In previous articles we identified that the Millerites recognized that they were fulfilling the parable of the ten virgins, Habakkuk chapter two and Ezekiel chapter twelve, verses twenty-one through twenty-eight. The verses in Ezekiel identify that when these three prophetic passages are perfectly fulfilled in the last days, “the effect of every vision” will be fulfilled. Sister White also addresses this phenomenon.

Hauv cov tshooj lus dhau los no peb tau qhia meej tias cov Millerites tau paub tias lawv tab tom ua kom tiav zaj lus piv txwv txog kaum tus nkauj xwb, Habakkuk tshooj ob, thiab Ezekiel tshooj kaum ob, nqe nees nkaum ib txog nees nkaum yim. Cov nqe vaj lug kub hauv Ezekiel qhia tias thaum peb nqe lus faj lem no raug ua kom tiav huv si kawg nkaus nyob rau hnub kawg, “qhov tshwm sim ntawm txhua lub zeem muag” yuav raug ua kom tiav. Muam White kuj hais txog qhov xwm txheej no thiab.

“In the Revelation all the books of the Bible meet and end. Here is the complement of the book of Daniel. One is a prophecy; the other a revelation. The book that was sealed is not the Revelation, but that portion of the prophecy of Daniel relating to the last days. The angel commanded, ‘But thou, O Daniel, shut up the words, and seal the book, even to the time of the end.’ Daniel 12:4.” Acts of the Apostles, 585.

“Hauv hauv Phau Ntawv Qhia Tshwm tas nrho cov phau ntawv hauv Vajlugkub sib ntsib thiab xaus rau ntawd. Ntawm no yog qhov ua kom tiav ntawm phau ntawv Daniyees. Ib qho yog lus faj lem; lwm qhov yog kev tshwm sim. Phau ntawv uas raug muab kaw ntawd tsis yog Phau Ntawv Qhia Tshwm, tiam sis yog seem ntawd ntawm Daniyees tej lus faj lem uas hais txog hnub kawg. Tus tim tswv tau txib hais tias, ‘Tiamsis koj, Daniyees, cia li kaw tej lus no tseg, thiab muab phau ntawv ntawd lo cim kaw cia mus txog rau lub caij kawg.’ Daniyees 12:4.” Haujlwm ntawm Cov Thwj Tim, 585.

The parable of the ten virgins is repeated to the very letter in the sealing time of the one hundred and forty-four thousand, which began on September 11, 2001 and ends when the door is closed upon the foolish virgins at the soon-coming Sunday law. In that period of history the effect of every vision represented in “all the books of the Bible meet and end.”

Zaj lus piv txwv txog kaum tus nkauj xwb raug rov qab muaj tiav raws nraim txhua lo lus hauv lub sijhawm muab lub cim kaw rau ib puas plaub caug plaub txhiab leej, uas tau pib rau lub Cuaj Hli 11, 2001 thiab xaus thaum lub qhov rooj raug kaw rau saum cov nkauj xwb ruam thaum txoj cai Hnub Caiv Hnub Sunday uas yuav los sai no los txog. Hauv lub sijhawm ntawd ntawm keeb kwm, qhov kev ua tiav ntawm txhua lub zeem muag uas sawv cev nyob hauv “all the books of the Bible meet and end” tshwm sim.

We have been building a platform of understanding in the previous article to set forth the external line of history that is represented in verse forty of Daniel eleven, which represents the political history of the earth beast’s Republican horn. That history runs parallel with the religious history of the earth beast’s true Protestant horn. We have identified a handful of prophetic lines which address the Republican horn of the earth beast, and are placing those lines upon the prophetic history that began at the time of the end in 1989.

Peb tau tab tom txhim tsa ib lub hauv paus ntawm kev nkag siab nyob rau hauv tsab xov xwm dhau los, kom nthuav tawm txoj kab keeb kwm sab nraud uas raug sawv cev hauv nqe plaub caug ntawm Daniyee kaum ib, uas sawv cev rau keeb kwm kev nom kev tswv ntawm tus kub taub hau Republican ntawm tus tsiaj qus hauv ntiaj teb. Keeb kwm ntawd khiav sib txig nrog keeb kwm kev ntseeg ntawm tus kub taub hau Protestant tseeb ntawm tus tsiaj qus hauv ntiaj teb. Peb tau txheeb xyuas ib co kab yaj saub uas hais txog tus kub taub hau Republican ntawm tus tsiaj qus hauv ntiaj teb, thiab tab tom muab cov kab ntawd tso rau saum keeb kwm yaj saub uas tau pib thaum lub sijhawm kawg xyoo 1989.

The prophetic period of the earth beast that began in 1776, and concluded at the time of the end in 1798, is the line we intend to employ in an attempt to bring all of the lines which are now having their effect together. The period of 1776 to 1798 possesses the signature of Alpha and Omega, for it begins and ends with a legislative action, which is the speaking of a nation.

Lub sijhawm cev Vajtswv lus hais tseg ntawm tus tsiaj qus hauv ntiajteb uas pib xyoo 1776, thiab xaus rau lub sijhawm kawg xyoo 1798, yog txoj kab uas peb npaj yuav siv rau hauv ib qho kev sim coj txhua txoj kab uas tam sim no tab tom muaj lawv qhov kev cuam tshuam los ua ke. Lub sijhawm txij xyoo 1776 mus txog 1798 muaj lub cim ntawm Alpha thiab Omega, vim nws pib thiab xaus nrog ib qho kev nqis tes raws cai lij choj, uas yog ib haiv neeg txoj kev hais lus.

“The speaking of the nation is the action of its legislative and judicial authorities.” The Great Controversy, 443.

“Kev hais lus ntawm ib haiv neeg yog txoj kev nqis tes ntawm nws cov thawj coj tsim cai lij choj thiab cov thawj coj txiav txim plaub ntug.” The Great Controversy, 443.

A primary characteristic of the earth beast is its speaking. The Constitution of the United States was a divine document that opened the doors for religious and political freedom, and in so doing swallowed the “flood” of persecution that had been carried on for centuries by the kings of Europe and the Catholic church.

Ib qho cwj pwm tseem ceeb ntawm tus tsiaj qus hauv ntiajteb yog nws txoj kev hais lus. Txoj Cai Lij Choj ntawm Tebchaws Meskas yog ib daim ntawv los saum ntuj los uas tau qhib qhov rooj rau kev ywj pheej ntawm kev ntseeg thiab kev nom kev tswv, thiab hauv kev ua li ntawd nws tau nqos tus “dej nyab” ntawm kev tsim txom uas vajntxwv ntawm Tebchaws Europe thiab lub koom txoos Kav Tos Liv tau ua txuas ntxiv los tau ntau pua xyoo.

