In the recent articles we have been referring to a few passages from the Spirit of Prophecy that identify a period of time from September 11, 2001 until Michael stands up and human probation closes. During that period of time, there are a handful of prophetic illustrations which identify the final work of Christ in the Most Holy Place.
Hauv cov zaj lus uas nyuam qhuav luam tawm no, peb tau hais txog ob peb nqe lus hauv Ntsuj Plig ntawm Kev Tshwm Sim uas qhia txog ib ntus sij hawm pib txij lub Cuaj Hlis 11, 2001 mus txog thaum Michael sawv tsees thiab lub sijhawm uas tibneeg tseem tau txais kev sim siab los txog qhov kawg. Nyob rau hauv lub sijhawm ntawd, muaj ib co lus piv txwv cev lus faj lem uas qhia txog Khetos txoj hauj lwm kawg nkaus hauv Chav Dawb Huv Tshaj Plaws.
The work of Christ in the sanctuary is represented in the vision of the Ulai River of Daniel chapter eight, and Sister White has informed us that the vision of the Ulai River is now in the process of fulfillment. The final work accomplished in the heavenly sanctuary, which is now in the process of fulfillment, is represented in a variety of prophetic terms. It is represented as, among other prophetic representations, the sealing time, the latter rain, the closing work of salvation, and the cleansing of the temple. It is important to bring those terms together, and also to place them in their correct historical setting.
Tes hauj lwm ntawm Khetos hauv lub chaw dawb huv raug sawv cev nyob hauv qhov yog toog pom ntawm tus Dej Ulai hauv Daniyee tshooj yim, thiab Muam White tau qhia rau peb tias qhov yog toog pom ntawm tus Dej Ulai tam sim no tab tom raug ua kom tiav raws li. Tes hauj lwm kawg uas ua tiav hauv lub chaw dawb huv saum ntuj ceeb tsheej, uas tam sim no kuj tab tom raug ua kom tiav raws li, raug sawv cev los ntawm ntau yam lus yaj saub. Nws raug sawv cev ua, nrog rau lwm yam kev sawv cev yaj saub, lub sij hawm muab cim, nag lig, tes hauj lwm xaus ntawm txoj kev cawm dim, thiab kev ntxuav lub tuam tsev kom huv. Nws yog ib qho tseem ceeb uas yuav tsum coj cov ntsiab lus ntawd los ua ke, thiab kuj muab lawv tso rau hauv lawv qhov chaw keeb kwm uas yog lawm.
“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 sijhawm ntawd, thaum txoj hauj lwm ntawm txoj kev cawm seej tab tom xaus, kev txom nyem yuav los txog saum lub ntiajteb, thiab tej haiv neeg yuav npau taws, los tseem raug tuav cia kom tsis txhob cuam tshuam txoj hauj lwm ntawm tus tim tswv thib peb. Nyob rau lub sijhawm ntawd ‘nag tom qab,’ los yog kev ua kom muaj zog tshiab uas 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 ntseeg dawb huv kom sawv ruaj khov rau lub sijhawm thaum xya lub nplawm kawg yuav raug muab nchuav tawm.” Early Writings, 85.
The “work of the third angel” is also “the work of salvation,” which prepares “the saints to stand in the period when the seven last plagues shall be poured out.”
“Tes hauj lwm ntawm tus tim tswv thib peb” kuj yog “tes hauj lwm ntawm txoj kev cawm dim,” uas npaj “cov neeg dawb huv kom sawv tau ruaj khov rau lub sij hawm thaum xya lub xwm txheej phem kawg yuav raug muab nchuav tawm los.”
And the nations were angry, and thy wrath is come, and the time of the dead, that they should be judged, and that thou shouldest give reward unto thy servants the prophets, and to the saints, and them that fear thy name, small and great; and shouldest destroy them which destroy the earth. Revelation 11:18.
Thiab tej haiv neeg kuj chim heev, thiab koj txoj kev chim twb los txog lawm, thiab lub sijhawm ntawm cov neeg tuag, kom lawv raug txiav txim, thiab kom koj pub nqi zog rau koj cov tub qhe uas yog cov yaj saub, thiab rau cov neeg dawb huv, thiab rau cov uas hwm koj lub npe, me thiab loj tib si; thiab kom koj rhuav tshem cov uas rhuav tshem lub ntiajteb. Qhia Tshwm 11:18.
The nations are angered before probation closes (which is when God’s wrath is poured out), yet when the nations are angered, they are also “held in check.” The “time” when the nations are angered, identifies the beginning of the closing work of salvation, and the closing work of salvation is the sealing of God’s people.
Cov haiv neeg npau taws ua ntej lub sij hawm sim neej kaw (uas yog thaum Vajtswv txoj kev chim raug muab nchuav tawm), txawm li ntawd los thaum cov haiv neeg npau taws, lawv kuj raug “txwv cia” thiab. Lub “sij hawm” thaum cov haiv neeg npau taws ntawd, qhia txog qhov pib ntawm txoj hauj lwm xaus ntawm txoj kev cawm seej, thiab txoj hauj lwm xaus ntawm txoj kev cawm seej yog kev muab cim foob rau Vajtswv haiv neeg.
“The true people of God, who have the spirit of the work of the Lord and the salvation of souls at heart, will ever view sin in its real, sinful character. They will always be on the side of faithful and plain dealing with sins which easily beset the people of God. Especially in the closing work for the church, in the sealing time of the one hundred and forty-four thousand who are to stand without fault before the throne of God, will they feel most deeply the wrongs of God’s professed people. This is forcibly set forth by the prophet’s illustration of the last work under the figure of the men each having a slaughter weapon in his hand. One man among them was clothed with linen, with a writer’s inkhorn by his side. ‘And the Lord said unto him, Go through the midst of the city, through the midst of Jerusalem, and set a mark upon the foreheads of the men that sigh and that cry for all the abominations that be done in the midst thereof.’” Testimonies, volume 3, 266.
