The framework of William Miller’s prophetic message was the two desolating powers of paganism followed by papalism, and the framework of Future for America’s prophetic message is the three desolating powers of paganism, followed by papalism, followed by apostate Protestantism, but all being concurrent at the end. A primary prophetic key for Miller’s prophetic understanding was that “the daily” in the book of Daniel was a symbol of paganism, for it established the connection of the two desolating powers which became his framework of prophetic understanding. A primary prophetic key for Future for America’s prophetic understanding is also that “the daily” in the book of Daniel is a symbol of paganism, for the historical fulfillment of paganism established the sequence of events in Daniel eleven verses forty and forty-one, which became the framework of Future for America’s prophetic understanding.
Tus qauv ntawm William Miller zaj lus faj lem yog ob lub hwjchim ua kom puam tsuaj—kev pe dab qhuas—ces mam ua raws los ntawm txoj kev Kav Tos Liv, thiab tus qauv ntawm Future for America zaj lus faj lem yog peb lub hwjchim ua kom puam tsuaj—kev pe dab qhuas—ces mam ua raws los ntawm txoj kev Kav Tos Liv, ces mam ua raws los ntawm txoj kev Protestant uas tig mus rau txoj kev thim kev ntseeg, tiamsis thaum kawg lawv txhua tus yuav tshwm sim ib txhij. Ib qho tseem ceeb ntawm tus yuam sij faj lem rau Miller txoj kev to taub txog lus faj lem yog tias “yam niaj hnub” nyob hauv phau Daniyees yog ib lub cim sawv cev rau kev pe dab qhuas, rau qhov nws tau tsim kom muaj kev txuas ntawm ob lub hwjchim ua kom puam tsuaj ntawd, uas tau los ua tus qauv rau nws txoj kev to taub txog lus faj lem. Ib qho tseem ceeb ntawm tus yuam sij faj lem rau Future for America txoj kev to taub txog lus faj lem kuj yog tias “yam niaj hnub” nyob hauv phau Daniyees yog ib lub cim sawv cev rau kev pe dab qhuas, rau qhov kev ua tiav hauv keeb kwm ntawm kev pe dab qhuas tau tsim kom muaj txheej xwm sib law liag nyob hauv Daniyees kaum ib nqe plaub caug thiab plaub caug ib, uas tau los ua tus qauv rau Future for America txoj kev to taub txog lus faj lem.
As is always the case with new light, the advancement of the truth unsealed in 1989 at the collapse of the Soviet Union was warred against by many various voices. The resistance brought against the truth invariably produced a clearer understanding of the truth. In those early controversies against the truth found in the last six verses of Daniel eleven, several prophetic rules that are located in the Bible were recognized as essential proofs to support the increase of knowledge that took place when the book of Daniel was unsealed in 1989. We are currently considering one of those rules, which we call “a triple application of prophecy.”
Ib yam li ib txwm tshwm sim thaum muaj qhov kaj tshiab, txoj kev nce qib ntawm qhov tseeb uas tau raug qhib tawm xyoo 1989 thaum Soviet Union poob lawm, tau raug ntau lub suab ntau yam tawm tsam ua rog rau. Txoj kev tawm tsam uas tau coj los tawm tsam qhov tseeb ntawd yeej ib txwm ua rau muaj kev nkag siab meej dua txog qhov tseeb. Hauv cov kev sib cav thaum ntxov tawm tsam qhov tseeb uas pom nyob hauv rau nqe kawg ntawm Daniel tshooj kaum ib, muaj ob peb txoj cai qhia yav tom ntej uas nyob hauv Vajlugkub tau raug lees paub tias yog tej pov thawj tseem ceeb los txhawb qhov kev nce ntxiv ntawm kev paub uas tau tshwm sim thaum phau Daniel raug qhib tawm xyoo 1989. Tam sim no peb tab tom xav txog ib txoj cai ntawm cov ntawd, uas peb hu ua “kev siv lus qhia yav tom ntej peb zaug.”
We began by looking at two triple applications that at one level are the same line, but at another level they are different. The first two manifestations of Rome (pagan and papal), establish the third manifestation of Modern Rome. The first two manifestations of Babylon (Babel and Babylon), established the third manifestation of Modern Babylon. Modern Rome is the beast of Revelation seventeen that Modern Babylon rides upon and reigns over. They are as distinct as is a cowboy from his horse, but they also commit spiritual fornication with each other, so at that level they are one. There are two other triple applications of prophecy which possess a similar relationship.
Peb pib los ntawm kev tshuaj xyuas ob daim ntawv siv peb zaug uas nyob rau ib theem ces yog tib txoj kab, tabsis nyob rau lwm theem ces txawv nhau. Ob qhov kev tshwm sim thawj zaug ntawm Loos (pagan thiab papal), tau tsim tsa qhov kev tshwm sim thib peb uas yog Loos Niaj Hnub No. Ob qhov kev tshwm sim thawj zaug ntawm Npanpiloo (Babel thiab Babylon), tau tsim tsa qhov kev tshwm sim thib peb uas yog Npanpiloo Niaj Hnub No. Loos Niaj Hnub No yog tus tsiaj qus hauv Tshwmsim kaum xya uas Npanpiloo Niaj Hnub No caij saum nws thiab kav saum nws. Nkawd sib txawv meej ib yam li ib tug neeg caij nyuj nees sib txawv ntawm nws tus nees, tabsis nkawd kuj ua kev nkauj kev nraug sab ntsuj plig nrog ib leeg, yog li ntawd nyob rau theem ntawd nkawd yog ib. Tseem muaj ob daim ntawv siv peb zaug ntxiv hauv cov lus faj lem uas muaj ib yam kev sib raug zoo zoo ib yam li no.
The first two manifestations of Elijah (Elijah and John the Baptist), establish the third Elijah of the last days. Along with that the first two messengers who prepare the way for the Messenger of the Covenant (John the Baptist and William Miller), establish the messenger who prepares the way for the Messenger of the Covenant in the last days. There are three important points to recognize with these two lines of triple applications of prophecy.
Ob txoj kev tshwm sim thawj ob zaug ntawm Eliyas (Eliyas thiab Yauhas tus Neeg Ua Kev Cai Raus Dej), yog cov uas teeb tsa tus Eliyas thib peb rau hnub kawg. Nrog rau qhov ntawd thiab, ob tug tubtxib thawj zaug uas npaj txoj kev rau Tus Tubtxib ntawm Daim Ntawv Cog Lus (Yauhas tus Neeg Ua Kev Cai Raus Dej thiab William Miller), yog cov uas teeb tsa tus tubtxib uas npaj txoj kev rau Tus Tubtxib ntawm Daim Ntawv Cog Lus rau hnub kawg. Muaj peb lub ntsiab lus tseem ceeb uas yuav tsum paub txog hauv ob kab no ntawm kev siv lus faj lem peb zaug.
