When “the light for that time is given” it is either “received” or “rejected.” The separation that is accomplished when the light is introduced is the work of the everlasting gospel, which includes not only the sealing of God’s people, but the separation of the wheat and the tares. The final testing and separation process began at 9/11, when the prophetic question asks, “how long?” and the prophetic answer is, “until the Sunday law.” The last mention of the symbol of “how long” is found in the fifth seal in the book of Revelation.
Thaum “qhov kaj rau lub sij hawm ntawd raug muab tawm” los lawm, ces yuav yog “tau txais” lossis “raug tsis lees txais.” Txoj kev cais uas raug ua tiav thaum coj qhov kaj los nthuav tawm ntawd yog tes hauj lwm ntawm txoj moo zoo uas nyob mus ib txhis, uas tsis yog tsuas muaj kev muab foob rau Vajtswv haiv neeg xwb, tiam sis kuj muaj kev cais cov nplej thiab cov txhauv nroj. Txoj kev sim siab zaum kawg thiab txheej txheem kev cais pib thaum 9/11, thaum lo lus nug cev lus faj lem nug tias, “ntev li cas?” thiab lo lus teb cev lus faj lem yog, “mus txog rau txoj cai Hnub Caiv.” Zaug kawg uas muaj kev hais txog lub cim ntawm “ntev li cas” raug pom nyob rau hauv daim foob thib tsib hauv phau Ntawv Qhia Tshwm.
And when he had opened the fifth seal, I saw under the altar the souls of them that were slain for the word of God, and for the testimony which they held: And they cried with a loud voice, saying, How long, O Lord, holy and true, dost thou not judge and avenge our blood on them that dwell on the earth?
Thaum Nws tau qhib lub cim thib tsib, kuv pom hauv qab lub thaj txi Ntuj tej ntsuj plig ntawm cov uas raug tua vim yog Vajtswv Txojlus thiab vim yog zaj lus tim khawv uas lawv tuav rawv cia. Thiab lawv tau qw nrov nrov hais tias, Au tus Tswv, tus dawb huv thiab tus tseeb, yuav ntev npaum li cas ntxiv uas Koj tseem tsis txiav txim thiab pauj peb cov ntshav rau cov uas nyob hauv ntiajteb?
And white robes were given unto every one of them; and it was said unto them, that they should rest yet for a little season, until their fellowservants also and their brethren, that should be killed as they were, should be fulfilled. Revelation 6:9–11.
Thiab muab tsho dawb rau txhua tus ntawm lawv; thiab tau hais rau lawv tias lawv yuav tsum so ib ntus ntxiv me ntsis, mus txog thaum lawv cov kwvtij qhev ua ke nrog lawv thiab lawv cov kwvtij, cov uas yuav raug tua ib yam li lawv raug, yuav ua kom puv tiav. Qhia Tshwm 6:9–11.
Inspiration places the answer to the question of “how long” asked by the “souls of them that were slain” in future, when a second group of papal martyrs is made up. That begins at the Sunday law, and for this reason Sister White identifies Revelation chapter eighteen as the fulfilment of the second group of martyrs. There are two “voices” in the first five verses; the first voice marks 9/11 and the second voice calls men and women out of Babylon at the Sunday law. Sister White identifies the symbol of “how long” in the fifth seal with the first five verses of Revelation eighteen to outline 9/11 to the Sunday law. The focus is not on separation and sealing God’s people, but on the judgment of the papacy for murdering the martyrs of past history and those martyrs during the Sunday law crisis that make up the second group of papal martyrs.
Kev tshoov siab muab lo lus teb rau lo lus nug “ntev npaum li cas” uas raug nug los ntawm “cov ntsuj plig ntawm cov uas raug tua lawm” tso rau yav tom ntej, thaum ib pab thib ob ntawm cov tim khawv tuag rau txoj kev ntseeg uas raug papacy tua raug ua kom puv. Qhov ntawd pib thaum txoj cai hnub Sunday, thiab vim li no Tij Laug Dawb qhia Tshwmsim tshooj kaum yim tias yog qhov ua tiav ntawm pab thib ob ntawm cov tim khawv tuag ntawd. Muaj ob “lub suab” hauv thawj tsib nqe; lub suab thawj qhia txog 9/11 thiab lub suab thib ob hu cov txivneej thiab cov pojniam tawm hauv Npanpiloo thaum txoj cai hnub Sunday. Tij Laug Dawb qhia tias lub cim ntawm “ntev npaum li cas” hauv daim ntawv foob thib tsib txuas nrog thawj tsib nqe ntawm Tshwmsim tshooj kaum yim kom nthuav qhia txij 9/11 mus txog txoj cai hnub Sunday. Lub ntsiab tsis yog hais txog kev cais tawm thiab kev muab Vajtswv haiv neeg kaw cim, tiamsis yog hais txog kev txiav txim rau papacy vim tua cov tim khawv tuag ntawm keeb kwm yav tag los thiab cov tim khawv tuag ntawd thaum lub sijhawm kev kub ntxhov ntawm txoj cai hnub Sunday, uas ua kom tiav pab thib ob ntawm cov tim khawv tuag uas raug papacy tua.
“When the fifth seal was opened, John the Revelator in vision saw beneath the altar the company that were slain for the Word of God and the testimony of Jesus Christ. After this came the scenes described in the eighteenth of Revelation, when those who are faithful and true are called out from Babylon. [Revelation 18:1–5, quoted.]” Manuscript Releases, volume 20, 14.
“Thaum qhib lub cim thib tsib, Yauhas tus uas tau txais kev tshwm sim, hauv qhov yog toog pom, tau pom hauv qab lub thaj txi Ntuj pab pawg neeg uas raug tua vim yog Lo Lus ntawm Vajtswv thiab vim yog zaj lus tim khawv txog Yexus Khetos. Tom qab no mam los txog cov xwm txheej uas tau piav nyob rau hauv Tshwmsim tshooj kaum yim, thaum cov uas ncaj ncees thiab tseeb raug hu kom tawm hauv Npanpiloos los. [Tshwmsim 18:1–5, quoted.]” Manuscript Releases, volume 20, 14.
In the other passage where she identifies the martyrs of the fifth seal and the future and second group of martyrs who are made up in the Sunday law crisis, she says those scenes “would be in a period of time in the future.” The two voices of Revelation eighteen represent the “period of time in the future.” The first voice in the beginning at 9/11 and the second voice at the Sunday law
Hauv rau hauv lwm nqe lus uas nws qhia tias cov tim khawv tuag rau txojkev ntseeg ntawm lub cim thib tsib thiab pawg tim khawv tuag rau txojkev ntseeg yav tom ntej, uas raug tsim kom tiav nyob rau hauv kev kub ntxhov ntawm Sunday law, nws hais tias cov xwm txheej ntawd “yuav nyob rau hauv ib ntu sijhawm yav tom ntej.” Ob lub suab ntawm Qhia Tshwm kaum yim sawv cev rau “ib ntu sijhawm yav tom ntej.” Lub suab thawj zaug thaum pib ntawm 9/11 thiab lub suab thib ob ntawm Sunday law
“‘And when he had opened the fifth seal, I saw under the altar the souls of them that were slain for the word of God, and for the testimony which they held: and they cried with a loud voice, saying, How long, O Lord, Holy and true, doest Thou not judge and avenge our blood on them that dwell on the earth? And white robes were given unto every one of them [They were pronounced pure and holy]; and it was said unto them, that they should rest yet for a little season, until their fellowservants also and their brethren, that should be killed as they were, should be fulfilled’ [Revelation 6:9–11]. Here were scenes presented to John that were not in reality but that which would be in a period of time in the future.
“‘Thiab thaum Nws tau qhib lub cim thib tsib lawm, kuv pom nyob hauv qab lub thaj txi Ntuj cov ntsuj plig ntawm cov uas raug tua vim lo lus ntawm Vajtswv, thiab vim zaj lus tim khawv uas lawv tau tuav cia: thiab lawv qw nrov nrov hais tias, Au tus Tswv, tus Dawb Huv thiab tus Tseeb, yuav ntev npaum li cas ntxiv uas Koj tseem tsis txiav txim thiab pauj peb cov ntshav rau saum cov uas nyob hauv ntiajteb? Thiab tau muab tej tsho ntev dawb rau lawv txhua tus [Lawv raug tshaj tawm tias dawb huv thiab huv si]; thiab tau hais rau lawv tias, lawv yuav tsum tau so ib ntus ntxiv, mus txog thaum lawv cov qhev nrog lawv thiab lawv cov kwvtij, cov uas yuav raug tua ib yam li lawv, yuav tiav txhij’ [Revelation 6:9–11]. Ntawm no yog tej xwm txheej uas tau muab qhia rau Yauhas pom, tsis yog yam uas twb muaj tiag thaum ntawd, tiam sis yog yam uas yuav muaj nyob rau ib ntus sijhawm tom ntej.”
“Revelation 8:1–4 quoted.” Manuscript Releases, volume 20, 197.
“Qhia Tshwm Sim 8:1–4 tau raug muab hais tawm.” Manuscript Releases, volume 20, 197.
Sister White associates the fulfillment of the formation of the second group of martyrs in the future and in the other passage she quotes Revelation 18:1–5, which identifies a voice in the first three verses and another voice in verses four and five. The first voice marks 9/11 when the great buildings of New York came down and the second voice is the Sunday law when God’s other flock is called out of Babylon. In the second passage she refers to Revelation chapter eight and the first four verses which identify the opening of the seventh seal, when coals from off the altar are cast to the earth which aligns with Pentecost, when fire came from heaven and illuminated the disciples, just as Elijah’s twelve stones were illuminated and as represented by tongues of fire upon the disciples.
