We are putting in place the prophetic rule that was identified by the Lion of the tribe of Judah in His work of unsealing the last six verses of Daniel eleven, at the “time of the end,” in 1989, when the Soviet Union was swept away by an secret alliance between Ronald Reagan and the pope of Rome. We have shown that the triple applications of Rome and the fall of Babylon identify the woman and the beast she rides upon and reigns over in Revelation seventeen.
Peb tab tom tsa kom muaj txoj cai yaj saub uas raug txheeb paub los ntawm Tus Tsov Ntxhuav ntawm xeem Yudas nyob rau hauv Nws txoj hauj lwm qhib lub xauv ntawm rau nqe kawg ntawm Daniel kaum ib, thaum “lub sij hawm kawg,” xyoo 1989, thaum Soviet Union raug tshem tawm mus los ntawm ib qho kev sib koom tes zais cia ntawm Ronald Reagan thiab tus txiv plig hlob ntawm Loos. Peb twb qhia lawm tias peb npaug kev siv ntawm Loos thiab kev poob ntawm Npanpiloo txheeb qhia tus poj niam thiab tus tsiaj nyaum uas nws caij saum nws thiab kav saum nws hauv Tshwmsim kaum xya.
The portrayal of the woman and the beast in chapters seventeen and eighteen identify the progressive judgment which God brings upon Modern Babylon, beginning at the soon-coming Sunday law and lasting until Michael stands up and human probation closes. That period of time marks the first part of God’s Executive Judgment that is accomplished with a mixture of His mercy. Then with the seven last plagues, no mercy is mixed with His judgments. The two steps have been also inferred in the Investigative Judgment, which began on October 22, 1844. The investigative judgment began with the investigation and judgment of the dead, and on September 11, 2001, the investigative judgment of the living began.
Kev piav txog tus poj niam thiab tus tsiaj nyaum hauv tshooj kaum xya thiab kaum yim qhia txog txoj kev txiav txim uas Vajtswv maj mam coj los rau saum Npanpiloos Niaj Hnub No, pib ntawm txoj cai Hnub Caiv uas yuav los txog sai thiab kav mus txog thaum Mi-kha-eev sawv tsees thiab lub sijhawm txiav txim rau tibneeg kaw. Lub sijhawm ntawd cim thawj feem ntawm Vajtswv txoj Kev Txiav Txim Ua Tiav, uas raug ua nrog kev sib xyaw ntawm Nws txoj kev khuv leej. Ces nrog xya lub phaum mob kawg, tsis muaj kev khuv leej sib xyaw nrog Nws txoj kev txiav txim lawm. Ob theem no kuj raug txiav txim siab pom nyob hauv Kev Txiav Txim Tshawb Xyuas, uas tau pib rau lub Kaum Hli 22, 1844. Kev txiav txim tshawb xyuas tau pib nrog kev tshawb xyuas thiab kev txiav txim rau cov neeg tuag, thiab rau lub Cuaj Hli 11, 2001, kev txiav txim tshawb xyuas rau cov neeg ciaj sia tau pib.
The judgment of the living is also divided into two periods, the first beginning on September 11, 2001, with the investigation and judgment of those that are candidates to be among the one hundred and forty-four thousand, for judgment begins with the house of God. The investigative judgment of the dead was only accomplished upon those whose names had, at some time in their life, been recorded in the book of life. The names of the dead that were written and registered were then compared with the book of sins. If they had unconfessed sins their names were removed from the book of life. The investigative judgment of the Living is qualified as beginning with the house of God, whereas there needed to be no qualification in the investigative judgment of the dead.
Kev txiav txim rau cov neeg ciaj sia kuj raug faib ua ob ntu, thawj ntu pib rau hnub tim Cuaj Hlis 11, 2001, nrog rau kev tshuaj xyuas thiab kev txiav txim rau cov uas yog cov neeg tsim nyog yuav nyob hauv ib puas plaub caug plaub txhiab, rau qhov kev txiav txim pib ntawm tsev neeg ntawm Vajtswv. Kev txiav txim tshuaj xyuas rau cov neeg tuag tsuas yog ua tiav rau saum cov uas lawv cov npe tau, nyob rau qee lub sijhawm hauv lawv lub neej, raug sau tseg rau hauv phau ntawv txoj sia. Cov npe ntawm cov neeg tuag uas raug sau thiab raug teev cia ntawd ces raug muab piv nrog phau ntawv ntawm kev txhaum. Yog lawv muaj tej kev txhaum uas tsis tau lees txim, lawv cov npe raug tshem tawm ntawm phau ntawv txoj sia. Kev txiav txim tshuaj xyuas rau cov neeg Ciaj Sia raug hais kom meej tias pib ntawm tsev neeg ntawm Vajtswv, hos hauv kev txiav txim tshuaj xyuas rau cov neeg tuag tsis tas yuav muaj lo lus qhia kom meej li ntawd.
In the investigative judgment of the living, God’s Word was careful to identify that judgment during the sealing time of the one hundred and forty-four thousand began at Jerusalem, which is God’s church. The Bible provides a second direct witness to this fact.
Hauv kev txiav txim tshuaj xyuas rau cov neeg ciaj sia, Vajtswv Txojlus tau ceev faj qhia meej tias qhov kev txiav txim ntawd, thaum lub sij hawm muab lub cim rau ib puas plaub caug plaub txhiab leej, tau pib ntawm Yeluxalees, uas yog Vajtswv pawg ntseeg. Phau Vajlugkub muab ib zaj lus tim khawv ncaj qha thib ob rau qhov tseeb no.
For the time is come that judgment must begin at the house of God: and if it first begin at us, what shall the end be of them that obey not the gospel of God? 1 Peter 4:17.