A first point is that the actual historical representatives of the two lines of triple applications of prophecy are essentially the same historical figures, but their purpose in the two representations are distinctly different. The second point is recognizing what the distinction between the two closely related triple applications of prophecy is. The distinction is that Elijah represents an external work in the last days, and the messenger that prepares the way for the Messenger of the Covenant, represents an internal work in the last days.
Qhov ntsiab lus thawj yog tias cov sawv cev keeb kwm tiag tiag ntawm ob txoj kab ntawm peb txheej kev siv lus faj lem no, yeej tseem ceeb yog tib cov neeg keeb kwm xwb, tiam sis lawv lub hom phiaj hauv ob daim duab sawv cev no txawv meej heev. Qhov ntsiab lus thib ob yog lees paub tias qhov kev txawv ntawm ob txoj kev siv lus faj lem uas sib txheeb ze heev no yog dab tsi. Qhov kev txawv ntawd yog tias Eliyas sawv cev rau ib txoj hauj lwm sab nraud nyob rau hnub kawg, hos tus tub txib uas npaj txoj kev rau Tus Tub Txib ntawm Daim Ntawv Cog Lus sawv cev rau ib txoj hauj lwm sab hauv nyob rau hnub kawg.
The third point to take note of is that Jesus, as Alpha and Omega, identifies the third Elijah, and also the third messenger that prepares the way, with both a first and a last Elijah messenger, and a first and last messenger who prepares the way for the Messenger of the Covenant. The Elijah messenger of the first angel and the Elijah messenger of the third angel make up the third fulfillment of Elijah, and the messenger who prepares the way is represented as the messenger of the movements of both the first and third angels.
Qhov ntsiab lus thib peb uas yuav tsum nco ntsoov yog tias Yexus, raws li Alpha thiab Omega, qhia kom paub tus Eliyas thib peb, thiab kuj yog tus tubtxib thib peb uas npaj txoj kev, nrog rau ib tug Eliyas-tus tubtxib thawj thiab ib tug Eliyas-tus tubtxib kawg, thiab ib tug tubtxib thawj thiab ib tug tubtxib kawg uas npaj txoj kev rau Tus Tubtxib ntawm Txojlus Cog Tseg. Tus Eliyas-tus tubtxib ntawm tus timtswv xub thawj thiab tus Eliyas-tus tubtxib ntawm tus timtswv thib peb ua ke tsim muaj qhov kev ua tiav thib peb ntawm Eliyas, thiab tus tubtxib uas npaj txoj kev raug sawv cev tias yog tus tubtxib ntawm ob qho kev txav ntawm tus timtswv xub thawj thiab tus timtswv thib peb.
Elijah the prophet provides an illustration of the last-day confrontation between God’s people and the threefold union of Modern Rome in the confrontation at Mount Carmel.
Elijas tus yaj saub muab ib daim duab piv txwv txog kev sib tawm tsam ntawm Vajtswv haiv neeg thiab peb-txheej kev koom tes ntawm Loos Niaj Hnub No nyob rau hnub kawg, raws li tau tshwm sim hauv kev sib ntsib ntawm Roob Khamel.
Mount Carmel is located in northern Israel, near the Mediterranean coast. It runs roughly northwest to southeast and forms a prominent ridge that extends for about 39 miles (63 kilometers). The Valley of Megiddo, also known as the Jezreel Valley, is located to the southeast of Mount Carmel. Mount Carmel and the Valley of Megiddo are relatively close to each other in terms of distance. The distance between them, in a straight line (as the crow flies), is approximately 20 to 25 miles (32 to 40 kilometers). To the west of Mount Carmel lies the Mediterranean Sea, and to the east of the Valley of Megiddo and the Jezreel Valley lies the Sea of Galilee, also known as Lake Tiberias or the Lake of Kinneret.
Roob Khaumel nyob rau sab qaum teb ntawm Ixayees, nyob ze ntug dej hiav txwv Mediterranean. Nws ncab kwv yees ntawm sab qaum teb hnub poob mus rau sab qab teb hnub tuaj thiab tsim ua ib txoj sawv roob tseem ceeb uas ncav ntev li 39 mais (63 kis lus mev). Lub Hav Megiddo, uas kuj hu ua lub Hav Jezreel, nyob rau sab qab teb hnub tuaj ntawm Roob Khaumel. Roob Khaumel thiab lub Hav Megiddo nyob sib ze rau ib leeg heev raws li qhov deb. Qhov deb nruab nrab ntawm nkawd, yog ntsuas ncaj qha raws kab ncaj (raws li tus noog ya), yog kwv yees li 20 mus rau 25 mais (32 mus rau 40 kis lus mev). Nyob rau sab hnub poob ntawm Roob Khaumel yog Dej Hiav Txwv Mediterranean, hos nyob rau sab hnub tuaj ntawm lub Hav Megiddo thiab lub Hav Jezreel yog Dej Hiav Txwv Kalilais, uas kuj hu ua Pas Dej Tiberias lossis Pas Dej Kinneret.
In the Revelation the battle of Armageddon is identifying the Valley of Megiddo, and inspiration did not want students of prophecy to believe that the book of Revelation was identifying its message in literal terms, so when it identified Armageddon (Megiddo) as Armageddon it used the word “har,” which means mountain to make it clear that the battle was a spiritual representation of the final battle which the dragon, beast and false prophet lead the world to.
Hauv Phau Tshwmsim, kev sib ntaus sib tua hu ua Armageddon tab tom taw tes rau Hav Megiddo, thiab kev tshoov siab tsis xav kom cov tub ntxhais kawm txog yaj saub ntseeg tias Phau Tshwmsim tab tom nthuav nws zaj lus raws li kev txhais ncaj qha, yog li ntawd thaum nws taw tes rau Armageddon (Megiddo) ua Armageddon nws thiaj siv lo lus “har,” uas txhais tias roob, kom qhia meej tias qhov kev sib ntaus ntawd yog ib daim duab sawv cev ntawm sab ntsuj plig txog qhov kev sib ntaus kawg uas tus zaj, tus tsiaj qus, thiab tus yaj saub cuav coj lub ntiaj teb mus rau.
By identifying Megiddo as Armageddon, John made sure it was not to be understood as a literal geographical location, for Megiddo is a valley and has no mountains. In close proximity is Mount Carmel where Elijah’s confrontation with Ahab and the prophets of Jezebel occurred, thus both Megiddo and Mount Carmel are both illustrations of the final battle of Armageddon.
Los ntawm kev txheeb Megiddo tias yog Armageddon, Yauhas tau ua kom paub tseeb tias tsis txhob to taub nws tias yog ib qho chaw nyob raws li thaj chaw tiag tiag, rau qhov Megiddo yog ib lub hav thiab tsis muaj tej roob. Nyob ze ntawd muaj Roob Khamel, qhov chaw uas Eliyas tau ntsib kev sib tw nrog Ahaj thiab cov yaj saub ntawm Yesnpele; yog li ntawd, ob qho tib si Megiddo thiab Roob Khamel yog tej yam piv txwv qhia txog kev sib ntaus kawg ntawm Armageddon.
