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# The Book of Daniel - Number One-Hundred and Nine

Phau Ntawv Daniyee - Zauv Ib Puas Cuaj

Unveiling the Triple Application of Prophecy: The Prophetic Significance of Revelation Chapter Nine and the Modern Reformatory Movement

Qhib Qhov Kev Siv Lus Qhia Yav Tom Ntej Peb Zaug: Qhov Tseem Ceeb Yaj Saub ntawm Tshwm Sim Tshooj Cuaj thiab Kev Txav Hlo Hloov Kho Niaj Hnub Nim No

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Jeff Pippenger

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March 1, 2024

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The first half of Revelation chapter nine, identifies the fifth trumpet, which is the first woe, and the second half of the chapter identifies the sixth trumpet, which is the second woe. Both trumpets are graphically illustrated on the 1843 and the 1850 pioneer charts. When the last six verses of Daniel eleven were unsealed at the time of the end in 1989 with the collapse of the Soviet Union the reformatory movement of the one hundred and forty-four thousand began.

Ib nrab xub thawj ntawm Tshwm Sim tshooj cuaj qhia txog lub raj ncas thib tsib, uas yog thawj txoj kev txom nyem; hos ib nrab thib ob ntawm tshooj ntawd qhia txog lub raj ncas thib rau, uas yog txoj kev txom nyem thib ob. Ob lub raj ncas ntawd raug piav qhia meej meej rau saum daim ntawv qhia ntawm cov pioneer xyoo 1843 thiab 1850. Thaum rau nqe kawg ntawm Daniyee kaum ib raug qhib tawm thaum lub sijhawm kawg xyoo 1989 nrog kev poob cev qhuav dej ntawm Soviet Union, txoj kev hloov kho ntawm ib puas plaub caug plaub txhiab leej thiaj pib.

Among the truths recognized in 1989, were the great reformatory movements of Bible history, and that they all paralleled each other. All the prophets, and therefore every sacred history, including the sacred reformatory movements, illustrate the final great reformatory movement of the one hundred and forty-four thousand, which is also the mighty movement of the third angel. When the sealing process begins, so too, does the sprinkling of the latter rain. The unsealing of the reformatory movements in 1989, followed by the unsealing of the last six verses of Daniel eleven in 1992, produced an environment of resistance, as always occurs when a new and present truth is unsealed.

Ntawm cov tseeb uas tau raug lees paub xyoo 1989, muaj cov kev txav loj ntawm kev hloov kho hauv keeb kwm Vajlugkub, thiab tias lawv txhua tus sib txuam raws ib leeg. Tag nrho cov yaj saub, thiab yog li no txhua yam keeb kwm dawb huv, nrog rau cov kev txav dawb huv ntawm kev hloov kho, qhia ua piv txwv txog qhov kev txav loj kawg ntawm kev hloov kho ntawm ib puas plaub caug plaub txhiab leej, uas kuj yog qhov kev txav muaj hwj chim ntawm tus tim tswv thib peb. Thaum txoj haujlwm ntawm kev muab lub cim foob pib, ces kuj yog thaum kev txau ntawm nag tom qab pib thiab. Kev qhib tawm ntawm cov kev txav ntawm kev hloov kho xyoo 1989, ua raws los ntawm kev qhib tawm ntawm rau nqe kawg ntawm Daniel kaum ib xyoo 1992, tau tsim ib puag ncig ntawm kev tawm tsam, raws li ib txwm muaj tshwm sim thaum ib qho tseeb tshiab thiab tseeb rau lub sijhawm tam sim no raug qhib tawm.

In the resistance of the truth of the last six verses of Daniel eleven, the Lord opened up the truth that the prophetic history of pagan Rome, combined with the prophetic history of papal Rome, as established upon two witnesses, identifies the prophetic history of modern Rome. The rule of the triple application of prophecy was recognized, and thereafter employed to defend against error and identify and establish truth. The rules that uphold that every reform line parallels the other reform lines, and the rules associated with a triple application of prophecy, became the bedrock of the rules that were established in the movement of the third angel, as had been typified by the rules established, employed, and published in the Millerite history.