And the serpent cast out of his mouth water as a flood after the woman, that he might cause her to be carried away of the flood. And the earth helped the woman, and the earth opened her mouth, and swallowed up the flood which the dragon cast out of his mouth. Revelation 12:15, 16.

Thiab tus nab txawm ntuav dej tawm hauv nws lub qhov ncauj raws li ib nthwv dej loj caum tus pojniam mus, kom dej nyab ntawd yuav rub nws mus. Thiab lub ntiajteb tau pab tus pojniam; lub ntiajteb qhib nws lub qhov ncauj, thiab nqos tus dej nyab uas tus zaj tau ntuav tawm hauv nws lub qhov ncauj. Tshwmsim 12:15, 16.

At the end of the earth beast’s reign as the sixth kingdom of Bible prophecy it will again speak, but then it will speak as a dragon, by enforcing the Sunday law.

Thaum kawg ntawm txoj kev kav ntawm tsiaj nyaum hauv ntiajteb no uas yog lub nceeg vaj thib rau hauv kev faj lem ntawm Vajlugkub, nws yuav rov hais dua; tiam sis thaum ntawd nws yuav hais raws li ib tug zaj, los ntawm kev yuam kom coj raws txoj cai Hnub Sunday.

And I beheld another beast coming up out of the earth; and he had two horns like a lamb, and he spake as a dragon. Revelation 13:11.

Thiab kuv pom dua ib tug tsiaj qus ntxiv sawv tawm hauv lub ntiajteb los; thiab nws muaj ob tug kub zoo li ib tug yaj, thiab nws hais lus zoo li ib tug zaj. Tshwm Sim 13:11.

The earth beast began as the sixth kingdom in 1798, when the papacy was robbed of its strength.

Tus tsiaj qus hauv ntiajteb pib ua lub nceeg vaj thib rau xyoo 1798, thaum txoj papacy raug muab nws lub zog tshem mus.

“And when the Papacy, robbed of its strength, was forced to desist from persecution, John beheld a new power coming up to echo the dragon’s voice, and carry forward the same cruel and blasphemous work. This power, the last that is to wage war against the church and the law of God, was symbolized by a beast with lamblike horns.” Signs of the Times, November 1, 1899.

“Thiab thaum Vajlugkub thawj coj Roman, raug txeeb nws lub hwj chim lawm, raug yuam kom tsum tsis txhob tsim txom ntxiv lawm, Yauhas thiaj pom ib lub hwj chim tshiab sawv los kom ncha raws tus zaj lub suab, thiab txuas ntxiv tib txoj hauj lwm lim hiam thiab hais lus thuam ntuj ntawd mus. Lub hwj chim no, uas yog lub kawg uas yuav tawm tsam rau pawg ntseeg thiab Vajtswv txoj kevcai, tau raug cim ua piv txwv los ntawm ib tug tsiaj qus uas muaj ob tug kub zoo li menyuam yaj.” Signs of the Times, November 1, 1899.

In 1798, when the papacy received its deadly wound, the United States spoke, and as is always the case with Alpha and Omega, the speaking at the beginning prefigured the speaking at the end. The Alien and Sedition Acts were spoken into law in 1798, prefiguring the laws that are implemented at the end addressing illegal immigration, and the media.

Xyoo 1798, thaum lub hwjchim papacy tau txais nws lub qhov txhab tuag taus, Tebchaws Meskas tau hais lus, thiab raws li ib txwm muaj nrog Alpha thiab Omega, txoj kev hais lus thaum pib tau ua ib daim duab xub ntiag qhia txog txoj kev hais lus thaum kawg. Cov Alien and Sedition Acts raug hais tawm los ua kev cai lij choj xyoo 1798, ua ib daim duab xub ntiag qhia txog cov cai lij choj uas raug coj los siv thaum kawg hais txog kev nkag tebchaws tsis raws cai, thiab cov xov xwm.

The period we are considering from 1776 to 1798 possesses the signature of Alpha and Omega, for it identifies the “speaking” of the Declaration of Independence in the beginning, which typifies the Alien and Sedition Acts of 1798. In the middle of that period, you find the Constitution of the United States. The period provides a prophetic representation of the earth beast’s reign, for it begins speaking as a lamb, but the period ends with legislation representing a dragon. But as is often the case the beginning and ending of a thing align with opposites. The first waymark of the period is represented in the last waymark, and the middle waymark was the Constitution of the United States, which was ratified by THIRTEEN states. The Hebrew word “truth” was created by the first letter, followed by the thirteenth letter, followed by the last letter of the Hebrew alphabet.

Lub sij hawm uas peb tab tom xav txog txij xyoo 1776 mus rau 1798 muaj lub cim ntawm Alpha thiab Omega, vim nws qhia txog “kev hais lus” ntawm Daim Ntawv Tshaj Tawm Kev Ywj Pheej thaum chiv thawj, uas yog ib daim qauv qhia ua ntej txog Alien and Sedition Acts ntawm 1798. Hauv nruab nrab ntawm lub sij hawm ntawd, koj pom Txoj Cai Lij Choj ntawm Tebchaws Meskas. Lub sij hawm ntawd muab ib daim sawv cev yaj saub txog txoj kev kav ntawm tus tsiaj qus ntawm lub ntiajteb, rau qhov nws pib hais lus zoo li ib tug menyuam yaj, tiam sis lub sij hawm ntawd xaus nrog txoj cai lij choj uas sawv cev rau ib tug zaj. Tiamsis, raws li feem ntau tshwm sim, qhov pib thiab qhov xaus ntawm ib yam khoom sib haum nrog yam uas rov qab sib txawv. Thawj lub waymark ntawm lub sij hawm ntawd raug sawv cev nyob rau hauv lub waymark kawg, thiab lub waymark nruab nrab yog Txoj Cai Lij Choj ntawm Tebchaws Meskas, uas tau raug pom zoo los ntawm KAUM PEB lub xeev. Lo lus Henplais “qhov tseeb” raug tsim los ntawm thawj tsab ntawv, tom qab ntawd yog tsab ntawv kaum peb, ces yog tsab ntawv kawg ntawm tsiaj ntawv Henplais.

The period we are now considering bears the signature of the First and the Last, who is the Truth. The period represents a period that leads to the beginning of the earth beast’s reign as the sixth kingdom of Bible prophecy, and it therefore represents a period that leads to the end of the earth beast’s reign as the sixth kingdom of Bible prophecy. That period began at the time of the end in 1989. 1776 to 1798 is to be laid upon 1989 to the soon coming Sunday law when the earth beast speaks as a dragon, as represented by the Alien and Sedition Acts.

