Islam of the third woe arrived into prophetic history on September 11, 2001, and it was immediately restrained. At that time the latter rain began to fall, but it was “measured”.
Kev ntseeg Islam ntawm txoj kev txom nyem thib peb tau los txog rau hauv keeb kwm yaj saub thaum hnub tim 11 lub Cuaj Hli, 2001, thiab tam sim ntawd nws raug txwv tseg. Thaum ntawd los nag tom kawg tau pib poob los, tab sis nws raug “ntuas ntsuas”.
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.
Raws li muaj ciam, thaum nws hlob tawm los, koj yuav sib cav nrog nws; nws txwv nws tej cua ntsawj hnyav rau hnub uas cua sab hnub tuaj tuaj. Vim li no, Yakhauj txoj kev tsis ncaj yuav raug ntxuav kom dawb huv; thiab qhov no yog txhua yam txiv uas ua kom nws txoj kev txhaum raug tshem tawm; thaum nws ua txhua lub pob zeb ntawm lub thaj txi ntuj kom zoo li tej pob zeb chalk uas raug ntaus tawg ua tej daim, tej chaw ntoo pe hawm thiab tej duab mlom yuav tsis sawv nyob ntxiv. Txawm li ntawd los, lub nroog uas muaj chaw tiv thaiv yuav raug cia nyob qhuav qhawv, thiab tej chaw nyob yuav raug tso tseg, thiab raug cia tseg zoo li teb chaws moj sab qhua: nyob ntawd tus nyuj me yuav noj zaub, thiab nyob ntawd nws yuav pw, thiab noj tag tej ceg ntoo ntawd. Thaum nws tej ceg ntoo qhuav lawm, lawv yuav raug lov tawm: cov poj niam yuav tuaj thiab muab lawv hlawv rau hluav taws: rau qhov nws yog ib haiv neeg uas tsis muaj kev to taub: yog li ntawd tus uas tsim lawv yuav tsis khuv leej lawv, thiab tus uas puab lawv yuav tsis qhia kev hlub tshua rau lawv. Thiab yuav muaj li no rau hnub ntawd, tias tus Tswv yuav nplawm tawm txij ntawm txoj dej loj mus txog tus kwj dej ntawm Iyi tebchaws, thiab nej yuav raug sau los ua ke ib leeg zuj zus, Au nej cov me nyuam Yixayee. Thiab yuav muaj li no rau hnub ntawd, tias lub raj nrov loj yuav raug tshuab, thiab cov uas twb yuav ploj mus hauv lub tebchaws Axilias, thiab cov uas raug ntiab tawm hauv lub tebchaws Iyiv, yuav tuaj, thiab yuav pe hawm tus Tswv saum lub roob dawb huv hauv Yeluxalees. Yaxayas 27:6–13.
The “day of the east wind” identifies the arrival of the latter rain, and also Islam of the third woe. It also marks the beginning of the history where the “iniquity of Jacob is purged.” The day of the east wind arrived on September 11, 2001, and at that point the judgment of the living commenced. The judgment of the living is the closing work of the third angel, and it is there that the removal of the sins of the one hundred and forty-four thousand began. That is what Isaiah means when he wrote, “By this.”
“Hnub ntawm cua tuaj sab hnub tuaj” qhia txog kev los txog ntawm nag kawg, thiab kuj yog Islam ntawm kev txom nyem peb. Nws kuj cim qhov pib ntawm keeb kwm uas “kev phem ntawm Yakhauj raug ntxuav kom dawb huv.” Hnub ntawm cua tuaj sab hnub tuaj los txog rau hnub tim 11 Lub Cuaj Hli, 2001, thiab txij lub sijhawm ntawd los, kev txiav txim rau cov ciaj sia pib lawm. Kev txiav txim rau cov ciaj sia yog txoj hauj lwm xaus ntawm tus tim tswv peb, thiab nyob ntawd yog qhov uas kev tshem tawm tej kev txhaum ntawm ib puas plaub caug plaub txhiab leej tau pib. Qhov ntawd yog yam uas Yaxayas txhais thaum nws sau tias, “Los ntawm qhov no.”
The words leading up to, “By this,” are, “In measure, when it shooteth forth, thou will debate with it: he stayeth his rough wind in the day of the east wind.” “By this,” is identifying the specific testing truths that purge the sin from those represented as Jacob. Those truths include the event (9/11), which marks the arrival of the latter rain. Those truths include the definition of the latter rain as “a message,” and the “message” is Islam. It includes the truth that “the east wind” is Islam of the third Woe, and it includes the prophetic characteristic of Islam’s subsequent restraint (stayeth).
Cov lus uas ua ntej mus txog rau, “Los ntawm qhov no,” yog, “Raws li qhov ntsuas, thaum nws hlav tawm tuaj, koj yuav sib cav nrog nws: nws tuav nws cua hlob cia rau hnub ntawm cua tuaj sab hnub tuaj.” “Los ntawm qhov no,” yog tab tom qhia txog tej qhov tseeb tshwj xeeb ntawm kev sim uas ntxuav txoj kev txhaum tawm ntawm cov uas raug sawv cev ua Yakhauj. Tej qhov tseeb ntawd suav nrog qhov xwm txheej (9/11), uas cim txog kev tuaj txog ntawm nag tom qab. Tej qhov tseeb ntawd suav nrog lub ntsiab txhais ntawm nag tom qab tias yog “ib txoj xov,” thiab “txoj xov” ntawd yog Islam. Nws suav nrog qhov tseeb tias “cua tuaj sab hnub tuaj” yog Islam ntawm Txoj Kev Txom Nyem thib peb, thiab nws kuj suav nrog tus cwj pwm yaj saub hais txog kev txwv tseg tom qab ntawd ntawm Islam (tuav cia).