If you were to draw a triangle with Jerusalem, Mount Carmel, and the Valley of Megiddo, Jerusalem would be situated to the southeast corner of that triangle, with Mount Carmel to the northwest and the Valley of Megiddo to the northeast. The area that symbolically represents the battle of Armageddon is bordered by two seas, and the king of the north (the whore of Modern Babylon) comes to his end between the seas and the glorious holy mountain. And at that time human probation closes.
Yog koj yuav kos ib daim duab peb ceg uas muaj Yeluxalees, Roob Khaumees, thiab Hav Mekhido, ces Yeluxalees yuav nyob rau lub ces kaum qab teb sab hnub tuaj ntawm daim duab peb ceg ntawd, nrog Roob Khaumees nyob rau sab qaum teb sab hnub poob thiab Hav Mekhido nyob rau sab qaum teb sab hnub tuaj. Thaj chaw uas yog lub cim sawv cev rau kev sib ntaus sib tua ntawm Amakedoos muaj ciam teb los ntawm ob lub hiav txwv, thiab vajntxwv qaum teb (tus niam ntiav ntawm Npasploo Niaj Hnub No) los txog rau nws qhov kawg nyob nruab nrab ntawm ob lub hiav txwv thiab lub roob dawb huv uas muaj hwjchim ci ntsa iab. Thiab thaum ntawd lub sijhawm sim siab rau tibneeg xaus lawm.
But tidings out of the east and out of the north shall trouble him: therefore he shall go forth with great fury to destroy, and utterly to make away many. And he shall plant the tabernacles of his palace between the seas in the glorious holy mountain; yet he shall come to his end, and none shall help him. And at that time shall Michael stand up, the great prince which standeth for the children of thy people: and there shall be a time of trouble, such as never was since there was a nation even to that same time: and at that time thy people shall be delivered, every one that shall be found written in the book. Daniel 11:44–12:1.
Tiamsis tej xov xwm tawm ntawm sab hnub tuaj thiab tawm ntawm sab qaum teb yuav ua rau nws ntxhov siab; yog li ntawd nws yuav tawm mus nrog kev npau taws loj kom rhuav tshem, thiab kom ua kom coob leej ploj mus tag nrho. Thiab nws yuav tsa tej tsev tsam phooj ntawm nws lub vaj ntxwv loog nyob nruab nrab ntawm ob lub hiav txwv rau saum lub roob dawb huv uas muaj hwjchim ci ntsa iab; txawm li cas los nws yuav los txog rau nws qhov kawg, thiab yuav tsis muaj leejtwg pab nws. Thiab lub sijhawm ntawd Mikhae-es yuav sawv los, tus thawj loj uas sawv cev rau cov menyuam ntawm koj haiv neeg: thiab yuav muaj ib lub sijhawm kev txom nyem, uas tsis tau muaj dua txij thaum muaj ib haiv neeg los txog rau tib lub sijhawm ntawd: thiab lub sijhawm ntawd koj haiv neeg yuav raug cawm dim, txhua tus uas pom tias sau cia nyob rau hauv phau ntawv. Daniyees 11:44–12:1.
The triple application of Elijah represents the external confrontation of God’s people with the king of the north, who is the head of the threefold union of the dragon, the beast and the false prophet that leads the world to Armageddon. Elijah’s three enemies that typified the threefold union were Ahab, who was the king of the ten northern tribes representing the ten kings of Revelation seventeen, who commit fornication with the whore of Babylon, and who agree to give their kingdom to the whore for “one hour”, which is “the hour” of the Sunday law crisis. The whore of Babylon was represented by Jezebel, and Jezebel’s prophets of Baal and the priests of the grove represent the false prophet.
Kev siv Eliyas peb npaug sawv cev rau txoj kev tawm tsam sab nraud ntawm Vajtswv haiv neeg nrog tus vajntxwv sab qaum teb, uas yog lub taub hau ntawm txoj kev koom siab peb tog ntawm tus zaj, tus tsiaj nyaum, thiab tus cev Vajtswv cuav uas coj lub ntiajteb mus rau Armageddon. Eliyas peb tug yeeb ncuab uas ua piv txwv txog txoj kev koom siab peb tog ntawd yog Ahab, uas yog vajntxwv ntawm kaum xeem sab qaum teb uas sawv cev rau kaum tus vajntxwv hauv Tshwmsim kaum xya, uas ua nkauj ua nraug nrog tus niam ntiav Npanpiloo, thiab uas pom zoo muab lawv lub nceeg vaj rau tus niam ntiav ntawd rau “ib teev,” uas yog “lub sijhawm” ntawm txoj kev kub ntxhov ntawm txoj cai Hnub Caiv. Tus niam ntiav Npanpiloo raug sawv cev los ntawm Yexenpees, thiab Yexenpees cov yaj saub ntawm Npa‑as thiab cov pov thawj ntawm lub hav ntoo dawb huv sawv cev rau tus cev Vajtswv cuav.
The Sunday law crisis begins with the soon-coming Sunday law in the United States and ends when Michael stands up. When that Sunday law arrives the second voice of Revelation chapter eighteen, calls God’s other flock out of Babylon. The period of time from the call out of Babylon until the close of probation is the period of the judgment of the whore of Babylon. It is also the period of time when the Holy Spirit is poured out without measure. It is the “hour,” that the ten kings agree to co-rule with the whore of Tyre, who is no longer forgotten. It is the “hour,” of the great “earthquake” of Revelation eleven, when the one hundred and forty-four thousand are lifted up as an ensign.
Kev txom nyem ntawm txoj cai Hnub Caiv pib nrog txoj cai Hnub Caiv uas yuav los sai rau hauv Tebchaws Meskas thiab xaus thaum Michael sawv tsees. Thaum txoj cai Hnub Caiv ntawd los txog, lub suab thib ob hauv Tshwmsim tshooj kaum yim hu Vajtswv pab yaj seem kom tawm hauv Npanpiloo. Lub caij nyoog txij thaum hu kom tawm hauv Npanpiloo mus txog rau thaum lub sijhawm sim siab kaw yog lub caij nyoog ntawm kev txiav txim rau tus niam ntiav ntawm Npanpiloo. Nws kuj yog lub caij nyoog uas Vaj Ntsuj Plig Dawb Huv raug nchuav tawm yam tsis muaj kev ntsuas. Nws yog “teev,” uas kaum tus vajntxwv pom zoo los kav ua ke nrog tus niam ntiav ntawm Thailaub, tus uas tsis raug hnov qab lawm. Nws yog “teev,” ntawm “av qeeg” loj hauv Tshwmsim kaum ib, thaum ib puas plaub caug plaub txhiab leej raug tsa siab ua ib lub cim chij.
And the kings of the earth, who have committed fornication and lived deliciously with her, shall bewail her, and lament for her, when they shall see the smoke of her burning, Standing afar off for the fear of her torment, saying, Alas, alas that great city Babylon, that mighty city! for in one hour is thy judgment come. Revelation 18:9, 10.
