In the previous article, we aligned the prophetic characteristics of the fifth trumpet, which is the first woe, with the soon-coming Sunday law. Considering the fifth trumpet as the first of the last three trumpets from the approach that the first illustrates the last, aligns the prophetic role of Islam of the first woe with the earthquake of Revelation eleven. I received an email from a friend the day after we discussed this article of the Sabbath meeting, and my friend was also trying to align the sixth trumpet, which is the second woe, with the soon-coming Sunday law. This is a valid approach, for the last three trumpets are three woes.

Hauv hauv tsab xov xwm dhau los, peb tau muab cov yam ntxwv cev Vajtswv lus faj lem ntawm lub xyu nrov thib tsib, uas yog thawj txoj kev puas tsuaj, los sib phim nrog txoj cai hnub Sunday uas tab tom yuav los sai no. Kev saib lub xyu nrov thib tsib ua thawj lub ntawm peb lub xyu nrov kawg, raws li txoj kev nkag siab tias thawj yam yog tus piv txwv qhia txog yam kawg, ua rau lub luag hauj lwm cev Vajtswv lus faj lem ntawm Islam hauv thawj txoj kev puas tsuaj sib phim nrog av qeeg hauv Tshwmsim kaum ib. Kuv tau txais ib tsab email ntawm ib tug phooj ywg hnub tom qab peb tau sib tham txog tsab xov xwm no hauv rooj sib txoos Hnub Xanpataus, thiab kuv tus phooj ywg kuj tab tom sim muab lub xyu nrov thib rau, uas yog txoj kev puas tsuaj thib ob, los sib phim nrog txoj cai hnub Sunday uas tab tom yuav los sai no. Qhov no yog ib txoj kev nkag siab uas tsim nyog, rau qhov peb lub xyu nrov kawg yog peb txoj kev puas tsuaj.

And I beheld, and heard an angel flying through the midst of heaven, saying with a loud voice, Woe, woe, woe, to the inhabiters of the earth by reason of the other voices of the trumpet of the three angels, which are yet to sound! Revelation 8:13.

Thiab kuv ntsia saib, thiab hnov ib tug timtswv ya hla nruab nrab ntuj, qw nrov nrov hais tias, Txoj kev txom nyem, txoj kev txom nyem, txoj kev txom nyem, yuav los rau cov neeg nyob saum lub ntiaj teb no vim yog lwm lub suab raj ntawm peb tug timtswv, uas tseem yuav tshuab ntxiv! Tshwmsim 8:13.

The last three trumpets are a distinct symbol within the seven trumpets as are the last three churches distinct from the first four and the last three seals are distinct from the seven seals. This prophetic truth has been often addressed through the years. Along with considering the light produced by considering the first and third woe as an alpha and an omega symbol, we must also consider the three woes as a triple application of prophecy.

Peb lub suab raj kawg yog ib lub cim txawv tshwjxeeb nyob hauv xya lub suab raj, ib yam li peb pawg ntseeg kawg txawv tshwjxeeb ntawm plaub pawg thawj thiab peb lub foob kawg txawv tshwjxeeb ntawm xya lub foob. Qhov tseeb yav tom ntej no twb raug hais txog ntau zaus dhau ntau lub xyoo lawm. Nrog rau kev xav txog qhov kaj uas tshwm los ntawm kev saib thawj thiab peb txoj kev txom nyem ua ib lub cim alpha thiab omega, peb kuj yuav tsum xav txog peb txoj kev txom nyem no ua ib daim ntawv thov yav tom ntej peb npaug.

A triple application of prophecy identifies that all the prophetic characteristics of the first and second woe will exist in the third woe. The first woe was Islam of Arabia and the second woe was Islam of Turkey. The first woe was to “torment” and the second woe was to “kill” a third part of men.

Kev siv lus faj lem peb theem no qhia meej tias txhua yam yam ntxwv faj lem ntawm thawj kev txom nyem thiab kev txom nyem thib ob yuav muaj nyob hauv kev txom nyem thib peb. Kev txom nyem thawj yog Islam ntawm Arabia, thiab kev txom nyem thib ob yog Islam ntawm Turkey. Kev txom nyem thawj yog los “txom nyem” neeg, hos kev txom nyem thib ob yog los “tua” ib feem peb ntawm tibneeg.

Torment of the First Woe

Kev Tsimtxom ntawm Thawj Txoj Kev Txom Nyem

And to them it was given that they should not kill them, but that they should be tormented five months: and their torment was as the torment of a scorpion, when he striketh a man. … And they had tails like unto scorpions, and there were stings in their tails: and their power was to hurt men five months. Revelation 9:5, 10.

Thiab raug pub rau lawv tias lawv tsis txhob tua lawv, tiamsis kom lawv raug tsim txom tsib lub hlis; thiab lawv txoj kev tsim txom zoo li txoj kev tsim txom ntawm tus npluav, thaum nws nkaug ib tug neeg. … Thiab lawv muaj tw zoo li cov npluav, thiab muaj koob nyob hauv lawv tej tw; thiab lawv lub hwjchim yog los tsim txom tibneeg tsib lub hlis. Tshwm Sim 9:5, 10.

Death of the Second Woe

Kev Tuag ntawm Qhov Kev Txom Nyem Zaum Ob

And the four angels were loosed, which were prepared for an hour, and a day, and a month, and a year, for to slay the third part of men. … By these three was the third part of men killed, by the fire, and by the smoke, and by the brimstone, which issued out of their mouths. Revelation 9:15, 18.

Thiab plaub tug timtswv ntawd thiaj raug tso tawm, yog cov uas twb raug npaj cia rau ib teev, thiab ib hnub, thiab ib hlis, thiab ib xyoos, kom mus tua ib feem peb ntawm noob neej. … Los ntawm peb yam no ib feem peb ntawm noob neej thiaj raug tua, yog los ntawm qhov hluav taws, thiab los ntawm cov pa taws, thiab los ntawm cov leej faj, uas tawm hauv lawv tej qhov ncauj los. Tshwmsim 9:15, 18.

The two thirds of men that were not killed, did not repent.

Ob feem ob ntawm peb ntawm tibneeg uas tsis raug tua ntawd, tseem tsis hloov siab lees txim.

And the rest of the men which were not killed by these plagues yet repented not of the works of their hands, that they should not worship devils, and idols of gold, and silver, and brass, and stone, and of wood: which neither can see, nor hear, nor walk: Neither repented they of their murders, nor of their sorceries, nor of their fornication, nor of their thefts. Revelation 9:20, 21.

Hos cov neeg uas seem tshuav, uas tsis raug tua los ntawm cov kev raug mob no lawm los tseem tsis hloov siab lees txim ntawm tej haujlwm ntawm lawv txhais tes, kom lawv tsis txhob pe dab phem, thiab tej mlom kub, thiab nyiaj, thiab tooj liab, thiab pob zeb, thiab ntoo; tej uas tsis pom kev, tsis hnov lus, thiab tsis txawj taug kev; lawv kuj tsis hloov siab lees txim txog lawv tej kev tua neeg, los yog txog lawv tej khawv koob, los yog txog lawv tej kev ua nkauj ua nraug, los yog txog lawv tej kev tub sab. Qhia Tshwm 9:20, 21.

The seven trumpets typify the seven last plagues, and in verse twenty the trumpets are called plagues. The United States is one third of the threefold union of the dragon, beast and false prophet, and it is killed as the sixth kingdom at the Sunday law. Its death was brought about because of false worship, typified by “the works of their hands,” the “worship” of “devils and idols of gold, and silver, and brass, and stone, and of wood,” of “murders,” “sorceries,” “fornication” and “theft.”

Xya lub raj ncas xya lub sawv cev rau xya lub xwm txheej phem kawg, thiab hauv nqe nees nkaum cov raj ncas no raug hu ua xwm txheej phem. Tebchaws Meskas yog ib feem peb ntawm kev sib koom ua peb npaug ntawm tus zaj, tsiaj nyaum, thiab yaj saub cuav, thiab nws raug tua ua lub nceeg vaj thib rau thaum txoj cai Hnub Caiv. Nws txoj kev tuag tau tshwm sim los vim kev pe hawm cuav, uas raug sawv cev los ntawm “tej hauj lwm ntawm lawv txhais tes,” kev “pe hawm” “dab phem thiab tej mlom kub, thiab nyiaj, thiab tooj daj, thiab pob zeb, thiab ntoo,” “kev tua neeg,” “kev ua khawv koob,” “kev deev luag poj luag txiv,” thiab “kev nyiag.”

False worship, typified by Sunday worship is the “cause” that is to be repented of, but they repented not, so the “effect” is the torment and death brought by the locusts of Islam. Though one third of men, the United States is killed at the Sunday law the other two thirds does not repent.

Kev pe hawm cuav, uas kev pe hawm Hnub Sunday yog tus qauv qhia txog nws, yog “qhov ua rau” uas yuav tsum tau hloov siab lees txim txog; tiam sis lawv tsis hloov siab lees txim, yog li ntawd “qhov tshwm sim” yog txoj kev tsim txom thiab kev tuag uas cov kooj ntawm Islam coj los. Txawm hais tias ib feem peb ntawm tibneeg, yog Tebchaws Meskas, raug tua ntawm txoj cai Sunday, ob feem peb seem tseem tsis hloov siab lees txim.

Woes and Angels

Kev Txom Nyem Thiab Cov Tim Tswv Ntuj

The first and second woes correspond to the first and second angels of Millerite history, and that history is repeated to the very letter in the history of the one hundred and forty-four thousand. The history of the one hundred and forty-four thousand is the history of the third angel and corresponds to the third woe. Just as the waymarks of the Millerite history are repeated in the history of the one hundred and forty-four thousand, so too, the waymarks of the first and second woes will be repeated in the history of the third angel.

Qhov kev txom nyem thawj thiab zaum ob sib phim rau tus tim tswv thawj thiab tus tim tswv zaum ob hauv keeb kwm Millerite, thiab keeb kwm ntawd raug rov ua dua ib yam nkaus nkaus li hauv keeb kwm ntawm ib puas plaub caug plaub txhiab leej. Keeb kwm ntawm ib puas plaub caug plaub txhiab leej yog keeb kwm ntawm tus tim tswv peb thiab sib phim rau qhov kev txom nyem thib peb. Ib yam li cov cim theem hauv keeb kwm Millerite raug rov ua dua hauv keeb kwm ntawm ib puas plaub caug plaub txhiab leej, tib yam ntawd thiab, cov cim theem ntawm kev txom nyem thawj thiab zaum ob kuj yuav raug rov ua dua hauv keeb kwm ntawm tus tim tswv peb.

