On July 18, 2020, the first disappointment for God’s last-day reformatory movement arrived. It marked a waymark in the history of the third Woe, which is the history of the latter rain, and also the history of the sealing of the one hundred and forty-four thousand. That history has been represented by every reformatory movement of sacred history, and it was more specifically represented by the history of the Millerite movement, and illustrated by the parable of the ten virgins, and it represents the prophetic history which every prophet identified.
Hnub tim 18 Lub Xya hli ntuj, 2020, thawj qhov kev chim siab rau Vajtswv txoj kev txav ntawm kev kho dua tshiab rau hnub kawg tau los txog. Nws cim ib lub chaw cim hauv keeb kwm ntawm txoj Kev Txom Nyem thib peb, uas yog keeb kwm ntawm nag lig, thiab kuj yog keeb kwm ntawm kev muab lub cim foob rau ib puas plaub caug plaub txhiab leej. Keeb kwm ntawd twb raug sawv cev los ntawm txhua txoj kev txav ntawm kev kho dua tshiab hauv keeb kwm dawb huv, thiab tshwj xeeb tshaj yog raug sawv cev los ntawm keeb kwm ntawm txoj kev txav Millerite, thiab raug piav qhia los ntawm zaj lus piv txwv txog kaum tus nkauj xwb, thiab nws sawv cev rau keeb kwm yaj saub uas txhua tus yaj saub tau txheeb qhia.
July 18, 2020, represents the first disappointment of the movement, and as such it marks the arrival of the tarrying time in the parable of the ten virgins and Habakkuk. In the Millerite history the same evidence that led to their erroneous proclamation was seen to identify the true date. The tarrying time of the parable of the ten virgins was then seen as present truth, and that tarrying time was the same tarrying time in Habakkuk two. The parable of the ten virgins is repeated to the very letter, and that reality identifies that only those who were involved with the disappointment are candidates to either be a wise or foolish virgin.
Lub Xya hli ntuj 18, 2020, sawv cev rau thawj qhov kev poob siab ntawm txoj kev txav no, thiab vim li ntawd nws cim txog kev los txog ntawm lub sij hawm ncua hauv zaj lus piv txwv txog kaum tus nkauj xwb thiab hauv Habakkuk. Hauv keeb kwm Millerite, tib cov pov thawj uas tau coj lawv mus rau lawv txoj kev tshaj tawm uas yuam kev ntawd, tau raug pom tias yog cov uas qhia txog hnub tim tseeb. Lub sij hawm ncua hauv zaj lus piv txwv txog kaum tus nkauj xwb, thaum ntawd, tau raug pom tias yog qhov tseeb tam sim no, thiab lub sij hawm ncua ntawd yog tib lub sij hawm ncua uas nyob hauv Habakkuk ob. Zaj lus piv txwv txog kaum tus nkauj xwb raug rov ua dua ib yam nkaus rau txhua lo lus, thiab qhov tseeb ntawd qhia meej tias tsuas yog cov uas tau koom nrog qhov kev poob siab ntawd xwb thiaj yog cov tsim nyog yuav yog ib tug nkauj xwb ntse los sis nkauj xwb ruam.
The great body of Laodicean Adventism was tested by the arrival of the third Woe on September 11, 2001, and when the failed prediction of July 18, 2020 passed, Laodicean Adventism was left behind to drift aimlessly back toward Rome, as were the Protestants in Millerite history.
Pawg loj ntawm Laodicean Adventism tau raug sim los ntawm kev tuaj txog ntawm txoj Kev Puas Tsuaj thib peb rau hnub tim 11 Lub Cuaj Hli, 2001, thiab thaum txoj kev twv ua tsis tiav ntawm hnub tim 18 Lub Xya Hli, 2020 dhau mus lawm, Laodicean Adventism raug tso tseg cia nyob tom qab kom yuj yees yam tsis muaj hom phiaj rov qab mus rau Loos, ib yam li cov Protestants tau ua hauv keeb kwm Millerite.
Not only did the Millerites identify the tarrying time as the fulfillment of the parable of the ten virgins, but they saw that in Habakkuk the command to wait for the vision, though it tarried, was the same prophetic waymark. Habakkuk then confirms that the vision that had been erroneously presented and which had produced the first disappointment was the vision that would “speak” at the end.
Cov Millerites tsis yog tsuas yog txheeb xyuas lub sij hawm ncua ntawd tias yog qhov ua tiav ntawm zaj lus piv txwv txog kaum tus nkauj xwb xwb, tiam sis lawv kuj pom tias hauv Habakkuk, lo lus txib kom tos rau lub zeem muag, txawm yog nws ncua los, yog tib lub cim qhia yav tom ntej ntawd thiab. Habakkuk thiaj lees paub tias lub zeem muag uas yav tas los tau raug nthuav tawm yuam kev thiab uas tau tsim kev poob siab thawj zaug ntawd, yog lub zeem muag uas yuav “hais lus” thaum kawg.
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. Habakkuk 2:3.
Vim txoj kev yog toog tseem tseg cia rau lub sijhawm uas tau teem tseg lawm; tiam sis thaum txog qhov kawg, nws yuav hais tawm, thiab yuav tsis dag: txawm yog nws zoo li qeeb, los cia li tos nws; rau qhov nws yeej yuav los txog tseeb tiag, nws yuav tsis ncua. Habakkuk 2:3.
The message that produced the first disappointment was the same message that was to be recognized as being fulfilled in the near future, but it was a message that was still based upon the previous prophetic arguments that were employed in the first erroneous proclamation.
Txoj lus uas tau tsim thawj txoj kev chim siab ntawd yog tib txoj lus uas yuav tsum raug lees paub tias tab tom raug ua kom tiav rau yav tom ntej uas nyob ze, tiamsis nws tseem yog ib txoj lus uas tau tsa saum cov lus sib cav cev Vajlugkub yav tom ntej uas twb tau siv lawm hauv thawj txoj kev tshaj tawm uas yuam kev.
In the Millerite history the former covenant people were first tested, thereafter the new covenant people were tested. The test began for the Protestants when the first angel of Revelation ten and the first angel of Revelation fourteen (for they are the same angel), descended on August 11, 1840. Their test concluded with the first disappointment and arrival of the second angel of Revelation fourteen.
Hauv keeb kwm Millerite, haiv neeg ntawm thawj daim ntawv cog lus tau raug sim ua ntej, tom qab ntawd haiv neeg ntawm daim ntawv cog lus tshiab thiaj raug sim. Qhov kev sim ntawd pib rau cov Protestants thaum thawj tus tim tswv hauv Tshwmsim kaum thiab thawj tus tim tswv hauv Tshwmsim kaum plaub (vim nkawd yog tib tug tim tswv), nqis los rau hnub Tim 11 Lub Yim Hli, 1840. Lawv txoj kev sim ntawd xaus nrog thawj zaug kev poob siab thiab kev los txog ntawm tus tim tswv thib ob hauv Tshwmsim kaum plaub.
In Millerite history the test for the Millerites began with the arrival of the second angel at the first disappointment and concluded with the arrival of the Midnight Cry, which Sister White portrays as a multitude of angels, who join the second angel. Under the power of the Holy Spirit, the Millerites who recognized and accepted the message of the Midnight Cry, were then separated from the Millerites who did not recognize the message that was falling all around them. On October 22, 1844, the third angel arrived and the vision that had tarried then spoke.
