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# The Hidden History of Verse Forty - Number Fifteen

Keeb Kwm Zais Ntawm Nqe Plaub Caug—Zauv Kaum Tsib

The Second Woe - Part Two

Kev Txom Nyem Zaum Ob — Ntu Ob

Author

Jeff Pippenger

Published

June 11, 2026

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Sister White addresses several times that the passage in Isaiah which Jesus read in the synagogue at Nazareth, not only announced His work, but typified our work. The perfect fulfillment of that anointed work is accomplished by those who make up the ensign of the one hundred and forty-four thousand.

Muam Dawb hais ntau zaus tias nqe Vajlugkub hauv Yaxayas uas Yexus tau nyeem hauv lub tsev sab laj ntawm Nazales, tsis yog tsuas yog tshaj tawm txog Nws tes haujlwm xwb, tiam sis kuj yog ib yam piv txwv ua ntej txog peb tes haujlwm thiab. Kev ua tiav zoo kawg nkaus ntawm tes haujlwm uas raug pleev roj ntawd raug ua kom tiav los ntawm cov uas tsim tsa tus chij ntawm ib puas plaub caug plaub txhiab leej.

> The spirit of the Lord God is upon me; because the Lord hath anointed me to preach good tidings unto the meek; he hath sent me to bind up the brokenhearted, to proclaim liberty to the captives, and the opening of the prison to them that are bound; To proclaim the acceptable year of the Lord, and the day of vengeance of our God; to comfort all that mourn; To appoint unto them that mourn in Zion, to give unto them beauty for ashes, the oil of joy for mourning, the garment of praise for the spirit of heaviness; that they might be called trees of righteousness, the planting of the Lord, that he might be glorified. And they shall build the old wastes, they shall raise up the former desolations, and they shall repair the waste cities, the desolations of many generations. And strangers shall stand and feed your flocks, and the sons of the alien shall be your plowmen and your vinedressers. But ye shall be named the Priests of the Lord: men shall call you the Ministers of our God: ye shall eat the riches of the Gentiles, and in their glory shall ye boast yourselves. For your shame ye shall have double; and for confusion they shall rejoice in their portion: therefore in their land they shall possess the double: everlasting joy shall be unto them. Isaiah 61:1–7.

> Tus Tswv Yexus Khetos tus Ntsuj Plig nyob saum kuv; vim tus Tswv tau pleev roj tsa kuv kom kuv tshaj txoj xov zoo rau cov siab mos siab muag; nws tau txib kuv mus qhwv kho cov uas lub siab tawg ntsoog, tshaj tawm txoj kev dim rau cov neeg raug ntes, thiab qhib qhov tsev lojcuj rau cov uas raug khi; tshaj tawm lub xyoo uas tus Tswv txais yuav, thiab hnub uas peb tus Vajtswv pauj kua zaub ntsuab; kom nplig txhua tus uas quaj ntsuag; kom tsa cia rau cov uas quaj ntsuag hauv Xi-oos, muab kev zoo nkauj rau lawv hloov tshauv, roj ntawm kev xyiv fab hloov kev quaj ntsuag, thiab tsoos tsho ntawm kev qhuas hloov tus ntsuj plig ntawm kev hnyav siab; xwv kom lawv thiaj raug hu ua tej ntoo ntawm kev ncaj ncees, yog tus Tswv tej qoob loo uas nws cog, kom nws tau koob meej. Thiab lawv yuav txhim kho tej chaw qub uas puam tsuaj, lawv yuav tsa rov qab tej kev puas tsuaj thaum ub, thiab lawv yuav kho tej nroog uas raug rhuav, yog tej chaw puas ntsoog ntawm ntau tiam neeg. Thiab cov neeg txawv teb chaws yuav sawv los yug nej tej pab yaj, thiab cov tub ntawm cov neeg txawv teb chaws yuav ua nej cov neeg laij teb thiab cov tu vaj hmab. Tiamsis nej yuav raug hu ua Cov Pov Thawj ntawm tus Tswv; neeg yuav hu nej ua Cov Tub Txib ntawm peb tus Vajtswv; nej yuav noj tej nyiaj txiag ntawm Lwm Haiv Neeg, thiab nej yuav qhuas nej tus kheej hauv lawv lub meej mom. Hloov nej txoj kev txaj muag, nej yuav tau ob npaug; thiab hloov kev poob ntsej muag, lawv yuav zoo siab hauv lawv feem; yog li ntawd hauv lawv thaj av lawv yuav tau ob npaug ua lawv tug; kev xyiv fab nyob mus ib txhis yuav yog rau lawv. Yaxayas 61:1–7.

In the previous article we began to identify the “hour, month, day and year” that made up the time prophecy of three hundred and ninety-one years and fifteen days. Time is no longer, so the four expressions of time must be applied symbolically in the latter days, when the prophetic characteristics of the first and second woes are repeated in the third woe. The “year” is “the acceptable year of the Lord,” and it is also “the day of vengeance of our God.”

Hauv tsab xov xwm dhau los peb tau pib txheeb xyuas “teev, hli, hnub thiab xyoo” uas tsim ua zaj lus faj lem txog peb puas cuaj caum ib xyoos thiab kaum tsib hnub. Sij hawm tsis muaj ntxiv lawm, yog li ntawd plaub lo lus qhia txog sij hawm no yuav tsum raug siv ua cim yav tom kawg, thaum tej yam ntxwv hauv zaj lus faj lem ntawm thawj thiab ob qhov kev txom nyem raug rov ua dua hauv qhov kev txom nyem thib peb. “Xyoo” yog “xyoo uas tus Tswv txais yuav,” thiab nws kuj yog “hnub rau txim pauj ntawm peb tus Vajtswv.”

The “day,” is “the day of calamity,” a day of recompense, and vengeance, as set forth by Moses.

“hnub,” yog “hnub kev puas tsuaj,” yog ib hnub ntawm kev them rov qab, thiab kev pauj, raws li Mauxes tau nthuav tseg.

> To me belongeth vengeance, and recompense; their foot shall slide in due time: for the day of their calamity is at hand, and the things that shall come upon them make haste. Deuteronomy 32:35.

> Kev pauj txom yog ntawm kuv, thiab kev them rov qab yog ntawm kuv; lawv txhais ko taw yuav plam thaum txog caij tsim nyog: rau qhov hnub uas lawv raug kev puam tsuaj twb nyob ze lawm, thiab tej yam uas yuav los raug rau lawv kuj tab tom maj nroos los. Deuteronomy 32:35.

In Isaiah it is the “acceptable year” and the “day of vengeance,” and the day of vengeance is Moses’ “day of calamity” where Laodicea’s foot slides as they receive recompense and vengeance. The hour of the great earthquake, the day of calamity, the acceptable year and the first month all align with the Sunday law. The word “month” in Joel is an added word, but the added word is correct. The translators added the word “month” in agreement with the truth that the latter rain came in the first month.

Hauv Yaxayas, nws yog “xyoo uas haum rau kev txais yuav” thiab “hnub ntawm kev ua pauj,” thiab hnub ntawm kev ua pauj ntawd yog Mauxes “hnub ntawm kev puas tsuaj” uas ko taw ntawm Laodicea plam rau lub sijhawm uas lawv tau txais kev them rov qab thiab kev ua pauj. Lub sijhawm ntawm av qeeg loj, hnub ntawm kev puas tsuaj, xyoo uas haum rau kev txais yuav, thiab thawj lub hlis, txhua yam no sib haum nrog txoj cai Hnub Caiv. Lo lus “hlis” hauv Yoos tau yog ib lo lus ntxiv, tiam sis lo lus uas ntxiv ntawd yog yog lawm. Cov neeg txhais tau ntxiv lo lus “hlis” ntawd kom phim raws li qhov tseeb tias nag tom qab tau los nyob rau thawj lub hlis.

> Be glad then, ye children of Zion, and rejoice in the Lord your God: for he hath given you the former rain moderately, and he will cause to come down for you the rain, the former rain, and the latter rain in the first month. Joel 2:23.

> Yog li ntawd, nej cov me nyuam Xi-oos, cia li zoo siab thiab xyiv fab rau hauv tus Tswv uas yog nej tus Vajtswv; rau qhov nws tau pub rau nej nag thaum ntxov kom tsim nyog, thiab nws yuav ua kom nag poob los rau nej, yog nag thaum ntxov thiab nag thaum lig hauv thawj lub hli. Yau-ee 2:23.

The word “month” is an interpretation, not part of the original inspired text. The Hebrew simply says the rains will come “in the first” or “as at the first”—meaning God will restore the rains in their proper season, just like in former times. Sister White repeatedly aligns the Millerite movement of 1840 to 1844 with Pentecost to describe the latter rain in the latter days. The latter rain comes “as at the first,” which was Pentecost, which Sister White repeatedly aligns with the Sunday law.

Lo lus “hli” yog ib qho kev txhais, tsis yog ib feem ntawm thawj daim ntawv tshoov siab qub. Hauv lus Henplais tsuas hais tias cov nag yuav los “hauv thawj zaug” lossis “ib yam li thaum xub thawj”—txhais hais tias Vajtswv yuav rov qab muab cov nag los raws li lawv lub caij tsim nyog, ib yam li yav tag los. Muam White pheej txuas txoj kev txav Millerite txij xyoo 1840 mus txog 1844 nrog Hnub Peetekos kom piav txog nag lig hauv hnub kawg. Nag lig los “ib yam li thaum xub thawj,” uas yog Hnub Peetekos, uas Muam White pheej txuas nrog txoj cai Hnub Caiv.

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

> “Tus tim tswv uas koom nyob rau hauv kev tshaj tawm ntawm tus tim tswv thib peb txoj xov yog yuav ci kom tag nrho lub ntiaj teb kaj lug nrog nws lub hwjchim ci ntsa iab. Ib txoj hauj lwm uas nthuav dav thoob qab ntuj thiab muaj hwjchim txawv tshaj plaw raug yav tom ntej qhia tseg ntawm no. Txoj kev txav advent xyoo 1840–44 yog ib qho kev tshwm sim muaj hwjchim ci ntsa iab ntawm Vajtswv lub hwjchim; tus tim tswv thawj txoj xov tau raug nqa mus txog txhua lub chaw tshaj tawm txoj moo zoo nyob hauv ntiaj teb no, thiab nyob rau qee lub tebchaws kuj muaj kev txaus siab loj kawg nkaus rau kev ntseeg uas tsis tau pom dua nyob hauv ib lub tebchaws twg txij li lub sijhawm Kev Hloov Tshiab kev Ntseeg ntawm xyoo kaum rau; tiam sis tej no yuav raug dhau los ntawm txoj kev txav muaj hwjchim loj kawg nyob hauv qab qhov kev ceeb toom kawg ntawm tus tim tswv thib peb.”

