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

Phau Ntawv Yaw‑ees thiab Pawg Ntseeg Xya Hnub Advenees Hauv Laodicea — Zauv Nees Nkaum Plaub

Number Twenty-Four

Tus Naj Npawb Nees nkaum plaub

Author

Jeff Pippenger

Published

January 6, 2026

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We ended our last article touching on the three parallel lines of prophetic testimony represented by chapters eleven through twenty-two in Genesis, the first book of the Old Testament, Matthew the first book of the New Testament and Revelation the last book of both the New Testament and the Bible. The line of Genesis identifies the covenant with Abram, the line of Matthew identifies the covenant with the Christian church, with Peter as the symbol of the beginning and end of modern spiritual Israel. The middle verses of both lines identify the seal of God, with Abram, it was “circumcision,” and with Peter it was his name changing. The center verse of the line in Revelation is chapter seventeen, verse twelve.

Peb xaus peb tsab xov xwm dhau los no los ntawm kev chwv txog peb txoj kab uas mus raws nraim ib yam ntawm zaj lus timkhawv uas yog lus faj lem, uas raug sawv cev los ntawm tshooj kaum ib mus txog tshooj nees nkaum-ob hauv Chiv Keeb, thawj phau ntawv ntawm Phau Qub; Mathai, thawj phau ntawv ntawm Phau Tshiab; thiab Tshwm Sim, phau kawg ntawm ob qho tib si Phau Tshiab thiab Phau Vajlugkub. Txoj kab hauv Chiv Keeb qhia txog txoj kev khi lus nrog Anplam, txoj kab hauv Mathai qhia txog txoj kev khi lus nrog pawg ntseeg Khetos, nrog Petus ua lub cim ntawm qhov pib thiab qhov kawg ntawm cov Yixayee sab ntsuj plig niaj hnub no. Cov nqe nyob nruab nrab ntawm ob txoj kab no qhia txog Vajtswv lub cim foob; rau Anplam, nws yog “kev ua kevcai txiav daim tawv qau,” hos rau Petus nws yog nws lub npe raug hloov. Nqe nyob nruab nrab ntawm txoj kab hauv Tshwm Sim yog tshooj kaum xya, nqe kaum ob.

> And the ten horns which thou sawest are ten kings, which have received no kingdom as yet; but receive power as kings one hour with the beast. Revelation 17:12.

> Thiab kaum kub uas koj tau pom ntawd yog kaum tug vajntxwv, cov uas tseem tsis tau txais ib lub nceeg vaj li; tiam sis lawv yuav txais hwjchim ua vajntxwv ib teev nrog tus tsiaj qus. Revelation 17:12.

Genesis and Matthew identify the marriage of Divinity with humanity, and Revelation identifies the marriage of the beast and the dragon at the Sunday law. All three lines point to the Sunday law where one class manifests the mark of the beast and the other the seal of God. The counterfeit of the beast and dragon in verse twelve is the omega mention of Nimrod’s tower in Genesis eleven. There the counterfeit covenant religion met its judgment, and in Revelation seventeen the whore–who is Babylon the great–is judged. Nimrod is the alpha to the Vatican’s omega, and for this reason the papacy is Babylon the great, the omega to Nimrod’s Babel the alpha.

Chiv Keeb thiab Mathais qhia txog txoj kev sib yuav ntawm Vajtswv txoj kev Tswv Ntuj nrog tib neeg, thiab Tshwmsim qhia txog txoj kev sib yuav ntawm tus tsiaj qus thiab tus zaj thaum txoj cai Hnub Xaum yuav raug tsa. Peb txoj kab lus no txhua txoj puav leej taw mus rau txoj cai Hnub Xaum, qhov chaw uas ib pawg neeg nthuav tawm lub cim ntawm tus tsiaj qus hos lwm pawg nthuav tawm lub foob ntawm Vajtswv. Tus cuav uas yog tus tsiaj qus thiab tus zaj hauv nqe kaum ob yog qhov kev hais txog omega ntawm Nimrod lub yees hauv Chiv Keeb kaum ib. Nyob ntawd txoj kev ntseeg cuav uas yog kev cog lus cuav tau ntsib nws txoj kev txiav txim, thiab hauv Tshwmsim kaum xya tus niam ntiav—uas yog Npanpiloo tus loj—raug txiav txim. Nimrod yog alpha rau Vatican tus omega, thiab vim li no txoj kev papacy yog Npanpiloo tus loj, yog omega rau Nimrod lub Babel uas yog alpha.

Of note in these three middle verses is that the testimony contained in each middle point of the line is actually three verses.

Qhov tsim nyog ua tib zoo nco tseg nyob rau hauv peb nqe nruab nrab no yog tias zaj lus tim khawv uas muaj nyob hauv txhua lub ntsiab nruab nrab ntawm txoj kab ntawd, qhov tseeb tiag, yog peb nqe.

> This is my covenant, which ye shall keep, between me and you and thy seed after thee; Every man child among you shall be circumcised. And ye shall circumcise the flesh of your foreskin; and it shall be a token of the covenant betwixt me and you. And he that is eight days old shall be circumcised among you, every man child in your generations, he that is born in the house, or bought with money of any stranger, which is not of thy seed. Genesis 17:10–12.

> Nov yog kuv tej lus cog tseg, uas nej yuav tsum ceev cia, nyob nruab nrab ntawm kuv thiab nej thiab nej caj ces tom qab nej; txhua tus menyuam tub hauv nej yuav tsum ua kevcai txiav. Thiab nej yuav tsum txiav daim tawv ntawm nej lub chaw mos; thiab qhov ntawd yuav ua lub cim ntawm tej lus cog tseg nyob nruab nrab ntawm kuv thiab nej. Thiab tus uas muaj yim hnub nyoog yuav tsum ua kevcai txiav hauv nej, txhua tus menyuam tub thoob plaws nej tej tiam neeg, tus uas yug hauv tsev, lossis tus uas muas los nrog nyiaj ntawm ib tug neeg txawv tebchaws, uas tsis yog ntawm nej caj ces. Chivkeeb 17:10–12.

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

> And the beast that was, and is not, even he is the eighth, and is of the seven, and goeth into perdition. And the ten horns which thou sawest are ten kings, which have received no kingdom as yet; but receive power as kings one hour with the beast. These have one mind, and shall give their power and strength unto the beast. Revelation 17:11–13.

> Thiab tus tsiaj qus uas twb muaj lawm, thiab nim no tsis muaj lawm, txawm yog nws tus ntawd los nws yog tus thib yim, thiab yog los ntawm xya tus ntawd, thiab nws yuav mus rau hauv kev puas tsuaj. Thiab kaum lub kub uas koj tau pom yog kaum tus vajntxwv, uas tseem tsis tau txais ib lub nceeg vaj li; tiam sis lawv yuav txais hwjchim ua vajntxwv ib teev nrog tus tsiaj qus. Cov no muaj ib lub siab, thiab lawv yuav muab lawv lub hwjchim thiab lawv lub zog rau tus tsiaj qus. Tshwm Sim 17:11–13.

The story of the counterfeit covenant represented by Nimrod’s bricks and mortar, and his counterfeit system of church and state, represented by the tower and the city, typifies the counterfeit system of the image of the beast represented in the omega of Nimrod’s story. Three lines, with three center points of three verses, which all testify to the covenant of life and the covenant of death. The one hundred and forty-four thousand are the true eighth who are of the seven, and the papacy is simply the counterfeit. Nimrod’s class has unity of mind at their marriage, a counterfeit to the one hundred and forty-four thousand, who are unified with the mind of Christ. The counterfeit beast “was, and is not,” is a counterfeit of Christ who was, and is, and is yet to come. In verse eight the full expression of the counterfeit represented by the papacy is expressed.

Zaj dab neeg txog txoj kev cog lus cuav uas Nimrod cov cib thiab cov nplaum sawv cev rau, thiab nws txoj kev cai cuav ntawm pawg ntseeg thiab lub xeev, uas tus yees thiab lub nroog sawv cev rau, yog ib daim qauv qhia txog txoj kev cai cuav ntawm tus duab ntawm tus tsiaj qus uas sawv cev rau hauv omega ntawm Nimrod zaj dab neeg. Peb txoj kab, nrog peb lub ntsiab nruab nrab ntawm peb nqe, uas txhua txoj kab puav leej ua tim khawv txog txoj kev cog lus ntawm txoj sia thiab txoj kev cog lus ntawm txoj kev tuag. Ib puas plaub caug plaub txhiab leej yog tus yim tiag uas tawm hauv xya los, thiab lub hwjchim kav ntawm tus pope tsuas yog tus cuav xwb. Nimrod pawg neeg muaj kev sib haum xeeb hauv tib lub siab thaum lawv sib yuav, uas yog ib qho cuav piv rau ib puas plaub caug plaub txhiab leej, cov uas raug koom ua ib nrog Khetos lub siab. Tus tsiaj qus cuav uas “yav tas los muaj, tiam sis tam sim no tsis muaj lawm,” yog ib qho cuav piv rau Khetos tus uas yav tas los muaj, thiab tam sim no muaj, thiab tseem yuav los ntxiv thiab. Hauv nqe yim, qhov kev nthuav tawm puv npo ntawm yam cuav uas lub hwjchim kav ntawm tus pope sawv cev rau ntawd raug hais tawm meej.

> The beast that thou sawest was, and is not; and shall ascend out of the bottomless pit, and go into perdition: and they that dwell on the earth shall wonder, whose names were not written in the book of life from the foundation of the world, when they behold the beast that was, and is not, and yet is. Revelation 17:8.

> Tus tsiaj nyaum uas koj pom ntawd, yav tas los nws muaj, tiam sis nim no tsis muaj lawm; thiab nws yuav nce tawm hauv lub qhov tob uas tsis muaj hauv qab, thiab yuav mus rau hauv kev puam tsuaj: thiab cov uas nyob saum lub ntiajteb yuav xav tsis thoob, cov uas lawv tej npe tsis tau raug sau cia rau hauv phau ntawv txoj sia txij thaum lub hauv paus ntawm lub ntiajteb raug muab tso, thaum lawv pom tus tsiaj nyaum uas yav tas los muaj, thiab nim no tsis muaj lawm, thiab los tseem muaj. Qhia Tshwm 17:8.

Jesus is He who was, and is, and is yet to come, and the papacy, the eighth that is of the seven, is the beast that “was, and is not, and yet is.” The “one hour” that the marriage of the dragon and beast represents the history from the Sunday law, where the one hundred thousand represented by Peter and Abram, ascend to the heaven as an ensign, at the very time the papacy ascends.

Yexus yog Tus uas yog tus qub, thiab yog, thiab tseem yuav los, thiab txoj kev ua papacy, tus yim uas yog ntawm xya, yog tus tsiaj qus uas “yav tas los muaj, nim no tsis muaj, thiab txawm li ntawd los tseem muaj.” “Ib teev” ntawd uas kev sib yuav ntawm tus zaj thiab tus tsiaj qus sawv cev rau keeb kwm txij ntawm txoj cai Hnub Caiv, thaum cov ib puas txhiab uas Petus thiab Anplahas sawv cev rau, nce mus rau saum ntuj ceeb tsheej ua ib lub chij, tib lub sijhawm uas txoj kev ua papacy nce siab.

We have been seeking to address the book of Joel from the perspective that Peter at Pentecost identified his Pentecostal message as a fulfillment of Joel. In the three covenant lines of twelve chapters each, the middle three verses of each line address the identical history, and Peter is represented in that history as being with Jesus at Caesarea Philippi, which is Panium, which is where the world is now on the verge of experiencing. At Panium, Peter is also in Jerusalem at the Pentecostal outpouring. The three lines of twelve chapters converge at Panium and Pentecost when the seal of God is impressed upon Christ’s bride and the mark of the beast is impressed upon Satan’s bride. The book of Joel is identifying the wake-up call in the parable of the ten virgins, when the Laodicean Seventh-day Adventist church awakens to the fact that they are lost.

Peb tau nrhiav los hais txog phau ntawv Yau‑ees raws li txoj kev xav tias Petus, thaum Hnub Peetekos, tau qhia nws zaj lus Peetekos tias yog kev ua tiav raws li Yau‑ees. Hauv peb txoj kab kevcai cog lus, txhua txoj muaj kaum ob tshooj, peb nqe nruab nrab ntawm txhua txoj kab hais txog tib zaj keeb kwm ntawd, thiab Petus raug sawv cev hauv zaj keeb kwm ntawd tias nyob nrog Yexus ntawm Kaisarees Filipis, uas yog Panium, uas yog qhov chaw uas lub ntiaj teb tam sim no tab tom nyob ntawm ntug kev yuav ntsib. Ntawm Panium, Petus kuj nyob hauv Yeluxalees thaum txoj kev ntws los ntawm tus Ntsuj Plig nyob rau Hnub Peetekos. Peb txoj kab ntawm kaum ob tshooj sib tshuam ua ke ntawm Panium thiab Hnub Peetekos thaum Vajtswv lub foob raug nias rau saum Khetos tus nkauj nyab thiab tus tsiaj qus lub cim raug nias rau saum Xatas tus nkauj nyab. Phau ntawv Yau‑ees tab tom qhia txog lub suab hu kom tsim dheev nyob hauv zaj lus piv txwv txog kaum tus nkauj xwb, thaum pawg ntseeg Lasodikees Xya‑Hnub Cov Ntseeg Tos Txog Rov Los sawv los paub qhov tseeb tias lawv twb ploj lawm.

The book of Joel is set within the context of four generations.

Phau ntawv Yau-ee raug teeb tsa nyob rau hauv lub ntsiab lus teb ntawm plaub tiam neeg.

> The word of the Lord that came to Joel the son of Pethuel.

> Lo lus ntawm tus Tswv uas los txog rau Yawlees, tus tub ntawm Pethuyees.

> Hear this, ye old men, and give ear, all ye inhabitants of the land.

> Nej nej no, nej txhua tus uas nyob hauv lub tebchaws, mloog lo lus no.

> Hath this been in your days, or even in the days of your fathers? Tell ye your children of it, and let your children tell their children, and their children another generation. That which the palmerworm hath left hath the locust eaten; and that which the locust hath left hath the cankerworm eaten; and that which the cankerworm hath left hath the caterpiller eaten. Joel 1:1–4.

> Qhov no puas tau muaj hauv nej tej hnub, lossis txawm nyob hauv nej tej yawg koob tej hnub? Nej cia li qhia txog qhov no rau nej tej me nyuam, thiab nej tej me nyuam cia li qhia rau lawv tej me nyuam, thiab lawv tej me nyuam rau dua ib tiam ntxiv. Yam uas tus kab palmerworm tshuav cia, tus kooj txig twb noj lawm; thiab yam uas tus kooj txig tshuav cia, tus kab cankerworm twb noj lawm; thiab yam uas tus kab cankerworm tshuav cia, tus kab caterpiller twb noj lawm. Joel 1:1–4.

