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# The Book of Joel and The Laodicean Seventh-day Adventist Church - Number Two

Phau Ntawv Yau‑ees thiab Pawg Ntseeg Xya-hnub Adventist Laodicea - Zauv Ob

Number Two

Tus Ob

Author

Jeff Pippenger

Published

December 2, 2025

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

> “Nrog txoj kev ntshaw uas kub siab kawg, kuv tos ntsoov rau lub sijhawm uas tej xwm txheej ntawm hnub Peetekos yuav rov tshwm sim dua nrog lub hwj chim loj tshaj qhov uas muaj nyob rau lub sijhawm ntawd. Yauhas hais tias, ‘Kuv pom dua ib tug tim tswv nqes saum ntuj los, muaj hwj chim loj; thiab lub ntiajteb raug ci los ntawm nws lub yeeb koob.’ Ces, ib yam li thaum lub caij Peetekos, cov neeg yuav hnov qhov tseeb raug hais rau lawv, nyias nyob hauv nyias tus nplaig.”

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

> “Vajtswv muaj peev xwm tshuab tau txoj sia tshiab rau hauv txhua tus ntsuj plig uas muaj lub siab dawb paug xav ua haujlwm rau Nws, thiab kov tau daim di ncauj nrog ib lub ncaig cig uas los saum lub thaj txi Ntuj, thiab ua kom lawv dhau los muaj peev xwm hais qhuas Nws tau npliag lug. Ntau txhiab lub suab yuav raug puv npo nrog lub hwj chim los tshaj tawm tej yam tseeb kawg nkaus uas muaj hwjchim kawg ntawm Vajtswv Txojlus. Tus nplaig uas txawj xam xaj yuav raug daws kom plam, thiab cov uas ntshai yuav raug ua kom muaj zog los ris lus timkhawv rau qhov tseeb nrog siab tawv qhawv. Thov kom tus Tswv pab Nws haiv neeg kom ntxuav lub tuam tsev ntawm tus ntsuj plig kom huv ntawm txhua yam kev qias, thiab kom khaws tau txoj kev sib raug zoo ze heev nrog Nws, xwv kom lawv thiaj ua tau cov uas muaj feem hauv nag tom qab thaum nws raug muab nchuav tawm los.” Review and Herald, July 20, 1886.

Pentecost, when considered as a feast of the Lord cannot be separated from Passover, the feast of unleavened bread, the first fruit offering and the feast of weeks. Pentecost is a period of time, though it is also a point in time. This is why it is called “the Pentecostal season.” The season began with Christ’s death, burial and resurrection. After His ascension Christ began forty days of personal instruction that was followed by ten days in the upper room where unity was accomplished. 9/11 began a period that ends at the Sunday law in the United States. That Sunday law is represented by the day of Pentecost as a point in time; a point in time that has been preceded by a period of time which began at 9/11. From 9/11 unto the Sunday law the “Pentecostal season” is repeated.

Thaum xav txog Hnub Peetekos ua ib qho kev cai noj tsau uas yog ntawm tus Tswv, ces nws tsis tuaj yeem muab cais tawm ntawm Hnub Hla Dhau, kev cai noj tsau mov tsis xyaw poov xab, kev fij thawj txiv, thiab kev cai noj tsau limtiam. Hnub Peetekos yog ib ntu sijhawm, txawm hais tias nws kuj yog ib lub sijhawm tshwj xeeb thiab. Vim li no thiaj hu nws tias “lub caij Peetekos.” Lub caij ntawd pib nrog Khetos txoj kev tuag, kev muab faus, thiab kev sawv hauv qhov tuag rov los. Tom qab Nws nce mus saum ntuj lawm, Khetos pib plaub caug hnub ntawm kev qhia tus kheej, uas tom qab ntawd yog kaum hnub nyob rau hauv chav saud uas kev sib koom ua ib tau tiav. 9/11 pib ib ntu sijhawm uas xaus rau ntawm txoj cai Hnub Caiv hauv Tebchaws Meskas. Txoj cai Hnub Caiv ntawd raug sawv cev los ntawm hnub Peetekos ua ib lub sijhawm tshwj xeeb; ib lub sijhawm tshwj xeeb uas twb muaj ib ntu sijhawm ua ntej lawm, uas pib ntawm 9/11. Txij 9/11 mus txog rau txoj cai Hnub Caiv, “lub caij Peetekos” raug rov ua dua.

Peter explained that the miraculous phenomenon of “tongues of fire,” was not drunken folly, but a fulfillment of the book of Joel because a controversy was brought against the message. “Tongues” represent the presentation of a message, and the fire represents the Holy Spirit. The message of Pentecost represents a combination of divinity (God is a consuming fire) with the humanity of the tongue. Just as Peter represents the one hundred and forty-four thousand during the time of the latter rain, so too the quibbling Jews represent a former covenant people who are being passed by at the very point in time when the latter rain is falling.

Petus tau piav tias qhov txujci tseem ceeb ntawm “nplaig hluav taws” ntawd tsis yog kev vwm vim qaug cawv, tiam sis yog qhov uas phau ntawv Yaw-ee tau hais tseg twb raug ua tiav lawm, vim muaj kev sib cav raug tsa tawm tsam cov lus ntawd. “Nplaig” sawv cev rau kev nthuav qhia ib txoj xov, hos hluav taws sawv cev rau Vaj Ntsuj Plig Dawb Huv. Txoj xov ntawm Hnub Peetekos sawv cev rau kev sib xyaw ua ke ntawm txoj kev muaj vajtswv (Vajtswv yog hluav taws kub hnyiab kom tuag taus) nrog tibneeg txoj nplaig. Ib yam li Petus sawv cev rau ib puas plaub caug plaub txhiab leej nyob rau lub sijhawm nag lig, cov Yudais uas nyas lus sib cav ntawd kuj sawv cev rau ib haiv neeg ntawm thawj lo lus cog tseg uas tabtom raug hla dhau rau tib lub sijhawm uas nag lig tabtom poob.

> And they were all filled with the Holy Ghost, and began to speak with other tongues, as the Spirit gave them utterance. And there were dwelling at Jerusalem Jews, devout men, out of every nation under heaven. Now when this was noised abroad, the multitude came together, and were confounded, because that every man heard them speak in his own language. And they were all amazed and marvelled, saying one to another, Behold, are not all these which speak Galilaeans? And how hear we every man in our own tongue, wherein we were born? Parthians, and Medes, and Elamites, and the dwellers in Mesopotamia, and in Judaea, and Cappadocia, in Pontus, and Asia, Phrygia, and Pamphylia, in Egypt, and in the parts of Libya about Cyrene, and strangers of Rome, Jews and proselytes, Cretes and Arabians, we do hear them speak in our tongues the wonderful works of God. And they were all amazed, and were in doubt, saying one to another, What meaneth this? Others mocking said, These men are full of new wine. But Peter, standing up with the eleven, lifted up his voice, and said unto them, Ye men of Judaea, and all ye that dwell at Jerusalem, be this known unto you, and hearken to my words: For these are not drunken, as ye suppose, seeing it is but the third hour of the day. Acts 2:4–15.

> Thiab lawv sawvdaws puv nkaus nrog tus Vaj Ntsuj Plig Dawb Huv, thiab pib hais lwm yam lus raws li tus Ntsuj Plig pub lawv hais tau. Muaj cov Yudais, yog cov neeg hwm Vajtswv, tuaj nyob hauv Yeluxalees, tuaj ntawm txhua haiv neeg nyob hauv qab ntuj. Thaum zaj no nrov tawm mus, neeg coob coob txawm sib sau los, thiab lawv tsis meej pem, vim txhua tus hnov lawv hais raws li nws tus kheej yam lus. Lawv sawvdaws xav tsis thoob thiab qhuas kawg, ib leeg hais rau ib leeg tias, Saib maj, cov uas hais no puas tsis yog txhua tus yog neeg Kalilais? Ua li cas peb txhua tus ho hnov raws li peb tus kheej yam lus uas peb yug los nrog? Cov Parthians, cov Medes, cov Elamites, thiab cov neeg nyob hauv Mesopotamia, thiab hauv Yudas, thiab Cappadocia, hauv Pontus, thiab Asia, Phrygia, thiab Pamphylia, hauv Iyi tebchaws, thiab hauv tej thaj tsam Libya ze Cyrene, thiab cov qhua tuaj ntawm Loos, cov Yudais thiab cov neeg hloov los ntseeg, cov neeg Crete thiab cov Arabians, peb hnov lawv hais hauv peb tej lus txog Vajtswv tej hauj lwm uas zoo kawg nkaus. Lawv sawvdaws xav tsis thoob, thiab tsis paub yuav xav li cas, ib leeg hais rau ib leeg tias, Zaj no txhais li cas? Lwm tus thuam hais tias, Cov neeg no puv cawv txiv hmab tshiab. Tiamsis Petus, nrog kaum ib leeg sawv ntsug, tsa nws lub suab hais rau lawv tias, Nej cov txiv neej hauv Yudas, thiab nej sawvdaws uas nyob hauv Yeluxalees, cia nej paub qhov no, thiab mloog kuv tej lus: vim cov no tsis qaug cawv, raws li nej xav, rau qhov tam sim no tsuas yog teev thib peb ntawm nruab hnub xwb. Tubtxib Tes Haujlwm 2:4–15.

Peter is explaining Pentecost as a fulfillment of the book of Joel. He is doing so prophetically when the entire world is represented, for the passage states the audience came “out of every nation under heaven.” At 9/11 the earth was lightened with Christ’s glory and then again at the Sunday law the one hundred and forty-four thousand will perfectly reflect the glory of Christ as they are lifted up as an ensign before the entire world. The Pentecostal period began at 9/11 and it ends at the Sunday law.

