give us warning, that we may know what is coming.” Seventh-day Adventist Bible Commentary, volume 4, 1161.

> “Thaum tibneeg ntawm Vajtswv raug muab khi rau hauv lawv tej hauv pliaj—tsis yog ib daim khi lossis ib lub cim uas pom tau, tiam sis yog kev ruaj khov nyob rau hauv qhov tseeb, ob qho tib si hauv kev txawj xav thiab hauv sab ntsuj plig, xwv kom lawv txav tsis taus—thaum Vajtswv haiv neeg raug khi thiab raug npaj rau kev co ntawd, ces nws yuav los. Yeej muaj tseeb, nws twb pib lawm; Vajtswv tej kev txiav txim tam sim no twb nyob saum daim av no, kom ceeb toom rau peb, xwv kom peb thiaj paub yam uas tab tom yuav los.” Seventh-day Adventist Bible Commentary, volume 4, 1161.

The “Comforter” that Jesus promises to His disciples who comforts them in the time of disappointment guides His people into all truth, and it is through a “settling into the truth” that we are sealed. The “truth” which God’s people are to settle into at this point is the “truth” that is unsealed just before probation closes, for the “time is at hand.” That truth is the structure of the hidden history of the seven thunders, and that hidden history identifies the history where the Revelation of Jesus Christ is opened up. The hidden history of the seven thunders will be fulfilled at the very time that “truth” represented as the hidden history is unsealed. The unsealing of the “truth” is what seals those who receives the message that has been previously sealed.

“Tug Txhawb” uas Yexus cog lus rau Nws cov thwjtim—uas nplig lawv thaum lub sijhawm ntawm kev poob siab—coj Nws haiv neeg mus rau hauv txhua qhov tseeb, thiab yog los ntawm txoj kev “ruaj khov nyob hauv qhov tseeb” uas peb raug muab ntim. “Qhov tseeb” uas Vajtswv haiv neeg yuav tsum ruaj khov mus rau hauv rau lub sijhawm no yog “qhov tseeb” uas raug qhib tawm tam sim ua ntej lub sij hawm sim siab xaus, rau qhov “lub sijhawm twb ze lawm.” Qhov tseeb ntawd yog tus qauv txheej txheem ntawm keeb kwm zais ntawm xya lub xob quaj, thiab keeb kwm zais ntawd qhia kom paub txog keeb kwm uas Kev Qhia Tshwm ntawm Yexus Khetos raug qhib nthuav tawm. Keeb kwm zais ntawm xya lub xob quaj yuav raug ua kom tiav nyob rau tib lub sijhawm tiag tiag uas “qhov tseeb” uas sawv cev los ntawm keeb kwm zais ntawd raug qhib tawm. Kev qhib tawm ntawm “qhov tseeb” yog yam uas muab ntim rau cov uas txais txoj xov uas yav tas los raug muab kaw tseg.

God’s people are sealed in their foreheads in advance of the shaking of the angry nations that occurs at the Sunday law, thus initiating national ruin. The Revelation of Jesus Christ is the “sayings of the prophecy of” the book of Revelation that are no longer to be sealed, for the time is at hand. It is the truth that now is to be read, heard and most importantly to be kept, if we are to be blessed.

Vajtswv cov neeg raug muab kaw rau ntawm lawv lub hauv pliaj ua ntej muaj kev co ntawm cov haiv neeg uas npau taws, uas tshwm sim thaum txoj cai Hnub Sunday los txog, thiab li ntawd thiaj pib kev puam tsuaj ntawm lub tebchaws. Phau Qhia Tshwm ntawm Yexus Khetos yog “cov lus ntawm txoj lus faj lem ntawm” phau Qhia Tshwm uas tsis raug kaw ntxiv lawm, rau qhov lub sijhawm twb ze lawm. Qhov no yog qhov tseeb uas tam sim no yuav tsum raug nyeem, hnov, thiab qhov tseem ceeb tshaj yog yuav tsum ceev tseg, yog peb xav kom tau koob hmoov.

> Judas saith unto him, not Iscariot, Lord, how is it that thou wilt manifest thyself unto us, and not unto the world? Jesus answered and said unto him, If a man love me, he will keep my words: and my Father will love him, and we will come unto him, and make our abode with him. He that loveth me not keepeth not my sayings: and the word which ye hear is not mine, but the Father’s which sent me. These things have I spoken unto you, being yet present with you. But the Comforter, which is the Holy Ghost, whom the Father will send in my name, he shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you. John 14:22–26.

