One hundred and twenty-six years after the rebellion of 1863, in 1989 the last six verses of Daniel eleven were unsealed. The knowledge that was first unsealed that year was the recognition of the reform lines of sacred history, and the revelation that they all paralleled one another. Then in 1992, the light of the last six verses began to unfold. The first public presentations of these truths was in 1994, and the subject was the reform lines. In 1996, a magazine was published titled The Time of the End¸ which identified the last six verses of Daniel eleven.
Ib puas nees nkaum rau xyoo tom qab kev ntxeev siab xyoo 1863, xyoo 1989 rau nqe kawg rau nqe ntawm Daniyee kaum ib tau raug qhib lub foob. Txoj kev paub uas xub raug qhib lub foob nyob rau xyoo ntawd yog kev lees paub txog cov kab kev hloov kho ntawm keeb kwm dawb huv, thiab txoj kev tshwm sim tias lawv txhua tus sib luag ib yam rau ib leeg. Ces xyoo 1992, qhov kaj ntawm rau nqe kawg pib nthuav tawm. Cov lus qhuab qhia thawj zaug rau pej xeem txog cov tseeb no tau muaj nyob rau xyoo 1994, thiab lub ntsiab yog cov kab kev hloov kho. Xyoo 1996, ib phau ntawv xov xwm tau luam tawm hu ua The Time of the End, uas tau txheeb qhia rau nqe kawg rau nqe ntawm Daniyee kaum ib.
1996 was the year that the message was formalized, which is a waymark that parallels the formalization of William Miller’s message in 1831. Miller’s message was the announcement of the opening of the judgment, and the last six verses of Daniel eleven was the announcement of the close of judgment. The subject of Miller’s message was prophetic time as revealed in the Bible. The subject of the last six verses of Daniel eleven was modern Rome (the counterfeit king of the north). The methodology revealed to Miller was his 14 Rules of Prophetic Interpretation. The methodology revealed in 1989, was the “line upon line” of the reform movements.
Xyoo 1996 yog lub xyoo uas txoj xov tau raug muab teeb tsa ua qauv, uas yog ib lub cim ciam teb uas mus raws nraim nrog kev muab William Miller txoj xov teeb tsa ua qauv hauv xyoo 1831. Miller txoj xov yog kev tshaj tawm txog kev qhib ntawm txoj kev txiav txim, thiab rau nqe kawg rau nqe hauv Daniel kaum ib yog kev tshaj tawm txog kev kaw ntawm txoj kev txiav txim. Yam uas yog ntsiab lus ntawm Miller txoj xov yog lub sijhawm yaj saub raws li tau tshwm tawm hauv Vajlugkub. Yam uas yog ntsiab lus ntawm rau nqe kawg ntawm Daniel kaum ib yog Loos niaj hnub no (tus vaj ntxwv cuav ntawm sab qaum teb). Txoj kev ua hauj lwm uas tau tshwm tawm rau Miller yog nws 14 Txoj Cai ntawm Kev Txhais Lus Yaj Saub. Txoj kev ua hauj lwm uas tau tshwm tawm xyoo 1989 yog “kab dhau kab” ntawm cov kev txav kho dua tshiab.
Miller’s work included the establishment of the Word of God as authoritative, in contrast with the papal traditions and customs that had been in force in the world for twelve-hundred and sixty years. For this reason, Miller’s message was first published in 1831 (thus formalizing Miller’s message), exactly two hundred and twenty years after the production of the King James Bible. The work of Future for America was the identification of the role of the United States in healing the deadly wound of the papacy at the soon-coming Sunday law. For this reason, The Time of the End magazine was published in 1996 (thus formalizing the message), exactly two hundred and twenty years after the beginning of the United States in 1776.
Txoj haujlwm ntawm Miller muaj xws li kev tsa Vajtswv Txojlus los ua txoj cai muaj hwjchim, sawv txawv ntawm cov kab ke thiab kev coj uas yog ntawm papacy uas tau muaj zog kav hauv lub ntiajteb tau ib txhiab ob puas rau caum xyoo. Vim li no, Miller cov lus raug luam tawm thawj zaug hauv xyoo 1831 (li no thiaj ua kom Miller cov lus muaj daim ntawv raws cai), raws nraim ob puas nees nkaum xyoo tom qab uas tau tsim tawm phau Vajlugkub King James. Txoj haujlwm ntawm Future for America yog kev txheeb xyuas lub luag haujlwm ntawm Tebchaws Meskas hauv kev kho tus papacy lub qhov txhab tuag taus ntawd kom zoo thaum txoj cai Sunday uas tab tom yuav los txog. Vim li no, phau ntawv xov xwm The Time of the End raug luam tawm hauv xyoo 1996 (li no thiaj ua kom cov lus no muaj daim ntawv raws cai), raws nraim ob puas nees nkaum xyoo tom qab pib ntawm Tebchaws Meskas hauv xyoo 1776.
The recognition of the two hundred and twenty years that tied the theme of each reform movement together with a historical point of reference was not recognized until well after September 11, 2001, for it was not until the third woe arrived at that date that the Lord led his people back to the old paths of Jeremiah chapter six, verse sixteen and seventeen. It was there that the light of the “seven times,” was rediscovered, and as that light developed it became apparent that two hundred and twenty is the number that connects Daniel eight, verses thirteen and fourteen together. In verse thirteen the “chazon” vision of prophetic history is identified, and in verse fourteen the “mareh” vision of “the appearance” is identified. The connection between those two verses is what Gabriel came to teach to Daniel, and Daniel represents the people of God in the last days that come to understand the connection between those two visions.
Kev lees paub txog ob puas nees nkaum xyoo uas khi lub ntsiab lus ntawm txhua txoj kev txhim kho kev ntseeg ua ke nrog ib lub ntsiab chaw siv los txheeb hauv keeb kwm tsis tau raug lees paub txog thaum ntev tom qab lub Cuaj Hlis 11, 2001, rau qhov tsuas yog thaum txoj kev txom nyem thib peb los txog rau hnub ntawd xwb uas tus Tswv coj Nws haiv neeg rov qab mus rau cov qub kev hauv Yelemis tshooj rau, nqe kaum rau thiab kaum xya. Nyob ntawd yog qhov uas lub teeb txog “xya zaug,” raug nrhiav tau dua tshiab, thiab thaum lub teeb ntawd nthuav dav tuaj ces thiaj pom tseeb tias ob puas nees nkaum yog tus lej uas txuas Daniyee yim, nqe kaum peb thiab kaum plaub, ua ke. Hauv nqe kaum peb, yog lub zeem muag “chazon” ntawm keeb kwm yav tom ntej raws li lus faj lem raug txheeb qhia, hos hauv nqe kaum plaub, yog lub zeem muag “mareh” ntawm “kev tshwm sim” raug txheeb qhia. Kev sib txuas ntawm ob nqe ntawd yog yam uas Nkaulas txib Xa-ees tuaj qhia rau Daniyee, thiab Daniyee sawv cev rau Vajtswv haiv neeg hauv hnub kawg uas los nkag siab txog kev sib txuas ntawm ob lub zeem muag ntawd.