Muam White txuas txoj kev tiav ntawm kev tsim tsa pawg tim khawv tuag rau pawg thib ob rau yav tom ntej, thiab hauv lwm nqe lus ntawd nws hais tawm Tshwmsim 18:1–5, uas qhia txog ib lub suab nyob hauv peb nqe thawj thiab lwm lub suab nyob hauv nqe plaub thiab nqe tsib. Lub suab thawj cim txog 9/11 thaum tej vaj tse loj hauv New York poob los, thiab lub suab thib ob yog txoj cai Hnub Caiv thaum Vajtswv hu Nws lwm pab yaj tawm hauv Npanpiloo. Hauv nqe lus thib ob ntawd nws hais txog Tshwmsim tshooj yim thiab plaub nqe thawj, uas qhia txog kev qhib lub foob xya, thaum tej thee ntawm lub thaj raug pov los rau lub ntiaj teb, uas sib haum nrog Hnub Peetekos, thaum hluav taws nqes saum ntuj los thiab ci ntsa iab rau saum cov thwjtim, ib yam li Eliyas kaum ob lub pob zeb tau raug ci ntsa iab, thiab raws li tus sawv cev los ntawm tej nplaig hluav taws saum cov thwjtim.
How Long? Zechariah & John
Ntev Ntev Li Cas? Xakhaliyas & Yauhas
How long is a prophetic symbol of the period of time from 9/11 unto the Sunday law which has been typified in the story of Mount Carmel, the history of the Millerites from 1840 to 1844, the history of Moses’ from the eighth to tenth plague, the witness of the martyrs of the fifth seal and in Zechariah the question is asked “how long” would it be until God had mercy upon Jerusalem that had been in Babylon for seventy years.
Ntev ntev npaum li cas yog ib lub cim yaj saub ntawm lub sij hawm txij hnub 9/11 mus txog rau txoj cai hnub Sunday, uas twb raug ua hom piv txwv tseg rau hauv zaj keeb kwm ntawm Roob Carmel, hauv keeb kwm ntawm cov Millerites txij xyoo 1840 mus txog 1844, hauv keeb kwm ntawm Mauxes txij kab mob phem zaum yim mus txog zaum kaum, hauv zaj tim khawv ntawm cov tuag ua tim khawv ntawm lub cim thib tsib, thiab hauv Xakhaliyas lo lus nug raug nug tias “ntev npaum li cas” mam li txog thaum Vajtswv yuav muaj txoj kev khuv leej rau Yeluxalees uas tau nyob hauv Npanpiloo tau xya caum xyoo.
Then the angel of the Lord answered and said, O Lord of hosts, how long wilt thou not have mercy on Jerusalem and on the cities of Judah, against which thou hast had indignation these threescore and ten years?
Ces tus tim tswv ntawm tus Tswv thiaj teb hais tias, Au tus Tswv uas kav tej pab tub rog, koj yuav tsis khuv leej lub nroog Yeluxalees thiab tej nroog hauv Yudas, uas koj tau chim rau no tau xya caum xyoo ntev li cas lawm?
And the Lord answered the angel that talked with me with good words and comfortable words.
Thiab tus Tswv teb tus timtswv uas hais lus nrog kuv nrog tej lus zoo thiab tej lus txhawb siab.
So the angel that communed with me said unto me, Cry thou, saying, Thus saith the Lord of hosts; I am jealous for Jerusalem and for Zion with a great jealousy. And I am very sore displeased with the heathen that are at ease: for I was but a little displeased, and they helped forward the affliction. Therefore thus saith the Lord; I am returned to Jerusalem with mercies: my house shall be built in it, saith the Lord of hosts, and a line shall be stretched forth upon Jerusalem. Cry yet, saying, Thus saith the Lord of hosts; My cities through prosperity shall yet be spread abroad; and the Lord shall yet comfort Zion, and shall yet choose Jerusalem. Zechariah 1:12–17.
Ces tus tim tswv uas nrog kuv hais lus thiaj hais rau kuv tias, Koj cia li qw hais tias, Vajtswv tus Tswv ntawm txhua pab tub rog hais li no; Kuv khib heev rau Yeluxalees thiab rau Xi-oos nrog txoj kev khib loj kawg. Thiab kuv chim hnyav heev rau cov haiv neeg txawv teb chaws uas nyob kaj siab lug; rau qhov kuv tsuas chim me ntsis xwb, los lawv hajyam pab txhawb kom txoj kev txom nyem loj ntxiv. Yog li ntawd Vajtswv hais li no; Kuv tau rov qab los rau Yeluxalees nrog txoj kev hlub tshua: kuv lub tsev yuav raug tsa nyob hauv nws, Vajtswv tus Tswv ntawm txhua pab tub rog hais li ntawd, thiab yuav rub txoj hlua ntsuas hla saum Yeluxalees. Koj tseem cia li qw hais tias, Vajtswv tus Tswv ntawm txhua pab tub rog hais li no; Kuv tej nroog, vim txoj kev vam meej, yuav tseem nthuav dav mus ntxiv; thiab Vajtswv yuav tseem nplij Xi-oos, thiab yuav tseem xaiv Yeluxalees. Xakhaliyas 1:12–17.
Sister White directly aligns Zechariah’s “threescore and ten years” (seventy years) that literal ancient Israel was in bondage to literal Babylon with the twelve hundred and sixty years from 538 unto 1798 that spiritual Israel (Christians) were in bondage to spiritual Babylon (Roman Catholicism).
Muam Dawb ncaj qha muab Xakhaliyas lo lus “xya caum xyoo” (seventy years), uas cov Yixayee qub tiag tiag raug nyob hauv kev qhev rau Npanpiloo tiag tiag, los phim rau ib txhiab ob puas rau caum xyoo txij xyoo 538 mus txog 1798 uas Yixayee sab ntsuj plig (cov Khixatia) raug nyob hauv kev qhev rau Npanpiloo sab ntsuj plig (Roman Catholicism).
“God’s church on earth was as verily in captivity during this long period of relentless persecution as were the children of Israel held captive in Babylon during the period of the exile.” Prophets and Kings, 714.
“Vajtswv lub koom txoos saum npoo ntiajteb kuj tau raug kaw ua qhev tiag tiag nyob rau lub sijhawm ntev no ntawm kev tsimtxom tsis tseg, ib yam li cov menyuam Yixayee raug kaw ua qhev nyob hauv Npanpiloos thaum lub sijhawm raug ntiab mus nyob txawv tebchaws.” Prophets and Kings, 714.
In 1798, at the end of the twelve hundred and sixty years the first of three messages represented as angels in Revelation fourteen arrived. The second arrived on April 19, 1844 and the third on October 22, 1844. The history symbolized by the question, “how long” is from 9/11 unto the Sunday law, and that period of time was typified in the beginning of Adventism in the Millerite movement of August 11, 1840 unto October 22, 1844. That period is symbolically illustrated by John the Revelator in chapter ten when John eats the little book that was sweet in his mouth, but became bitter in his stomach.
Xyoo 1798, thaum kawg ntawm ib txhiab ob puas rau caum xyoo, thawj ntawm peb tsab xov uas raug sawv cev ua cov tim tswv hauv Tshwmsim tshooj kaum plaub tau tuaj txog. Tsab xov thib ob tau tuaj txog rau lub Plaub Hlis 19, 1844, thiab tsab xov thib peb rau lub Kaum Hlis 22, 1844. Keeb kwm uas raug cim los ntawm lo lus nug tias, “ntev li cas,” yog txij 9/11 mus txog rau txoj cai hnub Sunday, thiab lub sijhawm ntawd tau raug ua qauv qhia ua ntej hauv qhov pib ntawm Adventism hauv Millerite kev txav txij lub Yim Hli 11, 1840 mus txog lub Kaum Hlis 22, 1844. Lub sijhawm ntawd raug piav qhia raws li cim hauv Yauhas tus uas txais Tshwmsim hauv tshooj kaum thaum Yauhas noj phau ntawv me uas qab zib hauv nws lub qhov ncauj, tiam sis iab hauv nws plab.
And the voice which I heard from heaven spake unto me again, and said, Go and take the little book which is open in the hand of the angel which standeth upon the sea and upon the earth. And I went unto the angel, and said unto him, Give me the little book. And he said unto me, Take it, and eat it up; and it shall make thy belly bitter, but it shall be in thy mouth sweet as honey. And I took the little book out of the angel’s hand, and ate it up; and it was in my mouth sweet as honey: and as soon as I had eaten it, my belly was bitter.
Thiab lub suab uas kuv tau hnov los saum ntuj ceeb tsheej rov hais dua rau kuv, thiab hais tias, Mus coj phau ntawv me uas qhib lawm hauv tes tus tim tswv uas sawv saum hiav txwv thiab saum lub ntiajteb. Thiab kuv mus cuag tus tim tswv, thiab hais rau nws tias, Muab phau ntawv me rau kuv. Thiab nws hais rau kuv tias, Cia li coj nws, thiab noj kom tag; ces nws yuav ua rau koj lub plab iab, tiam sis hauv koj lub qhov ncauj nws yuav qab zib zoo li zib ntab. Thiab kuv tau coj phau ntawv me tawm hauv tes tus tim tswv, thiab noj nws tag; thiab hauv kuv lub qhov ncauj nws qab zib zoo li zib ntab; thiab thaum kuv nyuam qhuav noj nws tag, kuv lub plab txawm iab.
And he said unto me, Thou must prophesy again before many peoples, and nations, and tongues, and kings. Revelation 10:8–11.
Thiab nws hais rau kuv tias, Koj yuav tsum rov hais tej lus faj lem dua ib zaug ntxiv rau ntawm ntau haiv neeg, thiab ntau lub teb chaws, thiab ntau yam lus, thiab ntau tus vajntxwv. Qhia Tshwm 10:8–11.
The history John is illustrating is represented by the book that was eaten, for the eating represented the Millerites coming to understand the message and their experience in proclaiming that message. So, when John is told immediately after that history is set forth that John must prophesy again, the prophesying that is being identified is the history of 1840 to 1844. John is told that the Millerite history from 1840 to 1844 is repeated in the history of the end of Adventism. As soon as John is told that he must prophesy again he is told to measure the temple.
