“There are in the Scriptures some things which are hard to be understood and which, according to the language of Peter, the unlearned and unstable wrest unto their own destruction. We may not, in this life, be able to explain the meaning of every passage of Scripture; but there are no vital points of practical truth that will be clouded in mystery. When the time shall come, in the providence of God, for the world to be tested upon the truth for that time, minds will be exercised by His Spirit to search the Scriptures, even with fasting and with prayer, until link after link is searched out and united in a perfect chain. Every fact which immediately concerns the salvation of souls will be made so clear that none need err or walk in darkness.

“Hauv Vaj Lug Kub muaj qee yam uas nyuaj rau to taub, thiab raws li Petus txoj lus hais, cov tsis muaj kev kawm thiab tsis ruaj khov muab cov ntawd txhais yuam kev mus rau lawv txoj kev puastsuaj. Tej zaum peb yuav tsis muaj peev xwm, nyob hauv lub neej no, piav tau txhua nqe Vaj Lug Kub lub ntsiab; tiam sis tsis muaj ib qho tseem ceeb ntawm qhov tseeb rau kev coj ua uas yuav raug npog cia rau hauv qhov tsis meej. Thaum lub sijhawm los txog, hauv Vajtswv txoj kev tswj hwm, uas lub ntiajteb yuav raug sim raws qhov tseeb rau lub sijhawm ntawd, tibneeg lub siab yuav raug Nws tus Ntsuj Plig txhawb kom tshawb nrhiav Vaj Lug Kub, txawm yog nrog kev yoo mov thiab nrog kev thov Vajtswv, mus txog thaum ib txoj kab txuas rau ib txoj kab raug tshawb pom thiab muab txuas ua ib saw uas txhij txhua. Txhua qhov tseeb uas cuam tshuam ncaj qha rau txoj kev cawm dim ntawm sab ntsujplig yuav raug ua kom meej kawg li kom tsis muaj leejtwg yuav tsum yuam kev los yog taug kev hauv qhov tsaus ntuj.”

“As we have followed down the chain of prophecy, revealed truth for our time has been clearly seen and explained. We are accountable for the privileges that we enjoy and for the light that shines upon our pathway. Those who lived in past generations were accountable for the light which was permitted to shine upon them. Their minds were exercised in regard to different points of Scripture which tested them. But they did not understand the truths which we do. They were not responsible for the light which they did not have. They had the Bible, as we have; but the time for the unfolding of special truth in relation to the closing scenes of this earth’s history is during the last generations that shall live upon the earth.

“Thaum peb tau taug raws cov saw hlau ntawm tej lus faj lem los lawm, qhov tseeb uas raug tshwm sim rau peb tiam no tau raug pom meej thiab piav qhia lawm. Peb muaj lub luag hauj lwm rau tej txiaj ntsim uas peb tau txais thiab rau qhov kaj uas ci rau saum peb txoj kev. Cov uas tau nyob hauv tej tiam dhau los kuj muaj lub luag hauj lwm rau qhov kaj uas raug tso cai kom ci tuaj rau lawv. Lawv lub siab raug xyaum thiab raug sim hais txog ntau lub ntsiab lus sib txawv hauv Vajluskub uas tau sim lawv. Tiamsis lawv tsis nkag siab cov qhov tseeb uas peb nkag siab. Lawv tsis muaj lub luag hauj lwm rau qhov kaj uas lawv tsis tau muaj. Lawv muaj Vajluskub ib yam li peb muaj; tiamsis lub sijhawm rau qhov qhib tawm ntawm qhov tseeb tshwj xeeb uas muaj feem rau tej xwm txheej kawg ntawm zaj keeb kwm ntiajteb no yog nyob rau hauv cov tiam kawg uas yuav nyob saum lub ntiajteb no.”

“Special truths have been adapted to the conditions of the generations as they have existed. The present truth, which is a test to the people of this generation, was not a test to the people of generations far back. If the light which now shines upon us in regard to the Sabbath of the fourth commandment had been given to the generations in the past, God would have held them accountable for that light.” Testimonies, volume 2, 692, 693.

“Tej qhov tseeb tshwj xeeb tau raug yoog kom phim rau tej xwm txheej ntawm cov tiam neeg raws li lawv tau muaj los. Qhov tseeb rau lub sijhawm no, uas yog ib qho kev sim rau cov neeg ntawm tiam neeg no, tsis yog ib qho kev sim rau cov neeg ntawm tej tiam neeg yav dhau los ntev lawm. Yog hais tias qhov kaj uas tam sim no ci rau peb txog Hnub Xanpataus ntawm nqe lus txib plaub tau raug muab rau tej tiam neeg yav tag los, Vajtswv yuav tau tuav lawv kom ris lub luag haujlwm raws li qhov kaj ntawd.” Testimonies, volume 2, 692, 693.

New and Old

Tshiab thiab Qub

“In every age there is a new development of truth, a message of God to the people of that generation. The old truths are all essential; new truth is not independent of the old, but an unfolding of it. It is only as the old truths are understood that we can comprehend the new. When Christ desired to open to His disciples the truth of His resurrection, He began ‘at Moses and all the prophets’ and ‘expounded unto them in all the scriptures the things concerning Himself.’ Luke 24:27. But it is the light which shines in the fresh unfolding of truth that glorifies the old. He who rejects or neglects the new does not really possess the old. For him it loses its vital power and becomes but a lifeless form.

“Hauv txhua tiam neeg yeej muaj ib qho kev nthuav tawm tshiab ntawm qhov tseeb, yog ib lo lus xov ntawm Vajtswv rau cov neeg ntawm tiam ntawd. Cov qhov tseeb qub yeej tseem ceeb txhua yam; qhov tseeb tshiab tsis yog nyob ywj siab ntawm qhov qub, tiam sis yog kev qhib nthuav ntawm nws. Tsuas yog thaum cov qhov tseeb qub raug to taub lawm xwb peb thiaj yuav nkag siab tau qhov tseeb tshiab. Thaum Khetos xav qhib qhov tseeb txog Nws txoj kev sawv rov los rau Nws cov thwjtim, Nws tau pib ‘ntawm Mauxes thiab tag nrho cov yaj saub’ thiab ‘piav qhia rau lawv hauv tag nrho Vajluskub tej yam uas hais txog Nws.’ Luka 24:27. Tiamsis yog lub teeb uas ci tawm hauv qhov kev qhib nthuav tshiab ntawm qhov tseeb ntawd uas ua rau qhov qub muaj hwjchim ci ntsa iab. Tus uas tsis lees txais lossis tsis quav ntsej qhov tshiab, nws yeej tsis muaj qhov qub tiag tiag. Rau nws, qhov qub poob nws lub hwjchim uas muaj sia thiab tsuas dhau los ua ib daim qauv uas tsis muaj txoj sia lawm xwb.”

“There are those who profess to believe and to teach the truths of the Old Testament, while they reject the New. But in refusing to receive the teachings of Christ, they show that they do not believe that which patriarchs and prophets have spoken. ‘Had ye believed Moses,’ Christ said, ‘ye would have believed Me; for he wrote of Me.’ John 5:46. Hence there is no real power in their teaching of even the Old Testament.

“Muaj cov neeg uas hais tias lawv ntseeg thiab qhia tej qhov tseeb ntawm Phau Qub, thaum lawv tsis lees txais Phau Tshiab. Tiamsis hauv qhov lawv tsis kam txais Khetos tej lus qhuab qhia ntawd, lawv qhia tias lawv tsis ntseeg yam uas cov yawg koob thiab cov yaj saub tau hais. Khetos hais tias, ‘Yog nej ntseeg Mauxes, nej yeej yuav ntseeg Kuv; rau qhov nws tau sau txog Kuv.’ Yauhas 5:46. Yog li ntawd, txawm yog hauv lawv txoj kev qhia Phau Qub los yeej tsis muaj hwj chim tiag tiag li.”

“Many who claim to believe and to teach the gospel are in a similar error. They set aside the Old Testament Scriptures, of which Christ declared, ‘They are they which testify of Me.’ John 5:39. In rejecting the Old, they virtually reject the New; for both are parts of an inseparable whole. No man can rightly present the law of God without the gospel, or the gospel without the law. The law is the gospel embodied, and the gospel is the law unfolded. The law is the root, the gospel is the fragrant blossom and fruit which it bears.

“Coob tus uas lees tias lawv ntseeg thiab qhia txoj moo zoo poob rau hauv tib yam kev yuam kev. Lawv muab cov Vajlugkub Phau Qub tso tseg, uas Khetos tau hais txog tias, ‘Cov ntawd yog cov uas ua tim khawv txog Kuv.’ Yauhas 5:39. Thaum lawv tsis lees yuav Phau Qub lawm, qhov tseeb lawv kuj tsis lees yuav Phau Tshiab thiab; rau qhov ob phau ntawd yog ib feem ntawm ib tug tib si uas cais tsis tau. Tsis muaj ib tug neeg twg yuav nthuav qhia Vajtswv txoj kevcai kom raug tsis muaj txoj moo zoo, lossis txoj moo zoo tsis muaj txoj kevcai. Txoj kevcai yog txoj moo zoo uas tau cev nqaij daim tawv, thiab txoj moo zoo yog txoj kevcai uas tau nthuav tawm. Txoj kevcai yog lub hauv paus cag, txoj moo zoo yog lub paj tsw qab thiab cov txiv uas nws txi tawm los.”

