Article

# The Book of Joel and The Laodicean Seventh-day Adventist Church - Number Ten

Phau Ntawv Yau-ees thiab Pawg Ntseeg Xya-hnub Kev Cia Siab Tos Txog Rov Los ntawm Lavxiasias — Zaj Kaum

Number Ten

Tus Lej Kaum

Author

Jeff Pippenger

Published

December 14, 2025

Formats

PDF Unavailable
Word Unavailable
Song MP3

We are addressing a portion of Isaiah’s vision which begins in chapter seven and continues on to the end of chapter twelve. We are doing so for in 1850 “the Lord stretched forth his hand a second time, to gather” His remnant people. We are putting the waymarks of 1844 to 1863 in place. ‘1850’ and the second gathering is one of those waymarks.

Peb tab tom hais txog ib feem ntawm Yaxayas txoj kev yog toog pom uas pib nyob rau hauv tshooj xya thiab txuas mus txog rau thaum kawg ntawm tshooj kaum ob. Peb ua li no vim hais tias nyob rau xyoo 1850 “Tus Tswv tau ncab nws txhais tes zaum ob, kom sau” Nws haiv neeg seem tseg los ua ke. Peb tab tom muab cov ciam cim ntawm xyoo 1844 mus txog 1863 los tso rau hauv lawv qhov chaw. ‘1850’ thiab qhov kev sau ua ke zaum ob yog ib qho ntawm cov ciam cim ntawd.

Once the vision of Isaiah begins in verse one of chapter seven any time an expression similar to “in that day” is a reference, it is to be placed into the established prophetic setting of chapter seven. A key to rightly dividing the vision is to understand that prophecy operates upon the principles of repeat and enlarge, and this rule is active in the vision.

Thaum lub zeem muag ntawm Yaxayas pib hauv nqe ib ntawm tshooj xya lawm, txhua zaus uas muaj ib lo lus hais zoo ib yam li “hnub ntawd,” lo lus ntawd yog ib qho kev taw qhia uas yuav tsum muab tso rau hauv thaj chaw yaj saub uas twb raug teeb tsa lawm ntawm tshooj xya. Ib qho tseem ceeb rau txoj kev faib kom raug ntawm lub zeem muag no yog kom to taub tias kev qhia yav tom ntej ua haujlwm raws li cov hauv paus ntsiab lus ntawm kev rov hais dua thiab nthuav dav, thiab txoj cai no tseem tab tom siv hauv lub zeem muag no.

The various prophetic truths that are identified in the vision of Isaiah, beginning in chapter six are to be approached from the perspective that “first and foremost”, Isaiah is representing a soul that has been anointed at 9/11 to proclaim that the latter rain has arrived. In that sanctified context, chapter seven of Isaiah illustrates the very fear which was represented by the prophet in chapter six when he asked the question, ‘“how long” he would need to give the message of 9/11 to an apostate church that ‘had eyes but refused to see and ears but refused to hear’?

Ntau yam tseeb ntawm cov lus faj lem uas raug txheeb pom nyob rau hauv zaj yog toog ntawm Yaxaya, pib txij tshooj rau mus, yuav tsum raug nkag mus saib raws li txoj kev pom tias “ua ntej tshaj plaws thiab tseem ceeb tshaj plaws,” Yaxaya sawv cev rau ib tug ntsuj plig uas tau raug pleev roj rau hnub tim 9/11 kom tshaj tawm tias nag tom qab twb los txog lawm. Hauv qhov ntsiab lus uas raug muab dawb huv ntawd, tshooj xya ntawm Yaxaya qhia meej txog txoj kev ntshai ntawd ntag uas tus yaj saub sawv cev rau hauv tshooj rau thaum nws nug lo lus nug tias, ‘“ntev npaum li cas” nws yuav tsum tau tshaj tawm txoj xov ntawm 9/11 rau ib pawg ntseeg uas twb poob txoj kev ntseeg lawm uas ‘muaj qhov muag los tsis kam pom thiab muaj pob ntseg los tsis kam hnov’?

In the vision the wicked and foolish king Ahaz is the symbol of a Laodicean that will not receive the warning of the latter rain message as presented by the watchmen who confront the wicked and foolish Ahaz represented by Isaiah and his sons.

Hauv qhov yog toog, tus vajntxwv Ahaz uas limhiam thiab ruam yog lub cim sawv cev rau ib tug Laodicean uas yuav tsis kam lees txais txoj lus ceeb toom ntawm txoj xov nag lig raws li cov neeg zov qhia tawm, cov uas tawm tsam tus Ahaz limhiam thiab ruam uas Yaxayas thiab nws cov tub sawv cev rau.

9/11 arrived in the prophetic history of Daniel eleven verse forty, so when Isaiah is located at 9/11 in chapter six, he is located prophetically within verse forty of Daniel eleven, but more significantly he is located within the ‘hidden history of verse forty.’ The hidden history of verse forty began when the verse was fulfilled in 1989 with the collapse of the Soviet Union. From 1989 unto the Sunday law of verse forty-one is the ‘hidden history of verse forty’ that is unsealed by the Lion of the tribe of Judah in that very ‘hidden history.’ What this identifies in our consideration of Isaiah representing a latter rain messenger after 9/11 is that one part of the latter rain message which Isaiah is proclaiming is—Daniel eleven, verses forty-one through forty-five.

9/11 tau los txog hauv zaj keeb kwm yaj saub ntawm Daniyees kaum ib nqe plaub caug, yog li thaum Yaxayas raug muab tso rau ntawm 9/11 hauv tshooj rau, ces nws raug muab tso raws li yaj saub nyob hauv nqe plaub caug ntawm Daniyees kaum ib, tiam sis qhov tseem ceeb tshaj ntawd, nws raug muab tso nyob hauv “zaj keeb kwm zais ntawm nqe plaub caug.” Zaj keeb kwm zais ntawm nqe plaub caug tau pib thaum nqe ntawd tau raug ua tiav xyoo 1989 nrog kev poob ntawm Soviet Union. Txij xyoo 1989 mus txog rau txoj cai Hnub Caiv ntawm nqe plaub caug-ib yog “zaj keeb kwm zais ntawm nqe plaub caug” uas raug qhib lub foob los ntawm tus Tsov Ntxhuav ntawm xeem Yudas nyob rau hauv tib “zaj keeb kwm zais” ntawd. Qhov no qhia hauv peb txoj kev txiav txim siab txog Yaxayas uas sawv cev rau ib tug tub txib ntawm nag lig tom qab 9/11 tias ib feem ntawm zaj lus nag lig uas Yaxayas tab tom tshaj tawm yog—Daniyees kaum ib, nqe plaub caug-ib mus txog plaub caug-tsib.

Standing prophetically at 9/11 Isaiah in chapter ten, is presenting a warning that the very next event to happen is the “unrighteous decree” which is the Sunday law, and is represented in verse forty-one of Daniel eleven. Isaiah’s illustration of the latter rain message is set within the ‘hidden history’ of verse forty-post 9/11. The fulfillment of verse forty in 1989 places Isaiah after 1989, at 9/11 where he is anointed with coal from off the alter. Isaiah represents a messenger whose message includes the last six verses of Daniel eleven.

Sawvv cev raws li txojkev yaj saub ntawm 9/11, Yaxayas nyob hauv tshooj kaum tab tom nthuav tawm ib lo lus ceeb toom tias qhov xwm txheej uas yuav tshwm sim tam sim tom ntej no yog “tsab cai tsis ncaj ncees,” uas yog txoj cai Hnub Caiv, thiab raug sawv cev nyob hauv nqe plaub caug-ib ntawm Daniyees kaum ib. Yaxayas daim duab piv txwv txog txoj xov nag tom qab raug muab teeb tsa nyob hauv ‘keeb kwm zais’ ntawm nqe plaub caug tom qab 9/11. Kev ua tiav ntawm nqe plaub caug hauv xyoo 1989 tso Yaxayas rau tom qab 1989, ntawm 9/11 qhov chaw uas nws raug pleev roj nrog thee los saum lub thaj. Yaxayas sawv cev rau ib tug tub txib uas nws txoj xov muaj xws li rau nqe kawg ntawm Daniyees kaum ib.