“The first and second messages were given in 1843 and 1844, and we are now under the proclamation of the third; but all three of the messages are still to be proclaimed. It is just as essential now as ever before that they shall be repeated to those who are seeking for the truth. By pen and voice we are to sound the proclamation, showing their order, and the application of the prophecies that bring us to the third angel’s message. There cannot be a third without the first and second. These messages we are to give to the world in publications, in discourses, showing in the line of prophetic history the things that have been and the things that will be.” Selected Messages, book 2, 104.

“Cov lus tshaj tawm thawj thiab thib ob tau raug muab nyob rau xyoo 1843 thiab 1844, thiab nim no peb tab tom nyob hauv qab kev tshaj tawm ntawm lo lus thib peb; tiam sis tag nrho peb lo lus tshaj tawm no tseem yuav tsum raug tshaj tawm ntxiv mus. Nim no los tseem ceeb ib yam nkaus li yav dhau los txhua lub sij hawm tias lawv yuav tsum raug rov hais dua rau cov uas tab tom nrhiav qhov tseeb. Los ntawm cwjmem thiab suab lus peb yuav tsum nrov ncha txoj kev tshaj tawm ntawd, qhia lawv qhov kev txiav txim raws txheej, thiab txoj kev siv ntawm tej yaj saub tej lus uas coj peb los txog rau lo lus ntawm tus tim tswv thib peb. Tsis muaj peev xwm muaj lo lus thib peb yog tsis muaj lo lus thawj thiab lo lus thib ob. Cov lus no peb yuav tsum muab rau lub ntiaj teb no hauv tej ntawv luam tawm, hauv tej lus qhuab qhia, qhia raws kab keeb kwm yaj saub txog tej yam uas twb muaj lawm thiab tej yam uas tseem yuav muaj los.” Selected Messages, phau 2, 104.

Our work as students of prophecy is to combine the first and second angels’ messages into the third angel’s message. Without the first two messages you cannot have a third message, for “there cannot be a third without the first and second.” This is true in terms of ‘sequence,’ for if there is no first and second, then the third is actually the first. It is also true in terms of ‘content,’ for the prophetic characteristics of the first and second identify the characteristics of the third. Mathematically there is no third without a first and second, and prophetically there are no waymarks in the third angel, if the waymarks of the first and second are left out.

Peb tes hauj lwm uas yog cov tub ntxhais kawm txog yaj saub tej lus faj lem yog los coj tus tim tswv thawj thiab tus tim tswv ob cov lus ceeb toom los koom ua ke rau hauv tus tim tswv peb cov lus ceeb toom. Yog tsis muaj ob zaj lus ceeb toom thawj ntawd ces yeej yuav tsis muaj zaj lus ceeb toom thib peb li, rau qhov “yuav tsis muaj tus thib peb yog tsis muaj tus thawj thiab tus ob.” Qhov no yog qhov tseeb raws li “kev sib law liag,” vim yog tsis muaj tus thawj thiab tus ob, ces tus thib peb yeej yog tus thawj tiag tiag. Qhov no kuj yog qhov tseeb raws li “cov ntsiab lus,” rau qhov tej yam ntxwv yaj saub ntawm tus thawj thiab tus ob qhia kom paub txog tej yam ntxwv ntawm tus thib peb. Raws lej mas tsis muaj tus thib peb yog tsis muaj tus thawj thiab tus ob, thiab raws li yaj saub mas yuav tsis muaj tej cim taw kev nyob hauv tus tim tswv peb yog tias tej cim taw kev ntawm tus thawj thiab tus ob raug tso tseg tawm lawm.

“God has given the messages of Revelation 14 their place in the line of prophecy, and their work is not to cease till the close of this earth’s history. The first and second angel’s messages are still truth for this time, and are to run parallel with this which follows. The third angel proclaims his warning with a loud voice. ‘After these things,’ said John, ‘I saw another angel come down from heaven, having great power, and the earth was lightened with his glory.’ In this illumination, the light of all the three messages is combined.” The 1888 Materials, 803, 804.

“Vajtswv tau muab tej lus ceeb toom hauv Tshwm Sim 14 tso rau hauv kab kev yaj saub, thiab lawv tes haujlwm yuav tsis tseg mus txog thaum xaus ntawm zaj keeb kwm ntawm lub ntiajteb no. Tej lus ceeb toom ntawm tus timtswv thawj thiab tus timtswv ob tseem yog qhov tseeb rau lub sijhawm no, thiab yuav tsum khiav mus ua ke raws nraim nrog zaj uas los tom qab no. Tus timtswv thib peb tshaj tawm nws txoj kev ceeb toom nrog ib lub suab nrov. ‘Tom qab tej no lawm,’ Yauhas hais tias, ‘kuv pom dua ib tug timtswv nqes saum ntuj los, muaj hwjchim loj, thiab lub ntiajteb ci lug vim nws lub yeeb koob.’ Hauv qhov kev ci ntsa iab no, txoj kev kaj ntawm tag nrho peb zaj lus ceeb toom raug muab sib koom ua ke.” The 1888 Materials, 803, 804.

Our work is to show “in the line of prophetic history the things that have been” in the movement of the Millerites, “and the things that will be” in the movement of the one hundred and forty-four thousand.

Peb txoj haujlwm yog los qhia “hauv txoj kab keeb kwm yaj saub tej yam uas twb muaj lawm” hauv txoj kev txav ntawm cov Millerites, “thiab tej yam uas yuav muaj” hauv txoj kev txav ntawm ib puas plaub caug plaub txhiab leej.

“The Lord is about to punish the world for its iniquity. He is about to punish religious bodies for their rejection of the light and truth which has been given them. The great message, combining the first, second, and third angels’ messages, is to be given to the world. This is to be the burden of our work.” The Seventh-day Adventist Bible Commentary, volume 7, 950.

“Tus Tswv tab tom yuav rau txim rau lub ntiaj teb no vim nws tej kev tsis ncaj. Nws tab tom yuav rau txim rau tej pawg ntseeg vim lawv tau tsis lees txais qhov kaj thiab qhov tseeb uas twb tau muab rau lawv lawm. Txoj xov loj, uas muab cov xov ntawm thawj tug tim tswv, tug tim tswv thib ob, thiab tug tim tswv thib peb los ua ke, yuav tsum raug muab tshaj tawm rau lub ntiaj teb no. Qhov no yuav tsum yog lub ntsiab nra hnyav ntawm peb txoj hauj lwm.” The Seventh-day Adventist Bible Commentary, volume 7, 950.

The combining of the message of the first and second angel is what lightens the earth when the angel of Revelation eighteen descends. She stated, “‘After these things,’ said John, ‘I saw another angel come down from heaven, having great power, and the earth was lightened with his glory.’ In this illumination, the light of all the three messages is combined.” The “illumination” associated with “the earth” being “lightened” is accomplished when “the light of all three messages is combined.” The work of combining line upon line, the three messages, by bringing the Millerite history into parallel with the history of the one hundred and forty-four thousand is also to be accomplished with the three woes.

Kev muab thawj tug timtswv thiab tus timtswv ob zaj lus los sib txuas ua ke yog yam uas ua rau lub ntiajteb ci ntsa iab thaum tus timtswv hauv Tshwmsim kaum yim nqes los. Nws tau hais tias, “‘Tom qab tej no,’ Yauhas hais tias, ‘Kuv pom dua ib tug timtswv nqes saum ntuj los, muaj hwjchim loj, thiab lub ntiajteb tau ci ntsa iab los ntawm nws lub yeeb koob.’ Hauv qhov kev ci pom no, qhov kaj ntawm tag nrho peb zaj lus raug muab los sib txuas ua ke.” Qhov “kev ci pom” uas txuas nrog “lub ntiajteb” raug “ci ntsa iab” ntawd raug ua kom tiav thaum “qhov kaj ntawm tag nrho peb zaj lus raug muab los sib txuas ua ke.” Tes haujlwm ntawm kev muab kab rau kab los sib txuas ua ke, yog peb zaj lus, los ntawm kev coj keebkwm Millerite los tso rau hauv kev sib txig nrog keebkwm ntawm ib puas plaub caug plaub txhiab leej, kuj yuav tsum raug ua kom tiav nrog peb qho kev txomnyem.

The fall of Babylon, as proclaimed by the second angel cannot be separated from the message of the first angel. The message of the first angel identified the Second Coming of Christ in 1843, and when the message failed, the effect of the message produced the fall of the Protestant churches. The effect was the second angel, the cause was the failure of the first angel. Had there been no first angel, there would have been no fall of Babylon as proclaimed by the second angel. The element that bound the cause and effect together was “time.” The “time” (1843) failed to materialize and that failure produced the “effect.” The “cause” was the error of identifying that the three prophecies which Miller had incorrectly concluded would end around 1843. Those three prophecies of 1335, 2300, and the 2520 years Miller had believed would terminate with Christ's coming in the clouds in 1843. When the time prophecies Miller had incorrectly understood failed, it provided the reason for the Protestants to reject the message of the first angel, and the second angel arrived. The first angel was the “cause” and the second was the “effect.”

