We are working through Isaiah chapter twenty-seven, for it establishes the context for the following chapters of Isaiah. Those following chapters identify the latter rain as the correct biblical methodology. The methodology, when recognized and employed, reveals the prophetic message that if accepted produces a corresponding experience.
Peb tab tom kawm dhau Yaxayas tshooj nees nkaum xya, vim nws tsa lub ntsiab lus thiab keeb kwm rau cov tshooj tom qab hauv Yaxayas. Cov tshooj tom qab ntawd qhia tias nag tom qab yog txoj kev raws Vajluskub uas yog qhov tseeb. Txoj kev ntawd, thaum raug lees paub thiab coj los siv, nthuav tawm zaj lus faj lem uas, yog txais yuav, tsim ib txoj kev paub uas phim raws li ntawd.
On September 11, 2001 the song that is to be sung unto the former covenant people of God, who are the Seventh-day Adventist people, is that they are being passed by as God’s people, for they have not brought forth the fruits that were intended by God for His vineyard to produce. The song was to be premised on the covenant relationship, represented by the vineyard which God had planted and also by their rejection of the stone of stumbling in 1863. They had become Laodicea in 1856, and for seven years, or “seven times”, or twenty-five hundred and twenty days, God sought entrance, but they closed the door against Him in 1863.
Hnub Cuaj Hlis tim 11, 2001 zaj nkauj uas yuav tsum hu rau haiv neeg qub ntawm Vajtswv txoj kev cog lus, uas yog cov neeg Xya-Hnub Advenus, yog tias lawv tab tom raug hla dhau lawm ua Vajtswv haiv neeg, vim lawv tsis tau txi cov txiv hmab txiv ntoo uas Vajtswv tau npaj tseg kom Nws lub vaj txiv hmab txi tawm los. Zaj nkauj ntawd yuav tsum raug tsa rau saum lub hauv paus ntawm txoj kev sib raug zoo hauv txoj kev cog lus, uas raug sawv cev los ntawm lub vaj txiv hmab uas Vajtswv tau cog, thiab kuj los ntawm lawv txoj kev tsis lees txais lub pob zeb uas ua rau dawm taw ntawd xyoo 1863. Lawv tau dhau los ua Laodicea xyoo 1856, thiab tau xya xyoo, lossis “xya zaug,” lossis ob txhiab tsib puas nees nkaum hnub, Vajtswv nrhiav kev nkag los, tiam sis lawv kaw qhov rooj tawm tsam Nws xyoo 1863.
Since September 11, 2001 they are being bound into bundles in advance of being spewed fully out of His mouth at the Sunday law. The message to be sung to Adventism since September 11, 2001 is the Laodicean message, which is the message of the vineyard that contains the stumbling stone that crushes any who refuse to “see” and “taste” the precious stone. The promise to the Laodiceans in Isaiah’s passage is that any Adventist who chooses to accept this final warning, still has time to “take hold of” Christ’s “strength, that” they “may make peace with” Christ, for Christ is still willing “to make peace with” them. But at the cry at midnight, just before the soon-coming Sunday law, that opportunity is forever over.
Txij li lub Cuaj Hlis 11, 2001 los, lawv raug khi ua tej pob lawm ua ntej lawv yuav raug muab ntuav tawm hauv Nws lub qhov ncauj kiag li thaum txog txoj cai Hnub Caiv. Txoj xov uas yuav tsum hu rau Adventism txij lub Cuaj Hlis 11, 2001 los yog txoj xov Laodicea, uas yog txoj xov ntawm lub vaj txiv hmab uas muaj lub pob zeb dawm ntawd nyob hauv, lub pob zeb uas tsoo txhua tus uas tsis kam “pom” thiab “saj” lub pob zeb muaj nqis ntawd. Txoj lus cog tseg rau cov Laodicea hauv nqe lus hauv Yaxayas yog tias ib tug twg ntawm Adventist uas xaiv lees txais qhov lus ceeb toom kawg no, tseem muaj sijhawm “tuav rawv” Khetos “lub zog, kom” lawv “thiaj ua tau kev sib haum nrog” Khetos, rau qhov Khetos tseem kam “ua kev sib haum nrog” lawv. Tiamsis thaum lub suab quaj thaum ib tag hmo nrov tuaj, ua ntej me ntsis txoj cai Hnub Caiv yuav los txog, lub sijhawm ntawd xaus mus ib txhis lawm.
In the time period that began on September 11, 2001 God promised to make those who “in time past were not a people”, “a root out of a dry ground”, to “take root” “blossom and bud, and fill the face of the world with fruit.” What causes the root of Jesse to blossom and bud is the latter rain, for the root that is to blossom and bud is destined prophetically to be the ensign that is lifted up, and the ensign is the root of Jesse.
Nyob rau lub caij nyoog uas tau pib rau hnub tim Cuaj Hlis 11, 2001 Vajtswv tau cog lus tias yuav ua kom cov uas “thaum yav dhau los tsis yog ib haiv neeg”, uas yog “ib cag tawm hauv av qhuav”, “cag ruaj khov”, “tawg paj thiab txi hlob, thiab puv nkaus npoo ntiajteb nrog txiv hmab txiv ntoo.” Yam uas ua rau Yexes cag tawg paj thiab txi hlob yog nag tom qab, rau qhov cag uas yuav tawg paj thiab txi hlob ntawd raug teem cia raws li lus faj lem kom yog tus chij uas raug tsa siab, thiab tus chij ntawd yog Yexes cag.
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. Isaiah 11:10.
Thiab nyob rau hnub ntawd yuav muaj ib tug cag ntawm Yexi, uas yuav sawv ua ib daim chij rau haiv neeg; rau nws cov neeg Lwm Haiv Neeg yuav nrhiav: thiab nws qhov chaw so yuav muaj yeeb koob. Yaxayas 11:10.
