Article

# The Hidden History of Verse Forty - Number Seven

Keeb Kwm Zais ntawm Nqe Plaub Caug — Tus Lej Xya

Eleven and Twenty-Two

Kaum thiab Nees nkaum Ob

Author

Jeff Pippenger

Published

April 4, 2026

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Daniel chapter eleven verse sixteen and verse twenty-two both align with the soon coming Sunday law. Verse ten’s fulfillment in 1989 led to the Ukrainian War in 2014, as represented by the battle of Raphia’s fulfillment of verse eleven in 217 BC. Verse eleven unto verse sixteen is also verse eleven unto verse twenty-two; so, the hidden history of verse forty, as represented in verses eleven through sixteen is also represented as the history of verse eleven unto twenty-two. The hidden history of verse forty is represented by eleven through twenty-two.

Daniyee tshooj kaum ib nqe kaum rau thiab nqe nees nkaum ob ob leeg puav leej sib haum nrog txoj cai Hnub Caiv uas yuav los sai no. Kev ua tiav ntawm nqe kaum hauv xyoo 1989 tau coj mus rau Tsov Rog Ukraine xyoo 2014, raws li sawv cev los ntawm kev ua tiav ntawm kev sib tua ntawm Raphia hauv nqe kaum ib nyob rau xyoo 217 BC. Nqe kaum ib mus txog nqe kaum rau kuj yog nqe kaum ib mus txog nqe nees nkaum ob; yog li ntawd, keeb kwm zais ntawm nqe plaub caug, raws li sawv cev hauv nqe kaum ib txog kaum rau, kuj raug sawv cev ua keeb kwm ntawm nqe kaum ib mus txog nees nkaum ob. Keeb kwm zais ntawm nqe plaub caug raug sawv cev los ntawm nqe kaum ib txog nees nkaum ob.

## Chapters Eleven through Twenty-two

Tshooj Kaum Ib txog Nees nkaum Ob

That hidden history is also represented in chapters eleven through twenty-two of Genesis, Matthew, Revelation and The Desire of Ages. Those four witnesses of chapters “eleven through twenty-two” align with the hidden history, for the hidden history is verses eleven through twenty-two in Daniel eleven. The center of the four witnesses always identify the sign of the covenant, beginning with the covenant of death represented by Nimrod in chapter eleven in Genesis and ending with the whore of Rome in chapter seventeen of Revelation.

Zaj keeb kwm uas muab zais ntawd kuj raug sawv cev nyob hauv Chivkeeb tshooj kaum ib mus txog nees nkaum ob, Mathai, Tshwmsim, thiab The Desire of Ages. Plaub tug tim khawv no ntawm tshooj “kaum ib mus txog nees nkaum ob” sib haum nrog zaj keeb kwm uas muab zais ntawd, vim zaj keeb kwm uas muab zais ntawd yog nqe kaum ib mus txog nees nkaum ob hauv Daniyee tshooj kaum ib. Qhov nruab nrab ntawm plaub tug tim khawv no ib txwm qhia txog lub cim ntawm kev cog lus, pib nrog txoj kev cog lus ntawm kev tuag uas Nimrod sawv cev rau hauv tshooj kaum ib ntawm Chivkeeb thiab xaus nrog tus poj niam deev hluas nraug ntawm Loos hauv Tshwmsim tshooj kaum xya.

## Seventeen

Kaum xyau

With the exception of Matthew, the four witnesses identify chapter seventeen as the midpoint of the period they illustrate. The number seventeen is also found three times in the three two hundred and fifty-year prophecies that began at 457 BC, 64 and 1776. Two of those lines, (the first and the last) identify a midpoint when the first line of 457 BC ended in 207 BC and the last line of 1776 ends in 2026. 207 BC was between the battles of Raphia and Panium, and 2026 is the midterm of the final president of the United States.

Tsuas yog Mathai xwb thiaj li yog qhov txawv, plaub tug timkhawv ntawd txheeb xyuas tshooj kaum xya ua qhov nruab nrab ntawm lub sijhawm uas lawv sawv cev qhia. Tus naj npawb kaum xya kuj pom muaj peb zaug hauv peb zaj lus faj lem ob puas tsib caug xyoo uas tau pib rau xyoo 457 BC, 64 thiab 1776. Ob ntawm cov kab ntawd, (kab thawj thiab kab kawg) qhia txog ib qhov nruab nrab thaum kab thawj ntawm 457 BC xaus rau 207 BC thiab kab kawg ntawm 1776 xaus rau 2026. Xyoo 207 BC nyob nruab nrab ntawm cov rog ntawm Raphia thiab Panium, thiab 2026 yog nruab nrab sijhawm ntawm tus thawj tswj hwm kawg ntawm Tebchaws Meskas.

Within the three two-hundred and fifty year lines, Ptolemy reigned for seventeen years. There are seventeen years between 313 and 330 in Nero’s line and there was seventeen years between the battles of Raphia in 217 BC and the battle of Panium in 200 BC. Three of the four witnesses of chapters eleven unto twenty-two mark their exact midpoint as chapters seventeen. Therefore, the hidden history of verse forty is represented in verses eleven through twenty-two of the same chapter, and the four witnesses of chapters eleven through twenty-two align with those very same verses. The fulfillment of each of the three 250-year prophecies align with the very same history. The midpoint is emphasized as a waymark, and it is especially identified as the symbol of the covenant and seal of God’s people.

Hauv peb txoj kab ob puas tsib caug xyoo ntawd, Ptolemy kav tau kaum xya xyoo. Muaj kaum xya xyoo nyob nruab nrab ntawm 313 thiab 330 hauv Nero txoj kab, thiab kuj muaj kaum xya xyoo nyob nruab nrab ntawm kev sib ntaus ntawm Raphia hauv 217 BC thiab kev sib ntaus ntawm Panium hauv 200 BC. Peb leeg ntawm plaub tug tim khawv ntawm tshooj kaum ib txog nees nkaum ob cim lawv qhov nruab nrab tseeb rau ntawm tshooj kaum xya. Yog li ntawd, keeb kwm zais cia ntawm nqe plaub caug raug sawv cev hauv nqe kaum ib txog nees nkaum ob ntawm tib tshooj ntawd, thiab plaub tug tim khawv ntawm tshooj kaum ib txog nees nkaum ob sib haum nrog cov nqe ntawd tib si. Kev ua tiav ntawm txhua txoj lus faj lem peb txoj kab 250 xyoo sib haum nrog tib zaj keeb kwm ntawd. Qhov nruab nrab raug hais kom muaj ceeb thawj ua ib lub cim qhia kev, thiab nws raug txheeb qhia tshwj xeeb ua lub cim ntawm txoj kev khi lus thiab lub foob ntawm Vajtswv haiv neeg.

## Daniel Twelve

Daniyee Kaum Ob

Verses seven, eleven and twelve of Daniel chapter twelve identify the final period of the sealing of the one hundred and forty-four thousand. Verse seven identifies December 31, 2023, verse twelve identifies July 18, 2020. The scattering of verse seven that ended on December 31, 2023, which had begun on July 18, 2020 was represented in the alpha and omega of the three verses of prophetic time located in Daniel twelve. The middle verse of 1,290 years identifies the history of 1989 to the soon coming Sunday law as 30, and then 1,260 to the close of human probation. Thirty years representing the age of the priesthood of the one hundred and forty-four thousand and 1260 years typifying the symbolic forty-two months of Revelation thirteen.

Nqe xya thiab kaum ib thiab kaum ob ntawm Daniyee tshooj kaum ob qhia txog lub sijhawm kawg ntawm kev muab cim kaw ntawm ib puas plaub caug plaub txhiab leej. Nqe xya qhia txog Lub Kaum Ob Hlis 31, 2023, hos nqe kaum ob qhia txog Lub Xya Hli 18, 2020. Kev tawg khiav ri niab hauv nqe xya uas xaus rau Lub Kaum Ob Hlis 31, 2023, uas tau pib thaum Lub Xya Hli 18, 2020, raug sawv cev nyob hauv alpha thiab omega ntawm peb nqe ntawm lub sijhawm yaj saub uas nyob hauv Daniyee kaum ob. Nqe nruab nrab ntawm 1,290 xyoo qhia txog keeb kwm txij xyoo 1989 mus txog txoj cai Sunday uas yuav los sai no ua 30, thiab tom qab ntawd 1,260 mus txog rau thaum kev sim siab rau tibneeg ntiajteb xaus. Peb caug xyoo sawv cev rau hnub nyoog ntawm txoj haujlwm pov thawj ntawm ib puas plaub caug plaub txhiab leej, thiab 1260 xyoo ua qauv qhia txog plaub caug ob lub hlis cim hauv Qhia Tshwm tshooj kaum peb.