Vim lub sij hawm twb los txog lawm uas kev txiav txim yuav tsum pib ntawm Vajtswv lub tsev; thiab yog tias nws xub pib ntawm peb, ces qhov kawg ntawm cov uas tsis mloog Vajtswv txoj moo zoo yuav zoo li cas? 1 Peter 4:17.
The judgment of the living begins at Jerusalem, the house of God, and there is a specific time when that judgment begins. The judgment of the living begins in Jerusalem when the writer’s inkhorn goes through Jerusalem and places a mark upon the men and women who sigh and cry for the abominations that are done in the church and also the land.
Kev txiav txim rau cov neeg ciaj sia pib ntawm Yeluxalees, uas yog Vajtswv lub tsev, thiab muaj ib lub sijhawm tshwj xeeb uas kev txiav txim ntawd pib. Kev txiav txim rau cov neeg ciaj sia pib hauv Yeluxalees thaum tus uas ris lub hwj mem ntawm tus kws sau ntawv hla mus thoob Yeluxalees thiab muab ib lub cim tso rau saum cov txiv neej thiab cov poj niam uas quaj ntsuag thiab qw quaj vim tej kev qias vuab tsuab uas tau ua nyob hauv pawg ntseeg thiab kuj nyob hauv lub tebchaws thiab.
The class that does not obey the gospel is identified in Revelation chapter seven in contrast with the one hundred and forty-four thousand, where John there identifies them as the great multitude. The great multitude represents a class of living souls that are judged during the period of the judgment of the living who have not fully obeyed God’s law, for they have been worshipping on the pope’s day of the sun. At the soon-coming Sunday law in the United States those who have been sealed by the angel with the writer’s inkhorn in Ezekiel chapter nine, which is also the sealing of Revelation chapter seven, are lifted up as an ensign. Then those who are currently not obeying the gospel will be held accountable to the seventh-day Sabbath.
Pawg uas tsis mloog lus rau txoj moo zoo ntawd raug qhia tseg hauv Tshwm Sim tshooj xya, muab piv rau ib puas plaub caug plaub txhiab leej, qhov uas Yauhas hu lawv nyob ntawd tias yog pab neeg coob kawg. Pab neeg coob kawg no sawv cev rau ib pab ntsuj plig uas tseem ciaj sia uas raug txiav txim nyob rau lub sijhawm txiav txim rau cov ciaj sia, cov uas tsis tau mloog Vajtswv txoj kevcai kom puv npo, rau qhov lawv tau pe hawm rau hnub hnub ci ntawm tus pope. Thaum txoj cai Hnub Caiv yuav los sai no hauv Tebchaws Meskas, cov uas tus tim tswv nqa lub tais number sau ntawv tau muab cim rau hauv Exekees tshooj cuaj, uas kuj yog kev muab cim ntawm Tshwm Sim tshooj xya thiab, yuav raug tsa los ua ib lub chij. Ces cov uas tam sim no tseem tsis mloog lus rau txoj moo zoo yuav raug hu kom lav ris txog Hnub Xanpataus hnub xya.
“But Christians of past generations observed the Sunday, supposing that in so doing they were keeping the Bible Sabbath; and there are now true Christians in every church, not excepting the Roman Catholic communion, who honestly believe that Sunday is the Sabbath of divine appointment. God accepts their sincerity of purpose and their integrity before Him. But when Sunday observance shall be enforced by law, and the world shall be enlightened concerning the obligation of the true Sabbath, then whoever shall transgress the command of God, to obey a precept which has no higher authority than that of Rome, will thereby honor popery above God. He is paying homage to Rome and to the power which enforces the institution ordained by Rome. He is worshiping the beast and his image. As men then reject the institution which God has declared to be the sign of His authority, and honor in its stead that which Rome has chosen as the token of her supremacy, they will thereby accept the sign of allegiance to Rome—‘the mark of the beast.’ And it is not until the issue is thus plainly set before the people, and they are brought to choose between the commandments of God and the commandments of men, that those who continue in transgression will receive ‘the mark of the beast.’” The Great Controversy, 449.
“Tiamsis cov Khixatia ntawm tej tiam neeg yav tag los tau coj hnub Sunday, xav tias thaum lawv ua li ntawd ces lawv tab tom khaws Vajlugkub Hnub Xabaj; thiab tam sim no kuj tseem muaj cov Khixatia tseeb nyob hauv txhua pawg ntseeg, tsis hais txawm yog hauv pawg Roman Catholic, uas ntseeg ncaj ncees tias hnub Sunday yog Hnub Xabaj uas Vajtswv tau teem tseg. Vajtswv lees txais lawv txoj kev siab dawb paug ntawm lub hom phiaj thiab lawv txoj kev ncaj ncees nyob rau ntawm Nws xub ntiag. Tiam sis thaum kev khaws hnub Sunday yuav raug yuam los ntawm txoj kevcai, thiab lub ntiajteb yuav raug qhia kom to taub txog txoj hauj lwm uas yuav tsum muaj rau Hnub Xabaj tseeb, ces tus twg uas yuav ua txhaum Vajtswv txoj lus txib kom mloog ib lo lus qhuab qhia uas tsis muaj hwjchim loj dua li ntawm Rome, tus ntawd yuav hwm txoj kev papacy tshaj Vajtswv. Nws tab tom ua tim khawv kev hwm rau Rome thiab rau lub hwjchim uas yuam kom coj raws li lub koom haum uas Rome tau tsa tseg. Nws tab tom pe hawm tus tsiaj qus thiab nws tus duab. Thaum ntawd, raws li tibneeg tsis lees txais lub koom haum uas Vajtswv tau tshaj tawm tias yog lub cim ntawm Nws txoj cai muaj hwjchim, thiab hloov chaw mus hwm yam uas Rome tau xaiv ua lub cim ntawm nws txoj kev kav siab tshaj, lawv yuav li ntawd txais lub cim ntawm txoj kev mloog lus rau Rome—‘lub cim ntawm tus tsiaj qus.’ Thiab tsuas yog thaum qhov teeb meem no raug muab nthuav tawm meej rau ntawm cov neeg, thiab lawv raug coj kom xaiv nruab nrab ntawm Vajtswv tej lus txib thiab tibneeg tej lus txib, mas cov uas tseem pheej nyob hauv kev ua txhaum yuav txais ‘lub cim ntawm tus tsiaj qus.’” The Great Controversy, 449.