Isaiah states directly that he and his children are for signs and wonders. In chapter seven verse three Isaiah and his son are by the conduit from the upper pool on the highway by the fuller’s field. Isaiah is presenting the message of the latter rain which he was anointed to proclaim in chapter six, and he is standing at three symbols of the latter rain as well as with his child Shearjashub. The upper pool’s conduit is a prophetic allusion to the two pipes filled with the golden oil that Zechariah identifies and Sister White comments on so often, identify the message that comes from the conduit of the upper pool in the message of the latter rain.

Yaxayas hais meej qha tias nws thiab nws cov me nyuam yog rau tej cim thiab tej txuj ci tseem ceeb. Hauv tshooj xya nqe peb Yaxayas thiab nws tus tub nyob ntawm lub kwj xa dej ntawm lub pas dej sab saud ntawm txoj kev loj ib sab ntawm thaj chaw tus ntxhua khaub ncaws. Yaxayas tab tom nthuav tawm zaj lus ntawm nag tom kawg uas nws raug pleev roj los tshaj tawm hauv tshooj rau, thiab nws tab tom sawv ntawm peb yam cim ntawm nag tom kawg thiab nrog nws tus me nyuam Shearjashub. Lub kwj xa dej ntawm lub pas dej sab saud yog ib txoj kev hais ua yaj saub uas taw rau ob lub yeeb nkab uas puv nkaus roj kub uas Xakhaliyas qhia meej thiab Niam Phauj White hais txog ntau zaus, qhia kom paub txog zaj lus uas los ntawm lub kwj xa dej ntawm lub pas dej sab saud hauv zaj lus ntawm nag tom kawg.

Isaiah’s conduit connects with Zechariah’s two pipes, and Ellen White’s commentary ties Zechariah together with the parable of the ten virgins. Isaiah is humbled into the dust in chapter six when he sees the glory of the Lord. He agrees to carry the message represented in verse three as the message that lightens the earth with God’s glory. And he is purified with a coal off the altar and then is standing at the pool that is created by the water from the upper pool. In chapter twenty-eight Isaiah defines the latter rain message as “line upon line” and in verse three the upper pool represents several lines of prophecy.

Tus kav dej ntawm Yaxayas txuas nrog ob txoj raj ntawm Xakhaliyas, thiab Ellen White cov lus piav qhia khi Xakhaliyas ua ke nrog zaj lus piv txwv ntawm kaum tus nkauj xwb. Yaxayas raug txo hwj chim mus txog hauv plua tshauv hauv tshooj rau thaum nws pom tus Tswv lub yeeb koob. Nws pom zoo nqa txoj xov uas sawv cev nyob hauv nqe peb ua txoj xov uas ci ntsa iab rau lub ntiajteb nrog Vajtswv lub yeeb koob. Thiab nws raug ntxuav kom dawb huv los ntawm ib lub ncaig hluav taws uas los ntawm lub thaj, ces nws sawv ntawm lub pas dej uas raug tsim los ntawm cov dej ntawm lub pas dej saud. Hauv tshooj nees nkaum yim Yaxayas txhais txoj xov nag yav lig tias yog “kab ntxiv rau kab,” thiab hauv nqe peb lub pas dej saud sawv cev rau ntau kab lus faj lem.

Isaiah, representing a soul at 9/11 would only be standing where the golden oil comes down from the upper pool if that soul had asked for the good way which leads to Jeremiah’s old path, which is Isaiah’s “highway (path) by the fuller’s field” where Jeremiah’s “rest” is found. Isaiah’s latter rain message is based not only upon the line of the ten virgins, Zechariah’s line of two golden pipes, Jeremiah’s line of the old path, and Isaiah is also standing at “the fuller’s field” where the Messenger of the Covenant is purifying and purging the sons of Levi as silver and gold.

Yaxayas, uas sawv cev rau ib tug ntsuj plig nyob rau thaum 9/11, tsuas yuav sawv ntawm qhov chaw uas cov roj kub nqes los ntawm lub pas dej sab saud xwb yog tias tus ntsuj plig ntawd tau thov nrhiav txoj kev zoo uas coj mus rau Yelemis txoj kevcai qub, uas yog Yaxayas txoj “kev loj (txoj kev) ntawm teb ntawm tus ntxhua khaub ncaws,” qhov chaw uas Yelemis hais txog “txoj kev so” raug pom. Yaxayas txoj lus ntawm nag tom qab no tsis yog tsuas yog raws li txoj kab ntawm kaum tus nkauj xwb, txoj kab ntawm Xekhaliyas ob txoj kav kub, thiab txoj kab ntawm Yelemis txoj kev qub xwb, tiam sis Yaxayas kuj tseem sawv ntawm “teb ntawm tus ntxhua khaub ncaws,” qhov chaw uas Tus Tubtxib ntawm Txojlus Cog Tseg tab tom ntxuav kom huv thiab lim cov tub ntawm Levis ib yam li nyiaj thiab kub.

It is a very easy prophetic task to bring other lines into verse three of chapter seven. The oil of Zechariah and the ten virgins connects to Jacob’s ladder and the first two verses of Revelation for they are all addressing the communication process between God and man. Jeremiah’s old path includes the “watchman” that sound the trumpet which the wicked and foolish king Ahaz refuses to hear. That trumpet pulls all the trumpets of prophecy, as well as the prophetic watchmen into Isaiah’s “highway” where Isaiah and his son stand to convey a message to the leader of Laodicea.

Nws yog ib txoj hauj lwm cev lus faj lem uas yooj yim heev los coj lwm cov kab los rau hauv nqe peb ntawm tshooj xya. Cov roj ntawm Xekhaliyas thiab kaum tus nkauj xwb txuas nrog Yakhauj tus ntaiv thiab ob nqe thawj ntawm Tshwm Sim, rau qhov lawv txhua tus tab tom hais txog txoj kev sib txuas lus ntawm Vajtswv thiab neeg. Yelemis txoj kev qub muaj xws li tus “neeg zov” uas tshuab raj, uas vaj Ahaj uas lim hiam thiab ruam tsis kam mloog. Lub raj ntawd rub tag nrho tej raj ntawm kev faj lem, thiab cov neeg zov cev lus faj lem ib yam, los rau hauv Yaxayas txoj “kev loj” uas Yaxayas thiab nws tus tub sawv nyob ntawd los tshaj ib txoj xov rau tus thawj coj ntawm Laudekhiya.

Isaiah and his son Shearjashub, which means “a remnant shall return” are standing together and they are illustrating the proclamation of the latter rain message that arrived at 9/11. They go to meet wicked king Ahaz and as father and son they represent a symbol of alpha and omega the primary rule of “line upon line” methodology. “Line upon line” is the rule that was typified by the Millerite “day/year” principle.

Yaxayas thiab nws tus tub Shearjashub, uas txhais hais tias “ib pab seem yuav rov qab los,” sawv ua ke, thiab nkawd tab tom ua piv txwv qhia txog kev tshaj tawm ntawm zaj xov nag lig uas tuaj txog rau 9/11. Nkawd mus ntsib vajntxwv phem Ahaz, thiab ua leej txiv thiab leej tub nkawd sawv cev ua ib lub cim ntawm alpha thiab omega, yog thawj txoj cai ntawm txoj kev ua raws “kab saum kab” no. “Kab saum kab” yog txoj cai uas tau raug ua piv txwv los ntawm txoj ntsiab cai “hnub/xyoo” ntawm cov Millerite.

On August 11, 1840 a prophecy of Islam of the second woe of Revelation nine was fulfilled and the Millerite “day/year” principle was confirmed, thus empowering Miller’s prediction about 1843 that was based upon the day/year principle. On September 11, 2001 a prophecy of Islam of the third woe of Revelation nine, ten and eleven was fulfilled and the principle of alpha (8-11-1840) and omega (9/11) was confirmed as the mighty angel of Revelation eighteen descended when the great buildings of New York came down—just as the mighty angel of Revelation ten had came down on August 11, 1840 when the alpha that typified the omega was fulfilled.