Lub caij nyoog uas peb tab tom xav txog tam sim no ris lub cim ntawm Tus Thawj thiab Tus Kawg, tus uas yog Qhov Tseeb. Lub caij nyoog ntawd sawv cev rau ib lub caij nyoog uas coj mus rau qhov pib ntawm tsiaj qus hauv ntiajteb txoj kev kav raws li lub nceeg vaj thib rau hauv Vaj Lug Kub txoj lus faj lem, thiab vim li ntawd nws kuj sawv cev rau ib lub caij nyoog uas coj mus rau qhov kawg ntawm tsiaj qus hauv ntiajteb txoj kev kav raws li lub nceeg vaj thib rau hauv Vaj Lug Kub txoj lus faj lem. Lub caij nyoog ntawd tau pib thaum lub sijhawm kawg xyoo 1989. Xyoo 1776 txog 1798 yuav tsum raug muab tso rau saum xyoo 1989 mus txog rau txoj cai hnub Sunday uas yuav los sai no thaum tsiaj qus hauv ntiajteb hais lus zoo li ib tug zaj, raws li Alien and Sedition Acts sawv cev.

It is worthwhile to place another prophetic truth into our study. That truth is an element of the “time of the end” as a symbol that is often overlooked. Laodicean Adventism may very well know that 1798 was the “time of the end,” but their understanding generally ends there, for they have no clue that every reform line parallels the other reform lines. Every reform line begins with the “time of the end.”

Nws tsim nyog los tso ib qho tseeb yaj saub ntxiv rau hauv peb txoj kev kawm. Qhov tseeb ntawd yog ib feem ntawm “lub sijhawm kawg” ua ib lub cim uas feem ntau raug hla tsis quav ntsej. Tej zaum Laodicean Adventism yeej paub tias 1798 yog “lub sijhawm kawg,” tiam sis lawv txoj kev to taub feem ntau xaus rau ntawd xwb, rau qhov lawv tsis paub li tias txhua txoj kab kev hloov kho sib txig sib luag nrog lwm txoj kab kev hloov kho. Txhua txoj kab kev hloov kho pib nrog “lub sijhawm kawg.”

Moses typified Christ, and Moses directly stated that fact, and Peter confirmed it in the book of Acts.

Mauxes yog ib tug piv txwv txog Khetos, thiab Mauxes nws tus kheej tau hais qhov tseeb ntawd ncaj qha, thiab Petus tau lees paub nws hauv phau Ntawv Tubtxib Tes Haujlwm.

The Lord thy God will raise up unto thee a Prophet from the midst of thee, of thy brethren, like unto me; unto him ye shall hearken. Deuteronomy 18:15.

Tus Tswv uas yog koj tus Vajtswv yuav tsa ib tug Yaj Saub sawv los rau koj ntawm nruab nrab ntawm koj, ntawm koj cov kwv tij, zoo ib yam li kuv; nej yuav tsum mloog nws. Kevcai 18:15.

Jesus was to be “like unto” Moses.

Yexus yuav tsum yog “zoo ib yam li” Mauxes.

And now, brethren, I wot that through ignorance ye did it, as did also your rulers. But those things, which God before had showed by the mouth of all his prophets, that Christ should suffer, he hath so fulfilled. Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; And he shall send Jesus Christ, which before was preached unto you: Whom the heaven must receive until the times of restitution of all things, which God hath spoken by the mouth of all his holy prophets since the world began. For Moses truly said unto the fathers, A prophet shall the Lord your God raise up unto you of your brethren, like unto me; him shall ye hear in all things whatsoever he shall say unto you. And it shall come to pass, that every soul, which will not hear that prophet, shall be destroyed from among the people. Yea, and all the prophets from Samuel and those that follow after, as many as have spoken, have likewise foretold of these days. Acts 3:17–24.

Thiab nimno, cov kwv tij, kuv paub tias nej tau ua li ntawd vim nej tsis paub, ib yam li nej cov thawjcoj kuj tau ua thiab. Tiamsis tej uas Vajtswv tau xub qhia tseg los ntawm tej lus ntawm nws cov yaj saub txhua tus, tias Khetos yuav tsum raug txom nyem, nws twb ua kom tiav raws li ntawd lawm. Yog li ntawd, nej cia li hloov siab lees txim thiab tig los cuag Vajtswv, kom nej tej kev txhaum thiaj raug lwv tawm, thaum lub sijhawm ntawm kev ua kom rov qab muaj zog yuav los ntawm tus Tswv xub ntiag tuaj; thiab nws yuav txib Yexus Khetos los, tus uas twb raug tshaj tawm rau nej ua ntej lawm. Ntuj yuav tsum txais nws mus txog rau lub sijhawm uas txhua yam yuav raug muab kho kom rov qab los, raws li Vajtswv tau hais tseg los ntawm tej lus ntawm nws cov yaj saub dawb huv txhua tus txij thaum pib tsim lub ntiajteb los. Rau qhov Mauxes yeej tau hais rau cov yawg koob tias, ‘Tus Tswv nej tus Vajtswv yuav tsa ib tug yaj saub sawv los rau nej hauv nej cov kwvtij, zoo ib yam li kuv; nej yuav tsum mloog nws hauv txhua yam uas nws yuav hais rau nej. Thiab yuav muaj li no tias, txhua tus ntsujplig uas tsis mloog tus yaj saub ntawd yuav raug rhuav tshem tawm hauv nruab nrab ntawm haiv neeg.’ Muaj tseeb tiag, cov yaj saub txhua tus txij li Xamuyee thiab cov uas los tom qab nws, txhua tus uas tau hais lus, kuj tau qhia ua ntej txog cov hnub no ib yam nkaus. Tubtxib Tes Haujlwm 3:17–24.

The time of the end in the history of Moses was his birth, and it typified the birth of Christ. At the births of both Christ and of Moses there was an increase of knowledge that would test that generation. The knowledge of both their births led both the dragon power of Egypt and of Rome to attempt to kill the promised ones of prophecy. The shepherds on the hills, the wise men from the east represent those who understood the increase of knowledge at the time of the end.

Lub sijhawm kawg hauv keeb kwm ntawm Mauxes yog nws txoj kev yug los, thiab qhov ntawd yog tus qauv qhia txog Yexus Khetos txoj kev yug los. Thaum Yexus Khetos thiab Mauxes yug los, muaj kev nce ntxiv ntawm kev paub uas yuav sim cov tiam ntawd. Kev paub txog nkawd ob leeg txoj kev yug los ua rau ob lub hwjchim zaj ntawm Iziv thiab Loos nrhiav kev tua cov uas tau cog lus tseg hauv lus faj lem. Cov yug yaj nyob saum tej toj roob, thiab cov txawj ntse tuaj ntawm sab hnub tuaj, sawv cev rau cov uas to taub txog kev nce ntxiv ntawm kev paub thaum lub sijhawm kawg.