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

> “Txoj hauj lwm ntawd yuav zoo ib yam li hnub Peetekos tes dej num. Ib yam li ‘nag ntxov’ tau raug pub, hauv kev muab tus Vaj Ntsuj Plig Dawb Huv hliv tawm thaum pib qhib txoj moo zoo, kom ua rau noob zoo muaj nqis txi tuaj hlob tuaj, li ntawd ‘nag lig’ kuj yuav raug pub thaum kawg kom qoob loo siav txhij rau lub caij sau. ‘Ces peb thiaj yuav paub, yog peb rau siab ntso mus paub tus Tswv: Nws txoj kev tawm tuaj twb npaj txhij ib yam li thaum kaj ntug; thiab Nws yuav los cuag peb ib yam li nag, ib yam li nag lig thiab nag ntxov rau ntiajteb.’ Hosea 6:3. ‘Yog li ntawd, nej cov me nyuam Xi-oos, cia li zoo siab thiab xyiv fab hauv tus Tswv nej tus Vajtswv: rau qhov Nws tau muab nag ntxov rau nej raws li qhov tsim nyog, thiab Nws yuav ua kom nag nqes los rau nej, yog nag ntxov, thiab nag lig.’ Joel 2:23. ‘Nyob rau hnub kawg, Vajtswv hais tias, Kuv yuav hliv ib feem ntawm Kuv tus Ntsuj Plig rau saum txhua cev nqaij daim tawv.’ ‘Thiab yuav muaj li no, tias tus twg hu txog tus Tswv lub npe, tus ntawd yuav dim.’ Acts 2:17, 21.”

> “The great work of the gospel is not to close with less manifestation of the power of God than marked its opening. The prophecies which were fulfilled in the outpouring of the former rain at the opening of the gospel are again to be fulfilled in the latter rain at its close. Here are ‘the times of refreshing’ to which the apostle Peter looked forward when he said: ‘Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; and He shall send Jesus.’ Acts 3:19, 20.” The Great Controversy, 611.

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

Pentecost was the "opening" or the "beginning" of the gospel work and the latter rain at the "close" is the "ending." The first represents the last. The first month is identifying the outpouring of the Holy Spirit at the Sunday law.

Hnub Pänthekhostes yog qhov “qhib” los yog “pib” ntawm txoj hauj lwm tshaj tawm txoj moo zoo, hos nag yav lig ntawm lub “kaw” yog qhov “xaus.” Qhov thawj sawv cev rau qhov kawg. Lub hli thawj tab tom qhia txog kev ntws los ntawm tus Vaj Ntsuj Plig Dawb Huv rau thaum txoj cai Hnub Caiv Xya tau los.

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

> “Tsis muaj ib tug ntawm peb yuav tau txais lub foob ntawm Vajtswv li, yog tias peb tus cwj pwm tseem muaj ib qho chaw paug los sis ib qho qias neeg nyob saum nws. Twb muab cia rau peb lawm kom kho tej kev txhaum ntawm peb tus cwj pwm, kom ntxuav lub tuam tsev ntawm tus ntsuj plig kom dawb huv ntawm txhua yam kev qias. Ces nag lig yuav poob saum peb ib yam li nag thaum ntxov tau poob saum cov thwj tim rau Hnub Peetekos. …

> “What are you doing, brethren, in the great work of preparation? Those who are uniting with the world are receiving the worldly mold and preparing for the mark of the beast. Those who are distrustful of self, who are humbling themselves before God and purifying their souls by obeying the truth these are receiving the heavenly mold and preparing for the seal of God in their foreheads. When the decree goes forth and the stamp is impressed, their character will remain pure and spotless for eternity.” Testimonies, volume 5, 214, 216.

> “Cov kwvtij, nej tab tom ua dab tsi hauv txoj hauj lwm loj ntawm kev npaj? Cov uas tab tom koom nrog lub ntiaj teb no tab tom txais tus qauv ntawm lub ntiaj teb thiab npaj txhij rau lub cim ntawm tus tsiaj qus. Cov uas tsis tso siab rau lawv tus kheej, uas tab tom txo hwj chim lawv tus kheej nyob rau ntawm Vajtswv xub ntiag thiab ntxuav lawv tej ntsuj plig los ntawm kev mloog lus rau qhov tseeb—cov no tab tom txais tus qauv saum ntuj ceeb tsheej thiab npaj txhij rau Vajtswv lub foob rau hauv lawv lub hauv pliaj. Thaum txoj cai tshaj tawm tawm mus thiab lub cim raug nias tso rau, lawv tus cwj pwm yuav nyob dawb huv thiab tsis muaj qhov paug mus ib txhis.” Testimonies, volume 5, 214, 216.

The first “month” is the Sunday law, the “hour” of the great earthquake is the Sunday law, the “day” of calamity, recompense and vengeance is the Sunday law and the acceptable “year” is the Sunday law. The one hundred and fifty years of the prophecy of the first woe concludes at the Sunday law, where the three hundred and ninety-one years and fifteen days begins.

“Lub hli” thawj yog txoj cai Hnub Caiv, “teev” ntawm av qeeg loj yog txoj cai Hnub Caiv, “hnub” ntawm kev txom nyem loj, kev pauj rov qab thiab kev chim pauj yog txoj cai Hnub Caiv, thiab “xyoo” uas raug lees txais yog txoj cai Hnub Caiv. Ib puas tsib caug xyoo ntawm zaj lus faj lem txog thawj kev txom nyem xaus rau ntawm txoj cai Hnub Caiv, qhov chaw uas peb puas cuaj caum ib xyoos thiab kaum tsib hnub pib.

> 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 9:14, 15.

> Hais rau tus tim tswv thib rau uas tuav lub raj, tias, Tso plaub tug tim tswv uas raug khi nyob hauv tus dej loj Euphrates tawm. Thiab plaub tug tim tswv ntawd raug tso tawm, yog cov uas twb raug npaj cia rau ib teev, thiab ib hnub, thiab ib hlis, thiab ib xyoos, kom tua ib feem peb ntawm tibneeg. Tshwmsim 9:14, 15.

The “four angels” that were “bound in the great river Euphrates” are “loosed” at the hour of the Sunday law. They have been prophetically “prepared” for the hour, day, month and year of the second woe to slay the third part of men. The United States is slain as the sixth kingdom of Bible prophecy at the Sunday law, and the United States is one third of the three fold union that is established at the Sunday law. The second woe is repeated in the third woe, just as the second angel is repeated in the third angel.

Cov “plaub tug timtswv” uas raug “khi rau hauv tus dej loj Euphrates” raug “tso dim” thaum txog lub sij hawm ntawm txoj cai Sunday. Lawv tau raug npaj tseg raws li lus faj lem “rau lub sij hawm, hnub, hli thiab xyoo” ntawm txoj kev txom nyem thib ob kom tua ib feem peb ntawm tibneeg. Tebchaws Meskas raug tua raws li lub nceeg vaj thib rau hauv Vajlugkub tej lus faj lem thaum txog txoj cai Sunday, thiab Tebchaws Meskas yog ib feem peb ntawm txoj kev koom ua peb txheej uas raug tsa los nyob rau txoj cai Sunday. Txoj kev txom nyem thib ob raug rov hais dua nyob rau hauv txoj kev txom nyem thib peb, ib yam li tus timtswv thib ob raug rov hais dua nyob rau hauv tus timtswv thib peb.

Those four winds were released at 9/11, marking the beginning of the sealing of the one hundred and forty-four thousand, and immediately thereafter restrained. When those represented in Isaiah sixty-one who mourn are comforted, they are comforted with the full out pouring of the Comforter at the Sunday law, which is also the “hour” of the great earthquake. Those who mourn in the acceptable year, are the very same who are mourning in Ezekiel nine who receive the seal of God. Jesus began His ministry by citing Isaiah sixty-one, and Sister White aligns His pronouncement with our work.

Plaub cua cua ntawd raug tso tawm thaum 9/11, ua cim rau qhov pib ntawm kev muab lub cim ntim rau ib puas plaub caug plaub txhiab leej, thiab tam sim ntawd tom qab ntawd kuj raug txwv tseg. Thaum cov uas sawv cev hauv Yaxayas rau caum ib, cov uas quaj ntsuag, tau txais kev nplij siab, lawv raug nplij siab los ntawm kev muab tus Ntsuj Plig Nplij Siab ntws tawm puv npo thaum txoj cai hnub Sunday, uas kuj yog “teev” ntawm txoj av qeeg loj. Cov uas quaj ntsuag hauv lub xyoo uas txais yuav tau, yog tib cov uas quaj ntsuag hauv Exekees cuaj uas tau txais Vajtswv lub cim ntim. Yexus pib Nws txoj hauj lwm qhuab qhia los ntawm kev hais txog Yaxayas rau caum ib, thiab Muam White coj Nws lo lus tshaj tawm los txuas raws nraim nrog peb txoj hauj lwm.

> “Christ announced his mission to the world when, in the synagogue at Nazareth, he read from the prophecy of Isaiah: ‘The Spirit of the Lord is upon me, because he hath anointed me to preach the Gospel to the poor; he hath sent me to heal the broken-hearted, to preach deliverance to the captives, and recovering of sight to the blind, to set at liberty them that are bruised, to preach the acceptable year of the Lord.’ What a work was before him!—To preach the acceptable year of the Lord. This period embraces age after age, extends from century to century, while probation shall last. God is waiting to hear the asking and knocking; watching to see humanity draw nigh unto him, who alone can help us. He longs to forgive their sins, to receive them as his own. He will receive every contrite soul who comes to him; for it was to do this work that God anointed his only-begotten Son.

> “Yexus Khetos tau tshaj tawm nws tes dej num rau lub ntiajteb thaum, hauv lub tsev sablaj teev ntuj hauv Nazales, nws nyeem los ntawm Yaxayas tej lus faj lem tias: ‘Tus Ntsuj Plig ntawm tus Tswv nyob saum kuv, vim nws tau pleev roj tsa kuv los tshaj tawm Txoj Moo Zoo rau cov neeg pluag; nws tau txib kuv mus kho cov neeg siab tawg, mus tshaj tawm txoj kev tso dim rau cov neeg raug txhom, thiab kev rov pom kev rau cov dig muag, kom tso cov raug quab yuam kom dim, kom tshaj tawm lub xyoo uas tus Tswv txais yuav.’ Tes dej num uas nyob ntawm nws xub ntiag loj npaum li cas!—Yog tshaj tawm lub xyoo uas tus Tswv txais yuav. Lub sijhawm no suav nrog tiam dhau tiam, ncav mus ib puas xyoo dhau ib puas xyoo, thaum lub sijhawm sim neej tseem nyob ntev. Vajtswv tseem tos kom hnov lawv txoj kev thov thiab khob; tseem saib ntsoov kom pom tibneeg los ze rau nws, tus uas yog tib tug xwb thiaj pab tau peb. Nws ntshaw yuav zam txim rau lawv tej kev txhaum, yuav txais lawv ua nws tug. Nws yuav txais txhua tus ntsuj plig uas muaj siab lees txhaum los cuag nws; rau qhov yog los ua txoj haujlwm no xwb Vajtswv thiaj pleev roj tsa nws Tib Leeg Tub.”