The dual prophecy of 30 followed by twelve hundred and sixty years is a symbol of Abraham and Paul's dual covenant prophecy of 400 and 430 years. The midpoint of the three verses of time in Daniel twelve represents the rebellion of the thirteenth letter, while also emphasizing the covenant and sealing of the one hundred and forty-four thousand. The three verses also align with the hidden history, and add another witness of the emphasis of the midpoint being a symbol of the covenant.

Kev yaj saub ob npaug hais txog 30 uas txuas raws los ntawm ib txhiab ob puas rau caum xyoo yog ib lub cim ntawm Anplahas thiab Povlauj txoj kev yaj saub hais txog ob daim lus cog tseg ntawm 400 thiab 430 xyoo. Lub nrab ntawm peb nqe hais txog lub sijhawm hauv Daniyees kaum ob sawv cev rau kev tawm tsam ntawm tsab ntawv kaum peb, thaum tib lub sijhawm kuj hais kom pom tseeb txog daim lus cog tseg thiab kev muab khi rau ib puas plaub caug plaub txhiab leej. Peb nqe ntawd kuj sib haum nrog keeb kwm zais cia, thiab ntxiv ib tug tim khawv ntxiv rau qhov kev hais kom pom tseeb tias lub nrab yog ib lub cim ntawm daim lus cog tseg.

## Spring and Fall

Caij Nplooj Ntoos Hlav thiab Caij Nplooj Ntoos Zeeg

With all these lines we must include the three witnesses of the spring and fall feasts located in Leviticus twenty-three aligned and combined with the Pentecostal season in the history of the cross. There the chapter is twenty-three, which is a symbol of Christ's work of atonement. The chapter is made up of forty-four verses, symbolically representing October 22, 1844. October 22 represents 22 days in October, beginning with the first day and ending on the twenty-second day, thus bearing the credentials of the Hebrew alphabet. October being the tenth month, when multiplied by the twenty-second day equals 220.

Nrog rau tag nrho cov kab no peb yuav tsum suav nrog peb tug timkhawv ntawm cov kevcai noj mov caij nplooj hlav thiab caij nplooj zeeg uas nyob hauv Leviticus nees nkaum peb, muab coj los sib haum thiab sib txuas nrog lub caij Peetekos hauv keeb kwm ntawm tus ntoo khaub lig. Nyob ntawd tshooj ntawd yog nees nkaum peb, uas yog ib lub cim ntawm Khetos txoj hauj lwm theej txhoj. Tshooj ntawd muaj plaub caug plaub nqe, ua piv txwv cim txog Lub Kaum Hli 22, 1844. Lub Kaum Hli 22 sawv cev rau 22 hnub hauv lub hli Kaum Hli, pib nrog hnub ib thiab xaus rau hnub nees nkaum ob, yog li thiaj ris tau cov pov thawj ntawm cov tsiaj ntawv Henplais. Lub Kaum Hli yog lub hli kaum, uas thaum muab xam ntau npaug nrog hnub nees nkaum ob ces sib npaug li 220.

In the Hebrew calendar the tenth day of the seventh month was the Day of Atonement, and ten times seven is seventy, a symbol of probationary time. The twenty-three hundred years ended in 1844 when the third angel arrived, as typified by the third decree that initiated the period. There was seventy weeks determined as probationary time then allotted to ancient literal Israel at the beginning of the 2,300 days, and at the ending of those days the probationary period for modern spiritual Israel was represented by the tenth day of the seventh month, which equates to seventy. October 22, 1844 typifies the soon coming Sunday law, and it is there that the symbolic seventy years of probationary time ends for Seventh-day Adventism, as it did for the Jews when Stephen was stoned.

Hauv daim ntawv qhia hnub Henplais, hnub thib kaum ntawm lub hli xya yog Hnub Theej Txhoj, thiab kaum npaug xya yog xya caum, uas yog ib lub cim ntawm lub sij hawm rau kev sim siab. Ob txhiab peb puas xyoo tau xaus rau xyoo 1844 thaum tus tim tswv thib peb los txog, raws li tau ua piv txwv los ntawm txoj cai tshaj tawm thib peb uas tau pib lub sij hawm ntawd. Muaj xya caum lub lis piam uas tau teem tseg ua lub sij hawm rau kev sim siab, ces muab rau cov Ixayees qub tiag tiag thaum chiv keeb ntawm 2,300 hnub, thiab thaum xaus ntawm cov hnub ntawd, lub sij hawm rau kev sim siab rau cov Ixayees niaj hnub uas yog sab ntsuj plig tau raug sawv cev los ntawm hnub thib kaum ntawm lub hli xya, uas sib npaug rau xya caum. Lub Kaum Hli 22, 1844 ua piv txwv txog txoj cai Hnub Caiv uas yuav los sai no, thiab nyob ntawd yog qhov uas xya caum xyoo uas yog lub cim ntawm lub sij hawm rau kev sim siab xaus rau Seventh-day Adventism, ib yam li nws tau xaus rau cov Yudais thaum Stephen raug muab pob zeb ntaus.

1844 represents a period when two angels arrived, the second at the first disappointment and the third at the great disappointment. “44” represents a twofold message as represented by verse forty-four of Daniel eleven’s tidings out of the east and the north. Leviticus twenty-three consists of forty-four verses that divide the sacred feasts into spring and fall. Those forty-four verses represent a twofold message. The two seasons are represented by twenty-two verses each, so both the spring and fall feasts represent the Hebrew calendar’s twenty-two letters. When those two witnesses of twenty-two verses are brought together along with the Pentecostal season they produce a framework of three steps.

1844 sawv cev rau ib lub sijhawm uas ob tug timtswv ceebtsheej tuaj txog, tus thib ob tuaj txog thaum thawj qhov kev poob siab, thiab tus thib peb tuaj txog thaum qhov kev poob siab loj. “44” sawv cev rau ib txoj xov ob npaug raws li tau sawv cev hauv nqe plaub caug plaub ntawm Daniyees kaum ib hais txog tej xov uas tuaj ntawm sab hnub tuaj thiab sab qaum teb. Levis Kevcai nees nkaum peb muaj plaub caug plaub nqe uas faib tej kevcai nojtsiab dawb huv ua caij nplooj ntoos hlav thiab caij nplooj zeeg. Plaub caug plaub nqe ntawd sawv cev rau ib txoj xov ob npaug. Ob lub caij ntawd raug sawv cev los ntawm nees nkaum ob nqe rau ib lub caij, yog li ntawd ob qho tib si, tej kevcai nojtsiab ntawm caij nplooj ntoos hlav thiab caij nplooj zeeg, sawv cev rau nees nkaum ob tsab ntawv ntawm daim ntawv qhia hnub Henplais. Thaum ob tug timkhawv ntawm nees nkaum ob nqe ntawd raug coj los ua ke nrog rau lub caij Pentecost, lawv tsim kom muaj ib lub qauv muaj peb theem.

The first step is a waymark made up of three parts followed by five days, as is the last of the three waymarks. The middle waymark is the thirty days of face-to-face instruction by Christ with those who are being anointed as priests for service in the church triumphant. Leviticus twenty-three aligns with the hidden history of verse forty.

Thawj ruam thawj yog ib lub cim-kev ua los ntawm peb ntu, ces raws qab los yog tsib hnub, ib yam li lub cim-kev kawg ntawm peb lub. Lub cim-kev nruab nrab yog peb caug hnub uas Khetos qhia tim ntsej tim muag rau cov uas tab tom raug pleev roj tsa ua pov thawj rau txoj hauj lwm hauv pawg ntseeg uas yeej lawm. Levis Kevcai nees nkaum peb sib haum nrog keeb kwm zais tseg ntawm nqe plaub caug.

