The final controversy I wish to bring together with the other historical arguments over the symbol of Rome within Advent history is the book of Joel. That controversy took place after September 11, 2001, and without considering the circumstances of that period a few subtle points might very well be missed. To place those circumstances into context requires a consideration of the Millerite history. On August 11, 1840 the time prophecy of Revelation chapter nine, verse fifteen was fulfilled.
Qhov kev sib cav kawg uas kuv xav coj los koom nrog lwm yam lus sib cav raws keeb kwm txog lub cim ntawm Loos nyob hauv keeb kwm Adven yog phau ntawv Yawes. Qhov kev sib cav ntawd tau tshwm sim tom qab lub Cuaj Hlis 11, 2001, thiab yog tsis xav txog tej xwm txheej ntawm lub caij nyoog ntawd, ces tej ntsiab lus me me uas tob tob kuj yuav ploj ntawm kev nco qab mus. Yuav muab tej xwm txheej ntawd tso rau hauv nws lub ntsiab lus kom raug, yuav tsum xub xav txog keeb kwm ntawm cov Millerite. Hnub Yim Hli 11, 1840, zaj lus faj lem txog lub sijhawm nyob hauv Tshwmsim tshooj cuaj, nqe kaum tsib, tau muaj tiav.
And the four angels were loosed, which were prepared for an hour, and a day, and a month, and a year, for to slay the third part of men. Revelation 9:15.
Ces plaub tug timtswv raug tso dim lawm, cov uas twb raug npaj tseg rau ib teev, thiab ib hnub, thiab ib hlis, thiab ib xyoos, kom tua tau ib feem peb ntawm tibneeg. Qhia Tshwm 9:15.
The verse identifies the “hour, and a day, and a month, and a year,” as equating to three hundred ninety-one years and fifteen days. The four angels represented when Islam rose to power and brought warfare against Rome, beginning on July 27, 1449. The starting point was determined by employing the ending point of another time prophecy of one hundred and fifty years. The first time prophecy of one hundred and fifty years was set forth in the history of the first woe, which is also the fifth trumpet of Revelation chapter nine. When the one-hundred-and-fifty-year prophecy concluded on July 27, 1449, the time prophecy we are now considering began, and three hundred and ninety-one years and fifteen days later the prophecy ended on August 11, 1840.
Nqe no qhia tias “ib teev, ib hnub, ib hli, thiab ib xyoos,” yog sib npaug rau peb puas cuaj caum ib xyoos thiab kaum tsib hnub. Plaub tug timtswv ntawd sawv cev rau thaum Islam sawv los muaj hwjchim thiab coj kev ua rog tawm tsam Loos, pib txij hnub Xya hli ntuj tim 27, 1449. Lub ntsiab chaw pib raug txiav txim los ntawm kev siv lub ntsiab chaw xaus ntawm lwm zaj lus faj lem txog lub sijhawm ib puas tsib caug xyoo. Thawj zaj lus faj lem txog lub sijhawm ib puas tsib caug xyoo tau muab nthuav tawm hauv keeb kwm ntawm thawj qhov kev txom nyem, uas kuj yog lub raj nplaim thib tsib hauv Qhia Tshwm tshooj cuaj. Thaum zaj lus faj lem ib puas tsib caug xyoo xaus rau hnub Xya hli ntuj tim 27, 1449, zaj lus faj lem txog lub sijhawm uas tam sim no peb tab tom xav txog no pib, thiab peb puas cuaj caum ib xyoos thiab kaum tsib hnub tom qab ntawd, zaj lus faj lem ntawd xaus rau hnub Yim hli ntuj tim 11, 1840.
William Miller had understood the powers of Revelation nine to represent Islam, and prior to the date of August 11, 1840, a Millerite named Josiah Litch set forth a prediction based upon the prophecy identifying that in 1840, the Ottoman Supremacy would cease. Ten days before August 11, 1840, Litch fine-tuned and updated his prediction to identify not simply the year the prophecy would be fulfilled, but the very year, day and month. Sister White comments on the effect of Litch’s prediction upon the religious world of the Millerites when the event was fulfilled.
William Miller tau to taub cov hwjchim hauv Tshwmsim cuaj tias sawv cev rau Islam, thiab ua ntej txog hnub tim 11 lub Yim Hli, 1840, ib tug Millerite hu ua Josiah Litch tau nthuav tawm ib qho lus twv raws li zaj lus faj lem uas qhia tias xyoo 1840, txoj kev ua thawj loj ntawm Ottoman yuav xaus lawm. Kaum hnub ua ntej hnub tim 11 lub Yim Hli, 1840, Litch tau kho kom meej dua thiab hloov tshiab nws cov lus twv kom qhia tsis yog tsuas yog xyoo uas zaj lus faj lem yuav ua tiav xwb, tiam sis tseem yog xyoo ntawd, hnub ntawd thiab lub hli ntawd kiag. Muam White hais txog qhov uas Litch cov lus twv tau ua rau lub ntiaj teb kev ntseeg ntawm cov Millerites thaum qhov xwm txheej ntawd tau muaj tiav.
“In the year 1840 another remarkable fulfillment of prophecy excited widespread interest. two years before, Josiah Litch, one of the leading ministers preaching the second advent, published an exposition of Revelation 9, predicting the fall of the Ottoman Empire. According to his calculations, this power was to be overthrown . . . on the 11th of August, 1840, when the Ottoman power in Constantinople may be expected to be broken. And this, I believe, will be found to be the case.’
“Xyoo 1840 muaj dua ib qho kev ua tiav uas tseem ceeb kawg nkaus ntawm lus faj lem uas txhawb kom muaj kev nyiam dav plaws. Ob xyoos ua ntej ntawd, Josiah Litch, ib tug ntawm cov xibhwb tseem ceeb uas tshaj tawm txog kev los zaum ob, tau luam tawm ib qho kev piav qhia txog Tshwmsim 9, uas twv ua ntej txog kev poob ntawm tebchaws Ottoman. Raws li nws tej kev xam, lub hwjchim no yuav raug rhuav tshem... hnub tim 11 lub Yim Hli, 1840, thaum lub hwjchim Ottoman hauv Constantinople yuav tsum raug cia siab tias yuav tawg. Thiab qhov no, kuv ntseeg, yuav pom tseeb tias yog li ntawd.”
“At the very time specified, Turkey, through her ambassadors, accepted the protection of the allied powers of Europe, and thus placed herself under the control of Christian nations. The event exactly fulfilled the prediction. When it became known, multitudes were convinced of the correctness of the principles of prophetic interpretation adopted by Miller and his associates, and a wonderful impetus was given to the advent movement. Men of learning and position united with Miller, both in preaching and in publishing his views, and from 1840 to 1844 the work rapidly extended.” The Great Controversy, 334, 335.