The “old men” are the leaders of the Laodicean Seventh-day Adventist church during the sealing time of the one hundred and forty-four thousand, and the sealing is accomplished during the outpouring of the Holy Spirit. The “old men” are represented by Ezekiel as “the ancient men.”

Cov “txwj laus” yog cov thawj coj ntawm pawg ntseeg Xya-hnub Adventist Laodicea nyob rau lub sijhawm muab lub cim foob rau ib puas plaub caug plaub txhiab leej, thiab txoj kev muab lub cim foob ntawd raug ua tiav thaum Vaj Ntsuj Plig Dawb Huv raug nchuav los. Cov “txwj laus” no raug Ezekiel sawv cev hu ua “cov txwj laus thaum ub.”

> Then said he unto me, Son of man, hast thou seen what the ancients of the house of Israel do in the dark, every man in the chambers of his imagery? for they say, The Lord seeth us not; the Lord hath forsaken the earth. Ezekiel 8:12.

> Ces nws hais rau kuv tias, Tub ntawm neeg, koj puas tau pom yam uas cov txwj laus ntawm tsev neeg Ixayees ua hauv qhov tsaus ntuj, txhua tus nyob hauv chav zais ntawm nws tej duab mlom? rau qhov lawv hais tias, Tus Tswv tsis pom peb; Tus Tswv tau tso lub ntiajteb tseg lawm. Exekees 8:12.

Inspiration is clear that the sealing of Ezekiel chapter nine is the same sealing as chapter seven of Revelation. It is also clear that the “ancient men” of chapter eight’s four escalating abominations, are represented by the number 25. Twenty-five “ancient men” who were to be the guardians of God’s flock, are the men bowing to the sun. They are the first to be judged. In context of the sanctuary that they turn away from, they represent two courses of twelve priests and the high priest. At the Sunday law, they bow to the sun and accept the mark of the beast, pledging their agreement with the dragon, the beast and the false prophet. The 25 were typified by the 250 in the rebellion of Korah, Dathan and Abiram, who represent the threefold union that the 250 men offering incense join. The three ring leaders of apostasy died when the earth opened its mouth and swallowed them up.

Kev tshoov siab qhia meej tias txoj kev muab lub cim ntim nyob rau hauv Ezekiel tshooj cuaj yog tib txoj kev muab lub cim ntim li nyob rau hauv Qhia Tshwm tshooj xya. Kuj qhia meej thiab tias cov “txwj laus” ntawm plaub txoj kev qias vuab tsuab uas nce zuj zus hauv tshooj yim, raug sawv cev los ntawm tus naj npawb 25. Nees nkaum tsib tug “txwj laus” uas tsim nyog yuav tsum yog cov saib xyuas Vajtswv pab yaj, yog cov txiv neej uas pe hawm lub hnub. Lawv yog thawj pab uas raug txiav txim. Hauv lub ntsiab lus ntawm lub tuam tsev dawb huv uas lawv tig nraub qaum rau, lawv sawv cev rau ob pawg ntawm kaum ob tug pov thawj thiab tus pov thawj hlob. Thaum txoj cai hnub Sunday los txog, lawv pe hawm lub hnub thiab lees txais lub cim ntawm tus tsiaj qus, cog lus tias lawv pom zoo nrog tus zaj, tus tsiaj qus thiab tus yaj saub cuav. Cov 25 no raug ua tus qauv los ntawm cov 250 hauv Khaulas, Dathas thiab Anpisas qhov kev ntxeev siab, uas sawv cev rau txoj kev koom siab peb txheej uas cov 250 tug txiv neej uas xyeem xyab koom nrog. Peb tug thawj coj loj ntawm txoj kev thim kev ntseeg tuag thaum lub ntiajteb qhib nws lub qhov ncauj thiab nqos lawv mus.

> And Moses said, Hereby ye shall know that the Lord hath sent me to do all these works; for I have not done them of mine own mind. If these men die the common death of all men, or if they be visited after the visitation of all men; then the Lord hath not sent me. But if the Lord make a new thing, and the earth open her mouth, and swallow them up, with all that appertain unto them, and they go down quick into the pit; then ye shall understand that these men have provoked the Lord.

> Thiab Mauxes hais tias, Los ntawm qhov no nej yuav paub tias tus Tswv tau txib kuv los ua txhua yam haujlwm no; vim kuv tsis tau ua tej no raws li kuv lub siab xav. Yog cov txiv neej no tuag ib yam li tibneeg sawvdaws tuag, lossis yog lawv raug ntsib raws li txoj kev ntsib uas los rau tibneeg sawvdaws; ces tus Tswv tsis tau txib kuv. Tiamsis yog tus Tswv ua ib yam tshiab, thiab lub ntiajteb qhib nws lub qhov ncauj, thiab nqos lawv mus, nrog rau txhua yam uas yog lawv li, thiab lawv nqes ciaj sia mus rau hauv lub qhov taub; ces nej yuav to taub tias cov txiv neej no tau ua kom tus Tswv chim.

> And it came to pass, as he had made an end of speaking all these words, that the ground clave asunder that was under them: And the earth opened her mouth, and swallowed them up, and their houses, and all the men that appertained unto Korah, and all their goods. They, and all that appertained to them, went down alive into the pit, and the earth closed upon them: and they perished from among the congregation.

> Thiab tau muaj tias, thaum nws hais tag nrho tej lus no tas lawm, thaj av hauv qab lawv txawm ntais ua ob sab: thiab lub ntiajteb txawm qhib nws lub qhov ncauj, nqos lawv mus, nrog rau lawv tsev neeg, thiab txhua tus neeg uas zwm rau Khaujlas, thiab tag nrho lawv tej cuab tam. Lawv, thiab txhua yam uas zwm rau lawv, txawm poob ciaj sia mus rau hauv qhov tob, thiab lub ntiajteb txawm kaw los saum lawv: lawv thiaj puastsuaj ploj mus ntawm cov koom txoos.

> And all Israel that were round about them fled at the cry of them: for they said, Lest the earth swallow us up also. And there came out a fire from the Lord, and consumed the two hundred and fifty men that offered incense. Numbers 16:28–35.

> Thiab txhua haiv neeg Ixayees uas nyob puag ncig lawv khiav tawm thaum hnov lawv lub suab quaj; rau qhov lawv hais tias, “Ntshai tsam lub ntiajteb nqos peb thiab.” Ces muaj hluav taws tawm ntawm tus Tswv los, thiab kub hnyiab ob puas tsib caug leej txivneej uas tau xyeem xyab ntawd. Xwm Txheej 16:28–35.

The rebellion of 1888 was typified by the rebellion of Korah, Dahan, Abiram and the 250 men who offered incense. The 250 men had formed an alliance with a threefold confederacy that arrives at the Sunday law when the United States, the earth beast opens its mouth and speaks as a dragon. At that point, the latter rain is poured out without measure, just as the 250 men that offered incense were destroyed by fire coming down from heaven. The 250 men represent a false religious system who are destroyed during the outpouring of the latter rain at the Sunday law. The earth opening up on Korah and his cohorts, is the earthquake of Revelation eleven, that identifies the United States opening its mouth and speaking as a dragon. When the fire came down out of heaven on the 250, it typified the fire of Elijah at Mount Carmel, when those false prophets were slain. Elijah’s fire at Mount Carmel aligns with the Sunday law, so the fire upon the 250 men is the Sunday law fire of the latter rain.

Kev ntxeev siab xyoo 1888 raug ua piv txwv los ntawm kev ntxeev siab ntawm Korah, Dahan, Abiram thiab 250 tus txivneej uas tau fij xyab. Cov 250 tus txivneej ntawd tau tsim ib qho kev sib koom tes nrog ib txoj kev koom ua ke peb ceg, uas los txog rau txoj cai Sunday thaum Tebchaws Meskas, tus tsiaj qus ntawm lub ntiajteb, qhib nws lub qhov ncauj thiab hais lus ib yam li zaj. Nyob rau lub sijhawm ntawd, nag lig raug nchuav los yam tsis muaj kev txwv, ib yam li 250 tus txivneej uas tau fij xyab raug rhuav tshem los ntawm hluav taws nqes saum ntuj los. Cov 250 tus txivneej sawv cev rau ib txoj kev cai dab qhuas cuav uas raug rhuav tshem thaum lub sijhawm nchuav tawm nag lig ntawm txoj cai Sunday. Lub ntiajteb qhib rau saum Korah thiab nws cov neeg koom nrog, yog av qeeg hauv Tshwm Sim kaum ib, uas qhia txog Tebchaws Meskas qhib nws lub qhov ncauj thiab hais lus ib yam li zaj. Thaum hluav taws nqes saum ntuj los rau saum 250 tus ntawd, nws tau ua piv txwv txog Eliyas hluav taws saum Roob Khamel, thaum cov cev Vajtswv lus cuav ntawd raug tua pov tseg. Eliyas hluav taws saum Roob Khamel haum raws nraim nrog txoj cai Sunday, yog li ntawd hluav taws saum 250 tus txivneej yog hluav taws ntawm nag lig nyob rau txoj cai Sunday.

The passage in Numbers dealing with Korah’s rebellion, is prophetically aligned with the rebellion against the message of the Promised Land, as presented by Joshua and Caleb. That rebellion represents the biblical “day of provocation.” The passage of Korah’s rebellion says, “ye shall understand that these men have provoked the Lord.”

Nqe lus hauv Phau Ntawv Naj Npawb hais txog Kaulas txoj kev ntxeev siab ntawd, yog raws li kev yaj saub uas sib haum nrog txoj kev ntxeev siab tawm tsam txoj xov ntawm Lub Tebchaws Cog Tseg, raws li Yausua thiab Kaleb tau nthuav tawm. Txoj kev ntxeev siab ntawd sawv cev rau “hnub ntawm kev chim txias” raws li Vajluskub hais. Nqe lus hais txog Kaulas txoj kev ntxeev siab ntawd hais tias, “nej yuav paub tias cov neeg no tau chim Vajtswv.”

It is the wise who understand, and the wise are to understand that the history of Korah’s rebellion, is to be laid upon the rebellion against Joshua’s message of the Promised Land. That rebellion took place at Kadesh, and both Kadesh and Korah’s rebellion are the rebellion of Seventh-day Adventism at the Sunday law. Korah and the 250 men who offered incense, typified the 25 men bowing to the sun in Ezekiel 8. The ancient men in Ezekiel eight represent the fourth of four escalating abominations, that are accomplished in Jerusalem, the symbol of God’s church.

Yog cov neeg txawj ntse thiaj to taub, thiab cov txawj ntse yuav tsum to taub tias keeb kwm ntawm Khaulas txoj kev ntxeev siab, yuav tsum raug muab tso rau saum txoj kev ntxeev siab tawm tsam Yausuas txoj lus hais txog Lub Tebchaws Cog Tseg. Txoj kev ntxeev siab ntawd tau tshwm sim ntawm Kade, thiab ob qho tib si Kade thiab Khaulas txoj kev ntxeev siab yog txoj kev ntxeev siab ntawm Seventh-day Adventism thaum txoj cai hnub Sunday los txog. Khaulas thiab ob puas tsib caug tus txivneej uas tau fij xyab, yog ib daim qauv ntawm nees nkaum tsib tus txivneej uas tab tom pe hawm lub hnub nyob hauv Exekees 8. Cov txivneej thaum ub hauv Exekees yim sawv cev rau qhov thib plaub ntawm plaub theem kev qias vuab tsuab uas nce zuj zus, uas raug ua kom tiav hauv Yeluxalees, tus cim ntawm Vajtswv pawg ntseeg.

The first abomination is the image of jealousy, the second is hidden chambers, the third is weeping for Tammuz and then the 25 men bow down to the sun. Then chapter nine identifies those who are sighing and crying for the abominations, represented in chapter eight. Those that sigh and cry are sealed by the angel that ascends from the east. An angel is a messenger, and represents a message.

Qhov thawj yam qias vuab tsuab yog tus mlom ntawm txoj kev khib, qhov thib ob yog tej chav zais, qhov thib peb yog kev quaj rau Tammuz, thiab tom qab ntawd 25 tug txivneej txhos caug pe hawm lub hnub. Ces tshooj cuaj qhia txog cov uas tabtom xyu thiab quaj vim tej yam qias vuab tsuab, raws li tau sawv cev hauv tshooj yim. Cov uas xyu thiab quaj raug tus timtswv uas nce tuaj ntawm sab hnub tuaj muab cim rau. Ib tug timtswv yog ib tug tubtxib xa xov, thiab sawv cev rau ib txoj xov.

The sealing message from the east, is the message of the east wind, which is the message of Islam. Once the one hundred and forty-four thousand are sealed, the destroying angels begin their work, right where the external line of prophecy teaches that “national apostasy is followed by national ruin.” Before the judgment is accomplished upon those represented by Korah, the rebels are taken outside of Jerusalem. The wicked are removed from Jerusalem, for it is not the righteous that flee Jerusalem.

Txoj xov ntawm kev muab cim los ntawm sab hnub tuaj, yog txoj xov ntawm cua sab hnub tuaj, uas yog txoj xov ntawm Islam. Thaum ib puas plaub caug plaub txhiab leej tau raug muab cim lawm, cov tim tswv uas rhuav tshem pib lawv tes haujlwm, ncaj qha rau qhov chaw uas kab sab nraud ntawm kev faj lem qhia tias “kev thim txoj kev ntseeg ntawm lub teb chaws raug ua raws los ntawm kev puam tsuaj ntawm lub teb chaws.” Ua ntej txoj kev txiav txim raug ua kom tiav rau saum cov uas Korah sawv cev rau, cov neeg ntxeev siab raug coj tawm mus sab nraud ntawm Yeluxalees. Cov neeg phem raug tshem tawm ntawm Yeluxalees mus, vim tsis yog cov ncaj ncees uas khiav tawm hauv Yeluxalees.

> Moreover the spirit lifted me up, and brought me unto the east gate of the Lord’s house, which looketh eastward: and behold at the door of the gate five and twenty men; among whom I saw Jaazaniah the son of Azur, and Pelatiah the son of Benaiah, princes of the people.