What is commonly missed is that there are two waymarks in the time of the end. It was not only Moses that was born, but three years prior his brother Aaron was born. Six months before Christ was born his cousin John was born. 1798 is the most common recognition of the “time of the end,” and in 1798 the beast (the political apparatus) (the whore) had ridden upon through the Dark Ages was killed, and a year later the “woman” who had ridden that beast also died.

Yam uas feem ntau raug nco dhau mus yog tias muaj ob lub cim qhia txojkev nyob rau hauv lub sijhawm kawg. Tsis yog Mauxes xwb uas yug los, tiam sis peb xyoos ua ntej ntawd nws tus kwv Aloos twb yug los lawm. Rau lub hlis ua ntej Khetos yug los nws tus kwv txheeb Yauhas twb yug los lawm. Xyoo 1798 yog qhov uas neeg feem ntau lees paub tias yog “lub sijhawm kawg,” thiab nyob rau hauv 1798 tus tsiaj qus (lub tshuab nom tswv) uas (tus pojniam luag) tau caij hla dhau lub Caij Tsaus Ntuj raug tua, thiab ib xyoos tom qab ntawd tus “pojniam” uas tau caij tus tsiaj qus ntawd kuj tuag thiab.

In 1989 there were two presidents. Reagan ruled until the inauguration in 1989, and then Bush the first began his reign. The end of the twelve hundred and sixty years had been typified by the seventy years of captivity in Babylon, and when General Cyrus, the nephew of Darius, executed Belshazzar on the night of the feast, Darius was the actual king. Darius and Cyrus represent the two waymarks of that time of the end.

Xyoo 1989 muaj ob tug thawj tswj hwm. Reagan kav mus txog hnub txais txoj hauj lwm nyob rau xyoo 1989, thiab tom qab ntawd Bush thawj tug thiaj pib nws txoj kev kav. Qhov kawg ntawm ib txhiab ob puas rau caum xyoo twb raug ua qauv qhia los ntawm xya caum xyoo ntawm kev raug txhom nyob hauv Npanpiloo, thiab thaum Tus Thawj Tub Rog Cyrus, uas yog Darius tus xeeb ntxwv, tua Belshazzar rau hmo noj rooj mov loj ntawd, Darius yog tus vaj ntxwv tiag tiag. Darius thiab Cyrus sawv cev rau ob lub cim ciam ntawm lub caij nyoog kawg ntawd.

The prophetic relationship between Moses and Aaron, John and Jesus, Darius and Cyrus, the papacy and the pope and Reagan and Bush are all sources of prophetic light when studied with the correct methodology. What we would point to here is that John, Jesus’ cousin, was the voice in the wilderness, which had been typified by Moses’ brother Aaron, who travelled into the wilderness to meet Moses, in order to be his voice.

Kev sib raug zoo raws li yaj saub ntawm Mauxes thiab Aloos, Yauhas thiab Yexus, Dali-aws thiab Khaulas, lub hwj chim papacy thiab tus pope, thiab Reagan thiab Bush, txhua yam no yog tej qhov chaw muab txoj kev kaj yaj saub thaum kawm raws li txoj kev txheej txheem uas raug. Qhov peb xav taw tes rau ntawm no yog tias Yauhas, uas yog Yexus tus kwv tij txheeb ze, yog lub suab qw nyob hauv tebchaws moj sab qhua, uas twb raug ua qauv qhia ua ntej los ntawm Mauxes tus tij laug Aloos, tus uas tau taug kev mus rau hauv tebchaws moj sab qhua kom ntsib Mauxes, thiaj li yuav ua nws lub suab.

In the thirty-year period preceding Christ’s anointing, and for the thirty years preceding the antichrist, there is a waymark identifying a “voice.” For Christ it was the voice of John crying in the wilderness. In 533 Justinian made a decree identifying the antichrist as the corrector of heretics and the head of the church. Justinian’s decree was the “voice” that prepared for the Sunday law “decree” at the Council of Orleans in 538.

Hauv lub sijhawm peb caug xyoo uas ua ntej Khetos raug pleev roj, thiab rau peb caug xyoo ua ntej tus antichrist, muaj ib lub cim qhia txoj kev uas txheeb tau ib “lub suab.” Rau Khetos, nws yog lub suab ntawm Yauhas qw nrov hauv tebchaws moj sab qhua. Xyoo 533 Justinian tau tshaj tawm ib txoj cai lij choj uas txheeb tus antichrist tias yog tus kho cov neeg ntseeg cuav kom raug thiab yog lub taub hau ntawm pawg ntseeg. Justinian txoj cai lij choj ntawd yog “lub suab” uas npaj ua ntej rau txoj “cai lij choj” hnub Xya Hnub hauv Rooj Sab Laj ntawm Orleans xyoo 538.

General Cyrus’ army was the voice identifying that Darius’ conquering of Babylon was imminent.

Tub Rog ntawm Xailas yog lub suab qhia kom paub tias Dali-us txoj kev kov yeej Npanpiloo twb yuav los txog sai.

“The advent of the army of Cyrus before the walls of Babylon was to the Jews a sign that their deliverance from captivity was drawing nigh. More than a century before the birth of Cyrus, Inspiration had mentioned him by name, and had caused a record to be made of the actual work he should do in taking the city of Babylon unawares, and in preparing the way for the release of the children of the captivity. Through Isaiah the word had been spoken:

“Kev tuaj txog ntawm Cyrus cov tub rog rau ntawm cov ntsa ntawm Babylon yog ib lub cim rau cov Yudais tias lawv txoj kev dim ntawm txoj kev poob cev qhev twb los ze lawm. Ntau tshaj ib puas xyoo ua ntej Cyrus yug los, Vaj Ntsuj Plig tshoov siab twb tau hais txog nws raws npe, thiab twb tau ua kom sau tseg cia txog tes dej num tiag tiag uas nws yuav ua hauv kev txeeb lub nroog Babylon yam tsis muaj leej twg ceev faj, thiab hauv kev npaj txoj kev rau kev tso cov me nyuam ntawm txoj kev poob cev qhev dim. Los ntawm Yaxayas twb tau hais lo lus no lawm:”

“‘Thus saith the Lord to His anointed, to Cyrus, whose right hand I have holden, to subdue nations before him; … to open before him the two-leaved gates; and the gates shall not be shut; I will go before thee, and make the crooked places straight: I will break in pieces the gates of brass, and cut in sunder the bars of iron: and I will give thee the treasures of darkness, and hidden riches of secret places, that thou mayest know that I, the Lord, which call thee by thy name, am the God of Israel.’ Isaiah 45:1–3.” Prophets and Kings, 551.