“The Old Testament sheds light upon the New, and the New upon the Old. Each is a revelation of the glory of God in Christ. Both present truths that will continually reveal new depths of meaning to the earnest seeker.” Christ’s Object Lessons, 128.

“Phau Qub qhia kom pom kev rau Phau Tshiab, thiab Phau Tshiab rau Phau Qub. Txhua phau yog ib qho kev tshwm sim ntawm Vajtswv lub hwjchim ci ntsa iab hauv Khetos. Ob leeg nthuav tawm tej qhov tseeb uas yuav tsis tu ncua qhib tawm tej qhov tob tshiab ntawm lub ntsiab lus rau tus uas mob siab nrhiav.” Christ’s Object Lessons, 128.

Present truth is by definition the “revealed truth” for a specific period of time that is “clearly seen and explained.” The generation living at the time when “present truth” is revealed are held “accountable” to accept that truth or die. The combined truths which make up the “present testing truth” for “this generation,” are represented in “the unfolding of special” truths “in relation to the closing scenes of this earth’s history.” Truth, and therefore “present truth” is typified by the New Testament in relation to the Old Testament. Truth is established upon two witnesses and truth has a beginning and an end, a literal and a spiritual, an ancient and a modern, an alpha and an omega, a first and a last.

Qhov tseeb tam sim no, raws li lub ntsiab txhais, yog “qhov tseeb uas tau raug qhib tawm” rau ib lub caij nyoog tshwj xeeb uas “pom meej thiab piav qhia meej.” Ib tiam neeg uas nyob rau lub sijhawm thaum “qhov tseeb tam sim no” raug qhib tawm ntawd raug “tuav kom lav ris” kom lees txais qhov tseeb ntawd, txwv tsis pub ces tuag. Cov ntsiab tseeb uas koom ua ke los ua “qhov tseeb rau kev sim xyuas tam sim no” rau “tiam neeg no,” raug sawv cev los ntawm “kev qhib nthuav tawm ntawm cov” ntsiab tseeb “tshwj xeeb nyob hauv kev txheeb ze rau cov xwm txheej xaus kawg hauv keeb kwm ntiajteb no.” Qhov tseeb, thiab yog li ntawd “qhov tseeb tam sim no,” raug tus qauv piv txwv los ntawm Phau Tshiab hauv kev txheeb ze rau Phau Qub. Qhov tseeb raug tsim kom ruaj ntawm ob tug timkhawv, thiab qhov tseeb muaj qhov pib thiab qhov xaus, ib yam tiag tiag thiab ib yam sab ntsuj plig, ib yam qub thaum ub thiab ib yam niaj hnub no, ib alpha thiab ib omega, ib thawj thiab ib kawg.

The Millerite foundation of the first angel’s message is the “old” in relation to the “present truth” message of the third angel. Those who are “rejecting the Old,” “virtually reject the New” for both are parts of an inseparable whole.”

Lub hauv paus Millerite ntawm thawj tus tim tswv txoj xov yog yam “qub” nyob rau hauv kev txheeb rau txoj xov “qhov tseeb tam sim no” ntawm tus tim tswv thib peb. Cov uas “tsis lees txais yam Qub,” “yuav luag yog tsis lees txais yam Tshiab” vim ob yam no puav leej yog tej feem ntawm ib tug txhij ib ce uas cais tsis tau.”

“I saw the necessity of the messengers, especially, watching and checking all fanaticism wherever they might see it rise. Satan is pressing in on every side, and unless we watch for him, and have our eyes open to his devices and snares, and have on the whole armor of God, the fiery darts of the wicked will hit us. There are many precious truths contained in the Word of God, but it is ‘present truth’ that the flock needs now. I have seen the danger of the messengers running off from the important points of present truth, to dwell upon subjects that are not calculated to unite the flock and sanctify the soul. Satan will here take every possible advantage to injure the cause.

“Kuv tau pom txog qhov yuav tsum muaj cov tub txib, tshwj xeeb tshaj, kom ceev faj saib xyuas thiab tshuaj xyuas txhua yam kev kub siab tsis raws cai nyob txhua qhov chaw uas lawv pom nws sawv los. Xatas tab tom nias los rau txhua sab, thiab yog peb tsis ceev faj rau nws, thiab tsis qhib peb lub qhov muag rau nws tej cuab ntxiab thiab tej kev dag ntxias, thiab tsis hnav tag nrho tej cuab yeej tiv thaiv ntawm Vajtswv, ces tej xub hluav taws ntawm tus phem yuav raug peb. Muaj ntau yam tseeb muaj nqis heev nyob hauv Vajtswv Txojlus, tiam sis yog ‘qhov tseeb rau lub sijhawm tam sim no’ uas pab yaj xav tau tam sim no. Kuv tau pom txog qhov phom sij uas cov tub txib khiav tawm ntawm cov ntsiab tseem ceeb ntawm qhov tseeb rau lub sijhawm tam sim no, mus nyob ntsoov hais txog tej ntsiab lus uas tsis tsim nyog los koom ib pab yaj ua ib siab thiab ua kom tus ntsuj plig dawb huv. Xatas yuav siv txhua txoj hauv kev uas ua tau ntawm no kom ua phem rau txoj hauj lwm.”

“But such subjects as the sanctuary, in connection with the 2300 days, the commandments of God and the faith of Jesus, are perfectly calculated to explain the past Advent movement and show what our present position is, establish the faith of the doubting, and give certainty to the glorious future. These, I have frequently seen, were the principal subjects on which the messengers should dwell.” Early Writings, 63.

“Tiamsis, cov ntsiab lus xws li lub chaw dawb huv, uas muaj kev txuas nrog 2300 hnub, Vajtswv tej lus txib thiab Yexus txoj kev ntseeg, yeej raug npaj txhij txhua los piav qhia txog txoj kev txav Advent yav tag los thiab qhia tias peb txoj hauj lwm tam sim no yog dab tsi, los txhim kho txoj kev ntseeg ntawm cov uas ua xyem xyav, thiab los muab kev ruaj khov txog lub neej yav tom ntej uas muaj hwjchim ci ntsa iab. Cov no, kuv tau pom ntau zaus, yog cov ntsiab lus tseem ceeb uas cov tubtxib xa xov yuav tsum tsom ntsoov nyob rau ntawd.” Early Writings, 63.

The “sanctuary, in connection with the 2300 days, the commandments of God and the faith of Jesus” are the key to explain the “past Advent movement” of the Millerites and in so doing, to explain “perfectly” “what our present position is.” Those who are “doubting” the “past Advent movement,” are “doubting” what gives “certainty to the glorious future.” What gives certainty to the future is the past.

“lub tuam tsev dawb huv, txuas nrog rau 2300 hnub, Vajtswv tej lus txib thiab Yexus txoj kev ntseeg” yog tus yuam sij los piav txog “kev txav Advent yav dhau los” ntawm cov Millerites, thiab thaum ua li ntawd, los piav “meej kawg nkaus” “peb txoj hauj lwm tam sim no yog dab tsi.” Cov uas “ua xyem xyav” txog “kev txav Advent yav dhau los,” yog “ua xyem xyav” txog yam uas muab “kev ruaj khov rau yav tom ntej uas muaj hwjchim ci ntsa iab.” Yam uas muab kev ruaj khov rau yav tom ntej yog yav dhau los.

The book of Joel is a message of present testing truth. This is confirmed by multiple witnesses. Joel is identified as “present truth” by the Spirit of Prophecy, which according to John in the book of Revelation is the testimony of Jesus.

Phau ntawv Yau‑ees yog ib zaj lus ntawm qhov tseeb rau lub sijhawm tam sim no uas tab tom sim peb. Qhov no raug lees paub los ntawm ntau tus timkhawv. Yau‑ees raug txheeb tias yog “qhov tseeb tam sim no” los ntawm Ntsuj Plig Qhia Yaj Saub, uas raws li Yauhas hauv phau Tshwmsim hais, yog Yexus zaj lus timkhawv.

The Revelation of Jesus Christ, which God gave unto him, to show unto his servants things which must shortly come to pass; and he sent and signified it by his angel unto his servant John: Who bare record of the word of God, and of the testimony of Jesus Christ, and of all things that he saw. Revelation 1:1, 2.

Qhov Tshwm Sim ntawm Yexus Khetos, uas Vajtswv tau muab rau nws, kom qhia rau nws cov tub qhe paub txog tej yam uas yuav tsum muaj tshwm sim sai sai no; thiab nws tau txib nws tus timtswv los qhia nws rau nws tus tub qhe Yauhas: Tus uas tau ua timkhawv txog Vajtswv txoj lus, thiab txog Yexus Khetos zaj lus timkhawv, thiab txog txhua yam uas nws tau pom. Qhia Tshwm 1:1, 2.

