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# The Hour of God's Judgment is Come - Number One

Lub Sijhawm Uas Vajtswv Txoj Kev Txiav Txim Tau Los Txog Lawm — Zaj Ib

The Judgment of the Living and the Prophetic Significance of 9/11

Kev Txiav Txim Rau Cov Ciaj Sia thiab Qhov Tseem Ceeb Hauv Kev Yaj Saub ntawm 9/11

Author

Jeff Pippenger

Published

December 18, 2024

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For quite some time, in fact from immediately after 9/11, we have consistently taught that the judgment of the living began at 9/11. We understood this fact from a multitude of biblical witnesses, which upheld it from completely different directions. Since July 2023, we have understood even more details of the judgment of the living, which began at 9/11, compared to the details discovered shortly after 9/11. Why did the judgment of the living begin at 9/11? What is the biblical judgment of the living?

Tau ib ntus ib lub sijhawm ntev heev, tiag tiag txij thaum tam sim ntawd tom qab 9/11 los, peb tau qhia tsis hloov tias kev txiav txim rau cov neeg ciaj sia tau pib thaum 9/11. Peb tau to taub qhov tseeb no los ntawm ntau yam timkhawv hauv phau Vajlugkub, uas tau txhawb nqa nws los ntawm ntau txoj kev sib txawv kiag li. Txij lub Xya hli ntuj 2023 los, peb tau to taub ntau yam ntsiab lus ntxiv txog kev txiav txim rau cov neeg ciaj sia, uas tau pib thaum 9/11, piv rau cov ntsiab lus uas tau tshawb pom tsis ntev tom qab 9/11. Vim li cas kev txiav txim rau cov neeg ciaj sia ho pib thaum 9/11? Kev txiav txim rau cov neeg ciaj sia raws li phau Vajlugkub yog dab tsi?

In the first chapter in the book of Revelation, the main characteristic identified of Christ is that He is Alpha and Omega, the Beginning and Ending, the First and the Last. He provides an example of that very attribute of His character when He commanded John to write the things that were, and in so doing John would also be writing things to come. Jesus always illustrates the end with the beginning. It is who He is.

Hauv tshooj thawj hauv phau Ntawv Qhia Tshwm, tus yam ntxwv tseem ceeb uas raug qhia txog Khetos yog tias Nws yog Alpha thiab Omega, Qhov Pib thiab Qhov Kawg, Tus Thawj thiab Tus Kawg. Nws muab ib qho piv txwv ntawm tus cwj pwm ntawd tiag tiag thaum Nws txib Yauhas kom sau tej yam uas twb muaj lawm, thiab thaum nws ua li ntawd Yauhas kuj yuav sau tej yam uas yuav los thiab. Yexus ib txwm qhia qhov kawg los ntawm qhov pib. Qhov ntawd yog tus Nws yog.

The Bible identifies Jesus as the Word. The first book in the Bible, Genesis, means ‘beginning.’ The last book of the Bible is the book of Revelation and the truths first presented in the book of Genesis are addressed in the book of Revelation. Genesis is the Alpha and Revelation is the Omega, and together they are the Word, and the Word is Jesus, who is the Alpha and Omega. God’s signature, or His name is written within every passage of biblical prophecy. That signature confirms that the light in the passage is truth.

Phau Vajlugkub qhia tias Yexus yog Lo Lus. Phau ntawv thawj zaug hauv Phau Vajlugkub, Chivkeeb, txhais tias “qhov pib.” Phau ntawv kawg hauv Phau Vajlugkub yog Phau Qhia Tshwm, thiab tej qhov tseeb uas xub muab nthuav tawm hauv Phau Chivkeeb kuj raug hais txog hauv Phau Qhia Tshwm. Chivkeeb yog Alpha thiab Qhia Tshwm yog Omega, thiab ob phau ntawd ua ke yog Lo Lus, thiab Lo Lus yog Yexus, tus uas yog Alpha thiab Omega. Vajtswv txoj kev kos npe, lossis Nws lub npe, raug sau nyob hauv txhua nqe lus faj lem hauv phau Vajlugkub. Txoj kev kos npe ntawd lees paub tias qhov kaj nyob hauv nqe lus ntawd yog qhov tseeb.

If an interpretation of a passage of prophecy does not bear the signature of God, which is His name, which is His character; therefore, the interpretation is incorrect. There are other tests which should be brought to bear when interpreting God’s prophetic Word, but whichever test a person might apply, the test should be defined within God’s Word. If there are no manmade tests, there are less manmade interpretations. So, why? And what? Is the biblical judgment of the living that began on 9/11?

Yog ib qho kev txhais ntawm ib nqe lus faj lem tsis nqa Vajtswv lub cim kos npe, uas yog Nws lub npe, uas yog Nws tus cwj pwm; yog li ntawd, qhov kev txhais ntawd tsis yog. Muaj lwm yam kev sim uas yuav tsum raug coj los siv thaum txhais Vajtswv Txoj Lus faj lem, tiam sis txawm leejtwg yuav siv yam kev sim twg los xij, qhov kev sim ntawd yuav tsum raug txhais tseg nyob hauv Vajtswv Txoj Lus. Yog tsis muaj kev sim uas tibneeg tsim, ces yuav muaj kev txhais uas tibneeg tsim tsawg dua. Yog li ntawd, vim li cas? Thiab yog dab tsi? Puas yog phau Vajlugkub txoj kev txiav txim ntawm cov ciaj uas pib rau 9/11?

When Christ introduces Himself in the book of Revelation, He identifies Himself as the beginning and ending, and uses the prophet John to illustrate what that attribute of His character represents. He identifies the message of the entire book as a revelation of Himself. He commands John to write what was then existing in John’s world, and in so doing John would be recording what shall be at the end of the world. John was one of the twelve leaders at the beginning of the Christian church, and John therefore is illustrating the ending of the Christian church, represented by the one hundred and forty-four thousand and the great multitude in Revelation chapter seven.

Thaum Khetos qhia Nws tus kheej hauv phau Ntawv Tshwm Sim, Nws qhia tias Nws yog tus pib thiab tus xaus, thiab Nws siv tus yaj saub Yauhas los nthuav qhia tias tus cwj pwm ntawd ntawm Nws sawv cev rau dab tsi. Nws qhia tias zaj lus ntawm tag nrho phau ntawv yog ib qho kev tshwm sim txog Nws tus kheej. Nws txib Yauhas kom sau tej uas nyob muaj thaum ntawd hauv Yauhas lub ntiaj teb, thiab hauv kev ua li ntawd Yauhas yuav tab tom sau tseg txog yam uas yuav tshwm sim thaum kawg ntawm lub ntiaj teb no. Yauhas yog ib tug ntawm kaum ob tug thawj coj thaum pib ntawm pawg ntseeg Khetos, thiab yog li ntawd Yauhas tab tom ua piv txwv txog qhov kawg ntawm pawg ntseeg Khetos, uas sawv cev los ntawm ib puas plaub caug plaub txhiab leej thiab pab neeg coob kawg nkaus hauv Tshwm Sim tshooj xya.

The biblical logic is this: Jesus is the Word, by which all things were created, the Word that has always existed with His Father and He is also the Bible, for He is the Word of God. The first attribute of Christ’s character that is introduced in the last message of God’s Word is that He illustrates the end of a thing, with the beginning of that very same thing. If this truth about God’s character is not applied to a person’s study of the Bible, they cannot truly know what the judgment of the living is, and why it began at 9/11, and more importantly, why it is almost over.

Qhov kev txawj xav raws li Vajluskub yog li no: Yexus yog Txojlus, uas yog txoj kev uas txhua yam raug tsim los, yog Txojlus uas ib txwm nyob nrog Nws Leej Txiv, thiab Nws kuj yog Vajluskub thiab, vim Nws yog Vajtswv Txojlus. Tus thawj yam ntxwv ntawm Khetos tus yam ntxwv uas raug nthuav tawm hauv Vajtswv Txojlus zaj lus kawg yog tias Nws qhia qhov kawg ntawm ib yam, nrog rau qhov pib ntawm tib yam ntawd. Yog tias qhov tseeb no hais txog Vajtswv tus yam ntxwv tsis raug siv rau hauv ib tug neeg txoj kev kawm Vajluskub, lawv yuav tsis muaj peev xwm paub tseeb txog qhov kev txiav txim rau cov ciaj sia yog dab tsi, thiab vim li cas nws thiaj pib rau 9/11, thiab qhov tseem ceeb dua, vim li cas nws yuav luag xaus lawm.

As an example of the principle of Alpha and Omega, ancient Israel typifies modern Israel, which is a prophetic truth that can also be identified as literal Israel typifies spiritual Israel. No matter how it might be expressed both ancient literal Israel and modern spiritual Israel have a beginning history and an ending history. Three of the four histories are in the past, and we are now in the fourth and final history.

Ua ib yam piv txwv ntawm txoj cai Alpha thiab Omega, cov Yixayee thaum ub yog tus qauv qhia txog cov Yixayee niaj hnub no, uas yog ib qhov tseeb yaj saub uas kuj yuav raug txheeb tau tias Yixayee tiag yog tus qauv qhia txog Yixayee sab ntsuj plig. Tsis hais yuav hais li cas los xij, ob qho tib si Yixayee thaum ub uas yog tiag thiab Yixayee niaj hnub no uas yog sab ntsuj plig muaj ib zaj keeb kwm thaum pib thiab ib zaj keeb kwm thaum kawg. Peb ntawm plaub zaj keeb kwm ntawd twb dhau mus lawm, thiab tam sim no peb nyob hauv zaj keeb kwm plaub thiab zaum kawg.

The three past histories represent three witnesses of the last generation of earth’s history. Those three past histories identify the generation that is represented as the one hundred and forty-four thousand in the book of Revelation. There are other prophetic lines of history that also address the one hundred and forty-four thousand, but the number of the one hundred and forty-four thousand contains the prophetic symbolism that the one hundred and forty-four thousand are those who are prophetically represented by multiplying the twelve tribes of ancient literal Israel, with the twelve disciples of modern spiritual Israel.

Peb zaj keeb kwm yav dhau los sawv cev rau peb tug tim khawv ntawm tiam kawg hauv ntiajteb keeb kwm. Peb zaj keeb kwm yav dhau los no qhia kom paub txog tiam neeg uas raug sawv cev ua ib puas plaub caug plaub txhiab nyob hauv phau Ntawv Qhia Tshwm. Muaj lwm txoj kab keeb kwm yaj saub thiab uas hais txog ib puas plaub caug plaub txhiab thiab, tiam sis tus lej ntawm ib puas plaub caug plaub txhiab muaj tus cim yaj saub uas qhia tias ib puas plaub caug plaub txhiab yog cov uas raug sawv cev raws li yaj saub los ntawm kev muab kaum ob xeem ntawm Yixayee qub tiag tiag, los xyaum nrog kaum ob tug thwjtim ntawm Yixayee ntsuj plig tshiab.