Kev poob ntawm Npanpiloo, raws li tus tim tswv thib ob tau tshaj tawm, tsis tuaj yeem cais tawm ntawm txoj xov ntawm tus tim tswv thib ib. Txoj xov ntawm tus tim tswv thib ib tau txheeb kom meej txog Kev Rov Los Zaum Ob ntawm Khetos nyob rau xyoo 1843, thiab thaum txoj xov ntawd poob tsis raws li tau tshaj tawm, qhov tshwm sim ntawm txoj xov ntawd thiaj ua rau cov pawg ntseeg Protestas poob. Qhov tshwm sim ntawd yog tus tim tswv thib ob, hos qhov ua rau muaj yog qhov kev poob tsis raws ntawm tus tim tswv thib ib. Yog tsis muaj tus tim tswv thib ib, ces yuav tsis muaj kev poob ntawm Npanpiloo raws li tus tim tswv thib ob tau tshaj tawm. Lub ntsiab uas khi qhov ua rau muaj thiab qhov tshwm sim no ua ke yog “sijhawm.” “Lub sijhawm” (1843) tsis tau tshwm sim raws li tau cia siab, thiab qhov kev poob tsis raws ntawd thiaj tsim tau “qhov tshwm sim.” “Qhov ua rau muaj” yog qhov yuam kev ntawm kev txheeb tias peb zaj lus faj lem uas Miller tau xaus yuam kev tias yuav xaus ncig xyoo 1843. Peb zaj lus faj lem ntawd, yog 1335, 2300, thiab 2520 xyoo, Miller tau ntseeg tias yuav xaus nrog Khetos txoj kev los saum cov huab xyoo 1843. Thaum cov lus faj lem txog lub sijhawm uas Miller tau to taub yuam kev ntawd poob tsis raws, nws thiaj muab lub hauv paus rau cov Protestas tsis kam txais txoj xov ntawm tus tim tswv thib ib, thiab tus tim tswv thib ob thiaj los txog. Tus tim tswv thib ib yog “qhov ua rau muaj,” hos tus tim tswv thib ob yog “qhov tshwm sim.”

The first and second angels’ messages cannot be separated, for they are prophetically connected by prophetic time. The first and second woes are also prophetically connected by “time.” The time prophecy of the first woe identifying one hundred and fifty years of torment ends exactly where the time prophecy of three hundred ninety-one years and fifteen days of the second woe that kills, begins. Time prophecy connects the first and second woe and also the first and second angels’ messages.

Cov lus ceeb toom ntawm thawj tus tim tswv thiab tus tim tswv thib ob tsis tuaj yeem cais tawm ntawm ib leeg, rau qhov lawv raug txuas ua ke raws li yaj saub los ntawm lub sij hawm yaj saub. Thawj txoj kev txom nyem thiab txoj kev txom nyem thib ob kuj raug txuas ua ke raws li yaj saub los ntawm “lub sij hawm.” Zaj lus faj lem txog lub sij hawm ntawm thawj txoj kev txom nyem uas qhia txog ib puas tsib caug xyoo ntawm kev tsim txom xaus kiag ntawm qhov chaw uas zaj lus faj lem txog peb puas cuaj caum ib xyoos thiab kaum tsib hnub ntawm txoj kev txom nyem thib ob uas tua neeg, pib. Zaj lus faj lem txog lub sij hawm txuas thawj txoj kev txom nyem thiab txoj kev txom nyem thib ob, thiab kuj txuas cov lus ceeb toom ntawm thawj tus tim tswv thiab tus tim tswv thib ob.

The fulfillment of the time prophecies of the first and second woes empowered the first angel’s message and brought the angel of Revelation ten down to lighten the world with his glory. Speaking of the first angel, Sister White recorded that she was “told that his mission was to lighten the earth with his glory and warn man of the coming wrath of God.” That is the identical mission of the third angel of Revelation eighteen.

Kev ua tiav ntawm tej lus faj lem hais txog lub sij hawm ntawm thawj thiab qhov kev txom nyem thib ob tau muab hwj chim rau thawj tug tim tswv txoj xov thiab coj tus tim tswv hauv Tshwmsim kaum nqes los kom ci ntsa iab rau lub ntiaj teb nrog nws lub hwjchim ci ntsa iab. Hais txog thawj tug tim tswv, Muam White tau sau tseg tias nws “tau raug qhia tias nws tes haujlwm yog kom ua rau lub ntiaj teb pom kev nrog nws lub hwjchim ci ntsa iab thiab ceeb toom tibneeg txog Vajtswv txoj kev npau taws uas tab tom los.” Qhov ntawd yog tib tes haujlwm nkaus ntawm tus tim tswv thib peb hauv Tshwmsim kaum yim.

“The angel who unites in the proclamation of the third angel’s message is to lighten the whole earth with his glory. A work of world-wide extent and unwonted power is here foretold. The advent movement of 1840–44 was a glorious manifestation of the power of God; the first angel’s message was carried to every missionary station in the world, and in some countries there was the greatest religious interest which has been witnessed in any land since the Reformation of the sixteenth century; but these are to be exceeded by the mighty movement under the last warning of the third angel.

“Tus tim tswv uas koom ua ke hauv kev tshaj tawm txoj xov ntawm tus tim tswv thib peb yuav tsum ci kom tag nrho lub ntiajteb kaj nrog nws lub yeeb koob. Ntawm no tau raug qhia yav tom ntej txog ib txoj hauj lwm uas nthuav mus thoob qab ntuj thiab muaj hwjchim loj tshaj qhov ib txwm muaj. Kev txav mus los hais txog txoj kev rov los ntawm Khetos xyoo 1840–44 yog ib qho kev tshwm sim uas muaj yeeb koob ntawm Vajtswv lub hwjchim; txoj xov ntawm tus tim tswv thawj tau raug nqa mus txog rau txhua qhov chaw tshaj txoj moo zoo hauv lub ntiajteb, thiab hauv qee lub tebchaws muaj kev txaus siab rau kev ntseeg loj tshaj plaws uas tau pom nyob hauv ib thaj av twg txij li lub sijhawm Kev Hloov Kev Ntseeg ntawm xyoo pua kaum rau los; tiam sis cov no yuav raug dhau los ntawm txoj kev txav mus los uas muaj hwjchim loj kawg nyob hauv qab lo lus ceeb toom kawg ntawm tus tim tswv thib peb.”

“The work will be similar to that of the Day of Pentecost. As the ‘former rain’ was given, in the outpouring of the Holy Spirit at the opening of the gospel, to cause the upspringing of the precious seed, so the ‘latter rain’ will be given at its close for the ripening of the harvest. ‘Then shall we know, if we follow on to know the Lord: His going forth is prepared as the morning; and He shall come unto us as the rain, as the latter and former rain unto the earth.’ Hosea 6:3. ‘Be glad then, ye children of Zion, and rejoice in the Lord your God: for He hath given you the former rain moderately, and He will cause to come down for you the rain, the former rain, and the latter rain.’ Joel 2:23. ‘In the last days, saith God, I will pour out of My Spirit upon all flesh.’ ‘And it shall come to pass, that whosoever shall call on the name of the Lord shall be saved.’ Acts 2:17, 21.

“Txoj hauj lwm ntawd yuav zoo ib yam li hnub Xaiv Ntsuj Plig Dawb Huv. Raws li ‘nag thaum xub thawj’ tau raug pub, hauv kev nchuav los ntawm tus Ntsuj Plig Dawb Huv thaum pib ntawm txoj moo zoo, kom ua rau cov noob muaj nqis txhawv tuaj, ib yam nkaus ntawd ‘nag thaum kawg’ yuav raug pub thaum xaus rau qhov ntawd kom ua rau qoob loo siav. ‘Ces peb yuav paub, yog peb rau siab ntso paub tus Tswv: Nws txoj kev tawm tuaj twb npaj tseg ib yam li thaum kaj ntug; thiab Nws yuav los cuag peb ib yam li nag, ib yam li nag thaum kawg thiab nag thaum xub thawj rau lub ntiaj teb.’ Hosea 6:3. ‘Nej cov me nyuam Xi-oos, nej cia li zoo siab thiab xyiv fab hauv tus Tswv nej tus Vajtswv: rau qhov Nws twb pub nag thaum xub thawj rau nej kom haum raws li tsim nyog, thiab Nws yuav ua kom nag los rau nej, yog nag thaum xub thawj, thiab nag thaum kawg.’ Joel 2:23. ‘Nyob rau hnub kawg no, Vajtswv hais tias, Kuv yuav nchuav ib feem ntawm Kuv tus Ntsuj Plig rau saum txhua cev nqaij daim tawv.’ ‘Thiab yuav muaj li no tias, txhua tus uas hu txog tus Tswv lub npe yuav tau txais kev cawm dim.’ Acts 2:17, 21.”

“The great work of the gospel is not to close with less manifestation of the power of God than marked its opening. The prophecies which were fulfilled in the outpouring of the former rain at the opening of the gospel are again to be fulfilled in the latter rain at its close. Here are ‘the times of refreshing’ to which the apostle Peter looked forward when he said: ‘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.’ Acts 3:19, 20.” The Great Controversy, 611.

“Tes hauj lwm loj ntawm txoj moo zoo yuav tsis xaus nrog kev tshwm sim tsawg dua ntawm Vajtswv lub hwj chim tshaj qhov uas cim nws txoj kev qhib. Cov lus faj lem uas tau ua tiav nyob rau hauv kev nchuav tawm ntawm nag ua ntej thaum pib ntawm txoj moo zoo, yuav rov ua tiav dua nyob rau hauv nag tom qab thaum nws xaus. Ntawm no yog ‘lub caij nyoog ntawm kev ua kom rov qab muaj zog’ uas tus tubtxib Petus tau ntsia ntsoov mus rau yav tom ntej thaum nws hais tias: ‘Yog li ntawd nej yuav tsum hloov siab lees txim, thiab tig los cuag Vajtswv, kom nej tej kev txhaum raug lwv tawm, thaum lub caij nyoog ntawm kev ua kom rov qab muaj zog yuav los ntawm tus Tswv lub xub ntiag; thiab Nws yuav txib Yexus los.’ Tubtxib Tes Haujlwm 3:19, 20.” The Great Controversy, 611.

The fulfillment of the time prophecies of the first and second woe brought the angel down to lighten the earth with its glory in 1840, thus empowering the message of the first angel, and the fulfillment of the third woe brought the angel down to lighten the earth with its glory on 9/11, thus empowering the message of the third angel. The lightening of the earth is accomplished by the combining of the two movements in a parallel application—line upon line. It is the message of the three woes that empowers the message of the three angels. They are woven together as two lines; one internal and the other external. The three angels represent the work of the people of God and their work is empowered by the fulfillment of the three woes. The external is Islam and its prophetic work, and the internal is Christ in His people—the hope of glory. For this reason, Judah is tied to the ass in the prophecy of Jacob concerning the symbolism of his twelve sons in the last days.

