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

Phau Ntawv Yaw-ee thiab Pawg Ntseeg Xya Hnub Cia Siab Koom Txoos Laodicea - Zaj Peb Caug Plaub

Number Thirty-Four

Zauv Peb Caug Plaub

Author

Jeff Pippenger

Published

January 27, 2026

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In order for there to be a voice in the wilderness, there must be a wilderness. In July of 2023, a voice began to sound identifying that the Lion of the tribe of Judah was then unsealing the revelation of Himself as set forth in chapter one of the book of Revelation. The disappointment of Sabbath, July 18, 2020, began the three and a half days of Revelation eleven that ended on Sabbath, December 30, 2023. That Sabbath, for the first time since July 2020, Future for America spoke publicly on a zoom meeting.

Kom thiaj yuav muaj ib lub suab nyob hauv roob moj sab qhua, yuav tsum muaj roob moj sab qhua. Thaum lub Xya hli ntuj xyoo 2023, ib lub suab tau pib nrov tawm, qhia kom paub tias Tsov Ntxhuav ntawm xeem Yudas nyob rau lub sijhawm ntawd tab tom qhib cov cim khi ntawm txoj kev tshwm sim txog Nws tus kheej raws li tau muab teev cia hauv tshooj ib ntawm phau Ntawv Qhia Tshwm. Kev poob siab ntawm Hnub Xanpataus, lub Xya hli ntuj 18, 2020, tau pib peb hnub thiab ib nrab ntawm Qhia Tshwm tshooj kaum ib uas tau xaus rau Hnub Xanpataus, lub Kaum Ob hlis ntuj 30, 2023. Hnub Xanpataus ntawd, thawj zaug txij thaum lub Xya hli ntuj 2020 los, Future for America tau hais tawm rau pej xeem hauv ib lub rooj sib tham Zoom.

From that point on, the Revelation of Jesus Christ has been opening progressively. It started with a revelation of the word “truth,” that was then seen to represent a framework of three steps outlined by the first, thirteenth and twenty-second letters of the Hebrew alphabet, when brought together form the word “truth.” The three steps represented in the framework of the word “truth” was an old truth, placed in a new setting.

Txij thaum ntawd los, Zaj Qhia Tshwm Sim txog Yexus Khetos tau qhib zuj zus mus. Nws tau pib nrog ib qho kev tshwm sim ntawm lo lus “qhov tseeb,” uas tom qab no thiaj pom tias sawv cev rau ib lub qauv muaj peb theem raws li thawj, kaum peb, thiab nees nkaum ob tsab ntawv ntawm tus niam ntawv Hebrew, uas thaum muab los ua ke ces tsim ua lo lus “qhov tseeb.” Peb theem uas sawv cev nyob hauv lub qauv ntawm lo lus “qhov tseeb” ntawd yog ib qho tseeb qub, muab tso rau hauv ib qho chaw tshiab.

For years we have shown the three steps of the courtyard, holy place and Most Holy Place, were parallel to the three works of the Holy Spirit as He convicts of sin in the courtyard, manifests righteousness in the holy place and judges in the Most Holy Place. We have identified these three steps are manifested throughout God’s Word, but all those understandings were magnified with the framework of “truth,” as of 2023. Taking an old truth and placing it in a new framework of truth is what Christ does as He progressively unseals His Word. The “wilderness” that ended in 2023, represents a prophetic “time of the end,” when a prophecy is unsealed. That prophecy is the revelation of Jesus Christ, who is the “Truth.”

Tau ntau xyoo los lawm peb tau qhia tias peb theem ntawm lub tshav puam, qhov chaw dawb huv, thiab Qhov Chaw Dawb Huv Tshaj Plaws, yog sib luag rau peb txoj hauj lwm ntawm tus Vaj Ntsuj Plig Dawb Huv thaum Nws qhuab ntuas txog kev txhaum hauv lub tshav puam, nthuav qhia txoj kev ncaj ncees hauv qhov chaw dawb huv, thiab txiav txim hauv Qhov Chaw Dawb Huv Tshaj Plaws. Peb tau txheeb xyuas tias peb theem no raug nthuav tawm thoob plaws Vajtswv Txojlus, tiam sis tag nrho cov kev nkag siab ntawd tau raug nthuav kom loj hlob ntxiv hauv lub moj khaum ntawm “qhov tseeb,” raws li xyoo 2023. Kev coj ib qho tseeb qub thiab muab tso rau hauv ib lub moj khaum tshiab ntawm qhov tseeb yog yam uas Khetos ua thaum Nws maj mam qhib Nws Txojlus tej qhov raug muab khi tseg. “Roob moj sab qhua” uas xaus rau xyoo 2023, sawv cev rau ib lub sijhawm yaj saub hu ua “lub sijhawm kawg,” thaum ib lo lus faj lem raug qhib. Lo lus faj lem ntawd yog kev tshwm sim txog Yexus Khetos, tus uas yog “Qhov Tseeb.”

> “In the time of the Savior, the Jews had so covered over the precious jewels of truth with the rubbish of tradition and fable, that it was impossible to distinguish the true from the false. The Savior came to clear away the rubbish of superstition and long-cherished errors, and to set the jewels of God’s word in the framework of truth. What would the Savior do if he should come to us now as he did to the Jews? He would have to do a similar work in clearing away the rubbish of tradition and ceremony. The Jews were greatly disturbed when he did this work. They had lost sight of the original truth of God, but Christ brought it again to view. It is our work to free the precious truths of God from superstition and error. What a work is committed to us in the gospel!” Review and Herald, June 4, 1889.

