We were considering Jeremiah chapter fifty in the previous article, and in the passage the judgment upon Babylon, that begins at the soon coming Sunday law in the United States and ends with the wrath of God. The executive judgment is the day of the Lord’s vengeance that was represented by the destruction of Jerusalem in the year 70 AD. The destruction of Jerusalem accomplished by Rome in 70 AD, had been typified by the destruction of Jerusalem carried out by Nebuchadnezzar. Together they provided two witnesses of the Executive Judgment of the whore of Tyre, who is also the whore of Revelation chapter seventeen.
Nyob rau hauv zaj lus dhau los no peb tau xav txog Yelemi tshooj tsib caug, thiab nyob hauv nqe ntawd muaj kev txiav txim rau Npanpiloo, uas pib thaum txoj cai Hnub Caiv yuav los sai sai no hauv Tebchaws Meskas thiab xaus nrog Vajtswv txoj kev chim. Txoj kev txiav txim uas raug coj los ua tiav yog hnub ntawm tus Tswv txoj kev pauj kua zaub ntsuab, uas tau raug sawv cev los ntawm kev puas tsuaj ntawm Yeluxalees hauv xyoo 70 AD. Kev puas tsuaj ntawm Yeluxalees uas Loos tau ua tiav hauv xyoo 70 AD, twb tau raug ua qauv qhia ua ntej los ntawm kev puas tsuaj ntawm Yeluxalees uas Nenpukhanexa tau ua. Ob qhov no ua ke tau muab ob tug timkhawv txog Txoj Kev Txiav Txim Uas Raug Coj Los Ua Tiav rau tus poj niam ntiav ntawm Thailaub, uas kuj yog tus poj niam ntiav hauv Tshwmsim tshooj kaum xya.
Jeremiah informs us that when the Lord’s vengeance is accomplished upon modern Babylon, beginning with the soon-coming Sunday law, that “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.” In those days, the sealing of the one hundred and forty-four thousand will have already been accomplished.
Yelemis qhia rau peb tias thaum tus Tswv txoj kev pauj tau ua tiav rau Npanpiloo niaj hnub no, pib nrog txoj cai Hnub Caiv uas yuav los sai no, ces “Nyob rau hnub ntawd, thiab lub sijhawm ntawd, hais tias tus Tswv, yuav nrhiav kev phem ntawm Ixayees, los yuav nrhiav tsis tau ib qho li; thiab tej kev txhaum ntawm Yudas los yuav nrhiav tsis tau: rau qhov kuv yuav zam txim rau cov uas kuv khaws cia.” Nyob rau hnub ntawd, txoj haujlwm muab lub cim rau ib puas plaub caug plaub txhiab leej twb yuav ua tiav lawm.
“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, 216.
“Cov kwv tij, nej tab tom ua dab tsi nyob rau hauv txoj hauj lwm loj ntawm kev npaj? Cov uas tab tom koom nrog lub ntiaj teb tab tom txais tus yam ntxwv pwm ntawm lub ntiaj teb thiab tab tom npaj rau lub cim ntawm tsiaj nyaum. Cov uas tsis tso siab rau lawv tus kheej, uas tab tom txo hwjchim 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 Vajtswv lub foob rau hauv lawv hauv pliaj. Thaum txoj cai txiav txim raug tshaj tawm mus thiab lub cim raug luam nphoo, lawv tus cwj pwm yuav nyob dawb huv thiab tsis muaj chaw xeb mus ib txhis.” Testimonies, volume 5, 216.
The executive judgment begins with the second voice of Revelation chapter eighteen, who calls men and women to flee from Babylon, and Jeremiah says, “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.” Her judgment is accomplished by the “archers.” The first reference to an archer in the Scriptures is concerning Ishmael.
Kev txiav txim rau kev ua tiav pib nrog lub suab thib ob hauv Tshwm Sim tshooj kaum yim, uas hu cov txiv neej thiab cov poj niam kom khiav tawm ntawm Npanpiloo, thiab Yelemis hais tias, “lawv hnub twb los txog lawm, yog lub sijhawm uas yuav raug tshuaj xyuas lawv. Lub suab ntawm cov uas khiav thiab dim tawm hauv thaj av Npanpiloo, kom tshaj tawm hauv Xi-oos txog kev pauj ntawm tus Tswv peb tus Vajtswv, kev pauj ntawm nws lub tuam tsev. Hu cov neeg tua xib xub los tawm tsam Npanpiloo ua ke: nej txhua tus uas nkhaus hneev, tsa chaw pw rog tawm tsam nws puag ncig; txhob cia ib tug twg dim mus li: pauj rau nws raws li nws tes dej num; raws nraim li txhua yam uas nws tau ua, nej ua rau nws ib yam nkaus.” Nws txoj kev txiav txim raug ua kom tiav los ntawm cov “neeg tua xib xub.” Qhov kev hais thawj zaug txog ib tug neeg tua xib xub hauv Vajluskub yog hais txog Ismaes.