Petus tab tom piav txog Hnub Peetekos raws li ib qho kev ua tiav ntawm phau Yau-ee. Nws ua li no hauv txoj kev cev Vajtswv lus thaum lub ntiajteb tag nrho raug sawv cev, rau qhov nqe Vaj Lug Kub ntawd hais tias cov neeg tuaj mloog tuaj “ntawm txhua haiv neeg nyob hauv qab ntuj.” Thaum 9/11 lub ntiajteb raug ci ntsa iab los ntawm Khetos lub yeeb koob, thiab tom qab ntawd dua thaum txoj cai Hnub Caiv, ib puas plaub caug plaub txhiab leej yuav ua kom Khetos lub yeeb koob tshwm puv npo raws nraim thaum lawv raug tsa siab ua ib lub cim chij rau ntawm lub xub ntiag ntawm tag nrho lub ntiajteb. Lub sijhawm Peetekos pib thaum 9/11, thiab nws xaus rau thaum txoj cai Hnub Caiv.

> “Not one of us will ever receive the seal of God while our characters have one spot or stain upon them. It is left with us to remedy the defects in our characters, to cleanse the soul temple of every defilement. Then the latter rain will fall upon us as the early rain fell upon the disciples on the Day of Pentecost.

> “Tsis muaj ib tug ntawm peb yuav tau txais Vajtswv lub cim khi li, thaum peb tus cwj pwm tseem muaj ib qho chaw qias los yog ib qho paug nyob saum nws. Qhov no raug tso cia rau peb los kho kom raug cov kev tsis txaus hauv peb tus cwj pwm, kom ntxuav lub tuam tsev ntawm tus ntsuj plig kom dawb huv ntawm txhua yam kev qias neeg. Ces nag yav lig yuav poob saum peb ib yam li nag ntxov tau poob saum cov thwj tim rau Hnub Peetekos.

> “We are too easily satisfied with our attainments. We feel rich and increased with goods and know not that we are ‘wretched, and miserable, and poor, and blind, and naked.’ Now is the time to heed the admonition of the True Witness: ‘I counsel thee to buy of Me gold tried in the fire, that thou mayest be rich; and white raiment, that thou mayest be clothed, and that the shame of thy nakedness do not appear; and anoint thine eyes with eyesalve, that thou mayest see.’ …

> “Peb txaus siab rau yam uas peb twb ua tau yooj yim dhau lawm. Peb xav tias peb nplua nuj thiab muaj ntau yam lawm, tiam sis peb tsis paub tias peb ‘txom nyem, thiab khuv leej kawg, thiab pluag, thiab dig muag, thiab liab qab.’ Tam sim no yog lub sijhawm uas yuav tsum mloog raws lo lus ceeb toom ntawm Tus Timkhawv Tseeb: ‘Kuv ntuas koj kom yuav kub ntawm Kuv, kub uas raug sim hauv hluav taws, kom koj thiaj nplua nuj; thiab ris tsho dawb, kom koj thiaj hnav tau, thiab kom txhob cia qhov txaj muag ntawm koj txoj kev liab qab tshwm los; thiab pleev tshuaj rau koj ob lub qhov muag, kom koj thiaj pom tau.’ …”

> “It is now that we must keep ourselves and our children unspotted from the world. It is now that we must wash our robes of character and make them white in the blood of the Lamb. It is now that we must overcome pride, passion, and spiritual slothfulness. It is now that we must awake and make determined effort for symmetry of character. ‘Today if ye will hear His voice, harden not your hearts.’ We are in a most trying position, waiting, watching for our Lord’s appearing. The world is in darkness. ‘But ye, brethren,’ says Paul, ‘are not in darkness, that that day should overtake you as a thief.’ It is ever God’s purpose to bring light out of darkness, joy out of sorrow, and rest out of weariness for the waiting, longing soul.

> “Yog nim no peb yuav tsum ceev peb tus kheej thiab peb cov me nyuam kom tsis txhob muaj qhov paug los ntawm lub ntiaj teb no. Yog nim no peb yuav tsum ntxuav peb tej tsoos tsho ntawm tus cwj pwm thiab ua kom dawb huv rau hauv Yaj Saub cov ntshav. Yog nim no peb yuav tsum kov yeej txoj kev khav theeb, kev npau taws kub siab, thiab kev qaug zog sab ntsuj plig. Yog nim no peb yuav tsum tsim dheev sawv thiab rau siab ntso ua kom tus cwj pwm muaj kev sib npaug zoo meej. ‘Hnub no yog nej yuav mloog Nws lub suab, tsis txhob ua kom nej lub siab tawv.’ Peb nyob hauv ib txoj hauj lwm uas nyuaj tshaj plaws, tos ntsoov thiab zov rawv txog peb tus Tswv txoj kev tshwm sim los. Lub ntiaj teb nyob hauv qhov tsaus ntuj. ‘Tiamsis nej, cov kwv tij,’ Povlauj hais tias, ‘nej tsis nyob hauv qhov tsaus ntuj, kom hnub ntawd txhob los cuag nej ib yam li tus tub sab.’ Vajtswv lub hom phiaj ib txwm yog coj qhov kaj tawm hauv qhov tsaus ntuj, kev xyiv fab tawm hauv kev tu siab, thiab kev so tawm hauv kev nkees rau tus ntsuj plig uas tos ntsoov thiab nqhis kawg.”

> “What are you doing, brethren, in the great work of preparation? Those who are uniting with the world are receiving the worldly mold and preparing for the mark of the beast. Those who are distrustful of self, who are humbling themselves before God and purifying their souls by obeying the truth these are receiving the heavenly mold and preparing for the seal of God in their foreheads. When the decree goes forth and the stamp is impressed, their character will remain pure and spotless for eternity.

> “Cov kwvtij, nej tab tom ua dab tsi hauv txoj hauj lwm loj ntawm kev npaj? Cov uas tab tom koom nrog lub ntiaj teb no tab tom txais tus qauv ntawm ntiaj teb no thiab tab tom npaj rau lub cim ntawm tus tsiaj qus. Cov uas tsis tso siab rau lawv tus kheej, uas tab tom txo hwjchim rau ntawm Vajtswv xub ntiag thiab ua kom lawv tej ntsuj plig dawb huv los ntawm kev mloog lus rau qhov tseeb—cov no tab tom txais tus qauv saum ntuj ceeb tsheej thiab tab tom npaj rau Vajtswv lub foob rau saum lawv tej hauv pliaj. Thaum txoj cai ceeb toom tawm mus thiab lub cim raug muab ntaus cia, lawv tus cwj pwm yuav nyob dawb huv thiab tsis muaj qhov chaw xyeej mus ib txhis.”

> “Now is the time to prepare. The seal of God will never be placed upon the forehead of an impure man or woman. It will never be placed upon the forehead of the ambitious, world-loving man or woman. It will never be placed upon the forehead of men or women of false tongues or deceitful hearts. All who receive the seal must be without spot before God—candidates for heaven. Go forward, my brethren and sisters. I can only write briefly upon these points at this time, merely calling your attention to the necessity of preparation. Search the Scriptures for yourselves, that you may understand the fearful solemnity of the present hour.” Testimonies, volume 5, 214, 216.

> “Tam sim no yog lub sijhawm los npaj. Vajtswv lub cim yuav tsis raug muab tso rau saum pliaj ntawm ib tug txiv neej lossis poj niam uas tsis huv. Nws yuav tsis raug muab tso rau saum pliaj ntawm tus txiv neej lossis poj niam uas muaj siab ntshaw meej mom thiab hlub lub ntiaj teb. Nws yuav tsis raug muab tso rau saum pliaj ntawm cov txiv neej lossis poj niam uas hais lus cuav lossis muaj siab dag ntxias. Txhua tus uas txais lub cim yuav tsum tsis muaj chaw txhaum ntawm Vajtswv xub ntiag—cov uas tsim nyog rau ntuj ceeb tsheej. Cia li mus tom ntej, kuv cov kwv tij thiab cov muam. Kuv tsuas sau tau me ntsis txog cov ntsiab no rau lub sijhawm no xwb, tsuas yog hu nej kom tig nej lub siab los rau qhov yuav tsum tau npaj. Cia li tshawb nrhiav Vaj Lug Kub rau nej tus kheej, kom nej thiaj to taub qhov txaus ntshai thiab dawb huv hnyav ntawm lub sijhawm tam sim no.” Testimonies, ntim 5, 214, 216.

Here Sister White identifies Pentecost as a point in time, aligning with the Sunday law in the United States, “when the decree goes forth.” Yet, though she marks the Sunday law and Pentecost as a point in time, her message calling for preparation identifies a period that precedes the Sunday law as typified by the Pentecostal season. The Sunday law is the seventh-day Sabbath test, and the period from 9/11 unto the Sunday law can be identified as the symbolic “day of the Lord’s preparation.” Preparation precedes the test.

Ntawm no Muam White qhia tias Hnub Peetekos yog ib lub ntsiab lus sijhawm, phim nrog txoj cai hnub Sunday hauv Tebchaws Meskas, “thaum txoj kev txiav txim raug tshaj tawm mus.” Txawm li ntawd los, txawm nws cim txoj cai hnub Sunday thiab Hnub Peetekos ua ib lub ntsiab lus sijhawm, nws cov lus hu kom npaj txhij qhia txog ib ntu sijhawm uas los ua ntej txoj cai hnub Sunday, uas raug sawv cev ua piv txwv los ntawm lub caij Peetekos. Txoj cai hnub Sunday yog txoj kev sim txog Hnub Xanpataus xya hnub, thiab lub sijhawm txij 9/11 mus txog txoj cai hnub Sunday yuav raug txheeb tau tias yog hnub piv txwv “hnub uas tus Tswv npaj.” Kev npaj txhij los ua ntej txoj kev sim.