> “Nyob rau lub sijhawm ntawm tus Cawm Seej, cov Yudai tau muab tej pov haum muaj nqis ntawm qhov tseeb npog tas li los ntawm cov khib nyiab ntawm kev cai qub thiab dab neeg cuav, kom txog rau qhov tsis muaj peev xwm cais qhov tseeb tawm ntawm qhov cuav. Tus Cawm Seej tau los tshem tawm cov khib nyiab ntawm kev ntseeg dab qhuas thiab tej kev yuam kev uas tau khaws cia ntev los lawm, thiab los muab tej pov haum ntawm Vajtswv Txojlus tso rau hauv tus qauv ntawm qhov tseeb. Yog tus Cawm Seej yuav los cuag peb tam sim no ib yam li nws tau los cuag cov Yudai, nws yuav ua dab tsi? Nws yuav tsum tau ua ib txoj haujlwm zoo ib yam hauv kev tshem tawm cov khib nyiab ntawm kev cai qub thiab kab ke. Cov Yudai raug ntxhov siab heev thaum nws ua txoj haujlwm no. Lawv twb plam tsis pom Vajtswv qhov tseeb thawj chiv lawm, tiam sis Khetos tau coj nws rov los rau qhov pom dua. Nws yog peb txoj haujlwm los cawm dim Vajtswv tej qhov tseeb muaj nqis tawm ntawm kev ntseeg dab qhuas thiab kev yuam kev. Peb raug cob qhia ib txoj haujlwm loj npaum li cas hauv txoj moo zoo no!” Review and Herald, June 4, 1889.

It “is our work to free the precious truths of God from superstition and error,” and “set the jewels of God’s Word in the framework of truth.” In 2023 the Lord introduced the framework of truth, in the structure represented by the word “truth.” That framework brings to view the “original” truths “of God.”

Nws “yog peb tes dej num los tso Vajtswv tej qhov tseeb uas muaj nqis dim ntawm kev ntseeg cuav thiab kev yuam kev,” thiab “muab tej hlaws muaj nqis ntawm Vajtswv Txojlus tso rau hauv tus qauv ntawm qhov tseeb.” Xyoo 2023 tus Tswv tau qhia tus qauv ntawm qhov tseeb, nyob hauv txoj kev txhim kho uas sawv cev los ntawm lo lus “qhov tseeb.” Tus qauv ntawd coj los qhia kom pom tej qhov tseeb “thaum chiv thawj” “ntawm Vajtswv.”

> “The dust and rubbish of error have buried the precious jewels of truth, but the Lord’s workers can uncover these treasures, so that thousands will look upon them with delight and awe. Angels of God will be beside the humble worker, giving grace and divine enlightenment, and thousands will be led to pray with David, ‘Open thou mine eyes that I may behold wondrous things out of thy law.’ Truths that have been for ages unseen and unheeded, will blaze forth from the illuminated pages of God’s holy word. The churches generally that have heard, refused, and trampled upon the truth, will do more wickedly; but ‘the wise,’ those who are honest, will understand. The book is open, and the words of God reach the hearts of those who desire to know his will. At the loud cry of the angel from heaven who joins the third angel, thousands will awake from the stupor that has held the world for ages, and will see the beauty and value of the truth.” Review and Herald, December 15, 1885.

> “Plua plav thiab khib nyiab ntawm kev yuam kev tau faus cov hniav nyiaj hniav kub muaj nqis ntawm qhov tseeb lawm, tiam sis tus Tswv cov neeg ua haujlwm yeej yuav khawb nrhiav tau tej cuab tam no, kom ntau txhiab leej yuav ntsia saib lawv nrog kev xyiv fab thiab kev ntshai hwm. Vajtswv cov tim tswv yuav nyob ib sab ntawm tus neeg ua haujlwm txo hwj chim, pub txoj kev tshav ntuj thiab kev kaj siab los saum ntuj los, thiab ntau txhiab leej yuav raug coj los thov Vajtswv nrog Davi tias, ‘Qhib kuv lub qhov muag kom kuv thiaj pom tau tej yam zoo kawg nkaus hauv koj txoj kevcai.’ Tej qhov tseeb uas tau nyob tsis pom thiab tsis quav ntsej los tau ntau tiam neeg lawm, yuav ci ntsa iab tawm hauv cov nplooj ntawv uas raug ci pom ntawm Vajtswv lo lus dawb huv. Cov pawg ntseeg feem coob uas twb tau hnov, tsis kam txais, thiab tsuj ntais qhov tseeb lawm, yuav ua phem ntxiv mus; tiam sis ‘cov neeg txawj ntse,’ yog cov uas ncaj ncees, yuav to taub. Phau ntawv raug qhib lawm, thiab Vajtswv cov lus mus txog hauv lub siab ntawm cov uas ntshaw paub nws lub siab nyiam. Thaum tus tim tswv uas nqis saum ntuj los thiab koom nrog tus tim tswv peb tsa suab qw nrov nrov, ntau txhiab leej yuav tsim dheev tawm hauv txoj kev qaug zog uas tau tuav lub ntiajteb no los tau ntau tiam neeg lawm, thiab lawv yuav pom qhov zoo nkauj thiab qhov muaj nqis ntawm qhov tseeb.” Review and Herald, December 15, 1885.

The “Lord’s workers” who are “the wise” and “who are honest” “will understand,” and will “uncover” “treasures, so that thousands will look upon them with delight and awe.” Unfortunately for Laodicean Adventism it is not they who wake up from their stupor at the loud cry of the third angel, for that is the Sunday law, and that is much too late for Adventism to awaken. The eleventh-hour workers awaken from their “stupor” “at the loud cry of the angel who joins the third angel” at the soon-coming Sunday law. Since 2024, “Truths that have been for ages unseen and unheeded,” have been blazing “forth from the illuminated pages of God’s holy word.”

Cov “neeg ua haujlwm ntawm tus Tswv” uas yog “cov neeg txawj ntse” thiab “uas ncaj ncees” “yuav to taub,” thiab yuav “nthuav tawm” “tej nyiaj txiag muaj nqis, kom txhiab leej yuav ntsia lawv nrog kev zoo siab thiab kev ntshai hwm.” Hmoov tsis zoo rau Laodicean Adventism, tsis yog lawv cov uas tsim dheev sawv ntawm lawv txoj kev qaug zog thaum lub suab qw nrov ntawm tus tim tswv thib peb, vim qhov ntawd yog txoj cai Hnub Caiv, thiab qhov ntawd lig dhau heev lawm rau Adventism yuav tsim dheev sawv. Cov neeg ua haujlwm thaum teev kaum ib tsim dheev sawv ntawm lawv txoj “kev qaug zog” “thaum lub suab qw nrov ntawm tus tim tswv uas koom nrog tus tim tswv thib peb” thaum txoj cai Hnub Caiv uas tab tom yuav los txog. Txij xyoo 2024 los, “Qhov Tseeb uas tau nyob tsis tau pom thiab tsis tau quav ntsej los ntev tiam lawm,” tau ci ntsa iab “tawm ntawm cov nplooj ntawv uas tau raug ci ntsa iab ntawm Vajtswv Txojlus dawb huv.”

