In Isaiah twenty-eight the “scornful men which rule” “Jerusalem” are represented as the “drunkards of Ephraim,” and as the “crown of pride.” “Crown” represents leadership and “pride” represents a satanic character.

Hauv Yaxayas tshooj nees nkaum yim, cov “neeg thuam thuam uas kav” “Yeluxalees” raug sawv cev ua cov “qaug cawv ntawm Efa‑is,” thiab ua “lub mom kub ntawm kev khav theeb.” “Mom kub” sawv cev rau kev coj thawjcoj, hos “kev khav theeb” sawv cev rau tus cwj pwm uas yog ntawm Xatas.

The drunkards are contrasted with the remnant (“residue”) who become God’s “crown” of glory, for during the latter rain the Lord sets up His “kingdom of glory” as typified by Him setting up the “kingdom of grace” at the cross. The kingdom of grace at the cross typifies the kingdom of glory at the Sunday law. The latter rain began on 9/11 when the sealing of the one hundred and forty-four thousand and the judgment of the living began.

Cov neeg qaug cawv raug muab sib piv rau cov seem tseg (“residue”) uas dhau los ua Vajtswv “lub mom kub” ntawm lub hwjchim ci ntsa iab, rau qhov thaum lub nag tom qab, tus Tswv tsa Nws “lub nceeg vaj ntawm lub hwjchim ci ntsa iab” raws li qhov uas tau ua qauv tseg los ntawm Nws tsa “lub nceeg vaj ntawm txojkev tshav ntuj” rau saum tus ntoo khaublig. Lub nceeg vaj ntawm txojkev tshav ntuj rau saum tus ntoo khaublig yog ib qho qauv sawv cev rau lub nceeg vaj ntawm lub hwjchim ci ntsa iab thaum txoj cai Sunday. Lub nag tom qab tau pib rau hnub 9/11 thaum kev muab lub cim kaw rau ib puas plaub caug plaub txhiab leej thiab kev txiav txim rau cov neeg ciaj sia tau pib.

“I saw that all things are intensely looking and stretching their thoughts on the impending crisis before them. The sins of Israel must go to judgment beforehand. Every sin must be confessed at the sanctuary, then the work will move. It must be done now. The remnant in the time of trouble will cry, My God, My God, why hast Thou forsaken me?

“Kuv pom tias txhua yam tab tom ntsia ntsoov thiab nthuav lawv tej kev xav mus rau qhov kev kub ntxhov uas tab tom los nyob ntawm lawv xub ntiag. Tej kev txhaum ntawm Ixayees yuav tsum mus rau hauv txoj kev txiav txim ua ntej. Txhua txoj kev txhaum yuav tsum raug lees txim ntawm lub chaw dawb huv, ces txoj hauj lwm thiaj yuav txav mus. Nws yuav tsum ua tam sim no. Cov seem nyob hauv lub sijhawm kev txom nyem yuav quaj tias, Kuv tus Vajtswv, Kuv tus Vajtswv, ua cas Koj thiaj tso kuv tseg?”

“The latter rain is coming on those that are pure—all then will receive it as formerly.

“Cov nag nag kawg tabtom los rau saum cov uas dawb huv—thaum ntawd sawv daws yuav tau txais nws ib yam li yav tag los.

“When the four angels let go, Christ will set up His kingdom. None receive the latter rain but those who are doing all they can. Christ would help us. All could be overcomers by the grace of God, through the blood of Jesus. All heaven is interested in the work. Angels are interested.” Spalding and Magan, 3.

“Thaum plaub tug tim tswv tso tes lawm, Khetos yuav tsa Nws lub nceeg vaj. Tsis muaj leejtwg yuav tau txais nag lig tsuas yog cov uas tab tom ua txhua yam lawv ua tau. Khetos yuav pab peb. Txhua tus kuj yuav kov yeej tau los ntawm Vajtswv txoj kev tshav ntuj, los ntawm Yexus cov ntshav. Tag nrho saum ntuj ceeb tsheej mob siab rau txoj hauj lwm no. Cov tim tswv kuj mob siab rau.” Spalding and Magan, 3.

The four winds of Revelation are also represented by Isaiah as a rough wind that had been stayed during the day of the east wind, as are Revelation’s four winds of strife held in check by the four angels. The four winds are identified as an “angry horse seeking to break loose” bringing “death and destruction” by Sister White. The four winds are progressively released, beginning at 9/11 then greatly amplified at the Sunday law, and then fully loosed when human probation closes.

Plaub Plaub Cua hauv Phau Ntawv Qhia Tshwm kuj raug Yaxayas sawv cev ua ib lub cua hnyav uas twb raug tuav cia thaum lub caij hnub ntawm cua sab hnub tuaj, ib yam li Plaub Cua ntawm kev sib cav hauv Phau Ntawv Qhia Tshwm raug plaub tug tim tswv tuav kom txhob tawm. Plaub Cua no raug Sister White qhia tias yog ib tug “nees chim npau taws nrhiav kev tawg dim” uas coj los “kev tuag thiab kev puas tsuaj.” Plaub Cua no raug tso tawm zuj zus, pib ntawm 9/11, ces raug ua kom loj hlob heev ntawm txoj cai Hnub Caiv, thiab tom qab ntawd thiaj raug tso tawm tas nrho thaum lub sijhawm uas tibneeg txoj kev sim siab xaus lawm.

Released and Restrained

Tso Tawm thiab Cia Tseg

The seventh trumpet, which is also the third woe, which announces the finishing of the mystery of God was prophetically sounded at 9/11 when Islam was released and then prophetically restrained by George W. Bush post-911. The mother of Islam, Hagar, Ishmael’s mother is a symbol of restraint and release. She was released by Sarah to procreate with Abraham by Sarah, then because of jealousy she was restrained by Sarah, causing Hagar to run away, until the angel restrained Hagar from running and told her to return. After the birth of Isaac, the strife of Hagar and Sarah continued until Abraham cast out the bondwoman, thus placing another restraint upon her.

Lub xya raj ncas, uas kuj yog txoj kev txom nyem thib peb, uas tshaj tawm txog kev ua kom tiav ntawm Vajtswv tej lus tsis meej, tau raug tshuab raws li cev Vajtswv lus thaum 9/11 thaum Islam raug tso tawm, thiab tom qab ntawd raug txwv raws li cev Vajtswv lus los ntawm George W. Bush tom qab 9/11. Niam ntawm Islam, yog Hagar, leej niam ntawm Ishmael, yog ib lub cim ntawm kev txwv thiab kev tso tawm. Sarah tau tso nws tawm kom nws nrog Abraham yug noob los ntawm Sarah txoj cai; ces vim kev khib, Sarah thiaj txwv nws, ua rau Hagar khiav mus lawm, mus txog thaum tus tim tswv txwv Hagar kom txhob khiav ntxiv thiab hais kom nws rov qab los. Tom qab Isaac yug los lawm, kev sib ceg ntawm Hagar thiab Sarah tseem txuas ntxiv mus txog thaum Abraham ntiab tus poj qhev tawm mus, yog li ntawd thiaj muab ib qho kev txwv ntxiv tso rau saum nws.

The four angels of Islam were released at the beginning of the three hundred and ninety-one year and fifteen-day prophecy of Revelation chapter nine verse fifteen and they were then restrained on August 11, 1840.

Plaub tug tim tswv ntawm Islam raug tso tawm thaum pib ntawm cov lus faj lem peb puas cuaj caum ib xyoos thiab kaum tsib hnub hauv Tshwmsim tshooj cuaj nqe kaum tsib, thiab tom qab ntawd lawv raug txwv tseg rau hnub tim 11 lub Yim Hli, 1840.

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.

Thiab tus tim tswv thib rau thiaj tshuab raj, thiab kuv hnov ib lub suab tawm ntawm plaub tug kub ntawm lub thaj kub uas nyob ntawm Vajtswv xub ntiag, Hais rau tus tim tswv thib rau uas tuav lub raj ntawd tias, Tso plaub tug tim tswv uas raug khi tseg nyob ntawm tus dej loj Euphrates. Thiab plaub tug tim tswv ntawd raug tso tawm lawm, yog cov uas twb raug npaj cia rau ib teev, thiab ib hnub, thiab ib hlis, thiab ib xyoos, kom tua tau ib feem peb ntawm tib neeg. Revelation 9:13–15.

After Islam of the third woe was released to attack at 9/11, George W. Bush initiated his worldwide war on terrorism and put a restraint on Islam. The first mention of Ishmael, the symbol of Islam identifies that Ishmael descendants would be against every man and every man would be against them.

Tom qab Islam ntawm txoj kev txom nyem thib peb raug tso tawm los tawm tsam rau hnub 9/11, George W. Bush tau pib nws txoj kev ua tsov rog thoob ntiaj teb tawm tsam kev ua phem phem thiab tau muab ib txoj kev txwv rau Islam. Qhov uas thawj zaug hais txog Ishmael, uas yog lub cim sawv cev rau Islam, qhia meej tias Ishmael cov xeeb leej xeeb ntxwv yuav tawm tsam txhua tus neeg thiab txhua tus neeg yuav tawm tsam lawv.

And the angel of the Lord said unto her, Behold, thou art with child, and shalt bear a son, and shalt call his name Ishmael; because the Lord hath heard thy affliction. And he will be a wild man; his hand will be against every man, and every man’s hand against him; and he shall dwell in the presence of all his brethren. Genesis 16:11, 12.

Tus tim tswv ntawm tus Tswv hais rau nws tias, Saib seb, koj muaj cev xeeb tub lawm, thiab koj yuav yug tau ib tug tub, thiab koj yuav hu nws lub npe hu ua Ishmael; vim tus Tswv tau hnov koj txoj kev txom nyem. Thiab nws yuav yog ib tug neeg qus; nws txhais tes yuav tawm tsam txhua tus neeg, thiab txhua tus neeg txhais tes yuav tawm tsam nws; thiab nws yuav nyob rau ntawm xub ntiag ntawm tag nrho nws cov kwvtij. Chivkeeb 16:11, 12.

Islam is the power at the end of the world that “every man’s hand” will be against, and Islam will be against every man, just as it is being perfectly fulfilled today. The particular work of Islam as a symbol of prophecy is to bring about a world war. This subject is confirmed by the story of Elijah, John the Baptist and is represented as “the angering of the nations” in the book of Revelation.

Islam yog lub hwj chim nyob rau thaum kawg ntawm lub ntiaj teb uas “txhua tus neeg txhais tes” yuav tawm tsam, thiab Islam yuav tawm tsam txhua tus neeg, ib yam li niaj hnub no nws tab tom raug ua kom tiav raws nraim. Tes haujlwm tshwj xeeb ntawm Islam raws li ib lub cim ntawm txoj lus faj lem yog los ua kom muaj ib qho kev ua tsov rog thoob qab ntuj. Zaj kawm no raug lees paub los ntawm zaj keeb kwm ntawm Eliyas, Yauhas tus Neeg Ua Kev Cai Raus Dej, thiab raug sawv cev ua “kev chim siab ntawm cov haiv neeg” hauv phau Ntawv Qhia Tshwm.

“‘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 pib ntawm lub sijhawm kev txom nyem ntawd,’ uas tau hais tseg ntawm no, tsis yog hais txog lub sijhawm uas 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 hauj lwm cawm seej tab tom xaus, kev txom nyem yuav los rau saum lub ntiajteb, thiab txhua haiv neeg yuav npau taws, los lawv tseem yuav raug tuav cia kom tsis txhob txwv tau txoj hauj lwm ntawm tus tim tswv thib peb. Lub sijhawm ntawd, ‘nag tom qab,’ los yog kev rov qab txhawb zog uas los ntawm Vajtswv tus Tswv lub xub ntiag, yuav los, kom pub hwjchim rau lub suab nrov nrov ntawm tus tim tswv thib peb, thiab npaj cov neeg dawb huv kom sawv ruaj khov tau nyob hauv lub sijhawm uas xya yam xwm txheej phem kawg yuav raug nchuav tawm.” Early Writings, 85.

In the “days” when the latter rain is falling, Christ sets up His kingdom of glory as represented in the book of Daniel.

Nyob rau hauv cov “hnub” thaum nag yav lig tab tom poob, Khetos tsa Nws lub nceeg vaj uas muaj hwjchim ci ntsa iab raws li tau sawv cev tseg hauv phau ntawv Daniel.

And in the days of these kings shall the God of heaven set up a kingdom, which shall never be destroyed: and the kingdom shall not be left to other people, but it shall break in pieces and consume all these kingdoms, and it shall stand for ever. Daniel 2:44.

Thiab nyob rau tej vaj ntxwv no lub sijhawm, Vajtswv saum ntuj yuav tsa ib lub tebchaws sawv, uas yuav tsis raug rhuav tshem ib txhis li; thiab lub tebchaws ntawd yuav tsis raug muab tso tseg rau lwm haiv neeg, tiamsis nws yuav tsoo tej noob vaj no huv tibsi ua tej daim tawg tas thiab muab lawv rhuav tshem, thiab nws yuav nyob ruaj mus ib txhis. Daniel 2:44.