The latter rain caused the root of Jesse to blossom and bud beginning on September 11, 2001 and at the soon-coming Sunday law the root will fill the whole earth with fruit. The Sunday law in Isaiah chapter twenty-seven is the progressive history that is also represented in chapters one through three in the book of Daniel. The latter rain began to sprinkle when the nations were angered on September 11, 2001 with the release and then immediate restraint of Islam of the third Woe.
Nag tom qab no ua rau lub cag ntawm Yexes tawg paj thiab nthuav ceg pib txij hnub tim 11 lub Cuaj Hli, 2001, thiab thaum txoj cai Hnub Caiv uas yuav los sai, lub cag ntawd yuav puv tag nrho lub ntiaj teb nrog txiv hmab txiv ntoo. Txoj cai Hnub Caiv hauv Yaxayas tshooj nees nkaum xya yog keeb kwm uas maj mam nce qib mus tom ntej, uas kuj raug sawv cev hauv tshooj ib mus txog peb hauv phau Daniyee. Nag tom qab no pib tsuag thaum tej haiv neeg tau npau taws rau hnub tim 11 lub Cuaj Hli, 2001, nrog kev tso tawm thiab tom qab ntawd kev txwv tam sim ntawd ntawm Islam ntawm txoj Kev Txom Nyem thib peb.
“‘The commencement of that time of trouble,’ here mentioned does not refer to the time when the plagues shall begin to be poured out, but to a short period just before they are poured out, while Christ is in the sanctuary. At that time, while the work of salvation is closing, trouble will be coming on the earth, and the nations will be angry, yet held in check so as not to prevent the work of the third angel. At that time the ‘latter rain,’ or refreshing from the presence of the Lord, will come, to give power to the loud voice of the third angel, and prepare the saints to stand in the period when the seven last plagues shall be poured out.” Early Writings, 85.
“‘Qhov pib ntawm lub sij hawm kev txom nyem ntawd,’ uas tau hais nyob ntawm no, tsis yog hais txog lub sij hawm thaum tej kab mob phem yuav pib raug muab nchuav tawm, tiam sis yog hais txog ib ntus luv luv ua ntej lawv raug muab nchuav tawm, thaum Tswv Yexus tseem nyob hauv lub chaw dawb huv. Thaum ntawd, thaum tes hauj lwm ntawm txoj kev cawm seej tab tom xaus, kev txom nyem yuav tab tom los rau saum ntiaj teb, thiab cov haiv neeg yuav npau taws, los tseem raug tuav cia kom tsis txhob cuam tshuam tes hauj lwm ntawm tus tim tswv thib peb. Thaum ntawd ‘nag lig,’ los yog kev ua kom rov qab muaj zog tshiab los ntawm Tswv Ntuj lub xub ntiag, yuav los, kom pub hwj chim rau lub suab nrov nrov ntawm tus tim tswv thib peb, thiab npaj cov neeg dawb huv kom sawv ruaj khov nyob rau lub sij hawm thaum xya lub phaj kawg yuav raug muab nchuav tawm.” Early Writings, 85.
In the passage Sister White is clarifying that there is a short period when salvation is still open. The “time of trouble” she is addressing is distinct from the great time of trouble, that begins when probation fully closes. In Adventism it is rightly referred to as “the little time of trouble” in relation to the great time of trouble that begins when Michael stands up. The “little time of trouble” represents the period when national ruin begins at the soon-coming Sunday law, and continues until probation closes.
Hauv zaj lus no Niam Txiv White tab tom piav kom meej tias tseem muaj ib ntus luv uas txoj kev cawm seej tseem qhib nyob. “Lub sijhawm ntawm kev txom nyem” uas nws tab tom hais no txawv ntawm lub sijhawm loj ntawm kev txom nyem, uas pib thaum lub sijhawm sim siab kaw tag nrho lawm. Hauv Adventism, nws raug hu kom yog tias “lub sijhawm me ntawm kev txom nyem” nyob rau hauv kev txheeb rau lub sijhawm loj ntawm kev txom nyem uas pib thaum Michael sawv tsees. “Lub sijhawm me ntawm kev txom nyem” sawv cev rau lub caij uas kev puam tsuaj ntawm haiv neeg pib ntawm txoj cai Hnub Caiv uas yuav los sai no, thiab txuas mus txog thaum lub sijhawm sim siab kaw.
In the history from September 11, 2001 through to the Sunday law the final cleansing and judgment of Adventism is illustrated as occurring during the “sprinkling” of the latter rain. That period when the latter rain, which is also the “refreshing,” begins as a “sprinkling”, but progresses unto the full outpouring at the Sunday law. In that period, which begins when Islam of the third Woe makes the nations angry, the latter rain begins to fall, and some recognize the latter rain and receive it, and some do not recognize the latter rain. Some recognize that something is happening, but they don’t understand what it is, and brace themselves against it.
Hauv keeb kwm txij hnub tim 11 lub Cuaj Hli, 2001 mus txog rau txoj cai hnub Sunday, qhov kev ntxuav kom kawg thiab kev txiav txim rau Adventism raug qhia ua piv txwv tias tshwm sim thaum lub “txau nphoo” ntawm nag lig. Lub sijhawm ntawd thaum nag lig, uas kuj yog qhov “ua kom rov qab muaj zog,” pib los ua ib qho “txau nphoo”, tiam sis txuas ntxiv mus txog rau qhov kev nchuav tawm puv npo ntawm txoj cai hnub Sunday. Nyob rau lub sijhawm ntawd, uas pib thaum Islam ntawm Woe thib peb ua rau cov haiv neeg npau taws, nag lig pib poob, thiab qee leej paub txog nag lig thiab txais yuav nws, hos qee leej tsis paub txog nag lig. Qee leej paub tias muaj ib yam dab tsi tab tom tshwm sim, tiam sis lawv tsis to taub tias yog dab tsi, thiab lawv tiv thaiv lawv tus kheej tawm tsam nws.
