The testing process that begins when the angel descends is represented by the test of whether to take the book out of the angel’s hand and eat it. Those that did choose to eat the message were then destined for a disappointment where the group who refused to eat were left behind. The little book that was to be eaten represented an “increase of knowledge” of the message that had first been unsealed at “the time of the end” at either 1798 or 1989, and then later formalized into a message that would hold the generation then alive accountable to the light of the increased knowledge. In either history, once the prophecy of Islam was fulfilled, then the message to be eaten in the angel’s hand was either received or rejected. If the message represented by the book is rejected, those who do so, and still seek to uphold the profession of still being the chosen of God, are forced to produce a counterfeit latter rain message.
Txoj kev sim siab uas pib thaum tus tim tswv nqes los ntawd raug sawv cev los ntawm qhov kev xeem seb puas yuav muab phau ntawv tawm ntawm tus tim tswv txhais tes los noj. Cov uas xaiv noj txoj xov ntawd, ces raug teem cia rau ib qho kev chim siab loj, hos pab uas tsis kam noj raug tseg cia tom qab. Phau ntawv me uas yuav tsum tau noj sawv cev rau “kev paub ntxiv zuj zus” txog txoj xov uas xub raug qhib tawm ntawm lub foob thaum “lub sijhawm kawg” nyob rau xyoo 1798 lossis 1989, thiab tom qab ntawd mam raug muab coj los teeb tsa ua ib txoj xov uas yuav tuav tiam neeg uas tseem ciaj sia rau lub sijhawm ntawd kom lav ris raws li qhov kaj ntawm qhov kev paub uas nce ntxiv ntawd. Hauv ob zaj keeb kwm no tib si, thaum ib zaug yav tom ntej txog Islam tau tiav lawm, ces txoj xov uas yuav tsum tau noj hauv tus tim tswv txhais tes ntawd yuav raug txais los yog raug tsis lees txais. Yog txoj xov uas phau ntawv sawv cev rau ntawd raug tsis lees txais, ces cov uas ua li ntawd, thiab tseem nrhiav kev txhawb nqa txoj haujlwm lees txim tias lawv tseem yog Vajtswv cov uas raug xaiv, yuav raug yuam kom tsim ib txoj xov dag cuav txog nag lig.
On September 11, 2001 the past rebellions of the generations of Adventism were again made testing issues. Habakkuk chapter two identifies a debate that occurs in the prophetic history represented therein, which is a parallel prophetic line to the parable of the ten virgins. When the watchman asked what he shall answer in the history of the parable of the ten virgins, he was commanded to “write the vision, and make it plain upon tables.” The watchmen of Millerite history produced the 1843 chart in 1842, and its production became a waymark. It was the “vision” of Habakkuk two, that had been made plain upon tables that was to speak at the end.
Thaum lub Cuaj Hlis tim 11, xyoo 2001, tej kev tawm tsam yav tag los ntawm ntau tiam ntawm Kev Ntseeg Adventism rov qab raug muab los ua tej ntsiab lus sim siab dua ib zaug ntxiv. Habakkuk tshooj ob qhia txog ib qho kev sib cav uas tshwm sim nyob rau hauv zaj keeb kwm yav tom ntej uas sawv cev nyob ntawd, uas yog ib txoj kab yaj saub sib npaug nrog zaj lus piv txwv txog kaum tus ntxhais nkauj xwb. Thaum tus neeg zov nug tias nws yuav teb li cas nyob rau hauv zaj keeb kwm ntawm zaj lus piv txwv txog kaum tus ntxhais nkauj xwb, nws raug txib kom “sau lub zeem muag, thiab ua kom meej rau saum tej phaj.” Cov neeg zov hauv keeb kwm Millerite tau tsim daim ntawv qhia xyoo 1843 nyob rau xyoo 1842, thiab nws txoj kev tsim tau los ua ib lub cim taw tes. Nws yog “lub zeem muag” hauv Habakkuk ob, uas tau raug ua kom meej rau saum tej phaj, uas yuav hais lus thaum kawg.
Shortly after September 11, 2001 those who recognized the activity of Islam of the third woe, were led to return to Jeremiah’s “old paths,” and to walk therein. Those “old paths” identified that the three woes of Revelation chapter eight, verse thirteen represented the prophetic role of Islam. Immediately thereafter, Future for America began to reproduce the two charts of Habakkuk chapter two at the very same point in the parallel history of the Millerites, the two charts were set forth as a waymark, which had been represented by the production of the 1843 chart, in 1842.
Tsis ntev tom qab lub Cuaj Hlis 11, 2001, cov uas pom txog kev ua haujlwm ntawm Islam ntawm kev txom nyem thib peb, raug coj kom rov qab mus rau Yelemis cov “txoj qub kev,” thiab taug kev nyob hauv. Cov “txoj qub kev” ntawd qhia meej tias peb txoj kev txom nyem ntawm Tshwm Sim tshooj yim, nqe kaum peb, sawv cev rau lub luag hauj lwm cev Vajtswv lus ntawm Islam. Tam sim ntawd tom qab ntawd, Future for America tau pib luam dua ob daim ntawv qhia ntawm Habakkuk tshooj ob ntawm tib lub ntsiab lus hauv keeb kwm uas sib txig raws li ntawm cov Millerites, thaum ob daim ntawv qhia ntawd raug muab nthuav tawm ua ib qho cim kev, uas tau raug sawv cev los ntawm kev tsim daim ntawv qhia xyoo 1843, nyob rau xyoo 1842.
“In May, 1842, a General Conference was convened in Boston, [Massachusetts]. At the opening of this meeting, Brethren Charles Fitch and Apollos Hale, of Haverhill, presented the pictorial prophecies of Daniel and John, which they had painted on cloth, with the prophetic numbers, showing their fulfillment. Brother Fitch in explaining from his chart before the Conference, said, while examining these prophecies, he had thought if he could get out something of the kind as here presented it would simplify the subject and make it easier for him to present to an audience. Here was more light in our pathway. These brethren had been doing what the Lord had shown Habakkuk in his vision 2,468 years before, saying, ‘Write the vision and make it plain upon tables, that he may run that readeth it. For the vision is yet for an appointed time.’ Habakkuk 2:2.
“Nyob rau lub Tsib Hlis, 1842, tau muaj ib lub Rooj Sab Laj Loj raug hu los sib sau hauv Boston, [Massachusetts]. Thaum qhib lub rooj sib tham no, Cov Kwv Tij Charles Fitch thiab Apollos Hale, tuaj ntawm Haverhill, tau nthuav tawm tej lus faj lem ua daim duab ntawm Daniel thiab Yauhas, uas lawv tau pleev rau saum ntaub, nrog rau cov zauv faj lem, qhia txog lawv txoj kev ua tiav. Kwv Tij Fitch, thaum piav raws li nws daim ntawv qhia ua ntej lub Rooj Sab Laj, tau hais tias, thaum nws tab tom tshuaj xyuas tej lus faj lem no, nws tau xav tias yog nws muaj peev xwm muab ib yam zoo li qhov uas nthuav tawm ntawm no, ces nws yuav ua rau zaj lus no meej dua thiab pab kom nws yooj yim dua rau nws nthuav tawm rau ib pawg neeg mloog. Ntawm no muaj qhov kaj ntxiv rau hauv peb txoj kev taug. Cov kwv tij no tau ua raws li yam uas tus Tswv tau qhia rau Hanpaku hauv nws zaj yog toog 2,468 xyoo ua ntej ntawd, hais tias, ‘Sau zaj yog toog ntawd, thiab ua kom nws meej rau saum tej daim phiaj, xwv kom tus uas nyeem tau thiaj khiav tau. Rau qhov zaj yog toog tseem tshuav tseg rau ib lub sijhawm uas tau teem tseg lawm.’ Hanpaku 2:2.”
“After some discussion on the subject, it was voted unanimously to have three hundred similar to this one lithographed, which was soon accomplished. They were called ‘the ‘43 charts.’ This was a very important Conference.” The Autobiography of Joseph Bates, 263.
“Tom qab muaj ib ntus sib tham txog zaj lus no lawm, ces tau pov npav ib suab pom zoo kom muab peb puas daim uas zoo ib yam li daim no mus luam ua lithograph, uas tsis ntev ces kuj ua tiav lawm. Lawv raug hu ua ‘cov chart xyoo ’43.’ Qhov no yog ib Rooj Sab Laj tseem ceeb heev.” The Autobiography of Joseph Bates, 263.
“It was the united testimony of Second Advent lecturers and papers, when standing on ‘the original faith,’ that the publication of the chart was a fulfillment of Habakkuk 2:2, 3. If the chart was a subject of prophecy (and those who deny it leave the original faith), then it follows that BC 457 was the year from which to date the 2300 days. It was necessary that 1843 should be the first published time in order that ‘the vision’ should ‘tarry,’ or that there should be a tarrying time, in which the virgin band was to slumber and sleep on the great subject of time, just before they were to be aroused by the Midnight Cry.” James White, Second Advent Review and Sabbath Herald, Volume I, Number 2.