The “latter rain will fall upon” the one hundred and forty-four thousand just “as the early rain fell upon the disciples on the Day of Pentecost.” The period represented as the Pentecostal season began with a sprinkling when Christ returned from His ascension.

“Los nag yav tom qab yuav poob los rau saum” ib puas plaub caug plaub txhiab leej ib yam nkaus “li los nag thaum ntxov poob los rau saum cov thwj tim rau Hnub Peetekos.” Lub caij nyoog uas raug sawv cev ua lub caij Peetekos ntawd tau pib nrog kev txau me ntsis thaum Khetos rov qab los tom qab Nws tau nce mus saum ntuj lawm.

> And when he had said this, he breathed on them, and saith unto them, Receive ye the Holy Ghost. John 20:22.

> Thaum Nws hais li ntawd lawm, Nws txawm tshuab pa rau saum lawv, thiab hais rau lawv tias, Nej cia li txais tus Vaj Ntsuj Plig Dawb Huv. Yauhas 20:22.

His breath conveys the Holy Spirit and breath is what produces the sound of words. Jesus is the Word and His breath conveys the Holy Spirit through the impartation of His word. The breath is what brought the body of Adam to life, and the breath is what brings Ezekiel’s army of resurrected dead dry bones to life.

Nws txoj pa ua kom Vaj Ntsuj Plig Dawb Huv raug xa tawm, thiab txoj pa yog yam uas ua kom muaj suab ntawm cov lus. Yexus yog Txoj Lus, thiab Nws txoj pa xa Vaj Ntsuj Plig Dawb Huv los ntawm txoj kev pub faib Nws txoj lus. Txoj pa yog yam uas coj Adas lub cev los muaj sia, thiab txoj pa yog yam uas coj Exekees tej tub rog ntawm cov pob txha qhuav uas tau sawv hauv qhov tuag rov los kom muaj sia.

> “The act of Christ in breathing upon his disciples the Holy Ghost, and in imparting his peace to them, was as a few drops before the plentiful shower to be given on the day of Pentecost.” Spirit of Prophecy, volume 3, 243.

> “Kev uas Khetos tshuab pa rau saum nws cov thwjtim kom lawv tau tus Vaj Ntsuj Plig Dawb Huv, thiab pub nws txoj kev thaj yeeb rau lawv, yog ib yam li ob peb tee dej ua ntej nag loj nplua mias uas yuav raug muab rau hnub Peetekhoos.” Spirit of Prophecy, volume 3, 243.

At the beginning of the Pentecostal season Christ’s “breath” imparted the Holy Spirit to the disciples, but some doubted.

Thaum pib ntawm lub caij Peetekos, Khetos txoj “pa” tau pub tus Vaj Ntsuj Plig Dawb Huv rau cov thwjtim, tiam sis muaj ib txhia tseem ua xyem xyav.

> But Thomas, one of the twelve, called Didymus, was not with them when Jesus came. The other disciples therefore said unto him, We have seen the Lord. But he said unto them, Except I shall see in his hands the print of the nails, and put my finger into the print of the nails, and thrust my hand into his side, I will not believe. John 2:24, 25.

> Tiamsis, yog ib tug hauv kaum ob leeg, uas hu ua Didymus, tsis nrog lawv nyob thaum Yexus los. Vim li ntawd, lwm cov thwj tim hais rau nws tias, Peb tau pom tus Tswv lawm. Tab sis nws hais rau lawv tias, Yog kuv tsis pom hauv nws ob txhais tes tej cim ntawm cov ntsia hlau, thiab tsis muab kuv tus ntiv tes tso rau hauv tej cim ntawm cov ntsia hlau, thiab tsis ntsaws kuv txhais tes rau hauv nws sab, kuv yuav tsis ntseeg. Yauhas 2:24, 25.

The Pentecostal period began a period of “testing,” starting with the breath of Christ and Thomas’ controversy of doubt. Thomas’ controversy at the beginning typifies the controversy of the Jews at the ending of the Pentecostal season. Christ imparted His word and the Holy Spirit to the disciples at the beginning, and the disciples imparted the word and the Holy Spirit to the world at the end of the Pentecostal season.

Lub caij Pentecostal tau qhib ib lub caij nyoog ntawm “kev sim siab,” pib nrog Khetos txoj pa thiab Toma qhov kev tsis sib haum vim kev ua xyem xyav. Toma qhov kev tsis sib haum thaum chiv thawj yog ib yam piv txwv txog qhov kev tsis sib haum ntawm cov Yudais thaum kawg ntawm lub caij nyoog Pentecostal. Khetos tau muab Nws txoj lus thiab tus Vaj Ntsuj Plig Dawb Huv rau cov thwj tim thaum chiv thawj, thiab cov thwj tim tau muab txoj lus thiab tus Vaj Ntsuj Plig Dawb Huv rau lub ntiaj teb thaum kawg ntawm lub caij nyoog Pentecostal.

The work that Christ accomplished when He breathed upon the disciples was a second witness to the same work He had just accomplished with the disciples on the road to Emmaus.

Tes hauj lwm uas Khetos tau ua tiav thaum Nws tshuab pa rau saum cov thwj tim ntawd yog ib zaj lus tim khawv thib ob rau tib tes hauj lwm uas Nws nyuam qhuav ua tiav nrog cov thwj tim ntawm txoj kev mus rau Emmaus.

> And it came to pass, that, while they communed together and reasoned, Jesus himself drew near, and went with them. But their eyes were holden that they should not know him. …

> Thiab tau tshwm sim tias, thaum lawv sib tham ua ke thiab sib cav xav, Yexus tus kheej txawm los ze thiab nrog lawv mus. Tiamsis lawv ob lub qhov muag raug khaws cia kom lawv txhob paub nws. …

> Then he said unto them, O fools, and slow of heart to believe all that the prophets have spoken: Ought not Christ to have suffered these things, and to enter into his glory? And beginning at Moses and all the prophets, he expounded unto them in all the scriptures the things concerning himself. And they drew nigh unto the village, whither they went: and he made as though he would have gone further. But they constrained him, saying, Abide with us: for it is toward evening, and the day is far spent. And he went in to tarry with them. And it came to pass, as he sat at meat with them, he took bread, and blessed it, and brake, and gave to them. And their eyes were opened, and they knew him; and he vanished out of their sight. And they said one to another, Did not our heart burn within us, while he talked with us by the way, and while he opened to us the scriptures? Luke 24:15, 16, 25–32.

> Ces nws thiaj hais rau nkawd tias, Au, cov neeg ruam, thiab lub siab qeeb heev rau kev ntseeg txhua yam uas cov yaj saub tau hais lawm: Puas tsis tsim nyog kom Khetos raug txom nyem tej no, thiab mam li nkag mus rau hauv nws lub yeeb koob? Thiab pib ntawm Mauxes thiab tag nrho cov yaj saub, nws thiaj piav qhia rau nkawd hauv txhua phau Vajluskub txog tej yam uas hais txog nws tus kheej. Nkawd thiaj los ze rau lub zos uas nkawd tabtom mus; thiab nws ua txuj li nws yuav mus ntxiv. Tiamsis nkawd tuav nws cia, hais tias, Nyob nrog wb: rau qhov twb yuav tsaus ntuj lawm, thiab hnub twb dhau mus ntau heev lawm. Ces nws thiaj nkag mus nrog nkawd nyob. Thiab tau muaj tias, thaum nws nrog nkawd zaum noj mov, nws txawm muab mov ncuav, foom koob hmoov rau nws, muab lov, thiab muab rau nkawd. Ces nkawd lub qhov muag qhib hlo, thiab nkawd paub nws; thiab nws ploj ntais ntawm nkawd xub ntiag mus. Nkawd thiaj hais rau ib leeg rau ib leeg tias, Puas yog peb lub siab tsis kub lug nyob hauv peb, thaum nws hais lus nrog peb ntawm txoj kev, thiab thaum nws qhib Vajluskub rau peb? Luka 24:15, 16, 25–32.

Just as Jesus “sat with meat” in Emmaus, He thereafter ate with the disciples. In both instances eating is represented. Together they identify that the beginning of the Pentecostal period is marked by the breath of the Holy Spirit and also by eating. The opening events produces a controversy between a class who believes and a class who doubts. The eating, the impartation of the Holy Spirit and the opening of the Scriptures include that Christ began His instruction with “Moses and all the prophets.” Christ’s teaching was conveyed by taking the prophetic line of Moses and aligning it with the lines of all the prophets, here a little and there a little.

Ib yam li Yexus “zaum noj mov” hauv Emmaus, tom qab ntawd Nws kuj noj mov nrog cov thwj tim. Hauv ob qho xwm txheej no, muaj kev sawv cev txog kev noj mov. Ua ke lawm, tej no qhia tias qhov pib ntawm lub sijhawm Pentecostal raug cim tseg los ntawm pa ntawm Vaj Ntsuj Plig Dawb Huv thiab kuj los ntawm kev noj mov thiab. Cov xwm txheej qhib ntawd tsim kom muaj ib qho kev sib cav ntawm ib pawg uas ntseeg thiab ib pawg uas ua xyem xyav. Kev noj mov, kev pub Vaj Ntsuj Plig Dawb Huv, thiab kev qhib Vaj Lug Kub muaj xws li qhov uas Khetos pib Nws tej lus qhia nrog “Mauxes thiab txhua tus yaj saub.” Khetos txoj kev qhia raug xa tawm los ntawm kev coj txoj kab yaj saub ntawm Mauxes los sib haum nrog cov kab ntawm txhua tus yaj saub, ib nyuag ntawm no thiab ib nyuag ntawm tod.