> Tsis tas li ntawd, tus Ntsujplig tau tsa kuv sawv thiab coj kuv mus rau lub rooj vag sab hnub tuaj ntawm Yehauvas lub tuam tsev, uas tig ntsia mus rau sab hnub tuaj; thiab saib seb, ntawm lub qhov rooj ntawm lub rooj vag ntawd muaj nees nkaum tsib tug txivneej; hauv lawv kuv pom Yaasaniya tus tub ntawm Axus, thiab Pelatiyas tus tub ntawm Npeyanyas, uas yog cov thawj ntawm haiv neeg.

> Then said he unto me, Son of man, these are the men that devise mischief, and give wicked counsel in this city: Which say, It is not near; let us build houses: this city is the caldron, and we be the flesh.

> Ces nws hais rau kuv tias, Leej Tub Neeg, cov no yog cov txiv neej uas xav txog kev phem, thiab muab lus ntuas phem hauv lub nroog no; cov uas hais tias, Lub sijhawm ntawd tsis tau los ze; cia peb ua tsev: lub nroog no yog lub lauj kaub, hos peb yog nqaij.

> Therefore prophesy against them, prophesy, O son of man. And the Spirit of the Lord fell upon me, and said unto me, Speak; Thus saith the Lord;

> Yog li ntawd cia li cev lus faj lem tawm tsam lawv, cev lus faj lem, Au tus tub ntawm neeg. Thiab tus Ntsuj Plig ntawm tus Tswv los nyob saum kuv, thiab hais rau kuv tias, Hais; Tus Tswv hais li no;

> Thus have ye said, O house of Israel: for I know the things that come into your mind, every one of them. Ye have multiplied your slain in this city, and ye have filled the streets thereof with the slain. Therefore thus saith the Lord God; Your slain whom ye have laid in the midst of it, they are the flesh, and this city is the caldron: but I will bring you forth out of the midst of it. Ye have feared the sword; and I will bring a sword upon you, saith the Lord God. And I will bring you out of the midst thereof, and deliver you into the hands of strangers, and will execute judgments among you. Ye shall fall by the sword; I will judge you in the border of Israel; and ye shall know that I am the Lord. This city shall not be your caldron, neither shall ye be the flesh in the midst thereof; but I will judge you in the border of Israel: And ye shall know that I am the Lord: for ye have not walked in my statutes, neither executed my judgments, but have done after the manners of the heathen that are round about you.

> Nej nej tau hais li no, Au tsev neeg Ixayees: vim kuv paub tej uas nkag los rau hauv nej lub siab, txhua yam tibsi. Nej twb ua kom cov raug tua hauv lub nroog no coob zuj zus tuaj, thiab nej twb ua kom tej kev hauv nws puv npo nrog cov raug tua lawm. Vim li no, tus Tswv Vajtswv hais li no tias; Nej cov raug tua uas nej tau tso rau hauv nruab nrab ntawm lub nroog no, lawv yog nqaij, thiab lub nroog no yog lub lauj kaub rwj: tiamsis kuv yuav coj nej tawm hauv nws nruab nrab los. Nej tau ntshai rab ntaj; thiab kuv yuav coj rab ntaj los rau saum nej, tus Tswv Vajtswv hais li no. Thiab kuv yuav coj nej tawm hauv nws nruab nrab mus, thiab yuav muab nej cob rau hauv tes ntawm cov neeg txawv teb chaws, thiab yuav ua kev txiav txim hauv nej nruab nrab. Nej yuav poob rau ntawm rab ntaj; kuv yuav txiav txim rau nej ntawm ciam teb Ixayees; thiab nej yuav paub tias kuv yog tus Tswv. Lub nroog no yuav tsis yog nej lub lauj kaub rwj, thiab nej yuav tsis yog nqaij nyob hauv nws nruab nrab; tiamsis kuv yuav txiav txim rau nej ntawm ciam teb Ixayees: Thiab nej yuav paub tias kuv yog tus Tswv: vim nej tsis tau taug hauv kuv tej kab ke, thiab tsis tau ua raws li kuv tej kev txiav txim, tiamsis tau ua raws li tej cwj pwm ntawm cov neeg txawv teb chaws uas nyob puag ncig nej.

> And it came to pass, when I prophesied, that Pelatiah the son of Benaiah died. Then fell I down upon my face, and cried with a loud voice, and said, Ah Lord God! wilt thou make a full end of the remnant of Israel? Ezekiel 11:1–13.

> Thiab tau muaj tias, thaum kuv cev lus faj lem, Pelatiah tus tub ntawm Benaiah txawm tuag lawm. Ces kuv txhos caug plhuav ntsej muag rau hauv av, thiab quaj nrov nrov, hais tias, Au tus Tswv Vajtswv! Koj puas yuav rhuav tshem tag nrho cov seem uas tshuav ntawm cov Yixayee? Exekees 11:1–13.

Jerusalem is purified at the Sunday law, when the wheat is separated from the tares. The men represented by the 25, or Korah’s 250 are taken outside, to the “border” of Jerusalem to die. 25 is the number of priests who served for a week, and when symbolized by the tenfold number of 250, it represents the worldwide church, for ten is a symbol of worldwide. The church militant is defined as the church made up of wheat and tares, and the church triumphant represents the church that is only wheat.

Yeluxalees raug ntxuav kom dawb huv thaum muaj txoj cai Hnub Caiv, thaum cov nplej raug cais tawm ntawm cov txhauv. Cov txiv neej uas sawv cev los ntawm 25, lossis 250 tus ntawm Khaulee, raug coj tawm mus sab nraud, mus rau “ciam teb” ntawm Yeluxalees kom tuag. 25 yog tus naj npawb ntawm cov pov thawj uas ua hauj lwm ib lim tiam, thiab thaum nws raug cim los ntawm tus naj npawb kaum npaug uas yog 250, nws sawv cev rau pawg ntseeg thoob ntiaj teb, vim kaum yog ib lub cim ntawm qhov thoob ntiaj teb. Pawg ntseeg uas tseem tab tom tawm tsam raug txhais tias yog pawg ntseeg uas muaj ob yam tib si, nplej thiab txhauv, hos pawg ntseeg uas yeej lawm sawv cev rau pawg ntseeg uas tsuas muaj nplej xwb.

> “Has God no living church? He has a church, but it is the church militant, not the church triumphant. We are sorry that there are defective members, that there are tares amid the wheat. Jesus said: ‘The kingdom of heaven is likened unto a man which sowed good seed in his field: but while men slept, his enemy came and sowed tares among the wheat, and went his way…. So the servants of the householder came and said unto him, Sir, didst not thou sow good seed in thy field? from whence then hath it tares? He said unto them, An enemy hath done this. The servants said unto him, Wilt thou then that we go and gather them up? But he said, Nay; lest while ye gather up the tares, ye root up also the wheat with them. Let both grow together until the harvest: and in the time of harvest I will say to the reapers, Gather ye together first the tares, and bind them in bundles to burn them: but gather the wheat into my barn.’

> “Vajtswv tsis muaj ib lub koom txoos uas ciaj sia li lov? Nws muaj ib lub koom txoos, tiam sis nws yog lub koom txoos uas tseem tab tom ua rog, tsis yog lub koom txoos uas twb yeej lawm. Peb tu siab tias muaj tej neeg hauv koom txoos uas tsis zoo tiav, tias muaj nroj phem nyob nruab nrab cov nplej. Yexus hais tias: ‘Lub nceeg vaj saum ntuj zoo li ib tug neeg uas tseb noob zoo rau hauv nws daim teb: tiam sis thaum neeg tsaug zog, nws tus yeeb ncuab txawm los tseb nroj phem rau hauv cov nplej, ces txawm mus lawm.... Yog li ntawd cov tub qhe ntawm tus tswv tsev txawm los hais rau nws tias, Tswv, koj puas tsis tau tseb noob zoo rau hauv koj daim teb? ua li cas ho muaj nroj phem? Nws hais rau lawv tias, Yeeb ncuab yog tus ua li no. Cov tub qhe hais rau nws tias, Yog li ntawd koj puas xav kom peb mus muab lawv rho tawm? Tiamsis nws hais tias, Tsis txhob; tsam thaum nej muab cov nroj phem rho tawm, nej yuav muab cov nplej rho nrog thiab. Cia ob yam loj hlob ua ke mus txog hnub sau qoob loo: thiab thaum txog lub caij sau qoob loo, kuv yuav hais rau cov neeg sau tias, Cia li sau cov nroj phem ua ntej, khi ua tej pob kom hlawv lawv: tiam sis sau cov nplej los tso rau hauv kuv lub txhab.’”

> “In the parable of the wheat and the tares, we see the reason why the tares were not to be plucked up; it was lest the wheat be rooted up with the tares. Human opinion and judgment would make grave mistakes. But rather than have a mistake made, and one single blade of wheat rooted up, the Master says, ‘Let both grow together until the harvest;’ then the angels will gather out the tares, which will be appointed to destruction. Although in our churches, that claim to believe advanced truth, there are those who are faulty and erring, as tares among the wheat, God is long-suffering and patient. He reproves and warns the erring, but He does not destroy those who are long in learning the lesson He would teach them; He does not uproot the tares from the wheat. Tares and wheat are to grow together till the harvest; when the wheat comes to its full growth and development, and because of its character when ripened, it will be fully distinguished from the tares.

> “Hauv zaj lus piv txwv txog cov nplej thiab cov nroj, peb pom qhov laj thawj uas tsis tsim nyog muab cov nroj rho tawm; tsam tsam cov nplej yuav raug muab rhawv tawm nrog cov nroj thiab. Tib neeg txoj kev xav thiab kev txiav txim yuav ua yuam kev hnyav heev. Tiamsis, es tsis txhob cia muaj ib qho yuam kev raug ua, thiab ib rab nplej xwb raug rhawv tawm, Tus Tswv hais tias, ‘Cia ob yam ntawd loj hlob ua ke mus txog lub caij sau qoob loo;’ ces cov timtswv saum ntuj yuav sau cov nroj tawm mus, cov uas twb raug teem cia rau kev puam tsuaj lawm. Txawm yog nyob hauv peb cov pawg ntseeg, uas lees tias ntseeg qhov tseeb uas tau nthuav dav ntxiv lawm, tseem muaj cov uas tsis zoo thiab yuam kev, ib yam li cov nroj nyob hauv cov nplej, los Vajtswv kuj ua siab ntev thiab ua siab ntev thev. Nws cem thiab ceeb toom cov uas yuam kev, tabsis Nws tsis rhuav tshem cov uas siv sij hawm ntev los kawm zaj lus uas Nws xav qhia rau lawv; Nws tsis rhawv cov nroj tawm ntawm cov nplej. Cov nroj thiab cov nplej yuav tsum loj hlob ua ke mus txog lub caij sau qoob loo; thaum cov nplej loj hlob mus txog nws qhov puv npo thiab kev txhim kho tag nrho, thiab vim nws tus cwj pwm thaum siav tiav lawm, nws yuav raug cais kom pom tseeb txawv ntawm cov nroj.”

> “The church of Christ on earth will be imperfect, but God does not destroy His church because of its imperfection. There have been and will be those who are filled with zeal not according to knowledge, who would purify the church, and uproot the tares from the midst of the wheat. But Christ has given special light as to how to deal with those who are erring, and with those who are unconverted in the church. There is to be no spasmodic, zealous, hasty action taken by church members in cutting off those they may think defective in character. Tares will appear among the wheat; but it would do more harm to weed out the tares, unless in God’s appointed way, than to leave them alone. While the Lord brings into the church those who are truly converted, Satan at the same time brings persons who are not converted into its fellowship. While Christ is sowing the good seed, Satan is sowing the tares. There are two opposing influences continually exerted on the members of the church. One influence is working for the purification of the church, and the other for the corrupting of the people of God.” Testimonies to Ministers, 45, 46.

> “Pawg ntseeg ntawm Khetos nyob hauv ntiajteb no yuav tsis txig, tiam sis Vajtswv tsis rhuav tshem Nws pawg ntseeg vim yog nws qhov tsis txig. Tau muaj thiab tseem yuav muaj cov uas puv npo nrog kev kub siab uas tsis raws li kev paub, cov uas xav ntxuav kom pawg ntseeg dawb huv, thiab rho cov txhauj tawm ntawm nruab nrab cov nplej. Tiam sis Khetos tau muab qhov kaj tshwj xeeb hais txog yuav ua li cas rau cov uas tab tom yuam kev, thiab rau cov uas tseem tsis tau hloov siab tshiab hauv pawg ntseeg. Tsis txhob muaj ib qho kev ua uas kub ceev ceev, kub siab kawg, maj nrawm ua los ntawm cov tswvcuab pawg ntseeg hauv kev txiav tawm cov uas lawv tej zaum xav tias muaj qhov tsis zoo ntawm tus cwj pwm. Cov txhauj yuav tshwm nyob nrog cov nplej; tab sis kev muab cov txhauj rho tawm, tshwj tsis yog raws li txojkev uas Vajtswv tau teem tseg, yuav ua kev puas tsuaj ntau dua li cia lawv nyob ntawd xwb. Thaum tus Tswv coj cov uas hloov siab tshiab tiag tiag los rau hauv pawg ntseeg, tib lub sijhawm Xatas kuj coj cov neeg uas tsis tau hloov siab tshiab los koom nrog nws txoj kev sib raug zoo. Thaum Khetos tab tom tseb cov noob zoo, Xatas tab tom tseb cov txhauj. Muaj ob yam hwjchim sib tawm tsam uas tab tom ua haujlwm tsis tu ncua rau saum cov tswvcuab pawg ntseeg. Ib yam hwjchim ua haujlwm rau kev ntxuav kom pawg ntseeg dawb huv, hos ib yam ntxiv ua haujlwm rau kev ua kom Vajtswv haiv neeg qias tsis huv.” Testimonies to Ministers, 45, 46.

The wicked are taken outside of Jerusalem to be destroyed. They are removed at the time of the harvest, which is also the time when the wheat has matured, for it is then that the wheat is gathered together as the first fruit wave offering of the two Pentecostal wave loaves. The harvesting of the first fruit of the wheat is a specific subject of biblical prophecy. The separation of the wheat and tares is addressing this very subject, and many of Christ’s parables identify this very significant prophetic waymark.

Cov neeg phem raug coj tawm sab nraud Yeluxalees mus kom raug rhuav tshem. Lawv raug tshem tawm thaum lub caij sau qoob loo, uas kuj yog lub sijhawm thaum cov nplej twb siav tiav lawm, rau qhov yog thaum ntawd cov nplej thiaj raug sau los ua thawj txiv hmab txiv ntoo fij co nthwv dej ntawm ob lub ncuav fij co nthwv dej ntawm Hnub Peetekos. Kev sau thawj cov txiv hmab txiv ntoo ntawm cov nplej yog ib lub ntsiab lus tshwj xeeb ntawm kev cev Vajlugkub tej lus faj lem. Kev cais cov nplej thiab cov txhauv tab tom hais txog tib lub ntsiab lus no, thiab ntau zaj lus piv txwv ntawm Khetos kuj qhia txog tib lub cim ciam lus faj lem uas tseem ceeb heev no.