## Midpoints

Cov ntsiab nrab

The midpoint of the chapter eleven through chapter twenty-two line of Genesis is chapter seventeen, where the second step of the three-step covenant of Abraham and the sign of circumcision was instituted. The dead-center of all the verses located in chapter eleven unto twenty-two is Genesis 17:22:

Qhov nruab nrab ntawm kab lus txij tshooj kaum ib mus txog tshooj nees nkaum ob hauv Chiv Keeb yog tshooj kaum xya, uas yog qhov chaw uas theem ob ntawm peb-theem kev khi lus ntawm Anplahas thiab lub cim ntawm kev ua kevcai txiav tawv tau raug tsa los. Qhov chaw nruab nrab tseeb ntawm txhua nqe vajlugkub uas nyob hauv tshooj kaum ib mus txog nees nkaum ob yog Chiv Keeb 17:22:

> But my covenant will I establish with Isaac, which Sarah shall bear unto thee at this set time in the next year. And he left off talking with him, and God went up from Abraham. Genesis 17:22.

> Tiamsis kuv yuav tsa nrog Ixaj, tus uas Xala yuav yug rau koj rau lub caij no xyoo tom ntej. Thiab Nws tso tseg tsis hais lus nrog nws lawm, thiab Vajtswv txawm nce mus ntawm Anplahas lawm. Chiv Keeb 17:22.

God began speaking to Abraham in verse one and he ended his conversation in verse twenty-two, so the entire dialogue of the covenant of circumcision was placed within the prophetic context of the twenty-two letters of the Hebrew alphabet, while the theme of the twenty-two verses was the rite of circumcision, that was to be accomplished on the eighth day. The center or midpoint of the Genesis passage is God’s covenant relationship with the one hundred and forty-four thousand as represented by Abraham’s covenant of circumcision. The midpoint of Genesis’ line of chapters eleven unto twenty-two is chapter seventeen, and the absolute midpoint of the chapter is verse twenty-two where God ceases His conversation of the covenant with Abraham, thus placing the midpoint in the context of the Hebrew alphabet of twenty-two letters. The midpoint of those twenty-two verses, is of course, verse eleven.

Vajtswv pib hais lus rau Anplahas hauv nqe ib, thiab Nws xaus Nws txoj kev sib tham hauv nqe nees nkaum ob; yog li ntawd, tag nrho zaj kev sib tham hais txog txoj kev cog lus ntawm kev ua kevcai txiav tau raug muab tso rau hauv lub ntsiab lus yaj saub ntawm nees nkaum ob tsab ntawv ntawm cov ntawv Henplais, thaum lub ntsiab lus ntawm nees nkaum ob nqe ntawd yog txoj kab ke ntawm kev ua kevcai txiav, uas yuav tsum ua tiav rau hnub yim. Lub hauv paus lossis qhov nruab nrab ntawm zaj lus hauv Chivkeeb yog Vajtswv txoj kev sib raug zoo raws li txoj kev cog lus nrog ib puas plaub caug plaub txhiab leej raws li tau sawv cev los ntawm Anplahas txoj kev cog lus ntawm kev ua kevcai txiav. Qhov nruab nrab ntawm Chivkeeb txoj kab ntawm cov tshooj kaum ib mus txog nees nkaum ob yog tshooj kaum xya, thiab qhov nruab nrab tiag tiag ntawm tshooj ntawd yog nqe nees nkaum ob uas Vajtswv tso tseg Nws txoj kev sib tham txog txoj kev cog lus nrog Anplahas, yog li ua rau qhov nruab nrab ntawd nyob hauv lub ntsiab lus ntawm cov ntawv Henplais uas muaj nees nkaum ob tsab ntawv. Qhov nruab nrab ntawm nees nkaum ob nqe ntawd, mas yeej yog nqe kaum ib.

> And ye shall circumcise the flesh of your foreskin; and it shall be a token of the covenant betwixt me and you. Genesis 17:11.

> Thiab nej yuav ua kevcai txiav tawv qau; thiab qhov ntawd yuav yog lub cim ntawm lo lus cog tseg nyob nruab nrab ntawm kuv thiab nej. Chivkeeb 17:11.

The midpoints of the four passages of chapters eleven through twenty-two in the Bible involve three verses to complete the thought of the midpoint.

Cov ntsiab lus nruab nrab ntawm plaub nqe lus hauv cov tshooj kaum ib mus txog nees nkaum ob hauv phau Vajlugkub muaj peb nqe vajlugkub los ua kom tiav lub tswv yim ntawm qhov nruab nrab ntawd.

> 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 txoj kev cog lus, uas nej yuav tsum ceev tseg, nyob nruab nrab ntawm kuv thiab nej thiab koj caj ces tom qab koj; txhua tus me nyuam tub hauv nej yuav tsum ua kevcai txiav. Thiab nej yuav tsum txiav daim tawv taub hau ntawm nej qhov chaw pw; thiab qhov ntawd yuav yog ib lub cim ntawm txoj kev cog lus nyob nruab nrab ntawm kuv thiab nej. Thiab tus uas muaj yim hnub nyoog yuav tsum ua kevcai txiav hauv nej, txhua tus me nyuam tub hauv nej tiam neeg, tus uas yug hauv tsev, lossis tus uas yuav los nrog nyiaj ntawm ib tug neeg txawv teb chaws, uas tsis yog ntawm koj caj ces. Chivkeeb 17:10–12.

A token is a sign, which represents an ensign. The passage is about the ensign who are the one hundred and forty-four thousand. The man child were to be circumcised at eight days old, just as the covenant of Noah was with the eight souls in the ark, thus employing the number eight to tie the Noachian covenant together with the Abrahamic covenant. They are to be Philadelphians, for the are to be circumcised which Paul identifies as the symbol of the crucifixion of the flesh. When the flesh is crucified Christ’s Divinity is within, and that combination is the ensign; for as Sister White states, “When Christ character is perfectly reproduced in His children, He will return for them.”

Ib lub cim yog ib lub paib, uas sawv cev rau ib tug chij. Nqe lus no hais txog tus chij uas yog ib puas plaub caug plaub txhiab leej. Tus me nyuam tub yuav tsum raug ua kevcai txiav thaum muaj yim hnub nyoog, ib yam li Nau-a tej lus cog tseg tau nyob nrog yim leej ntsuj plig hauv lub nkoj, yog li siv tus lej yim los txuas Nau-a tej lus cog tseg ua ke nrog Aplahas tej lus cog tseg. Lawv yuav tsum yog cov Filadefia, vim lawv yuav tsum raug ua kevcai txiav, uas Povlauj qhia tias yog lub cim ntawm kev muab cev nqaij daim tawv ntsia saum ntoo khaub lig. Thaum cev nqaij daim tawv raug ntsia saum ntoo khaub lig lawm, Khetos txoj Kev Vajtswv nyob sab hauv, thiab kev sib koom ua ke ntawd yog tus chij; vim raws li Muam White hais tias, “Thaum Khetos tus cwj pwm raug rov ua kom tiav nreem hauv Nws cov me nyuam, Nws yuav rov qab los txais lawv.”

> “Human nature is depraved, and is justly condemned by a holy God. But provision is made for the repenting sinner, so that by faith in the atonement of the only begotten Son of God, he may receive forgiveness of sin, find justification, receive adoption into the heavenly family, and become an inheritor of the kingdom of God. Transformation of character is wrought through the operation of the Holy Spirit, which works upon the human agent, implanting in him, according to his desire and consent to have it done, a new nature. The image of God is restored to the soul, and day by day he is strengthened and renewed by grace, and is enabled more and more perfectly to reflect the character of Christ in righteousness and true holiness.