Hnub yim hli ntuj hnub tim 11, xyoo 1840 ib qho lus faj lem hais txog Islam ntawm txoj kev txom nyem zaum ob hauv Tshwmsim tshooj cuaj tau ua tiav, thiab txoj cai “hnub/xyoo” ntawm cov Millerite tau raug lees paub, yog li muab lub zog rau Miller txoj kev twv hais txog xyoo 1843 uas tau tsim raws li txoj cai hnub/xyoo. Hnub cuaj hli ntuj hnub tim 11, xyoo 2001 ib qho lus faj lem hais txog Islam ntawm txoj kev txom nyem zaum peb hauv Tshwmsim tshooj cuaj, kaum thiab kaum ib tau ua tiav, thiab txoj cai ntawm alpha (8-11-1840) thiab omega (9/11) tau raug lees paub thaum tus tim tswv muaj hwj chim ntawm Tshwmsim tshooj kaum yim nqes los thaum tej vaj tse loj ntawm New York vau los—raws nraim li tus tim tswv muaj hwj chim ntawm Tshwmsim tshooj kaum tau nqes los rau hnub yim hli ntuj tim 11, xyoo 1840 thaum tus alpha uas ua yam ntxwv rau tus omega tau ua tiav.

Not only do Isaiah and his son represent the primary principle of “line upon line,” but they represent the Elijah message which represents a message that is portrayed with the relationship of a father and his children. The Elijah message which is proclaimed just before the great and terrible day of the Lord, identifies a message that arrives just before God’s executive judgment begins. God’s executive judgments represent a period that is “the great and terrible day of the Lord.” That period begins at the Sunday law and continues on to the seven last plagues. The period begins with the Sunday law and ends with the seven last plagues. The Elijah message is therefore premised upon the principle of alpha and omega, coupled with the warning of approach of the close of probation. With the message of Elijah is also the various prophetic lines that are based upon Elijah, for Elijah, according to Jesus represented John the Baptist and both Elijah and John, according to Sister White represented William Miller, and together Elijah and John the Baptist represent both the one hundred and forty-four thousand (Elijah), and the great multitude in Revelation seven (John).

Yaxayas thiab nws tus tub tsis yog tsuas yog sawv cev rau lub hauv paus ntsiab cai loj ntawm “kab saum kab” xwb, tiam sis nkawd kuj sawv cev rau txoj xov ntawm Eliyas uas yog ib txoj xov uas raug nthuav tawm los ntawm kev sib raug zoo ntawm ib tug txiv thiab nws cov me nyuam. Txoj xov ntawm Eliyas, uas raug tshaj tawm tam sim ua ntej hnub loj thiab txaus ntshai ntawm tus Tswv, qhia txog ib txoj xov uas los txog tam sim ua ntej Vajtswv txoj kev txiav txim ua tiav pib. Vajtswv txoj kev txiav txim ua tiav sawv cev rau ib ntu sijhawm uas yog “hnub loj thiab txaus ntshai ntawm tus Tswv.” Ntuj ntu ntawd pib ntawm txoj cai Hnub Caiv thawj thiab txuas ntxiv mus txog rau xya lub nplawm kawg. Ntuj ntu ntawd pib nrog txoj cai Hnub Caiv thawj thiab xaus rau xya lub nplawm kawg. Yog li ntawd, txoj xov ntawm Eliyas raug tsa rau saum lub hauv paus ntsiab cai ntawm alpha thiab omega, txuas nrog rau lo lus ceeb toom txog kev los ze ntawm kev kaw lub sij hawm sim siab. Nrog txoj xov ntawm Eliyas kuj muaj ntau txoj kab yaj saub uas yog raws li Eliyas, rau qhov Eliyas, raws li Yexus, sawv cev rau Yauhas Tus Muab Neeg Ua Kev Cai Raus Dej, thiab ob leeg Eliyas thiab Yauhas, raws li Muam White, sawv cev rau William Miller, thiab Eliyas nrog Yauhas Tus Muab Neeg Ua Kev Cai Raus Dej ua ke sawv cev rau ob leeg ib puas plaub caug plaub txhiab leej (Eliyas), thiab pab neeg coob kawg hauv Tshwmsim xya (Yauhas).

Isaiah and his son are standing at the old paths, which are the foundations and they are receiving the golden oil, for they are wise virgins who are going through the purification process of the fuller that was fulfilled on October 22, 1844, typifying the Sunday law. Isaiah and the remnant who return, (for that is what his son’s Shearjashub’s name means), represent the remnant that “return” to the old paths at 9/11. The father remnant relationship, which is also the alpha and omega relationship, which is also the Elijah “hearts of the fathers and children” relationship identifies that Father Miller and his relationship to a remnant movement of the first angel was the alpha movement of Philadelphia. In the alpha movement Father Miller was identified as Elijah and John the Baptist who Jesus identified as the messenger who prepared the way for the Messenger of the Covenant. All of those prophetic fulfillments in the alpha history of the first and second angels is repeated in the history of the omega of the third angel.

Yaxayas thiab nws tus tub tab tom sawv ntawm tej kevcai qub, uas yog tej hauv paus, thiab lawv tab tom txais cov roj kub, rau qhov lawv yog cov nkauj xwb muaj tswvyim uas tab tom hla txoj haujlwm ntxuav kom dawb huv ntawm tus fuller uas tau ua tiav rau hnub October 22, 1844, ua ib daim qauv qhia ua ntej txog txoj cai Sunday. Yaxayas thiab cov seem uas rov qab los, (rau qhov ntawd yog yam uas nws tus tub lub npe Shearjashub txhais), sawv cev rau cov seem uas “rov qab” mus rau tej kevcai qub rau 9/11. Txoj kev sib raug zoo ntawm leej txiv thiab cov seem, uas kuj yog txoj kev sib raug zoo ntawm alpha thiab omega, uas kuj yog txoj kev sib raug zoo ntawm Eliyas hais txog “lub siab ntawm cov txiv thiab cov me nyuam,” qhia tias Txiv Miller thiab nws txoj kev sib raug zoo rau ib qho kev txav ntawm cov seem ntawm thawj tus timtswv yog qhov kev txav alpha ntawm Philadelphia. Hauv qhov kev txav alpha, Txiv Miller raug qhia tias yog Eliyas thiab Yauhas Tus Neeg Ua Kev Cai Raus Dej, uas Yexus tau qhia tias yog tus tubtxib uas npaj txoj kev rau tus Tubtxib ntawm Txojlus Cog Tseg. Txhua yam ntawm cov kev ua tiav yaj saub ntawd hauv keeb kwm alpha ntawm thawj thiab ob tug timtswv raug rov ua dua hauv keeb kwm ntawm omega ntawm tus timtswv thib peb.

There are more important facts about Isaiah’s illustration in the vision, but here we are simply identifying that Isaiah is specifically identifying the various truths that make up the heart of the latter rain message of 9/11. All of these lines we have just discussed, and of course many more are located in verse three of chapter seven.

Tseem muaj lwm yam tseeb tseem ceeb dua txog Yaxayas zaj piv txwv hauv qhov yog toog pom, tiam sis ntawm no peb tsuas yog txheeb kom pom tias Yaxayas tab tom taw tes meej meej rau ntau yam tseeb sib txawv uas ua ke los tsim lub plawv ntawm txoj xov nag lig ntawm 9/11. Txhua kab no uas peb nyuam qhuav tham txog, thiab yeej muaj ntau dua ntxiv, nyob hauv nqe peb ntawm tshooj xya.

In verse eight prophetic truth intensifies as it identifies the key that unlocks the “hidden history of verse forty” and amazingly that key is identified within the very same verse that the beginning of both 2520-year time prophecies are marked.

Hauv nqe yim, qhov tseeb ntawm txojkev cev Vajtswv lus yav tom ntej hajyam muaj zog ntxiv thaum nws qhia txog tus yuam sij uas qhib tau “keeb kwm zais ntawm nqe plaub caug,” thiab qhov uas zoo kawg nkaus yog tias tus yuam sij ntawd raug qhia tseg nyob rau hauv tib nqe ntawd xwb uas yog qhov chaw pib ntawm ob txoj lus cev Vajtswv lus hais txog lub sijhawm 2520 xyoo raug cim tseg.

> For the head of Syria is Damascus, and the head of Damascus is Rezin; and within threescore and five years shall Ephraim be broken, that it be not a people. And the head of Ephraim is Samaria, and the head of Samaria is Remaliah’s son.

> Rau tus thawj ntawm Syria yog Damascus, thiab tus thawj ntawm Damascus yog Rezin; thiab tsis pub dhau rau caum tsib xyoos, Ephraim yuav raug tsoo kom tawg, kom nws tsis txawj ua ib haiv neeg lawm. Thiab tus thawj ntawm Ephraim yog Samaria, thiab tus thawj ntawm Samaria yog Remaliah tus tub.