> “Again, these parables teach that there is to be no probation after the judgment. When the work of the gospel is completed, there immediately follows the separation between the good and the evil, and the destiny of each class is forever fixed.” Christ’s Object Lessons, 123.

> “Dua ib zaug ntxiv, cov lus piv txwv no qhia hais tias yuav tsis muaj sij hawm sim neej ntxiv lawm tom qab txoj kev txiav txim. Thaum txoj hauj lwm ntawm txoj moo zoo tiav lawm, tam sim ntawd yuav muaj kev cais tawm ntawm cov neeg zoo thiab cov neeg phem, thiab txoj hmoo kawg ntawm txhua pawg neeg yuav raug txiav tseg mus ib txhis.” Christ’s Object Lessons, 123.

The wheat offering is the one hundred and forty-four thousand, and the third angel separates the wheat from the tares.

Kev txi nplej yog ib puas plaub caug plaub txhiab leej, thiab tus timtswv thib peb cais cov nplej tawm ntawm cov txhauj.

> “I then saw the third angel. Said my accompanying angel, ‘Fearful is his word, 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 engage the whole mind, the whole attention. Again I was shown the necessity of those who believe we are having the last message of mercy, being separate from those who are daily receiving or imbibing new error. I saw that neither young nor old should attend the assemblies of those who are in error and darkness. Said the angel, ‘Let the mind cease to dwell on things of no profit.’” Manuscript Releases, volume 5, 425.

> “Kuv mam li pom tus timtswv thib peb. Tus timtswv uas nrog kuv hais tias, ‘Nws lo lus ua rau ntshai heev, nws tes haujlwm txaus ntshai kawg. Nws yog tus timtswv uas yuav cais cov nplej tawm ntawm cov txhauj, thiab yuav muab cov nplej ntim lossis khi cia rau hauv lub txhab saum ntuj.’ Tej no tsim nyog yuav txeeb tag nrho lub siab, tag nrho txoj kev mloog. Dua thiab, kuv raug qhia txog qhov yuav tsum muaj rau cov uas ntseeg tias peb tab tom txais zaj lus kawg ntawm txoj kev hlub tshua, kom lawv nyob nyias txawv ntawm cov uas niaj hnub txais lossis nqus tej kev yuam kev tshiab. Kuv pom tias tsis hais hluas los laus, tsis txhob mus koom tej kev sib txoos ntawm cov uas nyob hauv kev yuam kev thiab kev tsaus ntuj. Tus timtswv hais tias, ‘Cia lub siab tseg tsis txhob nyob ntsoov xav txog tej yam uas tsis muaj txiaj ntsig.’” Manuscript Releases, volume 5, 425.

The third angel seals the wheat and also separates the wheat from the tares. The third angel represents the Sunday law, which is where the 25 men, representing the leadership of the Laodicean Seventh-day Adventist church are taken outside of Jerusalem and judged. At that point the church militant is transformed into the church triumphant.

Tus tim tswv peb muab lub foob rau saum cov nplej, thiab kuj cais cov nplej tawm ntawm cov nroj txhav. Tus tim tswv peb sawv cev rau txoj cai Hnub Sunday, uas yog qhov chaw uas 25 tug txiv neej, sawv cev rau cov thawj coj ntawm pawg ntseeg Laodicean Seventh-day Adventist, raug coj tawm sab nraud ntawm Yeluxalees thiab raug txiav txim. Thaum ntawd pawg ntseeg uas tseem tab tom ua rog hloov mus ua pawg ntseeg uas muaj yeej.

> “The work is soon to close. The members of the church militant who have proved faithful will become the church triumphant. In reviewing our past history, having travelled over every step of advance to our present standing, I can say, Praise God! As I see what God has wrought, I am filled with astonishment and with confidence in Christ as Leader. We have nothing to fear for the future, except as we shall forget the way the Lord has led us, and his teaching in our past history.” General Conference Bulletin, January 29, 1893.

> “Txoj hauj lwm yuav los xaus sai sai no. Cov tswv cuab ntawm pawg ntseeg uas tseem tab tom sib ntaus rog, cov uas tau ua pov thawj tias lawv ncaj ncees, yuav dhau los ua pawg ntseeg uas yeej lawm. Thaum rov ntsia peb zaj keeb kwm yav dhau los, tau taug hla txhua kauj ruam ntawm txoj kev nce qib mus txog rau qhov chaw uas peb sawv tam sim no, kuv hais tau tias, Cia li qhuas Vajtswv! Thaum kuv pom yam uas Vajtswv tau ua tiav lawm, kuv puv npo nrog kev xav tsis thoob thiab nrog kev cia siab rau Khetos ua Tus Thawj Coj. Peb tsis muaj ib yam dab tsi yuav ntshai txog yav tom ntej li, tsuas yog thaum peb yuav hnov qab txoj kev uas tus Tswv tau coj peb, thiab nws tej lus qhia hauv peb zaj keeb kwm yav dhau los xwb.” General Conference Bulletin, January 29, 1893.

The prophetic subject of the separation of the tares from the wheat is a major subject of Bible prophecy. Christ cleansing the temple is an illustration of this work, the climax occurs at the Sunday law, for we the see those who were to be judged taken to the border of Jerusalem to die.

Lub ntsiab lus cev Vajtswv lus hais txog kev cais cov nroj txhauj tawm ntawm cov nplej yog ib lub ntsiab lus tseem ceeb hauv kev cev Vajtswv lus hauv Phau Vajlugkub. Khetos ntxuav lub tuam tsev yog ib daim duab piv txwv txog txoj hauj lwm no; nws qhov ncov siab tshwm sim thaum txog txoj cai Hnub Caiv, rau qhov peb pom cov uas yuav raug txiav txim raug coj mus txog ntawm ciam teb Yeluxalees kom tuag.

> “When Jesus began His public ministry, He cleansed the Temple from its sacrilegious profanation. Among the last acts of His ministry was the second cleansing of the Temple. So in the last work for the warning of the world, two distinct calls are made to the churches. The second angel’s message is, ‘Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication’ (Revelation 14:8). And in the loud cry of the third angel’s message a voice is heard from heaven saying, ‘Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities’ (Revelation 18:4, 5).” Selected Messages, book 2, 118.

> “Thaum Yexus pib Nws txoj hauj lwm qhuab qhia rau sawv daws pom, Nws tau ntxuav lub Tuamtsev kom dawb huv ntawm txoj kev ua qias neeg phem uas saib tsis taus yam dawb ceev. Nyob hauv cov haujlwm kawg ntawm Nws txoj hauj lwm qhuab qhia yog qhov kev ntxuav lub Tuamtsev zaum ob. Yog li ntawd, hauv txoj hauj lwm kawg rau kev ceeb toom rau lub ntiajteb, muaj ob lo lus hu sib txawv raug xa mus rau cov pawg ntseeg. Tus timtswv thib ob zaj xov yog, ‘Npanpiloo poob lawm, poob lawm, lub nroog loj ntawd, rau qhov nws tau ua kom txhua haiv neeg haus cawv txiv hmab ntawm txoj kev chim siab ntawm nws txoj kev nkauj kev nraug ua txhaum’ (Tshwm Sim 14:8). Thiab hauv lub suab qw nrov ntawm tus timtswv thib peb zaj xov, ib lub suab hnov los saum ntuj hais tias, ‘Nej kuv haiv neeg, cia li tawm hauv nws los, xwv kom nej txhob koom nrog nws tej kev txhaum, thiab xwv kom nej txhob raug nws tej kab mob kev puas tsuaj. Rau qhov nws tej kev txhaum twb nce mus txog saum ntuj lawm, thiab Vajtswv twb nco txog nws tej kev ua txhaum lawm’ (Tshwm Sim 18:4, 5).” Selected Messages, phau 2, 118.

The church of wheat and tares exists until the Sunday law crisis when the tares are removed, not by human strength, but by the third angel—which represents the Sunday law, but also the message of the latter rain then swelling into a loud cry. The tares are an element of the prophetic testimony, as is the wheat. The providence of God reaches the Sunday law and the third angel purifies the temple the second time. He cleansed it on October 22, 1844, and the second temple cleansing is the Sunday law.

Lub koom txoos uas muaj nplej thiab txhauv nyob ua ke ntawd tseem nyob mus txog thaum muaj kev kub ntxhov ntawm txoj cai Hnub Caiv, thaum cov txhauv raug tshem tawm lawm, tsis yog los ntawm tib neeg lub zog, tiam sis yog los ntawm tus tim tswv thib peb—uas sawv cev rau txoj cai Hnub Caiv, tab sis kuj yog txoj xov ntawm nag lig uas thaum ntawd loj hlob mus ua ib lub suab quaj nrov. Cov txhauv yog ib feem hauv zaj lus tim khawv cev lus faj lem, ib yam li nplej thiab. Vajtswv txoj kev saib xyuas ncav mus txog txoj cai Hnub Caiv, thiab tus tim tswv thib peb ntxuav lub tuam tsev zaum ob. Nws tau ntxuav nws thaum Lub Kaum Hli 22, 1844, thiab kev ntxuav lub tuam tsev zaum ob yog txoj cai Hnub Caiv.

The external elements of history that lead to the Sunday law are a major element of the testimony of the church triumphant, as are the tares, the wheat and the binding of the two classes. The closing messages of Revelation are the three angels’ messages, and they separate and bind the two classes, but it is important to see that Sister White identifies that those “closing messages,” “ripen the harvest.” The closing message that ripens the harvest is the latter rain, and it is the fire that binds the 250 men “as fagots for the fires of destruction.”

Cov ntsiab cai sab nraud ntawm keeb kwm uas coj mus rau txoj cai hnub Sunday yog ib qho loj hauv zaj lus tim khawv ntawm pawg ntseeg uas yeej lawm, ib yam li cov nroj tsuag phem, cov nplej zoo, thiab kev khi ob pawg ntawd ua ke. Cov lus kawg ntawm Phau Ntawv Qhia Tshwm yog peb tug tim tswv cov lus, thiab lawv cais tawm thiab khi ob pawg ntawd ua ke, tiam sis tseem ceeb uas yuav tsum pom tias Muam White qhia meej tias cov “lus kawg” ntawd “ua kom sau qoob loo siav.” Cov lus kawg uas ua kom sau qoob loo siav yog nag yav tom qab, thiab nws yog hluav taws uas khi 250 tus txivneej ntawd “ua tej pob fagot rau hauv cov hluav taws ntawm kev puastsuaj.”

> “To John were opened scenes of deep and thrilling interest in the experience of the church. He saw the position, dangers, conflicts, and final deliverance of the people of God. He records the closing messages which are to ripen the harvest of the earth, either as sheaves for the heavenly garner or as fagots for the fires of destruction. Subjects of vast importance were revealed to him, especially for the last church, that those who should turn from error to truth might be instructed concerning the perils and conflicts before them. None need be in darkness in regard to what is coming upon the earth.” The Great Controversy, 341.

> “Rau Yauhas tau qhib tej xwm txheej uas tob kawg thiab ua rau lub siab tshee hnyo txog tej kev paub dhau los ntawm pawg ntseeg. Nws pom txoj hauj lwm, tej kev phom sij, tej kev sib ntaus, thiab txoj kev cawm dim kawg nkaus ntawm Vajtswv haiv neeg. Nws sau tseg txog tej lus kawg uas yuav ua rau qoob loo ntawm lub ntiajteb siav tiav, txawm yog ua tej nplej khi rau hauv lub txhab saum ntuj ceeb tsheej los sis ua tej fagot rau hauv hluav taws kev puas tsuaj. Tej ntsiab lus uas muaj qhov tseem ceeb loj kawg tau raug tshwm rau nws, tshwj xeeb yog rau pawg ntseeg kawg, kom cov uas yuav tig tawm ntawm kev yuam kev los cuag qhov tseeb thiaj tau txais kev qhuab qhia txog tej kev phom sij thiab tej kev sib ntaus uas nyob tom ntej lawv. Tsis muaj leejtwg yuav tsum nyob hauv qhov tsaus ntuj hais txog yam uas tab tom los raug rau lub ntiajteb.” The Great Controversy, 341.

His cleansing of the temple, is also illustrated by the work of the Dirt Brush man who John the Baptist introduced as the One who followed his ministry. He is the one who sweeps out the rubbish in Miller’s dream.

Nws txoj kev ntxuav lub tuam tsev kuj raug ua piv txwv los ntawm txoj haujlwm ntawm Tus Txiv Neej Khaub Rhuav Av uas Yauhas tus Muab Neeg Ua Kev Cai Raus Dej tau qhia tias yog Tus uas los tom qab nws txoj haujlwm qhuab qhia. Nws yog tus uas cheb tej khib nyiab tawm hauv Miller zaj npau suav.

> “The Lord is about to reveal the difference between the righteous and the wicked; for his ‘fan is in his hand, and he will thoroughly purge his floor, and gather his wheat into his garner; but he will burn up the chaff with unquenchable fire.’” Review and Herald, November 8, 1892.

> “Tus Tswv tab tom yuav nthuav tawm qhov txawv ntawm cov neeg ncaj ncees thiab cov neeg phem; rau qhov nws ‘rab kiv cua nyob hauv nws txhais tes, thiab nws yuav ntxuav nws lub tshav nplej kom huv si, thiab sau nws cov nplej los rau hauv nws lub tsev txhab; tiam sis nws yuav hlawv cov plhaub nplej kom tag nrog hluav taws uas tua tsis taus li.’” Review and Herald, November 8, 1892.