Nyob rau hauv keeb kwm Millerite, qhov kev sim siab rau cov Millerites tau pib nrog kev los txog ntawm tus tim tswv thib ob thaum lub sij hawm thawj qhov kev poob siab, thiab tau xaus nrog kev los txog ntawm Midhmo Qw, uas Sister White piav qhia tias yog ib pab tim tswv coob heev tuaj koom nrog tus tim tswv thib ob. Nyob rau hauv lub hwj chim ntawm Vaj Ntsuj Plig Dawb Huv, cov Millerites uas tau paub thiab lees txais txoj xov ntawm Midhmo Qw, ces raug cais tawm ntawm cov Millerites uas tsis paub txog txoj xov uas tab tom poob los nyob ib puag ncig lawv. Hnub Kaum Hli 22, 1844, tus tim tswv thib peb tau los txog, thiab zaj yog toog uas tau qeeb ntawd thiaj li hais tawm.
In the history of the sealing of the one hundred and forty-four thousand, the former covenant people were first tested, then the new covenant people. The test began for Laodicean Adventism when the first voice of the angel of Revelation eighteen and the third angel of Revelation fourteen (for they are the same angel), descended on September 11, 2001. Their test concluded with the disappointment of July 18, 2020.
Hauv keeb kwm ntawm kev muab lub cim foob rau ib puas plaub caug plaub txhiab leej, cov neeg ntawm txoj kev cog lus qub tau raug sim ua ntej, ces mam li yog cov neeg ntawm txoj kev cog lus tshiab. Txoj kev sim ntawd pib rau Laodicean Adventism thaum thawj lub suab ntawm tus tim tswv hauv Tshwm Sim kaum yim thiab tus tim tswv thib peb hauv Tshwm Sim kaum plaub (vim nkawd yog tib tus tim tswv ntawd), nqes los rau lub Cuaj Hlis 11, 2001. Lawv txoj kev sim ntawd xaus nrog qhov kev chim siab ntawm lub Xya Hli 18, 2020.
In the movement of the third angel, the test for the one hundred and forty-four thousand began with the arrival of the first disappointment, and will conclude with the arrival of the message of the Midnight Cry. Under the power of the Holy Spirit those who now recognize and accept the message of the Midnight Cry, are then separated from the foolish and wicked who did not recognize the multifaceted message that is now falling all around them.
Hauv txoj kev txav ntawm tus timtswv thib peb, txoj kev sim rau ib puas plaub caug plaub txhiab leej tau pib nrog kev los txog ntawm thawj qhov kev poob siab, thiab yuav xaus nrog kev los txog ntawm zaj lus ntawm Kev Quaj Thaum Ib Tag Hmo. Nyob hauv lub hwjchim ntawm Vaj Ntsuj Plig Dawb Huv, cov uas tam sim no paub thiab lees txais zaj lus ntawm Kev Quaj Thaum Ib Tag Hmo, ces raug cais tawm ntawm cov ruam thiab cov phem uas tsis tau paub txog zaj lus uas muaj ntau yam ntsej muag uas tam sim no tab tom poob nyob ib ncig ntawm lawv.
At the soon-coming Sunday law, the second “voice” of the angel of Revelation eighteen speaks, which is also the vision that “tarried” speaking. It also represents the third angel’s message that “swells” to the loud cry.
Thaum txog txoj cai Sunday uas yuav los sai sai no, “lub suab” thib ob ntawm tus tim tswv hauv Tshwmsim kaum yim hais lus, uas kuj yog qhov yog toog uas “ncua” kev hais lus. Nws kuj sawv cev rau zaj lus ntawm tus tim tswv thib peb uas “nthuav loj tuaj” mus txog rau lub suab quaj nrov.
The Midnight Cry is represented as many angels that join with the previous angel. The message of the Midnight Cry has several elements that contribute to the entire message, and angels are symbols of messages. In Millerite history the pioneer identified as leading out in bringing the message of the true Midnight Cry together was Samuel S. Snow. In that history it is well documented that Snow’s understanding of the message of the Midnight Cry developed over a period of time.
Lub Suab Quaj Thaum Ib Tag Hmo raug sawv cev los ntawm ntau tus tim tswv uas koom nrog tus tim tswv yav dhau los. Txoj xov ntawm Lub Suab Quaj Thaum Ib Tag Hmo muaj ntau yam ntsiab uas pab txhawb rau tag nrho txoj xov, thiab cov tim tswv yog cov cim sawv cev rau cov xov. Hauv keeb kwm Millerite, tus thawj coj uas cov pioneers tau txheeb tias yog tus coj tawm hauv kev coj los sib sau ua ke txoj xov tseeb ntawm Lub Suab Quaj Thaum Ib Tag Hmo yog Samuel S. Snow. Hauv keeb kwm ntawd, muaj ntaub ntawv pov thawj meej tias Snow txoj kev to taub txog txoj xov ntawm Lub Suab Quaj Thaum Ib Tag Hmo tau loj hlob tuaj nyob rau ib ntus ntawm lub sijhawm.
That history is repeated to the very letter, and the message of the final Midnight Cry has been publicly developing since the end of July, 2023. It is not simply the message of Islam, but it also includes the message of the sealing of the one hundred and forty-four thousand. It includes the revelation that the two horns of the earth beast, both go through a “death and resurrection”, as they parallel the image of the beast, that in the same history fulfills the prophetic riddle that “the eighth is of the seven”. It includes the revelations associated with the “hidden history” of the Seven Thunders, and it fulfills the prophetic riddle of the “stone” that was rejected becoming “the head of the corner”, as the “seven times” of Leviticus twenty-six is revealed to be the thread that weaves all the truths of Miller’s history together, with the truths that were unsealed at the time of the end in 1989. The Psalmist says it this way:
Keeb kwm ntawd raug rov ua dua ib txhia los txog rau txhua tsab ntawv, thiab txij thaum kawg ntawm Lub Xya hli ntuj, 2023, txoj xov ntawm Lub Suab Quaj Hmo Ntuj Kawg tau tab tom nthuav tawm rau pej xeem. Nws tsis yog tsuas yog txoj xov hais txog Islam xwb, tiam sis nws kuj muaj nrog txoj xov hais txog kev kaw lub cim rau ib puas plaub caug plaub txhiab leej thiab. Nws muaj nrog kev tshwm sim tias ob tug kub ntawm tus tsiaj nyaum hauv ntiajteb, nkawd ob leeg puav leej hla dhau ib qho “kev tuag thiab kev sawv rov los”, raws li nkawd sib txuam nrog daim duab ntawm tus tsiaj nyaum, uas nyob hauv tib zaj keeb kwm ntawd ua kom tiav zaj lus txhiaj txhais yav tom ntej hais tias “tus yim yog los ntawm tus xya.” Nws muaj nrog cov kev tshwm sim uas txuas nrog “keeb kwm zais” ntawm Xya Lub Xob Nroo, thiab nws ua kom tiav zaj lus txhiaj txhais yav tom ntej hais txog “lub pob zeb” uas raug tsis lees txais rov los ua “lub taub hau ntawm lub ces kaum,” raws li “xya lub sijhawm” ntawm Levi Tej Kevcai nees nkaum rau raug qhia tawm tias yog txoj xov uas xaws tag nrho tej qhov tseeb ntawm Miller zaj keeb kwm ua ke, nrog rau tej qhov tseeb uas raug qhib lub foob thaum lub sij hawm kawg xyoo 1989. Tus kws sau Nkauj Ntshiab hais li no:
The stone which the builders refused is become the head stone of the corner. This is the Lord’s doing; it is marvellous in our eyes. This is the day which the Lord hath made; we will rejoice and be glad in it. Psalms 118:22–24.