“Thaum txog rau lub sij hawm uas twb tau teev tseg lawm, Qaib Cov Txwv, los ntawm nws cov sawv cev, tau lees txais kev tiv thaiv ntawm cov hwj chim koom tes hauv Tebchaws Europe, thiab yog li ntawd nws tau muab nws tus kheej tso rau hauv qab txoj kev tswj hwm ntawm cov tebchaws Khixatia. Qhov xwm txheej ntawd tau ua kom tiav raws nraim li lo lus faj lem tau hais tseg. Thaum qhov no tau paub lawm, coob leej coob tus raug ntxias siab los ntseeg txog qhov raug ntawm cov ntsiab cai ntawm kev txhais lus faj lem uas Miller thiab nws cov phooj ywg tau txais yuav, thiab muaj ib qho kev txhawb zog loj kawg nkaus raug pub rau txoj hauj lwm kev los txog. Cov txiv neej uas muaj kev kawm thiab muaj meej mom tau koom nrog Miller, tsis yog hauv kev tshaj tawm xwb tiamsis kuj hauv kev luam tawm nws tej kev xav thiab, thiab txij xyoo 1840 mus txog 1844 txoj hauj lwm ntawd tau nthuav dav mus sai heev.” The Great Controversy, 334, 335.
Her endorsement of this event has through the years been attacked repeatedly through a variety of ways by Laodicean Seventh-day Adventists. As with the seven times and “the daily”, to attack this truth is to reject the foundations as represented upon the two sacred tables, and also the authority of the Spirit of Prophecy. The reason Satan has worked to destroy confidence in this history is multifaceted.
Nws txoj kev pom zoo rau qhov xwm txheej no tau raug tawm tsam ntau zaus nyob rau hauv ntau txoj kev los ntawm cov Seventh-day Adventists Laodicean ntau xyoo dhau los. Ib yam li hais txog xya lub sij hawm thiab “qhov niaj hnub”, kev tawm tsam qhov tseeb no yog kev tsis lees txais tej hauv paus ntsiab lus raws li tau sawv cev rau saum ob daim phiaj dawb ceev, thiab kuj yog kev tsis lees txais txoj cai tswj hwm ntawm tus Ntsuj Plig ntawm Kev Tshaj Yaj Saub. Qhov laj thawj uas Xatas tau ua haujlwm txhawm rau rhuav tshem txoj kev ntseeg siab rau hauv keeb kwm no muaj ntau txheej ntau yam.
Litch’s prediction employed “the principles of prophetic interpretation adopted by Miller.” Miller was given insight to the element of prophetic time, and any who doubt that Miller’s message was based upon prophetic time, only needs to review the 1843 and 1850 pioneer charts to confirm that this was true. Before August 11, 1840, those opposing Miller’s prediction of the return of Christ would argue that prophetic time could not be employed to understand when Christ would return. They often used the Bible’s statement about not knowing the day nor hour, to resist his message and work.
Litch qhov kev twv ua raws li “cov ntsiab cai ntawm kev txhais yaj saub uas Miller tau lees txais.” Miller tau txais kev pom tob txog lub ntsiab ntawm lub sij hawm yaj saub, thiab txhua tus uas tsis ntseeg tias Miller txoj xov tau tsim los saum lub sij hawm yaj saub tsuas yog yuav tsum rov saib dua daim ntawv qhia ntawm cov thawj coj pioneer xyoo 1843 thiab 1850 thiaj yuav paub tseeb tias qhov no yog qhov tseeb. Ua ntej hnub tim 11 Lub Yim Hli, 1840, cov uas tawm tsam Miller qhov kev twv txog Khetos txoj kev rov qab los yeej sib cav tias tsis muaj cuab kav siv lub sij hawm yaj saub los nkag siab tias thaum twg Khetos yuav rov qab los. Lawv feem ntau siv Vajlugkub lo lus hais txog qhov uas tsis paub hnub los yog teev ntawd los tawm tsam nws txoj xov thiab nws txoj hauj lwm.
But of that day and hour knoweth no man, no, not the angels of heaven, but my Father only. But as the days of Noe were, so shall also the coming of the Son of man be. For as in the days that were before the flood they were eating and drinking, marrying and giving in marriage, until the day that Noe entered into the ark, And knew not until the flood came, and took them all away; so shall also the coming of the Son of man be. Then shall two be in the field; the one shall be taken, and the other left. Matthew 24:36–40.
Tiamsis hais txog hnub ntawd thiab teev ntawd, tsis muaj leejtwg paub li, txawm yog cov tim tswv saum ntuj los kuj tsis paub, tsuas yog kuv Leej Txiv xwb thiaj paub. Tiamsis raws li tej hnub ntawm Nau-es zoo li cas, txoj kev los ntawm Neeg Leej Tub kuj yuav zoo li ntawd thiab. Vim raws li tej hnub ua ntej dej nyab lawv noj lawv haus, yuav poj niam thiab muab ntxhais rau yuav, mus txog hnub uas Nau-es nkag mus rau hauv lub nkoj, thiab lawv tsis paub li mus txog thaum dej nyab los txog thiab swept lawv sawvdaws mus; txoj kev los ntawm Neeg Leej Tub kuj yuav zoo li ntawd thiab. Ces yuav muaj ob tug nyob tom teb; ib tug yuav raug coj mus, hos ib tug yuav raug tso tseg. Mathais 24:36–40.
In spite of this passage the Millerites found too much biblical evidence to support their predictions and carried on and operated upon a principle later identified by Sister White.
Txawm yog muaj nqe Vajlugkub no los xij, cov Millerites tseem pom muaj pov thawj hauv phau Vajlugkub ntau dhau los txhawb lawv tej lus twv, thiab lawv tseem txuas ntxiv mus, ua raws ib lub hauv paus ntsiab lus uas tom qab no Muam White tau taw qhia.
“‘No man knoweth the day nor the hour’ was the argument most often brought forward by rejecters of the advent faith. The scripture is: ‘Of that day and hour knoweth no man, no not the angels of heaven, but My Father only.’ Matthew 24:36. A clear and harmonious explanation of this text was given by those who were looking for the Lord, and the wrong use made of it by their opponents was clearly shown. The words were spoken by Christ in that memorable conversation with His disciples upon Olivet after He had for the last time departed from the temple. The disciples had asked the question: ‘What shall be the sign of Thy coming, and of the end of the world?’ Jesus gave them signs, and said: ‘When ye shall see all these things, know that it is near, even at the doors.’ Verses 3, 33. One saying of the Saviour must not be made to destroy another. Though no man knoweth the day nor the hour of His coming, we are instructed and required to know when it is near. We are further taught that to disregard His warning, and refuse or neglect to know when His advent is near, will be as fatal for us as it was for those who lived in the days of Noah not to know when the flood was coming. And the parable in the same chapter, contrasting the faithful and the unfaithful servant, and giving the doom of him who said in his heart, ‘My Lord delayeth His coming,’ shows in what light Christ will regard and reward those whom He finds watching, and teaching His coming, and those denying it. ‘Watch therefore,’ He says. ‘Blessed is that servant, whom his Lord when He cometh shall find so doing.’ Verses 42, 46. ‘If therefore thou shalt not watch, I will come on thee as a thief, and thou shalt not know what hour I will come upon thee.’ Revelation 3:3.” The Great Controversy, 370.