> If ye will not believe, surely ye shall not be established. Isaiah 7:8, 9.

> Yog nej yuav tsis ntseeg, mas tseeb tiag nej yuav tsis raug tsa kom ruaj khov. Yaxayas 7:8, 9.

Isaiah’s illustration of the latter rain message includes Moses’ “seven times,” for the sixty-five-year prophecy of verse eight identifies the starting point for both the northern and southern kingdoms of Israel’s scattering of 2520 years. In the very same verse, the key that turns the three prophetic lines of Daniel eleven verse forty’s collapse of the Soviet Union in 1989, together with verse ten of Daniel eleven, along with verse eight of Isaiah eight. With these three lines (Isaiah 8:8, Daniel 11:10, 40). The key is the “heads” of verses eight and nine. When the key of the “heads” is applied to those three parallel verses the door to the history of the Ukrainian War and soon coming World War III is unlocked. When that prophetic door is unlocked, verse eleven through sixteen of Daniel eleven are then seen to be parallel history to verse forty of Daniel eleven post 1989’s collapse of the Soviet Union. The unlocking of the “hidden history of verse forty” is a truth that is one of a select few that are identified as being unsealed in connection with the unsealing of the Revelation of Jesus Christ just before probation closes.

Xalaun zaj lus piv txwv txog txoj xov nag lig muaj nrog Mauxes lo lus “xya zaus,” rau qhov xya caum tsib xyoos tej lus faj lem hauv nqe yim qhia txog lub chaw pib rau ob lub nceeg vaj—qaum teb thiab qab teb—ntawm Yixayee txoj kev tawg khiav mus ntev li 2520 xyoo. Hauv tib nqe ntawd xwb kuj muaj tus yuam sij uas tig tau peb txoj kab lus faj lem hais txog Daniyee kaum ib nqe plaub caug txoj kev poob ntawm lub Koom Haum Soviet xyoo 1989, nrog rau Daniyee kaum ib nqe kaum, ua ke nrog Yaxayas yim nqe yim. Nrog peb txoj kab no (Yaxayas 8:8, Daniyee 11:10, 40), tus yuam sij yog cov “taub hau” hauv nqe yim thiab cuaj. Thaum muab tus yuam sij ntawm cov “taub hau” no siv rau peb nqe uas sib txig no lawm, ces lub qhov rooj mus rau keeb kwm ntawm Tsov Rog Ukrainian thiab Tsov Rog Thoob Ntiaj Teb III uas yuav los sai sai no kuj raug qhib. Thaum lub qhov rooj faj lem ntawd raug qhib lawm, ces Daniyee kaum ib nqe kaum ib mus txog kaum rau mam li pom tseeb tias yog keeb kwm sib txig nrog Daniyee kaum ib nqe plaub caug tom qab xyoo 1989 txoj kev poob ntawm lub Koom Haum Soviet. Kev qhib tau “keeb kwm zais ntawm nqe plaub caug” yog ib qhov tseeb uas nyob hauv ib co tsawg heev ntawm cov tseeb uas raug txheeb tias yuav raug qhib nyob rau hauv kev txuas nrog kev qhib Yexus Khetos txoj Kev Qhia Tshwm, tsuas yog ua ntej lub sijhawm kev sim siab kaw.

Verse one of chapter eight of Isaiah begins with the word, “Moreover,” identifying that chapter eight is to go over the top of chapter seven. Beyond the first word being “moreover,” chapter eight verse three is tied together with verse three of chapter seven as a second witness that the two chapters are to be applied line upon line. Both verse ‘threes’ identify one of Isaiah’s sons, whose names both speak to the prophetic message within the story. Shearjashub means ‘a remnant shall return’ and Mahershalalhashbaz means ‘quick to the spoil.’ Shearjashub is first mentioned, then Mahershalalhashbaz (which is the longest name in the Bible). The alpha represented by “1” is smaller, and in this case even identified as a “remnant,” and the omega represented by “22” is larger, and is represented by the largest name in the Bible while symbolizing the Sunday law’s rapid movements.

Nqe ib ntawm tshooj yim ntawm Yaxayas pib nrog lo lus, “Tsis tas li ntawd,” qhia meej tias tshooj yim yog yuav tsum mus siab dua tshooj xya. Tshaj ntawm qhov uas lo lus thawj yog “tsis tas li ntawd,” tshooj yim nqe peb kuj raug txuas ua ke nrog nqe peb ntawm tshooj xya ua tim khawv thib ob tias ob tshooj no yuav tsum raug siv kab dhau kab. Ob nqe “peb” no puav leej qhia txog ib tug ntawm Yaxayas cov tub, uas lawv ob lub npe puav leej hais txog zaj lus faj lem nyob hauv zaj keeb kwm ntawd. Shearjashub txhais tias “ib pawg seem yuav rov qab los” thiab Mahershalalhashbaz txhais tias “ceev nrooj mus txeeb tej khoom raug nyiag.” Shearjashub raug hais ua ntej, ces mam li Mahershalalhashbaz (uas yog lub npe ntev tshaj plaws hauv Phau Vajlugkub). Tus alpha uas raug sawv cev los ntawm “1” yog me dua, thiab hauv rooj no txawm raug qhia tias yog ib “pawg seem,” hos tus omega uas raug sawv cev los ntawm “22” yog loj dua, thiab raug sawv cev los ntawm lub npe loj tshaj plaws hauv Phau Vajlugkub thaum nws ua cim txog kev txav mus sai sai ntawm txoj cai Hnub Caiv.

The alpha remnant, represented by Shearjashub is with his father Isaiah in verse three. Together they are an alpha and an omega, and they are standing in a place which is made up of three distinct references to the latter rain.

Cov seem alpha, uas Shearjashub sawv cev, nyob nrog nws txiv Yaxayas hauv nqe peb. Nkawd ua ke yog ib tug alpha thiab ib tug omega, thiab nkawd sawv hauv ib qho chaw uas muaj peb qho kev hais tseg sib txawv txog nag tom qab.

> Then said the Lord unto Isaiah, Go forth now to meet Ahaz, thou, and Shearjashub thy son, at the end of the conduit of the upper pool in the highway of the fuller’s field. Isaiah 7:3.

> Ces tus Tswv hais rau Yaxayas tias, Cia li tawm mus tam sim no mus ntsib Ahax, koj thiab Shearjashub koj tus tub, ntawm qhov kawg ntawm tus kwj dej uas los rau lub pas dej saud, ntawm txoj kev loj ntawm thaj teb tus kws ntxhua khaub ncaws. Yaxayas 7:3.

Isaiah is a symbol of the one hundred and forty-four thousand and in representing the call of 9/11, Isaiah is also representing the call of July 2023. At 9/11 Isaiah is a Laodicean represented by Jacob the supplanter, who was going to take Esau’s birthright as Adventism is spewed out of the mouth of the Lord, and in 2023 Isaiah represents Israel the overcomer. Isaiah represents one who was presenting God’s message who is awakened to the fact that he is a Laodicean and then has a coal purify him into a Philadelphian.

Yaxayas yog ib lub cim sawv cev rau ib puas plaub caug plaub txhiab tus, thiab hauv kev sawv cev rau txoj kev hu ntawm 9/11, Yaxayas kuj tseem sawv cev rau txoj kev hu ntawm Lub Xya Hli 2023. Thaum 9/11 Yaxayas yog ib tug Laodicean uas raug sawv cev los ntawm Yakhauj tus uas txeeb chaw, uas yuav coj Esau txoj cai yug ua ntej mus, raws li Adventism raug tus Tswv nti tawm ntawm nws lub qhov ncauj, thiab nyob rau xyoo 2023 Yaxayas sawv cev rau Ixayees tus uas kov yeej. Yaxayas sawv cev rau ib tug uas tau nthuav tawm Vajtswv txoj xov uas raug tsa kom paub tseeb tias nws yog ib tug Laodicean, thiab tom qab ntawd muaj ib lub thee kub los ntxuav nws kom dhau los ua ib tug Philadelphian.

