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# The Book of Daniel - Number Twenty-Three

Phau Ntawv Daniyee – Zauv Nees Nkaum Peb

The Scornful Men

Cov Neeg Thuam Yeeb

Author

Jeff Pippenger

Published

December 18, 2023

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Sister White identified that when the great buildings of New York City were thrown down, Revelation chapter eighteen, verses one through three, would be fulfilled.

Muam White tau qhia meej tias thaum tej tsev loj hauv Nroog New York raug muab pov tseg lawm, Tshwmsim tshooj kaum yim, nqe ib txog peb, yuav raug ua kom tiav.

> And after these things I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird. For all nations have drunk of the wine of the wrath of her fornication, and the kings of the earth have committed fornication with her, and the merchants of the earth are waxed rich through the abundance of her delicacies. Revelation 18:1–3.

> Tom qab tej no kuv pom dua ib tug timtswv ceebtsheej nqes saum ntuj los, muaj hwjchim loj kawg; thiab lub ntiajteb raug ci ntsa iab los ntawm nws lub yeeb koob. Thiab nws qw nrov nrov kawg nrog ib lub suab muaj zog, hais tias, Npanpiloo tus loj tau poob lawm, tau poob lawm, thiab tau dhau los ua chaw nyob ntawm dab phem, thiab yog qhov chaw khaws txhua tus ntsujplig qias neeg, thiab yog tawb ntawm txhua hom noog tsis huv thiab ntxub ntxaug. Rau qhov txhua haivneeg tau haus cawv txiv hmab ntawm txoj kev chim siab ntawm nws txoj kev ua nkauj ua nraug, thiab cov vajntxwv hauv ntiajteb tau ua nkauj ua nraug nrog nws, thiab cov tub lag tub luam hauv ntiajteb tau nplua nuj los ntawm nws tej kev lom zem nplua mias. Qhia Tshwm 18:1–3.

By September 11, 2001, the “kings” of the earth had already committed fornication with the Roman church. After World War Two, President Harry S. Truman, for the first time, in 1951, appointed an ambassador to the Vatican. His attempt to form a political relationship with the papacy was flatly rejected by the Congress of the United States, but not so when decades later President Ronald Reagan, in 1984, appointed an ambassador to the Vatican. By 2001, all nations had committed fornication with the Vatican through establishing a diplomatic relationship with the whore of Tyre.

Txog rau lub Cuaj Hlis 11, 2001, cov “vajntxwv” hauv ntiajteb twb tau ua nkauj ua nraug nrog lub koom txoos Loos lawm. Tom qab Tsov Rog Ntiajteb Zaum Ob, Thawj Tswj Hwm Harry S. Truman, thawj zaug, xyoo 1951, tau tsa ib tug sawv cev ua nom tswv mus rau Vatican. Nws txoj kev sim tsim kev sib raug zoo ntawm nom tswv nrog lub papacy raug Congress ntawm Tebchaws Meskas tsis lees paub kiag li, tiam sis tsis zoo li ntawd thaum ntau caum xyoo tom qab Thawj Tswj Hwm Ronald Reagan, xyoo 1984, tau tsa ib tug sawv cev ua nom tswv mus rau Vatican. Txog xyoo 2001, txhua haiv neeg twb tau ua nkauj ua nraug nrog Vatican lawm los ntawm kev tsim kev sib raug zoo ntawm nom tswv nrog tus niam ntiav ntawm Tyre.

By September 11, 2001, all “nations,” had drunk the wine of the wrath of her fornication. The wine of Babylon represents all the various falsehoods that are presented by the papacy, but the one special variety of wine that is identified in these verses is the wine of the wrath of her fornication. The wrath of the papacy is her persecution of those she disagrees with. She accomplishes her persecution by employing the power of the state to do her dirty work. The wine of her wrath, is her special bottle of error that represents the action of employing the state against those that she deems a heretic.

Txog rau lub Cuaj Hlis 11, 2001, txhua “haiv neeg” twb tau haus cawv txiv hmab ntawm txoj kev npau taws ntawm nws txoj kev ua nkauj ua nraug lawm. Cawv txiv hmab ntawm Npanpiloo sawv cev rau txhua yam lus cuav ntau hom uas lub hwj chim txiv plig papacy nthuav tawm, tiam sis ib hom cawv tshwj xeeb uas raug txheeb qhia hauv cov nqe no yog cawv txiv hmab ntawm txoj kev npau taws ntawm nws txoj kev ua nkauj ua nraug. Txoj kev npau taws ntawm papacy yog nws txoj kev tsim txom cov uas nws tsis pom zoo nrog. Nws ua kom nws txoj kev tsim txom ntawd tiav los ntawm kev siv lub hwj chim ntawm lub xeev los ua nws tes haujlwm qias neeg. Cawv txiv hmab ntawm nws txoj kev npau taws yog nws lub hwj tshwj xeeb ntawm kev yuam kev uas sawv cev rau qhov kev coj ua uas siv lub xeev tawm tsam cov uas nws txiav txim hais tias yog neeg ntseeg cuav.

In the period of time from August 11, 1840 through to October 22, 1844, Millerite Adventism, who had been called out of the Dark Ages, and who was separated from the Protestant churches that then became the daughters of Rome, then became the true Protestant horn upon the newly arrived earth beast. Peter identifies the characteristics of those newly chosen people of God as a nation.

Nyob rau lub sijhawm txij hnub tim 11 Lub Yim Hli, 1840 mus txog rau hnub tim 22 Lub Kaum Hli, 1844, Millerite Adventism, uas tau raug hu tawm hauv Lub Sijhawm Tsaus Ntuj, thiab uas tau raug cais tawm ntawm cov pawg ntseeg Protestant uas thaum ntawd tau los ua cov ntxhais ntawm Loos, ces tau los ua lub kub qhabnias Protestant tseeb rau saum tus tsiaj qus hauv ntiajteb uas nyuam qhuav tshwm los. Petus qhia txog yam ntxwv ntawm cov neeg uas Vajtswv nyuam qhuav xaiv ntawd ua ib haiv neeg.

> But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should show forth the praises of him who hath called you out of darkness into his marvellous light: Which in time past were not a people, but are now the people of God: which had not obtained mercy, but now have obtained mercy. 1 Peter 2:9, 10.

> Tiamsis nej yog ib tiam neeg uas raug xaiv tseg lawm, yog ib pawg pov thawj muaj koob muaj npe vajntxwv, yog ib haiv neeg dawb huv, yog ib haiv neeg uas yog Vajtswv tus kheej; kom nej yuav tshaj tawm tej kev qhuas ntawm Tus uas tau hu nej tawm hauv qhov tsaus ntuj los rau hauv nws qhov kaj uas txaus ntshai kawg: Yav tag los nej tsis yog ib haiv neeg, tiamsis nim no nej yog Vajtswv haiv neeg lawm; nej uas tsis tau txais txoj kev hlub tshua, tiamsis nim no twb tau txais txoj kev hlub tshua lawm. 1 Peter 2:9, 10.

By September 11, 2001, the Seventh-day Adventist church had already, and often employed the political structure of the government of the United States to attack those it deemed as heretical. Well before 2001, the Adventists had already imbibed in the special wine of Babylon that represents the employment of state power to attack those who it deemed as heretics.

Txog thaum txog lub Cuaj Hlis 11, 2001, pawg ntseeg Seventh-day Adventist twb tau ua li ntawd lawm, thiab kuj tau siv ntau zaus lub qauv nom tswv ntawm tsoom fwv Meskas los tawm tsam cov uas nws txiav txim tias yog cov qhia kev ntseeg cuav. Ntev ua ntej xyoo 2001, cov Adventist twb tau haus ib feem ntawm Npanpiloo cov cawv tshwj xeeb lawm, uas sawv cev rau kev siv hwj chim ntawm lub xeev los tawm tsam cov uas nws txiav txim tias yog cov qhia kev ntseeg cuav.

Ephraim is a symbol of the rebellion of Jeroboam and the northern kingdom of Israel, and Isaiah begins chapter twenty-eight, by addressing the Seventh-day Adventist church as the drunkards of Ephraim.