Verse thirteen’s vision represents the “seven times” (twenty-five hundred and twenty years), and verse fourteen’s vision represents the twenty-three hundred days (years). The “seven times” against the southern kingdom of Judah, which represents Judah, Jerusalem and the sanctuary, began in 677 BC, and the twenty-three hundred years identifying the restoration of Jerusalem and the sanctuary began in 457 BC.
Lub zeem muag hauv nqe kaum peb sawv cev rau “xya lub sij hawm” (ob txhiab tsib puas nees nkaum xyoo), hos lub zeem muag hauv nqe kaum plaub sawv cev rau ob txhiab peb puas hnub (xyoo). “Xya lub sij hawm” tawm tsam lub tebchaws qab teb ntawm Yudas, uas sawv cev rau Yudas, Yeluxalees thiab lub tuam tsev dawb huv, tau pib xyoo 677 BC, thiab ob txhiab peb puas xyoo uas qhia txog kev kho dua tshiab ntawm Yeluxalees thiab lub tuam tsev dawb huv tau pib xyoo 457 BC.
Two hundred and twenty years ties these two visions together, and the number two hundred and twenty was recognized to be a symbol of the connection between the trampling down of the host and sanctuary, by the desolating powers of paganism and papalism, that is represented as a scattering and God’s indignation. The two hundred and twenty years tied the vision of the satanic work of trampling down the sanctuary together with the vision of the godly work of restoring the same temple. The two hundred and twenty years therefore is a symbol that represents a sacred connection.
Ob puas nees nkaum xyoo khi ob lub zeem muag no ua ke, thiab tus lej ob puas nees nkaum tau raug lees paub tias yog ib lub cim ntawm txoj kev sib txuas ntawm kev tsuj hneev pab pawg neeg thiab lub chaw dawb huv, los ntawm tej hwjchim ua kom puam tsuaj ntawm kev teev dab cuav thiab kev papalism, uas raug piav tias yog ib txoj kev muab faib ua tawg khiav ri niab thiab yog Vajtswv txoj kev npau taws. Ob puas nees nkaum xyoo tau khi lub zeem muag hais txog dab ntxwg nyoog txoj hauj lwm ntawm kev tsuj hneev lub chaw dawb huv ua ke nrog lub zeem muag hais txog txoj hauj lwm dawb huv ntawm kev txum tim lub tuam tsev ntawd rov qab. Yog li ntawd, ob puas nees nkaum xyoo yog ib lub cim uas sawv cev rau ib txoj kev sib txuas dawb huv.
Just as the Millerite movement ended at the rebellion of 1863, and then one hundred and twenty six years later the movement of the third angel arrived, thus emphasizing that the two movements were connected by the symbolism of the “seven times” (one hundred and twenty-six), the two hundred and twenty years connected Miller’s establishment of the Bible message in 1831, with the production of the King James Bible in 1611, so too the same period of time connected Future for America with the beginning of America, as it identified the end of America.
Ib yam li txoj kev txav ntawm cov Millerite xaus rau ntawm txoj kev tawm tsam xyoo 1863, thiab tom qab ntawd ib puas nees nkaum rau xyoo tom qab no txoj kev txav ntawm tus tim tswv thib peb tau los txog, yog li ntawd qhia meej tias ob txoj kev txav ntawd raug txuas nrog ua ke los ntawm lub cim yav tom ntej ntawm “xya lub sij hawm” (ib puas nees nkaum rau), ob puas nees nkaum xyoo ntawd kuj tau txuas Miller qhov kev tsim tsa ntawm zaj lus hauv phau Vajlugkub xyoo 1831 nrog kev luam tawm ntawm King James Bible xyoo 1611, ib yam nkaus li lub sij hawm ntawd tau txuas Future for America nrog qhov pib ntawm America, raws li nws tau qhia txog qhov kawg ntawm America.
On October 22, 1844, the Messenger of the Covenant suddenly came to the temple He had raised up in forty-six years from 1798, the end of the first indignation, until 1844, the end of the last indignation. His entrance into the temple had been preceded by the outpouring of the Holy Spirit in the movement of the Midnight Cry, which had been prefigured by the triumphal entry of Christ into Jerusalem. Those two witnesses establish that when the Midnight Cry movement is repeated in the last days, Christ will have raised up the temple of the one hundred and forty-four thousand. The two movements where the Midnight Cry of the parable of the ten virgins is fulfilled are parallel to each other.
Hnub Kaum Hli 22, 1844, Tus Tubtxib ntawm Txoj Lus Cog Tseg tau los txog hauv lub tuam tsev tam sim ntawd, lub tuam tsev uas Nws tau tsa nyob hauv plaub caug rau xyoo txij xyoo 1798, qhov kawg ntawm thawj txoj kev chim siab, mus txog xyoo 1844, qhov kawg ntawm txoj kev chim siab kawg. Nws txoj kev nkag mus rau hauv lub tuam tsev ntawd tau muaj ua ntej los ntawm kev nchuav los ntawm Vaj Ntsuj Plig Dawb Huv hauv txoj kev txav ntawm Midhmo Quaj, uas tau raug ua ua ntej los ntawm Khetos txoj kev nkag mus hauv Yeluxalees uas muaj kev yeej. Ob tug tim khawv ntawd tsim kom muaj tseeb tias thaum txoj kev txav ntawm Midhmo Quaj raug rov ua dua hauv hnub kawg, Khetos yuav tau tsa lub tuam tsev ntawm ib puas plaub caug plaub txhiab leej lawm. Ob txoj kev txav uas Midhmo Quaj ntawm zaj lus piv txwv txog kaum tus nkauj xwb raug ua tiav ntawd yog sib txig nrog ib leeg.
“I am often referred to the parable of the ten virgins, five of whom were wise, and five foolish. This parable has been and will be fulfilled to the very letter, for it has a special application to this time, and, like the third angel’s message, has been fulfilled and will continue to be present truth till the close of time.” Review and Herald, August 19, 1890.
“Kuv feem ntau raug xa mus rau zaj lus piv txwv txog kaum tus nkauj xwb, tsib tus uas txawj ntse, thiab tsib tus ruam. Zaj lus piv txwv no twb tau thiab yuav raug ua kom tiav raws nraim txhua lo lus, rau qhov nws muaj kev siv tshwj xeeb rau lub sijhawm no, thiab, ib yam li tus tim tswv thib peb txoj xov, nws twb tau raug ua kom tiav lawm thiab yuav txuas ntxiv ua qhov tseeb rau lub sijhawm tam sim no mus txog rau thaum kawg ntawm lub sijhawm.” Review and Herald, August 19, 1890.