> “Isaiah had a wonderful view of God’s glory. He saw the manifestation of God’s power, and after beholding His majesty, a message came to him to go and do a certain work. He felt wholly unworthy for the work. What made him esteem himself unworthy? Did he think himself unworthy before he had a view of God’s glory?—No; he imagined himself in a righteous state before God; but when the glory of the Lord of hosts was revealed to him, when he beheld the inexpressible majesty of God, he said, ‘I am undone; because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips; for mine eyes have seen the King, the Lord of hosts. Then flew one of the seraphim unto me, having a living coal in his hands, which he had taken with the tongs from off the altar, and he laid it upon my mouth, and said, Lo, this hath touched thy lips; and thine iniquity is taken away, and thy sin purged.’ This is the work that as individuals we need to have done for us. We want the living coal from off the altar placed upon our lips. We want to hear the word spoken, ‘Thine iniquity is taken away, and thy sin purged’” Review and Herald, June 4, 1889.

> “Yaxayaus tau pom ib qho kev pom zoo kawg nkaus txog Vajtswv lub yeeb koob. Nws tau pom qhov kev tshwm sim ntawm Vajtswv lub hwj chim, thiab tom qab nws tau ntsia pom Nws lub hwjchim ci ntsa iab loj kawg nkaus lawm, ib txoj xov tau los cuag nws kom nws mus ua ib txoj hauj lwm tshwj xeeb. Nws paub tseeb tias nws tsis tsim nyog hlo li rau txoj hauj lwm ntawd. Yam twg ua rau nws suav tias nws tus kheej tsis tsim nyog? Nws puas xav tias nws tsis tsim nyog ua ntej nws tau pom Vajtswv lub yeeb koob?—Tsis yog; nws tau xav tias nws nyob hauv ib lub xeev ncaj ncees ntawm Vajtswv xub ntiag; tiam sis thaum tus Tswv uas kav cov tub rog saum ntuj lub yeeb koob raug tshwm rau nws, thaum nws ntsia pom Vajtswv lub hwjchim ci ntsa iab uas piav tsis tau, nws hais tias, ‘Kuv puastsuaj lawm; rau qhov kuv yog ib tug neeg daim di ncauj tsis huv, thiab kuv nyob hauv nruab nrab ib haiv neeg daim di ncauj tsis huv; rau qhov kuv ob lub qhov muag tau pom Vajntxwv, tus Tswv uas kav cov tub rog saum ntuj. Ces ib tug ntawm cov serafis txawm ya los cuag kuv, hauv nws txhais tes muaj ib lub ncaig hluav taws ciaj uas nws tau siv rab ciaj coj tawm hauv lub thaj tua fij los, thiab nws muab nws kov rau ntawm kuv lub qhov ncauj, thiab hais tias, Saib maj, qhov no twb kov koj daim di ncauj lawm; thiab koj txoj kev txhaum raug muab tshem tawm lawm, thiab koj txoj kev txhaum raug ntxuav kom dawb huv lawm.’ Qhov no yog txoj hauj lwm uas peb, raws li ib leeg ib tus, yuav tsum muaj ua rau peb. Peb xav kom lub ncaig hluav taws ciaj ntawd ntawm lub thaj tua fij raug muab tso rau saum peb daim di ncauj. Peb xav hnov lo lus uas hais tias, ‘Koj txoj kev txhaum raug muab tshem tawm lawm, thiab koj txoj kev txhaum raug ntxuav kom dawb huv lawm’” Review and Herald, June 4, 1889.

How long in Isaiah chapter six is a symbol of 9/11 unto the Sunday law, and chapter six is a representation of 9/11. Chapters seven through nine present the message which Isaiah gave to the apostate leadership of Judah, and the illustration that takes place during the sealing time of the one hundred and forty-four thousand when the drunkards of Ephraim stumble. In the same vision Isaiah records:

Ntev li cas hauv Yaxayas tshooj rau yog ib lub cim ntawm 9/11 mus txog rau hnub Sunday txoj cai, thiab tshooj rau yog ib daim sawv cev ntawm 9/11. Tshooj xya mus txog cuaj nthuav tawm txoj xov uas Yaxayas tau muab rau cov thawj coj ntxeev siab ntawm Yudas, thiab daim piv txwv uas tshwm sim nyob rau lub sijhawm muab lub cim rau ib puas plaub caug plaub txhiab leej thaum cov neeg qaug cawv ntawm Efa‑i tabtom dawm. Nyob hauv tib zaj yog toog no Yaxayas sau tseg:

> Behold, I and the children whom the Lord hath given me are for signs and for wonders in Israel from the Lord of hosts, which dwelleth in mount Zion. Isaiah 8:18.

> Saib seb, kuv thiab cov me nyuam uas tus Tswv tau pub rau kuv yog rau tej cim thiab tej txuj ci tseem ceeb hauv Ixayees los ntawm tus Tswv uas kav tej pab tub rog, uas nyob saum roob Xi-oos. Yaxayas 8:18.

Isaiah and his children are signs within the enigmas found in chapters seven through nine. Chapters seven through nine are the point of reference of the entire vision, in terms of any reference to “that day” or “that time.” Verse eighteen identifies that Isaiah and his sons are signs, and the verses that surround verse eighteen identify the period of time that the signs are to be recognized.

Yaxayas thiab nws cov me nyuam yog tej cim nyob hauv cov lus zais uas pom muaj nyob rau hauv tshooj xya mus txog tshooj cuaj. Tshooj xya mus txog tshooj cuaj yog lub ntsiab chaw siv los taw qhia rau tag nrho zaj yaj saub no, raws li txhua qhov uas hais txog “hnub ntawd” los yog “lub sijhawm ntawd.” Nqe kaum yim qhia meej tias Yaxayas thiab nws cov tub yog tej cim, thiab cov nqe uas nyob ib ncig ntawm nqe kaum yim qhia txog lub sijhawm uas yuav tsum paub txog tej cim ntawd.

> And many among them shall stumble, and fall, and be broken, and be snared, and be taken. Bind up the testimony, seal the law among my disciples. And I will wait upon the Lord, that hideth his face from the house of Jacob, and I will look for him.

> Thiab coob leej coob ntau hauv lawv yuav dawm, thiab poob, thiab raug tawg ntho, thiab raug cuab, thiab raug ntes. Cia li qhwv tseg zaj lus tim khawv, thiab muab txoj kevcai kaw ruaj rau hauv kuv cov thwjtim. Thiab kuv yuav tos ntsoov rau tus Tswv, uas zais nws lub ntsej muag ntawm tsev neeg Yakhauj, thiab kuv yuav cia siab ntsoov rau nws.

> Behold, I and the children whom the Lord hath given me are for signs and for wonders in Israel from the Lord of hosts, which dwelleth in mount Zion. Isaiah 8:15–18.

> Saib seb, kuv thiab cov me nyuam uas tus Tswv tau pub rau kuv yog rau tej cim thiab tej txuj ci tseem ceeb hauv cov Ixayees, los ntawm tus Tswv uas muaj hwjchim ntau, tus uas nyob hauv roob Xi-oos. Yaxayas 8:15–18.

Those who “wait upon the Lord” are represented by Isaiah and his two sons. They are those upon whom the Lord had hid “his face,” which is an attribute that those who awaken to the demands of the Leviticus twenty-six prayer, post-July 2023. They awaken to the fact that their confession must include that the Lord had walked contrary to them, which is to say that he hid his face from them.

Cov neeg uas “tos ntsoov rau tus Tswv” raug Yaxayas thiab nws ob tug tub sawv cev. Lawv yog cov uas tus Tswv tau zais “nws lub ntsej muag” ntawm lawv lawm, uas yog ib qho cwj pwm tshwj xeeb uas cov uas tsim dheev paub txog tej kev hu tseev kom muaj nyob hauv Leviticus nees nkaum rau txoj kev thov Vajtswv, tom qab Lub Xya Hli 2023, yuav pom tseeb. Lawv tsim dheev paub txog qhov tseeb tias lawv txoj kev lees txim yuav tsum suav nrog tias tus Tswv tau taug kev tawm tsam lawv, uas yog hais tias nws tau zais nws lub ntsej muag ntawm lawv.

To “bind up the testimony, seal the law” is the sealing of the one hundred and forty-four thousand who are contrasted with “many.” “Many” are called, but few are chosen. Many are contrasted with Isaiah and his two sons, represented as the few. The “many” are the five foolish virgins and for this reason five things happen to them, they “stumble, and fall, and be broken, and be snared, and be taken.” They stumble because they have rejected the latter rain message.