“Vajtswv cov neeg tseeb ntawm Vajtswv, cov uas muaj tus ntsuj plig ntawm tus Tswv tes hauj lwm thiab txoj kev cawm dim ntawm tej ntsuj plig nyob ruaj hauv siab, yuav niaj hnub saib kev txhaum raws li nws tus yam ntxwv txhaum tiag tiag. Lawv yuav nyob ib txwm ntawm sab ntawm txoj kev ua ncaj ncees thiab hais meej txog tej kev txhaum uas yooj yim cuab cov neeg ntawm Vajtswv. Tshwj xeeb tshaj yog nyob hauv tes hauj lwm xaus rau pawg ntseeg, nyob rau lub sij hawm muab lub cim rau ib puas plaub caug plaub txhiab leej uas yuav sawv tsis muaj chaw txhaum nyob ntawm Vajtswv lub zwm txwv, lawv yuav hnov mob tob tshaj plaws txog tej kev ua tsis ncaj ntawm cov neeg uas lees tias yog Vajtswv haiv neeg. Qhov no tau muab hais tawm muaj zog heev los ntawm tus yaj saub txoj kev piv txwv txog tes hauj lwm kawg nyob hauv daim duab ntawm cov txiv neej uas txhua tus tuav ib rab cuab yeej tua neeg hauv nws txhais tes. Muaj ib tug txiv neej nyob hauv lawv hnav ntaub linen, muaj ib lub tais cwj mem ntawm tus kws sau ntawv dai ntawm nws ib sab. ‘Thiab tus Tswv hais rau nws tias, Cia li mus rau hauv nruab nrab lub nroog, mus rau hauv nruab nrab Yeluxalees, thiab muab ib lub cim rau saum pliaj ntawm cov txiv neej uas quaj ntsuag thiab quaj thov vim txhua yam kev qias vuab tsuab uas tau ua nyob hauv nruab nrab thereof.’” Testimonies, volume 3, 266.
The nations are held in check so as to not prevent the sealing of the one hundred and forty-four thousand. In Revelation chapter seven, the angry nations that are held in check are represented as four winds that are held in check during that very same period of time, and that time is specifically identified as a period of time.
Cov haiv neeg raug txwv kom lawv txhob los thaiv kev muab lub cim foob rau ib puas plaub caug plaub txhiab leej. Hauv Tshwmsim tshooj xya, cov haiv neeg uas chim npau taws thiab raug txwv ntawd raug sawv cev ua plaub cua uas raug txwv nyob rau tib lub sijhawm ntawd, thiab lub sijhawm ntawd raug qhia meej tias yog ib ntu sijhawm.
“Satan is now using every device in this sealing time to keep the minds of God’s people from the present truth and to cause them to waver. I saw a covering that God was drawing over His people to protect them in the time of trouble; and every soul that was decided on the truth and was pure in heart was to be covered with the covering of the Almighty.
“Tam sim no tab tom siv txhua txoj kev dag ntxias hauv lub sijhawm muab cim no kom txwv Vajtswv haiv neeg lub siab kom txhob txais qhov tseeb tam sim no thiab kom ua rau lawv yuj yees. Kuv pom ib daim ntaub thaiv uas Vajtswv tab tom rub los npog saum Nws haiv neeg los tiv thaiv lawv hauv lub sijhawm kev txom nyem; thiab txhua tus ntsuj plig uas tau txiav txim siab ruaj rau qhov tseeb thiab uas muaj lub siab dawb huv yuav tsum raug npog los ntawm daim ntaub thaiv ntawm Tus Uas Muaj Hwjchim Loj Kawg Nkaus.
“Satan knew this, and he was at work in mighty power to keep the minds of as many people as he possibly could wavering and unsettled on the truth. …
“Xatas yeej paub qhov no, thiab nws tau ua hauj lwm nrog hwj chim loj kawg nkaus kom khaws tau lub siab ntawm ntau tus neeg raws li nws ua tau kom nyob ruaj tsis khov thiab tsis tswm rau ntawm qhov tseeb. …”
“I saw that Satan was at work in these ways to distract, deceive, and draw away God’s people, just now in this sealing time. I saw some who were not standing stiffly for present truth. Their knees were trembling, and their feet sliding, because they were not firmly planted on the truth, and the covering of Almighty God could not be drawn over them while they were thus trembling.
“Kuv pom tias Xatas tab tom ua hauj lwm nyob hauv tej kev no kom cuam tshuam, ntxias dag, thiab rub Vajtswv haiv neeg kom txav deb mus, tam sim no hauv lub sij hawm ntawm kev muab cim foob no. Kuv pom muaj ib txhia uas tsis sawv ruaj khov rau qhov tseeb tam sim no. Lawv lub hauv caug tshee hnyo, thiab lawv ob txhais taw swb zawv, vim lawv tsis tau cog ruaj khov rau saum qhov tseeb, thiab daim ntaub thaiv ntawm Vajtswv Tus Muaj Hwjchim Loj Kawg Nkaus tsis muaj peev xwm rub los npog saum lawv tau thaum lawv tseem tshee hnyo li ntawd.”
“Satan was trying his every art to hold them where they were, until the sealing was past, until the covering was drawn over God’s people, and they left without a shelter from the burning wrath of God, in the seven last plagues. God has begun to draw this covering over His people, and it will soon be drawn over all who are to have a shelter in the day of slaughter. God will work in power for His people; and Satan will be permitted to work also.” Early Writings, 43, 44.
“Xatas tau siv txhua yam kev txawj ntse thiab kev ntxias uas nws muaj los tuav lawv cia rau qhov chaw uas lawv nyob, kom txog thaum txoj hauj lwm muab cim kaw twb dhau lawm, kom txog thaum daim ntaub npog raug rub los npog Vajtswv haiv neeg, thiab lawv thiaj raug tso tseg mus yam tsis muaj chaw nkaum ntawm Vajtswv txoj kev chim kub hnyiab, nyob hauv xya qhov xwm txheej kawg. Vajtswv twb pib rub daim ntaub npog no los npog Nws haiv neeg lawm, thiab tsis ntev no nws yuav raug rub los npog tas nrho cov uas yuav tsum muaj chaw nkaum rau hnub tua pov tseg. Vajtswv yuav ua hauj lwm nrog hwj chim rau Nws haiv neeg; thiab Xatas kuj yuav raug tso cai ua hauj lwm thiab.” Early Writings, 43, 44.