> “But why did not Christ finish the statement recorded in Isaiah? Why did he omit the clause, ‘and the day of vengeance of our God’? The latter portion of this sentence was just as much truth as the first part; and Christ did not deny the truth by his silence, by withholding a portion of his own words given to his chosen prophet. But this last clause was that upon which his hearers delighted to dwell, and which they were inclined to practice, pronouncing judgment upon all who were not of their religious faith. Instead of giving to the people words of truth and righteousness and forgiveness, they had taught them that God hated all the heathen world. The paternal character of God had been misrepresented, and buried beneath human traditions. Signs of the Times, January 14, 1897.

> “Tiamsis vim li cas Khetos thiaj tsis ua kom tiav lo lus uas raug sau tseg hauv Yaxayas? Vim li cas Nws thiaj hla tseg kab lus no, ‘thiab hnub uas peb tus Vajtswv ua pauj’? Feem kawg ntawm kab lus no yeej yog qhov tseeb ib yam nkaus li feem thawj; thiab Khetos tsis tau tsis lees qhov tseeb ntawd los ntawm Nws txoj kev nyob ntsiag to, los ntawm kev txwv tsis hais ib feem ntawm Nws tus kheej tej lus uas Nws tau muab rau Nws tus yaj saub uas Nws tau xaiv. Tab sis kab lus kawg no yog yam uas cov uas mloog Nws nyiam nyob ruaj rau, thiab yog yam uas lawv muaj siab xyaum, tshaj tawm kev txiav txim rau txhua tus uas tsis nyob hauv lawv txoj kev ntseeg kev cai dab qhuas. Hloov chaw uas yuav muab tej lus tseeb, kev ncaj ncees, thiab kev zam txim rau haiv neeg, lawv twb tau qhia lawv tias Vajtswv ntxub tag nrho lub ntiajteb tsis ntseeg. Leej Txiv tus cwj pwm ntawm Vajtswv twb raug nthuav qhia yuam kev, thiab raug faus rau hauv qab tibneeg tej kevcai qub qub. Signs of the Times, January 14, 1897.

> “The mission of the people of God in this age is outlined in the words of inspiration that describe the work of the Messiah: ‘The spirit of the Lord God is upon me, because the Lord hath anointed me to preach good tidings unto the meek; he hath sent me to heal the brokenhearted, to proclaim liberty to the captives, and the opening of the prison to them that are bound; to proclaim the acceptable year of the Lord, and the day of vengeance of our God; to comfort all that mourn, to appoint unto them that mourn in Zion, to give unto them beauty for ashes, the oil of joy for mourning, the garment of praise for the spirit of heaviness; that they might be called trees of righteousness, the planting of the Lord, that he might be glorified.’

> “Lub luag hauj lwm ntawm Vajtswv haiv neeg nyob rau tiam no raug teev tseg hauv cov lus tshoov siab uas piav txog tes dej num ntawm tus Mexiyas hais tias: ‘Tus Tswv Yexus tus Ntsuj Plig nyob saum kuv, vim tus Tswv tau pleev roj rau kuv kom coj xov zoo mus rau cov neeg txo hwjchim; Nws tau txib kuv mus kho cov uas lub siab tawg, tshaj tawm txoj kev dim rau cov neeg raug ntes, thiab qhib qhov tsev loj cuj rau cov uas raug khi; tshaj tawm xyoo uas tus Tswv txais yuav, thiab hnub pauj kua zaub ntsuab ntawm peb tus Vajtswv; nplig txhua tus uas quaj ntsuag, teem cia rau cov uas quaj ntsuag hauv Xi-oos, muab kev zoo nkauj hloov tshauv rau lawv, roj ntawm kev xyiv fab hloov kev quaj ntsuag, tsoos tsho ntawm kev qhuas hloov tus ntsuj plig ntawm kev nyuaj siab; kom lawv thiaj raug hu ua cov ntoo ntawm kev ncaj ncees, yog tus Tswv kev cog, kom Nws tau koob meej.’”

> “‘And they shall build up the old wastes, they shall raise up the former desolations, and they shall repair the waste cities, the desolations of many generations.’” Lake Union Herald, November 11, 1908.

> “‘Thiab lawv yuav txhim kho tej chaw qub uas puam tsuaj lawm, lawv yuav tsa rov qab tej chaw uas yav tas los raug rhuav tshem, thiab lawv yuav kho tej nroog uas raug puam tsuaj, yog tej chaw uas tau nyob rau hauv kev txom nyem puam tsuaj dhau ntau tiam neeg los.’” Lake Union Herald, November 11, 1908.

Before we proceed further into the repetition of the second woe in the third woe, we should remind ourselves that the message is to be understood by bringing “line upon line.” This identifies that every “hour,” “day,” “month” and “year” in the inspired Word that fits the context of the Sunday law is also to be applied to the preparation of Islam striking at the Sunday law.

Ua ntej peb yuav mus ntxiv mus rau hauv kev rov hais dua txog tus xwm txheej phem thib ob hauv tus xwm txheej phem thib peb, peb tsim nyog nco ntsoov rau peb tus kheej tias cov lus no yuav tsum to taub los ntawm kev coj “kab rau saum kab.” Qhov no qhia meej tias txhua “teev,” “hnub,” “hli” thiab “xyoo” hauv Txojlus uas Vajtswv tshoov siab uas haum raws li lub ntsiab lus hais txog txoj cai hnub Sunday, kuj yuav tsum muab siv rau kev npaj ntawm Islam los ntaus tawm tsam txoj cai hnub Sunday.

As an example: the word “hour” is only found in one book of the Old Testament, and that book is the book of Daniel. In Daniel, “hour” is mentioned five times.

Ua piv txwv li no: lo lus “teev” tsuas pom nyob hauv ib phau ntawv xwb ntawm Phau Qub, thiab phau ntawv ntawd yog phau Daniel. Hauv Daniel, lo lus “teev” raug hais txog tsib zaug.

> And whoso falleth not down and worshippeth shall the same hour be cast into the midst of a burning fiery furnace. … Now if ye be ready that at what time ye hear the sound of the cornet, flute, harp, sackbut, psaltery, and dulcimer, and all kinds of music, ye fall down and worship the image which I have made; well: but if ye worship not, ye shall be cast the same hour into the midst of a burning fiery furnace; and who is that God that shall deliver you out of my hands? Daniel 3:6, 15.

> Thiab tus uas tsis txhob txhos caug pe hawm, tib lub sij hawm ntawd yuav raug muab pov rau hauv nruab nrab ntawm lub cub tawg hluav taws kub cig. … Yog nim no nej twb npaj txhij lawm, thaum twg nej hnov lub suab raj, nplaim raj, ntaus nkauj nraum, raj ntaub, nkauj nraum hlua, thiab nkauj nraum suab mos, nrog rau txhua yam suab paj nruag, nej txhos caug pe hawm tus mlom uas kuv tau ua lawm, zoo; tiam sis yog nej tsis pe hawm, tib lub sij hawm ntawd nej yuav raug muab pov rau hauv nruab nrab ntawm lub cub tawg hluav taws kub cig; thiab tus Vajtswv twg yog tus yuav cawm tau nej dim ntawm kuv txhais tes? Daniel 3:6, 15.

Sister White repeatedly applies Daniel three, and therefore “the same hour” to the Sunday law. In Daniel chapter four, Daniel is perplexed for “one hour” as he struggles to explain the coming judgment upon Nebuchadnezzar.

Muam Dawb rov hais dua ntau zaus siv Daniyees tshooj peb, thiab vim li ntawd “lub sijhawm ntawd kiag” rau txoj cai Hnub Caiv. Hauv Daniyees tshooj plaub, Daniyees ntxhov siab “ib teev” thaum nws tab tom sib zog piav txog txoj kev txiav txim yuav los rau saum Nebukhanexas.

> Then Daniel, whose name was Belteshazzar, was astonied for one hour, and his thoughts troubled him. The king spake, and said, Belteshazzar, let not the dream, or the interpretation thereof, trouble thee. Belteshazzar answered and said, My lord, the dream be to them that hate thee, and the interpretation thereof to thine enemies. Daniel 4:19.

> Ces Daniyees, uas nws lub npe hu ua Beltesaxas, thiaj ceeb thiab ntsiag to ib pliag ntev li ib teev, thiab nws tej kev xav ua rau nws ntxhov siab. Vajntxwv hais thiab tias, Beltesaxas, txhob cia txoj npau suav no, lossis nws txoj kev txhais, ua rau koj ntxhov siab. Beltesaxas teb thiab hais tias, Kuv tus tswv, thov kom txoj npau suav no poob rau cov uas ntxub koj, thiab nws txoj kev txhais poob rau koj cov yeeb ncuab. Daniyees 4:19.

Daniel is astonished for “one hour” as he seeks to understand how to inform Nebuchadnezzar of his coming judgment. Daniel is representing the messenger of the first angel who announces the “hour” of judgment has come. His prediction is given to Nebuchadnezzar, and a year later the judgment upon Babylon is brought upon Nebuchadnezzar.

Daniyees xav kawg rau “ib teev” thaum nws nrhiav kom to taub tias yuav qhia li cas rau Nebukhanexas txog txoj kev txiav txim uas yuav los rau saum nws. Daniyees sawv cev rau tus tubtxib ntawm thawj tug timtswv uas tshaj tawm tias “teev” ntawm txoj kev txiav txim twb los txog lawm. Nws lo lus faj lem raug hais rau Nebukhanexas, thiab ib xyoos tom qab ntawd txoj kev txiav txim rau Npanpiloo raug coj los rau saum Nebukhanexas.

> The same hour was the thing fulfilled upon Nebuchadnezzar: and he was driven from men, and did eat grass as oxen, and his body was wet with the dew of heaven, till his hairs were grown like eagles’ feathers, and his nails like birds’ claws. Daniel 4:33.