> Yudas hais rau nws tias, tsis yog Iskhaliyauj, Tus Tswv, ua li cas es koj yuav qhia koj tus kheej rau peb, thiab tsis qhia rau lub ntiaj teb? Yexus teb thiab hais rau nws tias, Yog leejtwg hlub kuv, nws yuav khaws kuv tej lus tseg; thiab kuv Leej Txiv yuav hlub nws, thiab wb yuav los cuag nws, thiab yuav nyob hauv nws. Tus uas tsis hlub kuv, nws tsis khaws kuv tej lus tseg; thiab lo lus uas nej hnov ntawd tsis yog kuv li, tiam sis yog Leej Txiv tus uas txib kuv los. Tej no kuv tau hais rau nej thaum kuv tseem nrog nej nyob. Tiamsis tus Nplig Siab, uas yog Vaj Ntsuj Plig Dawb Huv, tus uas Leej Txiv yuav txib los ntawm kuv lub npe, nws yuav qhia nej txhua yam, thiab yuav ua kom nej nco txog txhua yam uas kuv tau hais rau nej. Yauhas 14:22–26.

For those who keep the message that is being unsealed, the promise is that the Comforter will “teach” us “all things” “whatsoever” Jesus has said “unto you.” This is the promise that was fulfilled to the disciples of Emmaus and thereafter the eleven disciples. When Christ removed his hand from “holden” the Emmaus disciples’ eyes and thereafter “opened” the eleven disciples’ “understanding” so they could fully “understand the scriptures,” He was recording a promise for those living in the “last days” who will return from their disappointment, repent of their Laodicean condition and accept the “truth.” The “Comforter” in the “last days” will “bring all things to” our “remembrance” as he teaches us “all things.” Just as significant as bringing past truths to our remembrance as He teaches us all things, He will also “show us things to come.”

Rau cov uas tuav rawv txoj xov uas tab tom raug qhib tawm, lo lus cog tseg yog tias tus Tus Nplig Siab yuav “qhia” peb “txhua yam” uas Yexus tau hais “rau nej” “txhua yam uas.” Qhov no yog lo lus cog tseg uas tau ua tiav rau cov thwjtim ntawm Emmaus thiab tom qab ntawd rau kaum ib tug thwjtim. Thaum Khetos tshem Nws txhais tes ntawm qhov uas “tuav cia” lub qhov muag ntawm cov thwjtim Emmaus, thiab tom qab ntawd “qhib” “kev nkag siab” ntawm kaum ib tug thwjtim kom lawv thiaj li “to taub Vajluskub” tag nrho, Nws tab tom sau cia ib lo lus cog tseg rau cov uas nyob hauv “hnub kawg” uas yuav rov qab los ntawm lawv txoj kev chim siab poob siab, hloov siab lees txim ntawm lawv lub xeev Laodicea, thiab lees txais “qhov tseeb.” Tus “Tus Nplig Siab” nyob hauv “hnub kawg” yuav “co txhua yam los” rau peb “kev nco” raws li nws qhia peb “txhua yam.” Ib yam tseem ceeb ib yam nkaus li kev coj cov qhov tseeb yav dhau los los rau peb kev nco thaum Nws qhia peb txhua yam, Nws kuj yuav “qhia rau peb txog yam yuav los.”

> Nevertheless I tell you the truth; It is expedient for you that I go away: for if I go not away, the Comforter will not come unto you; but if I depart, I will send him unto you. And when he is come, he will reprove the world of sin, and of righteousness, and of judgment: Of sin, because they believe not on me; Of righteousness, because I go to my Father, and ye see me no more; Of judgment, because the prince of this world is judged. I have yet many things to say unto you, but ye cannot bear them now. Howbeit when he, the Spirit of truth, is come, he will guide you into all truth: for he shall not speak of himself; but whatsoever he shall hear, that shall he speak: and he will show you things to come. He shall glorify me: for he shall receive of mine, and shall show it unto you. John 16:7–14.