Nyob rau hauv kev tawm tsam txog qhov tseeb ntawm rau nqe kawg ntawm Daniyees kaum ib, tus Tswv tau qhib qhov tseeb tias keeb kwm yaj saub ntawm Loos tebchaws kev pe dab mlom, thaum muab ua ke nrog keeb kwm yaj saub ntawm Loos papacy, raws li tau tsa los saum ob tug tim khawv, qhia kom paub txog keeb kwm yaj saub ntawm Loos niaj hnub no. Txoj cai hais txog kev siv yaj saub peb npaug tau raug lees paub, thiab tom qab ntawd tau raug siv los tiv thaiv kev yuam kev thiab txheeb kom paub thiab tsa kom ruaj qhov tseeb. Cov cai uas txhawb tias txhua txoj kab kev kho dua tshiab sib phim nrog lwm cov kab kev kho dua tshiab, thiab cov cai uas cuam tshuam nrog kev siv yaj saub peb npaug, tau los ua lub hauv paus ruaj khov ntawm cov cai uas tau raug tsa los nyob hauv kev txav ntawm tus tim tswv thib peb, raws li twb tau raug ua qauv tseg lawm los ntawm cov cai uas tau raug tsa, raug siv, thiab raug luam tawm nyob rau hauv keeb kwm Millerite.

The triple application of prophecy as a rule, was unsealed for the movement of the one hundred and forty-four thousand, for they are the movement of the latter rain, and Islam of the third woe is the message of the latter rain. The principle of the triple application of prophecy was identified by the Lion of the tribe of Judah, well before Islam of the third woe arrived in history on September 11, 2001, for He desired that His last-day people would easily recognize the message represented by the arrival of the third woe when He returned His people to Jeremiah’s old paths.

Kev siv lus cev lus faj lem peb-theem raws li ib txoj cai, tau raug qhib tawm rau kev txav mus los ntawm ib puas plaub caug plaub txhiab leej, rau qhov lawv yog qhov kev txav mus los ntawm nag lig, thiab Islam ntawm txoj kev txom nyem thib peb yog txoj xov ntawm nag lig. Lub hauv paus ntsiab lus ntawm kev siv lus faj lem peb-theem tau raug txheeb qhia los ntawm Tsov Ntxhuav ntawm xeem Yudas, ntev ua ntej Islam ntawm txoj kev txom nyem thib peb los txog hauv keeb kwm thaum lub Cuaj Hlis 11, 2001, vim Nws xav kom Nws haiv neeg hauv hnub kawg yuav yooj yim paub txog txoj xov uas raug sawv cev los ntawm kev tuaj txog ntawm txoj kev txom nyem thib peb thaum Nws coj Nws haiv neeg rov qab los rau Yelemis tej kev qub.

The pioneer understanding of the fifth and sixth trumpets as set forth in Revelation chapter nine, was understood to be the passage in the book of Revelation that was the most firmly and clearly supported by history. Uriah Smith begins his presentation of Revelation chapter nine by employing the words of the historian Keith to make that very point.

Kev kev to taub uas cov pioneers muaj txog lub suab raj thib tsib thiab thib rau raws li tau muab nthuav tawm hauv Tshwm Sim tshooj cuaj, raug to taub tias yog nqe vajlugkub hauv phau Tshwm Sim uas keeb kwm txhawb nqa tau ruaj khov thiab meej tshaj plaws. Uriah Smith pib nws qhov kev nthuav qhia txog Tshwm Sim tshooj cuaj los ntawm kev siv cov lus ntawm tus kws sau keeb kwm Keith los qhia kom meej qhov tseeb ntawd.