As another example of Alpha and Omega, the three angels of Revelation chapter fourteen represent a beginning and ending history. The Millerite movement represents the beginning history of the three angels, and the movement of the one hundred and forty-four thousand represents the history at the ending of the message of the third angel. The alpha movement announced the opening of the investigative judgment on October 22, 1844. The omega movement announced the opening of the judgment of the living, identifying its commencement as 9/11.

Ua ib yam piv txwv ntxiv txog Alpha thiab Omega, peb tug timtswv saum ntuj ceeb tsheej hauv Tshwmsim tshooj kaum plaub sawv cev rau ib zaj keeb kwm pib thiab xaus. Kev txav ntawm cov Millerite sawv cev rau zaj keeb kwm pib ntawm peb tug timtswv, hos kev txav ntawm ib puas plaub caug plaub txhiab leej sawv cev rau zaj keeb kwm nyob thaum kawg ntawm txoj xov ntawm tus timtswv peb. Kev txav alpha tau tshaj tawm txog kev qhib ntawm txoj kev txiav txim xyuas ntaub ntawv thaum Lub Kaum Hli 22, 1844. Kev txav omega tau tshaj tawm txog kev qhib ntawm txoj kev txiav txim rau cov neeg ciaj, qhia tias nws pib thaum 9/11.

A third example of Alpha and Omega, that is easily upheld by inspiration is that in the beginning is the alpha movement of the Millerites, the parable of the ten virgins was fulfilled to the very letter. Sister White identifies the history of the Millerites in the book, The Great Controversy in the context of that parable being fulfilled at that time. She teaches that the omega movement of the one hundred and forty-four thousand will also fulfill the parable of the ten virgins to the very letter. Three brief witnesses of Christ identifying the end with the beginning.

Ib qho piv txwv thib peb ntawm Alpha thiab Omega, uas yooj yim txhawb tau los ntawm kev tshoov siab, yog tias thaum pib muaj qhov txav mus ntawm alpha ntawm cov Millerites, zaj lus piv txwv txog kaum tug nkauj xwb tau ua tiav raws nraim li txhua lo lus. Muam White qhia txog keeb kwm ntawm cov Millerites hauv phau ntawv, The Great Controversy, nyob rau hauv lub ntsiab lus uas zaj lus piv txwv ntawd tab tom raug ua tiav nyob rau lub sijhawm ntawd. Nws qhia tias qhov txav mus ntawm omega ntawm ib puas plaub caug plaub txhiab leej yuav kuj ua kom zaj lus piv txwv txog kaum tug nkauj xwb tiav raws nraim li txhua lo lus thiab. Peb lo lus tim khawv luv luv ntawm Khetos uas qhia tias qhov kawg zoo ib yam li qhov pib.

At the beginning of ancient Israel, the Lord entered into covenant with the Hebrews as represented by the blood upon the doorposts, which is of course the very first mention of the Midnight Cry in God’s Word. Baptism is a symbol of a covenant relationship with Christ, and Paul teaches us that the Hebrews that left Egypt were all baptized ‘in the “cloud” and in the Red “Sea”.’ Once they were beyond the sea they were given manna, which among other things is a symbol of the seventh-day Sabbath in the context of it being a test.

Thaum pib ntawm cov Ixayees thaum ub, tus Tswv tau cog lus nrog cov Henplais raws li tau sawv cev los ntawm cov ntshav rau saum cov ncej qhov rooj, uas yeej yog qhov thawj zaug uas muaj kev hais txog Tus Quaj Thaum Nruab Nrab Hmo Ntuj hauv Vajtswv Txojlus. Kev cai raus dej yog ib lub cim ntawm txoj kev sib raug zoo raws li kev cog lus nrog Khetos, thiab Povlauj qhia rau peb tias cov Henplais uas tawm hauv tebchaws Iyiv los ntawd txhua tus twb raug raus dej “hauv huab” thiab hauv “Hiavtxwv Liab.” Thaum lawv twb dhau hiavtxwv lawm lawd, lawv thiaj tau txais mov mannas, uas nrog rau lwm yam yog ib lub cim ntawm hnub Xanpataus hnub xya raws li lub ntsiab lus ntawm nws yog ib txoj kev sim.

The “manna” represents their first test and when they failed their tenth and final test when they rejected the message of Joshua and Caleb, the Lord then rejected them as His covenant people and entered into covenant with Joshua and Caleb. When they eventually entered into the Promised Land, the rite of circumcision was not accomplished upon those men born during the forty years, for the rite was ended at the rebellion of Kadesh, and reinstituted at Kadesh just before the entrance. This is a signature of Alpha and Omega.

“manna” sawv cev rau lawv thawj qhov kev sim; thiab thaum lawv poob lawv qhov kev sim thib kaum thiab kawg, thaum lawv tsis lees txais Yausuas thiab Kalees cov lus, ces tus Tswv thiaj tsis lees lawv ua Nws haiv neeg ntawm Nws txoj kev cog lus lawm, thiab tau nkag mus rau hauv txoj kev cog lus nrog Yausuas thiab Kalees. Thaum kawg lawv tau nkag mus rau hauv Tebchaws Uas Tau Cog Lus, kab ke ua kevcai txiav tawv nqaij tsis tau ua rau cov txivneej uas yug los nyob hauv plaub caug xyoo ntawd, rau qhov kab ke ntawd twb raug xaus tseg thaum qhov kev tawm tsam ntawm Kades, thiab raug rov tsa dua hauv Kades ua ntej yuav nkag mus. Qhov no yog ib lub cim ntawm Alpha thiab Omega.

The forty years wandering in the wilderness began with the rebellion against the message of Joshua and Caleb, and it ended with the rebellion of Moses striking the Rock, and thus misrepresenting God’s character and work. The beginning of ancient Israel illustrates the end of ancient Israel.

Plaub caug xyoo ntawm kev mus do hau hauv tebchaws moj sab qhua pib nrog kev ntxeev siab tawm tsam Yausua thiab Kalej cov lus, thiab nws xaus nrog Mauxes kev ntxeev siab uas ntaus lub Pob Zeb, thiab li ntawd thiaj sawv cev yuam kev rau Vajtswv tus cwj pwm thiab Nws txoj haujlwm. Qhov pib ntawm cov Yixayee thaum ub yog ib qho piv txwv qhia txog qhov kawg ntawm cov Yixayee thaum ub.

At the end of ancient Israel, Jesus as the “Messenger of the Covenant” in Malachi chapter three, came to confirm the “covenant” with many for one week, in fulfillment of Daniel chapter nine. As the Messenger of the Covenant, Christ entered into covenant with the Christian church in the very history where He passed by the former covenant people. In the beginning of ancient Israel as God’s covenant people the Lord passed by a former covenant people and entered into covenant with a new chosen people. He did the very same thing at the end of ancient Israel.

Thaum kawg ntawm cov Yixayee thaum ub, Yexus raws li “Tus Tubtxib ntawm Txojlus Khi Lus” nyob hauv Malakis tshooj peb, tau los kom lees paub “txojlus khi lus” nrog coob leej rau ib lim tiam, ua kom tiav raws li Daniyees tshooj cuaj. Raws li Tus Tubtxib ntawm Txojlus Khi Lus, Khetos tau nkag los rau hauv txojlus khi lus nrog pawg ntseeg Khetos hauv keeb kwm ntawd nws tau hla dhau cov neeg ntawm txojlus khi lus qub. Thaum pib ntawm cov Yixayee thaum ub uas yog Vajtswv haiv neeg ntawm txojlus khi lus, tus Tswv tau hla dhau ib haiv neeg ntawm txojlus khi lus yav tas los thiab tau nkag los rau hauv txojlus khi lus nrog ib haiv neeg tshiab uas raug xaiv. Nws tau ua tib yam nkaus ntawd thaum kawg ntawm cov Yixayee thaum ub.

A symbol of a covenant is the marriage, and from the birth of Christ unto the destruction of Jerusalem in 70AD, prophecy sets forth a progressive divorce of God from ancient literal Israel. So, when was the divorce actually in force, at His birth, His death, the stoning of Stephen or the destruction of Jerusalem?

Ib lub cim ntawm ib txoj kev cog lus yog txoj kev sib yuav, thiab txij thaum yug los ntawm Khetos mus txog rau kev rhuav tshem Yeluxalees xyoo 70 AD, txoj lus faj lem nthuav tawm txog ib txoj kev sib nrauj uas maj mam nce ntxiv ntawm Vajtswv ntawm cov Yixayee qub raws li cev nqaij daim tawv. Yog li ntawd, thaum twg thiaj yog lub sijhawm uas txoj kev sib nrauj ntawd pib muaj zog tiag tiag—thaum Nws yug los, thaum Nws tuag, thaum Xatefanaus raug luag txawb pob zeb, los yog thaum Yeluxalees raug rhuav tshem?

> “Meanwhile worshipers from every nation sought the temple which had been dedicated to the worship of God. Glittering with gold and precious stones, it was a vision of beauty and grandeur. But Jehovah was no longer to be found in that palace of loveliness. Israel as a nation had divorced herself from God. When Christ, near the close of His earthly ministry, looked for the last time upon the interior of the temple, He said, ‘Behold, your house is left unto you desolate.’ Matthew 23:38. Hitherto He had called the temple His Father’s house; but as the Son of God passed out from those walls, God’s presence was withdrawn forever from the temple built to His glory.” Acts of the Apostles, 145.

> “Nyob rau tib lub sijhawm ntawd cov neeg pe hawm Vajtswv los ntawm txhua haiv neeg nrhiav los rau hauv lub tuam tsev uas tau muab fij rau kev pe hawm Vajtswv. Nws ci ntsa iab nrog kub thiab tej pob zeb muaj nqes, yog ib daim duab pom kev zoo nkauj thiab hwjchim ci ntsa iab. Tiamsis Yehauvas twb tsis muaj nyob rau hauv lub vaj tse uas ntxim hlub ntawd lawm. Ixayees ua ib haiv neeg twb tau nrauj nws tus kheej tawm ntawm Vajtswv lawm. Thaum Khetos, ze rau thaum xaus ntawm Nws txoj haujlwm qhuab qhia hauv ntiajteb no, ntsia mus rau sab hauv lub tuam tsev zaum kawg, Nws hais tias, ‘Saib seb, nej lub tsev raug tso tseg rau nej nyob twjywm qhuav.’ Mathais 23:38. Txog thaum ntawd Nws yeej tau hu lub tuam tsev tias yog Nws Txiv lub tsev; tabsis thaum Vajtswv Leej Tub tawm ntawm cov phab ntsa ntawd mus, Vajtswv lub xub ntiag raug thim tawm mus ib txhis ntawm lub tuam tsev uas tau txhim los rau Nws lub hwjchim ci ntsa iab.” Tubtxib Tes Haujlwm, 145.

The day after the Triumphal Entry Christ proclaimed that the Jew’s house was desolate, and the divorce was finalized. So, the divorce was finalized when the sun went down on the day of the Triumphal Entry.

Hnub tom qab uas Khetos nkag los nrog kev yeej, Nws tau tshaj tawm tias tus Yudais lub tsev twb raug tso tseg qhuav lug, thiab txoj kev sib nrauj tau ua tiav lawm. Yog li ntawd, txoj kev sib nrauj tau ua tiav thaum hnub poob rau hnub uas Nws nkag los nrog kev yeej.