The “testimony” of John (which he bore “record of”), was portrayed in three parts. He recorded the “word of God,” the “testimony of Jesus” and the “things that he saw.” In the first two verses of Revelation, John represents one who has been given the gift of the “spirit of prophecy.” That gift includes a special revelation of God’s Word, and it also includes special revelations conveyed to the prophet through the words of Christ; (either by Christ directly or through his angelic representatives) and the gift also includes truth presented through the medium of dreams and visions. The spirit of prophecy is the testimony of Christ which is conveyed to the prophet and it bears the same authority as if an angel or Christ spoke the words.

“Lus timkhawv” ntawm Yauhas (uas nws tau ua “pov thawj txog”), raug nthuav tawm ua peb ntu. Nws tau sau tseg txog “Vajtswv Txojlus,” “Yexus zaj lus timkhawv,” thiab “tej yam uas nws tau pom.” Hauv ob nqe thawj ntawm Phau Ntawv Qhia Tshwm, Yauhas sawv cev rau ib tug uas tau txais txiaj ntsim ntawm “ntsuj plig ntawm kev cev Vajtswv lus.” Txiaj ntsim ntawd suav nrog ib qho kev tshwm sim tshwj xeeb ntawm Vajtswv Txojlus, thiab nws kuj suav nrog tej kev tshwm sim tshwj xeeb uas raug xa tuaj rau tus cev Vajtswv lus los ntawm Khetos cov lus; (txawm yog Khetos hais ncaj qha los yog dhau ntawm nws cov tubtxib saum ntuj cov neeg sawv cev) thiab txiaj ntsim ntawd kuj suav nrog qhov tseeb uas raug nthuav tawm los ntawm txoj kev npau suav thiab kev ua yog toog pom. Ntsuj plig ntawm kev cev Vajtswv lus yog Khetos zaj lus timkhawv uas raug xa tuaj rau tus cev Vajtswv lus, thiab nws muaj tib txoj cai ib yam li yog ib tug tubtxib saum ntuj los yog Khetos nws tus kheej tau hais cov lus ntawd.

And I fell at his feet to worship him. And he said unto me, See thou do it not: I am thy fellowservant, and of thy brethren that have the testimony of Jesus: worship God: for the testimony of Jesus is the spirit of prophecy. Revelation 19:10.

Thiab kuv txawm poob ntawm nws ko taw los pe hawm nws. Tiamsis nws hais rau kuv tias, Ceev faj, txhob ua li ntawd li: kuv yog koj tus qhev ua haujlwm nrog nraim koj, thiab yog ib tug ntawm koj cov kwvtij uas tuav rawv Yexus txoj lus timkhawv: cia li pe hawm Vajtswv xwb: vim Yexus txoj lus timkhawv yog tus ntsuj plig ntawm tej lus faj lem. Tshwmsim 19:10.

Gabriel identifies that he is a fellowservant with John, and he is not to be worshipped. Gabriel also identifies that the “brethren” that are represented by John “have the testimony of Jesus,” which is the “spirit of prophecy.” The “brethren” which John represents are the one hundred and forty-four thousand, and the brethren all have the “spirit of prophecy.”

Nkasles qhia tias nws yog ib tug qhev ua hauj lwm koom nrog Yauhas, thiab tsis tsim nyog raug pe hawm. Nkasles kuj qhia ntxiv tias cov “kwvtij” uas Yauhas sawv cev rau ntawd “muaj Yexus zaj lus tim khawv,” uas yog “tus ntsuj plig ntawm kev cev lus faj lem.” Cov “kwvtij” uas Yauhas sawv cev rau yog ib puas plaub caug plaub txhiab leej, thiab cov kwvtij sawvdaws puav leej muaj “tus ntsuj plig ntawm kev cev lus faj lem.”

“And they rose early in the morning, and went forth into the wilderness of Tekoa: and as they went forth, Jehoshaphat stood and said, Hear me, O Judah, and ye inhabitants of Jerusalem; Believe in the Lord your God, so shall ye be established; believe his prophets, so shall ye prosper. 2 Chronicles 20:20.

“Thiab lawv sawv ntxov ntxov thaum kaj ntug, thiab tawm mus rau tom roob moj sab qhua ntawm Tekoa; thiab thaum lawv tab tom tawm mus, Yehauyafas sawv ntsug thiab hais tias, Nej cov Yudas thiab nej cov neeg uas nyob hauv Yeluxalees, mloog kuv; ntseeg tus Tswv uas yog nej tus Vajtswv, ces nej yuav raug tsim kom ruaj khov; ntseeg nws cov cev Vajtswv lus, ces nej yuav vam meej. 2 Vaj Keeb Kwm 20:20.”

“‘Believe in the Lord your God, so shall ye be established; believe his prophets, so shall ye prosper.’

“‘Cia li ntseeg tus Tswv nej tus Vajtswv, ces nej yuav raug tsim kom ruaj khov; cia li ntseeg nws cov yaj saub, ces nej yuav vam meej.’”

“Isaiah 8:20. ‘To the law and to the testimony; if they speak not according to this word, it is because there is no light in them.’ Two texts are here set before God’s people: two conditions for success. The law spoken by Jehovah himself, and the spirit of prophecy, are the two sources of wisdom to guide His people in every experience. Deuteronomy 4:6. ‘This is your wisdom and your understanding in the sight of the nations, who shall say, Surely this great nation is a wise and understanding people.’

“Yaxayas 8:20. ‘Mus rau txoj kevcai thiab mus rau zaj lus timkhawv; yog lawv tsis hais raws li lo lus no, ces yog vim tsis muaj qhov kaj nyob hauv lawv.’ Ntawm no muaj ob nqe lus uas muab tso rau ntawm Vajtswv haiv neeg xub ntiag: ob yam kev mob rau txojkev vam meej. Txoj kevcai uas Yehauvas tus kheej tau hais, thiab tus ntsujplig ntawm kev qhia yav tom ntej, yog ob lub hauv paus ntawm kev txawj ntse los coj Nws haiv neeg hauv txhua yam kev paub dhau los. Kevcai 4:6. ‘Qhov no yog nej txoj kev txawj ntse thiab nej txoj kev to taub nyob ntawm cov tebchaws qhov muag, cov uas yuav hais tias, Tseeb tiag, haiv neeg loj no yog ib haiv neeg txawj ntse thiab to taub.’”

“The law of God and the Spirit of Prophecy go hand in hand to guide and counsel the church, and whenever the church has recognized this by obeying His law, the spirit of prophecy has been sent to guide her in the way of truth.

“Vajtswv txoj cai ntawm Vajtswv thiab tus Ntsuj Plig ntawm Kev Yaj Saub mus sib koom tes los coj thiab qhia tswv yim rau pawg ntseeg, thiab thaum twg pawg ntseeg tau lees paub qhov no los ntawm kev mloog lus rau Nws txoj cai, tus ntsuj plig ntawm kev yaj saub kuj raug xa los coj nws hauv txojkev tseeb.

“Revelation 12:17. ‘And the dragon was wroth with the woman, and went to make war with the remnant of her seed, which keep the commandments of God, and have the testimony of Jesus Christ.’ This prophecy points out clearly that the remnant church will acknowledge God in His law and will have the prophetic gift. Obedience to the law of God, and the spirit of prophecy has always distinguished the true people of God, and the test is usually given on present manifestations.

“Tshwmsim 12:17. ‘Thiab tus zaj npau taws rau tus pojniam, thiab mus ua rog tawm tsam cov seem ntawm nws caj ces, uas yog cov uas ceev Vajtswv tej lus txib, thiab muaj Yexus Khetos zaj lus tim khawv.’ Zaj lus faj lem no qhia meej tias pawg ntseeg seem yuav lees paub Vajtswv hauv Nws txoj kevcai thiab yuav muaj lub txiaj ntsim ntawm kev faj lem. Kev mloog lus rau Vajtswv txoj kevcai, thiab tus ntsuj plig ntawm kev faj lem, yeej ib txwm yog yam uas cais Vajtswv haivneeg tseeb tawm, thiab qhov kev sim no feem ntau raug muab raws li tej kev tshwm sim tam sim no.”

“In Jeremiah’s day the people had no question about the message of Moses, Elijah, or Elisha, but they did question and put aside the message sent of God to Jeremiah until its force and power was wasted and there was no remedy but for God to carry them away into captivity.

“Nyob rau hnub nyoog Yelemis, cov neeg tsis muaj ib qho kev ua xyem xyav txog Mauxe, Eliyas, lossis Elixas tej lus, tiam sis lawv tau ua xyem xyav thiab muab cov lus uas Vajtswv xa tuaj rau Yelemis tso tseg mus txog thaum nws lub hwj chim thiab nws lub zog raug nkim tag, thiab tsis tshuav ib txoj kev kho dua li Vajtswv yuav tsum coj lawv mus rau hauv kev poob cev qhev.

“Likewise in the days of Christ the people had learned that Jeremiah’s message was true, and they persuaded themselves to believe that if they had lived in the days of their fathers they would have accepted his message, but at the same time they were rejecting Christ’s message, of whom all the prophets had written.