“Yog ib qho timkhawv sib koom ntawm cov xibhwb qhuab qhia thiab cov ntaub ntawv ntawm Txoj Kev Los Zaum Ob, thaum lawv sawv ruaj rau saum ‘txojkev ntseeg qub thawj,’ tias kev luam tawm daim ntawv qhia yog ib qho kev ua tiav ntawm Habakkuk 2:2, 3. Yog daim ntawv qhia ntawd yog ib qho ntsiab lus ntawm yaj saub lus faj lem (thiab cov uas tsis lees txais nws tawm ntawm txojkev ntseeg qub thawj lawm), ces kuj yuav tsum xaus tias xyoo BC 457 yog lub xyoo uas yuav tsum pib xam 2300 hnub ntawd. Nws yog yam tsim nyog uas 1843 yuav tsum yog thawj lub sijhawm uas raug luam tawm, kom ‘lub zeem muag’ thiaj li ‘ncua,’ los sis kom muaj ib lub sijhawm ncua, uas pab nkauj xwb ntawd yuav tsum tsaug zog thiab pw tsaug zog rau saum zaj ntsiab loj ntawm lub sijhawm, tam sim ua ntej lawv yuav raug tsa sawv los ntawm Tus Nruab Nrab Hmo.” James White, Second Advent Review and Sabbath Herald, Volume I, Number 2.
“Now our history shows that there were hundreds teaching from the same chronological charts that William Miller was, all of one stamp. Then it was the oneness of the message all on one theme, the coming of the Lord Jesus at a certain time, 1844.” Joseph Bates, Early SDA Pamphlets, 17.
“Tam sim no peb keeb kwm qhia tias muaj ntau pua leej uas tab tom qhia raws li tib daim ntawv teev caij nyoog uas William Miller tau siv, thiab lawv sawv daws yog ib hom nkaus. Yog li ntawd, txoj xov ntawd thiaj yog ib txoj kev sib haum xeeb ua ib yam nkaus, txhua tus tsom rau tib lub ntsiab, uas yog kev los txog ntawm tus Tswv Yexus Khetos nyob rau ib lub sij hawm tshwj xeeb, xyoo 1844.” Joseph Bates, Early SDA Pamphlets, 17.
The reprinting of the 1843 and 1850 charts, in the immediate post-September 11, 2001 history was as much a fulfillment of Habakkuk two, as was the publication of the 1843 chart in 1842. The production of the tables is part of the narrative of Habakkuk chapter two, and it had to happen. On September 11, 2001 the rebellion of 1863 was again repeated by those Laodicean Adventists who refused to return to Jeremiah’s “old paths.”
Kev rov luam tawm dua ntawm daim kab kos xyoo 1843 thiab 1850, hauv keeb kwm tam sim tom qab lub Cuaj Hlis 11, 2001, kuj yog ib feem ntawm kev ua tiav ntawm Habakkuk ob yam nkaus li qhov uas kev luam tawm daim kab kos xyoo 1843 hauv xyoo 1842 yog. Kev tsim cov ntxhuav yog ib feem ntawm zaj lus piav hauv Habakkuk tshooj ob, thiab nws yuav tsum tau muaj tshwm sim. Hnub Cuaj Hlis 11, 2001, kev tawm tsam ntawm xyoo 1863 tau rov muaj dua ib zaug ntxiv los ntawm cov Adventist Laodicea uas tsis kam rov qab los rau Yelemis cov “kev qub.”
“The enemy is seeking to divert the minds of our brethren and sisters from the work of preparing a people to stand in these last days. His sophistries are designed to lead minds away from the perils and duties of the hour. They estimate as of little value the light that Christ came from heaven to give to John for His people. They teach that the scenes just before us are not of sufficient importance to receive special attention. They make of no effect the truth of heavenly origin, and rob the people of God of their past experience, giving them instead a false science. ‘Thus saith the Lord: Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein.’ [Jeremiah 6:16.]
“Tus yeeb ncuab tab tom nrhiav kev tig peb cov kwv tij thiab cov muam lub siab tawm ntawm txoj hauj lwm uas npaj ib haiv neeg kom sawv tau ruaj khov nyob rau hnub kawg no. Nws tej lus dag ntxias uas zoo li muaj laj thawj raug npaj tseg los coj tib neeg lub siab kom txav deb ntawm tej kev phom sij thiab tej dej num uas yog rau lub sij hawm no. Lawv suav hais tias qhov kaj uas Khetos tau los saum ntuj ceeb tsheej coj los muab rau Yauhas rau Nws haiv neeg ntawd tsis muaj nqis ntau. Lawv qhia tias tej xwm txheej uas nyob ncaj nraim ntawm peb xub ntiag no tsis tseem ceeb txaus kom yuav tsum tau txais kev mloog tshwj xeeb. Lawv ua kom qhov tseeb uas muaj keeb kwm saum ntuj ceeb tsheej ntawd poob nws lub hwj chim, thiab lawv nyiag Vajtswv haiv neeg tej kev paub dhau los ntawm lawv, muab ib yam kev txawj ntse cuav los hloov chaw. ‘Tus Tswv hais li no: Nej cia li sawv ntawm tej kev, thiab saib, thiab nug txog tej kev qub, uas yog txoj kev zoo nyob qhov twg, thiab nej cia li taug txoj kev ntawd.’ [Jeremiah 6:16.]”
“Let none seek to tear away the foundations of our faith,—the foundations that were laid at the beginning of our work, by prayerful study of the Word and by revelation. Upon these foundations we have been building for more than fifty years. Men may suppose that they have found a new way, that they can lay a stronger foundation than that which has been laid; but this is a great deception. ‘Other foundation can no man lay than that is laid.’ [1 Corinthians 3:11.] In the past, many have undertaken to build a new faith, to establish new principles; but how long did their building stand? It soon fell; for it was not founded upon the Rock.” Testimonies, volume 8, 296, 297.
“Tsis txhob cia leejtwg nrhiav rhuav tshem tej hauv paus ntawm peb txojkev ntseeg,—tej hauv paus uas tau muab tsa tseg thaum pib ntawm peb tes haujlwm, los ntawm kev kawm Vajlugkub nrog kev thov ntuj thiab los ntawm kev tshwm sim. Saum tej hauv paus no peb tau txhim tsa tau ntau tshaj tsib caug xyoo lawm. Tej neeg tej zaum yuav xav tias lawv twb nrhiav tau ib txojkev tshiab, tias lawv muaj peev xwm muab tsa ib lub hauv paus uas ruaj dua lub uas twb raug muab tsa lawm; tiam sis qhov no yog ib qho kev dag ntxias loj heev. ‘Tsis muaj leejtwg yuav tsa tau lwm lub hauv paus dua li lub uas twb raug tsa lawm.’ [1 Corinthians 3:11.] Yav tag los, coob leej tau pib txhim tsa ib txojkev ntseeg tshiab, los tsim tsa tej ntsiab cai tshiab; tiam sis lawv txojkev txhim tsa ntawd sawv tau ntev npaum li cas? Tsis ntev nws txawm vau lawm; rau qhov nws tsis tau raug tsa saum lub Pob Zeb.” Testimonies, volume 8, 296, 297.
Jeremiah identifies that to walk in the “old paths,” is to find “the rest”, and the rest is “the latter rain”, which began when the nations were angered on September 11, 2001, when the great buildings of New York City came down. Those that then ate the message became Habakkuk’s watchmen who were to “write the vision, and make it plain”. Jeremiah identifies the very same watchmen during the time of “the rest”, which is “the latter rain”.
Yelemis qhia meej tias kev taug kev hauv “txoj kev qub” yog kom nrhiav tau “txoj kev so,” thiab txoj kev so ntawd yog “nag tom qab,” uas tau pib thaum cov haiv neeg npau taws rau hnub tim Cuaj Hlis 11, 2001, thaum tej tsev loj hauv Nroog New York poob los. Cov uas tom qab ntawd tau noj txoj xov ntawd thiaj los ua Hanpaku tus saib xwm, uas raug hu kom “sau lub zeem muag, thiab ua kom meej.” Yelemis qhia txog cov saib xwm tib yam ntawd nyob rau lub sijhawm ntawm “txoj kev so,” uas yog “nag tom qab.”
Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls. But they said, We will not walk therein. Also I set watchmen over you, saying, Hearken to the sound of the trumpet. But they said, We will not hearken. Jeremiah 6:16, 17.
Yog li no yog li tus Tswv hais tias, Nej cia li sawv ntawm tej kev, thiab saib, thiab nug txog tej qub ke, seb txoj kev zoo nyob qhov twg, thiab nej cia li taug txoj kev ntawd, ces nej yuav nrhiav tau kev so rau nej tej ntsuj plig. Tiamsis lawv hais tias, Peb yuav tsis taug txoj kev ntawd. Tsis tas li ntawd, Kuv tau tsa cov neeg zov saib nej, hais tias, Nej cia li mloog lub suab raj. Tiamsis lawv hais tias, Peb yuav tsis mloog. Yelemis 6:16, 17.
The trumpet that they were to sound is the sixth trumpet of the second woe in Millerite history, and in the last days it is the seventh trumpet of the third woe. Habakkuk’s watchmen, who are Jeremiah’s watchmen, sound a warning message that in the rebellion of 1888, was rejected. The sixth trumpet that was rejected in 1888, was the message to Laodicea.