> “Jerusalem had been the child of His care, and as a tender father mourns over a wayward son, so Jesus wept over the beloved city. How can I give thee up? How can I see thee devoted to destruction? Must I let thee go to fill up the cup of thine iniquity? One soul is of such value that, in comparison with it, worlds sink into insignificance; but here was a whole nation to be lost. When the fast westering sun should pass from sight in the heavens, Jerusalem’s day of grace would be ended. While the procession was halting on the brow of Olivet, it was not yet too late for Jerusalem to repent. The angel of mercy was then folding her wings to step down from the golden throne to give place to justice and swift-coming judgment. But Christ’s great heart of love still pleaded for Jerusalem, that had scorned His mercies, despised His warnings, and was about to imbrue her hands in His blood. If Jerusalem would but repent, it was not yet too late. While the last rays of the setting sun were lingering on temple, tower, and pinnacle, would not some good angel lead her to the Saviour’s love, and avert her doom? Beautiful and unholy city, that had stoned the prophets, that had rejected the Son of God, that was locking herself by her impenitence in fetters of bondage,—her day of mercy was almost spent!

> “Yeluxalees twb yog tus me nyuam uas Nws tu, thiab ib yam li ib tug txiv siab mos quaj ntsuag rau ib tug tub tsis mloog lus, Yexus kuj quaj rau lub nroog uas Nws hlub ntawd. Kuv yuav cia koj mus li cas? Kuv yuav ua li cas thiaj pom koj raug muab rau kev puam tsuaj? Puas yuav tsum cia koj mus kom puv nkaus lub khob ntawm koj txoj kev txhaum? Ib tug ntsuj plig muaj nqes heev kawg li uas, thaum piv rau nws, tej ntiajteb poob mus rau qhov tsis muaj nqes; tiam sis ntawm no yog ib haiv neeg tag nrho uas yuav ploj mus. Thaum lub hnub nrawm nqes mus rau sab hnub poob dhau ntawm qhov muag pom saum ntuj, hnub ntawm txoj kev tshav ntuj rau Yeluxalees yuav xaus lawm. Thaum pawg neeg taug kev tseem nres ntawm ntug Roob Txiv Ntoo Roj, tseem tsis tau lig dhau rau Yeluxalees los hloov siab lees txim. Tus timtswv ntawm txoj kev hlub tshua thaum ntawd tab tom qhwv nws ob tis kom nqes ntawm lub zwm txwv kub los muab chaw rau txoj kev ncaj ncees thiab txoj kev txiav txim uas yuav los sai. Tiam sis Khetos lub siab hlub loj kawg nkaus tseem thov rau Yeluxalees, uas tau saib tsis taus Nws txoj kev hlub tshua, ntxub Nws tej lus ceeb toom, thiab tab tom yuav muab nws txhais tes lo rau hauv Nws cov ntshav. Yog Yeluxalees tsuas xav hloov siab lees txim xwb, tseem tsis tau lig dhau. Thaum cov hluav taws xob kawg ntawm lub hnub tab tom yuav poob tseem nyob ntev saum lub tuam tsev, saum tej yees, thiab saum tej ncov, puas yuav tsis muaj ib tug timtswv zoo coj nws los rau ntawm tus Cawmseej txoj kev hlub, thiab tig nws txoj kev puam tsuaj mus? Lub nroog zoo nkauj thiab tsis dawb huv, uas tau muab pob zeb ntaus cov yaj saub, uas tau tsis kam lees txais Vajtswv Leej Tub, uas vim nws txoj kev tsis lees txim tab tom xauv nws tus kheej rau hauv tej saw hlau ntawm kev qhev,—hnub ntawm nws txoj kev hlub tshua twb yuav tag lawm!”

> “Yet again the Spirit of God speaks to Jerusalem. Before the day is done, another testimony is borne to Christ. The voice of witness is lifted up, responding to the call from a prophetic past. If Jerusalem will hear the call, if she will receive the Saviour who is entering her gates, she may yet be saved.

> “Dua ib zaug ntxiv Vajtswv tus Ntsuj Plig hais rau Yeluxalees. Ua ntej hnub yuav xaus, muaj dua ib zaj lus tim khawv raug coj los ua tim khawv rau Khetos. Lub suab tim khawv raug tsa kom nrov, teb rau txoj kev hu los ntawm yav tag los uas yog cev Vajtswv lus. Yog Yeluxalees yuav mloog txoj kev hu ntawd, yog nws yuav txais tus Cawm Seej uas tab tom nkag los hauv nws tej rooj vag, nws tseem yuav raug cawm dim tau.

> “Reports have reached the rulers in Jerusalem that Jesus is approaching the city with a great concourse of people. But they have no welcome for the Son of God. In fear they go out to meet Him, hoping to disperse the throng. As the procession is about to descend the Mount of Olives, it is intercepted by the rulers. They inquire the cause of the tumultuous rejoicing. As they question, ‘Who is this?’ the disciples, filled with the spirit of inspiration, answer this question. In eloquent strains they repeat the prophecies concerning Christ:

> “Cov lus ceeb toom twb mus txog rau cov thawj coj hauv Yeluxalees lawm tias Yexus tab tom los ze rau hauv lub nroog nrog ib pab neeg coob kawg. Tiamsis lawv tsis muaj kev txais tos rau Vajtswv Leej Tub. Vim ntshai, lawv tawm mus ntsib Nws, vam tias yuav rhuav kom pab neeg coob tawg mus. Thaum pab neeg tab tom yuav nqes saum Roob Txiv Aulib, cov thawj coj txiav kev lawv. Lawv nug seb yog vim li cas thiaj muaj kev zoo siab nrov ncha li ntawd. Thaum lawv nug tias, ‘Tus no yog leejtwg?’ cov thwjtim, puv npo nrog tus ntsuj plig ntawm kev tshoov siab, teb lo lus nug no. Lawv rov hais dua cov lus faj lem txog Khetos nrog tej lus muaj hwjchim thiab ntxim mloog:”

> “Adam will tell you, It is the seed of the woman that shall bruise the serpent’s head.

> “Adas yuav qhia rau koj tias, Nws yog tus poj niam noob uas yuav tsoo tus nab lub taub hau.

> “Ask Abraham, he will tell you, It is ‘Melchizedek King of Salem,’ King of Peace. Genesis 14:18.

> “Nug Aplahas, nws yuav qhia rau koj, Nws yog ‘Mekhixedek Vajntxwv Kav Xales,’ Vajntxwv ntawm Kev Thaj Yeeb. Chivkeeb 14:18.

> “Jacob will tell you, He is Shiloh of the tribe of Judah.

> “Yakhauj yuav qhia rau koj tias, Nws yog Shiloh ntawm xeem Yudas.”

> “Isaiah will tell you, ‘Immanuel,’ ‘Wonderful, Counselor, The mighty God, The everlasting Father, The Prince of Peace.’ Isaiah 7:14; 9:6.

> “Yaxayas yuav qhia rau koj tias, ‘Emanu‑ees,’ ‘Tus Zoo Kawg Nkaus, Tus Kws Pab Tswv Yim, Vajtswv Muaj Hwjchim Loj, Leej Txiv Nyob Mus Ib Txhis, Tus Tub Vaj Ntxwv ntawm Kev Kaj Siab.’ Yaxayas 7:14; 9:6.”

> “Jeremiah will tell you, The Branch of David, ‘the Lord our Righteousness.’ Jeremiah 23:6.

> “Yelemis yuav qhia rau koj tias, Tus Ceg ntawm Daviv, ‘Tus Tswv yog peb txoj Kev Ncaj Ncees.’ Yelemis 23:6.

> “Daniel will tell you, He is the Messiah.

> “Daniyee yuav qhia rau koj tias, Nws yog tus Mexiyas.

> “Hosea will tell you, He is ‘the Lord God of hosts; the Lord is His memorial.’ Hosea 12:5.

> “Hauxeya yuav qhia rau koj tias, Nws yog ‘Tus Tswv Vajtswv ntawm cov pab tub rog; Tus Tswv yog Nws lub npe nco txog.’ Hauxeya 12:5.

> “John the Baptist will tell you, He is ‘the Lamb of God, which taketh away the sin of the world.’ John 1:29.

> “Yauhas Tus Neeg Ua Kev Cai Raus Dej yuav qhia rau koj tias, Nws yog ‘Tus Menyuam Yaj ntawm Vajtswv, uas tshem tawm txoj kev txhaum ntawm lub ntiajteb.’ Yauhas 1:29.

> “The great Jehovah has proclaimed from His throne, ‘This is My beloved Son.’ Matthew 3:17.

> “Tus Yehauvas tus loj kawg nkaus tau tshaj tawm ntawm Nws lub zwm txwv hais tias, ‘Nov yog Kuv Leej Tub uas Kuv hlub.’ Mathais 3:17.

> “We, His disciples, declare, This is Jesus, the Messiah, the Prince of life, the Redeemer of the world.

> “Peb, Nws cov thwjtim, tshaj tawm tias, Nov yog Yexus, tus Mexiyas, tus Tub Vaj Ntxwv ntawm txoj sia, tus Txhiv Dim ntawm lub ntiaj teb no.

> “And the prince of the powers of darkness acknowledges Him, saying, ‘I know Thee who Thou art, the Holy One of God.’ Mark 1:24.” The Desire of Ages, 577–579.

> “Tus thawj coj ntawm tej hwj chim ntawm qhov tsaus ntuj lees paub Nws, hais tias, ‘Kuv paub Koj yog leejtwg, yog Tus Dawb Huv ntawm Vajtswv.’ Malakau 1:24.” The Desire of Ages, 577–579.

The history of Christ’s Triumphal Entry typified the history of the Midnight Cry in the Millerite time period. The passage from Sister White identifies that when the entrance began the people came under the inspiration of the Holy Spirit, and then Christ stopped and wept over Jerusalem. Thereafter He continued the entry, and is then confronted by Jewish leadership. I would like to isolate certain attributes of this story in order to identify waymarks that are repeated in the history of the Millerites. But first I want to make a point about the beginning and ending. What we just cited from Sister White represents the end of a chapter, and the opening of the next chapter says the following.

Keeb kwm ntawm Khetos txoj Kev Nkag Los Muaj Koob Meej yog ib daim qauv piv txwv rau keeb kwm ntawm Txoj Kev Quaj Thaum Ib Tag Hmo nyob rau hauv lub caij nyoog Millerite. Nqe lus los ntawm Muam White qhia meej tias thaum txoj kev nkag ntawd pib lawm, cov neeg tau los nyob hauv kev tshoov siab ntawm Vaj Ntsuj Plig Dawb Huv, thiab tom qab ntawd Khetos nres thiab quaj ntsuag rau Yeluxalees. Tom qab ntawd Nws txuas ntxiv txoj kev nkag mus, thiab ces Nws raug ntsib los ntawm cov thawj coj Yudais. Kuv xav cais qee yam cwj pwm tshwj xeeb ntawm zaj keeb kwm no kom thiaj li txheeb tau cov cim-keeb uas rov tshwm sim dua hauv keeb kwm ntawm cov Millerite. Tiamsis ua ntej tshaj, kuv xav hais ib qho lus tseem ceeb txog qhov pib thiab qhov xaus. Qhov uas peb nyuam qhuav hais los ntawm Muam White sawv cev rau qhov xaus ntawm ib tshooj, thiab qhov qhib ntawm tshooj tom ntej hais li no.

