The methodology that is sanctioned by God is specifically identified in Isaiah chapters twenty-eight and twenty-nine, where the methodology is represented as “line upon line.” On September 11, 2001 the mighty angel of Revelation eighteen descended, and in so doing, he repeated the descent he had made on August 11, 1840. In both cases, after his descent, Babylon was identified as fallen, and a call was made, and soon will be made again, for those still in her communion to come out. In both cases, the event that fulfilled the prediction had a worldwide impact, for just as the first angel’s message was carried to “every mission station in the world” in 1840 the entire world was impacted and understood the event of September 11, 2001. The prophecy that was fulfilled on August 11, 1840 was a prophecy that identified a restraint being placed upon Islam of the second woe, and immediately after September 11, 2001 a restraint was placed upon Islam of the third Woe.
Txoj kev ua uas Vajtswv pom zoo raug qhia meej tshwj xeeb hauv Yaxayas tshooj nees nkaum-yim thiab nees nkaum-cuaj, qhov uas txoj kev ua ntawd raug sawv cev los ntawm lo lus hais tias “kab ntxiv kab.” Hnub Cuaj Hlis 11, 2001 tus tim tswv uas muaj hwjchim loj ntawm Qhia Tshwm tshooj kaum-yim tau nqes los, thiab hauv qhov uas nws ua li ntawd, nws rov ua dua qhov kev nqes los uas nws tau ua rau Hnub Yim Hli 11, 1840. Hauv ob rooj xwm txheej no, tom qab nws nqes los lawm, Npanpiloo raug qhia tias twb poob lawm, thiab tau muaj ib qho kev hu, thiab tsis ntev no yuav rov muaj dua, rau cov uas tseem nyob hauv nws txoj kev koom kev ntseeg kom tawm los. Hauv ob rooj xwm txheej no, qhov xwm txheej uas ua kom tiav txoj lus faj lem tau muaj kev cuam tshuam thoob ntiajteb, vim ib yam li thawj tus tim tswv txoj xov tau raug nqa mus rau “txhua lub chaw tshaj tawm txoj moo zoo hauv ntiajteb” xyoo 1840, tag nrho lub ntiajteb kuj raug cuam tshuam thiab to taub txog qhov xwm txheej ntawm Hnub Cuaj Hlis 11, 2001. Txoj lus faj lem uas tau ua tiav rau Hnub Yim Hli 11, 1840 yog ib txoj lus faj lem uas qhia tias muaj kev txwv raug muab tso rau saum Islam ntawm txoj kev quaj ntsuag zaum ob, thiab tam sim ntawd tom qab Hnub Cuaj Hlis 11, 2001 muaj kev txwv raug muab tso rau saum Islam ntawm txoj Kev Quaj Ntsuag zaum peb.
August 11, 1840 represents the empowerment of the message that was unsealed at the time of the end in 1798, and September 11, 2001 represents the empowerment of the message that was unsealed at the time of the end in 1989. The primary rule of the movement of the first angel was confirmed on August 11, 1840, and the rule was the day for a year principle. The primary rule of the movement of the third angel was confirmed on September 11, 2001. The rule being that truth is established by bringing “line upon line,” demonstrating that the end is illustrated by the beginning, and that history repeats. The prophetic event of September 11, 2001 is not only established by Sister White’s direct words, but more significantly by the fact that the events perfectly paralleled the same waymark in Millerite history. What was recognized with the event of August 11, 1840 was not the fulfillment of the prophecy, so much as the soundness of the methodology adopted by Miller and his associates.
Lub Yim Hli 11, 1840 sawv cev rau kev txais hwjchim ntawm zaj xov uas tau raug qhib lub foob rau thaum lub sijhawm kawg hauv 1798, thiab Cuaj Hlis 11, 2001 sawv cev rau kev txais hwjchim ntawm zaj xov uas tau raug qhib lub foob rau thaum lub sijhawm kawg hauv 1989. Txoj cai tseem ceeb ntawm txoj kev txav ntawm tus timtswv thawj tau raug lees paub rau Lub Yim Hli 11, 1840, thiab txoj cai ntawd yog txoj ntsiab cai hais tias ib hnub sawv cev rau ib xyoos. Txoj cai tseem ceeb ntawm txoj kev txav ntawm tus timtswv thib peb tau raug lees paub rau Cuaj Hlis 11, 2001. Txoj cai ntawd yog hais tias qhov tseeb raug tsa ruaj los ntawm kev coj “kab saum kab,” qhia tawm tias qhov kawg raug piv txwv los ntawm qhov pib, thiab tias keeb kwm rov muaj dua. Qhov xwm txheej yav tom ntej ntawm Cuaj Hlis 11, 2001 tsis yog tsuas yog raug tsa ruaj los ntawm Sister White cov lus ncaj qha xwb, tiam sis tseem ceeb dua yog los ntawm qhov tseeb tias cov xwm txheej ntawd tau sib txig sib luag raws nraim nrog tib lub cim taw qhia ntawd hauv keeb kwm Millerite. Yam uas tau raug lees paub nrog qhov xwm txheej ntawm Lub Yim Hli 11, 1840 tsis yog kev ua tiav ntawm cov lus faj lem ntau npaum li yog qhov raug thiab ruaj khov ntawm txoj kev siv txheej txheem uas Miller thiab nws cov phoojywg tau lees txais.
“The event exactly fulfilled the prediction. When it became known, multitudes were convinced of the correctness of the principles of prophetic interpretation adopted by Miller and his associates, and a wonderful impetus was given to the advent movement. Men of learning and position united with Miller, both in preaching and in publishing his views, and from 1840 to 1844 the work rapidly extended.” The Great Controversy, 335.
“Qhov xwm txheej ntawd tau ua tiav raws nraim li lo lus twv tseg. Thaum qhov no tau paub dav, neeg coob coob thiaj raug ntxias siab lees paub txog qhov raug ntawm cov hauv paus ntsiab lus hauv kev txhais lus faj lem uas Miller thiab nws cov phooj ywg tau txais yuav, thiab ib qho kev txhawb zog loj kawg nkaus tau raug pub rau txoj kev txav ntawm kev rov los. Cov txiv neej uas muaj kev kawm thiab muaj meej mom tau koom nrog Miller, ob leeg hauv kev tshaj tawm thiab hauv kev luam tawm nws tej kev xav, thiab txij xyoo 1840 mus txog 1844 txoj haujlwm ntawd tau nthuav dav sai heev.” The Great Controversy, 335.
On September 11, 2001, when the latter rain began to be measured, the “debate” was and still is over true or false methodology. The prophecies of the Millerite movement are set forth on both the 1843 and the 1850 charts, which Sister White endorses as being designed by the Lord, and also as a fulfillment of Habakkuk chapter two. The message of the Millerites that was produced through “the principles of prophetic interpretation adopted by Miller and his associates, and” which thereafter produced the “wonderful impetus” that empowered the message of the Midnight Cry, had been represented upon the two sacred charts. The prophecies represented upon those two sacred charts were identified and established by Miller’s prophetic rules. The charts were a fulfillment of the command in Habakkuk to visually represent the prophecies that had been established by Miller’s methodology upon “tables,” in the plural. Habakkuk chapter two, identifies and is directly connected to the “debate” of Isaiah chapter twenty-seven.
Thaum lub Cuaj Hlis 11, 2001, thaum nag tom qab pib raug ntsuas, lo lus “sib cav” yog thiab tseem yog hais txog txoj kev siv txheej txheem uas yog tseeb lossis cuav. Cov lus faj lem ntawm txoj kev txav ntawm cov Millerite raug nthuav tawm rau saum ob daim chart xyoo 1843 thiab 1850, uas Sister White lees paub tias yog tus Tswv tau tsim tseg, thiab kuj yog kev ua tiav ntawm Habakkuk tshooj ob. Txoj xov ntawm cov Millerites uas raug tsim tawm los ntawm “cov hauv paus ntsiab lus ntawm kev txhais lus faj lem uas Miller thiab nws cov phooj ywg tau txais yuav, thiab” uas tom qab ntawd tsim tau “lub zog txhawb uas zoo kawg nkaus” uas pub hwj chim rau txoj xov ntawm Midnight Cry, twb raug sawv cev rau saum ob daim chart dawb huv ntawd lawm. Cov lus faj lem uas raug sawv cev rau saum ob daim chart dawb huv ntawd raug txheeb xyuas thiab raug tsa ruaj los ntawm Miller cov cai faj lem. Cov chart ntawd yog kev ua tiav ntawm lo lus txib hauv Habakkuk kom sawv cev pom tau cov lus faj lem uas twb raug tsa ruaj los ntawm Miller txoj kev siv txheej txheem rau saum “rooj,” nyob rau hauv daim ntawv plural. Habakkuk tshooj ob txheeb xyuas lo lus “sib cav” ntawm Yaxayas tshooj nees nkaum xya thiab txuas ncaj qha nrog nws.