Lub raj uas lawv yuav tsum tshuab ntawd yog lub raj thib rau ntawm kev txom nyem thib ob hauv keeb kwm Millerite, thiab nyob rau hnub kawg nws yog lub raj thib xya ntawm kev txom nyem thib peb. Habakkuk cov neeg zov, uas yog Yelemiya cov neeg zov, tshuab ib zaj lus ceeb toom uas, hauv kev ntxeev siab xyoo 1888, raug tsis lees txais. Lub raj thib rau uas raug tsis lees txais nyob rau xyoo 1888 ntawd yog zaj lus rau Laodicea.
“The message given us by A. T. Jones, and E. J. Waggoner is the message of God to the Laodicean church, and woe be unto anyone who professes to believe the truth and yet does not reflect to others the God-given rays.” The 1888 Materials, 1053.
“Zaj lus uas A. T. Jones thiab E. J. Waggoner tau muab rau peb yog Vajtswv zaj lus rau pawg ntseeg Laodicea, thiab kev txom nyem yuav poob rau tus twg los xij uas lees tias ntseeg qhov tseeb los tseem tsis ci tawm rau lwm tus txog tej kab hluav taws uas Vajtswv pub los.” The 1888 Materials, 1053.
The seventh trumpet message of 1888, was first sounded to Laodicea in 1856, and then the Laodicean message was placed within the context of the increasing light of the “seven times.” On September 11, 2001 the call to return to Jeremiah’s old paths, and to walk therein for the purpose of obtaining the message of the latter rain, included the seventh Trumpet warning message that is represented as the message to Laodicea, and the “seven times,” which is the symbol of the foundations.
Txoj xov ntawm lub raj xya uas yog xyoo 1888, xub raug ncha rau Laodicea hauv xyoo 1856, thiab tom qab ntawd txoj xov rau Laodicea raug muab tso rau hauv lub ntsiab lus ntawm qhov kaj uas tab tom nce zuj zus ntawm “xya lub sijhawm.” Hnub tim 11 lub Cuaj Hli, 2001, txoj kev hu kom rov qab mus rau Yelemis txoj kev qub, thiab taug kev hauv txoj kev ntawd kom thiaj li tau txais txoj xov ntawm nag tom qab, kuj muaj nrog txoj xov ceeb toom ntawm lub Raj xya uas raug sawv cev ua txoj xov rau Laodicea, thiab “xya lub sijhawm,” uas yog lub cim ntawm tej hauv paus ntsiab.
The “lie” identified by prophecy that produces the strong delusion of Paul’s writings was placed into the third generation of Laodicean Adventism in 1931, sixteen years after the death of the prophetess. The “lie” which arrived in the third generation is prophetically located in the period represented as the “women weeping for Tammuz,” and is therefore associated with the false latter rain message.
“Qhov lus dag” uas kev yaj saub tau txheeb qhia tias ua rau muaj txoj kev dag ntxias loj kawg hauv Povlauj tej ntawv sau, tau raug muab ntxig rau hauv tiam thib peb ntawm Laodicean Adventism xyoo 1931, kaum rau xyoos tom qab tus pojniam cev Vajtswv lus tuag lawm. “Qhov lus dag” uas los txog hauv tiam thib peb ntawd, raws li kev yaj saub, raug muab tso rau hauv lub sijhawm uas sawv cev ua “cov pojniam quaj rau Tammuz,” thiab vim li ntawd nws thiaj raug txuas nrog txoj xov tsis tseeb txog nag tom qab.
The details of how the “lie” was propagated should be understood, as should the prophetic role of the “lie” in end-time prophecy. The scornful men that rule Jerusalem in the time of the latter rain, which is the time of the sealing of the one hundred and forty-four thousand, created a false latter rain message in the third generation of Adventism, as represented by the “women weeping for Tammuz,” in Ezekiel chapter eight. Their false latter rain message is also represented as a false foundation, a false wall of protection, and a false peace and safety message by Ezekiel.
Cov ntsiab lus hais txog txoj kev uas tus “lus dag” ntawd raug tshaj tawm yuav tsum raug to taub, ib yam li lub luag hauj lwm yaj saub ntawm tus “lus dag” ntawd hauv yav tom ntej-kev qhia txog hnub kawg los kuj yuav tsum raug to taub thiab. Cov neeg thuam luag uas kav Yeluxalees nyob rau lub sij hawm ntawm nag tom qab, uas yog lub sij hawm ntawm kev muab lub cim rau ib puas plaub caug plaub txhiab leej, tau tsim ib zaj xov nag tom qab cuav nyob rau tiam thib peb ntawm Adventism, raws li sawv cev los ntawm cov “poj niam quaj Tammuz,” hauv Exekees tshooj yim. Lawv zaj xov nag tom qab cuav ntawd kuj raug Exekees sawv cev ua ib lub hauv paus cuav, ib phab ntsa cuav rau kev tiv thaiv, thiab ib zaj xov cuav hais txog kev thaj yeeb thiab kev nyab xeeb.
Have ye not seen a vain vision, and have ye not spoken a lying divination, whereas ye say, The Lord saith it; albeit I have not spoken? Therefore thus saith the Lord God; Because ye have spoken vanity, and seen lies, therefore, behold, I am against you, saith the Lord God. And mine hand shall be upon the prophets that see vanity, and that divine lies: they shall not be in the assembly of my people, neither shall they be written in the writing of the house of Israel, neither shall they enter into the land of Israel; and ye shall know that I am the Lord God. Because, even because they have seduced my people, saying, Peace; and there was no peace; and one built up a wall, and, lo, others daubed it with untempered mortar: Say unto them which daub it with untempered mortar, that it shall fall: there shall be an overflowing shower; and ye, O great hailstones, shall fall; and a stormy wind shall rend it. Lo, when the wall is fallen, shall it not be said unto you, Where is the daubing wherewith ye have daubed it? Therefore thus saith the Lord God; I will even rend it with a stormy wind in my fury; and there shall be an overflowing shower in mine anger, and great hailstones in my fury to consume it. So will I break down the wall that ye have daubed with untempered mortar, and bring it down to the ground, so that the foundation thereof shall be discovered, and it shall fall, and ye shall be consumed in the midst thereof: and ye shall know that I am the Lord. Thus will I accomplish my wrath upon the wall, and upon them that have daubed it with untempered mortar, and will say unto you, The wall is no more, neither they that daubed it; To wit, the prophets of Israel which prophesy concerning Jerusalem, and which see visions of peace for her, and there is no peace, saith the Lord God. Ezekiel 13:7–16.
Nej puas tsis tau pom tej yog toog tsis muaj nqis, thiab nej puas tsis tau hais tej lus twv cuav, thaum nej hais tias, Tus Tswv hais li no; txawm yog kuv tsis tau hais li? Yog li no tus Tswv Vajtswv hais tias; Vim nej tau hais tej yam tsis muaj nqis, thiab pom tej lus dag, yog li ntawd, saib maj, kuv tawm tsam nej, tus Tswv Vajtswv hais li. Thiab kuv txhais tes yuav tawm tsam cov yaj saub uas pom tej yam tsis muaj nqis, thiab twv tej lus dag: lawv yuav tsis nyob hauv pawg sablaj ntawm kuv haiv neeg, thiab lawv yuav tsis raug sau cia rau hauv ntaub ntawv teev npe ntawm tsev neeg Ixayees, thiab lawv yuav tsis tau nkag mus rau hauv tebchaws Ixayees; thiab nej yuav paub tias kuv yog tus Tswv Vajtswv. Vim, muaj tseeb vim lawv tau dag ntxias kuv haiv neeg, hais tias, Muaj kev thaj yeeb; thaum tsis muaj kev thaj yeeb li; thiab ib tug tau tsa ib phab ntsa, saib maj, lwm tus txawm muab av nplaum uas tsis lo zoo pleev rau nws: Hais rau cov uas pleev nws nrog av nplaum uas tsis lo zoo tias, nws yuav vau: yuav muaj nag los hlob heev; thiab nej, au cov lawg loj, nej yuav poob los; thiab cua daj cua dub yuav muab nws nphau. Saib maj, thaum phab ntsa vau tas lawm, puas yuav tsis muaj neeg hais rau nej tias, Qhov pleev uas nej tau pleev ntawd nyob qhov twg? Yog li no tus Tswv Vajtswv hais tias; Kuv yeej yuav muab nws nphau nrog cua daj cua dub hauv kuv txoj kev npau taws; thiab yuav muaj nag los hlob heev hauv kuv txoj kev chim, thiab cov lawg loj hauv kuv txoj kev npau taws kom rhuav tshem nws. Yog li kuv yuav rhuav phab ntsa uas nej tau pleev nrog av nplaum uas tsis lo zoo, thiab muab nws txo kom txog hauv av, kom nws lub hauv paus tshwm plaws, thiab nws yuav vau, thiab nej yuav raug rhuav tshem nyob hauv nruab nrab ntawd: thiab nej yuav paub tias kuv yog tus Tswv. Li no kuv yuav ua kom tiav kuv txoj kev chim rau saum phab ntsa, thiab rau saum cov uas tau pleev nws nrog av nplaum uas tsis lo zoo, thiab kuv yuav hais rau nej tias, Phab ntsa tsis muaj lawm, thiab cov uas pleev nws los tsis muaj lawm; yog hais txog cov yaj saub ntawm Ixayees uas cev lus faj lem txog Yeluxalees, thiab uas pom tej yog toog txog kev thaj yeeb rau nws, thaum tsis muaj kev thaj yeeb li, tus Tswv Vajtswv hais li. Exekees 13:7–16.