“Many have in a great measure failed to receive the former rain. They have not obtained all the benefits that God has thus provided for them. They expect that the lack will be supplied by the latter rain. When the richest abundance of grace shall be bestowed, they intend to open their hearts to receive it. They are making a terrible mistake. The work that God has begun in the human heart in giving His light and knowledge must be continually going forward. Every individual must realize his own necessity. The heart must be emptied of every defilement and cleansed for the indwelling of the Spirit. It was by the confession and forsaking of sin, by earnest prayer and consecration of themselves to God, that the early disciples prepared for the outpouring of the Holy Spirit on the Day of Pentecost. The same work, only in greater degree, must be done now. Then the human agent had only to ask for the blessing, and wait for the Lord to perfect the work concerning him. It is God who began the work, and He will finish His work, making man complete in Jesus Christ. But there must be no neglect of the grace represented by the former rain. Only those who are living up to the light they have will receive greater light. Unless we are daily advancing in the exemplification of the active Christian virtues, we shall not recognize the manifestations of the Holy Spirit in the latter rain. It may be falling on hearts all around us, but we shall not discern or receive it.” Testimonies to Ministers, 506, 507.
“Coob leej coob tus tau ua tsis tiav, rau feem coob lawm, hauv kev txais tau nag thaum chiv. Lawv tsis tau txais tag nrho tej txiaj ntsig uas Vajtswv tau npaj tseg li no rau lawv. Lawv cia siab tias qhov uas tseem qhuav yuav raug ntxiv los ntawm nag tom kawg. Thaum txoj kev nplua mias tshaj plaws ntawm txoj kev tshav ntuj yuav raug pub tawm los, lawv npaj siab yuav qhib lawv lub siab los txais nws. Lawv tab tom ua ib qho yuam kev txaus ntshai kawg. Tes haujlwm uas Vajtswv tau pib hauv tibneeg lub siab los ntawm kev pub Nws txoj kev kaj thiab kev paub yuav tsum tau mus tom ntej tsis tu ncua. Txhua tus neeg yuav tsum paub tseeb txog nws tus kheej txoj kev tsim nyog. Lub siab yuav tsum raug muab ntxuav tas ntawm txhua yam qias neeg thiab raug dawb huv kom haum rau Vaj Ntsuj Plig nyob hauv. Yog los ntawm kev lees txim thiab tso tseg txoj kev txhaum, los ntawm kev thov Vajtswv mob siab thiab kev fij lawv tus kheej rau Vajtswv, uas cov thwj tim thaum ntxov tau npaj rau kev raug nchuav tawm ntawm Vaj Ntsuj Plig Dawb Huv rau Hnub Peetekos. Tib yam haujlwm ntawd, tsuas yog hauv qib loj dua xwb, yuav tsum tau ua tam sim no. Ces tus tibneeg sawv cev tsuas yog yuav tsum thov rau txoj koob hmoov, thiab tos tus Tswv kom ua kom tes haujlwm uas hais txog nws ntawd tiav. Nws yog Vajtswv uas tau pib tes haujlwm, thiab Nws yuav ua kom Nws tes haujlwm tiav, ua kom tibneeg puv npo nyob hauv Yexus Khetos. Tiamsis yuav tsum tsis txhob muaj kev tsis quav ntsej rau txoj kev tshav ntuj uas nag thaum chiv sawv cev rau. Tsuas yog cov uas tab tom ua neej raws li txoj kev kaj uas lawv twb muaj lawm xwb thiaj yuav txais tau txoj kev kaj loj dua. Yog peb tsis niaj hnub mus tom ntej hauv kev qhia tawm ntawm tej kev tsim txiaj nquag ntawm tus ntseeg Khixatia, peb yuav tsis paub cov kev tshwm sim ntawm Vaj Ntsuj Plig Dawb Huv hauv nag tom kawg. Tej zaum nws yuav tab tom poob saum tej siab nyob ib ncig ntawm peb, los peb yuav tsis pom qhov ntawd los sis tsis txais nws.” Testimonies to Ministers, 506, 507.
The latter rain is now falling and there are those who recognize it and therefore receive it, and there are those who do not recognize it, and therefore do not receive it. The latter rain must be recognized to be received. The latter rain is not just an experience only, it is an experience that is produced by a message, but the message can only be received when the correct methodology is employed to establish the message. Without recognizing the methodology which establishes the message of the latter rain, it is virtually impossible to understand the prophetic lessons that are represented in the rise and fall of kingdoms set forth in the books of Daniel and Revelation.
Tam sim no tab tom poob los lawm, thiab muaj cov uas paub txog nws thiab yog li thiaj txais nws, thiab kuj muaj cov uas tsis paub txog nws, thiab yog li thiaj tsis txais nws. Yuav kom txais tau tam sim no tom qab no, yuav tsum xub paub txog nws. Tam sim no tom qab no tsis yog tsuas yog ib qho kev paub dhau los xwb; nws yog ib qho kev paub dhau los uas raug tsim los ntawm ib txoj xov, tiamsis txoj xov ntawd tsuas txais tau xwb thaum siv txoj kev txheeb raws cai uas yog kom tsa tau txoj xov ntawd ruaj khov. Yog tsis paub txog txoj kev txheeb uas tsa tau txoj xov ntawm tam sim no tom qab no, mas yuav luag tsis yooj yim kiag li rau kev to taub tej zaj lus qhia yaj saub uas raug sawv cev nyob hauv kev sawv thiab kev poob ntawm tej tebchaws uas raug nthuav tawm nyob hauv phau Daniel thiab Phau Tshwmsim.