> “The triumphal ride of Christ into Jerusalem was the dim foreshadowing of His coming in the clouds of heaven with power and glory, amid the triumph of angels and the rejoicing of the saints. Then will be fulfilled the words of Christ to the priests and Pharisees: ‘Ye shall not see Me henceforth, till ye shall say, Blessed is He that cometh in the name of the Lord.’ Matthew 23:39. In prophetic vision Zechariah was shown that day of final triumph; and he beheld also the doom of those who at the first advent had rejected Christ: ‘They shall look upon Me whom they have pierced, and they shall mourn for Him, as one mourneth for his only son, and shall be in bitterness for Him, as one that is in bitterness for his first-born.’ Zechariah 12:10. This scene Christ foresaw when He beheld the city and wept over it. In the temporal ruin of Jerusalem He saw the final destruction of that people who were guilty of the blood of the Son of God.

> “Kev caij nees yeej koob meej uas Khetos nkag mus rau hauv Yeluxalees ntawd tsuas yog ib qho duab ntxoov ntxoo tsaus me me ua ntej qhia txog Nws txoj kev los nyob hauv cov huab saum ntuj nrog hwj chim thiab koob meej, nyob nruab nrab ntawm cov tim tswv txoj kev yeej thiab cov neeg dawb huv txoj kev zoo siab xyiv fab. Ces cov lus uas Khetos tau hais rau cov pov thawj thiab cov Falixais yuav tau ua tiav tias: ‘Txij no mus nej yuav tsis pom Kuv lawm, mus txog thaum nej yuav hais tias, Foom koob hmoov rau Tus uas los hauv tus Tswv lub npe.’ Mathais 23:39. Hauv kev ua yog toog yaj saub Xekhaliyas tau raug qhia txog hnub kawg ntawm txoj kev yeej ntawd; thiab nws kuj pom txoj kev txiav txim uas yuav los rau cov uas thaum Nws thawj zaug los tau tsis lees txais Khetos tias: ‘Lawv yuav ntsia ntsoov rau Kuv tus uas lawv tau nkaug, thiab lawv yuav quaj ntsuag rau Nws ib yam li tus quaj ntsuag rau nws tib leeg tub, thiab yuav nyob hauv kev iab kev khuv xim rau Nws ib yam li tus uas iab siab rau nws thawj tug tub.’ Xekhaliyas 12:10. Khetos twb pom qhov xwm txheej no ua ntej thaum Nws ntsia lub nroog thiab quaj ntsuag rau nws. Hauv Yeluxalees txoj kev puam tsuaj ib ntus ntawd Nws pom qhov kev puas tsuaj kawg nkaus ntawm haiv neeg ntawd uas tau muaj txim rau tus Tub ntawm Vajtswv cov ntshav.”

> “The disciples saw the hatred of the Jews to Christ, but they did not yet see to what it would lead. They did not yet understand the true condition of Israel, nor comprehend the retribution that was to fall upon Jerusalem. This Christ opened to them by a significant object lesson.

> Cov thwjtim pom qhov kev ntxub ntxaug uas cov Yudais muaj rau Khetos, tiam sis lawv tseem tsis tau pom tias qhov ntawd yuav coj mus rau yam twg. Lawv tseem tsis tau to taub txog qhov tseeb tiag ntawm Ixayees, thiab tsis tau nkag siab txog txoj kev pauj txim uas yuav poob los rau saum Yeluxalees. Khetos thiaj qhib tej no rau lawv pom los ntawm ib zaj lus qhia siv ib yam cim uas muaj lub ntsiab tob.

> “The last appeal to Jerusalem had been in vain. The priests and rulers had heard the prophetic voice of the past echoed by the multitude, in answer to the question, ‘Who is this?’ but they did not accept it as the voice of Inspiration. In anger and amazement they tried to silence the people. There were Roman officers in the throng, and to them His enemies denounced Jesus as the leader of a rebellion. They represented that He was about to take possession of the temple, and reign as king in Jerusalem.” The Desire of Ages, 580.

> “Qhov kev hu kawg rau Yeluxalees twb tau ua tsis tiav lawm. Cov pov thawj thiab cov thawjcoj tau hnov lub suab yaj saub ntawm yav dhau los rov ncha los ntawm cov neeg coob coob, los teb rau lo lus nug tias, ‘Tus no yog leejtwg?’ los lawv tsis lees txais nws tias yog lub suab ntawm kev tshoov siab. Nyob hauv kev chim thiab kev xav tsis thoob lawv tau sim ua kom cov neeg ntsiag to. Muaj cov tub ceev xwm Loos nyob hauv pab neeg coob coob ntawd, thiab rau lawv Nws cov yeeb ncuab tau liam Yexus tias yog tus thawjcoj ntawm ib txoj kev ntxeev siab. Lawv hais qhia tias Nws tab tom yuav los tuav lub tuam tsev, thiab kav ua vajntxwv hauv Yeluxalees.” The Desire of Ages, 580.

The point I did not want to miss is that Christ’s Triumphal Entry into Jerusalem typifies not only the Midnight Cry of Millerite history, but also the end of the world. It is associated with the return of Christ at the beginning of Revelation chapter twenty’s millennium and also His return with New Jerusalem at the end of the millennium. It is also associated with the death of the wicked at His second coming, and their final judgment at the end of the millennium. The opening of the last paragraph states, “The last appeal to Jerusalem had been in vain. The priests and rulers had heard the prophetic voice of the past echoed by the multitude, in answer to the question, ‘Who is this?’ but they did not accept it as the voice of Inspiration.”

Lub ntsiab lus uas kuv tsis xav kom plam yog tias Khetos txoj kev Nkag Los Rau Yeluxalees muaj Yeej Koob yog ib yam piv txwv tsis yog rau Kev Quaj Nruab Nrab Hmo Ntuj nkaus xwb hauv keeb kwm Millerite, tiam sis kuj yog rau qhov kawg ntawm lub ntiaj teb thiab. Nws raug txuas nrog Khetos txoj kev rov qab los thaum pib ntawm txhiab xyoo hauv Tshwm Sim tshooj nees nkaum, thiab kuj nrog Nws txoj kev rov qab los ua ke nrog Yeluxalees Tshiab thaum kawg ntawm txhiab xyoo. Nws kuj raug txuas nrog txoj kev tuag ntawm cov neeg phem thaum Nws txoj kev los zaum ob, thiab lawv txoj kev txiav txim zaum kawg thaum kawg ntawm txhiab xyoo. Qhov qhib ntawm nqe lus kawg hais tias, “Qhov kev hu zaum kawg rau Yeluxalees twb tau tsis muaj nqis lawm. Cov pov thawj thiab cov thawj coj tau hnov lub suab yaj saub ntawm yav dhau los ncha rov los ntawm cov neeg coob coob, teb rau lo lus nug tias, ‘Tus no yog leej twg?’ tiam sis lawv tsis lees txais nws ua lub suab ntawm Kev Tshoov Siab.”

The last appeal was in vain, and the appeal was represented as “the prophetic voice of the past.” The multitude in Christ’s day rejected their last appeal, for they rejected Jeremiah’s counsel to return to the old paths. They also refused the methodology of line upon line, for the disciples had answered the question of “Who is this,” by bringing several witnesses together, line upon line, from here a little and there a little.

Qhov kev hu zaum kawg ntawd yog tsis muaj txiaj ntsig, thiab qhov kev hu ntawd raug sawv cev ua “lub suab cev Vajtswv lus faj lem ntawm yav dhau los.” Cov neeg coob coob nyob rau tiam Khetos tsis lees txais lawv txoj kev hu zaum kawg, vim lawv tsis lees txais Yelemis tej lus ntuas kom rov qab los rau tej kev qub. Lawv kuj tsis kam txais txoj kev siv kab ke ntawm kab dhau kab, rau qhov cov thwjtim twb tau teb lo lus nug tias “Tus no yog leejtwg,” los ntawm kev coj ntau tus tim khawv los sib sau ua ke, kab dhau kab, ntawm no me ntsis thiab ntawm ntawd me ntsis.

When Christ begins the entry into Jerusalem, He stops along the way. It begins with the fulfillment of prophecy as the disciples secure the ass for Christ to ride upon. He had never ridden an animal, and the animal had never been ridden. The logic identifies a miracle, for what animal allows a rider the first time, and who knows how to manage riding an ass that has never done it before. This is similar to when the Philistines placed an offering on the cart, along with the Ark, and hitched up two cows who both were nursing calves, and who had never pulled a cart before, and they immediately deserted the calves and began the trip to return the Ark to the Hebrews. The Ark is on its way to Jerusalem, and when David finally brings it into Jerusalem, he typified Christ’s triumphal entry.

Thaum Khetos pib nws txoj kev nkag mus rau hauv Yeluxalees, Nws nres ib ntus ntawm txoj kev. Qhov no pib nrog kev ua tiav ntawm tej lus faj lem thaum cov thwj tim mus nrhiav tus luj tshis rau Khetos caij. Nws yeej tsis tau caij ib tug tsiaj li, thiab tus tsiaj ntawd kuj tsis tau muaj leejtwg caij dua li. Raws li qhov laj lim tswv yim, qhov no qhia txog ib qho txuj ci tseem ceeb; vim tus tsiaj twg yuav kam cia neeg caij thawj zaug, thiab leejtwg thiaj paub tswj tau kev caij ib tug luj tshis uas tsis tau ua li ntawd dua ua ntej. Qhov no zoo ib yam li thaum cov Filitees tso ib qho khoom fij rau saum lub tsheb, nrog rau Lub Phij Xab, thiab muab ob tug nyuj uas tseem pub nyuj me noj mis khi rau nws, thiab cov ntawd yeej tsis tau rub tsheb dua li, los lawv tam sim ntawd tso cov nyuj me tseg thiab pib txoj kev rov qab xa Lub Phij Xab mus rau cov Henplais. Lub Phij Xab tab tom taug kev mus rau Yeluxalees, thiab thaum Daviv thaum kawg coj nws nkag mus rau hauv Yeluxalees, nws ua piv txwv qhia ua ntej txog Khetos txoj kev nkag los nrog yeej koob meej.

Once Christ is on the ass, the people began lining the street with their coats, cutting down palm branches and the shouts cry out, “Hosanna to the Son of David: Blessed is He that cometh in the name of the Lord! Hosanna in the highest.” (Matthew 21:9) The leaders resist and call for Jesus to silence the crowd. They move on and Jesus stops to weep for lost mankind, represented by Jerusalem. Then the procession proceeds and the leaders once again intercede, demanding to know who Jesus is. Then the disciples respond with the line upon line testimony of the prophets.