I will stand upon my watch, and set me upon the tower, and will watch to see what he will say unto me, and what I shall answer when I am reproved. Habakkuk 2:1.
Kuv yuav sawv saum kuv lub chaw zov, thiab muab kuv tus kheej tsa saum lub yees, thiab yuav saib ntsoov seb nws yuav hais li cas rau kuv, thiab kuv yuav teb li cas thaum nws qhuab ntuas kuv. Habakkuk 2:1.
The word “reproved” in the verse means ‘argued with.’ Habakkuk, representing both the watchmen of the movement of the first and third angels, was going to be argued with, and he wished to understand what he was to answer when the debate began. The answer in the history of the first angel was the production of the two sacred charts, and the answer in the history of the movement of the third angel was the production of the prophetic series titled, Habakkuk’s Two Tables. The charts and the series were built upon the methodology represented in each of those respective histories. In Habakkuk, the methodology represents what the watchmen use to establish the message, and it also identifies the issue that is “debated,” which in turn produces two classes of worshippers.
Lo lus “reproved” nyob hauv nqe ntawd txhais tias ‘sib cav nrog.’ Habakkuk, uas sawv cev rau ob pab neeg zov ntawm txoj kev txav ntawm thawj tug timtswv ceeb toom thiab tug timtswv ceeb toom thib peb, yuav raug sib cav nrog, thiab nws xav kom nkag siab tias thaum kev sib cav pib lawm nws yuav tsum teb li cas. Cov lus teb hauv keeb kwm ntawm thawj tug timtswv ceeb toom yog kev tsim ob daim ntawv qhia dawb huv, thiab cov lus teb hauv keeb kwm ntawm txoj kev txav ntawm tug timtswv ceeb toom thib peb yog kev tsim cov txheej prophetic uas muaj npe hu ua, Habakkuk’s Two Tables. Cov daim ntawv qhia thiab cov txheej ntawd raug tsim tsa raws li txoj kev ua haujlwm uas sawv cev nyob hauv txhua zaj keeb kwm ntawd. Hauv Habakkuk, txoj kev ua haujlwm ntawd sawv cev rau yam uas cov neeg zov siv los tsa txoj xov, thiab nws kuj qhia meej txog qhov teeb meem uas raug “sib cav,” uas tom qab ntawd tsim tawm ob pawg neeg pe hawm.
I will stand upon my watch, and set me upon the tower, and will watch to see what he will say unto me, and what I shall answer when I am reproved. And the Lord answered me, and said, Write the vision, and make it plain upon tables, that he may run that readeth it. For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry. Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith. Habakkuk 2:1–4.
Kuv yuav sawv ntawm kuv chaw zov, thiab tsa kuv tus kheej rau saum lub yees, thiab yuav ua tib zoo ntsia saib nws yuav hais dab tsi rau kuv, thiab kuv yuav teb li cas thaum nws cem kuv. Thiab tus Tswv teb rau kuv, thiab hais tias, Sau zaj yog toog ntawd, thiab ua kom meej rau saum cov phiaj, kom tus uas nyeem tau nws thiaj khiav tau. Rau qhov zaj yog toog ntawd tseem yog rau lub sijhawm uas twb teem tseg lawm, tiamsis thaum txog qhov kawg nws yuav hais tawm, thiab yuav tsis dag: txawm yog nws ncua, cia li tos nws; rau qhov nws yuav los tiag tiag, nws yuav tsis ncua. Saib maj, tus uas muaj ntsuj plig khav theeb ntawd tsis ncaj ncees nyob hauv nws: tiamsis tus ncaj ncees yuav muaj sia nyob los ntawm nws txojkev ntseeg. Habakkuk 2:1–4.
One class is justified by faith, and the other class is lifted up in soul, as represented by the Pharisee and the Publican. The Pharisees trusted in a methodology that was based upon custom and tradition, and the Pharisee also represented a religious system who maintained control of their flock by implementing a hierarchical system governed by those who professed to be the chosen people of God, and the defenders of truth, but who ultimately participated in the crucifixion of the Truth. The prophetic “debate” of Isaiah chapter twenty-seven, is over true and false biblical methodology. The antagonists in the “debate” are those who follow the methodology of the Elijah for that time, and the long-established system of theological experts, that is typified by the Sanhedrin in the time of Christ.
Ib pab raug suav hais tias ncaj ncees los ntawm txojkev ntseeg, hos ib pab kia raug tsa siab hauv tus ntsuj plig, raws li tau sawv cev los ntawm tus Falixais thiab tus Sau Se. Cov Falixais tso siab rau ib txoj kev ua raws uas muaj hauv paus nyob rau ntawm kev coj qub thiab kab lig kev cai, thiab tus Falixais kuj sawv cev rau ib txoj kev cai dab qhuas uas tuav lawv pab yaj kom nyob hauv lawv txoj kev tswj hwm los ntawm kev coj ib txoj kev teeb tsa ua theem qis theem siab, uas raug kav los ntawm cov uas lees tias lawv yog Vajtswv haiv neeg uas raug xaiv, thiab yog cov tiv thaiv qhov tseeb, tiamsis thaum kawg lawv tau koom tes hauv kev ntsia tus Ntoo Khaub Lig rau Qhov Tseeb. Zaj “kev sib cav” uas muaj nyob hauv Yaxayas tshooj nees nkaum xya yog hais txog txoj kev txhais Vajlugkub uas yog tseeb thiab txoj kev txhais Vajlugkub uas yog cuav. Cov uas sib tawm tsam hauv zaj “kev sib cav” ntawd yog cov uas ua raws li txoj kev ua raws ntawm tus Eliyas rau lub sijhawm ntawd, thiab txoj kev cai uas tau tsim tsa ruaj khov ntev los lawm ntawm cov kws txawj kev ntseeg, uas raug piv txwv los ntawm Pawg Xas Hedas nyob rau tiam Yexus Khetos.
Chapter twenty-seven identifies that the “debate” begins when he “stayeth,” or when God restrains “his rough wind,” in the “day of the east wind.” “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.” The word “purged” means atoned for, and represents the blotting out of sin in the investigative judgment. The methodology that is debated over, represents the test that must be passed, if the sins of God’s people are to be blotted out. The methodology of Elijah as a test is represented in the history of Christ, where we have been forewarned that in that time, those who rejected the message of John the Baptist (who Christ identified as Elijah), could not be benefitted by the teachings of Jesus.
Tshooj nees nkaum xya qhia meej tias “kev sib cav” pib thaum nws “txwv tseg,” los yog thaum Vajtswv txwv “nws tus cua hlob,” hauv “hnub uas cua tuaj sab hnub tuaj.” “Raws li qhov ntsuas, thaum nws tawm tuaj, koj yuav sib cav nrog nws: nws txwv nws tus cua hlob hauv hnub uas cua tuaj sab hnub tuaj. Vim li no thiaj yuav ua kom Yakhauj tej kev txhaum raug ntxuav.” Lo lus “raug ntxuav” txhais tias raug theej txhoj, thiab sawv cev rau kev lwv tawm ntawm kev txhaum hauv txoj kev txiav txim tshuaj xyuas. Txoj kev uas raug sib cav txog ntawd sawv cev rau qhov kev sim uas yuav tsum dhau, yog tias Vajtswv haiv neeg tej kev txhaum yuav raug lwv tawm. Txoj kev ua haujlwm ntawm Eliyas raws li ib qho kev sim no raug sawv cev hauv keeb kwm ntawm Khetos, qhov uas peb twb raug ceeb toom ua ntej lawm tias nyob rau lub sijhawm ntawd, cov uas tsis lees txais Yauhas tus Muab Neeg Ua Kev Cai Raus Dej txoj xov (uas Khetos tau txheeb tias yog Eliyas), lawv tsis muaj peev xwm tau txais txiaj ntsig ntawm Yexus tej lus qhuab qhia.