Sister White wrote these words in 1851, five years before God’s people entered into the Laodicean condition, and delayed the sealing process by rejecting the increased light of the “seven times.” That light would have increased and finished God’s work of covering His people in advance of the seven last plagues. Instead, God’s people rebelled and were consigned to wander in the wilderness of Laodicea, as typified by ancient Israel’s rebellion and wilderness wandering. How many of ancient Israel’s rebels entered into the Promised Land? What passage in the Bible, or the Spirit of Prophecy identifies any Laodiceans that will be saved? The answer is, “None!” for a Laodicean is just as lost as those of ancient Israel who died in the wilderness.
Muam Dawb sau cov lus no rau xyoo 1851, tsib xyoos ua ntej Vajtswv haiv neeg nkag mus rau hauv lub xeev Laodicea, thiab ncua txoj hauj lwm ntawm kev muab lub cim ntim los ntawm kev tsis lees txais qhov kaj ntxiv ntawm “xya zaus.” Qhov kaj ntawd yuav tau ua kom Vajtswv txoj hauj lwm ntawm kev npog Nws haiv neeg loj hlob ntxiv thiab ua tiav ua ntej xya qhov xwm txheej phem kawg los txog. Tiamsis, Vajtswv haiv neeg tau tawm tsam thiab raug tso cia kom mus ncig ua neeg poob tebchaws hauv roob moj sab qhua ntawm Laodicea, raws li qhov piv txwv uas Ixayees thaum ub tau tawm tsam thiab mus ncig hauv roob moj sab qhua. Muaj pes tsawg tus neeg tawm tsam ntawm Ixayees thaum ub thiaj li nkag tau mus rau hauv Lub Tebchaws Uas Tau Cog Tseg? Nqe twg hauv Phau Vajlugkub, lossis hauv Tus Ntsuj Plig ntawm Lus Qhia Yaj Saub, qhia tias muaj ib tug twg ntawm cov Laodicea uas yuav tau txais kev cawm dim? Lo lus teb yog, “Tsis muaj ib tug li!” rau qhov ib tug Laodicea twb ploj tag ib yam nkaus li cov neeg Ixayees thaum ub uas tuag hauv roob moj sab qhua.
The sealing of the one hundred and forty-four thousand is a period of time, and it begins when the four angels restrain the four winds, which is also when the nations are angered, yet held in check. During the sealing time God prepares His people to stand in the time of the seven last plagues, and that preparation is represented as pulling “a covering” over His people, and it is also represented as finishing the work of salvation and finishing the work of the third angel. The preparation which is represented by all these illustrations is based upon the reception of “present truth.”
Kev muab khi ntawm ib puas plaub caug plaub txhiab leej yog ib ntus sijhawm, thiab nws pib thaum plaub tug timtswv tuav plaub cua kom tseg, uas kuj yog lub sijhawm uas tej haiv neeg npau taws los, los tseem raug txwv cia. Nyob rau lub sijhawm muab khi ntawd Vajtswv npaj Nws haiv neeg kom sawv taus nyob rau lub sijhawm xya yam kev rau txim kawg, thiab qhov kev npaj ntawd raug sawv cev tias yog rub “ib daim npog” los vov Nws haiv neeg, thiab kuj raug sawv cev tias yog ua kom tiav txoj haujlwm cawm seej thiab ua kom tiav txoj haujlwm ntawm tus timtswv thib peb. Qhov kev npaj uas raug sawv cev los ntawm txhua yam piv txwv no yog muaj hauv paus rau kev txais “qhov tseeb tam sim no.”
Those who will not stand “stiffly for present truth,” are those who were “wavering,” because their minds were not focused upon “present truth.” She writes that she “saw some who were not standing stiffly for present truth. Their knees were trembling, and their feet sliding, because they were not firmly planted on the truth, and the covering of Almighty God could not be drawn over them while they were thus trembling.”
Cov uas yuav tsis sawv “ruaj khov rau qhov tseeb tam sim no,” yog cov uas “ua siab yuj yees,” vim lawv lub siab thiab lub tswv yim tsis tsom ntsoov rau “qhov tseeb tam sim no.” Nws sau tias nws “pom qee leej uas tsis sawv ruaj khov rau qhov tseeb tam sim no. Lawv lub hauv caug tshee hnyo, thiab lawv txhais ko taw swb nplua, vim lawv tsis tau cog ruaj khov rau saum qhov tseeb, thiab daim ntaub thaiv ntawm Vajtswv Tus Muaj Hwjchim Loj Kawg nkaus tsis tau rub los npog lawv thaum lawv tseem tshee hnyo li ntawd.”
The “present truth” is what provides the “covering” and the “covering” is also represented as the “seal of God.” The “seal of God” was typified by the blood that covered the doors of the Hebrews, that allowed the destroying angel to pass over the homes where the door was “covered” with the blood. The “covering” is the “sealing,” and the “sealing” is accomplished by the “present truth.”
“Qhov tseeb tam sim no” yog yam uas muab “kev npog,” thiab “kev npog” ntawd kuj raug sawv cev ua “lub cim ntim ntawm Vajtswv.” “Lub cim ntim ntawm Vajtswv” ntawd raug ua ib qho piv txwv los ntawm cov ntshav uas npog tej qhov rooj ntawm cov Henplais, uas cia tus timtswv rhuav tshem hla dhau cov tsev uas lub qhov rooj raug “npog” los ntawm cov ntshav. “Kev npog” yog “kev ntim cim,” thiab “kev ntim cim” ntawd raug ua kom tiav los ntawm “qhov tseeb tam sim no.”
Sanctify them through thy truth: thy word is truth. John 17:17.
Cais lawv kom dawb huv los ntawm koj qhov tseeb: koj lo lus yog qhov tseeb. Yauhas 17:17.
Every reform movement had its own specific theme, and the theme of the reformatory movement of the one hundred and forty-four thousand is “Islam of the third Woe”. The “present truth” in the last days is Islam of the third Woe.
Txhua txoj kev txhim kho dua tshiab txhua txoj muaj nws tus kheej lub ntsiab lus tshwj xeeb, thiab lub ntsiab lus ntawm txoj kev txhim kho dua tshiab ntawm ib puas plaub caug plaub txhiab leej yog “Islam ntawm Kev Puas Tsuaj thib peb”. “Qhov tseeb rau lub sijhawm tam sim no” hauv hnub kawg yog Islam ntawm Kev Puas Tsuaj thib peb.