> Nyob rau tib lub sij hawm ntawd lo lus ntawd tau muaj tiav rau saum Nebuchadnezzar; thiab nws raug ntiab tawm ntawm neeg mus, thiab nws noj nyom ib yam li nyuj, thiab nws lub cev raug cov lwg saum ntuj ntub, mus txog thaum nws cov plaub hau hlob zoo li tej plaub tis dav dawb hau, thiab nws cov rau tes zoo li tej rau taw noog. Daniel 4:33.

Daniel is predicting the soon-coming Sunday law, and when it arrives, it is the “hour” of judgment upon Babylon. Both “hours” are identifying the Sunday law, which is the hour of the great earthquake. Nebuchadnezzar is the alpha and Belshazzar is the omega of the story of Babylon, and Belshazzar is slain in the very night that the hand writing came upon the wall.

Daniyees tab tom hais ua ntej txog txoj cai Hnub Caiv uas yuav los sai sai no, thiab thaum nws los txog, nws yog “teev” ntawm txoj kev txiav txim rau Npanpiloo. Ob “teev” no puav leej qhia txog txoj cai Hnub Caiv, uas yog teev ntawm txoj av qeeg loj ntawd. Nebukhanesas yog tus alpha, thiab Belxaxas yog tus omega ntawm zaj keeb kwm ntawm Npanpiloo, thiab Belxaxas raug tua nyob rau hauv tib hmos uas tus tes sau ntawv tshwm los saum phab ntsa.

> In the same hour came forth fingers of a man’s hand, and wrote over against the candlestick upon the plaster of the wall of the king’s palace: and the king saw the part of the hand that wrote. Daniel 5:5.

> Nyob rau tib lub sij hawm ntawd, muaj tej ntiv tes ntawm ib tug neeg txhais tes tshwm los, thiab sau rau ntawm phab ntsa uas pleev du ntawm vajntxwv lub tsev fuabtais, ncaj rau ntawm lub teeb txawb; thiab vajntxwv pom ntu ntawm txhais tes uas sau ntawd. Daniel 5:5.

The “same hour” the writing came upon the wall identifies when the written Sunday law destroys the “wall” of separation of church and state at the Sunday law, and then Babylon ended as does the United States as the sixth kingdom of Bible prophecy. As the sixth kingdom the United States is the power who reigns for seventy symbolic years in Isaiah twenty-three when the whore of Tyre is forgotten. The kingdom or king that Isaiah refers to are the days of seventy years and the kingdom that reigned for seventy years in Bible prophecy was Babylon. The fall of Belshazzar’s Babylon typifies the fall of the United States, at the Sunday law, where the handwriting upon the wall aligns with the speaking as a dragon of Revelation thirteen.

Lub “teev ntawd” uas cov ntawv tshwm los rau saum phab ntsa qhia tias thaum twg txoj cai Hnub Caiv uas raug sau tseg rhuav tshem “phab ntsa” uas cais pawg ntseeg thiab lub xeev tawm ntawm ib leeg rau ntawm txoj cai Hnub Caiv, thiab ces Npanpiloos thiaj xaus, ib yam li Tebchaws Meskas xaus raws li lub nceeg vaj thib rau hauv tej lus faj lem hauv Phau Vajlugkub. Raws li lub nceeg vaj thib rau, Tebchaws Meskas yog lub hwjchim uas kav tau xya caum xyoo piv txwv hauv Yaxayas nees nkaum peb thaum tus niam ntiav ntawm Tais raug hnov qab lawm. Lub nceeg vaj los sis tus vajntxwv uas Yaxayas hais txog yog hnub nyoog xya caum xyoo, thiab lub nceeg vaj uas kav tau xya caum xyoo hauv tej lus faj lem hauv Phau Vajlugkub yog Npanpiloos. Kev poob ntawm Npanpiloos ntawm Belshazzar yog tus yam ntxwv ua ntej qhia txog kev poob ntawm Tebchaws Meskas, rau ntawm txoj cai Hnub Caiv, qhov uas cov ntawv sau rau saum phab ntsa sib haum nrog kev hais lus zoo li zaj hauv Tshwm Sim kaum peb.

In Revelation eighteen the judgment upon Babylon begins at the Sunday law in verse four when the second voice identifies that her judgment comes in one hour and also in one day.

Hauv Phau Ntawv Qhia Tshwm tshooj kaum yim, txoj kev txiav txim rau Npanpiloo pib thaum txoj cai Hnub Caiv nyob hauv nqe plaub, thaum lub suab thib ob qhia tias nws txoj kev txiav txim los txog hauv ib teev thiab kuj hauv ib hnub.

> And I heard another voice from heaven, saying, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities. Reward her even as she rewarded you, and double unto her double according to her works: in the cup which she hath filled fill to her double. How much she hath glorified herself, and lived deliciously, so much torment and sorrow give her: for she saith in her heart, I sit a queen, and am no widow, and shall see no sorrow. Therefore shall her plagues come in one day, death, and mourning, and famine; and she shall be utterly burned with fire: for strong is the Lord God who judgeth her. And the kings of the earth, who have committed fornication and lived deliciously with her, shall bewail her, and lament for her, when they shall see the smoke of her burning, Standing afar off for the fear of her torment, saying, Alas, alas, that great city Babylon, that mighty city! for in one hour is thy judgment come. Revelation 18:4–10.

> Thiab kuv hnov dua ib lub suab tawm saum ntuj tuaj hais tias, Nej kuv haiv neeg, cia li tawm ntawm nws los, kom nej txhob koom rau hauv nws tej kev txhaum, thiab kom nej txhob raug nws tej xwm txheej phem. Rau qhov nws tej kev txhaum twb mus txog ntuj lawm, thiab Vajtswv tau nco ntsoov nws tej kev tsis ncaj. Cia li pauj nws ib yam li nws tau pauj nej, thiab muab ob npaug rau nws raws li nws tej hauj lwm; hauv lub khob uas nws tau puv, nej cia li puv ob npaug rau nws. Nws tau qhuas nws tus kheej npaum li cas, thiab ua neej nyob hauv kev nplua nuj thiab kev lom zem npaum li cas, nej cia li muab kev tsim txom thiab kev quaj ntsuag rau nws npaum li ntawd; rau qhov nws hais hauv nws lub siab tias, Kuv zaum ua poj huab tais, kuv tsis yog poj ntsuam, thiab kuv yuav tsis pom kev quaj ntsuag li. Vim li ntawd nws tej xwm txheej phem yuav los rau nws hauv ib hnub xwb, yog kev tuag, thiab kev quaj ntsuag, thiab kev tshaib nqhis; thiab nws yuav raug kub hnyiab tas huv tibsi nrog hluav taws; rau qhov tus Tswv Vajtswv uas txiav txim rau nws yog tus muaj hwj chim loj. Thiab cov vaj ntxwv hauv ntiajteb, uas tau deev luag poj luag sev nrog nws thiab tau ua neej nyob hauv kev nplua nuj thiab kev lom zem nrog nws, yuav quaj ntsuag nws, thiab yuav quaj nyiav rau nws, thaum lawv pom pa taws ntawm nws txoj kev kub hnyiab, sawv deb vim ntshai nws txoj kev tsim txom, hais tias, Alas, alas, lub nroog loj Npanpiloo ntawd, lub nroog muaj hwj chim ntawd! rau qhov hauv ib teev xwb koj txoj kev txiav txim twb los txog lawm. Qhia Tshwm 18:4–10.

Clearly the progressive judgment upon Babylon begins at the Sunday law of verse four when God’s other flock is called out of Babylon. John identifies the time of her judgment as both a “day” and “hour,” confirming that the symbols of time are to be understood symbolically.

Pom meej tias txoj kev txiav txim uas nce zuj zus los rau Npanpiloo pib ntawm txoj cai Hnub Caiv hauv nqe plaub thaum Vajtswv hu Nws pab yaj uas seem kom tawm hauv Npanpiloo. Yauhas qhia lub sij hawm ntawm nws txoj kev txiav txim ntawd tias yog ib “hnub” thiab ib “teev,” ua pov thawj tias cov cim qhia txog lub sij hawm yuav tsum to taub raws li cim qhia xwb.

Passover was to be kept in the first month, and Passover aligns with the cross, which in turn aligns with the Sunday law.

Kev Hla Dhau yuav tsum raug coj tseg rau hauv thawj lub hli, thiab Kev Hla Dhau sib phim nrog tus ntoo khaub lig, uas dhau ntawd sib phim nrog txoj cai hnub Sunday.

> And the Lord spake unto Moses and Aaron in the land of Egypt, saying, This month shall be unto you the beginning of months: it shall be the first month of the year to you. Speak ye unto all the congregation of Israel, saying, In the tenth day of this month they shall take to them every man a lamb, according to the house of their fathers, a lamb for an house: And if the household be too little for the lamb, let him and his neighbour next unto his house take it according to the number of the souls; every man according to his eating shall make your count for the lamb. Your lamb shall be without blemish, a male of the first year: ye shall take it out from the sheep, or from the goats: And ye shall keep it up until the fourteenth day of the same month: and the whole assembly of the congregation of Israel shall kill it in the evening. Exodus 12:1–6.

> Thiab tus Tswv tau hais rau Mauxes thiab Aloos hauv tebchaws Iziv hais tias, Lub hli no yuav ua rau nej yog lub hauv paus chiv keeb ntawm txhua lub hli; nws yuav yog thawj lub hli ntawm lub xyoo rau nej. Nej yuav hais rau tag nrho pawg ntseeg Yixayee hais tias, Hnub kaum ntawm lub hli no, txhua tus yuav tsum coj ib tug menyuam yaj rau nws tus kheej, raws li tsev neeg ntawm lawv tej yawg koob, ib tug menyuam yaj rau ib tsev neeg. Thiab yog tsev neeg ntawd tsawg dhau rau ib tug menyuam yaj, ces nws thiab nws tus neeg zej zog uas nyob ze nws lub tsev yuav tsum coj nws raws li tus naj npawb ntawm cov neeg; nej yuav suav rau tus menyuam yaj raws li txhua tus noj tau. Nej tus menyuam yaj yuav tsum tsis muaj qhov txhaum, yog ib tug txiv, muaj ib xyoos thawj; nej yuav coj nws tawm hauv pab yaj los yog hauv pab tshis: Thiab nej yuav khaws nws cia mus txog hnub kaum plaub ntawm tib lub hli ntawd; thiab tag nrho pawg txoos ntawm pawg ntseeg Yixayee yuav tsum tua nws thaum yav tsaus ntuj. Khiav Dim 12:1–6.