The message of the latter rain is represented as the teachings of Jesus, for He is the Word, and more than this, the latter rain is represented as “the refreshing”, which is defined as “the presence of the Lord”.
Txoj lus ntawm nag lig raug sawv cev ua Yexus tej lus qhuab qhia, rau qhov Nws yog Lo Lus, thiab tshaj no ntxiv lawm, nag lig raug sawv cev tias yog “kev ua kom rov qab muaj zog”, uas raug txhais tias yog “Vajtswv tus Tswv lub xub ntiag”.
Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; And he shall send Jesus Christ, which before was preached unto you. Acts 3:19, 20.
Yog li ntawd, nej cia li hloov siab lees txim, thiab tig rov los, xwv nej tej kev txhaum thiaj yuav raug lwv tseg, thaum lub caij nyoog ntawm kev txhawb zog yuav los ntawm tus Tswv lub xubntiag tuaj; thiab Nws yuav txib Yexus Khetos, tus uas yav tas los twb raug tshaj tawm rau nej lawm. Tes Hauj Lwm 3:19, 20.
Sister White identifies that the angel that descended in Revelation chapter ten, on August 11, 1840, “was no less a personage than Jesus Christ.” The angel that descended on September 11, 2001, would therefore be “no less a personage than Jesus Christ.” His descent in either history identifies the beginning of the prophetic “debate” over true or false methodology, for it is represented by the book in His hand that God’s people were commanded to eat. When in Galilee, Jesus instructed the disciples that they must eat His flesh and drink His blood, for He claimed there that He was the bread sent down from heaven. He lost more disciples there than any other point in his ministry, and those that left, never returned. Those that left, did so because they chose to analyze His teachings with the false methodology of taking His words in their literal sense, instead of applying them in the correct spiritual sense. The “debate” of Isaiah twenty-seven, is a prophetic waymark that has several witnesses to establish that it represents an established professed system of biblical analysis in confrontation with the methodology represented by the Elijah messenger.
Muam Dawb qhia meej tias tus tim tswv uas nqes los nyob hauv Tshwmsim tshooj kaum, thaum lub Yim Hli 11, 1840, “tsis yog lwm tus li Yexus Khetos nws tus kheej.” Yog li ntawd, tus tim tswv uas nqes los thaum lub Cuaj Hli 11, 2001, kuj yuav “tsis yog lwm tus li Yexus Khetos nws tus kheej.” Nws txoj kev nqes los hauv ob zaj keeb kwm ntawd qhia txog qhov pib ntawm kev “sib cav” yaj saub hais txog txoj kev txhais raws cai lossis txoj kev txhais cuav, vim yog phau ntawv uas nyob hauv Nws txhais tes uas Vajtswv haiv neeg raug txib kom noj thiaj sawv cev rau qhov ntawd. Thaum nyob Kalilais, Yexus tau qhia rau cov thwjtim tias lawv yuav tsum noj Nws cev nqaij thiab haus Nws cov ntshav, rau qhov Nws tau tshaj tawm nyob ntawd tias Nws yog cov mov uas raug xa los saum ntuj ceeb tsheej los. Nws poob cov thwjtim ntau dua nyob ntawd tshaj txhua lub sijhawm hauv Nws txoj hauj lwm qhuab qhia, thiab cov uas tau ncaim mus, tsis tau rov qab los li. Cov uas tau ncaim mus tau ua li ntawd vim lawv xaiv los tshuaj xyuas Nws tej lus qhuab qhia raws txoj kev txhais cuav uas coj Nws tej lus raws li lub ntsiab lus tseeb raws nraim, tsis yog siv raws lub ntsiab lus ntsuj plig uas yog txoj cai. “Kev sib cav” hauv Yaxayas nees nkaum xya yog ib qho cim kev yaj saub uas muaj ntau tus tim khawv los tsim kom paub tseeb tias nws sawv cev rau ib txoj kev txhais Vajlugkub uas twb raug lees txais lawm hauv lub koom txoos uas tsuas lees tias ntseeg xwb, tab sis tab tom ntsib kev tawm tsam nrog txoj kev txhais uas tus tub txib Eliyas sawv cev rau.
It marks a specific point in the progressive passing by of the former covenant and chosen people of God, and the beginning of the covenant relationship with those “who in times past, were not the people of God.” The “debate,” more importantly represents the beginning of the period of time that concludes with the soon-coming Sunday law. The Alpha and Omega always represents the end with the beginning, and in so doing the very “debate” becomes a symbol of one of the sins of our fathers, that must be acknowledged and confessed, in order to fulfill the Leviticus twenty-six prayer.
Nws cim ib theem tshwj xeeb hauv txoj kev dhau mus zuj zus ntawm txoj kev cog lus qub thiab haiv neeg uas Vajtswv tau xaiv, thiab yog qhov pib ntawm txoj kev sib raug zoo raws li txoj kev cog lus nrog cov uas “yav dhau los tsis yog Vajtswv haiv neeg.” Qhov “kev sib cav,” uas tseem ceeb dua, sawv cev rau qhov pib ntawm lub sijhawm uas xaus nrog txoj cai hnub Sunday uas tab tom los sai. Alpha thiab Omega ib txwm sawv cev rau qhov kawg nrog rau qhov pib, thiab vim li ntawd qhov “kev sib cav” nws tus kheej thiaj los ua ib lub cim ntawm ib qho ntawm peb tej yawg koob tej kev txhaum, uas yuav tsum raug lees paub thiab lees txim, thiaj li yuav ua kom tiav zaj lus thov hauv Leviticus nees nkaum rau.
Daniel’s prayer of chapter nine, represents the prayer that must be offered at the conclusion of the three and a half days of Revelation eleven. That period of time is represented in Isaiah twenty-seven as the period when “the defenced city shall be desolate, and the habitation forsaken, and left like a wilderness: there shall the calf feed, and there shall he lie down, and consume the branches thereof. When the boughs thereof are withered, they shall be broken off: the women come, and set them on fire: for it is a people of no understanding: therefore he that made them will not have mercy on them, and he that formed them will show them no favour.”
Daniyee zaj lus thov hauv tshooj cuaj sawv cev rau zaj lus thov uas yuav tsum raug tsa thaum xaus ntawm peb hnub ib nrab hauv Tshwmsim kaum ib. Lub sijhawm ntawd raug nthuav qhia hauv Yaxayas nees nkaum xya ua lub sijhawm uas “lub nroog muaj chaw tiv thaiv yuav raug cia tseg, thiab lub chaw nyob yuav raug tso pov tseg, thiab raug cia cia zoo li ib thaj teb moj sab qhua: nyob ntawd tus menyuam nyuj yuav noj zaub, thiab nyob ntawd nws yuav pw, thiab noj cov ceg ntoo ntawd kom tag. Thaum nws tej ceg qhuav lawm, lawv yuav raug lov pov tseg: cov pojniam yuav tuaj, thiab muab lawv rau hluav taws kub hnyiab: vim hais tias nws yog ib haiv neeg uas tsis muaj kev to taub: yog li ntawd tus uas tsim lawv yuav tsis muaj kev hlub tshua rau lawv, thiab tus uas puab lawv yuav tsis qhia ib qho kev fav xeeb rau lawv.”
The two witnesses are shown “no favor,” for they proclaimed a false prediction that ushered in the “wilderness” period of three and a half days. They then became a “people of no understanding,” though they previously had been the “defenced city.” That city then became “desolate” and a “habitation” that was “forsaken”. It became dead dry bones lying in the street of the city of Sodom and Egypt. When the dead are then called to arise, they are tested by the sins of their fathers, which includes the “debate” at the beginning of the period that starts with the empowerment of the first message and ends with the arrival of the third message. The debate is whether to accept or reject the methodology represented by the Elijah of their history. In 1863, the fathers of Adventism rejected the message of Moses’ “seven times,” that had been presented by Elijah.