> “Xwm txheej ntawm tibneeg yog qias puas, thiab raug txim raws kev ncaj ncees los ntawm Vajtswv tus dawb huv. Tiamsis kev npaj cawm tau muab tseg rau tus neeg txhaum uas hloov siab lees txim, kom nws, los ntawm txoj kev ntseeg hauv txoj kev theej txhoj ntawm Vajtswv Leej Tub tib leeg uas yug los, thiaj yuav tau txais kev zam txim rau kev txhaum, nrhiav tau kev raug suav hais tias ncaj ncees, tau txais kev los ua menyuam saws rau hauv tsev neeg saum ntuj ceeb tsheej, thiab dhau los ua tus tau cuab tam hauv Vajtswv lub nceeg vaj. Kev hloov dua tshiab ntawm tus cwj pwm raug ua tiav los ntawm txoj haujlwm ntawm Vaj Ntsuj Plig Dawb Huv, uas ua haujlwm rau saum tibneeg tus sawv cev, cog rau hauv nws, raws li nws lub siab xav thiab nws txoj kev tso cai kom ua li ntawd, ib xwm txheej tshiab. Vajtswv tus yam ntxwv raug muab rov qab los rau tus ntsuj plig, thiab ib hnub dhau ib hnub nws raug txhawb zog thiab raug kho dua tshiab los ntawm txoj kev tshav ntuj, thiab raug ua kom muaj peev xwm ntau zuj zus thiab zoo meej dua qub los qhia tawm Khetos tus cwj pwm hauv kev ncaj ncees thiab txoj kev dawb huv tseeb.”

> “The oil so much needed by those who are represented as foolish virgins, is not something to be put on the outside. They need to bring the truth into the sanctuary of the soul, that it may cleanse, refine, and sanctify. It is not theory that they need; it is the sacred teachings of the Bible, which are not uncertain, disconnected doctrines, but are living truths, that involve eternal interests that center in Christ. In him is the complete system of divine truth. The salvation of the soul, through faith in Christ, is the ground and pillar of the truth. Those who exercise true faith in Christ make it manifest by holiness of character, by obedience to the law of God. They realize that the truth as it is in Jesus reaches heaven, and compasses eternity. They understand that the Christian’s character should represent the character of Christ, and be full of grace and truth. To them is imparted the oil of grace, which sustains a never-failing light. The Holy Spirit in the heart of the believer, makes him complete in Christ. It is not a decided evidence that a man or a woman is a Christian because he manifests deep emotion when under exciting circumstances. He who is Christlike has a deep, determined, persevering element in his soul, and yet has a sense of his own weakness, and is not deceived and misled by the Devil, and made to trust in himself. He has a knowledge of the word of God, and knows that he is safe only as he places his hand in the hand of Jesus Christ, and keeps firm hold upon him.

> “Cov roj uas cov neeg uas raug sawv cev ua cov nkauj xwb ruam xav tau kawg nkaus ntawd, tsis yog ib yam uas yuav muab pleev rau sab nraud. Lawv yuav tsum coj qhov tseeb los rau hauv qhov chaw dawb huv ntawm tus ntsuj plig, xwv kom nws ntxuav, lim kom huv, thiab ua kom dawb huv. Yam lawv xav tau tsis yog kev xav xwb; yog tej lus qhia dawb ceev hauv phau Vajlugkub, tej uas tsis yog tej qhuab qhia tsis ruaj, tawg ua tej ntu sib nrug, tiam sis yog tej qhov tseeb ciaj sia, uas muaj feem cuam tshuam rau tej txiaj ntsig nyob mus ib txhis uas nruab nrab rau hauv Khetos. Nyob hauv Nws muaj tag nrho txoj kab ke puv npo ntawm qhov tseeb los saum ntuj los. Kev cawm dim ntawm tus ntsuj plig, los ntawm txoj kev ntseeg hauv Khetos, yog lub hauv paus thiab tus ncej ntawm qhov tseeb. Cov uas coj txoj kev ntseeg tseeb hauv Khetos los siv, qhia kom pom tseeb li ntawd los ntawm kev dawb huv ntawm tus cwj pwm, los ntawm kev mloog lus rau Vajtswv txoj kevcai. Lawv pom tseeb tias qhov tseeb raws li nws nyob hauv Yexus ncav mus txog ntuj ceeb tsheej, thiab puag ncig mus thoob ib txhis. Lawv to taub tias tus cwj pwm ntawm tus Khixatia yuav tsum sawv cev rau tus cwj pwm ntawm Khetos, thiab puv npo ntawm txoj kev tshav ntuj thiab qhov tseeb. Rau lawv raug pub cov roj ntawm txoj kev tshav ntuj, uas txhawb nqa ib lub teeb uas tsis txawj tu nrho. Vaj Ntsuj Plig Dawb Huv nyob hauv lub siab ntawm tus ntseeg, ua kom nws puv npo hauv Khetos. Tsis yog ib qho pov thawj meej tias ib tug txivneej lossis ib tug pojniam yog Khixatia vim nws qhia tawm txoj kev xav tob heev thaum nyob hauv tej xwm txheej ua rau muaj kev kub siab. Tus uas zoo li Khetos muaj ib yam tseem ceeb tob, ruaj khov, thiab ua siab ntev thev mus txog thaum kawg nyob hauv nws tus ntsuj plig, thiab tseem muaj kev paub txog nws tus kheej txoj kev qaug zog, thiab tsis raug Dab Ntxwg Nyoog dag ntxias thiab coj yuam kev, kom cia siab rau nws tus kheej. Nws muaj kev paub txog Vajtswv Txojlus, thiab paub tias nws muaj kev nyab xeeb tsuas yog thaum nws muab nws txhais tes tso rau hauv Yexus Khetos txhais tes, thiab tuav rawv Nws kom ruaj.”

> “Character is revealed by a crisis. When the earnest voice proclaimed at midnight, ‘Behold, the bridegroom cometh; go ye out to meet him,’ the sleeping virgins roused from their slumbers, and it was seen who had made preparation for the event. Both parties were taken unawares, but one was prepared for the emergency, and the other was found without preparation. Character is revealed by circumstances. Emergencies bring out the true metal of character. Some sudden and unlooked-for calamity, bereavement, or crisis, some unexpected sickness or anguish, something that brings the soul face to face with death, will bring out the true inwardness of the character. It will be made manifest whether or not there is any real faith in the promises of the word of God. It will be made manifest whether or not the soul is sustained by grace, whether there is oil in the vessel with the lamp.

> Tus xeeb ceem raug muab tshwm los ntawm ib lub sijhawm muaj kev kub ntxhov. Thaum lub suab hu tiag tiag tshaj tawm thaum ib tag hmo hais tias, “Saib maj, tus nraug vauv tab tom los; nej cia li tawm mus ntsib nws,” cov nkauj xwb uas tsaug zog sawv los ntawm lawv txoj kev pw tsaug zog, thiab pom tseeb tias leejtwg yog tus uas tau npaj cia rau qhov xwm txheej ntawd. Ob pab tib si raug ntes yam tsis tau ceev faj tseg, tiam sis ib pab twb npaj txhij rau lub sijhawm kub ntxhov ntawd lawm, hos ib pab kia raug pom tias tsis tau npaj li. Tus xeeb ceem raug muab tshwm los ntawm tej xwm txheej. Tej xwm txheej kub ntxhov ua kom qhov tseeb ntawm tus xeeb ceem tshwm los. Ib qho kev puas tsuaj uas tshwm sai thiab tsis tau xav txog, kev ploj kev tu siab vim ib tug tuag, lossis ib lub sijhawm kub ntxhov, ib qho mob nkeeg lossis kev txom nyem uas tuaj yam tsis tau xav txog, ib yam dabtsi uas coj tus ntsuj plig los tim ntsej tim muag nrog txoj kev tuag, yuav ua rau qhov tseeb sab hauv ntawm tus xeeb ceem tshwm los. Yuav raug qhia kom pom tseeb tias puas muaj txoj kev ntseeg tiag tiag hauv tej lus cog tseg ntawm Vajtswv Txojlus los tsis muaj. Yuav raug qhia kom pom tseeb tias tus ntsuj plig puas raug txhawb nqa los ntawm txoj kev tshav ntuj, seb puas muaj roj nyob hauv lub hwj nrog lub teeb.