The history of the Millerites (the movement of the first angel), represents an escalating manifestation of the power of God that began when the book of Daniel was unsealed in 1798. The power increased when the angel of Revelation ten descended on August 11, 1840. Then the first disappointment of April 19, 1844 arrived, and ultimately led to the outpouring of the Holy Spirit at the Exeter camp meeting beginning on August 12, 1844 and continued to spread like a tidal wave over the land until October 22, 1844.
Keeb kwm ntawm cov Millerites (txoj kev txav ntawm tus timtswv xub thawj), sawv cev rau ib qho kev tshwm sim uas nce zuj zus ntawm Vajtswv lub hwjchim, uas tau pib thaum phau ntawv Daniel raug qhib tawm hauv xyoo 1798. Lub hwjchim ntawd tau nce ntxiv thaum tus timtswv hauv Tshwmsim kaum nqes los rau hnub tim 11 lub Yim Hli, 1840. Ces thawj zaug kev poob siab ntawm hnub tim 19 lub Plaub Hlis, 1844 tau los txog, thiab thaum kawg tau coj mus rau kev nchuav los ntawm tus Vaj Ntsuj Plig Dawb Huv hauv rooj sablaj pw hav zoov Exeter, pib rau hnub tim 12 lub Yim Hli, 1844, thiab txuas ntxiv kis mus thoob plaws lub tebchaws ib yam li nthwv dej hiav txwv, mus txog hnub tim 22 lub Kaum Hli, 1844.
The history of Future for America (the movement of the third angel), represents an escalating manifestation of the power of God that began when the book of Daniel was unsealed in 1989. The power increased when the angel of Revelation eighteen descended on September 11, 2001. Then the first disappointment of July 18, 2020 arrived, which will ultimately lead to the outpouring of the Holy Spirit which will continue to spread like wildfire over the earth until Michael stands up and human probation closes.
Keeb kwm ntawm Future for America (lub zog txav ntawm tus timtswv thib peb), sawv cev rau ib qho kev tshwm sim uas nce zuj zus ntawm Vajtswv lub hwjchim uas tau pib thaum phau Daniel raug qhib tawm hauv xyoo 1989. Lub hwjchim ntawd tau nce ntxiv thaum tus timtswv hauv Qhia Tshwm kaum yim nqes los rau hnub Cuaj Hlis 11, 2001. Tom qab ntawd los txog thawj qhov kev poob siab ntawm Lub Xya Hli 18, 2020, uas thaum kawg yuav coj mus rau kev muab tus Vaj Ntsuj Plig Dawb Huv nchuav tawm, uas yuav txuas ntxiv kis mus thoob plaws ntiajteb ib yam li hluav taws kub hnyiab ceev ceev mus txog thaum Mikha-eev sawv tsees thiab lub sijhawm uas tibneeg raug sim siab kaw lawm.
On October 22, 1844, several prophecies were fulfilled, thus identifying that at the soon-coming Sunday law, several prophecies will again be fulfilled. One of those prophecies is the tarrying of the vision as represented in Habakkuk chapter two. Habakkuk chapter two identified the experience of both the movement of the first and third angels. Both movements are confronted with a debate over correct biblical methodology that is accomplished between those representatives of the movement and the former chosen people who are being passed by during the process of the debate.
Hnub hnub tim 22 Lub Kaum Hli Ntuj, 1844, muaj ntau zaj lus faj lem tau tiav lawm; yog li ntawd nws qhia meej tias thaum txoj cai Sunday uas yuav los sai sai no los txog, kuj yuav muaj ntau zaj lus faj lem rov qab tiav dua. Ib zaj lus faj lem ntawd yog kev ncua ntawm lub zeem muag raws li tau sawv cev tseg hauv Habakkuk tshooj ob. Habakkuk tshooj ob tau txheeb qhia txog qhov kev paub dhau los ntawm ob qho tib si—txoj kev txav ntawm thawj tus tim tswv thiab tus tim tswv thib peb. Ob txoj kev txav no puav leej raug ntsib nrog kev sib cav txog txoj kev siv Vajlugkub kom yog, uas raug ua tiav nyob nruab nrab ntawm cov sawv cev ntawm txoj kev txav ntawd thiab cov qub neeg uas raug xaiv uas tab tom raug hla dhau mus hauv txoj kev sib cav ntawd.
The message that was to be defended by the watchmen of the first angel’s history was the identification of the truths (Miller’s jewels), that ultimately were represented upon the two sacred charts of 1843 and 1850. In the process of the debate there would be a disappointment that marked a separation from the two antagonistic classes, and a call for deeper consecration to the faithful.
Txoj xov uas cov neeg zov ntawm thawj tus timtswv zaj keeb kwm raug hu kom tiv thaiv ntawd yog kev txheeb xyuas cov kev tseeb (Miller cov jewels), uas thaum kawg tau raug sawv cev rau saum ob daim duab dawb huv xyoo 1843 thiab 1850. Nyob hauv txoj kev sib cav ntawd yuav muaj ib txoj kev poob siab uas cim ib txoj kev sib cais ntawm ob pab uas tawm tsam ib leeg, thiab muaj ib txoj kev hu kom muaj kev fij tus kheej tob dua rau cov neeg ncaj ncees.
Then Habakkuk identifies the distinction between the two classes involved in the testing process of the foundational truths. That testing process, which included the debate between the two classes that fell silent on October 22, 1844, ended right where Habakkuk chapter two ended.
Ces Habakkuk thiaj qhia meej txog qhov txawv ntawm ob pab neeg uas koom nrog hauv txoj kev sim xyuas cov tseeb hauv paus. Txoj kev sim xyuas ntawd, uas muaj nrog rau kev sib cav ntawm ob pab neeg uas tau ntsiag to rau hnub October 22, 1844, tau xaus nyob rau qhov chaw uas Habakkuk tshooj ob tau xaus.
But the Lord is in his holy temple: let all the earth keep silence before him. Habakkuk 2:20.
Tiamsis tus Tswv nyob hauv nws lub tuam tsev dawb huv: cia tag nrho lub ntiajteb nyob ntsiag to nyob ntawm nws xub ntiag. Habakkuk 2:20.
The Lord suddenly entered His Millerite temple, and all the earth was then to keep silence, for the antitypical Day of Atonement had arrived and the judgment of the dead had begun. The prophetic history of Habakkuk chapter two ended on October 22, 1844, and Jesus always identifies the end of a thing with the beginning of a thing. The beginning of the two visions of twenty-five hundred and twenty years of trampling down the sanctuary and host, and the vision of the restoration of the sanctuary and host, began together, but separated by two hundred and twenty years, and when they ended, they were identified as ended, in Habakkuk chapter TWO verse TWENTY.