And God heard the voice of the lad; and the angel of God called to Hagar out of heaven, and said unto her, What aileth thee, Hagar? fear not; for God hath heard the voice of the lad where he is. Arise, lift up the lad, and hold him in thine hand; for I will make him a great nation. And God opened her eyes, and she saw a well of water; and she went, and filled the bottle with water, and gave the lad drink. And God was with the lad; and he grew, and dwelt in the wilderness, and became an archer. Genesis 21:17–20.
Thiab Vajtswv tau hnov tus tub hluas lub suab quaj; thiab Vajtswv tus tim tswv hu saum ntuj tuaj rau Has Nkas, thiab hais rau nws tias, Has Nkas, ua cas rau koj? txhob ntshai; rau qhov Vajtswv tau hnov tus tub hluas lub suab quaj nyob rau qhov chaw uas nws nyob. Cia li sawv tsees, tsa tus tub hluas, thiab tuav nws ntawm koj txhais tes; rau qhov Kuv yuav ua kom nws los ua ib haiv neeg loj. Thiab Vajtswv qhib nws ob lub qhov muag, ces nws pom ib lub qhov dej; nws thiaj mus muab dej ntim rau hauv lub hwj, thiab muab dej rau tus tub hluas haus. Thiab Vajtswv nrog tus tub hluas nyob; nws loj hlob, thiab nyob hauv tebchaws moj sab qhua, thiab los ua ib tug kws tua xub. Chivkeeb 21:17–20.
The “hour of the great earthquake” in Revelation eleven identifies the beginning of the executive judgment upon the whore of Rome, that begins at the soon-coming Sunday law in the United States. In the “hour” “the third woe cometh quickly. And the seventh angel sounded.” The third woe, is the seventh trumpet. It is the archers of Islam that are employed to bring His judgment upon those who enforce the mark of papal authority (Sunday worship), and persecute those who uphold the mark of God’s authority (Sabbath worship).
“Lub sij hawm ntawm av qeeg loj” hauv Qhia Tshwm tshooj kaum ib qhia txog qhov pib ntawm txoj kev txiav txim uas raug ua tiav tawm tsam tus niam ntiav ntawm Loos, uas pib thaum txoj cai Hnub Caiv yuav los sai no hauv Tebchaws Meskas. Hauv “lub sij hawm” ntawd, “txoj kev txom nyem thib peb los sai sai. Thiab tus timtswv xya tshuab raj nrov.” Txoj kev txom nyem thib peb ntawd yog lub raj thib xya. Cov tub xib xub ntawm Islam yog cov uas raug siv los coj Nws txoj kev txiav txim los rau saum cov uas yuam kom lees txais lub cim ntawm hwjchim papal (kev pe hawm hnub Sunday), thiab tsim txom cov uas tuav rawv lub cim ntawm Vajtswv txoj hwjchim (kev pe hawm Hnub Xanpataus).
In Luke chapter twenty-one Jesus in answering the disciple’s questions about the destruction of Jerusalem and the temple, provides an historical narrative that also represents the history of the last days. He references the “days of vengeance,” which was an essential prophetic attribute of His ministry as the Messiah, which He identified in His opening announcement of His ministry by reading from the prophet Isaiah to the church in Nazareth. The announcement at Nazareth, and the passage from Isaiah represented not only His ministry, but the message of His disciples, and more specifically the work and ministry of the movement of the one hundred and forty-four thousand.
Hauv Lukas tshooj nees nkaum ib, thaum Yexus teb cov thwjtim cov lus nug hais txog kev puas tsuaj ntawm Yeluxalees thiab lub tuam tsev, Nws tau muab ib zaj keeb kwm piav qhia uas kuj sawv cev rau keeb kwm ntawm hnub kawg thiab. Nws hais txog “hnub ntawm kev pauj txim,” uas yog ib qho cim qhia tseem ceeb hauv kev cev Vajtswv lus txog Nws txoj hauj lwm ua tus Mexiyas, uas Nws tau qhia tawm hauv Nws thawj lo lus tshaj tawm txog Nws txoj hauj lwm thaum Nws nyeem hauv tus yaj saub Yaxayas rau pawg ntseeg hauv Naxales. Txoj lus tshaj tawm hauv Naxales, thiab nqe lus hauv Yaxayas, sawv cev tsis yog rau Nws txoj hauj lwm xwb, tiam sis kuj rau cov lus ntawm Nws cov thwjtim, thiab tshwj xeeb tshaj plaws rau txoj hauj lwm thiab kev qhuab qhia ntawm kev txav mus los ntawm ib puas plaub caug plaub txhiab leej.