> Txawm li cas los xij, Kuv qhia qhov tseeb rau nej; nws yog ib qho tsim nyog rau nej uas Kuv mus lawm: rau qhov yog Kuv tsis mus lawm, tus Txhawb Nqa yuav tsis los cuag nej; tiam sis yog Kuv ncaim mus, Kuv yuav txib nws los cuag nej. Thiab thaum nws los txog lawm, nws yuav qhuab ntuas lub ntiaj teb txog kev txhaum, thiab txog kev ncaj ncees, thiab txog kev txiav txim: Txog kev txhaum, vim lawv tsis ntseeg Kuv; Txog kev ncaj ncees, vim Kuv mus cuag Kuv Leej Txiv, thiab nej yuav tsis pom Kuv ntxiv lawm; Txog kev txiav txim, vim tus thawj ntawm lub ntiaj teb no twb raug txiav txim lawm. Kuv tseem muaj ntau yam yuav hais rau nej, los nej tseem ris tsis taus tam sim no. Txawm li ntawd los, thaum nws, tus Ntsuj Plig ntawm qhov tseeb, los txog lawm, nws yuav coj nej mus rau hauv txhua qhov tseeb: rau qhov nws yuav tsis hais raws li nws tus kheej; tiam sis yam twg nws hnov, yam ntawd nws yuav hais: thiab nws yuav qhia tej yam yuav muaj los yav tom ntej rau nej. Nws yuav ua kom Kuv tau koob meej: rau qhov nws yuav txais yam uas yog Kuv li, thiab yuav qhia rau nej. Yauhas 16:7–14.

At this time the Comforter shall “guide” us into “truth,” “teach us all things,” including “things to come,” for at this time Jesus still has “many things to say unto” us. Those things whether they be things from our “remembrance,” “things to come” or the many “things” he has “yet” to say unto us is what seals us for the coming crisis. It does so, for his truth represents his creative power. He seals us in advance of the coming crisis, for He intends that we should be forewarned of the greatest period of persecution against His people that ever takes place in sacred history. That persecution specifically identifies that the words and actions which we have done in the past will be remembered and used against us as Christ’s words were twisted against him. Never-the-less we are to present the message as a witness against their rebellion as represented by Ezekiel and Christ.

Nyob rau lub sijhawm no Tus Txhawb Nqa yuav “coj” peb mus rau hauv “qhov tseeb,” “qhia txhua yam” rau peb, nrog rau “tej yam yuav los,” rau qhov lub sijhawm no Yexus tseem muaj “ntau yam yuav hais rau” peb. Tej yam ntawd, txawm yog tej yam hauv peb “kev nco qab,” “tej yam yuav los,” los yog ntau “yam” uas Nws “tseem” yuav hais rau peb, yog yam uas muab peb kaw ruaj rau lub sijhawm kev kub ntxhov uas tab tom yuav los. Nws ua li ntawd, vim Nws qhov tseeb sawv cev rau Nws lub hwjchim tsim. Nws muab peb kaw ruaj ua ntej lub sijhawm kev kub ntxhov uas tab tom yuav los, vim Nws npaj kom peb raug ceeb toom ua ntej txog lub sijhawm kev tsim txom loj tshaj plaws tawm tsam Nws haiv neeg uas yuav muaj dua ib zaug hauv keeb kwm dawb huv. Kev tsim txom ntawd qhia meej meej tias tej lus thiab tej kev ua uas peb tau ua yav tag los yuav raug nco qab thiab muab siv tawm tsam peb ib yam li Khetos tej lus raug muab ntxeev txhais tawm tsam Nws. Txawm li ntawd los, peb yuav tsum nthuav qhia txoj xov raws li ib tug tim khawv tawm tsam lawv txoj kev ntxeev siab raws li sawv cev los ntawm Exekees thiab Khetos.

> Remember the word that I said unto you, The servant is not greater than his lord. If they have persecuted me, they will also persecute you; if they have kept my saying, they will keep yours also. But all these things will they do unto you for my name’s sake, because they know not him that sent me. If I had not come and spoken unto them, they had not had sin: but now they have no cloak for their sin. He that hateth me hateth my Father also. If I had not done among them the works which none other man did, they had not had sin: but now have they both seen and hated both me and my Father. But this cometh to pass, that the word might be fulfilled that is written in their law, They hated me without a cause. But when the Comforter is come, whom I will send unto you from the Father, even the Spirit of truth, which proceedeth from the Father, he shall testify of me. John 15:20–26.