Zaj keeb kwm uas Yauhas tab tom piav qhia ntawd raug sawv cev los ntawm phau ntawv uas tau noj, rau qhov kev noj ntawd sawv cev rau cov Millerites uas los nkag siab txog txoj xov thiab lawv txoj kev paub hauv kev tshaj tawm txoj xov ntawd. Yog li ntawd, thaum Yauhas raug hais tam sim ntawd tom qab uas zaj keeb kwm ntawd raug nthuav tawm tias Yauhas yuav tsum cev Vajtswv lus dua, ces qhov kev cev Vajtswv lus uas raug qhia tawm ntawd yog zaj keeb kwm txij xyoo 1840 mus txog 1844. Yauhas raug hais tias keeb kwm Millerite txij xyoo 1840 mus txog 1844 raug rov ua dua hauv keeb kwm ntawm lub sijhawm kawg ntawm Adventism. Thaum kiag uas Yauhas raug hais tias nws yuav tsum cev Vajtswv lus dua, nws kuj raug hais kom ntsuas lub tuam tsev.
And there was given me a reed like unto a rod: and the angel stood, saying, Rise, and measure the temple of God, and the altar, and them that worship therein. But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty and two months. Revelation 11:1, 2.
Thiab kuv tau txais ib tug pas nrig zoo li ib tug qws; thiab tus tim tswv sawv, hais tias, Cia li sawv tsees, thiab ntsuas Vajtswv lub tuam tsev, thiab lub thaj txi Ntuj, thiab cov uas pe hawm nyob hauv ntawd. Tiamsis lub tshav puam uas nyob sab nraud ntawm lub tuam tsev cia tseg tsis txhob ntsuas; rau qhov twb muab rau Lwm Haiv Neeg lawm: thiab lawv yuav tsuj lub nroog dawb huv rau hauv qab ko taw tau plaub caug ob lub hlis. Tshwmsim 11:1, 2.
The work given to Adventism post-October 22, 1844 was represented by John as measuring or building the temple, in agreement with the promise set forth in Zechariah that “a line would be stretched forth upon Jerusalem” again—for the Lord would “yet choose Jerusalem.” The history represented at the beginning of Adventism with the Philadelphian movement of Millerite Adventism is repeated at the ending of Adventism with the Philadelphian movement of the one hundred and forty-four thousand. At the great disappointment of October 22, 1844, a period of time, represented as “the days of the voice of the seventh angel” began.
Tes hauj lwm uas tau muab rau Adventism tom qab hnub tim Kaum Hli 22, 1844, Yauhas tau sawv cev nws ua qhov ntsuas lossis txhim tsa lub tuam tsev, raws li txoj kev cog lus uas tau hais tseg hauv Xekhaliyas tias “ib txoj hlua ntsuas yuav rov rub tawm saum Yeluxalees”—rau qhov tus Tswv yuav “tseem xaiv Yeluxalees.” Keeb kwm uas tau sawv cev thaum pib ntawm Adventism nrog Filadefias txoj kev txav ntawm Millerite Adventism, rov tshwm dua thaum xaus ntawm Adventism nrog Filadefias txoj kev txav ntawm ib puas plaub caug plaub txhiab leej. Thaum muaj kev poob siab loj ntawm hnub tim Kaum Hli 22, 1844, ib ntu sijhawm, uas tau sawv cev tias yog “hnub nyoog ntawm lub suab ntawm tus tim tswv xya,” tau pib.
But in the days of the voice of the seventh angel, when he shall begin to sound, the mystery of God should be finished, as he hath declared to his servants the prophets. Revelation 10:7.
Tiamsis nyob rau hauv tej hnub uas lub suab ntawm tus timtswv xya, thaum nws yuav pib tshuab raj, qhov tsis pub leejtwg paub ntawm Vajtswv yuav raug ua kom tiav, raws li Nws tau tshaj tawm rau Nws cov tub qhe uas yog cov yaj saub. Qhia Tshwm 10:7.
The message was sweet to the Millerites when the Islamic time prophecy of the second woe was fulfilled just as the Millerites had predicted in advance of August 11, 1840. The message turned bitter in the stomach at the great disappointment of October 22, 1844. As soon as John finishes illustrating the history of 1840 to 1844, he is informed that he must do the very same thing (prophesy) again. Then he is told to measure Jerusalem, and when he does so he is aligning with Zechariah’s prophecy of the Lord choosing Jerusalem. From October 22, 1844 onward prophetic history is represented as the “days of the voice of the seventh angel.” The “days” of the message (voice) of the seventh angel (third woe) represent a period of time when the divinity of Christ would be permanently combined with humanity who were to be the one hundred and forty-four thousand. That work was delayed by the rebellion of 1863, and on 9/11 the sounding of the seventh angel (third woe) once again began to sound.
Cov lus no tau qab zib rau cov Millerites thaum txoj lus faj lem txog lub sijhawm Islamic ntawm kev txom nyem zaum ob tau tiav raws nraim li cov Millerites tau twv ua ntej txog hnub tim 11 Lub Yim Hli, 1840. Cov lus ntawd tig mus ua iab hauv plab thaum muaj kev chim siab loj rau hnub tim 22 Lub Kaum Hli, 1844. Thaum Yauhas nyuam qhuav ua tiav kev piav qhia txog keeb kwm ntawm 1840 mus txog 1844, nws raug qhia tias nws yuav tsum ua tib yam nkaus ntawd (hais lus faj lem) dua ib zaug ntxiv. Tom qab ntawd nws raug hais kom ntsuas Yeluxalees, thiab thaum nws ua li ntawd nws tab tom koom raws li Xakhaliyas txoj lus faj lem hais txog tus Tswv xaiv Yeluxalees. Txij hnub tim 22 Lub Kaum Hli, 1844 mus lawm tom ntej no, keeb kwm lus faj lem raug sawv cev ua “hnub ntawm suab ntawm tus tim tswv xya.” Cov “hnub” ntawm txoj xov (suab) ntawm tus tim tswv xya (kev txom nyem zaum peb) sawv cev rau ib ntus sijhawm uas Khetos txoj kev ua Vajtswv yuav raug koom ruaj khov mus ib txhis nrog tib neeg, uas yog cov uas yuav los ua ib puas plaub caug plaub txhiab leej. Tes haujlwm ntawd raug ncua los ntawm kev ntxeev siab xyoo 1863, thiab rau 9/11 suab nrov ntawm tus tim tswv xya (kev txom nyem zaum peb) tau pib nrov dua ib zaug ntxiv.
In sacred history the Lord chose Jerusalem to place His name there, and his “name” is His character. Jerusalem and Zion are referenced by Zechariah when he states, “I am jealous for Jerusalem and for Zion with a great jealousy” and thereafter with, “the Lord shall yet comfort Zion, and shall yet choose Jerusalem.” Zion is comforted when it receives the Holy Spirit who is the “Comforter.” The comforting of the Holy Spirit began at 9/11 in agreement with Christ breathing on the disciples after His descent from meeting with the Father after His resurrection. The manifestation of the Holy Spirit was greatly increased at Pentecost. That season began with the first fruit offering being resurrected and it ended with the first fruit offering of Pentecost, when the entire world then heard the message.
Hauv keeb kwm dawb huv tus Tswv tau xaiv Yeluxalees los tso Nws lub npe rau qhov ntawd, thiab Nws lub “npe” yog Nws tus cwj pwm. Xakhaliyas hais txog Yeluxalees thiab Xi-oos thaum nws hais tias, “Kuv khib rau Yeluxalees thiab rau Xi-oos nrog kev khib loj heev,” thiab tom qab ntawd hais tias, “tus Tswv yuav tseem nplig Xi-oos, thiab yuav tseem xaiv Yeluxalees.” Xi-oos raug nplig thaum nws txais tus Vaj Ntsuj Plig Dawb Huv uas yog tus “Nplig Siab.” Kev nplij ntawm tus Vaj Ntsuj Plig Dawb Huv tau pib rau 9/11 raws li Khetos tshuab pa rau saum cov thwjtim tom qab Nws nqis los ntawm kev mus ntsib Leej Txiv tom qab Nws sawv hauv qhov tuag rov los. Kev tshwm sim ntawm tus Vaj Ntsuj Plig Dawb Huv tau loj hlob ntau heev rau hnub Peetekos. Lub caij ntawd tau pib nrog thawj cov txiv hmab txiv ntoo fij uas raug tsa sawv rov los, thiab nws xaus nrog thawj cov txiv hmab txiv ntoo fij ntawm Peetekos, thaum ntawd tag nrho lub ntiaj teb thiaj hnov txoj xov ntawd.
Comfort ye, comfort ye my people, saith your God. Speak ye comfortably to Jerusalem, and cry unto her, that her warfare is accomplished, that her iniquity is pardoned: for she hath received of the Lord’s hand double for all her sins. Isaiah 41:1, 2.
Nej nej kuv haiv neeg, nej nej kuv haiv neeg, nej tus Vajtswv hais li ntawd. Hais lus nplij siab rau Yeluxalees, thiab qw rau nws tias, nws txoj kev ua rog twb tiav lawm, nws txoj kev tsis ncaj twb raug zam txim lawm: rau qhov nws tau txais ob npaug ntawm tus Tswv txhais tes vim tag nrho nws tej kev txhaum. Yaxayas 41:1, 2.
The one hundred and forty-four thousand are sealed when “their iniquity is pardoned.” This occurs just before the Sunday law as they are lifted up as the Pentecostal first fruit offering while receiving the outpouring of the Holy Spirit without measure as the disciples typified at Pentecost. The sprinkling of rain that began at 9/11 becomes a full outpouring at the Sunday law. In the history the first fruit offering of 9/11 unto the first fruit offering at the Sunday law when the one hundred and forty-four thousand are sealed and prepared as an offering to be lifted up as an ensign from the Sunday law until the close of probation. That history is represented by the first three verses of Revelation eighteen announcing the fall of Babylon, which is the biblical symbol that represents a ‘doubling.’