The ensign that is lifted up to the world is identified by Isaiah as the “root of Jesse”, and in chapter twenty-seven those who “come of Jacob” “take root.” Those that are the “root of Jesse” are also identified there as “Israel,” and they are those who first blossom and bud, and thereafter fill the world with fruit. The laws of nature do not contradict the laws of prophecy, for it is the same Law-Giver that produced both nature and prophecy. Before a plant bears fruit, it must first come out of dormancy as evidenced by the buds, and thereafter the blossoms. Spiritual Israel, who is the “root of Jesse” receives a progressive outpouring of rain. It begins with a “sprinkling” and escalates to a full outpouring when the world is filled with the fruit presented by the ensign.
Tus chij uas raug tsa rau ntiajteb no, Yaxayas qhia tias yog “cag ntawm Yexi,” thiab hauv tshooj nees nkaum xya cov uas “los ntawm Yakhauj” ntawd “cag ruaj khov.” Cov uas yog “cag ntawm Yexi” kuj raug qhia nyob ntawd tias yog “Ixayees,” thiab lawv yog cov uas xub tawg paj ntsuab thiab txi noob, ces tom qab ntawd mam puv ntiajteb nrog txiv hmab txiv ntoo. Tej kevcai ntawm xwm txheej ntuj tsim tsis tawm tsam tej kevcai ntawm lus faj lem, rau qhov tib tug Tswv Muab Txoj Cai ntawd yog tus uas tsim tau ob yam tib si, yog xwm txheej ntuj tsim thiab lus faj lem. Ua ntej ib tsob nroj txi txiv, nws yuav tsum xub tawm ntawm lub sijhawm tsaug zog, raws li qhov pom tseeb hauv tej noob tawg paj ntsuab, thiab tom qab ntawd yog tej paj tawg. Ixayees sab ntsuj plig, uas yog “cag ntawm Yexi,” txais tau nag los nchuav tawm zuj zus. Nws pib nrog “kev txau” thiab nce zuj zus mus txog rau qhov nchuav tawm puv ntoob thaum ntiajteb puv npo nrog cov txiv hmab txiv ntoo uas tus chij ntawd nthuav tawm.
In Isaiah chapter twenty-seven, the starting point of the sprinkling of the rain is represented as taking place when the buds “shooteth forth.” When they first “shooteth forth,” the rain is identified as being poured out “in measure.” “In measure, when it shooteth forth.” On September 11, 2001 the sprinkling of the latter rain began to be poured out “in measure,” for at that time the wheat and tares, or the wise and the foolish were still mixed together.
Hauv Yaxayas tshooj nees nkaum xya, qhov pib ntawm kev txau los nag yog raug sawv cev tias tshwm sim thaum tej hlav “tawm tuaj.” Thaum lawv xub “tawm tuaj” thawj zaug, nag ntawd raug qhia tias raug nchuav tawm “rau hauv qhov ntsuas.” “Rau hauv qhov ntsuas, thaum nws tawm tuaj.” Hnub tim 11 Cuaj Hlis 2001, kev txau ntawm nag tom qab tau pib raug nchuav tawm “rau hauv qhov ntsuas,” rau qhov thaum ntawd cov nplej thiab cov txhauv, los yog cov neeg txawj ntse thiab cov neeg ruam, tseem sib xyaw ua ke.
“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 txhawv loj ntawm Vajtswv tus Ntsuj Plig, uas ua kom tag nrho lub ntiajteb ci ntsa iab los ntawm 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 hauj lwm koom tes nrog Vajtswv txhais li cas. Thaum peb muaj kev muab peb tus kheej fij rau txoj hauj lwm ntawm Khetos tag nrho thiab kawg siab kawg ntsws lawm, Vajtswv yuav lees paub qhov tseeb ntawd los ntawm kev txhawv ntawm nws tus Ntsuj Plig yam tsis muaj kev ntsuas; tiam sis qhov no yuav tsis tshwm sim thaum feem coob tshaj plaws ntawm pawg ntseeg tseem tsis yog cov ua hauj lwm koom tes nrog Vajtswv. Vajtswv tsis muaj peev xwm txhawv nws tus Ntsuj Plig tawm thaum txoj kev qia dub thiab kev txaus siab rau yus tus kheej tseem tshwm meej ua luaj; thaum ib tug ntsuj plig kav yeej uas, yog muab ua lus hais tawm, yuav nthuav tau lo lus teb ntawm Khayee ntawd,—‘Kuv puas yog tus saib xyuas kuv tus kwv?’ Yog qhov tseeb rau lub caij nyoog no, yog tej cim uas tab tom ceev zuj zus nyob ib puag ncig txhua sab, uas ua tim khawv tias qhov kawg ntawm txhua yam twb nyob ze tes lawm, tseem tsis txaus los tsa lub zog uas tsaug zog ntawm cov uas lees tias paub qhov tseeb, ces qhov tsaus ntuj uas phim raws li qhov kaj uas tau ci ntsa iab lawm yuav los cuag cov ntsuj plig no. Tsis muaj ib qho zoo li yog ib qho laj thawj zam txim li rau lawv txoj kev tsis quav ntsej uas lawv yuav muaj peev xwm coj tuaj nthuav rau Vajtswv rau hnub loj ntawm kev suav kawg nkaus ntawd. Yuav tsis muaj ib qho laj thawj dab tsi yuav muab tau los hais tias vim li cas lawv thiaj tsis tau ua neej, thiab taug kev, thiab ua hauj lwm hauv qhov kaj ntawm qhov tseeb dawb huv hauv Vajtswv Txojlus, thiab yog li ntawd nthuav qhia rau ib lub ntiajteb uas raug kev txhaum ua kom tsaus ntuj, los ntawm lawv tus cwj pwm, lawv txoj kev khuv leej, thiab lawv txoj kev kub siab, tias lub hwj chim thiab qhov tseeb tiag ntawm txoj moo zoo ntawd tsis muaj leej twg yuav txwv tsis pub lees paub tau.” Review and Herald, July 21, 1896.