“‘Tsis muaj leejtwg paub hnub los yog teev’ yog lo lus sib cav uas cov uas tsis lees txais txoj kev ntseeg txog kev los zaum ob nquag muab los hais tshaj plaws. Vajluskub hais tias: ‘Hnub ntawd thiab teev ntawd tsis muaj leejtwg paub, txawm yog cov tim tswv saum ntuj los tsis paub, tsuas yog Kuv Txiv xwb thiaj paub.’ Mathais 24:36. Cov uas tab tom tos ntsoov tus Tswv tau muab ib lo lus piav qhia meej thiab sib haum xeeb txog nqe Vajluskub no, thiab lawv kuj tau qhia meej txog txoj kev siv nws yuam kev uas lawv cov neeg tawm tsam tau ua. Cov lus ntawd yog Khetos hais rau hauv zaj kev sib tham uas nco tau ntawd nrog Nws cov thwjtim saum Roob Olivet tom qab uas Nws tau ncaim tawm hauv lub tuam tsev zaum kawg lawm. Cov thwjtim tau nug tias: ‘Dabtsi yuav yog lub cim qhia txog Koj txoj kev los, thiab txog qhov kawg ntawm lub ntiajteb?’ Yexus tau muab tej cim qhia rau lawv, thiab hais tias: ‘Thaum nej pom tag nrho tej no lawm, nej yuav tsum paub tias twb ze lawm, twb nyob ntawm qhov rooj lawm.’ Nqe 3, 33. Ib lo lus uas tus Cawmseej hais yuav tsum tsis txhob muab los rhuav tshem lwm lo lus uas Nws hais. Txawm tsis muaj leejtwg paub hnub los yog teev uas Nws yuav los, los peb raug qhia thiab raug kom paub thaum twg nws twb ze lawm. Dua li ntawd, peb kuj raug qhia tias kev tsis quav ntsej Nws lo lus ceeb toom, thiab tsis kam lossis tsis saib xyuas kom paub thaum Nws txoj kev los twb ze lawm, yuav ua kev puastsuaj rau peb ib yam li nws tau ua rau cov uas nyob hauv Nau-a lub sijhawm uas tsis paub thaum dej nyab tab tom yuav los. Thiab zaj lus piv txwv hauv tib tshooj ntawd, uas muab tus tub qhe ncaj ncees thiab tus tub qhe tsis ncaj ncees los sib piv, thiab qhia txog txoj kev txiav txim rau tus uas hais hauv nws lub siab tias, ‘Kuv tus Tswv ncua Nws txoj kev los lawm,’ qhia tias Khetos yuav saib thiab muab nqi zog rau cov uas Nws pom tias tab tom zov faj, thiab tab tom qhia txog Nws txoj kev los, thiab rau cov uas tsis lees nws li cas. ‘Vim li ntawd nej yuav tsum zov faj,’ Nws hais. ‘Tus tub qhe ntawd tau koob hmoov, uas thaum nws tus tswv los nws pom nws ua li ntawd.’ Nqe 42, 46. ‘Yog li ntawd, yog koj tsis zov faj, Kuv yuav los rau koj zoo li ib tug tub sab, thiab koj yuav tsis paub teev twg uas Kuv yuav los txog rau koj.’ Tshwm Sim 3:3.” The Great Controversy, 370.
When Litch’s prediction was fulfilled men “of learning and position united with Miller, both in preaching and in publishing his views, and from 1840 to 1844 the work rapidly extended.” Miller’s message was empowered when his rules of prophetic interpretation were confirmed as valid rules. In response to the fulfillment of the time prophecy, not only was Miller’s rule's confirmed, and many then joined the Millerite movement, but just as prophetically significant was that it was the primary rule of Miller’s rules that had been confirmed. Also, the fact that the confirmation was accomplished by the application of a prophecy of the second of three woes, which are also the fifth, sixth and seventh trumpet.
Thaum Litch txoj kev twv ua tiav lawm, cov neeg “muaj kev kawm thiab muaj koob meej tau koom nrog Miller, ob leeg hauv kev tshaj tawm thiab hauv kev luam tawm nws tej kev xav, thiab txij xyoo 1840 mus txog 1844 txoj hauj lwm ntawd tau nthuav dav sai heev.” Miller txoj xov tau txais hwj chim thaum nws cov cai rau kev txhais tej yaj saub raug lees paub tias yog cov cai raug. Vim teb rau kev ua tiav ntawm txoj kev yaj saub txog lub sij hawm no, tsis yog tsuas yog Miller tej cai xwb thiaj raug lees paub, thiab coob leej thiaj tau koom nrog hauv kev txav ntawm cov Millerite, tiam sis yam uas tseem muaj qhov tseem ceeb raws li yaj saub thiab yog tias nws yog thawj txoj cai ntawm Miller tej cai uas tau raug lees paub. Tsis tas li ntawd, qhov tseeb tias txoj kev lees paub ntawd tau ua tiav los ntawm kev siv ib zaj yaj saub hais txog qhov kev txom nyem thib ob hauv peb qhov kev txom nyem, uas kuj yog lub raj nplaim thib tsib, thib rau, thiab thib xya.
The empowerment of Miller’s message became one of the most significant waymarks of the Millerite reform movement. It had been typified by Jesus’ baptism. It marked that the final testing process of the former covenant people (the Protestants) had begun. It became the focus of Satan’s attack against the overall Millerite movement and message.
Kev txhawb zog rau Miller txoj lus tau dhau los ua ib qho cim tseem ceeb tshaj plaws ntawm txoj kev kho kom tshiab uas yog kev txav ntawm cov Millerites. Qhov no twb tau raug ua qauv piv txwv los ntawm Yexus txoj kev cai raus dej lawm. Nws tau cim tias txoj txheej txheem sim siab kawg rau cov neeg ntawm daim qub lus cog tseg (cov Protestants) tau pib lawm. Nws tau dhau los ua lub hom phiaj tseem ceeb ntawm Xatas txoj kev tawm tsam rau tag nrho txoj kev txav thiab txoj lus ntawm cov Millerites.
“Any question that Satan can arouse in the mind to create doubt in regard to the grand history of the past travels of the people of God will please his satanic majesty and is an offense to God. The tidings of the Lord’s soon coming in power and great glory to our world is truth, and in 1840 many voices were raised in its proclamation.” Manuscript Releases, volume 9, 134.