“‘Yehauvas hais li no rau Nws tus uas Nws tau pleev roj, rau Khaulias, tus uas kuv tau tuav nws sab tes xis, kom kov yeej tej tebchaws nyob ntawm nws xub ntiag; … kom qhib rau ntawm nws xub ntiag ob chav rooj vag; thiab tej rooj vag yuav tsis raug kaw; kuv yuav mus ua ntej koj, thiab yuav ua kom tej chaw nkhaus ncaj: kuv yuav muab tej rooj vag tooj dag tsoo ua tej daim, thiab txiav tej xauv hlau kom lov ua ntu zus: thiab kuv yuav muab rau koj tej nyiaj txiag ntawm qhov tsaus ntuj, thiab tej kev nplua nuj uas zais cia hauv tej chaw zais, xwv kom koj paub tias kuv, Yehauvas, tus uas hu koj raws li koj lub npe, yog cov Yixayee tus Vajtswv.’ Yaxayas 45:1–3.” Prophets and Kings, 551.

When it is recognized that it is two witnesses or two waymarks by which a prophetic “time of the end,” is established, it can also be recognized that one of the two waymarks represents an identification, announcement or warning of the approaching history. Aaron, John, Cyrus, and Justinian represent a waymark that precedes the time of the end. The time of the end in 1798 is the end of the period represented from 1776 through to 1798. The waymark in the middle of that history is the voice crying in the wilderness for the approaching history. That history began with a publication rejecting the dictatorial rule of either a king or pope, and it ended with a publication representing the character of a dictator. The publication in the middle represented the “warning” of the coming history, and the warning was that the Constitution of the United States would be overturned at the end of the history.

Thaum raug lees paub tias yog ob tug timkhawv los sis ob lub cim ciam kev uas ib lub “sijhawm kawg” ntawm txojlus faj lem raug tsa muaj, ces kuj raug lees paub tau thiab tias ib qho ntawm ob lub cim ciam kev ntawd sawv cev rau kev txheeb kom paub, kev tshaj tawm, los sis kev ceeb toom txog keeb kwm uas tab tom los ze. Aloos, Yauhas, Xailas, thiab Yustinian sawv cev rau ib lub cim ciam kev uas ua ntej lub sijhawm kawg. Lub sijhawm kawg hauv xyoo 1798 yog qhov xaus ntawm lub caij nyoog uas sawv cev txij xyoo 1776 mus txog xyoo 1798. Lub cim ciam kev nyob nruab nrab ntawm zaj keeb kwm ntawd yog lub suab quaj hauv tebchaws moj sab qhua rau zaj keeb kwm uas tab tom los ze. Zaj keeb kwm ntawd tau pib nrog ib tsab ntawv luam tawm uas tsis lees txais txoj kev kav nruj nreem ntawm ib tug vajntxwv los sis ib tug txiv plig pope, thiab nws tau xaus nrog ib tsab ntawv luam tawm uas sawv cev rau tus cwj pwm ntawm ib tug thawj kav raws li tus tswj hwm ib leeg. Tsab ntawv luam tawm nyob nruab nrab ntawd sawv cev rau “kev ceeb toom” ntawm zaj keeb kwm uas yuav los, thiab qhov kev ceeb toom yog tias Txoj Cai Lij Choj ntawm Tebchaws Meskas yuav raug muab ntxeev pov tseg thaum kawg ntawm zaj keeb kwm ntawd.

That line of history began to be repeated in 1989, and it ends at the Sunday law when the warning from the wilderness two hundred years earlier in 1789 is rejected. 1989 was the time of the end at the end of verse forty, and it aligns with the time of the end in 1798. 1989 aligns with 1776, and the Sunday law represents 1798. In the middle of the history where the effect of every vision is accomplished, the history that began on September 11, 2001, and continues until the warning of 1789, is fulfilled and the Constitution is overturned. There must be a waymark in the middle, for God never changes. That waymark would represent a warning for the prophetic history that begins at the soon-coming Sunday law.

Txoj kab keeb kwm ntawd pib rov muaj dua nyob rau xyoo 1989, thiab nws xaus rau thaum txoj cai Sunday los txog thaum cov lus ceeb toom uas tawm hauv roob moj sab qhua ob puas xyoo ua ntej hauv 1789 raug tsis lees txais. Xyoo 1989 yog lub sij hawm kawg ntawm qhov kawg ntawm nqe plaub caug, thiab nws sib haum nrog lub sij hawm kawg hauv 1798. Xyoo 1989 sib haum nrog 1776, thiab txoj cai Sunday sawv cev rau 1798. Nyob nruab nrab ntawm zaj keeb kwm uas qhov txiaj ntsig ntawm txhua zaj yog toog pom raug ua kom tiav, zaj keeb kwm uas pib rau hnub tim 11 lub Cuaj Hli, 2001, thiab txuas mus txog rau cov lus ceeb toom ntawm 1789, raug ua kom tiav thiab Txoj Cai Lij Choj raug muab ntxeev pov tseg. Yuav tsum muaj ib lub cim qhia kev hauv nruab nrab, rau qhov Vajtswv yeej tsis hloov. Lub cim qhia kev ntawd yuav sawv cev rau ib txoj lus ceeb toom rau zaj keeb kwm yaj saub uas pib ntawm txoj cai Sunday uas yuav los sai no.

1989 marks the time of the end in verse forty that leads to the Sunday law in verse forty-one. The warning message that arrived after the time of the end, but before the Sunday law was September 11, 2001. It warns that at the conclusion of that period of history, the third Woe that arrived on September 11, 2001, and was immediately restrained, would strike again as an unexpected surprise, and thousands of cities would be destroyed. When that destruction arrives Satan would begin his marvelous work, and that work begins at the soon coming Sunday law.

Xyoo 1989 yog lub cim qhia txog lub caij kawg nyob rau hauv nqe plaub caug, uas coj mus rau txoj cai Hnub Caiv hauv nqe plaub caug ib. Txoj xov ceeb toom uas tuaj txog tom qab lub caij kawg, tiam sis ua ntej txoj cai Hnub Caiv, yog hnub tim 11 Cuaj Hlis, 2001. Nws ceeb toom tias thaum xaus ntawm lub sij hawm ntawd hauv keeb kwm, txoj Kev Puas Tsuaj thib peb uas tuaj txog rau hnub tim 11 Cuaj Hlis, 2001, thiab tam sim ntawd raug txwv tseg, yuav rov ntaus dua ib zaug ntxiv yam tsis muaj leej twg xav txog, thiab ntau txhiab lub nroog yuav raug rhuav tshem. Thaum txoj kev puas tsuaj ntawd los txog, Xatas yuav pib nws txoj hauj lwm txawv kawg, thiab txoj hauj lwm ntawd pib ntawm txoj cai Hnub Caiv uas yuav los sai no.