The test itself is represented by the “debate,” which began on September 11, 2001. Jeremiah, when representing the first disappointment, was counseled to “return” unto God and separate the precious from the vile. The “fruit” of the testing message produces two classes of worshippers.
Qhov kev sim nws tus kheej raug sawv cev los ntawm qhov “kev sib cav,” uas tau pib rau lub Cuaj Hlis 11, 2001. Yelemi, thaum sawv cev rau thawj qhov kev chim siab, tau raug qhuab qhia kom “rov qab los” cuag Vajtswv thiab cais yam muaj nqis tawm ntawm yam qias neeg. “Txiv hmab txiv ntoo” ntawm txoj xov ntawm kev sim no tsim tawm ob pab neeg uas pe hawm.
The judgment of the foolish is represented as “when he maketh all the stones of the altar as chalkstones that are beaten in sunder, the groves and images shall not stand up.” Isaiah is referencing the pronouncement against those who turn things upside down in chapters twenty-eight and twenty-nine. They are those who cannot understand the sealed book. The work (fruit) of the wicked is to be esteemed as potter’s clay.
Kev txiav txim rau cov neeg ruam raug piav qhia tias, “thaum nws ua kom tag nrho tej pob zeb ntawm lub thaj txi ntuj zoo li tej pob zeb dawb uas raug ntaus kom tawg tas, tej chaw teev dab thiab tej mlom yuav tsis sawv nyob.” Yaxayas tab tom hais txog lo lus tshaj tawm tawm tsam cov uas muab tej yam ntxeev tiaj ntxeev ntsug nyob rau hauv tshooj nees nkaum yim thiab nees nkaum cuaj. Lawv yog cov uas tsis muaj peev xwm to taub phau ntawv uas raug kaw ruaj. Tes haujlwm (txiv) ntawm cov neeg phem yuav tsum raug suav tias zoo li av nplaum ntawm tus kws puab lauj kaub.
Therefore, behold, I will proceed to do a marvellous work among this people, even a marvellous work and a wonder: for the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid. Woe unto them that seek deep to hide their counsel from the Lord, and their works are in the dark, and they say, Who seeth us? and who knoweth us? Surely your turning of things upside down shall be esteemed as the potter’s clay: for shall the work say of him that made it, He made me not? or shall the thing framed say of him that framed it, He had no understanding? Isaiah 29:14–16.
Vim li ntawd, saib seb, Kuv yuav rov qab los ua ib txoj hauj lwm uas txaus kawg li nyob hauv haiv neeg no, yog ib txoj hauj lwm uas txaus kawg li thiab yog ib qho txuj ci tseem ceeb: rau qhov lawv cov neeg txawj ntse txoj kev txawj ntse yuav ploj mus, thiab lawv cov neeg muaj kev xyuam xim txoj kev nkag siab yuav raug zais tseg. Kev txom nyem rau cov uas nrhiav kev tob kom zais lawv tej lus sab laj ntawm tus Tswv, thiab lawv tej hauj lwm nyob hauv qhov tsaus ntuj, thiab lawv hais tias, Leejtwg pom peb? thiab leejtwg paub peb? Muaj tseeb tiag, nej qhov tig txhua yam rov qab ua ntxeev yuav raug suav ib yam li tus kws puab lauj kaub cov av nplaum: rau qhov puas yog yam uas raug tsim yuav hais txog tus uas tsim nws tias, Nws tsis tau tsim kuv? los yog yam uas raug puab yuav hais txog tus uas puab nws tias, Nws tsis muaj kev nkag siab? Yaxayas 29:14–16.
The work of the wicked will be as potter’s clay, and in chapter twenty-seven their work is portrayed in a similar fashion, as chalkstones that are beaten asunder. Chalk or potter’s clay is easily beaten into powder, and the symbol of the work of making “all the stones of the altar as chalkstones that are beaten in sunder,” and including the work of tearing down “the groves and images,” so that they “shall not stand up,” is the work represented by the reformation of king Josiah. In the final revival and reformation, represented by the reformation of Josiah, the Adventist corporate structure will be desolate, for “the defenced city shall be desolate, and the habitation forsaken, and left like a wilderness.” All their works, meaning the thousands of churches, schools, colleges, universities, hospitals and office buildings around the world, will be prophetically beaten into worthless powder.
Tes hauj lwm ntawm cov neeg phem yuav zoo li av nplaum ntawm tus kws puab lauj kaub, thiab hauv tshooj nees nkaum xya lawv tes hauj lwm kuj raug piav ib yam li pob zeb dawb uas raug ntaus kom tawg ua tej daim. Pob zeb dawb lossis av nplaum ntawm tus kws puab lauj kaub yog yam uas yooj yim raug ntaus kom ua hmoov av, thiab lub cim ntawm tes hauj lwm uas ua rau “tag nrho cov pob zeb ntawm lub thaj txi ntuj zoo li pob zeb dawb uas raug ntaus ua tej daim,” nrog rau tes hauj lwm ntawm kev rhuav tshem “tej vaj dab thiab tej mlom,” kom lawv “txhob sawv tau lawm,” yog tes hauj lwm uas raug sawv cev los ntawm kev kho dua tshiab ntawm vajntxwv Yauxiya. Hauv txoj kev txhawb siab thiab kev kho dua tshiab kawg nkaus, uas raug sawv cev los ntawm kev kho dua tshiab ntawm Yauxiya, lub koom haum qauv ntawm Adventist yuav raug tso tseg ua chaw puam tsuaj, vim “lub nroog uas muaj chaw tiv thaiv yuav raug puam tsuaj, thiab qhov chaw nyob yuav raug tso tseg, thiab cia nyob zoo li teb moj sab qhua.” Tag nrho lawv tej hauj lwm, uas yog txhais hais txog ntau txhiab lub koom txoos, tsev kawm ntawv, tsev kawm qib siab, tsev kawm qib siab loj, tsev kho mob, thiab cov tsev ua haujlwm nyob thoob qab ntuj, yuav raug ntaus ua hmoov av uas tsis muaj nqis raws li lus faj lem.