“Txhua lo lus nug uas Xatas muaj peev xwm tsa los hauv lub siab kom tsim kev ua xyem xyav txog zaj keeb kwm loj ntawm cov kev taug dhau los ntawm haiv neeg ntawm Vajtswv yuav ua rau nws lub hwjchim xatas txaus siab thiab yog ib qho kev ua txhaum rau Vajtswv. Zaj xov xwm txog tus Tswv txoj kev yuav los sai rau peb lub ntiajteb no nrog hwjchim thiab nrog yeeb koob loj yog qhov tseeb, thiab xyoo 1840 muaj ntau lub suab tau raug tsa los tshaj tawm nws.” Manuscript Releases, volume 9, 134.
On September 11, 2001 the third woe arrived into prophetic history. The event confirmed the primary rule of prophetic interpretation adopted by the movement of the third angel that began in 1989. The first truth opened up to the messenger of that reform movement was opened up in 1989, and it was not the last six verses of Daniel eleven. It was the truth that all the reform movements run parallel to each other and are to be brought together line upon line in order to identify the characteristics of the movement of the one hundred and forty-four thousand which is the movement of the third angel. The first public presentation I ever gave was at a camp meeting in 1994, or perhaps 1995. The presentation was not on the last six verses of Daniel eleven, it was on the reform lines running parallel to each other.
Hnub rau lub Cuaj Hlis tim 11, xyoo 2001, txoj kev txom nyem thib peb tau los txog rau hauv keeb kwm cev Vajtswv lus. Qhov xwm txheej ntawd tau lees paub txoj cai tseem ceeb tshaj plaws ntawm kev txhais cev Vajtswv lus uas kev txav ntawm tus tim tswv thib peb, uas tau pib xyoo 1989, tau txais yuav. Qhov tseeb thawj zaug uas tau qhib rau tus tubtxib ntawm txoj kev hloov kho ntawd tau qhib xyoo 1989, thiab nws tsis yog rau nqe rau nqe kawg ntawm Daniyee kaum ib. Nws yog qhov tseeb tias txhua txoj kev txav ntawm kev hloov kho khiav sib txig ib yam, thiab yuav tsum muab coj los ua ke kab dhau kab, kom thiaj li txheeb tau cov yam ntxwv ntawm txoj kev txav ntawm ib puas plaub caug plaub txhiab, uas yog txoj kev txav ntawm tus tim tswv thib peb. Thawj zaj lus qhuab qhia pej xeem uas kuv tau muab tawm yog hauv ib rooj sablaj pw hav zoov xyoo 1994, lossis tej zaum 1995. Zaj lus qhuab qhia ntawd tsis yog hais txog rau nqe rau nqe kawg ntawm Daniyee kaum ib, nws yog hais txog cov kab ntawm kev hloov kho uas khiav sib txig ib yam.
When the prophecy of Islam of the third woe was fulfilled on September 11, 2001, it paralleled August 11, 1840. In 1840 a prophecy of the first and second woes confirmed the message of the Millerites, and on September 11, 2001 a prophecy of the third woe confirmed the message of Future for America. The recognition of that fact brought a multitude into the movement, where it had previously been primarily one individual. The message of the movement and the messenger then became under attack, just as the history of 1840 had become the focus of satanic attack through the decades that followed.
Thaum txojkev faj lem hais txog Islam uas yog txojkev puas tsuaj thib peb tau ua tiav rau hnub tim Cuaj Hlis 11, 2001, nws muaj kev sib thooj nrog hnub tim Yim Hli 11, 1840. Xyoo 1840 ib txojkev faj lem ntawm txojkev puas tsuaj thib ib thiab thib ob tau lees paub cov lus ntawm cov Millerites, thiab rau hnub tim Cuaj Hlis 11, 2001 ib txojkev faj lem ntawm txojkev puas tsuaj thib peb tau lees paub cov lus ntawm Future for America. Kev lees paub qhov tseeb ntawd tau coj ib pab neeg coob los rau hauv txojkev txav no, thaum yav tas los nws feem ntau yog ib tug tibneeg nkaus xwb. Tom qab ntawd, cov lus ntawm txojkev txav thiab tus tubtxib tau raug tawm tsam, ib yam li keeb kwm xyoo 1840 tau dhau los ua lub ntsiab chaw uas Xatas tawm tsam thoob plaws ntau caum xyoo uas tau ua raws qab ntawd.
Those who joined the movement of Future for America adopted the rules of prophetic interpretation assembled by the messenger of that history. One of those rules, perhaps the most significant of those rules was and is a triple application of prophecy. The messenger had come to understand that certain prophetic truths were illustrated upon three specific fulfillments. Believing that the Millerite history was repeated in the history of the one hundred and forty-four thousand it was seen that August 11, 1840 typified September 11, 2001, and that the other sacred reform lines also possessed that very same waymark.
Cov uas tau koom nrog txoj kev txav ntawm Future for America tau lees txais cov cai ntawm kev txhais lus cev Vajtswv lus yaj saub uas tus tub txib ntawm zaj keeb kwm ntawd tau sau ua ke. Ib qho ntawm cov cai ntawd, tej zaum yog qhov tseem ceeb tshaj plaws ntawm cov cai ntawd, yog thiab tseem yog kev siv cev Vajtswv lus yaj saub peb npaug. Tus tub txib ntawd tau los nkag siab tias qee qhov tseeb ntawm cev Vajtswv lus yaj saub raug piav qhia los ntawm peb qhov kev ua tiav tshwj xeeb. Vim ntseeg tias keeb kwm Millerite raug rov ua dua hauv keeb kwm ntawm ib puas plaub caug plaub txhiab leej, thiaj pom tias Lub Yim Hli 11, 1840 yog tus qauv qhia ua ntej rau Cuaj Hlis 11, 2001, thiab tias lwm txoj kab kev hloov kho dawb huv kuj muaj tib txoj cim ciam ntawd thiab.
The evidence of the repetition of every sacred reform line in the line of the third angel was then opened up by the Lion of the tribe of Judah. It was seen that just as the Millerite history fulfilled the parable of the ten virgins to the very letter, so too did the history of Future for America.
Cov pov thawj ntawm kev rov muaj dua txhua txoj kab ntawm kev kho dua tshiab dawb huv hauv txoj kab ntawm tus tim tswv thib peb tau raug qhib tawm los ntawm Tsov Ntxhuav ntawm xeem Yudas. Nws tau pom tias ib yam li keeb kwm Millerite tau ua kom tiav zaj lus piv txwv txog kaum tus nkauj xwb raws nraim txhua lo lus, ces keeb kwm ntawm Future for America kuj tau ua kom tiav ib yam nkaus.
“I am often referred to the parable of the ten virgins, five of whom were wise, and five foolish. This parable has been and will be fulfilled to the very letter, for it has a special application to this time, and, like the third angel’s message, has been fulfilled and will continue to be present truth till the close of time.” Review and Herald, August 19, 1890.