The spirit of the Lord God is upon me; because the Lord hath anointed me to preach good tidings unto the meek; he hath sent me to bind up the brokenhearted, to proclaim liberty to the captives, and the opening of the prison to them that are bound; To proclaim the acceptable year of the Lord, and the day of vengeance of our God; to comfort all that mourn; To appoint unto them that mourn in Zion, to give unto them beauty for ashes, the oil of joy for mourning, the garment of praise for the spirit of heaviness; that they might be called trees of righteousness, the planting of the Lord, that he might be glorified. And they shall build the old wastes, they shall raise up the former desolations, and they shall repair the waste cities, the desolations of many generations. And strangers shall stand and feed your flocks, and the sons of the alien shall be your plowmen and your vinedressers. But ye shall be named the Priests of the Lord: men shall call you the Ministers of our God: ye shall eat the riches of the Gentiles, and in their glory shall ye boast yourselves. For your shame ye shall have double; and for confusion they shall rejoice in their portion: therefore in their land they shall possess the double: everlasting joy shall be unto them. For I the Lord love judgment, I hate robbery for burnt offering; and I will direct their work in truth, and I will make an everlasting covenant with them. And their seed shall be known among the Gentiles, and their offspring among the people: all that see them shall acknowledge them, that they are the seed which the Lord hath blessed. I will greatly rejoice in the Lord, my soul shall be joyful in my God; for he hath clothed me with the garments of salvation, he hath covered me with the robe of righteousness, as a bridegroom decketh himself with ornaments, and as a bride adorneth herself with her jewels. For as the earth bringeth forth her bud, and as the garden causeth the things that are sown in it to spring forth; so the Lord God will cause righteousness and praise to spring forth before all the nations. Isaiah 61:1–11.
Tus Tswv Yexus Khetos tus Ntsuj Plig nyob saum kuv; vim tus Tswv tau pleev roj rau kuv kom tshaj txoj xov zoo rau cov txo hwj chim; nws tau txib kuv mus qhwv kho cov siab tawg ntsoog, tshaj tawm txoj kev dim rau cov raug txhom, thiab qhib tsev loj cuj rau cov raug khi; tshaj tawm xyoo uas tus Tswv lees txais, thiab hnub uas peb tus Vajtswv pauj txiaj; los nplij txhua tus uas quaj ntsuag; los teem rau cov uas quaj ntsuag hauv Xi-oos, muab kev zoo nkauj rau lawv hloov tshauv, roj ntawm kev xyiv fab hloov kev quaj ntsuag, cev tsoos qhuas hloov tus ntsuj plig hnyav; xwv kom lawv raug hu ua tej ntoo ntawm txoj kev ncaj ncees, yog tej uas tus Tswv cog, kom nws tau koob meej. Thiab lawv yuav txhim tsa tej chaw qub uas raug puam tsuaj, lawv yuav tsa dua tej kev raug rhuav tshem yav tas los, thiab lawv yuav kho tej nroog uas puas tsuaj, yog tej kev puas ntsoog ntawm ntau tiam neeg. Thiab cov neeg txawv teb chaws yuav sawv los yug nej tej yaj, thiab cov tub ntawm lwm haiv neeg yuav ua nej cov neeg laij teb thiab cov tu vaj txiv hmab. Tiamsis nej yuav raug hu ua Cov Pov Thawj ntawm tus Tswv; neeg yuav hu nej ua Cov Tub Qhe Ua Hauj Lwm ntawm peb tus Vajtswv; nej yuav noj cov nplua nuj ntawm Lwm Haiv Neeg, thiab nej yuav khav hauv lawv lub yeeb koob. Hloov nej txoj kev txaj muag, nej yuav tau ob npaug; thiab hloov kev poob ntsej muag lawv yuav zoo siab hauv lawv feem; yog li ntawd hauv lawv thaj av lawv yuav tau txais ob npaug; kev xyiv fab mus ib txhis yuav yog rau lawv. Rau qhov kuv yog tus Tswv uas hlub kev txiav txim ncaj, kuv ntxub kev tub sab rau hlawv xyeem; thiab kuv yuav coj lawv tes haujlwm hauv qhov tseeb, thiab kuv yuav cog lus khi lus ib txhis nrog lawv. Thiab lawv cov xeeb ntxwv yuav raug paub nyob hauv Lwm Haiv Neeg, thiab lawv cov tub ki yuav raug paub nyob hauv cov pejxeem; txhua tus uas pom lawv yuav lees paub lawv, tias lawv yog caj ces uas tus Tswv tau foom koob hmoov rau. Kuv yuav zoo siab kawg hauv tus Tswv, kuv tus ntsuj plig yuav xyiv fab hauv kuv tus Vajtswv; rau qhov nws tau pub kuv hnav tej tsoos tsho ntawm txoj kev cawm seej, nws tau npog kuv nrog lub tsho ntev ntawm txoj kev ncaj ncees, ib yam li nraug vauv muab tej hniav nyiaj hniav kub los dai nws tus kheej, thiab ib yam li nkauj nyab kho nws tus kheej nrog nws tej jewels. Rau qhov ib yam li lub ntiajteb txi nws tej noob tshiab tawm los, thiab ib yam li lub vaj ua kom tej uas muab tseb rau hauv ntawd txi tuaj; tus Tswv Yexus Khetos yuav ua kom txoj kev ncaj ncees thiab kev qhuas txi tuaj rau ntawm txhua haiv neeg lub xub ntiag. Yaxayas 61:1–11.
The one hundred and forty-four thousand who are sealed in Ezekiel chapter nine, are those who are mourning over the sins in the church and in the world. “The acceptable year of the Lord, and the day of vengeance of our God,” is when those who mourn in Zion are comforted, and become “trees of righteousness” in order to “glorify the Lord.” They glorify the Lord, for “in those days, and in that time, saith the Lord, the iniquity of Israel shall be sought for, and there shall be none.” Those who mourn are those who have been sealed and they are those who “shall build the old wastes,” who “shall raise up the former desolations, and” who “shall repair the waste cities, the desolations of many generations.” They shall “be named the Priests of the Lord,” and men shall call them “the Ministers of our God.”