Ob tug tim khawv raug qhia tias “tsis muaj kev hlub tshua,” rau qhov lawv tau tshaj tawm ib lo lus twv hais cuav uas qhib lub sijhawm “hav zoov qhuav” ntev peb hnub ib nrab. Tom qab ntawd lawv thiaj dhau los ua ib “haiv neeg uas tsis muaj kev nkag siab,” txawm hais tias yav tas los lawv tau yog “lub nroog muaj ntsa tiv thaiv.” Ces lub nroog ntawd thiaj dhau los ua “qhuav qhawv” thiab yog ib “chaw nyob” uas “raug tso tseg.” Nws tau dhau los ua tej pob txha qhuav tuag uas pw hauv txoj kev ntawm lub nroog Xaudoo thiab Iyi. Thaum cov neeg tuag ntawd raug hu kom sawv los, lawv raug sim los ntawm lawv cov yawg koob tej kev txhaum, uas suav nrog qhov “kev sib cav” thaum chiv thawj ntawm lub sijhawm uas pib nrog kev muab hwj chim rau thawj zaj lus thiab xaus nrog kev tuaj txog ntawm zaj lus thib peb. Qhov kev sib cav ntawd yog seb puas yuav lees txais los sis tsis lees txais txoj kev ua haujlwm uas sawv cev los ntawm Eliyas hauv lawv keeb kwm. Xyoo 1863, cov yawg koob ntawm Adventism tau tsis lees txais Mauxes zaj lus ntawm “xya zaug,” uas Eliyas tau coj los nthuav tawm.
Beginning in July, of 2023 the withered boughs of Isaiah twenty-seven must decide if they will repeat the sins of the church in Galilee, and the history of 1863, as well as the history of September 11, 2001. To reject the methodology represented by Habakkuk chapter two, and Isaiah twenty-seven, and by Elijah, John the Baptist and William Miller is to repeat the sins of our fathers, instead of being benefited by the sacred ensamples that were record for those upon whom the ends of the earth have come.
Pib txij thaum Lub Xya hli ntuj, xyoo 2023, cov ceg qhuav ntawm Yaxayas nees nkaum xya yuav tsum txiav txim siab seb lawv puas yuav rov ua dua tej kev txhaum ntawm pawg ntseeg hauv Kalilais, thiab keeb kwm ntawm 1863, nrog rau keeb kwm ntawm Cuaj Hlis 11, 2001. Kev tsis lees txais txoj kev ua haujlwm uas Habakuk tshooj ob, thiab Yaxayas nees nkaum xya, thiab Eliyas, Yauhas tus Uas Muab Neeg Ua Kev Cai Raus Dej, thiab William Miller sawv cev yog rov ua dua tej kev txhaum ntawm peb cov yawg koob, tsis yog txais txiaj ntsig los ntawm cov qauv dawb huv uas tau raug sau cia tseg rau cov uas qhov kawg ntawm lub ntiajteb tau los txog rau lawv.
Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come. Wherefore let him that thinketh he standeth take heed lest he fall. There hath no temptation taken you but such as is common to man: but God is faithful, who will not suffer you to be tempted above that ye are able; but will with the temptation also make a way to escape, that ye may be able to bear it. Wherefore, my dearly beloved, flee from idolatry. I speak as to wise men; judge ye what I say. 1 Corinthians 10:11–15.
Tam sim no tau tshwm sim rau lawv ua piv txwv; thiab tej no tau raug sau cia rau peb txoj kev ceeb toom, rau peb cov uas lub sijhawm kawg ntawm lub ntiajteb twb los txog lawm. Yog li ntawd, tus uas xav tias nws sawv ruaj lawm, cia nws ceev faj tsam nws poob. Tsis muaj ib qho kev sim siab twg los raug nej tsuas yog yam uas tibneeg ib txwm ntsib; tiam sis Vajtswv yog tus ncaj ncees, tus uas yuav tsis cia nej raug sim siab dhau qhov uas nej muaj peevxwm tiv taus; tab sis nrog rau qhov kev sim siab ntawd Nws yuav npaj ib txojkev dim thiab, xwv kom nej thiaj muaj peevxwm ris taus tau. Yog li ntawd, kuv cov kwvtij uas kuv hlub kawg li, nej cia li khiav deb ntawm kev pe hawm mlom. Kuv hais li no rau cov neeg txawj ntse; nej cia li txiav txim rau yam uas kuv hais. 1 Khaulee 10:11–15.
The sacred methodology establishes the message of the Midnight Cry, which is the latter rain message. That message, when eaten spiritually produces a corresponding experience as certainly as Daniel and the three worthies’ diet of pulse, produced a fairer and fatter countenance. But in Habakkuk chapter two, the stumbling block for those who reject the offer of justification by faith, is pride which prevents them from following on to know the Lord. If there is ever a time when God’s people cannot put off the work of accepting the true methodology, and eating the message from the angel’s hand, it is now!
Txoj kev uas dawb huv tsa tau txoj xov ntawm Lub Sijhawm Quaj Hmo Ntuj, uas yog txoj xov nag tom qab. Thaum txoj xov ntawd raug noj sab ntsuj plig, nws tsim ib yam kev paub raws nraim li ntawd, ib yam li Daniel thiab peb tug neeg tsim txiaj txoj kev noj mov zaub txhuv tau ua rau lawv lub ntsej muag zoo nkauj dua thiab rog zoo dua. Tiamsis hauv Habakkuk tshooj ob, qhov chaw ua rau dawm taw rau cov uas tsis kam lees txais qhov kev pub dawb ntawm kev ncaj ncees los ntawm txoj kev ntseeg yog kev khav theeb, uas txwv tsis pub lawv mus ntxiv kom paub tus Tswv. Yog muaj ib lub sijhawm twg uas Vajtswv haiv neeg tsis tuaj yeem ncua tseg txoj hauj lwm ntawm kev lees txais txoj kev uas yog tiag, thiab noj txoj xov ntawm tes tus tim tswv, ces yog tam sim no!
“We must not wait for the latter rain. It is coming upon all who will recognize and appropriate the dew and showers of grace that fall upon us. When we gather up the fragments of light, when we appreciate the sure mercies of God, who loves to have us trust Him, then every promise will be fulfilled. ‘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 61:11. The whole earth is to be filled with the glory of God.” The Seventh-day Adventist Bible Commentary, volume 7, 984.
“Peb yuav tsum tsis txhob tos nag yav lig. Nws tab tom los rau saum txhua tus uas yuav lees paub thiab txais yuav lwg thiab tej nag tshauv ntawm txoj kev tshav ntuj uas poob los saum peb. Thaum peb khaws txhua daim me ntawm qhov kaj, thaum peb hwm Vajtswv tej kev khuv leej uas ruaj khov, tus uas nyiam kom peb tso siab rau Nws, ces txhua lo lus cog tseg yuav raug ua kom tiav. ‘Vim raws li lub ntiajteb txi nws tej hlav tawm tuaj, thiab raws li lub vaj ua kom tej yam uas muab tseb rau hauv ntawd txhaws tawm tuaj; ib yam li ntawd tus Tswv Vajtswv yuav ua kom kev ncaj ncees thiab kev qhuas txhaws tawm tuaj nyob rau ntawm txhua haiv neeg xub ntiag.’ Yaxayas 61:11. Tag nrho lub ntiajteb yuav tsum raug puv npo los ntawm Vajtswv lub hwjchim ci ntsa iab.” The Seventh-day Adventist Bible Commentary, volume 7, 984.
God’s prophetic Word has identified that when the great buildings of New York City were thrown down, the angel of Revelation eighteen would descend and “Revelation eighteen, verses one through three would be fulfilled.” Isaiah twenty-seven identifies that time as the “day of the east wind,” and it is the time when “the rough wind” is restrained. “In measure, when it shooteth forth, thou wilt debate with it: he stayeth his rough wind in the day of the east wind.” Sister White identifies the very same time.