Thiab cov vajntxwv hauv ntiajteb, cov uas tau ua nkauj ua nraug nrog nws thiab nyob hauv kev nplua nuj lom zem nrog nws, yuav quaj ntsuag nws thiab quaj nyiav rau nws, thaum lawv pom pa taws ntawm nws txoj kev kub hnyiab, sawv deb vim ntshai nws txoj kev txom nyem, hais tias, Alas, alas, lub nroog loj Npanpiloo ntawd, lub nroog muaj hwjchim ntawd! rau qhov hauv ib teev xwb koj txoj kev txiav txim twb los txog lawm. Tshwm Sim 18:9, 10.
Just as John identified Megiddo as the mountain (“har”) of Megiddo to identify a spiritual and not a literal truth, the judgment of the whore of Babylon and Tyre is identified as occurring during the “hour,” and also in a “day.”
Ib yam li Yauhas tau hu Megiddo ua lub roob (“har”) ntawm Megiddo kom qhia txog qhov tseeb sab ntsuj plig, tsis yog qhov tseeb tiag raws cev nqaij daim tawv, kev txiav txim rau tus niam ntiav Npanpiloo thiab Tayi kuj raug qhia tias yuav tshwm sim hauv “ib teev,” thiab kuj nyob hauv “ib hnub.”
Therefore shall her plagues come in one day, death, and mourning, and famine; and she shall be utterly burned with fire: for strong is the Lord God who judgeth her. Revelation 18:8.
Vim li no, nws tej xwm txheej yuav los raug rau nws hauv ib hnub xwb, yog kev tuag, thiab kev quaj ntsuag, thiab kev tshaib kev nqhis; thiab nws yuav raug hlawv kom puv npo nrog hluav taws: rau qhov tus Tswv Vajtswv uas txiav txim rau nws muaj hwjchim loj. Qhia Tshwm 18:8.
After October 22, 1844 prophetic time is no longer to be applied prophetically and the judgment of the papal power is therefore represented as occurring in an “hour,” and also as in a “day.” The “hour” of her judgment is the prophetic period from the Sunday law in the United States until probation closes. It is important to mark this period when considering the Elijah of the last days, for Elijah’s battle of Mount Carmel follows the internal testing of God’s people of the last days, and the testing period for both the church and the world contain the same prophetic beginnings and endings.
Tom qab Lub Kaum Hli Ntuj Tim 22, 1844, lub sij hawm yaj saub tsis raug siv ntxiv lawm raws li yaj saub, thiab vim li ntawd kev txiav txim rau hwj chim ntawm tus papacy thiaj raug sawv cev tias tshwm sim hauv ib “teev,” thiab kuj nyob hauv ib “hnub.” “Teev” ntawm nws txoj kev txiav txim yog lub caij nyoog yaj saub txij thaum txoj cai Hnub Caiv nyob hauv Tebchaws Meskas mus txog thaum lub sijhawm kev sim siab kaw. Nws yog ib qho tseem ceeb uas yuav tsum cim lub caij nyoog no thaum xav txog Eliyas ntawm cov hnub kawg, rau qhov Eliyas txoj kev sib ntaus saum Roob Khamel los tom qab kev sim sab hauv ntawm Vajtswv haiv neeg hauv cov hnub kawg, thiab lub caij nyoog kev sim siab rau ob leeg—pawg ntseeg thiab lub ntiajteb—muaj tib yam pib thiab xaus raws li yaj saub.
The two voices of Revelation eighteen, represent two distinct calls to two churches. The first church is the one hundred and forty-four thousand of Revelation chapter seven, and the second church that is called is the great multitude of Revelation chapter seven. The call to the one hundred and forty-four thousand is made while the Holy Spirit is being poured out in measure, and the call to the great multitude is made when the Holy Spirit is being poured out without measure.
Ob lub suab hauv Qhia Tshwm tshooj kaum yim sawv cev rau ob txoj kev hu uas sib txawv, hu rau ob pawg ntseeg. Pawg ntseeg thawj yog ib puas plaub caug plaub txhiab tus hauv Qhia Tshwm tshooj xya, thiab pawg ntseeg thib ob uas raug hu yog pab neeg coob kawg hauv Qhia Tshwm tshooj xya. Txoj kev hu rau ib puas plaub caug plaub txhiab tus ntawd raug ua thaum Vaj Ntsuj Plig Dawb Huv tseem raug nchuav tawm raws li qhov ntsuas, hos txoj kev hu rau pab neeg coob kawg raug ua thaum Vaj Ntsuj Plig Dawb Huv raug nchuav tawm tsis muaj qhov ntsuas.
“The prophet says, ‘I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils” (Revelation 18:1, 2). This is the same message that was given by the second angel. Babylon is fallen, ‘because she made all nations drink of the wine of the wrath of her fornication’ (Revelation 14:8). What is that wine?—Her false doctrines. She has given to the world a false sabbath instead of the Sabbath of the fourth commandment, and has repeated the falsehood that Satan first told Eve in Eden—the natural immortality of the soul. Many kindred errors she has spread far and wide, “teaching for doctrines the commandments of men” (Matthew 15:9).
“Tug yaj saub hais tias, ‘Kuv pom dua ib tug tim tswv nqes saum ntuj los, muaj hwjchim loj kawg; thiab lub ntiajteb tau kaj lug vim nws lub hwjchim ci ntsa iab. Thiab nws qw nrov nrov kawg li nrog ib lub suab muaj zog, hais tias, Npanpiloo tus loj tau poob lawm, tau poob lawm, thiab tau dhau los ua chaw nyob ntawm dab phem’ (Qhia Tshwm 18:1, 2). Nov yog tib zaj lus uas tus tim tswv thib ob tau muab los. Npanpiloo tau poob lawm, ‘vim nws tau ua kom txhua haiv neeg haus cawv txiv hmab ntawm txoj kev npau taws ntawm nws txoj kev deev luag poj luag txiv’ (Qhia Tshwm 14:8). Cawv txiv hmab ntawd yog dabtsi?—Nws tej lus qhuab qhia cuav. Nws tau muab ib hnub Xanpataus cuav rau lub ntiajteb hloov chaw rau Xanpataus ntawm lo lus txib plaub, thiab nws tau rov hais dua txoj lus dag uas Xatas xub hais rau Evas hauv Edees—yog txoj kev tsis txawj tuag raws li qub txeeg qub teg ntawm tus ntsujplig. Muaj ntau yam yuam kev uas yog ib caj ib ces nrog tej ntawd nws tau tshaj tawm mus deb thiab dav, “qhia tej lus txib ntawm neeg kom ua lus qhuab qhia” (Mathais 15:9).