Isaiah twenty-seven identifies the history of the beginning of the outpouring of the latter rain, when the root buds out of a dry ground, and then all the way through until the earth is filled with fruit. The chapter identifies that “in measure, when it shooteth forth, thou wilt debate with it.” When the latter rain is being measured as a “sprinkling”, Sister White states that the latter rain, “may be falling on hearts all around us, but we shall not discern or receive it.”
Yaxayas tshooj nees nkaum xya qhia txog keeb kwm ntawm thaum pib muaj kev nchuav los ntawm nag lig, thaum cag hlav tawm hauv av qhuav, thiab txuas mus tas nrho mus txog thaum lub ntiajteb puv npo nrog txiv. Tshooj no qhia tias, “hauv qhov ntsuas, thaum nws tawm hlav tuaj, koj yuav nrog nws sib cav.” Thaum tab tom ntsuas nag lig raws li ib qho “txau,” Muam White hais tias nag lig, “yuav tej zaum tab tom poob rau saum tej siab nyob txhua qhov puag ncig peb, los peb yuav tsis pom nws los sis tsis txais yuav nws.”
In so doing she identifies a church that is mixed with those that recognize and others who do not recognize the falling of the rain. In the previous passage she identifies that when God pours the latter rain out without measure it marks when there is no longer a mixture of wise and foolish virgins by stating, “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.”
Thaum ua li no, nws qhia kom pom ib pawg ntseeg uas tseem sib xyaw muaj cov uas lees paub thiab lwm cov uas tsis lees paub txog qhov los nag poob. Hauv nqe lus dhau los nws qhia meej tias thaum Vajtswv nchuav nag tom qab kawg los yam tsis muaj kev txwv, qhov ntawd yog lub cim tias tsis muaj kev sib xyaw ntxiv lawm ntawm cov nkauj xwb muaj tswv yim thiab cov nkauj xwb ruam, los ntawm qhov nws hais tias, “Thaum peb muaj kev fij tseg tag nrho, puv npo siab kawg rau txoj hauj lwm pabcuam Khetos, Vajtswv yuav lees paub qhov tseeb ntawd los ntawm kev nchuav nws tus Ntsuj Plig los yam tsis muaj kev txwv; tiam sis qhov no yuav tsis tshwm sim thaum feem coob tshaj plaws ntawm pawg ntseeg tseem tsis tau yog cov uas koom tes ua hauj lwm nrog Vajtswv.”
The larger portion of the church, or the majority of the church, are represented in Matthew twenty-five as foolish virgins, for biblically “many” are called but “few” are chosen. The wise and the foolish are providentially separated at the crisis at midnight, that precedes the soon-coming Sunday law. The separation creates a people who can then receive the full outpouring of the Spirit in the latter rain and become the “nation that is born in a day”. Then the root of Jesse will be lifted up as an ensign and fill the world with fruit.
Ib feem coob dua ntawm pawg ntseeg, lossis feem coob ntawm pawg ntseeg, raug sawv cev hauv Mathais nees nkaum tsib tias yog cov nkauj xwb ruam, rau qhov raws li Vajlugkub “coob leej” raug hu tabsis “tsawg leej” raug xaiv. Cov neeg txawj ntse thiab cov neeg ruam raug cais tawm los ntawm Vajtswv txoj kev saib xyuas thaum lub sijhawm kub ntxhov thaum ib tag hmo, uas los ua ntej txoj cai Hnub Xyaum Hnubtim Sunday uas yuav los sai. Qhov kev cais ntawd tsim ib haiv neeg uas tom qab ntawd thiaj li yuav txais tau qhov kev nchuav tag nrho ntawm tus Ntsuj Plig hauv nag tom qab thiab dhau los ua “lub tebchaws uas yug los hauv ib hnub”. Ces cag ntawm Yexai yuav raug tsa ua ib lub cim chij thiab puv lub ntiajteb nrog txiv hmab txiv ntoo.
Isaiah twenty-seven identifies that when the latter rain began to be poured out “in measure”, on September 11, 2001, “thou will debate with it.” “In measure, when it shooteth forth, thou wilt debate with it.” The event of September 11, 2001 became an immediate debate in the world and the church. To this very day–over twenty years later–there are still arguments against assigning those events to an act of Islam, as opposed to some form of a globalist conspiracy. The debate associated with the arrival of the sprinkling of the latter rain began on September 11, 2001, but the debates that are carried on in the world, are not the “debate” that is identified in God’s prophetic Word. The debate is about predictions such as the one that follows.
Yaxayas nees nkaum xya qhia tias thaum nag lig pib raug nchuav tawm los “raws li qhov ntsuas,” rau hnub tim 11 lub Cuaj Hlis, 2001, “koj yuav sib cav nrog nws.” “Raws li qhov ntsuas, thaum nws txiag tawm los, koj yuav sib cav nrog nws.” Qhov xwm txheej ntawm hnub tim 11 lub Cuaj Hlis, 2001 tau tam sim ntawd dhau los ua ib qho kev sib cav hauv lub ntiaj teb thiab hauv pawg ntseeg. Txog niaj hnub no—dhau nees nkaum xyoo lawm los—tseem muaj tej lus sib cav tawm tsam kev xam tias cov xwm txheej ntawd yog ib txoj hauj lwm ntawm Islam, hloov chaw rau qee yam kev koom tes phem ntawm cov globalist. Kev sib cav uas txuas nrog kev tuaj txog ntawm kev txau ntawm nag lig tau pib rau hnub tim 11 lub Cuaj Hlis, 2001, tiam sis tej kev sib cav uas tab tom muaj nyob hauv lub ntiaj teb no tsis yog “kev sib cav” uas raug qhia tseg hauv Vajtswv txoj Lus faj lem. Kev sib cav ntawd yog hais txog tej lus twv xws li lo lus uas nram qab no.