Lub pob zeb uas cov kws ua vaj tsev muab pov tseg lawm, twb dhau los ua lub pob zeb taub hau ntawm ces kaum. Qhov no yog tus Tswv txoj hauj lwm; nws yog yam txaus ntshai kawg hauv peb lub qhov muag. Hnub no yog hnub uas tus Tswv tau tsim; peb yuav zoo siab thiab xyiv fab hauv hnub no. Ntawv Nkauj 118:22–24.
The “stone”, which was the first “jewel” William Miller discovered (and jewels are stones), is the “day which the Lord hath made.” It has been shown in previous articles that the structure, and the words of the Sabbath commandment are identical to the structure to the sacred cycle of seven, as set forth in Leviticus chapter twenty-five. Resting on the seventh day typified the land resting on the seventh year, and when the two commandments are considered in this fashion, they provide a witness that a day represents a year in Bible prophecy.
“Pob zeb,” uas yog thawj “lub pov haum” uas William Miller nrhiav tau (thiab cov pov haum yog pob zeb), yog “hnub uas tus Tswv tau tsim.” Tau raug qhia tawm hauv cov tshooj lus dhau los lawm tias tus qauv, thiab cov lus ntawm txoj kevcai hais txog Hnub Xanpataus zoo ib yam nkaus li tus qauv ntawm lub voj voog dawb huv xya, raws li tau muab teev tseg hauv Leviticus tshooj nees nkaum tsib. Kev so rau hnub xya yog ib qho piv txwv rau thaj av so rau xyoo xya, thiab thaum ob txoj kevcai no raug xav txog raws li txoj no, lawv muab ib qho tim khawv tias ib hnub sawv cev rau ib xyoos hauv zaj lus faj lem hauv phau Vajlugkub.
They also show that the understanding that Miller proclaimed concerning God’s indignation of “seven times,” in Leviticus twenty-six is represented as “a day”, for the Lord made the sacred cycle of seven years, as certainly as He made the heavens and earth in six days, and rested the seventh.
Lawv kuj qhia tias txoj kev nkag siab uas Miller tau tshaj tawm hais txog Vajtswv txoj kev chim ntawm “xya lub sij hawm,” hauv Levi Tej Kevcai nees nkaum rau, raug sawv cev ua “ib hnub”, vim tus Tswv tau tsim lub voj voog dawb huv ntawm xya xyoo, ib yam li tseeb npaum li Nws tau tsim ntuj thiab lub ntiajteb hauv rau hnub, thiab so rau hnub xya.
When Jesus concluded the parable of the vineyard He asked a question to the Pharisees.
Thaum Yexus xaus zaj lus piv txwv txog lub vaj txiv hmab lawm, Nws tau nug ib lo lus nug rau cov Falixais.
When the lord therefore of the vineyard cometh, what will he do unto those husbandmen? They say unto him, He will miserably destroy those wicked men, and will let out his vineyard unto other husbandmen, which shall render him the fruits in their seasons. Jesus saith unto them, Did ye never read in the scriptures, The stone which the builders rejected, the same is become the head of the corner: this is the Lord’s doing, and it is marvellous in our eyes? Therefore say I unto you, The kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof. And whosoever shall fall on this stone shall be broken: but on whomsoever it shall fall, it will grind him to powder. And when the chief priests and Pharisees had heard his parables, they perceived that he spake of them. Matthew 21:40–45.
Yog li ntawd, thaum tus tswv lub vaj txiv hmab los, nws yuav ua li cas rau cov neeg ua liaj ua teb ntawd? Lawv teb nws hais tias, Nws yuav ua kom cov neeg phem ntawd puam tsuaj txom nyem kawg li, thiab yuav muab nws lub vaj txiv hmab xauj rau lwm cov neeg ua liaj ua teb, cov uas yuav muab cov txiv raws lawv lub caij rau nws. Yexus hais rau lawv tias, Nej puas tsis tau nyeem dua hauv vaj lug kub tias, Lub pob zeb uas cov kws ua vaj tse tsis kam txais ntawd, tib lub pob zeb ntawd twb los ua lub taub hau ntawm kaum tsev lawm: qhov no yog tus Tswv tes hauj lwm, thiab yog yam uas txaus xav tsis thoob hauv peb lub qhov muag? Yog li ntawd kuv hais rau nej tias, Vajtswv lub nceeg vaj yuav raug muab rho ntawm nej mus, thiab muab rau ib haiv neeg uas yuav txi nws cov txiv. Thiab tus twg uas ntog rau saum lub pob zeb no yuav tawg; tiam sis tus twg uas lub pob zeb no poob rau saum nws, nws yuav raug zom ua hmoov. Thiab thaum cov thawj pov thawj thiab cov Falixais hnov nws tej lus piv txwv, lawv thiaj paub tias nws hais txog lawv. Mathais 21:40–45.
The parable of the vineyard is the parable of the former chosen people being passed by, and the kingdom being given to a new chosen people. The “stone” which was rejected according to Jesus, is the “stone” that either saves or destroys, based upon how it is received. The “stone” must be a biblical truth in the context employed by Jesus, for it has the ability to bring forth righteous fruit, and the righteousness of Christ is only produced in men and women when they receive His Word of truth.
Zaj lug piv txwv txog lub vaj txiv hmab yog zaj lus piv txwv hais txog cov neeg uas yav tas los raug xaiv raug hla tseg, thiab lub nceeg vaj raug muab rau ib haiv neeg tshiab uas raug xaiv. “Lub pob zeb” uas raug tsis lees txais raws li Yexus hais ntawd, yog “lub pob zeb” uas cawm los sis rhuav tshem, raws li txoj kev uas nws raug txais. “Lub pob zeb” ntawd yuav tsum yog ib qhov tseeb hauv Vajlugkub raws li lub ntsiab lus uas Yexus siv, rau qhov nws muaj peev xwm ua kom txi tau tej txiv ntawm kev ncaj ncees, thiab kev ncaj ncees ntawm Khetos tsuas yog raug tsim tawm hauv cov txiv neej thiab cov poj niam thaum lawv txais Nws Txojlus ntawm qhov tseeb xwb.
Sanctify them through thy truth: thy word is truth. John 17:17.
Ua kom lawv dawb huv los ntawm koj qhov tseeb: koj lo lus yog qhov tseeb. Yauhas 17:17.
The “stone” is a doctrine that is either accepted or rejected, and Jesus is the Word, and in the book of Acts, Peter identifies the “stone” as Christ.
“Lub pob zeb” yog ib txoj kev qhuab qhia uas tib neeg yuav txais los yog tsis lees txais, thiab Yexus yog Lo Lus, thiab hauv phau Ntawv Tubtxib Tes Haujlwm, Petus qhia meej tias “lub pob zeb” yog Khetos.
Be it known unto you all, and to all the people of Israel, that by the name of Jesus Christ of Nazareth, whom ye crucified, whom God raised from the dead, even by him doth this man stand here before you whole. This is the stone which was set at nought of you builders, which is become the head of the corner. Neither is there salvation in any other: for there is none other name under heaven given among men, whereby we must be saved. Acts 4:10–12.
Cia li yuav paub rau nej sawv daws, thiab rau txhua tus pej xeem Ixayees, tias yog los ntawm Yexus Khetos uas yog neeg Naxales lub npe, tus uas nej tau muab ntsia saum ntoo khaub lig, tus uas Vajtswv tau tsa sawv hauv qhov tuag rov qab los, yog los ntawm Nws xwb tus txiv neej no thiaj sawv ntawm nej xub ntiag no zoo huv si. Nws yog lub pob zeb uas nej cov uas ua vaj tse tau muab saib tsis muaj nqis, lub pob zeb ntawd twb los ua lub taub hau ntawm kaum tsev lawm. Thiab tsis muaj txoj kev cawm dim nyob hauv lwm tus li; rau qhov tsis muaj dua lwm lub npe nyob hauv qab ntuj uas tau muab rau neeg, uas yog los ntawm lub npe ntawd peb thiaj yuav tsum tau txais kev cawm dim. Tubtxib Tes Haujlwm 4:10–12.