> Nco ntsoov lo lus uas kuv tau hais rau nej tias, Tus qhev tsis loj dua nws tus tswv. Yog lawv tau tsim txom kuv lawm, lawv kuj yuav tsim txom nej thiab; yog lawv tau khaws kuv tej lus lawm, lawv kuj yuav khaws nej tej lus thiab. Tiamsis txhua yam no lawv yuav ua rau nej vim yog kuv lub npe, rau qhov lawv tsis paub tus uas txib kuv los. Yog kuv tsis tau los thiab tsis tau hais rau lawv, lawv yuav tsis muaj kev txhaum; tiamsis nimno lawv tsis muaj ib daim ntaub npog rau lawv txoj kev txhaum lawm. Tus uas ntxub kuv kuj ntxub kuv Leej Txiv thiab. Yog kuv tsis tau ua tej haujlwm uas tsis muaj lwm tus neeg twg ua tau nyob hauv lawv nruab nrab, lawv yuav tsis muaj kev txhaum; tiamsis nimno lawv twb pom lawm thiab twb ntxub kuv thiab kuv Leej Txiv ob leeg lawm. Tiamsis qhov no tshwm sim kom thiaj ua tiav raws li lo lus uas sau tseg hauv lawv txoj cai hais tias, Lawv ntxub kuv yam tsis muaj laj thawj. Tiamsis thaum tus Nplig Siab los txog, tus uas kuv yuav txib los rau nej ntawm Leej Txiv, yog Ntsuj Plig ntawm qhov tseeb, uas tawm ntawm Leej Txiv los, nws yuav ua tim khawv txog kuv. Yauhas 15:20–26.

The “Spirit of truth” who is the “Comforter” will “testify of” Christ, who is the “truth.” And the “truth” is the Alpha and Omega, the first and the last, the beginning and the ending. The hidden history of the seven thunders that is now being unsealed is the sealing message of the one hundred and forty-four thousand. In the aftermath of July 18, 2020 Jeremiah provides an example that we may choose to return to Him that first loved us. In accomplishing that work of returning we have the responsibility of separating the precious from the vile. If we work out our salvation, with fear and trembling and accomplish that work we will be sealed and immediately enter into the greatest crisis of earth’s history. We will also have the privilege of experiencing the history that prophets, kings and righteous men have desired to see.

“Tus Ntsuj Plig ntawm qhov tseeb” uas yog “Tus Nplij Siab” yuav “ua tim khawv txog” Khetos, tus uas yog “qhov tseeb.” Thiab “qhov tseeb” yog tus Alpha thiab Omega, tus thawj thiab tus kawg, qhov pib thiab qhov xaus. Zaj keeb kwm zais cia ntawm xya lub xob quaj nroo uas tam sim no tab tom raug qhib foob ntawd yog zaj lus ntawm kev foob cim rau ib puas plaub caug plaub txhiab leej. Nyob rau tom qab Lub Xya Hli 18, 2020, Yelemis muab ib qho piv txwv uas peb yuav xaiv tau rov qab los cuag Nws tus uas xub hlub peb. Hauv kev ua kom tiav txoj hauj lwm ntawd ntawm kev rov qab los, peb muaj lub luag hauj lwm cais yam muaj nqes tawm ntawm yam qias neeg. Yog peb ua kom peb txoj kev cawm dim tiav, nrog kev ntshai thiab tshee hnyo, thiab ua kom txoj hauj lwm ntawd tiav, peb yuav raug foob cim thiab tam sim ntawd nkag mus rau hauv qhov kev kub ntxhov loj tshaj plaws hauv keeb kwm ntiaj teb. Peb kuj yuav muaj txoj cai tshwj xeeb los tau ntsib zaj keeb kwm uas cov yaj saub, cov vajntxwv, thiab cov neeg ncaj ncees tau ntshaw xav pom.

Those that take up that work and return “will walk in the light proceeding from the throne of God,” and by “means of the angels there will be constant communication between heaven and earth,” which is the communication process identified in the opening verse of the book of Revelation.

Cov uas lees txais tes haujlwm ntawd thiab rov qab los “yuav taug kev hauv txoj kev kaj uas tawm los ntawm Vajtswv lub zwm txwv,” thiab los ntawm “cov timtswv yuav muaj kev sib txuas lus tsis tu ncua ntawm ntuj ceeb tsheej thiab lub ntiajteb,” uas yog txoj txheej txheem kev sib txuas lus uas raug qhia tseg hauv nqe qhib ntawm phau Ntawv Qhia Tshwm.