Thaum Khetos twb caij saum tus nees luav lawm, cov neeg pib nthuav lawv tej tsho rau saum txoj kev, txiav ceg ntoo xib teg los nthuav, thiab tej suab qw nrov hais tias, “Hosanna rau Leej Tub ntawm Daviv: Foom koob hmoov rau Tus uas los hauv lub npe ntawm tus Tswv! Hosanna nyob rau qhov siab tshaj plaws.” (Mathais 21:9) Cov thawj coj tawm tsam thiab thov kom Yexus txwv cov neeg coob ntawd kom ntsiag to. Lawv mus ntxiv mus, thiab Yexus nres quaj ntsuag rau noob neej uas ploj lawm, uas Yeluxalees sawv cev. Ces cov kab ke taug kev ntawd txuas ntxiv mus, thiab cov thawj coj ib zaug ntxiv los cuam tshuam, thov kom paub tias Yexus yog leej twg. Ces cov thwjtim teb rov qab nrog cov yaj saub tej lus tim khawv ib kab ntxiv rau ib kab.

The history we are now considering was preceded by the resurrection of Lazarus, which marks the first disappointment in the prophetic line illustrated in the parable of the ten virgins, and by Uzzah touching the Ark, in the line of David’s triumphal entry into Jerusalem. The first disappointment is associated with a tarrying time, and Christ has tarried when he first heard Lazarus was sick, just as David tarried by leaving the Ark where Uzzah died until he later retrieved it. Lazarus died, and was thereafter resurrected. Lazarus is the one who thereafter leads the ass that Jesus rides upon into Jerusalem.

Keeb kwm uas peb tab tom xyuam xim tam sim no no tau raug ua ntej los ntawm kev sawv hauv qhov tuag rov los ntawm Laxalau, uas cim txog thawj qhov kev poob siab hauv txoj kab yaj saub uas raug piav qhia hauv zaj lus piv txwv txog kaum tus nkauj xwb, thiab kuj raug ua ntej los ntawm Uxas kov Lub Phij Xab, hauv txoj kab ntawm Daviv txoj kev nkag yeej koob meej mus rau hauv Yeluxalees. Thawj qhov kev poob siab ntawd muaj kev txuas nrog ib lub sij hawm ncua, thiab Khetos tau ncua thaum nws xub hnov tias Laxalau mob, ib yam li Daviv tau ncua los ntawm kev tso Lub Phij Xab tseg rau qhov chaw uas Uxas tuag mus txog thaum tom qab nws mam li rov coj nws los. Laxalau tau tuag, thiab tom qab ntawd nws raug tsa sawv hauv qhov tuag rov los. Laxalau yog tus uas tom qab ntawd coj tus luj uas Yexus caij mus rau hauv Yeluxalees.

In Millerite history the second angel arrived on April 19, 1844, at the first disappointment, which marked the beginning of the tarrying time. Thereafter Samuel Snow began to progressively develop the message of the Midnight Cry. The progressive development of that message is represented by Christ’s entry into Jerusalem. The progression of Snow’s work is also represented in the travels of the Ark, from the Philistines, to the cart, to Uzzah and ultimately into Jerusalem.

Hauv keeb kwm ntawm cov Millerite tus tim tswv thib ob tau los txog thaum lub Plaub Hlis 19, 1844, thaum thawj zaug kev poob siab, uas cim tseg qhov pib ntawm lub sijhawm ncua. Tom qab ntawd Samuel Snow tau pib txhim kho zuj zus txoj xov ntawm Kev Quaj Thaum Ib Tag Hmo. Txoj kev txhim kho zuj zus ntawm txoj xov ntawd yog sawv cev los ntawm Khetos txoj kev nkag mus rau hauv Yeluxalees. Txoj kev nce qib ntawm Snow txoj haujlwm kuj raug sawv cev hauv kev thauj mus los ntawm lub Phij Xab, ntawm cov Filisthees mus rau lub laub, mus rau Uxas thiab thaum kawg mus rau hauv Yeluxalees.

The entry has a beginning proclamation of the people when the leaders told Christ to silence the crowd, followed by Christ weeping, then the proclamation of the disciples when the obstinate leaders asked who Christ was. The manifestation of inspiration in the people that produced the first response of the obstinate leaders is repeated by the disciples when they produced “line upon line” a multitude of prophetic witnesses from the past. When the sun set that day, ancient Israel was divorced from God.

Qhov kev nkag mus pib nrog ib zaj lus tshaj tawm ntawm cov neeg thaum cov thawj coj hais kom Khetos ua kom pab neeg nyob ntsiag to, tom qab ntawd yog Khetos quaj, ces yog zaj lus tshaj tawm ntawm cov thwj tim thaum cov thawj coj tawv ncauj nug tias Khetos yog leej twg. Qhov kev tshwm sim ntawm txoj kev tshoov siab nyob hauv cov neeg uas ua rau muaj thawj lo lus teb ntawm cov thawj coj tawv ncauj ntawd, raug rov ua dua los ntawm cov thwj tim thaum lawv coj tawm “kab saum kab” ib co neeg ua tim khawv cev lus faj lem coob heev los ntawm yav tag los. Thaum hnub poob rau hnub ntawd, cov Ixayees thaum ub raug nrauj ntawm Vajtswv lawm.

In that history we are informed that the disciples did not “comprehend the retribution that was to fall upon Jerusalem.” The “retribution” that was to “fall upon Jerusalem” was illustrated for the disciples by “a significant object lesson.” The significant object lesson was the cursing of the fig tree. The destruction of Jerusalem, which the disciples did not yet understand was illustrated by the cursing of the fig tree, and also the parable which Christ had previously taught concerning the fig tree.

Hauv zaj keeb kwm ntawd peb raug ceeb toom tias cov thwjtim tsis tau “to taub txog txoj kev rau txim uas yuav poob los rau saum Yeluxalees.” Txoj “kev rau txim” uas yuav “poob los rau saum Yeluxalees” ntawd tau muab qhia rau cov thwjtim los ntawm “ib qho piv txwv tseem ceeb heev.” Qhov piv txwv tseem ceeb ntawd yog kev foom tsis zoo rau tsob txiv ncuavpias. Kev puastsuaj ntawm Yeluxalees, uas cov thwjtim tseem tsis tau to taub, tau raug muab piv txwv los ntawm kev foom tsis zoo rau tsob txiv ncuavpias, thiab kuj yog los ntawm zaj lus piv txwv uas Khetos twb tau qhia yav tas los hais txog tsob txiv ncuavpias.

> “The warning is for all time. Christ’s act in cursing the tree which His own power had created stands as a warning to all churches and to all Christians. No one can live the law of God without ministering to others. But there are many who do not live out Christ’s merciful, unselfish life. Some who think themselves excellent Christians do not understand what constitutes service for God. They plan and study to please themselves. They act only in reference to self. Time is of value to them only as they can gather for themselves. In all the affairs of life this is their object. Not for others but for themselves do they minister. God created them to live in a world where unselfish service must be performed. He designed them to help their fellow men in every possible way. But self is so large that they cannot see anything else. They are not in touch with humanity. Those who thus live for self are like the fig tree, which made every pretension but was fruitless. They observe the forms of worship, but without repentance or faith. In profession they honor the law of God, but obedience is lacking. They say, but do not. In the sentence pronounced on the fig tree Christ demonstrates how hateful in His eyes is this vain pretense. He declares that the open sinner is less guilty than is he who professes to serve God, but who bears no fruit to His glory.

> “Lo lus ceeb toom no yog rau txhua tiam txhua lub sijhawm. Tes haujlwm uas Khetos tau foom phem rau tsob ntoo uas yog Nws lub hwjchim tus kheej tau tsim los, sawv ua ib lo lus ceeb toom rau txhua pawg ntseeg thiab rau txhua tus Khixatia. Tsis muaj leejtwg yuav ua neej raws li Vajtswv txoj kevcai tau yog tsis pabcuam rau lwm tus. Tiamsis muaj coob leej uas tsis coj raws li Khetos txoj sia muaj kev khuvleej thiab tsis qia dub. Muaj ib txhia uas xav tias lawv tus kheej yog cov Khixatia zoo tshaj plaws, los lawv tsis to taub tias yam twg thiaj yog kev ua haujlwm rau Vajtswv. Lawv npaj thiab kawm xyuas kom haum lawv tus kheej siab. Lawv ua txhua yam tsuas yog hais txog lawv tus kheej xwb. Lub sijhawm muaj nqes rau lawv tsuas yog raws li lawv khaws tau rau lawv tus kheej. Nyob hauv txhua yam haujlwm hauv lub neej no, qhov no yog lawv lub hom phiaj. Tsis yog rau lwm tus, tabsis yog rau lawv tus kheej, lawv thiaj ua haujlwm pabcuam. Vajtswv tsim lawv los kom ua neej nyob hauv ib lub ntiajteb uas yuav tsum muaj kev pabcuam uas tsis qia dub. Nws tsa kom lawv pab lawv tej phoojywg tibneeg hauv txhua txojkev uas ua tau. Tiamsis tus kheej loj heev ua rau lawv tsis pom ib yam dabtsi ntxiv lawm. Lawv tsis txuas nrog tibneeg. Cov uas ua neej li no rau tus kheej zoo ib yam li tsob txiv athi uas ua txhua yam kom zoo li muaj tiag, tiamsis tsis txi txiv li. Lawv coj raws li txhua yam qauv ntawm kev pehawm, tabsis tsis muaj kev hloov siab lees txim lossis kev ntseeg. Hauv lawv tej lus lees paub, lawv hwm Vajtswv txoj kevcai, tabsis tsis muaj kev mloog lus. Lawv hais, tabsis lawv tsis ua. Hauv txoj lus txiav txim uas raug hais rau tsob txiv athi, Khetos qhia tias qhov kev dag ua txuj no ntxub heev npaum li cas hauv Nws lub qhov muag. Nws tshaj tawm tias tus neeg txhaum uas qhib lug pom tseeb tseem muaj txim tsawg dua tus uas lees tias ua haujlwm pab Vajtswv, tiamsis tsis txi txiv rau Nws lub yeeb koob.”

> “The parable of the fig tree, spoken before Christ’s visit to Jerusalem, had a direct connection with the lesson He taught in cursing the fruitless tree.” The Desire of Ages, 584.

> “Zaj lus piv txwv txog tsob txiv cev, uas tau hais ua ntej Khetos mus xyuas lub nroog Yeluxalees, muaj kev txuas ncaj qha nrog zaj lus qhia uas Nws tau qhia thaum Nws foom phem rau tsob ntoo uas tsis txi txiv.” The Desire of Ages, 584.

After the last confrontation with the leaders, Jesus retired to pray through the night, then in the morning as He passed the fig tree He cursed it.

Tom qab qhov kev sib ntsib zaum kawg nrog cov thawj coj, Yexus thim mus thov Vajtswv tag hmo, ces thaum sawv ntxov, thaum Nws taug kev hla tsob ntoo txiv cev, Nws foom phem rau nws.