On 9/11 the breath of the four winds of Ezekiel blew upon the dead dry bones of chapter thirty-seven. At that time, as typified by the angel who descended on August 11, 1840 and empowered the first angel’s message, the angel of Revelation eighteen descended with a message that must be eaten, as did the disciples eat at the beginning of the Pentecostal period. The unwillingness of Thomas to believe identifies that when the message is introduced a shaking is marked.

Hnub 9/11 tus pa ntawm plaub cua hauv Exekees tau tshuab los saum cov pob txha qhuav tuag hauv tshooj peb caug xya. Nyob rau lub sijhawm ntawd, raws li tus qauv piv txwv los ntawm tus tim tswv uas nqes los rau hnub Yim Hli tim 11, 1840 thiab tau muab hwj chim rau thawj tus tim tswv txoj xov, tus tim tswv hauv Qhia Tshwm tshooj kaum yim tau nqes los nrog ib txoj xov uas yuav tsum tau noj, ib yam li cov thwj tim tau noj thaum pib ntawm lub sijhawm Hnub Peetekos. Qhov uas Toma tsis kam ntseeg qhia meej tias thaum txoj xov ntawd raug coj los nthuav tawm ces ib qho kev co twb raug cim tseg lawm.

Speaking of the fall of the Twin Towers on 9/11 we are told that the Lord arose to “shake terribly the nations.” It is important to remember that a “shaking” among God’s people is accomplished by those who are fighting against a message of truth. There are “shakings” that are external, but internal shakings within the church occur in the environment of a message being presented.

Thaum hais txog kev vau poob ntawm ob lub Twin Towers rau hnub tim 9/11, peb raug qhia tias tus Tswv sawv los “co cov tebchaws kom ntshai kawg nkaus.” Tseem ceeb heev uas yuav tsum nco ntsoov tias ib qho “kev co” nyob hauv Vajtswv haiv neeg raug ua kom tshwm sim los ntawm cov uas tab tom tawm tsam ib txoj xov ntawm qhov tseeb. Muaj tej “kev co” uas yog sab nraud, tiamsis tej kev co sab hauv pawg ntseeg tshwm sim hauv qhov xwm txheej uas ib txoj xov tab tom raug nthuav tawm.

> “I asked the meaning of the shaking I had seen and was shown that it would be caused by the straight testimony called forth by the counsel of the True Witness to the Laodiceans. This will have its effect upon the heart of the receiver, and will lead him to exalt the standard and pour forth the straight truth. Some will not bear this straight testimony. They will rise up against it, and this is what will cause a shaking among God’s people.

> “Kuv tau nug txog lub ntsiab ntawm qhov tshee hnyo uas kuv tau pom, thiab tau raug qhia tias nws yuav raug ua los ntawm zaj lus tim khawv ncaj nraim uas raug hu tawm los ntawm txoj kev qhuab ntuas ntawm tus Tim Khawv Tseeb rau cov Laodiceans. Qhov no yuav muaj nws txoj kev cuam tshuam rau hauv lub siab ntawm tus uas txais nws, thiab yuav coj nws kom tsa tus qauv siab thiab nchuav tawm txoj kev tseeb ncaj nraim. Qee leej yuav tsis kam ris zaj lus tim khawv ncaj nraim no. Lawv yuav sawv tawm tsam nws, thiab qhov no yog yam uas yuav ua rau muaj ib qho kev tshee hnyo nyob hauv Vajtswv haiv neeg.

> “I saw that the testimony of the True Witness has not been half heeded. The solemn testimony upon which the destiny of the church hangs has been lightly esteemed, if not entirely disregarded. This testimony must work deep repentance; all who truly receive it will obey it and be purified.” Early Writings, 271.

> “Kuv pom tias zaj lus tim khawv ntawm Tus Timkhawv Tseeb tsis tau raug mloog txawm yog ib nrab. Zaj lus tim khawv uas hnyav thiab tseem ceeb kawg, uas txoj hmoo ntawm pawg ntseeg dai rau ntawd, tau raug saib tsis muaj nqis, yog tsis yog raug tsis quav ntsej kiag li. Zaj lus tim khawv no yuav tsum ua kom muaj kev hloov siab lees txim tob kawg; txhua tus uas txais yuav nws tiag tiag yuav mloog lus rau nws thiab yuav raug ntxuav kom dawb huv.” Early Writings, 271.

The internal “shaking” is caused by those who resist the presentation of the Laodicean message. Sister White identifies Jones and Waggoner’s message of 1888 as the Laodicean message.

Qhov “kev co sab hauv” yog tsim los ntawm cov uas tawm tsam kev nthuav qhia txog zaj lus ntawm cov Laodicea. Muam White qhia meej tias zaj lus ntawm Jones thiab Waggoner xyoo 1888 yog zaj lus rau cov Laodicea.

> “The message given us by A. T. Jones, and E. J. Waggoner is the message of God to the Laodicean church, and woe be unto anyone who professes to believe the truth and yet does not reflect to others the God-given rays.” The 1888 Materials, 1053.

> “Txoj xov uas A. T. Jones, thiab E. J. Waggoner tau muab rau peb, yog Vajtswv txoj xov rau pawg ntseeg Laodicea, thiab kev txom nyem yuav poob rau tus twg los xij uas lees tias ntseeg qhov tseeb los tseem tsis ci tawm rau lwm tus txog tej duab tshav uas Vajtswv tau pub.” The 1888 Materials, 1053.

The resistance to the Laodicean message produces a shaking and Sister White aligns the message of 1888 with the descent of the angel of Revelation eighteen.

Kev tsis kam txais Loosxias xov ntawm Laodicea ua rau muaj kev co thiab Tus Muam White txuas xov xyoo 1888 nrog qhov tus tim tswv hauv Tshwm Sim kaum yim nqes los.

> “An unwillingness to yield up preconceived opinions, and to accept this truth, lay at the foundation of a large share of the opposition manifested at Minneapolis against the Lord’s message through Brethren Waggoner and Jones. By exciting that opposition Satan succeeded in shutting away from our people, in a great measure, the special power of the Holy Spirit that God longed to impart to them. The enemy prevented them from obtaining that efficiency which might have been theirs in carrying the truth to the world, as the apostles proclaimed it after the day of Pentecost. The light that is to lighten the whole earth with its glory was resisted, and by the action of our own brethren has been in a great degree kept away from the world.” Selected Messages, book 1, 235.

> “Kev tsis kam tso tseg tej tswv yim uas twb khov kho nyob hauv siab lawm, thiab tsis kam lees txais qhov tseeb no, yog lub hauv paus ntawm ib feem loj ntawm txoj kev tawm tsam uas tau tshwm sim hauv Minneapolis tawm tsam tus Tswv txoj lus uas los ntawm Cov Kwv Tij Waggoner thiab Jones. Los ntawm kev tsim kom muaj txoj kev tawm tsam ntawd, Xatas tau vam meej heev hauv kev kaw kom deb ntawm peb haiv neeg, rau ib feem loj, lub hwj chim tshwj xeeb ntawm Vaj Ntsuj Plig Dawb Huv uas Vajtswv ntshaw heev yuav pub rau lawv. Tus yeeb ncuab tau txwv lawv kom tsis txhob tau txais qhov peev xwm ua tau zoo uas yuav tsum tau yog lawv li hauv kev nqa qhov tseeb mus rau lub ntiaj teb, ib yam li cov thwj tim tau tshaj tawm nws tom qab hnub Peetekos. Qhov kaj uas yuav tsum ci rau tag nrho lub ntiaj teb nrog nws lub yeeb koob raug tawm tsam, thiab los ntawm peb cov kwv tij tus kheej tej kev ua, nws tau raug khaws cia kom deb ntawm lub ntiaj teb rau ib qho loj heev.” Selected Messages, phau 1, 235.

The doubt of Thomas at the beginning of the Pentecostal season, typifying the rebellion against the message that arrived on the day of Pentecost, typified the shaking that occurred when the leadership of Seventh-day Adventism stood up and resisted the message to the Laodicean church as presented by Jones and Waggoner in 1888. In 1888 the mighty angel of Revelation eighteen descended to lighten the earth with His glory, but due in large part to unwillingness of those leaders to set aside preconceived opinions the rebellion of Korah, Dathan and Abiram was repeated. Thomas, the Jews at Pentecost, Korah’s rebellion in the time of Moses, the rebellion of 1888 all typify 9/11 when, according to Joel—a trumpet was to be blown. That trumpet, according to Isaiah was blown to identify the sins of God’s people, thus typifying 1888 and the message to Laodicea. Jeremiah’s watchman, who blows the trumpet to return to the “old paths” aligns with Isaiah lifting up his voice as a trumpet. Jeremiah’s watchmen are Habakkuk’s watchmen who asks the question about what will be his position in the argument or debate of his history?