“When Jesus began His public ministry, He cleansed the Temple from its sacrilegious profanation. Among the last acts of His ministry was the second cleansing of the Temple. So in the last work for the warning of the world, two distinct calls are made to the churches. The second angel’s message is, ‘Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication’ (Revelation 14:8). And in the loud cry of the third angel’s message a voice is heard from heaven saying, ‘Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities’ (Revelation 18:4, 5).” Selected Messages, book 2, 118.
“Thaum Yexus pib Nws tes haujlwm qhuab qhia rau sawv daws, Nws tau ntxuav lub Tuam Tsev kom dim ntawm nws txoj kev qias neeg uas thuam tej yam dawb huv. Nyob hauv tej haujlwm kawg ntawm Nws tes haujlwm qhuab qhia yog qhov kev ntxuav lub Tuam Tsev zaum ob. Yog li ntawd, hauv tes haujlwm kawg uas yog rau kev ceeb toom rau lub ntiaj teb no, muaj ob lo lus hu uas sib txawv raug hais rau cov pawg ntseeg. Txoj xov ntawm tus tim tswv ob yog, ‘Npanpiloo poob lawm, poob lawm, lub nroog loj ntawd, vim nws tau ua kom txhua haiv neeg haus cawv txiv hmab ntawm txoj kev chim vim nws txoj kev nkauj ua nraug ua nkauj’ (Qhia Tshwm 14:8). Thiab hauv lub suab quaj nrov nrov ntawm txoj xov ntawm tus tim tswv peb, muaj ib lub suab hnov los saum ntuj hais tias, ‘Cia li tawm hauv nws los, nej kuv haiv neeg, xwv kom nej txhob koom nws tej kev txhaum, thiab xwv kom nej txhob txais nws tej kev raug xwm txheej loj. Rau qhov nws tej kev txhaum tau nce mus txog ntuj lawm, thiab Vajtswv tau nco txog nws tej kev phem kev qias’ (Qhia Tshwm 18:4, 5).” Selected Messages, phau 2, 118.
The mighty angel came down in fulfillment of Revelation chapter eighteen, when the great buildings of New York City were brought down on September 11, 2001, with the arrival of the “east wind” of Islam. He then cried “mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils.” And then in verse four another voice “is heard from heaven saying, ‘Come out of her, my people.’” Those two voices are “two distinct calls made to the churches.” The two distinct churches of God in the last days are identified as the one hundred and forty-four thousand and the great multitude.
Tus tim tswv uas muaj hwjchim loj nqes los raws li qhov ua tiav ntawm Tshwmsim tshooj kaum yim, thaum tej lub tsev loj hauv New York City raug muab rhuav tshem rau hnub tim 11 lub Cuaj Hlis, 2001, nrog rau qhov tuaj txog ntawm “cua sab hnub tuaj” ntawm Islam. Ces nws quaj “nrov nrov kawg nkaus nrog ib lub suab muaj zog, hais tias, Npanpiloo tus loj tau poob lawm, tau poob lawm, thiab tau dhau los ua chaw nyob ntawm dab phem.” Thiab tom qab ntawd hauv nqe plaub muaj dua ib lub suab “tau hnov tawm saum ntuj ceeb tsheej hais tias, ‘Nej kuv haiv neeg, cia li tawm hauv nws los.’” Ob lub suab ntawd yog “ob lo lus hu sib txawv uas raug muab rau cov koom txoos.” Ob pab koom txoos txawv ntawm Vajtswv nyob rau hnub kawg raug txheeb tias yog ib puas plaub caug plaub txhiab leej thiab pab neeg coob kawg uas suav tsis txheeb.
The testing period for the one hundred and forty-four thousand begins with Islam of the third Woe, which Isaiah identifies as the “day of the east wind.” That testing period ends with the soon-coming Sunday law in the United States and the enforcement of the mark of the beast. The beast is the counterfeit king of the north, the head of modern Babylon. Babylon is the lion in Daniel chapter seven, and the disobedient prophet from Judah, who represents Laodicean Adventism, that dies in the period that begins with the “ass” of Islam (September 11, 2001), and ends with the “lion,” (Modern Babylon).
Lub sijhawm sim siab rau ib puas plaub caug plaub txhiab leej pib nrog Islam ntawm txoj Kev Txom Nyem thib peb, uas Yaxayas qhia tias yog “hnub ntawm cua tuaj sab hnub tuaj.” Lub sijhawm sim siab ntawd xaus nrog txoj cai Hnub Caiv uas yuav los sai sai no hauv Tebchaws Meskas thiab kev yuam kom txais lub cim ntawm tus tsiaj nyaum. Tus tsiaj nyaum yog tus vaj ntxwv cuav ntawm sab qaum teb, yog lub taub hau ntawm Npanpiloo niaj hnub no. Npanpiloo yog tus tsov ntxhuav hauv Daniyee tshooj xya, thiab tus yaj saub tsis mloog lus uas tuaj ntawm Yudas, uas sawv cev rau Laodicean Adventism, uas tuag hauv lub sijhawm uas pib nrog “tus nees luav” ntawm Islam (Cuaj Hlis 11, 2001), thiab xaus nrog “tus tsov ntxhuav,” (Npanpiloo Niaj Hnub No).
In the period of time represented as “the tomb” of the disobedient prophet of Laodicean Adventism, the latter rain is measured out, as a distinct call is made to the church of the one hundred and forty-four thousand. When that period ends, at the “hour” of the “great earthquake”, representing the Sunday law in the United States; the period of the second voice of Revelation eighteen, arrives with the implementation of the mark of the beast, which is the mark of the king of the north. At the same time Islam of the third Woe is used to bring a progressive escalating judgment upon an apostate world. The message proclaimed by the “ensign” of the one hundred and forty-four thousand during that second distinct call to the church of the “great multitude” identifies the “mark” of the “king of the north”, and the role of Islam of the third Woe, represented as the “children of the east”.
Nyob rau lub sijhawm uas raug sawv cev ua “lub ntxa” ntawm tus yaj saub tsis mloog lus ntawm Laodicean Adventism, nag tom qab raug faib tawm, thaum muaj ib txoj kev hu tshwj xeeb raug tshaj tawm rau pawg ntseeg ntawm ib puas plaub caug plaub txhiab leej. Thaum lub sijhawm ntawd xaus, ntawm “teev” ntawm “av qeeg loj”, uas sawv cev rau txoj cai Hnub Caiv hauv Tebchaws Meskas; lub sijhawm ntawm lub suab thib ob ntawm Tshwm Sim kaum yim los txog nrog kev yuam siv lub cim ntawm tus tsiaj qus, uas yog lub cim ntawm vajntxwv sab qaum teb. Nyob rau tib lub sijhawm ntawd, Islam ntawm Txoj Kev Puas Tsuaj thib peb raug siv los coj ib txoj kev txiav txim uas nce zuj zus tuaj rau saum ib lub ntiajteb uas tau thim kev ntseeg lawm. Txoj xov uas raug tshaj tawm los ntawm “chij” ntawm ib puas plaub caug plaub txhiab leej thaum lub sij hawm hu tshwj xeeb thib ob ntawd rau pawg ntseeg ntawm “neeg coob coob” qhia meej txog “lub cim” ntawm “vajntxwv sab qaum teb”, thiab txog tes haujlwm ntawm Islam ntawm Txoj Kev Puas Tsuaj thib peb, uas raug sawv cev ua “cov me nyuam sab hnub tuaj”.