“Kuv raug xa mus hais txog zaj lus piv txwv ntawm kaum tus nkauj xwb ntau zaus, tsib tus yog neeg txawj ntse, thiab tsib tus yog neeg ruam. Zaj lus piv txwv no twb tau ua tiav lawm thiab tseem yuav ua tiav raws nraim txhua lo lus, rau qhov nws muaj kev siv tshwj xeeb rau lub sijhawm no, thiab zoo li txoj xov ntawm tus timtswv thib peb, nws twb tau ua tiav lawm thiab yuav txuas ntxiv ua qhov tseeb rau lub sijhawm tam sim no mus txog thaum kawg ntawm lub sijhawm.” Review and Herald, August 19, 1890.
The seven thunders of Revelation ten were recognized to identify that the experience of the Millerites from August 11, 1840 to October 22, 1844, and also the history of September 11, 2001 unto the soon-coming Sunday law.
Xya Lub Nroo xya zaug hauv Tshwm Sim kaum tau raug lees paub tias yog los txheeb qhia qhov kev paub dhau los ntawm cov Millerites txij lub Yim Hli 11, 1840 mus txog Lub Kaum Hli 22, 1844, thiab kuj yog keeb kwm txij lub Cuaj Hli 11, 2001 mus txog rau txoj cai Sunday uas yuav los sai no.
“The special light given to John which was expressed in the seven thunders was a delineation of events which would transpire under the first and second angels’ messages. . . .
“Qhov kaj tshwj xeeb uas tau muab rau Yauhas uas tau hais tawm nyob rau hauv xya lub xob quaj yog ib daim duab qhia meej txog tej xwm txheej uas yuav tshwm sim nyob rau hauv thawj thiab tus timtswv thib ob tej lus tshaj tawm....”
“After these seven thunders uttered their voices, the injunction comes to John as to Daniel in regard to the little book: ‘Seal up those things which the seven thunders uttered.’ These relate to future events which will be disclosed in their order.” The Seventh-day Adventist Bible Commentary, volume 7, 971.
“Tom qab xya xob nroo no tau hais lawv lub suab lawm, lo lus txib thiaj los rau Yauhas ib yam li rau Daniyees hais txog phau ntawv me ntawd tias: ‘Kaw ruaj tej yam uas xya xob nroo tau hais tseg.’ Tej no muaj feem rau tej xwm txheej yav tom ntej uas yuav raug muab qhib tawm raws li lawv li txheej txheem.” The Seventh-day Adventist Bible Commentary, volume 7, 971.
It was recognized that Sister White directly said that the movement of the third angel runs parallel with the movement of the first and second angels.
Nws tau lees paub tias Muam White tau hais ncaj qha tias txoj kev txav mus los ntawm tus tim tswv peb khiav mus raws nraim ib seem nrog txoj kev txav mus los ntawm tus tim tswv ib thiab tus tim tswv ob.
“God has given the messages of Revelation 14 their place in the line of prophecy, and their work is not to cease till the close of this earth’s history. The first and second angel’s messages are still truth for this time, and are to run parallel with this which follows. The third angel proclaims his warning with a loud voice. ‘After these things,’ said John, ‘I saw another angel come down from heaven, having great power, and the earth was lightened with his glory.’ In this illumination, the light of all the three messages is combined.” The 1888 Materials, 803, 804.
“Vajtswv tau muab tej lus ntawm Qhia Tshwm 14 rau lawv qhov chaw nyob rau hauv txoj kab lus faj lem, thiab lawv tes haujlwm yuav tsis tsum mus txog thaum xaus ntawm keeb kwm ntiajteb no. Cov lus ntawm tus tim tswv thawj thiab tus tim tswv ob tseem yog qhov tseeb rau lub sijhawm no, thiab lawv yuav tsum khiav mus ib txhij nrog qhov no uas raws tom qab. Tus tim tswv thib peb tshaj tawm nws lo lus ceeb toom nrog lub suab nrov nrov. ‘Tom qab tej no,’ Yauhas hais tias, ‘kuv pom dua ib tug tim tswv nqes saum ntuj los, muaj hwjchim loj, thiab lub ntiajteb tau ci ntsa iab los ntawm nws lub yeeb koob.’ Nyob rau hauv qhov kev ci ntsa iab no, qhov kaj ntawm tag nrho peb zaj lus raug muab koom ua ke.” The 1888 Materials, 803, 804.
The movement of the first and second angels runs parallel with the movement of the third angel. The prophecy that empowered the movement of the first and second angel, was empowered by a fulfillment of a time prophecy of the first and second woe, and the empowerment of the movement of the third angel was empowered by a fulfillment of a prophecy of the third woe.
Kev txav mus los ntawm thawj tus timtswv thiab tus timtswv thib ob khiav mus ua ke raws nraim nrog kev txav mus los ntawm tus timtswv thib peb. Cov lus faj lem uas tau muab hwjchim rau kev txav mus los ntawm thawj tus timtswv thiab tus timtswv thib ob, tau raug muab hwjchim los ntawm kev ua tiav ntawm ib lo lus faj lem txog lub sijhawm ntawm thawj qhov kev txom nyem thiab qhov kev txom nyem thib ob, thiab kev muab hwjchim rau kev txav mus los ntawm tus timtswv thib peb kuj tau raug muab hwjchim los ntawm kev ua tiav ntawm ib lo lus faj lem txog qhov kev txom nyem thib peb.
As with August 11, 1840, when the message of Future for America was confirmed “multitudes were convinced of the correctness of the principles of prophetic interpretation adopted” by Future for America, and “a wonderful impetus was given to the advent movement.” “Men of learning and position united” with Future for America, “both in preaching and in publishing” the prophetic message of Future for America. The specific rule of Future for America which clearly confirmed September 11, 2001 as a fulfillment of prophecy was a “triple application of prophecy.”
Ib yam li thaum lub Yim Hli 11, 1840, thaum txoj xov ntawm Future for America raug lees paub, “coob leej coob tus raug ntxias siab lees paub txog qhov tseeb ntawm tej ntsiab cai ntawm kev txhais lus faj lem uas Future for America tau txais los siv,” thiab “ib lub zog txhawb loj kawg nkaus raug pub rau txoj kev txav advent.” “Cov neeg muaj kev kawm thiab muaj meej mom tau koom siab” nrog Future for America, “ob qho tib si hauv kev tshaj tawm thiab hauv kev luam tawm” txoj xov faj lem ntawm Future for America. Txoj cai tshwj xeeb ntawm Future for America uas tau lees paub meej meej tias lub Cuaj Hlis 11, 2001 yog ib qho kev ua tiav ntawm faj lem yog ib “qhov siv faj lem peb npaug.”
When we accept the foundational view of Islam of the first and second woes, as represented on both sacred charts, in conjunction with the written testimony of those who taught the message, we recognize specific prophetic characteristics associated with the first woe, and the second woe. The Bible repeatedly teaches, in a variety of ways, that truth is established upon the testimony of two. The prophetic characteristics of the first woe, combined with the prophetic characteristics of the second woe, establishes the prophetic characteristics of the third woe. The triple application of Islam is so specific in identifying the arrival of the third woe on September 11, 2001, that it is impossible not to see, though most choose to close their eyes to the evidence.