> “Testing times come to all. How do we conduct ourselves under the test and proving of God? Do our lamps go out? or do we still keep them burning? Are we prepared for every emergency by our connection with Him who is full of grace and truth? The five wise virgins could not impart their character to the five foolish virgins. Character must be formed by us as individuals. It cannot be transferred to another, even if the possessor were willing to make the sacrifice. There is much we can do for each other while mercy still lingers. We can represent the character of Christ. We can give faithful warnings to the erring. We can reprove, rebuke, with all long-suffering and doctrine, bringing the doctrines of Holy Writ home to the heart. We can give heartfelt sympathy. We can pray with and for one another. By living a circumspect life, by maintaining a holy conversation, we may give an example of what a Christian should be; but no person can give to another his own mold of character. Let us duly consider the fact that we are to be saved, not as companies, but as individuals. We shall be judged according to the character we have formed. It is perilous to neglect to prepare the soul for eternity, and to put off making our peace with God until upon a dying bed. It is by the daily transactions of life, by the spirit we manifest, that we determine our eternal destiny. He who is faithful in that which is least, is faithful also in much. If we have made Christ our pattern, if we have walked and worked as he has given us an example in his own life, we shall be able to meet the solemn surprises that will come upon us in our experience, and say from our heart, ‘Not my will, but thine, be done.’

> “Lub sijhawm ntawm kev sim siab los txog rau sawvdaws. Peb coj peb tus kheej li cas thaum nyob hauv Vajtswv txoj kev sim thiab kev pov thawj? Peb tej teeb puas tuag? los peb tseem cia kom kub hnyiab? Peb puas npaj txhij rau txhua yam xwm txheej kub ntxhov los ntawm peb txoj kev txuas nrog Nws tus uas puv npo ntawm txoj kev tshav ntuj thiab qhov tseeb? Tsib tug nkauj xwb txawj ntse tsis muaj peev xwm muab lawv tus cwj pwm rau tsib tug nkauj xwb ruam. Tus cwj pwm yog yam uas peb txhua tus yuav tsum txhim tsa rau peb tus kheej ib leeg. Nws hloov tsis tau mus rau lwm tus, txawm yog tus uas muaj ntawd yeej kam txi los xij. Tseem muaj ntau yam uas peb ua tau rau ib leeg rau ib leeg thaum txoj kev hlub tshua tseem nyob ntev. Peb muaj peev xwm sawv cev rau Khetos tus cwj pwm. Peb muaj peev xwm muab lus ceeb toom ncaj ncees rau cov uas yuam kev. Peb muaj peev xwm qhuab ntuas, cem, nrog txhua txoj kev ua siab ntev thiab txoj kev qhuab qhia, coj tej lus qhuab qhia ntawm Vajluskub Dawb Huv los txog rau hauv lub siab. Peb muaj peev xwm muab kev hlub tshua tawm hauv lub siab. Peb muaj peev xwm thov Vajtswv nrog ib leeg thiab rau ib leeg. Los ntawm kev ua neej nyob nrog kev ceev faj, los ntawm kev khaws cia ib txoj kev sib tham dawb huv, peb yuav ua tau ib tug qauv qhia tias ib tug Khetos ntseeg yuav tsum yog li cas; tiam sis tsis muaj ib tug neeg twg muab tau rau lwm tus nws tus qauv cwj pwm ntawm nws tus kheej. Cia peb xav kom tsim nyog txog qhov tseeb no tias peb yuav raug cawm dim, tsis yog ua ib pab pawg, tiamsis ua ib leeg zuj zus. Peb yuav raug txiav txim raws li tus cwj pwm uas peb tau txhim tsa. Nws txaus ntshai heev uas tsis quav ntsej npaj tus ntsuj plig rau txoj sia nyob mus ib txhis, thiab ncua kev sib haum xeeb nrog Vajtswv mus txog thaum pw saum txaj tuag. Nws yog los ntawm kev ua lag ua luam niaj hnub hauv lub neej, los ntawm tus ntsuj plig uas peb qhia tawm, uas peb txiav txim peb txoj hmoo nyob mus ib txhis. Tus uas ncaj ncees hauv yam uas tsawg kawg, nws kuj ncaj ncees hauv yam uas ntau thiab. Yog peb tau ua Khetos ua peb tus qauv, yog peb tau taug kev thiab ua hauj lwm raws li Nws tau muab ib tug qauv rau peb hauv Nws tus kheej lub neej, ces peb yuav muaj peev xwm ntsib cov kev ceeb ntshai loj thiab hnyav uas yuav los raug peb hauv peb txoj kev paub, thiab hais tawm hauv peb lub siab tias, ‘Tsis yog kuv lub siab nyiam, tiam sis yog Koj li, thov kom ua raws li ntawd.’”

> “It is in probationary time, the time in which we are living, that we should calmly contemplate the terms of salvation, and live according to the conditions laid down in the word of God. We should educate and train ourselves, hour by hour and day by day, by careful discipline, to perform every duty. We should become acquainted with God and with Jesus Christ whom he has sent. In every trial it is our privilege to draw upon him who has said, ‘Let him take hold of my strength, that he may make peace with me; and he shall make peace with me.’ The Lord says he is more willing to give us the Holy Spirit than parents are to give bread to their children. Then let us have the oil of grace in our vessels with our lamps, that we may not be found among those who are represented as foolish virgins, who were not prepared to go forth to meet the bridegroom.” Review and Herald, September 17, 1895.

> “Nyob rau hauv lub sijhawm sim neej no, yog lub sijhawm uas peb tab tom nyob, peb yuav tsum ua siab tus xav tob txog tej nqe lus ntawm txoj kev cawm dim, thiab ua neej raws li tej yam uas tau muab tseg ua tej kev cai nyob hauv Vajtswv txoj lus. Peb yuav tsum cob qhia thiab qhuab ntuas peb tus kheej, ib teev zuj zus thiab ib hnub dhau ib hnub, los ntawm kev xyaum qhuab ntuas kom ceev faj, kom ua tau txhua txoj hauj lwm. Peb yuav tsum los paub Vajtswv thiab Yexus Khetos tus uas nws tau txib los. Hauv txhua qhov kev sim siab nws yog peb txoj cai tshwj xeeb uas yuav vam khom nws tus uas tau hais tias, ‘Cia nws tuav rawv kuv lub zog, xwv kom nws tau sib haum nrog kuv; thiab nws yuav tau sib haum nrog kuv.’ Tus Tswv hais tias nws txaus siab muab tus Vaj Ntsuj Plig Dawb Huv rau peb tshaj li niam txiv txaus siab muab mov rau lawv cov menyuam. Yog li ntawd cia peb muaj cov roj ntawm txoj kev tshav ntuj nyob hauv peb tej hub nrog peb tej teeb, xwv kom peb tsis txhob raug pom nyob hauv cov uas raug piv ua cov nkauj xwb ruam, cov uas tsis tau npaj txhij yuav tawm mus ntsib tus nraug vauv.” Review and Herald, Cuaj Hlis 17, 1895.

The ensign of the one hundred and forty-four thousand who were typified by Abraham’s circumcision and the eight souls upon the ark, are the wise virgins in the parable who perfectly reflect the character of Christ in the soon coming crisis. It is only fitting that Sister White closed out the passage by citing Isaiah, for it is a passage that directly refers to the sealing time of the one hundred and forty-four thousand.

Tus chij ntawm ib puas plaub caug plaub txhiab leej, uas tau raug ua piv txwv los ntawm Anplahas txoj kev ua kevcai txiav, thiab yim tug ntsuj plig saum lub nkoj, yog cov nkauj xwb muaj tswvyim nyob hauv zaj lus piv txwv, uas qhia tawm Khetos tus cwj pwm kom tiav rau lub sijhawm teebmeem uas tab tom yuav los sai. Yog li ntawd, nws tsim nyog heev uas Muam White xaus nqe ntawd los ntawm kev hais Yesayas, rau qhov ntawd yog ib nqe Vajluskub uas hais ncaj qha txog lub sijhawm muab lub cim rau ib puas plaub caug plaub txhiab leej.