Tus Tswv mam li nco dheev nkag los rau hauv Nws lub tuam tsev Millerite, thiab lub sij hawm ntawd tag nrho lub ntiajteb yuav tsum nyob twjywm ntsiag to, rau qhov Hnub Kev Theej Txhoj uas yog tus piv txwv tiav lawm twb los txog, thiab txoj kev txiav txim rau cov neeg tuag twb tau pib lawm. Keeb kwm yaj saub hauv Habakkuk tshooj ob xaus rau hnub Kaum Hlis 22, 1844, thiab Yexus ib txwm qhia qhov kawg ntawm ib yam kom yog nrog qhov pib ntawm ib yam. Qhov pib ntawm ob lub zeem muag hais txog ob txhiab tsib puas nees nkaum xyoo ntawm kev tsuj nqis lub chaw dawb huv thiab pab tub rog, thiab lub zeem muag hais txog kev rov kho dua lub chaw dawb huv thiab pab tub rog, tau pib ua ke, tiamsis cais deb ntawm ob puas nees nkaum xyoo, thiab thaum lawv xaus, lawv raug qhia tias twb xaus lawm, nyob hauv Habakkuk tshooj OB nqe NEES NKAWM.
At the soon-coming Sunday law, several prophecies will be fulfilled. One of those prophecies is the tarrying of the vision as represented in Habakkuk chapter two. Habakkuk chapter two identifies the experience of both the movement of the first and third angels. Both movements are confronted with a debate over correct biblical methodology that is accomplished between those representatives of the movement and the former chosen people who are being passed by during the process of the debate.
Thaum txoj cai Hnub Caiv uas yuav los sai sai no raug tsim, ntau zaj lus faj lem yuav raug ua tiav. Ib zaj lus faj lem ntawd yog qhov kev ncua ntawm lub zeem muag raws li tau sawv cev hauv Habakkuk tshooj ob. Habakkuk tshooj ob qhia txog kev paub dhau los ntawm ob qho kev txav mus los ntawm tus tim tswv thawj thiab tus tim tswv thib peb. Ob qho kev txav mus los no tib si raug ntsib nrog ib qho kev sib cav txog txoj kev siv Vajlugkub kom raug, uas raug ua tiav nyob nruab nrab ntawm cov sawv cev ntawm txoj kev txav mus los ntawd thiab cov neeg uas yav tas los tau raug xaiv, uas tab tom raug hla dhau mus nyob rau hauv txoj txheej txheem ntawm qhov kev sib cav ntawd.
The message that is to be defended by the watchmen of the third angel’s history is the identification of the truths (Miller’s jewels), that ultimately were represented upon the two sacred charts of 1843 and 1850. In the process of the debate there was a disappointment that marked a separation between the two antagonistic classes, and a call for deeper consecration to the faithful. Then Habakkuk identifies the distinction between the two classes involved in the testing process of the foundational truths. That testing process, which was represented by the debate between the two classes, will fully end at the soon-coming Sunday law, right where Habakkuk chapter two ended.
Txoj lus uas yuav tsum tau cov neeg zov uas sawv cev rau keeb kwm ntawm tus tim tswv thib peb tiv thaiv, yog kev txheeb kom paub cov qhov tseeb (Miller cov hniav nyiaj hniav kub), uas thaum kawg tau raug sawv cev rau saum ob daim ntawv qhia dawb huv xyoo 1843 thiab 1850. Hauv txoj kev sib cav ntawd muaj ib qho kev poob siab uas cim ib txoj kev sib cais ntawm ob pab neeg uas tawm tsam ib leeg, thiab muaj ib qho kev hu kom muaj kev fij tseg tob dua rau cov neeg ncaj ncees. Ces Habakkuk txheeb kom pom qhov sib txawv ntawm ob pab neeg uas koom nrog hauv txoj kev sim ntsuas ntawm cov qhov tseeb hauv paus. Txoj kev sim ntsuas ntawd, uas tau raug sawv cev los ntawm kev sib cav ntawm ob pab neeg ntawd, yuav xaus tag nrho thaum txoj cai Hnub Caiv yuav los sai sai no, raws nraim qhov chaw uas Habakkuk tshooj ob xaus.
But the Lord is in his holy temple: let all the earth keep silence before him. Habakkuk 2:20.
Tiamsis tus Tswv nyob hauv nws lub tuam tsev dawb huv: cia tag nrho lub ntiajteb nyob ntsiag to ntawm nws xub ntiag. Habakkuk 2:20.
The Lord will suddenly enter the temple of the one hundred and forty-four thousand, and all the earth will then keep silence, for the antitypical Day of Atonement will reach the judgment of the living. The prophetic history of Habakkuk chapter two ends at the soon coming Sunday law, and Jesus always identifies the end of a thing with the beginning of a thing.
Tus Tswv yuav cia li nkag los rau hauv lub tuam tsev ntawm ib puas plaub caug plaub txhiab leej, thiab tom qab ntawd tag nrho lub ntiajteb yuav nyob ntsiag to, rau qhov Hnub Theej Txhoj uas yog yam piv txwv tiav tseeb ntawd yuav mus txog rau txoj kev txiav txim rau cov ciaj sia. Zaj keeb kwm yaj saub hauv Habakuk tshooj ob xaus rau ntawm txoj cai Hnub Caiv Hnub Ib uas yuav los sai no, thiab Yexus ib txwm txheeb xyuas qhov kawg ntawm ib yam nrog qhov pib ntawm ib yam.
The judgment of the living began on September 11, 2001, but the judgment is a process. That process begins with the house of God, and then reaches a point where judgment comes upon those outside of the house of God. When the great buildings of New York City were brought down the judgment represented by the sealing angel going through Jerusalem and placing a mark upon those who sigh and cry for the abominations that are done in the church, and also the abominations done in the land began. At the soon coming Sunday law Christ will have finished the work of erecting the temple of the one hundred and forty-four thousand, and the destroying angels will bring judgment upon Jerusalem.
Kev txiav txim rau cov neeg ciaj sia tau pib rau lub Cuaj Hli 11, 2001, tiam sis kev txiav txim ntawd yog ib txheej txheem. Txheej txheem ntawd pib ntawm Vajtswv lub tsev, thiab tom qab ntawd mus txog ib theem uas kev txiav txim los rau saum cov uas nyob sab nraud ntawm Vajtswv lub tsev. Thaum cov tsev loj hauv New York City raug muab rhuav poob lawm, kev txiav txim uas tus timtswv muab foob sawv cev los ntawm tus tim tswv uas muab lub cim taug kev hla Yeluxalees thiab tso ib lub cim rau saum cov uas quaj ntsuag thiab quaj hu vim tej kev qias vuab tsuab uas tau ua nyob hauv pawg ntseeg, thiab kuj yog tej kev qias vuab tsuab uas tau ua nyob hauv lub teb chaws, tau pib lawm. Thaum txoj cai Hnub Caiv cuav yuav los txog sai no, Khetos yuav tau ua tiav txoj haujlwm tsa lub tuam tsev ntawm ib puas plaub caug plaub txhiab leej, thiab cov tim tswv uas rhuav tshem yuav coj kev txiav txim los rau saum Yeluxalees.
The one hundred and forty-four thousand are then lifted up as an ensign, and the judgment of the living commences for the other flock, represented by Edom, Moab and the chief of the children of Ammon in Daniel chapter eleven, verse forty-one.