Thaum peb lees txais txoj kev to taub uas yog lub hauv paus hais txog Islam ntawm kev ceeb thawj ib thiab kev ceeb thawj ob, raws li tau sawv cev rau hauv ob daim ntawv teev xwm txheej dawb huv, nrog rau cov lus tim khawv uas tau sau tseg ntawm cov uas tau qhia txoj xov ntawd, peb thiaj paub txog tej yam ntxwv tshwj xeeb ntawm kev qhia yaj saub uas cuam tshuam nrog kev ceeb thawj ib, thiab kev ceeb thawj ob. Vajlugkub qhia tas mus li, nyob rau ntau yam kev hais, tias qhov tseeb raug tsa ruaj rau saum ob tug tim khawv. Tej yam ntxwv yaj saub ntawm kev ceeb thawj ib, thaum muab los koom nrog tej yam ntxwv yaj saub ntawm kev ceeb thawj ob, tsa kom ruaj tej yam ntxwv yaj saub ntawm kev ceeb thawj peb. Kev siv Islam peb txheej ntawd muaj qhov meej thiab tshwj xeeb heev hauv kev txheeb xyuas txog kev tuaj txog ntawm kev ceeb thawj peb thaum lub Cuaj Hlis 11, 2001, uas ua rau tsis txawj tsis pom, txawm li ntawd los feem coob xaiv kaw lawv lub qhov muag rau ntawm cov pov thawj.
The triple application of prophecy firmly established that the third woe arrived on September 11, 2001. It was then seen that the rule had been directly associated with the second angel’s message, which in the time of the Millerites and also in the time of the one hundred and forty-four thousand is the period when the Holy Spirit is poured out. Both histories are a fulfillment of the parable of the ten virgins, and in the parable the message of the Midnight Cry is where the distinction between the wise and foolish is manifested, and it is where the message of the second angel is empowered.
Qhov kev siv lus faj lem peb npaug tau muab pov thawj ruaj khov tias qhov kev txom nyem thib peb tau los txog rau lub Cuaj Hlis 11, 2001. Thaum ntawd thiaj pom tias txoj cai ntawd tau raug txuas ncaj qha nrog tus tim tswv thib ob txoj xov, uas nyob rau lub sijhawm ntawm cov Millerites thiab kuj nyob rau lub sijhawm ntawm ib puas plaub caug plaub txhiab leej yog lub caij uas tus Vaj Ntsuj Plig Dawb Huv raug muab nchuav tawm. Ob zaj keeb kwm no yog kev ua tiav ntawm zaj lus piv txwv txog kaum tus nkauj xwb, thiab hauv zaj lus piv txwv ntawd, txoj xov ntawm Kev Quaj Hu Thaum Ib Tag Hmo yog qhov chaw uas qhov sib txawv ntawm cov txawj ntse thiab cov ruam raug qhia tawm, thiab kuj yog qhov chaw uas tus tim tswv thib ob txoj xov tau txais hwj chim.
“Near the close of the second angel’s message, I saw a great light from heaven shining upon the people of God. The rays of this light seemed bright as the sun. And I heard the voices of angels crying, ‘Behold, the Bridegroom cometh; go ye out to meet Him!’
“Nyob rau thaum ze kawg ntawm tus tim tswv ob lo lus ceeb toom, kuv pom ib lub teeb ci loj tawm saum ntuj los ci rau saum haiv neeg ntawm Vajtswv. Cov nplaim ci ntawm lub teeb ntawd zoo li ci kaj ib yam li lub hnub. Thiab kuv hnov cov suab ntawm cov tim tswv qw hais tias, ‘Saib maj, Tus Nraug Vauv tabtom los; nej cia li tawm mus ntsib Nws!’”
“This was the midnight cry, which was to give power to the second angel’s message. Angels were sent from heaven to arouse the discouraged saints and prepare them for the great work before them. The most talented men were not the first to receive this message. Angels were sent to the humble, devoted ones, and constrained them to raise the cry, ‘Behold, the Bridegroom cometh; go ye out to meet Him!’” Early Writings, 238.
“Qhov no yog lub suab qw thaum ib tag hmo, uas yuav pub hwj chim rau tus timtswv thib ob txoj xov. Cov timtswv raug xa saum ntuj los tsa cov ntseeg dawb huv uas poob siab kom sawv, thiab npaj lawv rau txoj hauj lwm loj uas nyob ntawm lawv xub ntiag. Cov neeg uas muaj peev xwm tshaj plaws tsis yog cov thawj uas tau txais txoj xov no. Cov timtswv raug xa mus rau cov uas txo hwjchim thiab mob siab rau, thiab yuam kom lawv tsa lub suab qw tias, ‘Saib maj, Tus Nraug Vauv tabtom los; nej cia li tawm mus ntsib Nws!’” Early Writings, 238.
In the history of the first and second angels, the outpouring of the Holy Spirit is accomplished by the Midnight Cry joining the second angels’ message. This is repeated in the history of the third angel.
Hauv hauv keeb kwm ntawm tus timtswv thawj thiab tus timtswv thib ob, kev nchuav tawm ntawm Vaj Ntsuj Plig Dawb Huv tau ua tiav los ntawm Kev Quaj Hu Thaum Ib Tag Hmo koom nrog tus timtswv thib ob txoj xov. Qhov no raug rov ua dua hauv keeb kwm ntawm tus timtswv thib peb.
“Angels were sent to aid the mighty angel from heaven, and I heard voices which seemed to sound everywhere, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues; for her sins have reached unto heaven, and God hath remembered her iniquities. This message seemed to be an addition to the third message, and joined it, as the midnight cry joined the second angel’s message in 1844. The glory of God rested upon the patient, waiting saints, and they fearlessly gave the last solemn warning, proclaiming the fall of Babylon, and calling upon God’s people to come out of her; that they might escape her fearful doom.” Spiritual Gifts, volume 1, 195.
“Cov tim tswv raug xa mus pab tus tim tswv uas muaj hwjchim los saum ntuj ceeb tsheej los, thiab kuv hnov tej suab uas zoo li nrov thoob plaws txhua qhov chaw hais tias, Nej cov uas yog kuv haiv neeg, cia li tawm hauv nws mus, xwv kom nej txhob koom nrog nws tej kev txhaum, thiab xwv kom nej txhob txais nws tej xwm txheej rau txim; rau qhov nws tej kev txhaum twb nce mus txog saum ntuj lawm, thiab Vajtswv twb nco ntsoov nws tej kev tsis ncaj lawm. Zaj lus no zoo li yog ib qho ntxiv rau zaj lus thib peb, thiab txuas nrog zaj lus ntawd, ib yam li txoj kev quaj thaum ib tag hmo tau txuas nrog tus tim tswv thib ob zaj lus hauv xyoo 1844. Vajtswv lub yeeb koob nyob saum cov ntseeg uas ua siab ntev tos ntsoov, thiab lawv thiaj tshaj tawm yam tsis ntshai li qhov lus ceeb toom kawg uas hnyav thiab dawb huv, tshaj tawm Npanpiloo txoj kev poob, thiab hu kom Vajtswv haiv neeg tawm hauv nws los; xwv kom lawv dim tau ntawm nws txoj kev txiav txim uas txaus ntshai.” Spiritual Gifts, volume 1, 195.