Ephraim yog ib lub cim ntawm Yelunpau-as txoj kev ntxeev siab thiab lub nceeg vaj qaum teb ntawm Ixayees, thiab Yaxayas pib tshooj nees nkaum yim los ntawm kev hais rau pawg ntseeg Xya-hnub Kas Tos Kev Cia Siab tias yog cov qaug cawv ntawm Ephraim.

> Woe to the crown of pride, to the drunkards of Ephraim, whose glorious beauty is a fading flower, which are on the head of the fat valleys of them that are overcome with wine! Behold, the Lord hath a mighty and strong one, which as a tempest of hail and a destroying storm, as a flood of mighty waters overflowing, shall cast down to the earth with the hand. The crown of pride, the drunkards of Ephraim, shall be trodden under feet: And the glorious beauty, which is on the head of the fat valley, shall be a fading flower, and as the hasty fruit before the summer; which when he that looketh upon it seeth, while it is yet in his hand he eateth it up. In that day shall the Lord of hosts be for a crown of glory, and for a diadem of beauty, unto the residue of his people, And for a spirit of judgment to him that sitteth in judgment, and for strength to them that turn the battle to the gate. But they also have erred through wine, and through strong drink are out of the way; the priest and the prophet have erred through strong drink, they are swallowed up of wine, they are out of the way through strong drink; they err in vision, they stumble in judgment. For all tables are full of vomit and filthiness, so that there is no place clean. Isaiah 28:1–8.

> Kev txom nyem rau lub mom ntawm txoj kev khav theeb, rau cov neeg qaug cawv ntawm Efa‑i, uas lawv txoj kev zoo nkauj uas muaj yeeb koob yog ib lub paj tab tom qhuav, uas nyob saum taub hau ntawm cov hav muaj roj nplua mias ntawm cov uas raug cawv kov yeej! Saib seb, tus Tswv muaj ib tug uas muaj hwjchim thiab muaj zog, uas zoo li cua daj cua dub nrog lawg thiab ib lub nag xob nag cua ua kom puam tsuaj, zoo li dej nyab ntawm tej dej uas muaj hwjchim ntws los puv npo, nws yuav muab lawv ntaus poob rau hauv av nrog txhais tes. Lub mom ntawm txoj kev khav theeb, cov neeg qaug cawv ntawm Efa‑i, yuav raug tsuj hauv qab taw; thiab txoj kev zoo nkauj uas muaj yeeb koob, uas nyob saum taub hau ntawm lub hav muaj roj nplua mias, yuav yog ib lub paj tab tom qhuav, thiab zoo li cov txiv thawj siav ua ntej lub caij ntuj sov; thaum tus uas ntsia pom nws, tseem nyob hauv nws txhais tes nws twb noj tag lawm. Hnub ntawd tus Tswv uas kav txhua pab tub rog yuav ua ib lub mom ntawm yeeb koob, thiab ua ib lub mom vaj ntxwv ntawm kev zoo nkauj, rau cov seem ntawm nws haiv neeg, thiab ua tus ntsuj plig ntawm kev txiav txim rau tus uas zaum txiav txim, thiab ua lub zog rau cov uas tig kev sib ntaus rov mus txog ntawm lub rooj vag. Tiamsis lawv kuj tau yuam kev vim cawv, thiab vim dej cawv muaj zog thiaj plam ntawm txoj kev; tus pov thawj thiab tus yaj saub tau yuam kev vim dej cawv muaj zog, lawv raug cawv nqos tas, lawv plam ntawm txoj kev vim dej cawv muaj zog; lawv yuam kev hauv kev ua yog toog pom, lawv dawm hauv kev txiav txim. Rau qhov txhua lub rooj puv nkaus ntuav thiab kev qias neeg, kom tsis tshuav ib qho chaw huv li. Yaxayas 28:1–8.

The third Woe arrived on September 11, 2001, and it arrived upon the “crown,” representing leadership of the “drunkards of Ephraim.” It did not attack the headquarters of the church in Maryland with an airplane full of fuel, but it marked their inability to recognize that the arrival of Islam of the third Woe was the beginning of the latter rain message of the third angel. The beginning of the very message and work that they profess to have been raised up to proclaim. They are identified as not only the crown, which represents leadership, but as the “crown of pride,” thus identifying one of the two classes of worshippers that was and is produced in the debate of Habakkuk chapter two. On September 11, 2001, Habakkuk’s watchmen took their posts at the battle at the gate.

Qhov Kev Plagues thib peb tau los txog rau hnub tim 11 Cuaj Hlis 2001, thiab nws tau los rau saum “lub mom,” uas sawv cev rau txoj kev coj noj coj ua ntawm “cov neeg qaug cawv ntawm Ephraim.” Nws tsis tau tawm tsam lub hauv paus chaw haujlwm ntawm pawg ntseeg nyob Maryland nrog ib lub dav hlau puv roj, tiam sis nws tau cim lawv qhov tsis muaj peev xwm los paub tias kev los txog ntawm Islam ntawm Kev Plagues thib peb yog qhov pib ntawm txoj xov nag lig ntawm tus tim tswv thib peb. Qhov pib ntawm tib txoj xov thiab txoj hauj lwm uas lawv lees tias lawv raug tsa los tshaj tawm. Lawv raug txheeb xyuas tias tsis yog tsuas yog lub mom xwb, uas sawv cev rau txoj kev coj noj coj ua, tiam sis yog “lub mom ntawm kev khav theeb” thiab, yog li ntawd, qhia meej txog ib ntawm ob pab neeg pe hawm uas tau raug thiab tseem raug tsim tawm hauv kev sib cav ntawm Habakkuk tshooj ob. Rau hnub tim 11 Cuaj Hlis 2001, Habakkuk cov neeg zov xwm tau sawv ntawm lawv tej chaw hauv kev sib ntaus ntawm lub rooj vag.

The gates of Jerusalem are where the interaction of the people of Jerusalem was carried out. The battle at the gates is representing the “debate” of the previous chapter of Isaiah that began on the day of the east wind (the day of Islam). The two classes of Habakkuk’s worshippers in the passage are represented by two crowns. The drunkards of Ephraim, who have already at that point employed the power of the state to win their arguments against those they had deemed as heretics are contrasted with the crown of the Lord of hosts. When Christ is represented as the Lord of hosts, it is symbolic of His work as the leader of His army. The battle at the gate is the warfare represented by the debate over true and false theology.

Cov rooj vag ntawm Yeluxalees yog qhov chaw uas kev sib raug zoo thiab kev sib hais ntawm cov neeg Yeluxalees tau raug coj ua. Kev sib ntaus ntawm cov rooj vag ntawd sawv cev rau qhov “kev sib cav” hauv tshooj dhau los ntawm Yaxayas uas tau pib rau hnub cua tuaj sab hnub tuaj (hnub ntawm Islam). Ob pab neeg pe hawm hauv Habakkuk nqe ntawd raug sawv cev los ntawm ob lub mom huab tais. Cov neeg qaug cawv ntawm Efa‑i, uas thaum ntawd twb tau siv lub hwj chim ntawm lub xeev los yeej lawv tej lus sib cav tawm tsam cov uas lawv tau txiav txim tias yog cov ntseeg cuav lawm, raug muab sib piv nrog lub mom huab tais ntawm tus Tswv ntawm cov tub rog. Thaum Khetos raug sawv cev ua tus Tswv ntawm cov tub rog, qhov ntawd yog ib lub cim txog Nws tes dej num ua tus thawj coj ntawm Nws pab tub rog. Kev sib ntaus ntawm lub rooj vag yog kev ua rog uas raug sawv cev los ntawm kev sib cav txog kev ntseeg tseeb thiab kev ntseeg cuav.

It is not simply the General Conference leadership that is represented as the drunkards of Ephraim, but also the priests (the pastoral ministry), and the prophets (the theologians and educators) are out of the way, through strong drink. As Isaiah says in the opening verses of his prophecy, it is the entire church.

Tsis yog tsuas yog cov thawj coj ntawm General Conference xwb uas raug sawv cev ua cov neeg qaug cawv ntawm Efa-i, tiam sis cov pov thawj (txoj hauj lwm qhuab qhia), thiab cov yaj saub (cov kws qhia kev ntseeg thiab cov xib hwb qhia ntawv) kuj tau yuam kev lawm vim dej cawv muaj zog. Raws li Yaxayas hais nyob rau hauv cov nqe qhib ntawm nws zaj lus faj lem, nws yog tag nrho pawg ntseeg.