Tom qab ntawd ib puas plaub caug plaub txhiab leej raug tsa kom siab ua ib lub chij cim, thiab txoj kev txiav txim rau cov ciaj sia pib rau lwm pab yaj, uas sawv cev los ntawm Edom, Moab, thiab cov thawj ntawm Amoos cov xeeb leej xeeb ntxwv hauv Daniyees tshooj kaum ib, nqe plaub caug ib.
Whether considering the Millerite movement of the first angel or the mighty movement of the third angel, the complete history of the reformatory movement represents an escalating revelation of truth, which culminates with the outpouring of the Holy Spirit. The outpouring of the Holy Spirit is the focus of the prophecies of the last days. This is why the foolish virgins have no oil and the wise do. The oil is the rain.
Txawm yog xav txog Millerite kev txav ntawm thawj tug tim tswv los yog txoj kev txav loj kawg ntawm tus tim tswv thib peb, tag nrho keeb kwm ntawm txoj kev txav kho dua tshiab sawv cev rau ib qho kev nthuav tawm qhov tseeb uas nce zuj zus, uas mus txog nws qhov ua tiav kawg nkaus nrog kev nchuav tawm ntawm Vaj Ntsuj Plig Dawb Huv. Kev nchuav tawm ntawm Vaj Ntsuj Plig Dawb Huv yog lub ntsiab tseem ceeb ntawm tej lus faj lem txog hnub kawg. Vim li no cov nkauj xwb uas ruam thiaj tsis muaj roj hos cov txawj ntse thiaj muaj. Cov roj yog nag.
They say, If a man put away his wife, and she go from him, and become another man’s, shall he return unto her again? shall not that land be greatly polluted? but thou hast played the harlot with many lovers; yet return again to me, saith the Lord. Lift up thine eyes unto the high places, and see where thou hast not been lien with. In the ways hast thou sat for them, as the Arabian in the wilderness; and thou hast polluted the land with thy whoredoms and with thy wickedness. Therefore the showers have been withholden, and there hath been no latter rain; and thou hadst a whore’s forehead, thou refusedst to be ashamed. Wilt thou not from this time cry unto me, My father, thou art the guide of my youth? Jeremiah 3:1–4.
Lawv hais tias, Yog ib tug txiv neej nrauj nws tus pojniam, thiab nws tawm ntawm nws mus, thiab dhau los ua lwm tug txiv neej tug, nws puas yuav rov qab los cuag nws dua? Puas yog thaj av ntawd yuav tsis qias neeg loj kawg li? Tiamsis koj twb ua niam ntiav nrog ntau tus neeg hlub lawm los, los tseem rov qab los cuag kuv, hais tias tus Tswv. Tsa koj ob lub qhov muag ntsia mus rau tej chaw siab, thiab saib seb qhov twg yog qhov uas koj tsis tau raug pw nrog. Ntawm tej kev koj twb zaum tos lawv, ib yam li tus Neeg Arab nyob hauv tebchaws moj sab qhua; thiab koj twb ua kom thaj av qias neeg los ntawm koj tej kev ua niam ntiav thiab los ntawm koj txojkev phem. Vim li ntawd tej nag thiaj raug txwv cia, thiab tsis muaj nag lig li; thiab koj muaj ib lub hauv pliaj zoo li tus niam ntiav, koj tsis kam txaj muag. Txij no mus koj puas yuav tsis quaj hu rau kuv hais tias, Kuv Txiv, koj yog tus coj kuv txij thaum kuv hluas? Yelemis 3:1–4.
In the passage (and all the prophets speak of the last days), God identifies that His people have played the harlot, to the point that they have a whore’s forehead. The whore of the last days is the papal power, and the forehead represents a purposeful decision. God’s people of the last days are wicked, but God is offering a final call, though they have reached a point where they have come to the same decision as the whore. They have developed a character represented by the fourth generation, where they are prepared to worship the sun as represented in the fourth generation of Ezekiel chapter eight.
Hauv hauv nqe no (thiab tag nrho cov yaj saub hais txog hnub kawg), Vajtswv qhia tias Nws haiv neeg tau ua nkauj nraug luag pojniam, mus txog qib uas lawv muaj hauv pliaj ib tug niam ntiav. Tus niam ntiav ntawm hnub kawg yog lub hwjchim papacy, thiab hauv pliaj sawv cev rau ib qho kev txiav txim siab uas ua nrog lub hom phiaj meej. Vajtswv haiv neeg ntawm hnub kawg phem lim hiam, tiamsis Vajtswv tab tom muab ib txoj kev hu zaum kawg, txawm hais tias lawv twb mus txog ib theem uas lawv tau los rau tib qho kev txiav txim siab ib yam li tus niam ntiav lawm. Lawv tau txhim tsa ib tus cwj pwm uas sawv cev los ntawm tiam plaub, qhov chaw uas lawv tau npaj txhij pe hawm lub hnub raws li tau sawv cev hauv tiam plaub ntawm Exekees tshooj yim.
“The time has come for the true light to shine amid moral darkness. The third angel’s message has been sent forth to the world, warning men against receiving the mark of the beast or of his image in their foreheads or in their hands. To receive this mark means to come to the same decision as the beast has done, and to advocate the same ideas, in direct opposition to the word of God. Of all who receive this mark, God says, ‘The same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation; and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb.’” Review and Herald, July 13, 1897.
“Lub sij hawm twb los txog rau qhov uas qhov kaj tiag yuav ci nyob nruab nrab ntawm txoj kev tsaus ntuj ntawm kev coj ncaj ncees. Txoj xov ntawm tus tim tswv thib peb twb raug xa tawm mus rau hauv lub ntiaj teb lawm, ceeb toom tibneeg kom txhob txais lub cim ntawm tus tsiaj nyaum lossis ntawm nws tus duab rau ntawm lawv hauv pliaj lossis rau ntawm lawv txhais tes. Kev txais lub cim no txhais hais tias los txog rau tib txoj kev txiav txim uas tus tsiaj nyaum tau ua, thiab txhawb nqa tib lub tswv yim ntawd, hauv kev tawm tsam ncaj qha rau Vajtswv Txojlus. Hais txog txhua tus uas txais lub cim no, Vajtswv hais tias, ‘Tus ntawd yuav haus cawv ntawm Vajtswv txoj kev chim, uas raug nchuav tawm yam tsis xyaw rau hauv lub khob ntawm nws txoj kev npau taws; thiab nws yuav raug tsim txom nrog hluav taws thiab leej faj nyob ntawm cov tim tswv dawb huv xub ntiag, thiab nyob ntawm tus Menyuam Yaj xub ntiag.’” Review and Herald, July 13, 1897.