In terms of a triple application of prophecy, the second angel’s message represents a triple application of prophecy, for the message in either history is Babylon twice fallen.
Hais txog kev siv cev lus faj lem peb npaug, zaj lus ntawm tus tim tswv thib ob sawv cev rau kev siv cev lus faj lem peb npaug, rau qhov nyob hauv ib zaj keeb kwm twg los zaj lus yog Npanpiloo poob lawm ob zaug.
And there followed another angel, saying, Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication. Revelation 14:8.
Ces muaj dua ib tug tim tswv raws qab los, hais tias, Npanpiloo poob lawm, poob lawm, lub nroog loj ntawd, vim nws tau ua rau txhua haiv neeg haus cawv txiv hmab ntawm txoj kev chim vim nws txoj kev nkauj kev nraug. Qhia Tshwm 14:8.
The mighty angel of Revelation ten descended with the fulfillment of a prophecy of the first and second woe on August 11, 1840, and in so doing it typified the descent of the mighty angel of Revelation chapter eighteen on September 11, 2001. That angel who lightens the earth with His glory then made a proclamation.
Tus timtswv muaj hwjchim hauv Phau Ntawv Qhia Tshwm tshooj kaum nqes los nrog kev ua tiav ntawm ib txojkev cev Vajtswv lus qhia txog thawj thiab ob qhov kev txom nyem rau hnub tim 11 lub Yim Hli, 1840, thiab los ntawm qhov uas nws tau ua li ntawd, nws tau ua ib daim duab cev Vajtswv lus qhia ua ntej txog kev nqes los ntawm tus timtswv muaj hwjchim hauv Phau Ntawv Qhia Tshwm tshooj kaum yim rau hnub tim 11 lub Cuaj Hli, 2001. Tus timtswv ntawd uas ua kom lub ntiajteb ci ntsa iab nrog Nws lub yeeb koob ces tau tshaj tawm ib lo lus.
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. Revelation 18:2.
Nws nws qw nrov nroo nrog ib lub suab muaj hwjchim loj, hais tias, Npanpiloo tus loj tau poob lawm, tau poob lawm, thiab tau dhau los ua chaw nyob ntawm dab phem, thiab yog qhov chaw khaws cia ntawm txhua tus ntsujplig qias neeg, thiab yog tawb ntawm txhua tus noog qias neeg thiab ntxub ntxaug. Tshwm Sim 18:2.
The message of the second angel of chapter fourteen, and of the mighty angel of chapter eighteen is identifying that Babylon has twice fallen, and the message is identifying Babylon of the last days. It identifies Babylon of the last days, for the two times Babylon previously fell in the time of Nimrod, and in the time of Nebuchadnezzar unto Belshazzar establishes the prophetic characteristics of the fall of the whore of Revelation seventeen who has written on her forehead, “Babylon the Great.” To identify that fall of Babylon in the last days requires the two witnesses of the two previous falls of Babylon, for the message of the last days is Babylon is fallen, is fallen. When the mighty angel descended when the great buildings of New York City were brought down by a touch of God, by His proclamation He identifies the rule of a triple application of prophecy. The triple application of prophecy that established September 11, 2001 as a fulfillment of God’s prophetic Word was the triple application of the three woes.
Txoj lus ntawm tus tim tswv thib ob hauv tshooj kaum plaub, thiab ntawm tus tim tswv muaj hwjchim loj hauv tshooj kaum yim yog qhia tias Npanpiloo tau poob ob zaug lawm, thiab txoj lus ntawd yog qhia txog Npanpiloo ntawm hnub kawg. Nws qhia txog Npanpiloo ntawm hnub kawg, rau qhov ob zaug uas Npanpiloo twb poob lawm yav tas los hauv Nimrod lub sijhawm, thiab hauv Nebukhanexa mus txog Belshaxas lub sijhawm, yog qhov tsa cov yam ntxwv yaj saub ntawm kev poob ntawm tus pojniam luag pojniam hauv Tshwmsim kaum xya uas muaj sau rau ntawm nws lub hauv pliaj tias, “Npanpiloo Loj.” Kev txheeb kom paub txog qhov kev poob ntawm Npanpiloo ntawd hauv hnub kawg yuav tsum muaj ob tug timkhawv ntawm ob qho kev poob yav tas los ntawm Npanpiloo, rau qhov txoj lus ntawm hnub kawg yog Npanpiloo poob lawm, poob lawm. Thaum tus tim tswv muaj hwjchim loj nqes los thaum tej tsev loj hauv New York City raug txo vau los ntawm Vajtswv txoj kev kov, los ntawm Nws txoj kev tshaj tawm Nws qhia txog txoj cai ntawm kev siv yaj saub peb txheej. Txoj kev siv yaj saub peb txheej uas tsa lub Cuaj Hlis 11, 2001 ua ib qho kev ua tiav ntawm Vajtswv Txojlus yaj saub yog txoj kev siv peb txheej ntawm peb lo lus ceeb toom kev txomnyem.
At that fulfillment many joined the movement of Future for America, and they were convinced of the principles of prophetic interpretation that had been employed by Future for America. August 11, 1840 repeated, and in so doing the repetition did not confirm the primary rule of Miller, that being that a day represents a year in Bible prophecy, for the primary rule of Future for America was that the Millerite history of the first and second angels’ messages is repeated in the history of the movement of the third angel.
Thaum lub sijhawm uas qhov kev ua tiav ntawd tshwm sim, coob leej tau koom nrog hauv txoj kev txav ntawm Future for America, thiab lawv tau ntseeg ruaj nrees rau hauv tej hauv paus ntsiab lus ntawm kev txhais lus faj lem uas Future for America tau siv. Lub Yim Hli 11, 1840 rov muaj dua, thiab hauv qhov kev rov tshwm sim ntawd, qhov rov ua dua tsis tau lees paub Miller txoj cai tseem ceeb, uas yog tias ib hnub sawv cev rau ib xyoos hauv Vajlugkub tej lus faj lem, vim txoj cai tseem ceeb ntawm Future for America yog tias keeb kwm Millerite ntawm thawj thiab tus tim tswv ob cov lus ceeb toom raug rov ua dua hauv keeb kwm ntawm txoj kev txav ntawm tus tim tswv peb.
It seems self-evident that if the year 1840 became a specific attack of his satanic majesty, as Sister White identifies Satan, then the history of September 11, 2001 would also be subject to a similar attack. Thus, we find conspiracy theories identifying the role of the globalist, or the Jesuits, or the CIA, or the Bushes or some combination of those powers. Those theories, though containing some elements of truth are designed to refute the idea that it was a touch from God that brought down the great buildings of New York City, thus marking the arrival of the third woe into the history of the movement of the one hundred and forty-four thousand.