“The Scriptures are constantly opening to the people of God. There always has been and always will be a truth specially applicable to each generation.” Review and Herald, June 29, 1886.
“Cov Vajlugkub tseem tab tom qhib tawm tsis tu ncua rau haiv neeg ntawm Vajtswv. Ib txwm yeej tau muaj, thiab ib txwm yuav muaj, ib txoj kev tseeb uas tshwj xeeb tshaj yog siv tau rau txhua tiam neeg.” Review and Herald, June 29, 1886.
It is a present truth “message” that seals God’s people in the last days, and the sealing time is represented as beginning when the four winds are held in check. The nations were angered on September 11, 2001, and at that point the sealing of the one hundred and forty-four thousand began, as the latter rain, which is “a message”, began to be unsealed.
Nws yog ib txoj “lus” ntawm qhov tseeb rau lub sijhawm no uas muab Vajtswv haiv neeg khi rau hauv cov hnub kawg, thiab lub sijhawm ntawm kev khi ntawd raug sawv cev tias pib thaum plaub cua raug tuav kom nyob ntsiag to. Cov tebchaws tau npau taws rau hnub tim 11 lub Cuaj Hli, 2001, thiab txij ntawm lub sijhawm ntawd los kev khi ntawm ib puas plaub caug plaub txhiab leej tau pib, raws li nag tom qab, uas yog “ib txoj lus”, tau pib raug qhib tawm.
“To John were opened scenes of deep and thrilling interest in the experience of the church. He saw the position, dangers, conflicts, and final deliverance of the people of God. He records the closing messages which are to ripen the harvest of the earth, either as sheaves for the heavenly garner or as fagots for the fires of destruction. Subjects of vast importance were revealed to him, especially for the last church, that those who should turn from error to truth might be instructed concerning the perils and conflicts before them. None need be in darkness in regard to what is coming upon the earth.” The Great Controversy, 341.
“Rau Yauhas tau qhib tej xwm txheej uas tob kawg thiab ua rau lub siab tshee hnyo txog hauv txoj kev paub ntawm pawg ntseeg. Nws tau pom txoj hauj lwm, tej kev phom sij, tej kev sib ntaus sib tua, thiab txoj kev cawm dim thaum kawg ntawm Vajtswv haiv neeg. Nws tau sau tseg tej lus xaus kawg uas yuav ua kom qoob loo ntawm lub ntiaj teb siav txhij, yog yuav ua tej ko tawb nplej rau lub tsev khaws saum ntuj ceeb tsheej lossis ua tej pob ntoo qhuav rau hauv cov hluav taws ntawm kev puas tsuaj. Tej ntsiab lus uas muaj qhov tseem ceeb loj kawg tau raug tshwm rau nws, tshwj xeeb tshaj yog rau pawg ntseeg kawg, kom cov uas yuav tig ntawm kev yuam kev los rau qhov tseeb thiaj li raug qhia txog tej kev phom sij thiab tej kev sib ntaus sib tua uas nyob tom ntej lawv. Tsis muaj leejtwg uas tsim nyog yuav tsum nyob hauv qhov tsaus ntuj txog yam uas tab tom los rau saum lub ntiaj teb.” The Great Controversy, 341.
When the nations were angered, they were simultaneously held in check, and the “latter rain” began to fall, and the latter rain is the message of “present truth” that seals God’s people.
Thaum tej haiv neeg npau taws, lawv kuj raug tuav cia tib lub sijhawm, thiab “nag tom qab” pib poob los, thiab nag tom qab ntawd yog zaj lus ntawm “qhov tseeb rau lub sijhawm no” uas muab lub foob rau Vajtswv haiv neeg.
“The work in Battle Creek is after the same order. The leaders in the sanitarium have mingled with unbelievers, admitting them to their councils, more or less, but it is like going to work with their eyes shut. They lack the discernment to see what is going to break upon us at any time. There is a spirit of desperation, of war and bloodshed, and that spirit will increase until the very close of time. Just as soon as the people of God are sealed in their foreheads—it is not any seal or mark that can be seen, but a settling into the truth, both intellectually and spiritually, so they cannot be moved—just as soon as God’s people are sealed and prepared for the shaking, it will come. Indeed, it has begun already. The judgments of God are now upon the land, to give us warning, that we may know what is coming.” Manuscript Releases, volume 10, 252.
“Txoj hauj lwm hauv Battle Creek kuj yog raws tib txoj qauv ntawd. Cov thawj coj hauv lub tsev kho mob tau tov nrog cov uas tsis ntseeg, cia lawv nkag los rau hauv lawv tej rooj sab laj, ntau los tsawg; tiam sis qhov no zoo li mus ua hauj lwm nrog lawv ob lub qhov muag kaw. Lawv tsis muaj kev txawj pom kom pom tau yam uas yuav los raug peb txhua lub sij hawm. Muaj ib tug ntsuj plig ntawm kev ntsoog siab kawg, ntawm kev ua rog thiab kev muab ntshav, thiab tus ntsuj plig ntawd yuav nce ntxiv mus txog rau thaum kawg tiag ntawm lub sijhawm. Thaum uas tibneeg ntawm Vajtswv raug muab nias cim rau ntawm lawv hauv pliaj—qhov no tsis yog ib yam cim los yog kos uas pom tau, tiam sis yog kev ruaj khov nyob hauv qhov tseeb, ob qho tib si ntawm kev txawj xav thiab ntawm sab ntsuj plig, xwv kom lawv txav tsis tau lawm—thaum uas tibneeg ntawm Vajtswv raug nias cim thiab npaj txhij rau qhov kev co, ces qhov ntawd yuav los. Yeej muaj tseeb tiag, nws twb pib lawm. Vajtswv tej kev txiav txim tam sim no twb nyob saum lub tebchaws lawm, kom ceeb toom rau peb, xwv kom peb thiaj paub yam uas tab tom yuav los.” Manuscript Releases, volume 10, 252.