> “For an exposition of this trumpet, we shall again draw from the writings of Mr. Keith. This writer truthfully says: ‘There is scarcely so uniform an agreement among interpreters concerning any other part of the Apocalypse as respecting the application of the fifth and sixth trumpets, or the first and second woes, to the Saracens and Turks. It is so obvious that it can scarcely be misunderstood. Instead of a verse or two designating each, the whole of the ninth chapter of the Revelation in equal portions, is occupied with a description of both.” Uriah Smith, Daniel and Revelation, 495.

> “Rau kev piav qhia txog lub xyu no, peb yuav rov qab siv tej uas Mr. Keith tau sau. Tus kws sau no hais qhov tseeb tias: ‘Tsis tshua muaj ib feem twg ntxiv hauv Phau Qhia Tshwm uas cov neeg txhais lus muaj kev pom zoo sib xws npaum li qhov hais txog kev siv lub xyu thib tsib thiab thib rau, los yog kev txom nyem thib ib thiab thib ob, rau cov Saracens thiab cov Turks. Qhov no pom tseeb heev ua rau yuav luag tsis muaj peev xwm to taub yuam kev. Tsis yog tsuas muaj ib los yog ob nqe lus uas qhia txog txhua pab xwb; tiam sis tag nrho tshooj cuaj hauv Phau Qhia Tshwm, muab faib sib npaug, raug siv los piav txog nkawd ob leeg.” Uriah Smith, Daniel and Revelation, 495.

The chapter division of the first and second woes divides the history of the first woe, represented by Mohammed. It is geographically located by what the historian Alexander Keith calls the Saracens, which we would today call Arabia. The history of the second woe, represented by Osman 1, geographically located in Turkey, which the historian identifies as the Turks. The history of the first woe was located and fulfilled in Arabia, the birthplace of Islam and Mohammed. The history of the second woe was located and fulfilled in Turkey, the birthplace of the Ottoman Empire.

Kev faib tshooj ntawm thawj thiab tus thib ob kev txom nyem cais tawm keeb kwm ntawm thawj txoj kev txom nyem, uas Mohammed sawv cev rau. Nws raug teem tseg raws thaj chaw hauv yam uas tus kws sau keeb kwm Alexander Keith hu ua cov Saracens, uas niaj hnub no peb yuav hu ua Arabia. Keeb kwm ntawm tus thib ob kev txom nyem, uas Osman 1 sawv cev rau, raug teem tseg raws thaj chaw hauv Turkey, uas tus kws sau keeb kwm txheeb tias yog cov Turks. Keeb kwm ntawm thawj txoj kev txom nyem raug teem tseg thiab tau ua tiav hauv Arabia, qhov chaw yug ntawm Islam thiab Mohammed. Keeb kwm ntawm tus thib ob kev txom nyem raug teem tseg thiab tau ua tiav hauv Turkey, qhov chaw yug ntawm lub Ottoman Empire.

The history of the first woe, identifies a warfare that was directed against Rome by independent warriors whose only mutual alliance with one another was the religion of Islam. The history of the second woe, identifies a warfare that was directed against Rome by an organized religion and state power, which is called a Caliphate. In either case, the independent warfare against Rome in the history represented by Mohammed, or the organized warfare represented by Ottman, or the Ottoman Empire, the mode of warfare was to attack suddenly and unexpectedly. It was not a warfare that was carried out by dressing all the soldiers in the same-colored uniforms, then organizing the soldiers into a line and marching them forward into gunfire as was the military custom of that time. The word “assassin” is based upon the Islamic mode of warfare of striking suddenly and unexpectedly, and usually resulting in the death of the attacker also.