> The vision of Isaiah the son of Amoz, which he saw concerning Judah and Jerusalem in the days of Uzziah, Jotham, Ahaz, and Hezekiah, kings of Judah. Hear, O heavens, and give ear, O earth: for the Lord hath spoken, I have nourished and brought up children, and they have rebelled against me. The ox knoweth his owner, and the ass his master’s crib: but Israel doth not know, my people doth not consider. Ah sinful nation, a people laden with iniquity, a seed of evildoers, children that are corrupters: they have forsaken the Lord, they have provoked the Holy One of Israel unto anger, they are gone away backward. Why should ye be stricken anymore? ye will revolt more and more: the whole head is sick, and the whole heart faint. Isaiah 1:1–5.

> Yaxayas tus tub Amoj yog zaj yog toog uas nws tau pom hais txog Yudas thiab Yeluxalees rau tiam Uxiyas, Yautas, Ahaj, thiab Hexekiyas, cov vaj ntxwv kav Yudas. Nej lub ntuj, cia li mloog; thiab koj lub ntiajteb, cia li qhib pob ntseg mloog: rau qhov tus Tswv tau hais tias, Kuv tau pub mov yug thiab tsa tej me nyuam hlob tuaj, los lawv tau ntxeev siab tawm tsam kuv. Tus nyuj yeej paub nws tus tswv, thiab tus nees luav paub nws tus tswv lub dab zaub: tiam sis cov Yixayee tsis paub, kuv haiv neeg tsis xav txog li. Au, haiv neeg txhaum, ib haiv neeg uas ris kev ua phem hnyav, ib noob neej ua phem, tej me nyuam uas coj kev phem lwj: lawv tau tso tus Tswv tseg, lawv tau ua rau tus Dawb Huv ntawm Yixayee chim heev, lawv tau thim rov qab mus lawm. Vim li cas nej tseem yuav raug nplawm ntxiv? Nej tsuas yuav ntxeev siab ntxiv zuj zus xwb: tag nrho lub taub hau mob, thiab tag nrho lub siab qaug zog. Yaxayas 1:1–5.

The sinful nation is sick, and has passed the time where any remedy can be provided that would change her heart and mind. Isaiah identifies the drunkards are out of the way, and the way is identified by Jeremiah as the “old paths.” On September 11, 2001, the latter rain began to fall, and Jeremiah identifies that it is when we walk in the old paths, which is the “way” that the drunkards are out of, that we find the rest of the latter rain.

Lub tebchaws uas muaj kev txhaum no muaj mob, thiab twb dhau lub sijhawm lawm uas yuav muaj ib yam tshuaj kho twg muab tau los hloov tau nws lub siab thiab nws lub tswvyim. Yaxaya qhia tias cov neeg qaug dej caw twb tawm ntawm txoj kev lawm, thiab Yelemis qhia tias txoj kev ntawd yog “tej qub kab ke.” Hnub Cuaj Hlis 11, 2001, nag tom qab pib poob, thiab Yelemis qhia tias yog thaum peb taug kev hauv tej qub kab ke, uas yog “txoj kev” uas cov neeg qaug dej caw twb tawm ntawm lawm, ces peb thiaj nrhiav tau txoj kev so ntawm nag tom qab.

> Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls. But they said, We will not walk therein. Also I set watchmen over you, saying, Hearken to the sound of the trumpet. But they said, We will not hearken. Therefore hear, ye nations, and know, O congregation, what is among them. Hear, O earth: behold, I will bring evil upon this people, even the fruit of their thoughts, because they have not hearkened unto my words, nor to my law, but rejected it. Jeremiah 6:16–19.

> Yog li no hais tias, Nej cia li sawv ntawm tej kev, thiab saib, thiab nug txog tej qub ke, tias txoj kev zoo nyob qhovtwg, thiab cia li taug raws li ntawd mus, ces nej yuav nrhiav tau kev so rau nej tej ntsujplig. Tiamsis lawv hais tias, Peb yuav tsis taug txoj kev ntawd. Kuv kuj tau tsa cov neeg zov nruab nrab nej, hais tias, Nej cia li mloog lub suab raj. Tiamsis lawv hais tias, Peb yuav tsis mloog. Yog li ntawd, nej haiv neeg, cia li mloog, thiab koj, pawg txoos, cia li paub tias yam twg nyob hauv lawv. Cia li mloog, Au lub ntiajteb: saib seb, kuv yuav coj kev phem los rau haiv neeg no, yog tej txiv ntawm lawv tej kev xav, vim lawv tsis tau mloog kuv tej lus, thiab tsis mloog kuv txoj kevcai, tiamsis lawv tau muab nws pov tseg. Yelemis 6:16–19.

The drunkards of Ephraim are out of the way on September 11, 2001, and have turned “away backward,” in 1863, when they initiated the process of rejecting the “old paths.” It is in the “old paths,” that the rest and refreshing of the latter rain is to be found, and that rain began at the very time that the “Woe,” was pronounced upon them. The third “Woe” of Islam was unrecognizable to the crown of the pride of Ephraim, for they had progressively rejected the foundational truths that identify the role of Islam in prophecy. Jeremiah identifies that at that time the Lord raised up watchmen, which are Habakkuk’s watchmen, and they proclaimed to the drunkards of Ephraim in the battle at the gates that they needed to hearken to the sound of the trumpet. The third “Woe” that arrived on September 11, 2001, was the seventh Trumpet.

Cov neeg qaug cawv ntawm Ephraim tau ploj kev thaum lub Cuaj Hlis 11, 2001, thiab tau tig mus “rov qab qab,” txij xyoo 1863, thaum lawv pib tus txheej txheem ntawm kev tsis lees txais cov “kev qub.” Nyob hauv cov “kev qub” ntawd thiaj nrhiav tau txoj kev so thiab txoj kev txhawb siab tshiab ntawm nag lig, thiab nag ntawd tau pib los tib lub sijhawm uas lo lus “Kev Puas Tsuaj” raug tshaj tawm rau lawv. Qhov “Kev Puas Tsuaj” thib peb ntawm Islam yog ib yam uas lub mom ntawm kev khav theeb ntawm Ephraim tsis paub tsis pom, rau qhov lawv tau maj mam tsis lees txais cov tseeb hauv paus uas qhia txog tes dej num ntawm Islam hauv yaj saub tej lus faj lem. Yelemis qhia tias thaum lub sijhawm ntawd tus Tswv tau tsa cov neeg zov xwm sawv, uas yog Habakkuk cov neeg zov xwm, thiab lawv tau tshaj tawm rau cov neeg qaug cawv ntawm Ephraim hauv kev sib ntaus ntawm tej rooj vag tias lawv yuav tsum mloog lub suab raj. Qhov “Kev Puas Tsuaj” thib peb uas tuaj txog rau lub Cuaj Hlis 11, 2001, yog Lub Raj thib xya.

Isaiah identifies that “they are out of the way through strong drink; they err in vision, they stumble in judgment. For all tables are full of vomit and filthiness, so that there is no place clean.” The counterfeit table, that was introduced in 1863, which removed the “seven times,” and required a explanatory handout to accompany it, represents the counterfeit of the two sacred tables of Habakkuk, but the counterfeit “tables” the drunkards have employed are full of vomit, and they err in vision. The watchmen of Habakkuk and Jeremiah were told that in the debate of methodology, they were to write the “vision,” upon “tables,” but the drunkard’s counterfeit tables present an erroneous vision.

Yaxayas qhia meej tias, “lawv raug yuam kev vim dej cawv muaj zog; lawv yuam kev hauv kev pom kev, lawv dawm hauv kev txiav txim. Rau qhov txhua lub rooj puv nkaus ntuav thiab kev qias neeg, txog nthe tsis tshuav ib qho chaw huv.” Lub rooj cuav, uas raug nthuav tawm rau xyoo 1863, uas tshem tawm “xya zaus,” thiab yuav tsum muaj ib daim ntawv piav qhia los nrog nws, sawv cev rau qhov cuav ntawm ob lub rooj dawb huv ntawm Habakkuk, tiam sis cov “rooj” cuav uas cov neeg qaug cawv tau siv ntawd puv nkaus ntuav, thiab lawv yuam kev hauv kev pom kev. Cov neeg zov xwm ntawm Habakkuk thiab Yelemis tau raug hais kom, hauv qhov kev sib cav txog txoj kev ua haujlwm, lawv yuav tsum sau “lub zeem muag” rau saum “cov rooj,” tiam sis cov rooj cuav ntawm tus qaug cawv nthuav tawm ib lub zeem muag yuam kev.