Qhov kev ua xyem xyav ntawm Thomas thaum pib ntawm lub caij Peetekos, uas sawv cev ua cim rau txoj kev fav xeeb tawm tsam txoj xov uas tuaj txog rau hnub Peetekos, kuj tau sawv cev ua cim rau txoj kev tshee hnyo uas tshwm sim thaum cov thawj coj ntawm Seventh-day Adventism sawv los tawm tsam txoj xov rau pawg ntseeg Laodicea raws li Jones thiab Waggoner tau nthuav tawm xyoo 1888. Xyoo 1888 tus tim tswv muaj hwj chim loj ntawm Tshwmsim kaum yim nqes los kom ci rau lub ntiaj teb nrog Nws lub yeeb koob, tiam sis vim feem coob yog los ntawm qhov tsis kam ntawm cov thawj coj ntawd tso tseg tej kev xav uas twb tuav cia ua ntej lawm, txoj kev fav xeeb ntawm Korah, Dathan thiab Abiram raug rov ua dua. Thomas, cov Yudais thaum Peetekos, txoj kev fav xeeb ntawm Korah nyob rau tiam Mauxes, thiab txoj kev fav xeeb xyoo 1888, txhua yam no sawv cev ua cim rau 9/11 thaum uas, raws li Yaw-ee—ib lub raj xyu yuav tsum raug tshuab. Lub raj xyu ntawd, raws li Yaxayas hais, raug tshuab kom qhia txog Vajtswv haiv neeg tej kev txhaum, yog li ntawd thiaj sawv cev ua cim rau xyoo 1888 thiab txoj xov rau Laodicea. Yelemis tus neeg zov, uas tshuab lub raj xyu kom rov qab mus rau “txoj kev qub,” phim raws nraim nrog Yaxayas tsa nws lub suab zoo li ib lub raj xyu. Yelemis cov neeg zov yog Habakuk cov neeg zov uas nug lo lus nug tias hauv nws keeb kwm txoj kev sib cav lossis kev sib hais ntawd, nws txoj hauj lwm yuav yog dab tsi?

> I will stand upon my watch, and set me upon the tower, and will watch to see what he will say unto me, and what I shall answer when I am reproved. Habakkuk 2:1.

> Kuv yuav sawv ntawm kuv chaw zov, thiab muab kuv tus kheej tso rau saum lub yees, thiab yuav saib ntsoov kom pom tias nws yuav hais dab tsi rau kuv, thiab yam uas kuv yuav teb thaum kuv raug qhuab ntuas. Habakkuk 2:1.

The word “reproved” means “rebuked or argued with” and it infers a question, for the next verse provides an answer.

Lo lus “reproved” txhais hais tias “raug cem txim lossis raug sib cav nrog,” thiab nws hais qhia tias muaj ib lo lus nug, vim nqe tom ntej muab ib lo lus teb.

> And the Lord answered me, and said, Write the vision, and make it plain upon tables, that he may run that readeth it. Habakkuk 2:2.

> Thiab tus Tswv teb kuv, thiab hais tias, Sau zaj yog toog pom no, thiab ua kom meej rau saum tej phiaj, xwv kom tus uas nyeem tau thiaj khiav tau. Habakkuk 2:2.

The “debate” or shaking that began in fulfillment of Millerite history was the message of William Miller and his rules of prophetic interpretations versus the theologians of Protestantism. The debate in Millerite history began with the confirmation of the Millerite message on August 11, 1840 when no “less a personage than Jesus Christ” descended with a little book that John was to take and eat. The argument of the watchmen of Habakkuk, the doubts of Thomas, the rebellion of 1888, the rebellion of Korah, the argument of drunkenness at Pentecost all witness to a debate which began at 9/11. The controversy which is debated is over the message of the latter rain, which began to sprinkle on 9/11.

“Kev sib cav” los sis kev co uas tau pib raws li kev ua tiav ntawm keeb kwm Millerite ntawd yog cov lus ntawm William Miller thiab nws tej cai ntawm kev txhais tej lus faj lem tawm tsam cov kws ntseeg vaj lug kub ntawm Protestantism. Kev sib cav hauv keeb kwm Millerite tau pib nrog kev lees paub txog lus Millerite rau hnub August 11, 1840 thaum tsis yog “ib tug me dua Yexus Khetos” tau nqes los nrog ib phau ntawv me uas Yauhas yuav tsum coj los noj. Kev sib ceg ntawm cov neeg zov ntawm Habakkuk, cov kev ua xyem xyav ntawm Thaumas, kev ntxeev siab ntawm 1888, kev ntxeev siab ntawm Kora, kev sib cav txog kev qaug cawv rau hnub Pentecost, txhua yam no ua tim khawv txog ib txoj kev sib cav uas tau pib rau 9/11. Qhov kev tsis sib haum uas tab tom raug sib cav ntawd yog hais txog cov lus ntawm nag tom qab, uas tau pib txau rau 9/11.

The answer in Habakkuk that led the Millerites to produce the 1843 chart connects with the development of two classes of worshippers represented Korah and associates versus Moses, by Thomas and the other disciples; the Jews argument of drunkenness at Pentecost, the leadership of Adventism in 1888; the Protestants versus the Millerites in 1844 and the foolish and wise virgins of October 22, 1844.

Lo lus teb hauv Hanpakuk uas tau coj cov Millerites los tsim daim ntawv qhia xyoo 1843 txuas nrog kev txhim kho ntawm ob pab neeg pe hawm Vajtswv uas raug sawv cev los ntawm Khaulas thiab nws cov phoojywg tawm tsam Mauxe; los ntawm Tamas thiab lwm tus thwjtim; cov Yudais qhov kev sib cav hais tias yog kev qaug cawv rau hnub Peetekos; kev coj noj coj ua ntawm Adventism xyoo 1888; cov Protestants tawm tsam cov Millerites xyoo 1844 thiab cov nkauj xwb ruam thiab cov txawj ntse ntawm Kaum Hli 22, 1844.

On 9/11 Christ breathed upon His disciples the Holy Spirit as a few drops before the full outpouring at the Sunday law. He then opened their understanding to the prophetic message beginning, “line upon line” with Moses by leading those disciples back to Jeremiah’s old paths where they were anointed to blow a warning trumpet. Christ breath at 9/11 came from Ezekiel’s and John’s four winds and it was the Laodicean message, which is the “straight testimony” which causes a shaking as it is resisted. 1888 typifies the rebellion of Korah, Dathan and Abiram, for it was not only the message which was being rejected, but also the chosen watchmen that were giving the trumpet a certain sound.

Thaum 9/11 Khetos tau tshuab tus Vaj Ntsuj Plig Dawb Huv rau saum Nws cov thwjtim zoo li ob peb tee dej ua ntej yuav muaj kev nchuav puv ntoob thaum txoj cai Hnub Caiv. Tom qab ntawd Nws thiaj qhib lawv txoj kev to taub txog zaj lus faj lem, pib “kab saum kab” nrog Mauxes, los ntawm kev coj cov thwjtim ntawd rov qab mus rau Yelemis tej kev qub uas lawv tau raug pleev roj rau kom tshuab lub raj ceeb toom. Khetos txoj pa thaum 9/11 los ntawm Exekees thiab Yauhas plaub cua los, thiab nws yog zaj lus rau Laudekias, uas yog “lus tim khawv ncaj qha,” uas ua rau muaj kev co thaum muaj kev tawm tsam rau nws. Xyoo 1888 yog ib tug qauv piv txwv txog kev ntxeev siab ntawm Khaulas, Dasas thiab Abilas, rau qhov tsis yog tsuas yog zaj lus xwb uas raug tsis lees txais, tiam sis kuj yog cov neeg zov uas raug xaiv, cov uas tab tom ua kom lub raj nrov muaj ib lub suab tseeb thiab meej.

Sister White penned that the, “shaking I had seen” “would be caused by the straight testimony called forth by the counsel of the True Witness to the Laodiceans.” The 1888 message was that straight testimony, and both 1888 and 9/11 mark the descent of the angel of Revelation eighteen.

Muam White tau sau tseg hais tias, “kev co uas kuv tau pom” “yuav tshwm sim los ntawm zaj lus tim khawv ncaj nraim uas raug hu tawm los ntawm lo lus ntuas ntawm Tus Tim Khawv Tseeb rau cov Laodiceans.” Txoj lus ntawm 1888 yog zaj lus tim khawv ncaj nraim ntawd, thiab ob qho tib si 1888 thiab 9/11 cim txog kev nqis los ntawm tus tim tswv hauv Tshwmsim kaum yim.

> “A straight testimony must be borne to our churches and institutions, to arouse the sleeping ones.’

> “Yuav tsum muaj ib zaj lus tim khawv ncaj ncees coj los hais rau peb tej pawg ntseeg thiab tej koom haum, kom tsa cov uas tseem tsaug zog kom sawv.”

> “When the word of the Lord is believed and obeyed, steady advancement will be made. Let us now see our great need. The Lord cannot use us until he breathes life into the dry bones. I heard the words spoken: ‘Without the deep moving of the Spirit of God upon the heart, without its life-giving influence, truth becomes a dead letter.’” Review and Herald, November 18, 1902.

> “Thaum lo lus ntawm tus Tswv raug ntseeg thiab mloog lus, ces yuav muaj kev vam meej ruaj khov. Cia peb tam sim no pom peb txoj kev xav tau loj heev. Tus Tswv siv tsis tau peb kom txog thaum Nws ua pa ciaj sia rau hauv cov pob txha qhuav. Kuv tau hnov tej lus hais tias: ‘Yog tsis muaj txoj kev txav tob tob ntawm Vajtswv tus Ntsuj Plig rau saum lub siab, yog tsis muaj Nws txoj kev txhawb txoj sia, qhov tseeb kuj yuav dhau los ua ib tsab ntawv tuag xwb.’” Review and Herald, November 18, 1902.

At 9/11 the Laodicean message reached its perfect fulfillment as the last call to God’s former covenant people began to be sounded. It is then that Sister White notes, “A straight testimony must be borne to our churches and institutions, to arouse the sleeping ones.” The Laodicean message began when the angel of Revelation eighteen descended at 9/11, which means that at 9/11 the message to Laodicean Seventh-day Adventists was and is to “awake.” Joel commanded the drunkards to awake in verse five of chapter one. 9/11 marks the arrival of the final testing period for Adventism and it represents Joel’s command to awake. The beginning of the Pentecostal season starts with an awakening of God’s people at 9/11 and ends with the fulfillment of the parable of the ten virgins just before the Sunday law.

