In the final generation of a people that are being passed by, certain prophetic characteristics are identified. They are then a generation of vipers, for they have formed the character of Satan. They are a generation of adulterers, for they have formed unsanctified connections with the enemies of God. They have reached a point where they see, but cannot understand, they hear, but cannot perceive, for they are unconverted, which is represented as their hearts growing fat. Moses first addressed this very phenomenon.
Hauv tiam kawg ntawm ib haiv neeg uas tab tom raug hla dhau, muaj qee yam cwj pwm yaj saub uas raug qhia tawm. Ces lawv thiaj yog ib tiam nab phem, rau qhov lawv tau tsim tus yam ntxwv ntawm Xatas. Lawv yog ib tiam neeg deev luag poj luag txiv, rau qhov lawv tau tsim kev sib raug zoo uas tsis dawb huv nrog Vajtswv cov yeeb ncuab. Lawv twb mus txog ib theem uas lawv pom los tsis to taub, lawv hnov los tsis nkag siab, rau qhov lawv tsis tau hloov siab los ntseeg, yam uas raug sawv cev tias lawv lub siab loj hlob rog. Mauxes yog tus xub hais txog qhov xwm txheej no nkaus xwb.
And Moses called unto all Israel, and said unto them, Ye have seen all that the Lord did before your eyes in the land of Egypt unto Pharaoh, and unto all his servants, and unto all his land; The great temptations which thine eyes have seen, the signs, and those great miracles: Yet the Lord hath not given you an heart to perceive, and eyes to see, and ears to hear, unto this day. Deuteronomy 29:2–4.
Mauxes hu tag nrho cov neeg Ixayees los, thiab hais rau lawv tias, Nej twb pom tag nrho tej uas tus Tswv tau ua rau ntawm nej lub xub ntiag hauv tebchaws Iziv rau Falau, thiab rau tag nrho nws cov tub qhe, thiab rau tag nrho nws lub tebchaws lawm; yog tej kev sim siab loj uas nej lub qhov muag tau pom, yog tej cim, thiab yog tej txuj ci tseem ceeb loj kawg nkaus ntawd. Los txog niaj hnub no los, tus Tswv tseem tsis tau pub nej muaj lub siab kom to taub, thiab qhov muag kom pom, thiab pob ntseg kom hnov. Kevcai 29:2–4.
In the first mention of the Laodicean phenomenon of seeing and hearing, that which God’s people are unable to see is the signs and wonders of their foundational history. Jeremiah identifies the phenomenon as an attribute of the “foolish virgins,” in the last days, and as a representation of the foolish virgins’ refusal to accept the three angels’ messages, that begins with the first angel’s announcement to fear the Creator God. Because of this rebellion they do not receive the latter rain.
Hauv thawj zaug uas hais txog qhov xwm txheej Laodicea ntawm kev pom thiab kev hnov, yam uas Vajtswv haiv neeg tsis muaj peev xwm pom ntawd yog tej cim thiab tej txujci tseem ceeb hauv lawv keeb kwm hauv paus. Yelemis qhia tias qhov xwm txheej ntawd yog ib qho cwj pwm ntawm cov “nkauj xwb ruam,” nyob rau hnub kawg, thiab yog ib qho sawv cev rau qhov uas cov nkauj xwb ruam tsis kam lees txais peb tug timtswv tej lus, uas pib nrog thawj tug timtswv txoj kev tshaj tawm kom ntshai Tus Tswv Tsim. Vim txoj kev ntxeev siab no lawv thiaj tsis tau txais nag tom qab.
Declare this in the house of Jacob, and publish it in Judah, saying, Hear now this, O foolish people, and without understanding; which have eyes, and see not; which have ears, and hear not: Fear ye not me? saith the Lord: will ye not tremble at my presence, which have placed the sand for the bound of the sea by a perpetual decree, that it cannot pass it: and though the waves thereof toss themselves, yet can they not prevail; though they roar, yet can they not pass over it? But this people hath a revolting and a rebellious heart; they are revolted and gone. Neither say they in their heart, Let us now fear the Lord our God, that giveth rain, both the former and the latter, in his season: he reserveth unto us the appointed weeks of the harvest. Your iniquities have turned away these things, and your sins have withholden good things from you. Jeremiah 5:20–25.
Tshaj qhov no rau hauv tsev neeg Yakhauj, thiab tshaj tawm nws hauv Yudas, hais tias, Nim no nej mloog qhov no, nej haiv neeg ruam thiab tsis muaj kev nkag siab; nej muaj qhov muag los tsis pom; nej muaj pob ntseg los tsis hnov: Nej tsis ntshai kuv lov? tus Tswv hais tias: nej yuav tsis tshee hnyo ntawm kuv lub xub ntiag lov, uas tau tsa cov xuab zeb ua ciam rau hiav txwv los ntawm ib txoj cai nyob mus ib txhis, kom hiav txwv tsis txhob hla dhau tau; thiab txawm nws tej nthwv dej sawv ntxeev los, los lawv yeej tsis yeej tau; txawm lawv quaj nrov los, los lawv yeej tsis hla dhau tau? Tiamsis haiv neeg no muaj ib lub siab ntxeev siab thiab tawm tsam; lawv twb ntxeev lawm thiab ploj mus lawm. Lawv kuj tsis hais hauv lawv lub siab tias, Cia peb tam sim no ntshai tus Tswv peb tus Vajtswv, uas pub nag rau, ob yam tib si yog nag thaum ntxov thiab nag thaum lig, raws li nws lub caij: nws khaws cia rau peb tej limtiam uas raug teem tseg ntawm lub caij sau qoob loo. Nej tej kev phem kev qias tau tig tej no mus lawm, thiab nej tej kev txhaum tau tuav tej yam zoo cia deb ntawm nej. Yelemis 5:20–25.
Ezekiel identifies those who manifest the characteristics represented by seeing and not understanding as a rebellious house. They are a rebellious house who will not see the history of their foundations, who are foolish virgins, that are unconverted because they refuse the first angel’s message, which is to refuse them all, for if you do not accept the first angel’s message, you cannot accept the second nor the third. In this condition the latter rain is withheld from these virgins during the time of the latter rain. After Jesus addressed this characteristic in His narrative, He then proceeded to present the parable of the sower.
Exekees qhia kom paub tias cov uas qhia tawm tej yam ntxwv uas sawv cev los ntawm kev pom los tsis to taub ntawd yog ib lub tsev uas ntxeev siab. Lawv yog ib lub tsev uas ntxeev siab uas yuav tsis pom keeb kwm ntawm lawv tej hauv paus, uas yog cov nkauj xwb ruam, uas tsis tau hloov siab los ntseeg vim lawv tsis kam txais tus tim tswv thawj txoj xov, uas yog tsis kam txais lawv txhua tus, rau qhov yog nej tsis txais tus tim tswv thawj txoj xov, nej kuj txais tsis tau tus thib ob los yog tus thib peb. Nyob hauv qhov xwm txheej no, nag tom qab raug tuav tseg ntawm cov nkauj xwb no thaum lub sijhawm nag tom qab. Tom qab Yexus hais txog tus yam ntxwv no hauv Nws zaj lus piav, Nws mam li txuas ntxiv los nthuav qhia zaj lus piv txwv txog tus tseb noob.