“Muab txoj lus tim khawv qhwv cia, muab txoj kevcai kaw ruaj” yog kev kaw ruaj ntawm ib puas plaub caug plaub txhiab leej uas raug muab piv rau “coob leej.” “Coob leej” raug hu, tiamsis tsawg leej raug xaiv. Coob leej raug muab piv rau Yaxayas thiab nws ob tug tub, uas sawv cev rau cov tsawg leej. Cov “coob leej” yog tsib tug nkauj xwb ruam, thiab vim li no tsib yam tshwm sim rau lawv: lawv “ntog dawm, thiab poob, thiab tawg tas, thiab raug ntxiab, thiab raug ntes mus.” Lawv ntog dawm vim lawv tau tsis lees txais txoj xov nag tom qab.

> For with stammering lips and another tongue will he speak to this people. To whom he said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing: yet they would not hear. But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken. Isaiah 28:11–13.

> Vim txoj di ncauj txhaws txhaws thiab lwm yam lus Nws yuav hais rau haiv neeg no. Nws tau hais rau lawv tias, Nov yog qhov chaw so uas nej yuav pub tus uas qaug zog tau so; thiab nov yog qhov chaw ua kom rov qab muaj zog dua tshiab: los lawv yeej tsis kam mloog. Tiamsis lo lus ntawm tus Tswv tau los rau lawv ua lus qhuab qhia saum lus qhuab qhia, lus qhuab qhia saum lus qhuab qhia; kab saum kab, kab saum kab; ntawm no me ntsis, thiab ntawm tod me ntsis; kom lawv thiaj mus, thiab ntog rov qab, thiab raug lov nthe, thiab raug cuab, thiab raug ntes. Yaxayas 28:11–13.

In the sealing time of chapter eight Isaiah describes the fall of the wicked, typified by Ahaz, and he identifies the same group in verse thirteen of chapter twenty-eight. The reason they “fall” is they reject the latter rain message which was to them “line upon line” and presented by those represented as having stammering lips. The quibbling Jews at Pentecost charged the disciples with drunkenness for they could not understand the message. In their minds it was being presented by stammering lips.

Nyob rau lub sij hawm ntawm kev kaw cim hauv tshooj yim, Yaxayas piav txog txoj kev poob ntawm cov neeg phem, uas Ahax yog tus qauv sawv cev, thiab nws txheeb qhia tib pab neeg ntawd hauv nqe kaum peb ntawm tshooj nees nkaum yim. Qhov uas lawv “poob” yog vim lawv tsis lees txais txoj xov nag lig, uas rau lawv yog “kab saum kab,” thiab raug nthuav tawm los ntawm cov uas raug sawv cev tias muaj daim di ncauj txhav lus. Cov Yudais uas nyiam sib cav rau hnub Peetekos liam cov thwj tim tias qaug cawv, rau qhov lawv tsis to taub txoj xov ntawd. Hauv lawv lub siab, txoj xov ntawd raug nthuav tawm los ntawm daim di ncauj txhav lus.

In verse three of chapter seven, Isaiah the prophetic alpha to his son Shearjashub, who in turn is the omega in relation to his father, but also the alpha in the relation to his brother. As representatives of Alpha and Omega they stand where the two golden pipes from the heavenly sanctuary are creating a pool, right at the highway of Jeremiah’s old path in the field where linen gets changed from stains to pure white as the Messenger of the Covenant purifies the sons of Levi, as well as Isaiah and Shearjashub. Once there he presents wicked and foolish king Ahaz with Moses’ old path message of Leviticus twenty-six’s “seven times,” which establishes in the same verse that a “head” is a king, or the kingdom of the king, or the capital city of a kingdom.

Hauv nqe peb ntawm tshooj xya, Yaxayas yog tus yaj saub alpha rau nws tus tub Shearjashub, uas tom qab ntawd yog tus omega rau nws txiv, tiam sis kuj yog tus alpha nyob rau hauv kev sib raug rau nws tus kwv. Raws li cov sawv cev ntawm Alpha thiab Omega lawv sawv rau ntawm qhov chaw uas ob txoj kav kub los ntawm lub tuam tsev saum ntuj tab tom tsim ib lub pas dej, ncaj nraim ntawm txoj kev loj ntawm Yelemis txoj qub kev hauv daim teb uas ntaub linen raug hloov ntawm tej quav qias mus ua dawb huv si thaum Tus Tubtxib ntawm Txojlus Cog Tseg ntxuav kom cov tub ntawm Levi huv si, ib yam nkaus li Yaxayas thiab Shearjashub. Thaum mus txog ntawd nws nthuav rau tus vajntxwv Ahas uas phem thiab ruam txog Mauxes txoj qub kev txoj xov ntawm Leviticus nees nkaum rau lo lus “xya zaus,” uas nyob hauv tib nqe ntawd tsa kom ruaj tias ib “lub taubhau” yog ib tug vajntxwv, los yog lub vajntxwv lub tebchaws, los yog lub nroog peev ntawm ib lub tebchaws.

That key opens the light of God’s Word so that the Ukrainian War that began in 2014 could be seen as a subject of Bible prophecy that is represented as taking place during the sealing time of the one hundred and forty-four thousand and the history of the last three presidents of the United States. The latter rain message is represented by Isaiah in chapters ten and eleven, and it describes the internal and external history of the last six verses of Daniel eleven. The first verse, verse forty, is illustrated by Isaiah in chapters six through nine, and then in chapters ten and eleven the message that was unsealed in 1989’s internal and external histories are set forth. Every major element of the latter rain message is represented in the vision.

Tus yuam sij ntawd qhib lub teeb ntawm Vajtswv Txojlus kom tsov rog hauv Ukraine uas tau pib xyoo 2014 thiaj pom tau tias yog ib zaj lus qhia ntawm Vajlugkub txoj lus faj lem, uas raug sawv cev tias tab tom tshwm sim nyob rau lub sij hawm ntawm kev muab khi cim rau ib puas plaub caug plaub txhiab leej thiab hauv keeb kwm ntawm peb tug thawj tswj hwm kawg ntawm Tebchaws Meskas. Zaj xov ntawm nag tom qab raug Yaxayas sawv cev nyob hauv tshooj kaum thiab kaum ib, thiab nws piav txog keeb kwm sab hauv thiab sab nraud ntawm rau nqe kawg ntawm Daniyees kaum ib. Nqe thawj, yog nqe plaub caug, raug Yaxayas piav qhia nyob hauv tshooj rau mus txog tshooj cuaj, ces nyob hauv tshooj kaum thiab kaum ib, zaj xov uas raug qhib tawm xyoo 1989 hauv nws cov keeb kwm sab hauv thiab sab nraud raug nthuav tawm. Txhua lub ntsiab tseem ceeb ntawm zaj xov nag tom qab raug sawv cev nyob hauv yog toog pom ntawd.

The last verses of chapter ten identify the same prophetic history that the last verses of chapter eleven represent. Chapter ten is the external and eleven is the internal. In the book of Revelation, the seven churches are the internal and the seals are the external. In chapter ten’s final verses, the papal power is shaking its hand against Jerusalem in a parallel passage to the papal power coming to its end with none to help in verse forty-five of Daniel eleven.

Cov nqe lus kawg ntawm tshooj kaum qhia tib zaj keeb kwm cev Vajtswv lus uas cov nqe lus kawg ntawm tshooj kaum ib sawv cev rau. Tshooj kaum yog sab nraud, hos tshooj kaum ib yog sab hauv. Hauv phau Ntawv Qhia Tshwm, xya pawg ntseeg yog sab hauv, hos cov ntsaws ruaj ruaj yog sab nraud. Hauv cov nqe lus kawg ntawm tshooj kaum, hwj chim papacy tab tom tsa tes tawm tsam Yeluxalees hauv ib nqe lus sib txig rau hwj chim papacy uas tab tom los txog rau nws qhov kawg yam tsis muaj leej twg pab hauv nqe plaub caug tsib ntawm Daniyee kaum ib.

> As yet shall he remain at Nob that day: he shall shake his hand against the mount of the daughter of Zion, the hill of Jerusalem. Behold, the Lord, the Lord of hosts, shall lop the bough with terror: and the high ones of stature shall be hewn down, and the haughty shall be humbled. And he shall cut down the thickets of the forest with iron, and Lebanon shall fall by a mighty one. Isaiah 10:32–34.