Ib puas txhiab plaub caug plaub txhiab leej raug muab khi thaum “lawv txoj kev tsis ncaj raug zam txim.” Qhov no tshwm sim tam sim ua ntej txoj cai Hnub Caiv thaum lawv raug tsa nce ua thawj txiv ntawm Pentekos, tib lub sijhawm tau txais kev nchuav tawm ntawm Vaj Ntsuj Plig Dawb Huv yam tsis muaj kev txwv, ib yam li cov thwjtim tau ua tus qauv qhia tseg hauv hnub Pentekos. Txoj kev txau nag uas pib thaum 9/11 hloov los ua kev nchuav tawm puv npo thaum txog txoj cai Hnub Caiv. Hauv zaj keeb kwm ntawd, txij thawj txiv fij ntawm 9/11 mus txog thawj txiv fij ntawm txoj cai Hnub Caiv—thaum ib puas txhiab plaub caug plaub txhiab leej raug khi thiab raug npaj ua ib qho khoom fij kom raug tsa nce ua ib tug chij txij txoj cai Hnub Caiv mus txog rau thaum lub sijhawm txiav txim siab kaw. Zaj keeb kwm ntawd raug sawv cev los ntawm thawj peb nqe ntawm Tshwmsim kaum yim uas tshaj tawm txog Npanpiloo txoj kev poob, uas yog lub cim hauv phau Vajlugkub sawv cev rau ib “kev ua ob npaug.”
And after these things I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird. For all nations have drunk of the wine of the wrath of her fornication, and the kings of the earth have committed fornication with her, and the merchants of the earth are waxed rich through the abundance of her delicacies. Revelation 18:1–3.
Tom qab tej no lawm kuv thiaj pom dua ib tug tim tswv nqes saum ntuj los, muaj hwjchim loj kawg; thiab lub ntiajteb ci ntsa iab vim nws lub yeeb koob. Thiab nws quaj nrov nrov nrog ib lub suab muaj zog, hais tias, Npanpiloo tus loj tau poob lawm, tau poob lawm, thiab tau dhau los ua chaw nyob ntawm dab phem, thiab yog chaw khaws txhua yam ntsujplig qias tsis huv, thiab yog tawb ntawm txhua yam noog qias tsis huv thiab ntxim ntxub. Rau qhov txhua haivneeg twb tau haus cawv txiv hmab ntawm txoj kev chim vim nws txoj kev ua nkauj ua nraug, thiab cov vajntxwv hauv ntiajteb twb tau ua nkauj ua nraug nrog nws, thiab cov tub lag tub luam hauv ntiajteb twb tau nplua nuj los ntawm nws tej kev lom zem nplua mias. Qhia Tshwm 18:1–3.
Throughout the Scriptures a doubling of phrases or words represents the perfect fulfillment of the fall of Babylon in the last days. It is the signature of Alpha and Omega who always illustrates the end of a thing with the beginning of a thing. Babylon’s two falls are represented as Nimrod and Belshazzar. Nimrod was the beginning of Babylon, when it was simply Babel. Nimrod’s fall represented Belshazzar’s fall and the message of the second angel and the angel of Revelation eighteen is that the fall of Nimrod at the beginning of Babylon represented the fall of Belshazzar at the end, for Alpha and Omega always illustrates the end of a thing with the beginning of a thing
Thoob plaws hauv Vajluskub, kev rov hais ob npaug ntawm tej kab lus lossis tej lo lus sawv cev rau kev ua tiav puv npo ntawm Npanpiloo txoj kev poob rau hnub kawg. Qhov ntawd yog lub cim qhia ntawm Alpha thiab Omega tus uas ib txwm piav qhia qhov kawg ntawm ib yam los ntawm qhov pib ntawm ib yam. Npanpiloo ob zaug kev poob raug sawv cev ua Nimrod thiab Belshazzar. Nimrod yog qhov pib ntawm Npanpiloo, thaum ntawd nws tsuas yog Babel xwb. Nimrod txoj kev poob sawv cev rau Belshazzar txoj kev poob, thiab txoj xov ntawm tus tim tswv thib ob thiab tus tim tswv hauv Tshwmsim kaum yim yog tias Nimrod txoj kev poob thaum pib ntawm Npanpiloo tau sawv cev rau Belshazzar txoj kev poob thaum kawg, rau qhov Alpha thiab Omega ib txwm piav qhia qhov kawg ntawm ib yam los ntawm qhov pib ntawm ib yam.
Nimrod’s tower was brought down as a symbol of his fall and he typified the fall of the Twin Towers on 9/11. Belshazzar’s fall was the writing on the wall, marking the end of Babylon’s seventy-year reign as the first kingdom of Bible prophecy, and thus typifying the fall of the United States at the end of Isaiah twenty-three’s symbolic “seventy years, according to the days of one king” representing the history of the United States from 1798 unto the Sunday law. Belshazzar’s writing on the wall, represents when the wall of separation of church and state falls at the Sunday law, which is the very point where the sixth kingdom of Bible prophecy ends, just as Belshazzar was slain on that very night. The handwriting on the wall is the law that is written that overturns the wall of separation of church and state in the Constitution.
Ntauwd Nimrod raug coj los poob los ua ib lub cim ntawm nws txoj kev poob, thiab nws yog ib tug qauv qhia ua ntej txog kev poob ntawm ob lub Twin Towers rau hnub 9/11. Kev poob ntawm Belshazzar yog qhov kev sau ntawv rau saum phab ntsa, ua cim txog qhov kawg ntawm Npanpiloo txoj kev kav xya caum xyoo uas yog thawj lub nceeg vaj hauv Vajlugkub tej lus faj lem, thiab yog li ntawd kuj ua qauv qhia ua ntej txog kev poob ntawm Tebchaws Meskas thaum kawg ntawm Yaxayas nees nkaum peb qhov “xya caum xyoo, raws li tej hnub nyoog ntawm ib tug vajntxwv” uas sawv cev rau keeb kwm ntawm Tebchaws Meskas txij xyoo 1798 mus txog rau txoj cai Sunday. Belshazzar qhov kev sau ntawv rau saum phab ntsa sawv cev rau lub sijhawm uas phab ntsa ntawm kev cais pawg ntseeg thiab lub xeev poob rau ntawm txoj cai Sunday, uas yog tib lub ntsiab lus uas lub nceeg vaj thib rau hauv Vajlugkub tej lus faj lem xaus, ib yam li Belshazzar raug tua rau hmo ntawd kiag. Tus ntawv sau rau saum phab ntsa yog txoj cai uas raug sau tseg uas rhuav tshem phab ntsa ntawm kev cais pawg ntseeg thiab lub xeev hauv Txoj Cai Lij Choj.
The ‘history’ represented from 9/11 unto the Sunday law and thereafter to the close of human probation and the seven last plagues is the historical period that is symbolized within God’s word by a doubling of phrases or words. In that period the Holy Spirit is poured out, beginning with a sprinkling from 9/11 unto the Sunday law and thereafter the full outpouring. The Holy Spirit has been represented by Christ as the “Comforter” who, when he came would show God’s people all things.
“Keeb kwm” uas sawv cev txij hnub 9/11 mus txog rau txoj cai Hnub Caiv thiab tom qab ntawd mus txog rau qhov kaw ntawm tibneeg txoj sijhawm sim siab thiab xya lub nplaim kev raug txim kawg, yog lub sijhawm hauv keeb kwm uas raug cim tseg nyob hauv Vajtswv Txojlus los ntawm kev muab ob npaug rau tej nqe lus lossis tej lo lus. Nyob hauv lub sijhawm ntawd Vaj Ntsuj Plig Dawb Huv raug muab nchuav tawm, pib nrog kev txau me ntsis txij hnub 9/11 mus txog rau txoj cai Hnub Caiv thiab tom qab ntawd yog kev nchuav tawm puv npo. Vaj Ntsuj Plig Dawb Huv tau raug Khetos sawv cev ua tus “Nplig Siab” uas, thaum Nws los lawm, yuav qhia txhua yam rau Vajtswv haiv neeg.
But the Comforter, which is the Holy Ghost, whom the Father will send in my name, he shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you. John 14:26.
Tiamsis tus Nplig Siab, uas yog tus Vaj Ntsuj Plig Dawb Huv, uas Leej Txiv yuav txib los hauv kuv lub npe, nws yuav qhia nej txhua yam, thiab yuav ua kom nej nco txog txhua yam uas kuv tau hais rau nej lawm. Yauhas 14:26.
The Holy Spirit is conveyed to the one hundred and forty-four thousand through the “golden oil,” which is also the “rain,” and is also the “Comforter.” When represented as the “Comforter” the Holy Spirit is identifying a special manifestation of the Holy Spirit.
Tus Vaj Ntsuj Plig Dawb Huv raug xa mus rau ib puas plaub caug plaub txhiab leej dhau los ntawm “cov roj kub,” uas kuj yog “nag,” thiab kuj yog “Tus Txhawb Nqa.” Thaum raug sawv cev ua “Tus Txhawb Nqa” no, Tus Vaj Ntsuj Plig Dawb Huv tab tom qhia txog ib yam kev tshwm sim tshwj xeeb ntawm Tus Vaj Ntsuj Plig Dawb Huv.
God’s people have always possessed the Holy Spirit when they have met the requirements of the gospel, but the times of genuine sacred revival, “as in former years,” when a special manifestation of the Holy Spirit for a corporate body, the Holy Spirit is represented as the Comforter. More importantly the corporate body are having their memories’ exercised by the Comforter as he “brings all things to their “remembrance.” This confirms that those people participating in the manifestation have the genuine experience, for the Holy Spirit is participating in the activities of their minds, for he is influencing the thinking process as he brings “all things to your remembrance.”
Haiv neeg ntawm Vajtswv yeej ib txwm tau muaj tus Vaj Ntsuj Plig Dawb Huv thaum lawv tau ua tau raws li tej yam uas txoj moo zoo yuav tsum tseev kom muaj, tiam sis nyob rau lub sijhawm ntawm txoj kev txhawb siab dawb huv tiag tiag, “zoo li hauv cov xyoo thaum ub,” thaum muaj kev tshwm sim tshwj xeeb ntawm tus Vaj Ntsuj Plig Dawb Huv rau ib lub cev koom txoos, tus Vaj Ntsuj Plig Dawb Huv raug sawv cev ua tus Nplig Siab. Qhov tseem ceeb dua yog tias lub cev koom txoos ntawd tab tom raug tus Nplig Siab qoj lawv txoj kev nco thaum nws “coj txhua yam los rau lawv kev nco.” Qhov no lees paub tias cov neeg uas koom nrog hauv txoj kev tshwm sim ntawd muaj txoj kev paub tiag tiag, rau qhov tus Vaj Ntsuj Plig Dawb Huv tab tom koom nrog hauv tej haujlwm ntawm lawv lub siab, rau qhov nws tab tom cuam tshuam txoj kev xav thaum nws coj “txhua yam los rau nej kev nco.”