> “Not all in this world have taken sides with the enemy against God. Not all have become disloyal. There are a faithful few who are true to God; for John writes: ‘Here are they that keep the commandments of God, and the faith of Jesus.’ Revelation 14:12. Soon the battle will be waged fiercely between those who serve God and those who serve Him not. Soon everything that can be shaken will be shaken, that those things that cannot be shaken may remain.

> “Tsis yog txhua tus hauv lub ntiaj teb no tau xaiv sawv nrog tus yeeb ncuab tawm tsam Vajtswv. Tsis yog txhua tus tau dhau los ua neeg tsis ncaj ncees lawm. Muaj ib pab tsawg uas ncaj ncees, yog cov uas tseeb rau Vajtswv; rau qhov Yauhas sau hais tias: ‘Nov yog cov uas ceev Vajtswv tej lus txib, thiab txoj kev ntseeg ntawm Yexus.’ Qhia Tshwm 14:12. Tsis ntev tom ntej no, kev sib ntaus yuav raug tsa kom kub ntxhov heev ntawm cov uas ua haujlwm rau Vajtswv thiab cov uas tsis ua haujlwm rau Nws. Tsis ntev tom ntej no, txhua yam uas yuav raug co yuav raug co, xwv kom tej yam uas co tsis tau ntawd thiaj nyob ruaj.”

> “Satan is a diligent Bible student. He knows that his time is short, and he seeks at every point to counterwork the work of the Lord upon this earth. It is impossible to give any idea of the experience of the people of God who shall be alive upon the earth when celestial glory and a repetition of the persecutions of the past are blended. They will walk in the light proceeding from the throne of God. By means of the angels there will be constant communication between heaven and earth. And Satan, surrounded by evil angels, and claiming to be God, will work miracles of all kinds, to deceive, if possible, the very elect. God’s people will not find their safety in working miracles, for Satan will counterfeit the miracles that will be wrought. God’s tried and tested people will find their power in the sign spoken of in Exodus 31:12–18. They are to take their stand on the living word: ‘It is written.’ This is the only foundation upon which they can stand securely. Those who have broken their covenant with God will in that day be without God and without hope.

> “Xatas yog ib tug kawm Vajlugkub uas mob siab heev. Nws paub tias nws lub sij hawm tshuav luv lawm, thiab nws nrhiav txhua txoj hau kev los tawm tsam tes dej num ntawm tus Tswv saum daim av no. Tsis muaj peev xwm piav tau ib yam tswv yim twg txog tej kev paub uas haiv neeg ntawm Vajtswv, cov uas yuav tseem ciaj sia nyob saum daim av, yuav ntsib thaum lub hwjchim ci ntsa iab saum ntuj thiab kev rov muaj dua ntawm tej kev tsim txom yav tag los raug muab sib xyaw ua ke. Lawv yuav taug kev hauv qhov kaj uas tawm tuaj ntawm lub zwm txwv ntawm Vajtswv. Los ntawm cov tim tswv yuav muaj kev sib txuas lus tsis tu ncua nruab nrab ntawm ntuj ceeb tsheej thiab daim av. Thiab Xatas, nyob ib ncig los ntawm cov tim tswv phem, thiab lees tias nws yog Vajtswv, yuav ua tej txuj ci tseem ceeb txhua yam, kom ntxias tau, yog ua tau, txawm yog cov uas raug xaiv lawm los. Haiv neeg ntawm Vajtswv yuav tsis nrhiav lawv txoj kev nyab xeeb hauv kev ua tej txuj ci tseem ceeb, rau qhov Xatas yuav dag ua cuav tej txuj ci tseem ceeb uas yuav raug ua. Vajtswv haiv neeg, cov uas raug sim thiab raug ntsuam xyuas lawm, yuav nrhiav lawv lub hwjchim nyob hauv lub cim uas tau hais tseg hauv Khiav Dim 31:12–18. Lawv yuav tsum sawv ruaj khov saum lo lus ciaj sia: ‘Muaj sau tseg lawm.’ Qhov no yog tib lub hauv paus uas lawv yuav sawv tau ruaj ntseg. Cov uas tau rhuav lawv txoj kev cog lus nrog Vajtswv yuav nyob rau hnub ntawd yam tsis muaj Vajtswv thiab tsis muaj kev cia siab.