The “sealing” is “a settling into truth.” In the context of the sealing time she writes, “There is a spirit of desperation, of war and bloodshed, and that spirit will increase until the very close of time.” When the nations are angered, they will be held in check, but the “war and bloodshed,” represented as the four winds “will increase until the very close of time.” Islam of the third Woe progressively escalates its warfare until the very close of time, and the prophetic understanding of Islam as the “theme” in the reformation of the one hundred and forty-four thousand, simultaneously increases during the same period of time. The progressive escalation accomplished by Islam runs parallel to the outpouring of the latter rain during the identical period of time, for the latter rain is a “message”.
“Kev muab cim” yog “kev raug tsa kom ruaj khov hauv qhov tseeb.” Hauv lub ntsiab lus ntawm lub sijhawm muab cim ntawd, nws sau tias, “Muaj ib tug ntsuj plig ntawm kev chim siab kawg, ntawm kev ua rog thiab kev los ntshav, thiab tus ntsuj plig ntawd yuav nce ntxiv mus txog rau lub sijhawm xaus kawg nkaus.” Thaum cov haiv neeg npau taws, lawv yuav raug txwv kom nyob hauv qab kev tswj, tiam sis “kev ua rog thiab kev los ntshav,” uas raug sawv cev ua plaub cua, “yuav nce ntxiv mus txog rau lub sijhawm xaus kawg nkaus.” Islam ntawm Txoj Kev Puas Tsuaj thib peb maj mam ua kom nws txoj kev ua rog nce siab zuj zus mus txog rau lub sijhawm xaus kawg nkaus, thiab kev nkag siab yaj saub hais txog Islam ua “lub ntsiab lus” hauv kev hloov kho ntawm ib puas plaub caug plaub txhiab leej, kuj nce ntxiv tib lub sijhawm ntawd thiab. Qhov kev nce siab zuj zus uas Islam ua kom tiav ntawd khiav mus sib luag nrog kev nchuav los ntawm nag tom qab hauv tib lub sijhawm ntawd, rau qhov nag tom qab yog ib “txoj lus.”
“The anointed ones standing by the Lord of the whole earth, have the position once given to Satan as covering cherub. By the holy beings surrounding his throne, the Lord keeps up a constant communication with the inhabitants of the earth. The golden oil represents the grace with which God keeps the lamps of believers supplied, that they shall not flicker and go out. Were it not that this holy oil is poured from heaven in the messages of God’s Spirit, the agencies of evil would have entire control over men.
“Cov neeg raug xaiv tseg uas sawv ntawm tus Tswv ntawm tag nrho lub ntiajteb, muaj txoj hauj lwm uas ib zaug tau muab rau Xatas ua tus kheru uas npog. Los ntawm cov neeg dawb huv uas nyob ib ncig ntawm nws lub zwm txwv, tus Tswv txuas lus tsis tu ncua nrog cov neeg nyob hauv lub ntiajteb. Cov roj kub sawv cev rau txoj kev tshav ntuj uas Vajtswv siv los pub rau cov teeb ntawm cov ntseeg kom txaus, kom lawv tsis txhob plam plam thiab tuag. Yog tsis yog vim tias cov roj dawb huv no raug nchuav los ntawm saum ntuj ceeb tsheej hauv tej xov ntawm Vajtswv tus Ntsuj Plig, ces tej hwj chim ntawm txoj kev phem yuav muaj kev tswj hwm tag nrho rau saum neeg.”
“God is dishonored when we do not receive the communications which he sends us. Thus we refuse the golden oil which he would pour into our souls to be communicated to those in darkness. When the call shall come, ‘Behold, the bridegroom cometh; go ye out to meet him,’ those who have not received the holy oil, who have not cherished the grace of Christ in their hearts, will find, like the foolish virgins, that they are not ready to meet their Lord. They have not, in themselves, the power to obtain the oil, and their lives are wrecked. But if God’s Holy Spirit is asked for, if we plead, as did Moses, ‘Show me thy glory,’ the love of God will be shed abroad in our hearts. Through the golden pipes, the golden oil will be communicated to us. ‘Not by might, nor by power, but by my Spirit, saith the Lord of Hosts.’ By receiving the bright beams of the Sun of Righteousness, God’s children shine as lights in the world.” Review and Herald, July 20, 1897.
“Vajtswv raug txaj muag thaum peb tsis txais tej lus tshaj tawm uas Nws xa tuaj rau peb. Yog li no peb thiaj tsis kam txais cov roj kub uas Nws xav nchuav rau hauv peb tej ntsuj plig kom xa mus rau cov uas nyob hauv qhov tsaus ntuj. Thaum lub suab hu yuav tuaj tias, ‘Saib maj, tus nraug vauv tabtom los; nej cia li tawm mus txais tos nws,’ cov uas tsis tau txais cov roj dawb huv, cov uas tsis tau khaws cia txoj kev tshav ntuj ntawm Khetos rau hauv lawv lub siab, yuav pom, ib yam li cov nkauj xwb uas ruam, tias lawv tsis tau npaj txhij mus ntsib lawv tus Tswv. Lawv tsis muaj lub hwjchim hauv lawv tus kheej los nrhiav tau cov roj ntawd, thiab lawv lub neej raug puas tsuaj. Tiamsis yog peb thov Vajtswv tus Ntsuj Plig Dawb Huv, yog peb thov nrig, ib yam li Mauxes tau ua tias, ‘Qhia koj lub yeeb koob rau kuv pom,’ ces Vajtswv txoj kev hlub yuav raug nchuav tawm dav rau hauv peb lub siab. Los ntawm cov kav dej kub, cov roj kub yuav raug xa tuaj rau peb. ‘Tsis yog los ntawm hwjchim, los yog los ntawm zog, tiamsis yog los ntawm Kuv tus Ntsuj Plig, tus Tswv ntawm tej pab tub rog hais li.’ Los ntawm kev txais cov duab ci ntsa iab ntawm Lub Hnub ntawm Kev Ncaj Ncees, Vajtswv cov menyuam ci ntsa iab ua tej teeb rau hauv lub ntiajteb.” Review and Herald, July 20, 1897.
The latter rain begins to “sprinkle” and ultimately escalates to a full outpouring. The “sprinkling” of the latter rain is identified as the rain being “measured”, and the full outpouring is when it is poured out “without measure”. Sister White clearly identifies a time when the latter rain is falling, and some receive it, and some don’t. At that time the rain is being “measured”, or it is “sprinkling”.