The ensign of those who are sealed are who calls those who obey not the gospel into obedience.
Tus chij ntawm cov uas raug muab lub cim foob yog tus uas hu cov uas tsis mloog lus rau txoj moo zoo kom los mloog lus.
And in that day there shall be a root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek: and his rest shall be glorious. And it shall come to pass in that day, that the Lord shall set his hand again the second time to recover the remnant of his people, which shall be left, from Assyria, and from Egypt, and from Pathros, and from Cush, and from Elam, and from Shinar, and from Hamath, and from the islands of the sea. And he shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth. Isaiah 11:10–12.
Thiab nyob rau hnub ntawd yuav muaj ib tug cag tawm hauv Yese, uas yuav sawv ua ib daim chij rau haiv neeg; cov neeg Lwm Haiv Neeg yuav nrhiav los cuag nws; thiab nws qhov chaw so yuav muaj hwjchim ci ntsa iab. Thiab yuav muaj tias nyob rau hnub ntawd, tus Tswv yuav tsa nws txhais tes dua ib zaug ntxiv zaum ob kom txhiv rov qab cov seem ntawm nws haiv neeg uas tshuav nyob, tawm hauv Axilia, thiab tawm hauv Iyi tebchaws, thiab tawm hauv Pathros, thiab tawm hauv Khus, thiab tawm hauv Elas, thiab tawm hauv Xinaj, thiab tawm hauv Hamath, thiab tawm hauv cov kob ntawm hiav txwv. Thiab nws yuav tsa ib daim chij rau txhua haiv neeg, thiab yuav sau cov neeg Ixayees uas raug ntiab tawm los ua ke, thiab yuav sau cov neeg Yudas uas tawg khiav mus nyob ntau qhov chaw rov los ntawm plaub ceg kaum ntuj. Yaxayas 11:10–12.
Those who currently do not obey not the gospel are judged while they are living, but their judgment must follow the investigative judgment of the living one hundred and forty-four thousand, for they can only be warned by seeing men and women with the seal of God during the crisis of the soon coming Sunday law.
Cov uas tam sim no tsis mloog lus rau txoj moo zoo raug txiav txim thaum lawv tseem muaj sia nyob, tiamsis lawv txoj kev txiav txim yuav tsum los tom qab txoj kev txiav txim tshawb nrhiav ntawm cov ciaj ib puas plaub caug plaub txhiab, vim lawv tsuas raug ceeb toom tau los ntawm kev pom cov txivneej thiab cov pojniam uas muaj Vajtswv lub cim thaum lub sijhawm kev kub ntxhov ntawm txoj cai Hnub Caiv uas yuav los sai no.
“The work of the Holy Spirit is to convince the world of sin, of righteousness and of judgment. The world can only be warned by seeing those who believe the truth sanctified through the truth, acting upon high and holy principles, showing in a high, elevated sense, the line of demarcation between those who keep the commandments of God, and those who trample them under their feet. The sanctification of the Spirit signalizes the difference between those who have the seal of God, and those who keep a spurious rest-day. When the test comes, it will be clearly shown what the mark of the beast is. It is the keeping of Sunday. Those who after having heard the truth, continue to regard this day as holy, bear the signature of the man of sin, who thought to change times and laws.” Bible Training School, December 1, 1903.
“Txoj hauj lwm ntawm tus Vaj Ntsuj Plig Dawb Huv yog los ua kom ntiajteb pom tseeb txog kev txhaum, txog kev ncaj ncees, thiab txog kev txiav txim. Ntiajteb tsuas raug ceeb toom tau xwb thaum nws pom cov uas ntseeg qhov tseeb raug ntxuav kom dawb huv los ntawm qhov tseeb, coj raws li tej hauv paus ntsiab lus siab thiab dawb huv, thiab qhia tawm hauv ib txoj kev siab thiab tsa nto tias muaj ib txoj kab cais meej nruab nrab ntawm cov uas khaws Vajtswv tej lus txib, thiab cov uas tsuj nti tej lus ntawd rau hauv lawv qab taw. Kev dawb huv uas tus Vaj Ntsuj Plig ua tiav qhia kom pom qhov txawv ntawm cov uas muaj Vajtswv lub foob, thiab cov uas khaws ib hnub so cuav. Thaum lub sij hawm sim siab los txog, yuav raug qhia kom pom meej tias tus tsiaj qus lub cim yog dab tsi. Nws yog kev khaws hnub Sunday. Cov uas, tom qab tau hnov qhov tseeb lawm, tseem pheej saib hnub ntawd ua hnub dawb huv, ris tus txiv neej ntawm kev txhaum lub npe kos, tus uas xav hloov tej caij nyoog thiab tej kevcai.” Bible Training School, December 1, 1903.
The executive judgment, which is where the work of the third Elijah is accomplished, begins at the soon-coming Sunday law. It is two periods of time; in the first period God’s judgments are mixed with mercy for those who do not now obey the gospel, and then it is followed by the seven last plagues that are poured out without mercy.
Kev txiav txim uas raug coj los ua tiav, uas yog qhov chaw uas txoj hauj lwm ntawm tus Eliyas thib peb raug ua kom tiav, pib thaum txoj cai Hnub Caiv cuav yuav los txog sai no. Nws muaj ob ntu sijhawm; hauv ntu thawj, Vajtswv tej kev txiav txim tseem tov nrog txoj kev hlub tshua rau cov uas tam sim no tsis mloog lus rau txoj moo zoo, thiab tom qab ntawd yog xya lub xwm txheej phem kawg uas raug nchuav tawm yam tsis muaj kev hlub tshua.