> “It was not the season for ripe figs, except in certain localities; and on the highlands about Jerusalem it might truly be said, ‘The time of figs was not yet.’ But in the orchard to which Jesus came, one tree appeared to be in advance of all the others. It was already covered with leaves. It is the nature of the fig tree that before the leaves open, the growing fruit appears. Therefore this tree in full leaf gave promise of well-developed fruit. But its appearance was deceptive. Upon searching its branches, from the lowest bough to the topmost twig, Jesus found ‘nothing but leaves.’ It was a mass of pretentious foliage, nothing more.

> “Tsis tau txog lub caij uas txiv athi siav, tsuas yog nyob rau qee thaj chaw xwb; thiab saum tej toj siab ib ncig lub nroog Yeluxalees yeej hais tau tseeb tias, ‘Lub sij hawm ntawm txiv athi tseem tsis tau txog.’ Tiamsis hauv lub vaj txiv hmab txiv ntoo uas Yexus tuaj txog ntawd, muaj ib tsob ntoo zoo nkaus li nyob ua ntej dua tag nrho lwm tsob. Nws twb muaj nplooj puv nkaus lawm. Qhov xwm ntawm tsob txiv athi yog tias ua ntej nplooj qhib tawm, cov txiv uas tab tom hlob twb tshwm los lawm. Yog li ntawd, tsob ntoo uas muaj nplooj puv npo no thiaj qhia tau kev cia siab tias muaj txiv zoo hlob tiav lawm. Los nws qhov zoo li ntawd yog kev dag ntxias. Thaum Yexus tshuaj xyuas nws tej ceg, txij ceg qis tshaj mus txog tus ceg me saum kawg, Nws pom tias ‘tsis muaj dabtsi li tsuas yog nplooj xwb.’ Nws tsuas yog ib pawg nplooj uas ua tawm yam khav theeb, tsis muaj dabtsi tshaj ntawd lawm.”

> “Christ uttered against it a withering curse. ‘No man eat fruit of thee hereafter forever,’ He said. The next morning, as the Saviour and His disciples were again on their way to the city, the blasted branches and drooping leaves attracted their attention. ‘Master,’ said Peter, ‘behold, the fig tree which Thou cursedst is withered away.’

> “Khetos tau hais ib lo lus foom phem uas ua rau nws qhuav tuag. Nws hais tias, ‘Tsis txhob cia ib tug neeg twg noj tau txiv ntawm koj ntxiv mus ib txhis li lawm.’ Tag kis sawv ntxov tom qab ntawd, thaum tus Cawmseej thiab Nws cov thwjtim rov taug kev mus rau hauv lub nroog dua, cov ceg uas qhuav tuag thiab cov nplooj uas nyo zuj zus tau ntes lawv lub siab. ‘Xib Hwb,’ Petus hais tias, ‘saib seb, tsob txiv cev uas Koj tau foom phem ntawd twb qhuav tuag lawm.’”

> “Christ’s act in cursing the fig tree had astonished the disciples. It seemed to them unlike His ways and works. Often they had heard Him declare that He came not to condemn the world, but that the world through Him might be saved. They remembered His words, ‘The Son of man is not come to destroy men’s lives, but to save them.’ Luke 9:56. His wonderful works had been done to restore, never to destroy. The disciples had known Him only as the Restorer, the Healer. This act stood alone. What was its purpose? they questioned.

> “Yexus Khetos txoj kev ua uas foom phem rau tsob txiv cev tau ua rau cov thwjtim xav tsis thoob. Rau lawv mas nws zoo li tsis phim Nws tej kev thiab Nws tej hauj lwm li. Muaj ntau zaus lawv tau hnov Nws tshaj tawm tias Nws tsis yog los txiav txim rau lub ntiajteb, tiam sis kom lub ntiajteb thiaj yuav dim dhau los ntawm Nws. Lawv nco txog Nws cov lus hais tias, ‘Leej Tub ntawm neeg tsis tau los ua kom neeg txoj sia puastsuaj, tiam sis los cawm lawv.’ Luka 9:56. Nws tej hauj lwm uas zoo kawg nkaus yeej tau ua los kho kom rov qab, tsis yog los rhuav tshem. Cov thwjtim tsuas yog paub Nws ua tus uas rov kho kom zoo, tus Kho Mob xwb. Qhov kev ua no sawv ib leeg xwb. Qhov no yog muaj lub hom phiaj dabtsi? lawv thiaj nug li ntawd.”

> “God ‘delighteth in mercy.’ ‘As I live, saith the Lord God, I have no pleasure in the death of the wicked.’ Micah 7:18; Ezekiel 33:11. To Him the work of destruction and the denunciation of judgment is a ‘strange work.’ Isaiah 28:21. But it is in mercy and love that He lifts the veil from the future, and reveals to men the results of a course of sin.

> Vajtswv “zoo siab rau txoj kev hlub tshua.” “Raws li kuv muaj sia nyob, tus Tswv Vajtswv hais tias, kuv tsis zoo siab rau txoj kev tuag ntawm tus neeg phem.” Micah 7:18; Ezekiel 33:11. Rau Nws, txoj hauj lwm ntawm kev rhuav tshem thiab kev tshaj tawm txog kev txiav txim yog ib “txoj hauj lwm txawv.” Isaiah 28:21. Tiamsis yog nyob hauv txoj kev hlub tshua thiab txoj kev hlub uas Nws tsa daim ntaub thaiv ntawm yav tom ntej tawm, thiab qhia rau tib neeg paub txog tej txiaj ntsig ntawm txoj kev ua txhaum.

> “The cursing of the fig tree was an acted parable. That barren tree, flaunting its pretentious foliage in the very face of Christ, was a symbol of the Jewish nation. The Saviour desired to make plain to His disciples the cause and the certainty of Israel’s doom. For this purpose He invested the tree with moral qualities, and made it the expositor of divine truth. The Jews stood forth distinct from all other nations, professing allegiance to God. They had been specially favored by Him, and they laid claim to righteousness above every other people. But they were corrupted by the love of the world and the greed of gain. They boasted of their knowledge, but they were ignorant of the requirements of God, and were full of hypocrisy. Like the barren tree, they spread their pretentious branches aloft, luxuriant in appearance, and beautiful to the eye, but they yielded ‘nothing but leaves.’ The Jewish religion, with its magnificent temple, its sacred altars, its mitered priests and impressive ceremonies, was indeed fair in outward appearance, but humility, love, and benevolence were lacking.” The Desire of Ages, 581, 582.

> “Kev foom tsis zoo rau tsob txiv cev yog ib zaj lus piv txwv uas ua tawm los. Tsob ntoo qhuav qhawv ntawd, uas nthuav nws tej nplooj zoo li muaj hwjchim dag ntxias rau ntawm Khetos lub ntsej muag kiag, yog ib lub cim sawv cev rau haiv neeg Yudais. Tus Cawmseej xav kom Nws cov thwjtim pom meej txog qhov ua rau Ixayees raug puastsuaj thiab txog qhov tseeb ruaj khov tias nws txoj kev puastsuaj yuav los. Vim li no Nws thiaj pub rau tsob ntoo ntawd muaj yam ntxwv ntawm kev ncaj ncees thiab kev txhaum, thiab ua kom nws los ua tus piav qhia txog qhov tseeb saum ntuj ceeb tsheej. Cov Yudais sawv tawm txawv ntawm txhua haiv neeg, tshaj tawm tias lawv mloog lus rau Vajtswv. Lawv tau txais kev hlub tshwj xeeb ntawm Nws, thiab lawv thov tias lawv muaj kev ncaj ncees tshaj txhua haiv neeg. Tiamsis lawv twb raug kev hlub lub ntiajteb thiab kev ntshaw nyiaj txiag ua kom phem lawd. Lawv khav txog lawv txoj kev paub, tiamsis lawv tsis paub txog tej yam uas Vajtswv xav kom ua, thiab puv npo rau hauv kev ua neeg siab ob sab. Zoo ib yam li tsob ntoo qhuav qhawv ntawd, lawv nthuav lawv tej ceg uas zoo li muaj koob meej cuav tsa siab, zoo nkaus li nplua mias thiab ntxim saib heev, tiamsis lawv tsis txi txiv ib yam li ‘tsuas muaj nplooj xwb.’ Kev ntseeg Yudais, nrog nws lub tuam tsev uas muaj koob meej, nws tej thaj txi ntuj dawb huv, nws cov pov thawj hnav mom siab, thiab nws tej kab ke uas ua rau tibneeg qhuas qas, yeej zoo nkauj tiag tiag rau sab nraud, tiamsis kev txo hwjchim, kev hlub, thiab kev ua siab dawb siab zoo ho tsis muaj li.” The Desire of Ages, 581, 582.

We began by raising two questions which we are in the process of answering. Those questions were, “Why did the judgment of the living begin at 9/11? What is the biblical judgment of the living?”

Peb tau pib los ntawm kev tsa ob lo lus nug uas peb tseem tab tom teb. Cov lus nug ntawd yog, “Vim li cas txoj kev txiav txim rau cov ciaj sia thiaj li pib rau 9/11? Txoj kev txiav txim rau cov ciaj sia raws li Vajlugkub yog dab tsi?”

The few lines of prophecy we just put in place are biblical witnesses of the judgment of the living. Those lines of prophecy address much more than simply the “A, B, C’s” of the judgment, but we are first answering the questions of 9/11 and the judgment of the living.

Ob peb kab lus faj lem uas peb nyuam qhuav muab tso rau ntawd yog cov tim khawv hauv phau Vajlugkub hais txog txoj kev txiav txim rau cov muaj sia nyob. Cov kab lus faj lem ntawd hais txog ntau yam tshaj li tsuas yog “A, B, C” ntawm txoj kev txiav txim xwb, tiam sis ua ntej no peb tab tom teb cov lus nug txog 9/11 thiab txoj kev txiav txim rau cov muaj sia nyob.

> “‘I beheld,’ says the prophet Daniel, ‘till thrones were placed, and One that was Ancient of Days did sit: His raiment was white as snow, and the hair of His head like pure wool; His throne was fiery flames, and the wheels thereof burning fire. A fiery stream issued and came forth from before Him: thousand thousands ministered unto Him, and ten thousand times ten thousand stood before Him: the judgment was set, and the books were opened.’ Daniel 7:9, 10, R.V.

> “‘Kuv ntsia saib,’ tus yaj saub Daniyees hais tias, ‘mus txog thaum tej zwm txwv raug muab tso tseg, thiab Muaj Ib Tug uas yog Tus Laus Hnub nyoog zaum lawm: Nws tej tsoos tsho dawb paug ib yam li daus, thiab plaub hau saum Nws taub hau zoo li yaj ntaub ntshiab huv; Nws lub zwm txwv yog nplaim taws kub, thiab nws tej log yog hluav taws cig kub lug. Muaj ib tug dej hluav taws ntws tawm thiab tawm tuaj ntawm Nws xub ntiag: txhiab txhiab tus ua haujlwm rau Nws, thiab kaum txhiab npaug kaum txhiab tus sawv ntawm Nws xub ntiag: lub rooj txiav txim raug tsa, thiab tej phau ntawv raug qhib.’ Daniyees 7:9, 10, R.V.”