> In that day sing ye unto her, A vineyard of red wine. I the Lord do keep it; I will water it every moment: lest any hurt it, I will keep it night and day. Fury is not in me: who would set the briers and thorns against me in battle? I would go through them, I would burn them together. Or let him take hold of my strength, that he may make peace with me; and he shall make peace with me. He shall cause them that come of Jacob to take root: Israel shall blossom and bud, and fill the face of the world with fruit. Hath he smitten him, as he smote those that smote him? or is he slain according to the slaughter of them that are slain by him? In measure, when it shooteth forth, thou wilt debate with it: he stayeth his rough wind in the day of the east wind. By this therefore shall the iniquity of Jacob be purged; and this is all the fruit to take away his sin; when he maketh all the stones of the altar as chalkstones that are beaten in sunder, the groves and images shall not stand up. Yet the defenced city shall be desolate, and the habitation forsaken, and left like a wilderness: there shall the calf feed, and there shall he lie down, and consume the branches thereof. When the boughs thereof are withered, they shall be broken off: the women come, and set them on fire: for it is a people of no understanding: therefore he that made them will not have mercy on them, and he that formed them will shew them no favour. Isaiah 27:2–11.

> Hnub ntawd nej yuav hu zaj nkauj rau nws tias, Ib lub vaj txiv hmab uas muaj cawv liab. Kuv yog tus Tswv, kuv tu nws; kuv yuav ywg dej rau nws txhua lub sij hawm; tsam leej twg ua phem rau nws, kuv yuav zov nws nruab hnub thiab nruab hmo. Kev chim tsis nyob hauv kuv li: leej twg yuav tsa pos thiab pos ntoo tawm tsam kuv hauv kev sib ntaus? Kuv yuav hla mus hauv lawv, kuv yuav hlawv lawv ua ke. Los yog cia nws tuav rawv kuv lub hwj chim, xwv kom nws yuav tau ua kev sib haum xeeb nrog kuv; thiab nws yuav ua kev sib haum xeeb nrog kuv. Nws yuav ua rau cov uas los ntawm Yakhauj cag ruaj khov: Ixayees yuav tawg paj thiab hlav ntsuag, thiab puv npo lub ntsej muag ntawm lub ntiaj teb nrog txiv hmab txiv ntoo. Nws puas tau ntaus nws ib yam li nws tau ntaus cov uas ntaus nws? los yog nws puas raug tua raws li kev tua neeg ntawm cov uas nws tua lawm? Hauv qhov ntsuas, thaum nws tua ceg tawm tuaj, koj yuav sib hais nrog nws: nws cheem nws tej cua hlob tawv ncauj rau hnub uas cua sab hnub tuaj tshuab. Vim li no, txoj kev txhaum ntawm Yakhauj thiaj yuav raug ntxuav kom dawb; thiab qhov no yog tag nrho cov txiv uas coj mus tshem nws txoj kev txhaum; thaum nws ua kom tag nrho cov pob zeb ntawm lub thaj txi ntuj zoo li tej pob zeb chalk uas raug ntaus tawg ua tej daim, tej hav ntoo teev mlom thiab tej duab puab yuav tsis sawv tau. Tiamsis lub nroog uas muaj chaw tiv thaiv yuav raug tso tseg ua puas tsuaj, thiab qhov chaw nyob yuav raug tso tseg, thiab cia nyob ib yam li hav zoov qhuav: nyob ntawd tus menyuam nyuj yuav noj zaub, thiab nyob ntawd nws yuav pw, thiab noj tas nws tej ceg ntoo. Thaum nws tej ceg qhuav lawm, lawv yuav raug lov tawm: cov poj niam yuav tuaj thiab muab lawv hlawv kub hnyiab: rau qhov nws yog ib haiv neeg uas tsis muaj kev to taub: yog li ntawd tus uas tsim lawv yuav tsis muaj kev khuv leej rau lawv, thiab tus uas puab lawv los yuav tsis ua siab dawb siab zoo rau lawv. Yaxayas 27:2–11.

The “day of the east wind,” when the iniquity of Jacob is being purged, and the other class of “people of no understanding” are being gathered and burned is the sealing time of the one hundred and forty-four thousand. In that period, he who desires to make peace with Christ can do so, but the final movements are rapid ones.

“Hnub ntawm cua tuaj sab hnub tuaj,” thaum txoj kev txhaum ntawm Yakhauj tab tom raug ntxuav tseg, thiab lwm pab “neeg tsis muaj kev to taub” tab tom raug sau los ua ke thiab hlawv, yog lub caij muab lub cim rau ib puas plaub caug plaub txhiab leej. Nyob rau lub sijhawm ntawd, tus uas ntshaw yuav nrog Khetos sib haum xeeb kuj tseem ua tau li ntawd, tiam sis cov kev txav kawg yog cov uas nrawm heev.

The priests were to be thirty years old when they began to serve, and the one-hundred and forty-four thousand are Peter’s kingdom of priests who renew the covenant with God in the last days.

Cov pov thawj yuav tsum muaj peb caug xyoo thaum lawv pib ua haujlwm, thiab ib puas plaub caug plaub txhiab leej yog Petus lub nceeg vaj ntawm cov pov thawj uas rov kho txoj kev cog lus nrog Vajtswv hauv hnub nyoog kawg.

> Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ. 1 Peter 1:5.

> Nej thiab, zoo li tej pob zeb muaj txoj sia, raug txhim ua ib lub tsev sab ntsuj plig, ua ib pawg pov thawj dawb huv, kom thiaj muab tej xyeem sab ntsuj plig fij rau, uas yog yam Vajtswv lees txais los ntawm Yexus Khetos. 1 Peter 1:5.

The priests were prepared to serve over an eight-day anointing service; thus, the number eight is a symbol of the anointed priesthood that are within the ark.

Cov pov thawj raug npaj kom ua haujlwm hla ib qho kev cai pleev roj yim hnub; yog li ntawd, tus lej yim yog ib lub cim ntawm txoj kev ua pov thawj uas tau raug pleev roj uas nyob hauv lub nkoj xwm txheej.

## Aaron’s Rod

Tug Qws ntawm Aloos

The anointed priesthood of the one hundred and forty-four thousand are represented within the ark of the covenant as Aaron’s rod that budded. When Aaron’s rod budded it provided a distinction between Aaron and the other rods of the tribes of Israel which did not bud. In the Scriptures it is rain that produces the budding of the plants.

Kev lub pov thawj hwj uas raug pleev roj ntawm ib puas plaub caug plaub txhiab leej raug sawv cev nyob hauv lub phij xab ntawm txoj kev cog lus raws li Aloos tus pas nrig uas tau txi txiv. Thaum Aloos tus pas nrig txi txiv lawm, nws ua kom pom qhov txawv ntawm Aloos thiab lwm tus pas nrig ntawm cov xeem Yixayee uas tsis tau txi txiv. Hauv Vajluskub, yog nag uas ua rau tej nroj tsuag txi txiv.

All the prophets address the latter days, so Aaron’s rod of priesthood, represents the anointing of the one hundred and forty-four thousand in a situation that aligns with Elijah at Carmel and the Millerites in 1844. It addresses the point when there is a clear distinction between the true and false messages of the latter rain. That distinction is made by Joel when he identifies the “new wine” being cut off from one class. The class who has the new wine cut off from their mouths are Isaiah’s drunkards of Ephraim. They are also those who accused the disciples of being drunk at Pentecost and they are the rebels of 1888, who followed their fathers, who were the rebels of 1863. All those lines of prophecy align with the line which Sister White identifies as occurring when the world realizes Adventism has known about the fireballs of Nashville for roughly one hundred and twenty-five years and has said nothing.

Tag nrho cov yaj saub hais txog hnub nyoog kawg, yog li ntawd, Aaron tus pas nrig ntawm txoj hauj lwm pov thawj sawv cev rau kev pleev roj rau ib puas plaub caug plaub txhiab leej nyob rau hauv ib qho xwm txheej uas phim rau Eliyas saum Khaumee thiab cov Millerites hauv xyoo 1844. Nws hais txog lub ntsiab chaw uas muaj ib qho kev cais meej ntawm cov lus tseeb thiab cov lus cuav ntawm nag lig. Qhov kev cais ntawd raug ua kom pom los ntawm Yau-es thaum nws txheeb tias “cawv tshiab” raug txiav tawm ntawm ib pawg neeg. Cov pawg neeg uas muaj cawv tshiab raug txiav tawm ntawm lawv lub qhov ncauj yog cov qaug cawv ntawm Efa-i uas Yaxayas hais txog. Lawv kuj yog cov uas liam cov thwj tim tias qaug cawv thaum hnub Peetekos, thiab lawv yog cov neeg ntxeev siab ntawm xyoo 1888, uas tau taug lawv cov yawg koob qab, cov uas yog cov neeg ntxeev siab ntawm xyoo 1863. Tag nrho cov kab lus faj lem ntawd sib haum nrog txoj kab uas Muam White txheeb tias tshwm sim thaum lub ntiaj teb pom tias Adventism twb tau paub txog cov hluav taws poob saum ntuj ntawm Nashville tau kwv yees li ib puas nees nkaum tsib xyoos lawm thiab tsis tau hais ib lo lus li.