And then in first Peter, he takes the symbolism of the “stone,” even further, but he keeps it in the same context of the passing-by of a former covenant people and the selection of a new chosen people, who as he states, “in time past were not a people, but are now the people of God: which had not obtained mercy, but now have obtained mercy.”
Thiab tom qab ntawd hauv 1 Peter, nws coj lub cim piv txwv ntawm “lub pob zeb” mus ntxiv dua, los nws tseem khaws nws cia hauv tib lub ntsiab lus hais txog kev hla mus ntawm ib haiv neeg uas yog haiv neeg ntawm ib daim qub lus cog tseg, thiab kev xaiv tsa ib haiv neeg tshiab uas raug xaiv, uas raws li nws hais tias, “thaum ub tsis yog ib haiv neeg, tiamsis nim no yog haiv neeg ntawm Vajtswv: uas yav dhau los tsis tau txais txoj kev khuvleej, tiamsis nim no twb tau txais txoj kev khuvleej lawm.”
To whom coming, as unto a living stone, disallowed indeed of men, but chosen of God, and precious, Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ. Wherefore also it is contained in the scripture, Behold, I lay in Sion a chief corner stone, elect, precious: and he that believeth on him shall not be confounded. Unto you therefore which believe he is precious: but unto them which be disobedient, the stone which the builders disallowed, the same is made the head of the corner, And a stone of stumbling, and a rock of offence, even to them which stumble at the word, being disobedient: whereunto also they were appointed. 1 Peter 2:4–8.
Nej los cuag Nws, uas zoo li ib lub pob zeb uas muaj sia nyob, txawm yog neeg twb muab tsis lees txais lawm los, los Nws yog tus uas Vajtswv xaiv thiab muaj nqes kawg li, nej thiab, zoo li tej pob zeb uas muaj sia nyob, raug tsa ua ib lub tsev ntawm sab ntsuj plig, ua ib pawg pov thawj dawb huv, kom nej thiaj li txi tej xyeem ntawm sab ntsuj plig, uas Vajtswv txais yuav los ntawm Yexus Khetos. Vim li ntawd kuj muaj sau cia hauv Vajluskub hais tias, Saib seb, Kuv tso ib lub pob zeb loj thawj ntawm kaum tsev rau hauv Xi-oos, yog tus uas raug xaiv, muaj nqes kawg li: thiab tus uas ntseeg Nws yuav tsis raug txaj muag li. Yog li ntawd rau nej cov uas ntseeg, Nws yog tus muaj nqes kawg li: tab sis rau cov uas tsis mloog lus, lub pob zeb uas cov kws ua vaj tse muab tsis lees txais, tib lub ntawd thiaj los ua lub taub hau ntawm kaum tsev, Thiab yog ib lub pob zeb uas ua rau dawm, thiab yog ib lub pob tsuas uas ua rau poob siab, yog rau cov uas dawm vim lo lus, vim lawv tsis mloog lus: rau qhov ntawd lawv kuj raug teem cia lawm. 1 Petus 2:4–8.
Peter says of the former chosen people, “unto them which be disobedient, the stone which the builders disallowed, the same is made the head of the corner, And a stone of stumbling, and a rock of offence, even to them which stumble at the word, being disobedient: whereunto also they were appointed.”
Petus hais txog cov neeg uas yav tas los raug xaiv tseg tias, “rau cov uas tsis mloog lus, lub pob zeb uas cov kws txhim tsa muab pov tseg lawm, lub ntawd nws tau los ua lub taub hau ntawm lub kaum, Thiab yog ib lub pob zeb rau kev dawm, thiab yog ib lub pob tsuas rau kev txhaum siab, rau cov uas dawm ntawm lo lus, vim lawv tsis mloog lus: uas lawv kuj raug tsa tseg rau qhov ntawd thiab.”
Jesus is represented by every sacred illustration of the foundation.
Yexus raug sawv cev los ntawm txhua daim duab piv txwv dawb huv txog lub hauv paus.
For other foundation can no man lay than that is laid, which is Jesus Christ. 1 Corinthians 3:11.
Tsis muaj leejtwg yuav tsa tau lwm lub hauv paus dua li lub uas twb tsa cia lawm, uas yog Yexus Khetos. 1 Kaulinthaus 3:11.
The foundation the Millerites built was the Rock of Ages (the Stone).
Lub hauv paus uas cov Millerite tsa tau yog lub Pob Zeb Qub Txhis (lub Pob Zeb).
“The warning has come: Nothing is to be allowed to come in that will disturb the foundation of the faith upon which we have been building ever since the message came in 1842, 1843, and 1844. I was in this message, and ever since I have been standing before the world, true to the light that God has given us. We do not propose to take our feet off the platform on which they were placed as day by day we sought the Lord with earnest prayer, seeking for light. Do you think that I could give up the light that God has given me? It is to be as the Rock of Ages. It has been guiding me ever since it was given.” Review and Herald, April 14, 1903.
“Lus tau los lawm: Tsis txhob cia ib yam dab tsi nkag los uas yuav ua rau lub hauv paus ntawm txoj kev ntseeg uas peb tau tsim tsa saum no txij li thaum txoj xov tuaj txog xyoo 1842, 1843, thiab 1844 raug cuam tshuam. Kuv tau nyob hauv txoj xov no, thiab txij thaum ntawd los kuv yeej tau sawv ntawm ntiajteb no xub ntiag, ncaj ncees rau qhov kaj uas Vajtswv tau pub rau peb. Peb tsis npaj yuav rho peb txhais ko taw tawm ntawm lub platform uas lawv tau muab tso rau saum, thaum peb niaj hnub nrhiav tus Tswv nrog kev thov Vajtswv kub siab, nrhiav qhov kaj. Nej puas xav tias kuv yuav tso tseg qhov kaj uas Vajtswv tau pub rau kuv? Nws yuav tsum zoo li Txoj Kev Pob Zeb Uas Nyob Mus Ib Txhis. Nws tau coj kuv txoj kev txij thaum uas nws tau muab pub los.” Review and Herald, April 14, 1903.
The first jewel Miller discovered that became part of the Millerite foundation, which is as the Rock of Ages, was the “seven times” of Leviticus twenty-six, and the “seven times,” was the first foundational truth to be set aside by those Millerite pioneers who had just built the Millerite foundation. It was the builders that were to reject the foundational stone. That “stone,” which typifies Christ, is also the day which the Lord made, for he made the seventh day as a day of rest, and the seventh year as a year the land would rest. In 1863, the foundation stone was rejected, but it is to be made the “head of the corner” and the “stone of stumbling” for the disobedient.
Lub hlaws muaj nqis thawj zaug uas Miller nrhiav tau thiab uas los ua ib feem ntawm lub hauv paus Millerite, uas zoo li Lub Pob Zeb Ruaj Khov Mus Ib Txhis, yog “xya lub sij hawm” hauv Leviticus nees nkaum-rau; thiab “xya lub sij hawm” ntawd yog thawj qhov tseeb hauv paus uas raug muab tso tseg los ntawm cov thawj coj Millerite ntawd uas nyuam qhuav tsa tau lub hauv paus Millerite lawm. Cov uas ua lub tsev ntawd yog cov uas yuav tsis kam lees lub pob zeb hauv paus ntawd. “Lub pob zeb” ntawd, uas ua cim txog Khetos, kuj yog hnub uas tus Tswv tau tsim, rau qhov Nws tau tsa hnub xya ua hnub so, thiab xyoo xya ua xyoo uas thaj av yuav tau so. Xyoo 1863, lub pob zeb hauv paus raug tsis kam lees, tiam sis nws yuav raug tsa los ua “lub taub hau ntawm kaum tsev” thiab “lub pob zeb dawm” rau cov uas tsis mloog lus.