“Ib yam li ntawd thiab, nyob rau hauv Khetos lub caij nyoog cov neeg tau kawm paub tias Yelemis zaj lus yeej yog qhov tseeb, thiab lawv txhawb lawv tus kheej kom ntseeg tias yog lawv tau nyob rau hauv lawv cov yawg koob lub caij nyoog lawv yuav tau lees txais nws zaj lus, tiamsis tib lub sijhawm lawv tab tom tsis lees txais Khetos zaj lus, uas cov yaj saub txhua tus tau sau txog.”

“As the third angel’s message arose in the world, which is to reveal the law of God to the church in its fullness and power, the prophetic gift was also immediately restored. This gift has acted a very prominent part in the development and carrying forward of this message.

“Thaum tus tim tswv thib peb txoj xov sawv tawm los hauv lub ntiajteb no, uas yog yuav nthuav txoj kevcai ntawm Vajtswv rau pawg ntseeg hauv nws txoj kev puv npo thiab hwjchim, lub txiaj ntsim ntawm kev cev Vajtswv lus kuj tau rov muab los tam sim ntawd ib yam nkaus. Lub txiaj ntsim no tau ua ib feem tseem ceeb heev hauv txoj kev txhim kho thiab kev thawb nqa kom txoj xov no mus tom ntej.

“As differences of opinion have arisen in reference to interpretations of Scriptures and methods of labor, calculated to unsettle the faith of believers in the message and lead to disunion in the work, the spirit of prophecy has always thrown light on the situation. It has always brought union of thought and harmony of action to the body of believers. In every crisis that has arisen in the development of the message and the growth of the work, those who have stood firmly by the law of God and the light of the Spirit of prophecy have triumphed and the work has prospered in their hands.” Loma Linda Messages, 33, 34.

“Thaum tej kev xav sib txawv tau tshwm sim txog kev txhais Vaj Lug Kub thiab txog tej txoj hau kev ua haujlwm uas tsim nyog yuav ua rau kev ntseeg ntawm cov uas ntseeg hauv txoj xov no raug ntxhov thiab coj mus rau kev tsis sib haum hauv txoj haujlwm, tus ntsuj plig ntawm kev qhia yav tom ntej yeej ib txwm tau ci pom rau qhov xwm txheej ntawd. Nws yeej ib txwm coj kev koom siab ntawm kev xav thiab kev sib haum xeeb ntawm kev ua rau hauv pab pawg ntseeg. Nyob rau txhua txhua lub sijhawm muaj kev kub ntxhov uas tau tshwm sim hauv kev loj hlob ntawm txoj xov thiab kev nthuav dav ntawm txoj haujlwm, cov uas tau sawv ruaj nreb ntawm Vajtswv txoj kevcai thiab ntawm qhov kaj ntawm tus Ntsuj Plig ntawm kev Qhia Yav Tom Ntej tau kov yeej, thiab txoj haujlwm tau vam meej nyob hauv lawv txhais tes.” Loma Linda Messages, 33, 34.

The book of Joel is directly identified as “present truth” within the Spirit of Prophecy, which according to John in the book of Revelation is the testimony of Jesus. It is also endorsed directly within the Word of God. Both the Bible and Spirit of Prophecy directly apply the book of Joel to the last days.

Phau ntawv Yaw‑ees raug txheeb meej tias yog “qhov tseeb rau lub sijhawm no” hauv Ntsuj Plig ntawm Kev Yaj Saub, uas raws li Yauhas hauv phau Ntawv Qhia tshwm yog Yexus zaj lus tim khawv. Nws kuj raug lees paub ncaj qha hauv Vajtswv Txojlus. Ob qho tib si—phau Vajlugkub thiab Ntsuj Plig ntawm Kev Yaj Saub—tau siv ncaj qha phau ntawv Yaw‑ees rau hnub kawg.

“Each of the ancient prophets spoke less for their own time than for ours, so that their prophesying is in force for us. ‘Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come.’ 1 Corinthians 10:11. ‘Not unto themselves, but unto us they did minister the things, which are now reported unto you by them that have preached the gospel unto you with the Holy Ghost sent down from heaven; which things the angels desire to look into.’ 1 Peter 1:12. …

“Txhua tus yaj saub puag thaum ub txhua tus tau hais lus tsis yog rau lawv lub sijhawm ntau npaum li rau peb lub sijhawm, yog li ntawd lawv tej lus faj lem tseem muaj zog siv rau peb. ‘Tam sim no txhua yam no tau tshwm sim rau lawv ua piv txwv: thiab tej no raug sau cia tseg ua lus ceeb toom rau peb, rau cov uas qhov kawg ntawm lub ntiajteb twb los txog lawm.’ 1 Corinthians 10:11. ‘Tsis yog rau lawv tus kheej, tiamsis yog rau peb uas lawv tau ua haujlwm rau hauv tej yam no, uas nim no cov uas tau tshaj tawm txoj moo zoo rau nej los ntawm tus Vaj Ntsuj Plig Dawb Huv uas raug txib nqes saum ntuj los tau qhia rau nej lawm; tej yam no yog yam cov tim tswv ntshaw heev xav mus saib rau hauv.’ 1 Peter 1:12. …”

“The Bible has accumulated and bound up together its treasures for this last generation. All the great events and solemn transactions of Old Testament history have been, and are, repeating themselves in the church in these last days.” Selected Messages, book 3, 338, 339.

“Phau Vajlugkub tau khaws cia thiab khi ua ke nws tej txiaj ntsim muaj nqis rau tiam neeg kawg no. Txhua yam xwm txheej loj thiab txhua txoj kev sib hais ua haujlwm uas muaj kev hwm thiab ceeb ntshai hauv keeb kwm Phau Qub tau rov tshwm sim dua los lawm, thiab tseem tab tom rov tshwm sim, nyob hauv pawg ntseeg hauv cov hnub kawg no.” Selected Messages, phau 3, 338, 339.

The prophecy of Joel is “in force” “upon” those “whom the ends of the world are come.” “In force” is simply emphasizing that “present truth” is always a test, and those who fail the test are represented by such biblical characters as Judas.

Lo lus faj lem ntawm Yo‑ees yog “muaj zog siv” “rau saum” cov uas “qhov kawg ntawm lub ntiaj teb twb los txog rau.” “Muaj zog siv” tsuas yog hais kom pom tseeb tias “qhov tseeb rau lub sij hawm no” yeej ib txwm yog ib txoj kev sim siab, thiab cov uas swb rau txoj kev sim ntawd raug sawv cev los ntawm tej tus cwj pwm hauv Vajlugkub xws li Yudas.

“Lesson after lesson fell unheeded on the ears of Judas. How many today follow in his steps. In the light of God’s law, selfish men see their evil characters, but fail to make the required reformation, and go on from one state of sin to another.

“Zaj lus kawm dhau zaj lus kawm, txhua zaj poob rau ntawm Yudas pob ntseg yam tsis muaj neeg mloog. Niaj hnub no muaj coob npaum li cas uas tab tom taug raws nws tej kevcai. Hauv qhov kaj ntawm Vajtswv txoj kevcai, cov neeg qia dub pom lawv tus cwj pwm phem, tiamsis lawv tsis ua qhov kev kho dua tshiab uas tsim nyog, thiab tseem mus ntxiv ntawm ib lub xeev ntawm kev txhaum mus rau lwm lub xeev ntawm kev txhaum.”

“The lessons of Christ are applicable to our own time and generation. He said, ‘Neither pray I for these alone, but for them also which shall believe on me through their word.’ The same testimony is brought to us in these last days as was brought to Judas. The same lessons which he failed to make practical in his life come to men who hear, and yet make a like failure, because they do not put away their sin.” Review and Herald, March 17, 1891.

“Cov lus qhia ntawm Khetos siv tau rau peb tiam thiab peb lub sijhawm no. Nws hais tias, ‘Kuv tsis thov Vajtswv rau cov no xwb, tiam sis rau cov uas yuav ntseeg kuv vim lawv lo lus thiab.’ Tib zaj lus tim khawv ntawd kuj raug coj los rau peb hauv cov hnub kawg no ib yam li tau coj los rau Yudas. Cov lus qhia tib yam ntawd uas nws tsis coj los siv rau hauv nws lub neej tiag, kuj los txog rau cov neeg uas hnov, los tseem poob swb ib yam nkaus, vim lawv tsis tso lawv tej kev txhaum tseg.” Review and Herald, March 17, 1891.

John throughout the book of Revelation typifies God’s last day people, and in being banished to Patmos John represents those who are persecuted in the Sunday law crisis. He states why he was incarcerated.

Thoob plaws hauv phau Qhia Tshwm, Yauhas sawv cev ua ib hom piv txwv txog Vajtswv haiv neeg ntawm hnub kawg, thiab hauv qhov uas nws raug ntiab mus rau Patmos, Yauhas sawv cev rau cov uas raug tsim txom nyob hauv lub sijhawm muaj teebmeem ntawm txoj cai Hnub Caiv. Nws qhia meej tias yog vim li cas nws thiaj raug kaw.

I John, who also am your brother, and companion in tribulation, and in the kingdom and patience of Jesus Christ, was in the isle that is called Patmos, for the word of God, and for the testimony of Jesus Christ. Revelation 1:9.