Thaum txog 9/11, zaj lus rau Laodicea tau mus txog rau nws qhov kev ua tiav zoo kawg nkaus thaum txoj kev hu kawg rau Vajtswv haiv neeg qub hauv txoj kev cog lus pib raug tshaj tawm. Yog thaum ntawd uas Muam White sau tseg hais tias, “Ib zaj lus tim khawv ncaj nraim yuav tsum raug coj los hais rau peb cov pawg ntseeg thiab tej koomhaum, kom tsa cov uas tab tom tsaug zog sawv.” Zaj lus rau Laodicea tau pib thaum tus timtswv ntawm Tshwmsim kaum yim nqes los thaum 9/11, uas txhais hais tias thaum 9/11 zaj lus rau cov Seventh-day Adventists hauv Laodicea yog thiab tseem yog kom “tsim dheev.” Joel tau txib cov neeg qaug cawv kom tsim dheev hauv nqe tsib ntawm tshooj ib. 9/11 cim txog kev tuaj txog ntawm lub sijhawm xeem kawg rau Adventism thiab nws sawv cev rau Joel txoj lus txib kom tsim dheev. Qhov pib ntawm lub caij Pentecostal pib nrog kev tsa Vajtswv haiv neeg sawv thaum 9/11 thiab xaus nrog kev ua tiav ntawm zaj lus piv txwv txog kaum tus nkauj xwb ib nyuag ua ntej txoj cai Sunday.

The awakening at 9/11 is a call to the final generation of a covenant people who are in apostasy. The awakening just before the Sunday law closes the door on the former covenant people. The beginning and the ending are the same and in July of 2023 the two witnesses of Revelation eleven were awakened to the rebellion of the prediction of July 18, 2020. The middle awakening is represented by rebellion, which identifies 9/11 as the first letter of the Hebrew alphabet, July 18, 2020 as the thirteenth letter and the Sunday law as the twenty-second and last letter of the Hebrew alphabet. The twenty-second letter represents the combination of divinity with humanity that is finalized in the last of those three awakenings.

Kev tsim dheev ntawm 9/11 yog ib txoj kev hu rau tiam kawg ntawm ib haiv neeg hauv txoj kev cog lus uas tab tom poob kev ntseeg. Kev tsim dheev uas los tam sid ua ntej txoj cai hnub Sunday kaw lub qhov rooj rau cov qub haiv neeg hauv txoj kev cog lus. Qhov pib thiab qhov xaus yog tib yam nkaus, thiab thaum lub Xya hli xyoo 2023, ob tug tim khawv ntawm Revelation kaum ib tau raug tsa kom pom txog kev ntxeev siab ntawm lo lus twv txog lub Xya hli 18, 2020. Kev tsim dheev hauv nruab nrab raug sawv cev los ntawm kev ntxeev siab, uas qhia tias 9/11 yog thawj tsab ntawv ntawm tus niam ntawv Henplais, lub Xya hli 18, 2020 yog tsab ntawv thib kaum peb, thiab txoj cai hnub Sunday yog tsab ntawv thib nees nkaum ob thiab tsab kawg ntawm tus niam ntawv Henplais. Tsab ntawv thib nees nkaum ob sawv cev rau kev koom ua ke ntawm Vajtswv txoj kev ua Vajtswv nrog tib neeg txoj kev ua neeg, uas raug ua kom tiav nyob rau hauv qhov kawg ntawm peb txoj kev tsim dheev ntawd.

The Lord “breathes life into the dry bones” at 9/11, just as He breathed the Holy Spirit on the disciples at the beginning of the Pentecostal period. The disciples after His ascension represent those who received the Holy Spirit, and who thereafter had their understanding of the prophetic Word opened up through the methodology of “line upon line.” The reception of the Holy Spirit occurred while eating a meal, for to spiritually eat requires that you eat the flesh and drink the blood of Jesus, who is the Word.

Tus Tswv “txhawb txoj sia rau hauv tej pob txha qhuav” thaum 9/11, ib yam li Nws tau tshuab Vaj Ntsuj Plig Dawb Huv rau saum cov thwjtim thaum pib lub sijhawm Pentekos. Cov thwjtim tom qab Nws tau nce mus saum ntuj sawv cev rau cov uas tau txais Vaj Ntsuj Plig Dawb Huv, thiab tom qab ntawd lawv txoj kev to taub txog lo lus yaj saub tau raug qhib los ntawm txoj kev qhia ntawm “kab dhau kab.” Kev txais Vaj Ntsuj Plig Dawb Huv tau tshwm sim thaum tab tom noj mov, vim hais tias kev noj sab ntsuj plig yuav tsum yog nej noj Yexus cev nqaij thiab haus Nws cov ntshav, tus uas yog Txojlus.

The rebels who joined with Korah, Dathan and Abiram represent (as do the leadership of Adventism in 1888) the class who cause the shaking by opposing the trumpet message identifying the sins of God’s people, and while also calling for a return to the old paths, the foundational truths represented by the “seven times” of Leviticus twenty-six. The trumpet is calling for both revival and reformation. The first of Miller’s prophetic jewels, and also the first to be rejected by Adventism represents the beginning and ending of the Millerite movement. The beginning and ending of the message of the first angel as proclaimed by the Millerites is marked by Moses’ “seven times.” In the beginning it was accepted, at the end it was rejected. Due to that rejection Ezekiel presents Adventism as a valley of dead dry bones. The period from 1863 unto the Sunday law in the United States is the valley of vision, according to Isaiah twenty-two, but it is a valley of dead dry bones according to Ezekiel. Both of those prophetic valleys align with Joel’s valley of Jehoshaphat, which Joel also identifies as the valley of decision.

Cov neeg ntxeev siab uas koom nrog Khau‑las, Dasas, thiab Anpilas sawv cev rau (ib yam li cov thawj coj ntawm Adventism hauv xyoo 1888) pab neeg uas ua rau muaj kev co los ntawm kev tawm tsam txoj xov raj uas qhia txog Vajtswv haiv neeg tej kev txhaum, thiab tib lub sijhawm tseem hu kom rov qab mus rau tej qub kev, yog cov ntsiab lus tseeb uas yog lub hauv paus sawv cev los ntawm “xya zaug” hauv Leviticus nees nkaum rau. Lub raj hu kom muaj ob qho tib si kev txhawb siab rov ciaj sia thiab kev hloov kho tshiab. Thawj lub pov haum yaj saub ntawm Miller, thiab tib lub sijhawm kuj yog thawj yam uas Adventism tsis lees txais, sawv cev rau qhov pib thiab qhov xaus ntawm txoj kev txav Millerite. Qhov pib thiab qhov xaus ntawm thawj tus tim tswv txoj xov raws li cov Millerites tau tshaj tawm yog raug cim tseg los ntawm Mauxes tus “xya zaug.” Thaum pib nws raug lees txais, thaum kawg nws raug tsis lees txais. Vim txoj kev tsis lees txais ntawd Exekees nthuav Adventism ua ib lub hav ntawm tej pob txha qhuav tuag. Lub sijhawm txij xyoo 1863 mus txog rau txoj cai Sunday hauv Tebchaws Meskas yog lub hav ntawm kev yog toog, raws li Yaxayas nees nkaum ob, tabsis raws li Exekees nws yog ib lub hav ntawm tej pob txha qhuav tuag. Ob lub hav yaj saub ntawd sib phim nrog Yau‑ees lub hav ntawm Yehoshafas, uas Yau‑ees kuj qhia tias yog lub hav ntawm kev txiav txim siab.

With these concepts in place the question may be asked how is it that at 9/11 the book of Joel became the message Peter identified at Pentecost? We’ll try to clarify these concepts in the following articles.

Thaum cov ntsiab tswv yim no twb raug tsa cia lawm, tej zaum yuav nug tau hais tias ua li cas thaum 9/11 phau ntawv Yoosel thiaj los ua zaj lus uas Petus tau taw qhia thaum hnub Peetekos? Peb yuav sim ua kom cov ntsiab tswv yim no meej nyob hauv cov tshooj lus tom ntej no.

> “(Written November 5, 1892, from Adelaide, South Australia, to ‘Dear Nephew and Niece, Frank and Hattie [Belden].’)

> “(Sau tseg thaum lub Kaum Ib Hlis 5, 1892, ntawm Adelaide, South Australia, xa mus rau ‘Tus Menyuam Tub xeeb ntxwv thiab Tus Menyuam Ntxhais xeeb ntxwv uas kuv hlub, Frank thiab Hattie [Belden].’)”

> “When you are enlightened by the Holy Spirit, you will see all that wickedness at Minneapolis as it is, as God looks upon it. If I never see you again in this world, be assured that I forgive you the sorrow and distress and burden of soul you have brought upon me without any cause. But for your soul’s sake, for the sake of Him who died for you, I want you to see and confess your errors. You did unite with those who resisted the Spirit of God. You had all the evidence that you needed that the Lord was working through Brethren Jones and Waggoner; but you did not receive the light; and after the feelings indulged, the words spoken against the truth, you did not feel ready to confess that you had done wrong, that these men had a message from God, and you had made light of both message and messengers.