“On one occasion, when in New York City, I was in the night season called upon to behold buildings rising story after story toward heaven. These buildings were warranted to be fireproof, and they were erected to glorify their owners and builders. Higher and still higher these buildings rose, and in them the most costly material was used. Those to whom these buildings belonged were not asking themselves: ‘How can we best glorify God?’ The Lord was not in their thoughts.
“Muaj ib zaug, thaum kuv nyob hauv lub nroog New York, thaum tsaus ntuj kuv raug hu kom saib tej tsev uas tab tom tsa nce ib txheej dhau ib txheej mus txog saum ntuj. Lawv tau lees tias cov tsev no tiv taus hluav taws, thiab lawv raug tsa los ua kom cov tswv thiab cov uas txhim tsa lawv tau koob meej. Cov tsev no nce siab zuj zus, siab dua thiab siab dua, thiab hauv lawv tau siv cov ntaub ntawv uas kim tshaj plaws. Cov uas cov tsev no yog lawv tug tsis nug lawv tus kheej hais tias: ‘Peb yuav ua li cas thiaj ua tau zoo tshaj plaws kom Vajtswv tau koob meej?’ Tus Tswv tsis nyob hauv lawv tej kev xav.”
“I thought: ‘Oh, that those who are thus investing their means could see their course as God sees it! They are piling up magnificent buildings, but how foolish in the sight of the Ruler of the universe is their planning and devising. They are not studying with all the powers of heart and mind how they may glorify God. They have lost sight of this, the first duty of man.’
“Kuv tau xav tias: ‘Au, yog tias cov uas tab tom siv lawv tej cuab tam li no yuav pom lawv txojkev raws li Vajtswv pom nws! Lawv tab tom txhim tsa tej vaj tse zoo kawg nkaus, tiamsis lawv txojkev npaj thiab xyaum tswv yim ntawd ruam npaum li cas hauv qhov muag ntawm Tus Kav txhua yam hauv qab ntuj! Lawv tsis kawm nrog tag nrho lub zog ntawm lub siab thiab lub tswv yim tias lawv yuav ua li cas thiaj qhuas Vajtswv tau. Lawv twb plam qhov no lawm, uas yog thawj tes dej num ntawm tibneeg.’”
“As these lofty buildings went up, the owners rejoiced with ambitious pride that they had money to use in gratifying self and provoking the envy of their neighbors. Much of the money that they thus invested had been obtained through exaction, through grinding down the poor. They forgot that in heaven an account of every business transaction is kept; every unjust deal, every fraudulent act, is there recorded. The time is coming when in their fraud and insolence men will reach a point that the Lord will not permit them to pass, and they will learn that there is a limit to the forbearance of Jehovah.
“Thaum cov vaj tse siab loj no raug tsa sawv, cov tswv zoo siab hlo nrog txoj kev khav theeb muaj siab hlob tias lawv muaj nyiaj siv los ua kom txaus siab rau lawv tus kheej thiab ua rau lawv cov neeg nyob ze khib. Ib feem coob ntawm cov nyiaj uas lawv tau nqis li no twb tau los ntawm kev quab yuam nyem nyiaj, los ntawm kev nias cov neeg pluag kom txom nyem. Lawv tsis nco qab tias saum ntuj ceeb tsheej muaj ib daim ntawv teev tseg txog txhua yam kev lag luam; txhua txoj kev ua tsis ncaj, txhua txoj kev dag ntxias, raug muab sau cia rau ntawd. Lub sijhawm tab tom los txog uas hauv lawv txoj kev dag ntxias thiab kev khav theeb thuam ntuj, neeg yuav mus txog ib theem uas tus Tswv yuav tsis pub lawv hla dhau mus, thiab lawv yuav kawm paub tias Yehauvas txoj kev ua siab ntev muaj ib thaj ciam.”
“The scene that next passed before me was an alarm of fire. Men looked at the lofty and supposedly fire-proof buildings and said: “They are perfectly safe.” But these buildings were consumed as if made of pitch. The fire engines could do nothing to stay the destruction. The firemen were unable to operate the engines.” Testimonies, volume 9, 12, 13.
“Qhov xwm txheej uas tom qab ntawd tshwm sim dhau ntawm kuv xub ntiag yog ib qho kev ceeb ntshai txog hluav taws kub. Tibneeg ntsia cov tsev siab loj thiab uas xav tias tiv taus hluav taws tau, thiab hais tias: “Cov no muaj kev ruaj ntseg kawg nkaus.” Tiamsis cov tsev ntawd raug hluav taws kub hnyiab tas ib yam li yog ua los ntawm roj ntoo. Cov tsheb tua hluav taws ua tsis tau ib yam dabtsi los txwv qhov kev puas tsuaj ntawd. Cov neeg tua hluav taws tsis muaj peev xwm khiav cov twj.” Testimonies, volume 9, 12, 13.
The Adventist church immediately after September 11, 2001 sought to hide passages such as this from the world. How could this not be about New York City, and the enormously high buildings which the fire engines could not stop the ensuing fires? How could a passage such as this from the writings that the Adventist church professes to be written by a prophetess not be proclaimed from the rooftops after such a fulfillment as that?