Passover was the beginning of the Pentecostal season, and it therefore typifies Pentecost, which in turn aligns with the Sunday law. The tabernacle was reared up on the first day of the first month, thus typifying the raising up of the church triumphant as an ensign at the Sunday law. The “hour,” “day,” “month” and “year” of the second woe is identifying the Sunday law, and line upon line, each of those expressions of time align with the Sunday law when the context agrees. At the Sunday law, the second period of papal persecution begins, the first being the 1,260 years that brought about the martyrs of that period crying to the Lord in the fifth seal with the question of “how long,” until the papal power would be judged. In the second papal blood bath Jesus has informed His people that they need not worry about what they will say when persecuted.

Kev Hla Dhau yog qhov pib ntawm lub caij Hnub Peetekos, thiab yog li ntawd nws ua qauv qhia txog Hnub Peetekos, uas nyeg sib haum nrog txoj cai Sunday. Lub tsev ntaub sib ntsib raug tsa rau hnub thawj ntawm lub hli thawj, yog li ntawd ua qauv qhia txog kev tsa pawg ntseeg uas yeej lawm sawv los ua ib lub chij rau thaum txoj cai Sunday. “Teev,” “hnub,” “hli” thiab “xyoo” ntawm txoj kev txom nyem zaum ob yog tab tom qhia txog txoj cai Sunday, thiab kab dhau kab, txhua lo lus qhia txog lub sij hawm ntawd sib haum nrog txoj cai Sunday thaum cov ntsiab lus ib puag ncig pom zoo. Thaum txoj cai Sunday los txog, lub sij hawm thib ob ntawm kev tsim txom los ntawm hwj chim papas pib, lub sij hawm thawj yog 1,260 lub xyoo uas ua rau cov timkhawv tuag rau kev ntseeg ntawm lub caij ntawd quaj hu rau tus Tswv hauv daim foob tsib nrog lo lus nug hais tias “ntev npaum li cas,” mus txog thaum hwj chim papas yuav raug txiav txim. Hauv kev muab ntshav los ntawm papas zaum ob no, Yexus tau qhia rau Nws haiv neeg tias lawv tsis tas yuav txhawj txog yam lawv yuav hais thaum raug tsim txom.

> But when they shall lead you, and deliver you up, take no thought beforehand what ye shall speak, neither do ye premeditate: but whatsoever shall be given you in that hour, that speak ye: for it is not ye that speak, but the Holy Ghost. Mark 13:11.

> Tiamsis thaum lawv coj nej mus, thiab muab nej cev tseg, tsis txhob xav ua ntej tias nej yuav hais dab tsi, thiab tsis txhob npaj lus ua ntej li: tiamsis yam twg uas yuav raug pub rau nej nyob rau hauv lub sijhawm ntawd, nej cia li hais yam ntawd tawm mus: rau qhov tus uas hais tsis yog nej, tiamsis yog tus Vaj Ntsuj Plig Dawb Huv. Malakaus 13:11.

In the first woe, men were tormented for one hundred and fifty years. Those years began on July 27, 1299 and ended on July 27, 1449 when the four angels released the four winds that had been prepared for the hour, day, month, and year, for to slay a third part of men. The period of torment represents the period of the setting up of the image of the beast in the United States. That period is the fifteen days represented in Leviticus twenty-three from the feast of trumpets to Pentecost. The period of the formation of the image of the beast is from 9/11 unto the Sunday law, but the period of the proclamation of the message of the midnight cry is a fractal of the image of the beast formation from 9/11 unto the Sunday law.

Nyob rau hauv thawj txoj kev txom nyem, tibneeg raug tsim txom tau ib puas tsib caug xyoo. Cov xyoo ntawd pib rau lub Xya hli ntuj tim 27, 1299 thiab xaus rau lub Xya hli ntuj tim 27, 1449, thaum plaub tug tim tswv tso plaub cua uas twb raug npaj cia rau teev, hnub, hli, thiab xyoo, kom tua ib feem peb ntawm tibneeg. Lub sijhawm ntawm kev tsim txom ntawd sawv cev rau lub sijhawm uas tab tom tsa tus duab ntawm tus tsiaj nyaum nyob rau hauv Tebchaws Meskas. Lub sijhawm ntawd yog kaum tsib hnub uas sawv cev nyob rau hauv Levi Tej Kevcai nees nkaum peb txij hnub caiv tshuab raj mus txog Pentekos. Lub sijhawm ntawm kev tsim tus duab ntawm tus tsiaj nyaum yog txij 9/11 mus txog txoj cai Hnub Xanpataus, tabsis lub sijhawm ntawm kev tshaj tawm txoj xov ntawm txoj kev quaj thaum ib tag hmo yog ib qho fractal ntawm kev tsim tus duab ntawm tus tsiaj nyaum txij 9/11 mus txog txoj cai Hnub Xanpataus.

The beginning and ending of the sealing are also the alpha and omega of the image of the beast formation. One class is forming a character for the seal of God; the other is forming an image of the beast. That period in the United States aligns with the same period in the world that begins at the Sunday law. The “month” is a symbol of the torment that forces the setting up of the image, so the month at the Sunday law as represented by verse fifteen in Revelation nine also represents the Islamic torment during the setting up of the image of the beast in the world.

Qhov pib thiab qhov xaus ntawm kev muab lub cim foob kuj yog alpha thiab omega ntawm kev tsim daim duab ntawm tus tsiaj nyaum. Ib pab neeg tab tom tsim ib tug cwj pwm rau lub foob ntawm Vajtswv; hos lwm pab tab tom tsim daim duab ntawm tus tsiaj nyaum. Lub sijhawm ntawd nyob hauv Tebchaws Meskas sib raug nrog tib lub sijhawm nyob hauv lub ntiajteb uas pib ntawm txoj cai Hnub Caiv. “Lub hli” yog ib lub cim ntawm txoj kev tsim txom uas yuam kom tsa daim duab ntawd, yog li lub hli ntawm txoj cai Hnub Caiv raws li sawv cev los ntawm nqe kaum tsib hauv Tshwmsim cuaj kuj sawv cev rau kev tsim txom Islamic thaum tab tom tsa daim duab ntawm tus tsiaj nyaum hauv lub ntiajteb.

There are other prophetic applications of how the prophecy of the second woe, and its hour, day, month and year represent the Sunday law and the release of Islam to strike the United States, but we must proceed on to other points.

Tseem muaj lwm yam kev siv yaj saub hais txog qhov uas yav tom ntej ntawm txoj kev txom nyem thib ob, thiab nws lub sij hawm, hnub, hli thiab xyoo sawv cev rau txoj cai Hnub Caiv Sunday thiab kev tso Islam tawm los ntaus rau Tebchaws Meskas, tabsis peb yuav tsum mus ntxiv rau lwm yam ntsiab lus.

In the recent period of time, over the last six months or so I have been emphasizing that Islam of the three woes is prophetically connected with the three angels. From Jacob’s latter day prediction of Judah being the “vine” that is attached to the “ass,” to Christ releasing the ass in advance of His triumphal entry and other lines of Islam of the first and second woe represents the prophetic message that empowered the first and second angel’s messages, and Islam of the third woe represents the prophetic message of the third angel.

Nyob rau lub sij hawm tsis ntev no, nyob rau hauv kwv yees rau lub hlis uas dhau los no, kuv tau hais txhawb tas li tias Islam ntawm peb txoj kev txom nyem ntawd muaj kev txuas nrog peb tug tim tswv raws li lus faj lem. Txij ntawm Yakhauj txoj lus twv yav kawg hais tias Yudas yog “hmab” uas khi rau “tus nees luav,” mus txog rau Khetos tso tus nees luav kom dim ua ntej Nws txoj kev nkag mus yeej koob meej, thiab los ntawm lwm txoj kab lus tim khawv, Islam ntawm thawj txoj kev txom nyem thiab txoj kev txom nyem thib ob sawv cev rau cov lus faj lem uas tau muab hwj chim rau thawj tug tim tswv thiab tus tim tswv thib ob tej lus, hos Islam ntawm txoj kev txom nyem thib peb sawv cev rau cov lus faj lem ntawm tus tim tswv thib peb.

Recently a chapter from a book written by A. T. Jones was referenced and it identifies the same fact, but from a different approach. Jones uses the grammar and the structure of Revelation to show how it is impossible to separate the last three woe trumpets from the three angels’ messages. He is emphasizing that the first angel cannot be separated from the second, and that the third cannot be separated from the previous two. Jones’ focus is on the three angels and while he makes his case about the inseparable relationship of the three angels, he proves by the very same logic that neither can the trumpets of Revelation nine be separated from the three angels of Revelation fourteen. We will close this article with Jones’ chapter.

Tsis ntev los no muaj ib tshooj hauv ib phau ntawv uas A. T. Jones tau sau raug muab hais los siv, thiab nws qhia tib qho tseeb ntawd, tiamsis los ntawm ib txoj kev txav mus xyuas sib txawv. Jones siv cov qauv sau ntawv thiab cov qauv kev teeb tsa ntawm Phau Tshwm Sim los qhia tias yeej tsis tau cais peb lub xyu kawg ntawm kev txom nyem tawm ntawm peb tug timtswv tej lus ceeb toom. Nws tab tom hais kom pom tseeb tias thawj tug timtswv tsis raug cais ntawm tus thib ob, thiab tus thib peb kuj tsis raug cais ntawm ob tug ua ntej ntawd. Jones tsom ntsoov rau peb tug timtswv, thiab thaum nws nthuav nws qhov pov thawj txog txoj kev sib txuas uas cais tsis tau ntawm peb tug timtswv, nws kuj pov thawj los ntawm tib txoj kev txiav txim ntawd tias cov xyu ntawm Phau Tshwm Sim tshooj cuaj kuj tsis raug cais tawm ntawm peb tug timtswv hauv Phau Tshwm Sim tshooj kaum plaub ib yam nkaus. Peb yuav xaus zaj lus no nrog Jones tshooj ntawv ntawd.

## CHAPTER XI. THE THIRD ANGEL'S MESSAGE

Tshooj XI. Tus Tim Tswv Peb Txoj Lus##

> “THE answer to that important question for today, ‘What shall we do?’ can be given with certainty upon the basis of the Seven Trumpets and the place of the great nations of today; because the answer is given by the word of God, upon this very basis.

> “LUS teb rau lo lus nug tseem ceeb ntawd rau niaj hnub no, ‘Peb yuav ua li cas?’ yuav muab tau nrog kev ruaj siab raws li lub hauv paus ntawm Xya Lub Raj Nplaim thiab txoj hauj lwm ntawm cov teb chaws loj niaj hnub no; vim lo lus teb ntawd yog Vajtswv txoj lus tau muab tseg los ntawm tib lub hauv paus no.”