Kuv Yauhas, uas yog nej tus kwv thiab tus uas nrog nej koom nyob hauv kev txom nyem, thiab hauv lub nceeg vaj, thiab hauv txoj kev ua siab ntev ntawm Yexus Khetos, tau nyob hauv lub kob uas hu ua Patmos, vim yog Vajtswv txoj lus, thiab vim yog Yexus Khetos zaj lus tim khawv. Tshwmsim 1:9.

John was persecuted for the Bible and the Spirit of Prophecy. Why are the one hundred and forty-four thousand persecuted because of the Spirit of Prophecy? The first truth the prophet Joel identifies is the apostasy of the Seventh-day Adventist church. When the apostle Peter identified that Pentecost was a fulfillment of the book of Joel, Peter did so in response to the Jews attacking the manifestation of “tongues.” The Jews, who then typified Seventh-day Adventists in the last days, were arguing that Peter and those proclaiming the message were “drunk.” Seventh-day Adventists will fight against the message of the latter rain as did the Jews of Peter’s time. They do so for those who are proclaiming the “present truth” testing message of the latter rain have the “old” foundational truths, for new truth is always based upon old truth. Jeremiah called for God’s people in the time of the latter rain to walk in the old paths and hearken to the sound of the watchman’s trumpet, but they refuse. The foundational “old” truth message is symbolically represented by the “seven times” of Leviticus twenty-six, which sets forth the covenant relationship in terms of the Sabbath for the land.

Yauhas raug tsim txom vim phau Vajlugkub thiab tus Ntsuj Plig ntawm Kev Qhia Ua Yaj Saub. Vim li cas ib puas plaub caug plaub txhiab tus thiaj raug tsim txom vim tus Ntsuj Plig ntawm Kev Qhia Ua Yaj Saub? Qhov tseeb thawj uas tus yaj saub Yo‑ees qhia tseg yog txoj kev thim txoj kev ntseeg ntawm pawg ntseeg Xya-hnub Adventist. Thaum tus tubtxib Petus qhia tias Hnub Peetekos yog kev ua tiav ntawm phau ntawv Yo‑ees, Petus tau ua li ntawd los teb rau cov Yudais uas tawm tsam qhov kev tshwm sim ntawm “lus txawv.” Cov Yudais, uas thaum ntawd sawv cev ua qauv qhia txog cov Xya-hnub Adventist nyob rau hnub kawg, tau sib cav hais tias Petus thiab cov uas tshaj tawm txoj xov ntawd yog “qaug cawv.” Cov Xya-hnub Adventist yuav tawm tsam txoj xov nag lig ib yam li cov Yudais thaum Petus tiam tau ua. Lawv ua li ntawd vim cov uas tab tom tshaj tawm txoj xov “qhov tseeb tam sim no” uas yog txoj xov sim siab ntawm nag lig, lawv muaj cov “qub” qhov tseeb hauv paus, rau qhov qhov tseeb tshiab ib txwm raug tsa rau saum qhov tseeb qub. Yelemis tau hu kom Vajtswv haiv neeg nyob rau lub sijhawm nag lig taug kev hauv tej kev qub thiab mloog lub suab raj ntawm tus neeg zov, tab sis lawv tsis kam. Txoj xov qhov tseeb hauv paus “qub” ntawd raug sawv cev ua cim los ntawm “xya lub sijhawm” hauv Levis Kevcai nees nkaum rau, uas nthuav tawm txoj kev sib cog lus raws li Hnub Xanpataus rau thaj av.

“I saw the nominal church and nominal Adventists, like Judas, would betray us to the Catholics to obtain their influence to come against the truth. The saints then will be an obscure people, little known to the Catholics; but the churches and nominal Adventists who know of our faith and customs (for they hated us on account of the Sabbath, for they could not refute it) will betray the saints and report them to the Catholics as those who disregard the institutions of the people; that is, that they keep the Sabbath and disregard Sunday.

“Kuv tau pom tias pawg ntseeg uas tsuas yog nyob npe xwb thiab cov Adventist uas tsuas yog nyob npe xwb, ib yam li Yudas, yuav ntxeev siab rau peb rau cov Kas Tos Liv kom tau lawv lub hwjchim txhawb nqa los tawm tsam qhov tseeb. Thaum ntawd cov neeg dawb huv yuav yog ib haiv neeg uas tsis tshua pom tseeb, cov Kas Tos Liv tsis paub lawv ntau; tiam sis cov pawg ntseeg thiab cov Adventist uas tsuas yog nyob npe xwb, uas paub txog peb txoj kev ntseeg thiab peb tej kab ke (rau qhov lawv ntxub peb vim yog Hnub Xanpataus, vim lawv tsis muaj peev xwm cam yeej nws), yuav ntxeev siab rau cov neeg dawb huv thiab ceeb toom lawv rau cov Kas Tos Liv tias lawv yog cov uas tsis quav ntsej tej kevcai uas tibneeg tsa cia; yog li ntawd, tias lawv coj Hnub Xanpataus thiab tsis hwm Hnub Caiv.”

“Then the Catholics bid the Protestants to go forward, and issue a decree that all who will not observe the first day of the week, instead of the seventh day, shall be slain. And the Catholics, whose numbers are large, will stand by the Protestants. The Catholics will give their power to the image of the beast. And the Protestants will work as their mother worked before them to destroy the saints. But before their decree bring or bear fruit, the saints will be delivered by the Voice of God.” Spalding and Magan, 1, 2.

“Tom qab ntawd cov Catholic yuav txib kom cov Protestant mus tom ntej, thiab yuav tshaj ib txoj cai tias txhua tus uas yuav tsis coj thawj hnub ntawm lub limtiam, hloov chaw rau hnub xya, yuav raug tua. Thiab cov Catholic, uas lawv coob kawg, yuav sawv nrog cov Protestant. Cov Catholic yuav muab lawv lub hwjchim rau tus duab ntawm tus tsiaj nyaum. Thiab cov Protestant yuav ua haujlwm ib yam li lawv niam tau ua ua ntej lawv los rhuav tshem cov neeg dawb huv. Tiamsis ua ntej lawv txoj cai ntawd yuav coj los yog txi tau txiv, cov neeg dawb huv yuav raug cawm dim los ntawm Suab Ntawm Vajtswv.” Spalding and Magan, 1, 2.

Twice Sister White identifies the “nominal church” and the “nominal Adventists,” while drawing a distinction between the two “nominal groups” and the “Catholics.” The “nominal church” and the “nominal Adventists,” “hated” those represented by Peter and John “on account of the Sabbath, for they could not refute it.” The nominal church and Catholics cannot “refute” the seventh-day Sabbath truth, and “nominal Adventists” cannot “refute” the “seven times” of Leviticus twenty-six, which is the Sabbath commandment of the land. The nominal church and Catholics cannot “refute” the fact that the seventh-day Sabbath is a “foundational” biblical truth, and “nominal Adventists” cannot “refute” the fact that the “seven times” of Leviticus twenty-six is a “foundational” Millerite truth.

Ob zaug Sister White qhia meej txog “nominal church” thiab “nominal Adventists,” thaum nws tseem cais ob pab “nominal” no tawm ntawm cov “Catholics.” “Nominal church” thiab “nominal Adventists” “ntxub” cov uas raug sawv cev los ntawm Peter thiab John “vim yog hnub Xanpataus, rau qhov lawv tsis muaj peev xwm los tawm tsam nws.” Nominal church thiab Catholics tsis muaj peev xwm “los tawm tsam” qhov tseeb ntawm hnub Xanpataus hnub xya, thiab “nominal Adventists” tsis muaj peev xwm “los tawm tsam” “xya lub sijhawm” hauv Leviticus nees nkaum-rau, uas yog lo lus txib ntawm hnub Xanpataus hais txog thaj av. Nominal church thiab Catholics tsis muaj peev xwm “los tawm tsam” qhov tseeb tias hnub Xanpataus hnub xya yog ib qho tseeb hauv Vajlugkub uas yog “foundational,” thiab “nominal Adventists” tsis muaj peev xwm “los tawm tsam” qhov tseeb tias “xya lub sijhawm” hauv Leviticus nees nkaum-rau yog ib qho tseeb Millerite uas yog “foundational.”

John’s captivity on Patmos represents the one hundred and forty-four thousand who uphold both the Bible and the Spirit of Prophecy, and who are especially persecuted from outside over the seventh-day Sabbath and persecuted from inside over the seventh-year Sabbath for the land. For this reason, John’s testimony of why he was being persecuted in verse nine is followed with verse ten’s Sabbath and the message from the past (“behind”) from the “great voice” as of a “trumpet.”

Yauhas kev raug kaw rau hauv Patmos sawv cev rau ib puas plaub caug plaub txhiab leej uas tuav rawv ob qho tib si phau Vajlugkub thiab tus Ntsuj Plig ntawm Kev Yaj Saub, thiab uas raug tsim txom tshwj xeeb los ntawm sab nraud vim Hnub Xanpataus hnub xya, thiab raug tsim txom los ntawm sab hauv vim Xanpataus xyoo xya rau thaj av. Vim li no, Yauhas zaj lus tim khawv hais txog qhov uas yog vim li cas nws thiaj raug tsim txom hauv nqe cuaj thiaj raug txuas ntxiv nrog nqe kaum hais txog Hnub Xanpataus thiab txoj lus ntawm yav dhau los (“qab”) los ntawm “lub suab loj” zoo li “ib lub raj.”