In Isaiah 22:22 Eliakim is given a key, and in Matthew 16 Peter is given the keys to the kingdom.

Hauv Yaxayas 22:22, Eli-akis raug muab ib tug yuam sij, thiab hauv Mathais 16, Petus raug muab cov yuam sij rau lub nceeg vaj.

> And the key of the house of David will I lay upon his shoulder; so he shall open, and none shall shut; and he shall shut, and none shall open. Isaiah 22:22.

> Thiab tus yuam sij ntawm tsev neeg Daviv Kuv yuav muab tso rau saum nws lub xub pwg; yog li ntawd nws yuav qhib, thiab yuav tsis muaj leejtwg kaw tau; thiab nws yuav kaw, thiab yuav tsis muaj leejtwg qhib tau. Yaxayas 22:22.

The “key” is given to Philadelphia, for that is the only other place in the Scriptures the key of opening and shutting is referenced.

“Tswj xauv” raug muab rau Filadefias, rau qhov ntawd yog tib qho chaw ntxiv hauv Vaj Lug Kub uas hais txog tus yawm sij qhib thiab kaw.

> And to the angel of the church in Philadelphia write; These things saith he that is holy, he that is true, he that hath the key of David, he that openeth, and no man shutteth; and shutteth, and no man openeth; I know thy works: behold, I have set before thee an open door, and no man can shut it: for thou hast a little strength, and hast kept my word, and hast not denied my name. Revelation 3:7, 8.

> Thiab sau rau tus tim tswv ntawm pawg ntseeg hauv Philadelphia hais tias; Tej no yog tus uas dawb huv hais, tus uas yog qhov tseeb, tus uas tuav tus yuam sij ntawm Daviv, tus uas qhib ces tsis muaj leejtwg kaw tau; thiab kaw ces tsis muaj leejtwg qhib tau; Kuv paub koj tej haujlwm: saib seb, Kuv tau tso ib lub qhov rooj qhib rau ntawm koj xub ntiag, thiab tsis muaj leejtwg yuav kaw tau nws: vim koj muaj zog me ntsis xwb, thiab koj twb tau ceev kuv lo lus, thiab tsis tau tsis lees kuv lub npe. Tshwmsim 3:7, 8.

At the last interaction with the quibbling Jews, Christ raised a question that the Jews could not answer.

Thaum kawg ntawm kev sib tham nrog cov Yudais uas nyiam sib cav ceg, Khetos tau tsa ib lo lus nug uas cov Yudais teb tsis tau.

> While the Pharisees were gathered together, Jesus asked them, Saying, What think ye of Christ? whose son is he? They say unto him, The Son of David. He saith unto them, How then doth David in spirit call him Lord, saying, The Lord said unto my Lord, Sit thou on my right hand, till I make thine enemies thy footstool? If David then call him Lord, how is he his son?

> Thaum cov Falixais tseem sib sau ua ke, Yexus nug lawv hais tias, Nej xav li cas txog Khetos? Nws yog leej twg tus Tub? Lawv teb rau nws hais tias, Yog Daviv tus Tub. Nws hais rau lawv tias, Ua li cas Daviv, los ntawm tus Ntsuj Plig, ho hu nws ua Tus Tswv, hais tias, Tus Tswv tau hais rau kuv tus Tswv tias, Koj cia li zaum ntawm kuv sab tes xis, mus txog thaum kuv muab koj cov yeeb ncuab los ua lub rooj tso rau koj ko taw? Yog li ntawd, yog Daviv hu nws ua Tus Tswv, ua li cas nws tseem yog nws tus Tub?

> And no man was able to answer him a word, neither durst any man from that day forth ask him any more questions. Matthew 22:41–46.

> Tsis muaj leejtwg yuav teb tau Nws ib lo lus li, thiab txij hnub ntawd mus tsis muaj leejtwg muaj siab tawv nug Nws ib lo lus ntxiv lawm. Mathais 22:41–46.

The Jews were unable to understand the prophetic relationship of David and Christ, for they lacked the prophetic keys to understand the biblical language of line upon line. Christ ended His interaction with the Jews by identifying their blindness was based upon their inability to correctly divide the Word of truth. He had identified that if you understood Moses, you would understand Christ, but they did not understand the Scriptures they claimed to uphold and defend.

Cov neeg Yudais tsis muaj peev xwm to taub txoj kev sib raug zoo uas yog cev lus faj lem ntawm Daviv thiab Khetos, vim lawv tsis muaj cov yuam sij cev lus faj lem kom to taub tau hom lus Vajlugkub uas yog kab raws kab. Khetos xaus Nws txoj kev sib tham nrog cov Yudais los ntawm kev qhia meej tias lawv txoj kev dig muag yog nyob ntawm lawv qhov tsis muaj peev xwm faib Txojlus tseeb kom raug. Nws twb tau qhia tias yog nej to taub Mauxes, nej yuav to taub Khetos, tiam sis lawv tsis to taub cov Vajluskub uas lawv hais tias lawv tuav rawv thiab tiv thaiv.

The “key” of the “house of David” was given to the Millerites, who were the church of Philadelphia. The “key” was a reformatory movement that was represented by open and shut doors. From 1798 unto 1863 the Millerite movement went from the experience of Philadelphia unto the experience of Laodicea, while going from a movement unto a church. A door opened and a door closed on April 19, 1844, as a door opened and a door closed on October 22, 1844, as a door opened and a door closed in 1863.