> Hnub ntawd nws tseem yuav nyob twjywm ntawm Nob; nws yuav tsa tes hem tawm tsam lub roob ntawm tus ntxhais Xi‑oo, uas yog lub pov roob ntawm Yeluxalees. Saib seb, tus Tswv, Yawmsaub uas kav txhua pab tub rog, yuav ntuag cov ceg ntoo ntawd nrog txoj kev txaus ntshai; cov uas siab loj thiab muaj hwjchim yuav raug txiav nqes, thiab cov uas khav theeb yuav raug txo hwjchim. Nws yuav siv hlau txiav tej hav txwv ntoo hauv hav zoov nqes, thiab Lenpanoos yuav vau los ntawm tus muaj hwjchim loj. Yaxayas 10:32–34.

The end of chapter ten is the close of human probation, and that is where the end of Daniel eleven also closes.

Qhov kawg ntawm tshooj kaum yog qhov kaw ntawm lub sijhawm uas tibneeg tseem nyob hauv kev sim siab, thiab ntawd yog qhov chaw uas qhov kawg ntawm Daniyees kaum ib kuj kaw thiab.

> And he shall plant the tabernacles of his palace between the seas in the glorious holy mountain; yet he shall come to his end, and none shall help him. And at that time shall Michael stand up, the great prince which standeth for the children of thy people: and there shall be a time of trouble, such as never was since there was a nation even to that same time: and at that time thy people shall be delivered, every one that shall be found written in the book. Daniel 11:45, 12:1.

> Nws yuav tsa tej tsev ntaub ntawm nws lub vaj ntxwv nyob nruab nrab ntawm ob lub hiav txwv hauv lub roob dawb huv uas muaj hwjchim ci ntsa iab; txawm li ntawd los nws yuav los txog rau nws qhov kawg, thiab yuav tsis muaj leejtwg pab nws li. Thiab rau lub sijhawm ntawd Mikhaees yuav sawv tsees, tus thawj loj uas sawv cev rau cov menyuam ntawm koj haivneeg: thiab yuav muaj ib lub sijhawm txom nyem loj, yam uas tsis tau muaj dua txij thaum muaj ib haivneeg los txog rau lub sijhawm ntawd: thiab rau lub sijhawm ntawd koj haivneeg yuav raug cawm dim, txhua tus uas yuav pom tias sau cia rau hauv phau ntawv. Daniel 11:45, 12:1.

Chapter ten begins in verse one with the “unrighteous decree” which Sister White identifies as the Sunday law.

Tshooj kaum pib hauv nqe ib nrog rau “txoj kevcai tsis ncaj ncees” uas Muam White qhia meej tias yog txoj cai Hnub Sunday.

> Woe unto them that decree unrighteous decrees, and that write grievousness which they have prescribed. Isaiah 10:1.

> Kev txom nyem yuav los rau cov uas tsim tej kevcai tsis ncaj ncees, thiab cov uas sau tej kev quab yuam uas lawv tau teem tseg. Yaxayas 10:1.

Chapter ten begins at the Sunday law, which aligns with verse forty-one of Daniel chapter eleven, and it ends with a parallel to Michael standing up in the history of verse forty-five of Daniel eleven.

Tshooj kaum pib ntawm txoj cai hnub Sunday, uas sib haum nrog nqe plaub caug ib hauv Daniyee tshooj kaum ib, thiab nws xaus nrog ib qho sib piv rau Mi-ka-ee sawv tsees hauv keeb kwm ntawm nqe plaub caug tsib hauv Daniyee tshooj kaum ib.

> “An idol sabbath has been set up, as the golden image was set up in the plains of Dura. And as Nebuchadnezzar, the king of Babylon, issued a decree that all who would not bow down and worship this image should be killed, so a proclamation will be made that all who will not reverence the Sunday institution will be punished with imprisonment and death. Thus the Sabbath of the Lord is trampled underfoot. But the Lord has declared, ‘Woe unto them that decree unrighteous decrees, and write grievousness which they have prescribed’ [Isaiah 10:1]. [Zephaniah 1:14–18; 2:1–3, quoted.]” Manuscript Releases, volume 14, 91.

> “Tau muaj ib hnub xanpataus cuav raug tsa los lawm, ib yam li daim duab kub raug tsa los hauv tej tiaj nrag ntawm Dura. Thiab ib yam li Nenpukhanexas, tus vajntxwv Npanpiloo, tau tshaj ib tsab cai tias txhua tus uas tsis kam txhos caug thiab pe hawm daim duab ntawd yuav tsum raug tua, kuj yuav muaj ib daim ntawv tshaj tawm hais tias txhua tus uas tsis hwm txoj kev cai hnub Sunday yuav raug rau txim kaw hauv tsev lojcuj thiab raug tua tuag. Yog li no, tus Xanpataus ntawm tus Tswv raug tsuj rau hauv qab ko taw. Tiamsis tus Tswv tau tshaj tawm tias, ‘Kev txom nyem yuav los rau cov uas txiav txim tsis ncaj, thiab sau tej kev quaj ntsuag uas lawv tau qhuab ntuas tseg’ [Isaiah 10:1]. [Zephaniah 1:14–18; 2:1–3, quoted.]” Manuscript Releases, volume 14, 91.

In Revelation eleven’s “great earthquake,” representing the Sunday law in verse thirteen, there are three symbols of Islam connected with the “earthquake” that shakes the earth beast of Revelation thirteen, when it speaks as a dragon. In Isaiah chapter ten, the Sunday law is represented as an “unrighteous decree” that has a “woe” pronounced upon it. In Revelation eleven’s “great earthquake” from verse thirteen through to verse eighteen Islam of the third woe is identified with four symbols of Islam and the strike it makes against the United States at the Sunday law; “And the same hour was there a great earthquake,” and “the second woe is past; and, behold, the third woe cometh quickly. And the seventh angel sounded” “and the nations were angry.”

Hauv Tshwmsim tshooj kaum ib hais txog “av qeeg loj,” uas sawv cev rau txoj cai hnub Sunday hauv nqe kaum peb, muaj peb lub cim txog Islam uas txuas nrog “av qeeg” ntawd, uas ua rau tus tsiaj nyaum hauv av ntawm Tshwmsim tshooj kaum peb tshee hnyo, thaum nws hais lus zoo li ib tug zaj. Hauv Yaxayas tshooj kaum, txoj cai hnub Sunday raug sawv cev ua ib “txoj cai tsis ncaj ncees” uas muaj ib lo lus “qhuab ntuas” tshaj tawm tawm tsam nws. Hauv “av qeeg loj” ntawm Tshwmsim tshooj kaum ib, txij nqe kaum peb mus txog nqe kaum yim, Islam ntawm txoj kev txom nyem thib peb raug txheeb xyuas nrog plaub lub cim ntawm Islam thiab nrog txoj kev ntaus uas nws ua tawm tsam Tebchaws Meskas thaum txog txoj cai hnub Sunday; “Thiab tib lub sijhawm ntawd muaj ib qho av qeeg loj,” thiab “txoj kev txom nyem thib ob twb dhau lawm; thiab, saib seb, txoj kev txom nyem thib peb tabtom los sai sai. Thiab tus timtswv xya tau tshuab raj” “thiab txhua haiv neeg chim.”

Chapter ten is portraying the papal power from verse forty-one in Daniel eleven unto verse forty-five when the papacy comes to its end. Verse forty is not part of the narrative in chapter ten, for Isaiah is illustrating verse forty’s ‘hidden history’ when the latter rain message is presented to an apostate church represented by Ahaz. Chapter eleven’s conclusion is showing the deliverance from the papal power in the same history.

Tshooj kaum tab tom piav txog lub hwjchim ntawm papacy txij nqe plaub caug ib hauv Daniyees kaum ib mus txog nqe plaub caug tsib thaum papacy los txog nws qhov kawg. Nqe plaub caug tsis yog ib feem ntawm zaj lus piav hauv tshooj kaum, rau qhov Yaxayas tab tom qhia txog “keeb kwm zais” ntawm nqe plaub caug thaum txoj xov nag tom qab raug nthuav tawm rau ib pawg ntseeg uas tau thim txoj kev ntseeg, uas Ahaz sawv cev rau. Qhov xaus ntawm tshooj kaum ib tab tom qhia txog txoj kev cawm dim ntawm lub hwjchim papacy hauv tib zaj keeb kwm ntawd.