Jeremiah is identifying God’s people of the last days as already possessing the whore’s forehead. They are on the verge of receiving the mark of the beast for they are “wicked.” In the passage just cited Sister White continues:
Yelemis tab tom txheeb kom paub tias Vajtswv haiv neeg nyob rau hnub kawg twb muaj lub ntsej muag hauv pliaj ntawm tus niam ntiav lawm. Lawv tab tom sawv ntawm ntug kev txais lub cim ntawm tus tsiaj qus, rau qhov lawv yog “cov neeg phem.” Hauv nqe lus uas nyuam qhuav hais los ntawd Niam Tsev Dawb tseem hais ntxiv:
“If the light of truth has been presented to you, revealing the Sabbath of the fourth commandment, and showing that there is no foundation in the word of God for Sunday observance, and yet you still cling to the false Sabbath, refusing to keep holy the Sabbath which God calls ‘My holy day,’ you receive the mark of the beast. When does this take place?—When you obey the decree that commands you to cease from labor on Sunday and worship God, while you know that there is not a word in the Bible showing Sunday to be other than a common working-day, you consent to receive the mark of the beast, and refuse the seal of God. If we receive this mark in our foreheads or in our hands, the judgments pronounced against the disobedient must fall upon us. But the seal of the living God is placed upon those who conscientiously keep the Sabbath of the Lord.
“Yog hais tias txoj kev kaj ntawm qhov tseeb twb raug nthuav tawm rau koj lawm, qhia tawm Hnub Xanpataus ntawm lo lus txib plaub, thiab qhia tias nyob hauv Vajtswv Txojlus tsis muaj ib qho hauv paus rau kev coj Hnub Caiv, los tseem koj tseem khov kho tuav rawv hnub xanpataus cuav ntawd, tsis kam ua kom dawb huv Hnub Xanpataus uas Vajtswv hu tias ‘Kuv hnub dawb huv,’ ces koj tau txais lub cim ntawm tsiaj nyaum lawm. Qhov no tshwm sim thaum twg?—Thaum koj mloog txoj cai uas txib kom koj tsum tsis txhob ua hauj lwm rau hnub Caiv thiab pe hawm Vajtswv, thaum uas koj paub tias hauv phau Vajlugkub tsis muaj ib lo lus qhia tias hnub Caiv yog dab tsi tshaj li ib hnub ua hauj lwm ib txwm xwb, koj pom zoo txais lub cim ntawm tsiaj nyaum, thiab tsis kam txais Vajtswv lub foob. Yog peb txais lub cim no rau ntawm peb lub hauv pliaj los yog rau ntawm peb txhais tes, ces tej kev txiav txim uas tau tshaj tawm tawm tsam cov tsis mloog lus yuav tsum poob los rau saum peb. Tiamsis Vajtswv tus uas muaj sia nyob lub foob raug muab tso rau saum cov uas raws li lub siab dawb paug ceev tus Tswv Hnub Xanpataus.”
“‘And God saw that the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart was only evil continually…. The earth also was corrupt before God, and the earth was filled with violence…. And God said unto Noah, The end of all flesh is come before me; for the earth is filled with violence through them; and, behold, I will destroy them with the earth.’ They were to be cut off because they had polluted the earth which God created to be enjoyed by a righteous people.
“‘Thiab Vajtswv pom tias tibneeg txojkev phem hauv ntiajteb loj kawg, thiab txhua yam kev xav hauv nws lub siab tsuas yog kev phem tas mus li xwb…. Lub ntiajteb kuj raug kev qias vuab tsuab nyob ntawm Vajtswv xubntiag, thiab lub ntiajteb puv npo kev ua phem lim hiam…. Thiab Vajtswv hais rau Nau-a tias, Qhov kawg ntawm txhua yam nqaij tawv twb los txog ntawm kuv xubntiag lawm; rau qhov lub ntiajteb puv npo kev ua phem lim hiam vim yog lawv; thiab saib seb, kuv yuav rhuav tshem lawv nrog lub ntiajteb mus.’ Lawv yuav raug txiav tawm mus, vim lawv tau ua kom lub ntiajteb uas Vajtswv tsim los rau ib haivneeg ncaj ncees tau txaus siab siv ntawd qias vuab tsuab lawm.”
“‘As it was in the days of Noah,’ declared Christ, ‘so shall it be also in the days of the Son of Man.’ And is it not so? Anyone who will look into the daily papers may see a long list of crimes—drunkenness, theft, robbery, embezzlement, murder. Sometimes whole families are murdered, that man’s desires to possess money or goods that do not belong to him may be gratified. The world is indeed becoming as it was in the days of Noah, because men openly disregard God’s commands.” Review and Herald, July 13, 1897.
“‘Ib yam li tau muaj nyob rau tiam Nau-a,’ Tswv Yexus Khetos tshaj tawm hais tias, ‘kuj yuav muaj ib yam li ntawd thiab nyob rau tiam Neeg Leej Tub.’ Thiab puas yog tsis muaj li ntawd? Leej twg uas yuav saib rau hauv cov ntawv xov xwm txhua hnub, yuav pom ib daim ntawv teev kev txhaum ntev—kev qaug dej qaug cawv, kev tub sab, kev nyiag txeeg, kev nyiag nyiaj uas luag muab cob rau tuav, kev tua neeg. Qee zaum tej tsev neeg puv npo raug tua tas huv tibsi, kom tus neeg ntawd txoj kev ntshaw yuav muaj nyiaj los yog tej cuab tam uas tsis yog nws li thiaj li tau raws li nws siab xav. Lub ntiajteb no yeej tab tom dhau los zoo ib yam li nws tau nyob rau tiam Nau-a tiag tiag, vim tibneeg tab tom qhib plhuav tsis quav ntsej Vajtswv tej lus txib.” Review and Herald, July 13, 1897.
Jeremiah is identifying God’s people of the last days that are about to bow down to the sun, and when he does so he identifies that “the showers have been withholden, and there hath been no latter rain; and thou hadst a whore’s forehead, thou refusedst to be ashamed.” The “wicked” of God’s people in the last days are receiving no latter rain, and they refuse to be ashamed, for their thoughts have become continually evil, as represented by the history of Noah, and also by the chambers of imagery in the second abomination of Ezekiel chapter eight.
Yelemis tab tom qhia kom paub txog Vajtswv haiv neeg ntawm hnub kawg uas twb yuav mus pe hawm lub hnub, thiab thaum nws ua li ntawd nws qhia tias “nag los tau raug tuav tseg lawm, thiab tsis muaj nag lig; thiab koj muaj lub hauv pliaj zoo li tus pojniam deev luag txivneej, koj tsis kam txaj muag.” Cov “neeg phem” hauv Vajtswv haiv neeg ntawm hnub kawg tsis tau txais nag lig li, thiab lawv tsis kam txaj muag, rau qhov lawv tej kev xav twb dhau mus ua kev phem tsis tseg li lawm, raws li tau sawv cev los ntawm keebkwm ntawm Nau-a, thiab kuj yog los ntawm tej chav uas muaj duab txig txuam nyob hauv txoj kev qias vuab tsuab thib ob hauv Exekees tshooj yim.