> “Thus was presented to the prophet’s vision the great and solemn day when the characters and the lives of men should pass in review before the Judge of all the earth, and to every man should be rendered ‘according to his works.’ The Ancient of Days is God the Father. Says the psalmist: ‘Before the mountains were brought forth, or ever Thou hadst formed the earth and the world, even from everlasting to everlasting, Thou art God.’ Psalm 90:2. It is He, the source of all being, and the fountain of all law, that is to preside in the judgment. And holy angels as ministers and witnesses, in number ‘ten thousand times ten thousand, and thousands of thousands,’ attend this great tribunal.

> “Yog li no tau muab nthuav tawm rau tus yaj saub pom hauv kev ua yog toog pom txog hnub loj thiab hnyav ntawd, thaum tej cwj pwm thiab tej neej ntawm tibneeg yuav dhau los raug tshuaj xyuas ua ntej tus Txiav Txim ntawm tag nrho lub ntiajteb, thiab rau txhua tus tibneeg yuav raug muab txim rov qab ‘raws li nws tej haujlwm.’ Tus Uas Muaj Hnub Nyoog Kawg Kawg yog Vajtswv Leej Txiv. Tus sau nkauj nkauj qhuas hais tias: ‘Ua ntej tej roob raug tsim tawm los, lossis ua ntej Koj tau tsim lub ntiajteb thiab lub qab ntuj khwb, txij ib txhis mus txog ib txhis, Koj yog Vajtswv.’ Ntawv Nkauj 90:2. Nws yog tus ntawd, tus keeb ntawm txhua yam muaj txojsia, thiab tus dej txhawv ntawm txhua txoj kevcai, uas yuav los ua tus kav hauv txoj kev txiav txim. Thiab cov timtswv dawb huv ua cov tub qhe thiab cov timkhawv, coob txog ‘kaum txhiab npaug kaum txhiab, thiab txhiab txhiab,’ tuaj koom lub tsev txiav txim loj no.”

> “‘And, behold, one like the Son of man came with the clouds of heaven, and came to the Ancient of Days, and they brought Him near before Him. And there was given Him dominion, and glory, and a kingdom, that all people, nations, and languages, should serve Him: His dominion is an everlasting dominion, which shall not pass away.’ Daniel 7:13, 14. The coming of Christ here described is not His second coming to the earth. He comes to the Ancient of Days in heaven to receive dominion and glory and a kingdom, which will be given Him at the close of His work as a mediator. It is this coming, and not His second advent to the earth, that was foretold in prophecy to take place at the termination of the 2300 days in 1844. Attended by heavenly angels, our great High Priest enters the holy of holies and there appears in the presence of God to engage in the last acts of His ministration in behalf of man—to perform the work of investigative judgment and to make an atonement for all who are shown to be entitled to its benefits.

> “‘Thiab, saib maj, muaj ib tug zoo li Neeg Leej Tub los nrog tej huab saum ntuj los, thiab Nws los cuag Tus Qub Hnub Nyoog, thiab lawv coj Nws los ze ntawm Nws xub ntiag. Thiab raug muab txoj cai kav, thiab hwjchim ci ntsa iab, thiab ib lub nceeg vaj rau Nws, kom txhua haiv neeg, txhua tebchaws, thiab txhua yam lus, yuav tsum ua haujlwm rau Nws: Nws txoj cai kav yog txoj cai kav uas nyob mus ib txhis, uas yuav tsis ploj mus li.’ Daniel 7:13, 14. Kev los ntawm Khetos uas tau piav tseg ntawm no tsis yog Nws txoj kev los zaum ob los rau ntiajteb. Nws los cuag Tus Qub Hnub Nyoog saum ntuj ceeb tsheej kom txais txoj cai kav thiab hwjchim ci ntsa iab thiab ib lub nceeg vaj, uas yuav raug muab rau Nws thaum kawg ntawm Nws tes haujlwm ua tus Neeg Nruab Nrab. Yog txoj kev los no, tsis yog Nws txoj kev los zaum ob rau ntiajteb, uas tau raug hais tseg hauv lus faj lem tias yuav muaj tshwm sim thaum xaus ntawm 2300 hnub hauv xyoo 1844. Nrog cov timtswv saum ntuj ceeb tsheej ua ke nrog Nws, peb tus Pov Thawj Hlob loj nkag mus rau hauv qhov chaw dawb huv tshaj plaws, thiab nyob ntawd tshwm rau ntawm Vajtswv xub ntiag los ua tiav tej haujlwm kawg ntawm Nws txoj hauj lwm ua qhev teev ntuj sawv cev rau tibneeg—ua txoj haujlwm ntawm kev txiav txim tshuaj xyuas thiab ua kev theej txhoj rau txhua tus uas raug qhia tias tsim nyog txais nws tej txiaj ntsig.”

> “In the typical service only those who had come before God with confession and repentance, and whose sins, through the blood of the sin offering, were transferred to the sanctuary, had a part in the service of the Day of Atonement. So in the great day of final atonement and investigative judgment the only cases considered are those of the professed people of God. The judgment of the wicked is a distinct and separate work, and takes place at a later period. ‘Judgment must begin at the house of God: and if it first begin at us, what shall the end be of them that obey not the gospel?’ 1 Peter 4:17.

> “Hauv kev pabcuam uas yog tus qauv xwb, tsuas yog cov uas twb tau los cuag Vajtswv nrog kev lees txim thiab kev hloov siab lees txim, thiab uas lawv tej kev txhaum, los ntawm cov ntshav ntawm txoj kev fij txi rau kev txhaum, raug xa mus rau hauv lub chaw dawb huv, thiaj muaj feem rau hauv kev pabcuam ntawm Hnub Theej Txhoj. Yog li ntawd, nyob rau hnub loj ntawm txoj kev theej txhoj kawg thiab txoj kev txiav txim tshuaj xyuas, tsuas yog cov xwm txheej ntawm cov uas lees tias yog Vajtswv haiv neeg xwb thiaj raug coj los xav txog. Kev txiav txim rau cov neeg phem yog ib txoj haujlwm txawv thiab cais nyias, thiab nws tshwm sim rau ib lub sijhawm tom qab. ‘Kev txiav txim yuav tsum pib ntawm Vajtswv tsev: thiab yog tias nws xub pib ntawm peb, ces qhov kawg ntawm cov uas tsis mloog txoj moo zoo yuav zoo li cas?’ 1 Peter 4:17.

> “The books of record in heaven, in which the names and the deeds of men are registered, are to determine the decisions of the judgment. Says the prophet Daniel: ‘The judgment was set, and the books were opened.’ The revelator, describing the same scene, adds: ‘Another book was opened, which is the book of life: and the dead were judged out of those things which were written in the books, according to their works.’ Revelation 20:12.

> “Cov phau ntawv sau cia nyob saum ntuj ceeb tsheej, uas sau npe thiab tej dejnum ntawm tibneeg tseg rau hauv, yog yam uas yuav txiav txim rau kev txiav txim plaub ntug. Tus yaj saub Daniyee hais tias: ‘Lub tsev hais plaub txiav txim twb raug tsa, thiab cov phau ntawv raug qhib lawm.’ Tus uas tau txais kev tshwm sim, thaum piav txog tib qhov xwm txheej ntawd, ntxiv tias: ‘Tseem muaj dua ib phau ntawv raug qhib, uas yog phau ntawv txoj sia: thiab cov neeg tuag raug txiav txim raws li tej uas tau sau rau hauv cov phau ntawv ntawd, raws li lawv tej haujlwm.’ Tshwmsim 20:12.”

> “The book of life contains the names of all who have ever entered the service of God. Jesus bade His disciples: ‘Rejoice, because your names are written in heaven.’ Luke 10:20. Paul speaks of his faithful fellow workers, ‘whose names are in the book of life.’ Philippians 4:3. Daniel, looking down to ‘a time of trouble, such as never was,’ declares that God’s people shall be delivered, ‘everyone that shall be found written in the book.’ And the revelator says that those only shall enter the city of God whose names ‘are written in the Lamb’s book of life.’ Daniel 12:1; Revelation 21:27.

> “Phau ntawv txoj sia muaj cov npe ntawm txhua tus uas tau muaj dua los nkag los ua Vajtswv tes haujlwm. Yexus tau hais kom Nws cov thwjtim tias: ‘Cia li zoo siab, rau qhov nej tej npe twb raug sau cia rau saum ntuj lawm.’ Luka 10:20. Paulus hais txog nws cov npoj yaig uas ncaj ncees, ‘cov uas lawv tej npe nyob hauv phau ntawv txoj sia.’ Filipis 4:3. Daniyees, thaum ntsia mus txog ‘ib lub sijhawm kev txom nyem, yam uas tsis tau muaj dua li ntawd,’ tshaj tawm tias Vajtswv haiv neeg yuav raug cawm dim, ‘txhua tus uas yuav pom muaj npe sau cia hauv phau ntawv.’ Thiab tus uas tau txais txoj kev tshwm sim hais tias tsuas yog cov neeg uas lawv tej npe ‘raug sau cia rau hauv tus Menyuam Yaj phau ntawv txoj sia’ xwb thiaj yuav nkag tau mus rau hauv Vajtswv lub nroog. Daniyees 12:1; Tshwmsim 21:27.”

> “‘A book of remembrance’ is written before God, in which are recorded the good deeds of ‘them that feared the Lord, and that thought upon His name.’ Malachi 3:16. Their words of faith, their acts of love, are registered in heaven. Nehemiah refers to this when he says: ‘Remember me, O my God, … and wipe not out my good deeds that I have done for the house of my God.’ Nehemiah 13:14. In the book of God’s remembrance every deed of righteousness is immortalized. There every temptation resisted, every evil overcome, every word of tender pity expressed, is faithfully chronicled. And every act of sacrifice, every suffering and sorrow endured for Christ’s sake, is recorded. Says the psalmist: ‘Thou tellest my wanderings: put Thou my tears into Thy bottle: are they not in Thy book?’ Psalm 56:8.

> “‘Ib phau ntawv nco’ raug sau cia rau ntawm Vajtswv xub ntiag, uas muaj sau tseg hauv ntawd txog tej haujlwm zoo ntawm ‘cov uas ntshai tus Tswv, thiab cov uas xav txog Nws lub npe.’ Malachi 3:16. Lawv tej lus ntawm txojkev ntseeg, lawv tej dejnum ntawm txojkev hlub, raug sau cia saum ntuj ceeb tsheej. Nehemihais hais txog qhov no thaum nws hais tias: ‘Kuv tus Vajtswv, thov nco ntsoov kuv, … thiab txhob lwv tawm kuv tej haujlwm zoo uas kuv tau ua rau lub tuam tsev ntawm kuv tus Vajtswv.’ Nehemihais 13:14. Hauv phau ntawv nco ntawm Vajtswv, txhua txoj haujlwm ncaj ncees raug khaws cia mus ib txhis. Nyob ntawd, txhua txoj kev ntxias uas raug tiv tseg, txhua yam kev phem uas raug kov yeej, txhua lo lus ntawm txojkev hlub tshua mos muag uas raug hais tawm, raug sau cia ncaj ncees. Thiab txhua txoj haujlwm txi, txhua txojkev txom nyem thiab kev quaj ntsuag uas raug nyiaj vim Khetos lub hom phiaj, raug sau cia. Tus sau nkauj nkauj hais tias: ‘Koj suav kuv tej kev khiav ncig: thov muab kuv tej kua muag rau hauv Koj lub hwj: lawv puas tsis nyob hauv Koj phau ntawv?’ Phau Ntawv Nkauj 56:8.”