But blessed are your eyes, for they see: and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them. Hear ye therefore the parable of the sower. When any one heareth the word of the kingdom, and understandeth it not, then cometh the wicked one, and catcheth away that which was sown in his heart. This is he which received seed by the way side. But he that received the seed into stony places, the same is he that heareth the word, and anon with joy receiveth it; Yet hath he not root in himself, but dureth for a while: for when tribulation or persecution ariseth because of the word, by and by he is offended. He also that received seed among the thorns is he that heareth the word; and the care of this world, and the deceitfulness of riches, choke the word, and he becometh unfruitful. But he that received seed into the good ground is he that heareth the word, and understandeth it; which also beareth fruit, and bringeth forth, some an hundredfold, some sixty, some thirty. Another parable put he forth unto them, saying, The kingdom of heaven is likened unto a man which sowed good seed in his field: But while men slept, his enemy came and sowed tares among the wheat, and went his way. But when the blade was sprung up, and brought forth fruit, then appeared the tares also. So the servants of the householder came and said unto him, Sir, didst not thou sow good seed in thy field? from whence then hath it tares? He said unto them, An enemy hath done this. The servants said unto him, Wilt thou then that we go and gather them up? But he said, Nay; lest while ye gather up the tares, ye root up also the wheat with them. Let both grow together until the harvest: and in the time of harvest I will say to the reapers, Gather ye together first the tares, and bind them in bundles to burn them: but gather the wheat into my barn. Matthew 13:16–30.
Tiamsis koob hmoov yog nej lub qhov muag, vim lawv pom; thiab nej pob ntseg, vim lawv hnov. Vim kuv hais tseeb rau nej tias, muaj coob tus yaj saub thiab cov neeg ncaj ncees tau ntshaw xav pom tej uas nej pom, los lawv tsis tau pom; thiab xav hnov tej uas nej hnov, los lawv tsis tau hnov. Yog li ntawd nej mloog zaj lus piv txwv hais txog tus tseb noob. Thaum leejtwg hnov lo lus ntawm lub nceeg vaj, tiam sis tsis to taub, ces tus phem tuaj thiab txeeb yam uas tau tseb rau hauv nws lub siab lawm mus. Tus ntawd yog tus uas tau txais noob rau ntawm ntug kev. Hos tus uas tau txais noob rau tej chaw muaj pob zeb, tus ntawd yog tus uas hnov lo lus, thiab tam sim ntawd zoo siab txais nws; los nws tsis muaj cag rau hauv nws tus kheej, tsuas nyob ruaj ib ntus xwb: rau qhov thaum kev txom nyem lossis kev tsim txom sawv los vim yog lo lus, nws txawm dawm thiab poob mus tam sid. Tus uas tau txais noob rau hauv cov pos, nws yog tus uas hnov lo lus; thiab kev txhawj xeeb ntawm lub ntiajteb no, thiab kev dag ntxias ntawm kev nplua nuj, txhaws lo lus ntawd, ces nws thiaj tsis txi txiv. Tiamsis tus uas tau txais noob rau hauv av zoo, nws yog tus uas hnov lo lus thiab to taub; tus ntawd kuj txi txiv thiab coj tau qoob loo los, ib txhia ib puas npaug, ib txhia rau caum npaug, ib txhia peb caug npaug. Nws tseem hais dua ib zaj lus piv txwv rau lawv tias, Lub nceeg vaj saum ntuj zoo ib yam li ib tug txivneej uas tseb noob zoo rau hauv nws daim teb: tiam sis thaum neeg tsaug zog, nws tus yeeb ncuab txawm tuaj tseb nroj txhav rau hauv nruab nrab cov nplej, ces nws txawm mus lawm. Tiamsis thaum cov nroj nthuav tuaj thiab txi txiv lawm, cov nroj txhav kuj tshwm tuaj thiab. Ces tus tswv tsev cov tub qhe txawm tuaj hais rau nws tias, Tus Tswv, puas yog koj tsis tau tseb noob zoo rau hauv koj daim teb? Yog li ntawd, cov nroj txhav no los qhovtwg tuaj? Nws hais rau lawv tias, Ib tug yeeb ncuab tau ua li no. Cov tub qhe hais rau nws tias, Yog li ntawd koj puas xav kom peb mus muab lawv rho tawm? Tiamsis nws hais tias, Tsis tau; tsam thaum nej rho cov nroj txhav, nej yuav muab cov nplej rho nrog thiab. Cia ob yam loj hlob ua ke mus txog lub caij sau qoob loo: thiab thaum txog lub caij sau qoob loo, kuv yuav hais rau cov uas sau tias, Nej xub sau cov nroj txhav ua ntej, thiab muab khi ua tej pob kom hlawv lawv: tiam sis nej muab cov nplej los khaws rau hauv kuv lub txhab. Mathais 13:16–30.
The foolish are the tares, and the wise are the wheat. In the parable of the ten virgins the possession of oil is what manifests the distinction between the two classes, and with the wheat and tares its based upon whether the seed, which is the word, is understood. The first mention of a class that will not see and therefore understand by Moses, places the message that is to be understood as the signs and wonders of the foundational history. The last prophetic reference to the elements of the blindness of the rebellious house by Ellen White identifies that the eyes that were blessed to see what all the righteous men wished to see was the history of the Millerite movement.
Cov neeg ruam yog cov txhauj, hos cov neeg txawj ntse yog cov nplej. Hauv zaj lus piv txwv txog kaum tus nkauj xwb, kev muaj roj yog yam uas qhia tawm qhov txawv ntawm ob pab no, thiab rau cov nplej nrog cov txhauj ntawd ces nws raug txiav txim raws li seb puas to taub cov noob, uas yog txoj lus. Thawj zaug uas Mauxes hais txog ib pab neeg uas yuav tsis pom thiab yog li ntawd yuav tsis to taub, qhia tias txoj lus uas yuav tsum to taub ntawd yog cov cim thiab tej txuj ci tseem ceeb hauv keeb kwm hauv paus. Qhov xaus lus faj lem kawg uas Ellen White hais txog cov ntsiab ntawm qhov muag dig ntawm lub tsev uas ntxeev siab, qhia meej tias cov qhov muag uas tau koob hmoov los pom yam uas txhua tus neeg ncaj ncees ntshaw xav pom ntawd yog keeb kwm ntawm kev txav Millerite.
“All the messages given from 1840–1844 are to be made forcible now, for there are many people who have lost their bearings. The messages are to go to all the churches.
“Txhua tej lus uas tau muab tawm txij xyoo 1840–1844 los yuav tsum raug coj los hais kom muaj hwj chim tam sim no, vim muaj coob leej uas twb plam lawv txoj kev taw qhia lawm. Cov lus ntawd yuav tsum mus cuag txhua pawg ntseeg.