The falsehood and lies which the scornful men in Jerusalem hide beneath in Isaiah chapters twenty-eight and twenty-nine are ultimately judged and destroyed by the “overflowing scourge.”
Kev cuav thiab kev dag uas cov neeg thuam luag nyob hauv Yeluxalees nkaum nkaum nkaum nkaum nkaum nkaum nkaum nkaum nkaum nkaum nkaum nkaum nkaum nkaum nkaum nkaum nkaum nkaum nkaum nkaum nkaum nkaum nkaum nkaum nkaum nkaum nkaum nkaum nkaum nkaum nkaum nkaum nkaum nkaum nkaum nkaum nkaum nkaum nkaum nkaum nkaum nkaum nkaum nkaum nkaum nkaum nkaum nkaum nkaum nkaum nkaum hauv Yaxayas tshooj nees nkaum yim thiab nees nkaum cuaj zais rau hauv, thaum kawg raug txiav txim thiab raug rhuav tshem los ntawm “txoj nplawm uas nyab lug hla tuaj.”
Judgment also will I lay to the line, and righteousness to the plummet: and the hail shall sweep away the refuge of lies, and the waters shall overflow the hiding place. And your covenant with death shall be disannulled, and your agreement with hell shall not stand; when the overflowing scourge shall pass through, then ye shall be trodden down by it. Isaiah 28:17, 18.
Kuv tseem yuav muab kev txiav txim rau txoj hlua ntsuas, thiab kev ncaj ncees rau txoj hlua dai hnyav; thiab lawg yuav cheb kom tas qhov chaw nkaum ntawm tej lus dag, thiab dej yuav nyab lub chaw nkaum. Thiab nej tej lus cog tseg nrog kev tuag yuav raug rhuav pov tseg, thiab nej daim ntawv sib cog lus nrog ntuj txiag teb tsaus yuav tsis nyob ruaj; thaum txoj kev rau txim uas nyab los hla dhau, ces nej yuav raug nws tsuj ntais. Yaxayas 28:17, 18.
Isaiah’s “overflowing scourge” is Ezekiel’s “overflowing shower,” that is brought upon those who have “divined lies,” by presenting a “vain vision” and by claiming “the Lord saith it,” “albeit” the Lord had “not spoken.” The “lie” that the ancient men hide under is represented as something they claim that the Lord had spoken, so it is a “lie” about God’s Word. Either they have identified a doctrine from God’s Word as error, or they have erroneously claimed that God directed their understanding (God had spoken), upon a doctrine of the Bible.
“Tus nplawm uas ntws los puv npo” ntawm Yaxayas yog tib yam li Exekees “nag tshauv loj uas ntws los puv npo,” uas raug coj los rau saum cov uas tau “twv dag,” los ntawm kev nthuav tawm ib “zeem muag cuav” thiab los ntawm kev hais tias “Tus Tswv hais li no,” “txawm yog” tus Tswv “tsis tau hais” li ntawd. “Lus dag” uas cov txivneej thaum ub nkaum nyob hauv qab ntawd raug sawv cev ua ib yam uas lawv hais tias tus Tswv tau hais lawm, yog li ntawd nws yog ib “lus dag” hais txog Vajtswv Txojlus. Tej zaum lawv tau txheeb ib txoj kev qhuab qhia hauv Vajtswv Txojlus tias yog kev yuam kev, lossis lawv tau hais yuam kev tias Vajtswv tau coj lawv txoj kev to taub (Vajtswv tau hais lawm), hais txog ib txoj kev qhuab qhia hauv phau Vajlugkub.
The “lie” that arrived in 1931, was a claim that Sister White had endorsed the false view of “the daily,” in the book of Daniel. The false view that “the daily,” represents Christ’s sanctuary ministry was premised upon a “lie” which claimed that in 1910, Ellen White had informed A. G. Daniells that he and Prescott’s view of “the daily,” representing Christ’s sanctuary ministry was actually correct, in spite of her direct written words to the contrary.
“Lus dag” uas tau tshwm los txog xyoo 1931, yog ib qho kev hais tias Muam White tau pom zoo rau txoj kev xav cuav txog “the daily,” hauv phau ntawv Daniel. Txoj kev xav cuav uas hais tias “the daily,” sawv cev rau Khetos tes haujlwm qhuab qhia hauv lub chaw dawb huv, raug tsa los saum ib “lus dag” uas hais tias xyoo 1910, Ellen White tau qhia rau A. G. Daniells tias nws thiab Prescott txoj kev xav txog “the daily,” uas sawv cev rau Khetos tes haujlwm qhuab qhia hauv lub chaw dawb huv, yeej yog qhov tseeb tiag, txawm hais tias nws cov lus sau ncaj qha twb hais tsis pom zoo rau qhov ntawd lawm.
The false view of “the daily,” that was then (1931) established within Laodicean Adventism, became the theological foundation which was employed to build a message that is described by Ezekiel as “peace and safety.” The various arguments that are employed to uphold the false foundation are the various counterfeit coins and jewels that Miller saw in his dream. By the end of his dream his original jewels are fully covered with counterfeits and rubbish, and the rubbish and counterfeit jewels and coins represent the message that was based upon their foundational error that “the daily” represents Christ’s sanctuary ministry.
Qhov kev nkag siab cuav txog “the daily,” uas thaum ntawd (1931) tau raug tsa ruaj khov nyob hauv Laodicean Adventism, tau los ua lub hauv paus kev ntseeg uas raug siv los txhim tsa ib txoj xov uas Ezekiel piav tias yog “kev thaj yeeb thiab kev nyab xeeb.” Cov lus sib cav ntau yam uas raug siv los txhawb lub hauv paus cuav ntawd yog cov npib cuav thiab cov nyiaj hniav kub cuav ntau yam uas Miller pom hauv nws zaj npau suav. Thaum kawg ntawm nws zaj npau suav nws cov nyiaj hniav kub qub twb raug npog tas nrho los ntawm tej yam cuav thiab tej khib nyiab, thiab tej khib nyiab nrog rau cov nyiaj hniav kub cuav thiab cov npib cuav sawv cev rau txoj xov uas tau raug tsa los saum lawv qhov yuam kev hauv paus tias “the daily” sawv cev rau Khetos txoj hauj lwm qhuab qhia hauv lub chaw dawb huv.
In Ezekiel’s passage the rubbish and counterfeit jewels is represented as a “wall” that has been built with a cement that is so weak it cannot hold up under the stress of the “stormy wind” or the “overflowing shower.”
Hauv Ezekiel zaj lus no, tej khib nyiab thiab tej pob zeb nyiaj hniav cuav raug sawv cev ua ib “phab ntsa” uas tau muab tsa nrog ib hom nplaum sib txuas uas qaug zog kawg nkaus, tsis muaj peev xwm tuav tau thaum raug kev kub ntxhov ntawm “cua daj cua dub” lossis “nag los nyab.”
The disobedient prophet from Judah that rebuked Jeroboam, ultimately died between an “ass” and a “lion”. The lion represents Babylon and the ass represents Islam. The two doctrines which Laodicean Adventism cannot see, that are represented by the death of the disobedient prophet are the message of the papacy (the lion), and the message of Islam of the third Woe (the ass).
Tus yaj saub uas tsis mloog lus ntawm Yudas, tus uas tau cem Yelebo‑as, thaum kawg tuag nyob nruab nrab ntawm ib tug “nees luav” thiab ib tug “tsov ntxhuav.” Tus tsov ntxhuav sawv cev rau Npanpiloo, hos tus nees luav sawv cev rau Islam. Ob txoj kev qhuab qhia uas Laodicean Adventism tsis pom, uas raug sawv cev los ntawm txoj kev tuag ntawm tus yaj saub uas tsis mloog lus, yog zaj lus ntawm txoj kev ua thawj ntawm tus pope (tus tsov ntxhuav), thiab zaj lus ntawm Islam ntawm Woe thib peb (tus nees luav).
Ezekiel’s “stormy wind,” is a symbol of Isaiah’s “rough wind that is stayed” in “the day of the east wind” in chapter twenty seven. Ezekiel’s “stormy wind” is also the “four winds” of Revelation chapter seven, that are held until God’s servants are sealed. Ezekiel’s “stormy wind” is his message from the “four winds” in chapter thirty-seven, that brings the dead dry bones to life as a mighty army. Ezekiel’s “stormy wind” that brings down the “wall built with untempered mortar,” is the latter rain message of the third Woe.