> “There is a record also of the sins of men. ‘For God shall bring every work into judgment, with every secret thing, whether it be good, or whether it be evil.’ ‘Every idle word that men shall speak, they shall give account thereof in the day of judgment.’ Says the Saviour: ‘By thy words thou shalt be justified, and by thy words thou shalt be condemned.’ Ecclesiastes 12:14; Matthew 12:36, 37. The secret purposes and motives appear in the unerring register; for God ‘will bring to light the hidden things of darkness, and will make manifest the counsels of the hearts.’ 1 Corinthians 4:5. ‘Behold, it is written before Me, … your iniquities, and the iniquities of your fathers together, saith the Lord.’ Isaiah 65:6, 7.

> “Tseem kuj muaj ib daim ntawv sau tseg txog tej kev txhaum ntawm tibneeg. ‘Vajtswv yuav coj txhua txoj hauj lwm los rau hauv kev txiav txim, nrog rau txhua yam uas zais cia, txawm yog yam zoo los yog yam phem.’ ‘Txhua lo lus tsis muaj nqis uas tibneeg hais, lawv yuav tsum muab tus lej txog tej ntawd rau hnub txiav txim.’ Tus Cawmseej hais tias: ‘Vim ntawm koj cov lus koj yuav raug suav tias ncaj ncees, thiab vim ntawm koj cov lus koj yuav raug txiav txim txim.’ Ecclesiastes 12:14; Matthew 12:36, 37. Tej kev npaj zais cia thiab tej kev txhawb siab hauv siab yuav tshwm tawm hauv daim ntawv sau uas tsis yuam kev; rau qhov Vajtswv ‘yuav coj tej yam zais ntawm qhov tsaus ntuj los rau qhov pom kev, thiab yuav ua kom tej kev xav hauv siab tshwm tseeb.’ 1 Corinthians 4:5. ‘Saib seb, twb sau cia ntawm Kuv xub ntiag lawm, … nej tej kev txhaum, thiab tej kev txhaum ntawm nej cov yawg koob ua ke, tus Tswv hais li ntawd.’ Isaiah 65:6, 7.”

> “Every man’s work passes in review before God and is registered for faithfulness or unfaithfulness. Opposite each name in the books of heaven is entered with terrible exactness every wrong word, every selfish act, every unfulfilled duty, and every secret sin, with every artful dissembling. Heaven-sent warnings or reproofs neglected, wasted moments, unimproved opportunities, the influence exerted for good or for evil, with its far-reaching results, all are chronicled by the recording angel.

> “Txhua tus neeg txoj hauj lwm raug coj los tshuaj xyuas rau ntawm Vajtswv xub ntiag thiab raug sau tseg raws li kev ncaj ncees los sis kev tsis ncaj ncees. Ntawm ib sab ntawm txhua lub npe hauv cov ntawv ntuj ceeb tsheej raug sau cia nrog qhov tseeb txaus ntshai kawg nkaus txhua lo lus tsis yog, txhua txoj kev ua qia dub, txhua tes dej num uas tsis tau ua tiav, thiab txhua txoj kev txhaum zais, nrog rau txhua yam kev dag ntxias muaj tswv yim. Cov lus ceeb toom los sis lus qhuab ntuas uas ntuj ceeb tsheej xa los uas raug tsis quav ntsej, tej lub sij hawm uas nkim pov tseg, tej lub sijhawm zoo uas tsis tau siv kom muaj nqis, txoj kev cuam tshuam uas tau siv rau qhov zoo los sis rau qhov phem, nrog rau nws cov txiaj ntsig uas ncav mus deb kawg, txhua yam no tus tim tswv uas sau ntawv tau sau cia tseg.”

> “The law of God is the standard by which the characters and the lives of men will be tested in the judgment. Says the wise man: ‘Fear God, and keep His commandments: for this is the whole duty of man. For God shall bring every work into judgment.’ Ecclesiastes 12:13, 14. The apostle James admonishes his brethren: ‘So speak ye, and so do, as they that shall be judged by the law of liberty.’ James 2:12.

> “Vajtswv txoj kevcai yog tus qauv uas tibneeg tus cwjpwm thiab lawv txoj sia yuav raug sim raws hauv txoj kev txiav txim. Tus neeg txawj ntse hais tias: ‘Ntshai Vajtswv, thiab ceev Nws tej lus txib: rau qhov no yog tibneeg tes haujlwm huvsi. Vim Vajtswv yuav coj txhua yam haujlwm los rau hauv txoj kev txiav txim.’ Ecclesiastes 12:13, 14. Tus timthawj Yakaunpaus ntuas nws cov kwvtij tias: ‘Nej yuav tsum hais li no, thiab ua li no, zoo li cov uas yuav raug txiav txim raws txoj kevcai uas pub kev ywj pheej.’ James 2:12.”

> “Those who in the judgment are ‘accounted worthy’ will have a part in the resurrection of the just. Jesus said: ‘They which shall be accounted worthy to obtain that world, and the resurrection from the dead, … are equal unto the angels; and are the children of God, being the children of the resurrection.’ Luke 20:35, 36. And again He declares that ‘they that have done good’ shall come forth ‘unto the resurrection of life.’ John 5:29. The righteous dead will not be raised until after the judgment at which they are accounted worthy of ‘the resurrection of life.’ Hence they will not be present in person at the tribunal when their records are examined and their cases decided.

> “Cov uas nyob hauv txoj kev txiav txim raug suav tias ‘tsim nyog’ yuav muaj feem hauv txoj kev sawv rov los ntawm cov ncaj ncees. Yexus hais tias: ‘Cov uas raug suav tias tsim nyog kom tau lub ntiajteb ntawd, thiab txojkev sawv hauv qhov tuag rov qab los, … lawv zoo ib yam li cov timtswv saum ntuj; thiab lawv yog Vajtswv cov me nyuam, vim lawv yog cov me nyuam ntawm txojkev sawv rov los.’ Lukas 20:35, 36. Thiab dua thiab Nws tshaj tawm tias ‘cov uas tau ua qhov zoo’ yuav tawm los ‘rau txojkev sawv rov los uas yog txojsia.’ Yauhas 5:29. Cov neeg ncaj ncees uas tuag lawm yuav tsis raug tsa sawv rov los kom txog thaum tom qab txoj kev txiav txim uas lawv raug suav tias tsim nyog rau ‘txojkev sawv rov los uas yog txojsia.’ Vim li no lawv yuav tsis nyob tim ntsej tim muag ntawm lub rooj txiav txim thaum lawv tej ntaub ntawv raug tshuaj xyuas thiab lawv tej rooj plaub raug txiav txim.”

> “Jesus will appear as their advocate, to plead in their behalf before God. ‘If any man sin, we have an advocate with the Father, Jesus Christ the righteous.’ 1 John 2:1. ‘For Christ is not entered into the holy places made with hands, which are the figures of the true; but into heaven itself, now to appear in the presence of God for us.’ ‘Wherefore He is able also to save them to the uttermost that come unto God by Him, seeing He ever liveth to make intercession for them.’ Hebrews 9:24; 7:25.

> “Yexus yuav tshwm los ua lawv tus neeg sawv cev, los thov rau lawv xub ntiag Vajtswv. ‘Yog leejtwg ua txhaum, peb muaj tus neeg sawv cev nrog Leej Txiv, yog Yexus Khetos tus ncaj ncees.’ 1 John 2:1. ‘Rau qhov Khetos tsis tau nkag mus rau hauv tej chaw dawb huv uas yog neeg txhais tes ua, uas tsuas yog tus yam ntxwv ntawm yam tseeb xwb; tiam sis Nws tau nkag mus rau hauv ntuj ceeb tsheej nws tus kheej, nim no los tshwm nyob rau ntawm Vajtswv xub ntiag rau peb.’ ‘Yog li ntawd Nws thiaj muaj peevxwm cawm tau kiag li cov uas los cuag Vajtswv los ntawm Nws, vim Nws ibtxwm muaj sia nyob los thov pab rau lawv.’ Hebrews 9:24; 7:25.”

> “As the books of record are opened in the judgment, the lives of all who have believed on Jesus come in review before God. Beginning with those who first lived upon the earth, our Advocate presents the cases of each successive generation, and closes with the living. Every name is mentioned, every case closely investigated. Names are accepted, names rejected. When any have sins remaining upon the books of record, unrepented of and unforgiven, their names will be blotted out of the book of life, and the record of their good deeds will be erased from the book of God’s remembrance. The Lord declared to Moses: ‘Whosoever hath sinned against Me, him will I blot out of My book.’ Exodus 32:33. And says the prophet Ezekiel: ‘When the righteous turneth away from his righteousness, and committeth iniquity, … all his righteousness that he hath done shall not be mentioned.’ Ezekiel 18:24.” The Great Controversy, 479–483.

> “Thaum tej phau ntawv keeb kwm raug qhib hauv txoj kev txiav txim, txoj sia ntawm txhua tus uas tau ntseeg Yexus raug coj los tshuaj xyuas nyob ntawm Vajtswv xub ntiag. Pib ntawm cov uas xub nyob saum ntiajteb no, peb Tus Kws Sawv Cev nthuav tawm txhua tiam neeg ib tiam dhau ib tiam, thiab xaus nrog cov uas tseem ciaj sia. Txhua lub npe raug hais tawm, txhua rooj plaub raug tshuaj xyuas kom meej. Muaj cov npe raug lees txais, muaj cov npe raug tsis lees txais. Thaum leejtwg tseem muaj tej kev txhaum nyob tseg rau hauv tej phau ntawv keeb kwm, yam tsis tau hloov siab lees txim thiab tsis tau txais kev zam txim, lawv lub npe yuav raug lwv tawm hauv phau ntawv txoj sia, thiab cov keeb kwm ntawm lawv tej haujlwm zoo yuav raug lwv tawm hauv phau ntawv uas Vajtswv nco txog. Tus Tswv tau tshaj rau Mauxes hais tias: ‘Tus twg tau ua txhaum tawm tsam Kuv, tus ntawd Kuv yuav lwv tawm hauv Kuv phau ntawv.’ Khiavdim 32:33. Thiab tus yaj saub Exekees kuj hais tias: ‘Thaum tus ncaj ncees tig mus ntawm nws txoj kev ncaj ncees, thiab ua kev phem, … txhua txoj kev ncaj ncees uas nws tau ua yuav tsis raug hais txog li.’ Exekees 18:24.” The Great Controversy, 479–483.

We will continue this study and answer the questions raised in the next article of this series.

Peb yuav txuas ntxiv txoj kev kawm no thiab teb cov lus nug uas tau tsa los hauv tsab xov xwm tom ntej ntawm zaj txheej no.

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