“Christ said, ‘Blessed are your eyes, for they see; and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them’ [Matthew 13:16, 17]. Blessed are the eyes which saw the things that were seen in 1843 and 1844.” Manuscript Releases, volume 21, 436, 437.
“Yexus Khetos tau hais tias, ‘Nej ob lub qhov muag tau koob hmoov, rau qhov lawv pom; thiab nej ob lub pob ntseg tau koob hmoov, rau qhov lawv hnov. Rau qhov kuv hais tseeb rau nej, tias cov yaj saub thiab cov neeg ncaj ncees coob leej tau ntshaw pom tej yam uas nej pom, los lawv tsis tau pom; thiab ntshaw hnov tej yam uas nej hnov, los lawv tsis tau hnov’ [Mathais 13:16, 17]. Cov qhov muag uas tau pom tej yam uas tau pom nyob rau xyoo 1843 thiab 1844 yeej tau koob hmoov.” Manuscript Releases, volume 21, 436, 437.
Jesus always illustrates the end with the beginning, and the first reference to those who have eyes, but do not see or understand, and the last reference identify that the foundational history of the rebellious house is what is not seen, and is therefore rejected, and thus prevents the foolish from recognizing the latter rain. The history of 1840–1844 was typified by the deliverance of ancient Israel from Egyptian bondage. Ancient Israel’s failure to pass the initial testing process brought them to Kadesh, where they accepted the false report of the ten spies and selected a new captain to lead them back to Egypt. Forty years later they were brought back to Kadesh, and Moses failed by striking the Rock a second time.
Yexus ib txwm siv qhov kawg los ua piv txwv nrog qhov pib, thiab thawj qhov kev hais txog cov uas muaj qhov muag, los tsis pom thiab tsis to taub, nrog rau qhov kev hais zaum kawg, qhia tias keeb kwm hauv paus ntawm lub tsev ntxeev siab yog yam uas tsis pom, thiab yog li ntawd thiaj raug tsis lees txais, thiab li ntawd thiaj txwv tsis pub cov neeg ruam paub txog nag tom qab. Keeb kwm xyoo 1840–1844 tau raug ua piv txwv los ntawm txoj kev cawm dim ntawm cov Ixayees thaum ub tawm hauv kev qhev nyob hauv tebchaws Iziv. Qhov uas cov Ixayees thaum ub tsis dhau txoj kev sim thawj zaug tau coj lawv mus rau Khades, qhov chaw uas lawv txais daim ntawv ceeb cuav ntawm kaum tus neeg soj ntsuam tebchaws thiab xaiv ib tug thawjcoj tshiab coj lawv rov qab mus rau tebchaws Iziv. Plaub caug xyoo tom qab ntawd lawv raug coj rov qab los rau Khades, thiab Mauxes tau poob los ntawm qhov uas nws ntaus lub Pob Zeb zaum ob.
Though Moses failed, Joshua still proceeded to lead them into the Promised Land. The last test at Kadesh had a serious rebellion associated with it, for Jesus always illustrates the end with the beginning, and the rebellion of the ten spies at Kadesh in the beginning of the forty years, and at the ending of the forty years also illustrates a great rebellion at Kadesh. Yet in spite of the rebellion of Moses at Kadesh, the vision of entering into the Promised Land was no longer delayed.
Txawm yog Mauxes tau ua tsis tiav, Yausuas tseem tau mus ua tus coj lawv nkag mus rau hauv Lub Tebchaws Cog Tseg. Qhov kev sim siab kawg ntawm Kades muaj ib qho kev ntxeev siab loj txuas nrog nws, rau qhov Yexus ib txwm siv qhov pib los ua piv txwv qhia txog qhov kawg; thiab qhov kev ntxeev siab ntawm kaum tus neeg soj xyuas ntawm Kades thaum pib ntawm plaub caug xyoo, thiab thaum xaus ntawm plaub caug xyoo los kuj qhia txog ib qho kev ntxeev siab loj ntawm Kades thiab. Txawm li cas los xij, txawm yog muaj Mauxes qhov kev ntxeev siab ntawm Kades, lub zeem muag txog kev nkag mus rau hauv Lub Tebchaws Cog Tseg tsis raug ncua ntxiv lawm.
In the rebellion of 1863, that led to the increased rebellion of 1888, that led to the increased rebellion of 1919, which culminated in the rebellion of 1957, Jesus brought Laodicean Adventism back to Kadesh. He brought them back to the history where the third angel arrived and began a testing process that ultimately manifested the rebellion of 1863, and the banishment of wandering in the wilderness of Laodicea. The third angel entered into the ending history of Laodicean Adventism on September 11, 2001 when the mighty angel of Revelation eighteen, which is the third angel, came down. He then announced that Babylon was fallen, as typified by the casting down of Nimrod’s tower, when the towers of New York City were brought down.
Hauv kev ntxeev siab xyoo 1863, uas coj mus rau kev ntxeev siab loj ntxiv xyoo 1888, uas coj mus rau kev ntxeev siab loj ntxiv xyoo 1919, uas thaum kawg xaus rau hauv kev ntxeev siab xyoo 1957, Yexus tau coj Laodicean Adventism rov qab mus rau Kadesh. Nws tau coj lawv rov qab mus rau hauv keeb kwm uas tus tim tswv thib peb tau tuaj txog thiab pib ib txoj kev sim siab uas thaum kawg tau nthuav tawm kev ntxeev siab xyoo 1863, thiab kev raug ntiab tawm mus taug kev ua neeg thoj nam nyob hauv tebchaws moj sab qhua ntawm Laodicea. Tus tim tswv thib peb tau nkag los rau hauv keeb kwm kawg ntawm Laodicean Adventism thaum lub Cuaj Hlis 11, 2001 thaum tus tim tswv muaj hwjchim loj ntawm Tshwm Sim kaum yim, uas yog tus tim tswv thib peb, nqes los. Ces nws tshaj tawm tias Npanpiloo tau poob lawm, raws li tau ua qauv qhia los ntawm kev muab Nimrod lub pej thuam pov rau hauv av, thaum cov pej thuam ntawm New York City raug coj los vau.
“The third angel’s message will not be comprehended, the light which will lighten the earth with its glory will be called a false light, by those who refuse to walk in its advancing glory.” Review and Herald, May 27, 1890.
“Xov uas tsis kam taug kev hauv txoj kev ci ntsa iab uas tab tom vam meej mus ntawm tus tim tswv thib peb txoj xov yuav tsis to taub, thiab qhov kaj uas yuav ua rau lub ntiaj teb ci ntsa iab nrog nws lub hwjchim ci ntsa iab yuav raug hu ua qhov kaj cuav.” Review and Herald, May 27, 1890.