The membership will also be desolate, for those “people of no understanding” will be as “withered” “boughs” that “shall be broken off” “and set on fire,” for “he that made them will not have mercy on them, and he that formed them will show them no favor.”
Cov tswvcuab kuj yuav raug tso tseg puam tsuaj thiab nyob kho siab khuav, rau qhov cov “neeg tsis muaj kev to taub” ntawd yuav zoo li cov “ceg ntoo” “qhuav ntsws” uas “yuav raug lov tawm” thiab “muab pov rau hauv hluav taws,” vim “tus uas tsim lawv yuav tsis khuvleej lawv, thiab tus uas puab lawv yuav tsis pub txiaj ntsig rau lawv li.”
When the separation that is accomplished by the testing message is complete, the second voice of Revelation chapter eighteen, calls God’s other flock out of Babylon, for in that day “it shall come to pass” “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.”
Thaum txoj kev sib cais uas raug ua tiav los ntawm zaj lus sim siab ntawd puv npo lawm, lub suab thib ob hauv Tshwmsim tshooj kaum yim hu Vajtswv pab yaj seem uas tseem tshuav tawm hauv Npanpiloo los, rau qhov nyob rau hnub ntawd “yuav muaj li no tshwm sim” tias “lub raj nplaim loj yuav raug tshuab nrov, thiab lawv cov uas twb yuav luag puam tsuaj nyob hauv tebchaws Axilia, thiab cov uas raug ntiab khiav nyob hauv tebchaws Iyiv, yuav los pe hawm tus Tswv saum lub roob dawb huv hauv Yeluxalees.”
The passage (Isaiah twenty-seven, verses eight through thirteen) we are considering, identifies the prophetic history that began on September 11, 2001, and illustrates the testing and purification of those who will ultimately call God’s other flock out of Babylon. The opening verses of the same chapter, identify a song that is to be sung during that very history.
Nqe lus no (Yaxayas nees nkaum xya, nqe yim txog rau kaum peb) uas peb tab tom txiav txim siab no, qhia kom paub txog keeb kwm cev Vajtswv lus uas tau pib rau hnub Cuaj Hlis 11, 2001, thiab qhia ua piv txwv txog kev sim siab thiab kev lim kom dawb huv ntawm cov uas thaum kawg yuav hu Vajtswv pab yaj lwm pab tawm hauv Npanpiloo los. Cov nqe qhib ntawm tib tshooj ntawd kuj qhia txog ib zaj nkauj uas yuav tsum raug hu thaum nyob hauv keeb kwm ntawd ntag.
In that day sing ye unto her, A vineyard of red wine. I the Lord do keep it; I will water it every moment: lest any hurt it, I will keep it night and day. Fury is not in me: who would set the briers and thorns against me in battle? I would go through them, I would burn them together. Or let him take hold of my strength, that he may make peace with me; and he shall make peace with me. 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? Isaiah 27:2–7.
Hnub ntawd nej yuav hu nkauj txog nws tias, Ib lub vaj txiv hmab uas muaj cawv liab. Kuv yog tus Tswv uas saib xyuas nws; kuv yuav ywg dej rau nws txhua sij hawm; tsam muaj leejtwg ua mob rau nws, kuv yuav zov nws hmo ntuj thiab nruab hnub. Kev chim siab tsis nyob hauv kuv li: leejtwg yuav tsa pos nphuab thiab pos ntoo los tawm tsam kuv hauv kev ua rog? Kuv yuav mus hla lawv mus, kuv yuav hlawv lawv ua ke. Los yog cia nws tuav rawv kuv lub hwjchim, xwv kom nws yuav tau ua kom muaj kev thajyeeb nrog kuv; thiab nws yuav ua kom muaj kev thajyeeb nrog kuv. Nws yuav ua kom cov uas los ntawm Yakhauj los cag ruaj khov: Ixayees yuav tawg paj thiab txi ntsuab, thiab puv nkaus lub ntsej muag ntawm lub ntiajteb nrog txiv. Puas yog Nws tau ntaus nws ib yam li Nws tau ntaus cov uas ntaus nws? los yog nws raug tua raws li kev tua cov uas raug nws tua? Yaxayas 27:2–7.
The song of the vineyard is the song that first identifies God’s people as a vineyard which He had loved and cared for. It then presents a promise of acceptance for any who would wish to take hold of Christ’s righteousness. It then identifies the promise of the outpouring of the Holy Spirit, represented by two phases of rain. The first phase of rain brings the blossoms and buds to life, and the second phase fills the earth with fruit.
Zaj nkauj hais txog lub vaj txiv hmab yog zaj nkauj uas xub qhia kom paub tias Vajtswv haiv neeg yog ib lub vaj txiv hmab uas Nws tau hlub thiab tu xyuas. Tom qab ntawd nws nthuav ib lo lus cog tseg txog kev txais yuav rau txhua tus uas xav los tuav rawv Khetos txoj kev ncaj ncees. Tom qab ntawd nws qhia kom paub txog lo lus cog tseg ntawm kev raug nchuav los ntawm tus Vaj Ntsuj Plig Dawb Huv, uas raug sawv cev los ntawm ob ntu nag. Ntu nag thawj ua kom cov paj thiab cov ntshuab ciaj sia, hos ntu nag thib ob ua kom lub ntiajteb puv npo nrog txiv hmab txiv ntoo.