The message of Islam of the third woe is the theme for the reform movement of the one hundred and forty-four thousand, and the testing process began when the angel of Revelation eighteen descended, as the great buildings of New York City were thrown down on September 11, 2001. Adventism was silent concerning the prophetic identification that September 11, 2001, was the arrival of the “day of the east wind.” On July 18, 2020, they were left behind as the two witnesses of Revelation chapter eleven, were slain in the streets of that great city. The test of Adventism was over, and the test for those who had professed to recognize the message of Islam was under way.
Txoj lus hais txog Islam ntawm txoj kev txom nyem thib peb yog lub ntsiab lus rau txoj kev txav hloov kho ntawm ib puas plaub caug plaub txhiab leej, thiab txoj kev sim siab tau pib thaum tus timtswv hauv Tshwmsim kaum yim nqes los, thaum tej tsev loj hauv Nroog New York raug pov tseg rau hnub Cuaj Hlis 11, 2001. Cov Adventist tau ntsiag to hais txog qhov kev txheeb raws li yaj saub tias hnub Cuaj Hlis 11, 2001, yog qhov kev tuaj txog ntawm “hnub ntawm cua sab hnub tuaj.” Hnub Xya Hli 18, 2020, lawv raug tseg cia tom qab thaum ob tug timkhawv hauv Tshwmsim tshooj kaum ib raug tua nyob hauv tej kev ntawm lub nroog loj ntawd. Qhov kev sim siab ntawm Adventism twb xaus lawm, thiab qhov kev sim siab rau cov uas tau tshaj tawm tias lawv lees paub txoj lus hais txog Islam twb tab tom pib lawm.
After laying dead in the streets until the end of July, 2023, the dead dry bones were then aroused by the first message of Ezekiel. The second message of Ezekiel is the message of the four winds of Islam of the third Woe, representing the progressive unsealing of the message of the Midnight Cry, which is the vision that tarried, and the theme of the entire period of the movement. Various truths were then unsealed, for the message of the Midnight Cry represents a multifaceted message. The first truth that confronted the dead dry bones was the first truth rejected by Laodicean Adventism, and it represents the truth that marks the transition of Laodicea unto Philadelphia.
Tom qab pw tuag nyob hauv tej kev tsheb loj mus txog thaum kawg ntawm Lub Xya hli ntuj, 2023, cov pob txha qhuav uas tuag lawm thiaj raug tsa sawv los ntawm thawj zaj lus ntawm Exekees. Zaj lus thib ob ntawm Exekees yog zaj lus ntawm plaub cua ntawm Islam ntawm Qhov Kev Txom Nyem thib peb, uas sawv cev rau kev qhib ntxiv zuj zus ntawm zaj lus ntawm Kev Quaj Nruab Nrab Hmo Ntuj, uas yog lub zeem muag uas qeeb tuaj, thiab yog lub ntsiab lus ntawm tag nrho lub sij hawm ntawm txoj kev txav ntawd. Tom qab ntawd ntau yam tseeb tau raug qhib tawm, rau qhov zaj lus ntawm Kev Quaj Nruab Nrab Hmo Ntuj sawv cev rau ib zaj lus uas muaj ntau sab. Qhov tseeb thawj zaug uas ntsib cov pob txha qhuav uas tuag lawm yog thawj qhov tseeb uas Laodicean Adventism tau tsis lees txais, thiab nws sawv cev rau qhov tseeb uas cim tseg txoj kev hloov ntawm Laodicea mus rau Philadelphia.
The truth is the sealing message, and therefore needs to be settled into both intellectually and also spiritually. It is not enough to recognize the period the two witnesses were dead in the street is a symbol of the scattering of the “seven times,” it also requires an experiential acceptance of the truth.
Qhov tseeb yog zaj lus ntawm kev muab lub foob kaw, thiab yog li ntawd yuav tsum raug muab txhim kho kom ruaj khov nyob hauv ob qho tib si kev nkag siab ntawm lub hlwb thiab kuj nyob hauv sab ntsuj plig. Tsis txaus li tsuas yog lees paub tias lub sijhawm uas ob tug tim khawv pw tuag rau hauv txoj kev yog ib lub cim ntawm kev tawg khiav ntawm “xya lub sijhawm,” nws tseem yuav tsum muaj kev lees txais qhov tseeb ntawd los ntawm kev paub tiag tiag hauv lub neej.
Miller’s jewels, which represents the truths unsealed at the time of the end in 1798, become a test for the virgins of the last days. The experience of settling into the truth “spiritually” is represented by Miller’s first jewel, and the “intellectual” settling into the truth is represented by the message of Islam of the third woe. The calling for repentance and confession represented by the “seven times,” identifies a work that is carried out in conjunction with Christ in the Most Holy Place, and is represented by the “mareh” vision.
Miller cov hniav nyiaj hniav kub, uas sawv cev rau tej qhov tseeb uas raug qhib tawm thaum lub sij hawm kawg xyoo 1798, dhau los ua ib qho kev sim rau cov nkauj xwb ntawm hnub kawg. Qhov kev paub ntawm kev ruaj khov rau hauv qhov tseeb “sab ntsuj plig” yog sawv cev los ntawm Miller thawj lub hniav nyiaj hniav kub, thiab qhov “kev txawj ntse” ruaj khov rau hauv qhov tseeb yog sawv cev los ntawm txoj xov hais txog Islam ntawm txoj kev ceeb toom thib peb. Txoj kev hu kom hloov siab lees txim thiab lees tej kev txhaum uas sawv cev los ntawm “xya zaug,” qhia txog ib txoj hauj lwm uas raug ua tiav nrog Khetos hauv Chaw Dawb Huv Tshaj Plaws, thiab raug sawv cev los ntawm lub zeem muag “mareh.”
The “intellectual” understanding of Islam of the third Woe is represented by the “chazon” vision, and both are required for those who will be sealed. In 1863, Laodicean Adventism chose to rebuild Jericho, and left its work of restoring Jerusalem. Jericho is a symbol of affluence as also represented by the Laodicean blindness.
Qhov kev to taub txog Islam raws “kev txawj ntse” ntawm txoj Kev Txom Nyem thib peb yog sawv cev los ntawm zaj yog toog “chazon,” thiab ob yam tib si no yuav tsum muaj rau cov uas yuav raug muab khi ua cim. Xyoo 1863, Laodicean Adventism tau xaiv tsa kom rov txhim kho Yelikhau, thiab tau tso tseg nws tes haujlwm ntawm kev rov kho Yeluxalees. Yelikhau yog ib lub cim ntawm kev nplua nuj, ib yam li kuj raug sawv cev los ntawm kev dig muag ntawm Laodicea.
“One of the strongest fortresses in the land—the large and wealthy city of Jericho—lay just before them, but a little distance from their camp at Gilgal. On the border of a fertile plain abounding with the rich and varied productions of the tropics, its palaces and temples the abode of luxury and vice, this proud city, behind its massive battlements, offered defiance to the God of Israel. Jericho was one of the principal seats of idol worship, being especially devoted to Ashtaroth, the goddess of the moon. Here centered all that was vilest and most degrading in the religion of the Canaanites. The people of Israel, in whose minds were fresh the fearful results of their sin at Beth-peor, could look upon this heathen city only with disgust and horror.” Patriarchs and Prophets, 487.