Isaiah is referenced by Sister White, when she identified that in 1849 the Lord had stretched out his hand a second time to gather the remnant of His people, and Isaiah and Sister White are identifying the final gathering of the one hundred and forty-four thousand. The process of gathering includes the scattering and gathering represented as the first disappointment, that leads to the gathering at the end of a tarrying time. Each of these elements of the sealing of the one hundred and forty-four thousand is a specific topic of biblical prophecy. The external history which the Lord employs as His tool to bring sin to its conclusion is represented in Daniel 11:11; and the final gathering is found in Isaiah 11:11; and the end of the tarrying time is found in Revelation 11:11 and the separation of the wheat and tares at the Sunday law is located in Ezekiel 11:11:

Yaxayas raug hais txog los ntawm Muam White, thaum nws tau qhia tias nyob rau xyoo 1849 tus Tswv tau ncab Nws txhais tes zaum ob los sau cov seem ntawm Nws haiv neeg ua ke, thiab Yaxayas nrog Muam White nkawd tab tom qhia txog qhov kev sau los ua ke zaum kawg ntawm ib puas plaub caug plaub txhiab leej. Txoj kev sau los ua ke ntawd muaj nrog rau kev tawg khiav thiab kev sau los ua ke uas raug sawv cev los ntawm thawj qhov kev poob siab, uas coj mus rau kev sau los ua ke thaum kawg ntawm ib lub sijhawm ncua ntev. Txhua yam ntawm cov ntsiab no uas hais txog kev muab cim ntim ntawm ib puas plaub caug plaub txhiab leej yog ib lub ncauj lus tshwj xeeb ntawm Vajlugkub tej lus faj lem. Keeb kwm sab nraud uas tus Tswv siv ua Nws lub cuab tam los coj kev txhaum mus txog nws qhov xaus raug sawv cev nyob hauv Daniyees 11:11; thiab kev sau los ua ke zaum kawg muaj nyob hauv Yaxayas 11:11; thiab qhov kawg ntawm lub sijhawm ncua ntev muaj nyob hauv Tshwmsim 11:11, thiab kev cais cov nplej thiab cov txhauv thaum txoj cai Hnub Caiv cuav Hnub Sunday muaj nyob hauv Exekees 11:11:

> This city shall not be your caldron, neither shall ye be the flesh in the midst thereof; but I will judge you in the border of Israel. Ezekiel 11:11.

> Lub nroog no yuav tsis yog nej lub lauj kaub, thiab nej yuav tsis yog nqaij nyob hauv nws nruab nrab; tiam sis Kuv yuav txiav txim rau nej ntawm ciam teb Ixayees. Ezekiel 11:11.

In Joel, the “new wine” is cut off from the ancient old men who were to be the guardians of the sanctuary. The message of the Midnight Cry is the new wine of Joel, and the fire that comes down at the Sunday law has been typified by the Pentecostal fire. That fire represents a message, which is the new wine, but it is also the message that destroys the 250 men who offered incense. The Laodicean Seventh-day Adventist church ends at the Sunday law, for it is then that the fire is poured out without measure and it destroys the 250 men who offered incense; it therefore destroys their system of worship.

Hauv Yau-ee, “cawv txiv hmab tshiab” raug txiav tawm ntawm cov txwj laus qub thaum ub, cov uas yuav tsum yog cov saib xyuas lub chaw dawb huv. Txoj xov ntawm Midhmo Quaj yog cawv txiv hmab tshiab hauv Yau-ee, thiab qhov hluav taws uas nqes los thaum txoj cai Hnub Caiv twb raug ua qauv tseg los ntawm hluav taws Hnub Peetekos. Hluav taws ntawd sawv cev rau ib txoj xov, uas yog cawv txiv hmab tshiab, tiam sis nws kuj yog txoj xov uas rhuav tshem 250 tus txiv neej uas tau xyeem xyab. Pawg ntseeg Laodikee Seventh-day Adventist xaus rau ntawm txoj cai Hnub Caiv, rau qhov yog thaum ntawd hluav taws raug nchuav tawm yam tsis muaj kev txwv, thiab nws rhuav tshem 250 tus txiv neej uas tau xyeem xyab; yog li ntawd nws rhuav tshem lawv txoj kev pe hawm.

If the Seventh-day Adventist church were faithful at the Sunday law, the power and might of the United States government will close it down. If it is unfaithful, it will simply change its name to First-day Adventist church or some other close facsimile. Righteous or unrighteous the Seventh-day Adventist church does not go beyond the Sunday law. The prophetic testimony identifies that Adventism has rejected the message of the old paths at 9/11, and those old paths lead to the shut door at the Sunday law. The 25 men were represented in Ezekiel’s passage by “Jaazaniah the son of Azur, and Pelatiah the son of Benaiah, princes of the people.”

Yog lub Koom Txoos Seventh-day Adventist yuav ncaj ncees thaum txog txoj cai Sunday law, ces lub hwj chim thiab lub zog ntawm tsoom fwv Meskas yuav kaw nws tseg. Yog nws tsis ncaj ncees, ces nws tsuas yog yuav hloov nws lub npe mus ua Koom Txoos First-day Adventist los sis ib lub npe cuav uas zoo heev rau qub lub npe xwb. Txawm yog ncaj ncees los tsis ncaj ncees, Koom Txoos Seventh-day Adventist yeej tsis hla dhau txoj cai Sunday law. Zaj lus tim khawv txog kev cev Vajtswv lus qhia meej tias Adventism tau tsis lees txais txoj xov ntawm tej qub ke hauv 9/11, thiab tej qub ke ntawd coj mus rau lub qhov rooj kaw thaum txog Sunday law. Cov 25 tug txiv neej raug sawv cev hauv Ezekiel zaj nqe los ntawm “Jaazaniah tus tub ntawm Azur, thiab Pelatiah tus tub ntawm Benaiah, cov thawj ntawm haiv neeg.”

Their name’s profess the characteristics of God’s people, but it is simply profession. Jaazaniah means God hears, and he is the son of Azur, which means to help and protect. Sister White says the 25 men were to be the guardians, as represented by “Azur.” His son professes to “hear” God, but he is the class that seeing, they see not, and hearing, they hear not. Pelatiah means delivered of God, and his father “Benaiah,” means God has built. When Ezekiel finished his warning message Pelatiah died.

Lawv lub npe qhia tias lawv lees hais txog tej yam ntxwv ntawm Vajtswv haiv neeg, tiam sis tsuas yog kev lees hais xwb. Jaazaniah txhais tias Vajtswv hnov, thiab nws yog Azur tus tub, uas txhais tias pab thiab tiv thaiv. Muam White hais tias 25 tus txiv neej ntawd yuav tsum yog cov saib xyuas, raws li tau sawv cev los ntawm “Azur.” Nws tus tub lees hais tias nws “hnov” Vajtswv, tiam sis nws yog pawg uas saib los tsis pom, thiab hnov los tsis hnov. Pelatiah txhais tias dim tawm ntawm Vajtswv, thiab nws txiv “Benaiah,” txhais tias Vajtswv tau tsim tsa. Thaum Exekees ua tiav nws zaj lus ceeb toom lawm, Pelatiah txawm tuag.

> This city shall not be your caldron, neither shall ye be the flesh in the midst thereof; but I will judge you in the border of Israel: And ye shall know that I am the Lord: for ye have not walked in my statutes, neither executed my judgments, but have done after the manners of the heathen that are round about you. And it came to pass, when I prophesied, that Pelatiah the son of Benaiah died. Then fell I down upon my face, and cried with a loud voice, and said, Ah Lord God! wilt thou make a full end of the remnant of Israel? Ezekiel 11:11–13.

> Lub nroog no yuav tsis yog nej lub lauj kaub, thiab nej los yuav tsis yog nqaij nyob hauv nruab nrab thereof; tiam sis kuv yuav txiav txim rau nej ntawm ciam teb Ixayees: Thiab nej yuav paub tias kuv yog tus Tswv: vim nej tsis tau taug kev hauv kuv tej kevcai, thiab tsis tau ua raws li kuv tej kev txiav txim, tiam sis nej tau ua raws li tej kev coj ntawm cov neeg txawv teb chaws uas nyob ib puag ncig nej. Thiab tau muaj tias, thaum kuv cev lus faj lem, Pelatiah tus tub ntawm Benaiah tuag lawm. Ces kuv txawm ntog ntsej muag rau hauv av, thiab quaj nrov nrov, hais tias, Au tus Tswv Vajtswv! koj puas yuav ua kom seem uas tshuav ntawm cov Ixayees ploj tag nrho? Ezekiel 11:11–13.

Pelatiah died at the loud cry of Ezekiel. The wheat died in the street on July 18, 2020 in fulfillment of Revelation eleven. The wheat are Moses and Elijah, the first author of God’s Word, and the promise of Elijah to come, is the last statement in the Old Testament. Alpha and Omega are slain in the street of Sodom and Egypt, but they are resurrected in 2024, as represented in Revelation 11:11. While they were dead, Sodom and Egypt rejoiced. Ezekiel places the death of Pelatiah in the time of the remnant when he says, “Ah Lord God! wilt thou make a full end of the remnant of Israel?” Sodom is the Seventh-day Adventist church in the time of the remnant, according to Isaiah.

Pelatia tuag thaum Exekees qw nrov nrov. Cov nplej tuag saum txoj kev thaum Lub Xya Hli 18, 2020, raws li Kev Qhia Tshwm tshooj kaum ib tau ua tiav. Cov nplej yog Mauxes thiab Eliyas, tus thawj tus sau Vajtswv Txojlus, thiab lo lus cog tseg tias Eliyas yuav los, yog lo lus kawg hauv Phau Qub. Alpha thiab Omega raug tua saum txoj kev ntawm Xaudoo thiab Iziv, tiamsis nkawd raug tsa sawv rov los hauv xyoo 2024, raws li sawv cev nyob hauv Kev Qhia Tshwm 11:11. Thaum nkawd tuag lawm, Xaudoo thiab Iziv zoo siab xyiv fab. Exekees muab Pelatia txoj kev tuag tso rau hauv lub sijhawm ntawm cov seem thaum nws hais tias, “Au tus Tswv Vajtswv! Koj puas yuav rhuav tshem kom tag nrho cov seem ntawm cov Yixayee?” Xaudoo yog pawg ntseeg Xya-Hnub Adventist nyob rau lub sijhawm ntawm cov seem, raws li Yaxayas hais.

> Hear, O heavens, and give ear, O earth: for the Lord hath spoken, I have nourished and brought up children, and they have rebelled against me. The ox knoweth his owner, and the ass his master’s crib: but Israel doth not know, my people doth not consider.

> Nej lub ntuj, cia li mloog; nej lub ntiajteb, cia li qhib ntsej mloog: rau qhov tus Tswv tau hais tias, Kuv tau yug thiab tsa tej menyuam kom loj hlob, los lawv tau ntxeev siab tawm tsam Kuv. Tus nyuj yeej paub nws tus tswv, thiab tus nees luav kuj paub nws tus tswv lub dab zaub; tiam sis cov Yixayee tsis paub, kuv haiv neeg tsis xav txog.

> Ah sinful nation, a people laden with iniquity, a seed of evildoers, children that are corrupters: they have forsaken the Lord, they have provoked the Holy One of Israel unto anger, they are gone away backward. Why should ye be stricken anymore? ye will revolt more and more: the whole head is sick, and the whole heart faint. From the sole of the foot even unto the head there is no soundness in it; but wounds, and bruises, and putrifying sores: they have not been closed, neither bound up, neither mollified with ointment. Your country is desolate, your cities are burned with fire: your land, strangers devour it in your presence, and it is desolate, as overthrown by strangers. And the daughter of Zion is left as a cottage in a vineyard, as a lodge in a garden of cucumbers, as a besieged city.

> Au haiv neeg uas muaj kev txhaum, ib haiv neeg uas ris nra hnyav ntawm kev tsis ncaj, ib caj ces ntawm cov neeg ua phem, cov me nyuam uas ua kom qias: lawv tau tso tus Tswv tseg, lawv tau ua rau tus Dawb Huv ntawm Ixayees chim siab, lawv tau tig rov qab ncaim mus lawm. Ua cas nej tseem yuav raug nplawm ntxiv lawm? Nej yuav tseem ntxeev siab ntau zuj zus xwb: tag nrho lub taub hau mob nkeeg, thiab tag nrho lub siab qaug zog. Txij hauv qab xib taws mus txog saum taub hau tsis muaj ib qho chaw zoo hlo li; tsuas muaj qhov txhab, qhov nqaij doog, thiab qhov rwj xeb xawj: lawv tsis tau muab kaw, tsis tau muab qhwv, thiab tsis tau muab roj pleev kom muag. Nej lub teb chaws puam tsuaj tag, nej tej nroog raug hluav taws kub hnyiab: nej thaj av, cov neeg txawv teb chaws tab tom nqos dev nqos ntshav rau ntawm nej xub ntiag, thiab nws puam tsuaj, ib yam li raug cov neeg txawv teb chaws rhuav tshem. Thiab tus ntxhais Xi-oos tseem tshuav nyob zoo li ib lub tsev pheeb suab me hauv lub vaj txiv hmab, zoo li ib lub chaw zov hauv lub vaj dib, zoo li ib lub nroog uas raug vij lawm.

> Except the Lord of hosts had left unto us a very small remnant, we should have been as Sodom, and we should have been like unto Gomorrah. Hear the word of the Lord, ye rulers of Sodom; give ear unto the law of our God, ye people of Gomorrah. Isaiah 1:2–10.

> Yog tsis yog tus Tswv ntawm cov tub rog uas tau tseg ib co seem me kawg rau peb, peb yeej yuav tau zoo li Xaudoo, thiab peb yeej yuav tau zoo ib yam li Kaumaula. Nej cov thawj coj ntawm Xaudoo, cia li mloog tus Tswv txoj lus; nej haiv neeg Kaumaula, cia li qhib pob ntseg rau peb tus Vajtswv txoj kevcai. Yaxayas 1:2–10.

Moses and Elijah are slain in Sodom and Egypt during the period of the remnant. Egypt is a symbol of corrupted statecraft and Sodom of corrupted churchcraft. Pelatiah the son of Benaiah dies at the Sunday law, which Isaiah aligns with the biblical day of provocation, which is either 1863, or the Sunday law. Pelatiah the son of Benaiah represents a counterfeit of those who actually hear the Word of God. In the time of the remnant those represented by Moses and Elijah are slain and then resurrected. That resurrection began with a voice in the wilderness in July of 2023. From 2024 the final separation of the wheat and tares has been under way.

Mauxes thiab Elias raug tua nyob rau hauv Sodom thiab Iyi tebchaws thaum lub sijhawm ntawm cov seem. Iyi tebchaws yog ib lub cim ntawm txojkev kav tebchaws uas raug qias thiab Sodom yog ib lub cim ntawm txojkev kav pawg ntseeg uas raug qias. Pelatiah, tus tub ntawm Benaiah, tuag thaum txoj cai Hnub Caiv, uas Yaxayas muab los sib haum nrog hnub ntawm kev chim siab hauv Vajlugkub, uas yog xws li xyoo 1863, lossis txoj cai Hnub Caiv. Pelatiah, tus tub ntawm Benaiah, sawv cev rau ib qho cuav ntawm cov uas tiag tiag hnov Vajtswv Txojlus. Nyob rau lub sijhawm ntawm cov seem, cov uas Mauxes thiab Elias sawv cev rau raug tua thiab tom qab ntawd raug tsa sawv rov los. Txojkev sawv rov los ntawd tau pib nrog ib lub suab quaj hauv roob moj sab qhua thaum Lub Xya Hli xyoo 2023. Txij xyoo 2024 los, kev cais kawg ntawm cov nplej thiab cov nroj txhav tau tab tom mus ntxiv.