As with ancient Israel, so too with modern Israel. The generation that witnesses September 11, 2001 is the last generation. Jesus said in Luke chapter twenty-one that “this generation,” and He identified that generation as those living when the heavens and earth shall pass away, which occurs at the Second Coming. That generation who live to witness Christ’s return will have recognized a sign that proves to them that they are the final generation. They will know and understand that they are those living when the “effect of every vision” is no longer “prolonged.”
Ib yam li Yixayee thaum ub, Yixayee niaj hnub nim no kuj zoo ib yam thiab. Tiam neeg uas pom tim khawv txog hnub Cuaj Hlis 11, 2001 yog tiam kawg. Yexus tau hais nyob hauv Lukas tshooj nees nkaum ib tias “tiam neeg no,” thiab Nws tau txheeb xyuas tias tiam neeg ntawd yog cov uas tseem ciaj sia thaum ntuj thiab lub ntiajteb yuav dua mus, uas yog tshwm sim thaum Nws Rov Los Zaum Ob. Tiam neeg ntawd uas ciaj sia pom Khetos rov los yuav tau pom ib lub cim uas ua pov thawj rau lawv tias lawv yog tiam neeg kawg. Lawv yuav paub thiab to taub tias lawv yog cov uas ciaj sia nyob rau lub sijhawm uas “txoj hauj lwm ntawm txhua zaj yaj saub pom” tsis raug “ncua ntev” lawm.
As Jesus was leaving the temple with the disciples they asked Him to explain what He had meant by His description of the destruction of the temple. That conversation was representing the conversation which His disciples have during the final generation. The disciples wished to understand what He meant when He has repeatedly taught that the Laodicean Adventist church is to be swept away at the soon-coming Sunday law, as the worshippers therein are spewed out of His mouth, and are no longer those who speak for Him.
Thaum Yexus tab tom tawm hauv lub tuam tsev nrog cov thwj tim, lawv thov kom Nws piav rau lawv txog yam Nws tau txhais los ntawm Nws qhov kev piav txog kev puas tsuaj ntawm lub tuam tsev. Zaj kev sib tham ntawd sawv cev rau txoj kev sib tham uas Nws cov thwj tim yuav muaj nyob rau tiam kawg. Cov thwj tim ntshaw kom to taub tias Nws txhais li cas thaum Nws tau qhia ntau zaus tias pawg ntseeg Laodicean Adventist yuav raug cheb pov tseg thaum txoj cai Sunday uas yuav los sai no los txog, raws li cov uas pe hawm nyob hauv ntawd raug nti tawm hauv Nws lub qhov ncauj, thiab tsis yog cov uas hais lus sawv cev rau Nws lawm.
In answering the disciples Jesus described the destruction of Jerusalem and the history that followed, all the way through to the end of the world. After laying out the historical overview up to verse nineteen, He then addresses the destruction of Jerusalem, a destruction which could have occurred at the cross, but that in God’s mercy and longsuffering was postponed for about forty years. At the end of the forty years there would be a remnant that would escape the destruction, but only if they recognized the sign that He then gave.
Thaum teb rau cov thwjtim, Yexus tau piav txog kev puas tsuaj ntawm Yeluxalees thiab keeb kwm uas yuav raws tom qab ntawd mus txog rau thaum kawg ntawm lub ntiajteb no. Tom qab uas Nws tau nthuav qhia qhov kev txheeb saib dav ntawm keeb kwm mus txog nqe kaum cuaj, ces Nws tig los hais txog kev puas tsuaj ntawm Yeluxalees, yog ib qho kev puas tsuaj uas yeej yuav tau tshwm sim thaum ntawm tus ntoo khaublig, tiamsis vim Vajtswv txoj kev hlub tshua thiab txoj kev ua siab ntev nws thiaj raug ncua mus li kwv yees plaub caug xyoo. Thaum kawg ntawm plaub caug xyoo ntawd yuav muaj ib pab seem uas yuav dim ntawm txoj kev puas tsuaj ntawd, tiamsis tsuas yog yog lawv lees paub lub cim uas Nws tau muab tom qab ntawd xwb.
In the beginning of ancient Israel there was a forty-year period, which started with a judgment upon the rebellion of the ten spies that was deferred for forty years, due to the intercession of Moses. At the end of ancient Israel there was a judgment upon the rebellion of the cross that was deferred for forty years, due to the intercession of Christ’s longsuffering and mercy. In both histories there was a remnant that escaped. Jesus always illustrates the end of a thing with the beginning of a thing.
Thaum chiv keeb ntawm cov Yixayee thaum ub muaj ib lub sijhawm plaub caug xyoo, uas pib nrog ib txoj kev txiav txim rau kev ntxeev siab ntawm kaum tus neeg soj xyuas, uas raug ncua tseg plaub caug xyoo vim Mauxes qhov kev thov ntuj sawv cev. Thaum kawg ntawm cov Yixayee thaum ub muaj ib txoj kev txiav txim rau kev ntxeev siab ntawm tus ntoo khaub lig, uas raug ncua tseg plaub caug xyoo vim Khetos txoj kev ua siab ntev thiab txoj kev khuv leej. Hauv ob zaj keeb kwm no muaj ib pab seem uas dim tawm. Yexus ib txwm siv qhov pib ntawm ib yam los piav qhia txog qhov kawg ntawm yam ntawd.
Jesus addressed the sign associated with the destruction of Jerusalem and identified it as “the days of vengeance.”
Yexus tau hais txog lub cim uas txuas nrog kev puas tsuaj ntawm Yeluxalees thiab tau qhia tias nws yog “hnub ntawm kev pauj.”
And when ye shall see Jerusalem compassed with armies, then know that the desolation thereof is nigh. Then let them which are in Judaea flee to the mountains; and let them which are in the midst of it depart out; and let not them that are in the countries enter thereinto. For these be the days of vengeance, that all things which are written may be fulfilled. Luke 21:20–22.
Thaum nej pom Yeluxalees raug tej pab tub rog ncig puag ncig, ces nej yuav tsum paub tias nws txoj kev raug puam tsuaj twb nyob ze lawm. Ces cov uas nyob hauv Yudas tebchaws cia li khiav mus rau saum tej roob; thiab cov uas nyob hauv nruab nrab lub nroog cia li tawm mus; thiab cov uas nyob hauv tej cheeb tsam sab nraud tsis txhob nkag los rau hauv. Rau qhov cov no yog hnub ntawm kev pauj txhaum, xwv kom txhua yam uas tau sau tseg cia yuav raug ua kom tiav. Luka 21:20–22.
The “day of vengeance” is the seven last plagues, and for this reason Sister White aligns the destruction of Jerusalem with God’s executive judgment in the last days.
“hnub ntawm kev pauj” yog xya lub kev raug tsim txom kawg, thiab vim li no Niam Tsev Dawb thiaj muab kev puas tsuaj ntawm Yeluxalees los sib piv nrog Vajtswv txoj kev txiav txim ua tiav nyob rau hnub kawg.