Ezekiel tus “cua daj cua dub,” yog ib lub cim ntawm Yaxayas tus “cua hnyav uas raug tuav cia” nyob rau hauv “hnub ntawm cua tuaj sab hnub tuaj” hauv tshooj nees nkaum xya. Ezekiel tus “cua daj cua dub” kuj yog “plaub cua” ntawm Tshwm Sim tshooj xya, uas raug tuav cia mus txog thaum Vajtswv cov tub qhe raug muab cim ntim. Ezekiel tus “cua daj cua dub” kuj yog nws zaj lus los ntawm “plaub cua” hauv tshooj peb caug xya, uas coj cov pob txha qhuav tuag rov muaj sia ua ib pab tub rog muaj hwjchim loj. Ezekiel tus “cua daj cua dub” uas rhuav tshem “phab ntsa uas raug txhim nrog tshuaj nplaum uas tsis raug tov kom zoo,” yog zaj lus nag lig ntawm Kev Txom Nyem thib peb.
Ezekiel’s “overflowing shower” is a symbol of the papacy, and more specifically it is the symbol of the period of the Sunday law crisis which begins at the soon-coming Sunday law in the United States. The disobedient prophet from Judah that died between the ass and the lion, represented the death of Laodicean Adventism that takes place between September 11, 2001, at the arrival of the ass (the third woe), and the soon-coming Sunday law (the lion). Laodicean Adventism’s death occurs during the sealing of the one hundred and forty-four thousand that began when the nations were angered, yet held in check on September 11, 2001, and concludes at the soon-coming Sunday law. Their death, as illustrated by the disobedient prophet, is brought about because they returned to the methodology of apostate Protestantism, though they had been directly informed to never return to the “assembly of mockers.”
“Los nag nyab uas txaws ntws” ntawm Ezekiel yog ib lub cim ntawm txoj kev kav papacy, thiab tseem meej dua nws yog lub cim ntawm lub caij nyoog ntawm kev kub ntxhov ntawm txoj cai Hnub Caiv uas pib ntawm txoj cai Hnub Caiv uas yuav los sai hauv Tebchaws Meskas. Tus yaj saub uas tsis mloog lus los ntawm Yudas uas tuag nyob nruab nrab ntawm tus nees luav thiab tus tsov ntxhuav, sawv cev rau txoj kev tuag ntawm Laodicean Adventism uas muaj tshwm sim nyob nruab nrab ntawm lub Cuaj Hlis 11, 2001, thaum tus nees luav (kev txom nyem thib peb) los txog, thiab txoj cai Hnub Caiv uas yuav los sai (tus tsov ntxhuav). Txoj kev tuag ntawm Laodicean Adventism tshwm sim thaum lub sijhawm raug muab lub cim foob ntawm ib puas plaub caug plaub txhiab leej uas tau pib thaum cov haiv neeg chim siab, los tseem raug tuav cia kom txhob tawg tawm rau hnub tim Cuaj Hlis 11, 2001, thiab xaus rau ntawm txoj cai Hnub Caiv uas yuav los sai. Lawv txoj kev tuag, raws li tus yaj saub uas tsis mloog lus tau ua piv txwv qhia, raug coj los txog vim lawv tau rov qab mus rau txoj kev ua raws li txoj kev coj ntawm Protestantism uas twb poob kev ntseeg lawm, txawm yog lawv twb raug ceeb toom ncaj qha lawm kom tsis txhob rov qab mus rau “lub koom txoos ntawm cov neeg thuam thuam.”
Their death occurs in the history of the sealing of the one hundred and forty-four thousand. As soon as God’s people are sealed, the destroying angels begin their work. From September 11, 2001 unto the soon-coming Sunday law the judgment of the living is accomplished in God’s church, for judgment begins in Jerusalem, and it begins with the ancient men that were to be the guardians of the people, but who had abandoned their responsibilities over four generations. Those who receive the seal in that period are the ensign that is lifted up to the nations. They are sealed before the soon-coming Sunday law for the only way God’s other flock can be warned is by seeing men and women in the Sunday law crisis who have the seal of God.
Lawv txoj kev tuag tshwm sim hauv keeb kwm ntawm kev muab lub cim rau ib puas plaub caug plaub txhiab leej. Thaum Vajtswv haiv neeg raug muab lub cim lawm tam sid, cov tim tswv rhuav tshem pib lawv txoj hauj lwm. Txij lub Cuaj Hlis 11, 2001 mus txog rau txoj cai Hnub Caiv uas yuav los sai no, txoj kev txiav txim rau cov uas tseem ciaj sia raug ua tiav nyob hauv Vajtswv pawg ntseeg, vim txoj kev txiav txim pib hauv Yeluxalees, thiab nws pib ntawm cov txwj laus uas yuav tsum tau ua cov neeg saib xyuas haiv neeg, tab sis uas tau tso tseg lawv tej dej num dhau plaub tiam neeg. Cov uas tau txais lub cim nyob rau lub sijhawm ntawd yog tus chij uas raug tsa siab rau tej haiv neeg. Lawv raug muab lub cim ua ntej txoj cai Hnub Caiv uas yuav los sai no, vim tib txoj kev xwb uas Vajtswv lwm pab yaj thiaj raug ceeb toom tau yog los ntawm kev pom cov txivneej thiab pojniam hauv lub sijhawm muaj kev kub ntxhov ntawm txoj cai Hnub Caiv uas muaj Vajtswv lub cim.
“The work of the Holy Spirit is to convince the world of sin, of righteousness and of judgment. The world can only be warned by seeing those who believe the truth sanctified through the truth, acting upon high and holy principles, showing in a high, elevated sense, the line of demarcation between those who keep the commandments of God, and those who trample them under their feet. The sanctification of the Spirit signalizes the difference between those who have the seal of God, and those who keep a spurious rest-day. When the test comes, it will be clearly shown what the mark of the beast is. It is the keeping of Sunday. Those who after having heard the truth, continue to regard this day as holy, bear the signature of the man of sin, who thought to change times and laws.” Bible Training School, December 1, 1903.
“Tes dej num ntawm tus Vaj Ntsuj Plig Dawb Huv yog los txhawb kom lub ntiajteb raug ntseeg txog kev txhaum, txog kev ncaj ncees, thiab txog kev txiav txim. Lub ntiajteb tsuas raug ceeb toom tau los ntawm qhov uas pom cov uas ntseeg qhov tseeb raug ua kom dawb huv los ntawm qhov tseeb, ua neej raws li tej qauv siab thiab dawb huv, qhia kom meej nyob hauv ib txoj kev siab thiab tsa nto, txoj kab cais tseg ntawm cov uas ceev Vajtswv tej lus txib, thiab cov uas tsuj lawv rau hauv qab ko taw. Kev ua kom dawb huv ntawm tus Vaj Ntsuj Plig yog lub cim qhia qhov txawv ntawm cov uas muaj Vajtswv lub foob, thiab cov uas ceev ib hnub so cuav. Thaum lub sijhawm sim siab los txog, yuav raug qhia kom meej tias dab tsi yog lub cim ntawm tus tsiaj qus. Nws yog kev ceev hnub Sunday. Cov uas tom qab tau hnov qhov tseeb lawm, tseem txuas ntxiv suav hnub no ua hnub dawb huv, ris tus kos npe ntawm tus neeg txhaum, tus uas xav hloov sijhawm thiab tej kevcai.” Bible Training School, December 1, 1903.
The death of Laodicean Adventism is accomplished during the history of the latter rain, that began to sprinkle on September 11, 2001, and is poured out without measure at the soon-coming Sunday law, when God has established and then lifts up as an ensign a people who have been sealed for eternity.
Kev tuag ntawm Laodicea Cov Adventist tiav lawm thaum lub sijhawm keeb kwm ntawm nag yav tom qab, uas tau pib txaws los rau hnub Cuaj Hlis 11, 2001, thiab raug nchuav tawm yam tsis muaj kev ntsuas rau lub sijhawm txoj cai Hnub Caiv uas yuav los sai sai no, thaum Vajtswv tau tsa ib haiv neeg uas tau raug muab cim rau txoj sia nyob mus ib txhis thiab tom qab ntawd tsa lawv kom siab ua ib lub chij.
In that period of time, those in Laodicean Adventism that are preparing for, and will receive the mark of the beast, are represented by the twenty-five men bowing to the sun in Ezekiel chapter eight. They are those who have accepted Ezekiel’s false “peace and safety” message, that represents a counterfeit of the true latter rain message, that is being proclaimed by the true watchmen in that history. The foundation of that false latter rain message is the identification that “the daily” in the book of Daniel is a symbol of Christ, when it is actually a symbol of Satan. That false foundational belief is the doctrine that the “scornful men that rule the people of Jerusalem” employ to erect their untempered wall.
Nyob rau lub sij hawm ntawd, cov uas nyob hauv Laodicean Adventism uas tab tom npaj kom txais, thiab yuav txais, lub cim ntawm tus tsiaj qus, raug sawv cev los ntawm nees nkaum tsib tug txiv neej uas pe hawm lub hnub nyob hauv Ezekiel tshooj yim. Lawv yog cov uas tau lees txais Ezekiel cov lus cuav hais tias “kev thaj yeeb thiab kev nyab xeeb,” uas sawv cev rau ib qho cuav dag ntawm cov lus tseeb txog nag tom qab, uas tab tom raug tshaj tawm los ntawm cov neeg zov xwm tseeb hauv keeb kwm ntawd. Lub hauv paus ntawm cov lus cuav txog nag tom qab ntawd yog qhov kev txheeb hais tias “yam niaj hnub” nyob hauv phau ntawv Daniel yog ib lub cim ntawm Khetos, thaum qhov tseeb nws yog ib lub cim ntawm Xatas. Qhov kev ntseeg cuav ntawd uas yog lub hauv paus yog txoj kev qhuab qhia uas “cov neeg thuam thuam uas kav haiv neeg Yeluxalees” siv los txhim tsa lawv phab ntsa uas tsis tau tov kom ruaj.