Human memory combines to make up the higher nature of man with the other components such as judgment, intelligence, reason and conscience, which the apostle Paul labels as “the mind.” The higher nature is either the carnal mind or it’s the mind of Christ.
Kev nco ntawm tibneeg koom nrog lwm yam xws li kev txiav txim, kev txawj ntse, kev xav raws laj thawj, thiab lub siab xav paub qhov yog qhov tsis yog, los tsim ua ke qhov xwm txheej siab dua ntawm tibneeg, yam uas tus timthawj Paulus hu ua “lub siab.” Qhov xwm txheej siab dua ntawd yog ib lub siab cev nqaij daim tawv, los yog nws yog Tswv Yexus Khetos lub siab.
Because the carnal mind is enmity against God: for it is not subject to the law of God, neither indeed can be. Romans 8:7.
Vim hais tias lub siab cev nqaij daim tawv yog kev ua yeeb ncuab tawm tsam Vajtswv; rau qhov nws tsis mloog Vajtswv txoj kevcai, thiab yeej tsis muaj peev xwm mloog tau li. Loos 8:7.
For who hath known the mind of the Lord, that he may instruct him? But we have the mind of Christ. 1 Corinthians 2:16.
Vim leejtwg thiaj paub tau tus Tswv lub siab, kom nws yuav qhia tau rau nws? Tiamsis peb muaj Khetos lub siab. 1 Khaulee 2:16.
The lower nature, or flesh is made up of the nervous, emotional, and hormonal systems associated with the senses which are the “avenues of the soul.” The higher nature is designed to rule over the lower and as such is represented as the fortress, and the fortress is constantly under attack from the senses (the lower nature), and the attacks are made against the fortress through the avenues that lead into the fortress. Within the fortress of the higher nature there is a command center, or what Sister White calls the citadel. The citadel is the Most Holy Place in the sanctuary, which is divided into two basic divisions. The courtyard is the flesh, or lower nature, and to come into the courtyard or also to transfer the blood into the holy place required passing through a curtain or veil. The courtyard is bookended by the veils.
Tus cwj pwm qis dua, lossis cev nqaij daim tawv, raug teeb tsa los ntawm cov hlab ntsha, kev xav hauv nruab siab, thiab cov txheej txheem tshuaj hormone uas txuas nrog cov kev hnov uas yog “txoj kev nkag ntawm tus ntsuj plig.” Tus cwj pwm siab dua raug tsim los kom kav tus cwj pwm qis dua, thiab vim li ntawd thiaj raug sawv cev ua lub chaw ruaj khov tiv thaiv; thiab lub chaw ruaj khov ntawd raug cov kev hnov (tus cwj pwm qis dua) tawm tsam tas mus li, thiab cov kev tawm tsam ntawd raug ua rau lub chaw ruaj khov ntawd los ntawm cov kev nkag uas coj mus rau hauv lub chaw ruaj khov. Nyob hauv lub chaw ruaj khov ntawm tus cwj pwm siab dua muaj ib lub chaw tswj hwm, lossis yam uas Muam White hu ua lub citadel. Lub citadel yog Chav Dawb Huv Tshaj Plaws hauv lub chaw dawb huv, uas raug faib ua ob ntu tseem ceeb. Lub tshav puam yog cev nqaij daim tawv, lossis tus cwj pwm qis dua, thiab kom los nkag rau hauv lub tshav puam lossis kuj yog kom thauj cov ntshav mus rau hauv chav dawb huv yuav tsum hla dhau ib daim ntaub thaiv lossis daim ntaub npog. Lub tshav puam nyob nruab nrab ntawm ob daim ntaub thaiv.
By a new and living way, which he hath consecrated for us, through the veil, that is to say, his flesh. Hebrews 10:20.
Los ntawm ib txoj kev tshiab thiab muaj sia, uas nws tau fij tseg rau peb, hla dhau daim ntaub thaiv, uas yog hais tias, nws lub cev nqaij daim tawv. Henplais 10:20.
The sanctuary is divided into two parts; the courtyard and sanctuary. The sanctuary in turn is divided into two parts as is the higher nature. The higher nature breaks down into two areas. One of those areas is represented as the holy place and the other the Most Holy Place. The holy place represents the mental activities necessary for humanity to function, but the Most Holy Place is the area where God and Man meet. The Most Holy Place is the throne room of God, and those who are converted are seated in heavenly places with Christ.
Lub chaw dawb huv raug faib ua ob feem; lub tshav puam thiab lub tsev dawb huv. Lub tsev dawb huv ntawd kuj rov raug faib ua ob feem ib yam li tus cwj pwm siab dua. Tus cwj pwm siab dua ntawd kuj faib ua ob seem. Ib seem ntawm ntawd raug sawv cev los ntawm Chaw Dawb Huv, hos lwm seem yog Chaw Dawb Huv Tshaj Plaws. Chaw Dawb Huv sawv cev rau tej hauj lwm ntawm lub siab thiab lub tswv yim uas tsim nyog kom tib neeg muaj peev xwm ua tau neej, tiam sis Chaw Dawb Huv Tshaj Plaws yog thaj chaw uas Vajtswv thiab tib neeg sib ntsib. Chaw Dawb Huv Tshaj Plaws yog Vajtswv lub zwm txwv chav, thiab cov uas twb hloov siab los ntseeg lawm raug tsa zaum hauv tej chaw saum ntuj ceeb tsheej nrog Khetos.
And hath raised us up together, and made us sit together in heavenly places in Christ Jesus. Ephesians 2:6.
Thiab tau tsa peb sawv ua ke nrog Nws, thiab tau ua kom peb zaum ua ke hauv tej chaw saum ntuj ceeb tsheej hauv Khetos Yexus. Efexaus 2:6.
The verse is taken from a passage where several verses prior, but absolutely in the same flow of thought, Jesus is seated in heavenly places, just as are His people.
Nqe no raug no yog coj los ntawm ib zaj lus uas muaj ob peb nqe ua ntej lawm, tab sis tseem nyob hauv tib txoj kev xav kiag li, uas Yexus zaum hauv tej chaw saum ntuj ceeb tsheej, ib yam li Nws haiv neeg kuj zaum ntawd thiab.
Which he wrought in Christ, when he raised him from the dead, and set him at his own right hand in the heavenly places. Ephesians 1:20.
Nws tau ua li ntawd hauv Khetos, thaum Nws tsa Nws sawv hauv qhov tuag rov los, thiab tsa Nws zaum ntawm Nws sab tes xis hauv tej chaw saum ntuj ceeb tsheej. Efexus 1:20.
Christ and His people are seated together in the Most Holy Place. Christ was resurrected and then sat down in heavenly places and His people are raised up and seated in the throne room of the Most Holy Place. Paul identifies that those who are raised in verse six have been resurrected from sin in the previous verse.
Khetos thiab Nws haiv neeg zaum ua ke nyob hauv Qhov Chaw Dawb Huv Tshaj Plaws. Khetos tau sawv hauv qhov tuag rov qab los lawm, ces tau zaum hauv tej chaw saum ntuj ceeb tsheej, thiab Nws haiv neeg kuj raug tsa sawv thiab raug tsa zaum hauv chav zwm txwv ntawm Qhov Chaw Dawb Huv Tshaj Plaws. Povlauj qhia meej tias cov uas raug tsa sawv hauv nqe rau yog cov uas tau sawv hauv qhov tuag rov qab los ntawm kev txhaum raws li nqe ua ntej.
Even when we were dead in sins, hath quickened us together with Christ, (by grace ye are saved) And hath raised us up together, and made us sit together in heavenly places in Christ Jesus. Ephesians 1:5, 6.
Txawm yog thaum peb tseem tuag hauv kev txhaum, Nws twb ua kom peb ciaj sia ua ke nrog Khetos lawm, (vim yog los ntawm txoj kev tshav ntuj nej thiaj dim) thiab Nws twb tsa peb sawv ua ke, thiab tsa peb zaum ua ke hauv tej chaw saum ntuj ceeb tsheej hauv Khetos Yexus. Efexaus 1:5, 6.
The perfect fulfillment of the passage from Ephesians are the two witnesses of Revelation eleven, eleven who are resurrected and then taken up into heaven as an ensign—but also to be seated in heavenly places. In the Most Holy Place the two witnesses are representing humanity in the very presence of God, and their justification for being seated there is the badge which they each possess. That badge is the seal of God, and the seal of God represents that the human has become one with the divine, and that seal is represented by the fact that the Comforter, who is the Holy Spirit is abiding within the Most Holy Place of ‘their’ higher nature. The Most Holy Place is the throne room of God where divine and human are combined, and it represents the human temple whose higher nature includes a Most Holy Place where both divinity and humanity are seated together.
Kev ua tiav zoo tag nrho ntawm nqe lus hauv Ephesians yog ob tug timkhawv hauv Tshwmsim tshooj kaum ib, kaum ib, uas raug sawv hauv qhov tuag rov los thiab tom qab ntawd raug coj nce mus saum ntuj ceeb tsheej ua ib lub chij—tiamsis kuj yog kom zaum rau hauv tej chaw saum ntuj ceeb tsheej thiab. Hauv Qhov Chaw Dawb Huv Tshaj Plaws ob tug timkhawv ntawd sawv cev rau tibneeg kiag hauv Vajtswv lub xub ntiag, thiab lawv txoj kev raug ncaj ncees uas ua rau lawv zaum tau nyob ntawd yog lub cim uas nkawd nyias muaj nyias. Lub cim ntawd yog Vajtswv lub foob, thiab Vajtswv lub foob sawv cev tias tibneeg tau los ua ib tug nrog txoj kev ntuj tsim los ntawm Vajtswv, thiab lub foob ntawd raug sawv cev los ntawm qhov tseeb tias tus Nplig Siab, uas yog Vaj Ntsuj Plig Dawb Huv, tab tom nyob ruaj hauv Qhov Chaw Dawb Huv Tshaj Plaws ntawm “lawv” qhov xwm txheej siab dua. Qhov Chaw Dawb Huv Tshaj Plaws yog Vajtswv lub zwm txwv chav uas qhov kev ntuj tsim los ntawm Vajtswv thiab tibneeg raug koom ua ke, thiab nws sawv cev rau tibneeg lub tuam tsev uas nws qhov xwm txheej siab dua muaj ib Qhov Chaw Dawb Huv Tshaj Plaws uas qhov chaw ntawd ob qho tib si, kev ntuj tsim los ntawm Vajtswv thiab tibneeg, zaum ua ke.