> Where there is no vision, the people perish: but he that keepeth the law, happy is he. Proverbs 29:18.

> Qhov twg tsis muaj yog toog pom, cov pejxeem yuav ploj mus; tiamsis tus uas ceev txoj kevcai, tus ntawd tau koob hmoov. Paj Lug 29:18.

The drunkards of Ephraim have rejected God’s law, but the context of the “debate,” of the battle of the gate, is God’s prophetic law, as represented by the methodology established in the movement of the first and third angels. With Isaiah’s setting in place in the first eight verses of chapter twenty-eight, he then identifies the methodology that is the latter rain, and specifically identifies the drunkards as the “scornful men, that rule” “in Jerusalem.”

Cov neeg qaug cawv ntawm Efa‑i has rejected Vajtswv txoj kevcai lawm, tiam sis lub ntsiab lus ntawm qhov “kev sib cav,” ntawm kev sib tua ntawm lub rooj vag, yog Vajtswv txoj kevcai yav tom ntej uas sawv cev los ntawm txoj kev ua haujlwm uas tau raug tsa ruaj khov tseg nyob rau hauv txoj kev txav ntawm tus timtswv ib thiab tus timtswv peb. Thaum Yaxayas twb teeb tsa lub keeb xwm hauv yim nqe thawj ntawm tshooj nees nkaum yim lawm, nws mam li qhia txog txoj kev ua haujlwm uas yog nag lig, thiab nws qhia meej tias cov neeg qaug cawv ntawd yog cov “neeg thuam luag, uas kav” “hauv Yeluxalees.”

> Whom shall he teach knowledge? and whom shall he make to understand doctrine? them that are weaned from the milk, and drawn from the breasts. For precept must be upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little: For with stammering lips and another tongue will he speak to this people. To whom he said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing: yet they would not hear. But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken. Wherefore hear the word of the Lord, ye scornful men, that rule this people which is in Jerusalem. Because ye have said, We have made a covenant with death, and with hell are we at agreement; when the overflowing scourge shall pass through, it shall not come unto us: for we have made lies our refuge, and under falsehood have we hid ourselves: Therefore thus saith the Lord God, Behold, I lay in Zion for a foundation a stone, a tried stone, a precious corner stone, a sure foundation: he that believeth shall not make haste. Judgment also will I lay to the line, and righteousness to the plummet: and the hail shall sweep away the refuge of lies, and the waters shall overflow the hiding place. And your covenant with death shall be disannulled, and your agreement with hell shall not stand; when the overflowing scourge shall pass through, then ye shall be trodden down by it. Isaiah 28:9–18.

> Nws yuav qhia kev txawj ntse rau leejtwg? thiab nws yuav ua kom leejtwg to taub txoj kev qhuab qhia? Puas yog cov uas nyuam qhuav txiav tawm ntawm mis, thiab raug rho tawm ntawm lub mis niam? Rau qhov lus txib yuav tsum nyob saum lus txib, lus txib saum lus txib; kab saum kab, kab saum kab; ntawm no me ntsis, thiab ntawd me ntsis: Rau qhov nws yuav hais rau haivneeg no nrog daim di ncauj txawj daig lus thiab nrog lwm yam lus. Rau cov uas nws tau hais tias, Nov yog qhov chaw so uas nej yuav ua tau kom tus qaug zog tau so; thiab nov yog qhov chaw ua kom rov qab muaj zog: los lawv tseem tsis kam mloog. Tiamsis lo lus ntawm tus Tswv tau los rau lawv ua lus txib saum lus txib, lus txib saum lus txib; kab saum kab, kab saum kab; ntawm no me ntsis, thiab ntawd me ntsis; xwv kom lawv yuav mus, thiab ntog rov qab, thiab raug lov ntho, thiab raug cuab, thiab raug ntes. Yog li no nej cov neeg thuam saib, uas kav haivneeg no uas nyob hauv Yeluxalees, cia li mloog lo lus ntawm tus Tswv. Vim nej tau hais tias, Peb tau cog lus nrog txoj kev tuag, thiab peb tau pom zoo nrog ntuj raug txim; thaum tus nplawm nyab lug hla mus, nws yuav tsis los txog peb: rau qhov peb tau muab lus dag ua peb qhov chaw nkaum, thiab peb tau zais peb tus kheej nyob hauv kev cuav: Yog li no tus Tswv Vajtswv hais li no tias, Saib seb, kuv tso ib lub pob zeb rau hauv Xi-oos ua lub hauv paus, yog ib lub pob zeb uas twb raug sim lawm, yog lub pob zeb kaum tsev muaj nqis heev, yog lub hauv paus ruaj khov: tus uas ntseeg yuav tsis maj nrawm. Kuv tseem yuav muab kev txiav txim tso rau hauv txoj hlua ntsuas, thiab kev ncaj ncees tso rau hauv lub hnyav dai ntsuas ncaj; thiab lawg yuav cheb kom ploj qhov chaw nkaum ntawm lus dag, thiab dej yuav nyab qhov chaw zais. Thiab nej daim ntawv cog lus nrog txoj kev tuag yuav raug muab rhuav, thiab nej txoj kev pom zoo nrog ntuj raug txim yuav tsis nyob ruaj; thaum tus nplawm nyab lug hla mus, ces nej yuav raug nws tsuj. Yaxayas 28:9–18.

The “debate” is here defined in terms of “whom shall he teach knowledge? and whom shall he make to understand doctrine?” The “whom” is addressing the potential students, but the subject is about understanding doctrine, which is knowledge. When the book of Daniel is unsealed, there is an increase of knowledge, representing an increased understanding of the truths of God’s Word. The word “doctrine” means a set of beliefs, principles, teachings, or rules that form a particular system of thought or a body of knowledge. To understand biblical “doctrines” it necessitates a biblical methodology to form the body of knowledge.

Lo lus “kev sib cav” ntawm no raug txhais raws li cov ntsiab lus no: “nws yuav qhia kev txawj ntse rau leejtwg? thiab nws yuav ua kom leejtwg to taub txoj kev qhuab qhia?” Lo lus “leejtwg” yog hais rau cov tub kawm uas yuav muaj peev xwm txais tau, tiam sis lub ntsiab lus tseem ceeb yog hais txog kev to taub txoj kev qhuab qhia, uas yog kev txawj ntse. Thaum phau ntawv Daniel raug qhib lub foob lawm, muaj kev txawj ntse nce ntxiv, uas sawv cev rau kev nkag siab ntxiv txog qhov tseeb ntawm Vajtswv Txojlus. Lo lus “qhuab qhia” txhais hais tias ib pawg kev ntseeg, tej hauv paus ntsiab lus, tej lus qhia, lossis tej cai uas tsim ua ib qho kev xav tshwj xeeb lossis ib lub cev ntawm kev txawj ntse. Yuav kom to taub tej “qhuab qhia” hauv phau Vajlugkub, ces yuav tsum muaj ib txoj kev siv raws li Vajlugkub kom tsim tau lub cev ntawm kev txawj ntse ntawd.

The methodology is identified as “precept must be upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little.” The methodology that identified September 11, 2001 as the arrival of the third “Woe” is premised upon bringing the prophetic line of the first “Woe” together with the prophetic line of the second “Woe”, which provides two witnesses of the line of the third “Woe”. That methodology is the test of the “debate” that produces two classes of worshippers, for “the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken.”