“Ib lub nroog ruaj khov tshaj plaws hauv thaj av ntawd—lub nroog Yelikhauj loj thiab nplua nuj—nyob ncaj nraim ntawm lawv xub ntiag, tsuas yog nyob deb me ntsis ntawm lawv lub yeej nyob hauv Khilakhas xwb. Nyob ntawm ciam teb ntawm ib thaj tiaj nrag uas muaj qoob loo nplua mias thiab ntau yam txi txiv nplua nuj ntawm thaj chaw kub, nws tej vaj ntxwv tsev thiab tej tuam tsev yog chaw nyob ntawm kev khav theeb hauv kev nplua nuj thiab kev ua phem, lub nroog khav theeb no, tom qab nws tej ntsa rog tuab thiab muaj zog, sawv tawm tsam Vajtswv ntawm cov Ixayees. Yelikhauj yog ib lub chaw loj tshaj plaws ntawm kev teev dab mlom, tshwj xeeb yog muab fij rau Ashtaroth, tus vajtswv poj niam ntawm lub hli. Ntawm no tau sib sau ua ke txhua yam uas phem tshaj thiab txo neeg lub meej mom tshaj plaws hauv kev ntseeg ntawm cov Khana-as. Cov neeg Ixayees, uas hauv lawv lub siab tseem tshiab tshiab txog tej txiaj ntsig txaus ntshai ntawm lawv txoj kev txhaum ntawm Npes-pe‑o, tsuas saib tau lub nroog txawv teb chaws no nrog kev ntxub ntxaug thiab kev ntshai heev xwb.” Patriarchs and Prophets, 487.
The “stone” the builders rejected in 1863, as they rebuilt Jericho, was the “seven times” that in the last days would become the truth (jewel), that becomes “the head of the corner”, for it is the truth that weaves together the beginning of Adventism in the movement of the Millerites, with the end of Adventism in the movement of the one hundred and forty-four thousand. That jewel, which is the “seven times,” is also “the day which the Lord made”, and it is Christ himself, for He is the Word, and He is “Truth.” The subject of Islam is the theme which produces the cleansing of both the former and new chosen people, and the two-fold cleansing began on September 11, 2001, which was “the day of the east wind”. In that day the watchmen were to sing the very same song Christ sang, when He proclaimed the parable of the vineyard. The one hundred and forty-four thousand sing the song of Moses (the “seven times”), and the song of the Lamb.
“Lub pob zeb” uas cov neeg ua vaj ua tsev tau muab xyeej pov tseg hauv xyoo 1863, thaum lawv rov tsim lub nroog Yelikhau, yog “xya zaug” uas nyob rau hnub kawg yuav los ua qhov tseeb (lub pov haum), uas dhau los ua “lub taub hau ntawm lub ces kaum”, rau qhov nws yog qhov tseeb uas xaws sib koom ua ke qhov pib ntawm Kev Ntseeg Adven hauv kev txav ntawm cov Millerites, nrog rau qhov kawg ntawm Kev Ntseeg Adven hauv kev txav ntawm ib puas plaub caug plaub txhiab leej. Lub pov haum ntawd, uas yog “xya zaug,” kuj yog “hnub uas tus Tswv tau tsim”, thiab nws yog Khetos nws tus kheej, rau qhov Nws yog Lo Lus, thiab Nws yog “Qhov Tseeb.” Zaj lus hais txog Islam yog lub ntsiab uas coj los ua kom huv si rau ob pab neeg uas raug xaiv, qub thiab tshiab, thiab qhov kev ntxuav kom huv ob npaug ntawd tau pib rau lub Cuaj Hlis 11, 2001, uas yog “hnub ntawm cua sab hnub tuaj”. Nyob rau hnub ntawd cov neeg zov tau yuav tsum hu tib zaj nkauj uas Khetos hu, thaum Nws tshaj tawm zaj lus piv txwv txog lub vaj txiv hmab. Ib puas plaub caug plaub txhiab leej hu zaj nkauj ntawm Mauxes (uas yog “xya zaug”), thiab zaj nkauj ntawm tus Menyuam Yaj.
And I saw as it were a sea of glass mingled with fire: and them that had gotten the victory over the beast, and over his image, and over his mark, and over the number of his name, stand on the sea of glass, having the harps of God. And they sing the song of Moses the servant of God, and the song of the Lamb, saying, Great and marvellous are thy works, Lord God Almighty; just and true are thy ways, thou King of saints. Revelation 15:2, 3.
Thiab kuv pom ib yam zoo li ib lub hiav txwv iav tov nrog hluav taws; thiab cov uas twb yeej tus tsiaj nyaum, thiab yeej nws tus mlom, thiab yeej nws lub cim, thiab yeej tus lej ntawm nws lub npe, sawv saum lub hiav txwv iav, tuav Vajtswv tej yaam sij. Thiab lawv hu zaj nkauj ntawm Mauxes tus qhev ntawm Vajtswv, thiab zaj nkauj ntawm tus Me Nyuam Yaj, hais tias, Au tus Tswv Vajtswv uas Muaj Hwjchim Loj Kawg Nkaus, koj tej hauj lwm loj kawg thiab txawv kawg li; koj tej kev ncaj ncees thiab muaj tseeb, Au koj tus Vajntxwv ntawm cov neeg dawb huv. Qhia Tshwm 15:2, 3.
The “Lamb” is Christ who was slain, and He was slain in the midst of twenty-five hundred and twenty days, thus threading together the sacrifice of His life and blood (where He confirmed the covenant), together with Moses’ “quarrel of His covenant,” in Leviticus twenty-six. The song of Moses and the Lamb is the song of the chazon of prophetic history and the song of the mareh of His “appearance”. It is the song of an intellectual and spiritual understanding as represented by the two visions of Daniel chapter eight. It is the song of a covenant people being judged and passed by, while a new chosen people are selected. The selection process, and therefore the song began on September 11, 2001.
Tus “Menyuam Yaj” yog Khetos tus uas raug tua, thiab Nws raug tua nyob hauv nruab nrab ntawm ob txhiab tsib puas nees nkaum hnub, yog li ntawd thiaj xaws ua ke kev txi ntawm Nws txoj sia thiab ntshav (qhov chaw uas Nws tau lees paub txoj kev khi lus), nrog rau Mauxes tus “kev sib cav ntawm Nws txoj kev khi lus,” hauv Leviticus nees nkaum rau. Zaj nkauj ntawm Mauxes thiab ntawm Tus Menyuam Yaj yog zaj nkauj ntawm chazon ntawm keeb kwm yaj saub thiab zaj nkauj ntawm mareh ntawm Nws “kev tshwm sim”. Nws yog zaj nkauj ntawm kev nkag siab ntawm lub hlwb thiab ntawm sab ntsuj plig raws li sawv cev los ntawm ob lub zeem muag hauv Daniyee tshooj yim. Nws yog zaj nkauj ntawm ib haiv neeg ntawm txoj kev khi lus raug txiav txim thiab raug hla dhau, thaum ib haiv neeg tshiab uas raug xaiv tab tom raug xaiv los. Txoj txheej txheem xaiv, thiab yog li ntawd zaj nkauj, tau pib thaum lub Cuaj Hlis 11, 2001.