Jeremiah points the unashamed wicked of God’s people in the last days to “cry” “from” that “time” to “the guide of” their “youth.” The guide of the youth of Adventism was the two tables of Habakkuk and the jewels represented thereon. The only hope for breaking out of the wickedness that is about to bring eternal death upon the wicked of God’s people in the last days is to cry unto the God who was the guide at the beginning, which arrived at “the time of the end” in 1798.
Yelemis taw qhia cov neeg limhiam uas tsis txaj muag hauv Vajtswv haiv neeg nyob rau hnub kawg kom “quaj” “txij” lub “sijhawm” ntawd mus rau “Tus Qhia” ntawm lawv “thaum hluas.” Tus Qhia ntawm thaum hluas ntawm Adventism yog ob daim phiaj ntawm Habakuk thiab cov hniav nyiaj hniav kub uas sawv cev rau saum ntawd. Tib txoj kev cia siab xwb rau kev tawg dim tawm hauv txoj kev limhiam uas tab tom coj txoj kev tuag mus ib txhis los rau saum cov neeg limhiam hauv Vajtswv haiv neeg nyob rau hnub kawg yog quaj thov rau tus Vajtswv uas yog Tus Qhia thaum pib, uas tau los txog rau “lub sijhawm kawg” hauv xyoo 1798.
The issue in the history of the first or third angel is whether you receive or do not receive the latter rain. The latter rain began when the nations were angered on September 11, 2001.
Qhov teeb meem nyob hauv keeb kwm ntawm thawj los sis tus tim tswv thib peb yog seb koj puas txais los sis tsis txais nag tom qab. Nag tom qab tau pib thaum cov tebchaws raug chim rau hnub Cuaj Hlis 11, 2001.
“At that time, while the work of salvation is closing, trouble will be coming on the earth, and the nations will be angry, yet held in check so as not to prevent the work of the third angel. At that time the ‘latter rain,’ or refreshing from the presence of the Lord, will come, to give power to the loud voice of the third angel, and prepare the saints to stand in the period when the seven last plagues shall be poured out.” Early Writings, 85.
“Lub sij hawm ntawd, thaum txoj hauj lwm cawm seej tab tom kaw xaus, kev txom nyem yuav los rau saum lub ntiaj teb, thiab txhua haiv neeg yuav npau taws, los tseem raug tuav kom tseg cia thiaj tsis txhob txwv tsis pub txoj hauj lwm ntawm tus tim tswv thib peb. Lub sij hawm ntawd ‘nag tom qab,’ los yog kev ua kom rov qab muaj zog tshiab uas los ntawm Vajtswv lub xub ntiag, yuav los, kom pub hwj chim rau lub suab nrov nrov ntawm tus tim tswv thib peb, thiab npaj cov neeg dawb huv kom sawv taus hauv lub caij uas xya lub xwm txheej phem kawg yuav raug nchuav tawm.” Early Writings, 85.
The “latter rain,” which is also identified as “the refreshing,” began when the nations were angered, and at that time “the work of salvation” began to close. The four angels of Revelation seven hold the four winds in check while the sealing of the one hundred and forty-four thousand is accomplished, and in Ezekiel chapter nine, that work is represented by angels placing a mark upon those who sigh and cry for the abominations done in Jerusalem. On September 11, 2001 the angels began the closing work of placing a mark upon the foreheads of the one hundred and forty-four thousand.
“Los nag thaum kawg,” uas kuj raug hu ua “kev txhawb zog tshiab,” tau pib thaum cov haiv neeg npau taws, thiab lub sijhawm ntawd “txoj hauj lwm ntawm txoj kev cawm seej” tau pib kaw. Plaub tug tim tswv hauv Tshwmsim xya tuav plaub cua kom nyob ruaj nreb thaum tab tom ua tiav txoj haujlwm muab lub cim foob rau ib puas plaub caug plaub txhiab leej, thiab hauv Exekees tshooj cuaj, txoj hauj lwm ntawd raug sawv cev los ntawm cov tim tswv muab ib lub cim rau saum hauv pliaj ntawm cov uas quaj ntsuag thiab quaj hu vim tej kev qias vuab tsuab uas tau ua nyob hauv Yeluxalees. Hnub tim 11 lub Cuaj Hli, xyoo 2001, cov tim tswv tau pib txoj hauj lwm kaw kawg ntawm kev muab ib lub cim rau saum hauv pliaj ntawm ib puas plaub caug plaub txhiab leej.
The closing work of the third angel is accomplished during the outpouring of the latter rain, which is also “the refreshing”, which is a message.
Kev ua haujlwm xaus ntawm tus tim tswv thib peb raug ua kom tiav thaum lub sij hawm los nag tom qab raug muab nchuav los, uas kuj yog “kev ciaj sia tshiab,” uas yog ib txoj xov.
To whom he said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing: yet they would not hear. Isaiah 28:12.
Nws hais rau lawv tias, Nov yog qhov chaw so uas nej yuav ua rau tus uas nkees tau so; thiab nov yog qhov chaw ua kom rov qab muaj zog dua tshiab; los lawv yeej tsis kam mloog. Yaxayas 28:12.
The message they refuse to hear in Isaiah is the message that is delivered by stammering tongues, and is the testing message that represents the methodology of “line upon line.”
Txoj lus uas lawv tsis kam mloog nyob hauv Yaxayas yog txoj lus uas raug tshaj tawm los ntawm tej nplaig txhaws lus, thiab yog txoj lus sim siab uas sawv cev rau txoj kev coj uas yog “kab saum kab.”
But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken. Wherefore hear the word of the Lord, ye scornful men, that rule this people which is in Jerusalem. Because ye have said, We have made a covenant with death, and with hell are we at agreement; when the overflowing scourge shall pass through, it shall not come unto us: for we have made lies our refuge, and under falsehood have we hid ourselves. Isaiah 28:13–15.
Tiamsis lo lus ntawm tus Tswv los rau lawv ua lus qhuab qhia saum lus qhuab qhia, lus qhuab qhia saum lus qhuab qhia; kab saum kab, kab saum kab; nov me ntsis, tod me ntsis; kom lawv yuav mus, thiab poob rov qab, thiab raug lov tawg, thiab raug cuab, thiab raug ntes. Vim li no nej cov neeg thuam, uas kav cov haiv neeg no uas nyob hauv Yeluxalees, nej cia li mloog tus Tswv lo lus. Rau qhov nej tau hais tias, Peb tau cog lus nrog txoj kev tuag lawm, thiab nrog dab tuag peb tau pom zoo lawm; thaum tus nplawm loj uas nyab lug hla los, nws yuav tsis los txog peb: rau qhov peb tau muab lus dag ua peb qhov chaw nkaum, thiab peb tau nkaum peb tus kheej rau hauv txoj kev cuav. Isaiah 28:13–15.