Ib puas plaub caug plaub txhiab tus uas raug muab cim tseg hauv Ezekiel tshooj cuaj, yog cov uas tab tom quaj ntsuag txog tej kev txhaum hauv pawg ntseeg thiab hauv lub ntiajteb. “Lub xyoo uas haum raws li tus Tswv siab nyiam, thiab hnub uas peb tus Vajtswv ua pauj,” yog lub sijhawm uas cov uas quaj ntsuag hauv Xi-oos tau txais kev nplij siab, thiab los ua “tej ntoo ntawm txoj kev ncaj ncees” kom “ua rau tus Tswv tau koob meej.” Lawv ua rau tus Tswv tau koob meej, rau qhov “nyob rau hnub ntawd, thiab lub sijhawm ntawd, tus Tswv hais tias, yuav nrhiav Ixayees tej kev tsis ncaj, los yuav nrhiav tsis tau ib qho li.” Cov uas quaj ntsuag yog cov uas raug muab cim tseg lawm, thiab lawv yog cov uas “yuav txhim tsa tej qub chaw puam tsuaj,” uas “yuav tsa tej chaw uas puam tsuaj thaum ub rov sawv los, thiab” uas “yuav kho tej nroog uas raug rhuav pov tseg, yog tej chaw puam tsuaj ntawm ntau tiam neeg.” Lawv yuav “tau hu ua tus Tswv cov Pov Thawj,” thiab neeg yuav hu lawv ua “peb tus Vajtswv cov Tub Txib.”
The righteousness of the one hundred and forty-four thousand is to “spring forth before all nations,” when they are lifted up as an ensign in the hour of the great earthquake. Their righteousness is caused progressively, for it is “as the earth bringeth forth her bud, and as the garden causeth the things that are sown in it to spring forth; so the Lord God will cause righteousness and praise to spring forth.” The sealing of the one hundred and forty-four thousand began at the arrival of the latter rain on September 1, 2001. It is then that the buds of earth were brought forth. Isaiah identifies when the buds spring forth.
Kev txoj kev ncaj ncees ntawm ib puas plaub caug plaub txhiab leej yuav “hlob tawm los rau ntawm txhua haiv neeg,” thaum lawv raug tsa siab ua ib tug chij nyob rau lub sijhawm ntawm txoj av qeeg loj. Lawv txoj kev ncaj ncees raug ua kom muaj tuaj zuj zus, rau qhov nws yog “ib yam li lub ntiaj teb ua kom nws tej paj hlav tuaj, thiab ib yam li lub vaj ua kom tej uas tau tseb rau hauv nws hlav tuaj; yog li ntawd tus Tswv Vajtswv yuav ua kom txoj kev ncaj ncees thiab kev qhuas hlob tawm los.” Kev muab lub cim rau ib puas plaub caug plaub txhiab leej tau pib thaum nag lig los txog rau hnub tim 1 lub Cuaj Hli, 2001. Yog thaum ntawd tej paj hlav ntawm lub ntiaj teb thiaj raug coj los tawm tuaj. Yaxayas qhia meej tias thaum twg tej paj hlav hlob tawm los.
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. Isaiah 27:8, 9.
Thaum ntsuas raws li qhov tsim nyog, thaum nws tawm tuaj, koj yuav hais txim nrog nws; nws txwv nws tej cua hlob rau hnub uas cua tuaj sab hnub tuaj. Vim li no xwb thiaj yuav ntxuav Yakhauj txoj kev tsis ncaj kom dawb huv; thiab tag nrho cov txiv ntawm qhov no yog kev tshem nws txoj kev txhaum tawm mus; thaum nws ua kom tag nrho tej pob zeb ntawm lub thaj txi ntuj zoo li tej pob zeb dawb mos uas raug ntaus kom tawg ua tej daim, ces tej chaw pe hawm hauv qab tej ntoo thiab tej mlom yuav tsis sawv ntxiv lawm. Yesayas 27:8, 9.
In “the day of the east wind” which is His “rough wind” that “He stayeth,” the “shooting forth” of the buds will begin when the rain is “measured.” “Stayeth” means restrained. When the four winds are restrained by the four angels of Revelation chapter seven, the sealing of the one hundred and forty-four thousand begins. At that time the latter rain begins to “sprinkle” in moderation, for the word “measure” in the verse means moderation. At the beginning of the period of the sealing of the one hundred and forty-four thousand the latter rain is measured, and at the end of the period it is without measure.
Nyob rau hauv “hnub ntawm cua sab hnub tuaj” uas yog Nws “cua hlob” uas “Nws txwv,” “kev tawm hlob” ntawm cov paj ntsuag yuav pib thaum nag raug “ntuas kom haum.” “Txwv” txhais tias raug txwv cia. Thaum plaub cua raug txwv cia los ntawm plaub tug timtswv hauv Tshwmsim tshooj xya, kev muab lub cim rau ib puas plaub caug plaub txhiab leej pib. Lub sijhawm ntawd nag yav lig pib “txau” nyob hauv qhov txwv tsim nyog, rau qhov lo lus “ntuas” hauv nqe ntawd txhais tias kev txwv kom haum. Thaum pib ntawm lub sijhawm muab lub cim rau ib puas plaub caug plaub txhiab leej, nag yav lig raug ntsuas kom haum, thiab thaum kawg ntawm lub sijhawm ntawd nws tsis muaj kev ntsuas lawm.
