The book of Joel identifies that the destruction of God’s vineyard occurs in the fourth generation.
Phau ntawv Yau‑ees qhia meej tias txoj kev puas tsuaj rau Vajtswv lub vaj txiv hmab tshwm sim nyob rau tiam plaub.
The word of the Lord that came to Joel the son of Pethuel.
Lo lus ntawm tus Tswv uas los txog rau Yau‑ees, tus tub ntawm Pethuyees.
Hear this, ye old men, and give ear, all ye inhabitants of the land. Hath this been in your days, or even in the days of your fathers? Tell ye your children of it, and let your children tell their children, and their children another generation.
Nej qhov no, nej cov txwj laus, thiab mloog kom zoo, nej txhua tus uas nyob hauv lub tebchaws. Puas tau muaj li no nyob hauv nej tej hnub nyoog, lossis txawm nyob hauv nej tej yawg koob cov hnub nyoog? Cia li qhia txog qhov no rau nej cov menyuam, thiab cia nej cov menyuam qhia rau lawv cov menyuam, thiab lawv cov menyuam qhia rau dua ib tiam ntxiv.
That which the palmerworm hath left hath the locust eaten; and that which the locust hath left hath the cankerworm eaten; and that which the cankerworm hath left hath the caterpiller eaten.
Tej yam tus kab ntsaum tom noob nplej tseg cia lawm, kab npoj thiaj noj; thiab tej yam kab npoj tseg cia lawm, kab txaij thiaj noj; thiab tej yam kab txaij tseg cia lawm, kab xeb thiaj noj.
Awake, ye drunkards, and weep; and howl, all ye drinkers of wine, because of the new wine; for it is cut off from your mouth. Joel 1:1–5.
Nej, nej cov neeg qaug cawv, thiab quaj ntsuag; thiab quaj hu, nej txhua tus uas haus cawv txiv hmab, vim yog cawv txiv hmab tshiab; rau qhov nws raug txiav tawm ntawm nej lub qhov ncauj. Joel 1:1–5.
The parable of the ten virgins is the parable of Adventism, and the awakening in the parable occurs when the wheat and tares are separated, at which point, the tares awaken to the fact that they have been “cut off” from the “new wine.” The word “cut off” represents Abram’s first covenant step where a heifer, she-goat and ram were cut into two pieces in the ritual to ratify the covenant with blood. In that very same covenant passage, God identifies that He will visit His people in judgment during the fourth generation.
Zaj lus piv txwv txog kaum tus ntxhais nkauj xwb yog zaj lus piv txwv txog Adventism, thiab txoj kev tsim los hauv zaj lus piv txwv ntawd tshwm sim thaum cov nplej thiab cov txhauv raug cais tawm, thaum ntawd cov txhauv thiaj paub tseeb tias lawv twb raug “txiav tawm” ntawm “cawv txiv hmab tshiab” lawm. Lo lus “txiav tawm” sawv cev rau Aplahas thawj kauj ruam ntawm txoj kev khi lus, uas muaj ib tug nyuj maum, ib tug tshis maum, thiab ib tug yaj txiv raug txiav ua ob daim hauv txoj kab ke los lees paub txoj kev khi lus los ntawm ntshav. Hauv tib nqe lus ntawm txoj kev khi lus ntawd kiag, Vajtswv qhia tias Nws yuav tuaj xyuas Nws haiv neeg hauv kev txiav txim thaum tiam thib plaub.
And he said unto Abram, Know of a surety that thy seed shall be a stranger in a land that is not theirs, and shall serve them; and they shall afflict them four hundred years; And also that nation, whom they shall serve, will I judge: and afterward shall they come out with great substance. And thou shalt go to thy fathers in peace; thou shalt be buried in a good old age. But in the fourth generation they shall come hither again: for the iniquity of the Amorites is not yet full. Genesis 15:13–16.
Thiab Nws hais rau Anplas tias, Koj yuav tsum paub tseeb tias koj tej xeeb leej xeeb ntxwv yuav mus ua neeg txawv teb chaws nyob hauv ib thaj av uas tsis yog lawv li, thiab lawv yuav ua qhev rau cov neeg ntawd; thiab cov neeg ntawd yuav tsim txom lawv tau plaub puas xyoo; Thiab haiv neeg ntawd thiab, uas lawv yuav ua qhev rau, Kuv yuav txiav txim rau; thiab tom qab ntawd lawv yuav tawm los nrog tej cuab tam ntau heev. Hos koj yuav mus cuag koj cov yawg koob hauv kev thaj yeeb; koj yuav raug faus thaum koj laus zoo txaus. Tiamsis nyob rau tiam plaub lawv yuav rov qab los ntawm no dua: vim txoj kev ua txhaum ntawm cov Amoos tseem tsis tau puv. Chivkeeb 15:13–16.
When the prophecy was fulfilled in the fourth generation, in the generation of Moses, the Lord set forth the Ten Commandments as a symbol of the covenant with God and His chosen people. In the second of those ten laws the light of Abram’s four generations was magnified.
Thaum los yav tom ntej ntawd tau ua tiav rau tiam plaub, hauv tiam ntawm Mauxes, tus Tswv tau tsa Kaum Nqe Kevcai tawm los ua lub cim ntawm txoj kev cog lus nrog Vajtswv thiab Nws haiv neeg uas Nws tau xaiv. Hauv nqe ob ntawm kaum nqe kevcai ntawd, qhov kaj ntawm Anplaham plaub tiam tau raug ua kom ci ntsa iab loj hlob.
Thou shalt not make unto thee any graven image, or any likeness of anything that is in heaven above, or that is in the earth beneath, or that is in the water under the earth: Thou shalt not bow down thyself to them, nor serve them: for I the Lord thy God am a jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate me; And shewing mercy unto thousands of them that love me, and keep my commandments. Exodus 20:4–6.
Koj yuav tsum tsis txhob ua rau koj tus kheej ib tug mlom puab, los yog ib yam duab zoo li ib yam dab tsi uas nyob saum ntuj, los yog uas nyob hauv ntiajteb hauv qab, los yog uas nyob hauv dej hauv qab ntiajteb: Koj yuav tsum tsis txhob pe hawm lawv, thiab tsis txhob ua qhev rau lawv: rau qhov kuv, tus Tswv uas yog koj tus Vajtswv, yog ib tug Vajtswv khib xeeb, uas rau txim rau tej kev txhaum ntawm cov txiv mus rau saum cov me nyuam mus txog tiam peb thiab tiam plaub ntawm cov uas ntxub kuv; thiab uas qhia txoj kev hlub tshua rau ntau txhiab leej ntawm cov uas hlub kuv, thiab ceev kuv tej lus txib. Khiavdim 20:4–6.
The four generations of Abram’s covenant was incorporated into the magnification of God’s character as a jealous God. His jealousy is contrasted with graven images. With Abram’s fourth generation we also find a progressive judgment. The judgment was upon the nation where God’s people were in bondage, as well as upon God’s people, and after that, the Amorites would be judged. Abram identifies a progressive judgment process that begins with God’s house and moves through the world progressively, and the second commandment identifies that the judgment process divides mankind into a class of those who hate God, and a class of those who love God, thus typifying the Sunday law which shouts out, “If you love me, keep my commandments.”