Vajtswv Txojlus qhia yav tom ntej tau qhia meej tias thaum cov tuam tsev loj hauv New York City raug muab ntog pov tseg lawm, tus timtswv saum ntuj ceeb tsheej hauv Revelation kaum yim yuav nqes los, thiab “Revelation kaum yim, nqe ib txog peb yuav raug ua kom tiav.” Isaiah nees nkaum xya qhia tias lub sijhawm ntawd yog “hnub ntawm cua sab hnub tuaj,” thiab nws yog lub sijhawm uas “cua hlob” raug txwv tseg. “In measure, when it shooteth forth, thou wilt debate with it: he stayeth his rough wind in the day of the east wind.” Niam Tais White qhia txog tib lub sijhawm ntawd thiab.
“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.
“Nyob rau lub sij hawm ntawd, thaum txoj hauj lwm ntawm txoj kev cawm seej tab tom xaus, kev txom nyem yuav los rau saum lub ntiaj teb, thiab tej haiv neeg yuav npau taws, los tseem raug txwv cia kom tsis txhob thaiv txoj hauj lwm ntawm tus tim tswv thib peb. Lub sij hawm ntawd, ‘nag lig,’ los yog kev ua kom rov qab muaj zog tshiab los ntawm tus Tswv 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 nyob rau lub caij uas xya yam mob phem kawg yuav raug muab nchuav tawm.” Early Writings, 85.
The power that angers the nations arrived when the latter rain began to fall. But as soon as that power angered the nations, it was held in check, for Isaiah recorded that he “stayeth his rough wind.” The rough wind, is the east wind, and that wind is restrained when the latter rain begins to sprinkle, and the work of salvation is closing. The closing work of salvation is the sealing time. “Line upon line” the rough, or east wind that is restrained during the sealing of the one hundred and forty-four thousand is the four winds of Revelation chapter seven.
Lub hwjchim uas ua rau tej tebchaws npau taws tau los txog thaum nag tom qab pib los poob. Tiamsis thaum lub hwjchim ntawd ua rau tej tebchaws npau taws lawm tam sim ntawd, nws raug tuav cia kom txhob tso tawm, rau qhov Yaxayas tau sau tseg tias nws “txwv nws cua hnyav.” Cua hnyav ntawd yog cua sab hnub tuaj, thiab cua ntawd raug txwv thaum nag tom qab pib txau los, thiab tes haujlwm cawm seej tab tom xaus kaw. Tes haujlwm cawm seej uas xaus kaw ntawd yog lub sijhawm muab lub cim ntim. “Kab saum kab” qhia tias cua hnyav ntawd, lossis cua sab hnub tuaj, uas raug txwv thaum lub sijhawm muab lub cim ntim ntawm ib puas plaub caug plaub txhiab, yog plaub cua hauv Tshwmsim tshooj xya.
And after these things I saw four angels standing on the four corners of the earth, holding the four winds of the earth, that the wind should not blow on the earth, nor on the sea, nor on any tree. And I saw another angel ascending from the east, having the seal of the living God: and he cried with a loud voice to the four angels, to whom it was given to hurt the earth and the sea, Saying, Hurt not the earth, neither the sea, nor the trees, till we have sealed the servants of our God in their foreheads. Revelation 7:1–3.
Tom qab tej no lawm, kuv pom plaub tug timtswv sawv ntawm plaub ceg kaum ntawm lub ntiajteb, tuav plaub cua ntawm lub ntiajteb, kom cua txhob tshuab rau saum lub ntiajteb, lossis rau saum hiavtxwv, lossis rau saum ib tsob ntoo twg li. Thiab kuv pom dua ib tug timtswv nce tuaj ntawm sab hnub tuaj tuaj, muaj lub foob ntawm Vajtswv uas muaj sia nyob; nws thiaj hu nrov nrov rau plaub tug timtswv uas tau pub rau lawv ua kom lub ntiajteb thiab hiavtxwv raug mob, hais tias, Tsis txhob ua kom lub ntiajteb raug mob, tsis yog hiavtxwv, thiab tsis yog cov ntoo, mus txog thaum peb tau muab lub foob rau saum hauv pliaj ntawm cov tub qhe ntawm peb tus Vajtswv. Qhia Tshwm 7:1–3.
The sealing of the one hundred and forty-four thousand was typified by Christ’s triumphal entry into Jerusalem. There Christ, for the only time in His life, rode upon an ass (a symbol of Islam), and Lazarus led the procession into Jerusalem. Sister White identifies Lazarus as the symbol of the seal in that history.
Kev muab lub cim rau ib puas plaub caug plaub txhiab leej ntawd twb raug ua piv txwv ua ntej los ntawm Khetos txoj kev nkag mus rau hauv Yeluxalees nrog kev yeej loj. Nyob ntawd Khetos, uas yog tib zaug nkaus xwb hauv Nws lub neej, tau caij saum ib tug nees luav (uas yog ib lub cim ntawm Islam), thiab Lasalus tau coj pawg kev taug mus rau hauv Yeluxalees. Muam White qhia tias Lasalus yog lub cim ntawm lub cim ntim ntawd hauv zaj keeb kwm ntawd.
“In delaying to come to Lazarus, Christ had a purpose of mercy toward those who had not received Him. He tarried, that by raising Lazarus from the dead He might give to His stubborn, unbelieving people another evidence that He was indeed ‘the resurrection, and the life.’ He was loath to give up all hope of the people, the poor, wandering sheep of the house of Israel. His heart was breaking because of their impenitence. In His mercy He purposed to give them one more evidence that He was the Restorer, the One who alone could bring life and immortality to light. This was to be an evidence that the priests could not misinterpret. This was the reason of His delay in going to Bethany. This crowning miracle, the raising of Lazarus, was to set the seal of God on His work and on His claim to divinity.” The Desire of Ages, 528, 529.
“Hauv qhov uas Tswv Yexus ncua tsis los cuag Laxalus, Nws muaj ib lub hom phiaj ntawm txoj kev hlub tshua rau cov uas tseem tsis tau txais Nws. Nws tseem nyob tos, xwv kom los ntawm qhov uas tsa Laxalus sawv hauv qhov tuag rov los, Nws thiaj yuav muab ib qho pov thawj ntxiv rau Nws haiv neeg uas tawv ncauj thiab tsis ntseeg, tias Nws yeej yog ‘txoj kev sawv hauv qhov tuag rov los, thiab txoj sia.’ Nws tsis kam tso tseg txhua txoj kev cia siab rau cov neeg ntawd, yog cov yaj pluag uas tab tom yuam kev ntawm tsev neeg Ixayees. Nws lub siab tawg vim lawv txoj kev tsis hloov siab lees txim. Hauv Nws txoj kev hlub tshua Nws tau npaj siab yuav muab ib qho pov thawj ntxiv rau lawv tias Nws yog tus Txum Tim Rov Qab, tus uas tsuas yog Nws tib leeg thiaj coj tau txoj sia thiab txoj kev tsis txawj tuag los ua kom pom tseeb. Qhov no yuav tsum yog ib qho pov thawj uas cov pov thawj hlob tsis tuaj yeem txhais yuam kev. Qhov no yog qhov laj thawj uas Nws ncua tsis mus rau Npeethani. Txoj txuj ci tseem ceeb uas loj tshaj no, yog qhov tsa Laxalus sawv hauv qhov tuag rov los, yuav tsum muab Vajtswv lub cim lees paub rau saum Nws tes haujlwm thiab rau saum Nws qhov kev lees tias Nws yog Vajtswv.” The Desire of Ages, 528, 529.
The tarrying time that began on July 18, 2020 is represented by Christ’s tarrying before He resurrected Lazarus. The tarrying time of Revelation chapter eleven, ends at the conclusion of the three and a half days. During those days the two witnesses laid dead in the street. And just as Lazarus was to be resurrected following a tarrying time, so too were John’s two witnesses. Once resurrected they lead the procession into Jerusalem, representing the “seal of God,” and the “crowning miracle” that testifies to Christ’s divinity. The resurrection identifies the conclusion of the sealing of the one hundred and forty-four thousand, which takes place while the four winds, the east wind, the rough wind, that arrived on September 11, 2001, is held in check.