“The great outpouring of the Spirit of God, which lightens the whole earth with his glory, will not come until we have an enlightened people, that know by experience what it means to be laborers together with God. When we have entire, whole-hearted consecration to the service of Christ, God will recognize the fact by an outpouring of his Spirit without measure; but this will not be while the largest portion of the church are not laborers together with God. God cannot pour out his Spirit when selfishness and self-indulgence are so manifest; when a spirit prevails that, if put into words, would express that answer of Cain,—‘Am I my brother’s keeper?’ If the truth for this time, if the signs that are thickening on every hand, that testify that the end of all things is at hand, are not-sufficient to arouse the sleeping energy of those who profess to know the truth, then darkness proportionate to the light which has been shining will overtake these souls. There is not the semblance of an excuse for their indifference that they will be able to present to God in the great day of final reckoning. There will be no reason to offer as to why they did not live and walk and work in the light of the sacred truth of the word of God, and thus reveal to a sin-darkened world, through their conduct, their sympathy, and their zeal, that the power and reality of the gospel could not be controverted.” Review and Herald, July 21, 1896.
“Kev nchuav loj kawg nkaus ntawm Vajtswv tus Ntsuj Plig, uas ua kom tag nrho lub ntiajteb ci ntsa iab nrog nws lub yeeb koob, yuav tsis los txog mus txog thaum peb muaj ib haiv neeg uas tau txais kev pom kev, uas paub los ntawm kev paub tiag tias kev ua neeg ua haujlwm koom nrog Vajtswv txhais li cas. Thaum peb muaj kev fij tus kheej tag nrho, nrog siab puv npo, rau txoj haujlwm pabcuam Khetos, Vajtswv yuav lees paub qhov ntawd los ntawm kev nchuav tawm nws tus Ntsuj Plig yam tsis muaj kev ntsuas; tiamsis qhov no yuav tsis muaj tshwm sim thaum feem coob tshaj plaws ntawm pawg ntseeg tseem tsis yog cov ua haujlwm koom nrog Vajtswv. Vajtswv tsis tuaj yeem nchuav tawm nws tus Ntsuj Plig thaum kev qia dub thiab kev ua raws li siab nyiam ntawm tus kheej tseem tshwm meej heev; thaum ib tug ntsuj plig kav uas, yog muab hais tawm ua lus, yuav nthuav qhia tau lo lus teb ntawd ntawm Kha-ees,—‘Kuv puas yog tus saib xyuas kuv tus kwv?’ Yog qhov tseeb rau lub sijhawm no, yog tej cim uas tab tom ntau zuj zus nyob txhua txhia qhov chaw, uas ua tim khawv tias qhov kawg ntawm txhua yam twb nyob ze, tseem tsis txaus los tsa lub zog uas tseem tsaug zog ntawm cov uas lees tias lawv paub qhov tseeb, ces qhov tsaus ntuj uas phim raws li qhov kaj uas tau ci tuaj lawm yuav los cuag cov ntsuj plig no. Yuav tsis muaj ib qho zoo li kev zam txim li uas lawv yuav muaj peev xwm muab nthuav rau Vajtswv rau hnub loj ntawm kev suav kawg. Yuav tsis muaj ib qho laj thawj rau lawv muab hais tias vim li cas lawv thiaj tsis tau ua neej, taug kev, thiab ua haujlwm hauv qhov kaj ntawm qhov tseeb dawb huv ntawm Vajtswv txojlus, thiab li ntawd thiaj qhia rau lub ntiajteb uas tsaus ntuj vim kev txhaum pom, dhau ntawm lawv tus cwj pwm, lawv txoj kev hlub nrog, thiab lawv txoj kev kub siab, tias lub hwjchim thiab qhov muaj tseeb tiag ntawm txoj moo zoo tsis muaj leejtwg tuaj yeem tsis kam lees tau li.” Review and Herald, July 21, 1896.
The testing period of the latter rain and sealing of the one hundred and forty-four thousand begins with the measuring of the outpouring of the Holy Spirit for the wheat and tares have reached the time of the harvest. The rain brings both classes to maturity, then at the end of the testing period the wheat and tares are separated, and the wheat will then “know by experience what it means to be laborers together with God” They will then “have entire, whole-hearted consecration to the service of Christ, God will recognize the fact by an outpouring of his Spirit without measure.”