The outpouring of the “Comforter” is the sealing of the one hundred and forty-four thousand and it marks a change in salvational history, for at that time, the church changes from the church militant to the church triumphant. At that time, it changes from the Laodicean movement of the one hundred and forty-four thousand unto the Philadelphian movement of the one hundred and forty-four thousand. At that time, it changes from the experience of the seventh church unto the experience of the sixth church and the sixth church was the Millerites. A prophetic characteristic of the sixth church of Philadelphia as it was fulfilled by the Millerite movement, is that it was never a church. It was only a movement all the way to 1856 when both of the Whites identified the movement as Laodicean. Seven years later the legal church was formed.
Kev muab “Tus Txhawb Nqa” nchuav los yog kev muab cim rau ib puas plaub caug plaub txhiab leej, thiab nws qhia txog ib qho kev hloov hauv keeb kwm ntawm txoj kev cawm seej, rau qhov lub sijhawm ntawd pawg ntseeg hloov ntawm pawg ntseeg uas tab tom sib ntaus mus ua pawg ntseeg uas yeej lawm. Lub sijhawm ntawd, nws hloov ntawm Laodicea txoj kev txav ntawm ib puas plaub caug plaub txhiab leej mus rau Philadelphia txoj kev txav ntawm ib puas plaub caug plaub txhiab leej. Lub sijhawm ntawd, nws hloov ntawm txoj kev paub ntawm pawg ntseeg xya mus rau txoj kev paub ntawm pawg ntseeg rau, thiab pawg ntseeg rau yog cov Millerites. Ib qho yam ntxwv yaj saub ntawm pawg ntseeg rau ntawm Philadelphia, raws li nws tau ua tiav los ntawm Millerite txoj kev txav, yog tias nws tsis tau yog ib pawg ntseeg li. Nws tsuas yog ib txoj kev txav xwb mus txog xyoo 1856 thaum nkawd ob leeg White tau txheeb xyuas txoj kev txav ntawd tias yog Laodicea. Xya xyoo tom qab ntawd ces pawg ntseeg raws cai thiaj raug tsim tsa.
The salvational change at the Sunday law was typified by the salvational change at Pentecost which marked the inauguration of Christ as High Priest.
Kev pauv kev cawm dim thaum txog txoj kevcai hnub Sunday tau raug ua qauv tseg los ntawm kev pauv kev cawm dim thaum Hnub Peetekos, uas cim txog kev tsa Khetos ua Tus Pov Thawj Hlob.
“The Pentecostal outpouring was Heaven’s communication that the Redeemer’s inauguration was accomplished. According to His promise He had sent the Holy Spirit from heaven to His followers as a token that He had, as priest and king, received all authority in heaven and on earth, and was the Anointed One over His people.” Acts of the Apostles, 38.
“Kev nchuav tawm rau hnub Peetekos yog Ntuj Ceeb Tsheej txoj kev tshaj tawm tias txoj kev tsa tus Txhiv Dim los ua haujlwm tau tiav lawm. Raws li Nws tej lus cog tseg, Nws tau xa tus Vaj Ntsuj Plig Dawb Huv saum ntuj ceeb tsheej los rau Nws cov thwjtim ua ib lub cim qhia tias Nws, raws li pov thawj thiab vajntxwv, tau txais tag nrho txoj cai kav saum ntuj ceeb tsheej thiab hauv ntiajteb, thiab yog tus Uas Tau Raug Pleev Tseg kav Nws haiv neeg.” Acts of the Apostles, 38.
When the latter rain is poured out without measure upon the one hundred and forty-four thousand at the Sunday law it will be “Heaven’s communication” that the church militant has ended and the church triumphant has arrived. The inauguration of Christ at Pentecost in the sanctuary above, typifies the anointing of the one hundred and forty-four thousand at the Sunday law.
Thaum nag lig thaum kawg raug nchuav tawm yam tsis muaj kev ntsuas rau saum ib puas plaub caug plaub txhiab leej thaum txog txoj cai Hnub Caiv, nws yuav yog “kev sib txuas lus ntawm Saum Ntuj Ceeb Tsheej” uas qhia tias pawg ntseeg tab tom ua rog twb xaus lawm thiab pawg ntseeg uas yeej lawm twb los txog. Kev tsa Khetos ua hauj lwm thaum Hnub Peetekos hauv lub chaw dawb huv saum ntuj ceeb tsheej, yog ib daim qauv qhia txog kev pleev roj rau ib puas plaub caug plaub txhiab leej thaum txog txoj cai Hnub Caiv.
The “Pentecostal” outpouring identifying that Christ was the Anointed One represented His anointing in the inaugural ceremony in heaven, but He had also been anointed at His baptism. His baptism (9/11) unto Pentecost (the Sunday law) is also represented again three and a half years after His baptism by His actual death, burial and resurrection (feast of first fruits). 9/11 is therefore represented at His baptism and also at His resurrection. His symbolic resurrection and his literal resurrection mark the beginning of two prophetic lines that each end at Pentecost. Both histories begin with the resurrection of the first fruit offering.
Kev “Pentecostal” uas txhawb qhia tias Khetos yog Tus Pleev Tseg ntawd sawv cev rau Nws txoj kev raug pleev roj hauv lub koob tsheej qhib haujlwm nyob saum ntuj, tiam sis Nws kuj twb raug pleev roj thaum Nws ua kevcai raus dej thiab. Nws txoj kevcai raus dej (9/11) mus txog Pentecost (txoj cai hnub Sunday) kuj raug sawv cev dua ib zaug ntxiv peb xyoos ib nrab tom qab Nws ua kevcai raus dej los ntawm Nws txoj kev tuag tiag tiag, kev faus, thiab kev sawv rov qab los (kev cai noj thawj txi txiv). Yog li ntawd, 9/11 raug sawv cev thaum Nws ua kevcai raus dej thiab kuj yog thaum Nws sawv rov qab los thiab. Nws txoj kev sawv rov qab los raws cim thiab Nws txoj kev sawv rov qab los tiag tiag cim qhov pib ntawm ob txoj kab lus faj lem uas txhua txoj xaus rau ntawm Pentecost. Ob zaj keeb kwm ntawd pib nrog kev sawv rov qab los ntawm thawj txi txiv fij.
But now is Christ risen from the dead, and become the firstfruits of them that slept. For since by man came death, by man came also the resurrection of the dead. For as in Adam all die, even so in Christ shall all be made alive. But every man in his own order: Christ the firstfruits; afterward they that are Christ’s at his coming. 1 Corinthians 15:20–23.
Tiamsis nim no twb sawv hauv qhov tuag rov los lawm, thiab tau los ua thawjcov txiv ntawm cov uas tau tsaug zog lawm. Rau qhov txojkev tuag los ntawm tibneeg, txojkev sawv hauv qhov tuag rov los kuj los ntawm tibneeg thiab. Rau qhov ib yam li txhua tus tuag hauv Adas, tib yam ntawd thiab txhua tus yuav raug ua kom ciaj sia nyob hauv Khetos. Tiamsis txhua tus nyias raws li nws tej qeb: Khetos yog thawjcov txiv; tom qab ntawd yog cov uas yog Khetos tug thaum nws los txog. 1 Khaulee 15:20–23.
Christ is the first fruit offering at His resurrection marking the beginning of the “Pentecostal season” which ends with the first fruit offering of Pentecost. Christ’s resurrection is barley and the wheat are those who “afterward” “are Christ’s at his coming.” Those who are “afterward” of Christ’s resurrection are “they that are Christ’s at his coming,” thus representing the final ingathering of faithful souls at the end of the world, as represented by those three thousand souls that were gathered at Pentecost.
Khetos yog thawj-txiaj ntsim fij thaum Nws sawv hauv qhov tuag rov los, uas cim qhia qhov pib ntawm “lub caij Pentekos,” thiab lub caij ntawd xaus nrog thawj-txiaj ntsim fij ntawm Pentekos. Kev sawv rov los ntawm Khetos yog qeb nplej mog yaj, hos qeb nplej txhauv yog cov uas “tom qab ntawd” “yuav yog Khetos tug thaum Nws los.” Cov uas yog “tom qab ntawd” ntawm Khetos txojkev sawv rov los yog “cov uas yog Khetos tug thaum Nws los,” yog li ntawd sawv cev rau qhov sau los ua ke zaum kawg ntawm cov ntsuj plig ncaj ncees thaum kawg ntawm lub ntiajteb, raws li tau sawv cev los ntawm peb txhiab tus ntsuj plig uas tau raug sau los ua ke rau hnub Pentekos.
The verse also addresses the resurrection in terms of death. Death began with Adam and passes upon all men, but it does so “in” “order.” In the book of Acts Peter records that when the book of Joel was then being fulfilled, men were to send their sins beforehand to judgment that they might be blotted out, when the times of refreshing came from the presence of the Comforter. Christ was not looking at the books of judgment to blot out sin at that time, for judgment was over eighteen hundred years in the future.
Nqe no kuj no kuj sawv hauv qhov tuag rov qab los kuj hais txog txoj kev sawv hauv qhov tuag raws li txoj kev tuag. Kev tuag pib nrog Adas thiab kis mus rau txhua tus neeg, tiam sis nws ua li ntawd “hauv” “kev txiav txim.” Hauv phau Ntawv Tubtxib Tes Haujlwm Petus sau tseg tias thaum phau Yo‑ees tab tom raug ua kom tiav rau lub sijhawm ntawd, neeg yuav tsum xa lawv tej kev txhaum mus ua ntej rau txoj kev txiav txim, kom tej ntawd yuav raug lwv tawm thaum lub sijhawm txhawb siab rov qab los ntawm xub ntiag tus Kws Nplig Siab. Khetos tsis tau ntsia rau hauv tej phau ntawv txiav txim kom lwv kev txhaum tawm rau lub sijhawm ntawd, rau qhov txoj kev txiav txim tseem nyob deb tshaj kaum yim puas xyoo tom ntej.