He shall cause them that come of Jacob to take root: Israel shall blossom and bud, and fill the face of the world with fruit. Hath he smitten him, as he smote those that smote him? or is he slain according to the slaughter of them that are slain by him? In measure, when it shooteth forth, thou wilt debate with it: he stayeth his rough wind in the day of the east wind. By this therefore shall the iniquity of Jacob be purged; and this is all the fruit to take away his sin; when he maketh all the stones of the altar as chalkstones that are beaten in sunder, the groves and images shall not stand up. Yet 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. And it shall come to pass in that day, that the Lord shall beat off from the channel of the river unto the stream of Egypt, and ye shall be gathered one by one, O ye children of Israel. And it shall come to pass in that day, that the great trumpet shall be blown, and they shall come which were ready to perish in the land of Assyria, and the outcasts in the land of Egypt, and shall worship the Lord in the holy mount at Jerusalem. Isaiah 27:6–13.
Cov uas yuav tawm hauv Yakhauj los nws yuav ua kom cag ruaj khov; Ixayees yuav tawg paj thiab txi nplooj hlav, thiab yuav puv npo lub ntiajteb lub ntsej muag nrog txiv. Puas yog nws tau ntaus nws ib yam li nws tau ntaus cov uas ntaus nws? los yog nws puas raug tua raws li kev tua neeg ntawm cov uas nws tua lawm? Hauv qhov ntsuas tsim nyog, thaum nws tawm tuaj, koj yuav txiav txim nrog nws: nws txwv nws cua hlob kom nyob twjywm rau hnub uas muaj cua tuaj sab hnub tuaj. Vim li no thiaj yuav muab Yakhauj txoj kev tsis ncaj ntxuav kom dawb huv; thiab qhov no yog txhua yam txiv uas ua rau nws txoj kev txhaum raug tshem tawm; thaum nws ua kom txhua lub pob zeb ntawm lub thaj txi ntuj zoo li pob zeb dawb mos uas raug ntaus kom tawg ua tej daim, ces tej mlom hav zoov thiab tej duab puab yuav tsis sawv nyob ntxiv lawm. Tiamsis lub nroog uas muaj chaw tiv thaiv yuav raug cia qhuav qhawv, thiab qhov chaw nyob yuav raug tso tseg, thiab raug tso cia zoo li tebchaws moj sab qhua: nyob ntawd tus menyuam nyuj yuav nrhiav zaub noj, thiab nyob ntawd nws yuav pw, thiab noj kom cov ceg ntoo ntawd tag. Thaum nws tej ceg ntoo qhuav lawm, ces lawv yuav raug lov pov tseg: cov pojniam yuav tuaj muab lawv rau hluav taws kub hnyiab: vim qhov no yog ib haiv neeg uas tsis muaj kev to taub: yog li ntawd tus uas tsim lawv yuav tsis hlub lawv, thiab tus uas puab lawv yuav tsis pub txiaj ntsim rau lawv. Thiab yuav muaj li no nyob rau hnub ntawd, tus Tswv yuav muab ntaus rho tawm txij ntawm tus dej ntawd lub kwj mus txog rau tus dej Ixayees, thiab nej yuav raug sau los ua ke ib tug zuj zus, Au nej cov Yixayee cov menyuam. Thiab yuav muaj li no nyob rau hnub ntawd, tias lub raj nrov loj yuav raug tshuab, thiab cov uas twb yuav piam sij rau hauv tebchaws Axilia, thiab cov neeg raug ntiab tawm hauv tebchaws Iziv, yuav los thiab pehawm tus Tswv saum lub roob dawb huv hauv Yeluxalees. Yaxayas 27:6–13.
Rightly understood these verses are identifying September 11, 2001, until the soon-coming Sunday law. Verse six identifies the entire history, by identifying the beginning of the plant which takes root, then blossoms and buds, and eventually fills the earth with fruit. The fruit that fills the earth does so during the “hour,” which is the Sunday law crisis. While Christ is then gathering his fruit into his garner, he is also bringing judgment upon Babylon. The judgment that occurs during the time when the earth is filled with fruit is represented in verse seven, when the two questions are asked, “Hath he smitten him, as he smote those that smote him? or is he slain according to the slaughter of them that are slain by him?”
Yog to taub raws li qhov yog, cov nqe no tab tom txheeb xyuas txij lub Cuaj Hlis 11, 2001, mus txog rau txoj cai Sunday uas yuav los sai. Nqe rau qhia txog tag nrho keeb kwm ntawd, los ntawm kev txheeb qhia qhov pib ntawm tsob nroj uas cag ruaj, ces tawg paj thiab hlav, thiab thaum kawg puv nkaus lub ntiajteb nrog txiv hmab txiv ntoo. Cov txiv hmab txiv ntoo uas puv lub ntiajteb ua li ntawd nyob rau lub sij hawm “teev,” uas yog lub caij kev kub ntxhov ntawm txoj cai Sunday. Thaum ntawd Khetos tab tom sau nws cov txiv hmab txiv ntoo los rau hauv nws lub tsev khaws qoob, nws kuj tab tom coj kev txiav txim los rau Npanpiloo thiab. Kev txiav txim uas tshwm sim thaum lub sij hawm uas lub ntiajteb puv nrog txiv hmab txiv ntoo ntawd raug sawv cev rau hauv nqe xya, thaum ob lo lus nug raug nug tias, “Nws puas tau ntaus nws, ib yam li nws tau ntaus cov uas ntaus nws? los yog nws puas raug tua raws li kev tua pov tseg ntawm cov uas raug tua los ntawm nws?”
Then in verse eight, the sprinkling of the latter rain is marked with the expression, “In measure.” What causes the plants to shoot forth is the rain, and when the beginning of the latter rain is marked, it is marked as beginning “in measure, when it shooteth forth.” When the latter rain begins, it is poured out “in measure”, for it is not poured out without measure if the harvest is a mixture of true and false.
Tom qab ntawd hauv nqe yim, txoj kev txau los nag tom qab raug cim tseg nrog lo lus hais tias, “Hauv qhov ntsuas.” Yam uas ua rau tej nroj tsuag tawm tuaj yog nag, thiab thaum pib ntawm los nag tom qab raug cim tseg, nws raug cim tias pib “hauv qhov ntsuas, thaum nws tawm tuaj.” Thaum los nag tom qab pib, nws raug muab nchuav tawm “hauv qhov ntsuas”, rau qhov nws tsis raug nchuav tawm yam tsis muaj qhov ntsuas yog tias kev sau qoob loo yog ib qho sib xyaw ntawm qhov tseeb thiab qhov cuav.
“Every truly converted soul will be intensely desirous to bring others from the darkness of error into the marvelous light of the righteousness of Jesus Christ. The great outpouring of the Spirit of God, which lightens the whole earth with his glory, will not come until we have an enlightened people, that know by experience what it means to be laborers together with God. When we have entire, whole-hearted consecration to the service of Christ, God will recognize the fact by an outpouring of his Spirit without measure; but this will not be while the largest portion of the church are not laborers together with God. God cannot pour out his Spirit when selfishness and self-indulgence are so manifest; when a spirit prevails that, if put into words, would express that answer of Cain,—‘Am I my brother’s keeper?’ If the truth for this time, if the signs that are thickening on every hand, that testify that the end of all things is at hand, are not-sufficient to arouse the sleeping energy of those who profess to know the truth, then darkness proportionate to the light which has been shining will overtake these souls. There is not the semblance of an excuse for their indifference that they will be able to present to God in the great day of final reckoning. There will be no reason to offer as to why they did not live and walk and work in the light of the sacred truth of the word of God, and thus reveal to a sin-darkened world, through their conduct, their sympathy, and their zeal, that the power and reality of the gospel could not be controverted.” Review and Herald, July 21, 1896.