Plaub tiam ntawm Abram tej lus cog tseg raug coj los koom rau hauv kev ua kom Vajtswv tus cwj pwm raug qhuas loj tuaj raws li ib tug Vajtswv khib. Nws txoj kev khib raug muab sib piv nrog tej mlom puab. Nyob hauv tiam thib plaub ntawm Abram peb kuj pom ib txoj kev txiav txim uas nce zuj zus. Txoj kev txiav txim ntawd poob saum haiv neeg uas Vajtswv haiv neeg nyob hauv txoj kev qhev, thiab tseem poob saum Vajtswv haiv neeg thiab, ces tom qab ntawd cov Amorites yuav raug txiav txim. Abram qhia txog ib txoj txheej txheem kev txiav txim uas nce mus raws kauj ruam, pib ntawm Vajtswv tsev thiab txav mus thoob plaws ntiajteb zuj zus, thiab lo lus txib thib ob qhia tias txoj txheej txheem kev txiav txim ntawd faib tibneeg ua ob pab: ib pab yog cov uas ntxub Vajtswv, thiab ib pab yog cov uas hlub Vajtswv, yog li ntawd ua ib daim qauv qhia ua ntej txog Sunday law uas qw nrov nrov tias, “Yog nej hlub kuv, nej yuav tsum ceev kuv tej lus txib.”
In the same period that the Law is being delivered at Sinai, Moses is shown God’s character.
Nyob rau tib lub sijhawm uas Txoj Kevcai tab tom raug muab rau saum Sinai, Mauxes raug qhia kom pom Vajtswv tus yam ntxwv.
And the Lord said unto Moses, Hew thee two tables of stone like unto the first: and I will write upon these tables the words that were in the first tables, which thou brakest. And be ready in the morning, and come up in the morning unto mount Sinai, and present thyself there to me in the top of the mount. And no man shall come up with thee, neither let any man be seen throughout all the mount; neither let the flocks nor herds feed before that mount.
Thiab tus Tswv hais rau Mauxes tias, “Koj cia li txaug ob daim phiaj zeb zoo ib yam li thawj ob daim; thiab kuv yuav sau rau saum ob daim phiaj no cov lus uas nyob rau hauv thawj ob daim phiaj uas koj tau tsoo lawm. Cia li npaj txhij rau thaum sawv ntxov, thiab sawv los rau saum roob Sinai thaum sawv ntxov, thiab los tshwm sim rau kuv ntawd rau saum ncov roob. Tsis txhob cia leejtwg nce nrog koj mus, thiab tsis txhob cia muaj leejtwg pom nyob thoob plaws lub roob ntawd; txawm yog tej yaj tej tshis lossis tej nyuj los kuj tsis txhob cia mus noj nyom tim hauv ntej lub roob ntawd.”
And he hewed two tables of stone like unto the first; and Moses rose up early in the morning, and went up unto mount Sinai, as the Lord had commanded him, and took in his hand the two tables of stone. And the Lord descended in the cloud, and stood with him there, and proclaimed the name of the Lord. And the Lord passed by before him, and proclaimed,
Nws txaug ob daim phiaj zeb zoo ib yam li thawj ob daim; thiab Mauxes sawv ntxov ntxov thaum sawv ntxov, thiab nce mus rau saum roob Sinai, raws li tus Tswv tau txib nws, thiab nqa ob daim phiaj zeb rau hauv nws txhais tes. Thiab tus Tswv nqes los hauv huab, thiab sawv nrog nws nyob ntawd, thiab tshaj tawm tus Tswv lub npe. Thiab tus Tswv hla dhau ntawm nws xub ntiag, thiab tshaj tawm,
The Lord, The Lord God, merciful and gracious, longsuffering, and abundant in goodness and truth, Keeping mercy for thousands, forgiving iniquity and transgression and sin, and that will by no means clear the guilty; visiting the iniquity of the fathers upon the children, and upon the children’s children, unto the third and to the fourth generation.
Tus Tswv, Tus Tswv Vajtswv, tus uas muaj txoj kev khuv leej thiab txoj kev hlub tshua, siab ntev, thiab nplua nuj hauv txoj kev zoo thiab qhov tseeb, khaws txoj kev hlub tshua cia rau ntau txhiab leej, zam txim rau kev tsis ncaj, kev txhaum kev cai, thiab kev txhaum, tiamsis yuav tsis tso tus uas muaj txhaum kom dim kiag li; rau txim rau tej niam tej txiv txoj kev tsis ncaj los saum cov me nyuam, thiab saum cov me nyuam cov me nyuam, mus txog rau tiam peb thiab tiam plaub.
And Moses made haste, and bowed his head toward the earth, and worshipped. And he said, If now I have found grace in thy sight, O Lord, let my Lord, I pray thee, go among us; for it is a stiffnecked people; and pardon our iniquity and our sin, and take us for thine inheritance. Exodus 34:1–9.
Mauxes txawm maj nroos, nyo hau khoov rau hauv av, thiab pe hawm. Thiab nws hais tias, Yog nimno kuv tau pom txoj kev tshav ntuj hauv koj lub xub ntiag, Au tus Tswv, kuv thov koj, cia kuv tus Tswv nrog peb mus nyob hauv peb nruab nrab; rau qhov haiv neeg no yog ib haiv neeg tawv ncauj; thov zam txim rau peb tej kev tsis ncaj thiab peb tej kev txhaum, thiab txais peb ua koj li qub txeeg qub teg. Khiav Dim 34:1–9.
The second giving of the law, aligns with the 1850 pioneer chart. The first tables were broken, and the first table had an error in the figures. Ancient Israel was then made the depositaries of the law, and modern Israel was then made the depositaries of the law of God and the laws of God’s prophetic Word. When the two tables were first introduced, there was literal rebellion in the camp, and when the 1850 chart was introduced, there was spiritual rebellion brewing in the camp. Abram’s prophecy of the fourth generation was fulfilled by Moses in the fourth generation, where God expanded the revelation of judgment in the fourth generation in the second commandment. Graven images became the counterfeit to the true worship of God, and the jealousy of God’s character was attached to the judgment. Then Moses viewed God’s glory. He saw God’s jealousy as an element of God’s character, as represented by His “name,” and the relationship between the worshipper and the sins of their fathers is set forth.
Kev muab txoj kevcai zaum ob, sib haum nrog daim ntawv pioneer chart xyoo 1850. Cov phiajcim thawj zaug raug tsoo, thiab thawj daim phiajcim ntawd muaj qhov yuam kev nyob rau hauv cov lej. Thaum ntawd cov Yixayee thaum ub raug tsa los ua cov uas khaws cia txoj kevcai, thiab cov Yixayee tiam tshiab kuj raug tsa los ua cov uas khaws cia Vajtswv txoj kevcai thiab tej kevcai ntawm Vajtswv Txojlus faj lem. Thaum ob daim phiajcim raug coj los nthuav tawm thawj zaug, muaj kev tawm tsam tiag tiag nyob hauv lub yeej, thiab thaum daim chart xyoo 1850 raug coj los nthuav tawm, muaj kev tawm tsam sab ntsuj plig tab tom hlob nyob hauv lub yeej. Anplahas txoj lus faj lem txog tiam plaub tau raug ua kom tiav los ntawm Mauxes hauv tiam plaub, qhov uas Vajtswv nthuav dav txoj kev tshwm sim ntawm txoj kev txiav txim hauv tiam plaub nyob rau hauv lo lus txib thib ob. Tej mlom txaug los ua tus cuav hloov chaw rau txoj kev pe hawm tseeb rau Vajtswv, thiab Vajtswv tus yam ntxwv uas khib siab raug txuas nrog txoj kev txiav txim ntawd. Ces Mauxes tau pom Vajtswv lub hwjchim ci ntsa iab. Nws tau pom Vajtswv txoj kev khib siab ua ib feem ntawm Vajtswv tus yam ntxwv, raws li sawv cev los ntawm Nws “lub npe,” thiab txoj kev sib raug zoo ntawm tus uas pe hawm thiab lawv tej yawg koob tej kev txhaum raug muab nthuav tawm.