At the Sunday law the Seventh-day Adventist church will know that they are lost.

Thaum txog txoj cai Hnub Xya raws li hnub Sunday, pawg ntseeg Seventh-day Adventist yuav paub tias lawv raug puam tsuaj lawm.

> This city shall not be your caldron, neither shall ye be the flesh in the midst thereof; but I will judge you in the border of Israel: And ye shall know that I am the Lord: for ye have not walked in my statutes, neither executed my judgments, but have done after the manners of the heathen that are round about you. And it came to pass, when I prophesied, that Pelatiah the son of Benaiah died. Ezekiel 11:11–13.

> Lub nroog no yuav tsis yog nej lub lauj kaub, thiab nej yuav tsis yog cov nqaij nyob hauv nruab nrab thereof; tiamsis Kuv yuav txiav txim rau nej ntawm ciam teb ntawm Ixayees: Thiab nej yuav paub tias Kuv yog tus Tswv; rau qhov nej tsis tau taug kev hauv Kuv tej kevcai, thiab nej tsis tau ua raws li Kuv tej kev txiav txim, tiamsis nej tau ua raws li tej cwj pwm ntawm cov neeg lwm haiv uas nyob ib ncig ntawm nej. Thiab tau muaj li no tias, thaum kuv cev Vajtswv lus, Pelatiah tus tub ntawm Benaiah txawm tuag. Ezekiel 11:11–13.

The death of Pelatiah, whose names means delivered by God, means in context, delivered unto death, at the same point that the eleventh-hour workers are delivered from the hand of the king of the north in verse forty-one of Daniel eleven. Pelatiah is delivered into the hand of the king of the north at the Sunday law. Pelatiah, the son of Benaiah, meaning “what God’s has built.” At the very point where God has once again built a temple, to lift up as the church triumphant at the Sunday law, those represented by Pelatiah are delivered unto death, for rather than participating in the work of building up the old waste places, they were building themselves Tobiah’s tomb. Pelatiah represents Isaiah’s head to the toe, a body that is completely laden with sin. That body is the Laodicean Seventh-day Adventist church at the conclusion of four generations of progressive rebellion, that Isaiah expresses as an escalating rebellion when he states, “revolt more and more.” In the final testing process which began in 2024, the wheat is dead for three and a half days, then resurrected, at which point they shall know that the Lord is God.

Kev tuag ntawm Pelatiah, uas nws lub npe txhais hais tias Vajtswv tau cawm dim, raws li qhov ntsiab lus hauv no txhais tias raug cob rau txoj kev tuag, nyob rau tib lub sijhawm uas cov neeg ua haujlwm teev kaum ib raug cawm dim ntawm tes ntawm tus vajntxwv sab qaum teb hauv Daniel 11 nqe 41. Pelatiah raug cob rau hauv tes ntawm tus vajntxwv sab qaum teb thaum muaj txoj cai Hnub Caiv. Pelatiah, tus tub ntawm Benaiah, txhais hais tias “yam uas yog Vajtswv tau tsim tsa.” Nyob rau lub ntsiab chaw uas Vajtswv rov tsim ib lub tuam tsev dua ib zaug ntxiv, kom tsa nws ua pawg ntseeg yeej kov yeej thaum muaj txoj cai Hnub Caiv, cov uas Pelatiah sawv cev rau ntawd raug cob rau txoj kev tuag, rau qhov es tsis txhob koom tes hauv txoj haujlwm txhim kho dua cov chaw qub uas puam tsuaj, lawv tab tom txhim tsa lawv tus kheej Tobiah lub ntxa. Pelatiah sawv cev rau Yaxayas tej lus hais tias txij saum taub hau mus txog rau xib taws taw, yog ib lub cev uas puv npo nkaus nrog kev txhaum. Lub cev ntawd yog pawg ntseeg Xya-Hnub Adas-ventis Laodicea thaum xaus ntawm plaub tiam ntawm txoj kev ntxeev siab uas loj hlob zuj zus, uas Yaxayas hais tawm tias yog kev ntxeev siab nce ntxiv thaum nws hais tias, “ntxeev siab zuj zus ntxiv.” Hauv txoj kev sim siab kawg uas tau pib xyoo 2024, cov nplej tuag tau peb hnub rhalf thiab ib nrab, ces raug tsa sawv rov los, thaum ntawd lawv yuav paub tias tus Tswv yog Vajtswv.

> Therefore prophesy and say unto them, Thus saith the Lord God; Behold, O my people, I will open your graves, and cause you to come up out of your graves, and bring you into the land of Israel. And ye shall know that I am the Lord, when I have opened your graves, O my people, and brought you up out of your graves, And shall put my spirit in you, and ye shall live, and I shall place you in your own land: then shall ye know that I the Lord have spoken it, and performed it, saith the Lord. Ezekiel 37:12–14.

> Vim li ntawd cia li cev lus faj lem thiab hais rau lawv tias, Tus Tswv Vajtswv hais li no; Saib maj, nej uas yog kuv haiv neeg, kuv yuav qhib nej tej ntxa, thiab yuav ua kom nej tawm hauv nej tej ntxa los, thiab yuav coj nej mus rau hauv tebchaws Ixayees. Thiab nej yuav paub tias kuv yog tus Tswv, thaum kuv tau qhib nej tej ntxa, nej uas yog kuv haiv neeg, thiab tau coj nej tawm hauv nej tej ntxa los. Thiab kuv yuav tso kuv tus Ntsuj Plig rau hauv nej, ces nej yuav ciaj sia, thiab kuv yuav tsa nej rau hauv nej lub tebchaws: thaum ntawd nej yuav paub tias kuv uas yog tus Tswv tau hais li no, thiab tau ua kom tiav lawm, tus Tswv hais li ntawd. Exekees 37:12–14.

The counterfeit priesthood who are represented by 25 at the Sunday law, shall then know the Lord is God. The wheat know that the Lord is God in 2024, and the tares wake up to that knowledge at the Sunday law, when it is too late. The period begins with a grave and resurrection and ends with a grave and no resurrection. The wheat at the beginning know God, when He fulfills the resurrection of Revelation eleven, and the tares know at the Sunday law earthquake of the same chapter. In between those two waymarks the testing process of the latter rain brings both classes to maturity for the harvest.

Lub pov thawj cuav uas nees nkaum tsib tug sawv cev rau thaum txoj cai Hnub Caiv, lawv mam li paub tias tus Tswv yog Vajtswv. Cov nplej paub tias tus Tswv yog Vajtswv hauv xyoo 2024, hos cov nroj tsuag cuav mam li tsim dheev los paub qhov tseeb ntawd thaum txoj cai Hnub Caiv, thaum twb lig dhau lawm. Lub sijhawm ntawd pib nrog ib lub ntxa thiab kev sawv hauv qhov tuag rov los, thiab xaus nrog ib lub ntxa thiab tsis muaj kev sawv rov los. Cov nplej thaum pib paub Vajtswv, thaum Nws ua kom tiav kev sawv rov los ntawm Tshwm Sim tshooj kaum ib, hos cov nroj tsuag cuav paub thaum av qeeg ntawm txoj cai Hnub Caiv hauv tib tshooj ntawd. Nyob nruab nrab ntawm ob lub cim ciam ntawd, txoj kev sim siab ntawm nag yav kawg coj ob pab neeg ntawd los txog kev siav txhij rau lub sij hawm sau qoob loo.

Joel’s message is the song of the vineyard, but the first issue it raises is whether men can recognize the latter days, by the former days. The “old men” in Joel could not do that, for when the wake-up call arrives at midnight, they are cut off—spewed out of the mouth of the Lord, right where the earth beast opens it’s mouth to speak, which is also where Balaam’s ass spoke, and where John the Baptist’s father spoke.

Yauyees tej lus yog zaj nkauj txog lub vaj txiv hmab, tiam sis thawj yam uas nws tsa los nug yog seb tibneeg puas yuav paub txog hnub kawg raws li hnub nyoog thaum ub. Cov “txwj laus” hauv Yauyees ua tsis tau li ntawd, rau qhov thaum lub suab hu kom tsim los txog thaum ib tag hmo, lawv raug txiav tawm—raug ntuav tawm hauv tus Tswv lub qhov ncauj, ncaj qha rau qhov chaw uas tus tsiaj qus hauv ntiajteb qhib nws lub qhov ncauj hais lus, uas kuj yog qhov chaw uas Npala-as tus luj tshib hais lus, thiab yog qhov chaw uas Yauhas tus Uas Muab Neeg Ua Kev Cai Raus Dej leej txiv hais lus.

The judgment upon the “old ancient men” is based upon the question of whether this has happened in the days of your forefathers? The passage opens by saying, “hear this.” It then sets forth two witnesses, one of four generations of men and the other four types of insects. Then they are awakened at the Midnight Cry, only to find they are passed by as God’s chosen covenant people. They are not passed by because they had no wine, they are passed by because they have the wrong wine. In the parable of the ten virgins, Joel’s new wine is oil.

Kev txiav txim rau cov “txwj laus thaum ub” yog raws li lo lus nug tias puas tau muaj li no nyob rau hauv nej tej yawg koob tiam? Zaj no qhib los ntawm kev hais tias, “mloog qhov no.” Ces nws nthuav tawm ob tug timkhawv, ib tug yog plaub tiam neeg, hos ib tug ntxiv yog plaub hom kab. Tom qab ntawd lawv raug tsim los ntawm Lub Suab Quaj Thaum Ib Tag Hmo, tsuas yog pom tias lawv raug hla dhau raws li Vajtswv haiv neeg cog lus uas Nws xaiv. Lawv tsis raug hla dhau vim lawv tsis muaj cawv txiv hmab, lawv raug hla dhau vim lawv muaj cawv txiv hmab tsis yog. Hauv zaj lus piv txwv txog kaum tus nkauj xwb, Yau-ees tej cawv txiv hmab tshiab yog roj.

Their salvation is placed in the terms of whether they receive the “new wine” of the latter rain message. The “old and ancient men” are also portrayed as “the drunkards of Ephraim” by Isaiah, and Ephraim is not represented in the sealed in Revelation seven. He is replaced by his brother Manasseh. It is difficult to find a more wicked king than Manasseh, but he replaces the drunkards of Ephraim.

Lawv txoj kev cawm seej raug muab tso rau hauv cov nqe lus hais tias seb lawv puas txais “cawv txiv hmab tshiab” ntawm txoj xov nag lig. Yaxayas kuj piav txog “cov txwj laus thiab cov neeg txheej thaum ub” ua “cov neeg qaug cawv ntawm Efa‑i”, thiab hauv Tshwmsim xya Efa‑i tsis raug sawv cev nyob hauv cov uas raug ntim. Nws raug hloov chaw los ntawm nws tus kwv Manaxes. Nyob nyuaj heev rau nrhiav tau ib tug vajntxwv twg uas phem dua Manaxes, los nws ho hloov chaw rau cov neeg qaug cawv ntawm Efa‑i.

> “The class who do not feel grieved over their own spiritual declension, nor mourn over the sins of others, will be left without the seal of God. The Lord commissions His messengers, the men with slaughtering weapons in their hands: ‘Go ye after him through the city, and smite: let not your eye spare, neither have ye pity: slay utterly old and young, both maids, and little children, and women: but come not near any man upon whom is the mark; and begin at My sanctuary. Then they began at the ancient men which were before the house.’

> “Cov neeg uas tsis tu siab rau lawv tus kheej txoj kev poob qis ntawm sab ntsuj plig, thiab tsis quaj ntsuag rau lwm tus tej kev txhaum, yuav raug tso tseg yam tsis muaj Vajtswv lub cim. Tus Tswv txib Nws cov tub txib, yog cov txiv neej uas tuav tej cuab yeej tua neeg hauv lawv txhais tes, hais tias: ‘Nej cia li raws nws mus thoob plaws hauv lub nroog, thiab tua: tsis txhob cia nej lub qhov muag khuv leej, thiab nej tsis txhob muaj kev hlub tshua li: cia li muab tua kom tag nrho cov laus thiab cov hluas, ob leeg ntxhais nkauj xwb, thiab tej me nyuam yaus, thiab cov poj niam: tiam sis tsis txhob txav ze rau ib tug neeg twg uas muaj lub cim ntawd rau saum nws; thiab nej cia li pib ntawm Kuv lub chaw dawb huv. Ces lawv thiaj pib ntawm cov txiv neej laus uas nyob ntawm xub ntiag ntawm lub tuam tsev.’”

> “Here we see that the church—the Lord’s sanctuary—was the first to feel the stroke of the wrath of God. The ancient men, those to whom God had given great light and who had stood as guardians of the spiritual interests of the people, had betrayed their trust. They had taken the position that we need not look for miracles and the marked manifestation of God’s power as in former days. Times have changed. These words strengthen their unbelief, and they say: The Lord will not do good, neither will He do evil. He is too merciful to visit His people in judgment. Thus ‘Peace and safety’ is the cry from men who will never again lift up their voice like a trumpet to show God’s people their transgressions and the house of Jacob their sins. These dumb dogs that would not bark are the ones who feel the just vengeance of an offended God. Men, maidens, and little children all perish together.

> “Ntawm no peb pom tias pawg ntseeg—tus Tswv lub chaw dawb huv—yog thawj yam uas hnov txoj kev nplawm ntawm Vajtswv txoj kev chim. Cov txwj laus, cov uas Vajtswv tau pub txoj kev kaj loj rau thiab cov uas tau sawv ua cov neeg zov kev txaus siab ntawm sab ntsuj plig rau haiv neeg, tau ntxeev siab rau txoj kev cia siab uas muab tso rau lawv. Lawv tau tuav txoj hauj lwm tias peb tsis tas yuav nrhiav tej txujci tseem ceeb thiab qhov kev tshwm sim pom tseeb ntawm Vajtswv lub hwj chim ib yam li yav tag los. Lub sijhawm twb hloov lawm. Cov lus no txhawb lawv txoj kev tsis ntseeg, thiab lawv hais tias: Tus Tswv yuav tsis ua zoo, thiab Nws kuj yuav tsis ua phem. Nws muaj kev khuv leej dhau lawm uas yuav los xyuas Nws haiv neeg nrog kev txiav txim. Yog li ntawd ‘Kev thaj yeeb nyab xeeb thiab kev nyab xeeb’ yog lub suab quaj ntawm cov neeg uas yuav tsis tsa lawv lub suab dua ib zaug li suab raj kom qhia Vajtswv haiv neeg lawv tej kev txhaum thiab tsev neeg Yakhauj lawv tej kev txhaum. Cov dev ntsiag to uas tsis kam tom no yog cov uas hnov qhov kev pauj ncaj ncees ntawm Vajtswv uas raug ua kom chim. Txiv neej, hluas nkauj, thiab tej me nyuam yaus puav leej piam sij ua ke.”