I John, who also am your brother, and companion in tribulation, and in the kingdom and patience of Jesus Christ, was in the isle that is called Patmos, for the word of God, and for the testimony of Jesus Christ. I was in the Spirit on the Lord’s day, and heard behind me a great voice, as of a trumpet. Revelation 1:9, 10.

Kuv Yauhas, uas kuj yog nej tus kwvtij, thiab yog tus uas nrog nej koom hauv txoj kev txom nyem, thiab hauv lub nceeg vaj thiab txoj kev ua siab ntev ntawm Yexus Khetos, tau nyob rau hauv lub kob hu ua Patamos, vim yog Vajtswv txoj lus, thiab vim yog Yexus Khetos zaj lus tim khawv. Kuv tau nyob hauv tus Ntsuj Plig rau hnub ntawm tus Tswv, thiab hnov ib lub suab nrov loj nyob tom qab kuv, zoo li lub suab raj. Tshwmsim 1:9, 10.

John represents those who at 9/11 heard the trumpet voice of the angel of Revelation eighteen calling for God’s people to return to Jeremiah’s “old paths.” That great voice was also the warning of the seventh trumpet, which is also the third woe.

Yauhas sawv cev rau cov uas thaum 9/11 hnov tus tim tswv hauv Tshwmsim kaum yim lub suab raj hu kom Vajtswv haiv neeg rov qab los rau Yelemis “txojkev qub.” Lub suab nrov loj ntawd kuj yog lus ceeb toom ntawm lub raj xya, uas kuj yog kev txomnyem thib peb thiab.

Sister White recorded that the “Bible has accumulated and bound up together its treasures for this last generation.” The book of Joel is one of the biblical “treasures” that is present truth in the “last days.” At the time of Pentecost Peter identified that it was the book of Joel that was then being fulfilled. Peter, as with Joel, “spoke less for” the time period of Pentecost than for our “time.” The time period of Pentecost was the early rain for the Christian Dispensation. Pentecost marks the beginning of the Christian Dispensation, and in so doing it illustrates the end of the Christian Dispensation. The end of the Christian Dispensation is the time of the latter rain as typified by Pentecost. Peter is therefore a symbol of God’s people in the end of the Christian Dispensation who identify the fulfillment of the outpouring of the Holy Spirit by employing the book of Joel to do so.

Muam White tau sau tseg cia tias “Phau Vajlugkub tau khaws cia thiab khi ua ke nws tej khoom muaj nqis rau tiam kawg no.” Phau ntawv Yo‑ees yog ib yam ntawm tej “khoom muaj nqis” hauv Vajlugkub uas yog qhov tseeb rau lub sijhawm tam sim no hauv “hnub kawg.” Thaum txog hnub Pentekos, Petus tau qhia meej tias yog phau ntawv Yo‑ees uas tab tom raug ua kom tiav nyob rau lub sijhawm ntawd. Petus, ib yam li Yo‑ees, “hais tsawg dua rau” lub sijhawm ntawm Pentekos dua li rau peb “lub sijhawm.” Lub sijhawm ntawm Pentekos yog nag thaum ntxov rau Kev Tswj Hwm Khixatia. Pentekos cim txog qhov pib ntawm Kev Tswj Hwm Khixatia, thiab vim li ntawd nws kuj ua piv txwv qhia txog qhov kawg ntawm Kev Tswj Hwm Khixatia. Qhov kawg ntawm Kev Tswj Hwm Khixatia yog lub sijhawm ntawm nag thaum kawg raws li Pentekos tau ua qauv qhia tseg. Yog li ntawd, Petus yog ib lub cim ntawm Vajtswv haiv neeg nyob rau qhov kawg ntawm Kev Tswj Hwm Khixatia, cov uas txheeb xyuas qhov kev ua kom tiav ntawm kev ntws los ntawm Vaj Ntsuj Plig Dawb Huv los ntawm kev siv phau ntawv Yo‑ees los ua li ntawd.

But Peter, standing up with the eleven, lifted up his voice, and said unto them, Ye men of Judaea, and all ye that dwell at Jerusalem, be this known unto you, and hearken to my words: For these are not drunken, as ye suppose, seeing it is but the third hour of the day. But this is that which was spoken by the prophet Joel; And it shall come to pass in the last days, saith God, I will pour out of my Spirit upon all flesh: and your sons and your daughters shall prophesy, and your young men shall see visions, and your old men shall dream dreams: And on my servants and on my handmaidens I will pour out in those days of my Spirit; and they shall prophesy: And I will shew wonders in heaven above, and signs in the earth beneath; blood, and fire, and vapour of smoke: The sun shall be turned into darkness, and the moon into blood, before that great and notable day of the Lord come: And it shall come to pass, that whosoever shall call on the name of the Lord shall be saved. Acts 2:14–21.

Tiamsis Petus, sawv nrog kaum ib leeg ntawd, tsa nws lub suab hais rau lawv tias, Nej cov txivneej hauv Yudas tebchaws, thiab nej txhua tus uas nyob hauv Yeluxalees, cia qhov no kom nej paub, thiab mloog kuv tej lus: Vim cov no tsis qaug cawv, raws li nej xav, rau qhov nyuam qhuav yog teev peb xwb. Tiamsis qhov no yog yam uas tus cev Vajtswv lus Yau‑ees tau hais tseg; Vajtswv hais tias, Nyob rau hnub kawg, Kuv yuav nchuav Kuv tus Ntsuj Plig rau saum txhua cev nqaij daim tawv; thiab nej tej tub tej ntxhais yuav cev Vajtswv lus, thiab nej cov tub hluas yuav pom yog toog pom, thiab nej cov laus yuav ua npau suav; Thiab nyob rau hnub ntawd Kuv yuav nchuav Kuv tus Ntsuj Plig rau saum Kuv cov tub qhe thiab cov nkauj qhe; thiab lawv yuav cev Vajtswv lus: Thiab Kuv yuav qhia tej yam xav tsis thoob saum ntuj saud, thiab tej cim hauv ntiajteb hauv qab no; ntshav, thiab hluav taws, thiab pa luam yeeb: Lub hnub yuav tsaus ntuj nti, thiab lub hli yuav hloov ua ntshav, ua ntej hnub loj thiab muaj hwjchim ntawm tus Tswv los txog: Thiab yuav muaj li no tias, txhua tus uas hu txog tus Tswv lub npe yuav raug cawm dim. Tubtxib Tes Haujlwm 2:14–21.

To be a successful student of prophecy requires a settled understanding that the end of the world is illustrated “line upon line” within the historical narrative of Scripture. Connected with this truth is that the prophets themselves represent God’s people in the last days. Joel places his book in the last days for it announces the approach of the “day of the Lord.”

Yuav kom ua ib tug tub kawm txog lus faj lem uas muaj txiaj ntsig tiag, yuav tsum muaj kev to taub uas ruaj khov tias qhov kawg ntawm lub ntiaj teb raug piav qhia “kab txuas rau kab” nyob hauv zaj keeb kwm piav qhia ntawm Vajluskub. Txuas nrog qhov tseeb no yog tias cov yaj saub lawv tus kheej sawv cev rau Vajtswv haiv neeg nyob rau hnub kawg. Yauxeeb tso nws phau ntawv rau hauv hnub kawg, rau qhov nws tshaj tawm txog kev los ze ntawm “hnub uas yog tus Tswv li.”

Blow ye the trumpet in Zion, and sound an alarm in my holy mountain: let all the inhabitants of the land tremble: for the day of the Lord cometh, for it is nigh at hand. Joel 2:1.

Tshuab raj hauv Xi‑oo, thiab nrov lub suab ceeb toom saum kuv lub roob dawb huv: cia txhua tus neeg nyob hauv thaj av tshee hnyo; vim hnub ntawm tus Tswv tabtom los, rau qhov nws twb nyob ze lawm. Yoos 2:1.

A “trumpet” as a symbol, among other meanings, represents a warning message. As a symbol a trumpet may represent a period of time or a point in time, or both—based upon context. A trumpet also represents judgment. The feast of trumpets, ten days before the Day of Atonement was a warning of approaching judgment.

Ib “raj” ua lub cim, nrog rau lwm yam ntsiab, sawv cev rau ib txoj xov ceeb toom. Raws li ib lub cim, ib lub raj yuav sawv cev rau ib ntu sijhawm lossis ib lub sijhawm tshwj xeeb, lossis ob qho tib si—raws li lub ntsiab lus ntawm kab lus. Ib lub raj kuj sawv cev rau kev txiav txim. Kev ua koob tsheej ntawm cov raj, kaum hnub ua ntej Hnub Theej Txhoj, yog ib qho kev ceeb toom txog kev txiav txim uas tab tom los ze.

The “day of the Lord” represents either a point in time or a period of time, based upon the context of the passage where the “day of the Lord” is employed. The “day of the Lord” can be a symbol of the executive judgment represented as the seven last plagues, or it can be the executive judgment at the end of the thousand-year millennium. In either case, the trumpet is identifying God’s executive judgment. The “day of the Lord” therefore can represent the point where God’s punishment is delivered or the period of time when God’s punishments are delivered.