> “We have seen that inseparably connected with the last three of the Seven Trumpets, are the Three Woes. In the very midst of the Seven Trumpets—after the ending of the Fourth Trumpet, and before the beginning of the Fifth Trumpet—it is written: ‘And I beheld, and heard an angel flying through the midst of heaven, saying with a loud voice, Woe, woe, woe, to the inhabiters of the earth by reason of the other voices of the trumpet of the three angels which are yet to sound.’ Revelation 8:13.

> “Peb twb pom lawm tias Peb Txoj Kev Puas Tsuaj txuas nrog peb lub Xyu kawg ntawm Xya Lub Suab Raj Ntxhee, thiab cais tsis tau ntawm lawv. Nyob hauv nruab nrab kiag ntawm Xya Lub Suab Raj Ntxhee—tom qab lub Suab Raj Ntxhee Plaub xaus lawm, thiab ua ntej lub Suab Raj Ntxhee Tsib pib—muaj sau tseg tias: ‘Thiab kuv ntsia saib, thiab hnov ib tug tim tswv ya mus rau hauv nruab nrab ntuj, hais nrov nrov tias, Kev puas tsuaj, kev puas tsuaj, kev puas tsuaj, rau cov neeg uas nyob hauv ntiajteb, vim yog lwm lub suab ntawm lub raj ntxhee ntawm peb tug tim tswv uas tseem yuav tshuab.’ Qhia Tshwm 8:13.

> “That the Three Woes are inseparably connected with the last three of the Seven Trumpets, one with each, is put beyond all question by the fact that, when the Fifth Angel’s sounding is ended, it is written: ‘One woe is past; and, behold, there come two woes more hereafter.’ Revelation 9:12. And when the Sixth trumpet is ended, it is written: ‘The second woe is past; and, behold, the third woe cometh quickly. And the seventh angel sounded.’ Revelation 11:15.

> “Qhov uas Peb Txoj Kev Puas Tsuaj txuas sib lo ruaj nreb nrog peb lub xyu kawg ntawm Xya Lub Raj Ntxhee, ib qho nrog txhua lub, yog ib yam uas tsis muaj kev ua xyem xyav li lawm vim qhov tseeb tias, thaum tus Timtswv Tsib xyu tas lawm, muaj ntawv sau tseg hais tias: ‘Ib txoj kev puas tsuaj twb dhau mus lawm; thiab, saib seb, tseem muaj ob txoj kev puas tsuaj ntxiv yuav los tom qab no.’ Revelation 9:12. Thiab thaum lub raj ntxhee thib Rau xyu tas lawm, muaj ntawv sau tseg hais tias: ‘Txoj kev puas tsuaj thib ob twb dhau mus lawm; thiab, saib seb, txoj kev puas tsuaj thib peb yuav los sai sai. Thiab tus timtswv thib xya txawm xyu.’ Revelation 11:15.”

> “Now, inseparably connected with this angel which proclaims the coming of the Three Woes, which are inseparably connected with the last three of the Seven Trumpets, is the ‘Third Angel’ of Revelation 14.

> “Tam sim no, uas txuas tsis pub sib cais nrog tus timtswv no uas tshaj tawm txog kev los txog ntawm Peb Txoj Kev Puas Tsuaj, uas kuj txuas tsis pub sib cais nrog peb lub xeem ntawm Xya Lub Raj Ntxhee, yog tus ‘Timtswv Peb’ hauv Tshwmsim 14.

> “That this may be seen as also certain beyond all question, let us begin with the Third Angel’s Message of Revelation 14, and trace backward its direct connections to their beginning.

> “Kom qhov no thiaj pom tseeb tias yog ib yam uas ruaj khov tshaj txhua lo lus nug, cia peb pib nrog Txoj Xov ntawm Tus Timtswv Qib Peb hauv Tshwmsim 14, thiab taug rov qab nws txoj kev sib txuas ncaj qha mus txog qhov chiv keeb.”

> “The first words in the record concerning ‘the Third Angel’ are: ‘And the third angel followed them.’ Revelation 14:9. This shows that some have gone before, whom the Third Angel ‘followed.’

> “Cov lus thawj zaug hauv zaj ntaub ntawv hais txog ‘Tus Timtswv Peb’ yog: ‘Ces tus timtswv peb txawm raws lawv qab los.’ Tshwm Sim 14:9. Qhov no qhia tias twb muaj ib txhia twb mus ua ntej lawm, cov uas Tus Timtswv Peb ‘raws.’”

> “Take, then, the preceding verse: ‘And there followed another angel.’ This shows that an angel has also preceded this one, which, when this one follows, makes it ‘another.’

> “Yog li ntawd, cia peb saib nqe ua ntej no: ‘Thiab muaj dua ib tug timtswv raws qab los.’ Qhov no qhia tias twb muaj ib tug timtswv ua ntej tus no lawm thiab, ces thaum tus no raws qab los, nws thiaj hu ua ‘dua ib tug.’”

> “Go back now to the sixth verse: ‘And I saw another angel.’ This also certifies that an angel has gone before, which causes this one, as he flies in the midst of heaven, to be ‘another.’

> “Tam sim no rov qab mus rau nqe thib rau: ‘Thiab kuv pom dua ib tug tim tswv ntxiv.’ Qhov no kuj ua pov thawj tias ib tug tim tswv twb tau mus ua ntej lawm, uas ua rau tus no, thaum nws ya nyob nruab nrab ntuj ceeb tsheej, thiaj yog ‘ib tug ntxiv.’”

> “Following back further in the book of Revelation, we find no angel, except the Seventh Trumpet angel, until we come to the first verse of chapter ten; and there we read: ‘And I saw another mighty angel.’ This expression, as before, certifies that, before this one, there is an angel, which, when this one comes forth, causes him to be spoken of as ‘another.’

> “Thaum rov taug qab mus ntxiv hauv phau Ntawv Tshwm Sim, peb tsis pom ib tug tim tswv twg li, tsuas yog tus tim tswv ntawm Lub Raj Ntxhe Xya xwb, mus txog thaum peb los txog nqe ib ntawm tshooj kaum; thiab nyob ntawd peb nyeem tias: ‘Thiab kuv pom dua ib tug tim tswv muaj hwjchim loj.’ Lo lus no, ib yam li yav dhau los, ua pov thawj meej tias, ua ntej tus no, twb muaj ib tug tim tswv lawm, uas thaum tus no tawm los, ua rau nws raug hais txog tias yog ‘dua ib tug.’”

> “Following yet further back, we find no angels, except the Sixth and the Fifth Trumpet angels, until we reach the last verse of chapter eight; and there we reach the primal, for we read: ‘And I beheld, and heard an angel’—not ‘another angel,’ but, primarily, ‘an angel.’

> “Thaum tig rov qab mus ntxiv lawm, peb tsis pom ib tug timtswv li, tsuas yog cov timtswv ntawm Lub Raj Ntxhee thib Rau thiab thib Tsib xwb, mus txog thaum peb los txog nqe kawg ntawm tshooj yim; thiab nyob ntawd peb mus txog qhov thawj thaum chiv thawj, rau qhov peb nyeem tias: ‘Thiab kuv ntsia saib, thiab hnov ib tug timtswv’—tsis yog ‘dua ib tug timtswv,’ tiam sis, thaum xub thawj, yog ‘ib tug timtswv.’”

> “Thus, beginning with Revelation 8:13, there is an unbroken series of angels connected by the word ‘another,’ straight through to the Third Angel of Revelation 14, with his message. Thus:

> “Yog li ntawd, pib txij Phau Ntawv Qhia Tshwm 8:13, muaj ib kab ntawm cov tim tswv txuas mus tsis tu ncua los ntawm lo lus ‘dua ib tug,’ ncaj nraim mus txog tus Tim Tswv Thib Peb ntawm Phau Ntawv Qhia Tshwm 14, nrog rau nws txoj xov. Yog li no:”

> “‘I beheld, and heard an angel." Revelation 8:13.

> “‘Kuv ntsia ntsoov, thiab hnov ib tug timtswv.” Tshwm Sim 8:13.

> “‘And I saw another mighty angel.’ Revelation 10:1.

> “‘Thiab kuv pom dua ib tug timtswv muaj hwjchim loj kawg nkaus.’ Tshwm Sim 10:1.

> “‘And I saw another angel.’ Revelation 14:6.

> “‘Thiab kuv pom dua ib tug tim tswv.’ Tshwm Sim 14:6.

> “‘And there followed another angel.’ Verse 8.

> “‘Thiab muaj dua ib tug tim tswv raws qab los.’ Nqe 8.

> “‘And the third angel followed them.’ Verse 9.

> “‘Tus timthawj saum ntuj tus thib peb kuj raws lawv qab los.’ Nqe 9.

> “Perhaps the following simple diagram will aid in making plain the connection between the angel that announces the Three Woes of the last three of the Seven Trumpets, and the Third Angel’s Message of Revelation 14:

> “Tej zaum daim duab yooj yim hauv qab no yuav pab ua kom pom meej txog txoj kev sib txuas ntawm tus tim tswv uas tshaj tawm Peb Txoj Kev Puas Tsuaj ntawm peb lub xeem ntawm Xya Lub Raj, thiab Zaj Lus ntawm Tus Tim Tswv Thib Peb hauv Tshwm Sim 14:

> “1st Trumpet Revelation 8:7

> “Lub Raj Ntxhiab 1 Kev Qhia Tshwm 8:7”

> “2nd Trumpet Revelation 8:8

> “Raj Ntxeev 2 Tshwmsim 8:8”

> “3rd Trumpet Revelation 8:10

> “Raj Nplaim Thib 3 Qhia Tshwm 8:10

> “4th Trumpet Revelation 8:12 ‘An angel’—Woe, woe, woe. Revelation 8:13.

> “Lub Suab Raj Nplaim 4” Tshwmsim 8:12 “ib tug tim tswv”—Kev txom nyem loj, kev txom nyem loj, kev txom nyem loj. Tshwmsim 8:13.

> “5th Trumpet Revelation 9:1–11/ First Woe

> “Lub Raj Ntxeev Thib 5 Tshwm Sim 9:1–11/ Kev Txom Nyem Thawj”

> “6th Trumpet Revelation 9:13 to 11:13 Second Woe ‘Another mighty angel.’ Revelation 10:1

> “Lub Raj Ntxhi 6 Tshwm Sim 9:13 mus txog 11:13 Kev Puas Tsuaj Zaum Ob ‘Ib tug tim tswv uas muaj hwjchim loj dua qub.’ Tshwm Sim 10:1”

> “7th Trumpet Revelation 11:13–19 Third Woe ‘Another angel. Revelation 14:6

> “Lub Raj Ntxeej 7 Zaj Qhia Tshwm Sim 11:13–19 Kev Puas Tsuaj Zaum Peb ‘Lwm tus tim tswv. Qhia Tshwm Sim 14:6

> “‘There followed another.’ Revelation 14:6

> “‘Muaj dua ib tug raws qab tuaj.’ Revelation 14:6

> “‘The third angel followed them.’ Revelation 14:9.