> “Thaum koj raug tus Vaj Ntsuj Plig Dawb Huv ci ntsa iab rau, koj yuav pom tag nrho txoj kev phem ntawd ntawm Minneapolis raws nraim li nws yog, ib yam li Vajtswv saib rau nws. Yog tias kuv yuav tsis pom koj dua hauv lub ntiajteb no lawm, cia li paub tseeb tias kuv zam txim rau koj txog txoj kev tu siab thiab kev ntxhov siab thiab lub nra hnyav ntawm tus ntsuj plig uas nej tau coj los rau saum kuv yam tsis muaj ib qho laj thawj li. Tiamsis vim koj tus ntsuj plig, vim Nws tus uas tuag rau koj, kuv xav kom koj pom thiab lees txim txog koj tej kev ua yuam kev. Koj yeej tau koom nrog cov uas tawm tsam tus Ntsuj Plig ntawm Vajtswv. Koj twb muaj tag nrho cov pov thawj uas koj xav tau lawm tias tus Tswv tab tom ua hauj lwm los ntawm Cov Kwv Tij Jones thiab Waggoner; tiamsis koj tsis tau txais qhov kaj ntawd; thiab tom qab tej kev xav uas nej pub kom muaj, tej lus uas nej tau hais tawm tsam qhov tseeb, koj tsis xav tias koj npaj txhij los lees txim tias koj tau ua txhaum lawm, tias cov txiv neej no muaj ib txoj xov ntawm Vajtswv, thiab koj tau saib tsis taus ob leeg, txoj xov thiab cov neeg xa xov.”

> “Never before have I seen among our people such firm self-complacency and unwillingness to accept and acknowledge light as was manifested at Minneapolis. I have been shown that not one of the company who cherished the spirit manifested at that meeting would again have clear light to discern the preciousness of the truth sent them from heaven until they humbled their pride and confessed that they were not actuated by the Spirit of God, but that their minds and hearts were filled with prejudice. The Lord desired to come near to them, to bless them and heal them of their backslidings, but they would not hearken. They were actuated by the same spirit that inspired Korah, Dathan, and Abiram. Those men of Israel were determined to resist all evidence that would prove them to be wrong, and they went on and on in their course of disaffection until many were drawn away to unite with them.

> “Tsis tau muaj dua ib zaug uas kuv tau pom nyob hauv peb haiv neeg muaj kev txaus siab rau tus kheej ruaj khov ua luaj thiab tsis kam lees txais thiab lees paub qhov kaj, ib yam li tau tshwm sim hauv Minneapolis. Kuv tau raug qhia tias tsis muaj ib tug twg hauv pawg uas tuav rawv tus ntsuj plig uas tau tshwm sim hauv lub rooj sib tham ntawd yuav rov muaj qhov kaj meej kom txheeb tau qhov muaj nqis ntawm qhov tseeb uas raug xa tuaj rau lawv ntawm saum ntuj ceeb tsheej mus, txog thaum lawv txo lawv txoj kev khav theeb thiab lees txim tias lawv tsis raug txav los ntawm Vajtswv tus Ntsuj Plig, tiam sis tias lawv lub siab thiab lawv lub ntsws puv npo nrog kev ntxub ntxaug ua ntej. Tus Tswv xav los nyob ze lawv, foom koob hmoov rau lawv thiab kho lawv kom dim ntawm lawv tej kev thim rov qab, tab sis lawv tsis kam mloog. Lawv raug txav los ntawm tib tug ntsuj plig uas tau txhawb Korah, Dathan, thiab Abiram. Cov txiv neej Ixayees ntawd tau txiav txim siab tiv txhua yam pov thawj uas yuav qhia tias lawv yuam kev, thiab lawv tseem niaj hnub mus ntxiv hauv lawv txoj kev ntxeev siab mus txog thaum coob leej raug rub kom ncaim mus koom nrog lawv.”

> “Who were these? Not the weak, not the ignorant, not the unenlightened. In that rebellion there were two hundred and fifty princes famous in the congregation, men of renown. What was their testimony? ‘all the congregation are holy, every one of them, and the Lord is among them: wherefore then lift ye up yourselves above the congregation of the Lord?’ [Numbers 16:3]. When Korah and his companions perished under the judgment of God, the people whom they had deceived saw not the hand of the Lord in this miracle. The whole congregation the next morning charged Moses and Aaron, ‘Ye have killed the people of the Lord’ [verse 41], and the plague was upon the congregation, and more than fourteen thousand perished.

> “Cov no yog leejtwg? Tsis yog cov tsis muaj zog, tsis yog cov tsis txawj ntse, tsis yog cov tsis tau txais kev pom kev. Hauv txoj kev tawm tsam ntawd muaj ob puas tsib caug tus thawj coj uas nto npe hauv pawg neeg sib txoos, yog cov neeg muaj koob meej. Lawv zaj lus tim khawv yog dabtsi? ‘tag nrho pawg neeg sib txoos yog neeg dawb huv, txhua tus puav leej yog li ntawd, thiab tus Tswv nyob hauv lawv nruab nrab: yog li ntawd, ua cas nej ho tsa nej tus kheej siab dua pawg neeg sib txoos ntawm tus Tswv?’ [Numbers 16:3]. Thaum Khaulas thiab nws cov phooj ywg puas tsuaj hauv Vajtswv txoj kev txiav txim, cov neeg uas lawv tau dag ntxias ntawd tsis pom tus Tswv txhais tes hauv qhov txuj ci tseem ceeb no. Tag nrho pawg neeg sib txoos tag kis sawv ntxov liam Mauxes thiab Aloos hais tias, ‘Nej tau tua tus Tswv cov neeg’ [nqe 41], thiab tus kab mob kis loj tau los saum pawg neeg sib txoos, thiab muaj ntau tshaj kaum plaub txhiab leej tau tuag.”

> “When I purposed to leave Minneapolis, the angel of the Lord stood by me and said: ‘Not so; God has a work for you to do in this place. The people are acting over the rebellion of Korah, Dathan, and Abiram. I have placed you in your proper position, which those who are not in the light will not acknowledge; they will not heed your testimony; but I will be with you; My grace and power shall sustain you. It is not you they are despising, but the messengers and the message I send to My people. They have shown contempt for the word of the Lord. Satan has blinded their eyes and perverted their judgment; and unless every soul shall repent of this their sin, this unsanctified independence that is doing insult to the Spirit of God, they will walk in darkness. I will remove the candlestick out of his place except they repent and be converted, that I should heal them. They have obscured their spiritual eyesight. They would not that God would manifest His Spirit and His power; for they have a spirit of mockery and disgust at My word. Lightness, trifling, jesting, and joking are daily practiced. They have not set their hearts to seek Me. They walk in the sparks of their own kindling, and unless they repent they shall lie down in sorrow. Thus saith the Lord: Stand at your post of duty; for I am with thee, and will not leave thee nor forsake thee.’ These words from God I have not dared to disregard.

> “Thaum kuv npaj siab yuav tawm hauv Minneapolis mus, tus timtswv ntawm tus Tswv sawv ntawm kuv ib sab thiab hais tias: ‘Tsis yog li ntawd; Vajtswv muaj ib txoj hauj lwm rau koj ua nyob hauv qhov chaw no. Cov neeg tab tom ua raws li txoj kev ntxeev siab ntawm Korah, Dathan, thiab Abiram. Kuv tau muab koj tso rau hauv koj txoj hauj lwm uas phim koj lawm, uas cov uas tsis nyob hauv qhov kaj yuav tsis lees paub; lawv yuav tsis mloog koj zaj lus tim khawv; tiam sis Kuv yuav nrog koj nyob; Kuv txoj kev tshav ntuj thiab hwj chim yuav txhawb nqa koj. Tsis yog koj uas lawv tab tom thuam ntxub, tab sis yog cov tubtxib thiab txoj xov uas Kuv xa tuaj rau Kuv haiv neeg. Lawv tau qhia kev saib tsis taus rau tus Tswv lo lus. Xatas tau ua rau lawv qhov muag dig thiab tau qaws lawv txoj kev txiav txim; thiab yog tias txhua tus ntsuj plig tsis hloov siab lees txim ntawm txoj kev txhaum no uas yog lawv li, txoj kev ywj pheej uas tsis raug ua kom dawb huv no uas tab tom ua phem thuam Vajtswv tus Ntsuj Plig, ces lawv yuav taug kev hauv qhov tsaus ntuj. Kuv yuav tshem lub tswm ciab tawm ntawm nws qhov chaw mus tshwj tsis yog lawv hloov siab lees txim thiab tig rov los, kom Kuv thiaj kho tau lawv. Lawv tau ua rau lawv lub qhov muag sab ntsuj plig plooj. Lawv tsis xav kom Vajtswv qhia Nws tus Ntsuj Plig thiab Nws lub hwj chim; rau qhov lawv muaj ib tug ntsuj plig thuam luag thiab qias rau Kuv lo lus. Kev ua dog ua dig, kev ua yam tsis tsim nyog, kev hais lus tso dag, thiab kev tso dag ua si raug xyaum txhua hnub. Lawv tsis tau muab lawv lub siab los nrhiav Kuv. Lawv taug kev hauv cov nplaim taws uas lawv tus kheej zes, thiab yog tias lawv tsis hloov siab lees txim lawv yuav pw nrog kev tu siab. Tus Tswv hais li no tias: Cia li sawv ruaj ntawm koj txoj hauj lwm; rau qhov Kuv nrog koj nyob, thiab yuav tsis tso koj tseg los sis muab koj tso pov tseg li.’ Cov lus no uas los ntawm Vajtswv kuv tsis tau twv yuav tsis quav ntsej li.”

> “Light has been shining in Battle Creek in clear, bright rays; but who of those that acted a part in the meeting at Minneapolis have come to the light and received the rich treasures of truth which the Lord sent them from heaven? Who have kept step and step with the Leader, Jesus Christ? Who have made full confession of their mistaken zeal, their blindness, their jealousies and evil surmisings, their defiance of truth? Not one; and because of their long neglect to acknowledge the light, it has left them far behind; they have not been growing in grace and in the knowledge of Christ Jesus our Lord. They have failed to receive the needed grace which they might have had, and which would have made them strong men in religious experience.