Lub sijhawm ntawm kev sim siab uas yog nag tom qab thiab kev muab cim rau ib puas plaub caug plaub txhiab leej pib nrog kev ntsuas ntawm kev nchuav tawm ntawm tus Vaj Ntsuj Plig Dawb Huv, rau qhov nplej thiab txhauv twb txog lub caij sau qoob lawm. Nag ntawd coj ob pab tib si mus txog kev siav tiav, ces thaum kawg ntawm lub sijhawm sim siab nplej thiab txhauv raug cais tawm ntawm nhau, thiab tom qab ntawd nplej yuav “paub los ntawm kev paub tiag tias txhais li cas ua neeg ua haujlwm koom tes nrog Vajtswv.” Tom qab ntawd lawv yuav “muaj kev fij tus kheej tag nrho, puv siab puv ntsws, rau kev ua haujlwm rau Khetos; Vajtswv yuav lees paub qhov tseeb ntawd los ntawm kev nchuav tawm ntawm Nws tus Ntsuj Plig yam tsis muaj kev txwv.”
The “day of the rough east wind” arrived on September 11, 2001, and Habakkuk’s debate over the counterfeit peace and safety message of the latter rain message, as opposed to the message identifying the day of God’s vengeance, began. At that point the plants, both wheat and tares began to bud and bring forth the fruit they would manifest at the judgment of the soon-coming Sunday law.
“Hnub ntawm cua tuaj sab hnub tuaj uas hnyav” tau los txog rau hnub tim 11 lub Cuaj Hli, 2001, thiab Habakkuk txoj kev sib cav txog cov lus cuav ntawm kev thaj yeeb thiab kev nyab xeeb hauv txoj xov nag lig, uas sawv tawm tsam txoj xov uas qhia hnub ntawm Vajtswv txoj kev pauj kua zaub ntsuab, tau pib. Txij ntawm lub sij hawm ntawd mus, cov nroj tsuag, ob leeg nplej thiab txhauj, tau pib tawg paj thiab txi cov txiv uas lawv yuav nthuav tawm thaum lub sijhawm txiav txim ntawm txoj cai Hnub Caiv cuav uas yuav los sai no.
“Again, these parables teach that there is to be no probation after the judgment. When the work of the gospel is completed, there immediately follows the separation between the good and the evil, and the destiny of each class is forever fixed.” Christ’s Object Lessons, 123.
“Tsis tas li ntawd thiab, cov lus piv txwv no qhia tias yuav tsis muaj lub sijhawm sim neej ntxiv lawm tom qab txoj kev txiav txim. Thaum tes dej num ntawm txoj moo zoo tiav lawm, ces tam sim ntawd yuav muaj kev cais tawm ntawm cov neeg zoo thiab cov neeg phem, thiab txoj hmoo kawg ntawm txhua pawg yuav raug txiav tseg mus ib txhis.” Christ’s Object Lessons, 123.
One class bows to the sun in Ezekiel chapter eight, and the other receives the seal of God in Ezekiel chapter nine. In Luke chapter twenty-one, Christ is identifying the one hundred and forty-four thousand, and He sets forth a sign that marks the final generation of earth’s history. He identified the sign that Christians must recognize in order to flee the destruction of Jerusalem.
Ib pawg pe hawm lub hnub nyob hauv Exekees tshooj yim, hos lwm pawg tau txais Vajtswv lub cim foob nyob hauv Exekees tshooj cuaj. Hauv Luka tshooj nees nkaum ib, Khetos tab tom txheeb xyuas ib puas plaub caug plaub txhiab leej, thiab Nws tsa ib lub cim uas qhia txog tiam kawg ntawm keeb kwm ntiajteb. Nws tau qhia meej txog lub cim uas cov Khixatia yuav tsum paub kom thiaj khiav dim ntawm kev puas tsuaj ntawm Yeluxalees.
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 vij vwb, thaum ntawd nej yuav tsum paub tias nws txoj kev puam tsuaj twb nyob ze lawm. Ces cia cov uas nyob hauv Yudeya khiav mus rau saum tej roob; thiab cia cov uas nyob hauv nruab nrab ntawm nws tawm mus; thiab tsis txhob cia cov uas nyob hauv tej cheeb tsam sab nraud nkag mus rau hauv ntawd. Vim cov no yog hnub ntawm txoj kev pauj, kom txhua yam uas twb raug sau cia lawd thiaj li yuav muaj tiav. Luka 21:20–22.
Jesus identified, “line upon line,” more prophetic characteristics of the sign, for His words are recorded not only by Luke, but also by Matthew and Mark.
Yexus tau qhia meej, “ib kab ntxiv rau ib kab,” txog ntau yam cim yaj saub ntxiv ntawm lub cim ntawd, vim Nws cov lus tsis yog tsuas yog Lukas xwb thiaj sau cia, tiamsis kuj yog Mathais thiab Malakau thiab.
And this gospel of the kingdom shall be preached in all the world for a witness unto all nations; and then shall the end come. When ye therefore shall see the abomination of desolation, spoken of by Daniel the prophet, stand in the holy place, (whoso readeth, let him understand:) Then let them which be in Judaea flee into the mountains. Matthew 24:14–16.
Thiab txoj moo zoo no ntawm lub nceeg vaj yuav raug tshaj tawm thoob plaws lub ntiaj teb no ua tim khawv rau txhua haiv neeg; thiab tom qab ntawd qhov kawg mam los. Yog li ntawd, thaum nej pom yam qias vuab tsuab uas ua rau kev puam tsuaj, uas Daniyee tus yaj saub tau hais txog, sawv hauv qhov chaw dawb huv, (tus uas nyeem, cia nws nkag siab:) Ces cov uas nyob hauv Yudas tebchaws cia lawv khiav mus rau saum roob. Mathais 24:14–16.