> “The worshipers of God will be especially distinguished by their regard for the fourth commandment, since this is the sign of God’s creative power and the witness to His claim upon man’s reverence and homage. The wicked will be distinguished by their efforts to tear down the Creator’s memorial and to exalt the institution of Rome. In the issue of the conflict all Christendom will be divided into two great classes, those who keep the commandments of God and the faith of Jesus, and those who worship the beast and his image, and receive his mark. Although church and state will unite their power to compel all, ‘both small and great, rich and poor, free and bond,’ to receive the mark of the beast, yet the people of God will not receive it. Revelation 13:16. The prophet of Patmos beholds ‘them that had gotten the victory over the beast, and over his image, and over his mark, and over the number of his name, stand on the sea of glass, having the harps of God,’ and singing the song of Moses and the Lamb. Revelation 15:2.

> “Cov uas pe hawm Vajtswv yuav raug qhia tshwj xeeb los ntawm lawv txoj kev hwm rau nqe lus txib plaub, vim qhov no yog lub cim ntawm Vajtswv lub hwjchim tsim ntuj tsim teb thiab yog timkhawv rau Nws txoj cai thov kom tibneeg muaj kev hwm thiab pe hawm rau Nws. Cov neeg phem yuav raug qhia los ntawm lawv tej kev siv zog rhuav tshem tus Tswv Tsim lub chaw nco txog thiab tsa kom siab lub koom haum ntawm Loos. Hauv qhov teeb meem ntawm kev sib ntaus no, tag nrho lub ntiajteb Khetos yuav raug faib ua ob pawg loj, cov uas ceev Vajtswv tej lus txib thiab txoj kev ntseeg ntawm Yexus, thiab cov uas pe hawm tus tsiaj qus thiab nws daim duab, thiab txais nws lub cim. Txawm yog pawg ntseeg thiab tsoom fwv yuav koom lawv lub hwjchim los yuam kom sawvdaws, ‘cov me thiab cov loj, cov nplua nuj thiab cov pluag, cov dawb thiab cov qhev,’ txais lub cim ntawm tus tsiaj qus, los Vajtswv haivneeg yuav tsis txais nws. Qhia Tshwm 13:16. Tus yaj saub ntawm Patmos pom ‘cov uas tau yeej tus tsiaj qus, thiab nws daim duab, thiab nws lub cim, thiab tus lej ntawm nws lub npe, sawv saum hiavtxwv iav, tuav Vajtswv tej nkauj nraug,’ thiab hu zaj nkauj ntawm Mauxes thiab ntawm tus Menyuam Yaj. Qhia Tshwm 15:2.”

> “Fearful tests and trials await the people of God. The spirit of war is stirring the nations from one end of the earth to the other. But in the midst of the time of trouble that is coming,—a time of trouble such as has not been since there was a nation,—God’s chosen people will stand unmoved. Satan and his host cannot destroy them, for angels that excel in strength will protect them.” Testimonies, volume 9, 15–17.

> “Cov kev sim siab thiab kev txom nyem uas txaus ntshai tab tom tos Vajtswv haiv neeg. Tus ntsuj plig ntawm kev ua rog tab tom txhawb kom tej tebchaws sawv ntxhov los ntawm ib kawg ntiajteb mus rau ib kawg. Tiamsis nyob nruab nrab ntawm lub sijhawm kev nyuaj siab uas tab tom los txog,—ib lub sijhawm kev nyuaj siab uas tsis tau muaj dua txij thaum muaj ib haiv neeg los lawm,—Vajtswv cov neeg uas Nws tau xaiv yuav sawv ruaj khov tsis txav. Xatas thiab nws pab tub rog tsis muaj peevxwm rhuav tshem lawv, rau qhov cov timtswv saum ntuj uas muaj hwjchim loj kawg yuav tiv thaiv lawv.” Lus Timkhawv, ntim 9, 15–17.

It is worthwhile to recognize that this passage is the ending of a chapter that begins on page eleven of Testimonies volume nine, which can be recognized as representing nine-eleven. It is worthwhile to take note that the title is about the coming Bridegroom, and also to the charts of Habakkuk which is where Paul derived the verse he wrote in the book of Hebrews. The beginning of the chapter is marking the history that began on September 11, 2001, the two tables of the covenant of prophecy that was entered into at the beginning of Adventism, and that the title is the last crisis, which identifies the last Midnight Cry. The end of the chapter is in complete agreement with the beginning, for both the beginning and end address the final crisis.