“Yawm sij” ntawm “tsev ntawm Daviv” tau muab rau cov Millerites, uas yog lub koom txoos ntawm Philadelphia. “Yawm sij” ntawd yog ib txoj kev txav hloov kho uas tau sawv cev los ntawm tej qhov rooj qhib thiab kaw. Txij xyoo 1798 mus txog xyoo 1863 txoj kev txav Millerite tau tawm hauv kev paub dhau los ntawm Philadelphia mus rau kev paub dhau los ntawm Laodicea, thaum uas nws tab tom hloov ntawm ib txoj kev txav mus rau ib lub koom txoos. Ib lub qhov rooj tau qhib thiab ib lub qhov rooj tau kaw rau hnub Tim 19 Lub Plaub Hlis, 1844, ib yam li ib lub qhov rooj tau qhib thiab ib lub qhov rooj tau kaw rau hnub Tim 22 Lub Kaum Hli, 1844, ib yam li ib lub qhov rooj tau qhib thiab ib lub qhov rooj tau kaw rau xyoo 1863.

Eliakim had a key, but Peter was given “keys.” The key in the singular was the shut door of 1844.

Eliakim muaj ib tug yawm sij, tiam sis Petus raug muab “cov yawm sij.” Tus yawm sij uas yog ib leeg ntawd yog lub qhov rooj kaw ntawm xyoo 1844.

> “The subject of the sanctuary was the key which unlocked the mystery of the disappointment of 1844. It opened to view a complete system of truth, connected and harmonious, showing that God’s hand had directed the great advent movement and revealing present duty as it brought to light the position and work of His people.” The Great Controversy, 423.

> “Lub ntsiab lus hais txog lub chaw dawb huv yog tus yuam sij uas qhib tau qhov tob tob zais cia ntawm txoj kev poob siab xyoo 1844. Nws ua rau pom ib txoj kab ke tiav txhij ntawm qhov tseeb, sib txuas thiab sib haum xeeb, qhia tias Vajtswv txhais tes tau coj txoj kev txav loj ntawm kev tos Tswv Yexus rov qab los, thiab nthuav qhia txoj hauj lwm uas tsim nyog rau tam sim no raws li nws coj los rau qhov pom kev txog txoj hauj lwm thiab txoj hauj lwm uas Nws haiv neeg nyob hauv.” The Great Controversy, 423.

The subject of the sanctuary was the key that unlocked the shut door of 1844, but Peter was also given the keys of the kingdom.

Lub ntsiab lus hais txog lub chaw dawb huv yog tus yawm sij uas qhib tau lub qhov rooj uas raug kaw ntawm xyoo 1844, tiam sis Petus kuj tau txais cov yawm sij ntawm lub nceeg vaj thiab.

> And Jesus answered and said unto him, Blessed art thou, Simon Barjona: for flesh and blood hath not revealed it unto thee, but my Father which is in heaven. And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it. And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven. Matthew 16:17–19.

> Yexus teb hais rau nws tias, Koj tau koob hmoov lawm, Ximoos Pajona; rau qhov tsis yog nqaij thiab ntshav uas tau qhia qhov no rau koj, tiam sis yog kuv Leej Txiv uas nyob saum ntuj. Thiab kuv kuj hais rau koj tias, koj yog Petus, thiab saum lub pob zeb no kuv yuav txhim tsa kuv pawg ntseeg; thiab rooj vag dab teb yuav tsis kov yeej tau nws. Thiab kuv yuav muab cov yuam sij ntawm lub nceeg vaj saum ntuj rau koj; thiab yam twg uas koj yuav khi rau hauv ntiaj teb no yuav raug khi rau saum ntuj: thiab yam twg uas koj yuav daws rau hauv ntiaj teb no yuav raug daws rau saum ntuj. Mathais 16:17–19.

Line upon line, Philadelphia, the last covenant bride as represented by Peter, is given the key of the house of David as well as the keys to the kingdom of heaven. The key of the house of David is the last subject Jesus interacted with the Pharisees over.

Ib los rau ib los, Filadefia, tus nkauj nyab ntawm txoj kev cog lus kawg raws li sawv cev los ntawm Petus, tau txais tus yuam sij ntawm tsev neeg Davi thiab kuj tau txais cov yuam sij rau lub nceeg vaj saum ntuj. Tus yuam sij ntawm tsev neeg Davi yog zaj lus kawg uas Yexus tau tham txog nrog cov Falixais.

> While the Pharisees were gathered together, Jesus asked them, Saying, What think ye of Christ? whose son is he? They say unto him, The Son of David. He saith unto them, How then doth David in spirit call him Lord, saying, The Lord said unto my Lord, Sit thou on my right hand, till I make thine enemies thy footstool? If David then call him Lord, how is he his son?

> Thaum cov Falixais tseem sib sau ua ke, Yexus nug lawv hais tias, Nej xav li cas txog Khetos? Nws yog leej twg tus tub? Lawv teb rau nws tias, Nws yog Daviv tus Tub. Nws hais rau lawv tias, Yog li ntawd, ua cas Daviv hauv Ntsuj Plig thiaj hu nws ua Tus Tswv, hais tias, Tus Tswv hais rau kuv tus Tswv tias, Koj zaum ntawm kuv sab tes xis, mus txog thaum kuv muab koj cov yeeb ncuab ua lub rooj tsau taw rau koj? Yog li ntawd, yog Daviv hu nws ua Tus Tswv, ua li cas nws thiaj yog nws tus tub?

> And no man was able to answer him a word, neither durst any man from that day forth ask him any more questions. Matthew 22:41–46.

> Tsis muaj leejtwg yuav teb tau Nws ib lo lus li, thiab txij hnub ntawd mus tsis muaj leejtwg twv nug Nws ib lo lus ntxiv lawm. Mathais 22:41–46.

The subject of David and his Lord is exactly where Peter begins at Pentecost in the upper room at the third hour. The subject that closed the door of interaction between the Pharisees and Christ is the key Peter used to open the door of the upper room at Pentecost.