When Christ cleansed the temple the first time, then the disciples remembered that the zeal of His house had eaten Him up. The “zeal” is the word “jealousy.” The character of God that expresses His jealousy, is the motivation that lead Christ to cleanse His temple, and the prophetic attribute of the need to confess those sins of your fathers, would later become an essential element of the call for repentance in the “seven times” judgment of Leviticus twenty-six. Abram’s “fourth generation” develops greater and greater weight as it continues through covenant history. The book of Joel represents the time of the latter rain, which occurs in the latter days. The book of Joel sets forth its message upon its introduction of the message of four generations, as the theme that was recorded in the very first step of Abram’s threefold covenant with God. That theme reaches its conclusion in the book of Joel.
Thaum Khetos ntxuav lub tuam tsev thawj zaug, cov thwjtim thiaj nco dheev tias txoj kev kub siab rau Nws lub tsev twb nqos Nws lawm. Lo lus “kub siab” yog lo lus “xam khib.” Tus cwj pwm ntawm Vajtswv uas nthuav tawm Nws txoj kev xam khib yog lub zog txhawb uas coj Khetos mus ntxuav Nws lub tuam tsev, thiab tus yam ntxwv cev lus faj lem hais txog qhov yuav tsum lees txim tej kev txhaum ntawm nej cov yawg koob tom qab no tau los ua ib qho tseem ceeb hauv txoj kev hu kom hloov siab lees txim hauv txoj kev txiav txim “xya zaus” ntawm Leviticus nees nkaum rau. Aplahas “plaub tiam” muaj lub ntsiab hnyav zuj zus thiab zuj zus raws li nws txuas mus thoob plaws hauv keeb kwm ntawm txoj kev cog lus. Phau ntawv Yo-ees sawv cev rau lub caij nag kawg, uas tshwm sim hauv hnub kawg. Phau ntawv Yo-ees teeb tsa nws zaj lus raws li nws kev qhia txog zaj lus ntawm plaub tiam, ua lub ntsiab uas twb raug sau cia hauv thawj kauj ruam kiag ntawm Aplahas txoj kev cog lus peb txheej nrog Vajtswv. Lub ntsiab ntawd mus txog nws qhov xaus hauv phau ntawv Yo-ees.
Once in the Promised Land, the Ark of the covenant was located at Shiloh, where wicked and foolish Eli, the high priest and his two corrupt sons are contrasted with the calling of Samuel. Shiloh would become a step in the journey of the Ark, which was the symbol of the covenant. After the Ark was used as the symbol of bringing down the walls of Jericho, it was located in Shiloh for around four hundred years, until the death of Eli and his wicked sons. It was then captured by the Philistines, and thereafter when David moved the Ark to Jerusalem, the first illustration of the triumphal entry into Jerusalem was accomplished. The stated purpose of moving the covenant symbol to Jerusalem, was that God chose to place His name in Jerusalem, and His name is associated with His jealousy, which is associated with His jealous judgment in the fourth generation.
Thaum nyob hauv Tebchaws Uas Tau Cog Lus lawm, lub Phij Xab ntawm txoj kev khi lus tau nyob rau hauv Shiloh, qhov chaw uas Eli, tus pov thawj hlob uas phem thiab ruam, nrog nws ob tug tub uas phem lwj, raug muab piv nrog txoj kev hu ntawm Xamuyee. Shiloh yuav dhau los ua ib theem hauv txoj kev taug ntawm lub Phij Xab, uas yog lub cim ntawm txoj kev khi lus. Tom qab lub Phij Xab raug siv ua lub cim coj los rhuav tshem phab ntsa ntawm Yerikho, nws tau nyob rau hauv Shiloh kwv yees li plaub puas xyoo, mus txog thaum Eli thiab nws cov tub phem tuag. Ces nws raug cov Filixatee txeeb mus, thiab tom qab ntawd thaum Daviv coj lub Phij Xab mus rau Yeruxalees, thawj daim duab piv txwv ntawm txoj kev nkag los yeej koob meej rau hauv Yeruxalees tau raug ua kom tiav. Lub hom phiaj uas tau hais tseg ntawm kev coj lub cim ntawm txoj kev khi lus mus rau Yeruxalees yog tias Vajtswv tau xaiv tso Nws lub npe rau hauv Yeruxalees, thiab Nws lub npe txuas nrog Nws txoj kev khib siab, uas txuas nrog Nws txoj kev txiav txim uas muaj kev khib siab rau tiam plaub.
At the Sunday law the Lord will lift up the church triumphant above all the hills and mountains, and the Gentiles will say, “come and lets us go to the house of God.”
Thaum txog txoj cai Hnub Caiv Sunday, tus Tswv yuav tsa pawg ntseeg uas yeej txhij saum txhua lub roob thiab tej ncov roob; thiab Lwm Haiv Neeg yuav hais tias, “nej los, cia peb nce mus rau hauv Vajtswv lub tsev.”
And it shall come to pass in the last days, that the mountain of the Lord’s house shall be established in the top of the mountains, and shall be exalted above the hills; and all nations shall flow unto it. And many people shall go and say, Come ye, and let us go up to the mountain of the Lord, to the house of the God of Jacob; and he will teach us of his ways, and we will walk in his paths: for out of Zion shall go forth the law, and the word of the Lord from Jerusalem. Isaiah 2:2, 3.
Thiab yuav muaj tseeb nyob rau hnub kawg, tias lub roob ntawm Yehauvas lub tsev yuav raug tsa kom ruaj khov rau saum cov roob siab, thiab yuav raug tsa kom siab dua cov toj; thiab txhua haiv neeg yuav ntws mus rau ntawd. Thiab ntau haiv neeg yuav mus thiab hais tias, Nej los, cia peb nce mus rau lub roob ntawm Yehauvas, mus rau lub tsev ntawm Yakhauj tus Vajtswv; thiab nws yuav qhia peb txog nws tej kev, thiab peb yuav taug kev hauv nws tej kev taug: vim txoj kevcai yuav tawm hauv Xi‑oos mus, thiab Yehauvas lo lus tawm hauv Yeluxalees. Yaxayas 2:2, 3.
The word of the Lord goes forth from Jerusalem, for that is where He chose to place His “name.” With Moses, “the Lord descended in the cloud, and stood with him there, and proclaimed the name of the Lord. And the Lord passed by before him, and proclaimed,
Lo lus ntawm tus Tswv tawm mus ntawm Yeluxalees, rau qhov ntawd yog qhov chaw uas Nws tau xaiv tso Nws “lub npe.” Nrog Mauxes, “tus Tswv nqes los nyob hauv huab, thiab sawv nrog nws nyob ntawd, thiab tshaj tawm tus Tswv lub npe. Thiab tus Tswv dhau mus ntawm nws xub ntiag, thiab tshaj tawm,
The Lord, The Lord God, merciful and gracious, longsuffering, and abundant in goodness and truth, Keeping mercy for thousands, forgiving iniquity and transgression and sin, and that will by no means clear the guilty; visiting the iniquity of the fathers upon the children, and upon the children’s children, unto the third and to the fourth generation. Exodus 34:6, 7.
Tus Tswv, Tus Tswv Vajtswv, tus muaj kev hlub tshua thiab siab dawb siab zoo, tus ua siab ntev, thiab nplua mias nyob hauv txoj kev zoo thiab qhov tseeb, tus khaws cia txoj kev hlub tshua rau ntau txhiab leej, tus zam txim rau kev ua phem, kev ntxeev siab, thiab kev txhaum, los nws yuav tsis pub tus muaj txim dim hlo li; nws rau txim rau cov me nyuam vim tej kev ua phem ntawm cov txiv, thiab rau cov me nyuam cov me nyuam, mus txog tiam peb thiab tiam plaub. Khiav Dim 34:6, 7.
His “name” is His character, and God’s character is profoundly complex and profoundly simple. God is love, is His character perfectly, but simply expressed. Abram’s covenant truth of “the fourth generation of judgment” was expanded “line upon line” with the second commandment’s additional light upon the fourth generation. Then Moses’ experience expands the light of the fourth generation’s connection with God’s character, by adding the light of His jealousy. Inspiration has defined character as “thoughts and feelings combined,” but inspiration has also informed us our thoughts are not as God’s thoughts. His character is His thoughts and feelings combined, and His character has so many facets beyond our simple human thoughts and feelings, that the difference is that his thoughts are higher than heaven in relation to the earth.