In the “days” when Christ sets up His kingdom of glory, those who are Christ’s “crown” of glory are contrasted with the drunkards who wear the “crown” of pride. Habakkuk’s “vision” that was to be written and made plain upon “tables” graphically illustrates the historical witness of the foundational truths of Adventism. In Habakkuk’s testimony Joel’s two classes of either “pride” or “glory” are represented as a class who are—justified by faith or who are—lifted up in pride. Verse four of chapter two addresses the two classes and they parallel the classic illustration of the Pharisee and the Publican. The Publican went home justified and the Pharisee’s “soul” is “not upright” for it is “lifted up.”

Hauv cov “hnub” uas Khetos tsa Nws lub nceeg vaj uas muaj hwjchim ci ntsa iab, cov uas yog Khetos tus “mom‑kub” ntawm hwjchim ci ntsa iab raug muab piv txawv ntawm cov neeg qaug cawv uas hnav tus “mom‑kub” ntawm kev khav theeb. Habakkuk tus “zeem muag” uas yuav tsum raug sau tseg thiab ua kom meej rau saum “phaj” qhia kom pom tseeb txog zaj lus tim khawv keeb kwm ntawm tej qhov tseeb hauv paus uas Adventism tsa los. Hauv Habakkuk zaj lus tim khawv, Yau‑ees ob pawg neeg ntawm “kev khav theeb” los sis “hwjchim ci ntsa iab” raug sawv cev ua ib pawg neeg uas yog—raug suav tias ncaj ncees vim kev ntseeg—los sis uas yog—raug tsa siab hauv kev khav theeb. Nqe plaub ntawm tshooj ob hais txog ob pawg neeg ntawd, thiab lawv sib phim nrog daim duab piv txwv qub ntawm tus Falixais thiab tus Neeg Sau Se. Tus Neeg Sau Se rov mus tsev nrog qhov raug suav tias ncaj ncees, hos tus Falixais tus “ntsujplig” “tsis ncaj” vim nws “raug tsa siab.”

Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith. Habakkuk 2:4.

Saib seb, nws tus ntsuj plig uas khav theeb tsis ncaj ncees nyob hauv nws: tiam sis tus ncaj ncees yuav ciaj sia los ntawm nws txoj kev ntseeg. Habakkuk 2:4.

In the next verse Habakkuk identifies the class whose hearts are lifted up in pride as drunk, thus connecting Isaiah’s and Habakkuk’s drunks with “pride.”

Hauv nqe tom qab no, Habakkuk qhia meej tias pawg neeg uas lawv lub siab raug tsa siab vim kev khav theeb yog cov neeg qaug cawv, yog li txuas Yaxayas thiab Habakkuk cov neeg qaug cawv nrog “kev khav theeb.”

Yea also, because he transgresseth by wine, he is a proud man, neither keepeth at home, who enlargeth his desire as hell, and is as death, and cannot be satisfied, but gathereth unto him all nations, and heapeth unto him all people. Habakkuk 2:5.

Muaj tseeb tiag, vim nws ua txhaum los ntawm cawv txiv hmab, nws yog ib tug neeg khav theeb, nws tsis nyob twj ywm hauv tsev; nws nthuav nws txoj kev ntshaw kom dav li ntuj txiag teb tsaus, thiab zoo ib yam li kev tuag, tsis muaj hnub txaus siab li, tiam sis nws sau txhua haiv neeg los rau nws, thiab khaws txhua pawg neeg los ua nws tug. Habakkuk 2:5.

It is worth remembering that these verses in Habakkuk were not only fulfilled in Millerite history, but their fulfillment was a common subject of both Ellen White and the early pioneers of Adventism. Those who were justified by the faith represented in verse four of Millerite history were those who endured the crisis of the first disappointment, which marked both the tarrying time and the arrival of the second angel’s message announcing the fall of Babylon. The Millerites understood within that testing history that the former covenant people, who had been historically Protestants had become the daughters of Babylon. Those Protestants were Protestants represented by the church of Sardis, representing a covenant people, for they had a “name”, symbol of both character and covenant relationship, but they were dead.

Nws tsim nyog nco ntsoov tias cov nqe vajlugkub no hauv Habakkuk tsis yog tsuas yog tau ua tiav hauv keeb kwm Millerite xwb, tiam sis lawv qhov kev ua tiav kuj yog ib lo lus kawm uas Ellen White thiab cov thawj coj thaum ntxov ntawm Adventism ob leeg nquag hais txog. Cov uas raug suav tias ncaj ncees los ntawm txoj kev ntseeg uas sawv cev hauv nqe plaub ntawm keeb kwm Millerite yog cov uas tau nyiaj dhau txoj kev kub ntxhov ntawm thawj qhov kev poob siab, uas cim tseg ob qho tib si lub sijhawm ncua thiab kev tuaj txog ntawm tus tim tswv ob txoj xov uas tshaj tawm txog kev poob ntawm Npanpiloo. Cov Millerites to taub nyob hauv qhov keeb kwm kev sim ntawd tias cov neeg ntawm qub lus cog tseg, uas raws keeb kwm yog cov Protestants, twb dhau los ua cov ntxhais ntawm Npanpiloo lawm. Cov Protestants ntawd yog cov Protestants uas sawv cev los ntawm pawg ntseeg Sardis, sawv cev rau ib haiv neeg ntawm lus cog tseg, rau qhov lawv muaj ib “lub npe,” uas yog lub cim ntawm ob qho tib si tus cwj pwm thiab kev sib raug zoo ntawm lus cog tseg, tiam sis lawv twb tuag lawm.

And unto the angel of the church in Sardis write; These things saith he that hath the seven Spirits of God, and the seven stars; I know thy works, that thou hast a name that thou livest, and art dead. Revelation 3:1.

Thiab sau ntawv mus rau tus timtswv ntawm pawg ntseeg hauv Xadis hais tias; Cov no yog tej lus uas tus uas tuav xya Leej Ntsuj Plig ntawm Vajtswv, thiab xya lub hnubqub, hais; Kuv paub koj tej haujlwm, tias koj muaj npe tias koj ciaj sia, los koj twb tuag lawm. Tshwmsim 3:1.

In the testing process of 1844 that began on April 19 and thereafter ended on October 22—those who failed the testing process were lifted up in pride, and if we would but read the verses that follow verse five, the characteristic of human pride is there exemplified with an illustration of papal arrogance and self-exaltation. It ends in verse twenty where it is pronounced that the Lord is in His holy temple, let all the earth keep silent.

Hauv txojkev sim siab xyoo 1844 uas tau pib rau lub Plaub Hlis 19 thiab tom qab ntawd xaus rau lub Kaum Hlis 22—cov uas swb rau txojkev sim siab ntawd tau raug tsa siab hauv kev khav theeb, thiab yog peb tsuas nyeem cov nqe uas tom qab nqe tsib, yam ntxwv ntawm tibneeg txojkev khav theeb raug muab ua qauv pom tseeb nyob ntawd nrog ib daim duab piv txwv txog papal kev khav theeb thiab kev tsa tus kheej kom siab. Nws xaus rau hauv nqe nees nkaum uas tau tshaj tawm tias tus Tswv nyob hauv Nws lub tuam tsev dawb huv; cia tag nrho lub ntiajteb nyob twj ywm ntsiag to.

But the Lord is in his holy temple: let all the earth keep silence before him. Habakkuk 2:20.

Tiamsis tus Tswv nyob hauv nws lub tuam tsev dawb huv; cia tag nrho lub ntiajteb nyob ntsiag to ntawm nws xub ntiag. Habakkuk 2:20.

Verse two of Habakkuk chapter two identifies the first disappointment of April 19, 1844 and the chapter ends in verse twenty, which clearly marks October 22, 1844 when the Lord came suddenly to His temple.

Nqe ob hauv Habakuk tshooj ob qhia txog thawj qhov kev poob siab ntawm lub Plaub Hlis 19, 1844, thiab tshooj ntawd xaus rau nqe nees nkaum, uas qhia meej txog lub Kaum Hli 22, 1844 thaum tus Tswv tuaj tam sim ntawd rau hauv Nws lub tuam tsev.

Four Comings on October 22, 1844 (line upon line)

Plaub Yam Kev Los Rau Hnub Tim 22 Lub Kaum Hli, 1844 (kab saum kab)

“The coming of Christ as our high priest to the most holy place, for the cleansing of the sanctuary, brought to view in Daniel 8:14; the coming of the Son of man to the Ancient of Days, as presented in Daniel 7:13; and the coming of the Lord to His temple, foretold by Malachi, are descriptions of the same event; and this is also represented by the coming of the bridegroom to the marriage, described by Christ in the parable of the ten virgins, of Matthew 25.” The Great Controversy, 426.

“Kev los ntawm Khetos ua peb Tus Pov Thawj Hlob mus rau qhov chaw Dawb Huv Tshaj, rau txoj haujlwm ntxuav lub chaw dawb huv, uas raug muab los pom hauv Daniyees 8:14; kev los ntawm Neeg Leej Tub mus rau ntawm Tus Laus Hnub Nyoog, raws li tau nthuav tawm hauv Daniyees 7:13; thiab kev los ntawm tus Tswv mus rau Nws lub tuam tsev, uas Malakis tau yaj saub hais tseg, yog cov lus piav txog tib qho xwm txheej xwb; thiab qhov no kuj raug sawv cev los ntawm nraug vauv los rau kev tshoob, raws li Khetos tau piav hauv zaj lus piv txwv txog kaum tus nkauj xwb, hauv Mathais 25.” The Great Controversy, 426.

Verses three and four identify the two classes which are produced in the testing process of verse two through to verse twenty, the testing process of April 19, 1844 unto October 22, 1844. Verse four through nineteen are addressing the papal power with the exception of verse fourteen which addresses the history that follows the descent of the angel of Revelation chapter eighteen at 9/11.

Nqe peb thiab nqe plaub qhia txog ob pab neeg uas raug tsim tawm hauv txoj kev sim siab ntawm nqe ob mus txog nqe nees nkaum, yog txoj kev sim siab txij lub Plaub Hlis 19, 1844 mus txog lub Kaum Hlis 22, 1844. Nqe plaub mus txog nqe kaum cuaj tab tom hais txog hwj chim papal, tsuas yog nqe kaum plaub xwb uas hais txog keeb kwm uas raws tom qab kev nqis los ntawm tus tim tswv hauv Tshwm Sim tshooj kaum yim thaum 9/11.

For the earth shall be filled with the knowledge of the glory of the Lord, as the waters cover the sea. Habakkuk 2:14.

Vim hais tias lub ntiajteb yuav puv npo nrog txoj kev paub txog yeeb koob ntawm tus Tswv, ib yam li tej dej npog hiavtxwv. Habakkuk 2:14.

In the testing process of the second angel in Millerite history two classes of worshippers were developed and thereafter manifested at the crisis of October 22, 1844. The character of the wicked in the passage is the character of the papacy, and in that testing period the faithful Millerites came to proclaim in agreement with the message of the second angel that the Protestant church had become the daughters of Rome through their rejection of the Millerite message. The controversy that unfolded between the starting at April 19 and the ending on October 22 is where character either as a proud drinker of Babylon’s wine as was Belshazzar or as someone who like Daniel before Belshazzar was justified by his faith. That controversy is where the drama unfolds that awakens the world to the eternal realities associated with the third angel’s message. The backdrop of the drunk verses the justified is placed within the context of the argument being how the world is enlightened to the issues, “For the earth shall be filled with the knowledge of the glory of the Lord, as the waters cover the sea.” That enlightening began at 9/11.

Hauv txojkev sim siab ntawm tus tim tswv thib ob hauv keeb kwm Millerite, ob pawg neeg pe hawm tau raug tsim tawm, thiab tom qab ntawd tau tshwm sim meej nyob rau hauv lub sijhawm kub ntxhov ntawm Lub Kaum Hli 22, 1844. Tus yam ntxwv ntawm cov neeg phem hauv nqe ntawd yog tus yam ntxwv ntawm txojkev kav papacy, thiab nyob rau lub sijhawm sim siab ntawd cov Millerites uas ncaj ncees tau los tshaj tawm, raws li txoj lus ntawm tus tim tswv thib ob, tias pawg ntseeg Protestant tau dhau los ua cov ntxhais ntawm Loos vim lawv tsis lees txais txoj xov Millerite. Kev sib cav uas nthuav tawm txij thaum pib rau Lub Plaub Hlis 19 mus txog thaum xaus rau Lub Kaum Hli 22 yog qhov chaw uas tus cwj pwm raug nthuav tawm, txawm yog ua ib tug neeg khav theeb uas haus cawv txiv hmab Npanpiloo ib yam li Belshazzar, los sis ua ib tug neeg uas, ib yam li Daniyee nyob ntawm Belshazzar xub ntiag, raug suav hais tias ncaj ncees vim nws txojkev ntseeg. Kev sib cav ntawd yog qhov chaw uas zaj yeeb yam nthuav tawm uas tsa lub ntiaj teb kom tsim dheev rau cov kev muaj tiag uas nyob mus ib txhis uas txuas nrog tus tim tswv thib peb txoj xov. Daim keeb keeb ntawm tus neeg qaug cawv tawm tsam tus neeg raug suav hais tias ncaj ncees raug muab tso rau hauv lub ntsiab lus ntawm txojkev sib cav hais txog yam uas lub ntiaj teb raug ci pom txog cov teeb meem no li cas, “Rau qhov lub ntiaj teb yuav puv nkaus ntawm txojkev paub txog tus Tswv lub hwjchim ci ntsa iab, ib yam li dej npog hiav txwv.” Qhov kev ci pom ntawd tau pib thaum 9/11.