The reference to “every man in his order” begins with Adam, and thus identifies the judgment of the dead from Adam onward until the times of refreshing arrive. When the latter rain arrives, the judgment passes from the dead unto the living. In the period of time represented by the verse (from Christ’s resurrection unto Pentecost), from the barley first fruits until the first fruits of the wheat, the rain is falling during the judgment of the living and as the rain falls, the message represented by the rain is separating the wheat from the tares. At the Sunday law, which is Pentecost, the wheat no longer is mixed with tares and the first fruit wheat offering of two wave loaves is lifted up. The purification process from 9/11 unto the Sunday law is also represented in Malachi three when the Messenger of the Covenant purifies and also purges the Levites and He does so by “fire.” “Fire” is a symbol of a message as represented by tongues of fire at Pentecost. In the history under consideration the separation of the two classes which produces the one hundred and forty-four thousand who are the two wave loaves represented by the first fruits of Pentecost were to be thoroughly baked, for they were the only offering that included an emblem of sin.
Lo lus siv hais tias “txhua tus raws li nws qib” pib ntawm Adas, thiab yog li ntawd qhia tias txoj kev txiav txim rau cov neeg tuag pib ntawm Adas mus ntxiv mus txog thaum lub caij txhawb siab rov los txog. Thaum nag lig los txog, txoj kev txiav txim hloov ntawm cov neeg tuag mus rau cov ciaj sia. Hauv lub sijhawm uas nqe ntawd sawv cev rau (txij Khetos sawv hauv qhov tuag rov los mus txog rau Hnub Pheej Hmoo), txij thawj txiv ntawm nplej yas lav mus txog thawj txiv ntawm nplej mog, nag tab tom poob thaum txoj kev txiav txim rau cov ciaj sia tab tom muaj, thiab thaum nag poob, txoj xov uas nag sawv cev rau ntawd tab tom cais cov nplej mog tawm ntawm cov txhauv. Thaum txog txoj cai hnub Sunday, uas yog Hnub Pheej Hmoo, cov nplej mog tsis sib xyaw nrog cov txhauv lawm, thiab thawj txiv ntawm qhov fij nplej mog uas yog ob daim ncuav txawb yuj raug tsa los. Txoj haujlwm ntxuav kom dawb huv txij 9/11 mus txog rau txoj cai hnub Sunday kuj sawv cev nyob hauv Malakis peb thiab thaum ntawd Tus Tubtxib ntawm Txoj Lus Cog Tseg ntxuav kom dawb huv thiab lim cov Levis thiab Nws ua li ntawd los ntawm “hluav taws.” “Hluav taws” yog ib lub cim ntawm ib txoj xov, raws li sawv cev los ntawm tej nplaim hluav taws saum tej nplaig rau Hnub Pheej Hmoo. Hauv keeb kwm uas tab tom raug tshuaj xyuas no, kev cais ob pab neeg uas tsim tau ib puas plaub caug plaub txhiab leej, uas yog ob daim ncuav txawb yuj uas thawj txiv ntawm Hnub Pheej Hmoo sawv cev rau, yuav tsum raug ci kom txhij txhua, vim lawv yog tib qho khoom fij xwb uas muaj ib lub cim ntawm kev txhaum nyob nrog.
Those two wave loaves were leavened, and leaven is a symbol of sin. That leaven was destroyed in the fire of the oven, as represented by the refiner’s fire of the Messenger of the Covenant. Isaiah in chapter twenty-seven identifies a debate that begins at 9/11, which he calls “the day of the east wind.” The passage teaches that it is through the debate that the sins of Israel are atoned for. The “debate” is between the true latter rain message and all the other false latter rain messages that exist. A message is “fire,” and “fire” is what the Messenger of the Covenant employs to purify and purge. The debate over the latter rain message removes the leaven from the Pentecostal first fruit wheat offering that is lifted up at the Sunday law. The one hundred and forty-four thousand are the Pentecostal first fruit wheat offering, who overcome by the justification of His blood and the sanctification of their testimony for even though it is the Word that sanctifies it only does so when the word is conveyed as a message. The presentation of the message allows the one hundred and forty-four thousand to live and the presentation of a false latter rain message produces death.
Ob daim ncuav mov viav ob lub ntawd muaj poov xab, thiab poov xab yog ib lub cim ntawm kev txhaum. Poov xab ntawd raug rhuav tshem nyob hauv hluav taws ntawm qhov cub, raws li tau sawv cev los ntawm tus Neeg Xa Xov ntawm Txoj Lus Cog Tseg txoj hluav taws uas lim kom dawb huv. Yaxayas nyob hauv tshooj nees nkaum xya qhia txog ib qho kev sib cav uas pib rau hnub 9/11, uas nws hu ua “hnub cua tuaj sab hnub tuaj.” Nqe lus ntawd qhia tias yog los ntawm txoj kev sib cav ntawd xwb uas cov kev txhaum ntawm Ixayees thiaj raug ua kev theej txhoj. “Txoj kev sib cav” ntawd yog nyob nruab nrab ntawm txoj xov nag lig uas yog qhov tseeb thiab tag nrho lwm yam xov nag lig cuav uas muaj nyob. Ib txoj xov yog “hluav taws,” thiab “hluav taws” yog yam uas tus Neeg Xa Xov ntawm Txoj Lus Cog Tseg siv los ntxuav kom dawb huv thiab tshem kom ploj. Kev sib cav txog txoj xov nag lig tshem tawm poov xab ntawm Pentecostal thawj txiv hmab txiv ntoo cov nplej txi uas raug tsa nce rau hnub Sunday law. Ib puas plaub caug plaub txhiab leej yog Pentecostal thawj txiv hmab txiv ntoo cov nplej txi, cov uas kov yeej los ntawm kev raug ncaj ncees los ntawm Nws cov ntshav thiab kev ua kom dawb huv ntawm lawv zaj lus tim khawv, vim txawm yog Txoj Lus yog yam uas ua kom dawb huv los nws tsuas ua li ntawd thaum lo lus ntawd raug xa tawm los ua ib txoj xov. Kev nthuav tawm ntawm txoj xov ua rau ib puas plaub caug plaub txhiab leej muaj sia nyob, thiab kev nthuav tawm ntawm ib txoj xov nag lig cuav tsim kev tuag.
And they overcame him by the blood of the Lamb, and by the word of their testimony; and they loved not their lives unto the death. Revelation 12:11.
Thiab lawv kov yeej nws los ntawm tus Menyuam Yaj cov ntshav, thiab los ntawm lo lus ntawm lawv zaj lus tim khawv; thiab lawv tsis hlub lawv txoj sia txawm mus txog qhov tuag los. Tshwm Sim 12:11.
The one hundred and forty-four thousand follow Christ in overcoming as He overcame, for prophetically they follow Christ.
Ib puas plaub caug plaub txhiab tus ntawd raws Khetos qab hauv kev kov yeej ib yam li Nws tau kov yeej, rau qhov hauv txoj kev cev Vajtswv lus lawv raws Khetos qab.
These are they which were not defiled with women; for they are virgins. These are they which follow the Lamb whithersoever he goeth. These were redeemed from among men, being the firstfruits unto God and to the Lamb. Revelation 14:4.
Cov no yog cov uas tsis tau qias neeg nrog pojniam; rau qhov lawv yog nkauj xwb. Cov no yog cov uas raws tus Menyuam Yaj mus txhua qhov chaw uas Nws mus. Cov no raug txhiv dim tawm hauv nruab nrab ntawm tibneeg, ua thawj cov txiv ntawm Vajtswv thiab ntawm tus Menyuam Yaj. Tshwmsim 14:4.
Here in verse four of Revelation fourteen the one hundred and forty-four thousand are identified as “first fruits.” They are also identified as “virgins” and inspiration has informed us that the parable of the ten virgins of Matthew twenty-five illustrates the experience of the Adventist people. Not only are they “virgins” they are not “defiled with woman,” for the testing and separation process that produced the one hundred and forty-four thousand produced a distinction between the one hundred and forty-four thousand and “all” the false religions. “These” follow the Lamb whithersoever he goeth, and as first fruit offerings they must follow Christ in His death, burial and resurrection.
Ntawm no hauv nqe plaub ntawm Qhia Tshwm tshooj kaum plaub, ib puas plaub caug plaub txhiab raug txheeb tias yog “thawj cov txiv.” Lawv kuj raug txheeb tias yog “nkauj xwb,” thiab kev tshoov siab tau ceeb toom rau peb tias zaj lus piv txwv txog kaum tus nkauj xwb hauv Mathais nees nkaum tsib qhia txog kev paub dhau los ntawm haiv neeg Adventist. Tsis yog lawv tsuas yog “nkauj xwb” xwb; lawv kuj tsis “raug qias nrog poj niam,” rau qhov txoj kev sim siab thiab txoj kev cais tawm uas tsim ib puas plaub caug plaub txhiab ntawd tau tsim ib qho kev txawv txav nruab nrab ntawm ib puas plaub caug plaub txhiab thiab “tag nrho” tej kev ntseeg cuav. “Cov no” raws tus Menyuam Yaj mus txhua qhov chaw uas Nws mus, thiab raws li tej xyeem fij ntawm thawj cov txiv, lawv yuav tsum raws Khetos hauv Nws txoj kev tuag, kev faus, thiab kev sawv hauv qhov tuag rov qab los.
In Revelation chapter eleven, verse eleven the two witnesses that are to be lifted up as an ensign are first killed, then in three and a half days they are resurrected as a first fruit offering, as was Christ. The first fruit offering that was and is Christ, included the blood of the covenant being shed in order to redeem those who had been bankrupt with a Laodicean experience. In one verse, (verse four) all this brief summary of the various lines of prophetic light associated with the one hundred and forty-four thousand is set forth. And it is set forth in Revelation 144 by the hand of Palmoni, the wonderful numberer. A doubling in Scripture represents the history of the latter rain and the latter rain is where and when the Comforter is poured out upon God’s people.