Nws “lub npe” yog Nws tus cwj pwm, thiab Vajtswv tus cwj pwm yog tob kawg nkaus hauv nws qhov ntau txheej, thiab tib lub sijhawm kuj yooj yim kawg nkaus. Vajtswv yog kev hlub; qhov no yog kev nthuav tawm Nws tus cwj pwm kom tiav, tab sis hais tawm kom yooj yim xwb. Aplahas txoj kev tseeb hauv kev cog lus hais txog “plaub tiam ntawm kev txiav txim” tau raug nthuav dav “kab saum kab” los ntawm lo lus txib thib ob qhov kaj ntxiv txog rau tiam plaub. Tom qab ntawd Mauxes tej kev paub tau nthuav dav qhov kaj txog kev txuas ntawm tiam plaub nrog Vajtswv tus cwj pwm, los ntawm kev ntxiv qhov kaj txog Nws txoj kev khib. Kev tshoov siab twb tau txhais tus cwj pwm tias yog “kev xav thiab kev xav hauv siab koom ua ke,” tab sis kev tshoov siab kuj twb qhia peb tias peb tej kev xav tsis zoo ib yam li Vajtswv tej kev xav. Nws tus cwj pwm yog Nws tej kev xav thiab kev xav hauv siab koom ua ke, thiab Nws tus cwj pwm muaj ntau yam ntsej muag heev dhau peb tej kev xav thiab kev xav hauv siab uas yooj yim raws li neeg, uas qhov txawv ntawd yog tias Nws tej kev xav siab dua ntuj thaum piv rau lub ntiajteb.
For my thoughts are not your thoughts, neither are your ways my ways, saith the Lord. For as the heavens are higher than the earth, so are my ways higher than your ways, and my thoughts than your thoughts. Isaiah 55:8, 9.
Vim kuv tej kev xav tsis yog nej tej kev xav, thiab nej tej kev tsis yog kuv tej kev, tus Tswv hais li ntawd. Vim ib yam li ntuj siab dua lub ntiajteb, kuv tej kev kuj siab dua nej tej kev, thiab kuv tej kev xav siab dua nej tej kev xav. Yaxayas 55:8, 9.
So, here is a human thought to ponder; if God’s character is represented by His name, then every manifestation of God’s name is a manifestation of His character. The Lion of the tribe of Judah seals and unseals His prophetic Word, Palmoni is the Wonderful Numberer of Secrets, who is also the Root out of dry ground, and also the burning bush, a pillar of fire, the archangel Michael and on, and on. The attributes of God’s character as represented by His various names are endless. The ‘human thought to ponder’ is this. With all the various expressions of God’s character that are known to exist, what is the significance—that in the very first covenant step of the threefold covenant process with Abram—the “fourth generation judgment” is the foundational statement in the covenant—that reflects His name?
Yog li no yog ib lub tswvyim tibneeg los xav tob; yog tias Vajtswv tus cwj pwm raug sawv cev los ntawm Nws lub npe, ces txhua yam kev tshwm sim ntawm Vajtswv lub npe yeej yog kev tshwm sim ntawm Nws tus cwj pwm. Tus Tsov Ntxhuav ntawm xeem Yudas muab Nws Lo Lus cev Vajtswv lus kaw ruaj thiab qhib tawm, Palmoni yog Tus Suav Lej Uas Zoo Kawg ntawm Tej Yam Zais Ntuj Ceeb Tsheej, tus uas kuj yog Lub Hauv Paus tawm hauv av qhuav, thiab kuj yog tsob ntoo kub nyhiab, ib tug ncej hluav taws, tus thawj tubtxib saum ntuj Mikha-ee, thiab ntxiv mus tsis kawg. Tej yam cwj pwm ntawm Vajtswv raws li raug sawv cev los ntawm Nws ntau lub npe yeej tsis muaj qhov kawg. “Lub tswvyim tibneeg los xav tob” yog qhov no. Nyob hauv txhua yam kev qhia txawv txav ntawm Vajtswv tus cwj pwm uas paub tias muaj, qhov tseem ceeb yog dabtsi—uas nyob rau hauv thawj kauj ruam ntawm txojkev cog lus peb txheej nrog Anplahas—“kev txiav txim rau tiam plaub” yog lo lus tshaj tawm uas yog lub hauv paus hauv txojkev cog lus ntawd—uas qhia txog Nws lub npe?
And he said unto Abram, Know of a surety that thy seed shall be a stranger in a land that is not theirs, and shall serve them; and they shall afflict them four hundred years; And also that nation, whom they shall serve, will I judge: and afterward shall they come out with great substance. And thou shalt go to thy fathers in peace; thou shalt be buried in a good old age. But in the fourth generation they shall come hither again: for the iniquity of the Amorites is not yet full. Genesis 15:13–16.
Thiab Nws hais rau Anplahas tias, “Koj yuav tsum paub tseeb tias koj caj ces yuav mus ua neeg txawv teb chaws nyob rau hauv ib lub teb chaws uas tsis yog lawv li, thiab lawv yuav ua qhev rau cov neeg ntawd; thiab cov neeg ntawd yuav tsim txom lawv tau plaub puas xyoo; Thiab lub teb chaws ntawd uas lawv yuav ua qhev rau, Kuv yuav txiav txim rau nws thiab; tom qab ntawd lawv yuav tawm los nrog tej cuab tam ntau. Hos koj, koj yuav mus cuag koj tej yawg koob nyob hauv kev thaj yeeb; koj yuav raug faus thaum koj laus muaj txiaj ntsig zoo. Tab sis rau tiam plaub lawv yuav rov los rau ntawm no dua; vim txoj kev ua phem ntawm cov Amoos tseem tsis tau puv.” Chivkeeb 15:13–16.
The character of God as the judge of men and nations allows men a period of probation that is represented by four generations. God is the judge, He is merciful, He is patient and He brings judgment of men and nations to a conclusion in the fourth generation. God’s foundational statement in His covenant with a chosen people includes the fourth generational judgment. Just as the message of the first angel possesses all the characteristics of each of the three individual angels’ messages, so too, the first step of Abram’s covenant possesses the characteristics of the entire threefold covenant. God’s name is that He is the merciful judge, who judges in the fourth generation. Every other step in the covenant history of a chosen people, builds upon that foundation.
Vajtswv ntawm Vajtswv raws li Tus Txiav Txim rau tibneeg thiab rau txhua haiv neeg pub rau tibneeg ib lub sijhawm raug sim, uas raug sawv cev los ntawm plaub tiam neeg. Vajtswv yog Tus Txiav Txim, Nws muaj kev khuv leej, Nws ua siab ntev, thiab Nws coj txoj kev txiav txim rau tibneeg thiab rau txhua haiv neeg mus txog qhov xaus rau tiam neeg plaub. Vajtswv cov lus qhia tseem ceeb uas yog lub hauv paus hauv Nws txoj kev cog lus nrog ib haiv neeg uas raug xaiv ntawd muaj nrog rau txoj kev txiav txim ntawm tiam neeg plaub. Ib yam li txoj xov ntawm tus timtswv thawj muaj tag nrho txhua yam yam ntxwv ntawm txhua txoj xov ntawm peb tug timtswv uas nyias muaj nyias, tib yam ntawd thiab, thawj kauj ruam ntawm Aplas txoj kev cog lus muaj cov yam ntxwv ntawm tag nrho txoj kev cog lus peb ntu. Vajtswv lub npe yog tias Nws yog Tus Txiav Txim muaj kev khuv leej, uas txiav txim rau tiam neeg plaub. Txhua kauj ruam ntxiv hauv keeb kwm ntawm txoj kev cog lus ntawm ib haiv neeg uas raug xaiv, raug txhim tsa saum lub hauv paus ntawd.