The song of the vineyard is the song that identifies the period of time when God is passing by a former chosen people, while entering into covenant with a new chosen people. Verses eight and onward, are simply repeating and enlarging upon the opening verses of the chapter. The first verse of the chapter identifies the same event that is identified as the “day of the east wind” in verse eight.
Zaj nkauj ntawm lub vaj txiv hmab yog zaj nkauj uas qhia meej txog lub caij nyoog thaum Vajtswv tab tom hla dhau ib haiv neeg uas yav tas los raug xaiv, thaum Nws tab tom nkag mus rau hauv kev cog lus nrog ib haiv neeg tshiab uas raug xaiv. Nqe yim thiab tom ntej no tsuas yog rov hais dua thiab nthuav dav ntxiv txog cov nqe qhib ntawm tshooj ntawd xwb. Nqe thawj ntawm tshooj ntawd qhia txog tib qhov xwm txheej uas nyob hauv nqe yim hu ua “hnub ntawm cua tuaj sab hnub tuaj.”
In that day the Lord with his sore and great and strong sword shall punish leviathan the piercing serpent, even leviathan that crooked serpent; and he shall slay the dragon that is in the sea. Isaiah 27:1.
Hnub ntawd tus Tswv yuav siv Nws rab ntaj uas hnyav, loj, thiab muaj hwjchim rau txim rau leviathan, tus nab uas nrawm nkaug; yog lawm, leviathan tus nab nkhaus ntawd; thiab Nws yuav tua tus zaj uas nyob hauv hiav txwv. Yaxayas 27:1.
The dragon is Satan, but in a secondary sense it was pagan Rome.
Tus zaj yog Xatas, tiam sis nyob hauv lub ntsiab lus thib ob nws yog Loos uas teev dab mlom.
“Thus while the dragon, primarily, represents Satan, it is, in a secondary sense, a symbol of pagan Rome.” The Great Controversy, 439.
“Yog li no tus zaj, qhov zaj ntawd, qhov tseem ceeb tshaj plaws, sawv cev rau Xatas, los nws kuj yog, nyob rau ib qib thib ob, ib lub cim ntawm Loos uas pe dab qhuas.” The Great Controversy, 439.
The ten kings of pagan Rome, in chapter seven of Daniel, and in chapter twelve of Revelation represent the ten kings of Revelation seventeen–in the last days.
Kaum vajntxwv kaum vaj ntxwv ntawm Loos uas tsis ntseeg Vajtswv, hauv Daniyees tshooj xya, thiab hauv Tshwmsim tshooj kaum ob sawv cev rau kaum vaj ntxwv ntawm Tshwmsim tshooj kaum xya—hauv hnub kawg.
“Kings and rulers and governors have placed upon themselves the brand of antichrist, and are represented as the dragon who goes to make war with the saints—with those who keep the commandments of God and who have the faith of Jesus.” Testimonies to Ministers, 38.
“Cov vajntxwv thiab cov thawj kav thiab cov tswv xeev tau muab lub cim ntawm tus antichrist lo rau saum lawv tus kheej, thiab raug sawv cev ua tus zaj uas tawm mus ua rog nrog cov neeg dawb huv—nrog cov uas coj raws li Vajtswv tej lus txib thiab uas muaj Yexus txoj kev ntseeg.” Testimonies to Ministers, 38.
Verse one of Isaiah 27 is identifying the beginning of the judgment of the dragon, which began at the day of the east wind, on September 11, 2001. The judgment of the kings of the earth, and their globalist merchant partners, is accomplished when the financial structure of the earth is destroyed by an “east wind”, in the midst of the “seas”.
Nqe ib ntawm Yaxayas 27 tab tom qhia txog qhov pib ntawm kev txiav txim rau tus zaj, uas tau pib rau hnub ntawm cua tuaj sab hnub tuaj, thaum lub Cuaj Hlis 11, 2001. Kev txiav txim rau cov vajntxwv ntawm lub ntiajteb, thiab lawv cov neeg koom tes ua lag luam thoob ntiajteb, raug ua kom tiav thaum lub qauv txheej nyiaj txiag ntawm lub ntiajteb raug rhuav tshem los ntawm ib “cua tuaj sab hnub tuaj”, nyob hauv nruab nrab ntawm cov “hiavtxwv”.
For, lo, the kings were assembled, they passed by together. They saw it, and so they marvelled; they were troubled, and hasted away. Fear took hold upon them there, and pain, as of a woman in travail. Thou breakest the ships of Tarshish with an east wind. Psalms 48:4–7.
Saib seb, cov vajntxwv tau sib sau ua ke, lawv hla mus ua ke. Lawv pom nws, ces lawv xav tsis thoob; lawv ntxhov siab, thiab maj nroos khiav mus. Kev ntshai txeeb tau lawv nyob ntawd, thiab kev mob kev txom nyem, ib yam li tus pojniam uas tab tom yug menyuam. Koj rhuav tshem tej nkoj ntawm Tarshish nrog cua tuaj sab hnub tuaj. Ntawv Nkauj 48:4–7.
Isaiah chapter twenty-seven, verses one through seven, is repeated and enlarged upon in verses eight through thirteen. It identifies that in “the day of east wind” the kings and merchants of the earth are going to be confronted with fear, and their fear escalates through history from that point onward. That fear identifies the illogical and hasty movements of the progressive globalists of planet earth ever since September 11, 2001, as they push their agenda further and more aggressively, than what would be logically expected. Satan, and his representatives, for the merchants and kings of the earth (the globalists), as symbols of the dragon, know their time is short.