> And the Lord shall utterly destroy the tongue of the Egyptian sea; and with his mighty wind shall he shake his hand over the river, and shall smite it in the seven streams, and make men go over dryshod. And there shall be an highway for the remnant of his people, which shall be left, from Assyria; like as it was to Israel in the day that he came up out of the land of Egypt. Isaiah 11:15, 16.

> Thiab tus Tswv yuav rhuav tshem kiag tus nplaig ntawm hiav txwv Iziv; thiab nrog nws cua hlob muaj hwjchim nws yuav tsa nws txhais tes hla tus dej, thiab yuav ntaus nws kom faib ua xya tug kwj, thiab ua rau neeg hla tau ko taw qhuav. Thiab yuav muaj ib txoj kev loj rau cov seem ntawm nws haiv neeg, uas tseem tshuav, tawm hauv Assyria los; ib yam li tau muaj rau Ixayees rau hnub uas nws tau tawm hauv tebchaws Iziv los. Yaxayas 11:15, 16.

Isaiah chapter ten is the external and chapter eleven is the internal of the same history. The external and internal parallels abound in God’s Word, and these two parallel chapters represent the warning of the third angel as represented by Isaiah. The warning of the third angel has been summarized in many ways through inspiration, but a very helpful breakdown of the warning of the third angel is that it represents the events connected with the close of probation and it also emphasizes the need of personal preparation. Isaiah ten are the events, and chapter eleven in the preparation.

Yaxayas tshooj kaum yog sab nraud, thiab tshooj kaum ib yog sab hauv ntawm tib zaj keeb kwm ntawd. Qhov uas sab nraud thiab sab hauv sib phim muaj ntau kawg hauv Vajtswv Txojlus, thiab ob tshooj uas sib phim no sawv cev rau lus ceeb toom ntawm tus tim tswv thib peb raws li Yaxayas tau sawv cev. Lus ceeb toom ntawm tus tim tswv thib peb no twb tau muab sau ua ke piav qhia ntau yam los ntawm txoj kev tshoov siab lawm, tiam sis ib qho kev faib tawm uas pab tau heev txog lus ceeb toom ntawm tus tim tswv thib peb yog tias nws sawv cev rau tej xwm txheej uas txuas nrog rau lub sijhawm kaw ntawm kev sim siab, thiab nws kuj tseem hais kom hnyav txog qhov yuav tsum tau muaj kev npaj tus kheej. Yaxayas tshooj kaum yog tej xwm txheej ntawd, hos tshooj kaum ib yog txoj kev npaj.

> “The events connected with the close of probation and the work of preparation for the time of trouble, are clearly presented. But multitudes have no more understanding of these important truths than if they had never been revealed. Satan watches to catch away every impression that would make them wise unto salvation, and the time of trouble will find them unready.

> “Cov xwm txheej uas muaj kev sib txuas nrog lub sijhawm uas kev hlub tshua xaus thiab nrog tes haujlwm npaj rau lub sijhawm kev txom nyem, twb raug nthuav qhia meej lawm. Tiamsis neeg coob coob tsis muaj kev nkag siab txog tej qhov tseeb tseem ceeb no ntau dua li yog hais tias tej no yeej tsis tau raug qhia tawm li. Xatas saib ntsoov txeeb mus txhua yam kev xav uas yuav ua rau lawv muaj tswvyim mus txog txoj kev cawm seej, thiab lub sijhawm kev txom nyem yuav ntsib lawv thaum lawv tseem tsis tau npaj txhij.”

> “When God sends to men warnings so important that they are represented as proclaimed by holy angels flying in the midst of heaven, He requires every person endowed with reasoning powers to heed the message. The fearful judgments denounced against the worship of the beast and his image (Revelation 14:9–11), should lead all to a diligent study of the prophecies to learn what the mark of the beast is, and how they are to avoid receiving it. But the masses of the people turn away their ears from hearing the truth and are turned unto fables. The apostle Paul declared, looking down to the last days: ‘The time will come when they will not endure sound doctrine.’ 2 Timothy 4:3. That time has fully come. The multitudes do not want Bible truth, because it interferes with the desires of the sinful, world-loving heart; and Satan supplies the deceptions which they love.

> “Thaum Vajtswv xa tej lus ceeb toom uas tseem ceeb heev tuaj rau tib neeg, uas raug sawv cev tias tab tom raug tshaj tawm los ntawm cov tim tswv dawb huv ya nyob nruab nrab ntuj, Nws thov kom txhua tus neeg uas muaj peev xwm xav txiav txim mloog rawv rau txoj xov ntawd. Cov kev txiav txim uas txaus ntshai tshaj tawm tawm tsam kev pe hawm tus tsiaj qus thiab nws daim duab (Revelation 14:9–11), yuav tsum coj txhua tus mus kawm cov lus faj lem kom mob siab, xwv kom paub tias lub cim ntawm tus tsiaj qus yog dab tsi, thiab lawv yuav zam tsis txais nws li cas. Tiamsis cov neeg coob coob tig lawv pob ntseg kom txhob hnov qhov tseeb thiab tig mus rau tej dab neeg cuav. Tus tubtxib Povlauj tau tshaj tawm, thaum ntsia mus txog hnub kawg, tias: ‘Lub sijhawm yuav los thaum lawv yuav tsis thev taus tej lus qhuab qhia raug.’ 2 Timothy 4:3. Lub sijhawm ntawd twb los txog puv npo lawm. Cov neeg coob coob tsis xav tau qhov tseeb hauv Phau Vajlugkub, vim nws cuam tshuam nrog tej kev ntshaw ntawm lub siab txhaum uas nyiam lub ntiajteb no; thiab Xatas muab tej kev dag ntxias uas lawv nyiam rau lawv.”

> “But God will have a people upon the earth to maintain the Bible, and the Bible only, as the standard of all doctrines and the basis of all reforms. The opinions of learned men, the deductions of science, the creeds or decisions of ecclesiastical councils, as numerous and discordant as are the churches which they represent, the voice of the majority—not one nor all of these should be regarded as evidence for or against any point of religious faith. Before accepting any doctrine or precept, we should demand a plain ‘Thus saith the Lord’ in its support.

> “Tiamsis Vajtswv yuav muaj ib haiv neeg nyob saum lub ntiajteb no los tuav rawv Phau Vajlugkub, thiab Phau Vajlugkub xwb, ua tus qauv rau txhua txoj kev qhuab qhia thiab ua lub hauv paus rau txhua yam kev kho tshiab. Cov tswv yim ntawm cov neeg txawj ntse, cov lus xaus uas kev tshawb fawb txiav tau, cov kev ntseeg teev tseg lossis cov kev txiav txim siab ntawm tej rooj sab laj ntawm pawg ntseeg, ntau npaum thiab tsis sib haum ib yam li cov pawg ntseeg uas lawv sawv cev, lub suab ntawm cov neeg feem coob—tsis yog ib yam nkaus los yog tag nrho tej no los yuav tsum raug suav tias yog pov thawj txhawb los yog tawm tsam ib qho twg ntawm txoj kev ntseeg. Ua ntej peb lees yuav ib qho kev qhuab qhia los yog lus txib twg, peb yuav tsum thov kom muaj ib lo lus tseeb meej hais tias, ‘Tus Tswv hais li no,’ los txhawb nws.”

> “Satan is constantly endeavoring to attract attention to man in the place of God. He leads the people to look to bishops, to pastors, to professors of theology, as their guides, instead of searching the Scriptures to learn their duty for themselves. Then, by controlling the minds of these leaders, he can influence the multitudes according to his will.” The Great Controversy, 594, 595.

> “Xatas niaj hnub tab tom siv zog tsis tu ncua kom rub tibneeg txoj kev xav mus tsom rau tibneeg nyob rau hauv Vajtswv qhov chaw. Nws coj cov pejxeem kom ntsia rau cov npis sov, rau cov xibhwb, rau cov xibfwb qhia kev ntseeg ntuj, ua lawv cov thawjcoj, hloov chaw ntawm kev tshawb nrhiav Vaj Lug Kub kom kawm lawv tes dejnum rau lawv tus kheej. Ces, los ntawm kev tswj hwm cov thawjcoj no lub siab, nws thiaj muaj peev xwm cuam tshuam cov neeg coob coob raws li nws lub siab nyiam.” The Great Controversy, 594, 595.

We will continue this study in the next article.

Peb yuav txuas ntxiv zaj kev kawm no hauv tsab xov xwm tom ntej.

Back to Articles