Kev ua tiav ntawm tej lus faj lem hais txog lub sijhawm ntawm thawj zaug kev txom nyem thiab kev txom nyem thib ob tau coj tus tim tswv nqes los kom ci rau lub ntiajteb nrog nws lub yeeb koob nyob rau xyoo 1840, yog li ntawd thiaj txhawb zog rau zaj lus ntawm thawj tus tim tswv; thiab kev ua tiav ntawm kev txom nyem thib peb tau coj tus tim tswv nqes los kom ci rau lub ntiajteb nrog nws lub yeeb koob rau hnub tim 9/11, yog li ntawd thiaj txhawb zog rau zaj lus ntawm tus tim tswv thib peb. Kev ci rau lub ntiajteb no raug ua tiav los ntawm kev sib koom ua ke ntawm ob txoj kev txav nyob rau hauv ib daim ntawv thov sib txig sib luag—kab saum kab. Nws yog zaj lus ntawm peb txoj kev txom nyem uas txhawb zog rau zaj lus ntawm peb tug tim tswv. Lawv raug xaws ua ke zoo li ob txoj kab; ib txoj yog sab hauv, hos ib txoj yog sab nraud. Peb tug tim tswv sawv cev rau txoj hauj lwm ntawm Vajtswv haiv neeg, thiab lawv txoj hauj lwm raug txhawb zog los ntawm kev ua tiav ntawm peb txoj kev txom nyem. Sab nraud yog Islam thiab nws txoj hauj lwm yaj saub, hos sab hauv yog Khetos nyob hauv Nws haiv neeg—txoj kev cia siab ntawm lub yeeb koob. Vim li no, Yudas thiaj raug khi rau tus nees luav hauv Yakhauj tej lus faj lem hais txog lub cim ntawm nws kaum ob tug tub nyob rau hnub kawg.

And Jacob called unto his sons, and said, Gather yourselves together, that I may tell you that which shall befall you in the last days. Gather yourselves together, and hear, ye sons of Jacob; and hearken unto Israel your father. … Judah, thou art he whom thy brethren shall praise: thy hand shall be in the neck of thine enemies; thy father’s children shall bow down before thee. Judah is a lion’s whelp: from the prey, my son, thou art gone up: he stooped down, he couched as a lion, and as an old lion; who shall rouse him up? The sceptre shall not depart from Judah, nor a lawgiver from between his feet, until Shiloh come; and unto him shall the gathering of the people be. Binding his foal unto the vine, and his ass’s colt unto the choice vine; he washed his garments in wine, and his clothes in the blood of grapes: His eyes shall be red with wine, and his teeth white with milk. Genesis 49:1, 2, 8–12.

Thiab Yakhauj hu nws cov tub los, thiab hais tias, Cia li sib sau ua ke, xwv kuv thiaj qhia tau rau nej txog yam uas yuav tshwm sim rau nej rau hnub kawg. Cia li sib sau ua ke, thiab mloog, nej cov tub ntawm Yakhauj; thiab mloog lus rau Ixayees uas yog nej txiv. … Yudas, koj yog tus uas koj cov kwv tij yuav qhuas: koj txhais tes yuav nyob rau saum caj dab ntawm koj cov yeeb ncuab; koj txiv cov me nyuam yuav pe hawm ntsoog rau ntawm koj xub ntiag. Yudas yog ib tug menyuam tsov ntxhuav: ntawm qhov quab tua, kuv tus tub, koj twb nce los lawm: nws txhos caug nqes, nws pw nthav ib yam li tsov ntxhuav, thiab ib yam li tus tsov ntxhuav laus; leej twg yuav tsa nws sawv? Lub hwj chim kav yuav tsis ncaim ntawm Yudas mus, thiab tus uas muab kevcai los yuav tsis ncaim ntawm nruab nrab nws ob txhais taw mus, mus txog thaum Shiloh los; thiab haiv neeg yuav sib sau los cuag nws. Nws khi nws tus menyuam nees luav rau ntawm hmab txiv hmab, thiab nws tus menyuam luav rau ntawm hmab uas zoo tshaj plaws; nws ntxuav nws tej tsoos tsho hauv cawv txiv hmab, thiab nws tej ris tsho hauv ntshav txiv hmab: Nws ob lub qhov muag yuav liab vim cawv txiv hmab, thiab nws cov hniav dawb vim mis nyuj. Chivkeeb 49:1, 2, 8–12.

Christ is the Lion of the tribe of Judah, who washed His clothes in blood, and who is “the choice vine,” that is prophetically bound to the “ass’s colt.” The external message of the three woes is bound to the internal message of the three angels. The first and second angel run parallel to the third angel and the first and second woe must run parallel to the third woe.

Khetos yog Tsov Ntxhuav ntawm xeem Yudas, tus uas ntxhua Nws cov tsoos tsho hauv ntshav, thiab tus uas yog “tsob hmab uas xaiv tshaj,” uas raws li lus faj lem raug khi rau “tus me nyuam nees luav.” Txoj xov sab nraud ntawm peb txoj kev ceeb toom raug khi rau txoj xov sab hauv ntawm peb tug tim tswv. Tus tim tswv thawj thiab tus tim tswv ob taug kev mus sib txig nrog tus tim tswv peb, thiab thawj txoj kev ceeb toom thiab txoj kev ceeb toom ob kuj yuav tsum taug kev mus sib txig nrog txoj kev ceeb toom peb.

The Key

Tus Ntsiab Lus Qhib

The battle of Nineveh is the “key” that brings the darkness of Islam upon the world when the deadly wound of Roman Catholicism is healed at the soon-coming Sunday law, which is the earthquake of Revelation eleven where the third woe comes suddenly. It comes in the “hour” of the earthquake.

Tsov rog ntawm Nineveh yog tus “yuam sij” uas coj txoj kev tsaus ntuj ntawm Islam los saum lub ntiaj teb thaum lub rwj txaus ntshai ntawm Roman Catholicism raug kho kom zoo ntawm txoj cai Hnub Sunday uas yuav los txog sai, uas yog av qeeg ntawm Tshwm Sim kaum ib qhov chaw uas txoj kev qhuab ntuas thib peb los txog tam sid. Nws los txog hauv “teev” ntawm av qeeg ntawd.

And the same hour was there a great earthquake, and the tenth part of the city fell, and in the earthquake were slain of men seven thousand: and the remnant were affrighted, and gave glory to the God of heaven. The second woe is past; and, behold, the third woe cometh quickly. Revelation 11:13, 14.

Thiab nyob rau tib lub sijhawm ntawd kuj muaj ib qho av qeeg loj heev, thiab ib feem kaum ntawm lub nroog tau poob lawm; thiab hauv qhov av qeeg ntawd xya txhiab leej tibneeg raug tua tuag; hos cov seem uas tshuav ntawd ntshai kawg li, thiab tau qhuas lub hwjchim rau Vajtswv saum ntuj. Kev txom nyem zaum ob twb dhau lawm; thiab saib seb, kev txom nyem zaum peb tabtom yuav los sai sai no. Tshwmsim 11:13, 14.

The Sunday law initiates the image of the beast testing time for the world, and the battle of Nineveh is the key that identifies the conquering of the sixth kingdom as the whore of Tyre is remembered as she begins to sing her songs in fulfillment of Isaiah twenty-three. The image of the beast test is the test by which a person’s eternal destiny is decided, and it is decided before probation closes. Probation closes for the world when Michaels stands up. The image of the beast testing time for the world of Revelation chapter thirteen, verses twelve and onward is typified in the image of the beast testing time for the United States.

Txoj cai hnub Sunday pib lub sijhawm sim ntawm daim duab ntawm tus tsiaj qus rau lub ntiaj teb, thiab kev sib ntaus ntawm Nineveh yog tus yuam sij uas qhia kom paub txog kev kov yeej ntawm lub nceeg vaj thib rau raws li tus niam ntiav ntawm Tyre raug nco txog thaum nws pib hu nws tej nkauj raws li kev ua tiav ntawm Yaxayas nees nkaum-peb. Kev sim ntawm daim duab ntawm tus tsiaj qus yog qhov kev sim uas tus neeg txoj hmoo nyob mus ib txhis raug txiav txim, thiab nws raug txiav txim ua ntej lub sijhawm txiav txim siab rau neeg yuav xaus. Lub sijhawm txiav txim siab rau neeg xaus rau lub ntiaj teb thaum Michael sawv tsees. Lub sijhawm sim ntawm daim duab ntawm tus tsiaj qus rau lub ntiaj teb hauv Tshwmsim tshooj kaum-peb, nqe kaum-ob thiab mus ntxiv, raug ua qauv tseg hauv lub sijhawm sim ntawm daim duab ntawm tus tsiaj qus rau Tebchaws Meskas.

“As America, the land of religious liberty, shall unite with the Papacy in forcing the conscience and compelling men to honor the false sabbath, the people of every country on the globe will be led to follow her example.” Testimonies, volume 6, 18.

“Thaum America, uas yog thaj av ntawm kev ywj pheej hauv kev teev ntuj, yuav koom nrog Papacy hauv kev yuam lub siab dawb paug thiab quab yuam tib neeg kom hwm hnub Xanpataus cuav, cov neeg ntawm txhua lub teb chaws thoob plaws lub ntiaj teb yuav raug coj kom raws nws tus qauv.” Testimonies, volume 6, 18.

The image of the beast testing time in the United States separates and seals the one hundred and forty-four thousand of Revelation seven, and the image of the beast testing time for the world seals the great multitude of Revelation seven.

Lub sijhawm ntawm kev sim siab txog tus duab ntawm tus tsiaj qus hauv Tebchaws Meskas cais tawm thiab muab lub cim ntim rau ib puas plaub caug plaub txhiab leej hauv Tshwmsim xya, thiab lub sijhawm ntawm kev sim siab txog tus duab ntawm tus tsiaj qus rau lub ntiajteb no muab lub cim ntim rau pawg neeg coob kawg nkaus hauv Tshwmsim xya.

“Foreign nations will follow the example of the United States. Though she leads out, yet the same crisis will come upon our people in all parts of the world.” Testimonies, volume 6, 395.