Yaxayas tshooj nees nkaum xya, nqe ib txog nqe xya, raug rov hais dua thiab nthuav dav ntxiv hauv nqe yim txog nqe kaum peb. Qhov no qhia tias nyob rau hauv “hnub cua tuaj sab hnub tuaj” cov vaj ntxwv thiab cov tub lag tub luam ntawm lub ntiajteb yuav raug ntsib nrog kev ntshai, thiab lawv txoj kev ntshai nce zuj zus mus thoob plaws keeb kwm txij ntawm lub sijhawm ntawd mus. Txoj kev ntshai ntawd qhia txog cov kev txav uas tsis muaj laj thawj thiab maj nrawm ntawm cov neeg txhawb kev thoob ntiajteb uas muaj tswv yim vam meej hauv lub ntiajteb no txij li hnub tim Cuaj Hlis 11, 2001, los, thaum lawv thawb lawv lub hom phiaj mus ntxiv thiab hnyav zog dua li qhov uas yuav tsim nyog cia siab raws li laj thawj. Xatas, thiab nws cov sawv cev, rau cov tub lag tub luam thiab cov vaj ntxwv ntawm lub ntiajteb (cov neeg txhawb kev thoob ntiajteb), raws li cov cim ntawm tus zaj, paub tias lawv lub sijhawm luv lawm.
Therefore rejoice, ye heavens, and ye that dwell in them. Woe to the inhabiters of the earth and of the sea! for the devil is come down unto you, having great wrath, because he knoweth that he hath but a short time. Revelation 12:12.
Vim li ntawd nej cov ntuj ceeb tsheej, thiab nej uas nyob hauv lawv, cia li zoo siab xyiv fab. Kev txom nyem loj rau cov neeg uas nyob hauv ntiajteb thiab hauv hiav txwv! rau qhov dab ntxwg nyoog tau nqes los cuag nej, muaj kev npau taws loj heev, vim nws paub tias nws tsuas muaj ib ntus luv xwb. Kev Tshwm Sim 12:12.
The day of the east wind, that produced the economic crisis in 2001, that has only gotten worse, no matter what the globalist media attempts to claim, is the issue that confronts the world at the point when the dragon knows his time is short. He then escalates his movements for control of the entire earth, and he does so when “Woe” (the third Woe) is brought upon “the inhabiters of the earth and sea.”
Hnub ntawm cua tuaj sab hnub tuaj, uas tau tsim kev kub ntxhov ntawm kev khwv nyiaj txiag xyoo 2001, uas tsuas yog muaj mob hnyav zuj zus ntxiv xwb, txawm hais tias cov xov xwm ntawm cov neeg thoob ntiaj teb uas nrhiav kev tswj hwm yuav sim tshaj tawm li cas los xij, yog qhov teeb meem uas sawv los ntsib lub ntiaj teb thaum tus zaj paub tias nws lub sij hawm tshuav luv lawm. Ces nws thiaj nce nws tej kev txav mus los kom tswj tau tag nrho lub ntiaj teb, thiab nws ua li ntawd thaum “Kev Puas Ntsoog” (qhov Kev Puas Ntsoog thib peb) raug coj los rau saum “cov neeg uas nyob hauv ntiaj teb thiab dej hiav txwv.”
The arrival of Islam of the third Woe (the east wind), on September 11, 2001, produced an economic disaster that has forced the globalists to accelerate their efforts to force a one world government upon planet earth. Yet Islam continues to fulfill its role. Perhaps the most serious revelation of Islam as a symbol of Bible prophecy is found in the first reference to Islam.
Kev tuaj txog ntawm Islam ntawm Kev Txom Nyem thib peb (cua tuaj sab hnub tuaj), thaum lub Cuaj Hlis 11, 2001, tau ua rau muaj ib qho kev puas tsuaj ntawm kev lag luam uas tau yuam cov neeg ntiaj teb koom ib lub tswv yim los nrawm lawv tej kev siv zog kom yuam kom muaj ib lub tseem fwv tib leeg rau tag nrho lub ntiaj teb no. Txawm li ntawd los, Islam tseem txuas ntxiv ua tiav nws tes dej num. Tej zaum qhov kev tshwm sim uas tseem ceeb tshaj plaws ntawm Islam raws li ib lub cim ntawm Vajlugkub tej lus faj lem muaj nyob hauv thawj qhov chaw uas hais txog Islam.
And the angel of the Lord said unto her, Behold, thou art with child, and shalt bear a son, and shalt call his name Ishmael; because the Lord hath heard thy affliction. And he will be a wild man; his hand will be against every man, and every man’s hand against him; and he shall dwell in the presence of all his brethren. Genesis 16:11, 12.
Tus tim tswv ntawm tus Tswv hais rau nws tias, Saib seb, koj cev xeeb tub lawm, thiab koj yuav yug tau ib tug tub, thiab koj yuav tis nws npe hu ua Ishmael; vim tus Tswv tau hnov koj txoj kev txom nyem. Thiab nws yuav yog ib tug neeg qus; nws txhais tes yuav tawm tsam txhua tus neeg, thiab txhua tus neeg txhais tes yuav tawm tsam nws; thiab nws yuav nyob rau ntawm xub ntiag ntawm tag nrho nws cov kwv tij. Chiv Keeb 16:11, 12.
God’s Word never fails. As Islam continues to produce pain as a woman in travail, some who might even accept that Islam is identified in Bible prophecy, have not yet wrapped their mind around the obvious fact in the two verses. Some might understand that it is Islam that brings every man on planet earth together in order to oppose a common enemy, and this is of course true. Yet the last phrase in the verse is the more serious truth. The world was shaken by September 11, 2001, and it has recently been shaken again by this year’s October 7 attack of Hamas against Israel. But no one is willing to see that the spirit of warfare and sudden destruction is “in the presence of all” of Ishmael’s brethren.