Pawg Ntseeg Theosophist tam sim tom qab lub Cuaj Hlis 11, 2001 tau nrhiav kev zais tej nqe lus zoo li no ntawm lub ntiaj teb. Ua li cas thiaj hais tau tias qhov no tsis yog hais txog New York City, thiab txog cov vaj tse siab heev uas cov tsheb tua hluav taws tsis muaj peev xwm txwv tau cov hluav taws uas tau kub txuas ntxiv mus? Ua li cas ib nqe lus zoo li no, uas nyob hauv cov ntawv sau uas pawg ntseeg Adventist lees tias raug sau los ntawm ib tug pojniam cev Vajtswv lus, ho tsis raug tshaj tawm saum tej ru tsev tom qab muaj ib qho kev ua tiav zoo li ntawd?
The arrival of the sprinkling of the latter rain, that marks the arrival of the prophetic “debate,” also identifies the final rebellion of Adventism, for it is there that they fully reject the clear and simple words of the one they identify as the prophetess to the remnant.
Kev tuaj txog ntawm txoj kev txau ntawm nag lig, uas cim txog kev tuaj txog ntawm “kev sib cav” uas yog lus cev faj lem, kuj qhia meej txog qhov kev ntxeev siab zaum kawg ntawm Adventism, rau qhov yog nyob ntawd lawv thiaj tsis lees txais tag nrho cov lus ntshiab thiab yooj yim ntawm tus uas lawv lees tias yog tus pojniam cev Vajtswv lus rau cov seem tshuav.
“Satan is . . . constantly pressing in the spurious—to lead away from the truth. The very last deception of Satan will be to make of none effect the testimony of the Spirit of God. ‘Where there is no vision, the people perish’ (Proverbs 29:18). Satan will work ingeniously, in different ways and through different agencies, to unsettle the confidence of God’s remnant people in the true testimony.
“Xatas yog... pheej nias coj yam cuav los—kom ntxias kom tig mus deb ntawm qhov tseeb. Qhov dag ntxias kawg nkaus ntawm Xatas yuav yog ua kom zaj lus tim khawv ntawm Vajtswv tus Ntsuj Plig tsis muaj nqes li. ‘Thaum tsis muaj yog toog pom, haiv neeg yuav piam mus’ (Paj Lug 29:18). Xatas yuav ua hauj lwm nrog kev txawj dag ntxias, nyob rau ntau txoj kev thiab dhau los ntawm ntau hom cuab tam, kom rhuav tshem kev ntseeg siab ntawm Vajtswv cov neeg seem hauv zaj lus tim khawv tseeb.”
“There will be a hatred kindled against the Testimonies which is satanic. The workings of Satan will be to unsettle the faith of the churches in them, for this reason: Satan cannot have so clear a track to bring in his deceptions and bind up souls in his delusions if the warnings and reproofs and counsels of the Spirit of God are heeded.” Selected Messages, book 1, 48.
“Yuav muaj ib txoj kev ntxub ntxaug raug kub ntxhov tawm tsam Cov Lus Tim Khawv uas yog los ntawm Xatas. Tej kev ua haujlwm ntawm Xatas yuav yog los ua kom tej pawg ntseeg poob kev ntseeg rau hauv lawv, vim li no: Xatas tsis tuaj yeem muaj ib txoj kev qhib dav npaum li ntawd los coj nws tej kev dag ntxias los khi tej ntsuj plig rau hauv nws tej kev yuam kev, yog tias tej lus ceeb toom thiab tej lus qhuab ntuas thiab tej lus ntuas ntawm Vajtswv tus Ntsuj Plig raug mloog lus.” Selected Messages, book 1, 48.
The prophetic binding of both the wheat and the tares began on September 11, 2001, with the rebellion against the Spirit of Prophecy, which marked the conclusion of a progressive rebellion that began against the Bible in 1863.
Kev khi yaj saub khi ob tog tib si—cov nplej thiab cov txhauj—tau pib rau lub Cuaj Hlis 11, 2001, nrog rau txoj kev ntxeev siab tawm tsam tus Ntsuj Plig ntawm Kev Yaj Saub, uas cim txog qhov xaus ntawm ib txoj kev ntxeev siab uas maj mam loj hlob tuaj, uas tau pib tawm tsam phau Vajlugkub xyoo 1863.
“We as a people profess to have truth in advance of every other people upon the earth. Then our life and character should be in harmony with such a faith. The day is just upon us when the righteous shall be bound like precious grain in bundles for the heavenly garner, while the wicked are, like the tares, gathered for the fires of the last great day. But the wheat and tares ‘grow together until the harvest.’” Testimonies, volume 5, 100.
“Peb yog ib haiv neeg uas tshaj tawm tias peb muaj qhov tseeb ua ntej dua txhua haiv neeg nyob saum npoo ntiajteb. Yog li ntawd peb lub neej thiab peb tus cwj pwm yuav tsum sib haum nrog txoj kev ntseeg zoo li no. Hnub ntawd twb yuav los txog rau peb lawm thaum cov neeg ncaj ncees yuav raug muab khi ua tej pawg ib yam li tej nplej muaj nqes rau hauv lub tsev khaws qoob saum ntuj ceeb tsheej, hos cov neeg phem, ib yam li cov nroj txhauv nplej, raug sau tseg rau hauv cov hluav taws ntawm hnub kawg loj kawg ntawd. Tiamsis cov nplej thiab cov nroj txhauv nplej ‘loj hlob ua ke mus txog rau thaum sau qoob loo.’” Testimonies, volume 5, 100.
How could Adventism ignore the following passage that states directly that when these buildings came down Revelation eighteen, verse one through three would be fulfilled?
Adventism yuav ua li cas thiaj tsis quav ntsej lo lus nram no uas hais ncaj qha tias thaum cov tsev no vau los, Tshwmsim kaum yim, nqe ib txog peb, yuav raug ua tiav?