Lub sijhawm ncua uas tau pib thaum Lub Xya hli ntuj 18, 2020 yog sawv cev los ntawm Khetos txoj kev ncua ua ntej Nws tsa Laxalau sawv hauv qhov tuag rov qab los. Lub sijhawm ncua ntawm Tshwm Sim tshooj kaum ib xaus thaum kawg ntawm peb hnub thiab ib nrab. Nyob rau hauv cov hnub ntawd ob tug timkhawv pw tuag rau saum txoj kev. Thiab ib yam li Laxalau yuav tsum raug tsa sawv rov qab los tom qab ib lub sijhawm ncua, ob tug timkhawv ntawm Yauhas kuj yog li ntawd thiab. Thaum lawv raug tsa sawv rov qab los lawm, lawv coj txoj kab ke mus rau hauv Yeluxalees, sawv cev rau “lub cim ntim ntawm Vajtswv,” thiab “txuj ci tseem ceeb uas ua tiav kev mom,” uas ua timkhawv rau Khetos txoj kev muaj Vajtswv ntuj. Qhov kev sawv rov qab los ntawd qhia kom pom qhov xaus ntawm kev muab cim ntim rau ib puas plaub caug plaub txhiab leej, uas tshwm sim thaum plaub cua, cua sab hnub tuaj, cua hlob hnyav, uas tau los txog rau lub Cuaj hli ntuj 11, 2001, raug tuav kom nyob twj ywm.
In the hour that is the Sunday law, those winds are released to bring retributive judgment upon the earth beast of Revelation thirteen. They are now even slipping through the fingers of those four angels that are restraining them during the sealing period. One of the most profound references in the Spirit of Prophecy relating to the day of the east wind is found in Testimonies, volume nine. That volume begins the inspired words on page eleven, so it begins symbolically on “nine-eleven”. The title of the chapter is, “The Final Crisis”, but it is also the first chapter of a section titled, “For the Coming of the King”.
Thaum lub sij hawm uas yog txoj cai Sunday, cov cua ntawd raug tso tawm kom coj txoj kev txiav txim pauj rov los saum tus tsiaj txhu hauv ntiajteb ntawm Tshwmsim kaum peb. Tam sim no lawv twb tseem tab tom xau dhau ntawm cov ntiv tes ntawm plaub tug timtswv ntawd uas tab tom tuav lawv tseg thaum lub caij ntawm kev muab lub cim ntim. Ib qho kev hais tseg uas tob kawg nkaus hauv Ntsuj Plig ntawm Kev Qhia Ua Yaj Saub uas muaj feem rau hnub ntawm cua tuaj sab hnub tuaj yog pom nyob hauv Testimonies, volume cuaj. Phau volume ntawd pib cov lus tshoov siab rau ntawm nplooj ntawv kaum ib, yog li ntawd nws pib raws li lub cim yaj saub rau ntawm “cuaj-kaum ib”. Lub npe ntawm tshooj ntawd yog, “Kev Kub Ntxhov Kawg Nkaus”, tiam sis nws kuj yog thawj tshooj ntawm ib feem uas muaj npe tias, “Rau Kev Los Ntawm Vajntxwv”.
There is no evidence that the section and title of the chapter were purposely manipulated by the editors that compiled the volume, yet the coming of the King, is easily recognized as the coming of the bridegroom, which in the parable of the ten virgins occurs with the midnight crisis that is produced in the virgins, by the presence or lack of oil in their vessels. The midnight crisis that is now arriving, is as the title represents—the last crisis for the ten virgins. In that crisis they manifest whether they have the oil, or they don’t. The oil is not simply the Holy Spirit, it is precisely defined as the Holy Spirit, and also as the correct message, and also as the correct character.
Tsis muaj ib qho pov thawj qhia tias ntu thiab lub npe ntawm tshooj ntawd raug cov kws kho uas sau ua pawg phau ntawv ntawd txhob txwm hloov kho, txawm li ntawd los, kev los ntawm Vajntxwv kuj raug pom yooj yim tias yog kev los ntawm tus nraug vauv, uas nyob hauv zaj lus piv txwv txog kaum tus nkauj xwb tshwm sim nrog txoj kev kub ntxhov thaum ib tag hmo uas raug tsim hauv cov nkauj xwb los ntawm qhov muaj roj lossis qhov tsis muaj roj hauv lawv tej hwj. Txoj kev kub ntxhov thaum ib tag hmo uas tam sim no tab tom los txog no, yog raws nraim li lub npe qhia—yog txoj kev kub ntxhov kawg rau kaum tus nkauj xwb. Hauv txoj kev kub ntxhov ntawd lawv qhia tawm tias lawv puas muaj roj, los yog lawv tsis muaj. Roj tsis yog tsuas yog tus Vaj Ntsuj Plig Dawb Huv xwb; nws raug txhais meej tseeb tias yog tus Vaj Ntsuj Plig Dawb Huv, thiab kuj yog txoj lus tseeb, thiab kuj yog tus cwj pwm tseeb.
The correct methodology establishes the correct message of the Midnight Cry, and that message, received and acted upon, produces the correct character. That character in the last crisis is the character that receives the seal of God. The process of sealing God’s people began at the arrival of the day of the east wind, on September 11, 2001. The message of that time was then to be eaten. Whether to eat or not to eat is represented by Isaiah’s “debate,” and also by Habakkuk’s question of what the watchmen should answer in the argument. The tarrying time of Matthew twenty-five and Habakkuk concludes with the representation of two classes of worshippers. The tarrying time, represented by three and a half days in Revelation chapter eleven, is almost finished.
Txoj kev ua uas raug tsim tsa txoj xov uas raug ntawm Lub Suab Nruab Nrab Hmo Ntuj, thiab txoj xov ntawd, thaum txais yuav thiab ua raws, tsim kom muaj tus cwj pwm uas raug. Tus cwj pwm ntawd, nyob rau hauv qhov teebmeem kawg, yog tus cwj pwm uas txais yuav lub cim ntim ntawm Vajtswv. Txoj haujlwm ntawm kev ntim cim rau Vajtswv haiv neeg tau pib thaum txog hnub ntawm cua tuaj sab hnub tuaj, thaum lub Cuaj Hlis 11, 2001. Txoj xov ntawm lub sijhawm ntawd ces yuav tsum tau noj. Yuav noj los tsis noj yog yam uas sawv cev los ntawm Yaxayas “kev sib cav,” thiab kuj los ntawm Habakkuk lo lus nug txog yam uas cov neeg zov yuav tsum teb hauv qhov kev sib cav ntawd. Lub sijhawm ncua ntawm Mathais nees nkaum tsib thiab Habakkuk xaus nrog daim duab sawv cev ntawm ob chav neeg pe hawm. Lub sijhawm ncua ntawd, uas sawv cev los ntawm peb hnub thiab ib nrab hauv Tshwm Sim tshooj kaum ib, twb yuav luag tiav lawm.
That tarrying time is also represented at the beginning of the chapter in volume nine, with a passage from Hebrews, where Paul paraphrases verse four of Habakkuk chapter two. Paul’s reference places Habakkuk two in the movement of the third angel, for it is in that history that Christ moved into the Most Holy Place, and in that history the light of His high priestly ministry was revealed, and it is in the book of Hebrews that Paul is revealing the clearest revelation of Christ’s high priestly ministry in God’s Word.
Lub sijhawm tos ntawd kuj raug sawv cev rau thaum pib ntawm tshooj ntawd hauv volume cuaj, nrog ib nqe lus los ntawm Hebrews, qhov uas Povlauj rov hais dua nqe plaub ntawm Habakkuk tshooj ob. Povlauj qhov kev hais txog ntawd muab Habakkuk ob tso rau hauv txoj kev txav ntawm tus timtswv thib peb, rau qhov yog nyob hauv zaj keeb kwm ntawd uas Khetos txav mus rau hauv Chaw Dawb Huv Tshaj Plaws, thiab yog nyob hauv zaj keeb kwm ntawd uas qhov kaj ntawm Nws txoj hauj lwm ua Tus Pov Thawj Hlob raug muab qhia tawm, thiab yog nyob hauv phau Hebrews uas Povlauj tab tom nthuav tawm qhov kev tshwm sim uas meej tshaj plaws txog Khetos txoj hauj lwm ua Tus Pov Thawj Hlob hauv Vajtswv Txojlus.