Vajtswv Txojlus tsis txawj poob hlo li. Thaum Islam tseem tab tom yug kev mob nkeeg ib yam li ib tug pojniam mob plab yug me nyuam, qee leej txawm yuav lees txais tias Islam raug qhia tseg nyob hauv kev faj lem hauv phau Vajlugkub los xij, los lawv tseem tsis tau nkag siab meej txog qhov tseeb uas pom tseeb nyob hauv ob nqe Vajlugkub ntawd. Qee leej tej zaum yuav to taub tias yog Islam uas coj txhua tus txiv neej nyob saum nplaim teb no los sib sau ua ke kom sawv tawm tsam ib tug yeeb ncuab uas sawv daws koom tib yam, thiab qhov no yeej yog qhov tseeb. Los qhov kab lus kawg hauv nqe Vajlugkub ntawd yog qhov tseeb uas loj dua thiab hnyav dua. Lub ntiajteb raug ua rau tshee hnyo los ntawm lub Cuaj Hlis 11, 2001, thiab tsis ntev no nws kuj raug ua rau tshee hnyo dua los ntawm xyoo no lub Kaum Hli 7 kev tawm tsam uas Hamas tau ua rau cov Yixayee. Tiamsis tsis muaj leejtwg kam pom tias tus ntsuj plig ntawm kev ua tsov rog thiab kev puas tsuaj uas tshwm sim tam sid ntawd nyob “nyob rau hauv txhua tus” ntawm Ishmael cov kwvtij.
What kind of destruction will be carried out when there is a surprise attack carried out by such Islamic nations as Saudi Arabia, the United Arab Emirates, Qatar, Kuwait, Brunei and Bahrain? The spirit of Ishmael is in “all his brethren,” and the warfare that has so far been produced with the third Woe from countries such as Afghanistan or Iraq, will be quite different when the prophecy of Ishmael is fully fulfilled. How many nuclear bombs does Pakistan have?
Yuav muaj hom kev rhuav tshem li cas thaum muaj ib qho kev tawm tsam tsis tau ceeb toom uas raug ua los ntawm tej haiv neeg Islamic xws li Saudi Arabia, United Arab Emirates, Qatar, Kuwait, Brunei thiab Bahrain? Tus ntsuj plig ntawm Ishmael nyob hauv “tag nrho nws cov kwv tij,” thiab kev ua tsov ua rog uas txog niaj hnub no twb raug tsim tawm los ntawm Txoj Kev Puas Tsuaj thib peb los ntawm tej teb chaws xws li Afghanistan lossis Iraq, yuav txawv heev thaum zaj lus faj lem txog Ishmael raug ua tiav puv npo. Pakistan muaj pes tsawg lub foob pob nuclear?
The prophetic characteristic of Islamic warfare as demonstrated in the first and second Islamic Woes is sudden, surprise attacks. Are there enough finances in the affluent Islamic nations to secretly secure or produce weaponry that would be more sophisticated, and lethal, than fuel laden jets, car bombs, burning tires, rape and knives? Is God’s Word to be believed?
Tus yam ntxwv yav tom ntej ntawm kev ua tsov rog Islam raws li tau pom nyob rau hauv thawj thiab thib ob Woe ntawm Islam yog kev tawm tsam sai thiab tsis muaj neeg npaj txhij. Puas muaj nyiaj txiag txaus nyob rau hauv cov teb chaws Islam uas nplua nuj kom zais cia nrhiav tau lossis tsim tau tej cuab yeej ua rog uas yuav muaj kev txawj ntse dua thiab tua neeg tuag taus dua li cov dav hlau thauj roj puv npo, tsheb foob pob, log tsheb kub hnyiab, kev quab yuam deev, thiab riam? Puas yog Vajtswv Txojlus tsim nyog ntseeg?
All the jewels of Miller’s dream become testing truths in the last days, if nothing more than the reality that those truths have been rejected and prophecy identifies they will be restored. But some of those jewels, such as the work of Christ in the heavenly sanctuary and Islam of the third Woe, identify predictions that are fulfilled only in the very last days. One represents the work of Christ in the Most Holy Place, certainly a present testing truth, and the other identifies the message of the Midnight Cry, which again is a present testing truth.
Tag nrho tej kub nqe muaj nqis hauv Miller txoj kev npau suav dhau los ua tej qhov tseeb uas sim neeg nyob rau hnub kawg, txawm tsis yog dab tsi ntxiv tshaj qhov tseeb tias tej qhov tseeb ntawd twb raug tsis lees txais lawm thiab yav tom ntej txoj lus faj lem qhia tias lawv yuav raug kho kom rov qab los. Tiamsis qee yam ntawm tej kub nqe muaj nqis ntawd, xws li Khetos tes haujlwm hauv lub tuam tsev teev ntuj saum ntuj ceeb tsheej thiab Islam ntawm txoj Kev Puas Tsuaj thib peb, qhia txog tej lus twv uas tsuas ua tiav nkaus xwb nyob rau hauv cov hnub kawg heev tshaj plaws. Ib yam sawv cev rau Khetos tes haujlwm hauv Chav Dawb Huv Tshaj Plaws, uas yeej yog ib qho tseeb rau kev sim neeg tam sim no, hos lwm yam qhia txog txoj xov ntawm Tus Quaj Hu Thaum Ib Tag Hmo, uas dua thiab yog ib qho tseeb rau kev sim neeg tam sim no.
The thread that weaves together the Millerite movement and the time of the end in 1989, which in turn introduces the movement of the one hundred and forty-four thousand, is the “seven times,” that was Miller’s first jewel and the first to be set aside as Adventism left the old paths. One hundred and twenty-six years from the rebellion of 1863, to the time of the end in 1989, represents the “seven times.” The twenty-five hundred and twenty was divided into two periods of twelve hundred and sixty, and a tenth or a tithe of twelve hundred and sixty, is one hundred and twenty-six. The stone the builders rejected is so long that it connects the first and last movements of the three angels. In so doing it identifies that the truth of the “seven times” is also a present testing truth, and that it is the truth that becomes no longer simply the foundation stone, but the head of the corner.