“O that God’s people had a sense of the impending destruction of thousands of cities, now almost given to idolatry! But many of those who should be proclaiming the truth are accusing and condemning their brethren. When the converting power of God comes upon minds, there will be a decided change. Men will have no inclination to criticize and tear down. They will not stand in a position that hinders the light from shining to the world. Their criticism, their accusing, will cease. The powers of the enemy are mustering for battle. Stern conflicts are before us. Press together, my brethren and sisters, press together. Bind up with Christ. ‘Say ye not, 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 offense 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.’

“Au, yog Vajtswv haiv neeg tsuas muaj ib qho kev paub txog txoj kev puas tsuaj uas tab tom los rau ntau txhiab lub nroog, uas nim no twb yuav luag muab rau kev pe dab pe mlom lawm! Tiamsis coob leej ntawm cov uas tsim nyog tshaj tawm qhov tseeb rov qab tab tom liam thiab txiav txim rau lawv cov kwvtij. Thaum Vajtswv lub hwjchim hloov siab los txog rau saum tibneeg lub siab, yuav muaj ib qho kev hloov pauv uas pom tseeb heev. Tibneeg yuav tsis muaj siab ntshaw thuam thiab rhuav tshem lawm. Lawv yuav tsis sawv hauv ib txoj hauj lwm uas txwv tsis pub qhov kaj ci tuaj rau lub ntiajteb. Lawv txoj kev thuam, lawv txoj kev liam, yuav tsum tseg. Cov hwjchim ntawm tus yeeb ncuab tab tom sib sau los ua rog. Tej kev tawm tsam hnyav tab tom nyob tom ntej peb. Kuv cov kwvtij thiab cov muam, cia li sib koom ze, cia li sib koom ze. Cia li khi rau nrog Khetos. ‘Tsis txhob hais tias, Kev koom tes ua ntxeev siab,... thiab tsis txhob ntshai qhov uas lawv ntshai, los tsis txhob poob siab. Cia li hwm tus Tswv uas yog tus Tswv ntawm pab tub rog ua tus dawb huv; thiab cia nws ua nej txoj kev ntshai, thiab cia nws ua nej txoj kev txaus ntshai. Thiab nws yuav yog ib qho chaw dawb huv; tiamsis yuav yog ib lub pob zeb uas ua rau dawm thiab ib lub pob zeb loj uas ua rau txhaum rau ob lub tsev ntawm Ixayees, yog ib lub vas thiab yog ib txoj hlua cuab rau cov neeg nyob hauv Yeluxalees. Thiab coob leej hauv lawv yuav dawm, thiab poob, thiab tawg tas, thiab raug ntxiab, thiab raug ntes.’”

“The world is a theater. The actors, its inhabitants, are preparing to act their part in the last great drama. God is lost sight of. With the great masses of mankind there is no unity, except as men confederate to accomplish their selfish purposes. God is looking on. His purposes in regard to his rebellious subjects will be fulfilled. The world has not been given into the hands of men, though God is permitting the elements of confusion and disorder to bear sway for a season. A power from beneath is working to bring about the last great scenes in the drama,—Satan coming as Christ, and working with all deceivableness of unrighteousness in those who are binding themselves together in secret societies. Those who are yielding to the passion for confederation are working out the plans of the enemy. The cause will be followed by the effect.

“Lub ntiajteb yog ib lub tshav yeeb yam. Cov neeg ua yeeb yam, uas yog nws cov neeg nyob, tab tom npaj los ua lawv feem haujlwm hauv zaj yeeb yam loj kawg. Vajtswv raug ploj ntawm qhov muag lawm. Nyob hauv cov neeg coob coob ntawm noob neej tsis muaj kev sib koom siab li, tsuas yog thaum tibneeg koom tes ua ke kom ua tiav lawv tej hom phiaj qia dub xwb. Vajtswv tab tom ntsia. Nws tej hom phiaj hais txog Nws cov neeg uas ntxeev siab yuav raug ua kom tiav. Lub ntiajteb tsis tau muab cob rau tibneeg txhais tes, txawm yog Vajtswv tab tom pub kom tej yam ntxhov thiab tsis muaj txuj kevcai kav tau ib ntus. Muaj ib lub hwjchim los hauv qab tab tom ua haujlwm kom coj los txog cov txheej xwm loj kawg hauv zaj yeeb yam no,—Xatas los ua zoo li Khetos, thiab ua haujlwm nrog txhua yam kev dag ntxias ntawm kev tsis ncaj ncees nyob hauv cov uas tab tom khi lawv tus kheej koom ua ke hauv tej koom haum zais ntshis. Cov uas tab tom zwm rau txoj kev kub siab rau kev koom tes ua ib pab yog tab tom ua raws li tus yeeb ncuab tej tswv yim. Qhov ua yuav raug raws los ntawm qhov tshwm sim.”

“Transgression has almost reached its limit. Confusion fills the world, and a great terror is soon to come upon human beings. The end is very near. We who know the truth should be preparing for what is soon to break upon the world as an overwhelming surprise.” Review and Herald, September 10, 1903.

“Kev ua txhaum twb yuav luag mus txog nws qhov ciam lawm. Kev ntxhov siab puv nkaus lub ntiajteb, thiab ib qho kev ntshai loj kawg yuav los txog rau saum tibneeg tsis ntev no. Qhov kawg twb los ze heev lawm. Peb cov uas paub qhov tseeb yuav tsum npaj rau yam uas yuav tsis ntev no tshwm sim los rau saum lub ntiajteb ua ib qho kev xav tsis thoob loj kawg nkaus.” Review and Herald, September 10, 1903.

The warning that was typified by the introduction of the Constitution in 1789, is the warning of the third angel, which returns to the second Kadesh, when the sealing of the one hundred and forty-four thousand begins. That warning is the warning of the first voice of Revelation chapter eighteen, and not only did the great buildings of New York City come down at that time, but the very essence of the Constitution was changed. The Constitution was written and based upon English law, whose basic philosophy can be simply defined as “a person is innocent, until proven guilty.” The Constitution was written for the purpose of rejecting what is known as Roman law, whose basic philosophy can be simply defined as “a person is guilty, until proven innocent.”