Nws tsim nyog yuav tsum paub tias nqe no yog qhov xaus ntawm ib tshooj uas pib rau ntawm nplooj kaum ib ntawm Testimonies, phau cuaj, uas yuav raug lees paub tias sawv cev rau cuaj-ib-kaum ib. Nws kuj tsim nyog yuav tsum nco ntsoov tias lub npe hais txog Nraug Vauv uas tab tom los, thiab kuj hais txog Habakkuk cov daim ntawv teev tseg, uas yog qhov chaw uas Povlauj tau muab nqe uas nws sau cia hauv phau Henplais los. Qhov pib ntawm tshooj no tab tom cim tseg keeb kwm uas tau pib thaum lub Cuaj Hlis 11, 2001, ob daim phiajcim ntawm txoj kev khi lus ntawm tej lus faj lem uas tau nkag mus rau thaum pib ntawm Adventism, thiab tias lub npe yog teebmeem kawg, uas qhia txog Kev Quaj Hmo Ntuj Kawg. Qhov xaus ntawm tshooj no yog sib haum tag nrho nrog qhov pib, rau qhov ob qho tib si, qhov pib thiab qhov xaus, hais txog teebmeem kawg.

> “Section 1—For the Coming of the King

> “Nqe 1—Rau Kev Los Txog ntawm Vajntxwv

> “Yet a little while, and He that shall come will come, and will not tarry.’ Hebrews 10:37.

> “Tseem tshuav ib nyuag sijhawm xwb, thiab Tus uas yuav los ntawd yuav los tiag, thiab yuav tsis ncua.” Hebrews 10:37.

> “The Last Crisis

> “Qhov Teebmeem Kawg”

> “We are living in the time of the end. The fast-fulfilling signs of the times declare that the coming of Christ is near at hand. The days in which we live are solemn and important. The Spirit of God is gradually but surely being withdrawn from the earth. Plagues and judgments are already falling upon the despisers of the grace of God. The calamities by land and sea, the unsettled state of society, the alarms of war, are portentous. They forecast approaching events of the greatest magnitude.” Testimonies, volume 9, 11.

> “Peb tab tom nyob rau lub sijhawm kawg. Cov cim ntawm tej tiam uas ua tiav sai sai tab tom tshaj tawm tias Khetos txoj kev los twb ze heev lawm. Cov hnub uas peb nyob no yog hnub muaj kev hnyav thiab tseem ceeb heev. Vajtswv tus Ntsuj Plig tab tom maj mam, tiamsis muaj tseeb, raug rho tawm ntawm lub ntiajteb. Tej kab mob loj thiab tej kev txiav txim twb tab tom poob los saum cov uas saib tsis taus Vajtswv txoj kev tshav ntuj lawm. Tej kev puam tsuaj saum av thiab hiav txwv, lub xeev tsis ruaj khov ntawm tibneeg lub neej hauv zej zog, thiab tej suab ceeb toom txog kev ua rog, yog tej cim ceeb ntshai. Lawv qhia ua ntej txog tej xwm txheej uas tab tom los txog uas muaj qhov loj kawg nkaus.” Testimonies, volume 9, 11.

If we return and accept the high calling of being God’s “mouth” as represented by Jeremiah, we will very soon participate in the greatest ingathering of sacred history.

Yog peb rov qab los thiab lees txais txoj kev hu siab uas yog los ua Vajtswv “lub qhov ncauj” raws li Yelemis tau sawv cev, peb yuav sai heev tau koom nrog hauv qhov kev sau los ua ke loj tshaj plaws hauv keeb kwm dawb huv.

> “He spoke to them also words of hope and courage. ‘Let not your heart be troubled,’ He said; ‘ye believe in God, believe also in Me. In My Father’s house are many mansions: if it were not so, I would have told you. I go to prepare a place for you. And if I go and prepare a place for you, I will come again, and receive you unto Myself; that where I am, there ye may be also. And whither I go ye know, and the way ye know.’ John 14:1–4. For your sake I came into the world; for you I have been working. When I go away I shall still work earnestly for you. I came to the world to reveal Myself to you, that you might believe. I go to My Father and yours to co-operate with Him in your behalf.