“hnub ntawm tus Tswv” sawv cev tau rau ib lub sij hawm tshwj xeeb lossis ib ntu sij hawm, raws li lub ntsiab lus ntawm nqe vajlugkub uas siv lo lus “hnub ntawm tus Tswv.” “Hnub ntawm tus Tswv” yuav yog ib lub cim sawv cev rau txoj kev txiav txim rau txim kawg uas raug nthuav tawm ua xya yam kab mob phem kawg, lossis nws yuav yog txoj kev txiav txim rau txim kawg thaum xaus ntawm ib txhiab xyoo. Hauv ob rooj plaub no, lub raj nrov tab tom qhia txog Vajtswv txoj kev txiav txim rau txim kawg. Vim li ntawd, “hnub ntawm tus Tswv” yuav sawv cev rau lub sijhawm tshwj xeeb uas Vajtswv tso Nws txoj kev rau txim los sis rau lub caij nyoog uas Vajtswv tso Nws tej kev rau txim.

A “trumpet” as with the “day of the Lord” can represent a point and a period of time as witnessed to in the historical points and periods represented by the seven trumpets of Revelation eight and nine. The “day of the Lord” that Joel is representing with the “trumpet” that is to be blown—is both a point in time and also a period of time which begins when the judgment of the dead ended and the judgment of the living began. On 9/11, a trumpet was blown marking the arrival of the judgment of the living as a point in time, and also marking 9/11 as the beginning of the period of the judgment of the living.

Ib “raj ncas” zoo li “hnub ntawm tus Tswv” kuj sawv cev tau rau ib lub sijhawm tshwj xeeb thiab ib ntu sijhawm, raws li pom muaj nyob hauv cov ntsiab sijhawm thiab cov ntu sijhawm hauv keeb kwm uas xya lub raj ncas hauv Tshwm Sim tshooj yim thiab cuaj sawv cev rau. “Hnub ntawm tus Tswv” uas Yau-ees tab tom sawv cev los ntawm “lub raj ncas” uas yuav tsum raug tshuab—yog ob yam tib si, ib lub sijhawm tshwj xeeb thiab kuj yog ib ntu sijhawm, uas pib thaum kev txiav txim rau cov neeg tuag xaus lawm thiab kev txiav txim rau cov neeg ciaj pib lawm. Hnub tim 9/11, ib lub raj ncas raug tshuab, cim txog kev los txog ntawm kev txiav txim rau cov neeg ciaj ua ib lub sijhawm tshwj xeeb, thiab kuj cim 9/11 tias yog qhov pib ntawm ntu sijhawm ntawm kev txiav txim rau cov neeg ciaj.

Therefore also now, saith the Lord, turn ye even to me with all your heart, and with fasting, and with weeping, and with mourning: And rend your heart, and not your garments, and turn unto the Lord your God: for he is gracious and merciful, slow to anger, and of great kindness, and repenteth him of the evil. Who knoweth if he will return and repent, and leave a blessing behind him; even a meat offering and a drink offering unto the Lord your God? Blow the trumpet in Zion, sanctify a fast, call a solemn assembly. Joel 2:12–15.

Vim li no tam sim no, tus Tswv hais li no, nej cia li tig los cuag kuv kawg nej lub siab, nrog kev yoo mov, nrog kev quaj, thiab nrog kev tu siab quaj ntsuag; thiab nej cia li dua nej lub siab, tsis yog nej tej tsoos tsho, thiab tig los cuag tus Tswv uas yog nej tus Vajtswv; rau qhov nws muaj kev hlub tshua thiab muaj kev khuv leej, qeeb ua npau taws, thiab nplua nuj hauv txoj kev ua siab zoo, thiab nws thim ntawm txoj kev phem. Leejtwg thiaj paub tias nws yuav tig rov los thiab thim siab, thiab tso ib txoj koob hmoov tseg tom qab nws; yog ib qho xyeem khoom noj thiab ib qho xyeem dej haus rau tus Tswv uas yog nej tus Vajtswv? Nej cia li tshuab raj hauv Xi-oos, fij kom dawb huv ib lub caij yoo mov, hu ib lub rooj sib txoos dawb huv. Joel 2:12–15.

This is the second time Joel commands that a trumpet be blown. The “trumpets” in Joel are both warnings of the approaching executive judgment of the seven last plagues, and are set within the context of the Laodicean call for repentance and the imminent close of probation.

Nov yog zaum ob uas Yaw‑ees hais kom tshuab raj nrov. Cov “raj” hauv Yaw‑ees yog tib si cov lus ceeb toom txog txoj kev txiav txim kawg uas tab tom los ze ntawm xya kab mob kev txom nyem kawg, thiab raug muab tso rau hauv lub ntsiab lus ntawm txoj kev hu rau Laudikeeya kom hloov siab lees txim thiab qhov uas lub sij hawm sim siab tab tom yuav xaus sai sai.

Cry aloud, spare not, lift up thy voice like a trumpet, and show my people their transgression, and the house of Jacob their sins. Isaiah 58:1.

Quaj nrov nrov, txhob khaws cia, tsa koj lub suab kom nrov li lub raj xyu, thiab qhia rau kuv haiv neeg lawv tej kev txhaum hla, thiab rau tsev neeg Yakhauj lawv tej kev txhaum. Yaxayas 58:1.

Isaiah, Joel, John and Peter are all representing the one hundred and forty-four thousand of the last days, as does Jeremiah who identifies when the trumpet is to be sounded.

Yaxayas, Yo-ees, Yauhas thiab Petus sawv cev rau ib puas plaub caug plaub txhiab leej ntawm hnub kawg, ib yam li Yelemis thiab, uas qhia tias thaum twg yuav tsum tshuab raj.

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.

Tus Tswv hais li no tias, Nej cia li sawv ntawm tej kev, thiab saib, thiab nug txog tej qub qab ke, saib qhov twg yog txoj kev zoo, ces nej yuav taug kev hauv txoj kev ntawd, thiab nej yuav nrhiav tau kev so rau nej tej ntsuj plig. Tiamsis lawv hais tias, Peb yuav tsis taug kev hauv txoj kev ntawd. Thiab kuv kuj tau tsa cov neeg zov kev rau saum nej, hais tias, Nej mloog lub suab raj nrov. Tiamsis lawv hais tias, Peb yuav tsis mloog. Yelemis 6:16, 17.

The trumpet sounded in these last days at 9/11, and the latter rain then began to fall upon those who chose the good way and walked therein. It is then that the angel of Revelation eighteen descended.

Lub suab raj nrov tawm hauv cov hnub kawg no rau thaum 9/11, thiab tom qab ntawd nag lig thiaj pib poob los saum cov uas tau xaiv txoj kev zoo thiab taug kev hauv txoj kev ntawd. Ces yog lub sijhawm ntawd uas tus timtswv hauv Tshwm Sim kaum yim nqes los.

“The latter rain is to fall upon the people of God. A mighty angel is to come down from heaven, and the whole earth is to be lighted with his glory.” Review and Herald, April 21, 1891.

“Los nag xaus yuav tsum poob los saum Vajtswv haiv neeg. Ib tug tim tswv muaj hwjchim loj yuav nqes saum ntuj los, thiab tag nrho lub ntiajteb yuav ci ntsa iab nrog nws lub yeeb koob.” Review and Herald, April 21, 1891.

When the great buildings of New York were brought down on 9/11, the mighty angel descended and the latter rain began to fall.

Thaum cov tsev loj heev hauv New York raug rhuav vau rau hnub 9/11, tus tim tswv muaj hwjchim loj tau nqes los, thiab nag tom qab pib los poob.

“Now comes the word that I have declared that New York is to be swept away by a tidal wave? This I have never said. I have said, as I looked at the great buildings going up there, story after story, ‘What terrible scenes will take place when the Lord shall arise to shake terribly the earth! Then the words of Revelation 18:1–3 will be fulfilled.’ The whole of the eighteenth chapter of Revelation is a warning of what is coming on the earth. But I have no light in particular in regard to what is coming on New York, only that I know that one day the great buildings there will be thrown down by the turning and overturning of God’s power. From the light given me, I know that destruction is in the world. One word from the Lord, one touch of his mighty power, and these massive structures will fall. Scenes will take place the fearfulness of which we cannot imagine.” Review and Herald, July 5, 1906.