Txoj hlua uas xaws ua ke lub zog txav ntawm cov Millerite thiab lub sijhawm kawg hauv xyoo 1989, uas los ntawm ntawd qhia nkag los rau lub zog txav ntawm ib puas plaub caug plaub txhiab leej, yog “xya lub sijhawm,” uas yog Miller lub pov haum thawj zaug thiab yog thawj yam uas raug muab tso tseg thaum Adventism tso cov qub kev tseg cia pov tseg. Ib puas nees nkaum rau xyoo txij ntawm txoj kev ntxeev siab xyoo 1863 mus txog lub sijhawm kawg hauv xyoo 1989, sawv cev rau “xya lub sijhawm.” Ob txhiab tsib puas nees nkaum raug faib ua ob ntu ntawm ib txhiab ob puas rau caum, thiab ib feem kaum, los yog ib feem kaum ib, ntawm ib txhiab ob puas rau caum, yog ib puas nees nkaum rau. Lub pob zeb uas cov kws txhim tsev tsis kam txais ntev npaum li ntawd uas nws txuas thawj lub zog txav thiab lub zog txav kawg ntawm peb tug tim tswv. Ua li ntawd, nws qhia tias qhov tseeb ntawm “xya lub sijhawm” kuj yog qhov tseeb uas sim neeg nyob rau lub sijhawm tam sim no, thiab tias nws yog qhov tseeb uas tsis yog tsuas yog lub pob zeb hauv paus lawm xwb, tiam sis yog lub taub hau ntawm lub ces kaum.
We will now leave off our consideration of the increase of knowledge in the Millerite movement, represented by the Ulai River vision in the book of Daniel and turn our attention to the vision of the Hiddekel River, that represents the increase of knowledge, in the movement of the one hundred and forty-four thousand.
Tam sim no peb yuav tso tseg peb qhov kev xav txog kev nce ntxiv ntawm kev paub hauv kev txav mus los ntawm cov Millerite, uas tau sawv cev los ntawm kev ua yog toog ntawm tus Dej Ulai hauv phau ntawv Daniyees, thiab tig peb txoj kev mloog mus rau kev ua yog toog ntawm tus Dej Hiddekel, uas sawv cev rau kev nce ntxiv ntawm kev paub hauv kev txav mus los ntawm ib puas plaub caug plaub txhiab leej.
We will begin next by considering the four generations of Adventism that span the one hundred and twenty-six years from 1863 to 1989.
Tom qab no peb yuav pib los xav txog plaub tiam ntawm Adventism uas ncua thoob plaws ib puas nees nkaum rau xyoo txij xyoo 1863 mus txog 1989.
We will start that study in the next article.
Peb yuav pib txoj kev kawm ntawd hauv zaj lus tom ntej.
And it came to pass in the sixth year, in the sixth month, in the fifth day of the month, as I sat in mine house, and the elders of Judah sat before me, that the hand of the Lord God fell there upon me. Then I beheld, and lo a likeness as the appearance of fire: from the appearance of his loins even downward, fire; and from his loins even upward, as the appearance of brightness, as the colour of amber. And he put forth the form of an hand, and took me by a lock of mine head; and the spirit lifted me up between the earth and the heaven, and brought me in the visions of God to Jerusalem, to the door of the inner gate that looketh toward the north; where was the seat of the image of jealousy, which provoketh to jealousy. And, behold, the glory of the God of Israel was there, according to the vision that I saw in the plain. Then said he unto me, Son of man, lift up thine eyes now the way toward the north. So I lifted up mine eyes the way toward the north, and behold northward at the gate of the altar this image of jealousy in the entry. He said furthermore unto me, Son of man, seest thou what they do? even the great abominations that the house of Israel committeth here, that I should go far off from my sanctuary? but turn thee yet again, and thou shalt see greater abominations. And he brought me to the door of the court; and when I looked, behold a hole in the wall.
Thiab tau muaj tias, hauv lub xyoo thib rau, hauv lub hli thib rau, hnub thib tsib ntawm lub hli, thaum kuv zaum hauv kuv tsev, thiab cov txwj laus ntawm Yudas zaum ntawm kuv xub ntiag, ces txhais tes ntawm tus Tswv Vajtswv tau poob rau saum kuv nyob ntawd. Ces kuv ntsia, thiab saib maj, muaj ib yam zoo li tus yam ntxwv ntawm hluav taws: txij ntawm qhov zoo li nws lub duav nqes los, yog hluav taws; thiab txij ntawm nws lub duav nce mus, zoo li qhov ci ntsa iab, zoo li xim ntawm amber. Thiab nws ncav tawm ib daim duab zoo li ib txhais tes, thiab tuav kuv ntawm ib qho plaub hau ntawm kuv taub hau; thiab tus Ntsuj Plig tsa kuv nce rau nruab nrab ntawm lub ntiajteb thiab saum ntuj, thiab coj kuv hauv Vajtswv tej yog toog mus rau Yeluxalees, mus rau ntawm qhov rooj ntawm lub qhov rooj sab hauv uas ntsia mus rau sab qaum teb; qhov chaw uas muaj lub chaw zaum ntawm tus mlom khib, uas ua rau muaj kev khib. Thiab saib maj, lub hwjchim ci ntsa iab ntawm cov Yixayee tus Vajtswv nyob ntawd, raws li yog toog uas kuv tau pom hauv lub tiaj. Ces nws hais rau kuv tias, Leej Tub ntawm neeg, tsa koj ob lub qhov muag tam sim no mus rau sab qaum teb. Yog li ntawd kuv tsa kuv ob lub qhov muag mus rau sab qaum teb, thiab saib maj, ntawm sab qaum teb ntawm lub qhov rooj ntawm lub thaj txi ntuj, tus mlom khib no nyob ntawm qhov nkag. Nws hais ntxiv rau kuv tias, Leej Tub ntawm neeg, koj puas pom yam uas lawv ua? yog cov kev qias vuab tsuab loj uas cov Yixayee tsev neeg ua ntawm no, kom kuv yuav tau txav deb ntawm kuv lub chaw dawb huv? tiam sis tig rov qab dua, thiab koj yuav pom kev qias vuab tsuab loj dua. Thiab nws coj kuv mus rau ntawm qhov rooj ntawm lub tshav puam; thiab thaum kuv ntsia, saib maj, muaj ib lub qhov nyob hauv phab ntsa.