Keeb kwm ntawm kev puas tsuaj thawj zaug no qhia txog ib qho kev ua rog uas raug tsom rau Loos los ntawm cov tub rog ywj pheej uas tsuas muaj ib qho kev sib koom tes ntawm lawv xwb, uas yog kev ntseeg Islam. Keeb kwm ntawm kev puas tsuaj zaum ob qhia txog ib qho kev ua rog uas raug tsom rau Loos los ntawm ib txoj kev ntseeg uas raug teeb tsa thiab los ntawm lub hwj chim ntawm lub xeev, uas hu ua ib lub Caliphate. Nyob rau ob rooj xwm txheej no, txawm yog txoj kev ua rog ywj pheej tawm tsam Loos hauv keeb kwm uas Mohammed sawv cev rau, los yog txoj kev ua rog uas raug teeb tsa uas Ottman, los yog Lub Tebchaws Ottoman, sawv cev rau, tus qauv ntawm kev ua rog yog los tawm tsam tam sim thiab yam uas tsis muaj leejtwg xav txog. Nws tsis yog ib qho kev ua rog uas ua tiav los ntawm kev hnav kom txhua tus tub rog muaj tib xim ris tsho, ces npaj cov tub rog ua ib kab thiab coj lawv mus rau pem hauv ntej nkag rau hauv hluav taws phom raws li txoj kev cai tub rog ntawm lub sijhawm ntawd. Lo lus “assassin” yog tsim los raws li txoj kev ua rog Islamic uas ntaus tam sim thiab yam uas tsis muaj leejtwg xav txog, thiab feem ntau kuj xaus rau hauv tus neeg tawm tsam txoj kev tuag thiab.

The word “assassin” is derived from the Arabic word “hashshashin,” which comes from “hashish,” meaning “hashish” or “cannabis.” The term was originally used to refer to a secretive and fanatical group of Nizari Ismaili Muslims in the Middle East during the medieval period. The members of this group were known for their unconventional and often violent methods, including the use of political assassinations to achieve their goals. It is said that they would sometimes consume hashish to prepare for their missions, which led to the use of the term “hashshashin” or “assassins” in the Western world. The Assassins were active during the medieval period, primarily in Persia and Syria, and they played a significant role in various political conflicts and assassinations during that time. The term “assassin” eventually made its way into European languages, where it came to refer more broadly to individuals who carry out political or targeted killings.

Lo lus “assassin” raug muab los ntawm lo lus Arabic “hashshashin,” uas los ntawm “hashish,” txhais tias “hashish” los sis “cannabis.” Lo lus no thaum chiv thawj raug siv los hu txog ib pab neeg zais ntshis thiab kub siab hnyav ntawm cov Muslim Nizari Ismaili nyob hauv Middle East thaum lub sijhawm nruab nrab nyoog. Cov tswv cuab hauv pab no raug paub txog lawv txoj kev ua uas txawv ntawm txoj kev ib txwm muaj thiab feem ntau muaj kev kub ntxhov, nrog rau kev siv kev tua nom tswv los ua kom lawv tej hom phiaj tiav. Muaj lus hais tias qee zaus lawv yuav haus hashish los npaj rau lawv tej haujlwm, uas ua rau lo lus “hashshashin” los sis “assassins” raug siv nyob rau hauv lub ntiaj teb Sab Hnub Poob. Cov Assassins tau muaj kev txav mus los thaum lub sijhawm nruab nrab nyoog, feem ntau nyob hauv Persia thiab Syria, thiab lawv tau ua ib feem tseem ceeb hauv ntau yam kev tsis sib haum xeeb ntawm nom tswv thiab kev tua neeg rau lub sijhawm ntawd. Thaum kawg lo lus “assassin” thiaj nkag mus rau hauv cov lus hauv tebchaws Europe, qhov chaw uas nws tau los siv dav dua hais txog cov tib neeg uas ua kev tua nom tswv los sis kev tua neeg uas raug xaiv tsom rau.

This mode of warfare is an important prophetic characteristic of the three woes, for the prophetic role of Islam is to produce war. Islam as a symbol is all about warfare, and in Revelation chapter nine, Islam of the first and second woes is an illustration of their warfare. Their warfare is identified in the book of Revelation, as the action that angers the nations, just before probation closes.