Come near, ye nations, to hear; and hearken, ye people: let the earth hear, and all that is therein; the world, and all things that come forth of it. For the indignation of the Lord is upon all nations, and his fury upon all their armies: he hath utterly destroyed them, he hath delivered them to the slaughter. Their slain also shall be cast out, and their stink shall come up out of their carcases, and the mountains shall be melted with their blood. And all the host of heaven shall be dissolved, and the heavens shall be rolled together as a scroll: and all their host shall fall down, as the leaf falleth off from the vine, and as a falling fig from the fig tree. For my sword shall be bathed in heaven: behold, it shall come down upon Idumea, and upon the people of my curse, to judgment. The sword of the Lord is filled with blood, it is made fat with fatness, and with the blood of lambs and goats, with the fat of the kidneys of rams: for the Lord hath a sacrifice in Bozrah, and a great slaughter in the land of Idumea. And the unicorns shall come down with them, and the bullocks with the bulls; and their land shall be soaked with blood, and their dust made fat with fatness. For it is the day of the Lord’s vengeance, and the year of recompenses for the controversy of Zion. Isaiah 34:1–8.
Nej tej tebchaws, cia li los ze kom hnov; nej haiv neeg, cia li mloog: cia lub ntiajteb hnov, thiab txhua yam uas nyob hauv; lub qab ntuj, thiab txhua yam uas tawm hauv nws los. Rau qhov tus Tswv txoj kev chim heev nyob saum txhua haiv neeg, thiab nws txoj kev npau taws nyob saum tag nrho lawv tej tub rog: nws tau muab lawv rhuav tshem tas nrho, nws tau muab lawv cob rau kev tua nthi. Lawv cov tuag kuj yuav raug muab ntiab pov tseg, thiab lawv tej ntxhiab tsw lwj yuav ncho tawm hauv lawv tej cev tuag los, thiab tej roob yuav yaj nrog lawv cov ntshav. Thiab tag nrho pab ntuj saum ceeb tsheej yuav yaj ploj mus, thiab ntuj yuav raug quav ua ke ib yam li ib daim ntawv yob: thiab tag nrho lawv pab yuav poob nqis, ib yam li nplooj poob ntawm hmab, thiab ib yam li txiv cev poob ntawm tsob cev. Rau qhov kuv rab ntaj yuav raug da dej rau saum ntuj ceeb tsheej: saib seb, nws yuav nqes los rau saum Idumea, thiab rau saum cov neeg uas raug kuv txoj kev foom, los ua kev txiav txim. Tus Tswv rab ntaj puv npo ntshav, nws rog nplua nrog roj, thiab nrog ntshav ntawm menyuam yaj thiab tshis, nrog roj ntawm raum yaj ntxhw: rau qhov tus Tswv muaj ib txoj kev fij xyeem hauv Bozrah, thiab ib qho kev tua loj heev hauv thaj av Idumea. Thiab cov unicorns yuav nqes los nrog lawv, thiab cov nyuj hluas nrog cov nyuj muaj zog; thiab lawv thaj av yuav tsau ncho ntshav, thiab lawv tej hmoov av yuav rog nplua nrog roj. Rau qhov no yog hnub ntawm tus Tswv txoj kev pauj, thiab yog xyoo ntawm kev them rov qab rau Zixoo qhov teeb meem. Yaxayas 34:1–8.
Jesus gave His first public presentation at Nazareth, announcing Himself as the Messiah. That presentation was prophetically governed by the rule of first mention. The reading He selected identified that His work included announcing the “day of the Lord’s vengeance.” Which according to Isaiah is also “the year of recompenses for the controversy of Zion.”
Yexus tau muab Nws thawj zaug kev nthuav tawm rau pej xeem hauv Naxales, tshaj tawm tias Nws yog tus Mexiyas. Qhov kev nthuav tawm ntawd raug kav raws li txoj cai yaj saub hais txog thawj zaug uas ib yam raug hais tseg. Nqe Vajlugkub uas Nws xaiv los nyeem qhia meej tias Nws tes dej num muaj nrog rau kev tshaj tawm “hnub uas tus Tswv ua pauj.” Uas raws li Yaxayas kuj yog “xyoo ntawm tej kev pauj rov qab vim yog kev sib cav ntawm Xi-oos.”
It was at Nazareth that Christ began His public ministry and announced Himself as the Messiah. It was then that those who heard His words, but did not perceive, attempted to kill Him by casting him off a mountain. The beginning of His ministry was marked by the people of His home town attempting to kill Him, and the ending of His ministry His people did kill Him. His ministry was to identify Himself as the Messiah, which He became when He was anointed at His baptism. At His baptism a divine symbol descended to endorse the fulfillment of the prediction of the coming Messiah. On August 11, 1840 a divine symbol descended to endorse the prediction of the testing message of that history. And on September 11, 2001 a divine symbol came down to endorse the predicted message of that history, which is the message of the latter rain.
Nyob rau ntawm Naxales uas Khetos pib Nws txoj hauj lwm qhuab qhia rau sawv daws pom thiab tshaj tawm Nws tus kheej tias yog tus Mexiyas. Thiab yog thaum ntawd cov uas hnov Nws cov lus, los tsis to taub, thiaj sim tua Nws los ntawm kev muab Nws pov nram roob. Qhov pib ntawm Nws txoj hauj lwm qhuab qhia raug cim tseg los ntawm cov neeg hauv Nws lub zos sim tua Nws, hos qhov xaus ntawm Nws txoj hauj lwm qhuab qhia mas Nws haiv neeg yeej tua Nws lawm. Nws txoj hauj lwm qhuab qhia yog los qhia kom paub tseeb tias Nws yog tus Mexiyas, yam uas Nws los ua thaum Nws raug pleev roj thaum Nws ua kev cai raus dej. Thaum Nws ua kev cai raus dej muaj ib lub cim saum ntuj nqes los lees paub txog kev ua tiav ntawm lo lus faj lem hais txog tus Mexiyas uas yuav los. Hnub tim 11 Lub Yim Hli, 1840, ib lub cim saum ntuj nqes los lees paub txog lo lus faj lem ntawm txoj xov kev sim siab ntawm zaj keeb kwm ntawd. Thiab hnub tim 11 Lub Cuaj Hli, 2001, ib lub cim saum ntuj nqes los lees paub txog txoj xov uas tau raug faj lem tseg ntawm zaj keeb kwm ntawd, uas yog txoj xov ntawm nag lig.
“After laboring two days with the Samaritans, Jesus left them to continue his journey to Galilee. He made no tarry at Nazareth, where he had spent his youth and early manhood. His reception in the synagogue there, when he announced himself as the Anointed One, was so unfavorable that he decided to seek more fruitful fields, to preach to ears that would listen, and to hearts that would receive his message. He declared to his disciples that a prophet hath no honor in his own country. This saying sets forth that natural reluctance which many people have to acknowledge any wonderfully admirable development in one who has unostentatiously lived in their midst, and whom they have intimately known from childhood. At the same time, these same persons might become wildly excited over the pretensions of a stranger and an adventurer.” The Spirit of Prophecy, volume 2, 151.