> “The abominations for which the faithful ones were sighing and crying were all that could be discerned by finite eyes, but by far the worst sins, those which provoked the jealousy of the pure and holy God, were unrevealed. The great Searcher of hearts knoweth every sin committed in secret by the workers of iniquity. These persons come to feel secure in their deceptions and, because of His long-suffering, say that the Lord seeth not, and then act as though He had forsaken the earth. But He will detect their hypocrisy and will open before others those sins which they were so careful to hide.

> “Cov tej kev qias neeg uas cov neeg ncaj ncees quaj ntsuag thiab quaj thov vim tej ntawd, tsuas yog tej uas qhov muag muaj ciam txwv thiaj pom tau xwb; tiam sis cov kev txhaum phem tshaj plaws, yog cov uas ua rau tus Vajtswv dawb huv thiab huv si khib, tsis tau raug muab nthuav tawm li. Tus Kws Tshawb Nrhiav lub siab loj kawg nkaus ntawd paub txhua txoj kev txhaum uas raug ua hauv qhov zais cia los ntawm cov neeg ua haujlwm ntawm kev tsis ncaj. Cov neeg no pib xav tias lawv nyob ruaj ntseg hauv lawv tej kev dag ntxias, thiab vim yog Nws txoj kev ua siab ntev ntev, lawv thiaj hais tias tus Tswv tsis pom, ces lawv kuj ua ib yam li yog Nws twb tso lub ntiajteb tseg lawm. Tiamsis Nws yuav ntes tau lawv txoj kev ua neeg zoo cuav, thiab yuav qhib rau lwm tus pom tej kev txhaum uas lawv tau ceev faj zais cia heev.”

> “No superiority of rank, dignity, or worldly wisdom, no position in sacred office, will preserve men from sacrificing principle when left to their own deceitful hearts. Those who have been regarded as worthy and righteous prove to be ring-leaders in apostasy and examples in indifference and in the abuse of God’s mercies. Their wicked course He will tolerate no longer, and in His wrath He deals with them without mercy.

> “Tsis muaj kev siab dua hauv qib, hauv meej mom, los sis hauv kev txawj ntse hauv ntiajteb no, thiab tsis muaj ib txoj hauj lwm nyob hauv txoj hauj lwm dawb huv twg, uas yuav cawm tau tibneeg kom tsis txhob txi tej hauv paus ntsiab lus thaum lawv raug tso cia rau lawv tej siab dag ntxias ntawm lawv tus kheej. Cov uas ib txwm raug suav hais tias tsim nyog thiab ncaj ncees, los yeej pom tseeb tias yog cov thawj coj hauv txoj kev thim txoj kev ntseeg thiab yog tej qauv ntawm kev tsis quav ntsej thiab ntawm kev siv tsis ncaj Vajtswv txoj kev hlub tshua. Nws yuav tsis nyiaj taus lawv txoj kev phem ntawd ntxiv lawm, thiab hauv Nws txoj kev chim Nws rau txim rau lawv yam tsis muaj kev khuv leej.

> “It is with reluctance that the Lord withdraws His presence from those who have been blessed with great light and who have felt the power of the word in ministering to others. They were once His faithful servants, favored with His presence and guidance; but they departed from Him and led others into error, and therefore are brought under the divine displeasure.” Testimonies, volume 5, 211, 212.

> “Tus Tswv thim Nws lub xub ntiag tawm ntawm cov uas tau txais koob hmoov nrog qhov kaj loj heev thiab uas tau hnov lo lus hwj chim thaum ua haujlwm qhuab qhia rau lwm tus ntawd, yog ib yam uas Nws ua nrog kev tsis txaus siab. Lawv ib zaug tau yog Nws cov tub qhe ncaj ncees, tau txais kev tshwj xeeb nrog Nws lub xub ntiag thiab Nws txoj kev coj; tiam sis lawv tau ncaim ntawm Nws mus thiab tau coj lwm tus mus rau hauv kev yuam kev, thiab vim li ntawd lawv thiaj raug coj los nyob hauv Vajtswv txoj kev tsis txaus siab.” Testimonies, volume 5, 211, 212.

Joel is speaking to the leadership of the Laodicean Seventh-day Adventist church when he identifies the “old men,” but Joel is also speaking to the unlearned, as Isaiah calls those who are contrasted with the learned. Joel is speaking to the ancient men who bow to the sun in Ezekiel chapter eight, and who are the first to be judged in chapter nine. He is also addressing the laity of the Laodicean Seventh-day Adventist church when he says, “Hear this, ye old men, and give ear, all ye inhabitants of the land.”

Yoosel tab tom hais rau cov thawj coj ntawm lub koom txoos Laodicean Seventh-day Adventist thaum nws txheeb “cov txwj laus,” tiam sis Yoosel kuj tab tom hais rau cov tsis muaj kev kawm, raws li Yaxayas hu cov uas raug muab piv tawm tsam cov muaj kev kawm. Yoosel tab tom hais rau cov txivneej thaum ub uas pe hawm lub hnub nyob hauv Ezekiel tshooj yim, thiab cov ntawd yog thawj pab uas raug txiav txim hauv tshooj cuaj. Nws kuj tab tom hais rau cov tswvcuab sawvdaws hauv lub koom txoos Laodicean Seventh-day Adventist thaum nws hais tias, “Nej cov txwj laus, nej cia li mloog qhov no, thiab nej txhua tus uas nyob hauv lub tebchaws, nej cia li qhib pob ntseg mloog.”

The 25 men in chapter eight are located at the Sunday law, where they are bowing to the sun with their backs to the sanctuary. They are a “tithe” of the rebellion of the 250, who stood with Korah, Dathan and Abiram. The 25 men are a symbol of the rebellion that was repeated, according to inspiration in 1888, which typified the rebellion of the leadership of the Laodicean Seventh-day Adventist church at 9/11, through unto the Sunday law. They represent a “tithe” of rebellion in the very same period that Isaiah in chapter six identifies the wise as a “tithe,” that has substance within.

Cov nees nkaum tsib tus hauv tshooj yim nyob rau ntawm txoj cai Hnub Caiv, qhov chaw uas lawv tab tom pe hawm lub hnub nrog lawv nraub qaum tig rau lub tuam tsev dawb huv. Lawv yog ib “feem kaum” ntawm txoj kev ntxeev siab ntawm 250 leej, uas tau sawv nrog Khaus‑las, Dasthas, thiab Anpiras. Cov nees nkaum tsib tus yog ib lub cim ntawm txoj kev ntxeev siab uas raug rov ua dua, raws li kev tshoov siab xyoo 1888, uas yog ib hom duab ua ntej ntawm txoj kev ntxeev siab ntawm cov thawj coj ntawm pawg ntseeg Xya-hnub Adven-tis Laodixias thaum 9/11, txuas mus txog rau txoj cai Hnub Caiv. Lawv sawv cev rau ib “feem kaum” ntawm txoj kev ntxeev siab nyob hauv tib lub sijhawm uas Yaxayas hauv tshooj rau qhia txog cov neeg txawj ntse tias yog ib “feem kaum,” uas muaj keeb txhab nyob sab hauv.

Joel is the announcement to Adventism, that their probation is closed for they have filled up their cup of probationary time with sin, and the fulness is represented as sickness from their head unto their toes, identifying that the message of the latter rain has been cut off from their mouths. Isaiah describes the same reality in chapter twenty-nine.

Yau-ees yog txoj lus tshaj tawm rau cov Adventist, tias lawv lub sijhawm uas tseem raug sim no twb raug kaw lawm lawm, rau qhov lawv tau puv lawv lub khob ntawm lub sijhawm raug sim nrog txoj kev txhaum, thiab qhov puv npo ntawd raug sawv cev ua mob nkeeg txij ntawm lawv taub hau mus txog rau lawv cov ntiv taw, qhia meej tias txoj xov ntawm nag tom qab tau raug txiav tawm ntawm lawv tej qhov ncauj lawm. Yaxayas piav txog tib qho tseeb no hauv tshooj nees nkaum cuaj.

> Stay yourselves, and wonder; cry ye out, and cry: they are drunken, but not with wine; they stagger, but not with strong drink. For the Lord hath poured out upon you the spirit of deep sleep, and hath closed your eyes: the prophets and your rulers, the seers hath he covered. And the vision of all is become unto you as the words of a book that is sealed, which men deliver to one that is learned, saying, Read this, I pray thee: and he saith, I cannot; for it is sealed: And the book is delivered to him that is not learned, saying, Read this, I pray thee: and he saith, I am not learned.

> Nej nyob twj ywm thiab xav tsis thoob; quaj nrov nrov, yeej quaj tawm los: lawv qaug cawv, tiamsis tsis yog qaug cawv txiv hmab; lawv yuj yees, tiamsis tsis yog vim dej cawv muaj zog. Rau qhov tus Tswv tau nchuav tus ntsuj plig tsaug zog tob rau saum nej, thiab tau kaw nej ob lub qhov muag: cov yaj saub thiab nej cov thawj coj, cov neeg pom yog toog, nws tau npog lawv lawm. Thiab lub zeem muag ntawm txhua yam tau dhau los ua rau nej ib yam li cov lus hauv ib phau ntawv uas raug kaw ntim, uas neeg muab cev rau ib tug uas txawj nyeem, hais tias, Thov nyeem qhov no: thiab nws hais tias, Kuv nyeem tsis tau; rau qhov nws raug kaw ntim. Thiab muab phau ntawv ntawd cev rau tus uas tsis txawj nyeem, hais tias, Thov nyeem qhov no: thiab nws hais tias, Kuv tsis txawj nyeem.

> Wherefore the Lord said, Forasmuch as this people draw near me with their mouth, and with their lips do honour me, but have removed their heart far from me, and their fear toward me is taught by the precept of men: Therefore, behold, I will proceed to do a marvellous work among this people, even a marvellous work and a wonder: for the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid. Woe unto them that seek deep to hide their counsel from the Lord, and their works are in the dark, and they say, Who seeth us? and who knoweth us? Surely your turning of things upside down shall be esteemed as the potter’s clay: for shall the work say of him that made it, He made me not? or shall the thing framed say of him that framed it, He had no understanding? Isaiah 29:9–16.

> Vim li no tus Tswv thiaj hais tias, Vim haiv neeg no los ze kuv ntawm lawv lub ncauj, thiab hwm kuv ntawm lawv daim di ncauj, tiamsis lawv tau muab lawv lub siab txav mus deb ntawm kuv lawm, thiab lawv txoj kev ntshai kuv tsuas yog kawm raws li tej lus qhuab qhia ntawm neeg xwb: Yog li ntawd, saib maj, kuv yuav rov ua ib txoj hauj lwm uas txaus xav tsis thoob nyob hauv haiv neeg no, yog ib txoj hauj lwm txaus xav tsis thoob thiab yog ib qho hwj chim loj kawg nkaus: rau qhov lawv cov neeg txawj ntse txoj kev txawj ntse yuav ploj mus, thiab lawv cov neeg muaj kev to taub txoj kev nkag siab yuav raug muab zais tseg. Txom nyem rau cov uas nrhiav kev nkaum lawv tej tswv yim tob tob ntawm tus Tswv, thiab lawv tej hauj lwm nyob hauv qhov tsaus ntuj, thiab lawv hais tias, Leejtwg pom peb? thiab leejtwg paub peb? Muaj tseeb tiag, nej txoj kev tig txhua yam rov qab yuav raug suav ib yam li tus kws puab lauj kaub cov av nplaum: puas yog yam uas raug tsim yuav hais txog tus uas tsim nws tias, Nws tsis tau tsim kuv? lossis puas yog yam uas raug puab yuav hais txog tus uas puab nws tias, Nws tsis muaj kev to taub? Yaxayas 29:9–16.

The “understanding” of the wise men is based upon the unsealing of God’s prophetic Word. Those who have been trained in the corrupted institutions of Adventism cannot read the book of prophecy, and they accuse God of having no understanding. When the prophecy is unsealed, they cannot understand it, so they accuse God of being the one who has no understanding, and in so doing they turn things upside down. The learned and unlearned of Adventism cannot understand the prophecy that is unsealed just before probation closes, and the book of Joel commands the “old men” to hear, but they are a class that hearing, they do not hear, and seeing they do not see.

Qhov “kev nkag siab” ntawm cov neeg txawj ntse yog txhim rau saum txoj kev qhib lub cim foob tawm ntawm Vajtswv Txoj Lus cev lus faj lem. Cov uas tau raug cob qhia hauv cov koom haum uas twb raug muab qias tuaj ntawm Adventism tsis muaj peev xwm nyeem phau ntawv cev lus faj lem, thiab lawv liam Vajtswv tias tsis muaj kev nkag siab. Thaum cev lus faj lem raug qhib lub cim foob tawm lawm, lawv tsis tuaj yeem nkag siab tau, yog li ntawd lawv liam Vajtswv tias yog Tus uas tsis muaj kev nkag siab, thiab los ntawm kev ua li ntawd lawv muab tej yam tig ntxeev qab. Cov muaj kev kawm thiab cov tsis muaj kev kawm hauv Adventism tsis tuaj yeem nkag siab txog tej cev lus faj lem uas raug qhib tawm tam sim ua ntej lub sij hawm ntawm kev sim siab kaw, thiab phau ntawv Yau-ee txib kom cov “txwj laus” mloog, tiam sis lawv yog ib pab neeg uas hnov los tsis hnov, thiab pom los tsis pom.

The very heart of their rebellion is represented in their inability to recognize Christ as the first and the last. This is the context of the chapter where the question is asked, “Hath this been in your days, or even in the days of your fathers?”

Lub plawv tob tshaj plaws ntawm lawv txoj kev ntxeev siab raug sawv cev nyob rau hauv lawv qhov uas tsis muaj peev xwm lees paub Khetos tias yog tus thawj thiab tus kawg. Qhov no yog lub ntsiab lus nyob hauv tshooj ntawd uas lo lus nug raug nug tias, “Qhov no puas tau muaj nyob hauv nej tiam, los yog txawm nyob hauv nej cov yawg koob tiam?”