Lub ntsiab lus hais txog Daviv thiab nws tus Tswv yog yam uas Petus pib kiag ntawm Hnub Peetekos nyob hauv chav saud thaum teev peb. Lub ntsiab lus uas kaw lub qhov rooj ntawm kev sib txuas lus ntawm cov Falixais thiab Khetos yog tus yuam sij uas Petus siv qhib lub qhov rooj ntawm chav saud rau Hnub Peetekos.

> For David is not ascended into the heavens: but he saith himself, The Lord said unto my Lord, Sit thou on my right hand, Until I make thy foes thy footstool. Therefore let all the house of Israel know assuredly, that God hath made that same Jesus, whom ye have crucified, both Lord and Christ.

> Vim Davi yeej tsis tau nce mus rau saum ntuj ceeb tsheej; tiamsis nws tus kheej hais tias, Tus Tswv tau hais rau kuv tus Tswv tias, Koj cia li zaum ntawm kuv sab tes xis, mus txog thaum kuv ua kom koj cov yeeb ncuab los ua lub taw rooj rau koj txhais taw. Yog li no, cia tag nrho tsev neeg Ixayees paub tseeb nrees tias, Vajtswv twb tsa tus Yexus ntawd, uas nej tau muab ntsia saum ntoo khaub lig, ua ob yam tib si yog Tus Tswv thiab yog Khetos.

> Now when they heard this, they were pricked in their heart, and said unto Peter and to the rest of the apostles, Men and brethren, what shall we do?

> Thaum lawv hnov li no lawm, lawv lub siab raug nkaug heev, ces lawv hais rau Petus thiab rau lwm tus tubtxib tias, Cov kwvtij, peb yuav ua li cas?

> Then Peter said unto them, Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost. For the promise is unto you, and to your children, and to all that are afar off, even as many as the Lord our God shall call. And with many other words did he testify and exhort, saying, Save yourselves from this untoward generation. Then they that gladly received his word were baptized: and the same day there were added unto them about three thousand souls. Acts 2:34–41.

> Ces Petus thiaj hais rau lawv tias, Nej yuav tsum hloov siab lees txim, thiab nej txhua tus yuav tsum ua kevcai raus dej hauv Yexus Khetos lub npe kom nej tej kev txhaum tau kev zam txim; ces nej yuav tau txais lub txiaj ntsim ntawm tus Vaj Ntsuj Plig Dawb Huv. Rau qhov lo lus cog tseg ntawd yog rau nej, thiab rau nej cov menyuam, thiab rau txhua tus uas nyob deb, yog txhua tus uas tus Tswv peb tus Vajtswv yuav hu los. Thiab nws tseem tau ua timkhawv thiab ntuas lawv nrog ntau lwm lo lus, hais tias, Cawm nej tus kheej dim ntawm tiam neeg nkhaus no. Ces cov uas zoo siab txais nws lo lus ntawd thiaj ua kevcai raus dej; thiab tib hnub ntawd muaj kwv yees li peb txhiab tus ntsujplig raug muab ntxiv rau lawv. Tubtxib Tes Haujlwm 2:34–41.

Peter had the keys to bind or loose, and when he did so, heaven was in agreement with Peter’s action. Peter represents Divinity and humanity working together to unseal the truths of God’s Word. When those truths are unsealed, they are represented as knowledge.

Petus muaj cov yuam sij los khi los yog daws, thiab thaum nws ua li ntawd, ntuj ceeb tsheej kuj pom zoo nrog Petus txoj kev ua. Petus sawv cev rau Vajtswv txoj kev muaj hwjchim thiab tibneeg txoj kev ua haujlwm koom tes ua ke los qhib cov tseeb hauv Vajtswv Txojlus. Thaum cov tseeb ntawd raug qhib lawm, lawv raug sawv cev ua kev paub.

> “The key of knowledge in Christ’s day had been taken away by those who should have held it to unlock the treasure house of wisdom in the Old Testament Scriptures. The rabbis and teachers had virtually shut up the kingdom of heaven from the poor and the afflicted, and left them to perish. In His discourses Christ did not bring many things before them at once, lest He might confuse their minds. He made every point clear and distinct. He did not disdain the repetition of old and familiar truths in prophecies if they would serve His purpose to inculcate ideas.

> “Tus yuam sij ntawm kev paub hauv Khetos tiam ntawd twb raug muab tshem tawm lawm los ntawm cov uas tsim nyog yuav tsum tau tuav nws kom qhib lub tsev khaws nyiaj ntawm txoj kev txawj ntse nyob hauv Vaj Lug Kub Npaiv Npaum ntawm Phau Qub. Cov xib hwb rabi thiab cov xib fwb tau yuav luag kaw lub nceeg vaj saum ntuj rau cov pluag thiab cov raug txom nyem, thiab cia lawv piam sij mus. Hauv Nws tej lus qhuab qhia Khetos tsis coj ntau yam los tso rau lawv tib zaug, tsam tsam Nws yuav ua rau lawv lub siab xav ntxhov. Nws ua kom txhua lub ntsiab lus meej thiab txawv txav nyias nyias. Nws tsis saib tsis taus qhov rov hais dua tej qhov tseeb qub thiab paub zoo hauv tej lus faj lem yog tias tej ntawd yuav pab Nws lub hom phiaj los ntxig tej tswv yim rau hauv lawv lub siab.”

> “Christ was the originator of all the ancient gems of truth. Through the work of the enemy these truths had been displaced. They had been disconnected from their true position, and placed in the framework of error. Christ’s work was to readjust and establish the precious gems in the framework of truth. The principles of truth which had been given by Himself to bless the world had, through Satan’s agency, been buried and had apparently become extinct. Christ rescued them from the rubbish of error, gave them a new, vital force, and commanded them to shine as precious jewels, and stand fast forever.