“Tom qab ua hauj lwm ob hnub nrog cov Xamalis, Yexus thiaj ncaim lawv mus txuas ntxiv nws txoj kev taug mus rau Kalilais. Nws tsis tau nyob ntev hauv Naxales, qhov chaw uas nws tau siv nws lub sijhawm hluas thiab thaum ntxov ntawm nws lub neej neeg laus. Kev txais tos nws hauv lub tsev sab laj nyob ntawd, thaum nws tshaj tawm nws tus kheej tias yog Tus Pleev Roj, tsis zoo li ntawd heev, ces nws txiav txim siab mus nrhiav tej teb uas yuav txi txiv ntau dua, kom nws tshaj tawm rau tej pob ntseg uas yuav mloog, thiab rau tej siab uas yuav txais nws txoj xov. Nws hais rau nws cov thwjtim tias ib tug yaj saub tsis muaj meej mom hauv nws lub teb chaws. Lo lus no qhia tawm txog txoj kev tsis kam lees uas muaj raws li ntuj tsim nyob hauv ntau leej tibneeg kom lees paub ib qho kev loj hlob uas zoo kawg thiab tsim nyog qhuas hauv ib tug neeg uas tau ua neej nyob yam tsis khav theeb nyob hauv lawv nruab nrab, thiab tus uas lawv tau paub zoo txij thaum yau los. Tib lub sijhawm ntawd, cov tibneeg no los kuj yuav raug kub siab vwm ntsuav rau tej lus thov hais tseg ntawm ib tug neeg txawv thiab ib tug neeg nrhiav koob meej.” The Spirit of Prophecy, volume 2, 151.
In Luke chapter twenty-one, Christ identifies the one hundred and forty-four thousand, the final generation that does not die. He does so by presenting the history that began with His last visit to what had formerly been His father’s house, but then had become the Jew’s house. In the narrative of the history which Jesus began to present He reached the point where Jerusalem, and the temple the disciples wanted to know about, was to be destroyed (70 AD). He identified the destruction as the days of vengeance, which was part of His opening announcement of His ministry. The “days of vengeance” represented not only the destruction of Jerusalem in the year 70, but also the time of God’s wrath as represented in the seven last plagues.
Hauv Luka tshooj nees nkaum ib, Khetos qhia kom paub tus ib puas plaub caug plaub txhiab, uas yog tiam kawg uas tsis tuag. Nws ua li ntawd los ntawm kev nthuav tawm keeb kwm uas tau pib nrog Nws txoj kev tuaj xyuas zaum kawg rau yam uas yav tas los yog Nws Txiv lub tsev, tiam sis tom qab ntawd twb tau dhau los ua cov Yudais lub tsev lawm. Hauv zaj keeb kwm uas Yexus pib nthuav tawm ntawd, Nws mus txog rau lub ntsiab uas Yeluxalees, thiab lub tuam tsev uas cov thwj tim xav paub txog, yuav raug rhuav tshem (70 AD). Nws qhia tias txoj kev rhuav tshem ntawd yog hnub ntawm kev pauj, uas yog ib feem ntawm Nws daim ntawv tshaj tawm qhib txog Nws txoj hauj lwm qhuab qhia. “Hnub ntawm kev pauj” tsis yog tsuas sawv cev rau kev rhuav tshem ntawm Yeluxalees hauv xyoo 70 xwb, tiam sis kuj sawv cev rau lub sij hawm ntawm Vajtswv txoj kev chim raws li tau sawv cev nyob hauv xya lub xwm txheej phem kawg.
For this is the day of the Lord God of hosts, a day of vengeance, that he may avenge him of his adversaries: and the sword shall devour, and it shall be satiate and made drunk with their blood: for the Lord God of hosts hath a sacrifice in the north country by the river Euphrates. Jeremiah 46:10.
Vim hnub no yog hnub ntawm tus Tswv Vajtswv uas kav txhua pab tub rog, yog hnub ua pauj, kom Nws yuav pauj rau Nws tus kheej ntawm Nws cov yeeb ncuab; thiab rab ntaj yuav nqos devour, thiab nws yuav txaus siab thiab qaug cawv rau lawv cov ntshav; rau qhov tus Tswv Vajtswv uas kav txhua pab tub rog muaj ib qho kev txi nyob rau tebchaws qaumteb ntawm tus dej Euphrates. Yelemis 46:10.
The “day of vengeance” upon Babylon, represented by the “sacrifice in the north country by the river Euphrates,” begins at the soon-coming Sunday law.
“hnub pauj” uas poob rau saum Npanpiloo, uas raug sawv cev los ntawm “kev txi fij nyob rau hauv lub teb chaws sab qaum teb ntawm tus dej Euphrates,” pib thaum txoj cai Hnub Caiv Hnub Xya uas yuav los sai no pib siv.
Because of the wrath of the Lord it shall not be inhabited, but it shall be wholly desolate: every one that goeth by Babylon shall be astonished, and hiss at all her plagues. Put yourselves in array against Babylon round about: all ye that bend the bow, shoot at her, spare no arrows: for she hath sinned against the Lord. Shout against her round about: she hath given her hand: her foundations are fallen, her walls are thrown down: for it is the vengeance of the Lord: take vengeance upon her; as she hath done, do unto her. Cut off the sower from Babylon, and him that handleth the sickle in the time of harvest: for fear of the oppressing sword they shall turn everyone to his people, and they shall flee everyone to his own land. Israel is a scattered sheep; the lions have driven him away: first the king of Assyria hath devoured him; and last this Nebuchadnezzar king of Babylon hath broken his bones. Therefore thus saith the Lord of hosts, the God of Israel; Behold, I will punish the king of Babylon and his land, as I have punished the king of Assyria. And I will bring Israel again to his habitation, and he shall feed on Carmel and Bashan, and his soul shall be satisfied upon mount Ephraim and Gilead. In those days, and in that time, saith the Lord, the iniquity of Israel shall be sought for, and there shall be none; and the sins of Judah, and they shall not be found: for I will pardon them whom I reserve. Go up against the land of Merathaim, even against it, and against the inhabitants of Pekod: waste and utterly destroy after them, saith the Lord, and do according to all that I have commanded thee. A sound of battle is in the land, and of great destruction. How is the hammer of the whole earth cut asunder and broken! how is Babylon become a desolation among the nations! I have laid a snare for thee, and thou art also taken, O Babylon, and thou wast not aware: thou art found, and also caught, because thou hast striven against the Lord. The Lord hath opened his armoury, and hath brought forth the weapons of his indignation: for this is the work of the Lord God of hosts in the land of the Chaldeans. Come against her from the utmost border, open her storehouses: cast her up as heaps, and destroy her utterly: let nothing of her be left. Slay all her bullocks; let them go down to the slaughter: woe unto them! for their day is come, the time of their visitation. The voice of them that flee and escape out of the land of Babylon, to declare in Zion the vengeance of the Lord our God, the vengeance of his temple. Call together the archers against Babylon: all ye that bend the bow, camp against it round about; let none thereof escape: recompense her according to her work; according to all that she hath done, do unto her: for she hath been proud against the Lord, against the Holy One of Israel. Jeremiah 50:13–29.