Txoj kev siv no raug txheeb xyuas hais tias yog “kev qhuab qhia yuav tsum nyob saum kev qhuab qhia, kev qhuab qhia saum kev qhuab qhia; kab saum kab, kab saum kab; ntawm no me ntsis, thiab tom ntawd me ntsis.” Txoj kev siv uas tau txheeb xyuas hnub tim Cuaj Hlis 11, 2001 ua qhov kev tuaj txog ntawm “Kev Puas Tsuaj” thib peb yog tsa saum lub hauv paus ntawm kev coj kab yaj saub ntawm “Kev Puas Tsuaj” thawj zaug los sib koom ua ke nrog kab yaj saub ntawm “Kev Puas Tsuaj” thib ob, uas muab ob tug tim khawv rau kab ntawm “Kev Puas Tsuaj” thib peb. Txoj kev siv ntawd yog qhov kev sim ntawm “kev sib cav” uas tsim ob pawg neeg pe hawm, rau qhov “lo lus ntawm tus Tswv tau los rau lawv ua kev qhuab qhia saum kev qhuab qhia, kev qhuab qhia saum kev qhuab qhia; kab saum kab, kab saum kab; ntawm no me ntsis, thiab tom ntawd me ntsis; kom lawv thiaj mus, thiab poob rov qab, thiab raug lov ntais, thiab raug ntxiab, thiab raug ntes.”

The five stumbling’s of the scornful men that rule Jerusalem, represents the five foolish virgins. The methodology is clearly a test, for the drunkards of Ephraim rejected Jeremiah’s old paths, refused to hearken to the watchmen’s trumpet warning, produced counterfeit tables, and made a covenant with death; at the very same time that those that wore the crown of the Lord of hosts in the battle of the gate were making a covenant of life.

Tsib txoj kev dawm ntawm cov neeg thuam thuam uas kav Yeluxalees, sawv cev rau tsib tug nkauj xwb uas ruam. Txoj txheej txheem ntawd yeej meej tseeb tias yog ib txoj kev sim, rau qhov cov neeg qaug cawv ntawm Efa-i tau tsis lees txais Yelemis tej kev qub, tsis kam mloog cov neeg zov faj lub suab raj ceeb toom, tsim tej rooj cuav, thiab tau cog lus nrog txoj kev tuag; tib lub sijhawm ntawd, cov uas hnav tus Tswv uas muaj ntau pab tub rog lub mom kub hauv kev sib ntaus ntawm lub rooj vag, tab tom cog lus txog txoj sia.

On September 11, 2001, the latter rain, which is the rest and the refreshing, began to fall, and the sealing of the one hundred and forty-four thousand began. It began a debate over the methodology of the drunkards of Ephraim, and the methodology represented by the Elijah messenger. “Many” will fall with the drunkards, but the few that will be chosen are those that wait upon the Lord.

Hnub Cuaj Hlis 11, 2001, nag tom qab, uas yog txoj kev so thiab txoj kev ua kom rov qab muaj zog, tau pib poob los, thiab txoj hauj lwm ntawm kev muab lub cim rau ib puas plaub caug plaub txhiab leej tau pib lawm. Qhov no tau pib ib qho kev sib cav txog txoj kev coj ua ntawm cov neeg qaug cawv ntawm Efa‑i, thiab txoj kev coj ua uas tus tubtxib Eliyas sawv cev rau. “Coob leej” yuav poob nrog cov neeg qaug cawv, tab sis cov tsawg uas yuav raug xaiv yog cov uas tos ntsoov rau tus Tswv.

> For the Lord spake thus to me with a strong hand, and instructed me that I should not walk in the way of this people, saying, Say ye not, A confederacy, to all them to whom this people shall say, A confederacy; neither fear ye their fear, nor be afraid. Sanctify the Lord of hosts himself; and let him be your fear, and let him be your dread. And he shall be for a sanctuary; but for a stone of stumbling and for a rock of offence to both the houses of Israel, for a gin and for a snare to the inhabitants of Jerusalem. And many among them shall stumble, and fall, and be broken, and be snared, and be taken. Bind up the testimony, seal the law among my disciples. And I will wait upon the Lord, that hideth his face from the house of Jacob, and I will look for him. Isaiah 8:8–17.

> Vim yog li no hais rau kuv nrog ib txhais tes muaj hwjchim loj, thiab qhia kuv kom kuv txhob taug txoj kev ntawm haiv neeg no, hais tias, Nej txhob hais tias, Kev sib koom tes, rau txhua tus uas haiv neeg no yuav hais tias, Kev sib koom tes; nej kuj txhob ntshai yam uas lawv ntshai, thiab txhob poob siab. Nej yuav tsum muab tus Tswv uas kav txhua pab tubrog ua tus dawb huv rau nej; cia nws yog tus uas nej yuav tsum ntshai, thiab cia nws yog tus uas nej yuav tsum txhawj ntshai. Thiab nws yuav yog ib lub chaw dawb huv; tiamsis yuav yog ib lub pob zeb uas ua rau dawm thiab yog ib lub tsua pob zeb uas ua rau chim rau ob tsev neeg Ixayees tibsi, yog ib lub cuab thiab yog ib lub vas rau cov neeg nyob hauv Yeluxalees. Thiab coob leej ntawm lawv yuav dawm, thiab poob, thiab tawg tas, thiab yuav raug ntxias rau hauv cuab, thiab raug ntes. Cia li muab zaj lus timkhawv qhwv cia, muab txoj kevcai kaw ruaj rau hauv kuv cov thwjtim. Thiab kuv yuav tos tus Tswv, tus uas zais nws lub ntsej muag ntawm tsev neeg Yakhauj, thiab kuv yuav cia siab rau nws. Yaxayas 8:8–17.

Most certainly Isaiah agrees with his own words, so the many that fall in chapter twenty-eight, are the same who fall in chapter eight. In chapter eight we find that their fall occurs in the sealing time, which began on September 11, 2001. The warning of chapter eight is to not walk in the “way” of this people, for they are those who refused to walk in Jeremiah’s way of the old paths, where the latter rain message is located. Those that fall in chapter eight, are those who trust in the confederacy representing the special wine of Babylon, that represents a confederacy of church and state for the purpose of opposing those deemed as heretics. What causes them to stumble in chapter eight, is the stone of stumbling, representing the very first rejection of foundational truth in 1863, the “seven times” of Leviticus twenty-six, which was rejected by the “builders” in 1863. In that rejection they returned to apostate Protestant methodology to reject the message given by angels to William Miller.

Muaj tseeb kawg nkaus tias Yaxayas pom zoo nrog nws tus kheej tej lus; yog li ntawd, cov coob leej uas poob rau hauv tshooj nees nkaum-yim, yog tib cov uas poob rau hauv tshooj yim. Hauv tshooj yim peb pom tias lawv txoj kev poob ntawd tshwm sim rau lub sij hawm muab khi, uas tau pib thaum lub Cuaj Hlis 11, 2001. Kev ceeb toom hauv tshooj yim yog kom tsis txhob taug txoj “kev” ntawm haiv neeg no, rau qhov lawv yog cov uas tsis kam taug Yelemis txoj kev ntawm tej qub kev, qhov chaw uas zaj lus ntawm nag tom qab nyob ntawd. Cov uas poob rau hauv tshooj yim yog cov uas tso siab rau hauv txoj kev sib koom tes, uas sawv cev rau Npanpiloo tej cawv txiv hmab tshwj xeeb, uas sawv cev rau txoj kev sib koom tes ntawm pawg ntseeg thiab lub xeev nrog lub hom phiaj tawm tsam cov uas raug txiav txim tias yog cov cuav kev ntseeg. Yam uas ua rau lawv dawm hauv tshooj yim yog lub pob zeb dawm, uas sawv cev rau thawj zaug uas qhov tseeb hauv paus raug tsis lees txais hauv xyoo 1863, yog “xya zaus” ntawm Levi Tej Kevcai nees nkaum-rau, uas raug cov “tub txhim kho vaj tse” tsis lees txais hauv xyoo 1863. Hauv qhov kev tsis lees txais ntawd lawv rov qab mus rau txoj kev siv uas yog Protestant uas twb poob kev ntseeg lawm, kom tsis lees txais zaj lus uas cov tim tswv tau muab rau William Miller.

In chapter twenty-eight, the rejection of the stone produces the judgment of the overflowing scourge, which is the biblical symbol of the mark of the beast that begins at the Sunday law in the United States, and then floods the entire world. At the Sunday law the covenant that the Adventist church has made with “death” and “hell” shall be swept away. In sweeping away the drunkards of Ephraim’s covenant with death, their “refuge of lies” will be removed. The “refuge of lies,” is represented by the apostle Paul as the lie that brings strong delusion, and the strong delusion that is poured upon the scornful men that rule Jerusalem is in response to their hatred of truth.