The identification of “the daily,” as a symbol of Christ was historically put in place by a “lie,” in 1931. From then onward the untempered wall of counterfeit coins and jewels was erected. That “wall” is destined to come down when the dirt brush man arrives to thoroughly purge His floor. That purging is accomplished in the prophetic period of history between the “stormy wind” (the ass of September 11, 2001), and the “overflowing showers” (the lion of the soon-coming Sunday law). In that history the disobedient prophet is slain and buried in the tomb of the false prophet of Bethel. Sister White identifies the “wall” of prophecy as the law of God.
Kev txheeb xyuas “qhov niaj hnub,” tias yog ib lub cim sawv cev rau Khetos, tau raug muab tsa cia hauv keeb kwm los ntawm ib qho “lus dag,” nyob rau xyoo 1931. Txij thaum ntawd mus, phab ntsa uas tsis muaj tshuaj lo—ua los ntawm npib cuav thiab pob zeb muaj nqis cuav—tau raug txhim tsa. “Phab ntsa” ntawd raug teem tseg kom poob los thaum tus txiv neej nqa txhuam av los txog kom ntxuav Nws pem teb huv si kom tag. Kev ntxuav kom huv ntawd raug ua tiav nyob hauv lub caij nyoog cev Vajtswv lus ntawm keeb kwm uas nyob nruab nrab ntawm “cua daj cua dub” (tus nees luav ntawm lub Cuaj Hlis 11, 2001), thiab “nag los xob laim ntws si” (tus tsov ntxhuav ntawm txoj cai hnub Sunday uas tab tom yuav los sai sai no). Hauv keeb kwm ntawd tus yaj saub uas tsis mloog lus raug tua thiab raug faus rau hauv lub ntxa ntawm tus yaj saub cuav ntawm Bethel. Muam White txheeb xyuas “phab ntsa” ntawm yaj saub tej lus tias yog Vajtswv txoj kevcai.
“The prophet here describes a people who, in a time of general departure from truth and righteousness, are seeking to restore the principles that are the foundation of the kingdom of God. They are repairers of a breach that has been made in God’s law—the wall that He has placed around His chosen ones for their protection, and obedience to whose precepts of justice, truth, and purity is to be their perpetual safeguard.
Tus yaj saub ntawm no piav txog ib haiv neeg uas, nyob rau hauv ib lub sijhawm uas sawv daws feem coob tau ncaim ntawm qhov tseeb thiab kev ncaj ncees, tab tom nrhiav los txum tim cov hauv paus ntsiab cai uas yog lub hauv paus ntawm Vajtswv lub nceeg vaj. Lawv yog cov kho lub qhov tawg uas tau raug ua rau hauv Vajtswv txoj kevcai—phab ntsa uas Nws tau tsa puag ncig Nws cov neeg uas Nws tau xaiv tseg rau lawv txoj kev tiv thaiv, thiab kev mloog lus rau nws tej lus qhuab qhia hais txog kev ncaj ncees, qhov tseeb, thiab kev dawb huv yog yam uas yuav tsum ua lawv txoj kev ruaj ntseg mus ib txhis.
“In words of unmistakable meaning the prophet points out the specific work of this remnant people who build the wall. ‘If thou turn away thy foot from the Sabbath, from doing thy pleasure on My holy day; and call the Sabbath a delight, the holy of the Lord, honorable; and shalt honor Him, not doing thine own ways, nor finding thine own pleasure, nor speaking thine own words: then shalt thou delight thyself in the Lord; and I will cause thee to ride upon the high places of the earth, and feed thee with the heritage of Jacob thy father: for the mouth of the Lord hath spoken it.’ Isaiah 58:13, 14.” Prophets and Kings, 678.
Nyob rau hauv tej lus uas nws lub ntsiab txhais pom tseeb tsis yuam kev li, tus yaj saub qhia meej txog txoj hauj lwm tshwj xeeb ntawm cov neeg seem no uas txhim tsa phab ntsa. “Yog koj thim koj txhais ko taw ntawm Hnub Xanpataus, ntawm kev ua raws li koj tus kheej siab nyiam rau hauv Kuv hnub dawb huv; thiab hu Hnub Xanpataus tias yog ib hnub zoo siab, yog tus Tswv hnub dawb huv, tsim nyog txais koob meej; thiab koj yuav hwm Nws, tsis ua raws li koj tus kheej txoj kev, tsis nrhiav koj tus kheej qhov siab nyiam, los sis tsis hais koj tus kheej tej lus: ces koj yuav zoo siab rau hauv tus Tswv; thiab Kuv yuav ua kom koj caij saum tej chaw siab hauv lub ntiajteb, thiab pub rau koj noj Yakhauj koj txiv tej qub txeeg qub teg: rau qhov tus Tswv lub qhov ncauj twb hais li ntawd lawm.” Yaxayas 58:13, 14.” Prophets and Kings, 678.
The beginning of the fourth generation of Adventism is marked by the publication of a book, as was the beginning of the third generation. The third generation began with the publication of W. W. Prescott’s, The Doctrine of Christ, and that generation ended with the publication of Questions on Doctrine. The Doctrine of Christ presented a gospel that was purposely void of the Millerite prophetic message. Questions on Doctrine presented a gospel that denied the work of sanctification that is accomplished by Christ. The Doctrine of Christ removed the light of the (chazon) vision of prophetic history, and Questions on Doctrine removed the light of the (Mareh) vision of Christ’s “appearance”.
Qhov pib ntawm tiam plaub ntawm Kev Ntseeg Adventis raug cim tseg los ntawm kev luam tawm ib phau ntawv, ib yam li qhov pib ntawm tiam peb thiab. Tiam peb tau pib nrog kev luam tawm ntawm W. W. Prescott phau, The Doctrine of Christ, thiab tiam ntawd tau xaus nrog kev luam tawm ntawm Questions on Doctrine. The Doctrine of Christ tau nthuav tawm ib txoj moo zoo uas tau txhob txwm ua kom tsis muaj cov lus faj lem Millerite. Questions on Doctrine tau nthuav tawm ib txoj moo zoo uas tsis lees paub txoj haujlwm ntawm kev ua kom dawb huv uas Khetos ua tiav. The Doctrine of Christ tau tshem tawm qhov kaj ntawm lub zeem muag (chazon) hais txog keeb kwm faj lem, thiab Questions on Doctrine tau tshem tawm qhov kaj ntawm lub zeem muag (Mareh) hais txog “kev tshwm sim” ntawm Khetos.
In between those two books the false latter rain message represented by the “women weeping for Tammuz” was developed. It was in that history that the “lie of 1931,” was promoted. That third generation (abomination) is also represented by the compromise of the third church of Pergamos. The symbol of compromise in the third church, identifies the work of seeking accreditation from the worldly institutions that dictated rules for theology and rules for medicine. It was in the third generation that the compromise of truth was accomplished, which included the introduction and emphasis on the use of Bibles that had been translated from corrupted manuscripts.
Nyob nruab nrab ntawm ob phau ntawv ntawd, zaj lus cuav txog nag lig, uas raug sawv cev los ntawm “cov poj niam quaj rau Tammuz,” tau raug tsim thiab nthuav tawm. Yog hauv keeb kwm ntawd thiaj tau txhawb nqa “kev dag xyoo 1931.” Tiam neeg thib peb ntawd (kev qias vuab tsuab) kuj raug sawv cev los ntawm kev sib haum xeeb nrog kev yuam kev ntawm pawg ntseeg thib peb hauv Pergamos. Lub cim ntawm kev sib haum xeeb hauv pawg ntseeg thib peb ntawd qhia txog txoj haujlwm ntawm kev nrhiav ntawv lees paub los ntawm tej koom haum ntiaj teb uas tau txiav txim cov cai rau kev ntseeg kev cai dab qhuas thiab cov cai rau kev kho mob. Yog hauv tiam neeg thib peb ntawd uas kev sib haum xeeb ntawm qhov tseeb tau raug ua tiav, uas suav nrog kev coj los siv thiab kev tsa ceeb thawj rau kev siv tej phau Vajlugkub uas tau txhais tawm ntawm cov ntawv qub uas raug ua kom puas lawm.
In 1957, the book Questions on Doctrine, represented a capitulation of the primary truth of the gospel. That truth being Jesus died to save us “from” sin, but he did not die to save us “in” sin. The Catholic and apostate Protestant teaching that a man cannot be obedient to God’s Word is Satan’s eternal argument. Man can, and must be obedient to God’s Word, even if Satan claims that “thou shall not surely die.” The fallen apostate Protestant view that men cannot overcome sin, and therefore men cannot be obedient to God’s law until Jesus magically transforms them into obedient robots at His second coming, was incorporated into the teachings of the book Questions on Doctrine.