The Word of the Lord, which is the message of the rest and refreshing (the latter rain), that causes them to “go, and fall backward, and be broken, and snared, and taken,” is given to “the scornful men, which rule this people which is in Jerusalem.” Jerusalem is where the angels mark those who sigh and cry, and the ancient men who have betrayed their trust are the first to fall.
Lo Lus ntawm tus Tswv, uas yog txoj xov ntawm txoj kev so thiab kev ua kom rov qab muaj zog (nag tom qab), uas ua rau lawv “mus, thiab ntog rov qab, thiab raug lov, thiab raug ntxiab, thiab raug ntes,” raug muab rau “cov neeg thuam luag, uas kav haiv neeg no uas nyob hauv Yeluxalees.” Yeluxalees yog qhov chaw uas cov tim tswv cim rau cov uas quaj ntsuag thiab quaj hu, thiab cov txwj laus uas tau ntxeev siab rau txoj kev tso siab uas tau muab rau lawv yog cov xub poob ua ntej.
“The mark of deliverance has been set upon those ‘that sigh and that cry for all the abominations that be done.’ Now the angel of death goes forth, represented in Ezekiel’s vision by the men with the slaughtering weapons, to whom the command is given: ‘Slay utterly old and young, both maids, and little children, and women: but come not near any man upon whom is the mark; and begin at My sanctuary.’ Says the prophet: ‘They began at the ancient men which were before the house.’ Ezekiel 9:1–6. The work of destruction begins among those who have professed to be the spiritual guardians of the people. The false watchmen are the first to fall. There are none to pity or to spare. Men, women, maidens, and little children perish together.” The Great Controversy, 656.
“Lub cim ntawm txoj kev cawm dim twb raug muab tso rau saum cov uas ‘quaj ntsuag thiab quaj nrov vim txhua yam kev qias vuab tsuab uas raug ua.’ Tam sim no tus tim tswv ntawm kev tuag tawm mus, raws li tau sawv cev hauv Ezekiel tej yog toog pom los ntawm cov txiv neej uas tuav tej cuab yeej tua neeg, rau cov uas tau raug muab lo lus txib hais tias: ‘Nej yuav tsum muab tua pov tseg kom tag nrho, cov laus thiab cov hluas, ob leeg ntxhais hluas, thiab tej me nyuam yaus, thiab poj niam; tiam sis txhob los ze ib tug neeg twg uas muaj lub cim nyob saum nws; thiab nej yuav tsum pib ntawm Kuv lub tuam tsev dawb huv.’ Tus yaj saub hais tias: ‘Lawv thiaj pib ntawm cov txwj laus uas nyob ntawm lub tsev xub ntiag.’ Ezekiel 9:1–6. Tes haujlwm ntawm kev rhuav tshem pib nyob hauv cov uas tau lees tias yog cov saib xyuas sab ntsuj plig ntawm haiv neeg. Cov neeg zov uas dag yog cov poob ua ntej tshaj. Tsis muaj leej twg yuav hlub tshua los yog tseg cia. Txiv neej, poj niam, ntxhais hluas, thiab me nyuam yaus puav leej tuag ua ke.” The Great Controversy, 656.
We will continue to address the increase of knowledge that arrived in 1989, in the next article.
Peb yuav txuas ntxiv hais txog qhov kev nce ntxiv ntawm kev paub uas tau los txog rau xyoo 1989, hauv zaj lus tom ntej.
“One who sees beneath the surface, who reads the hearts of all men, says of those who have had great light: ‘They are not afflicted and astonished because of their moral and spiritual condition.’ Yea, they have chosen their own ways, and their soul delighteth in their abominations. I also will choose their delusions, and will bring their fears upon them; because when I called, none did answer; when I spake, they did not hear: but they did evil before Mine eyes, and chose that in which I delighted not.’ ‘God shall send them strong delusion, that they should believe a lie,’ because they received not the love of the truth, that they might be saved,’ ‘but had pleasure in unrighteousness.’ Isaiah 66:3, 4; 2 Thessalonians 2:11, 10, 12.
“Tus uas pom tau hauv qab daim tawv sab nraud, tus uas nyeem tau lub siab ntawm tibneeg sawvdaws, hais txog cov uas tau txais qhov kaj loj tias: ‘Lawv tsis raug kev txom nyem siab thiab tsis poob siab ntshai vim lawv tus yam ntxwv ncaj ncees thiab sab ntsuj plig.’ Muaj tseeb tiag, lawv tau xaiv lawv tus kheej tej kev, thiab lawv tus ntsuj plig zoo siab rau lawv tej kev qias vuab tsuab. Kuv thiab yuav xaiv lawv tej kev dag ntxias, thiab yuav coj yam uas lawv ntshai los raug rau lawv; vim thaum Kuv hu, tsis muaj leejtwg teb; thaum Kuv hais, lawv tsis mloog: tiamsis lawv tau ua phem rau ntawm Kuv qhov muag, thiab xaiv yam uas Kuv tsis txaus siab rau.’ ‘Vajtswv yuav xa kev dag ntxias muaj hwjchim los rau lawv, kom lawv ntseeg txoj lus dag,’ vim lawv tsis tau txais txoj kev hlub rau qhov tseeb, xwv kom lawv thiaj dim tau,’ ‘tiamsis zoo siab rau txoj kev tsis ncaj ncees.’ Yaxayas 66:3, 4; 2 Thexalaunika 2:11, 10, 12.
“The heavenly Teacher inquired: ‘What stronger delusion can beguile the mind than the pretense that you are building on the right foundation and that God accepts your works, when in reality you are working out many things according to worldly policy and are sinning against Jehovah? Oh, it is a great deception, a fascinating delusion, that takes possession of minds when men who have once known the truth, mistake the form of godliness for the spirit and power thereof; when they suppose that they are rich and increased with goods and in need of nothing, while in reality they are in need of everything.’” Testimonies, volume 8, 249, 250.
“Tus Xibfwb saum ntuj tau nug hais tias: ‘Yuav muaj dabtsi dag ntxias uas muaj hwjchim dua no los ntxias tau lub siab tshaj qhov kev ua txuj tias nej tab tom tsa saum lub hauv paus uas yog lawm thiab tias Vajtswv lees txais nej tej haujlwm, thaum qhov tseeb mas nej tab tom ua ntau yam raws li txoj kev txawj ntse ntawm lub ntiajteb no thiab tab tom ua txhaum rau Yehauvas? Au, qhov no yog ib qho kev dag ntxias loj heev, yog ib qho kev yuam kev uas ntxim qhuas heev, uas los kav lub siab thaum cov neeg uas ib zaug twb tau paub qhov tseeb lawm, yuam kev muab daim qauv ntawm kev ua neeg dawb huv los hloov chaw rau tus ntsuj plig thiab lub hwjchim ntawm qhov ntawd; thaum lawv xav tias lawv nplua nuj thiab muaj ntau yam khoom lawm thiab tsis xav tau dabtsi li, tiamsis qhov tseeb mas lawv tab tom xav tau txhua yam.’” Testimonies, volume 8, 249, 250.