> “Yexus Khetos yog tus pib ntawm tag nrho tej lub pov haum qub txeeg qub teg ntawm qhov tseeb. Los ntawm tus yeeb ncuab txoj hauj lwm, tej qhov tseeb no tau raug txav tawm ntawm lawv qhov chaw. Lawv tau raug cais tawm ntawm lawv txoj hauj lwm tseeb, thiab muab tso rau hauv lub qauv ntawm kev yuam kev. Khetos txoj hauj lwm yog los kho kom raug thiab tsa cov pov haum muaj nqes ntawd rau hauv lub qauv ntawm qhov tseeb. Cov ntsiab cai ntawm qhov tseeb uas Nws tus kheej tau muab los foom koob hmoov rau lub ntiaj teb no, los ntawm Xatas txoj kev ua hauj lwm, tau raug faus tseg thiab tau zoo li ploj tuag lawm. Khetos cawm lawv tawm ntawm cov khib nyiab ntawm kev yuam kev, pub rau lawv ib lub hwj chim tshiab muaj sia, thiab txib kom lawv ci ntsa iab ib yam li tej lub pov haum muaj nqes, thiab nyob ruaj nreb mus ib txhis.”

> “Christ Himself could use any of these old truths without borrowing the smallest particle, for He had originated them all. He had cast them into the minds and thoughts of each generation, and when He came to our world He rearranged and vitalized the truths which had become dead, making them more forcible for the benefit of future generations. It was Jesus Christ who had the power of rescuing the truths from the rubbish, and again giving them to the world with more than their original freshness and power.” Manuscript Releases, volume 13, 240, 241.

> “Tus Khetos Nws Tus Kheej yeej siv tau ib qho twg ntawm tej qhov tseeb qub no yam tsis tas qiv ib qho me me kiag li, rau qhov Nws yog tus uas tau tsim lawv txhua yam los. Nws tau muab lawv tso rau hauv lub siab thiab kev xav ntawm txhua tiam neeg, thiab thaum Nws los rau hauv peb lub ntiajteb no Nws rov muab cov qhov tseeb uas twb tuag lawm ntawd teeb raws dua tshiab thiab pub txoj sia rau lawv, ua kom lawv muaj hwjchim tshaj qub rau qhov txiaj ntsig ntawm cov tiam tom ntej. Yog Yexus Khetos uas muaj lub hwjchim cawm cov qhov tseeb ntawd tawm ntawm pawg khib nyiab, thiab rov muab lawv rau lub ntiajteb no dua ib zaug ntxiv nrog ntau tshaj lawv qhov tshiab thiab hwjchim thaum chiv thawj.” Manuscript Releases, volume 13, 240, 241.

Peter’s keys were to bind and to loose, and Peter represents the last Christian bride, who are the one hundred and forty-four thousand. The binding message of Peter represented in the witness of the one hundred and forty-four thousand is the sealing. The loosing message of Peter in the witness of the one hundred and forty-four thousand is Islam of the third woe.

Cov yuam sij ntawm Petus yog rau kev khi thiab rau kev daws, thiab Petus sawv cev rau tus nkauj nyab Khixatia kawg, uas yog ib puas plaub caug plaub txhiab leej. Txoj xov khi ntawm Petus uas sawv cev nyob rau hauv zaj lus tim khawv ntawm ib puas plaub caug plaub txhiab leej yog txoj kev muab foob. Txoj xov daws ntawm Petus nyob rau hauv zaj lus tim khawv ntawm ib puas plaub caug plaub txhiab leej yog Islam ntawm kev txom nyem thib peb.

> “I then saw the third angel. Said my accompanying angel, ‘Fearful is his work. Awful is his mission. He is the angel that is to select the wheat from the tares, and seal, or bind, the wheat for the heavenly garner. These things should engross the whole mind, the whole attention.’” Early Writings, 119.

> “Kuv thiaj pom tus timtswv thib peb. Tus timtswv uas nrog kuv hais tias, ‘Nws txoj hauj lwm ua rau ntshai heev. Nws tes hauj lwm yog ib txoj hauj lwm txaus ntshai kawg. Nws yog tus timtswv uas yuav cais cov nplej tawm ntawm cov txhauv, thiab muab lub cim foob, los yog khi, rau cov nplej rau hauv lub txhab saum ntuj ceeb tsheej. Tej no tsim nyog tuav tas nrho lub siab, tas nrho txoj kev mloog.’” Early Writings, 119.

The wheat that are bound are represented by the first fruit wheat offering of Pentecost, that as a wave offering would represent the lifting up of the ensign of the one hundred and forty-four thousand. The sealing of God’s people is Peter’s internal message, that occurs during the history of Islam of the third woe that is progressively loosed from 9/11 onward.

Cov nplej uas raug khi ntawd yog sawv cev los ntawm thawj txi txiv nplej ntawm Hnub Peetekos, uas raws li ib qho yoj fij yuav sawv cev rau kev tsa siab tus chij ntawm ib puas plaub caug plaub txhiab. Kev muab cim rau Vajtswv haiv neeg yog Petus zaj lus sab hauv, uas tshwm sim thaum lub caij keeb kwm ntawm Islam ntawm txoj kev txom nyem thib peb uas maj mam raug tso tawm txij hnub 9/11 mus tom ntej.

> And after these things I saw four angels standing on the four corners of the earth, holding the four winds of the earth, that the wind should not blow on the earth, nor on the sea, nor on any tree. And I saw another angel ascending from the east, having the seal of the living God: and he cried with a loud voice to the four angels, to whom it was given to hurt the earth and the sea, Saying, Hurt not the earth, neither the sea, nor the trees, till we have sealed the servants of our God in their foreheads. Revelation 7:1–3.

> Tom qab tej no lawm kuv pom plaub tug timtswv sawv ntawm plaub ceg kaum ntawm lub ntiajteb, tuav plaub tug cua ntawm lub ntiajteb, kom cua txhob tshuab rau saum lub ntiajteb, los rau saum hiavtxwv, los rau saum ib tsob ntoo twg li. Thiab kuv pom dua ib tug timtswv nce tuaj ntawm sab hnub tuaj tuaj, nws tuav tus cim ntim ntawm Vajtswv uas muaj sia nyob; thiab nws qw nrov nrov rau plaub tug timtswv uas tau raug pub cai kom ua kev puas tsuaj rau lub ntiajteb thiab hiavtxwv, hais tias, Tsis txhob ua kev puas tsuaj rau lub ntiajteb, los rau hiavtxwv, los rau cov ntoo, mus txog thaum peb tau muab tus cim ntim rau saum hauv pliaj ntawm cov tub qhe ntawm peb tus Vajtswv. Qhia Tshwm 7:1–3.