> Nws kuj hais rau lawv tej lus ntawm kev cia siab thiab kev ua siab loj thiab. Nws hais tias, “Tsis txhob cia nej lub siab ntxhov; nej ntseeg Vajtswv, kuj cia li ntseeg Kuv thiab. Hauv Kuv Txiv lub tsev muaj ntau lub chaw nyob: yog tsis yog li ntawd, Kuv yeej yuav tau qhia nej lawm. Kuv mus npaj chaw rau nej. Thiab yog Kuv mus thiab npaj chaw rau nej lawm, Kuv yuav rov qab los, thiab yuav txais nej los cuag Kuv tus kheej; xwv kom qhov chaw Kuv nyob, nej kuj yuav nyob ntawd thiab. Thiab qhov Kuv mus nej paub, txojkev nej kuj paub.” Yauhas 14:1–4. Vim nej Kuv thiaj los rau hauv lub ntiajteb no; rau nej Kuv twb ua haujlwm lawm. Thaum Kuv mus lawm Kuv tseem yuav ua haujlwm rau nej nrog kev kub siab tiag. Kuv los rau hauv lub ntiajteb no kom qhia Kuv tus kheej rau nej, xwv kom nej ntseeg tau. Kuv mus cuag Kuv Txiv thiab nej Txiv kom koom tes nrog Nws rau nej qhov txiaj ntsig.

> “‘Verily, verily, I say unto you, He that believeth on Me, the works that I do shall he do also; and greater works than these shall he do; because I go unto My Father.’ John 14:12. By this, Christ did not mean that the disciples would make more exalted exertions than He had made, but that their work would have greater magnitude. He did not refer merely to miracle working, but to all that would take place under the agency of the Holy Spirit. ‘When the Comforter is come,’ He said, ‘whom I will send unto you from the Father, even the Spirit of truth, which proceedeth from the Father, He shall testify of Me: and ye also shall bear witness, because ye have been with Me from the beginning.’ John 15:26, 27.

> “‘Muaj tseeb tiag, muaj tseeb tiag, Kuv hais rau nej tias, Tus uas ntseeg Kuv, tej hauj lwm uas Kuv ua nws kuj yuav ua thiab; thiab nws yuav ua tej hauj lwm loj dua cov no; vim Kuv mus cuag Kuv Leej Txiv.’ Yauhas 14:12. Los ntawm qhov no, Khetos tsis tau txhais hais tias cov thwj tim yuav ua tej kev siv zog uas siab dua qhov uas Nws tau ua, tiam sis hais tias lawv txoj hauj lwm yuav muaj qhov dav loj dua. Nws tsis yog hais txog kev ua txuj ci tseem ceeb xwb, tab sis hais txog txhua yam uas yuav tshwm sim nyob hauv qab txoj hauj lwm ntawm tus Vaj Ntsuj Plig Dawb Huv. ‘Thaum tus Txhawb Nqa los txog,’ Nws hais tias, ‘uas Kuv yuav xa los rau nej ntawm Leej Txiv, yog tus Ntsuj Plig ntawm qhov tseeb, uas tawm ntawm Leej Txiv los, Nws yuav ua tim khawv txog Kuv: thiab nej kuj yuav ua tim khawv thiab, vim nej tau nrog Kuv nyob txij thaum chiv keeb los.’ Yauhas 15:26, 27.”

> “Wonderfully were these words fulfilled. After the descent of the Holy Spirit, the disciples were so filled with love for Him and for those for whom He died, that hearts were melted by the words they spoke and the prayers they offered. They spoke in the power of the Spirit; and under the influence of that power, thousands were converted.” Acts of the Apostles, 21, 22.

> “Cov lus no tau muaj tiav raws li ib txoj kev xav tsis thoob kawg nkaus. Tom qab tus Vaj Ntsuj Plig Dawb Huv nqes los lawm, cov thwjtim puv npo nrog txoj kev hlub rau Nws thiab rau cov uas Nws tau tuag theej txhoj rau, ua rau tibneeg lub siab yaj vim tej lus uas lawv hais thiab tej lus thov uas lawv tsa. Lawv hais lus nyob hauv lub hwjchim ntawm tus Ntsuj Plig; thiab nyob hauv qab lub hwjchim ntawd lub txiaj ntsig, ntau txhiab leej tau hloov siab los ntseeg.” Acts of the Apostles, 21, 22.

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