“Tam sim no puas muaj lo lus uas kuv tau tshaj tawm tias New York yuav raug ib nthwv dej hiav txwv loj cheb mus? Qhov no kuv yeej tsis tau hais li. Kuv tau hais tias, thaum kuv ntsia cov tsev loj uas tab tom raug tsa nyob ntawd, txheej saud ib txheej dua ib txheej, tias, ‘Yuav muaj tej xwm txheej txaus ntshai npaum li cas tshwm sim thaum tus Tswv sawv los co lub ntiajteb kom tshee hnyo heev! Ces cov lus hauv Tshwmsim 18:1–3 yuav raug ua kom tiav.’ Tag nrho tshooj kaum yim ntawm Tshwmsim yog ib lo lus ceeb toom txog yam uas tab tom los rau saum lub ntiajteb. Tiamsis kuv tsis tau txais lub teeb tshwjxeeb hais txog yam uas tab tom los rau New York, tsuas yog tias kuv paub tias muaj ib hnub twg cov tsev loj nyob ntawd yuav raug muab pov ntsoog los ntawm txoj kev tig thiab ntxeev ntawm Vajtswv lub hwjchim. Raws li lub teeb uas tau muab rau kuv, kuv paub tias kev puas tsuaj nyob hauv lub ntiajteb. Ib lo lus ntawm tus Tswv, ib pliag kov ntawm nws lub hwjchim loj kawg nkaus, ces cov qauv tsev loj no yuav vau. Tej xwm txheej yuav tshwm sim uas qhov txaus ntshai ntawm ntawd peb tsis muaj peevxwm xav txog.” Review and Herald, July 5, 1906.

On 9/11 the latter rain began to sprinkle in advance of its full outpouring at the Sunday law.

Hnub 9/11, nag tom qab pib poob ua nag me me ua ntej nws yuav raug nchuav tawm puv npo thaum txog txoj cai hnub Sunday.

“The great work of the gospel is not to close with less manifestation of the power of God than marked its opening. The prophecies which were fulfilled in the outpouring of the former rain at the opening of the gospel are again to be fulfilled in the latter rain at its close. Here are ‘the times of refreshing’ to which the apostle Peter looked forward when he said: ‘Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; and He shall send Jesus.’ Acts 3:19, 20.” The Great Controversy, 611, 612.

“Tes haujlwm loj ntawm txoj moo zoo yuav tsis xaus nrog kev tshwm sim ntawm Vajtswv lub hwj chim tsawg dua li qhov uas cim nws thaum pib. Tej lus faj lem uas tau ua tiav hauv kev nchuav los ntawm nag thaum ntxov thaum txoj moo zoo pib, yuav rov ua tiav dua hauv nag thaum kawg thaum nws xaus. Ntawm no yog ‘lub sijhawm ua kom rov qab muaj zog’ uas tus tubtxib Petus tau saib ntsoov rau yav tom ntej thaum nws hais tias: ‘Yog li ntawd nej cia li hloov siab lees txim, thiab tig los cuag Vajtswv, kom nej tej kev txhaum thiaj raug lwv tawm, thaum lub sijhawm ua kom rov qab muaj zog yuav los ntawm tus Tswv lub xub ntiag; thiab Nws yuav xa Yexus los.’ Tubtxib Tes Haujlwm 3:19, 20.” The Great Controversy, 611, 612.

The perfect fulfillment of the “times of refreshing” occurs when you are living, for the warning is to “repent,” which is impossible to do if you are dead. The “times of refreshing” arrives when the “sins” of living souls might still be “blotted out”. The “times of refreshing” began on 9/11, thus identifying the beginning of the judgment of the living. Pentecost is repeated at the close of the gospel dispensation. When the “times of refreshing” arrived, the events typified at Pentecost began to repeat.

Kev ua tiav zoo meej ntawm “cov sijhawm ntawm kev rov ua kom tshiab” tshwm sim thaum koj tseem ciaj sia, vim lo lus ceeb toom yog kom “hloov siab lees txim,” uas ua tsis tau yog koj twb tuag lawm. “Cov sijhawm ntawm kev rov ua kom tshiab” los txog thaum “tej kev txhaum” ntawm cov ntsuj plig uas tseem ciaj sia tseem yuav raug “lwv tawm” tau. “Cov sijhawm ntawm kev rov ua kom tshiab” tau pib rau 9/11, yog li ntawd qhia kom paub txog qhov pib ntawm txoj kev txiav txim rau cov uas ciaj sia. Hnub Peetekos raug rov ua dua thaum kawg ntawm lub caij nyoog txoj moo zoo. Thaum “cov sijhawm ntawm kev rov ua kom tshiab” los txog, cov xwm txheej uas raug ua piv txwv rau ntawm Hnub Peetekos tau pib rov tshwm sim dua.

“It is with an earnest longing that I look forward to the time when the events of the day of Pentecost shall be repeated with even greater power than on that occasion. John says, ‘I saw another angel come down from heaven, having great power; and the earth was lightened with his glory.’ Then, as at the Pentecostal season, the people will hear the truth spoken to them, every man in his own tongue.

“Nws yog nrog ib txoj kev ntshaw loj kawg thiab siab dawb paug uas kuv tos ntsoov rau lub sijhawm thaum tej xwm txheej ntawm hnub Peetekos yuav rov muaj dua, nrog hwjchim tseem loj dua li thaum ntawd. Yauhas hais tias, ‘Kuv pom dua ib tug timtswv nqes saum ntuj los, muaj hwjchim loj; thiab lub ntiajteb ci ntsa iab vim nws lub yeeb koob.’ Ces, ib yam li thaum lub caij Peetekos, cov neeg yuav hnov qhov tseeb raug hais rau lawv, txhua tus nyias ua nws hom lus.”

“God can breathe new life into every soul that sincerely desires to serve Him, and can touch the lips with a live coal from off the altar, and cause them to become eloquent with His praise. Thousands of voices will be imbued with the power to speak forth the wonderful truths of God’s Word. The stammering tongue will be unloosed, and the timid will be made strong to bear courageous testimony to the truth. May the Lord help His people to cleanse the soul temple from every defilement, and to maintain such a close connection with Him that they may be partakers of the latter rain when it shall be poured out.” Review and Herald, July 20, 1886.

“Vajtswv muaj peev xwm tshuab tau txoj sia tshiab rau hauv txhua tus ntsuj plig uas muaj lub siab dawb paug xav ua haujlwm rau Nws, thiab kov tau daim di ncauj nrog ib lub ncaig kub ciaj sia uas los ntawm lub thaj txi Ntuj, thiab ua rau lawv muaj lus txawj hais qhuas Nws. Ntau txhiab lub suab yuav raug puv npo nrog lub hwjchim kom tshaj tawm tej qhov tseeb txaus ntshai ntawm Vajtswv Txojlus. Tus nplaig uas txawj txawj txhav yuav raug daws kom hais tau, thiab cov uas ntshai yuav raug ua kom muaj zog los ris tim khawv rau qhov tseeb nrog siab tawv qhawv. Thov kom tus Tswv pab Nws haiv neeg kom ntxuav lub tuam tsev ntawm tus ntsuj plig kom dawb huv ntawm txhua yam kev qias neeg, thiab kom nyob ruaj hauv txoj kev sib raug zoo nrog Nws kom ze heev, xwv kom lawv thiaj yuav tau koom nrog nag tom qab thaum nws yuav raug nchuav los.” Review and Herald, July 20, 1886.

We will continue in the next article.

Peb yuav txuas ntxiv hauv tsab ntawv tom ntej.

And the angel that talked with me came again, and waked me, as a man that is wakened out of his sleep, And said unto me, What seest thou? And I said, I have looked, and behold a candlestick all of gold, with a bowl upon the top of it, and his seven lamps thereon, and seven pipes to the seven lamps, which are upon the top thereof: And two olive trees by it, one upon the right side of the bowl, and the other upon the left side thereof.

Ces tus timtswv uas nrog kuv hais lus rov qab los dua, thiab tsa kuv sawv, ib yam li ib tug neeg uas raug tsa tawm hauv nws txoj kev tsaug zog, thiab hais rau kuv tias, Koj pom dab tsi? Thiab kuv hais tias, Kuv tau ntsia saib, thiab saib seb, muaj ib lub teeb txawb uas yog kub ntshiab huv tib si, nrog ib lub tais nyob saum nws lub ncov, thiab xya lub teeb nyob saum nws, thiab xya txoj raj rau xya lub teeb uas nyob saum nws lub ncov ntawd. Thiab muaj ob tsob ntoo txiv ntseej nyob ntawm nws ib sab, ib tsob nyob sab xis ntawm lub tais, thiab ib tsob nyob sab laug ntawm nws.

So I answered and spake to the angel that talked with me, saying, What are these, my lord? Then the angel that talked with me answered and said unto me, Knowest thou not what these be? And I said, No, my lord.

Ces kuv teb thiab hais rau tus tim tswv uas nrog kuv tham tias, Tej no yog dabtsi, kuv tus tswv? Ces tus tim tswv uas nrog kuv tham teb thiab hais rau kuv tias, Koj tsis paub tias tej no yog dabtsi lov? Thiab kuv hais tias, Tsis paub, kuv tus tswv.

Then he answered and spake unto me, saying, This is the word of the Lord unto Zerubbabel, saying, Not by might, nor by power, but by my spirit, saith the Lord of hosts. Zechariah 4:1–6.

Ces nws teb thiab hais rau kuv tias, Nov yog lo lus ntawm tus Tswv los rau Zerubbabel, hais tias, Tsis yog los ntawm hwjchim, lossis los ntawm lub zog, tiam sis yog los ntawm kuv tus Ntsuj Plig, tus Tswv uas kav txhua pab tub rog hais li ntawd. Xakhaliyas 4:1–6.