Then said he unto me, Son of man, dig now in the wall: and when I had digged in the wall, behold a door. And he said unto me, Go in, and behold the wicked abominations that they do here. So I went in and saw; and behold every form of creeping things, and abominable beasts, and all the idols of the house of Israel, pourtrayed upon the wall round about. And there stood before them seventy men of the ancients of the house of Israel, and in the midst of them stood Jaazaniah the son of Shaphan, with every man his censer in his hand; and a thick cloud of incense went up. Then said he unto me, Son of man, hast thou seen what the ancients of the house of Israel do in the dark, every man in the chambers of his imagery? for they say, The Lord seeth us not; the Lord hath forsaken the earth. He said also unto me, Turn thee yet again, and thou shalt see greater abominations that they do. Then he brought me to the door of the gate of the Lord’s house which was toward the north; and, behold, there sat women weeping for Tammuz. Then said he unto me, Hast thou seen this, O son of man? turn thee yet again, and thou shalt see greater abominations than these. And he brought me into the inner court of the Lord’s house, and, behold, at the door of the temple of the Lord, between the porch and the altar, were about five and twenty men, with their backs toward the temple of the Lord, and their faces toward the east; and they worshipped the sun toward the east. Then he said unto me, Hast thou seen this, O son of man? Is it a light thing to the house of Judah that they commit the abominations which they commit here? for they have filled the land with violence, and have returned to provoke me to anger: and, lo, they put the branch to their nose. Therefore will I also deal in fury: mine eye shall not spare, neither will I have pity: and though they cry in mine ears with a loud voice, yet will I not hear them. Ezekiel 8:1–18.
Ces nws hais rau kuv tias, Leej Tub Neeg, tam sim no khawb rau hauv phab ntsa; thiab thaum kuv khawb tau rau hauv phab ntsa lawm, saib seb, muaj ib lub qhov rooj. Thiab nws hais rau kuv tias, Cia li nkag mus, thiab saib cov kev qias vuab tsuab phem uas lawv ua ntawm no. Ces kuv txawm nkag mus thiab pom; thiab saib seb, muaj txhua yam tsiaj nkag hauv av, thiab tej tsiaj qias neeg, thiab txhua yam mlom ntawm tsev neeg Ixayees, uas kos rau saum phab ntsa puag ncig txhua qhov. Thiab muaj xya caum tus txwj laus ntawm tsev neeg Ixayees sawv ntawm lawv xub ntiag, thiab hauv lawv nruab nrab muaj Ya‑axaniya tus tub ntawm Shafan sawv, txhua tus nyias tuav nws lub tais rauv xyab hauv tes; thiab muaj ib pawg huab xyab tuab tuab nce mus. Ces nws hais rau kuv tias, Leej Tub Neeg, koj puas tau pom yam uas cov txwj laus ntawm tsev neeg Ixayees ua hauv qhov tsaus ntuj, txhua tus nyias nyob hauv nws chav uas puv nkaus nws tej duab mlom? Vim lawv hais tias, Tus Tswv tsis pom peb; Tus Tswv tau tso lub ntiajteb tseg lawm. Nws kuj hais rau kuv tias, Tig rov qab dua, thiab koj yuav pom tej kev qias vuab tsuab loj dua no uas lawv ua. Ces nws coj kuv mus rau ntawm qhov rooj vag ntawm tsev Tus Tswv uas tig mus rau sab qaum teb; thiab saib seb, muaj pojniam zaum quaj rau Tammuz. Ces nws hais rau kuv tias, Leej Tub Neeg, koj puas tau pom qhov no? Tig rov qab dua, thiab koj yuav pom tej kev qias vuab tsuab loj dua cov no. Thiand nws coj kuv mus rau hauv lub tshav puam sab hauv ntawm tsev Tus Tswv; thiab saib seb, ntawm qhov rooj ntawm lub tuam tsev ntawm Tus Tswv, nyob nruab nrab ntawm lub sam thiaj thiab lub thaj txi ntuj, muaj kwvlam nees nkaum tsib tug txiv neej, lawv tig nraub qaum rau lub tuam tsev ntawm Tus Tswv, thiab lawv lub ntsej muag tig mus rau sab hnub tuaj; thiab lawv pe hawm lub hnub tig mus rau sab hnub tuaj. Ces nws hais rau kuv tias, Leej Tub Neeg, koj puas tau pom qhov no? Puas yog ib yam me rau tsev neeg Yudas uas lawv ua tej kev qias vuab tsuab uas lawv ua ntawm no? Vim lawv tau ua kom lub tebchaws puv nkaus kev lim hiam, thiab lawv rov qab tuaj ua kom kuv chim; thiab saib seb, lawv muab ceg ntoo rau ntawm lawv qhov ntswg. Yog li ntawd kuv kuj yuav ua raws li kuv txojkev npau taws heev; kuv lub qhov muag yuav tsis tseg, thiab kuv yuav tsis khuvleej li; thiab txawm lawv quaj nrov nrov rau hauv kuv pob ntseg los, kuv kuj yuav tsis mloog lawv. Exekees 8:1–18.