“Lwm haiv neeg txawv teb chaws yuav ua raws li tus qauv ntawm Tebchaws Asmeskas. Txawm yog nws yog tus coj ua ntej los, los tib yam teebmeem ntawd yuav los raug rau peb haiv neeg nyob rau txhua qhov chaw hauv lub ntiajteb.” Testimonies, volume 6, 395.

The key represented by the battle of Nineveh marks the beginning of the image testing time for the world, while it also marks the end of the image testing time for the United States. A key represented by the battle of Nineveh opens the bottomless pit that brings the flood of Islam, represented as locusts in the world. That key at the end of the midnight cry is typified by a key that opens the very same pit in the United States at the beginning of the midnight cry.

Tus yuam sij uas sawv cev los ntawm kev sib ntaus sib tua ntawm Nineveh cim txog qhov pib ntawm lub sijhawm sim duab rau lub ntiaj teb, thaum tib lub sijhawm nws kuj cim txog qhov kawg ntawm lub sijhawm sim duab rau Tebchaws Meskas. Ib tug yuam sij uas sawv cev los ntawm kev sib ntaus sib tua ntawm Nineveh qhib lub qhov tob tsis muaj qab uas coj dej nyab ntawm Islam los, uas raug sawv cev ua kooj hauv lub ntiaj teb. Tus yuam sij ntawd thaum kawg ntawm txoj kev quaj thaum ib tag hmo raug ua qauv los ntawm ib tug yuam sij uas qhib tib lub qhov ntawd hauv Tebchaws Meskas thaum pib ntawm txoj kev quaj thaum ib tag hmo.

The key in the United States is represented in Leviticus twenty-three as the feast of trumpets, when the ass is loosed at the beginning of the proclamation of the midnight cry. That key is turned when the fireballs of Nashville arrive. The feast of trumpets, and the attack upon Nashville when Islam is loosed, typifies the battle of Nineveh at the Sunday law.

Tus yawm sij hauv Tebchaws Meskas raug sawv cev hauv Leviticus nees nkaum peb tias yog kevcai noj mov hu ua lub tsiab peb caug ntawm tej raj nrov, thaum tus luj raug daws tawm thaum pib ntawm kev tshaj tawm txog lub suab qw thaum ib tag hmo. Tus yawm sij ntawd raug tig thaum cov pob hluav taws ntawm Nashville tuaj txog. Lub tsiab peb caug ntawm tej raj nrov, thiab kev tawm tsam rau Nashville thaum Islam raug daws tawm, yog ib yam piv txwv txog kev sib ntaus sib tua ntawm Nineveh thaum txoj cai Sunday.

The Sunday law is the end of the proclamation of the “midnight” cry, for the cry then changes to the “loud” cry, and the beginning of that period must of prophetic necessity illustrate the end. In the first woe Islam was to torment the armies of Rome, which typify the United States, for one hundred and fifty years. The key (the battle of Nineveh) marks the beginning of the proclamation of the midnight cry, as does the feast of trumpets. In Leviticus twenty-three there is fifteen days between the feast of trumpets and Pentecost, which is also the feast of Tabernacles. Those fifteen days during the image of the beast testing time in the United States correspond to the one hundred and fifty years of torment in the first woe. Fifteen is a tithe of one hundred and fifty.

Txoj cai Hnub Caiv yog qhov xaus ntawm kev tshaj tawm ntawm lub suab quaj “ib tag hmo,” vim thaum ntawd lub suab quaj hloov mus ua lub suab quaj “nrov nrov,” thiab qhov pib ntawm lub sijhawm ntawd yuav tsum, raws li qhov yuav tsum muaj ntawm kev ua yaj saub, ua ib daim duab qhia txog qhov kawg. Hauv thawj txoj kev txom nyem, Islam yuav tsum ua kom cov tub rog Loos raug kev tsim txom, cov uas ua piv txwv txog Tebchaws Meskas, rau ib puas tsib caug xyoo. Tus yuam sij (kev sib ntaus sib tua ntawm Nineveh) cim txog qhov pib ntawm kev tshaj tawm lub suab quaj ib tag hmo, ib yam li kev ua koob tsheej hu raj. Hauv Leviticus nees nkaum peb muaj kaum tsib hnub nyob nruab nrab ntawm kev ua koob tsheej hu raj thiab Pentecost, uas kuj yog kev ua koob tsheej Tsev Plaub. Kaum tsib hnub ntawd hauv lub sijhawm sim ntawm tus yam ntxwv ntawm tus tsiaj qus hauv Tebchaws Meskas sib raug rau ib puas tsib caug xyoo ntawm kev tsim txom hauv thawj txoj kev txom nyem. Kaum tsib yog ib feem kaum ntawm ib puas tsib caug.

Those fifteen days (one hundred and fifty years) end when the three hundred and ninety-one years and fifteen days begin. Since October 22, 1844 prophetic time is no longer applicable, so the one hundred and fifty years of torment are a symbol of Leviticus twenty-three’s fifteen days that begin with the feast of trumpets, followed five days later by the ascension of the ensign, followed five days later by the judgment of the Day of Atonement, followed by five days to the Pentecostal outpouring.

Kaum kaum hnub ntawd (ib puas tsib caug xyoo) xaus thaum peb puas cuaj caum ib xyoos thiab kaum tsib hnub pib. Txij li Lub Kaum Hli 22, 1844 los, lub sijhawm cev Vajtswv lus twb tsis siv tau lawm ntxiv, yog li ntawd ib puas tsib caug xyoo ntawm kev tsim txom yog ib lub cim ntawm kaum tsib hnub hauv Leviticus nees nkaum peb uas pib nrog rooj mov noj Hnub Qhuab Ntxeev, tom qab ntawd tsib hnub ntxiv yog kev nce siab ntawm tus chij cim, tom qab ntawd tsib hnub ntxiv yog txoj kev txiav txim ntawm Hnub Kev Theej Txhoj, thiab xaus nrog tsib hnub mus txog kev nchuav los ntawm Vaj Ntsuj Plig raws li Hnub Peetekos.

There the “hour, and a day, and a month, and a year, for to slay the third part of men” begins. The “hour” is the hour of the great earthquake, which is the Sunday law. The “day” is the day of the Lord’s recompense as the Laodicean Seventh-day Adventist church is spewed out of the mouth of the Lord.

Nyob ntawd “teev, thiab ib hnub, thiab ib hlis, thiab ib xyoos, kom tua ib feem peb ntawm neeg” pib. “Teev” yog teev ntawm txoj av qeeg loj, uas yog txoj cai Hnub Caiv. “Hnub” yog hnub ntawm tus Tswv txoj kev pauj thaum pawg ntseeg Laodicean Xya-Hnub Advens nyob raug ntiab tawm ntawm tus Tswv lub qhov ncauj.

For they are a nation void of counsel, neither is there any understanding in them. O that they were wise, that they understood this, that they would consider their latter end! How should one chase a thousand, and two put ten thousand to flight, except their Rock had sold them, and the Lord had shut them up? For their rock is not as our Rock, even our enemies themselves being judges. For their vine is of the vine of Sodom, and of the fields of Gomorrah: their grapes are grapes of gall, their clusters are bitter: Their wine is the poison of dragons, and the cruel venom of asps. Is not this laid up in store with me, and sealed up among my treasures? To me belongeth vengeance, and recompense; their foot shall slide in due time: for the day of their calamity is at hand, and the things that shall come upon them make haste. For the Lord shall judge his people, and repent himself for his servants, when he seeth that their power is gone, and there is none shut up, or left. And he shall say, Where are their gods, their rock in whom they trusted. Deuteronomy 32:28–37.

Vim lawv yog ib haiv neeg uas tsis muaj lus ntuas, thiab tsis muaj ib qho kev nkag siab nyob hauv lawv li. Au, yog lawv txawj ntse, yog lawv to taub qhov no, yog lawv yuav xav txog lawv qhov xaus kawg! Yuav ua li cas ib tug thiaj caum tau ib txhiab, thiab ob tug thiaj ntiab tau kaum txhiab khiav, yog tsis yog lawv lub Pob Zeb tau muab lawv muag lawm, thiab tus Tswv tau kaw lawv cia? Rau qhov lawv lub pob zeb tsis zoo li peb lub Pob Zeb, txawm yog peb cov yeeb ncuab lawv tus kheej los kuj ua tim khawv tau. Rau qhov lawv hmab yog los ntawm hmab ntawm Sodoos, thiab los ntawm tej liaj teb ntawm Kaumaulas: lawv tej txiv hmab yog txiv hmab iab phem, lawv tej pawg txiv hmab puv npo kev iab: Lawv tej cawv txiv hmab yog tshuaj lom ntawm tej zaj, thiab yog tej nab viper tej tshuaj lom phem kawg. Puas yog qhov no tsis tau muab khaws cia nrog kuv, thiab muab kaw ruaj rau hauv kuv tej nyiaj txiag? Kev pauj thiab kev them rov qab yog kuv li; lawv txhais ko taw yuav nplua thaum txog lub sijhawm tsim nyog: rau qhov hnub ntawm lawv txoj kev puastsuaj twb los ze lawm, thiab tej yam uas yuav los raug lawv kuj maj nroos los. Rau qhov tus Tswv yuav txiav txim rau nws haiv neeg, thiab yuav hloov nws lub siab rau nws cov tub qhe, thaum nws pom tias lawv lub hwj chim twb ploj tag lawm, thiab tsis tshuav ib tug raug kaw cia, lossis tshuav nyob li. Thiab nws yuav hais tias, Lawv tej vajtswv nyob qhov twg, lawv lub pob zeb uas lawv cia siab rau? Deuteronomy 32:28–37.

The “hour” of the earthquake is the “day of their calamity.” It is the judgment of those in Adventism that have not an understanding of the knowledge that is increased in the latter days. They have chosen a counterfeit rock to build their house upon, and in reality, their rock is sand.

“teev” ntawm qhov av qeeg yog “hnub ntawm lawv txoj kev puas tsuaj.” Nws yog txoj kev txiav txim rau cov nyob hauv Adventism uas tsis muaj kev nkag siab txog txoj kev paub uas tau nce ntxiv rau hnub kawg no. Lawv tau xaiv ib lub pob zeb cuav los txhim tsa lawv lub tsev rau saum nws, thiab qhov tseeb tiag, lawv lub pob zeb ntawd yog xuab zeb.