“Probationary time will not continue much longer. Now God is withdrawing his restraining hand from the earth. Long has he been speaking to men and women through the agency of his Holy Spirit; but they have not heeded the call. Now he is speaking to his people, and to the world, by his judgments. The time of these judgments is a time of mercy for those who have not yet had opportunity to learn what is truth. Tenderly will the Lord look upon them. His heart of mercy is touched; his hand is still stretched out to save. Large numbers will be admitted to the fold of safety who in these last days will hear the truth for the first time.” Review and Herald, November 22, 1906.
“Lub sij hawm ntawm kev sim siab yuav tsis txuas ntxiv mus ntev dua lawm. Nim no Vajtswv tab tom thim Nws txhais tes uas tuav tseg ntawm lub ntiajteb. Tau ntev lawm Nws tau hais rau txiv neej thiab poj niam los ntawm txoj hauj lwm ntawm Nws tus Vaj Ntsuj Plig Dawb Huv; tiam sis lawv tsis tau mloog raws txoj kev hu ntawd. Nim no Nws tab tom hais rau Nws haiv neeg, thiab rau lub ntiajteb, los ntawm Nws tej kev txiav txim. Lub sij hawm ntawm tej kev txiav txim no yog ib lub sij hawm ntawm txoj kev hlub tshua rau cov uas tseem tsis tau muaj lub sijhawm kawm paub qhov tseeb yog dab tsi. Tus Tswv yuav saib xyuas lawv nrog txoj kev mos siab muag. Nws lub siab uas muaj kev hlub tshua raug kov; Nws txhais tes tseem ncav tawm los cawm. Coob leej coob tus yuav raug txais los rau hauv pab yaj ntawm txoj kev nyab xeeb, yog cov uas nyob rau hauv cov hnub kawg no yuav hnov qhov tseeb thawj zaug.” Review and Herald, November 22, 1906.
Those who obey not the gospel are the “other sheep,” Jesus promised to call, and they will hear His voice when He calls.
Cov uas tsis mloog lus rau txoj moo zoo yog “lwm pab yaj” uas Yexus tau cog lus tias Nws yuav hu, thiab lawv yuav hnov Nws lub suab thaum Nws hu.
And other sheep I have, which are not of this fold: them also I must bring, and they shall hear my voice; and there shall be one fold, and one shepherd. John 10:16.
Kuv tseem muaj lwm pab yaj, uas tsis yog nyob hauv pab no thiab: lawv thiab kuv yuav tsum coj los, thiab lawv yuav mloog kuv lub suab; ces yuav muaj ib pab yaj xwb, thiab ib tug yug yaj xwb. Yauhas 10:16.
The “voice” they hear is the second “voice” of Revelation chapter eighteen, that cries loudly at the soon-coming Sunday law when the judgment of the great whore is doubled, for she has filled up her probationary cup of sin.
“Lub suab” uas lawv hnov yog “lub suab” thib ob hauv Tshwmsim tshooj kaum yim, uas qw nrov nrov thaum txoj cai Hnub Caiv yuav los sai no, thaum kev txiav txim rau tus niam ntiav loj raug muab ua ob npaug, rau qhov nws twb puv nws lub khob kev txhaum ntawm lub sij hawm sim siab lawm.
“The prophet says, ‘I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils’ (Revelation 18:1, 2). This is the same message that was given by the second angel. Babylon is fallen, ‘because she made all nations drink of the wine of the wrath of her fornication’ (Revelation 14:8). What is that wine?—Her false doctrines. She has given to the world a false sabbath instead of the Sabbath of the fourth commandment, and has repeated the falsehood that Satan first told Eve in Eden—the natural immortality of the soul. Many kindred errors she has spread far and wide, ‘teaching for doctrines the commandments of men’ (Matthew 15:9).
Tus yaj saub hais tias, “Kuv pom dua ib tug timtswv nqis saum ntuj los, muaj hwjchim loj kawg; thiab nws lub yeeb koob ua kom lub ntiajteb ci ntsa iab. Thiab nws qw nrov nroo nrog suab muaj zog hais tias, Npanpiloo tus loj kawg poob lawm, poob lawm, thiab tau los ua chaw nyob ntawm dab phem” (Revelation 18:1, 2). Qhov no yog tib zaj lus uas tau muab los ntawm tus timtswv thib ob. Npanpiloo poob lawm, “vim nws tau ua kom txhua haivneeg haus cawv txiv hmab ntawm txoj kev chim vim nws txoj kev nkauj kev nraug ua nkauj ua nraug” (Revelation 14:8). Cawv ntawd yog dabtsi?—Nws tej kev qhuab qhia cuav. Nws tau muab ib hnub Xanpataus cuav rau lub ntiajteb hloov chaw rau hnub Xanpataus ntawm lo lus txib thib plaub, thiab tau rov hais dua lo lus dag uas Xatas xub hais rau Evas hauv Edees—hais tias tus ntsuj plig yeej tsis txawj tuag ib txwm muaj. Muaj ntau yam yuam kev uas yog ib tsev neeg nrog tej no thiab nws tau nthuav mus deb thiab dav, “qhia tej lus txib ntawm neeg ua tej kev qhuab qhia” (Matthew 15:9).