The message that enrages the papal power in verse forty-four of Daniel chapter eleven, and the message that initiates the final papal bloodbath, is represented as “tidings out of the east” (Islam) and “the north” (the mark of the beast). In that period, as with the previous period, Islam of the “east wind” brings judgment upon the United States to begin the period, and the period ends when the king of the north comes to his end, “between the seas and the glorious holy mountain”, in the valley of Megiddo and the Mount at Carmel.
Txoj lus uas ua rau lub hwj chim papacy npau taws kawg nkaus hauv nqe plaub caug-plaub ntawm Daniyee tshooj kaum ib, thiab txoj lus uas pib qhov kev tua ntshav kawg ntawm papacy, raug sawv cev ua “xov tawm ntawm sab hnub tuaj” (Islam) thiab “sab qaum teb” (lub cim ntawm tus tsiaj qus). Nyob rau lub sijhawm ntawd, ib yam li lub sijhawm ua ntej, Islam ntawm “cua sab hnub tuaj” coj kev txiav txim los rau Tebchaws Meskas kom pib lub sijhawm ntawd, thiab lub sijhawm ntawd xaus thaum vajntxwv sab qaum teb los txog rau nws qhov kawg, “nruab nrab ntawm tej hiav txwv thiab lub roob dawb huv uas muaj hwjchim ci ntsa iab,” hauv hav Megiddo thiab lub Roob Karmel.
The judgment period for modern Babylon that represents her deathbed (tomb), begins with the symbol of the east and ends with the symbol of the north, just as the deathbed for the disobedient Laodicean prophet ended in the first distinct call to the churches. The tomb (deathbed) that both the lying prophet of Bethel and the disobedient prophet of Judah are buried in is represented between an “ass” and a “lion”.
Lub caij txiav txim rau Npanpiloo niaj hnub nim no uas sawv cev rau nws lub txaj tuag (qhov ntxa), pib nrog lub cim ntawm sab hnub tuaj thiab xaus nrog lub cim ntawm sab qaum teb, ib yam li lub txaj tuag rau tus yaj saub Laodicea uas tsis mloog lus tau xaus rau hauv thawj txoj kev hu tshwj xeeb rau cov pawg ntseeg. Qhov ntxa (lub txaj tuag) uas ob tug yaj saub—tus yaj saub dag ntawm Bethel thiab tus yaj saub ntawm Yudas uas tsis mloog lus—raug faus rau hauv, raug sawv cev nyob nruab nrab ntawm ib tug “nees luav” thiab ib tug “tsov ntxhuav”.
Elijah represents God’s last day people who were confronted with a threefold enemy represented by Ahab, Jezebel and Jezebel’s prophets. Jezebel is the symbol of the papal power in the fourth church of Thyatira, and her prophets at Carmel were represented by the prophets of Baal and the priests of the grove. Baal represents a male deity and the priests of the grove represented Ashtaroth, a female deity, thus Jezebel’s false prophets consisted of male and female, representing the combination of Church and State that is represented by the image of the beast in the book of Revelation.
Eliyas sawv cev rau Vajtswv cov neeg nyob rau hnub kawg uas tau ntsib ib tug yeeb ncuab peb feem, sawv cev los ntawm Ahaj, Yexanpees, thiab Yexanpees cov yaj saub. Yexanpees yog lub cim ntawm lub hwj chim papal nyob rau hauv pawg ntseeg plaub ntawm Thyatira, thiab nws cov yaj saub ntawm Khaumees tau sawv cev los ntawm cov yaj saub ntawm Npa-as thiab cov pov thawj ntawm lub hav zoov. Npa-as sawv cev rau ib tug vajtswv txiv neej, hos cov pov thawj ntawm lub hav zoov sawv cev rau Ashtaroth, ib tug vajtswv poj niam; yog li ntawd Yexanpees cov yaj saub cuav muaj ob leeg txiv neej thiab poj niam, sawv cev rau kev sib txuas ntawm Pawg Ntseeg thiab Xeev uas raug sawv cev los ntawm tus duab ntawm tsiaj nyaum hauv phau Ntawv Qhia Tshwm.
It is the United States that first erects an image of the beast in the United States and thereafter in the world, and it is the United States that is the false prophet of the threefold union. Ahab, the king of the ten tribes, represents the ten kings of Revelation seventeen, that is the dragon, and Jezebel is the beast. Elijah was in confrontation with the threefold union of Modern Babylon, at Mount Carmel, where the whore of Babylon comes to her end with none to help. The triple application of Elijah represents the external confrontation which is brought against God’s last-day people, and Elijah represents the prophet that is in direct confrontation with those three powers.
Yog Tebchaws Meskas thiaj yog tus uas xub tsa ib tug duab ntawm tus tsiaj qus nyob hauv Tebchaws Meskas, thiab tom qab ntawd nyob hauv lub ntiajteb no, thiab Tebchaws Meskas thiaj yog tus yaj saub cuav ntawm txoj kev koom ua peb tog. Ahab, tus vajntxwv ntawm kaum xeem, sawv cev rau kaum tus vajntxwv hauv Tshwmsim kaum xya, uas yog tus zaj, thiab Jezebel yog tus tsiaj qus. Elijah tau nyob hauv kev tawm tsam nrog txoj kev koom ua peb tog ntawm Npanpiloos Niaj Hnub No, ntawm Roob Khamel, qhov chaw uas tus niam ntiav ntawm Npanpiloos los txog rau nws qhov kawg uas tsis muaj leejtwg pab tau nws. Kev siv Elijah ua peb npaug sawv cev rau txoj kev tawm tsam sab nraud uas raug coj los tawm tsam Vajtswv haiv neeg nyob rau hnub kawg, thiab Elijah sawv cev rau tus yaj saub uas nyob hauv kev tawm tsam ncaj qha nrog peb lub hwjchim ntawd.
An important element of Elijah’s story is the “rain,” which represents the latter rain that is poured out in the history of the confrontation. Leading up to the confrontation at Mount Carmel, Elijah has plainly stated that there would be no rain, except at his word. The period that leads up to the “hour” of Jezebel’s judgment is the period represented by the first distinct “voice” given to the churches. That “voice” arrived on September 11, 2001, and in that period the “rain” was only “measured”, and in that period, there were two competing latter rain messages that were involved with Habakkuk’s debate. One was the counterfeit message of weeping for Tammuz, that represented a “peace and safety message”, and the other was the true message of the third Woe of Islam.