Those four winds that are restrained during the binding of God’s people were released at 9/11, and then restrained by George Bush the lesser. The external message of Peter is Islam, and the loosening and the restraining if Islam is the external message that runs through the sealing time. Peter’s humanity is connected with Divinity, for the keys given to him represent agreement between heaven and earth.

Plaub cua cua no uas raug txwv tseg thaum lub sij hawm khi Vajtswv haiv neeg ntawd raug tso tawm thaum 9/11, thiab tom qab ntawd George Bush tus yau dua tau txwv lawv tseg dua. Petus zaj lus sab nraud yog Islam, thiab kev tso kom dim thiab kev txwv tseg ntawm Islam yog zaj lus sab nraud uas khiav mus thoob lub sij hawm kaw. Petus tib neeg sab raug txuas nrog Vajtswv Sab Ntuj Ceeb Tsheej, rau qhov cov yuam sij uas tau muab rau nws sawv cev rau txoj kev pom zoo ntawm ntuj ceeb tsheej thiab lub ntiaj teb.

We will continue this study in the next article.

Peb yuav txuas ntxiv qhov kev kawm no hauv tsab xov xwm tom ntej.

> “The darkness of the evil one encloses those who neglect to pray. The whispered temptations of the enemy entice them to sin; and it is all because they do not make use of the privileges that God has given them in the divine appointment of prayer. Why should the sons and daughters of God be reluctant to pray, when prayer is the key in the hand of faith to unlock heaven’s storehouse, where are treasured the boundless resources of Omnipotence? Without unceasing prayer and diligent watching we are in danger of growing careless and of deviating from the right path. The adversary seeks continually to obstruct the way to the mercy seat, that we may not by earnest supplication and faith obtain grace and power to resist temptation.

> “Qhov tsaus ntuj ntawm tus phem vov cov uas tsis quav ntsej thov Vajtswv. Tej kev ntxias ntxhi ntawm tus yeeb ncuab ntxias lawv kom ua txhaum; thiab txhua yam ntawd yog vim lawv tsis siv tej cai tshwj xeeb uas Vajtswv tau pub rau lawv hauv txoj kev teem tseg saum ntuj ntawm kev thov Vajtswv. Vim li cas cov tub thiab cov ntxhais ntawm Vajtswv ho yuav yig thov Vajtswv, thaum kev thov Vajtswv yog tus yuam sij nyob hauv txhais tes ntawm txoj kev ntseeg qhib lub tsev khaws nyiaj ntawm ntuj ceeb tsheej, qhov chaw uas khaws cia tej peev txheej uas tsis muaj ciam ntawm Tus Uas Muaj Hwjchim Loj Kawg Nkaus? Yog tsis muaj kev thov Vajtswv tsis tseg thiab kev zov faj tsis tu ncua, peb nyob hauv qhov txaus ntshai uas yuav loj hlob mus ua neeg lam ua lam los thiab tig tawm ntawm txoj kev ncaj. Tus yeeb ncuab niaj hnub nrhiav kev thaiv txoj kev mus cuag lub zwm txwv ntawm txoj kev hlub tshua, xwv kom peb tsis txhob tau txoj kev tshav ntuj thiab lub hwjchim los tiv kev ntxias los ntawm kev thov khov kho thiab txoj kev ntseeg.

> “There are certain conditions upon which we may expect that God will hear and answer our prayers. One of the first of these is that we feel our need of help from Him. He has promised, ‘I will pour water upon him that is thirsty, and floods upon the dry ground.’ Isaiah 44:3. Those who hunger and thirst after righteousness, who long after God, may be sure that they will be filled. The heart must be open to the Spirit’s influence, or God’s blessing cannot be received.

> “Muaj tej yam kev cai tseev kom muaj, raws li ntawd peb thiaj yuav cia siab tau tias Vajtswv yuav hnov thiab teb peb tej lus thov. Ib qho thawj ntawm tej no yog kom peb hnov peb txoj kev xav tau kev pab ntawm Nws. Nws tau cog lus tias, ‘Kuv yuav nchuav dej rau tus uas nqhis dej, thiab nchuav tej dej ntws loj rau saum av qhuav.’ Yaxayas 44:3. Cov uas tshaib plab thiab nqhis dej rau txoj kev ncaj ncees, cov uas ntshaw Vajtswv, yuav paub tseeb tau tias lawv yuav raug puv npo. Lub siab yuav tsum qhib rau tus Ntsuj Plig tus cawv, txwv tsis pub ces Vajtswv txoj koob hmoov yuav txais tsis tau.”

> “Our great need is itself an argument and pleads most eloquently in our behalf. But the Lord is to be sought unto to do these things for us. He says, ‘Ask, and it shall be given you.’ And ‘He that spared not His own Son, but delivered Him up for us all, how shall He not with Him also freely give us all things?’ Matthew 7:7; Romans 8:32.

> “Peb txoj kev txom nyem loj heev ntawm peb tus kheej yeej yog ib qho lus sib cav, thiab nws thov rau peb nrog txoj kev hais lus uas muaj hwj chim tshaj plaws. Tiamsis peb yuav tsum nrhiav tus Tswv kom Nws ua tej yam no rau peb. Nws hais tias, ‘Thov, ces yuav muab rau nej.’ Thiab ‘Tus uas tsis tseg Nws Leej Tub tus kheej, tiamsis tau muab Nws cob rau peb sawvdaws lawm, ua cas Nws yuav tsis nrog Nws pub txhua yam rau peb dawb huvsi thiab?’ Mathais 7:7; Loos 8:32.”