“The warning has come: Nothing is to be allowed to come in that will disturb the foundation of the faith upon which we have been building ever since the message came in 1842, 1843, and 1844. I was in this message, and ever since I have been standing before the world, true to the light that God has given us. We do not propose to take our feet off the platform on which they were placed as day by day we sought the Lord with earnest prayer, seeking for light. Do you think that I could give up the light that God has given me? It is to be as the Rock of Ages. It has been guiding me ever since it was given.” Review and Herald, April 14, 1903.

“Lo lus ceeb toom twb los txog lawm: Tsis pub cia ib yam dab tsi nkag los uas yuav ua rau lub hauv paus ntawm txoj kev ntseeg uas peb tau txhim tsa saum no txij li thaum txoj xov los txog xyoo 1842, 1843, thiab 1844 raug cuam tshuam. Kuv twb nyob hauv txoj xov no, thiab txij thaum ntawd los kuv yeej tau sawv ntawm lub ntiajteb xub ntiag, ncaj ncees rau txoj kev kaj uas Vajtswv tau pub rau peb. Peb tsis npaj yuav txav peb ob txhais ko taw tawm ntawm lub laj thawj uas lawv tau muab tso rau saum, thaum ib hnub dhau ib hnub peb nrhiav tus Tswv nrog kev thov Vajtswv kub siab, nrhiav kom tau txoj kev kaj. Nej puas xav tias kuv yuav tso tseg txoj kev kaj uas Vajtswv tau pub rau kuv? Nws yuav tsum zoo li Lub Pob Zeb Ruaj Khov Mus Ib Txhis. Nws twb tau coj kuv kev txij thaum uas nws raug pub los lawm.” Review and Herald, Plaub Hlis 14, 1903.

The “month” represents the first month.

Lo lus “lub hli” sawv cev rau thawj lub hli.

Be glad then, ye children of Zion, and rejoice in the Lord your God: for he hath given you the former rain moderately, and he will cause to come down for you the rain, the former rain, and the latter rain in the first month. And the floors shall be full of wheat, and the fats shall overflow with wine and oil. And I will restore to you the years that the locust hath eaten, the cankerworm, and the caterpiller, and the palmerworm, my great army which I sent among you. And ye shall eat in plenty, and be satisfied, and praise the name of the Lord your God, that hath dealt wondrously with you: and my people shall never be ashamed. And ye shall know that I am in the midst of Israel, and that I am the Lord your God, and none else: and my people shall never be ashamed. Joel 2:23–27.

Yog li ntawd, nej cov me nyuam Xiyoos, cia li zoo siab, thiab cia li xyiv fab hauv tus Tswv uas yog nej tus Vajtswv; rau qhov nws twb pub nag thaum ntxov rau nej raws li qhov tsim nyog, thiab nws yuav ua kom nag nqes los rau nej, yog nag thaum ntxov thiab nag thaum lig hauv thawj lub hli. Thiab tej tshav nplej yuav puv npo nplej, thiab tej cawv txiv hmab nyem thiab roj nyem yuav ntws puv nphau. Thiab kuv yuav kho rov qab rau nej tej xyoo uas kooj txeeb tau noj tas lawm, thiab tus cab noj nplooj, thiab tus kab ntsig, thiab tus kooj rhuav tshem, yog kuv pab tub rog loj uas kuv tau txib tuaj nyob hauv nej nruab nrab. Thiab nej yuav tau noj nplua mias, thiab yuav txaus siab, thiab yuav qhuas lub npe ntawm tus Tswv uas yog nej tus Vajtswv, tus uas tau ua yam txaus hwj chim thiab txawv tshaj plaw rau nej; thiab kuv haiv neeg yuav tsis txaj muag ib txhis li. Thiab nej yuav paub tias kuv nyob hauv nruab nrab ntawm cov Yixayee, thiab tias kuv yog tus Tswv uas yog nej tus Vajtswv, tsis muaj dua lwm tus li; thiab kuv haiv neeg yuav tsis txaj muag ib txhis li. Yoos 2:23–27.

The “hour” of the Sunday law, Islam of the third woe unexpectedly strikes, and Laodicean Adventism is ashamed as they have trusted in the rock of the serpent. At that time, in the first month, the latter rain is poured out upon a purified people. At that point the United States is killed, after the torment from Nashville onward. The torment that is the destruction of the cities begins, and at the hour of the Sunday law the United States ends (is killed) as the sixth kingdom of Bible prophecy, ushering in the image of the beast testing time for the world that ends when the eighth kingdom comes to its end, with none to help (is killed).

“Teev” ntawm txoj kevcai Sunday, Islam ntawm txoj kev txom nyem thib peb dheev ntaus los, thiab Laodicean Adventism raug txaj muag vim lawv tau tso siab rau hauv lub pob zeb ntawm tus nab. Lub sijhawm ntawd, hauv thawj lub hli, nag tom qab raug nchuav tawm rau saum ib haiv neeg uas raug ntxuav kom huv. Thaum ntawd Tebchaws Meskas raug tua, tom qab txoj kev tsim txom txij Nashville mus lawm tom ntej. Txoj kev tsim txom uas yog kev rhuav tshem tej nroog pib, thiab ntawm teev ntawm txoj kevcai Sunday Tebchaws Meskas xaus (raug tua) ua lub nceeg vaj thib rau ntawm Vajlugkub tej lus faj lem, qhib lub sijhawm sim siab ntawm tus duab ntawm tus tsiaj qus rau lub ntiajteb, uas xaus thaum lub nceeg vaj thib yim los txog rau nws qhov kawg, tsis muaj leejtwg pab (raug tua).

The Euphrates

Tus Dej Euphrates

The Euphrates River is symbolically associated with Islam, and Euphrates means, “fruitful, or to break forth.” In the second woe the four winds that are bound at the Euphrates are loosed.

Tus Dej Euphrates raug txuas nrog kev cim rau Islam, thiab Euphrates txhais tias, “muaj txi ntsig, lossis tawg tawm los.” Hauv txoj kev puas tsuaj thib ob, plaub cua uas raug khi tseg ntawm Euphrates raug tso tawm.

And the sixth angel sounded, and I heard a voice from the four horns of the golden altar which is before God, Saying to the sixth angel which had the trumpet, Loose the four angels which are bound in the great river Euphrates. And the four angels were loosed, which were prepared for an hour, and a day, and a month, and a year, for to slay the third part of men. Revelation 9:13–15.

Ces tus tim tswv nrov nws lub raj, ces kuv hnov ib lub suab tawm ntawm plaub tug kub ntawm lub thaj kub uas nyob ntawm Vajtswv xub ntiag tuaj, hais rau tus tim tswv thib rau uas tuav lub raj tias, “Cia plaub tug tim tswv uas raug khi ntawm tus dej loj Euphrates dim mus.” Ces plaub tug tim tswv ntawd raug tso dim, yog cov uas twb raug npaj tseg rau ib teev, thiab ib hnub, thiab ib hlis, thiab ib xyoos, kom tua tau ib feem peb ntawm noob neej. Tshwmsim 9:13–15.

The Euphrates represented the eastern border of the Promised Land, and Islam is the “children of the east” in prophecy. Their prophetic characteristic is that they are restrained and released, beginning with Hagar being restrained by Sarah.

Tus Dej Eufalees sawv cev rau ciam teb sab hnub tuaj ntawm Lub Tebchaws Cog Tseg, thiab Islam yog cov “me nyuam sab hnub tuaj” hauv kev faj lem. Lawv tus yam ntxwv raws li kev faj lem yog tias lawv raug txwv thiab raug tso tawm, pib ntawm Ha-kas raug Xala txwv.

And God said, Sarah thy wife shall bear thee a son indeed; and thou shalt call his name Isaac: and I will establish my covenant with him for an everlasting covenant, and with his seed after him. And as for Ishmael, I have heard thee: Behold, I have blessed him, and will make him fruitful, and will multiply him exceedingly; twelve princes shall he beget, and I will make him a great nation. Genesis 17:19, 20.

Thiab Vajtswv hais tias, Xalaus uas yog koj tus pojniam yuav yug ib tug tub rau koj tiag tiag; thiab koj yuav hu nws npe hu ua Ixaj; thiab kuv yuav tsa kuv txojkev cog lus nrog nws ua ib txojkev cog lus nyob mus ib txhis, thiab nrog nws cajces tom qab nws. Hos rau Ixumayees, kuv twb hnov koj lawm: Saib seb, kuv twb foom koob hmoov rau nws lawm, thiab yuav ua kom nws txi txiv, thiab yuav muab nws huam vam coob kawg nkaus; nws yuav yug tau kaum ob tug thawj, thiab kuv yuav ua kom nws dhau los ua ib haiv neeg loj. Chivkeeb 17:19, 20.

Ishmael was made to be fruitful, and the Euphrates means fruitful. At the conclusion of the prophecy of one hundred and fifty years of the torment of the first woe, the prophecy of an hour, a day, a month and a year began when Islam was released to slay a third part of men. At the Sunday law the sixth kingdom of Bible prophecy is slain, and it is a third part of modern Rome. Islam had been restrained on August 11, 1840, at the empowerment of the first angel’s message, and it was released at the empowerment of the third angel’s message on 9/11.

Ishmael raug tsim kom muaj txi ntsig, thiab Euphrates txhais hais tias muaj txi ntsig. Thaum xaus ntawm zaj lus faj lem txog ib puas tsib caug xyoo ntawm kev tsim txom ntawm thawj txoj kev ceeb, zaj lus faj lem txog ib teev, ib hnub, ib hlis thiab ib xyoos tau pib thaum Islam raug tso tawm los tua ib feem peb ntawm tibneeg. Thaum muaj txoj cai hnub Sunday, lub nceeg vaj thib rau hauv Vajlugkub tej lus faj lem raug tua, thiab nws yog ib feem peb ntawm Loos niaj hnub no. Islam tau raug txwv cia thaum lub Yim Hli 11, 1840, thaum thawj tus tim tswv zaj lus raug muab hwj chim, thiab nws raug tso tawm thaum tus tim tswv thib peb zaj lus raug muab hwj chim rau 9/11.