## 8, Eighty and 81

8, Yim caug thiab 81

The number thirty and the number eight are symbols of the priesthood of the one hundred and forty-four thousand who are the ensign of the latter days which represents the combination of Divinity and humanity. The number eight is a tithe of the number eighty, which is the number of the eighty valiant priests who with the high priest withstood king Uzziah, who attempted to offer incense in the holy place. Eighty-one represents Divinity combined with humanity in the context of the priesthood of the church triumphant. The history of Uzziah’s rebellion connects that priesthood of eighty-one in the very crisis that aligns with the rebellion of Ptolemy just after the battle of Raphia. All the prophets identify the latter days, so the priesthood of Divinity combined with humanity, which is the priesthood of the church triumphant made up of eighty human priests and one Divine High Priest are identified in the history that began in 2014 when the Ukrainian War was initiated.

Tus lej peb caug thiab tus lej yim yog cov cim ntawm lub pov thawj hwj ntawm ib puas plaub caug plaub txhiab leej, uas yog tus chij rau hnub kawg, uas sawv cev rau kev sib koom ua ke ntawm Vajtswv Txoj Kev Ua Vajtswv thiab tib neeg. Tus lej yim yog ib feem kaum ntawm tus lej yim caug, uas yog tus lej ntawm yim caug tus pov thawj muaj siab tawv, uas nrog tus pov thawj hlob sawv tiv thaiv vajntxwv Uxiyas, tus uas tau sim mus hlawv xyab hauv qhov chaw dawb huv. Yim caug ib sawv cev rau Vajtswv Txoj Kev Ua Vajtswv uas koom nrog tib neeg nyob rau hauv qhov ntsiab lus ntawm lub pov thawj hwj ntawm pawg ntseeg uas yeej lawm. Keeb kwm ntawm Uxiyas txoj kev ntxeev siab txuas lub pov thawj hwj ntawd ntawm yim caug ib rau hauv qhov teebmeem ntawd ntag uas sib haum nrog Ptolemy txoj kev ntxeev siab tam sim tom qab tsov rog Raphia. Txhua tus yaj saub qhia txog hnub kawg, yog li ntawd lub pov thawj hwj ntawm Vajtswv Txoj Kev Ua Vajtswv koom nrog tib neeg, uas yog lub pov thawj hwj ntawm pawg ntseeg uas yeej lawm, muaj yim caug tus pov thawj tib neeg thiab ib tug Pov Thawj Hlob saum ntuj, raug txheeb qhia nyob rau hauv keeb kwm uas tau pib xyoo 2014 thaum Tsov Rog Ukrainian tau raug pib.

The middle chapter of Genesis’ twelve-chapter line is chapter seventeen. The middle verse of the twelve-chapter line is verse twenty-two. Verse twenty-two marks a distinct end of a conversation between God and Abraham that began in verse one, thus identifying verse twenty-two as the end of a prophetic line which bears the signature of the Hebrew alphabet’s twenty-two letters. The middle verse of the line of twenty-two verses is verse eleven, which in turn is the middle of three verses that identify the ensign of the one hundred and forty-four thousand. Verse eleven is therefore the middle of three distinct verses, and verse eleven conveys the primary truth of not only the twenty-two verses, but also of the three verses it is within, thus identifying verse eleven and twenty-two as a beginning and ending of the primary thought. Thus, verse eleven through twenty-two in chapter seventeen is the primary theme of chapters eleven through twenty-two.

Tshooj nruab nrab ntawm kab kaum ob tshooj hauv Chiv Keeb yog tshooj kaum xya. Nqe nruab nrab ntawm kab kaum ob tshooj ntawd yog nqe nees nkaum ob. Nqe nees nkaum ob cim ib qho xaus meej ntawm ib zaj lus sib tham ntawm Vajtswv thiab Aplahas uas tau pib hauv nqe ib, yog li no qhia tias nqe nees nkaum ob yog qhov xaus ntawm ib kab yaj saub uas ris lub cim ntawm nees nkaum ob tug ntawv ntawm cov tsiaj ntawv Henplais. Nqe nruab nrab ntawm kab nees nkaum ob nqe yog nqe kaum ib, uas kuj yog nruab nrab ntawm peb nqe uas qhia txog tus chij cim ntawm ib puas plaub caug plaub txhiab leej. Yog li ntawd, nqe kaum ib yog nruab nrab ntawm peb nqe sib txawv, thiab nqe kaum ib qhia qhov tseeb tseem ceeb tsis yog rau nees nkaum ob nqe xwb, tiam sis kuj rau peb nqe uas nws nyob hauv thiab, yog li no qhia tias nqe kaum ib thiab nees nkaum ob yog qhov pib thiab qhov xaus ntawm lub ntsiab kev xav tseem ceeb. Yog li ntawd, nqe kaum ib txog nees nkaum ob hauv tshooj kaum xya yog lub ntsiab ntsiab lus tseem ceeb ntawm tshooj kaum ib txog nees nkaum ob.

The middle of chapters eleven unto twenty-two in the book of Matthew is chapter sixteen.

Nruab nrab ntawm tshooj kaum ib mus txog tshooj nees nkaum ob hauv phau ntawv Mathais yog tshooj kaum rau.

> Then charged he his disciples that they should tell no man that he was Jesus the Christ. Matthew 16:20.

> Ces nws thiaj li txib nws cov thwjtim kom lawv txhob qhia rau leejtwg paub tias nws yog Yexus tus Khetos. Mathais 16:20.

As with Genesis’ midpoint, verse twenty marks the end of a specific conversation that began in verse thirteen when Christ and the disciples arrived at Caesarea Philippi.

Ib yam li ntawm nruab nrab ntawm Chivkeeb, nqe nees nkaum cim qhov xaus ntawm ib qho kev sib tham tshwj xeeb uas tau pib hauv nqe kaum peb thaum Khetos thiab cov thwjtim tuaj txog Caesarea Philippi.

> When Jesus came into the coasts of Caesarea Philippi, he asked his disciples, saying, Whom do men say that I the Son of man am? And they said, Some say that thou art John the Baptist: some, Elias; and others, Jeremias, or one of the prophets. He saith unto them, But whom say ye that I am? And Simon Peter answered and said, Thou art the Christ, the Son of the living God. 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. Then charged he his disciples that they should tell no man that he was Jesus the Christ. Matthew 16:13–20.

> Thaum Yexus los txog thaj tsam Kaisari Filispos, nws nug nws cov thwjtim tias, Neeg hais tias kuv, Leej Tub ntawm neeg, yog leejtwg? Lawv teb tias, Qee leej hais tias koj yog Yauhas tus uas ua kevcai raus dej; qee leej hais tias yog Eliyas; dua li qee leej hais tias yog Yelemis, lossis yog ib tug ntawm cov cev Vajtswv lus. Nws hais rau lawv tias, Tiamsis nej hais tias kuv yog leejtwg? Ximoos Petus teb tias, Koj yog tus Khetos, Leej Tub ntawm Vajtswv uas muaj sia nyob. Yexus teb hais rau nws tias, Ximoos Npajona, koj tau koob hmoov lawm; rau qhov tsis yog nqaij thiab ntshav tau qhia qhov no rau koj, tiamsis yog kuv Txiv uas nyob saum ntuj. Thiab kuv kuj hais rau koj tias, koj yog Petus, thiab saum lub pob zeb no kuv yuav txhim tsa kuv pawg ntseeg; thiab tej rooj vag ntawm dabteb yuav tsis kovyeej tau nws. Thiab kuv yuav muab cov yawm sij ntawm lub tebchaws saum ntuj rau koj; thiab yam twg uas koj yuav khi rau ntiajteb yuav raug khi saum ntuj; thiab yam twg uas koj yuav daws rau ntiajteb yuav raug daws saum ntuj. Ces nws txib nws cov thwjtim kom txhob qhia rau leejtwg paub tias nws yog Yexus tus Khetos. Mathais 16:13–20.