Xyoo 1957, phau ntawv Questions on Doctrine sawv cev rau ib qho kev swb lees ntawm qhov tseeb tseem ceeb ntawm txoj moo zoo. Qhov tseeb ntawd yog hais tias Yexus tau tuag cawm peb “ntawm” txoj kev txhaum, tiam sis Nws tsis tau tuag cawm peb kom nyob “hauv” txoj kev txhaum. Txoj kev qhia ntawm Catholic thiab ntawm cov Protestant uas tau thim txoj kev ntseeg, uas hais tias tibneeg tsis muaj peev xwm mloog lus rau Vajtswv Txojlus, yog Xatas txoj lus sib cav uas nyob mus ib txhis. Tibneeg muaj peev xwm, thiab yuav tsum, mloog lus rau Vajtswv Txojlus, txawm yog Xatas yuav hais tias “koj yuav tsis tuag tseeb.” Txoj kev xav uas poob rau txoj kev thim txoj kev ntseeg ntawm Protestant, uas hais tias tibneeg kov yeej tsis tau txoj kev txhaum, thiab vim li ntawd tibneeg thiaj tsis muaj peev xwm mloog lus rau Vajtswv txoj kevcai kom txog thaum Yexus hloov lawv ua tej neeg mloog lus ib yam li neeg hlau los ntawm hwjchim ci ntsa iab thaum Nws rov los zaum ob, tau raug coj los xyaw rau hauv cov lus qhuab qhia ntawm phau ntawv Questions on Doctrine.
In 1957, the fourth generation of Laodicean Adventism began, and its untempered wall (law), had been established, thus providing the logic that will allow the twenty-five ancient men to bow to the sun at the conclusion of the time of the sealing of the one hundred and forty-four thousand. That untempered wall, which is the belief that keeping the law of God is impossible, is swept away when the “wall” of separation of Church and State is removed, at the soon-coming Sunday law. The Sunday law is the overflowing showers, or as Isaiah expresses it, it is the overflowing scourge, and that flood begins at the soon-coming Sunday law in the United States.
Xyoo 1957, tiam plaub ntawm Laodicean Adventism tau pib, thiab nws phab ntsa uas tsis muaj tshuaj lo khov (txoj cai) twb raug tsa muaj lawm, yog li muab txoj kev txawj xav uas yuav cia nees nkaum tsib tug txwj laus thaum ub pe hawm lub hnub thaum xaus ntawm lub sij hawm muab lub cim rau ib puas plaub caug plaub txhiab. Phab ntsa uas tsis muaj tshuaj lo khov ntawd, uas yog txoj kev ntseeg tias kev ua raws li Vajtswv txoj cai yog yam ua tsis tau, yuav raug cheb mus thaum “phab ntsa” ntawm kev cais Pawg Ntseeg thiab Xeev raug rhuav tshem tawm, thaum txoj cai Hnub Caiv uas tab tom yuav los. Txoj cai Hnub Caiv yog cov nag hlob uas ntws dhau, los yog raws li Yaxayas hais, nws yog tus nplawm uas ntws dhau, thiab dej nyab ntawd pib ntawm txoj cai Hnub Caiv uas tab tom yuav los hauv Tebchaws Meskas.
At the Sunday law in the United States the enemy (the pope) comes in “as a flood” (the overflowing scourge), and it is then that “the ensign” is lifted up against him. It is then that the “untempered wall” that Laodicean Adventism erected upon the false application of “the daily” is swept away.
Thaum txoj cai Hnub Caiv raug tsim nyob hauv Tebchaws Meskas, tus yeeb ncuab (tus pope) yuav los “ib yam li dej nyab” (tus kab mob tua neeg uas ntws hla), thiab yog thaum ntawd uas “tus chij cim” raug tsa tawm tsam nws. Yog thaum ntawd uas “phab ntsa uas tsis tau nchuav kom ruaj” uas Laodicean Adventism tau tsa rau saum txoj kev siv yuam kev ntawm “the daily” yuav raug cheb kom ploj mus.
According to their deeds, accordingly he will repay, fury to his adversaries, recompense to his enemies; to the islands he will repay recompense. So shall they fear the name of the Lord from the west, and his glory from the rising of the sun. When the enemy shall come in like a flood, the Spirit of the Lord shall lift up a standard against him. And the Redeemer shall come to Zion, and unto them that turn from transgression in Jacob, saith the Lord. As for me, this is my covenant with them, saith the Lord; My spirit that is upon thee, and my words which I have put in thy mouth, shall not depart out of thy mouth, nor out of the mouth of thy seed, nor out of the mouth of thy seed’s seed, saith the Lord, from henceforth and forever. Arise, shine; for thy light is come, and the glory of the Lord is risen upon thee. For, behold, the darkness shall cover the earth, and gross darkness the people: but the Lord shall arise upon thee, and his glory shall be seen upon thee. And the Gentiles shall come to thy light, and kings to the brightness of thy rising. Isaiah 59:18–60:3.
Raws li lawv tej haujlwm, Nws yuav pauj raws li ntawd, kev chim rau Nws cov yeeb ncuab, thiab nqi zog pauj rau Nws cov xeeb ceem tawm tsam; rau tej koog pov txwv Nws kuj yuav pauj nqi zog. Ces lawv yuav ntshai tus Tswv lub npe txij sab hnub poob, thiab Nws lub hwjchim ci ntsa iab txij qhov hnub tuaj. Thaum tus yeeb ncuab los nkaus li dej nyab, tus Tswv tus Ntsuj Plig yuav tsa ib tug chij tawm tsam nws. Thiab tus Cawmseej yuav los rau Xi-oos, thiab rau cov uas tig ntawm txoj kev txhaum rov qab los hauv Yakhauj, tus Tswv hais li no. Hos rau kuv, no yog kuv txoj kev cog lus nrog lawv, tus Tswv hais li no; Kuv tus Ntsuj Plig uas nyob saum koj, thiab kuv tej lus uas kuv tau muab tso rau hauv koj lub qhov ncauj, yuav tsis ncaim ntawm koj lub qhov ncauj mus, tsis ncaim ntawm koj cov xeeb leej xeeb ntxwv lub qhov ncauj, thiab tsis ncaim ntawm koj cov xeeb leej xeeb ntxwv tej xeeb leej xeeb ntxwv lub qhov ncauj, tus Tswv hais li no, txij no mus thiab mus ib txhis. Cia li sawv tsees, ci ntsa iab; vim koj qhov kaj twb los lawm, thiab tus Tswv lub hwjchim ci ntsa iab twb sawv los saum koj lawm. Rau qhov, saib seb, qhov tsaus ntuj yuav npog lub ntiajteb, thiab qhov tsaus ntuj tuab heev yuav npog cov haiv neeg; tiamsis tus Tswv yuav sawv los saum koj, thiab Nws lub hwjchim ci ntsa iab yuav pom tseeb saum koj. Thiab lwm haiv neeg yuav tuaj rau koj qhov kaj, thiab vajntxwv yuav tuaj rau qhov ci ntsa iab ntawm koj txoj kev sawv los. Yaxayas 59:18–60:3.
The Gentiles come to the light when God’s glory is upon His people, and this occurs when the enemy comes in as a flood. When that enemy comes in God lifts up a standard (ensign) against him. The glory of the Lord that is upon those people who the Gentiles respond to, is His character, and His character does not sin. It is a false peace and safety message that teaches that men and women cannot overcome sin. That message is a false latter rain message that is proclaimed during the time of the true latter rain message, which arrived on September 11, 2001. That false message is a false message concerning God’s law, which is the “wall.” That false doctrine is represented in the book Questions on Doctrine, that marked the arrival of Laodicean Adventism’s fourth and final generation.
Lwm Haiv Neeg Lwm Haiv Los cuag qhov kaj thaum Vajtswv lub hwjchim ci ntsa iab nyob saum Nws haiv neeg, thiab qhov no tshwm sim thaum tus yeeb ncuab los nkag los yam li dej nyab. Thaum tus yeeb ncuab ntawd los nkag los, Vajtswv tsa ib chij txheem (chij cim) tawm tsam nws. Tus Tswv lub hwjchim ci ntsa iab uas nyob saum cov neeg uas Lwm Haiv Neeg teb rau ntawd, yog Nws tus cwj pwm, thiab Nws tus cwj pwm tsis txhaum. Nws yog ib zaj lus cuav txog kev thaj yeeb thiab kev nyab xeeb uas qhia tias txiv neej thiab pojniam tsis muaj peev xwm kov yeej kev txhaum. Zaj lus ntawd yog ib zaj lus cuav txog nag kawg uas raug tshaj tawm thaum lub sijhawm ntawm zaj lus tseeb txog nag kawg, uas tau los txog rau hnub Cuaj Hlis 11, 2001. Zaj lus cuav ntawd yog ib zaj lus cuav hais txog Vajtswv txoj kevcai, uas yog “phab ntsa.” Txoj kev qhuab qhia cuav ntawd raug sawv cev hauv phau ntawv Questions on Doctrine, uas tau cim txog kev los txog ntawm tiam plaub thiab tiam kawg ntawm Laodicean Adventism.