Hauv tshooj nees nkaum yim, kev tsis kam lees lub pob zeb ua rau muaj kev txiav txim ntawm tus nplawm uas ntws los puv si, uas yog lub cim Vajlugkub ntawm lub cim ntawm tus tsiaj qus uas pib ntawm txoj cai hnub Sunday hauv Tebchaws Meskas, ces thiaj nyab thoob plaws lub ntiajteb. Thaum txog txoj cai hnub Sunday, daim ntawv cog lus uas pawg ntseeg Adventist tau ua nrog “kev tuag” thiab “tubtuag teb” yuav raug muab cheb ploj mus. Hauv kev cheb ploj mus daim ntawv cog lus nrog kev tuag ntawm cov neeg qaug cawv ntawm Efa‑i, lawv qhov “chaw nkaum ntawm tej lus dag” yuav raug muab tshem tawm. “Chaw nkaum ntawm tej lus dag” ntawd, tus tubtxib Povlauj sawv cev nws ua qhov lus dag uas coj los rau kev dag ntxias loj kawg, thiab qhov kev dag ntxias loj kawg uas raug nchuav los saum cov neeg thuam uas kav Yeluxalees ntawd yog los teb rau lawv txoj kev ntxub qhov tseeb.

> Even him, whose coming is after the working of Satan with all power and signs and lying wonders, And with all deceivableness of unrighteousness in them that perish; because they received not the love of the truth, that they might be saved. And for this cause God shall send them strong delusion, that they should believe a lie: That they all might be damned who believed not the truth, but had pleasure in unrighteousness. But we are bound to give thanks alway to God for you, brethren beloved of the Lord, because God hath from the beginning chosen you to salvation through sanctification of the Spirit and belief of the truth: Whereunto he called you by our gospel, to the obtaining of the glory of our Lord Jesus Christ. Therefore, brethren, stand fast, and hold the traditions which ye have been taught, whether by word, or our epistle. 2 Thessalonians 2:9–15.

> Nws twb yog tus ntawd, uas nws txoj kev los yog raws li Xatas txoj haujlwm nrog tag nrho hwjchim thiab tej cim thiab tej yam txujci cuav dag ntxias, thiab nrog txhua yam kev dag ntxias ntawm kev tsis ncaj ncees nyob rau hauv cov uas tab tom puastsuaj; vim lawv tsis kam txais kev hlub rau qhov tseeb, kom lawv thiaj li tau txais txoj kev cawm dim. Thiab vim li no Vajtswv yuav xa txoj kev yuam kev muaj zog los rau lawv, kom lawv ntseeg txoj kev dag: kom lawv txhua tus raug txiav txim, cov uas tsis ntseeg qhov tseeb, tiam sis zoo siab rau kev tsis ncaj ncees. Tiam sis peb raug khi kom ua Vajtswv tsaug tas mus li rau nej, cov kwv tij uas tus Tswv hlub, vim Vajtswv twb tau xaiv nej txij thaum chiv keeb los rau txoj kev cawm dim los ntawm tus Ntsuj Plig txoj kev ua kom dawb huv thiab los ntawm kev ntseeg qhov tseeb: rau qhov no nws tau hu nej los ntawm peb txoj moo zoo, kom nej tau txais peb tus Tswv Yexus Khetos lub yeeb koob. Yog li ntawd, cov kwv tij, nej yuav tsum sawv ruaj nreb, thiab tuav rawv tej kab ke uas nej tau raug qhia lawm, txawm yog los ntawm lus hais, los yog los ntawm peb tsab ntawv. 2 Thexalaunika 2:9–15.

The “refuge of lies,” which produced the “strong delusion,” ultimately brings the punishment of the soon-coming Sunday law. The apostle Paul identifies the class who do not love the truth, and a class that are sanctified by the truth, thus referencing the two classes in the debate of Habakkuk chapter two. In chapter twenty-nine, Isaiah begins by doubling the word Ariel, which is another name for Jerusalem.

“Qhov chaw nkaum ntawm kev dag,” uas tsim kom muaj “kev ntxias loj kawg,” thaum kawg coj los txog rau kev rau txim ntawm txoj cai Hnub Caiv uas yuav los sai. Tus tubtxib Povlauj qhia txog pawg neeg uas tsis hlub qhov tseeb, thiab ib pawg neeg uas raug muab dawb huv los ntawm qhov tseeb, yog li ntawd thiaj hais txog ob pawg neeg hauv qhov kev sib cav nyob hauv Habakkuk tshooj ob. Hauv tshooj nees nkaum cuaj, Yaxayas pib los ntawm kev hais ob npaug lo lus Ariel, uas yog lwm lub npe rau Yeluxalees.

> Woe to Ariel, to Ariel, the city where David dwelt! add ye year to year; let them kill sacrifices. Isaiah 29:1.

> Txom nyem rau Ariel, rau Ariel, lub nroog uas Daviv tau nyob! Nej cia xyoo txuas xyoo mus; cia lawv tua tej xyeem fij. Yaxayas 29:1.

The symbolic doubling of “Ariel” (the city of Jerusalem ), is once again condemned by a “woe.” The killing of sacrifices from “year to year” represents the progressive rebellion that began in 1863. The following verses outline the judgment that will take place upon the Seventh-day Adventist church in the period of the Sunday law crisis. In verse nine a “wonder” is identified, that emphasizes the debate of methodology, while also identifying the rebellious condition of Adventism as an element of the message of the Midnight Cry, which is also associated with the second angel as represented by the doubling of “Ariel” in the first verse.

Qhov kev rov hais npe “Ariel” ob zaug ua cim piv txwv (lub nroog Yeluxalees), raug txiav txim rau txim dua ib zaug ntxiv los ntawm ib lo lus “txom nyem.” Kev tua tej xyeem fij “xyoo dhau xyoo” sawv cev rau txoj kev ntxeev siab uas maj mam nce zuj zus thiab tau pib nyob rau xyoo 1863. Cov nqe tom qab no piav qhia txog txoj kev txiav txim uas yuav los rau saum pawg ntseeg Seventh-day Adventist nyob rau lub sijhawm ntawm qhov teebmeem txoj cai Sunday. Hauv nqe cuaj muaj ib qho “yam txaus xav tsis thoob” raug qhia tawm, uas hais kom meej txog qhov kev sib cav ntawm txoj kev ua haujlwm, thaum tib lub sijhawm kuj qhia txog lub xeev ntxeev siab ntawm Adventism ua ib feem ntawm txoj xov ntawm Midnight Cry, uas kuj raug txuas nrog tus timtswv thib ob raws li sawv cev los ntawm kev rov hais “Ariel” ob zaug hauv thawj nqe.

> Stay yourselves, and wonder; cry ye out, and cry: they are drunken, but not with wine; they stagger, but not with strong drink. For the Lord hath poured out upon you the spirit of deep sleep, and hath closed your eyes: the prophets and your rulers, the seers hath he covered. And the vision of all is become unto you as the words of a book that is sealed, which men deliver to one that is learned, saying, Read this, I pray thee: and he saith, I cannot; for it is sealed: And the book is delivered to him that is not learned, saying, Read this, I pray thee: and he saith, I am not learned. Wherefore the Lord said, Forasmuch as this people draw near me with their mouth, and with their lips do honour me, but have removed their heart far from me, and their fear toward me is taught by the precept of men: Therefore, behold, I will proceed to do a marvellous work among this people, even a marvellous work and a wonder: for the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid. Isaiah 29:9–14.