> “‘Tus timthawj ceeb thib peb tau raws lawv qab los.’ Revelation 14:9.

> “The bearing of all this may now be more fully seen through a consideration of what the Third Angel’s Message really is in itself: On its face the expression ‘the Third Angel,’ clearly has reference to the third in a series of three angels. As already signified, this series of three angels, each one bearing a message, is found in the fourteenth chapter of Revelation, verses 6–12. The messages of these three angels blend and culminate in the third, which does not cease to sound until the harvest of the earth is ripe, and made ready for the coming of the Lord to reap it.

> “Tam sim no yuav pom tau meej dua ntxiv los ntawm kev xav txog qhov uas Txoj Xov Zoo ntawm Tus Timtswv Peb tiag tiag yog dab tsi hauv nws tus kheej: Raws li nws hais ncaj qha, lo lus hais tias ‘Tus Timtswv Peb,’ yeej meej tseeb hais txog tus thib peb hauv ib pawg ntawm peb tus timtswv. Raws li twb tau qhia lawm, pawg peb tus timtswv no, uas txhua tus nqa ib txoj xov, muaj nyob hauv tshooj kaum plaub ntawm Phau Ntawv Qhia Tshwm, nqe 6–12. Cov xov ntawm peb tus timtswv no sib xyaw ua ke thiab mus txog qhov kawg hauv tus thib peb, uas tsis tseg nws lub suab nrov mus txog thaum txoj kev sau qoob loo ntawm lub ntiajteb siav tiav, thiab raug npaj txhij rau tus Tswv txoj kev los sau nws.”

> “The Third Angel's Message itself, as it is announced in the words of the Third Angel, is as follows: ‘And the third angel followed them, saying with a loud voice, If any man worship the beast and his image, and receive his mark in his forehead, or in his hand, the same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation; and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb: and the smoke of their torment ascendeth up forever and ever: and they have no rest day nor night, who worship the beast and his image, and whosoever receiveth the mark of his name. Here is the patience of the saints: here are they that keep the commandments of God, and the faith of Jesus.’

> “Txoj Xov ntawm Tus Tshiab Tim Tswv Ntuj thib Peb nws tus kheej, raws li tau raug tshaj tawm nyob hauv cov lus ntawm Tus Tshiab Tim Tswv Ntuj thib Peb, yog li no: ‘Thiab tus tim tswv thib peb tau raws lawv qab los, hais nrog suab nrov nrov tias, Yog leejtwg pe hawm tus tsiaj qus thiab nws daim duab, thiab txais nws lub cim rau ntawm nws pliaj, los yog rau ntawm nws txhais tes, tus ntawd kuj yuav haus cov cawv txiv hmab ntawm Vajtswv txoj kev chim, uas tau raug muab hliv tsis tov rau hauv lub khob ntawm Nws txoj kev npau taws; thiab nws yuav raug tsim txom nrog hluav taws thiab leej faj nyob ntawm cov tim tswv dawb huv xub ntiag, thiab nyob ntawm tus Menyuam Yaj xub ntiag: thiab pa taws ntawm lawv txoj kev tsim txom yuav nce mus ib txhis tsis kawg: thiab lawv tsis muaj chaw so nruab hnub thiab hmo ntuj, yog cov uas pe hawm tus tsiaj qus thiab nws daim duab, thiab txhua tus uas txais lub cim ntawm nws lub npe. Ntawm no yog kev ua siab ntev ntawm cov neeg dawb huv: ntawm no yog cov uas ceev Vajtswv tej lus txib, thiab txoj kev ntseeg ntawm Yexus.’”

> “This is the Third Angel’s Message as it stands, separated from the other two. But, in fact, it can not be regarded as separate; and cannot be made to stand apart as if it alone were a single, separate message to the world; for the very first words concerning it are: ‘The Third Angel followed THEM.’ Thus, by the very first words of the message itself we are referred not only to the one, but to the two, which preceded it. And the Greek word translated ‘followed’ signifies not following apart, nor only following, but ‘following with,’ as soldiers follow their captain, or servants their master; therefore, ‘to follow one in a thing; to let one’s self be led.’ When spoken of things, it signifies to follow as a result; to follow ‘as a consequence of something which had gone before.’ Thus, as to persons, the Third Angel follows with the two which have preceded; and his message, as a thing, follows as a result, or consequence, of the which have gone before.

> “Qhov no yog Txoj Xov ntawm Tus Timtswv Peb raws li nws sawv nyob ntawd, cais tawm ntawm ob tug timtswv ua ntej. Tiamsis, qhov tseeb, nws tsis muaj peev xwm raug suav tias yog ib qho cais; thiab tsis muaj peev xwm muab nws los sawv nyias nyob ib leeg li yog tias nws tib leeg yog ib txoj xov ib qho nkaus, cais tseg, rau lub ntiajteb; rau qhov cov lus thawj thawj hais txog nws yog: ‘Tus Timtswv Peb tau raws LAWM qab los.’ Yog li no, los ntawm cov lus thawj thawj ntawm txoj xov nws tus kheej, peb raug xa rov qab tsis yog rau ib tug xwb, tiamsis rau ob tug, uas twb ua ntej nws lawm. Thiab lo lus Kili txhais ua ‘tau raws’ ntawd qhia tsis yog tias raws nyias nyob deb, lossis tsuas yog raws qab xwb, tiamsis yog ‘raug raws nrog,’ ib yam li cov tub rog raws lawv tus thawj tub rog, lossis cov qhev raws lawv tus tswv; vim li ntawd, yog ‘kom raws ib tug hauv ib yam haujlwm; kom cia nws tus kheej raug coj.’ Thaum hais txog tej yam, nws qhia tias raws los ua ib qhov txiaj ntsig; raws los ‘ua qhov uas tshwm sim raws li ib yam uas twb mus ua ntej lawm.’ Yog li no, hais txog neeg, Tus Timtswv Peb nrog nraim ob tug uas twb ua ntej lawm; thiab nws txoj xov, raws li yog ib yam, los raws ua ib qho txiaj ntsig, lossis ib qhov tshwm sim tom qab, ntawm tej uas twb mus ua ntej lawm.”

> “But of the Second one also it is written: ‘And there followed another angel.’ As with the Third Angel following the Second, so it is with the Second Angel following the First. And of the First one it is written: ‘And I saw another angel fly,’ etc. This is the first in this series of three. There follows with him another; and the Third Angel follows with them. There is a succession in the order of their rise; but, when the three have in succession risen, then they go on together as one. The First one sounds forth his message; the Second one follows and joins with the First; the Third follows them, and joins with them; so that, when the three are joined, and go on together in their united power, they form a mighty, threefold, loud-voiced message. It takes all to make the Third Angel's Message complete; and the Third Angel’s Message cannot be truly given without the giving of all.

> “Tiamsis hais txog tus Timthawj qhov Ob kuj muaj lus sau tseg tias: ‘Thiab muaj dua ib tug timtswv raws qab los.’ Ib yam li tus Timthawj qhov Peb raws tus Timthawj qhov Ob qab los, kuj zoo li ntawd thiab rau tus Timthawj qhov Ob uas raws tus Timthawj qhov Ib qab los. Thiab hais txog tus Timthawj qhov Ib muaj lus sau tseg tias: ‘Thiab kuv pom dua ib tug timtswv ya,’ thiab lwm yam. Tus no yog thawj tug hauv pawg peb tug no. Muaj dua ib tug raws nrog nws los; thiab tus Timthawj qhov Peb los raws nrog nkawd. Muaj kev sib txuas ua ntu zus raws li txoj cai ntawm lawv txoj kev sawv los; tiam sis thaum peb tug no tau sawv los ua ntu zus lawm, ces lawv mus txuas ntxiv ua ke ib yam li yog ib tug xwb. Tus thawj tug tshaj tawm nws txoj xov; tus ob raws los thiab koom nrog tus thawj; tus peb raws nkawd los thiab koom nrog nkawd; yog li ntawd, thaum peb tug no tau koom ua ke thiab mus tom ntej nrog lawv lub hwj chim uas sib koom ua ib, lawv tsim ib txoj xov uas muaj hwj chim loj kawg, peb npaug, thiab muaj suab nrov ncha. Yuav tsum muaj tag nrho thiaj ua tau kom Tus Timthawj Qhov Peb Txoj Xov tiav txhij; thiab Tus Timthawj Qhov Peb Txoj Xov tsis tuaj yeem raug tshaj tawm kom muaj tseeb yog tsis muaj kev tshaj tawm txhua seem ntawd.”

> “What, then, is the threefold message in its respective parts?—Here is the First: ‘And I saw another angel fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people, saying with a loud voice, Fear God, and give glory to Him; for the hour of His judgment is come: and worship Him that made heaven, and earth, and the sea, and the fountains of waters.’

> “Yog li ntawd, lo lus xov peb seem ntawd yog dab tsi hauv nws tej feem raws nraim?—Ntawm no yog Thawj Zaj: ‘Thiab kuv pom dua ib tug tim tswv ya nyob nruab nrab saum ntuj, tuav txoj moo zoo uas nyob mus ib txhis los tshaj rau cov neeg uas nyob saum npoo ntiajteb, thiab rau txhua haiv neeg, txhua xeem, txhua yam lus, thiab txhua pawg neeg, nws hais nrog lub suab nrov tias, Nej yuav tsum ntshai Vajtswv, thiab muab lub yeeb koob rau Nws; rau qhov teev ntawm Nws txoj kev txiav txim twb los txog lawm: thiab pe hawm Nws tus uas tsim lub ntuj, thiab lub ntiajteb, thiab hiav txwv, thiab tej qhov dej txhawv.’

> “Here is the Second: ‘And there followed another angel, saying, Babylon is fallen, is fallen, that great city, because the made all nations drink of the wine of the wrath of her fornication.’

> “Nov yog daim ntawv xov thib Ob: ‘Ces muaj dua ib tug timtswv qab raws los, hais tias, Npanpiloo poob lawm, poob lawm, lub nroog loj ntawd, vim nws twb ua rau txhua haiv neeg haus cawv txiv hmab ntawm txoj kev chim vim nws txoj kev deev luag poj luag txiv.’”