“Txhua tus ntsuj plig uas tau hloov siab los ntseeg tiag tiag yuav muaj kev kub siab heev xav coj lwm tus tawm hauv txoj kev tsaus ntuj ntawm kev yuam kev los rau hauv qhov kaj ci uas zoo kawg nkaus ntawm Yexus Khetos txoj kev ncaj ncees. Qhov kev nchuav loj ntawm Vajtswv tus Ntsuj Plig, uas ua kom tag nrho lub ntiaj teb ci ntsa iab nrog nws lub hwjchim ci ntsa iab, yuav tsis los txog txog thaum peb muaj ib haiv neeg uas tau txais kev pom kev, uas paub los ntawm kev paub tseeb ntawm lawv tus kheej tias nws txhais li cas los ua cov neeg ua haujlwm nrog Vajtswv koom siab. Thaum peb muaj kev fij tag nrho, puv npo siab dawb paug rau txoj haujlwm pabcuam Khetos, Vajtswv yuav lees paub qhov tseeb ntawd los ntawm kev nchuav nws tus Ntsuj Plig tawm yam tsis muaj qhov ntsuas; tiam sis qhov no yuav tsis tshwm sim thaum feem coob tshaj plaws ntawm pawg ntseeg tseem tsis yog cov neeg ua haujlwm nrog Vajtswv koom siab. Vajtswv tsis muaj peevxwm nchuav nws tus Ntsuj Plig tawm thaum txoj kev qia dub thiab kev raws siab ntshaw ntawm tus kheej tseem tshwm plaws li ntawd; thaum muaj ib tug ntsuj plig kav tswj uas, yog muab txhais ua lus, yuav hais tawm lo lus teb ntawm Khayee tias,—‘Kuv puas yog tus saib xyuas kuv tus kwvtij?’ Yog qhov tseeb rau lub sijhawm no, yog tej cim uas tab tom nce ntau zuj zus nyob txhua sab, uas ua timkhawv tias qhov kawg ntawm txhua yam twb nyob ze lawm, tseem tsis txaus los tsa kom sawv tau lub zog uas tseem tsaug zog ntawm cov uas lees tias lawv paub qhov tseeb, ces txoj kev tsaus ntuj uas phim raws nraim li qhov kaj uas tau ci tuaj lawm yuav los cuag cov ntsuj plig no. Tsis muaj txawm yog daim duab ntxoov ntxoo ntawm ib qho laj thawj zam txim rau lawv txoj kev tsis quav ntsej uas lawv yuav muaj peevxwm nthuav tawm rau Vajtswv rau hnub loj ntawm kev suav kawg. Yuav tsis muaj ib qho laj thawj dabtsi los muab hais txog tias vim li cas lawv thiaj tsis tau ua neej, tsis tau taug kev, thiab tsis tau ua haujlwm nyob hauv qhov kaj ntawm qhov tseeb dawb huv ntawm Vajtswv txoj lus, thiab yog li ntawd, los ntawm lawv txoj kev coj cwj pwm, lawv txoj kev hlub nrog luag, thiab lawv txoj kev kub siab, nthuav qhia rau lub ntiaj teb uas raug kev txhaum ua kom tsaus ntuj tias lub hwjchim thiab qhov tseeb muaj tiag ntawm txoj moo zoo tsis muaj leejtwg yuav tawm tsam rhuav tau.” Review and Herald, July 21, 1896.
Sister White identifies the passage as the point when the angel of Revelation descends, for she says, “the great outpouring of the Spirit of God, which lightens the whole earth with his glory.” In another passage we have often cited in these articles, she identified that when “the great buildings of New York” “are thrown down,” “Revelation chapter eighteen, verses one through three will be fulfilled.”
Muam White qhia tias nqe lus ntawd yog lub sijhawm thaum tus timtswv hauv Phau Ntawv Qhia Tshwm nqes los, rau qhov nws hais tias, “kev nchuav loj kawg nkaus ntawm Vajtswv tus Ntsuj Plig, uas ua kom tag nrho lub ntiajteb kaj lug nrog nws lub yeeb koob.” Hauv dua ib nqe lus uas peb tau nquag hais tseg hauv cov tshooj lus no, nws tau qhia tias thaum “cov tsev loj ntawm New York” “raug muab rhuav vau,” “Phau Ntawv Qhia Tshwm tshooj kaum yim, nqe ib txog peb, yuav raug ua kom tiav.”
We will continue these thoughts in the next article.
Peb yuav txuas ntxiv cov kev xav no hauv zaj lus tom ntej.
Now will I sing to my wellbeloved a song of my beloved touching his vineyard. My wellbeloved hath a vineyard in a very fruitful hill: And he fenced it, and gathered out the stones thereof, and planted it with the choicest vine, and built a tower in the midst of it, and also made a winepress therein: and he looked that it should bring forth grapes, and it brought forth wild grapes. And now, O inhabitants of Jerusalem, and men of Judah, judge, I pray you, betwixt me and my vineyard. What could have been done more to my vineyard, that I have not done in it? wherefore, when I looked that it should bring forth grapes, brought it forth wild grapes? And now go to; I will tell you what I will do to my vineyard: I will take away the hedge thereof, and it shall be eaten up; and break down the wall thereof, and it shall be trodden down: And I will lay it waste: it shall not be pruned, nor digged; but there shall come up briers and thorns: I will also command the clouds that they rain no rain upon it. For the vineyard of the Lord of hosts is the house of Israel, and the men of Judah his pleasant plant: and he looked for judgment, but behold oppression; for righteousness, but behold a cry. Isaiah 5:1–7.
Tam sim no yuav hu ib zaj nkauj rau kuv tus uas kuv hlub kawg, yog ib zaj nkauj hais txog kuv tus uas kuv hlub thiab nws lub vaj txiv hmab. Kuv tus uas kuv hlub kawg muaj ib lub vaj txiv hmab nyob saum ib lub toj uas txi txiv nplua mias heev: Nws tau laj kab rau nws, thiab khaws cov pob zeb tawm hauv nws mus, thiab cog nws nrog cov hmab uas xaiv zoo tshaj, thiab ua ib lub pej thuam nyob hauv nruab nrab ntawm nws, thiab kuj ua ib lub tshuab nyem kua txiv hmab nyob hauv ntawd thiab: ces nws vam tias nws yuav txi txiv hmab, tiam sis nws txi tau txiv qus. Thiab nim no, nej cov neeg nyob hauv Yeluxalees, thiab nej cov txiv neej ntawm Yudas, kuv thov nej txiav txim nruab nrab kuv thiab kuv lub vaj txiv hmab. Muaj dab tsi ntxiv uas yuav ua tau rau kuv lub vaj txiv hmab, uas kuv tsis tau ua rau hauv nws? Ua cas, thaum kuv vam tias nws yuav txi txiv hmab, nws ho txi tau txiv qus? Thiab nim no cia li mloog; kuv yuav qhia nej tias yam twg uas kuv yuav ua rau kuv lub vaj txiv hmab: kuv yuav tshem nws lub laj kab mus, ces nws yuav raug noj tas; thiab rhuav nws phab ntsa nqis, ces nws yuav raug tsuj nthi: Thiab kuv yuav cia nws nyob qhuav qhawv; yuav tsis txiav ceg, los tsis khawb av; tiam sis pos nroj thiab pos ntsaij yuav tuaj hlob rau hauv nws: kuv kuj yuav txib cov huab kom tsis txhob los nag rau saum nws. Vim lub vaj txiv hmab ntawm tus Tswv uas kav txhua pab tub rog yog tsev neeg Ixayees, thiab cov txiv neej ntawm Yudas yog nws tsob ntoo uas nws nyiam: thiab nws nrhiav kev txiav txim ncaj, tiam sis saib maj, muaj kev tsim txom; nrhiav kev ncaj ncees, tiam sis saib maj, muaj suab quaj. Yaxayas 5:1–7.