“Now comes the word that I have declared that New York is to be swept away by a tidal wave? This I have never said. I have said, as I looked at the great buildings going up there, story after story, ‘What terrible scenes will take place when the Lord shall arise to shake terribly the earth! Then the words of Revelation 18:1–3 will be fulfilled.’ The whole of the eighteenth chapter of Revelation is a warning of what is coming on the earth. But I have no light in particular in regard to what is coming on New York, only that I know that one day the great buildings there will be thrown down by the turning and overturning of God’s power. From the light given me, I know that destruction is in the world. One word from the Lord, one touch of his mighty power, and these massive structures will fall. Scenes will take place the fearfulness of which we cannot imagine.” Review and Herald, July 5, 1906.
“Tam sim no puas yog lo lus uas kuv tau tshaj tawm tias New York yuav raug ib nthwv dej loj cheb ploj mus? Qhov no kuv tsis tau hais dua li. Kuv tau hais tias, thaum kuv ntsia cov tuam tsev siab loj uas tab tom raug tsa ua ntu zus nyob ntawd, ib txheej saum ib txheej, ‘Yuav muaj tej xwm txheej txaus ntshai npaum li cas tshwm sim thaum tus Tswv sawv los tshee lub ntiajteb kom tshee hnyo heev! Ces cov lus hauv Tshwm Sim 18:1–3 yuav raug ua kom tiav.’ Tag nrho tshooj kaum yim hauv phau Tshwm Sim yog ib lo lus ceeb toom txog yam uas tab tom yuav los saum lub ntiajteb. Tiamsis kuv tsis muaj ib qho kev pom tshwj xeeb hais txog yam uas tab tom yuav los rau New York, tsuas yog qhov uas kuv paub tias muaj ib hnub cov tuam tsev loj nyob ntawd yuav raug muab pov tseg los ntawm kev tig thiab kev ntxeev ntawm Vajtswv lub hwjchim. Los ntawm qhov pom kev uas tau muab rau kuv, kuv paub tias kev puas tsuaj nyob hauv lub ntiajteb. Ib lo lus ntawm tus Tswv, ib zaug kov ntawm nws lub hwjchim muaj zog, ces cov qauv tsev loj kawg no yuav vau. Yuav muaj tej xwm txheej tshwm sim uas nws qhov txaus ntshai peb tsis muaj peev xwm xav tau.” Review and Herald, July 5, 1906.
The issue we are addressing here is not whether these passages were fulfilled on September 11, 2001, for they absolutely were, but the issue we are seeking to address is the “debate” that would begin at that time. The debate was over correct or incorrect methodology. The Adventist church began its rejection of the fourteen rules of prophetic interpretation of William Miller in 1863, and they have progressed to the point now where you cannot purchase a book of biblical study written by Adventist theologians that isn’t repeatedly endorsed by the theologians of apostate Protestantism and Roman Catholicism. From 1863 to 2001, and still today, the methodology that was originally represented by William Miller’s rules of prophetic interpretation were set aside for the methodology of Roman Catholicism and apostate Protestantism. The prophetic “debate” that began when Revelation eighteen, verses one through three were fulfilled was over true or false methodology.
Qhov teeb meem uas peb tab tom hais txog ntawm no tsis yog hais tias cov nqe Vajlugkub no puas tau muaj tiav rau hnub tim Cuaj Hlis 11, 2001, rau qhov yeej muaj tiav tiag tiag lawm; tiam sis qhov teeb meem uas peb tab tom nrhiav los hais txog yog “kev sib cav” uas yuav pib rau lub sijhawm ntawd. Qhov kev sib cav ntawd yog hais txog txoj kev siv txheej txheem uas yog lossis tsis yog. Pawg ntseeg Adventist tau pib lawv txoj kev tsis lees txais kaum plaub txoj cai ntawm kev txhais lus cev Vajtswv lus uas yog los ntawm William Miller txij xyoo 1863 los, thiab tam sim no lawv twb tau mus txog rau theem uas koj yuav tsis tau ib phau ntawv kawm Vajlugkub uas sau los ntawm cov kws tshawb fawb txog kev ntseeg Adventist uas tsis raug cov kws ntseeg ntawm Protestantism uas tau thim kev ntseeg thiab Roman Catholicism qhuas lees paub tas zog. Txij xyoo 1863 mus txog 2001, thiab tseem txog niaj hnub no, txoj kev siv txheej txheem uas thaum chiv thawj sawv cev los ntawm William Miller cov cai ntawm kev txhais lus cev Vajtswv lus tau raug tso tseg tseg cia rau txoj kev siv txheej txheem ntawm Roman Catholicism thiab Protestantism uas tau thim kev ntseeg lawm. Qhov “kev sib cav” cev Vajtswv lus uas pib thaum Tshwmsim kaum yim, nqe ib txog peb, tau muaj tiav ntawd yog hais txog txoj kev siv txheej txheem tseeb lossis cuav.
We will continue our consideration of the “debate” of chapter twenty-seven of Isaiah in the next article.
Peb yuav txuas ntxiv peb txoj kev xam pom txog “kev sib cav” hauv tshooj nees nkaum xya ntawm Yaxayas hauv tsab xov xwm tom ntej.
“We should know for ourselves what constitutes Christianity, what is truth, what is the faith that we have received, what are the Bible rules—the rules given us from the highest authority.” The 1888 Materials, 403.
“Peb yuav tsum paub rau peb tus kheej tias yam twg yog txojkev ntseeg Khetos, qhov twg yog qhov tseeb, txojkev ntseeg twg yog qhov uas peb tau txais lawm, thiab cov cai hauv phau Vajlugkub yog dab tsi—cov cai uas tau muab rau peb los ntawm txoj cai siab kawg nkaus.” The 1888 Materials, 403.