And the gospel must first be published among all nations. But when they shall lead you, and deliver you up, take no thought beforehand what ye shall speak, neither do ye premeditate: but whatsoever shall be given you in that hour, that speak ye: for it is not ye that speak, but the Holy Ghost. Now the brother shall betray the brother to death, and the father the son; and children shall rise up against their parents, and shall cause them to be put to death. And ye shall be hated of all men for my name’s sake: but he that shall endure unto the end, the same shall be saved. But when ye shall see the abomination of desolation, spoken of by Daniel the prophet, standing where it ought not, (let him that readeth understand,) then let them that be in Judaea flee to the mountains. Mark 13:10–14.
Thiab txoj moo zoo yuav tsum xub raug tshaj tawm rau txhua haiv neeg ua ntej. Tiamsis thaum lawv coj nej mus thiab muab nej cob rau, nej tsis txhob xub txhawj tias nej yuav hais dabtsi, thiab tsis txhob npaj ua ntej li: tiamsis txhua yam uas raug muab rau nej nyob rau lub sijhawm ntawd, nej cia li hais qhov ntawd: rau qhov tsis yog nej uas hais, tiamsis yog Vaj Ntsuj Plig Dawb Huv. Nim no tus kwv tij yuav ntxeev siab muab tus kwv tij rau txoj kev tuag, thiab leej txiv yuav muab tus tub; cov menyuam yuav sawv tawm tsam lawv niam lawv txiv, thiab yuav ua kom lawv raug muab tua pov tseg. Thiab nej yuav raug txhua tus neeg ntxub vim yog kuv lub npe: tiamsis tus uas yuav nyiaj mus txog thaum kawg, tus ntawd yuav raug cawm dim. Tiamsis thaum nej pom yam qias vuab tsuab uas ua rau kev puam tsuaj, uas Daniyees tus yaj saub tau hais txog, sawv nyob qhov chaw uas tsis tsim nyog, (cia tus uas nyeem ntawd to taub,) ces cia cov uas nyob hauv Yudas khiav mus rau pem roob. Malakaus 13:10–14.
Before the seven last plagues, which is the final and perfect fulfillment of the “days of vengeance,” is accomplished upon two classes the gospel of the kingdom must be preached and published among all nations. The gospel message is given to the nations at the soon-coming Sunday law in the United States, when the one hundred and forty-four thousand are lifted up as an ensign. The “days of vengeance” represents the period of the Executive Judgment of the whore of Babylon, which begins with the Sunday law in the United States and ends when Michael stands up and human probation closes, and the wrath of God is poured out in the seven last plagues.
Ua ntej rau xya lub xwm txheej loj kawg, uas yog qhov kev ua kom tiav kawg nkaus thiab zoo tag nrho ntawm “hnub ntawm kev pauj,” raug coj los rau saum ob pab neeg, txoj moo zoo ntawm lub nceeg vaj yuav tsum raug tshaj tawm thiab muab tshaj tawm rau hauv txhua haiv neeg. Txoj xov ntawm txoj moo zoo raug muab rau cov haiv neeg thaum txoj cai Hnub Caiv Sunday uas tab tom yuav los sai sai hauv Tebchaws Meskas los txog, thaum ib puas plaub caug plaub txhiab leej raug tsa siab ua ib lub chij. “Hnub ntawm kev pauj” sawv cev rau lub sijhawm ntawm Kev Txiav Txim Haujlwm rau tus poj niam ntiav ntawm Npanpiloo, uas pib nrog txoj cai Hnub Caiv Sunday hauv Tebchaws Meskas thiab xaus thaum Mi-ka-ee sawv tsees thiab lub sijhawm ntawm tibneeg txoj kev sim siab kaw lawm, thiab Vajtswv txoj kev chim raug hliv tawm hauv xya lub xwm txheej loj kawg.
The period of time is the “hour” which Mark identifies, and the “hour” of the “great earthquake,” and the “hour” the ten kings agree to give their seventh kingdom unto the papacy. When the last soul has accepted the gospel that is published to all nations, probation closes, and God’s wrath is poured out without mercy. That period begins with the gospel being proclaimed to all nations as the ensign is lifted up, and ends when the last person responds to the gospel message proclaimed and preached and published by the ensign. That period of time is the “days of vengeance.”
Lub sij hawm ntawd yog “teev” uas Malakaus qhia tseg, thiab yog “teev” ntawm “av qeeg loj kawg,” thiab yog “teev” uas kaum tus vajntxwv pom zoo muab lawv lub nceeg vaj xya rau lub hwjchim vajlugkub Loos. Thaum tus ntsujplig kawg tau lees txais txoj moo zoo uas raug tshaj tawm rau txhua haiv neeg lawm, lub caij txiav txim kaw, thiab Vajtswv txoj kev chim raug muab nchuav tawm yam tsis muaj kev khuvleej. Lub sijhawm ntawd pib thaum txoj moo zoo raug tshaj tawm rau txhua haiv neeg thaum tus chij cim raug tsa sawv, thiab xaus thaum tus neeg kawg teb rau txoj moo zoo uas tus chij cim tau tshaj tawm, tau qhuab qhia, thiab tau luam tawm. Lub sijhawm ntawd yog “hnub ntawm kev pauj.”