> “Qhov kaj twb ci ntsa iab nyob hauv Battle Creek hauv tej kab ci ntsa iab thiab pom tseeb; tiam sis leejtwg ntawm cov uas tau muaj feem ua ib feem hauv lub rooj sablaj ntawm Minneapolis thiaj los cuag qhov kaj thiab txais tej txiaj ntsim nplua nuj ntawm qhov tseeb uas tus Tswv xa tuaj rau lawv saum ntuj los? Leejtwg tau taug raws kauj ruam dhau kauj ruam nrog Tus Coj, Yexus Khetos? Leejtwg tau lees txim tag nrho txog lawv txoj kev kub siab yuam kev, lawv txoj kev dig muag, lawv txoj kev khib thiab tej kev xam phem tsis zoo, lawv txoj kev tawm tsam qhov tseeb? Tsis muaj ib tug li; thiab vim lawv tau tsis quav ntsej ntev dhau los lees paub qhov kaj, nws thiaj tso lawv nyob deb qab heev; lawv tsis tau loj hlob hauv txoj kev tshav ntuj thiab hauv txoj kev paub txog Khetos Yexus peb tus Tswv. Lawv tau qaug zog tsis kam txais txoj kev tshav ntuj uas lawv yeej yuav tau txais, thiab uas yuav tau ua kom lawv ua neeg muaj zog hauv txoj kev paub dhau los ntawm kev ntseeg.”

> “The position taken at Minneapolis was apparently an insurmountable barrier which in a great degree shut them in with doubters, questioners, with the rejecters of truth and the power of God. When another crisis comes, those who have so long resisted evidence piled upon evidence will again be tested upon the points where they failed so manifestly, and it will be hard for them to receive that which is from God and refuse that which is from the powers of darkness. Therefore their only safe course is to walk in humility, making straight paths for their feet, lest the lame be turned out of the way. It makes every difference whom we company with, whether it is with men who walk with God and who believe and trust Him, or with men who follow their own supposed wisdom, walking in the sparks of their own kindling.

> “Txoj hauj lwm uas tau raug coj nyob Minneapolis zoo li yog ib qho chaw khuam uas dhau tsis taus, uas nyob rau ib qho kev loj kaw lawv nrog cov uas ua xyem xyav, cov uas nug tsis tseg, nrog cov uas tsis lees txais qhov tseeb thiab lub hwj chim ntawm Vajtswv. Thaum ib qho kev kub ntxhov ntxiv los txog, cov uas tau tawm tsam tej pov thawj uas piled saum tej pov thawj ntev ua luaj lawm yuav rov raug sim dua rau ntawm cov ntsiab uas lawv twb poob ua luaj pom tseeb lawm, thiab yuav nyuaj rau lawv txais qhov uas yog los ntawm Vajtswv thiab tsis lees qhov uas yog los ntawm tej hwj chim ntawm kev tsaus ntuj. Yog li ntawd, lawv txoj kev nyab xeeb tib leeg yog taug kev hauv kev txo hwj chim, ua kom lawv tej kev ncaj nraim rau lawv ko taw, tsam cov ceg tawv yuav raug tig tawm ntawm txoj kev. Nws txawv txhua yam raws li peb koom nrog leej twg, seb puas yog nrog cov neeg uas taug kev nrog Vajtswv thiab uas ntseeg thiab cia siab rau Nws, los yog nrog cov neeg uas raws lawv tus kheej txoj kev txawj ntse uas lawv xav tias muaj, taug kev hauv tej nplaim taws ntawm lawv tus kheej qhov cub.”

> “The time and care and labor required to counteract the influence of those who have worked against the truth has been a terrible loss; for we might have been years ahead in spiritual knowledge; and many, many souls might have been added to the church if those who ought to have walked in the light had followed on to know the Lord, that they might know His going forth is prepared as the morning. But when so much labor has to be expended right in the church to counteract the influence of workers who have stood as a granite wall against the truth God sends to His people, the world is left in comparative darkness.

> “Lub sij hawm thiab kev mob siab thiab txoj haujlwm uas yuav tsum tau siv los tawm tsam kom rhuav tshem tau tus yam ntxwv cuam tshuam ntawm cov uas tau ua haujlwm tawm tsam qhov tseeb ntawd yog ib qho kev poob loj txaus ntshai kawg nkaus; rau qhov peb twb yuav tau mus dhau ntau xyoo ua ntej lawm hauv kev paub sab ntsuj plig; thiab ntau tus plig heev, ntau tus heev, twb yuav raug ntxiv los koom rau hauv pawg ntseeg lawm yog hais tias cov uas tsim nyog yuav tsum tau taug kev hauv qhov kaj ntawd tau rau siab ntxiv mus kom paub tus Tswv, xwv kom lawv paub tias Nws txoj kev tawm los twb raug npaj cia lawm ib yam li thaum sawv ntxov. Tiamsis thaum yuav tsum tau siv dag zog ua haujlwm ntau heev nyob hauv pawg ntseeg ntag los tawm tsam kom rhuav tshem tau tus yam ntxwv cuam tshuam ntawm cov neeg ua haujlwm uas tau sawv khov kho zoo li ib phab ntsa zeb granite tawm tsam qhov tseeb uas Vajtswv xa tuaj rau Nws haiv neeg, ces lub ntiaj teb thiaj raug tso tseg nyob hauv kev tsaus ntuj los kuj ntau heev.”

> “God meant that the watchmen should arise and with united voices send forth a decided message, giving the trumpet a certain sound, that the people might all spring to their post of duty and act their part in the great work. Then the strong, clear light of that other angel who comes down from heaven having great power, would have filled the earth with his glory. We are years behind; and those who stood in blindness and hindered the advancement of the very message that God meant should go forth from the Minneapolis meeting as a lamp that burneth, have need to humble their hearts before God and see and understand how the work has been hindered by their blindness of mind and hardness of heart.

> “Vajtswv txhais hais tias cov neeg zov should sawv los thiab nrog suab sib koom tshaj tawm ib txoj xov meej tseeb thiab ruaj khov, tshuab raj kom muaj ib lub suab tseeb, xwv kom tag nrho haiv neeg sawv nrawm mus rau lawv txoj hauj lwm thiab ua tiav lawv feem hauv txoj hauj lwm loj ntawd. Ces lub teeb muaj hwj chim, muaj zog, thiab ntshiab ntawm tus tim tswv ntawd uas los nqes saum ntuj los muaj hwj chim loj, yuav tau puv tag nrho lub ntiaj teb nrog nws lub yeeb koob. Peb twb poob qab ntau xyoo lawm; thiab cov uas tau sawv hauv qhov muag dig thiab tau txwv kev nce mus tom ntej ntawm txoj xov ntawd kiag uas Vajtswv txhais hais tias yuav tsum tawm mus ntawm lub rooj sablaj Minneapolis zoo li ib lub teeb uas cig ntsa iab, lawv yuav tsum txo hwj chim lawv lub siab ntawm Vajtswv xub ntiag thiab pom thiab to taub tias txoj hauj lwm tau raug txwv li cas vim lawv lub siab dig muag thiab lawv lub siab tawv qhawv.

> “Hours have been spent in quibbling over little things; golden opportunities have been wasted while heavenly messengers have grieved, impatient at the delay. The Holy Spirit—there has been so little appreciation of its value or the necessity for every soul to receive it. Those who do receive the heavenly endowment will go forth clad with the armor of righteousness to do battle for God. They will respect the leadings of the Lord and will be filled with gratitude to Him for His mercy. But in many, many places, and on many, many occasions, it could truthfully be said as in Christ’s day of those who profess to be God’s people, that not many mighty works could be done, because of their unbelief. Many who have been bound in fetters of darkness have been respected because God has used them, and their unbelief has aroused doubt and prejudice against the message of truth which angels of heaven were seeking to communicate through human agencies—justification by faith, the righteousness of Christ.” The 1888 Materials, 1066–1070.

> “Muaj ntau teev lawm uas tau siv mus rau hauv kev sib cav sib ceg txog tej yam me me; tej sijhawm kub uas muaj nqis heev tau raug nkim pov tseg, thaum cov tubtxib saum ntuj tau tu siab, tsis txaus siab rau qhov kev ncua ntawd. Vaj Ntsuj Plig Dawb Huv—tau muaj kev txaus siab rau nws nqis heev, thiab tsis tshua pom qhov tsim nyog uas txhua tus ntsuj plig yuav tsum tau txais Nws. Cov uas tiag tau txais qhov txiaj ntsim saum ntuj ceeb tsheej ntawd yuav tawm mus hnav rawv tej cuab yeej tiv thaiv ntawm txoj kev ncaj ncees mus ua rog rau Vajtswv. Lawv yuav hwm tus Tswv txoj kev coj, thiab yuav puv npo kev ua tsaug rau Nws vim Nws txoj kev hlub tshua. Tiamsis nyob rau ntau, ntau qhov chaw, thiab nyob rau ntau, ntau zaus, yeej muaj tseeb hais tau ib yam li nyob rau hauv Khetos tiam hais txog cov uas lees tias yog Vajtswv haiv neeg, tias tsis muaj ntau txoj haujlwm hwj chim uas ua tau, vim lawv txoj kev tsis ntseeg. Muaj coob leej uas twb raug khi rau hauv saw hlau ntawm qhov tsaus ntuj los tseem raug hwm vim Vajtswv tau siv lawv, thiab lawv txoj kev tsis ntseeg tau ua rau muaj kev ua xyem xyav thiab kev ntxub ntxaug tawm tsam txoj xov tseeb uas cov tubtxib saum ntuj ceeb tsheej tab tom nrhiav kev xa los ntawm tibneeg ua cuab tam—kev raug suav hais tias ncaj ncees los ntawm txoj kev ntseeg, yog Khetos txoj kev ncaj ncees.” The 1888 Materials, 1066–1070.

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