Txoj kev ua rog no yog ib qho yam ntxwv tseem ceeb ntawm txoj lus faj lem ntawm peb txoj kev txom nyem, rau qhov lub luag hauj lwm yaj saub ntawm Islam yog los tsim kev ua rog. Islam ua ib lub cim yog hais txog kev ua rog tas nrho, thiab hauv Tshwmsim tshooj cuaj, Islam ntawm thawj thiab qhov thib ob txoj kev txom nyem yog ib qho piv txwv qhia txog lawv txoj kev ua rog. Lawv txoj kev ua rog raug qhia tseg hauv phau Tshwmsim tias yog qhov kev ua uas ua rau txhua haiv neeg npau taws, tam sim ua ntej lub sijhawm sim siab kaw.

> And the nations were angry, and thy wrath is come, and the time of the dead, that they should be judged, and that thou shouldest give reward unto thy servants the prophets, and to the saints, and them that fear thy name, small and great; and shouldest destroy them which destroy the earth. Revelation 11:18.

> Ces cov neeg kuj npau taws, thiab koj txoj kev chim twb los txog lawm, thiab lub sijhawm ntawm cov neeg tuag, kom lawv yuav raug txiav txim, thiab kom koj yuav muab nqi zog rau koj cov tub qhe uas yog cov yaj saub, thiab rau cov neeg dawb huv, thiab rau cov uas hwm koj lub npe, tus me thiab tus loj; thiab kom koj yuav rhuav tshem cov uas rhuav tshem lub ntiajteb. Qhia Tshwm 11:18.

The “nations” are made “angry”, just before God’s wrath comes, and God’s wrath, as represented in the book of Revelation, is the seven last plagues that come when human probation closes. There are three waymarks in the verse; the angering of the nations, the wrath of God, and the time to judge the dead. The judgment of the dead here referenced is the judgment of the wicked dead that occurs during the thousand-year millennium, and not the investigative judgment of the dead that began on October 22, 1844. Sister White is clear that the three waymarks in this verse are distinct, and occur in the order in the verse.

Cov “haiv neeg” raug ua kom “chim npau taws” tsuas yog ua ntej Vajtswv txoj kev chim los txog, thiab Vajtswv txoj kev chim ntawd, raws li tau sawv cev hauv phau Ntawv Qhia Tshwm, yog xya lub kev raug xwm txheej kawg uas los txog thaum lub sijhawm sim neej rau tibneeg kaw lawm. Hauv nqe no muaj peb lub cim taw qhia; kev ua rau cov haiv neeg chim npau taws, Vajtswv txoj kev chim, thiab lub sijhawm txiav txim rau cov neeg tuag. Kev txiav txim rau cov neeg tuag uas tau hais txog ntawm no yog kev txiav txim rau cov neeg phem uas tuag lawm, uas muaj chaw nyob rau hauv lub txhiab xyoo, thiab tsis yog kev txiav txim tshuaj xyuas rau cov neeg tuag uas tau pib rau hnub tim 22 lub Kaum Hli, 1844. Muam White hais meej tias peb lub cim taw qhia hauv nqe no yog sib txawv nyias, thiab tshwm sim raws li kab ke uas muaj nyob hauv nqe ntawd.

> “I saw that the anger of the nations, the wrath of God, and the time to judge the dead were separate and distinct, one following the other, also that Michael had not stood up, and that the time of trouble, such as never was, had not yet commenced. The nations are now getting angry, but when our High Priest has finished His work in the sanctuary, He will stand up, put on the garments of vengeance, and then the seven last plagues will be poured out.