At the conclusion of the history represented in Habakkuk chapter two the Lord suddenly came to His temple on October 22, 1844. He did so in fulfillment of the prophecy that He set forth as Palmoni in verse fourteen of Daniel eight.

Thaum xaus rau keeb kwm uas tau sawv cev nyob hauv Habakkuk tshooj ob, tus Tswv mam li nco dheev los rau hauv Nws lub tuam tsev thaum Lub Kaum Hli 22, 1844. Nws tau ua li ntawd kom tiav raws li zaj lus faj lem uas Nws tau nthuav tawm ua Palmoni nyob hauv nqe kaum plaub ntawm Daniel yim.

Palmoni

Palmoosni

On the tenth day of the seventh month of the biblical calendar, which in 1844 fell upon the twenty-second day of the tenth month, Habakkuk 2:20 was fulfilled, and the symbolical number “220” can be seen in the ‘chapter and verse’ which identifies a dispensational change in the work of Christ in the heavenly sanctuary. A prophetic characteristic of the one hundred and forty-four thousand is that they are those who follow the Lamb whithersoever He goeth. To follow Christ means to follow Him in His Word.

Nyob rau hnub kaum ntawm lub hli xya raws li daim tim khawv Vajlugkub, uas nyob rau xyoo 1844 poob rau hnub nees nkaum ob ntawm lub hli kaum, Habakkuk 2:20 tau ua tiav, thiab tus lej ua cim “220” kuj pom tau nyob hauv “tshooj thiab nqe” uas qhia txog ib qho kev hloov ntawm lub caij nyoog hauv txoj hauj lwm ntawm Khetos hauv lub tuam tsev dawb huv saum ntuj. Ib qho yam ntxwv yaj saub ntawm ib puas plaub caug plaub txhiab leej yog tias lawv yog cov uas raws tus Menyuam Yaj mus txawm Nws mus qhov twg los xij. Kev raws Khetos txhais tias raws Nws hauv Nws Txojlus.

In His Word, the number “220” symbolically represents the combination of divinity and humanity, and the very work Christ began on that date was the work of combining His divinity with humanity. In 1844 on the twenty-second day of the tenth month, or symbolically twenty-two times ten equaling “220” (22 X 10 = 220) or you might say, on the very date that equates symbolically to “220,” Habakkuk “2:20” was fulfilled as Christ moved from the holy place to the Most Holy Place to begin the investigative judgment.

Hauv Nws Txojlus, tus lej “220” sawv cev ua cim rau kev sib koom ua ke ntawm Vajtswv txoj kev muaj tswv ntuj thiab tib neeg txoj kev ua neeg, thiab txoj haujlwm uas Khetos pib rau hnub ntawd yeej yog txoj haujlwm ntawm kev koom Nws txoj kev muaj tswv ntuj nrog tib neeg txoj kev ua neeg. Xyoo 1844 rau hnub nees nkaum ob ntawm lub hli kaum, lossis ua cim tias nees nkaum ob npaug kaum sib npaug “220” (22 X 10 = 220), lossis koj kuj hais tau tias, rau hnub tim uas ua cim sib npaug rau “220,” Habakkuk “2:20” tau ua tiav thaum Khetos txav ntawm qhov chaw dawb huv mus rau Qhov Chaw Dawb Huv Tshaj Plaws kom pib txoj kev txiav txim xyuas.

Palmoni, the Wonderful Number stands within the ‘question and answer’ that is the central pillar of Adventism and most Adventists are fully unaware of that truth.

Palmoosni, tus Xov Tooj Uas Zoo Kawg, sawv nyob hauv “lus nug thiab lus teb” uas yog tus ncej tseem ceeb nruab nrab ntawm Kev Ntseeg Adventism, thiab feem coob ntawm cov Adventist tsis paub txog qhov tseeb ntawd kiag li.

“The scripture which above all others had been both the foundation and central pillar of the Advent faith was the declaration, ‘Unto two thousand and three hundred days; then shall the sanctuary be cleansed.’ [Daniel 8:14.]” The Great Controversy, 409.

“Vajlugkub uas tshaj plaws dua li lwm nqe uas tau ua ob qho tib si yog lub hauv paus thiab tus ncej loj nruab nrab ntawm txoj kev ntseeg Advent yog lo lus tshaj tawm no, ‘Txog ob txhiab peb puas hnub; ces lub tuam tsev dawb huv yuav raug ntxuav kom huv.’ [Daniel 8:14.]” The Great Controversy, 409.

Daniel chapter eight verses thirteen and fourteen represent a question in verse thirteen that is followed by an answer in verse fourteen. The Hebrew word Palmoni is translated as “that certain saint” in verse thirteen, and that particular name of Christ means the Wonderful Numberer or the Numberer of Secrets.

Daniyee tshooj yim nqe kaum peb thiab kaum plaub qhia txog ib lo lus nug nyob rau hauv nqe kaum peb uas raug ua raws los ntawm ib lo lus teb nyob rau hauv nqe kaum plaub. Lo lus Henplais Palmoni raug txhais ua “tus neeg dawb huv ntawd” nyob rau hauv nqe kaum peb, thiab lub npe tshwj xeeb ntawd ntawm Khetos txhais tias Tus Suav Uas Txaus Ntshai Kawg los yog Tus Suav Tej Yam Zais Cia.

When Ellen White identifies that verse fourteen is the central pillar and foundation of Adventism, she places the divine emphasis upon the question and answer of these two verses which demands that Christ as the Wonderful Numberer must be the primary point of reference. Sister White repeatedly emphasized the importance of viewing Christ as the central truth of any passage, and in verses thirteen and fourteen there is a direct appearance of Christ—“that certain saint,”—who is Palmoni.

Thaum Ellen White qhia tias nqe kaum plaub yog tus ncej tseem ceeb thiab lub hauv paus ntawm Kev Ntseeg Adventist, nws muab qhov tseem ceeb los saum ntuj tso rau saum lo lus nug thiab lo lus teb ntawm ob nqe no, uas yuav tsum kom Khetos raws li Tus Suav Uas Zoo Kawg nkaus li yuav yog lub ntsiab chaw siv los ua kev txheeb xyuas. Muam White rov hais ntau zaus txog qhov tseem ceeb ntawm kev pom Khetos ua qhov tseeb nruab nrab ntawm txhua nqe Vajlugkub, thiab hauv nqe kaum peb thiab kaum plaub muaj qhov tshwm sim ncaj qha ntawm Khetos—“tus neeg dawb huv ntawd,”—uas yog Palmoni.

When Adventism rejected the “seven times” of Leviticus twenty-six in 1863, they closed their eyes to Palmoni, for the prophetic structure of the question and answer is based upon the relationship of Moses’ “seven times” and Daniel’s “twenty-three hundred days.” Moses’ “seven times” or twenty-five hundred and twenty years and Daniel’s “twenty-three hundred evenings and mornings” or twenty-three hundred years prophetic relationship is established by time, which is represented by numbers, and the Wonderful Numberer is right in the center of the question and answer that are the central pillar of Adventism. Those who may have read the writings of Josephus might remember his logical arguments identifying two special things created by God. One was the Hebrew language and the other was measurable time, which in turns requires mathematics.

Thaum Adventism tsis lees txais “xya sijhawm” ntawm Leviticus nees nkaum rau xyoo 1863, lawv tau kaw lawv qhov muag rau Palmoni, rau qhov qauv cev lus faj lem ntawm lo lus nug thiab lo lus teb yog txhim tsa rau saum kev sib raug zoo ntawm Mauxes “xya sijhawm” thiab Daniyees “ob txhiab peb puas hnub.” Mauxes “xya sijhawm,” lossis ob txhiab tsib puas nees nkaum xyoo, thiab Daniyees “ob txhiab peb puas yav tsaus ntuj thiab thaum sawv ntxov,” lossis ob txhiab peb puas xyoo, txoj kev sib raug zoo cev lus faj lem no raug tsim tsa los ntawm sijhawm, uas raug sawv cev los ntawm cov lej, thiab tus Wonderful Numberer nyob ncaj nraim hauv nruab nrab ntawm lo lus nug thiab lo lus teb uas yog tus ncej tseem ceeb nruab nrab ntawm Adventism. Cov uas tej zaum tau nyeem Josephus tej ntaub ntawv sau yuav nco tau nws cov lus sib cav muaj laj thawj uas qhia txog ob yam tshwj xeeb uas Vajtswv tau tsim. Ib yam yog lus Henplais, hos lwm yam yog sijhawm uas ntsuas tau, uas nyeg yuav tsum muaj kev xam lej.

Verse thirteen asks “How long?” The verse does not ask “when,” it asks “how long?” If the question is about duration (how long?) or if the question is about a point in time (when?) is essential to correctly understand. The answer to the question in verse fourteen is either identifying a point in time, or a period of time and possibly both, but whatever the answer may be it must be set within the context of the question of verse thirteen. To rightly divide the word, or that is to say to rightly understand the answer of verse fourteen requires a correct understanding of the context of the question. Is it “when” or “then?”

Nqe kaum peb nug hais tias “ntev li cas?” Nqe no tsis nug hais tias “thaum twg,” nws nug hais tias “ntev li cas?” Seb lo lus nug yog hais txog lub sijhawm ntev npaum li cas (ntev li cas?) los yog yog hais txog ib lub sijhawm tshwj xeeb (thaum twg?) yog yam tseem ceeb heev rau kev nkag siab kom raug. Lo lus teb rau lo lus nug hauv nqe kaum plaub tej zaum yog qhia txog ib lub sijhawm tshwj xeeb, los yog ib ncua sijhawm, thiab tej zaum yuav yog ob yam tib si; tiam sis txawm lo lus teb yuav yog dab tsi los xij, nws yuav tsum raug muab tso rau hauv lub ntsiab lus ntawm lo lus nug hauv nqe kaum peb. Kom faib Txojlus kom raug, los yog hais lwm yam tias kom nkag siab lo lus teb hauv nqe kaum plaub kom raug, yuav tsum muaj kev nkag siab kom raug txog lub ntsiab lus ntawm lo lus nug ntawd. Puas yog “thaum twg” los yog “ces”?

The drunkards of Ephraim vaguely teach that verse fourteen is identifying a point in time, which they identify as October 22, 1844, and when they do so they may very well refer to the passage we just cited from The Great Controversy, but God’s Word never changes and it never fails. The question of “how long” is identifying duration, not a point in time. October 22, 1844 began the period of the investigative judgment and the truths associated with that work represent the everlasting gospel and are much more important than simply the date it started.

Cov neeg qaug cawv ntawm Efa‑i‑ees qhia yam tsis meej tias nqe kaum plaub tab tom qhia txog ib lub sijhawm taw tes, uas lawv txheeb tias yog hnub tim 22 Lub Kaum Hli, 1844, thiab thaum lawv ua li ntawd lawv kuj yuav hais txog nqe lus uas peb nyuam qhuav hais los ntawm The Great Controversy, tiam sis Vajtswv Txojlus yeej tsis hloov dua li thiab yeej tsis swb ib zaug li. Lo lus nug hais tias “ntev npaum li cas” yog tab tom qhia txog ib ncua sijhawm, tsis yog ib lub sijhawm taw tes. Hnub tim 22 Lub Kaum Hli, 1844 yog qhov pib ntawm lub sijhawm txiav txim xyuas, thiab tej qhov tseeb uas cuam tshuam nrog txoj haujlwm ntawd sawv cev rau txoj moo zoo uas nyob mus ib txhis thiab tseem ceeb dua ntau tshaj li tsuas yog hnub tim uas nws pib xwb.

The Hebrew grammar is clear, and that identical meaning was translated into the King James Version. Not only is the grammar clearly placing the question in the context of duration, but the question “how long” is a symbol of biblical prophecy. It can be demonstrated upon several witnesses that the question “how long” as a symbol represents the history of 9/11 unto the Sunday law. We will first consider the symbol of “how long” before we return to Palmoni and Joel.

Qauv lus Henplais yeej meej, thiab tib lub ntsiab lus ntawd twb raug txhais rau hauv King James Version lawm. Tsis yog tias cov qauv lus tsuas qhia meej tias lo lus nug ntawd nyob hauv lub ntsiab ntawm ncua sij hawm xwb, tiam sis lo lus nug “ntev li cas” kuj yog ib lub cim hauv kev yaj saub hauv phau Vajlugkub thiab. Yuav muab pov thawj tau los ntawm ntau tus tim khawv tias lo lus nug “ntev li cas,” raws li ib lub cim, sawv cev rau keeb kwm txij 9/11 mus txog rau txoj cai Hnub Caiv. Peb yuav xub xav txog lub cim “ntev li cas” ua ntej peb mam rov qab los saib Palmoni thiab Joel.