Nag los tom qab pib “tsuag” los, thiab thaum kawg nce mus txog rau kev nchuav tawm puv npo. Kev “tsuag” ntawm nag los tom qab raug qhia tias yog lub nag uas raug “ntsuas”, hos kev nchuav tawm puv npo yog thaum nws raug nchuav tawm “yam tsis muaj kev ntsuas”. Muam White qhia meej tias muaj ib lub sijhawm thaum nag los tom qab tab tom poob los, thiab qee leej txais tau nws, hos qee leej tsis txais. Nyob rau lub sijhawm ntawd, lub nag tab tom raug “ntsuas”, los yog nws tab tom “tsuag”.
Some people will recognize that something is happening, but it will only frighten them.
Qee leejtwg yuav pom tias ib yam dab tsi tab tom tshwm sim, tiam sis qhov ntawd tsuas yuav ua rau lawv ntshai xwb.
“There is to be in the churches a wonderful manifestation of the power of God, but it will not move upon those who have not humbled themselves before the Lord, and opened the door of their heart by confession and repentance. In the manifestation of that power which lightens the earth with the glory of God, they will see only something which in their blindness they think dangerous, something which will arouse their fears, and they will brace themselves to resist it. Because the Lord does not work according to their expectations and ideal, they will oppose the work. “Why,” they say, “should we not know the Spirit of God, when we have been in the work so many years?” Because they did not respond to the warnings, the entreaties, of the messages of God, but persistently said, “I am rich, and increased with goods, and have need of nothing.”” Maranatha, 219
“Yuav tsum muaj ib qho kev tshwm sim uas txaus kawg ntawm Vajtswv lub hwjchim nyob hauv cov pawg ntseeg, tiam sis nws yuav tsis los kov cov uas tsis tau txo hwjchim rau ntawm tus Tswv xubntiag, thiab tsis tau qhib lawv lub siab lub qhov rooj los ntawm kev lees txim thiab kev hloov siab lees txim. Hauv qhov kev tshwm sim ntawm lub hwjchim ntawd uas ci ntsa iab rau lub ntiajteb nrog Vajtswv lub hwjchim ci ntsa iab, lawv yuav pom tsuas yog ib yam uas, hauv lawv txoj kev dig muag, lawv xav tias txaus ntshai, ib yam uas yuav tsim kom lawv ntshai, thiab lawv yuav npaj lawv tus kheej kom tawm tsam nws. Vim tus Tswv tsis ua haujlwm raws li lawv qhov kev cia siab thiab lawv tej kev xav tseg, lawv yuav tawm tsam tes haujlwm ntawd. Lawv hais tias, “Vim li cas peb thiaj yuav tsis paub Vajtswv tus Ntsuj Plig, thaum peb twb nyob hauv tes haujlwm no tau ntau xyoo lawm?” Vim lawv tsis teb rau tej lus ceeb toom, tej lus thov ntuas, hauv Vajtswv tej lus xov, tiam sis pheej hais ruaj nrees tias, “Kuv nplua nuj, thiab muaj khoom vaj khoom tsev ntau ntxiv, thiab tsis muaj kev xav tau dabtsi li.”” Maranatha, 219
“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 swb lawm nyob rau hauv ib feem loj uas tsis tau txais nag thaum chiv. Lawv tsis tau txais tag nrho tej txiaj ntsig uas Vajtswv tau npaj pub rau lawv li no. Lawv cia siab tias qhov uas tseem qhuav tsis txaus ntawd yuav raug pab kom puv los ntawm nag tom qab. Thaum txoj kev tshav ntuj uas nplua mias tshaj plaws yuav raug pub tawm los, lawv npaj siab yuav qhib lawv lub siab txais nws. Lawv tab tom ua ib qho yuam kev txaus ntshai heev. Tes haujlwm uas Vajtswv tau pib hauv tibneeg lub siab thaum Nws pub Nws txoj kev kaj thiab txoj kev paub ntawd, yuav tsum txuas ntxiv mus tsis tu ncua. Txhua tus neeg yuav tsum paub txog nws tus kheej txoj kev xav tau. Lub siab yuav tsum raug muab nchuav kom dawb huv tawm ntawm txhua yam kev qias neeg thiab raug ntxuav kom tsim nyog rau tus Ntsuj Plig los nyob hauv. Yog los ntawm kev lees txim thiab tso tseg kev txhaum, los ntawm kev thov Vajtswv kub siab, thiab los ntawm kev fij lawv tus kheej rau Vajtswv, cov thwj tim thaum chiv thiaj npaj tau rau txoj kev ntws tawm los ntawm tus Ntsuj Plig Dawb Huv rau Hnub Peetekos. Tib tes haujlwm ntawd, tsuas yog nyob rau theem loj dua xwb, yuav tsum raug ua tam sim no. Lub sijhawm ntawd tus neeg sawv cev ntawm tibneeg tsuas yog yuav tsum thov qhov koob hmoov ntawd xwb, thiab tos tus Tswv kom ua kom tes haujlwm uas hais txog nws ntawd tiav tag. Yog Vajtswv tus uas tau pib tes haujlwm ntawd, 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 txoj kev tshav ntuj uas yog tus qauv sawv cev los ntawm nag thaum chiv. Tsuas yog cov uas tab tom ua neej raws li txoj kev kaj uas lawv twb tau txais lawm xwb thiaj yuav tau txais txoj kev kaj loj dua. Yog peb tsis niaj hnub tab tom nce qib hauv kev ua kom pom tseeb txog tej kev tsim txiaj Khetos uas ua haujlwm nquag, peb yuav tsis paub txog tej kev tshwm sim ntawm tus Ntsuj Plig Dawb Huv hauv nag tom qab. Tej zaum nws yuav tab tom poob saum tej siab nyob ib ncig ntawm peb, los peb yuav tsis pom paub lossis tsis txais nws li.” Testimonies to Ministers, 506, 507.
In the passage she identifies that there is a time when “the richest abundance of grace shall be bestowed,” thus identifying a time when the latter rain is poured out without measure. In connection with that fact, she identifies that only those who are living up to the light they have will receive greater light. In that principle, it is clear that the light (which is the present truth) progressively increases. In the last sentence she identifies a time when the latter rain is falling, and some are recognizing and receiving it, and others are not. If you don’t recognize the message, which is the latter rain, you will not receive it.