“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 Tuam Tsev kom dim ntawm nws txoj kev ua qias saib tsis taus yam dawb huv. Hauv cov haujlwm kawg ntawm Nws tes dej num muaj ib zaug ntxuav lub Tuam Tsev zaum ob. Yog li ntawd, hauv txoj hauj lwm kawg rau kev ceeb toom lub ntiajteb, muaj ob txoj lus hu tshwj xeeb raug xa mus rau cov pawg ntseeg. Txoj xov ntawm tus timtswv thib ob yog, ‘Npanpiloo poob lawm, poob lawm, uas yog lub nroog loj ntawd, vim nws tau ua rau txhua haiv neeg haus cawv txiv hmab ntawm txoj kev chim siab ntawm nws txoj kev nkauj kev nraug ua plees ua yi’ (Revelation 14:8). Thiab hauv lub suab qw nrov ntawm txoj xov ntawm tus timtswv thib peb muaj ib lub suab hnov los saum ntuj hais tias, ‘Nej cov uas yog 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 txais nws tej xwm txheej phem. Rau qhov nws tej kev txhaum twb nce mus txog saum ntuj lawm, thiab Vajtswv twb nco ntsoov nws tej kev ua txhaum lawm’ (Revelation 18:4, 5).” Selected Messages, phau 2, 118.
At the soon coming Sunday law in the United States the progressive executive judgment upon Modern Babylon commences, and the last period of the judgment of the living begins as the two judgments overlap. The third messenger who prepares the way for the Messenger of the Covenant work represents the work during the time of the judgment of the living that began on September 11, 2001, and ends when the last of those who currently do not obey the gospel hear the second voice of Revelation chapter eighteen, and come out of Babylon. That work identifies the purification and purging of the temple of the one hundred and forty-four thousand at the beginning of the ministry of the messenger who prepares the way, and then a purging and purification of the temple of the great multitude at the ending of the ministry of the messenger who prepares the way for the Messenger of the Covenant.
Thaum txoj cai Sunday uas yuav los sai sai no hauv Tebchaws Meskas, txoj kev txiav txim saum thawj coj uas nce qib zuj zus rau Npanpiloo Niaj Hnub No pib tshwm sim, thiab lub sijhawm kawg ntawm txoj kev txiav txim rau cov neeg ciaj sia pib thaum ob txoj kev txiav txim ntawd sib tshuam. Tus tubtxib thib peb uas npaj txojkev rau txoj hauj lwm ntawm Tus Tubtxib ntawm Txoj Lus Cog Tseg sawv cev rau txoj hauj lwm thaum lub sijhawm ntawm txoj kev txiav txim rau cov neeg ciaj sia uas pib rau lub Cuaj Hlis 11, 2001, thiab xaus thaum tus kawg ntawm cov uas tam sim no tsis mloog lus rau txoj moo zoo hnov lub suab thib ob hauv Tshwmsim tshooj kaum yim, thiab tawm hauv Npanpiloo los. Txoj hauj lwm ntawd qhia txog kev ntxuav kom huv thiab kev lim kom dawb huv ntawm lub tuam tsev ntawm ib puas plaub caug plaub txhiab thaum pib ntawm txoj hauj lwm qhuab qhia ntawm tus tubtxib uas npaj txojkev, thiab tom qab ntawd yog kev lim kom dawb huv thiab kev ntxuav kom huv ntawm lub tuam tsev ntawm pab neeg coob kawg thaum xaus ntawm txoj hauj lwm qhuab qhia ntawm tus tubtxib uas npaj txojkev rau Tus Tubtxib ntawm Txoj Lus Cog Tseg.
At the soon coming Sunday law the manifestation of the power of God that occurred at Pentecost is repeated.
Thaum txog txoj cai Sunday uas yuav los sai no, txoj kev tshwm sim ntawm Vajtswv lub hwjchim uas tau muaj nyob rau hnub Pentecost yuav rov muaj dua.
“Not one of us will ever receive the seal of God while our characters have one spot or stain upon them. It is left with us to remedy the defects in our characters, to cleanse the soul temple of every defilement. Then the latter rain will fall upon us as the early rain fell upon the disciples on the Day of Pentecost. . . .
“Tsis muaj ib tug ntawm peb yuav tau txais lub cim ntim ntawm Vajtswv li, thaum peb tus cwj pwm tseem muaj ib qho chaw lossis ib qho paug nyob saum nws. Nws raug tso cia rau peb kho qhov tsis txaus hauv peb tus cwj pwm, kom ntxuav lub tuam tsev ntawm tus ntsuj plig kom huv ntawm txhua yam kev qias neeg. Ces nag lig yuav los poob saum peb ib yam li nag thaum ntxov tau poob saum cov thwj tim rau Hnub Peetekos....”
“What are you doing, brethren, in the great work of preparation? Those who are uniting with the world are receiving the worldly mold and preparing for the mark of the beast. Those who are distrustful of self, who are humbling themselves before God and purifying their souls by obeying the truth these are receiving the heavenly mold and preparing for the seal of God in their foreheads. When the decree goes forth and the stamp is impressed, their character will remain pure and spotless for eternity.” Testimonies, volume 5, 214, 216.
“Cov kwv tij, nej tab tom ua dab tsi hauv txoj hauj lwm loj ntawm kev npaj? Cov uas tab tom koom siab nrog lub ntiaj teb no tab tom txais tus yam ntxwv pwm raws ntiaj teb thiab tab tom npaj rau lub cim ntawm tus tsiaj nyaum. Cov uas tsis tso siab rau tus kheej, uas tab tom txo hwjchim rau lawv tus kheej nyob rau ntawm Vajtswv xub ntiag thiab tab tom ntxuav lawv tej ntsuj plig los ntawm kev mloog lus rau qhov tseeb—cov no tab tom txais tus yam ntxwv pwm saum ntuj ceeb tsheej thiab tab tom npaj rau lub foob ntawm Vajtswv rau saum lawv lub hauv pliaj. Thaum txoj cai txib raug tshaj tawm mus thiab lub cim raug nias rau ntawd, lawv tus cwj pwm yuav nyob dawb huv thiab tsis muaj chaw paug mus ib txhis li.” Testimonies, phau 5, 214, 216.