How Long? Isaiah Six

Ntev Ntev Li Cas? Yaxayas Rau Nyob rau xyoo uas Vajntxwv Uxiya tuag, kuv tau pom tus Tswv zaum saum ib lub zwm txwv siab thiab raug tsa siab; thiab ntug qab nws lub tsho puv nkaus lub tuam tsev. Saum toj no muaj cov serafi sawv ntsug; txhua tus muaj rau lub tis; ob lub npog nws lub ntsej muag, ob lub npog nws ob txhais ceg, thiab ob lub nws ya. Thiab ib tug quaj rau ib tug tias, Dawb Huv, dawb huv, dawb huv, yog tus TSWV ntawm cov tub rog; tag nrho lub ntiajteb puv nkaus nws lub hwjchim ci ntsa iab. Thiab cov ncej ntawm lub qhov rooj txav tshee rau lub suab ntawm tus uas quaj, thiab lub tsev puv nkaus pa taws. Ces kuv hais tias, Woe rau kuv! rau qhov kuv raug puam tsuaj lawm; vim kuv yog ib tug neeg uas muaj di ncauj qias neeg, thiab kuv nyob hauv nruab nrab ib haiv neeg uas muaj di ncauj qias neeg: rau qhov kuv ob lub qhov muag tau pom tus Vajntxwv, tus TSWV ntawm cov tub rog. Ces ib tug ntawm cov serafi ya tuaj cuag kuv, tuav ib lub thee kub hauv nws txhais tes, uas nws tau siv tus kais hlau nqa tawm ntawm saum lub thaj txi Ntuj; thiab nws chwv rau kuv lub qhov ncauj, thiab hais tias, Saib seb, qhov no twb chwv koj daim di ncauj lawm; thiab koj txoj kev tsis ncaj raug muab tshem mus, thiab koj txoj kev txhaum raug ntxuav kom dawb huv lawm. Kuv kuj hnov tus Tswv lub suab hais tias, Kuv yuav xa leejtwg mus, thiab leejtwg yuav mus rau peb? Ces kuv hais tias, Kuv nyob ntawm no; xa kuv mus. Thiab nws hais tias, Mus, thiab hais rau haiv neeg no tias, Nej mloog tiag tiag los nej yuav tsis to taub; thiab nej pom tiag tiag los nej yuav tsis nkag siab. Ua kom cov neeg no lub siab rog, thiab ua kom lawv pob ntseg hnyav, thiab kaw lawv ob lub qhov muag; tsam lawv pom nrog lawv ob lub qhov muag, thiab hnov nrog lawv pob ntseg, thiab to taub nrog lawv lub siab, thiab tig rov qab, thiab raug kho zoo. Ces kuv hais tias, Tus Tswv, ntev npaum li cas? Thiab nws teb tias, Txog thaum tej nroog raug cia nyob doog tsis muaj neeg nyob, thiab cov tsev tsis muaj neeg, thiab lub tebchaws raug tso pov tseg ua suab puam, thiab tus TSWV tau muab tibneeg thauj mus deb, thiab qhov uas raug tso tseg nyob hauv nruab nrab lub tebchaws muaj ntau heev. Tiamsis tseem yuav tshuav ib feem kaum nyob hauv nws, thiab nws yuav rov qab los, thiab yuav raug noj pov tseg: zoo li tsob ntoo tebinth, thiab zoo li ib tsob ntoo qhib, uas thaum muab ntov lawm tseem tshuav lub cag nyob hauv lawv, yog li ntawd noob dawb huv yuav yog nws lub cag.

In Isaiah chapter six verse three the angels identify that the earth is full of God’s glory.

Hauv Yaxayas tshooj rau nqe peb, cov tim tswv qhia tias lub ntiajteb puv nkaus Vajtswv lub yeeb koob.

And one cried unto another, and said, Holy, holy, holy, is the Lord of hosts: the whole earth is full of his glory. Isaiah 6:3.

Thiab ib tug hu rau ib tug, thiab hais tias, Dawb Huv, dawb huv, dawb huv, yog tus Tswv uas kav txhua pab tub rog saum ntuj: tag nrho lub ntiajteb puv npo nws lub yeeb koob. Yaxayas 6:3.

Sister White connects the descent of the angel of Revelation eighteen with the angels if verse three.

Muam Vajlugkub White txuas qhov nqis los ntawm tus timtswv hauv Tshwmsim kaum yim nrog cov timtswv ntawm nqe peb.

“As they [the angels] see the future, when the whole earth shall be filled with His glory, the triumphant song of praise is echoed from one to another in melodious chant, ‘Holy, holy, holy, is the Lord of Hosts.’” Review and Herald, December 22, 1896.

“Thaum lawv [cov timtswv saum ntuj] pom yav tom ntej, thaum tag nrho lub ntiajteb yuav puv npo ntawm Nws lub hwjchim ci ntsa iab, zaj nkauj qhuas uas muaj yeej nrov ncha sib txig ntawm ib leeg mus rau ib leeg hauv suab hu uas qab ntxiag hais tias, ‘Dawbhuv, dawbhuv, dawbhuv, yog tus Tswv ntawm Cov Tub Rog Ntuj.’” Review and Herald, December 22, 1896.

Isaiah is at 9/11 and he asks “how long” he must present the message of 9/11 to a Laodicean people who do not wish to see or hear. He is told he must persevere until the cities are broken down, and the destruction of the cities, which begins at the Sunday law when national apostasy is followed by national ruin.

Yaxayas nyob rau ntawm 9/11 thiab nws nug tias “ntev npaum li cas” nws yuav tsum tshaj tawm txoj xov ntawm 9/11 rau ib haiv neeg Laodixias uas tsis xav pom lossis hnov. Nws raug hais kom nws yuav tsum ua siab ntev ruaj khov mus txog thaum tej nroog raug rhuav tshem tas, thiab kev puas tsuaj ntawm tej nroog ntawd pib thaum txoj cai hnub Sunday los txog, thaum kev thim txojkev ntseeg ntawm lub teb chaws raug ua raws los ntawm kev puastsuaj ntawm lub teb chaws.

Then said I, Lord, how long? And he answered, Until the cities be wasted without inhabitant, and the houses without man, and the land be utterly desolate, And the Lord have removed men far away, and there be a great forsaking in the midst of the land. But yet in it shall be a tenth, and it shall return, and shall be eaten: as a teil tree, and as an oak, whose substance is in them, when they cast their leaves: so the holy seed shall be the substance thereof. Isaiah 6:11–13.

Ces kuv hais tias, Tus Tswv, yuav ntev txog thaum twg? Thiab nws teb tias, Mus txog thaum tej nroog puam tsuaj tsis muaj neeg nyob, thiab tej tsev tsis muaj neeg, thiab lub tebchaws raug tso tseg ua suab puam kawg nkaus, Thiab tus Tswv tau rhuav tshem neeg kom nyob deb heev lawm, thiab muaj kev tso tseg loj heev nyob hauv nruab nrab lub tebchaws. Los tseem tshuav ib feem kaum nyob hauv ntawd, thiab nws yuav rov qab los, thiab yuav raug noj tag: ib yam li tsob teil ntoo, thiab ib yam li tsob qhib ntoo, uas lawv lub ntsiab tseem nyob hauv lawv thaum lawv nplooj poob lawm: tib yam ntawd, noob dawb huv yuav yog lub ntsiab ntawm ntawd. Yaxayas 6:11–13.

At 9/11, when the earth was lightened with God’s glory Isaiah is anointed to present the latter rain message and he asks “how long” does he need to present the message of 9/11 to people whose hearts are fat? The answer is “until” the Sunday law, when there will be “a great forsaking in the midst of the land.” The “great forsaking” is accomplished by Laodicean Adventism who Isaiah in chapter twenty-two, represents as Shebna.

Thaum txog 9/11, thaum lub ntiaj teb tau raug ua kom ci kaj los ntawm Vajtswv lub yeeb koob, Yaxayas raug pleev roj kom nthuav tawm txoj xov nag lig, thiab nws nug tias, “ntev npaum li cas” nws yuav tsum nthuav tawm txoj xov ntawm 9/11 rau cov neeg uas lawv lub siab rog tag? Lo lus teb yog “txog thaum” muaj txoj cai Hnub Caiv, thaum ntawd yuav muaj “kev tso tseg loj nyob hauv nruab nrab ntawm lub tebchaws.” “Kev tso tseg loj” ntawd yog ua tiav los ntawm Laodicean Adventism, uas Yaxayas hauv tshooj nees nkaum-ob sawv cev ua Shebna.

Behold, the Lord will carry thee away with a mighty captivity, and will surely cover thee. He will surely violently turn and toss thee like a ball into a large country: there shalt thou die, and there the chariots of thy glory shall be the shame of thy lord’s house. And I will drive thee from thy station, and from thy state shall he pull thee down. Isaiah 22:17–19.

Saib seb, tus Tswv yuav kwv koj mus rau hauv ib txoj kev poob cev qhev loj kawg nkaus, thiab nws yuav npog koj tiag tiag. Nws yuav tseeb tig thiab muab koj pov yam kub lug ib yam li ib lub pob mus rau hauv ib lub teb chaws dav; nyob ntawd koj yuav tuag, thiab nyob ntawd cov tsheb nees ua rog ntawm koj lub meej mom yuav dhau los ua kev txaj muag rau tsev ntawm koj tus tswv. Thiab kuv yuav ntiab koj tawm ntawm koj txoj hauj lwm, thiab nws yuav rub koj nqes ntawm koj txoj hauj lwm siab. Yaxayas 22:17–19.

Laodicean Adventism forsake the truth at the Sunday law and are there “overthrown” as represented in Daniel chapter eleven verse forty-one.

Cov Laodicea uas yog Adventist yuav tso qhov tseeb tseg thaum txog txoj cai Hnub Sunday, thiab nyob ntawd lawv raug “rhuav tshem,” raws li tau sawv cev hauv Daniyees tshooj kaum ib nqe plaub caug ib.

He shall enter also into the glorious land, and many countries shall be overthrown: but these shall escape out of his hand, even Edom, and Moab, and the chief of the children of Ammon. Daniel 11:41.

Nws yuav nkag mus rau hauv lub tebchaws uas muaj hwjchim ci ntsa iab thiab; ntau lub tebchaws yuav raug rhuav tshem; tiam sis cov no yuav dim ntawm nws txhais tes, yog Edom, thiab Moab, thiab cov thawj ntawm cov tub ntawm Amoos. Daniyee 11:41.

When Isaiah asks “how long,” he is told to present the message to Adventism right up to the Sunday law when the “many” of Daniel eleven verse forty-one will be “overthrown,” when they forsake the Sabbath and God. They will then be spewed out of the mouth of the Lord as represented in the book of Revelation, where all the books of the Bible meet and end, and where Isaiah twenty-two Shebna being “violently” tossed “like a ball into a large country” as they are “removed” “far away.”

Thaum Yaxayas nug tias “ntev npaum li cas,” nws raug hais kom nthuav tawm zaj lus no rau Adventism mus txog kiag rau lub sijhawm txoj cai Hnub Caiv thaum hnub Xya yuav raug yuam, thaum “coob leej” hauv Daniyee kaum ib nqe plaub caug ib yuav raug “rhuav tshem,” thaum lawv tso tseg Hnub Xanpataus thiab Vajtswv. Ces lawv yuav raug nti tawm hauv tus Tswv lub qhov ncauj, raws li sawv cev hauv phau Tshwm Sim, qhov chaw uas txhua phau ntawv hauv phau Vajlugkub sib ntsib thiab xaus, thiab qhov uas Yaxayas nees nkaum ob Shebna raug muab “nti tawm nrog kev kub ntxhov” “ib yam li ib lub pob rau hauv ib lub tebchaws loj” thaum lawv raug “tshem tawm” “mus deb heev.”

In that time period the remnant, represented as a “tenth” (which is a tithe) “return”; who in the passage are compared to trees which have “substance” that remains when the leaves are cast off. “Leaves” represent profession in prophetic symbolism. When Adventism comes to the Sunday law and accepts the first day of the week in place of God’s Sabbath, they will cast off their leaves of “profession” and no longer claim to uphold God’s seventh-day Sabbath.

Nyob rau hauv lub sijhawm ntawd, cov seem uas tshuav, sawv cev ua ib feem “kaum” (uas yog ib feem kaum), yuav “rov qab los”; cov no nyob hauv nqe lus ntawd raug muab piv rau cov ntoo uas muaj “qhov tseem nyob” uas tshuav tseg thaum cov nplooj raug poob mus. “Nplooj” sawv cev rau kev lees hais nyob hauv lub cim txhais yav tom ntej. Thaum Adventism los txog rau txoj cai Hnub Caiv thiab lees txais thawj hnub hauv lub limtiam los hloov Vajtswv Hnub Xanpataus, lawv yuav muab lawv cov nplooj ntawm “kev lees hais” pov tseg thiab yuav tsis thov txim ntxiv lawm tias lawv tuav rawv Vajtswv Hnub Xanpataus hnub xya.