Nyob rau hauv nqe lus ntawd nws qhia meej tias muaj ib lub sij hawm thaum “txoj kev nplua nuj tshaj plaws ntawm txoj kev tshav ntuj yuav raug pub tawm,” yog li ntawd nws taw qhia txog ib lub sij hawm thaum nag lig raug nchuav tawm yam tsis muaj chaw txwv. Hauv kev txuas nrog qhov tseeb ntawd, nws qhia meej tias tsuas yog cov uas tab tom ua neej raws li qhov kaj uas lawv twb muaj lawm xwb thiaj yuav txais tau qhov kaj loj dua. Hauv txoj cai ntawd, nws pom tseeb tias qhov kaj (uas yog qhov tseeb rau lub sij hawm tam sim no) nce zuj zus ntxiv mus. Hauv kab lus kawg nws qhia meej txog ib lub sij hawm thaum nag lig tab tom poob, thiab qee leej tab tom lees paub thiab txais nws, hos lwm tus tsis lees paub. Yog koj tsis lees paub txoj xov, uas yog nag lig, koj yuav tsis txais nws.
“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. [Isaiah 61:11 quoted.] 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 kom txog lub nag tom qab. Nws tab tom los rau saum txhua tus uas yuav lees paub thiab txais yuav cov lwg thiab tej nag tshauv ntawm txoj kev tshav ntuj uas poob los rau saum peb. Thaum peb khaws ua ke tej tawg me me ntawm qhov kaj, thaum peb hwm thiab nco txiaj ntsig txog Vajtswv txoj kev hlub ruaj khov, tus uas nyiam kom peb tso siab rau Nws, ces txhua lo lus cog tseg yuav raug ua kom tiav. [Isaiah 61:11 quoted.] Tag nrho lub ntiajteb yuav tsum raug puv npo los ntawm Vajtswv lub yeeb koob.” The Seventh-day Adventist Bible Commentary, volume 7, 984.
At the time when the angry nations are held in check, the latter rain begins to be “measured.” When “the richest abundance of grace shall be bestowed,” is identifying when the latter rain is poured out without measure.
Thaum txog lub sijhawm uas cov haiv neeg chim npau taws raug tuav kom nyob ntsiag to, ces nag lig pib raug “ntuas.” Thaum “kev nplua mias tshaj plaws ntawm txoj kev tshav ntuj yuav raug pub los,” yog qhia txog lub sijhawm uas nag lig raug ntws los yam tsis muaj kev ntsuas.
At the time when the nations are angered, yet held in check, the latter rain begins to fall, but it is “measured” because the church at that point is mixed with wheat and tares. It is the rain that brings both the wheat and the tares to maturity, and the latter rain is the message of present truth that is either recognized and received, or not. All of these prophetic concepts are clearly identified in the Scriptures. On September 11, 2001, the latter rain began to “sprinkle”, and it escalates progressively until the Midnight Cry message arrives and the wise and foolish virgins are forever separated.
Thaum txog lub sijhawm uas cov tebchaws chim npau taws, los tseem raug txwv kom nyob twj ywm, nag tom qab pib poob los, tiamsis nws yog “uas raug ntsuas” vim thaum ntawd pawg ntseeg tseem sib xyaw muaj nplej thiab txhauj. Qhov nag ntawd yog qhov uas coj ob leeg tib si, nplej thiab txhauj, mus txog kev siav tiav, thiab nag tom qab yog txoj xov ntawm qhov tseeb tam sim no uas ib txhia paub thiab txais yuav, los ib txhia tsis paub thiab tsis txais. Tag nrho tej ntsiab tswv yim yaj saub no raug qhia meej nthuav hauv Vaj Lug Kub. Hnub Cuaj Hlis 11, 2001, nag tom qab pib “tsuag”, thiab nws nce zuj zus mus txog thaum txoj xov Midnight Cry tuaj txog thiab cov nkauj xwb muaj tswvyim thiab cov nkauj xwb ruam raug cais tawm mus ib txhis.
The wise are then lifted up as an ensign to call God’s other flock out of Babylon, and the latter rain is then poured out without measure, and continues to fall until Michael stands up and human probation closes.
Cov neeg txawj ntse ces raug tsa kom siab ua ib lub chij hu Vajtswv pab yaj uas seem tawm hauv Npanpiloo, thiab nag tom qab ntawd raug nchuav tawm tsis muaj kev txwv, thiab tseem poob mus txog thaum Mikha-es sawv tsees thiab lub caij sim ntawm tibneeg kaw lawm.
“I saw that the four angels would hold the four winds until Jesus’ work was done in the sanctuary, and then will come the seven last plagues.” Early Writings, 36.
“Kuv tau pom tias plaub tug timtswv yuav tuav plaub cua cia kom txog thaum Yexus tes haujlwm hauv lub tuam tsev dawb huv tiav lawm, thiab tom qab ntawd mam li los txog xya lub nplawm kawg.” Early Writings, 36.
The holding of the four winds, represents God’s providential control over the escalating judgments that he allows to take place in the last days. The four angels hold the four winds during the sealing time of the one hundred and forty-four thousand, but in that period of time there is the “spirit of desperation, of war and bloodshed, and that spirit will increase.” When the last of God’s children have been sealed, Michael will stand up and the four winds will be fully released, and the Seven Last Plagues will arrive.
Kev tuav cia ntawm plaub cua no sawv cev rau Vajtswv txoj kev tswj hwm los ntawm nws txoj kev pub txhawb uas kav tej kev txiav txim uas tab tom nce zuj zus uas nws tso cai kom tshwm sim rau hnub kawg. Plaub tug timtswv tuav plaub cua ntawd thaum lub sijhawm muab lub cim foob rau ib puas plaub caug plaub txhiab leej, tiam sis nyob rau lub sijhawm ntawd muaj “tus ntsuj plig ntawm kev kub ntxhov kawg, ntawm kev ua rog thiab kev los ntshav,” thiab tus ntsuj plig ntawd yuav nce ntxiv. Thaum tus kawg ntawm Vajtswv cov me nyuam tau raug foob lawm, Mikhaees yuav sawv tsees thiab plaub cua yuav raug tso tawm tag nrho, thiab Xya Lub Phiv Kawg yuav los txog.