Kev ceeb toom uas raug ua qauv qhia los ntawm kev coj los siv Txoj Cai Lij Choj xyoo 1789, yog kev ceeb toom ntawm tus tim tswv thib peb, uas rov qab los rau Kadej zaum ob, thaum kev muab lub cim ntim rau ib puas plaub caug plaub txhiab leej pib. Kev ceeb toom ntawd yog kev ceeb toom ntawm thawj lub suab hauv Tshwmsim tshooj kaum yim, thiab tsis yog tsuas yog cov tsev loj ntawm New York City thiaj poob los rau lub sijhawm ntawd xwb, tiam sis lub ntsiab tseem ceeb ntawm Txoj Cai Lij Choj nws tus kheej kuj raug hloov lawm. Txoj Cai Lij Choj ntawd tau raug sau tseg thiab tsa los rau saum txoj cai Askiv, uas nws lub tswv yim hauv paus yuav txhais tau yooj yim tias “ib tug neeg tsis muaj txim, txog thaum raug pov thawj tias muaj txim.” Txoj Cai Lij Choj ntawd tau raug sau tseg los rau lub hom phiaj ntawm kev tsis lees txais yam uas hu ua txoj cai Loos, uas nws lub tswv yim hauv paus yuav txhais tau yooj yim tias “ib tug neeg muaj txim, txog thaum raug pov thawj tias tsis muaj txim.”

The warning from the wilderness in 1789, represented by the Constitution, represents the warning of September 11, 2001, and not only did the burning buildings mark that history with a literal fulfillment, but the passage (speaking) of the Patriot Act also represented the warning.

Kev ceeb toom tawm hauv tebchaws moj sab qhua xyoo 1789, uas tau sawv cev los ntawm Txoj Cai Lij Choj, sawv cev rau kev ceeb toom ntawm lub Cuaj Hlis 11, 2001; thiab tsis yog tsuas yog cov tsev kub nyhiab xwb thiaj cim tseg zaj keeb kwm ntawd nrog ib qho kev ua tiav raws nraim, tiam sis txoj kev pom zoo (hais tawm) ntawm Patriot Act kuj tau sawv cev rau qhov kev ceeb toom ntawd thiab.

The Patriot Act (Uniting and Strengthening America by Providing Appropriate Tools Required to Intercept and Obstruct Terrorism Act of 2001) was introduced in the United States Congress shortly after the terrorist attacks on September 11, 2001. The bill was introduced in the House of Representatives on October 23, 2001, and in the Senate on October 24, 2001. It was signed into law by President George W. Bush on October 26, 2001. The Patriot Act aimed to enhance the government’s ability to investigate and prevent acts of terrorism and expand surveillance and law enforcement powers, and it rejected the basic and fundamental principle of English law that identifies that a man is innocent, until proven guilty. It is still used today by the elite within the government to circumvent due process of law, privacy and fair trials.

Txoj Cai Patriot Act (Txoj Cai xyoo 2001 rau Kev Sib Koom thiab Kev Ua Kom Meskas Muaj Zog Dua los ntawm Kev Muab Cov Cuab Yeej Uas Tsim Nyog los Ntes Thiab Tiv Thaiv Kev Ua Phem) tau raug nthuav tawm rau hauv Tsoomfwv Meskas Lub Rooj Sab Laj tsis ntev tom qab cov kev tawm tsam phem rau hnub tim 11 lub Cuaj Hli, xyoo 2001. Daim nqi ntawd tau raug nthuav tawm hauv Tsev Neeg Sawv Cev rau hnub tim 23 lub Kaum Hli, xyoo 2001, thiab hauv Senate rau hnub tim 24 lub Kaum Hli, xyoo 2001. Nws tau raug Thawj Tswj Hwm George W. Bush kos npe los ua kev cai lij choj rau hnub tim 26 lub Kaum Hli, xyoo 2001. Patriot Act muaj lub hom phiaj los txhim kho tsoomfwv lub peev xwm los tshawb nrhiav thiab tiv thaiv tej kev ua phem thiab nthuav dav cov cai ntawm kev soj ntsuam thiab kev siv hwj chim ntawm tub ceev xwm thiab kev tswj hwm txoj cai lij choj, thiab nws tsis lees txais lub hauv paus ntsiab cai uas yog thawj thiab tseem ceeb hauv kev cai lij choj Askiv uas qhia tias ib tug neeg tsis muaj txhaum, txog thaum raug pov thawj tias muaj txhaum. Txog niaj hnub no nws tseem raug siv los ntawm cov neeg muaj hwj chim tshaj hauv tsoomfwv kom hla dhau txoj txheej txheem kev cai lij choj, kev ceev ntiag tug, thiab kev txiav txim plaub ntug ncaj ncees.

We will continue this study in our next article.

Peb yuav txuas ntxiv txoj kev kawm no hauv peb zaj lus tom ntej.

“What is our condition in this fearful and solemn time? Alas, what pride is prevailing in the church, what hypocrisy, what deception, what love of dress, frivolity, and amusement, what desire for the supremacy! All these sins have clouded the mind, so that eternal things have not been discerned. Shall we not search the Scripture, that we may know where we are in this world’s history? Shall we not become intelligent in regard to the work that is being accomplished for us at this time, and the position that we as sinners should occupy while this work of atonement is going forward? If we have any regard for our souls’ salvation, we must make a decided change. We must seek the Lord with true penitence; we must with deep contrition of soul confess our sins, that they may be blotted out.

“Peb txojkev nyob zoo li cas nyob rau lub sij hawm txaus ntshai thiab dawb huv no? Alas, txojkev khav theeb twg tab tom kav hauv pawg ntseeg, txojkev ua neeg siab ob sab, txojkev dag ntxias, txojkev nyiam kev hnav ris tsho zoo nkauj, kev ua lom zem tsis tsim nyog, thiab kev ua si lom zem, txojkev ntshaw kom tau qhov chaw siab tshaj! Txhua yam kev txhaum no tau ua rau lub siab tsaus nti, kom tej yam nyob mus ib txhis tsis raug pom thiab tsis raug to taub. Puas yog peb yuav tsis tshawb nrhiav Vajluskub, kom peb thiaj paub tias peb nyob qhov twg hauv keeb kwm ntawm lub ntiaj teb no? Puas yog peb yuav tsis muaj kev txawj ntse txog tes dej num uas tab tom raug ua tiav rau peb nyob rau lub sij hawm no, thiab txog txoj hauj lwm uas peb uas yog neeg txhaum tsim nyog yuav tsum nyob thaum tes dej num ntawm kev theej txhoj no tab tom mus ntxiv? Yog peb tseem muaj kev hwm txog txojkev cawm dim ntawm peb tej ntsuj plig, peb yuav tsum hloov siab hloov ntsws kom meej thiab txiav txim. Peb yuav tsum nrhiav tus Tswv nrog kev hloov siab lees txim tiag tiag; peb yuav tsum lees peb tej kev txhaum nrog kev tu siab tob kawg hauv ntsuj plig, kom tej ntawd thiaj raug lwv tawm mus.