It is here that a seeming discrepancy in the prophetic Word might be stumbled over, though it is not necessary to do so. At Pentecost in the time of the disciples the message that was empowered was not carried to the Gentiles, which are those who do not obey the gospel at the soon-coming Sunday law. The message that was empowered at Pentecost was carried to ancient Israel, that for another three and a half years were still in their final probationary time.
Nyob rau qhov no thiaj muaj ib yam uas zoo li yog kev tsis sib haum nyob hauv Txoj Lus Yaj Saub uas ib txhia yuav dawm taus, txawm li ntawd los yeej tsis tsim nyog yuav ua li ntawd. Thaum Hnub Peetekos nyob rau lub sijhawm ntawm cov thwjtim, txoj xov uas tau txais lub hwjchim ntawd tsis tau coj mus rau lwm haiv neeg, uas yog cov uas tsis mloog lus rau txoj moo zoo thaum txoj cai Hnub Xanpataus yuav los sai no txog. Txoj xov uas tau txais lub hwjchim thaum Hnub Peetekos ntawd tau coj mus rau cov Ixayees thaum ub, cov uas tseem muaj lawv lub sijhawm kawg ntawm kev sim siab ntxiv rau peb xyoos thiab ib nrab.
Seventy weeks are determined upon thy people and upon thy holy city, to finish the transgression, and to make an end of sins, and to make reconciliation for iniquity, and to bring in everlasting righteousness, and to seal up the vision and prophecy, and to anoint the most Holy. Daniel 9:24.
Xya caum lub limtiam raug txiav txim cia rau saum koj haiv neeg thiab rau saum koj lub nroog dawb huv, kom ua kom qhov kev txhaum tiav kawg, thiab kom ua kom tej kev txhaum xaus, thiab kom ua kev sib haum rau txoj kev tsis ncaj, thiab kom coj los txog txoj kev ncaj ncees uas nyob mus ib txhis, thiab kom muab lub zeem muag thiab lo lus faj lem kaw ruaj, thiab kom pleev roj rau Tus Dawb Huv Tshaj Plaws. Daniel 9:24.
The message that was empowered at Pentecost would not be carried to those who obeyed not the gospel until Stephen was stoned in the year 34. Sister White often identifies this fact.
Txoj xov uas tau txais hwjchim nyob rau hnub Peetekos yuav tsis raug coj mus rau cov uas tsis mloog lus rau txoj moo zoo txog thaum Xatefanaus raug muab pob zeb ntaus tuag hauv xyoo 34. Muam White feem ntau taw qhia qhov tseeb no.
“Then, said the angel, ‘He shall confirm the covenant with many for one week [seven years].’ For seven years after the Saviour entered on His ministry, the gospel was to be preached especially to the Jews; for three and a half years by Christ Himself; and afterward by the apostles. ‘In the midst of the week He shall cause the sacrifice and the oblation to cease.’ Daniel 9:27. In the spring of A. D. 31, Christ the true sacrifice was offered on Calvary. Then the veil of the temple was rent in twain, showing that the sacredness and significance of the sacrificial service had departed. The time had come for the earthly sacrifice and oblation to cease.
“Ces tus tim tswv thiaj hais tias, ‘Nws yuav cog lus ruaj khov nrog coob leej rau ib lub limtiam [xya xyoo].’ Tau xya xyoo tom qab tus Cawmseej pib Nws tes haujlwm, txoj moo zoo yuav tsum raug tshaj tawm tshwjxeeb rau cov Yudais; tau peb xyoos ib nrab los ntawm Khetos Nws tus kheej; thiab tom qab ntawd los ntawm cov tubtxib. ‘Thaum nruab nrab ntawm lub limtiam Nws yuav ua kom tej kev xyeem thiab tej kev fij khoom txiav tu.’ Daniel 9:27. Thaum lub caij nplooj ntoos hlav ntawm A. D. 31, Khetos uas yog txoj kev xyeem tseeb raug muab fij rau saum Kalelamee. Ces daim ntaub thaiv hauv lub tuam tsev txawm raug dua ua ob daim, qhia tias txoj kev dawbhuv thiab lub ntsiab tseemceeb ntawm txoj haujlwm xyeem fij ntawd twb ploj lawm. Lub sijhawm twb los txog lawm rau tej kev xyeem thiab tej kev fij khoom hauv ntiajteb no kom txiav tu.”
“The one week—seven years—ended in A. D. 34. Then by the stoning of Stephen the Jews finally sealed their rejection of the gospel; the disciples who were scattered abroad by persecution ‘went everywhere preaching the word’ (Acts 8:4); and shortly after, Saul the persecutor was converted, and became Paul, the apostle to the Gentiles.” The Desire of Ages, 233.
“Lub ib lub lim tiam—xya xyoo—tau xaus rau xyoo A.D. 34. Ces los ntawm kev txawb pob zeb tua Stephen, cov Yudais thaum kawg tau muab lawv txoj kev tsis lees txais txoj moo zoo khi ruaj nreeg; cov thwjtim uas raug kev tsim txom ua rau tawg khiav mus rau ntau qhov chaw ntawd, ‘tau mus txhua txhia qhov chaw tshaj tawm txoj lus’ (Tubtxib Tes Haujlwm 8:4); thiab tsis ntev tom qab ntawd, Xa-ules tus uas tsim txom lwm tus tau hloov siab los ntseeg, thiab tau los ua Povlauj, tus tubtxib rau lwm haiv neeg.” The Desire of Ages, 233.
The message which was empowered at Pentecost, fifty days after Christ’s resurrection, aligns with the Sunday law where the gospel calls Christ’s other flock out of Babylon, yet it was not for three and a half years after the cross that the Jews “sealed their rejection of the gospel,” and the message then went to the Gentiles, who are those who then did not obey the gospel. The seeming contradiction is magnified by the identification that in 34 AD the Jews sealed their rejection of the gospel, for Sister White says otherwise.