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

“Kev foom phem rau tsob txiv cev ncuav pias yog ib zaj lus piv txwv uas tau ua kom pom tseeb. Tsob ntoo qhuav qhawv ntawd, uas nthuav nws cov nplooj zoo li dag ntxias rau ntawm Tswv Yexus lub xub ntiag, yog ib lub cim ntawm haiv neeg Yudais. Tus Cawmseej xav ua kom Nws cov thwjtim pom tseeb txog qhov ua rau Ixayees raug kev puastsuaj thiab txog qhov tseeb uas qhov kev puastsuaj ntawd yuav muaj tseeb tiag. Rau lub hom phiaj no Nws tau pub tsob ntoo ntawd muaj tej yam cwj pwm ncaj ncees, thiab ua kom nws los ua tus piav qhia txog txoj kev tseeb los saum ntuj los. Cov Yudais sawv tawm txawv ntawm txhua haiv neeg lwm tus, lees tias lawv mloog lus rau Vajtswv. Lawv tau txais Nws txoj kev hlub tshwj xeeb, thiab lawv thov kom muaj txoj kev ncaj ncees siab dua txhua haiv neeg. Tiamsis lawv twb raug kev hlub lub ntiajteb thiab kev ntshaw nyiaj txiag ua kom qias tsis huv lawm. Lawv khav theeb txog lawv txoj kev paub, tiamsis lawv tsis paub Vajtswv tej lus samhwm, thiab puv npo ntawm txoj kev siab ob sab. Zoo ib yam li tsob ntoo qhuav qhawv ntawd, lawv nthuav lawv cov ceg uas zoo li dag ntxias ntawd siab hlo, zoo nplua nuj rau qhov muag pom thiab zoo nkauj rau tus ntsia, tiamsis lawv tsis txi “dabtsi li tsuas yog nplooj xwb.” Kev ntseeg Yudais, nrog rau nws lub tuam tsev uas muaj hwjchim loj kawg, nws tej thaj txi ntuj dawb huv, nws cov pov thawj uas hnav mom thawj coj, thiab nws tej kab ke uas ua rau neeg qhuas kawg li, yeej zoo nkauj tiag hauv sab nraud, tiamsis kev txo hwjchim, kev hlub, thiab kev ua siab dawb siab zoo ho ploj lawm.”

“All the trees in the fig orchard were destitute of fruit; but the leafless trees raised no expectation, and caused no disappointment. By these trees the Gentiles were represented. They were as destitute as were the Jews of godliness; but they had not professed to serve God. They made no boastful pretensions to goodness. They were blind to the works and ways of God. With them the time of figs was not yet. They were still waiting for a day which would bring them light and hope. The Jews, who had received greater blessings from God, were held accountable for their abuse of these gifts. The privileges of which they boasted only increased their guilt.” The Desire of Ages. 582, 583.

“Txhua tsob ntoo hauv lub vaj txiv cev tag nrho puav leej tsis muaj txiv li; tiamsis cov ntoo uas tsis muaj nplooj ntawd tsis tsa ib qho kev cia siab twg, thiab kuj tsis ua rau muaj kev chim siab li. Los ntawm cov ntoo no, cov Lwm Haiv Neeg tau raug sawv cev. Lawv yeej tsis muaj kev hwm Vajtswv ib yam li cov Yudais tsis muaj; tiamsis lawv tsis tau lees tias lawv ua hauj lwm rau Vajtswv. Lawv tsis tau khav theeb hais tias lawv yog neeg zoo. Lawv dig muag rau Vajtswv tej hauj lwm thiab tej kev. Rau lawv, lub caij txiv cev tseem tsis tau los txog. Lawv tseem tos ntsoov ib hnub uas yuav coj qhov kaj thiab kev cia siab los rau lawv. Cov Yudais, uas tau txais tej koob hmoov loj dua los ntawm Vajtswv, raug tuav kom lav ris rau qhov lawv tau siv yuam kev tej txiaj ntsim no. Cov cai tshwj xeeb uas lawv khav txog tsuas yog ua kom lawv tej kev txhaum loj ntxiv xwb.” The Desire of Ages. 582, 583.

At the Sunday law Laodicean Adventism’s profession of being God’s covenant people is gone as they accept the mark of the covenant of death and reject the seal of the covenant of life. They then cast off their leaves of profession and what is brought to view is a remnant represented by Isaiah, who at 9/11 “returned” to the old paths, were then humbled into the dust when they (Isaiah) realized his corrupted experience, and was thereafter purified with a coal from off the altar. Sister White informs us the coal from the altar represents purification, but purification is simply what is accomplished by the coal touching Isaiah’s lips.

Thaum txog txoj cai Hnub Caiv, Laodicean Adventism txoj kev lees hais tias lawv yog Vajtswv haiv neeg ntawm txoj kev cog lus yuav ploj mus, thaum lawv lees txais lub cim ntawm txoj kev cog lus ntawm txoj kev tuag thiab tsis lees txais lub foob ntawm txoj kev cog lus ntawm txoj sia. Tom qab ntawd lawv muab lawv cov nplooj ntawm txoj kev lees hais pov tseg, thiab yam uas raug coj los rau hauv kev pom yog ib pab seem uas raug sawv cev los ntawm Yaxayas, uas thaum 9/11 “rov qab” mus rau tej kev qub, ces raug txo hwj chim mus rau hauv hmoov av thaum lawv (Yaxayas) pom txog nws txoj kev paub uas twb raug qias lawm, thiab tom qab ntawd raug ntxuav kom dawb huv los ntawm ib thooj hluav taws ntawm saum lub thaj. Muam White qhia peb tias thooj hluav taws ntawm lub thaj sawv cev rau kev ntxuav kom dawb huv, tiam sis kev ntxuav kom dawb huv tsuas yog yam uas raug ua tiav thaum thooj hluav taws kov Yaxayas daim di ncauj.

“The live coal is symbolical of purification. If it touches the lips, no impure word will fall from them. The live coal also symbolizes the potency of the efforts of the servants of the Lord.” Review and Herald, October 16, 1888.

“Lub ncaig thee muaj sia yog ib lub cim qhia txog kev ntxuav kom dawb huv. Yog nws kov daim di ncauj, ces yuav tsis muaj ib lo lus tsis huv tawm hauv lawv los. Lub ncaig thee muaj sia kuj yog lub cim qhia txog lub hwj chim muaj txiaj ntsig ntawm tej haujlwm uas cov tub qhe ntawm tus Tswv ua.” Review and Herald, October 16, 1888.

The “coal” from the altar that are cast to earth in the last days are the coals cast to earth when the seventh and final seal is opened in the first five verses of Revelation chapter eight. Isaiah, and therefore the one hundred and forty-four thousand are purified by the coal touching their lips, but the “coal” is a message. It touches their lips when they take the book out of the angel’s hand and eat.

“Cov thee” ntawm lub thaj uas raug muab pov los rau hauv ntiajteb nyob rau hnub kawg yog cov thee uas raug muab pov los rau hauv ntiajteb thaum lub xya thiab lub foob kawg raug qhib, raws li thawj tsib nqe ntawm Tshwm Sim tshooj yim. Yaxayas, thiab yog li ntawd ib puas plaub caug plaub txhiab leej, raug ntxuav kom dawb huv los ntawm cov thee kov lawv daim di ncauj, tiam sis “cov thee” ntawd yog ib txoj xov. Nws kov lawv daim di ncauj thaum lawv muab phau ntawv tawm hauv tus timtswv txhais tes thiab noj.

Sanctify them through thy truth: thy word is truth. John 17:17.

Caw lawv kom dawb huv los ntawm koj qhov tseeb; koj txoj lus yog qhov tseeb. John 17:17.

Those who “return” and become the remnant (residue) are represented as being the oak and teal trees, and just as Christ had “invested the tree with moral qualities, and made it the expositor of divine truth” Isaiah’s trees have the “moral quality” within them as represented by the “substance.” The substance remains with the trees, even when those who were only leaves of profession are cast off. The “holy seed” is the “substance” and Christ is the “holy seed” of prophecy. Those trees who are represented as the remnant and by Isaiah himself in chapter six represents men and therefore humanity and the holy seed represent divinity. Thus, Isaiah six identifies the purification of Adventism from 9/11 unto the Sunday law, and the details which Isaiah contributes to that prophetic history are all represented by his question of “how long”. For Isaiah the answer to “how long” was from 9/11 unto the Sunday law.

Cov neeg uas “rov qab los” thiab dhau los ua cov seem (seem tshuav) raug sawv cev tias yog cov ntoo qhib thiab cov ntoo teal, thiab ib yam li Khetos tau “txheev tus ntoo nrog tej cwj pwm kev ncaj ncees, thiab ua kom nws yog tus txhais qhia qhov tseeb saum ntuj los” ntawd, cov ntoo hauv Yaxayas kuj muaj “cwj pwm kev ncaj ncees” nyob hauv lawv raws li qhov uas raug sawv cev los ntawm “yam tseem ceeb.” Yam tseem ceeb ntawd tseem nyob nrog cov ntoo, txawm yog thaum cov uas tsuas yog nplooj ntawm kev lees ncauj xwb raug muab ntiab pov tseg lawm los xij. “Noob dawb huv” yog “yam tseem ceeb” ntawd, thiab Khetos yog “noob dawb huv” ntawm tej lus faj lem. Cov ntoo ntawd uas raug sawv cev ua cov seem, thiab los ntawm Yaxayas nws tus kheej hauv tshooj rau, sawv cev rau tibneeg, yog li ntawd sawv cev rau tibneeg ntiajteb; hos noob dawb huv sawv cev rau qhov Vajtswv txojsia. Yog li ntawd, Yaxayas tshooj rau qhia txog kev ntxuav kom dawb huv ntawm Adventism txij 9/11 mus txog rau hnub Sunday law, thiab txhua yam ntsiab lus uas Yaxayas pab ntxiv rau zaj keeb kwm lus faj lem ntawd raug sawv cev tag nrho los ntawm nws lo lus nug tias “ntev li cas”. Rau Yaxayas, lo lus teb rau “ntev li cas” yog txij 9/11 mus txog rau hnub Sunday law.

How Long? 1840–1844

Ntev Npaum Li Cas? 1840–1844

August 11, 1840 typified 9/11 and with the prophetic history of August 11, 1840 unto October 22, 1844 the battle of Mount Carmel between Elijah and Jezebel’s prophets took place. Ultimately the prophets of Baal were demonstrated to be false prophets and executed by Elijah, but at the very outset of the confrontation Elijah asked the question, “how long” halt you between two opinions.

Lub Yim Hli 11, 1840 yog ib daim duab ntxoov ntxoo ntawm 9/11, thiab nrog rau keeb kwm yaj saub txij Lub Yim Hli 11, 1840 mus txog Lub Kaum Hli 22, 1844, kev sib ntaus sib tua saum Roob Khamel ntawm Eliyas thiab Yexanpees cov yaj saub tau tshwm sim. Thaum kawg, cov yaj saub ntawm Ba‑as raug qhia meej tias yog cov yaj saub cuav thiab raug Eliyas tua pov tseg, tiam sis thaum pib kiag ntawm qhov kev sib tw ntawd Eliyas tau nug lo lus nug no tias, “nej yuav sawv daws tos li no ntev npaum li cas” nyob nruab nrab ntawm ob lub tswv yim.

And Elijah came unto all the people, and said, How long halt ye between two opinions? if the Lord be God, follow him: but if Baal, then follow him. And the people answered him not a word. Then said Elijah unto the people, I, even I only, remain a prophet of the Lord; but Baal’s prophets are four hundred and fifty men. 1 Kings 18:21, 22.

Eliya txawm tuaj cuag tag nrho cov neeg thiab hais tias, Nej yuav nyob ua ob siab ntev npaum li cas ntxiv? Yog tus Tswv yog Vajtswv, cia li raws nws qab mus; tab sis yog Npa‑as, ces cia li raws nws qab mus. Thiab cov neeg tsis teb nws ib lo lus li. Ces Eliya hais rau cov neeg tias, Kuv, tsuas yog kuv tib leeg xwb, tseem tshuav ua tus yaj saub ntawm tus Tswv; tab sis cov yaj saub ntawm Npa‑as muaj plaub puas tsib caug leej. 1 Vajntxwv 18:21, 22.

Elijah is at August 11, 1840; asking that generation whether the Millerite message is true or is it false? It is another message to Laodicea, as was Isaiah six.

Elias yog nyob rau Lub Yim Hli 11, 1840; nug tiam neeg ntawd seb Millerite lus yog qhov tseeb los yog cuav? Nws yog dua ib zaj lus rau Laodicea, ib yam li Yaxayas rau tshooj.

“Thousands were led to embrace the truth preached by William Miller, and servants of God were raised up in the spirit and power of Elijah to proclaim the message. Like John, the forerunner of Jesus, those who preached this solemn message felt compelled to lay the ax at the root of the tree, and call upon men to bring forth fruits meet for repentance. Their testimony was calculated to arouse and powerfully affect the churches and manifest their real character. And as the solemn warning to flee from the wrath to come was sounded, many who were united with the churches received the healing message; they saw their backslidings, and with bitter tears of repentance and deep agony of soul, humbled themselves before God. And as the Spirit of God rested upon them, they helped to sound the cry, ‘Fear God, and give glory to Him; for the hour of His judgment is come.’” Early Writings, 233.