Ib yam tseem ceeb hauv zaj keeb kwm ntawm Eliyas yog “nag”, uas sawv cev rau nag tom qab uas raug nchuav tawm hauv keeb kwm ntawm txoj kev sib ntsib tawm tsam ntawd. Ua ntej mus txog rau txoj kev sib ntsib tawm tsam ntawm Roob Khamel, Eliyas twb tau hais meej lawm tias yuav tsis muaj nag li, tsuas yog raws li nws lo lus xwb. Lub sijhawm uas coj mus rau “teev” ntawm Jezebel txoj kev txiav txim yog lub sijhawm uas sawv cev los ntawm thawj “suab” tshwj xeeb uas raug muab rau cov pawg ntseeg. “Suab” ntawd tuaj txog rau hnub Cuaj Hlis tim 11, 2001, thiab nyob rau lub sijhawm ntawd “nag” tsuas yog raug “ntsuas” xwb, thiab nyob rau lub sijhawm ntawd, muaj ob txoj xov nag tom qab uas sib tw rau ib leeg uas koom nrog hauv Habakkuk txoj kev sib cav. Ib txoj yog txoj xov cuav ntawm kev quaj rau Tammuz, uas sawv cev rau “txoj xov hais txog kev thaj yeeb thiab kev nyab xeeb”, hos lwm txoj yog txoj xov tseeb ntawm txoj Kev Txom Nyem thib peb ntawm Islam.
The true “latter rain” message was based upon the role of Islam of the third Woe. That message originated at one source (which was Future for America), and the two messages contended for supremacy until history confirmed the validity of the true message, and also confirmed the foolishness of a “peace and safety” message in such a time as this.
Zaj lus “los nag tom qab” uas yog qhov tseeb tau raug tsa los rau saum lub luag hauj lwm ntawm Islam ntawm Kev Puas Tsuaj thib peb. Zaj lus ntawd tau pib los ntawm ib qho chaw xwb (uas yog Future for America), thiab ob zaj lus ntawd tau sib tw nrhiav qhov chaw siab tshaj plaws mus txog thaum keeb kwm tau lees paub qhov tseeb thiab qhov muaj cai ntawm zaj lus tseeb, thiab kuj tau lees paub qhov ruam ntawm ib zaj lus “kev thaj yeeb thiab kev nyab xeeb” rau lub sijhawm zoo li no.
“The prophecies of Daniel and of John are to be understood. They interpret each other. They give to the world truths which everyone should understand. These prophecies are to be witness in the world. By their fulfillment in these last days, they will explain themselves.” Kress Collection, 105.
“Cov lus faj lem ntawm Daniyee thiab ntawm Yauhas yog yuav tsum to taub. Lawv txhais sib pab. Lawv muab tej qhov tseeb rau lub ntiajteb no uas txhua tus yuav tsum to taub. Tej lus faj lem no yuav tsum ua timkhawv nyob hauv lub ntiajteb. Los ntawm lawv txoj kev ua tiav nyob rau hauv cov hnub kawg no, lawv yuav piav lawv tus kheej.” Kress Collection, 105.
The first fulfillment of Elijah in the triple application of Elijah, is confirmed by the second Elijah, who Jesus identified as John the Baptist. Together those two witnesses establish the third Elijah.
Kev ua tiav thawj zaug ntawm Eliyas hauv peb-theem kev siv Eliyas ntawd, raug lees paub los ntawm Eliyas thib ob, tus uas Yexus tau txheeb tias yog Yauhas tus Muab Neeg Ua Kev Cai Raus Dej. Ob tug timkhawv ntawd ua ke thiaj tsa tau Eliyas thib peb.
And as they departed, Jesus began to say unto the multitudes concerning John, What went ye out into the wilderness to see? A reed shaken with the wind? But what went ye out for to see? A man clothed in soft raiment? behold, they that wear soft clothing are in kings’ houses. But what went ye out for to see? A prophet? yea, I say unto you, and more than a prophet. For this is he, of whom it is written, Behold, I send my messenger before thy face, which shall prepare thy way before thee. Verily I say unto you, Among them that are born of women there hath not risen a greater than John the Baptist: notwithstanding he that is least in the kingdom of heaven is greater than he. And from the days of John the Baptist until now the kingdom of heaven suffereth violence, and the violent take it by force. For all the prophets and the law prophesied until John. And if ye will receive it, this is Elias, which was for to come. He that hath ears to hear, let him hear. Matthew 11:7–15.
Thaum lawv tab tom ncaim mus, Yexus txawm pib hais rau cov neeg coob coob txog Yauhas tias, Nej tau tawm mus rau tom roob moj sab qhua saib dab tsi? Ib tug pas nrig uas cua tshuab co? Tiamsis nej tawm mus saib dab tsi? Ib tug neeg hnav tsoos mos muag? Saib maj, cov uas hnav tsoos mos muag nyob hauv vaj ntxwv tej vaj tsev. Tiamsis nej tawm mus saib dab tsi? Ib tug yaj saub? Muaj tseeb tiag, kuv hais rau nej, thiab tseem tshaj ib tug yaj saub ntxiv thiab. Rau qhov tus no yog tus uas muaj lus sau txog nws tias, Saib maj, kuv xa kuv tus tubtxib ua kuv ntej ntawm koj xub ntiag, tus uas yuav npaj koj txojkev ua koj ntej. Kuv hais tseeb rau nej, hauv cov uas yug los ntawm pojniam tsis tau muaj ib tug twg sawv los loj dua Yauhas uas ua kevcai raus dej; txawm li ntawd los tus uas tsawg tshaj hauv lub nceeg vaj saum ntuj tseem loj dua nws. Thiab txij hnub Yauhas uas ua kevcai raus dej los txog niaj hnub no lub nceeg vaj saum ntuj raug quab yuam, thiab cov uas quab yuam txeeb tau nws. Rau qhov tag nrho cov yaj saub thiab txoj kevcai tau cev lus faj lem mus txog thaum txog Yauhas. Thiab yog nej kam txais, tus no yog Elias, tus uas yuav los. Tus uas muaj pobntseg mloog, cia nws mloog. Mathais 11:7–15.
We will continue this study in the next article.
Peb yuav txuas ntxiv txoj kev kawm no hauv tsab xov xwm tom ntej.
“Today, in the spirit and power of Elias and of John the Baptist, messengers of God’s appointment are calling the attention of a judgment-bound world to the solemn events soon to take place in connection with the closing hours of probation and the appearance of Christ Jesus as King of kings and Lord of lords. Soon every man is to be judged for the deeds done in the body. The hour of God’s judgment has come, and upon the members of His church on earth rests the solemn responsibility of giving warning to those who are standing as it were on the very brink of eternal ruin. To every human being in the wide world who will give heed must be made plain the principles at stake in the great controversy being waged, principles upon which hang the destinies of all mankind.