Zaj lus uas tau txais hwj chim rau hnub Peetekos, tsib caug hnub tom qab Khetos sawv hauv qhov tuag rov los, sib haum nrog txoj cai hnub Sunday uas txoj moo zoo hu Khetos pab yaj lwm pab tawm hauv Npanpiloo, los nws tsis yog txog peb xyoos ib nrab tom qab tus ntoo khaublig uas cov Yudais “kaw ruaj lawv txoj kev tsis lees txais txoj moo zoo,” thiab tom qab ntawd zaj lus thiaj mus rau cov Lwm Haiv Neeg, uas yog cov uas thaum ntawd tsis tau mloog txoj moo zoo. Qhov kev zoo li muaj kev tsis sib haum no hajyam loj tuaj los ntawm qhov kev txheeb tias hauv xyoo 34 AD cov Yudais kaw ruaj lawv txoj kev tsis lees txais txoj moo zoo, rau qhov Sister White hais txawv li ntawd.
“Since the whole ritual economy was symbolical of Christ, it had no value apart from Him. When the Jews sealed their rejection of Christ by delivering Him to death, they rejected all that gave significance to the temple and its services. Its sacredness had departed. It was doomed to destruction. From that day sacrificial offerings and the service connected with them were meaningless. Like the offering of Cain, they did not express faith in the Saviour. In putting Christ to death, the Jews virtually destroyed their temple. When Christ was crucified, the inner veil of the temple was rent in twain from top to bottom, signifying that the great final sacrifice had been made, and that the system of sacrificial offerings was forever at an end.” The Desire of Ages, 165.
“Vim hais tias tag nrho txoj kev cai kab ke ntawd yog yam cim txog Khetos, ces nws tsis muaj nqis li yog tsis muaj Nws. Thaum cov Yudais tau muab lawv txoj kev tsis kam txais Khetos kaw ruaj khov tseg los ntawm kev muab Nws rau kev tuag, lawv kuj tau tsis lees txais txhua yam uas ua rau lub tuam tsev thiab nws tej kev pabcuam muaj lub ntsiab. Nws txoj kev dawb huv twb ncaim lawm. Nws raug txiav txim cia rau kev puas tsuaj. Txij hnub ntawd mus, tej kev txi fij thiab tej kev pabcuam uas txuas nrog tej ntawd los ua yam tsis muaj qab hau lawm. Ib yam li Khayees txoj kev fij, tej ntawd tsis qhia txog txoj kev ntseeg hauv tus Cawm Seej. Hauv kev muab Khetos tua, cov Yudais yeej yog muab lawv lub tuam tsev rhuav tshem lawm. Thaum Khetos raug ntsia saum ntoo khaublig, daim ntaub thaiv sab hauv ntawm lub tuam tsev raug dua ua ob daim txij saum mus txog hauv qab, ua cim qhia tias txoj kev txi loj kawg nkaus thiab kawg nkaus ntawd twb raug muab lawm, thiab tias txoj kev cai ntawm tej kev txi fij twb xaus mus ib txhis lawm.” The Desire of Ages, 165.
Did the Jews seal their rejection of the gospel at the stoning of Stephen or the cross of Christ? This seeming contradiction is associated with the seeming contradiction of identifying the manifestation of the power of God at Pentecost to the soon-coming Sunday law.
Cov cov Yudais puas tau muab lawv txoj kev tsis lees txais txoj moo zoo kaw ruaj nreb thaum lawv txawb pob zeb rau Xatefanaus, los yog thaum tus ntoo khaub lig ntawm Khetos? Qhov zoo li yog kev tsis sib haum no muaj kev cuam tshuam nrog qhov zoo li yog kev tsis sib haum ntawm kev txheeb xyuas qhov kev tshwm sim ntawm Vajtswv lub hwj chim hauv hnub Peetekos rau txoj cai hnub Sunday uas tab tom yuav los sai no.
We intend to sort the seeming contradiction out in the next article, but I wish to remind us that the purpose of this particular consideration is based upon the fact that is identified by the prophets that God’s Laodicean people in the last days do not understand the judgment. We have taken time to review the various periods and purposes of the judgment in order to be clear about how the investigative and executive judgments both meet at the soon-coming Sunday law. In order to see the revelation associated with the seeming contradictions we have just raised these elements needed to be reviewed.
Peb npaj siab yuav txheeb kom meej txog qhov kev zoo li tsis sib xws ntawd hauv zaj lus tom ntej, tiam sis kuv xav ceeb toom peb tias lub hom phiaj ntawm qhov kev txiav txim siab tshwj xeeb no yog tsa los saum qhov tseeb uas cov yaj saub tau qhia tias Vajtswv haiv neeg Laodicea hauv hnub kawg tsis to taub txoj kev txiav txim. Peb tau siv sijhawm los rov tshuaj xyuas ntau lub sij hawm thiab ntau lub hom phiaj ntawm txoj kev txiav txim xwv kom meej tias ob qho tib si txoj kev txiav txim tshawb nrhiav thiab txoj kev txiav txim ua tiav ntsib ua ke ntawm txoj cai Hnub Caiv cuav uas yuav los sai no. Kom peb thiaj pom tau txoj kev tshwm sim uas txuas nrog cov kev zoo li tsis sib xws uas peb nyuam qhuav tsa los no, ces cov ntsiab lus no yuav tsum tau rov tshuaj xyuas.
We will continue this study in the next article.
Peb yuav txuas ntxiv txoj kev kawm no hauv zaj ntawv tom ntej.