“Muaj ntau txhiab leej raug coj los txais yuav qhov tseeb uas William Miller tau tshaj tawm, thiab Vajtswv tau tsa Nws cov tub qhe sawv hauv Eliyas tus ntsuj plig thiab hwj chim kom tshaj tawm txoj xov ntawd. Ib yam li Yauhas, tus uas mus ua ntej Yexus, cov uas tshaj tawm txoj xov ceeb toom loj kawg no tau hnov tias lawv raug yuam kom muab taus tso rau ntawm cag ntoo, thiab hu kom tibneeg txi tej txiv hmab txiv ntoo uas tsim nyog rau txoj kev hloov siab lees txim. Lawv tej lus tim khawv raug npaj los tsa kom sawv thiab cuam tshuam cov pawg ntseeg nrog hwj chim, thiab qhia kom tshwm lawv tus cwj pwm tseeb tiag. Thiab thaum txoj kev ceeb toom loj kawg kom khiav dim ntawm txoj kev chim uas yuav los txog raug tshaj tawm nrov ncha, coob leej uas koom nrog cov pawg ntseeg tau txais txoj xov kho zoo ntawd; lawv pom lawv txoj kev thim rov qab, thiab nrog kua muag iab ntawm txoj kev hloov siab lees txim thiab txoj kev mob ntsws siab tob kawg, lawv txo hwj chim rau ntawm Vajtswv xub ntiag. Thiab thaum Vajtswv tus Ntsuj Plig nyob saum lawv, lawv kuj tau pab tshaj lub suab qw no tias, ‘Nej yuav tsum ntshai Vajtswv, thiab muab koob meej rau Nws; rau qhov lub sijhawm ntawm Nws txoj kev txiav txim tau los txog lawm.’” Early Writings, 233.

In the testing history of 1840 to 1844 the Protestants who rejected the message of Elijah became the daughters of Rome and surrendered the mantle of Protestantism unto Millerite Adventism. With Isaiah and Elijah, we have two witnesses which testify to the fact that the question “how long” is a symbol of the history that begins at 9/11 and ends at the Sunday law. In the Millerite history August 11, 1840 aligns with 9/11, and October 22, 1844 aligns with the Sunday law. When fire came down out of heaven and consumed Elijah’s offering the twelve stones were all illuminated with the offering, thus marking the one hundred and forty-four thousand as an ensign represented as illuminated stones. The false prophets were then slain by Elijah just as the United States, the false prophet is slain as the sixth kingdom at the Sunday law.

Hauv keeb kwm ntawm kev sim siab txij xyoo 1840 mus txog 1844, cov Protestants uas tsis kam lees txais Eliyas txoj xov los ua cov ntxhais ntawm Loos thiab muab lub tsho tshaj sab ntawm Protestantism cob rau Millerite Adventism. Nrog Yaxayas thiab Eliyas, peb muaj ob tug tim khawv uas ua tim khawv txog qhov tseeb tias lo lus nug “ntev npaum li cas” yog ib lub cim ntawm keeb kwm uas pib ntawm 9/11 thiab xaus rau hnub Sunday law. Hauv keeb kwm Millerite, Lub Yim Hli 11, 1840 sib haum nrog 9/11, thiab Lub Kaum Hli 22, 1844 sib haum nrog Sunday law. Thaum hluav taws nqes saum ntuj los thiab hlawv Eliyas txoj kev fij tas, kaum ob lub pob zeb txhua lub raug ci nrog txoj kev fij ntawd, yog li ntawd cim rau ib puas plaub caug plaub txhiab leej ua ib tug chij sawv cev los ntawm cov pob zeb uas raug ci. Ces cov yaj saub cuav raug Eliyas tua ib yam li Tebchaws Meskas, tus yaj saub cuav, raug tua ua lub nceeg vaj thib rau thaum Sunday law.

Isaiah six is emphasizing a testing, purging and purification process among God’s people from 9/11 unto the Sunday law. Elijah is addressing the Laodicean attitude of God’s people, but also providing evidence between a true and false prophet and in turn a true or false message. Thus, beginning from August 11, 1840 and ending on October 22, 1844 a prophetic test was brought upon the Protestants of the period of Sardis, and just as the fire at Mount Carmel produced a division into two classes, two classes were manifested in 1844. One class in the testing process was the soon-to-be “former” covenant people, and the other class was Millerite Adventism that God would enter into covenant with on October 22, 1844. The period of testing and division is the story of the vineyard as Millerite Adventism was shown to be the true prophet at the same point that Sardian Protestantism began to fulfill its role as apostate Protestantism. Just as the prophets of Baal were exposed as false, so to was the former covenant people exposed and then identified by the Millerites as a daughter of Rome. The story of Mount Carmel and also the fulfillment of that history in the time of the Millerites provides a second witness to Isaiah six’s that the question, “how long” is a symbol of the period of time from 9/11 unto the Sunday law.

Yaxayas tshooj rau tab tom hais txog ib txheej txheem ntawm kev sim, kev ntxuav pov tseg thiab kev ua kom dawb huv nyob hauv Vajtswv haiv neeg txij hnub 9/11 mus txog rau hnub Sunday law. Eliyas tab tom hais ncaj qha rau tus cwj pwm Laodicean ntawm Vajtswv haiv neeg, tiam sis kuj tab tom muab pov thawj kom paub qhov txawv ntawm ib tug yaj saub tseeb thiab yaj saub cuav, thiab raws li ntawd ib txoj xov tseeb lossis xov cuav. Yog li ntawd, pib txij lub Yim Hli 11, 1840 thiab xaus rau lub Kaum Hli 22, 1844, ib qho kev sim raws li yaj saub txoj lus tau raug coj los rau saum cov Protestants hauv lub caij nyoog ntawm Sardis, thiab ib yam li hluav taws saum Mount Carmel tau tsim kom muaj kev cais ua ob pawg, ob pawg kuj tau raug nthuav tawm hauv xyoo 1844. Ib pawg nyob hauv txoj kev sim ntawd yog cov neeg ntawm txoj kev khi lus uas tab tom yuav dhau los ua “yav tas los,” hos lwm pawg yog Millerite Adventism, pab neeg uas Vajtswv yuav nkag mus rau hauv txoj kev khi lus nrog rau hnub Kaum Hli 22, 1844. Lub caij nyoog ntawm kev sim thiab kev cais ntawd yog zaj dab neeg ntawm lub vaj txiv hmab, raws li Millerite Adventism tau raug qhia tawm tias yog yaj saub tseeb nyob rau tib lub sijhawm uas Sardian Protestantism pib ua kom tiav nws tes haujlwm raws li apostate Protestantism. Ib yam li cov yaj saub ntawm Npas-as raug muab nthuav tawm tias yog cuav, cov neeg ntawm txoj kev khi lus yav dhau los kuj raug nthuav tawm ib yam nkaus, thiab tom qab ntawd raug cov Millerites txheeb xyuas tias yog ib tug ntxhais ntawm Loos. Zaj keeb kwm ntawm Mount Carmel, thiab kuj yog kev ua tiav ntawm zaj keeb kwm ntawd hauv lub sijhawm ntawm cov Millerites, muab ib tug tim khawv thib ob rau Yaxayas tshooj rau tias lo lus nug, “ntev npaum li cas,” yog ib lub cim sawv cev rau lub sijhawm txij hnub 9/11 mus txog rau hnub Sunday law.

“‘Lord God of Abraham, Isaac, and of Israel,’ the prophet pleads, ‘let it be known this day that Thou art God in Israel, and that I am Thy servant, and that I have done all these things at Thy word. Hear me, O Lord, hear me, that this people may know that Thou art the Lord God, and that Thou hast turned their heart back again.’

“‘Tus Tswv Vajtswv ntawm Anplahas, Ixaj, thiab ntawm Ixayees,’ tus yaj saub thov mos ab hais tias, ‘thov kom hnub no paub tseeb tias Koj yog Vajtswv hauv Ixayees, thiab tias kuv yog Koj tus tub qhe, thiab tias kuv tau ua txhua yam no raws li Koj lo lus. Thov mloog kuv, Au tus Tswv, thov mloog kuv, kom haiv neeg no thiaj paub tias Koj yog tus Tswv Vajtswv, thiab tias Koj tau tig lawv lub siab rov qab los dua.’”

“A silence, oppressive in its solemnity, rests upon all. The priests of Baal tremble with terror. Conscious of their guilt, they look for swift retribution.

“Muaj ib qho ntsiag to, hnyav vim nws txoj kev ua loj ua ntshai, los nyob saum txhua tus. Cov pov thawj ntawm Baal tshee hnyo vim kev ntshai kawg. Paub meej txog lawv txoj kev txhaum, lawv ntsia ntsoov tos kev rau txim uas yuav los sai.”

“No sooner is the prayer of Elijah ended than flames of fire, like brilliant flashes of lightning, descend from heaven upon the upreared altar, consuming the sacrifice, licking up the water in the trench, and consuming even the stones of the altar. The brilliancy of the blaze illumines the mountain and dazzles the eyes of the multitude. In the valleys below, where many are watching in anxious suspense the movements of those above, the descent of fire is clearly seen, and all are amazed at the sight. It resembles the pillar of fire which at the Red Sea separated the children of Israel from the Egyptian host.

“Thaum Elijas txoj kev thov Vajtswv nyuam qhuav xaus lawm xwb, nplaim taws hluav taws, zoo li tej xob laim ci ntsa iab, nqes saum ntuj los rau saum lub thaj txi uas tau tsa sawv, hlawv tas tus tsiaj txi, yaim dej hauv lub kwj uas khawb ncig, thiab txawm hlawv tas tej pob zeb ntawm lub thaj thiab. Qhov ci ntsa iab ntawm tus nplaim hluav taws ntawd ua kom lub roob kaj lug thiab ua rau pab neeg coob qhov muag plooj. Hauv tej hav hauv qab no, qhov chaw uas coob leej tab tom ntsia nrog kev txhawj xeeb thiab kev tos ntsoov saib cov kev txav ntawm cov uas nyob saud, lawv pom tseeb tseeb txoj kev nqes los ntawm hluav taws, thiab sawv daws txhua tus kuj ceeb thiab xav tsis thoob rau qhov lawv pom. Nws zoo ib yam li tus ncej hluav taws uas ntawm Hiav Txwv Liab tau cais cov Yixalayees cov me nyuam tawm ntawm cov tub rog Iyiv.”

“The people on the mount prostrate themselves in awe before the unseen God. They dare not continue to look upon the Heaven-sent fire. They fear that they themselves will be consumed; and, convicted of their duty to acknowledge the God of Elijah as the God of their fathers, to whom they owe allegiance, they cry out together as with one voice, ‘The Lord, He is the God; the Lord, He is the God.’ With startling distinctness the cry resounds over the mountain and echoes in the plain below. At last Israel is aroused, undeceived, penitent. At last the people see how greatly they have dishonored God. The character of Baal worship, in contrast with the reasonable service required by the true God, stands fully revealed. The people recognize God’s justice and mercy in withholding the dew and the rain until they have been brought to confess His name. They are ready now to admit that the God of Elijah is above every idol.” Prophets and Kings, 153.

“Cov neeg saum roob txhos caug pe hawm nrog kev ntshai tshee hnyo rau ntawm Vajtswv uas qhov muag tsis pom. Lawv tsis twv txuas ntxiv ntsia hluav taws uas raug xa los saum ntuj los. Lawv ntshai tias lawv tus kheej yuav raug hlawv pov tseg; thiab, raug txim txhaum hauv siab txog lawv txoj hauj lwm uas yuav tsum lees paub Vajtswv ntawm Eliyas tias yog Vajtswv ntawm lawv tej yawg koob, tus uas lawv tsim nyog mloog lus rau, lawv qw nrov ua ke ib yam li muaj tib lub suab hais tias, ‘Tus Tswv, Nws yog Vajtswv; Tus Tswv, Nws yog Vajtswv.’ Nrog qhov tseeb meej uas ua rau xav tsis thoob, lub suab quaj ntawd ncha thoob plaws saum roob thiab rov nrov mus thoob lub tiaj hauv qab no. Thaum kawg cov Yixayee raug tsa kom tsim dheev, raug tshem tawm ntawm kev dag ntxias, thiab hloov siab lees txim. Thaum kawg haiv neeg pom meej tias lawv tau saib tsis taus Vajtswv loj npaum li cas. Tus yam ntxwv ntawm kev pe hawm Npa-as, thaum muab piv rau txoj kev pe hawm tsim nyog uas Vajtswv tseeb xav kom muaj, raug nthuav tawm tag nrho kom pom tseeb. Haiv neeg lees paub Vajtswv txoj kev ncaj ncees thiab txoj kev khuv leej hauv qhov uas Nws tau txwv tsis pub muaj lwg thiab nag kom txog thaum lawv raug coj los lees Nws lub npe. Nim no lawv npaj txhij lawm los lees tias Vajtswv ntawm Eliyas nyob siab dua txhua tus mlom.” Prophets and Kings, 153.

How Long? Moses

Ntev Npaum Li Cas? Mauxes

The first time the symbolic question, “how long” is raised in the prophetic Word is in the eighth plague upon the Egyptians in the time of Moses. The eighth plague is “locusts” (a symbol of Islam) that are brought by an “east wind” (a symbol of Islam).

Thawj zaug uas lo lus nug muaj lub ntsiab lus piv txwv hais tias, “ntev npaum li cas,” raug tsa tawm hauv Txojlus yaj saub yog nyob rau hauv tus kab mob phem thib yim uas poob rau saum cov Iyi tebchaws thaum Mauxes lub sijhawm. Tus kab mob phem thib yim ntawd yog “kooj” (ib lub cim piv txwv txog Islam) uas raug coj los ntawm “cua tuaj sab hnub tuaj” (ib lub cim piv txwv txog Islam).

And Moses and Aaron came in unto Pharaoh, and said unto him, Thus saith the Lord God of the Hebrews, How long wilt thou refuse to humble thyself before me? let my people go, that they may serve me. Else, if thou refuse to let my people go, behold, tomorrow will I bring the locusts into thy coast: And they shall cover the face of the earth, that one cannot be able to see the earth: and they shall eat the residue of that which is escaped, which remaineth unto you from the hail, and shall eat every tree which groweth for you out of the field: And they shall fill thy houses, and the houses of all thy servants, and the houses of all the Egyptians; which neither thy fathers, nor thy fathers’ fathers have seen, since the day that they were upon the earth unto this day. And he turned himself, and went out from Pharaoh.