When the book of Joel is placed at the Midnight Cry’s awakening in verse five, and the “new wine” is “cut off” from their mouths, the introduction to that final covenant separation of a chosen covenant people is the foundational message of the covenant that lays out the rebellion of the covenant people who are then “cut off” as being accomplished in the fourth generation. They are “cut off,” for not understanding the foundational message of the covenant.
Thaum phau ntawv Yau-ees raug muab tso rau ntawm qhov kev tsim dheev los ntawm Txoj Kev Quaj Thaum Ib Tag Hmo hauv nqe tsib, thiab “cawv txiv hmab tshiab” raug “txiav kom ploj” ntawm lawv lub qhov ncauj, txoj kev pib qhib rau qhov kev cais tawm zaum kawg raws li txoj kev cog lus ntawm ib haiv neeg uas raug xaiv hauv txoj kev cog lus ntawd yog txoj xov tseem ceeb uas yog lub hauv paus ntawm txoj kev cog lus, uas nthuav qhia txog txoj kev ntxeev siab ntawm cov neeg hauv txoj kev cog lus, cov uas tom qab ntawd raug “txiav kom ploj” raws li yam uas tau ua tiav nyob rau tiam plaub. Lawv raug “txiav kom ploj,” vim lawv tsis to taub txoj xov hauv paus ntawm txoj kev cog lus.
That foundational message of the covenant in Genesis fifteen’s four verses, is the measuring rod—the line of judgment that is used when the capstone message of the covenant is presented as “new wine” in the latter days. The gravity which is associated with the awakening of the drunkards of Ephraim, when the “new wine” is “cut off” is only truly understood—when it is set within the context of a pronouncement of judgment against the final fourth generation of a rebellious chosen people, during the testing period of the latter rain.
Txoj xov tseem ceeb uas yog lub hauv paus ntawm txoj kev khi lus nyob hauv plaub nqe ntawm Chiv Keeb tshooj kaum tsib, yog tus pas ntsuas—yog txoj kab ntawm txoj kev txiav txim uas raug siv thaum txoj xov txog lub pob zeb saum kawg ntawm txoj kev khi lus raug nthuav tawm ua “cawv tshiab” hauv cov hnub kawg. Qhov hnyav loj uas txuas nrog kev tsim dheev cov neeg qaug cawv ntawm Efa‑i‑ees sawv los, thaum “cawv tshiab” raug “txiav tu” ntawd, tsuas yog nkag siab tau tiag tiag—thaum muab nws tso rau hauv lub ntsiab lus ntawm ib lo lus tshaj tawm txog kev txiav txim tawm tsam tiam plaub kawg ntawm ib haiv neeg uas raug xaiv los tab sis ntxeev siab, nyob rau lub sijhawm sim siab ntawm nag tom qab.
In Genesis seventeen, we find the second step of the threefold covenant with Abraham:
Hauv Chiv Keeb tshooj kaum xya, peb pom kauj ruam thib ob ntawm txoj kev cog lus peb ntu nrog Anplahas:
And God said unto Abraham, Thou shalt keep my covenant therefore, thou, and thy seed after thee in their generations. This is my covenant, which ye shall keep, between me and you and thy seed after thee;
Thiab Vajtswv thiaj hais rau Anplahas tias, Yog li ntawd, koj yuav tsum tuav rawv kuv txoj kev cog lus, koj thiab koj caj ces uas yuav los tom qab koj thoob plaws lawv tej tiam neeg. Nov yog kuv txoj kev cog lus uas nej yuav tsum tuav rawv, nyob nruab nrab ntawm kuv thiab nej, thiab koj caj ces uas yuav los tom qab koj;
Every man child among you shall be circumcised. And ye shall circumcise the flesh of your foreskin; and it shall be a token of the covenant betwixt me and you. And he that is eight days old shall be circumcised among you, every man child in your generations, he that is born in the house, or bought with money of any stranger, which is not of thy seed. He that is born in thy house, and he that is bought with thy money, must needs be circumcised: and my covenant shall be in your flesh for an everlasting covenant. And the uncircumcised man child whose flesh of his foreskin is not circumcised, that soul shall be cut off from his people; he hath broken my covenant. Genesis 17:9–14.
Txhua tus menyuam tub txhua tus hauv nej yuav tsum ua kevcai txiav. Nej yuav tsum txiav daim tawv taub hau qau ntawm nej; thiab qhov ntawd yuav ua lub cim ntawm txoj kev cog lus khi lus nruab nrab ntawm kuv thiab nej. Tus uas muaj yim hnub nyoog yuav tsum ua kevcai txiav hauv nej, yog txhua tus menyuam tub raws li nej tej tiam neeg, tus uas yug hauv tsev, lossis tus uas muab nyiaj yuav ntawm tej neeg txawv tebchaws, uas tsis yog ntawm koj caj ces los. Tus uas yug hauv koj tsev, thiab tus uas koj muab nyiaj yuav, yeej yuav tsum tau ua kevcai txiav: thiab kuv txoj kev cog lus khi lus yuav nyob hauv nej cev nqaij daim tawv ua ib txoj kev cog lus khi lus mus ib txhis. Thiab tus menyuam tub uas tsis ua kevcai txiav, uas daim tawv taub hau qau tsis raug txiav, tus ntsuj plig ntawd yuav raug txiav tawm ntawm nws haiv neeg; nws tau rhuav kuv txoj kev cog lus khi lus lawm. Chivkeeb 17:9–14.
The second step provides a second witness to the symbol of being “cut off.” The word translated as “cut off,” finds its root in the animals Abram cut in halves in chapter fifteen, and in the passage, anyone who is not circumcised shall be “cut off” from the covenant. Circumcision was replaced by baptism in the covenant history where Christ was confirming these very truths, and for this reason, He, as our example was resurrected on the eighth day.
Kauj ruam thib ob muab ib tug tim khawv thib ob rau lub cim uas yog “raug txiav tawm.” Lo lus uas raug txhais tias yog “raug txiav tawm” muaj nws lub hauv paus hauv cov tsiaj uas Abram tau txiav ua ob tog hauv tshooj kaum tsib, thiab hauv nqe ntawd, tus uas tsis ua kevcai txiav yuav raug “txiav tawm” ntawm txoj kev cog lus. Kev cai txiav daim tawv qau tau raug hloov los ntawm kev cai raus dej hauv keeb kwm ntawm txoj kev cog lus uas Yexus Khetos tab tom lees paub cov qhov tseeb no ntag, thiab vim li no, Nws, uas yog peb tus qauv, tau sawv hauv qhov tuag rov qab los rau hnub yim.
That sign was to be accomplished on the eighth day, as represented by the eight souls in the ark. It is in the second step where the visual test is represented, whether it was Israel choosing between Jezebel’s prophets of Elijah in advance of the judgment carried out by Elijah, or Daniel, Shadrach, Meshach and Abednego countenance appearing fairer and fatter than those who ate the king’s diet; the second test is visual. Circumcision is a sign of life, and the eight souls upon the ark, represent those who lived in contrast with those who died.
Qhov cim ntawd yuav tsum tau ua kom tiav rau hnub yim, raws li tau sawv cev los ntawm yim tug ntsuj plig nyob hauv lub nkoj. Nws yog nyob rau theem ob uas qhov kev sim pom tau los ntawm qhov muag raug sawv cev, txawm yog cov neeg Ixayees xaiv ntawm cov yaj saub ntawm Jezebel thiab Eliyas ua ntej qhov kev txiav txim uas Eliyas tau ua, los yog Daniel, Shadrach, Meshach thiab Abednego, uas lawv lub ntsej muag zoo dua thiab rog dua li cov uas noj vajntxwv tej zaub mov; qhov kev sim ob yog qhov pom tau ntawm qhov muag. Kev txiav tawv qau yog ib lub cim ntawm txoj sia, thiab yim tug ntsuj plig saum lub nkoj sawv cev rau cov uas tau ciaj sia, sib piv nrog cov uas tau tuag.