> Nej tus kheej, thiab cia li xav tsis thoob; quaj nrov nrov, thiab quaj: lawv qaug cawv, tiamsis tsis yog qaug cawv txiv hmab; lawv qaug zog qaug lawm, tiamsis tsis yog vim dej cawv muaj zog. Rau qhov tus Tswv tau muab tus ntsuj plig tsaug zog heev nchuav los rau saum nej, thiab tau kaw nej ob lub qhov muag lawm: cov yaj saub thiab nej cov thawjcoj, yog cov pom yog toog, nws tau muab npog lawm. Thiab txhua yam yog toog no tau los ua rau nej ib yam li tej lus hauv ib phau ntawv uas raug muab kaw ruaj, uas tibneeg nqa mus muab rau tus uas muaj kev kawm, hais tias, Thov nyeem qhov no: thiab nws hais tias, Kuv nyeem tsis tau; rau qhov nws raug kaw ruaj lawm: Thiab phau ntawv ntawd kuj raug muab rau tus uas tsis muaj kev kawm, hais tias, Thov nyeem qhov no: thiab nws hais tias, Kuv tsis muaj kev kawm. Yog li ntawd tus Tswv hais tias, Vim haiv neeg no txav los ze kuv ntawm lawv lub qhov ncauj, thiab hwm kuv ntawm lawv daim di ncauj, tiamsis lawv tau muab lawv lub siab tshem mus deb ntawm kuv, thiab lawv txoj kev ntshai kuv tsuas yog raug qhia raws li tibneeg tej lus qhuab qhia xwb: Yog li no, saib seb, kuv yuav ua ib txoj haujlwm txaus xav tsis thoob nyob hauv haiv neeg no, tiag tiag yog ib txoj haujlwm txaus xav tsis thoob thiab yog ib yam txujci loj: rau qhov lawv cov neeg txawj ntse tej kev txawj ntse yuav ploj mus, thiab lawv cov neeg paub tab tej kev nkag siab yuav raug zais tseg. Yaxayas 29:9–14.

In the “debate” that was recorded in chapter twenty-seven, and represents the argument of true methodology versus false methodology, the drunkenness of the scornful men that rule Jerusalem is identified as a blindness that prevents the leadership of Adventism from understanding the book that is sealed. The books of Daniel and Revelation are the same book, and the portion of the book that is unsealed just before probation closes is the Revelation of Jesus Christ. It includes the enigma of the “eighth being of the seven”. It is represented by the “secret” Daniel was given to understand in chapter two. It is the “hidden history” of the Seven Thunders. It is the message of Islam of the third “Woe”, and the message of the “Midnight Cry”.

Hauv qhov “kev sib cav” uas tau raug sau cia rau hauv tshooj nees nkaum xya, thiab uas sawv cev rau qhov lus sib cav ntawm txoj kev ua raws cai tseeb piv rau txoj kev ua raws cai cuav, kev qaug cawv ntawm cov neeg thuam thuam uas kav lub nroog Yeluxalees raug txheeb qhia tias yog ib hom kev dig muag uas txwv tsis pub cov thawj coj ntawm Adventism to taub phau ntawv uas raug muab kaw ntim cia. Cov phau ntawv Daniel thiab Qhia Tshwm yog tib phau ntawv nkaus xwb, thiab feem ntawm phau ntawv uas raug qhib tawm tsis ntev ua ntej lub sijhawm sim siab yuav kaw yog Qhia Tshwm txog Yexus Khetos. Nws suav nrog qhov tob tsis paub meej ntawm tus “thib yim uas yog los ntawm xya”. Nws raug sawv cev los ntawm qhov “zais cia” uas Daniel tau raug pub kom to taub hauv tshooj ob. Nws yog “keeb kwm zais” ntawm Xya Lub Xob Nroo. Nws yog txoj xov hais txog Islam ntawm “Kev Puas Tsuaj” thib peb, thiab txoj xov ntawm “Kev Quaj Thaum Ib Tag Hmo”.

The single book of Daniel and Revelation is given to those that have been represented by the Sanhedrin in the time of Christ, who symbolize a system of leadership that professes to uphold and defend God’s truth, but ultimately participates in the crucifixion of the Truth. The system typified by the Sanhedrin, is the scornful men that rule Jerusalem. They are given the book that is sealed, and their distinguished, and educated and scholarly response as to what the book means is that they cannot read it, for it is sealed. Then the flock that has been trained to follow only those that are set apart as leaders, are given the same book, and their response is they will only understand it, if the scornful men that rule Jerusalem, the Sanhedrin of the last days, tell them what it means.

Phau ntawv ib leeg ntawm Daniyees thiab Tshwmsim raug muab rau cov uas tau sawv cev los ntawm Pawg Sanhedrin thaum lub sijhawm Khetos, uas yog lub cim rau ib txoj kev tswj hwm thawj coj uas lees hais tias txhawb thiab tiv thaiv Vajtswv qhov tseeb, tiamsis thaum kawg ho koom tes rau hauv kev ntsia Tus Tseeb saum ntoo khaub lig. Txoj kev tswj hwm uas Pawg Sanhedrin sawv cev rau ntawd yog cov neeg saib tsis taus uas kav Yeluxalees. Lawv raug muab phau ntawv uas raug muab khi tseg, thiab lawv cov lus teb uas muaj meej mom, muaj kev kawm, thiab muaj txuj ci raws kev tshawb fawb hais txog phau ntawv ntawd txhais li cas yog tias lawv nyeem tsis tau, rau qhov nws raug muab khi tseg. Ces pab yaj uas raug cob qhia kom tsuas yog raws cov uas raug cais tseg ua thawj coj xwb, kuj raug muab tib phau ntawv ntawd thiab, thiab lawv cov lus teb yog tias lawv tsuas yuav to taub nws xwb yog cov neeg saib tsis taus uas kav Yeluxalees, yog Pawg Sanhedrin ntawm hnub kawg, qhia rau lawv tias nws txhais li cas.

The methodology that was given to William Miller, and then to Future for America, is a waymark of prophetic history. It is a waymark that identifies a life and death testing question. Without the correct methodology the message of the latter rain is “as the words of a book that is sealed.” Without the message of the latter rain, the experience produced by the message is impossible to obtain. That methodology is the process of bringing prophetic line upon prophetic line, from here in the Bible, and there in the Bible. The debate over methodology began when the first message was empowered, in both the beginning and ending histories of the last days.

Txojkev ua haujlwm uas tau muab rau William Miller, thiab tom qab ntawd rau Future for America, yog ib lub cim-kev-taw qhia ntawm keebkwm yajsaub. Nws yog ib lub cim-kev-taw qhia uas txheeb qhia ib lo lus nug sim siab uas hais txog txoj sia thiab txoj kev tuag. Yog tsis muaj txojkev ua haujlwm uas raug lawm, txoj xov ntawm nag lig yuav “zoo li cov lus ntawm ib phau ntawv uas raug kaw npog.” Yog tsis muaj txoj xov ntawm nag lig, ces qhov kev paub uas txoj xov ntawd tsim tawm los yeej tsis muaj peevxwm yuav tau txais. Txojkev ua haujlwm ntawd yog tus txheej txheem ntawm kev coj ib kab yajsaub los tso saum ib kab yajsaub ntxiv, ntawm no hauv phau Vajlugkub, thiab ntawd hauv phau Vajlugkub. Kev sib cav txog txojkev ua haujlwm tau pib thaum thawj txoj xov tau txais hwjchim, nyob rau hauv ob qho tib si keebkwm pib thiab keebkwm xaus ntawm hnub kawg.

In the beginning history of the Millerite movement the debate began on August 11, 1840, and was repeated at the end of that history in the period of time when the Philadelphian Millerite movement transitioned to the Laodicean Millerite movement. The debate began again in the history of the Laodicean movement of the third angel on September 11, 2001, and it is repeated at the end of that movement when the Laodicean movement of the third angel transitions to the Philadelphian movement of the one hundred and forty-four thousand. In the beginning test of the Millerites, and the ending test of the Millerites, the test was represented by the methodology of the Elijah messenger. Jesus, as the Alpha and Omega, always illustrates the end with the beginning.

Hauv hauv keeb kwm thaum chiv thawj ntawm kev txav Millerite, qhov kev sib cav tau pib rau hnub tim 11 Lub Yim Hli, 1840, thiab tau rov muaj dua thaum kawg ntawm keeb kwm ntawd nyob rau lub sijhawm uas kev txav Millerite ntawm Philadelphian hloov mus rau kev txav Millerite ntawm Laodicean. Qhov kev sib cav ntawd tau pib dua nyob rau hauv keeb kwm ntawm kev txav Laodicean ntawm tus tim tswv thib peb rau hnub tim 11 Lub Cuaj Hli, 2001, thiab nws raug rov ua dua thaum kawg ntawm kev txav ntawd thaum kev txav Laodicean ntawm tus tim tswv thib peb hloov mus rau kev txav Philadelphian ntawm ib puas plaub caug plaub txhiab leej. Hauv txoj kev sim siab thaum chiv thawj ntawm cov Millerites, thiab txoj kev sim siab thaum kawg ntawm cov Millerites, txoj kev sim siab ntawd raug sawv cev los ntawm txoj kev ua haujlwm ntawm tus tubtxib Eliyas. Yexus, raws li Alpha thiab Omega, ib txwm piav qhia qhov kawg los ntawm qhov pib.