Mauxes thiab Aloos nkag mus cuag Falau, thiab hais rau nws tias, Tus Tswv, uas yog Vajtswv ntawm cov Henplais, hais li no, Koj yuav tsis kam txo koj tus kheej rau ntawm kuv xub ntiag mus txog thaum twg? Cia kuv haiv neeg mus, kom lawv thiaj tau ua haujlwm rau kuv. Tiam sis yog koj tsis kam cia kuv haiv neeg mus, saib seb, tag kis kuv yuav coj koojtis los rau hauv koj thaj av; thiab lawv yuav npog tag npoo av kom tsis muaj leejtwg pom tau av; thiab lawv yuav noj tej uas tshuav seem uas dim ntawm lawg, uas tseem tshuav rau nej, thiab lawv yuav noj txhua tsob ntoo uas hlob rau nej hauv teb. Thiab lawv yuav puv nkaus koj tej vaj tse, thiab tej vaj tse ntawm txhua tus tub qhe uas ua haujlwm rau koj, thiab tej vaj tse ntawm txhua tus Iyiv; yam uas tsis yog koj cov yawg koob, thiab tsis yog koj cov yawg koob tej yawg koob, tau pom dua li txij hnub uas lawv nyob saum npoo av los txog niaj hnub no. Ces nws tig rov qab, thiab tawm ntawm Falau mus.

And Pharaoh’s servants said unto him, How long shall this man be a snare unto us? let the men go, that they may serve the Lord their God: knowest thou not yet that Egypt is destroyed?

Cov Falau cov tub qhe thiaj hais rau nws tias, “Tus txiv neej no yuav ua ib lub cuab rau peb ntev npaum li cas? Cia cov txiv neej mus, kom lawv thiaj pe hawm Yawmsaub lawv tus Vajtswv; koj tseem tsis paub dua li hais tias tim Ejyiv tebchaws twb puastsuaj lawm los?”

And Moses and Aaron were brought again unto Pharaoh: and he said unto them, Go, serve the Lord your God: but who are they that shall go?

Mauxes thiab Aloos raug coj rov qab los cuag Falau; thiab nws hais rau nkawd tias, Mus pehawm tus Tswv uas yog nej tus Vajtswv; tiamsis cov uas yuav mus ntawd yog leejtwg?

And Moses said, We will go with our young and with our old, with our sons and with our daughters, with our flocks and with our herds will we go; for we must hold a feast unto the Lord.

Mauxes hais tias, Peb yuav mus nrog peb cov hluas thiab peb cov laus, nrog peb cov tub thiab peb cov ntxhais; peb yuav mus nrog peb cov yaj thiab peb cov nyuj; rau qhov peb yuav tsum ua ib qho kevcai noj hmoov rau tus Tswv.

And he said unto them, Let the Lord be so with you, as I will let you go, and your little ones: look to it; for evil is before you. Not so: go now ye that are men, and serve the Lord; for that ye did desire. And they were driven out from Pharaoh’s presence.

Nws hais rau lawv tias, “Cia tus Tswv nrog nraim nej ib yam li kuv yuav tso nej mus nrog nej tej me nyuam yaus; nej yuav tsum ceev faj rau qhov no, vim txoj kev phem nyob rau ntawm nej xub ntiag. Tsis yog li ntawd; nej cov uas yog txiv neej cia li mus tam sim no thiab ua haujlwm rau tus Tswv, rau qhov ntawd yog yam uas nej tau thov.” Thiab lawv raug ntiab tawm ntawm Falaus xub ntiag.

And the Lord said unto Moses, Stretch out thine hand over the land of Egypt for the locusts, that they may come up upon the land of Egypt, and eat every herb of the land, even all that the hail hath left. And Moses stretched forth his rod over the land of Egypt, and the Lord brought an east wind upon the land all that day, and all that night; and when it was morning, the east wind brought the locusts. And the locusts went up over all the land of Egypt, and rested in all the coasts of Egypt: very grievous were they; before them there were no such locusts as they, neither after them shall be such. For they covered the face of the whole earth, so that the land was darkened; and they did eat every herb of the land, and all the fruit of the trees which the hail had left: and there remained not any green thing in the trees, or in the herbs of the field, through all the land of Egypt.

Ces tus Tswv hais rau Mauxes tias, “Nthuav koj txhais tes tawm saum lub tebchaws Iziv rau cov kooj, kom lawv nce los saum lub tebchaws Iziv, thiab noj txhua yam nroj tsuag hauv lub tebchaws, yog txhua yam uas lawg tau tseg cia.” Ces Mauxes txawm tsa nws rab pas nrig tawm saum lub tebchaws Iziv, thiab tus Tswv ua kom muaj cua tuaj sab hnub tuaj tshuab hla lub tebchaws ntawd tas hnub ntawd thiab tas hmo ntawd; thiab thaum kaj ntug, cua sab hnub tuaj txawm nqa cov kooj los. Cov kooj txawm nce los saum tag nrho lub tebchaws Iziv, thiab tsaws thoob plaws txhua thaj tsam hauv Iziv; lawv hnyav kawg li; ua ntej lawv tsis tau muaj ib pab kooj zoo li ntawd li, thiab tom qab lawv los kuj yuav tsis muaj dua li ntawd. Rau qhov lawv npog tag nrho npoo av, ua rau lub tebchaws tsaus nti; lawv noj tag nrho txhua yam nroj tsuag hauv lub tebchaws, thiab txhua yam txiv ntoo ntawm tej ntoo uas lawg tau tseg cia; tsis tshuav ib yam ntsuab li nyob hauv tej ntoo, los sis hauv tej nroj tsuag hauv tej teb, thoob plaws tag nrho lub tebchaws Iziv.

Then Pharaoh called for Moses and Aaron in haste; and he said, I have sinned against the Lord your God, and against you. Now therefore forgive, I pray thee, my sin only this once, and intreat the Lord your God, that he may take away from me this death only. And he went out from Pharaoh, and intreated the Lord. And the Lord turned a mighty strong west wind, which took away the locusts, and cast them into the Red sea; there remained not one locust in all the coasts of Egypt. Exodus 10:3–19.

Ces Falau thiaj hu kom Mauxes thiab Aloos tuaj sai sai; thiab nws hais tias, Kuv tau ua txhaum rau ntawm tus Tswv nej tus Vajtswv, thiab rau ntawm neb. Yog li no thov zam txim rau kuv txoj kev txhaum, tsuas yog zaum no xwb, thiab thov ntuas tus Tswv nej tus Vajtswv, kom Nws tshem txoj kev tuag no ntawm kuv mus ib zaug no xwb. Ces Mauxes txawm tawm ntawm Falau mus, thiab ntuas tus Tswv. Thiab tus Tswv ua kom muaj ib nthwv cua sab hnub poob muaj hwjchim heev, uas cheb tej kooj ntawd mus pov rau hauv Hiavtxwv Liab; tsis tshuav ib tug kooj li nyob hauv txhua thaj tsam ntawm tebchaws Iziv. Khiav Dim 10:3–19.

First “the Lord God of the Hebrews” asks, How long wilt thou refuse to humble thyself before me?” and then Pharaoh’s servants thereafter asked Pharaoh again, “How long shall this man be a snare unto us?” The question is asked during the eighth plague, which aligns with 9/11 for several reasons. The tenth plague is the slaying of the first born, which aligns with the cross and is followed by the disappointment by the Red Sea, which inspiration aligns with the disappointment of the disciples at the cross, which aligns with the great disappointment of the Millerites in 1844. Those three witnesses all align with the Sunday law. The tenth plague is the Sunday law and two plagues earlier the eighth plague brought the “locusts” upon an “east wind.” The “locusts” filled the entire earth, just as Islam is shaking the entire world today as it has spread its darkness through forced immigration. The “desert locust’s” Latin name is “locusta migratoria,” representing the spread of Islam through immigration that is typified in the natural world as migration.

Ua ntej “Tus Tswv Vajtswv ntawm cov Henplais” nug hais tias, “Koj yuav tsis kam txo koj tus kheej ntawm kuv xub ntiag mus txog thaum twg?” ces tom qab ntawd Falau cov tub qhe rov nug Falau dua hais tias, “Tus no yuav ua ib qho cuab ntxiab rau peb mus txog thaum twg?” Lo lus nug no raug nug thaum muaj tus kab mob phem thib yim, uas sib haum nrog 9/11 vim muaj ntau yam laj thawj. Tus kab mob phem thib kaum yog kev tua cov tub hlob, uas sib haum nrog tus ntoo khaub lig, thiab tom qab ntawd yog kev poob siab ntawm ntug Hiavtxwv Liab, uas txoj kev tshoov siab muab sib haum nrog cov thwj tim txoj kev poob siab ntawm tus ntoo khaub lig, uas sib haum nrog txoj kev poob siab loj ntawm cov Millerite xyoo 1844. Peb tug tim khawv ntawd txhua tus puav leej sib haum nrog txoj cai Sunday. Tus kab mob phem thib kaum yog txoj cai Sunday, thiab ob tug kab mob phem ua ntej ntawd, tus kab mob phem thib yim tau coj “cov kooj” los saum ib “cua tuaj sab hnub tuaj.” “Cov kooj” tau puv thoob plaws tag nrho lub ntiajteb, ib yam li Islam tab tom co lub ntiajteb tag nrho niaj hnub no, raws li nws tau nthuav nws txoj kev tsaus ntuj los ntawm kev tsiv teb tsaws chaw uas raug yuam. “Tus kooj suab puam” lub npe Latin yog “locusta migratoria,” uas sawv cev rau kev nthuav dav ntawm Islam los ntawm kev tsiv teb tsaws chaw, uas raug ua piv txwv hauv lub ntiajteb ntuj tias yog kev tsiv mus nyob lwm qhov.

The ninth plague was a darkness that could be felt.

Qhov xwm txheej cuaj yog ib txoj kev tsaus ntuj uas kov tau.

And the Lord said unto Moses, Stretch out thine hand toward heaven, that there may be darkness over the land of Egypt, even darkness which may be felt. And Moses stretched forth his hand toward heaven; and there was a thick darkness in all the land of Egypt three days: They saw not one another, neither rose any from his place for three days: but all the children of Israel had light in their dwellings. Exodus 10:21–23.

Thiab tus Tswv hais rau Mauxe tias, Cia li ncab koj txhais tes mus rau saum ntuj, kom thiaj muaj kev tsaus ntuj saum lub tebchaws Iyiv, yog kev tsaus ntuj uas kov tau. Ces Mauxe ncab nws txhais tes mus rau saum ntuj; thiab muaj ib txojkev tsaus ntuj tuab heev thoob plaws txhua thaj av hauv lub tebchaws Iyiv tau peb hnub: Lawv tsis pom ib leeg ib tug, thiab tsis muaj leejtwg sawv ntawm nws qhov chaw tau peb hnub: tiamsis tag nrho cov me nyuam Yixayee muaj qhov kaj nyob hauv lawv tej vaj tse. Khiav Dim 10:21–23.

In the symbolism of “how long” represented by Mount Carmel and Elijah there is a distinction manifested when the fire comes down out of heaven. Elijah’s God did what Baal cannot do. In Millerite history the distinction was made between fallen Sardian Protestantism and Millerite Adventism. With Moses the distinction was darkness or light. There was light in the Hebrew homes. Isaiah further informs us that those who have no light in Moses line, who are also those destroyed by Elijah, and those who lose the mantle of Protestantism in the Millerite time period are a “people” who “hear” “indeed, but understand not; and see” “indeed, but perceive not.” Then a pronouncement is made of these people which states, “Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they see with their eyes, and hear with their ears, and understand with their heart, and convert, and be healed.”

Hauv txoj kev cim txog “ntev li cas” uas raug sawv cev los ntawm Roob Khamel thiab Eliyas, muaj ib qho kev cais tawm uas raug nthuav tawm thaum hluav taws nqes saum ntuj los. Eliyas tus Vajtswv tau ua yam uas Ba‑as ua tsis tau. Hauv keeb kwm Millerite, qhov kev cais tawm ntawd raug teeb tsa nruab nrab ntawm Protestantism Sardis uas poob lawm thiab Millerite Adventism. Nrog Mauxes, qhov kev cais tawm yog tsaus ntuj lossis kaj. Muaj qhov kaj nyob hauv cov tsev ntawm cov Henplais. Yaxayas tseem qhia peb ntxiv tias cov uas tsis muaj qhov kaj hauv Mauxes kab, uas kuj yog cov uas raug Eliyas rhuav tshem, thiab cov uas plam lub tsho tshaj sab ntawm Protestantism nyob rau lub sij hawm Millerite, yog ib “haiv neeg” uas “hnov” “tiag tiag los tsis to taub; thiab pom” “tiag tiag los tsis ras paub.” Ces ib lo lus tshaj tawm raug hais txog cov neeg no uas hais tias, “Ua kom lub siab ntawm haiv neeg no rog, thiab ua kom lawv pob ntseg hnyav, thiab kaw lawv ob lub qhov muag; tsam lawv pom nrog lawv ob lub qhov muag, thiab hnov nrog lawv ob lub pob ntseg, thiab to taub nrog lawv lub siab, thiab tig rov los, thiab raug kho.”