In the “hour of the great earthquake” of Revelation chapter eleven, the “troublous times,” of Daniel chapter nine, when the street and wall are finished, is the time when “the nations will be angry.” In that time period, the latter rain will be poured out in “measure.” Isaiah identifies the time when the latter rain is measured, and he marks that time as the “day of the east wind.” The “day of the east wind,” was September 11, 2001.
Nyob rau hauv “teev ntawm qhov av qeeg loj” hauv Tshwmsim tshooj kaum ib, yog “lub caij nyuaj siab,” hauv Daniyees tshooj cuaj, thaum txoj kev thiab ntsa raug ua tiav lawm, yog lub sijhawm uas “cov tebchaws yuav chim.” Nyob rau hauv lub sijhawm ntawd, yuav muab “nag lig” nchuav los “raws li kev ntsuas.” Yaxayas qhia txog lub sijhawm uas nag lig raug ntsuas, thiab nws cim lub sijhawm ntawd tias yog “hnub ntawm cua tuaj sab hnub tuaj.” “Hnub ntawm cua tuaj sab hnub tuaj” ntawd yog lub Cuaj Hlis 11, 2001.
We will continue to consider the “measuring” of the latter rain in the next article, but it should be remembered that the jewel of Miller’s dream that is represented upon the sacred tables of Habakkuk as the three Woes of Islam, is to shine ten times brighter in the last days, than when it was first gathered together by Miller.
Peb yuav txuas ntxiv xav txog qhov “kev ntsuas” ntawm nag lig hauv zaj lus tom ntej, tiam sis tsim nyog nco ntsoov tias lub pob zeb muaj nqis ntawm Miller txoj kev npau suav uas tau sawv cev rau saum cov phaj dawb huv ntawm Habakkuk ua peb qho Woe ntawm Islam, yuav ci kaj kaum npaug dua hauv hnub kawg, tshaj thaum xub thawj Miller tau sau khaws nws los ua ke.
“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 pom tej tsev uas tab tom tsa nce ib txheej dhau ib txheej mus rau saum ntuj. Lawv tau lees tias tej tsev no tsis kub hnyiab tau, thiab lawv raug tsa los qhuas lawv cov tswv thiab cov neeg tsim lawv. Tej tsev no nce siab dua thiab tseem siab dua, thiab nyob hauv lawv tau siv cov khoom 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 txoj 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 hais tias: ‘Au, yog tias cov uas tab tom siv lawv tej cuab tam li no yuav pom lawv txoj kev coj raws li Vajtswv pom! Lawv tab tom txhim tsa tej vaj tse loj heev thiab muaj hwjchim ci ntsa iab, tiamsis lawv txoj kev npaj thiab kev xav tawm tswv yim ntawd ruam npaum li cas nyob rau hauv qhov muag ntawm tus Kav lub qab ntuj khwb. Lawv tsis tab tom kawm nrog tag nrho lub zog ntawm lub siab thiab lub hlwb seb lawv yuav ua li cas thiaj qhuas tau Vajtswv. Lawv twb plam qhov no lawm, uas yog thawj tes haujlwm ntawm neeg.’”
“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 kawg no raug tsa sawv, cov tswv tsev zoo siab hlo nrog txoj kev khav theeb muaj kev ntshaw, vim lawv muaj nyiaj los siv rau kev txaus siab rau tus kheej thiab los ua kom lawv cov neeg zej zog khib. Feem coob ntawm cov nyiaj uas lawv tau nqis peev li no tau los ntawm kev nyom luag, los ntawm kev nias thiab txo cov pluag kom txom nyem. Lawv tsis nco qab tias saum ntuj ceeb tsheej muaj ib phau ntawv teev cia txog txhua txoj kev lag luam thiab kev ua haujlwm ua nyiaj; txhua qhov kev sib cog tsis ncaj, txhua txoj kev dag ntxias, yeej raug sau cia nyob ntawd. Lub sijhawm tab tom los txog uas nyob rau hauv lawv txoj kev dag ntxias thiab kev khav theeb thuam ntuj, tib neeg yuav mus txog ib qho chaw uas tus Tswv yuav tsis pub lawv hla dhau mus, 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.
“Qhov xwm txheej uas dhau los tom ntej rau ntawm kuv yog ib qho kev ceeb ntshai vim hluav taws kub. Neeg sawv daws ntsia cov vaj tse siab loj thiab uas xav tias tiv taus hluav taws tau, thiab hais tias: ‘Lawv muaj kev nyab xeeb tag nrho.’ Tiamsis cov vaj tse no raug hluav taws kub hnyiab tas ib yam li yog muab ua los ntawm roj nplaum. Cov tsheb tua hluav taws ua tsis tau ib yam dabtsi los txwv txoj kev puam tsuaj ntawd. Cov neeg tua hluav taws tsis muaj peev xwm khiav cov tshuab tua hluav taws.”
“I am instructed that when the Lord’s time comes, should no change have taken place in the hearts of proud, ambitious human beings, men will find that the hand that had been strong to save will be strong to destroy. No earthly power can stay the hand of God. No material can be used in the erection of buildings that will preserve them from destruction when God’s appointed time comes to send retribution on men for their disregard of His law and for their selfish ambition.” Testimonies, volume 9, 12, 13.
“Kuv raug qhia tias thaum tus Tswv lub sijhawm los txog, yog tias tsis tau muaj ib qho kev hloov pauv tshwm sim hauv lub siab ntawm cov neeg khav theeb thiab ntshaw hwjchim, tibneeg yuav pom tias txhais tes uas tau muaj zog cawm dim kuj yuav muaj zog rhuav tshem thiab. Tsis muaj ib lub hwjchim hauv ntiajteb no twg yuav txwv tau Vajtswv txhais tes. Tsis muaj ib yam khoom siv twg siv los tsa tej vaj tse uas yuav khaws tau lawv kom dim ntawm kev puas tsuaj thaum Vajtswv lub sijhawm uas Nws tau teem cia los txog, uas Nws yuav xa kev pauj txim los rau tibneeg vim lawv tsis quav ntsej Nws txoj kevcai thiab vim lawv txoj kev ntshaw hwjchim rau tus kheej.” Testimonies, ntim 9, 12, 13.