In the history of Christ, when the sign of the covenant transitioned to baptism the apostle Paul employed the very covenant history of these verses to demonstrate the major shift in covenant history. He used the flesh that is cut off in circumcision, as a symbol of man in relation to divinity, and as a symbol of man’s lower nature in relation to man’s higher nature. Paul taught his students by employing Gods’ prophetic Word, and his purpose as “one who was selected,” (as his name Saul means) was to identify the major shift in covenant history represented by the transition from literal to spiritual Israel as God’s covenant people. In accomplishing his assigned work, he presented his prophetic message in the context of covenant history.
Hauv keeb kwm ntawm Khetos, thaum lub cim ntawm kev cog lus hloov mus rau kev cai raus dej, tus tubtxib Povlauj tau siv tib zaj keeb kwm ntawm kev cog lus hauv cov nqe no los qhia kom pom qhov kev hloov loj hauv keeb kwm kev cog lus. Nws tau siv cev nqaij daim tawv uas raug txiav tawm hauv kev cai ua kevcai txiav, ua ib lub cim qhia txog tibneeg nyob hauv kev sib raug zoo rau txoj kev vajtswv, thiab ua ib lub cim qhia txog tibneeg tus yam ntxwv qis nyob hauv kev sib raug zoo rau tibneeg tus yam ntxwv siab dua. Povlauj tau qhia nws cov menyuam kawm los ntawm kev siv Vajtswv Txojlus uas yog lus cev Vajtswv lus, thiab nws lub hom phiaj raws li “tus uas raug xaiv,” (raws li nws lub npe Xa-ules txhais) yog los txheeb xyuas qhov kev hloov loj hauv keeb kwm kev cog lus uas raug sawv cev los ntawm kev hloov ntawm cov Yixayee tiag tiag mus rau cov Yixayee sab ntsujplig ua Vajtswv haiv neeg cog lus. Hauv kev ua tiav tes haujlwm uas raug muab rau nws, nws tau nthuav nws zaj lus cev Vajtswv lus hauv lub ntsiab lus ntawm keeb kwm kev cog lus.
Genesis seventeen represents the second step of the three foundational covenant steps that find their omega fulfillment in the three angels of Revelation fourteen. Step two is represented by the sign of circumcision, typifying the seal of God upon the one hundred and forty-four thousand, who are the ensign, which represents the visual test. The three angels are the omega of Abraham’s alpha covenant. The third step for Abraham was chapter twenty-two.
Chivkeeb xya yog tus txheej txheem thib ob hauv peb theem tseem ceeb ntawm txoj kev khi lus, uas nrhiav tau lawv qhov kev ua tiav omega hauv peb tus timtswv saum ntuj hauv Tshwmsim kaum plaub. Theem ob yog sawv cev los ntawm lub cim ntawm kev cai txiav tawv qau, uas ua qauv txog lub cim foob ntawm Vajtswv saum ib puas plaub caug plaub txhiab leej, cov uas yog tus chij, uas sawv cev rau txoj kev sim uas pom tau ntawm qhov muag. Peb tus timtswv saum ntuj yog qhov omega ntawm Aplahas txoj kev khi lus alpha. Theem thib peb rau Aplahas yog tshooj nees nkaum ob.
And the angel of the Lord called unto Abraham out of heaven the second time, And said, By myself have I sworn, saith the Lord, for because thou hast done this thing, and hast not withheld thy son, thine only son: That in blessing I will bless thee, and in multiplying I will multiply thy seed as the stars of the heaven, and as the sand which is upon the sea shore; and thy seed shall possess the gate of his enemies; And in thy seed shall all the nations of the earth be blessed; because thou hast obeyed my voice. Genesis 22:15–18.
Tus Tswv tus tim tswv hu saum ntuj tuaj rau Anplahas zaum ob, thiab hais tias, Tus Tswv hais tias, Kuv tau cog lus los ntawm kuv tus kheej lawm, vim koj tau ua yam no, thiab tsis tau khaws cia koj tus tub, koj tib leeg tus tub: tias yeej yog hauv kev foom koob hmoov kuv yuav foom koob hmoov rau koj, thiab hauv kev ua kom muaj coob kuv yuav ua kom koj caj ces muaj coob npaum li cov hnub qub saum ntuj, thiab npaum li cov xuab zeb uas nyob saum ntug hiav txwv; thiab koj caj ces yuav tuav tau lub rooj vag ntawm nws cov yeeb ncuab; thiab hauv koj caj ces txhua haiv neeg hauv ntiajteb yuav tau txais koob hmoov; vim koj tau mloog lus rau kuv lub suab. Chivkeeb 22:15–18.
Verse one of the chapter states, “And it came to pass after these things, that God did tempt Abraham, and said unto him, Abraham: and he said, Behold, here I am.” God tempted Abraham, thus identifying a final test, before the third covenant pronouncement. When Abraham passed the test, then the final four verses of Abraham’s threefold covenant were set forth. Because Abraham “obeyed” God’s voice, which in this passage is His “covenant voice,” Abraham would be blessed as the father of nations. The third angel is a test, which like Abraham represents a test that demonstrates character, and character is based upon whether you believe God, as did Abraham, or not. Those who pass the test, as did Abraham will be used to gather in all the nations of the world. The seventeen verses, from three chapters identify the covenant between God and a chosen people; and in so doing they represent the alpha of the covenant history of a chosen people, and in so doing, those verses also represent the omega of covenant history as represented with the raising up of the one hundred and forty-four thousand.
Nqe ib ntawm tshooj ntawd hais tias, “Thiab tau muaj li no tom qab tej xwm no tas, Vajtswv thiaj sim Aplahas, thiab hais rau nws tias, Aplahas: thiab nws hais tias, Saib seb, kuv nyob ntawm no.” Vajtswv sim Aplahas, yog li qhia tias muaj ib qho kev sim zaum kawg ua ntej lo lus tshaj tawm thib peb txog txoj kev cog lus. Thaum Aplahas dhau qhov kev sim ntawd lawm, ces plaub nqe kawg ntawm Aplahas txoj kev cog lus peb txheej thiaj raug nthuav tawm. Vim Aplahas “mloog lus” rau Vajtswv lub suab, uas hauv nqe no yog Nws “lub suab cog lus,” Aplahas yuav raug foom koob hmoov ua leej txiv ntawm ntau haiv neeg. Tus tim tswv thib peb yog ib qho kev sim, uas ib yam li Aplahas sawv cev rau ib qho kev sim uas qhia tus cwj pwm, thiab tus cwj pwm yog nyob ntawm seb koj puas ntseeg Vajtswv, ib yam li Aplahas tau ua, los tsis ntseeg. Cov uas dhau qhov kev sim, ib yam li Aplahas tau dhau, yuav raug siv los sau txhua haiv neeg hauv ntiajteb no los ua ke. Kaum xya nqe ntawd, los ntawm peb tshooj, qhia txog txoj kev cog lus ntawm Vajtswv thiab ib haiv neeg uas raug xaiv; thiab ua li ntawd lawv sawv cev rau alpha ntawm keeb kwm txoj kev cog lus ntawm ib haiv neeg uas raug xaiv, thiab ua li ntawd, cov nqe ntawd kuj sawv cev rau omega ntawm keeb kwm txoj kev cog lus raws li tau sawv cev los ntawm kev tsa tsa ib puas plaub caug plaub txhiab leej.