Was there a time in the history of your fathers where a people awaken at the Midnight Cry, only to find they are foolish virgins? The “old men” are commanded to “awake,” as were the Millerites at Exeter camp meeting in 1844. The parable of the ten virgins is the parable of the experience of the Adventist people which was fulfilled to the very letter in Millerite history, and will be fulfilled again to the very letter in the latter days. The inability of Laodicean Seventh-day Adventism to recognize that the foundational history of their church is repeated in the latter days, emphasizes the prophetic principle that is the key that unlocks the prophetic message. It is not only the biblical rule, but also the heart of the Revelation of Jesus Christ’s character that is unsealed just before probation closes.

Puas tau muaj ib lub sijhawm twg hauv keeb kwm ntawm nej tej yawg koob uas ib haiv neeg raug tsa sawv thaum Lub Suab Quaj Nruab Nrab Hmo, tsuas yog thiaj pom tias lawv yog cov nkauj xwb ruam? Cov “txiv neej laus” raug txib kom “tsim dheev,” ib yam li cov Millerite tau raug thaum lub rooj sib txoos hauv Exeter xyoo 1844. Zaj lus piv txwv txog kaum leej nkauj xwb yog zaj lus piv txwv txog kev paub dhau los ntawm haiv neeg Adventist, uas tau ua tiav raws nraim txhua lo lus hauv keeb kwm Millerite, thiab yuav rov ua tiav raws nraim txhua lo lus dua ib zaug ntxiv hauv tej hnub kawg. Qhov uas Laodicean Seventh-day Adventism tsis muaj peev xwm pom tias keeb kwm hauv paus ntawm lawv pawg ntseeg raug rov qab ua dua hauv tej hnub kawg, yog kev hais kom pom tseeb txog txoj cai yaj saub uas yog tus yuam sij qhib txoj lus yaj saub. Qhov no tsis yog tsuas yog txoj cai hauv phau Vajlugkub xwb, tiam sis kuj yog lub plawv ntawm Kev Tshwm Sim txog tus cwj pwm ntawm Yexus Khetos uas raug qhib lub foob tsis ntev ua ntej lub sijhawm kev txiav txim siab rau txhua tus raug kaw.

Joel asks, “Hath this been in your days, or even in the days of your fathers?” Or it might be asked, “In the days of your fathers, was there a testing process that separated a new covenant people, from and old covenant people?” There was, and the separation was accomplished by the prophetic message represented as oil in the parable. “Hath this been in your days or the days of your fathers” immediately identified that what happened in the days of their fathers was an awakening after four generations of escalating destruction, as represented by the command to send the message out over four generations, and with the four insects of escalating destruction. Joel is the pronouncement of judgment against a backslidden and apostate church at the Midnight Cry. No church in sacred history has stood against greater light than the Seventh-day Adventist church. The symbol of that type of rebellion against the truth is represented by “Capernaum.”

Yoos xav hais tias, “Qhov no puas tau muaj nyob hauv nej tej hnub, los txawm nyob hauv nej cov yawg koob tej hnub thiab?” Los kuj yuav nug tau tias, “Nyob hauv nej cov yawg koob tej hnub, puas tau muaj ib txoj kev sim uas cais ib haiv neeg ntawm lo lus cog tseg tshiab tawm ntawm ib haiv neeg ntawm lo lus cog tseg qub?” Muaj tseeb tau muaj, thiab txoj kev cais ntawd tau ua tiav los ntawm txoj xov yaj saub uas nyob rau hauv zaj lus piv txwv raug sawv cev ua roj. “Qhov no puas tau muaj nyob hauv nej tej hnub lossis hauv nej cov yawg koob tej hnub” tam sim ntawd qhia meej tias yam uas tau tshwm sim hauv lawv cov yawg koob tej hnub yog ib qho kev tsim dheev tom qab plaub tiam ntawm kev puas tsuaj uas nce zuj zus, raws li tau sawv cev los ntawm lo lus txib kom xa txoj xov ntawd mus thoob plaub tiam, thiab los ntawm plaub hom kab uas sawv cev rau kev puas tsuaj uas nce zuj zus. Yoos yog kev tshaj tawm txog kev txiav txim tawm tsam ib pawg ntseeg uas tau rov qab ntog thiab tau tso txoj kev ntseeg tseg rau lub sijhawm Midnight Cry. Tsis muaj ib pawg ntseeg twg hauv keeb kwm dawb ceev uas tau sawv tawm tsam qhov kaj loj dua li pawg ntseeg Xya-hnub Advhees. Lub cim ntawm hom kev ntxeev siab tawm tsam qhov tseeb ntawd raug sawv cev los ntawm “Kapenau.”

We will continue in the next article.

Peb yuav txuas ntxiv hauv tsab xov xwm tom ntej.

> “At Capernaum Jesus dwelt in the intervals of His journeys to and fro, and it came to be known as ‘His own city.’ It was on the shores of the Sea of Galilee, and near the borders of the beautiful plain of Gennesaret, if not actually upon it.” The Desire of Ages, 252.

> “Hauv Capernaum Yexus tau nyob rau lub sijhawm nruab nrab ntawm Nws tej kev taug mus los, thiab qhov chaw ntawd thiaj raug hu ua ‘Nws tus kheej lub nroog.’ Nws nyob ntawm ntug Hiavtxwv Kalilais, thiab nyob ze ciam teb ntawm daim tiaj zoo nkauj Gennesaret, yog tsis nyob ncaj qha saum nws tiag.” The Desire of Ages, 252.

> “Among the professed children of God, how little patience has been manifested, how many bitter words have been spoken, how much denunciation has been uttered against those not of our faith. Many have looked upon those belonging to other churches as great sinners, when the Lord does not thus regard them. Those who look thus upon the members of other churches, have need to humble themselves under the mighty hand of God. Those whom they condemn may have had but little light, few opportunities and privileges. If they had had the light that many of the members of our churches have had, they might have advanced at a far greater rate, and have better represented their faith to the world. Of those who boast of their light, and yet fail to walk in it, Christ says, ‘But I say unto you, It shall be more tolerable for Tyre and Sidon at the day of judgment, than for you. And thou, Capernaum [Seventh-day Adventists, who have had great light], which art exalted unto heaven [in point of privilege], shalt be brought down to hell: for if the mighty works, which have been done in thee, had been done in Sodom, it would have remained until this day. But I say unto you, That it shall be more tolerable for the land of Sodom in the day of judgment, than for thee.’ At that time Jesus answered and said, ‘I thank thee, O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent [in their own estimation], and hast revealed them unto babes.’

> “Nyob rau hauv cov uas lees tias yog Vajtswv cov me nyuam, muaj kev ua siab ntev tshwm sim tsawg npaum li cas, muaj ntau npaum li cas cov lus iab lus khawv uas tau hais tawm, muaj ntau npaum li cas kev rau txim qhuab ntuas uas tau tshaj tawm tawm tsam cov uas tsis yog nyob hauv peb txoj kev ntseeg. Coob leej tau saib cov uas nyob hauv lwm pawg ntseeg zoo li yog cov neeg txhaum loj, thaum tus Tswv tsis saib lawv li ntawd. Cov uas saib cov tswvcuab ntawm lwm pawg ntseeg li ntawd, lawv yuav tsum txo hwjchim lawv tus kheej nyob hauv Vajtswv txhais tes muaj hwjchim loj. Cov uas lawv txiav txim tej zaum tsuas tau txais qhov kaj me ntsis xwb, muaj ob peb lub sijhawm thiab tej cai tshwjxeeb tsawg heev. Yog lawv tau muaj qhov kaj uas ntau tus tswvcuab hauv peb tej pawg ntseeg tau muaj, lawv tej zaum yuav tau vam meej mus sai dua qub heev, thiab yuav tau sawv cev rau lawv txoj kev ntseeg rau ntiajteb zoo dua. Hais txog cov uas khav txog lawv qhov kaj, los tseem tsis taug kev hauv qhov kaj ntawd, Khetos hais tias, ‘Tiamsis kuv hais rau nej, Hnub txiav txim yuav yooj yim dua rau Tyre thiab Sidon, dua li rau nej. Thiab koj, Capernaum [Cov Xya-Hnub Adventist, uas tau txais qhov kaj loj], uas raug tsa siab mus txog saum ntuj [hauv txoj cai tshwjxeeb], yuav raug txo nqis mus rau dabteb: rau qhov yog tej haujlwm muaj hwjchim loj, uas tau ua nyob hauv koj, tau ua nyob hauv Sodom, ces lub nroog ntawd yuav nyob ruaj mus txog hnub no. Tiamsis kuv hais rau nej, Hnub txiav txim yuav yooj yim dua rau lub tebchaws Sodom, dua li rau koj.’ Lub sijhawm ntawd Yexus teb hais tias, ‘Au Txiv, tus Tswv ntawm ntuj thiab ntiajteb, kuv ua koj tsaug, vim koj tau zais tej no ntawm cov txawj ntse thiab cov uas ceev faj [hauv lawv tus kheej txoj kev kwv yees], thiab tau qhia tej no rau cov menyuam mos.’”

> “‘And now, because ye have done all these works, saith the Lord, and I spake unto you, rising up early and speaking, but ye heard not; and I called you, but ye answered not; therefore will I do unto this house, which is called by my name, wherein ye trust, and unto the place which I gave to you and to your fathers, as I have done to Shiloh. And I will cast you out of my sight, as I have cast out all your brethren, even the whole seed of Ephraim.’

> “‘Thiab nim no, vim hais tias nej twb tau ua txhua yam haujlwm no lawm, tus Tswv hais li no, thiab kuv twb hais rau nej, sawv ntxov ntxov los hais, los nej tsis mloog; thiab kuv hu nej, los nej tsis teb; yog li ntawd kuv yuav ua rau lub tsev no, uas raug hu raws li kuv lub npe, uas nej tso siab rau, thiab rau qhov chaw uas kuv tau muab rau nej thiab rau nej tej yawg koob, ib yam li kuv tau ua rau Shiloh. Thiab kuv yuav ntiab nej tawm ntawm kuv lub xub ntiag, ib yam li kuv tau ntiab nej cov kwv tij txhua tus tawm lawm, yog tag nrho caj ces Ephraim.’”

> “The Lord has established among us institutions of great importance, and they are to be managed, not as worldly institutions are managed, but after God’s order. They are to be managed with an eye single to his glory, that by all means perishing souls may be saved. To the people of God the testimonies of the Spirit have come, and yet many have not taken heed to reproofs, warnings, and counsels.

> “Tus Tswv tau tsa tej koomhaum uas muaj nqis heev nyob hauv peb, thiab lawv yuav tsum raug tswj hwm, tsis yog raws li tej koomhaum hauv ntiajteb raug tswj hwm, tiam sis raws li Vajtswv txoj kev txiav txim. Lawv yuav tsum raug tswj hwm nrog lub siab tsom nkaus rau Nws lub yeeb koob, xwv kom txhua txoj hau kev cawm tau tej ntsuj plig uas tab tom puam tsuaj. Cov lus tim khawv ntawm tus Ntsuj Plig tau los cuag Vajtswv haiv neeg lawm, los ntau leej tseem tsis tau mloog lus rau tej lus qhuab ntuas, tej lus ceeb toom, thiab tej lus ntuas.”

> “‘Here now this, O foolish people, and without understanding; which have eyes, and see not; which have ears, and hear not: fear ye not me saith the Lord: will ye not tremble at my presence, which have placed the sand for the bound of the sea by a perpetual degree, that it cannot pass it: and though the waves thereof toss themselves, yet can they not prevail; though they roar, yet can they not pass over it? but this people hath a revolting and a rebellious heart; they are revolted and gone. Neither say they in their heart, Let us now fear the Lord our God, that giveth rain, both the former and the latter, in his season: he reserveth unto us the appointed weeks of the harvest. Your iniquities have turned away these things, and your sins have withholden good things from you. . . . They judge not the cause, the cause of the fatherless, yet they prosper; and the right of the needy do they not judge. Shall I not visit for these things? saith the Lord; shall not my soul be revenged on such a nation as this?’

> “‘Tam sim no nej, nej haiv neeg ruam thiab tsis muaj kev to taub; uas muaj qhov muag los tsis pom; uas muaj pob ntseg los tsis hnov: nej puas yuav tsis ntshai kuv, tus Tswv hais li no? nej puas yuav tsis tshee hnyo ntawm kuv xub ntiag, kuv uas tau muab cov xuab zeb ua ciam rau hiav txwv los ntawm ib txoj cai uas nyob mus ib txhis, kom nws txhob hla dhau tau; thiab txawm nws cov nthwv dej sawv nphau nphwv los, los lawv yeej kov tsis yeej; txawm lawv nrov qheej qawv los, los lawv yeej hla tsis dhau tau? Tiamsis haiv neeg no muaj ib lub siab ntxeev siab thiab tawm tsam; lawv tau ntxeev mus thiab ploj lawm. Lawv kuj tsis hais hauv lawv lub siab tias, Cia peb tam sim no ntshai tus Tswv uas yog peb tus Vajtswv, tus uas pub nag, ob yam tib si, nag thaum xub thawj thiab nag thaum lig, raws li nws lub caij nyoog: nws khaws cia rau peb tej limtiam uas raug teem tseg rau lub caij sau qoob loo. Nej tej kev phem kev qias tau tig tej no mus lawm, thiab nej tej kev txhaum tau txwv tej yam zoo ntawm nej.... Lawv tsis txiav txim rau rooj plaub, yog rooj plaub ntawm cov me nyuam ntsuag los lawv kuj tsis txiav txim, los lawv tseem vam meej; thiab txoj cai ntawm cov neeg txom nyem lawv kuj tsis txiav txim. Kuv puas yuav tsis tuaj xyuas rau tej no? tus Tswv hais li no; kuv tus ntsuj plig puas yuav tsis pauj rau ib haiv neeg zoo li no?’”

> “Shall the Lord be compelled to say, ‘Pray not thou for this people, neither lift up cry nor prayer for them, neither make intercession to me: for I will not hear thee’? ‘Therefore the showers have been withholden, and there hath been no latter rain. . . . Wilt thou not from this time cry unto me, My father, thou art the guide of my youth?’” Review and Herald, August 1, 1893.

> “Tus Tswv puas yuav raug yuam kom hais tias, ‘Tsis txhob thov Vajtswv rau haiv neeg no, thiab txhob tsa suab quaj los yog lus thov rau lawv, thiab txhob thov nruab nrab rau kuv: rau qhov kuv yuav tsis mloog koj’? ‘Vim li ntawd cov nag tau raug txwv cia lawm, thiab tsis muaj nag tom qab li.... Txij hnub no mus koj yuav tsis quaj hu rau kuv hais tias, Kuv Txiv, koj yog tus coj kuv txij thaum kuv hluas los?’” Review and Herald, August 1, 1893.

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