Habakkuk two in the movement of the first angel did not yet recognize the movement of Christ into the Most Holy Place, for it did not happen until the end of the proclamation of the Midnight Cry. The tarrying time referenced by Paul, is the tarrying time of Habakkuk and Matthew, but it is the tarrying time that would begin on July 18, 2020. The last verse of Habakkuk two represents the conclusion of the Midnight Cry in the Millerite history, and the arrival of the third angel:
Hauv Habakkuk tshooj ob hauv txoj kev txav ntawm thawj tus timtswv saum ntuj tseem tsis tau paub txog txoj kev txav ntawm Khetos mus rau hauv Qhov Chaw Dawb Huv Tshaj Plaws, rau qhov qhov ntawd tsis tau tshwm sim txog thaum kawg ntawm kev tshaj tawm ntawm Lub Suab Quaj Thaum Ib Tag Hmo. Lub sijhawm ncua uas Povlauj hais txog, yog lub sijhawm ncua ntawm Habakkuk thiab Mathais, tiamsis nws yog lub sijhawm ncua uas yuav pib rau hnub tim 18 Lub Xya Hli, 2020. Nqe kawg ntawm Habakkuk tshooj ob sawv cev rau qhov xaus ntawm Lub Suab Quaj Thaum Ib Tag Hmo hauv keeb kwm Millerite, thiab qhov tuaj txog ntawm tus timtswv saum ntuj thib peb:
But the Lord is in his holy temple: let all the earth keep silence before him. Habakkuk 2:20.
Tiamsis tus Tswv nyob hauv nws lub tuam tsev dawb huv: cia tag nrho lub ntiaj teb nyob twj ywm ntsiag to ntawm nws xub ntiag. Habakkuk 2:20.
Testimonies, volume nine emphasizes, beginning on page eleven (nine-eleven), the parable of the ten virgins, the tarrying time and its connection with Habakkuk and Matthew, and the final crisis and September 11, 2001, when the prophetic debate arrived.
Phau Ntawv Testimonies, ntim cuaj, hais kom meej, pib ntawm nplooj ntawv kaum ib (cuaj-kaum ib), txog zaj lus piv txwv ntawm kaum tus nkauj xwb, lub sij hawm ncua thiab nws txoj kev txuas nrog Habakkuk thiab Mathais, thiab kev kub ntxhov kawg thiab lub Cuaj Hlis 11, 2001, thaum qhov kev sib cav txog lus faj lem tau los txog.
“Section 1—For the Coming of the King
“Nqe 1—Rau Kev Los Txog ntawm Vajntxwv
“‘Yet a little while, and He that shall come will come, and will not tarry.’ Hebrews 10:37.
“‘Tseem tshuav ib pliag xwb, thiab Tus uas yuav los ntawd yuav los tiag, thiab yuav tsis ncua.’ Henplais 10:37.
“The Last Crisis
“Qhov Kev Kub Ntxhov Kawg”
“We are living in the time of the end. The fast-fulfilling signs of the times declare that the coming of Christ is near at hand. The days in which we live are solemn and important. The Spirit of God is gradually but surely being withdrawn from the earth. Plagues and judgments are already falling upon the despisers of the grace of God. The calamities by land and sea, the unsettled state of society, the alarms of war, are portentous. They forecast approaching events of the greatest magnitude.
“Peb tab tom nyob rau lub sijhawm kawg. Cov cim ntawm lub caij nyoog uas tab tom muaj tiav sai sai no tshaj tawm tias txoj kev los ntawm Khetos twb nyob ze heev lawm. Cov hnub uas peb tab tom nyob no yog hnub hnyav thiab tseem ceeb kawg. Vajtswv tus Ntsuj Plig tab tom raug maj mam, tiam sis yeej muaj tseeb, thim tawm hauv ntiajteb no mus. Kev raug xwm txheej loj thiab kev txiav txim twb tab tom poob los rau saum cov uas thuam tsis lees yuav Vajtswv txoj kev tshav ntuj lawm. Tej kev puas tsuaj rau saum av thiab hauv hiav txwv, lub xeev tsis ruaj tsis khov ntawm zej zog, thiab tej suab ceeb toom ntawm kev ua tsov rog, yog tej cim qhia yam yuav los txog. Lawv qhia ua ntej txog tej xwm txheej uas tab tom los ze uas muaj qhov loj kawg nkaus.”
“The agencies of evil are combining their forces and consolidating. They are strengthening for the last great crisis. Great changes are soon to take place in our world, and the final movements will be rapid ones.
“Cov tub txib ntawm kev phem tab tom koom lawv tej zog ua ke thiab sib sau ua ib lub zog ruaj khov. Lawv tab tom ua kom muaj zog rau txoj kev kub ntxhov loj kawg. Kev hloov loj heev yuav tshwm sim sai sai no hauv peb lub ntiaj teb, thiab cov kev txav mus kawg yuav yog tej uas nrawm heev.”
“The condition of things in the world shows that troublous times are right upon us. The daily papers are full of indications of a terrible conflict in the near future. Bold robberies are of frequent occurrence. Strikes are common. Thefts and murders are committed on every hand. Men possessed of demons are taking the lives of men, women, and little children. Men have become infatuated with vice, and every species of evil prevails.
“Qhov xwm txheej ntawm tej yam hauv lub ntiaj teb no qhia tias lub sij hawm kev ntxhov siab loj twb los txog ze rau peb lawm. Cov ntawv xov xwm niaj hnub puv npo nrog tej cim qhia tias yuav muaj ib qho kev sib tawm tsam txaus ntshai heev nyob rau yav tom ntej uas nyob ze. Kev tub sab tub nyiag ua yam ncaj qha thiab tawv ncauj tshwm sim ntau zaus. Kev tawm tsam ntawm cov neeg ua hauj lwm muaj tshwm sim tas li. Kev tub sab thiab kev tua neeg raug ua rau txhua qhov chaw. Tib neeg uas raug dab phem kav tab tom txeeb txoj sia ntawm txiv neej, poj niam, thiab cov me nyuam yaus. Tib neeg tau qaug rau kev phem kev qias, thiab txhua yam kev phem txhua hom tau muaj hwj chim kav.”
“The enemy has succeeded in perverting justice and in filling men’s hearts with the desire for selfish gain.
“Tus yeeb ncuab twb ua tiav hauv kev ua kom txojkev ncaj ncees qias neeg thiab hauv kev puv nkaus tibneeg lub siab nrog txojkev ntshaw rau kev khwv tau txiaj ntsig rau tus kheej xwb.
“‘Justice standeth afar off: for truth is fallen in the street, and equity cannot enter.’ Isaiah 59:14. In the great cities there are multitudes living in poverty and wretchedness, well-nigh destitute of food, shelter, and clothing; while in the same cities are those who have more than heart could wish, who live luxuriously, spending their money on richly furnished houses, on personal adornment, or worse still, upon the gratification of sensual appetites, upon liquor, tobacco, and other things that destroy the powers of the brain, unbalance the mind, and debase the soul. The cries of starving humanity are coming up before God, while by every species of oppression and extortion men are piling up colossal fortunes.
“‘Kev ncaj ncees sawv deb lawm: rau qhov tseeb poob rau hauv txoj kev, thiab txoj kev ncaj nraim nkag tsis tau los.’ Yaxayas 59:14. Hauv tej nroog loj muaj neeg coob coob nyob hauv kev txom nyem thiab kev pluag ploj, yuav luag tsis muaj mov noj, chaw nyob, thiab khaub ncaws; thaum nyob hauv tib cov nroog ntawd kuj muaj cov uas muaj ntau tshaj li lub siab ntshaw tau, uas nyob hauv kev nplua nuj qas ntuas, siv lawv tej nyiaj rau tej tsev uas dai kom zoo nkauj nplua mias, rau kev pleev plhu thiab kho lub cev, los sis phem tshaj ntawd ntxiv, rau kev txaus siab rau tej kev ntshaw cev nqaij daim tawv, rau cawv, luam yeeb, thiab lwm yam uas rhuav tshem lub zog ntawm lub hlwb, ua kom lub siab lub ntsws poob tsis ncaj, thiab ua rau tus ntsuj plig qias neeg. Tej suab quaj ntawm tib neeg uas tshaib plab tab tom nce mus cuag Vajtswv, thaum tib lub sijhawm los ntawm txhua yam kev tsim txom thiab kev quab yuam txeeb nyiaj txeeb txiaj, neeg tseem tab tom sib sau tej cuab tam loj kawg nkaus.”