Willing to do the work, but overwhelmed with the assignment to preach to those who will not listen Isaiah “then said,” “Lord, how long?”

Txaus siab ua tes haujlwm, tiam sis raug lub luag haujlwm qhuab qhia rau cov uas yuav tsis mloog kom nyuaj siab kawg, Yaxayas “thiaj hais tias,” “Tus Tswv, ntev npaum li cas?”

The last three of Egypt’s ten plagues provide a witness of the three steps from 9/11 unto the Sunday law. On August 11, 1840 the first angel’s message was empowered, and on April 19, 1844 the second angel arrived and was empowered at the Exeter Camp Meeting August 12–17, and the third angel arrived on October 22, 1844. The third angel aligns with the Sunday law, and therefore identifies a three-step process for you cannot have a third, without a first and a second.

Peb tug lus tim khawv nyob hauv peb qhov kev raug mob kawg ntawm kaum qhov kev raug mob ntawm tim Iyi teb chaws qhia txog peb theem txij hnub 9/11 mus txog rau txoj cai Sunday. Hnub tim 11 lub Yim Hli, 1840, thawj tus tim tswv txoj xov tau txais hwj chim, thiab hnub tim 19 lub Plaub Hlis, 1844, tus tim tswv thib ob tau los txog thiab tau txais hwj chim ntawm Exeter Camp Meeting hnub tim 12–17 lub Yim Hli, thiab tus tim tswv thib peb tau los txog hnub tim 22 lub Kaum Hli, 1844. Tus tim tswv thib peb sib haum nrog txoj cai Sunday, thiab yog li ntawd qhia kom paub txog ib txoj txheej txheem peb theem, rau qhov nej yuav tsis muaj tau tus thib peb yog tsis muaj tus thawj thiab tus thib ob.

“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, 105.

“Zaj lus thawj thiab lus thib ob tau raug muab tawm rau xyoo 1843 thiab 1844, thiab nim no peb tab tom nyob rau hauv kev tshaj tawm ntawm lus thib peb; tiam sis tag nrho peb zaj lus no tseem yuav tsum raug tshaj tawm mus ntxiv. Nim no kuj tseem ceeb ib yam nkaus li yav dhau los txhua lub sijhawm uas lawv yuav tsum raug rov hais dua rau cov uas tab tom nrhiav qhov tseeb. Los ntawm cwj mem thiab suab lus peb yuav tsum tshaj tawm txoj xov no kom nrov, qhia lawv qhov kev txiav txim raws qib, thiab kev siv ntawm tej lus faj lem uas coj peb los txog rau zaj lus ntawm tus tim tswv thib peb. Tsis muaj peev xwm muaj zaj lus thib peb yog tsis muaj zaj lus thawj thiab zaj 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 txoj kab keeb kwm ntawm tej lus faj lem txog yam uas twb muaj los lawm thiab yam uas tseem yuav muaj los tom ntej.” Selected Messages, phau 2, 104, 105.

The tenth plague of Egypt has been aligned by inspiration with the cross and the following disappointment associated with it. The tenth plague is therefore the third message, which of prophetic necessity must be preceded by a first and second message. At 9/11 the Lord asked Pharaoh, “how long” and immediately thereafter Pharaoh’s servants also asked, “how long.” After Moses delivered God’s question of “how long” to Pharaoh, and just before the servants repeat the question of Moses to Pharaoh, Moses marks a turning point as, “he turned himself, and went out from Pharaoh.” Exodus 10:6.

Tus kab mob thib kaum ntawm tim Ejypt tau raug coj los sib phim raws li kev tshoov siab nrog tus ntoo khaub lig thiab txoj kev poob siab uas txuas raws tom qab ntawd. Yog li ntawd, tus kab mob thib kaum yog zaj lus thib peb, uas raws li qhov yuav tsum muaj ntawm lus faj lem yuav tsum muaj ib zaj lus thib ib thiab ib zaj lus thib ob tuaj ua ntej. Ntawm 9/11 tus Tswv nug Falaus tias, “yuav ntev li cas,” thiab tam sim tom qab ntawd Falaus cov tub qhe kuj nug tias, “yuav ntev li cas.” Tom qab Mauxes tau xa Vajtswv lo lus nug tias “yuav ntev li cas” rau Falaus, thiab ua ntej cov tub qhe rov hais Mauxes lo lus nug ntawd rau Falaus, Mauxes cim ib qho chaw tig hloov raws li hais tias, “nws txawm tig mus, thiab tawm ntawm Falaus mus.” Khiav Dim 10:6.

9/11 was a prophetic turning point, that was typified when Moses delivered the plague of locusts that came on the east wind.

9/11 yog ib qho chaw tig tseem ceeb hauv kev cev Vajtswv lus, uas tau raug ua qauv thaum Mauxes coj tus kab kev txom nyem ntawm koojtis los, uas tuaj nrog cua tuaj sab hnub tuaj.

“There are periods which are turning points in the history of nations and of the church. In the providence of God, when these different crises arrive, the light for that time is given.” Bible Echo, August 26, 1895.

“Muaj tej lub sij hawm uas yog cov chaw tig hloov hauv keeb kwm ntawm haiv neeg thiab ntawm pawg ntseeg. Hauv Vajtswv txoj kev saib xyuas, thaum cov kev kub ntxhov txawv no los txog, txoj kev kaj rau lub sij hawm ntawd thiaj raug muab pub.” Bible Echo, August 26, 1895.

The next plague produced darkness or light depending on which class you were in. 9/11 was a “turning point in the history of nations and of the church.” At that point God’s people were called to return and walk in the old paths, but they refused to walk therein and hearkened not to the sound of the trumpet. A separation between darkness and light was accomplished after Elijah, and Moses asked, “how long?” She further states in the passage:

Tus kab mob phem tom ntej no tsim kom muaj kev tsaus ntuj los sis kev kaj raws li seb koj nyob hauv chav kawm twg. 9/11 yog ib qho “chaw tig hloov hauv keeb kwm ntawm cov teb chaws thiab ntawm pawg ntseeg.” Thaum ntawd Vajtswv haiv neeg raug hu kom rov qab los thiab taug kev hauv tej kev qub, tiam sis lawv tsis kam taug hauv tej ntawd thiab tsis mloog lub suab raj. Muaj ib qho kev cais nruab nrab ntawm kev tsaus ntuj thiab kev kaj uas tau ua tiav tom qab Eliyas, thiab Mauxes nug hais tias, “ntev npaum li cas?” Nws tseem hais ntxiv hauv nqe lus ntawd tias:

“There are periods which are turning points in the history of nations and of the church. In the providence of God, when these different crises arrive, the light for that time is given. If it is received, there is spiritual progress; if it is rejected, spiritual declension and shipwreck follow.” Bible Echo, August 26, 1895.

“Muaj qee lub caij nyoog uas yog tej ntu hloov kev hauv keeb kwm ntawm ntau haiv neeg thiab ntawm pawg ntseeg. Hauv Vajtswv txoj kev tu thiab kav, thaum tej xwm txheej kub ntxhov sib txawv no los txog, ces qhov kaj rau lub sijhawm ntawd raug muab pub. Yog txais yuav, ces muaj kev loj hlob ntawm sab ntsuj plig; yog tsis lees txais, ces kev poob qis ntawm sab ntsuj plig thiab kev puas tsuaj tag nrho yuav raws los.” Bible Echo, August 26, 1895.

We will continue the subject of “how long” in the next article.

Peb yuav txuas ntxiv lub ntsiab lus hais txog “ntev li cas” hauv tsab xov xwm tom ntej.

“In May, 1842, a General Conference was convened in Boston, Massachutes. At the opening of this meeting, Brethren Charles Fitch and Apollos Hale, of Haverhill, presented the pictorial prophecies of Daniel and John, which they had painted on cloth, with the prophetic numbers, showing their fulfillment. Brother Fitch in explaining from his chart before the Conference, said, while examining these prophecies, he had thought if he could get out something of the kind as here presented it would simplify the subject and make it easier for him to present to an audience. Here was more light in our pathway. These brethren had been doing what the Lord had shown Habakkuk in his vision 2,468 years before, saying, ‘Write the vision and make it plain upon tables, that he may run that readeth it. For the vision is yet for an appointed time.’ Habakkuk 2:2.

“Thaum lub Tsib Hlis, xyoo 1842, tau muaj ib lub Rooj Sab Laj Loj raug hu los sib ntsib hauv Boston, Massachutes. Thaum pib qhib lub rooj sib tham no, Cov Kwv Tij Charles Fitch thiab Apollos Hale, uas yog neeg Haverhill, tau nthuav tawm tej lus faj lem uas muaj duab piav ntawm Daniel thiab Yauhas, uas nkawd tau pleev rau saum ntaub, nrog rau tej lej faj lem, qhia txog lawv txoj kev ua tiav. Thaum Kwv Tij Fitch tab tom piav raws li nws daim ntawv duab nyob ntawm xub ntiag ntawm lub Rooj Sab Laj, nws tau hais tias, thaum nws tab tom tshuaj xyuas tej lus faj lem no, nws tau xav tias yog nws muaj peev xwm tsim tau ib yam zoo li qhov uas raug nthuav tawm ntawm no, ces nws yuav ua kom zaj lus no meej dua thiab ua kom yooj yim rau nws nthuav qhia rau ib pawg neeg mloog. Ntawm no muaj qhov kaj ntxiv rau hauv peb txoj kev taug. Cov kwv tij no tau ua raws li yam uas tus Tswv tau qhia rau Habakuk hauv nws zaj yog toog pom 2,468 xyoo ua ntej lawm, hais tias, ‘Cia li sau zaj yog toog pom ntawd thiab ua kom meej rau saum tej phaj, kom tus uas nyeem tau yuav khiav tau. Rau qhov zaj yog toog pom tseem yog rau ib lub sijhawm uas raug teem tseg.’ Habakuk 2:2.”

“After some discussion on the subject, it was voted unanimously to have three hundred similar to this one lithographed, which was soon accomplished. They were called ‘the ‘43 charts.’ This was a very important Conference.” The Autobiography of Joseph Bates, 263.

“Tom qab muaj kev sib tham ib ntus txog zaj no, lawv tau pov npav ib suab nkaus kom muab peb puas daim uas zoo ib yam li daim no mus luam ua pob zeb luam, uas tsis ntev kuj tau ua tiav. Cov ntawd raug hu ua ‘cov kab kos xyoo ’43.’ Nov yog ib lub Rooj Sab Laj uas tseem ceeb heev.” The Autobiography of Joseph Bates, 263.

“I have seen that the 1843 chart was directed by the hand of the Lord, and that it should not be altered; that the figures were as He wanted them; that His hand was over and hid a mistake in some of the figures, so that none could see it, until His hand was removed.” Early Writings, 74.

“Kuv tau pom tias daim ntawv qhia xyoo 1843 ntawd raug Vajtswv txhais tes coj, thiab tias nws tsis tsim nyog yuav raug hloov; tias cov lej ntawd yog raws li Nws xav kom lawv ua; tias Nws txhais tes nyob saum nws thiab zais ib qho yuam kev hauv qee cov lej ntawd, kom tsis muaj leejtwg pom tau, mus txog thaum Nws txhais tes raug tshem tawm.” Early Writings, 74.

“It was the united testimony of Second Advent lecturers and papers, when standing on ‘the original faith,’ that the publication of the chart was a fulfillment of Habakkuk 2:2, 3. If the chart was a subject of prophecy (and those who deny it leave the original faith), then it follows that BC 457 was the year from which to date the 2300 days. It was necessary that 1843 should be the first published time in order that ‘the vision’ should ‘tarry,’ or that there should be a tarrying time, in which the virgin band was to slumber and sleep on the great subject of time, just before they were to be aroused by the Midnight Cry.” Second Advent Review and Sabbath Herald, Volume I, Number 2, James White.

“Thaum ntawd yog zaj lus tim khawv uas cov xibfwb thiab cov ntawv xov xwm hais txog Kev Los Zaum Ob tau koom siab tshaj tawm, thaum lawv sawv ruaj khov rau ‘txoj kev ntseeg thawj yam,’ tias kev luam tawm daim ntawv qhia yog kev ua tiav ntawm Habakkuk 2:2, 3. Yog tias daim ntawv qhia yog ib qho ntsiab lus uas nyob hauv lus faj lem (thiab cov uas tsis lees nws yog cov uas tawm ntawm txoj kev ntseeg thawj yam), ces raws li ntawd BC 457 yog lub xyoo uas yuav tsum muab los pib suav 2300 hnub. Nws yog yam yuav tsum muaj tias 1843 yuav tsum yog thawj lub sijhawm uas raug luam tawm kom thiaj ua rau ‘lub zeem muag’ ‘ncua sijhawm,’ lossis kom muaj ib lub sijhawm ncua, nyob rau hauv uas pab nkauj xwb yuav tsum tsaug zog thiab pw tsaug zog ntawm lo lus tseem ceeb loj hais txog lub sijhawm, ib nyuag ua ntej lawv yuav raug tsa los ntawm Lub Suab Hu Nruab Nrab Hmo Ntuj.” Second Advent Review and Sabbath Herald, Volume I, Number 2, James White.