Nws zoo li yog ib yam uas pom tseeb rau nws tus kheej tias yog xyoo 1840 tau dhau los ua ib qho kev tawm tsam tshwjxeeb ntawm nws tus huab tais Xatas, raws li Muam White hu Xatas, ces keeb kwm ntawm lub Cuaj Hlis 11, 2001 kuj yuav raug ib qho kev tawm tsam uas zoo ib yam. Yog li ntawd, peb pom muaj tej kev xav dag ntxias txog kev zais cia uas txheeb qhia txog lub luag hauj lwm ntawm cov neeg ntiaj teb tshiab, los yog cov Jesuits, los yog CIA, los yog tsev neeg Bush, los yog ib qho kev sib xyaw ntawm tej hwj chim ntawd. Tej kev xav ntawd, txawm yog muaj qee yam ntsiab lus tseeb nyob hauv los, yeej raug tsim los kom tsis lees lub tswv yim tias nws yog ib qho kov los ntawm Vajtswv uas tau ua kom cov vaj tsev loj hauv Nroog New York poob nqis, yog li cim txog kev tuaj txog ntawm txoj kev txom nyem thib peb rau hauv keeb kwm ntawm txoj kev txav mus los ntawm ib puas plaub caug plaub txhiab leej.
“Now comes the word that I have declared that New York is to be swept away by a tidal wave? This I have never said. I have said, as I looked at the great buildings going up there, story after story, ‘What terrible scenes will take place when the Lord shall arise to shake terribly the earth! Then the words of Revelation 18:1–3 will be fulfilled.’ The whole of the eighteenth chapter of Revelation is a warning of what is coming on the earth. But I have no light in particular in regard to what is coming on New York, only that I know that one day the great buildings there will be thrown down by the turning and overturning of God’s power. From the light given me, I know that destruction is in the world. One word from the Lord, one touch of his mighty power, and these massive structures will fall. Scenes will take place the fearfulness of which we cannot imagine.” Review and Herald, July 5, 1906.
“Tam sim no puas muaj lo lus uas kuv twb tshaj tawm tias New York yuav raug ib nthwv dej loj cheb mus? Qhov no kuv tsis tau hais dua li. Kuv tau hais tias, thaum kuv ntsia cov tsev loj uas tab tom raug tsa nyob ntawd, ib theem saum ib theem, ‘Yuav muaj tej xwm txheej txaus ntshai npaum li cas tshwm sim thaum tus Tswv sawv los ua kom lub ntiajteb tshee hnyo loj heev! Ces tej lus hauv Revelation 18:1–3 yuav raug ua tiav.’ Tag nrho tshooj kaum yim ntawm Revelation yog ib lo lus ceeb toom txog yam uas tab tom los rau saum lub ntiajteb no. Tiamsis kuv tsis tau txais ib qho kaj tshwj xeeb hais txog yam uas yuav los rau New York, tsuas yog tias kuv paub tias muaj ib hnub cov tsev loj nyob ntawd yuav raug pov ntog los ntawm kev tig thiab kev ntxeev dua ntawm Vajtswv lub hwjchim. Raws li qhov kaj uas tau muab rau kuv, kuv paub tias kev puastsuaj nyob hauv lub ntiajteb. Ib lo lus ntawm tus Tswv, ib zaug kov ntawm Nws lub hwjchim muaj zog, ces cov qauv tsev loj kawg no yuav vau poob. Yuav muaj tej xwm txheej tshwm sim uas peb tsis muaj peevxwm xav tau txog qhov txaus ntshai ntawm lawv.” Review and Herald, July 5, 1906.
The conspiracy theories, whether containing no truth or partial truths all undermine the truth that it was God’s providential activity that brought about the events of that date. Those various conspiracy theories are Satan’s attack from the outside of the movement against the truth, but he also worked to undermine the truth from within the movement. One of those internal attacks is based upon a rejection of Rome as the subject of the book of Joel.
Cov kev xav tias muaj kev koom tes zais, txawm yog tsis muaj qhov tseeb li los yog tsuas muaj ib feem ntawm qhov tseeb xwb los, txhua yam ntawd puav leej ua rau qhov tseeb uas hais tias yog Vajtswv txoj hauj lwm hauv Nws txoj kev saib xyuas uas tau coj kom tej xwm txheej ntawm hnub ntawd tshwm sim poob qis. Ntau yam kev xav txog kev koom tes zais no yog Xatas qhov kev tawm tsam ntawm sab nraud rau qhov tseeb tawm tsam txoj kev txav no, tiam sis nws kuj tau ua hauj lwm los rhuav tshem qhov tseeb ntawd ntawm sab hauv txoj kev txav no thiab. Ib qho ntawm cov kev tawm tsam sab hauv ntawd yog tsim los saum ib txoj kev tsis lees txais tias Loos yog lub ntsiab ntawm phau ntawv Yau-ees.
We will consider that controversy in the next article.
Peb yuav los xav txog qhov kev sib cav ntawd hauv zaj lus tom ntej.
The word of the Lord that came to Joel the son of Pethuel. 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. 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. 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. For a nation is come up upon my land, strong, and without number, whose teeth are the teeth of a lion, and he hath the cheek teeth of a great lion. Joel 1:1–6.
Nov yog lus ntawm tus Tswv uas los txog rau Yaw‑ees, tus tub ntawm Pethu‑ees. Nej cov txwj laus, cia li mloog tej no, thiab nej txhua tus uas nyob hauv lub tebchaws, cia li qhib nej pob ntseg mloog. Puas tau muaj li no nyob hauv nej lub sijhawm, lossis tseem nyob hauv lub sijhawm ntawm nej tej yawg koob thiab? Nej yuav tsum piav txog tej no rau nej cov menyuam, thiab cia nej cov menyuam piav rau lawv cov menyuam, thiab lawv cov menyuam rau ib tiam neeg ntxiv. Yam uas tus kab txiav nplooj tseg, tus kooj twm noj tas; yam uas tus kooj twm tseg, tus kab noj qoob noj loo noj tas; thiab yam uas tus kab noj qoob noj loo tseg, tus kab ntsig noj tas. Nej cov neeg qaug cawv, cia li tsim dheev thiab quaj; nej txhua tus uas haus cawv txiv hmab, cia li qw quaj vim txoj cawv txiv hmab tshiab; rau qhov nws raug txiav tawm ntawm nej lub qhov ncauj lawm. Rau qhov ib haiv neeg tau nce los tawm tsam kuv thaj av, muaj zog thiab suav tsis txheeb; nws cov hniav yog cov hniav tsov ntxhuav, thiab nws muaj tej hniav puab tsaig ntawm ib tug tsov ntxhuav loj. Yaw‑ees 1:1–6.