> “If we regard iniquity in our hearts, if we cling to any known sin, the Lord will not hear us; but the prayer of the penitent, contrite soul is always accepted. When all known wrongs are righted, we may believe that God will answer our petitions. Our own merit will never commend us to the favor of God; it is the worthiness of Jesus that will save us, His blood that will cleanse us; yet we have a work to do in complying with the conditions of acceptance.

> “Yog peb khaws txojkev phem nyob hauv peb lub siab, yog peb tseem tuav rawv ib qho kev txhaum twg uas peb twb paub lawm, tus Tswv yuav tsis mloog peb; tiam sis txojkev thov ntuj ntawm tus ntsujplig uas hloov siab lees txim thiab txo hwjchim yeej raug txais yuav tas mus li. Thaum txhua yam kev txhaum uas peb paub lawm tau muab kho kom raug lawm, ces peb thiaj ntseeg tau tias Vajtswv yuav teb peb tej lus thov. Peb tus kheej txojkev tsimnyog yuav tsis muaj hnub ua rau peb tau Vajtswv txojkev haumxeeb li; yog Yexus txojkev tsimnyog uas yuav cawm peb, thiab yog Nws cov ntshav uas yuav ntxuav peb kom dawb huv; los peb kuj muaj ib txojhaujlwm uas peb yuav tsum ua, yog kev ua raws li tej xwm txheej uas yuav tsum muaj thiaj raug txais yuav.”

> “Another element of prevailing prayer is faith. ‘He that cometh to God must believe that He is, and that He is a rewarder of them that diligently seek Him.’ Hebrews 11:6. Jesus said to His disciples, ‘What things soever ye desire, when ye pray, believe that ye receive them, and ye shall have them.’ Mark 11:24. Do we take Him at His word?” Steps to Christ, 94–96.

> “Lwm yam ntxiv uas nyob hauv txojkev thov Vajtswv uas kov yeej yog kev ntseeg. ‘Tus uas los cuag Vajtswv yuav tsum ntseeg tias Nws muaj tiag, thiab tias Nws yog tus muab nqi zog rau cov uas kub siab lug nrhiav Nws.’ Henplais 11:6. Yexus tau hais rau Nws cov thwjtim tias, ‘Txhua yam uas nej ntshaw, thaum nej thov Vajtswv, cia li ntseeg tias nej twb txais lawm, ces nej yuav tau tej ntawd.’ Malakaus 11:24. Peb puas lees txais Nws raws li Nws txojlus?” Steps to Christ, 94–96.

> “Here is a lesson for young men who profess to be servants of God, bearing His message, who are exalted in their own estimation. They can trace nothing remarkable in their experience, as could Elijah, yet they feel above performing duties which to them appear menial. They will not come down from their ministerial dignity to do needful service, fearing that they will be doing the work of a servant. All such should learn from the example of Elijah. His word locked the treasures of heaven, the dew and rain, from the earth three years. His word alone was the key to unlock heaven and bring showers of rain. He was honored of God as he offered his simple prayer in the presence of the king and the thousands of Israel, in answer to which fire flashed from heaven and kindled the fire upon the altar of sacrifice. His hand executed the judgment of God in slaying eight hundred and fifty priests of Baal; and yet, after the exhausting toil and most signal triumph of the day, he who could bring clouds and rain and fire from heaven was willing to perform the service of a menial and run before the chariot of Ahab in the darkness and in the wind and rain to serve the sovereign whom he had not feared to rebuke to his face because of his sins and crimes. The king passed within the gates. Elijah wrapped himself in his mantle and lay upon the bare earth.” Testimonies, volume 3, 287.

> “Nov yog ib zaj lus qhia rau cov tub hluas uas lees tias yog Vajtswv cov tub qhe, nqa Nws zaj lus, thiab raug tsa siab hauv lawv tus kheej txoj kev kwv yees. Lawv tsis muaj ib yam tseem ceeb txawv txav uas lawv yuav xam tau hauv lawv txoj kev paub dhau los, ib yam li Eliyas tau muaj; tiam sis lawv xav tias lawv nyob siab dhau qhov yuav ua tej hauj lwm uas rau lawv pom tias yog hauj lwm qhev. Lawv yuav tsis nqes los ntawm lawv txoj kev meej mom ua xibhwb los ua txoj kev pab uas tsim nyog, ntshai tsam lawv yuav ua hauj lwm ntawm ib tug tub qhe. Cov neeg zoo li no txhua tus yuav tsum kawm ntawm Eliyas tus yam ntxwv ua piv txwv. Nws lo lus tau kaw tej txhab nyiaj ntawm ntuj ceeb tsheej, tsis pub lwg thiab nag los rau saum ntiajteb tau peb xyoos. Nws lo lus tib leeg yog tus yuam sij qhib ntuj ceeb tsheej thiab coj cov nag los. Vajtswv tau pub meej mom rau nws thaum nws tsa nws zaj lus thov yooj yim rau ntawm vajntxwv xub ntiag thiab rau hauv txhiab txhiab tus Ixayees xub ntiag, uas yog lus teb rau qhov ntawd hluav taws tau ntsais los saum ntuj los thiab kub hnyiab hluav taws rau saum lub thaj txi ntuj. Nws txhais tes tau ua raws li Vajtswv txoj kev txiav txim hauv kev tua yim puas tsib caug leej pov thawj ntawm Npa-as; thiab txawm li ntawd los, tom qab hnub ntawd txoj kev ua hauj lwm hnyav kawg nkaus thiab txoj kev yeej uas tshwj xeeb tshaj plaws, nws tus uas muaj peev xwm coj tau huab thiab nag thiab hluav taws los saum ntuj los tseem txaus siab ua txoj hauj lwm ntawm ib tug qhev thiab khiav ua ntej Ahaj lub tsheb nees nyob hauv qhov tsaus ntuj thiab hauv cua thiab nag kom pab tus vajntxwv uas nws twb tsis ntshai cem ncaj qha tim ntsej tim muag vim nws tej kev txhaum thiab kev ua phem. Vajntxwv hla mus txog hauv lub rooj vag. Eliyas qhwv nws tus kheej rau hauv nws daim tsho ntev thiab pw rau saum av tiaj liab qab.” Testimonies, volume 3, 287.

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