“We must no longer remain upon the enchanted ground. We are fast approaching the close of our probation. Let every soul inquire, How do I stand before God? We know not how soon our names may be taken into the lips of Christ, and our cases be finally decided. What, oh, what will these decisions be! Shall we be counted with the righteous, or shall we be numbered with the wicked?

“Peb yuav tsum tsis txhob nyob twjywm ntxiv lawm saum thaj chaw uas raug ntxias. Peb tab tom los ze sai sai rau qhov kaw ntawm peb lub sijhawm sim siab. Cia txhua tus ntsuj plig nug hais tias, Kuv sawv li cas nyob rau ntawm Vajtswv xub ntiag? Peb tsis paub tias ntev npaum li cas ntxiv peb cov npe yuav raug coj los rau hauv Khetos daim di ncauj, thiab peb tej xwm txheej yuav raug txiav txim kawg nkaus. Au, cov kev txiav txim no yuav yog dabtsi! Peb puas yuav raug suav nrog cov neeg ncaj ncees, los peb puas yuav raug muab suav nrog cov neeg phem?”

“Let the church arise, and repent of her back-slidings before God. Let the watchmen awake, and give the trumpet a certain sound. It is a definite warning that we have to proclaim. God commands his servants, ‘Cry aloud, spare not, lift up thy voice like a trumpet, and show my people their transgression, and the house of Jacob their sins.’ The attention of the people must be gained; unless this can be done, all effort is useless; though an angel from heaven should come down and speak to them, his words would do no more good than if he were speaking into the cold ear of death. The church must arouse to action. The Spirit of God can never come in until she prepares the way. There should be earnest searching of heart. There should be united, persevering prayer, and through faith a claiming of the promises of God. There should be, not a clothing of the body with sackcloth, as in ancient times, but a deep humiliation of soul. We have not the first reason for self-congratulation and self exaltation. We should humble ourselves under the mighty hand of God. He will appear to comfort and bless the true seekers.

“Cia pawg ntseeg sawv tsees, thiab hloov siab lees txim ntawm nws tej kev thim rov qab ntawm Vajtswv xub ntiag. Cia cov neeg zov xwm tsaug zog, thiab tshuab raj kom muaj ib lub suab tseeb meej. Nov yog ib lo lus ceeb toom uas meej tseeb uas peb yuav tsum tshaj tawm. Vajtswv txib nws cov tub qhe hais tias, ‘Qw nrov nrov, txhob tseg, tsa koj lub suab kom zoo li raj, thiab qhia kuv haiv neeg lawv tej kev ua txhaum, thiab tsev neeg Yakhauj lawv tej kev txhaum.’ Yuav tsum ntes kom tau cov neeg mloog; yog ua tsis tau li ntawd, txhua txoj kev siv zog yeej tsis muaj nqis; txawm yog ib tug tim tswv saum ntuj nqes los hais rau lawv, nws tej lus yuav tsis muaj txiaj ntsig tshaj li yog nws tab tom hais rau txoj pob ntseg txias ntawm txoj kev tuag. Pawg ntseeg yuav tsum sawv los ua haujlwm. Vajtswv tus Ntsuj Plig yuav tsis tuaj nyob hauv li mus txog thaum nws npaj txoj kev. Yuav tsum muaj kev tshawb nrhiav siab ntsws uas kub siab tiag tiag. Yuav tsum muaj kev thov Vajtswv ua ke, ua siab ntev tsis tso tseg, thiab los ntawm txoj kev ntseeg tuav rawv Vajtswv tej lus cog tseg. Yuav tsum tsis yog hnav cev ris tsho ntaub ntxhib raws li lub caij nyoog thaum ub, tiam sis yog kev txo hwj chim tob tob hauv tus ntsuj plig. Peb tsis muaj ib qho laj thawj thawj zaug li rau kev zoo siab rau peb tus kheej thiab kev tsa peb tus kheej siab. Peb yuav tsum txo peb tus kheej rau hauv qab Vajtswv txhais tes muaj hwj chim. Nws yuav tshwm los nplij siab thiab foom koob hmoov rau cov uas nrhiav nws tseeb tiag.”

“The work is before us; will we engage in it? We must work fast, we must go steadily forward. We must be preparing for the great day of the Lord. We have no time to lose, no time to be engaged in selfish purposes. The world is to be warned. What are we doing as individuals to bring the light before others? God has left to every man his work; everyone has a part to act, and we cannot neglect this work except at the peril of our souls.

“Tes hauj lwm nyob ntawm peb xub ntiag; peb puas yuav koom tes rau hauv nws? Peb yuav tsum ua hauj lwm kom ceev, peb yuav tsum mus tom ntej tsis tu ncua. Peb yuav tsum tab tom npaj rau hnub loj ntawm tus Tswv. Peb tsis muaj sijhawm yuav poob, tsis muaj sijhawm los muab rau tej hom phiaj qia dub. Lub ntiaj teb yuav tsum raug ceeb toom. Peb tab tom ua dab tsi raws li ib leeg ib tus neeg thiaj coj tau qhov kaj mus rau lwm tus? Vajtswv tau tso nws tes hauj lwm rau txhua tus neeg; txhua tus muaj ib feem yuav ua, thiab peb tsis tuaj yeem tsis quav ntsej txoj hauj lwm no tsuas yog muaj kev phom sij rau peb tej ntsuj plig xwb.

“O my brethren, will you grieve the Holy Spirit, and cause it to depart? Will you shut out the blessed Saviour, because you are unprepared for his presence? Will you leave souls to perish without the knowledge of the truth, because you love your ease too well to bear the burden that Jesus bore for you? Let us awake out of sleep. ‘Be sober, be vigilant; because your adversary the Devil, as a roaring lion, walketh about, seeking whom he may devour.’” Review and Herald, March 22, 1887.

“Au kuv cov kwv tij, nej puas yuav ua kom Vaj Ntsuj Plig Dawb Huv tu siab, thiab ua rau Nws ncaim mus? Nej puas yuav kaw tus Cawmseej uas tau koob hmoov ntawd rau sab nraud, vim nej tsis tau npaj txhij rau Nws lub xub ntiag? Nej puas yuav tso tej ntsuj plig kom piam sij yam tsis paub qhov tseeb, vim nej hlub nej txoj kev nyob kaj siab dhau lawm tsis kam ris lub nra uas Yexus tau ris rau nej? Cia peb tsim dheev tawm hauv txoj kev tsaug zog. ‘Nej yuav tsum ceev faj, nej yuav tsum zov rawv; vim nej tus yeeb ncuab yog Dab Ntxwg Nyoog, zoo li tsov ntxhuav quaj nyooj, ncig mus nrhiav tus uas nws yuav tom devour tau.’” Review and Herald, March 22, 1887.