Hauv Tshwm Sim tshooj kaum ib, nqe kaum ib, ob tug tim khawv uas yuav raug tsa kom ua ib tug chij cim, xub raug tua tso mam li sawv hauv qhov tuag rov los tom qab peb hnub thiab ib nrab, ua ib qho xyeem thawj cov txiv hmab txiv ntoo, ib yam li Khetos. Qhov xyeem thawj cov txiv hmab txiv ntoo uas yog thiab tseem yog Khetos ntawd, muaj nrog rau txoj sia ntshav ntawm txoj kev cog lus uas raug muab los txhiv cov uas twb poob nyiaj txiag tas vim ib qho kev paub Laodicea lawm. Hauv ib nqe xwb, (nqe plaub) tag nrho cov ntsiab lus luv luv no ntawm ntau txoj kab ntawm txoj kev kaj yaj saub uas cuam tshuam nrog ib puas plaub caug plaub txhiab leej raug muab nthuav tawm. Thiab nws raug muab nthuav tawm hauv Tshwm Sim 144 los ntawm txhais tes ntawm Palmoni, tus suav lej uas zoo kawg nkaus. Kev muab ob npaug hauv Vajluskub sawv cev rau keeb kwm ntawm nag lig, thiab nag lig yog qhov chaw thiab lub sijhawm uas Tus Nplij Siab raug nchuav los rau saum Vajtswv haiv neeg.
How beautiful upon the mountains are the feet of him that bringeth good tidings, that publisheth peace; that bringeth good tidings of good, that publisheth salvation; that saith unto Zion, Thy God reigneth! Thy watchmen shall lift up the voice; with the voice together shall they sing: for they shall see eye to eye, when the Lord shall bring again Zion. Break forth into joy, sing together, ye waste places of Jerusalem: for the Lord hath comforted his people, he hath redeemed Jerusalem. The Lord hath made bare his holy arm in the eyes of all the nations; and all the ends of the earth shall see the salvation of our God. Depart ye, depart ye, go ye out from thence, touch no unclean thing; go ye out of the midst of her; be ye clean, that bear the vessels of the Lord. Isaiah 52:7–11.
Cas zoo nkauj npaum li cas saum cov roob yog ko taw ntawm tus uas nqa txoj xov zoo, uas tshaj tawm txoj kev thaj yeeb; uas nqa txoj xov zoo txog yam zoo, uas tshaj tawm txoj kev cawm seej; uas hais rau Xi-oos tias, Koj tus Vajtswv kav! Koj cov neeg zov yuav tsa suab; lawv yuav hu nkauj ua ke nrog tib lub suab: rau qhov lawv yuav pom ntsej muag rau ntsej muag, thaum tus Tswv yuav coj Xi-oos rov qab los. Nej tej chaw pov tseg hauv Yeluxalees, cia li qw tawm hauv txoj kev xyiv fab, hu nkauj ua ke: rau qhov tus Tswv tau nplij nws haiv neeg siab, nws tau txhiv Yeluxalees lawm. Tus Tswv tau nthuav tawm nws txhais caj npab dawb huv nyob rau hauv qhov muag ntawm txhua haiv neeg; thiab txhua qhov kawg ntawm lub ntiaj teb yuav pom txoj kev cawm seej ntawm peb tus Vajtswv. Cia li khiav tawm mus, khiav tawm mus, nej cia li tawm ntawm qhov ntawd mus, tsis txhob kov yam tsis huv; nej cia li tawm hauv nruab nrab ntawm nws mus; nej cov uas nqa tej twj ntawm tus Tswv, nej cia li ua kom nej tus kheej huv. Yaxayas 52:7–11.
Zion H6726 is the same as H6725 which means “the sense of conspicuousness; a monumental or guiding pillar: – sign, title, waymark.” Zion is a symbol of the ensign of the one hundred and forty-four thousand and in the passage they have already received the latter rain for they have already published and presented the good tidings of peace. Just as specific to that fact is that they see “eye to eye” which represents the disciples at Pentecost, for the ten days prior to Pentecost represents a period of unification. The Lord “hath,” (representing past tense) has already accomplished three things for those who bring good tidings. He hath “comforted his people,” “redeemed Jerusalem” and “made bare his holy arm in the eyes of all the nations.”
Xi-oos H6726 yog tib yam li H6725 uas txhais hais tias “lub ntsiab ntawm kev sawv tshwm tseeb; ib tug ncej loj lossis tug ncej coj kev: – cim, npe, lossis paib kev.” Xi-oos yog ib lub cim ntawm tus chij rau ib puas plaub caug plaub txhiab leej, thiab hauv nqe ntawd lawv twb tau txais nag tom qab lawm, rau qhov lawv twb tshaj tawm thiab nthuav tawm txoj xov zoo ntawm kev thaj yeeb lawm. Ib yam uas hais meej txog qhov tseeb ntawd yog tias lawv pom “qhov muag rau qhov muag,” uas sawv cev rau cov thwjtim thaum Hnub Peetekos, vim kaum hnub ua ntej Peetekos sawv cev rau ib ntus ntawm kev koom ib siab. Tus Tswv “tau,” (sawv cev rau lub sijhawm dhau lawm) twb ua tiav peb yam rau cov uas coj txoj xov zoo lawm. Nws tau “nplig nws haiv neeg,” “txhiv dim Yeluxalees” thiab “nthuav tawm nws txhais npab dawb huv rau ntawm txhua haiv neeg lub qhov muag.”
He “comforted” His people at 9/11, marking the beginning of a testing process of Malachi chapter three that concludes at the Sunday law when He lifts up the ensign of the first fruit offerings as represented by making “bare his holy arm in the eyes of all the nations.” He comforts, redeems and lifts up the one hundred and forty-four thousand. At 9/11 He comforts and begins the purification process where He redeems His people and then lifts them up as an ensign, or as Malachi says “the offering of Judah and Jerusalem be pleasant” “as in days of old.”
Nws “nplig” Nws haiv neeg thaum 9/11, cim tseg tias yog qhov pib ntawm ib txoj kev sim raws li Malakhi tshooj peb uas xaus rau thaum txoj cai Hnub Caiv los txog, thaum Nws tsa tus chij ntawm thawj cov txiv txi txiv ntoo fij, raws li tau sawv cev los ntawm qhov uas Nws “nthuav nws txhais npab dawb huv rau ntawm txhua haiv neeg lub qhov muag.” Nws nplig, txhiv dim, thiab tsa ib puas plaub caug plaub txhiab leej. Thaum 9/11 Nws nplig thiab pib txoj kev ntxuav kom dawb huv uas yog qhov chaw Nws txhiv dim Nws haiv neeg thiab tom qab ntawd tsa lawv ua ib tug chij, lossis raws li Malakhi hais tias “Yudas thiab Yeluxalees tej khoom fij yuav txaus siab” “ib yam li thaum ub.”
And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years. Malachi 3:3, 4.
Thiab nws yuav zaum ua tus lim thiab tus ntxuav nyiaj kom huv; thiab nws yuav ntxuav cov tub ntawm Levi kom dawb huv, thiab lim lawv ib yam li kub thiab nyiaj, xwv kom lawv thiaj li yuav muab tau ib qho kev xyeem pub rau tus Tswv hauv txoj kev ncaj ncees. Ces kev xyeem pub ntawm Yudas thiab Yeluxalees yuav yog yam txaus siab rau tus Tswv, ib yam li nyob rau hauv tej hnub thaum ub, thiab ib yam li nyob rau hauv tej xyoos yav tag los. Malakis 3:3, 4.
We will bring our considerations of “how long” to a conclusion in the next article.
Peb yuav coj peb tej kev xav txog “ntev npaum li cas” mus xaus rau hauv zaj lus tom ntej.
“‘Whose fan is in His hand, and He will throughly purge His floor, and gather His wheat into the garner.’ Matthew 3:12. This was one of the times of purging. By the words of truth, the chaff was being separated from the wheat. Because they were too vain and self-righteous to receive reproof, too world-loving to accept a life of humility, many turned away from Jesus. Many are still doing the same thing. Souls are tested today as were those disciples in the synagogue at Capernaum. When truth is brought home to the heart, they see that their lives are not in accordance with the will of God. They see the need of an entire change in themselves; but they are not willing to take up the self-denying work. Therefore they are angry when their sins are discovered. They go away offended, even as the disciples left Jesus, murmuring, ‘This is an hard saying; who can hear it?’” The Desire of Ages, 392.
“‘Tus uas tuav rab nplawm npluag nyob hauv Nws txhais tes, thiab Nws yuav ntxuav Nws lub tshav txhaws nplej kom huv tib si, thiab yuav sau Nws cov nplej mog rau hauv lub txhab.’ Mathais 3:12. Qhov no yog ib zaug ntawm lub sijhawm ntxuav kom huv. Los ntawm cov lus ntawm qhov tseeb, cov plhaub npluag tab tom raug cais tawm ntawm cov nplej mog. Vim lawv muaj kev khav theeb thiab xav tias lawv tus kheej ncaj ncees dhau lawm tsis kam txais lus qhuab qhia, thiab vim lawv hlub lub ntiajteb dhau lawm tsis kam lees txais ib lub neej ntawm kev txo hwjchim, ntau leej thiaj tig nraub qaum ntawm Yexus mus. Coob leej tseem tab tom ua tib yam ntawd. Niaj hnub no tej ntsujplig raug sim ib yam li cov thwj tim ntawd hauv lub tsev sablaj ntawm Kapena-us. Thaum qhov tseeb raug coj los txhaws rau hauv lub siab, lawv pom tias lawv lub neej tsis haum raws li Vajtswv lub siab nyiam. Lawv pom tias lawv tus kheej yuav tsum muaj kev hloov pauv tag nrho; tiam sis lawv tsis kam los ris txoj haujlwm uas yuav tsum tsis lees yus tus kheej ntawd. Vim li ntawd lawv thiaj npau taws thaum lawv tej kev txhaum raug nthuav tawm. Lawv thim mus vim chim siab, ib yam li cov thwj tim tau tso Yexus tseg, yws tias, ‘Lo lus no hnyav kawg; leejtwg thiaj mloog taus?’” The Desire of Ages, 392.