How many of us would by a home, or a vehicle without first reviewing the terms of the contract? How many Laodicean Seventh-day Adventists know that the very first term of their covenant contract with God consists of God identifying that He is the merciful God that passes judgment in the fourth generation? The tragedy is that they know not the foundational truths of the Millerite history, nor do they know the foundational truths of their professed covenant relationship, and because of this they, like ancient Israel, know not the time of their visitation. That conclusion of that period of visitation, that began at 9/11, is when they are awakened at midnight only to realize they are cut off.
Peb muaj pes tsawg leej yuav yuav ib lub tsev, lossis ib lub tsheb, yam tsis xub tshuaj xyuas cov nqe lus ntawm daim ntawv cog lus? Muaj pes tsawg leej ntawm cov Laodicea Seventh-day Adventists paub tias thawj nqe lus kiag hauv lawv daim ntawv cog lus khi lus nrog Vajtswv yog Vajtswv qhia meej tias Nws yog Vajtswv uas muaj kev khuv leej, uas txiav txim mus txog rau tiam plaub? Qhov kev tu siab loj yog tias lawv tsis paub tej qhov tseeb uas yog lub hauv paus ntawm keeb kwm Millerite, thiab lawv kuj tsis paub tej qhov tseeb uas yog lub hauv paus ntawm lawv txoj kev sib raug zoo hauv daim ntawv cog lus uas lawv lees txim, thiab vim li no lawv, ib yam li cov Ixayees thaum ub, tsis paub lub sijhawm uas raug tuaj xyuas lawv. Qhov xaus ntawm lub sijhawm raug tuaj xyuas ntawd, uas tau pib rau 9/11, yog thaum lawv raug tsa kom tsim dheev thaum ib tag hmo tsuas yog kom pom tias lawv twb raug txiav tawm lawm.
We will continue in the next article.
Peb yuav txuas ntxiv hauv zaj ntawv tom ntej.
“On April 18, two days after the scene of falling buildings had passed before me, I went to fill an appointment in the Carr Street Church, Los Angeles. As we neared the church we heard the newsboys crying: ‘San Francisco destroyed by an earthquake!’ With a heavy heart I read the first hastily printed news of the terrible disaster.
“Thaum lub Plaub Hlis tim 18, ob hnub tom qab daim duab ntawm tej vaj tse poob vau tau dhau los nyob ntawm kuv xub ntiag, kuv tau mus ua raws ib qho kev teem tseg hauv lub Koom Txoos Carr Street, Los Angeles. Thaum peb tab tom los ze rau lub koom txoos, peb hnov cov tub muag xov xwm qw hais tias: ‘San Francisco raug av qeeg rhuav tshem lawm!’ Nrog lub siab hnyav kuv nyeem thawj cov xov xwm uas luam tawm sai sai txog qhov kev puas tsuaj txaus ntshai ntawd.”
“Two weeks later, on our homeward journey, we passed through San Francisco and, hiring a carriage, spent an hour and a half in viewing the destruction wrought in that great city. Buildings that were thought to be proof against disaster were lying in ruins. In some instances buildings were partially sunken in the ground. The city presented a most dreadful picture of the inefficiency of human ingenuity to frame fireproof and earthquake-proof structures.
“Ob lub lis piam tom qab ntawd, thaum peb tab tom taug kev rov qab mus tsev, peb hla dhau San Francisco thiab, xauj ib lub tsheb nees, siv ib teev ib nrab mus saib qhov kev puas tsuaj uas tau raug tsim nyob hauv lub nroog loj ntawd. Cov tsev uas ib txwm xav tias yuav tiv taus kev puas tsuaj tau poob ua tej pob zeb tawg tas. Qee qhov chaw, tej lub tsev tau nqes ib nrab mus rau hauv av. Lub nroog ntawd tau nthuav tawm ib daim duab txaus ntshai tshaj plaws qhia txog qhov tsis muaj peev xwm ntawm tib neeg txoj kev txawj xav los tsim cov qauv tsev uas tiv taws kub thiab tiv av qeeg.”
“Through His prophet Zephaniah the Lord specifies the judgments that He will bring upon evildoers: ‘I will utterly consume all things from off the land, saith the Lord. I will consume man and beast; I will consume the fowls of the heaven, and the fishes of the sea, and the stumbling blocks with the wicked; and I will cut off man from off the land, saith the Lord.’
“Los ntawm Nws tus yaj saub Zephaniah tus Tswv qhia meej txog tej kev txiav txim uas Nws yuav coj los rau saum cov neeg ua phem tias: ‘Kuv yuav rhuav tshem txhua yam kom tas nrho tawm ntawm lub tebchaws mus, tus Tswv hais. Kuv yuav rhuav tshem tibneeg thiab tsiaj txhu; Kuv yuav rhuav tshem tej noog saum ntuj, thiab tej ntses hauv hiav txwv, thiab tej yam uas ua rau dawm nrog rau cov neeg phem; thiab Kuv yuav txiav tibneeg kom ploj ntawm lub tebchaws mus, tus Tswv hais.’”
“‘And it shall come to pass in the day of the Lord’s sacrifice, that I will punish the princes, and the king’s children, and all such as are clothed with strange apparel. In the same day also will I punish all those that leap on the threshold, which fill their masters’ houses with violence and deceit….
“‘Thiab yuav muaj tias nyob rau hnub uas tus Tswv muab fij xyeem ntawd, kuv yuav rau txim rau cov thawj coj, thiab cov vajntxwv tej tub, thiab txhua tus uas hnav tsoos tsho txawv tebchaws. Hnub ntawd thiab, kuv yuav rau txim rau txhua tus uas dhia hla lub chaw rooj vag, uas ua rau lawv cov tswv tej tsev puv npo rau kev ua phem thiab kev dag ntxias….
“‘And it shall come to pass at that time, that I will search Jerusalem with candles, and punish the men that are settled on their lees: that say in their heart, The Lord will not do good, neither will He do evil. Therefore their goods shall become a booty, and their houses a desolation: they shall also build houses, but not inhabit them; and they shall plant vineyards, but not drink the wine thereof.
“‘Thiab yuav muaj tias nyob rau lub sijhawm ntawd, Kuv yuav tshawb nrhiav Yeruxalees nrog teeb tswm ciab, thiab rau txim rau cov neeg uas nyob ruaj ntawm lawv cov quav cawv; cov uas hais hauv lawv lub siab tias, Tus Tswv yuav tsis ua qhov zoo, thiab Nws kuj yuav tsis ua qhov phem. Yog li ntawd lawv tej cuab tam yuav dhau los ua khoom nyiag, thiab lawv tej tsev yuav raug ua kom puam tsuaj; lawv kuj yuav ua tsev los, tiamsis yuav tsis tau nyob hauv tej ntawd; thiab lawv yuav cog vaj hmab, tiamsis yuav tsis tau haus cawv txiv hmab ntawm tej ntawd.
“‘The great day of the Lord is near, it is near, and hasteth greatly, even the voice of the day of the Lord: the mighty man shall cry there bitterly. That day is a day of wrath, a day of trouble and distress, a day of wasteness and desolation, a day of darkness and gloominess, a day of clouds and thick darkness, a day of the trumpet and alarm against the fenced cities, and against the high towers. And I will bring distress upon men, that they shall walk like blind men, because they have sinned against the Lord: and their blood shall be poured out as dust, and their flesh as the dung. Neither their silver nor their gold shall be able to deliver them in the day of the Lord’s wrath; but the whole land shall be devoured by the fire of His jealousy: for He shall make even a speedy riddance of all them that dwell in the land.’ Zephaniah 1:2, 3, 8–18.