The methodology of bringing line upon line is what we will now employ as we take up our consideration of Daniel chapters four and five in the next article.

Txoj kev coj lo lus qhia los tso ib kab ntxiv rau saum ib kab yog yam uas tam sim no peb yuav siv thaum peb pib xav txog Daniyees tshooj plaub thiab tshooj tsib hauv zaj lus tom ntej.

> “No one has a true message fixing the time when Christ is to come or not to come. Be assured that God gives no one authority to say that Christ delays His coming five years, ten years, or twenty years. ‘Be ye also ready: for in such an hour as ye think not the Son of man cometh’ (Matthew 24:44). This is our message, the very message that the three angels flying in the midst of heaven are proclaiming. The work to be done now is that of sounding this last message of mercy to a fallen world. A new life is coming from heaven and taking possession of all God’s people. But divisions will come in the church. Two parties will be developed. The wheat and tares grow up together for the harvest.

> “Tsis muaj leejtwg muaj ib txoj xov tseeb uas teem lub sij hawm hais tias Khetos yuav los los yog yuav tsis los. Cia nej paub tseeb tias Vajtswv tsis muab txoj cai rau leejtwg hais tias Khetos ncua Nws txoj kev los tsib xyoos, kaum xyoos, los yog nees nkaum xyoos. ‘Nej kuj yuav tsum npaj txhij thiab: rau qhov Leej Tub ntawm neeg yuav los rau lub sij hawm uas nej tsis xav’ (Mathais 24:44). Qhov no yog peb txoj xov, yog txoj xov ntawd ntag uas peb tug tim tswv ya nyob nruab nrab ntuj tab tom tshaj tawm. Tes hauj lwm uas yuav tsum ua tam sim no yog ua kom nrov ncha txoj xov kawg no ntawm txoj kev hlub tshua rau ib lub ntiaj teb uas poob lawm. Ib txoj sia tshiab tab tom los saum ntuj los thiab tab tom tuaj kav txhua tus Vajtswv haiv neeg. Tiamsis kev sib cais yuav tshwm los hauv pawg ntseeg. Ob pab yuav raug tsim los. Cov nplej thiab txhauv loj hlob ua ke mus txog lub caij sau qoob loo.

> “The work will grow deeper and become more earnest to the very close of time. And all who are laborers together with God will contend most earnestly for the faith once delivered to the saints. They will not be turned from the present message, which is already lightening the earth with its glory. Nothing is worth contending for but the glory of God. The only rock that will stand is the Rock of Ages. The truth as it is in Jesus is the refuge in these days of error….

> “Tes dej num yuav tob dua thiab yuav mob siab dua mus txog rau lub sijhawm kawg kiag. Thiab txhua tus uas yog cov ua haujlwm koom tes nrog Vajtswv yuav sib twv sib ntaus kawg siab kawg ntsws rau txoj kev ntseeg uas ib zaug twb raug muab cob rau cov neeg dawb huv lawm. Lawv yuav tsis raug tig kom khiav deb ntawm zaj lus tam sim no, uas twb tab tom ci ntsa iab rau lub ntiajteb nrog nws lub yeeb koob lawm. Tsis muaj ib yam dabtsi tsim nyog sib twv sib ntaus rau tsuas yog Vajtswv lub yeeb koob xwb. Tib lub pob zeb uas yuav sawv ruaj khov yog Lub Pob Zeb Mus Ib Txhis. Qhov tseeb raws li nws nyob hauv Yexus yog qhov chaw nkaum hauv cov hnub yuam kev no….”

> “Prophecy has been fulfilling, line upon line. The more firmly we stand under the banner of the third angel’s message, the more clearly shall we understand the prophecy of Daniel; for the Revelation is the supplement of Daniel. The more fully we accept the light presented by the Holy Spirit through the consecrated servants of God, the deeper and surer, even as the eternal throne, will appear the truths of ancient prophecy; we shall be assured that men of God spake as they were moved upon by the Holy Ghost. Men must themselves be under the influence of the Holy Spirit in order to understand the Spirit’s utterances through the prophets. These messages were given, not for those that uttered the prophecies, but for us who are living amid the scenes of their fulfillment.

> “Cov lus faj lem tab tom muaj tiav zuj zus, kab dhau kab. Peb càng sawv ruaj khov dua nyob hauv qab tus chij ntawm tus timtswv thib peb txoj xov, peb yuav càng nkag siab meej dua txog Daniyees tej lus faj lem; rau qhov Phau Tshwm Sim yog qhov txuas ntxiv thiab ua kom tiav ntawm Daniyees. Peb càng txais yuav tag nrho dua qhov pom kev uas Vaj Ntsuj Plig Dawb Huv nthuav tawm los ntawm Vajtswv cov tub qhe uas twb muab siab npuab lawm, qhov tseeb ntawm cov lus faj lem puag thaum ub yuav càng tshwm los tob dua thiab ruaj khov dua, ib yam li lub zwm txwv nyob mus ib txhis; peb yuav ruaj siab tias Vajtswv cov neeg tau hais lus raws li lawv raug Vaj Ntsuj Plig Dawb Huv txav kom hais. Tibneeg lawv tus kheej yuav tsum nyob hauv qab Vaj Ntsuj Plig Dawb Huv txoj kev txhawb thiab tswj hwm, thiaj yuav nkag siab tau Vaj Ntsuj Plig cov lus uas tau hais los ntawm cov yaj saub. Cov xov no tsis yog muab rau cov uas tau hais tej lus faj lem ntawd xwb, tiam sis yog muab rau peb, cov uas tab tom ua neej nyob nruab nrab ntawm cov xwm txheej uas lawv tab tom muaj tiav.”

> “I would not feel that I could present these things, if the Lord had not given me this work to do. There are others besides yourself, and more than one or two, who like you think they have new light, and are all ready to present it to the people. But it would be pleasing to God for them to accept the light already given and walk in it, and base their faith upon the Scriptures, which sustain the positions held by the people of God for many years. The everlasting gospel is to be proclaimed by human agents. We are to sound the messages of the angels which are represented as flying in the midst of heaven, with the last warning to a fallen world. If we are not called upon to prophesy, we are called to believe the prophecies, and to cooperate with God in giving light to other minds. This we are trying to do.” Selected Messages, book 2, 113, 114.

> “Kuv yuav tsis xav tias kuv muaj peev xwm nthuav tawm tej yam no, yog hais tias tus Tswv tsis tau muab txoj hauj lwm no rau kuv ua. Tseem muaj lwm tus ntxiv dua koj, thiab tsis yog ib los yog ob leeg xwb, uas ib yam li koj xav tias lawv muaj qhov kaj tshiab, thiab twb npaj txhij tas los nthuav qhia nws rau cov neeg. Tiamsis nws yuav ua rau Vajtswv txaus siab yog lawv txais yuav qhov kaj uas twb tau muab lawm thiab taug kev hauv qhov kaj ntawd, thiab tsa lawv txoj kev ntseeg rau saum Vajluskub, uas txhawb nqa tej txoj kev sawv uas haiv neeg ntawm Vajtswv tau tuav tseg los tau ntau xyoo. Txoj moo zoo uas nyob mus ib txhis yuav tsum raug tshaj tawm los ntawm tibneeg ua haujlwm. Peb yuav tsum nrov tawm tej xov ntawm cov timtswv saum ntuj uas raug sawv cev tias ya hauv nruab nrab ntuj ceeb tsheej, nrog txoj lus ceeb toom kawg rau lub ntiajteb uas poob lawd. Yog peb tsis raug hu kom cev Vajtswv lus, peb raug hu kom ntseeg tej lus cev Vajtswv lus, thiab koom tes nrog Vajtswv hauv kev muab qhov kaj rau lwm lub siab. Qhov no yog yam uas peb tab tom sim ua.” Selected Messages, phau 2, 113, 114.

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