Vim yog tus Tswv txoj kev chim, nws yuav tsis muaj neeg nyob, tiamsis yuav raug tso tseg kom puam tsuaj tag nrho; txhua tus uas hla mus ntawm Npanpiloo yuav ceeb thiab yuav xuav rau txhua yam kev raug mob uas los rau nws. Nej cia li teem nej tus kheej ua rog tawm tsam Npanpiloo nyob ib ncig; nej txhua tus uas rub tau hneev, cia li tua rau nws, txhob tseg ib tug xub li; rau qhov nws tau ua txhaum tawm tsam tus Tswv. Cia li qw tawm tsam nws nyob ib ncig; nws twb tsa tes zwm lawm; nws tej hauv paus twb vau lawm, nws tej ntsa twb raug rhuav pov tseg lawm; rau qhov qhov no yog tus Tswv txoj kev pauj: nej cia li pauj rau nws; raws li nws tau ua, nej kuj cia li ua rau nws ib yam nkaus. Cia li txiav tus tseb nplej tawm ntawm Npanpiloo, thiab tus uas tuav rab qws hlais thaum lub caij sau qoob loo; vim ntshai rab ntaj uas tsim txom, lawv yuav tig rov mus rau txhua tus nws haiv neeg, thiab lawv yuav khiav mus txhua tus rau nws lub tebchaws. Yixayee yog ib tug yaj uas tawg khiav; tej tsov ntxhuav tau muab nws ntiab khiav mus: xub thawj yog vajntxwv Axilia tau nqos nws lawm; thiab thaum kawg no Nebukhanexas, vajntxwv Npanpiloo, tau zom nws tej pob txha tawg tas. Vim li no tus Tswv uas kav saum ntuj ceeb tsheej, Yixayee tus Vajtswv, hais li no tias; Saib maj, kuv yuav rau txim rau vajntxwv Npanpiloo thiab nws lub tebchaws, ib yam li kuv tau rau txim rau vajntxwv Axilia. Thiab kuv yuav coj Yixayee rov qab los rau nws qhov chaw nyob, thiab nws yuav tau noj ntawm Khamel thiab Npasas, thiab nws tus ntsuj plig yuav txaus siab rau saum roob Efa‑i thiab Kile‑as. Nyob rau cov hnub ntawd, thiab lub sijhawm ntawd, tus Tswv hais tias, yuav nrhiav Yixayee tej kev phem, los yuav nrhiav tsis tau ib qho li; thiab Yudas tej kev txhaum los yuav nrhiav tsis pom; rau qhov kuv yuav zam txim rau cov uas kuv khaws cia tseg. Cia li nce mus tawm tsam thaj av Merathaim, tawm tsam nws thiab cov neeg nyob hauv Pekod; tus Tswv hais tias, cia li ua kom puam tsuaj thiab rhuav tshem lawv kom tag nrho, thiab ua raws li txhua yam uas kuv tau txib koj. Muaj suab ua rog nyob hauv lub tebchaws, thiab muaj kev puam tsuaj loj heev. Cas tus rauj ntawm tag nrho lub ntiajteb thiaj raug txiav tawg ua tej daim thiab raug tsoo! Cas Npanpiloo thiaj dhau los ua qhov chaw puam tsuaj nyob hauv cov tebchaws! Au Npanpiloo, kuv tau nteg cuab rau koj, thiab koj kuj raug ntes lawm, thaum koj tsis paub li; luag nrhiav tau koj, thiab kuj txhom tau koj, rau qhov koj tau tawm tsam tus Tswv. Tus Tswv twb qhib nws lub tsev khaws cuab yeej ua rog lawm, thiab tau coj tej cuab yeej ntawm nws txoj kev npau taws los; rau qhov qhov no yog tes haujlwm ntawm tus Tswv Vajtswv uas kav saum ntuj ceeb tsheej hauv thaj av cov Khaltees. Cia li tuaj tawm tsam nws ntawm ciam teb kawg nkaus, qhib nws tej chaw khaws khoom; tsa nws ua tej pawg, thiab rhuav tshem nws kom tag nrho; tsis txhob cia ib yam dabtsi ntawm nws seem nyob. Cia li tua nws tej nyuj thav txhua tus; cia lawv nqes mus rau qhov chaw tua neeg: lawv yuav raug kev txom nyem lauj! rau qhov lawv hnub twb los txog lawm, yog lub sijhawm uas lawv raug tshawb xyuas rau txim. Lub suab ntawm cov uas khiav dim thiab dim tawm hauv thaj av Npanpiloo, los tshaj tawm hauv Xi-oos txog tus Tswv peb tus Vajtswv txoj kev pauj, yog kev pauj rau nws lub tuam tsev. Cia li hu cov neeg tua hneev los sib sau tawm tsam Npanpiloo: nej txhua tus uas rub tau hneev, cia li tsa chaw pw ua rog tawm tsam nws nyob ib ncig; tsis txhob cia ib tug twg ntawm nws dim mus; pauj rau nws raws li nws tes haujlwm; raws li txhua yam nws tau ua, nej cia li ua rau nws ib yam nkaus; rau qhov nws tau khav theeb tawm tsam tus Tswv, tawm tsam Tus Dawb Huv ntawm Yixayee. Yelemi 50:13–29.
The destruction of Jerusalem in the year 70 AD represents the executive judgment of the whore of Babylon, that begins at the soon-coming Sunday law in the United States. Jesus knew that He was identifying the year 70 AD as the soon-coming Sunday law, for He is the author of His Word, and He is the Word. It is important to recognize the setting of the prophecy that Jesus sets forth in Luke chapter twenty-one, in order to understand what the sign is that identifies that the last generation has arrived.
Kev puas tsuaj ntawm Yeluxalees hauv xyoo 70 AD sawv cev rau txoj kev txiav txim ua tiav rau tus niam ntiav Npanpiloo, uas pib thaum txoj cai Hnub Caiv Hnub Xya uas yuav los sai hauv Tebchaws Meskas. Yexus yeej paub tias Nws tab tom qhia xyoo 70 AD ua tus qauv qhia txog txoj cai Hnub Caiv Hnub Xya uas yuav los sai, rau qhov Nws yog tus sau ntawm Nws Txojlus, thiab Nws yog Txojlus. Nws yog ib qho tseem ceeb kom paub txog lub ntsiab chaw thiab lub sijhawm ntawm zaj lus faj lem uas Yexus nthuav tawm hauv Lukas tshooj nees nkaum ib, xwv kom to taub tias lub cim twg yog qhov qhia tias tiam kawg twb los txog lawm.
We will continue this study in the next article.
Peb yuav txuas ntxiv qhov kev kawm no hauv zaj lus tom ntej.