On September 11, 2001, the four rebellions of Laodicean Adventism arrived to test that final generation with the sins of their fathers. On that date God directed His people to return to Jeremiah’s old paths, that they might understand and accept the foundational message represented as Miller’s jewels. If they did so, they would find the latter rain, which Jeremiah called the “rest.” The call to return to the old paths was a repetition of the test that produced the rebellion of 1863.
Hnub Cuaj Hlis 11, 2001, plaub txoj kev ntxeev siab ntawm Laodicean Adventism tau los txog los sim tiam kawg ntawd nrog lawv cov yawg koob tej kev txhaum. Hnub ntawd Vajtswv tau coj Nws haiv neeg kom rov qab mus rau tej kev qub ntawm Yelemis, kom lawv thiaj to taub thiab lees txais txoj xov hauv paus uas sawv cev ua Miller tej lub pov haum. Yog lawv ua li ntawd, lawv yuav nrhiav tau nag tom qab, uas Yelemis hu ua “kev so.” Txoj kev hu kom rov qab mus rau tej kev qub ntawd yog ib zaug rov ua dua ntawm txoj kev sim siab uas tau tsim kom muaj kev ntxeev siab xyoo 1863.
On September 11, 2001, which is Isaiah’s “day of the east and rough wind” the “song of the vineyard” was to be sung, by those who in Revelation chapter fourteen, verse three and also in chapter fifteen, verse three sing the song of Moses and the Lamb. That song is the Laodicean message that identifies that the former chosen people were then being passed by, for God was then in the process of giving His vineyard to men and women that would bring forth the intended fruits of the vineyard. That vineyard message is the message to Laodicea, which was the message presented by Jones and Waggoner at the rebellion of 1888.
Hnub Cuaj Hlis 11, 2001, uas yog “hnub cua tuaj sab hnub tuaj thiab cua hlob” ntawm Yaxayas, “zaj nkauj ntawm lub vaj txiv hmab” yuav tsum raug hu los ntawm cov uas nyob hauv Tshwmsim tshooj kaum plaub, nqe peb, thiab kuj nyob hauv tshooj kaum tsib, nqe peb, hu zaj nkauj ntawm Mauxes thiab ntawm tus Menyuam Yaj. Zaj nkauj ntawd yog zaj lus rau Laodikea uas qhia meej tias haiv neeg uas yav tas los raug xaiv ntawd thaum ntawd twb raug hla dhau lawm, vim Vajtswv thaum ntawd tab tom muab Nws lub vaj txiv hmab rau cov txiv neej thiab poj niam uas yuav txi cov txiv uas lub vaj txiv hmab ntawd raug npaj tseg kom muaj los. Zaj lus ntawm lub vaj txiv hmab ntawd yog zaj lus rau Laodikea, uas yog zaj lus uas Jones thiab Waggoner tau nthuav tawm thaum kev ntxeev siab xyoo 1888.
On September 11, 2001, the latter rain began, and in the debate of Habakkuk chapter two it identifies a class who presented the message of the two tables, for they had returned to Jeremiah’s old paths and were receiving the “rest and refreshing,” that Isaiah identifies is brought upon those whose methodology is “line upon line.” The debate they were involved in was in opposition to a false latter rain message, represented by the “women weeping for Tammuz,” which encouraged the sleeping Laodicean people with a peace and safety message.
Thaum lub Cuaj Hlis 11, 2001, nag tom qab tau pib, thiab hauv qhov kev sib cav ntawm Habakkuk tshooj ob nws qhia txog ib pab neeg uas tau tshaj tawm txoj xov ntawm ob daim phiajcim, rau qhov lawv tau rov qab los rau Yelemis tej kev qub thiab tab tom txais “txoj kev so thiab kev ua kom rov qab muaj zog,” uas Yaxaya qhia tias raug coj los rau saum cov uas lawv txoj kev ua haujlwm yog “kab rau kab.” Txoj kev sib cav uas lawv tau koom nrog ntawd yog los tawm tsam ib txoj xov cuav hais txog nag tom qab, uas sawv cev los ntawm cov “pojniam quaj rau Tammuz,” uas txhawb cov neeg Laodikea uas tsaug zog ntawd nrog ib txoj xov txog kev thaj yeeb thiab kev nyab xeeb.
The peace and safety message claims that it is impossible for men and women not to sin, and therefore God can and will only justify them “in” their sins. The scornful men claim their peace and safety message is the true message of justification by faith, that Jones and Waggoner presented, but it leaves off the truth that he who God justifies, He also sanctifies, for God did not die to save people in their sins, but from their sins.
Lo lus ntawm kev thaj yeeb thiab kev ruaj ntseg hais tias tsis muaj peev xwm rau txiv neej thiab poj niam kom tsis txhob ua txhaum, thiab vim li ntawd Vajtswv tsuas yog yuav thiab yeej yuav suav lawv ua neeg ncaj ncees “hauv” lawv tej kev txhaum xwb. Cov neeg thuam saib tsis taus hais tias lawv lo lus ntawm kev thaj yeeb thiab kev ruaj ntseg yog lo lus tseeb txog kev raug suav ncaj ncees los ntawm txoj kev ntseeg, uas Jones thiab Waggoner tau nthuav tawm, tab sis nws muab qhov tseeb no tseg tias tus uas Vajtswv suav tias ncaj ncees lawm, Nws kuj ua kom dawb huv thiab, rau qhov Vajtswv tsis tau tuag kom cawm neeg nyob hauv lawv tej kev txhaum, tiam sis kom cawm lawv dim ntawm lawv tej kev txhaum.
September 11, 2001, marked the beginning of the period of the sealing of the one hundred and forty-four thousand that concludes with one class receiving the seal of God, as represented by those who sigh and cry for the abominations in the church and in the land, and another class that have turned their backs upon the temple, where the final work of the third angel is being accomplished, and they are bowing to the sun. The history of the Millerites illustrates the history of the movement of the third angel, and in so doing the climax is about the message of the latter rain, and the experience it produces in those who choose to eat.
Lub Cuaj Hlis 11, 2001, tau cim tseg tias yog qhov pib ntawm lub sijhawm ntawm kev muab lub cim rau ib puas plaub caug plaub txhiab leej, uas xaus nrog ib pab neeg tau txais Vajtswv lub cim, raws li sawv cev los ntawm cov uas quaj ntsuag thiab qw vim tej kev qias vuab tsuab nyob hauv pawg ntseeg thiab hauv lub tebchaws, thiab ib pab neeg ntxiv uas tau tig nraub qaum rau lub tuam tsev, qhov chaw uas txoj haujlwm kawg ntawm tus tim tswv thib peb tab tom raug ua kom tiav, thiab lawv tab tom pe hawm lub hnub. Keeb kwm ntawm cov Millerites qhia txog keeb kwm ntawm txoj kev txav ntawm tus tim tswv thib peb, thiab yog li ntawd, qhov ncov kawg yog hais txog txoj xov ntawm nag tom qab, thiab qhov kev paub uas nws tsim tawm hauv cov uas xaiv noj.
We will continue this study in the next article.
Peb yuav txuas ntxiv txoj kev kawm no hauv zaj ntawv tom ntej.
“An unwillingness to yield up preconceived opinions, and to accept this truth, lay at the foundation of a large share of the opposition manifested at Minneapolis against the Lord’s message through Brethren Waggoner and Jones. By exciting that opposition Satan succeeded in shutting away from our people, in a great measure, the special power of the Holy Spirit that God longed to impart to them. The enemy prevented them from obtaining that efficiency which might have been theirs in carrying the truth to the world, as the apostles proclaimed it after the day of Pentecost. The light that is to lighten the whole earth with its glory was resisted, and by the action of our own brethren has been in a great degree kept away from the world.” Selected Messages, book 1, 235.
“Kev tsis kam tso tseg tej kev xav uas twb khaws cia ua ntej lawm, thiab tsis kam lees txais qhov tseeb no, yog lub hauv paus ntawm ib feem loj ntawm txoj kev tawm tsam uas tau tshwm sim hauv Minneapolis tawm tsam tus Tswv txoj xov los ntawm Cov Kwv Tij Waggoner thiab Jones. Los ntawm kev kub ntxhov txoj kev tawm tsam ntawd, Xatas thiaj ua tiav rau hauv kev kaw tawm ntawm peb cov neeg, nyob rau ib theem loj heev, lub hwj chim tshwj xeeb ntawm tus Vaj Ntsuj Plig Dawb Huv uas Vajtswv tau ntshaw ntev los yuav pub rau lawv. Tus yeeb ncuab txwv kom lawv tsis tau txais qhov kev muaj peev xwm uas yuav tau yog lawv li hauv kev coj qhov tseeb mus cuag lub ntiaj teb, ib yam li cov tubtxib tau tshaj tawm nws tom qab hnub Peetekos. Qhov kaj uas yuav tsum ci rau tag nrho lub ntiaj teb nrog nws lub hwjchim ci ntsa iab tau raug tawm tsam, thiab los ntawm qhov uas peb cov kwv tij tus kheej tau ua, qhov kaj ntawd thiaj raug khaws cia deb ntawm lub ntiaj teb nyob rau ib theem loj heev.” Selected Messages, book 1, 235.