“‘Hnub uas yog hnub loj ntawm tus Tswv twb nyob ze lawm, yeej nyob ze lawm, thiab maj nroos los heev; txawm yog lub suab ntawm hnub tus Tswv los twb hnov lawm: tus neeg muaj hwjchim yuav quaj ntsuag iab kawg nyob ntawd. Hnub ntawd yog hnub ntawm txojkev npau taws, hnub ntawm kev txom nyem thiab kev quaj ntsuag, hnub ntawm kev puam tsuaj thiab kev raug rhuav tshem, hnub ntawm kev tsaus ntuj thiab kev dub nciab, hnub ntawm huab thiab txojkev tsaus ntuj nti tuab heev, hnub ntawm raj nplaim thiab lub suab ceeb toom tawm tsam tej nroog muaj ntsa loog thiab tawm tsam tej yees siab. Thiab kuv yuav coj kev txom nyem los rau saum tibneeg, kom lawv yuav taug kev zoo li cov neeg dig muag, vim lawv tau ua txhaum tawm tsam tus Tswv lawm: thiab lawv cov ntshav yuav raug nchuav tawm ib yam li plua tshauv, thiab lawv cev nqaij daim tawv yuav zoo li quav nyab. Lawv tej nyiaj thiab lawv tej kub yuav cawm tsis tau lawv nyob rau hnub uas tus Tswv npau taws; tiamsis tag nrho lub tebchaws yuav raug hluav taws ntawm Nws txojkev khib nyiab kub hnyiab nqos tas: rau qhov Nws yuav ua kom txhua tus uas nyob hauv lub tebchaws ntawd raug muab tshem tawm sai sai kiag.’ Xefaniya 1:2, 3, 8–18.”
“God cannot forbear much longer. Already His judgments are beginning to fall on some places, and soon His signal displeasure will be felt in other places.
“Vajtswv tsis tuaj yeem thev taus ntev dua lawm. Twb yog tam sim no Nws tej kev txiav txim twb pib poob los rau saum qee thaj chaw lawm, thiab tsis ntev tom ntej no Nws txoj kev chim uas pom tseeb yuav raug hnov nyob hauv lwm thaj chaw.”
“There will be a series of events revealing that God is master of the situation. The truth will be proclaimed in clear, unmistakable language. As a people we must prepare the way of the Lord under the overruling guidance of the Holy Spirit. The gospel is to be given in its purity. The stream of living water is to deepen and widen in its course. In all fields, nigh and afar off, men will be called from the plow and from the more common commercial business vocations that largely occupy the mind, and will be educated in connection with men of experience. As they learn to labor effectively they will proclaim the truth with power. Through most wonderful workings of divine providence, mountains of difficulty will be removed and cast into the sea. The message that means so much to the dwellers upon the earth will be heard and understood. Men will know what is truth. Onward and still onward the work will advance until the whole earth shall have been warned, and then shall the end come.
“Yuav muaj ib ntu ntawm ntau yam xwm txheej uas yuav qhia tawm tias Vajtswv yog tus tswv kav tag nrho tej xwm txheej ntawd. Qhov tseeb yuav raug tshaj tawm hauv lus meej tseeb, tsis muaj leejtwg yuam kev to taub tau. Peb ua ib haiv neeg yuav tsum npaj txojkev rau tus Tswv raws li tus Vaj Ntsuj Plig Dawb Huv txoj kev coj kav saum toj no. Txoj moo zoo yuav tsum raug muab tshaj tawm hauv nws txoj kev dawb huv ntshiab. Tus dej ntws ntawm dej ciaj sia yuav tsum tob zuj zus thiab dav zuj zus mus raws nws txojkev ntws. Hauv txhua thaj chaw, nyob ze thiab nyob deb, neeg yuav raug hu tawm ntawm lub laij teb thiab tawm ntawm lwm yam haujlwm lag luam uas niaj hnub ua thiab feem ntau txeeb lub siab xav, thiab lawv yuav raug cob qhia koom nrog cov neeg uas muaj kev paub. Thaum lawv kawm paub ua haujlwm kom muaj txiaj ntsig lawm, lawv yuav tshaj tawm qhov tseeb nrog hwjchim. Los ntawm tej haujlwm uas txaus xav kawg nkaus ntawm Vajtswv txoj kev saib xyuas, tej roob ntawm kev nyuaj yuav raug tshem tawm thiab muab pov rau hauv hiav txwv. Txoj xov uas muaj nqis loj heev rau cov neeg nyob hauv ntiajteb yuav raug hnov thiab to taub. Neeg yuav paub tias qhov tseeb yog dabtsi. Txoj haujlwm yuav mus tom ntej, thiab tseem mus tom ntej ntxiv mus, mus txog thaum tag nrho lub ntiajteb tau raug ceeb toom lawm; thiab ces qhov kawg yuav los.”
“More and more, as the days go by, it is becoming apparent that God’s judgments are in the world. In fire and flood and earthquake He is warning the inhabitants of this earth of His near approach. The time is nearing when the great crisis in the history of the world will have come, when every movement in the government of God will be watched with intense interest and inexpressible apprehension. In quick succession the judgments of God will follow one another—fire and flood and earthquake, with war and bloodshed.
“Zuj zus ntxiv, raws li tej hnub dhau mus, nws tab tom tshwm meej zuj zus tias Vajtswv tej kev txiav txim nyob hauv lub ntiajteb no. Hauv hluav taws thiab dej nyab thiab av qeeg Nws tab tom ceeb toom cov neeg nyob hauv lub ntiajteb no txog Nws txoj kev los ze. Lub sijhawm tab tom los ze thaum qhov teebmeem loj hauv keeb kwm ntawm lub ntiajteb yuav los txog, thaum txhua txoj kev txav hauv Vajtswv txoj kev kav yuav raug saib nrog kev txaus siab heev thiab kev ntshai uas piav tsis tau. Tej kev txiav txim ntawm Vajtswv yuav los sib lawag sai sai—hluav taws thiab dej nyab thiab av qeeg, nrog rau kev ua rog thiab kev los ntshav.”
“Oh, that the people might know the time of their visitation! There are many who have not yet heard the testing truth for this time. There are many with whom the Spirit of God is striving. The time of God’s destructive judgments is the time of mercy for those who have had no opportunity to learn what is truth. Tenderly will the Lord look upon them. His heart of mercy is touched; His hand is still stretched out to save, while the door is closed to those who would not enter.
“Auj, yog hais tias cov neeg yuav paub lub sijhawm uas lawv raug tuaj xyuas! Muaj coob leej uas tseem tsis tau hnov txojkev tseeb uas sim xyuas rau lub sijhawm no. Muaj coob leej uas Vajtswv tus Ntsuj Plig tseem tab tom sib zog nrog lawv. Lub sijhawm uas Vajtswv tej kev txiav txim rhuav tshem los txog yog lub sijhawm ntawm txojkev hlub tshua rau cov uas tsis tau muaj sijhawm kawm paub qhov tseeb yog dabtsi. Tus Tswv yuav saib ntsoov lawv nrog kev mos siab muag. Nws lub siab uas puv npo txojkev hlub tshua raug kov; Nws txhais tes tseem ncav tawm los cawm, thaum lub qhov rooj raug kaw rau cov uas tsis kam nkag mus.
“The mercy of God is shown in His long forbearance. He is holding back His judgments, waiting for the message of warning to be sounded to all. Oh, if our people would feel as they should the responsibility resting upon them to give the last message of mercy to the world, what a wonderful work would be done!” Testimonies, volume 9, 94–97.
“Txoj kev hlub tshua ntawm Vajtswv raug qhia tawm hauv Nws txoj kev ua siab ntev ntev. Nws tab tom cheem Nws tej kev txiav txim cia, tos kom txoj xov ceeb toom raug tshaj tawm mus rau sawv daws. Au, yog peb haiv neeg yuav hnov raws li lawv tsim nyog txog lub luag hauj lwm uas nyob saum lawv kom muab txoj xov kawg ntawm txoj kev hlub tshua rau ntiaj teb, ces yuav muaj ib tes dej num uas zoo kawg nkaus npaum li cas raug ua tiav!” Testimonies, volume 9, 94–97.