## Raphia and Panium

Raphia thiab Panium

Not only does Matthew’s middle passage represent a distinct conversation and subject, but just as the covenant symbolism of Genesis’ testimony aligns with the battle of Raphia, Matthew’s conversation takes place in Caesarea Philippi, which is Panium. Panium of verse fifteen of Daniel eleven is the midpoint in Matthew’s twelve-chapter line and Raphia of verse eleven of Daniel eleven, is the midpoint of Genesis’ twelve-chapter line.

Tsis yog tias ntu nruab nrab ntawm Mathais sawv cev rau ib qho kev sib tham thiab ib lub ntsiab lus txawv xwb, tiam sis ib yam li lub cim ntawm txoj kev khi lus hauv zaj lus tim khawv ntawm Chiv Keeb sib haum nrog kev tsov rog ntawm Raphia, txoj kev sib tham ntawm Mathais kuj tshwm sim hauv Caesarea Philippi, uas yog Panium. Panium hauv nqe kaum tsib ntawm Daniyee tshooj kaum ib yog qhov nruab nrab ntawm kab kaum ob tshooj ntawm Mathais, thiab Raphia hauv nqe kaum ib ntawm Daniyee tshooj kaum ib, yog qhov nruab nrab ntawm kab kaum ob tshooj ntawm Chiv Keeb.

The 250 years that began in 457 BC concluded at 207 BC, the midpoint between Raphia of verse eleven and Panium of verse fifteen, which is where the sign of Abraham’s circumcision and Peter’s confession of the Messiah converge. In the book of Matthew’s line, Peter is testifying to his recognition of Christ, the Son of God at His baptism.

Lub 250 lub xyoos uas pib xyoo 457 BC tau xaus rau xyoo 207 BC, yog lub chaw nruab nrab ntawm Raphia hauv nqe kaum ib thiab Panium hauv nqe kaum tsib, uas yog qhov chaw uas lub cim ntawm Anplaham txoj kev ua kevcai txiav thiab Petus txoj kev lees hais txog tus Mexiyas sib ntsib ua ke. Hauv kab lus ntawm phau ntawv Mathais, Petus tab tom ua timkhawv txog nws txoj kev paub txog Khetos, Vajtswv Leej Tub, thaum Nws ua kevcai raus dej.

Simon means “one who hears” and Barjona means “son of the dove.” Simon was one who heard the message of Christ baptism, when the Holy Spirit descended in the form of a dove. Christ’s baptism typified August 11, 1840, when the mighty angel of Revelation ten descended. The same angel descended on 9/11. Peter represents those who recognize 9/11 as the testing message of the generation of the one hundred and forty-four thousand.

Ximoos txhais hais tias “tus uas hnov,” thiab Npajawna txhais hais tias “tus tub ntawm tus nquab.” Ximoos yog tus uas hnov zaj lus ntawm Khetos txoj kev cai raus dej, thaum tus Vaj Ntsuj Plig Dawb Huv nqes los nyob hauv daim duab ntawm tus nquab. Khetos txoj kev cai raus dej yog ib daim qauv qhia txog hnub tim 11 Lub Yim Hli, 1840, thaum tus tim tswv muaj hwjchim loj hauv Tshwmsim tshooj kaum nqes los. Tib tug tim tswv ntawd kuj nqes los rau hnub 9/11 thiab. Petus sawv cev rau cov uas lees paub 9/11 tias yog zaj lus sim siab ntawm tiam neeg ntawm ib puas plaub caug plaub txhiab leej.

Peter represents those who employ the methodology of line upon line. He is the “son” of the dove, so as a son he symbolically represents the last generation. Peter is a symbol of the last generation, and with the symbolic numbering of his name he represents the one hundred and forty-four thousand. Peter represents the final generation who hear the message of the empowerment when Christ appears in the prophetic line. Peter recognized the message associated with Christ’s baptism, and thus Peter could identify Jesus as the anointed one, which is Messiah in the Hebrew and Christ in the Greek. Peter represents those who understand that the angel of Revelation eighteen who descended at 9/11, had also descended on August 11, 1840. Peter represents those who understand 9/11 as a waymark that is only established by the testimony of two or three lines.

Petus sawv cev rau cov uas siv txoj kev qhia ib kab ntxiv rau ib kab. Nws yog tus “tub” ntawm tus nquab, yog li ntawd raws li ib tug tub nws sawv cev raws cim rau tiam kawg. Petus yog ib lub cim ntawm tiam kawg, thiab raws li kev suav lej raws cim ntawm nws lub npe nws sawv cev rau ib puas plaub caug plaub txhiab leej. Petus sawv cev rau tiam kawg uas hnov txoj xov ntawm kev txhawb zog thaum Khetos tshwm sim hauv kab yaj saub. Petus tau lees paub txoj xov uas txuas nrog Khetos txoj kev cai raus dej, thiab yog li ntawd Petus thiaj paub tseeb tias Yexus yog tus uas raug pleev roj, uas yog Mexiyas hauv lus Henplais thiab Khetos hauv lus Kili. Petus sawv cev rau cov uas to taub tias tus tim tswv ntawm Tshwmsim kaum yim uas nqes los thaum 9/11, kuj tau nqes los rau hnub tim 11 Lub Yim Hli, 1840 thiab. Petus sawv cev rau cov uas to taub 9/11 ua ib lub cim qhia kev uas tsuas raug tsim tsa los ntawm ob los sis peb kab lus tim khawv xwb.

Peter’s confession is that 9/11 identifies the arrival of the third woe, which is the testing message for the final generation. That confession is where the name changes. Abraham is at Raphia and Peter is at Panium, just before the cross. Between Panium and the cross Peter is going to visit the Mount of Transfiguration. It is at Panium where Simon is changed unto Peter when he gave his confession of the testing message for his generation. For the one hundred and forty-four thousand that testing message is Islam of the third woe which arrived in prophetic history at 9/11.

Petus txoj kev lees txim yog tias 9/11 qhia txog kev los txog ntawm txoj kev txom nyem thib peb, uas yog txoj xov sim rau tiam kawg. Txoj kev lees txim ntawd yog qhov chaw uas lub npe raug hloov. Abraham nyob ntawm Raphia thiab Petus nyob ntawm Panium, ua ntej tus ntoo khaublig. Nyob nruab nrab ntawm Panium thiab tus ntoo khaublig Petus yuav mus xyuas Lub Roob Hloov Hwjchim. Nws yog ntawm Panium uas Ximoos raug hloov mus ua Petus thaum nws tau qhia nws txoj kev lees txim txog txoj xov sim rau nws tiam. Rau ib puas plaub caug plaub txhiab leej, txoj xov sim ntawd yog Islam ntawm txoj kev txom nyem thib peb uas tau los txog hauv keeb kwm yaj saub thaum 9/11.

The beginning of the testing of Adventism began at 9/11, and at the end of the testing of Adventism the message of Islam of the third woe identifies when and where Simon’s name is changed. The message Peter understands at the end, which was typified by the message of 9/11 at the beginning, is the corrected message of the fireballs of Nashville. There the feast of trumpets arrives in conjunction with the ascension of the ensign and the closed door of the Day of Atonement.

Qhov pib ntawm kev sim siab rau Adventism tau pib ntawm 9/11, thiab thaum kawg ntawm kev sim siab rau Adventism, zaj lus ntawm Islam ntawm txoj kev txom nyem thib peb qhia meej tias thaum twg thiab qhov twg Ximoos lub npe raug hloov. Zaj lus uas Petus to taub thaum kawg, uas tau raug ua qauv qhia los ntawm zaj lus ntawm 9/11 thaum pib, yog zaj lus kho kom raug ntawm cov pob hluav taws ntawm Nashville. Nyob ntawd, koob tsheej ntawm raj ncas los txog nyob ua ke nrog kev nce siab ntawm tus chij thiab lub qhov rooj kaw ntawm Hnub Theej Txhoj.

We will continue these things in the next article.

Peb yuav txuas ntxiv tej yam no hauv tsab xov xwm tom ntej.

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