“Roman Catholics acknowledge that the change in the Sabbath was made by their church, and they cite this very change as evidence of the supreme authority of the church. They declare that by observing the first day of the week as the Sabbath, Protestants are recognizing her power to legislate in divine things. The Roman church has not relinquished her claim to infallibility; and when the world and the Protestant churches accept a spurious Sabbath of her creating, while they reject the Sabbath of Jehovah, they virtually acknowledge this claim. They may cite the authority for this change, but the fallacy of their reasoning is easily discerned. The papist is sharp enough to see that Protestants are deceiving themselves, willingly closing their eyes to the facts in the case. As the Sunday institution gains favor, he rejoices, feeling assured that it will eventually bring the whole Protestant world under the banner of Rome.
“Cov Roman Catholics lees paub tias qhov kev hloov Hnub Xanpataus ntawd yog lawv lub koom txoos tau ua, thiab lawv hais txog qhov kev hloov no tib si ua pov thawj txog txoj cai loj tshaj plaws ntawm lub koom txoos. Lawv tshaj tawm tias, los ntawm kev ua thawj hnub ntawm lub limtiam ua Hnub Xanpataus, cov Protestants tab tom lees paub nws lub hwjchim los tsim kev cai lij choj hauv tej yam uas yog ntuj ceeb tsheej. Lub koom txoos Roman tsis tau tso tseg nws qhov kev thov tias tsis yuam kev li; thiab thaum lub ntiajteb thiab cov koom txoos Protestant txais yuav ib hnub Xanpataus cuav uas nws tau tsim, thaum lawv tsis lees txais Hnub Xanpataus ntawm Yehauvas, ces lawv yeej yog lees paub qhov kev thov ntawd lawm. Lawv yuav hais txog txoj cai uas yog lub hauv paus rau qhov kev hloov no, los lawv qhov laj thawj yuam kev ntawd kuj pom tseeb yooj yim. Tus papist ntse txaus pom tias cov Protestants tab tom dag lawv tus kheej, txaus siab kaw lawv qhov muag rau qhov tseeb ntawm qhov xwm txheej ntawd. Thaum kev tsa Hnub Sunday tab tom tau txais kev pom zoo ntau zuj zus, nws zoo siab hlo, xav ruaj nreb tias thaum kawg nws yuav coj tag nrho lub ntiajteb Protestant los nyob hauv qab tus chij ntawm Loos.”
“The change of the Sabbath is the sign or mark of the authority of the Roman church. Those who, understanding the claims of the fourth commandment, choose to observe the false Sabbath in the place of the true, are thereby paying homage to that power by which alone it is commanded. The mark of the beast is the papal Sabbath, which has been accepted by the world in the place of the day of God’s appointment.
“Kev hloov Hnub Xanpataus yog lub cim los yog lub mloog ntawm txoj cai kav ntawm lub Koom Txoos Loos. Cov uas, thaum nkag siab txog tej lus thov cai ntawm lo lus txib plaub, xaiv ua raws li hnub Xanpataus cuav nyob rau qhov chaw ntawm hnub tseeb, lawv yog li ntawd tab tom muab kev hwm rau lub hwjchim ntawd uas yog tsuas yog vim nws thiaj li raug txib kom ua. Lub cim ntawm tus tsiaj qus yog hnub Xanpataus papal, uas lub ntiajteb no tau txais los hloov hnub uas Vajtswv tau tsa tseg.”
“But the time to receive the mark of the beast, as designated in prophecy, has not yet come. The testing time has not yet come. There are true Christians in every church, not excepting the Roman Catholic communion. None are condemned until they have had the light and have seen the obligation of the fourth commandment. But when the decree shall go forth enforcing the counterfeit Sabbath, and when the loud cry of the third angel shall warn men against the worship of the beast and his image, the line will be clearly drawn between the false and the true. Then those who still continue in transgression will receive the mark of the beast in their foreheads or in their hands.
“Tiamsis lub sijhawm rau kev txais lub cim ntawm tus tsiaj qus, raws li tau raug qhia tseg hauv tej lus faj lem, tseem tsis tau los txog. Lub sijhawm sim siab tseem tsis tau los txog. Muaj cov Khixatia tseeb nyob hauv txhua pawg ntseeg, tsis suav tias tsis muaj hauv lub koom txoos Roman Catholic. Tsis muaj leejtwg raug txiav txim kom txog thaum lawv tau txais qhov kaj thiab tau pom txog txoj kev khi lus ntawm lo lus txib plaub. Tiam sis thaum txoj cai yuav raug tshaj tawm los yuam kom ceev hnub Xanpataus cuav, thiab thaum txoj kev quaj nrov nrov ntawm tus tim tswv thib peb yuav ceeb toom tibneeg tawm tsam kev pe hawm tus tsiaj qus thiab nws tus mlom, txoj kab cais yuav raug kos kom meej tseeb nruab nrab ntawm yam cuav thiab yam tseeb. Ces cov uas tseem pheej nyob hauv txoj kev ua txhaum yuav txais lub cim ntawm tus tsiaj qus rau ntawm lawv hauv pliaj lossis hauv lawv txhais tes.”
“With rapid steps we are approaching this period. When Protestant churches shall unite with the secular power to sustain a false religion, for opposing which their ancestors endured the fiercest persecution, then will the papal Sabbath be enforced by the combined authority of church and state. There will be a national apostasy, which will end only in national ruin.” Bible Training School, February 2, 1913.
“Nrog cov kauj ruam nrawm peb tab tom los ze rau lub sij hawm no. Thaum cov koom txoos Protestant yuav sib koom nrog lub hwj chim ntiaj teb los txhawb ib txoj kev ntseeg cuav, uas vim kev tawm tsam rau nws lawv cov yawg koob tau tiv kev tsim txom hnyav tshaj plaws, ces hnub Xanpataus ntawm papacy yuav raug yuam kom coj raws li los ntawm txoj cai sib koom ntawm pawg ntseeg thiab xeev. Yuav muaj ib qho kev thim txoj kev ntseeg ntawm lub teb chaws, uas yuav xaus nkaus xwb rau hauv kev puas tsuaj ntawm lub teb chaws.” Bible Training School, February 2, 1913.