> “And here is the Third: ‘And the Third Angel followed them, saying with a loud voice, If any man worship the beast and his image, and receive his mark in his forehead, or in his hand, the same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation; and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb: and the smoke of their torment ascendeth up forever and ever: and they have no rest day nor night, who worship the Beast and his Image, and whosoever receiveth the mark of his name. Here is the patience of the saints: here are they that keep the commandments of God, and the faith of Jesus.’

> “Thiab nov yog tus Thib Peb: ‘Tus timtswv Thib Peb txawm raws lawv qab los, hais nrog suab nrov nrov tias, Yog leejtwg pe tus tsiaj qus thiab nws tus mlom, thiab txais nws lub cim rau ntawm nws lub hauv pliaj, lossis rau ntawm nws txhais tes, tus ntawd yuav tau haus cawv txiv hmab ntawm Vajtswv txoj kev chim, uas raug nchuav tsis muaj dabtsi tov rau hauv lub khob ntawm Nws txoj kev npau taws; thiab nws yuav raug tsim txom nrog hluav taws thiab leej faj nyob ntawm cov timtswv dawb huv xubntiag, thiab nyob ntawm tus Menyuam Yaj xubntiag: thiab pa taws ntawm lawv txoj kev tsim txom nce mus ib txhis tsis kawg li: thiab lawv tsis muaj chaw so nruab hnub thiab hmo ntuj, yog cov uas pe tus Tsiaj Qus thiab nws tus Duab, thiab txhua tus uas txais lub cim ntawm nws lub npe. Ntawm no yog kev ua siab ntev ntawm cov neeg dawb huv: ntawm no yog cov uas ceev Vajtswv tej lus txib, thiab txoj kev ntseeg ntawm Yexus.’”

> “A glance at the wording of each of these messages will discover that thought in the Greek word ‘followed,’ which signifies ‘following as a consequence.’ The First bears the everlasting gospel, to preach to every creature, calling upon all to fear God and give glory to Him, and to worship Him; because the hour of His judgment is come. the rejection of this message produces a condition of things which, as the consequence of such rejection, is described in the words of the Second Angel, which follows. And because of the rejection of the First Message; and because of the consequences of that rejection, as announced in the Second; a condition of things is produced, as a further consequence, which requires that the Third Angel shall follow them, proclaiming with a loud voice his dreadful warning against the terrible evils that have been produced as the double consequence of the rejection of the First Message.

> “Thaum ib nyuag ntsia rau lo lus xaiv ntawm txhua zaj lus no ces yuav pom tau hauv lo lus Kili Greek uas txhais ua ‘ua raws,’ uas qhia tias ‘ua raws los vim yog ib qho txiaj ntsig tshwm sim tom qab.’ Tus Thawj nqa txoj moo zoo uas nyob mus ib txhis los tshaj rau txhua tus tsiaj txhu, hu kom sawv daws ntshai Vajtswv thiab muab hwjchim ci ntsa iab rau Nws, thiab pe hawm Nws; vim lub sijhawm ntawm Nws txoj kev txiav txim twb los txog lawm. Kev tsis lees txais zaj lus no ua rau muaj ib yam xwm txheej uas, raws li yog qhov txiaj ntsig ntawm txoj kev tsis lees txais ntawd, raug piav tseg hauv cov lus ntawm Tus Timtswv Ob, uas ua raws tuaj. Thiab vim yog kev tsis lees txais Zaj Lus Thawj; thiab vim yog cov txiaj ntsig ntawm txoj kev tsis lees txais ntawd, raws li tau tshaj tawm hauv Zaj Lus Ob; thiaj muaj ib yam xwm txheej tshwm sim los, ua ib qho txiaj ntsig txuas ntxiv, uas yuav tsum kom Tus Timtswv Peb ua raws lawv qab los, tshaj tawm nrog ib lub suab nrov nrov nws txoj kev ceeb toom txaus ntshai tawm tsam tej kev phem loj kawg uas tau tshwm sim los raws li ob npaug txiaj ntsig ntawm kev tsis lees txais Zaj Lus Thawj.”

> “And that the voice and work of the Third Angel blend with that of the First, is plain from his closing words: ‘Here are they that keep the commandments of God, and the faith of Jesus;’ because this is ever the object of the preaching of the everlasting gospel. It is the substance of fearing God and giving glory to him, and of worshiping ‘him that made heaven, and earth, and the sea, and the fountains of waters.’ The keeping of the commandments of God and the faith of Jesus is the only thing that will enable any soul to stand in the hour of his judgment, which the first angel declares ‘is come.’

> “Thiab hais tias lub suab thiab tes haujlwm ntawm tus Timtswv thib Peb sib xyaw nrog tus Timtswv thib Ib, qhov no pom tseeb hauv nws cov lus xaus hais tias: ‘Ntawm no yog cov uas ceev Vajtswv tej lus txib, thiab txoj kev ntseeg ntawm Yexus;’ vim qhov no yeej ib txwm yog lub hom phiaj ntawm txoj kev tshaj tawm txoj moo zoo uas nyob mus ib txhis. Qhov no yog lub ntsiab ntawm kev ntshai Vajtswv thiab ua kom tau koob meej rau nws, thiab ntawm kev pe hawm ‘tus uas tsim ntuj ceeb tsheej, thiab lub ntiajteb, thiab dej hiav txwv, thiab tej qhov dej txhawv.’ Kev ceev Vajtswv tej lus txib thiab txoj kev ntseeg ntawm Yexus yog tib yam nkaus xwb uas yuav pab tau ib tug ntsuj plig twg kom sawv tau ruaj khov hauv lub sijhawm ntawm nws txoj kev txiav txim, uas tus timtswv thib ib tshaj tawm tias ‘twb los txog lawm.’”

> “Immediately following the closing words of the Third Angel is ‘heard a voice from heaven saying unto me, Write, Blessed are the dead which die in the Lord from henceforth’—from this time forward. Revelation 14:13. And immediately following this are the words, ‘And I looked, and behold a white cloud, and upon the cloud one sat like unto the Son of man, having on his head a golden crown, and in his hand a sharp sickle. And another angel came out of the temple, crying with a loud voice to him that sat on the cloud, Thrust in thy sickle, and reap: for the time is come for thee to reap; for the harvest of earth is ripe. And he that sat on the cloud thrust in his sickle on the earth; and the earth was reaped.’ Revelation 14:14–16. And ‘the harvest is the end of the world.’ Matthew 13:39.

> “Tam sim tom qab cov lus xaus ntawm Tus Timtswv Peb yog ‘kuv hnov ib lub suab saum ntuj ceeb tsheej hais rau kuv tias, Sau cia, foom koob hmoov rau cov tuag uas tuag hauv tus Tswv txij no mus lawm’—txij lub sijhawm no mus tom ntej. Tshwmsim 14:13. Thiab tam sim tom qab no yog cov lus, ‘Kuv ntsia, thiab saib seb muaj ib tau huab dawb, thiab saum huab ntawd muaj ib tug zaum zoo li Neeg Leej Tub, saum nws taub hau muaj ib lub mom kub, thiab hauv nws txhais tes muaj ib rab liag ntse. Thiab muaj dua ib tug timtswv tawm hauv lub tuam tsev los, qw nrov nrov rau tus uas zaum saum huab ntawd tias, Ntxig koj rab liag los thiab muab qoob loo hlais: vim lub sijhawm uas koj yuav hlais twb los txog lawm; vim ntiajteb tej qoob loo twb siav txhij lawm. Thiab tus uas zaum saum huab ntawd ntxig nws rab liag rau saum ntiajteb; thiab ntiajteb twb raug hlais lawm.’ Tshwmsim 14:14–16. Thiab ‘qoob loo ntawd yog lub qab ntuj kawg.’ Mathais 13:39.”

> “Again: the Third Angel particularly warns all people against the worship of the beast and his image, whatever these may be; and, from Revelation 19:11–21, we find that the beast and his image are ‘alive’ when the Lord comes in the clouds of heaven, and are ‘both’ destroyed with the brightness of his coming.

> “Dua thiab: Tus Timtswv Peb ceeb toom tshwjxeeb rau txhua tus neeg kom txhob pe hawm tus tsiaj qus thiab nws tus mlom, txawm tej no yuav yog dabtsi los xij; thiab, raws li Qhia Tshwm 19:11–21, peb pom tias tus tsiaj qus thiab nws tus mlom tseem ‘muaj sia’ thaum tus Tswv los saum cov huab cua saum ntuj ceeb tsheej, thiab nkawd ‘ob leeg’ raug rhuav tshem nrog txoj kev ci ntsa iab ntawm nws txoj kev los.

> “These facts show that the Third Angel’s Message is a mighty, threefold, loud-voiced message, which goes forth to every nation and kindred and tongue and people, just before the second coming of the Lord; and which ripens the harvest of the earth, and makes ready a people prepared for the Lord, just as the message of John the Baptist prepared the way for the first coming of the Lord. And so it is the last, the closing, message of God to the world.

> “Cov lus tseeb no qhia tias Tus Timtswv Thib Peb Txoj Lus yog ib txoj xov muaj hwjchim loj kawg, peb npaug, muaj suab nrov ncha, uas tawm mus cuag txhua haiv neeg thiab txhua xeem thiab txhua yam lus thiab txhua pawg neeg, ua ntej me ntsis txog tus Tswv qhov kev rov los zaum ob; thiab uas ua kom txoj kev sau qoob loo ntawm lub ntiajteb siav tiav, thiab npaj ib haiv neeg kom txhij rau tus Tswv, ib yam li Yauhas Tus Uas Muab Neeg Ua Kevcai Raus Dej txoj xov tau npaj txojkev rau tus Tswv qhov kev los thawj zaug. Yog li ntawd, nws yog Vajtswv txoj xov kawg, txoj xov kaw xaus, rau lub ntiajteb.”

> “And now, having thus an understanding of what the Third Angel’s Message is in itself, the relation of that message to the great nations of today can be better discerned by a consideration of The Time of the Third Angel’s Message.” A. T. Jones, The Great Nations of Today, 114.

> “Thiab nim no, thaum twb muaj ib txoj kev to taub li no txog qhov uas Txoj Lus ntawm Tus Timtswv Peb yog nyob hauv nws tus kheej lawm, ces kev sib raug zoo ntawm txoj lus ntawd rau cov teb chaws loj niaj hnub no yuav pom tseeb dua los ntawm kev xav txog Lub Sijhawm ntawm Txoj Lus ntawm Tus Timtswv Peb.” A. T. Jones, The Great Nations of Today, 114.

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