“Niaj hnub no, nyob hauv tus ntsuj plig thiab lub hwj chim ntawm Elias thiab ntawm Yauhas tus Muab Neeg Ua Kev Cai Raus Dej, cov tub txib uas Vajtswv tau tsa tab tom hu kom lub ntiajteb uas raug txiav txim no tig los mloog txog cov xwm txheej hnyav thiab dawb huv uas yuav tshwm sim sai sai no hais txog lub sijhawm kawg ntawm lub caij sim siab thiab kev tshwm sim los ntawm Khetos Yexus ua Vajntxwv kav cov vajntxwv thiab tus Tswv kav cov tswv. Tsis ntev no txhua tus neeg yuav raug txiav txim raws li tej haujlwm uas nws tau ua hauv lub cev nqaij daim tawv. Lub sijhawm ntawm Vajtswv txoj kev txiav txim twb los txog lawm, thiab saum cov tswvcuab ntawm Nws pawg ntseeg hauv ntiajteb no tau nyob lub luag haujlwm hnyav thiab dawb huv uas yuav tsum ceeb toom rau cov uas sawv nyob ib yam li ntawm ntug kev puam tsuaj mus ib txhis lawm. Rau txhua tus tibneeg thoob plaws lub ntiajteb uas yuav kam mloog, yuav tsum ua kom meej rau lawv txog tej hauv paus ntsiab lus uas tab tom raug txiav txim nyob rau hauv qhov kev sib cav loj uas tab tom raug ua ntawd, yog tej hauv paus ntsiab lus uas txoj hmoo ntawm tag nrho noob neej dai ntsoov rau ntawd.”
“In these final hours of probation for the sons of men, when the fate of every soul is so soon to be decided forever, the Lord of heaven and earth expects His church to arouse to action as never before. Those who have been made free in Christ through a knowledge of precious truth, are regarded by the Lord Jesus as His chosen ones, favored above all other people on the face of the earth; and He is counting on them to show forth the praises of Him who hath called them out of darkness into marvelous light. The blessings which are so liberally bestowed are to be communicated to others. The good news of salvation is to go to every nation, kindred, tongue, and people.
“Nyob rau hauv tej xuab moos kawg no ntawm lub sijhawm sim rau cov tub ki ntawm neeg, thaum txoj hmoo ntawm txhua tus ntsuj plig twb yuav raug txiav txim mus ib txhis tsis ntev no, tus Tswv ntawm ntuj thiab teb ntshaw kom Nws pawg ntseeg sawv tsees mus ua hauj lwm ib yam li uas tsis tau muaj dua los. Cov uas tau raug tso dim hauv Khetos los ntawm kev paub qhov tseeb muaj nqis, raug tus Tswv Yexus suav hais tias yog Nws cov uas raug xaiv, tau txais koob hmoov tshwj xeeb tshaj txhua haiv neeg saum npoo av; thiab Nws tab tom vam rau lawv kom lawv tshaj tawm tej lus qhuas txog Nws tus uas tau hu lawv tawm hauv qhov tsaus ntuj los rau hauv qhov kaj ci ntsa iab. Cov koob hmoov uas tau muab pub dav dawb heev ntawd yuav tsum raug faib rau lwm tus. Txoj xov zoo ntawm txoj kev cawm seej yuav tsum mus txog txhua haiv neeg, txhua xeem kwv tij, txhua yam lus, thiab txhua pawg neeg.”
“In the visions of the prophets of old the Lord of glory was represented as bestowing special light upon His church in the days of darkness and unbelief preceding His second coming. As the Sun of Righteousness, He was to arise upon His church, ‘with healing in His wings.’ Malachi 4:2. And from every true disciple was to be diffused an influence for life, courage, helpfulness, and true healing.
“Hauv qhov uas cov yaj saub thaum ub tau pom hauv lawv tej yog toog, tus Tswv uas muaj hwjchim ci ntsa iab tau raug qhia tias tab tom pub txoj kev kaj tshwjxeeb rau Nws pawg ntseeg nyob rau hauv tej hnub uas tsaus ntuj nti thiab tsis muaj kev ntseeg uas los ua ntej Nws txoj kev rov qab los zaum ob. Raws li lub Hnub ntawm Kev Ncaj Ncees, Nws yuav sawv los saum Nws pawg ntseeg, ‘nrog kev kho mob nyob hauv Nws tis.’ Malachi 4:2. Thiab ntawm txhua tus thwj tim tseeb yuav muaj ib qho kev cuam tshuam raug nthuav tawm mus, uas nqa txoj sia, lub siab tawv, kev pab txhawb, thiab kev kho mob tseeb.”
“The coming of Christ will take place in the darkest period of this earth’s history. The days of Noah and of Lot picture the condition of the world just before the coming of the Son of man. The Scriptures, pointing forward to this time, declare that Satan will work with all power and ‘with all deceivableness of unrighteousness.’ 2 Thessalonians 2:9, 10. His working is plainly revealed by the rapidly increasing darkness, the multitudinous errors, heresies, and delusions of these last days. Not only is Satan leading the world captive, but his deceptions are leavening the professed churches of our Lord Jesus Christ. The great apostasy will develop into darkness deep as midnight. To God’s people it will be a night of trial, a night of weeping, a night of persecution for the truth’s sake. But out of that night of darkness God’s light will shine.” Prophets and Kings, 716, 717.
“Kev los ntawm Khetos yuav tshwm sim nyob rau lub sijhawm tsaus ntuj tshaj plaws hauv keeb kwm ntawm lub ntiajteb no. Cov hnub ntawm Nau-a thiab ntawm Laux qhia ua duab txog lub xeev ntawm lub ntiajteb ua ntej me ntsis kev los ntawm Leej Tub ntawm neeg. Vaj Lug Kub, uas taw tes mus tom ntej rau lub sijhawm no, tshaj tawm tias Xatas yuav ua haujlwm nrog txhua lub hwjchim thiab ‘nrog txhua yam kev dag ntxias ntawm txojkev tsis ncaj ncees.’ 2 Thexalaunika 2:9, 10. Nws txoj haujlwm raug nthuav qhia meej los ntawm txojkev tsaus ntuj uas tabtom nce zuj zus sai heev, los ntawm tej kev yuam kev ntau kawg, tej kev ntseeg cuav, thiab tej kev dag ntxias ntawm cov hnub kawg no. Tsis yog tias Xatas tsuas yog coj lub ntiajteb mus rau hauv kev poob cev qhev xwb, tiamsis nws tej kev dag ntxias kuj tabtom xwv li keeb xab rau hauv cov pawg ntseeg uas lees hu peb tus Tswv Yexus Khetos lub npe. Txojkev thim txojkev ntseeg loj ntawd yuav loj hlob mus ua kev tsaus ntuj tob npaum li ib tag hmo. Rau Vajtswv haiv neeg, nws yuav yog ib hmo ntawm kev sim siab, ib hmo ntawm kev quaj ntsuag, ib hmo ntawm kev tsimtxom vim txojkev tseeb. Tiamsis tawm hauv hmo tsaus ntuj ntawd Vajtswv txojkev kaj yuav ci tuaj.” Prophets and Kings, 716, 717.