“The coming of Christ will take place in the darkest period of this earth’s history. The days of Noah and of Lot picture the condition of the world just before the coming of the Son of man. The Scriptures, pointing forward to this time, declare that Satan will work with all power and ‘with all deceivableness of unrighteousness.’ 2 Thessalonians 2:9, 10. His working is plainly revealed by the rapidly increasing darkness, the multitudinous errors, heresies, and delusions of these last days. Not only is Satan leading the world captive, but his deceptions are leavening the professed churches of our Lord Jesus Christ. The great apostasy will develop into darkness deep as midnight. To God’s people it will be a night of trial, a night of weeping, a night of persecution for the truth’s sake. But out of that night of darkness God’s light will shine.
“Kev los ntawm Khetos yuav muaj tshwm sim hauv lub sijhawm tsaus ntuj tshaj plaws ntawm keeb kwm ntiajteb no. Hnub nyoog ntawm Nau-a thiab ntawm Loo yog daim duab qhia txog lub xeev ntawm lub ntiajteb tam sim ua ntej Leej Tub ntawm neeg los. Vajluskub, taw qhia mus rau lub sijhawm no tom ntej, tshaj tawm tias Xatas yuav ua haujlwm nrog txhua lub hwjchim thiab ‘nrog txhua yam kev dag ntxias ntawm kev tsis ncaj ncees.’ 2 Thexalaunikes 2:9, 10. Nws txoj haujlwm raug nthuav tawm meej meej los ntawm qhov tsaus ntuj uas tab tom nce sai, thiab los ntawm ntau yam kev yuam kev, kev qhuab qhia cuav, thiab kev dag ntxias ntawm cov hnub kawg no. Tsis yog Xatas xwb thiaj tab tom coj lub ntiajteb mus ua neeg raug txhom, tabsis nws tej kev dag ntxias kuj tab tom ua rau cov pawg ntseeg uas tshaj tawm tias yog peb tus Tswv Yexus Khetos cov pawg ntseeg puv npo ib yam li poov xab. Txoj kev thim txojkev ntseeg loj ntawd yuav loj hlob mus ua kev tsaus ntuj tob npaum li ib tag hmo. Rau Vajtswv haiv neeg, nws yuav yog ib hmo ntawm kev sim siab, ib hmo ntawm kev quaj ntsuag, ib hmo ntawm kev tsim txom vim qhov tseeb. Tiamsis tawm hauv hmo tsaus ntuj ntawd Vajtswv txojkev kaj yuav ci tawm los.”
“He causes ‘the light to shine out of darkness.’ 2 Corinthians 4:6. When ‘the earth was without form, and void; and darkness was upon the face of the deep,’ ‘the Spirit of God moved upon the face of the waters. And God said, Let there be light: and there was light.’ Genesis 1:2, 3. So in the night of spiritual darkness, God’s word goes forth, ‘Let there be light.’ To His people He says, ‘Arise, shine; for thy light is come, and the glory of the Lord is risen upon thee.’ Isaiah 60:1.
“Nws ua kom ‘lub teeb ci tawm hauv txojkev tsaus ntuj.’ 2 Khaulee 4:6. Thaum ‘lub ntiajteb tsis tau muaj yam ntxwv, thiab khoob lug; thiab txojkev tsaus ntuj nyob saum npoo qhov tob,’ ‘Vajtswv tus Ntsuj Plig txav mus saum npoo dej. Thiab Vajtswv hais tias, Cia kom muaj qhov kaj: ces txawm muaj qhov kaj.’ Chivkeeb 1:2, 3. Ib yam li ntawd, nyob hauv hmo ntuj ntawm sab ntsuj plig txojkev tsaus ntuj, Vajtswv Txojlus tawm mus hais tias, ‘Cia kom muaj qhov kaj.’ Rau Nws haivneeg Nws hais tias, ‘Cia li sawv tsees, ci ntsa iab; rau qhov koj lub teeb twb los txog lawm, thiab tus Tswv lub yeeb koob twb tawm tuaj rau saum koj lawm.’ Yaxayas 60:1.
“‘Behold,’ says the Scripture, ‘the darkness shall cover the earth, and gross darkness the people: but the Lord shall arise upon thee, and His glory shall be seen upon thee.’ Verse 2. Christ, the outshining of the Father’s glory, came to the world as its light. He came to represent God to men, and of Him it is written that He was anointed ‘with the Holy Ghost and with power,’ and ‘went about doing good.’ Acts 10:38. In the synagogue at Nazareth He said, ‘The Spirit of the Lord is upon Me, because He hath anointed Me to preach the gospel to the poor; He hath sent Me to heal the brokenhearted, to preach deliverance to the captives, and recovering of sight to the blind, to set at liberty them that are bruised, to preach the acceptable year of the Lord.’ Luke 4:18, 19. This was the work He commissioned His disciples to do. ‘Ye are the light of the world,’ He said. ‘Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven.’ Matthew 5:14, 16.” Prophets and Kings, 217, 218.
“‘Saib,’ Vajlugkub hais tias, ‘kev tsaus ntuj yuav npog lub ntiaj teb, thiab txoj kev tsaus ntuj tuab yuav npog haiv neeg; tiamsis tus Tswv yuav sawv los saum koj, thiab Nws lub yeeb koob yuav raug pom saum koj.’ Nqe 2. Khetos, uas yog qhov ci tawm ntawm Leej Txiv lub yeeb koob, tau los rau hauv lub ntiaj teb ua nws txoj kev kaj. Nws tau los sawv cev rau Vajtswv rau tibneeg, thiab txog Nws muaj lus sau tseg tias Nws raug pleev roj ‘nrog tus Vaj Ntsuj Plig Dawb Huv thiab nrog hwjchim,’ thiab tias Nws ‘mus ncig ua qhov zoo.’ Tubtxib Tes Haujlwm 10:38. Hauv lub tsev sablaj ntawm Naxales Nws tau hais tias, ‘Tus Tswv tus Ntsuj Plig nyob saum Kuv, rau qhov Nws tau pleev roj rau Kuv kom Kuv tshaj txoj moo zoo rau cov neeg pluag; Nws tau txib Kuv los kho cov uas muaj siab tawg, kom tshaj kev dim rau cov neeg raug kaw, thiab kom qhov muag rov pom kev rau cov dig muag, kom tso cov uas raug tsim txom kom dim, kom tshaj tawm xyoo uas haum tus Tswv siab.’ Lukas 4:18, 19. Qhov no yog txoj hauj lwm uas Nws tau txib Nws cov thwjtim kom ua. Nws hais tias, ‘Nej yog lub ntiaj teb txoj kev kaj.’ ‘Cia nej txoj kev kaj ci li ntawd rau ntawm tibneeg xubntiag, kom lawv pom nej tej haujlwm zoo, thiab qhuas nej Leej Txiv uas nyob saum ntuj ceeb tsheej.’ Mathais 5:14, 16.” Prophets and Kings, 217, 218.