On 9/11, the sealing of the one hundred and forty-four thousand began as the judgment of the dead ended, and the judgment of the living began. When Islam of the third woe was released on 9/11 it was immediately restrained during the sealing time.

Thaum hnub 9/11, kev muab lub cim rau ib puas plaub caug plaub txhiab leej tau pib thaum kev txiav txim rau cov neeg tuag xaus lawm, thiab kev txiav txim rau cov neeg ciaj sia tau pib. Thaum Islam ntawm txoj kev txom nyem thib peb raug tso tawm rau hnub 9/11, tam sim ntawd nws raug txwv cia nyob rau lub sijhawm muab lub cim.

“This view was given in 1847 when there were but very few of the Advent brethren observing the Sabbath, and of these but few supposed that its observance was of sufficient importance to draw a line between the people of God and unbelievers. Now the fulfillment of that view is beginning to be seen. ‘The commencement of that time of trouble,’ here mentioned does not refer to the time when the plagues shall begin to be poured out, but to a short period just before they are poured out, while Christ is in the sanctuary. At that time, while the work of salvation is closing, trouble will be coming on the earth, and the nations will be angry, yet held in check so as not to prevent the work of the third angel. At that time the ‘latter rain,’ or refreshing from the presence of the Lord, will come, to give power to the loud voice of the third angel, and prepare the saints to stand in the period when the seven last plagues shall be poured out.” Early Writings, 85.

“Qhov kev pom no tau raug muab rau xyoo 1847 thaum tseem tsuas muaj ob peb tug kwvtij Adventist uas ceev Hnub Xanpataus xwb, thiab ntawm cov no kuj tsuas muaj ob peb tug uas xav tias kev ceev nws muaj qhov tseem ceeb txaus los kos ib txoj kab cais nruab nrab ntawm haiv neeg ntawm Vajtswv thiab cov tsis ntseeg. Nim no qhov kev ua tiav ntawm qhov kev pom ntawd tab tom pib pom tseeb lawm. ‘Pib ntawm lub sijhawm kev txom nyem’ uas tau hais ntawm no, tsis yog hais txog lub sijhawm thaum tej xwm txheej phem yuav pib raug nchuav tawm, tiam sis yog hais txog ib ntus luv luv ua ntej lawv raug nchuav tawm, thaum Khetos tseem nyob hauv lub tuam tsev dawb huv. Lub sijhawm ntawd, thaum txoj haujlwm cawm dim tab tom xaus, kev txom nyem yuav tab tom los saum lub ntiajteb, thiab tej haiv neeg yuav npau taws, los tseem raug tuav kom nyob hauv kev tswj kom txhob cuam tshuam txoj haujlwm ntawm tus timtswv ceebtoom thib peb. Lub sijhawm ntawd ‘nag tom qab,’ los yog kev rov ua kom muaj zog tshiab uas los ntawm xub ntiag ntawm tus Tswv, yuav los, kom pub hwjchim rau lub suab nrov nrov ntawm tus timtswv ceebtoom thib peb, thiab npaj cov neeg dawb huv kom sawv taus nyob rau lub sijhawm thaum xya yam xwm txheej phem kawg yuav raug nchuav tawm.” Early Writings, 85.

The “short period” of time leading to the close of probation is the period “Christ is in the sanctuary” “closing” the “work of salvation.”

Lub “sijhawm luv” uas coj mus txog rau thaum xaus ntawm lub sijhawm sim yog lub sijhawm uas “Khetos nyob hauv lub tuam tsev dawb huv” “kaw” “txoj hauj lwm ntawm txoj kev cawm seej.”

“In the typical system, which was a shadow of the sacrifice and priesthood of Christ, the cleansing of the sanctuary was the last service performed by the high priest in the yearly round of ministration. It was the closing work of the atonement—a removal or putting away of sin from Israel. It prefigured the closing work in the ministration of our High Priest in heaven, in the removal or blotting out of the sins of His people, which are registered in the heavenly records. This service involves a work of investigation, a work of judgment; and it immediately precedes the coming of Christ in the clouds of heaven with power and great glory; for when He comes, every case has been decided. Says Jesus: ‘My reward is with Me, to give every man according as his work shall be.’ Revelation 22:12. It is this work of judgment, immediately preceding the second advent, that is announced in the first angel’s message of Revelation 14:7: ‘Fear God, and give glory to Him; for the hour of His judgment is come.’” The Great Controversy, 352.

“Hauv txoj kev txheej txheem ua piv txwv, uas yog ib tug duab ntxoov ntxoo ntawm Khetos txoj kev txi thiab txoj hauj lwm pov thawj, kev ntxuav lub chaw dawb huv yog txoj hauj lwm kawg uas tus pov thawj hlob ua nyob hauv txoj kev ua hauj lwm txhua xyoo. Nws yog txoj hauj lwm xaus ntawm txoj kev theej txhoj—yog kev tshem tawm los yog muab kev txhaum tshem ntawm cov Yixayee mus. Nws ua ntej qhia txog txoj hauj lwm xaus nyob hauv txoj kev ua hauj lwm ntawm peb tus Pov Thawj Hlob saum ntuj ceeb tsheej, nyob hauv kev tshem tawm los yog kev lwv kom ploj ntawm Nws haiv neeg tej kev txhaum, uas raug sau tseg nyob hauv tej ntaub ntawv saum ntuj ceeb tsheej. Txoj hauj lwm no muaj nrog ib txoj hauj lwm tshawb nrhiav, ib txoj hauj lwm txiav txim; thiab nws nyob tam sim ua ntej Khetos txoj kev los hauv tej huab saum ntuj nrog hwj chim thiab yeeb koob loj; vim thaum Nws los, txhua rooj plaub twb raug txiav txim lawm. Yexus hais tias: ‘Kuv qhov nqi zog nrog Kuv nyob, kom muab rau txhua tus neeg raws li nws tes hauj lwm yuav yog.’ Revelation 22:12. Nws yog txoj hauj lwm txiav txim no, uas nyob tam sim ua ntej txoj kev rov qab los zaum ob, uas raug tshaj tawm hauv thawj tus tim tswv txoj xov ntawm Revelation 14:7: ‘Nej cia li ntshai Vajtswv, thiab muab yeeb koob rau Nws; vim lub sij hawm ntawm Nws txoj kev txiav txim twb los txog lawm.’” The Great Controversy, 352.

The “blotting out of the sins of His people” occurs during the judgment of the living.

“Kev lwv tawm ntawm kev txhaum ntawm Nws haiv neeg” tshwm sim thaum lub sijhawm txiav txim rau cov neeg ciaj sia.

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. Acts 3:19–21.

Yog li ntawd, nej cia li hloov siab lees txim, thiab tig rov los cuag Vajtswv, xwv kom nej tej kev txhaum raug lwv tseg, thaum lub caij uas muaj kev txhawb zog rov qab los yuav los ntawm ntawm tus Tswv lub xub ntiag los; thiab nws yuav txib Yexus Khetos, tus uas twb raug tshaj tawm rau nej lawm ua ntej: tus uas ntuj yuav tsum txais cia mus txog rau lub caij uas txhua yam raug rov muab tsim kho dua tshiab, uas Vajtswv tau hais tseg los ntawm qhov ncauj ntawm nws cov yaj saub dawb huv txhua tus txij thaum pib lub ntiajteb los. Tubtxib Tes Haujlwm 3:19–21.

In order to repent, one must be living, and the repentance that Peter is here referring to in its perfect sense takes place when the “refreshing shall come.” The rest and the refreshing are the latter rain, which began when the mighty angel of Revelation eighteen descended to lighten the earth with His glory. That mighty angel was also the first angel of August 11, 1840 that descended when Islam was restrained, and that angel was “no less a personage than Jesus Christ.” The “refreshing” and “the times of restitution of all things” begins with Islam being loosed to anger the nations, and then restrained while the one hundred and forty-four thousand are sealed. 9/11 marks the times of the refreshing and rest, which is the latter rain, and it marks the period of the “restitution of all things.” What is restored is the church, which since the rebellion of 1863 has been the church militant, but will become the church triumphant in the sealing time of the one hundred and forty-four thousand.

Yuav kom muaj peev xwm hloov siab lees txim, tus neeg yuav tsum tseem muaj sia nyob, thiab txoj kev hloov siab lees txim uas Petus tab tom hais txog ntawm no hauv nws lub ntsiab lus tiav npo tshwm sim thaum “lub sijhawm ua kom rov qab muaj zog tuaj txog.” Txoj kev so thiab txoj kev ua kom rov qab muaj zog ntawd yog nag yav lig, uas tau pib thaum tus tim tswv muaj hwj chim loj ntawm Tshwm Sim kaum yim nqis los ua kom lub ntiajteb ci ntsa iab nrog Nws lub yeeb koob. Tus tim tswv muaj hwj chim loj ntawd kuj yog tib tug tim tswv thawj zaug ntawm lub Yim Hli 11, 1840 uas tau nqis los thaum Islam raug txwv tsis pub txav mus, thiab tus tim tswv ntawd yog “tsis yog lwm tus li Yexus Khetos xwb.” “Txoj kev ua kom rov qab muaj zog” thiab “lub sijhawm uas txhua yam raug muab rov qab los” pib nrog Islam raug tso kom dim tawm los ua rau tej haiv neeg chim, thiab tom qab ntawd raug txwv tseg thaum ib puas plaub caug plaub txhiab leej raug muab khi lub cim. 9/11 cim tseg txog lub sijhawm ntawm txoj kev ua kom rov qab muaj zog thiab txoj kev so, uas yog nag yav lig, thiab nws cim tseg txog lub caij nyoog ntawm “kev muab txhua yam rov qab los.” Yam uas raug muab rov qab los yog pawg ntseeg, uas txij li kev ntxeev siab xyoo 1863 los nws tau yog pawg ntseeg tub rog, tiam sis yuav dhau los ua pawg ntseeg yeej nyob rau lub sijhawm muab khi lub cim rau ib puas plaub caug plaub txhiab leej.