In Luke, chapter twenty-one, Jesus is pinpointing that history, for He is identifying the final generation, that will not die before His second coming. He identifies a sign, which is represented as the abomination of desolation spoken of by Daniel the prophet. The sign is when the abomination of desolation stands in the “holy place,” and when it is “standing where it ought not,” which is also when Jerusalem is “compassed with armies.”
Hauv Lukas, tshooj nees nkaum ib, Yexus tab tom taw qhia txog zaj keeb kwm ntawd, vim Nws tab tom txheeb kom paub txog tiam kawg, uas yuav tsis tuag ua ntej Nws rov los zaum ob. Nws qhia ib lub cim, uas sawv cev rau qhov qias neeg uas ua rau kev puas tsuaj, raws li yaj saub Daniyee tau hais tseg. Lub cim ntawd yog thaum qhov qias neeg uas ua rau kev puas tsuaj sawv hauv “qhov chaw dawb huv,” thiab thaum nws “sawv qhov chaw uas nws tsis tsim nyog sawv,” uas kuj yog thaum Yeluxalees raug “cov tub rog tuaj vij ncig.”
When Jerusalem was compassed by armies in the year 66 by Cestius, the Christians in Jerusalem fled the city, and Sister White identifies that not one Christian died during the destruction that ultimately ended in the year 70. Cestius initiated a siege, and then withdrew for apparently unknown reasons, and the Christians in the city fled in agreement with the warning associated with the sign. In the year 70 Titus completed the destruction by once again instituting a siege. The siege of Cestius was the beginning of what is called the First Jewish-Roman War, and the siege and destruction accomplished by Titus was the end of the First Jewish-Roman War.
Thaum lub nroog Yeluxalees raug cov tub rog tuaj vij nws rau xyoo 66 los ntawm Cestius, cov Khixatia hauv Yeluxalees tau khiav tawm hauv lub nroog mus, thiab Muam White qhia meej tias tsis muaj ib tug Khixatia twg tuag thaum lub sij hawm ntawm txoj kev puas tsuaj uas thaum kawg xaus rau xyoo 70. Cestius tau pib kev vij lub nroog, ces nws thim rov qab mus vim tej yam uas zoo li tsis paub meej, thiab cov Khixatia hauv lub nroog tau khiav tawm raws li lo lus ceeb toom uas txuas nrog rau lub cim ntawd. Rau xyoo 70 Titus tau ua kom tiav txoj kev puas tsuaj los ntawm kev rov pib dua kev vij lub nroog ib zaug ntxiv. Kev vij lub nroog los ntawm Cestius yog qhov pib ntawm yam uas hu ua Tsov Rog Yudais-Rooma Thawj Zaug, thiab kev vij lub nroog nrog rau txoj kev puas tsuaj uas Titus ua tiav yog qhov kawg ntawm Tsov Rog Yudais-Rooma Thawj Zaug.
The entire history lasted three and a half years, began and ended with a siege, and the beginning contained a sign for God’s people. That history was identified as the days of God’s vengeance by Christ, which was a specific element that He was to identify in His ministry. Those days represent the executive judgment upon the whore of Rome that begins at the soon-coming Sunday law, and ends when human probation closes. At the beginning of the executive judgment of the whore of Babylon, the one hundred and forty-four thousand are lifted up as an ensign, which is a sign. When God’s other flock see the sign, they are to flee out of Babylon, whose destruction was typified by the destruction of Jerusalem.
Tag nrho zaj keeb kwm ntawd kav tau peb xyoos rhalf thiab ib nrab, pib thiab xaus nrog ib qho kev raug kaw nroog, thiab qhov pib muaj ib lub cim rau Vajtswv haiv neeg. Keeb kwm ntawd raug Khetos qhia tias yog cov hnub ntawm Vajtswv txoj kev pauj, uas yog ib feem tshwj xeeb uas Nws yuav tsum qhia kom paub nyob hauv Nws txoj hauj lwm qhuab qhia. Cov hnub ntawd sawv cev rau txoj kev txiav txim tiav rawv saum tus niam ntiav ntawm Loos, uas pib thaum txoj cai Sunday uas yuav los sai, thiab xaus thaum tib neeg lub sijhawm sim siab kaw lawm. Thaum pib ntawm txoj kev txiav txim tiav rawv saum tus niam ntiav ntawm Npanpiloo, ib puas plaub caug plaub txhiab leej raug tsa siab ua ib daim chij, uas yog ib lub cim. Thaum Vajtswv lwm pab yaj pom lub cim ntawd, lawv yuav tsum khiav tawm hauv Npanpiloo, uas nws txoj kev puastsuaj raug ua qauv los ntawm Yeluxalees txoj kev puastsuaj.
We will continue to consider Luke chapter twenty-one in the next article.
Peb yuav txuas ntxiv tshuaj xyuas Lukas tshooj nees nkaum ib hauv zaj lus tom ntej.