“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 Nroog New York, thaum hmo ntuj kuv raug hu kom saib tej tsev uas tab tom tsa nce ib txheej dhau ib txheej mus rau saum ntuj. Tej tsev no raug lees tias tiv taus hluav taws, thiab lawv raug tsa los qhuas lawv cov tswv thiab cov uas txhim lawv. Cov tsev no nce siab dua thiab siab dua ntxiv mus, thiab hauv lawv tau siv cov ntaub ntawv uas kim tshaj plaws. Cov uas yog tswv tej tsev no tsis tau nug lawv tus kheej tias: ‘Peb yuav ua li cas thiaj qhuas tau Vajtswv zoo tshaj plaws?’ 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 xav tias: ‘Au, yog tias cov uas tab tom siv lawv tej nyiaj txiag li no yuav pom tau lawv txoj kev ua raws li Vajtswv pom! Lawv tab tom txhim tsa tej tsev loj kawg nkaus uas zoo nkauj, tiam sis lawv txoj kev npaj thiab kev tsim txiaj ntawd ruam npaum li cas hauv lub xub ntiag ntawm tus Tswv kav tag nrho lub qab ntuj khwb. Lawv tsis tab tom kawm siv tag nrho lub hwj chim ntawm lub siab thiab lub tswv yim seb lawv yuav ua li cas thiaj qhuas tau Vajtswv. Lawv twb plam qhov muag pom qhov no lawm, uas yog thawj txoj hauj lwm 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 tej tsev siab loj no raug tsa sawv, cov tswv zoo siab nrog txoj kev khav theeb muaj siab ntshaw tias lawv muaj nyiaj siv los txaus siab rau tus kheej thiab ua kom lawv cov neeg zej zog khib. Feem coob ntawm cov nyiaj uas lawv tau nqis peev li no yog tau los ntawm kev quab yuam txeeb, los ntawm kev tsim txom nias cov neeg pluag. Lawv tsis nco qab tias nyob saum ntuj muaj kev sau tseg txog txhua txoj kev lag luam kev ua haujlwm; txhua txoj kev sib cog lus tsis ncaj ncees, txhua yam kev dag ntxias, txhua yam ntawd raug sau tseg nyob ntawd. Lub sij hawm tab tom los txog uas hauv lawv txoj kev dag ntxias thiab kev khav theeb saib tsis taus, tib neeg yuav mus txog ib theem uas tus Tswv yuav tsis pub lawv hla dhau, thiab lawv yuav kawm paub tias txoj kev ua siab ntev ntawm Yehauvas muaj ciam kawg.”
“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, 11–13.
“Qhov xwm txheej uas tom qab ntawd tshwm sim los rau ntawm kuv xub ntiag yog ib qho kev ceeb toom txog hluav taws kub. Tibneeg ntsia cov vaj tse siab loj uas xav tias yog tiv taus hluav taws thiab hais tias: ‘Lawv muaj kev nyab xeeb tag nrho.’ Tabsis cov vaj tse ntawd raug hluav taws kub hnyiab tas ib yam li yog ua los ntawm roj hmab. Cov tsheb tua hluav taws ua tsis tau dabtsi li los txwv txoj kev puas tsuaj ntawd. Cov neeg tua hluav taws tsis muaj peev xwm khiav cov tshuab tua hluav taws.” Testimonies, volume 9, 11–13.
The “debate” that took place over methodology in the beginning of the period represented by Daniel chapter one; and also represented by Daniel chapters one through three; and also represented by the history beginning on August 11, 1840; and also represented in the history of John chapter six, at the crisis in Galilee; and also represented by the history of September 11, 2001 (until July 18, 2020), is now being repeated, not within Adventism at large, but among the dead dry bones that are being aroused from their lethargy by a “voice” crying in the wilderness.
“Kev sib cav” uas tau tshwm sim txog txoj hau kev ua haujlwm thaum pib ntawm lub sijhawm uas sawv cev los ntawm Daniyees tshooj ib; thiab kuj sawv cev los ntawm Daniyees tshooj ib txog tshooj peb; thiab kuj sawv cev los ntawm keeb kwm uas pib rau hnub August 11, 1840; thiab kuj sawv cev nyob hauv keeb kwm ntawm Yauhas tshooj rau, ntawm lub sijhawm kub ntxhov hauv Kalilais; thiab kuj sawv cev los ntawm keeb kwm ntawm September 11, 2001 (mus txog July 18, 2020), tam sim no tab tom rov tshwm sim dua, tsis yog nyob hauv Adventism dav dav, tiam sis nyob hauv cov pob txha qhuav uas tuag lawm, uas tab tom raug tsa kom tsim los ntawm lawv txoj kev tsaug zog loog los ntawm ib “lub suab” quaj hu nyob hauv tebchaws moj sab qhua.
We will take up the consideration of the methodology being the latter rain as represented in Isaiah chapters twenty-eight and twenty-nine in our next article.
Peb yuav los tshuaj xyuas txog txoj kev ua haujlwm uas yog nag tom qab, raws li sawv cev tseg hauv Yaxayas tshooj nees nkaum yim thiab nees nkaum cuaj, hauv peb zaj lus tom ntej.
Also I heard the voice of the Lord, saying, Whom shall I send, and who will go for us? Then said I, Here am I; send me. And he said, Go, and tell this people, Hear ye indeed, but understand not; and see ye indeed, but perceive not. Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they see with their eyes, and hear with their ears, and understand with their heart, and convert, and be healed. Then said I, Lord, how long? And he answered, Until the cities be wasted without inhabitant, and the houses without man, and the land be utterly desolate, And the Lord have removed men far away, and there be a great forsaking in the midst of the land. But yet in it shall be a tenth, and it shall return, and shall be eaten: as a teil tree, and as an oak, whose substance is in them, when they cast their leaves: so the holy seed shall be the substance thereof. Isaiah 6:8–13.
Kuv kuj hnov tus Tswv lub suab hais tias, “Kuv yuav txib leejtwg mus, thiab leejtwg yuav mus ua haujlwm rau peb?” Ces kuv hais tias, “Kuv nyob ntawm no; thov txib kuv mus.” Thiab Nws hais tias, “Cia li mus, thiab hais rau haivneeg no tias, Nej yuav hnov tiag, los yuav tsis to taub; thiab nej yuav pom tiag, los yuav tsis paub tseeb. Ua kom haivneeg no lub siab rog, thiab ua kom lawv pob ntseg hnyav, thiab kaw lawv qhov muag; tsam lawv pom tau ntawm lawv qhov muag, thiab hnov tau ntawm lawv pob ntseg, thiab to taub tau ntawm lawv lub siab, thiab tig rov los, thiab raug kho kom zoo.” Ces kuv hais tias, “Tus Tswv, ntev npaum li cas?” Thiab Nws teb tias, “Mus txog thaum tej nroog puam tsuaj tsis muaj neeg nyob, thiab tej tsev tsis muaj neeg, thiab lub tebchaws raug ua kom qhuav qhawv tag nrho, thiab tus Tswv tau thauj neeg mus deb heev, thiab muaj kev tso tseg loj kawg nyob nruab nrab ntawm lub tebchaws. Tiamsis tseem yuav tshuav ib feem kaum nyob hauv ntawd, thiab nws yuav rov qab los, thiab yuav raug noj tas: ib yam li tsob teil ntoo, thiab ib yam li tsob qhib, uas lawv cov txiaj nyob hauv lawv thaum lawv poob lawv tej nplooj: li ntawd noob dawb huv yuav yog nws lub txiaj.” Yaxayas 6:8–13.