The church militant is a mixture of wheat and tares, and the church triumphant is the first fruit wheat offering of Pentecost. 9/11 was the first time Balaam struck the ass, and Balaam (the United States) began a worldwide war on terrorism immediately after the surprise attack. Balaam’s ass represents the three woes that make up the third woe, and which run parallel to the three angel’s messages. The three woes are therefore prophetically governed by the three steps of the three angels. For this reason, the second time Balaam strikes the ass it is a doubling, as is always the case in the second step. Between the two vineyards of the ancient literal and the modern spiritual glorious land Islam struck Israel on October 7, 2023, and there was immediately a restraint placed upon Gaza, and then Islam will strike Nashville.

Lub koom txoos tseem tab tom ua rog yog ib qho sib xyaw ntawm nplej thiab txhauv, thiab lub koom txoos yeej lawm yog thawj phaum txiv hmab txiv ntoo ntawm kev fij nplej rau Hnub Peetekos. 9/11 yog thawj zaug Npala‑as ntaus tus nees luav, thiab Npala‑as (Tebchaws Meskas) tau pib ib qho kev ua tsov rog thoob ntiaj teb tawm tsam kev ua phem tam sim ntawd tom qab qhov kev tawm tsam uas tuaj tsis ceev faj ntawd. Npala‑as tus nees luav sawv cev rau peb txoj kev txom nyem uas ua ke tsim tsa txoj kev txom nyem thib peb, thiab uas khiav mus raws ib sab nrog peb tug tim tswv tej lus. Vim li no, peb txoj kev txom nyem no raug kav raws li lus faj lem los ntawm peb theem ntawm peb tug tim tswv. Vim qhov no, zaum ob uas Npala‑as ntaus tus nees luav ntawd yog ib qho muab ua ob npaug, raws li ib txwm muaj nyob rau theem ob. Nyob nruab nrab ntawm ob lub vaj txiv hmab ntawm thaj av muaj koob meej qub thaum ub raws nraim thiab thaj av muaj koob meej tshiab raws sab ntsuj plig, Islam tau ntaus Ixayees thaum lub Kaum Hli 7, 2023, thiab tam sim ntawd tau muaj ib qho kev txwv muab tso rau Gaza, thiab tom qab ntawd Islam yuav ntaus Nashville.

The Nashville strike is the second of the two surprise attacks that in Balaam’s testimony occurs between the vineyards. Nashville marks the prophetic waymark when the message of the midnight cry joins the second angel. The midnight cry message begins when Christ’s two disciples, (representing the second angel’s message) loose the ass at the beginning of the triumphal entry. That procession ultimately leads to the cross, which represents the earthquake of the soon-coming Sunday law where the whore of Rome overcomes the sixth kingdom of Bible prophecy after her being forgotten for the history of the United States.

Kev tua hauv Nashville yog qhov thib ob ntawm ob zaug kev tawm tsam uas tuaj yam tsis tau ceeb toom, uas nyob hauv Npala-as zaj lus tim khawv tshwm sim nyob nruab nrab ntawm tej vaj hmab. Nashville cim tus ciam txheej yaj saub thaum zaj lus ntawm txoj kev quaj thaum ib tag hmo los koom nrog tus tim tswv thib ob. Zaj lus quaj thaum ib tag hmo pib thaum Khetos ob tug thwjtim, (uas sawv cev rau zaj lus ntawm tus tim tswv thib ob) daws tus luav khi ntawm thaum pib ntawm txoj kev nkag mus uas yeej koob meej. Txoj kev taug ntawd thaum kawg coj mus txog saum tus ntoo khaublig, uas sawv cev rau qhov av qeeg ntawm txoj cai Hnub Caiv cuav yuav los sai, thaum tus niam ntiav ntawm Loos kov yeej lub nceeg vaj thib rau ntawm Vajlugkub tej yaj saub lus tom qab uas nws raug tsis nco qab lawm rau hauv keeb kwm ntawm Tebchaws Meskas.

When the whore begins to sing her songs at the Sunday law the battle of Nineveh will have been repeated and the key will have been turned that marks the opening of the image of the beast testing time in the world. The battle of Nineveh is the ending of the midnight cry proclamation, which then turns into the loud cry of the third angel. The beginning of that period, which is marked by the surprise attack upon Nashville will also have been typified by the battle of Nineveh, for Jesus, as Alpha and Omega, always illustrates the end with the beginning. The Nashville attack will of prophetic necessity contain the elements of a victory of Rome over Persia that allows Islam to fill the earth with darkness. Donald Trump is the symbol of the image of Rome, so he will prevail in the battle of Nineveh associated with the Nashville strike, but his strength to resist the flood of Islam will have been depleted.

Thaum tus pojniam deev luag pib hu nws tej nkauj thaum txog txoj cai Hnub Xaiv, ces tsov rog Nineveh yuav tau rov muaj dua, thiab tus yawm sij yuav tau tig lawm uas cim txog kev qhib lub sij hawm ntawm kev sim siab txog tus duab ntawm tus tsiaj nyaum hauv ntiaj teb. Tsov rog Nineveh yog qhov xaus ntawm txoj kev tshaj tawm suab quaj thaum ib tag hmo, uas tom qab ntawd hloov mus ua suab quaj nrov ntawm tus tim tswv thib peb. Qhov pib ntawm lub caij nyoog ntawd, uas raug cim tseg los ntawm qhov kev tawm tsam ceev faj tsis txog saum Nashville, kuj yuav tau raug ua hom qhia tseg los ntawm tsov rog Nineveh thiab, rau qhov Yexus, raws li Alpha thiab Omega, ib txwm siv qhov pib los piav qhia qhov kawg. Qhov kev tawm tsam Nashville, raws li qhov yuav tsum muaj hauv lus faj lem, yuav muaj cov ntsiab lus ntawm yeej ntawm Loos saum Persia uas pub Islam los puv npo lub ntiaj teb nrog kev tsaus ntuj. Donald Trump yog lub cim ntawm tus duab ntawm Loos, yog li ntawd nws yuav yeej hauv tsov rog Nineveh uas txuas nrog qhov kev ntaus Nashville, tiam sis nws lub zog los tiv thaiv dej nyab ntawm Islam yuav tau qhuav tas lawm.

The battle that Ronald Reagan succeeded in winning in 1989 was a cold war that had began at the end of the Second World War. Trump’s cold war is the battle of Panium, and it leads to the Third World War at the Sunday law, which has been typified by the battle of Actium and also the battle of Nineveh. Trump’s cold war, represented by the battle of Panium leads to the bringing down of the “wall” of separation of church and state in the Constitution, as typified by the bringing down of the Berlin “wall” in 1989.

Tsov rog uas Ronald Reagan tau ua tiav hauv kev yeej xyoo 1989 yog ib tsov rog txias uas tau pib rau thaum kawg ntawm Tsov Rog Ntiaj Teb Zaum Ob. Trump tsov rog txias yog tsov rog ntawm Panium, thiab nws coj mus rau Tsov Rog Ntiaj Teb Zaum Peb ntawm txoj cai hnub Sunday, uas tau raug ua piv txwv ua ntej los ntawm tsov rog ntawm Actium thiab kuj los ntawm tsov rog ntawm Nineveh. Trump tsov rog txias, uas raug sawv cev los ntawm tsov rog ntawm Panium, coj mus rau kev rhuav nqis ntawm “phab ntsa” uas cais pawg ntseeg thiab lub xeev nyob rau hauv Txoj Cai Lij Choj, ib yam li tau raug ua piv txwv los ntawm kev rhuav nqis ntawm Berlin “phab ntsa” xyoo 1989.

Nashville represents the point where the ass of Balaam crushes Balaam's foot against the wall, thus identifying a crippling at the wall. The period of the midnight cry begins with an event that crashes into the wall of separation in the Constitution, thus marking the beginning of the setting up of the image of the beast (the combination of church and state) with a waymark that typifies the tearing down of the wall of separation at the ending of the setting up of the image of the beast. Donald Trump will prophetically speak with an executive order that typifies the speaking at the Sunday law, as typified with the Alien and Sedition Acts of 1798. He will there defeat the globalists of the Democratic party and their counterparts of the RINO globalists of the Republican party. His victory over the enemies typified by Persia in the battle of Nineveh, will leave both sides of the political war sapped of the strength necessary to resist the locusts of Islam that will spread over the land. The crushed foot of Trump is the wall at the beginning of the midnight cry proclamation that leads to the wall at the ending.

Nashville sawv cev rau qhov chaw uas Npala-as tus nees luav tsoo Npala-as ko taw rau ntawm phab ntsa, yog li qhia txog kev ua kom ceg tawv ntawm phab ntsa. Lub sijhawm ntawm txoj kev quaj thaum ib tag hmo pib nrog ib qho xwm txheej uas tsoo nkag rau hauv phab ntsa ntawm kev cais nyob hauv Txoj Cai Lij Choj, yog li cim txog qhov pib ntawm kev tsa tus yam ntxwv ntawm tus tsiaj qus (kev sib koom ua ke ntawm pawg ntseeg thiab lub xeev) nrog ib lub cim taw qhia uas ua qauv txog kev rhuav tshem phab ntsa ntawm kev cais thaum kawg ntawm kev tsa tus yam ntxwv ntawm tus tsiaj qus. Donald Trump yuav hais lus raws li yaj saub nrog ib daim executive order uas ua qauv txog kev hais lus ntawm txoj cai hnub Sunday, raws li tau ua qauv tseg nrog Alien and Sedition Acts of 1798. Nyob ntawd nws yuav kov yeej cov globalists ntawm Democratic party thiab lawv cov neeg sib thooj uas yog RINO globalists ntawm Republican party. Nws txoj kev yeej cov yeeb ncuab uas Persia sawv cev rau hauv tsov rog Nineveh, yuav ua rau ob tog ntawm kev ua rog nom tswv qaug zog tag nrho ntawm lub zog uas tsim nyog los tawm tsam cov kooj tis ntawm Islam uas yuav kis thoob plaws lub tebchaws. Trump ko taw uas raug tsoo yog phab ntsa thaum pib ntawm kev tshaj tawm txoj kev quaj thaum ib tag hmo uas coj mus rau phab ntsa thaum kawg.

We will continue this consideration of the three woes in the next article.

Peb yuav txuas ntxiv qhov kev xav txog peb qhov kev txom nyem no nyob rau hauv tsab xov xwm tom ntej.