> “Kuv tau pom tias txoj kev npau taws ntawm cov haiv neeg, Vajtswv txoj kev chim, thiab lub sijhawm los txiav txim rau cov neeg tuag yog yam sib cais thiab meej tseeb, ib yam raws qab dua ib yam; thiab kuj pom tias Mi-kha-ee tseem tsis tau sawv los, thiab lub sijhawm ntawm txoj kev txom nyem, uas tsis tau muaj dua li, tseem tsis tau pib los txog. Tam sim no cov haiv neeg tab tom npau taws, tiam sis thaum peb tus Pov Thawj Hlob tau ua tiav Nws tes haujlwm hauv lub chaw dawb huv lawm, Nws yuav sawv los, hnav cov tsoos tsho ntawm kev pauj kua zaub ntsuab, ces xya lub xwm txheej phem kawg yuav raug nchuav tawm.”

> “I saw that the four angels would hold the four winds until Jesus’ work was done in the sanctuary, and then will come the seven last plagues.” Early Writings, 36.

> “Kuv tau pom tias plaub tug timtswv yuav tuav plaub cua cia kom txog thaum Yexus tes haujlwm tiav hauv lub chaw dawb huv, ces xya lub phom sij kawg yuav los.” Early Writings, 36.

The role of Islam in the last book of the Bible is to anger the nations, and they do this through warfare. The role of Islam in the first book of the Bible is to bring every man’s hand in the world together against Islam, represented as Ishmael.

Lub luag hauj lwm ntawm Islam hauv phau ntawv kawg ntawm Phau Vajlugkub yog ua kom tej haiv neeg npau taws, thiab lawv ua li ntawd los ntawm kev ua tsov rog. Lub luag hauj lwm ntawm Islam hauv phau ntawv xub thawj ntawm Phau Vajlugkub yog coj kom txhua tus neeg txhais tes hauv ntiaj teb los sib sau ua ke tawm tsam Islam, uas raug sawv cev ua Ixama‑ees.

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

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

The word “hand,” as a symbol is like all biblical symbols, and it can have more than one meaning depending upon the context where it is used. By far the “hand,” as a symbol in Bible prophecy, is a symbol of warfare. The Hebrew word translated as “wild man,” is the word for the wild Arabian ass, which possesses several important prophetic implications, one of which is that the Arabian ass is a member of the Equidae family of animals, as is the horse. In Revelation chapter nine, and on both of the sacred charts of Habakkuk (the 1843 and 1850 pioneer charts), the horse is used as the symbol of the warfare represented by Islam of the three woes. The first and last mention of Islam, as represented in the book of Genesis, and the book of Revelation identify Islam with the symbol of the Equidae family (ass or horse), and they both emphasize the role of Islam as being to bring warfare to “every man” (the nations).

Lo lus “tes,” raws li ib lub cim, zoo ib yam li txhua lub cim hauv phau Vajlugkub, thiab nws muaj peev xwm muaj ntau dua ib lub ntsiab raws li qhov ntsiab lus uas nws raug siv nyob hauv. Qhov tseem ceeb tshaj plaws, “tes,” raws li ib lub cim hauv tej lus faj lem hauv phau Vajlugkub, yog ib lub cim ntawm kev ua rog. Lo lus Henplais uas txhais ua “txiv neej qus,” yog lo lus siv rau tus nees luav qus Arabian, uas muaj ntau yam kev txhais faj lem tseem ceeb, ib yam ntawm cov ntawd yog tias tus nees luav Arabian yog ib tug tswv cuab hauv tsev neeg tsiaj Equidae, ib yam li tus nees. Hauv Tshwm Sim tshooj cuaj, thiab saum ob daim duab qhia dawb huv ntawm Habakkuk (cov pioneer charts xyoo 1843 thiab 1850), tus nees raug siv ua lub cim ntawm kev ua rog uas sawv cev los ntawm Islam ntawm peb txoj kev txom nyem. Qhov thawj zaug thiab qhov kawg uas hais txog Islam, raws li sawv cev nyob hauv phau Chiv Keeb thiab phau Tshwm Sim, qhia kom meej Islam nrog lub cim ntawm tsev neeg Equidae (nees luav lossis nees), thiab nkawd ob leeg hais txog lub luag hauj lwm ntawm Islam tias yog coj kev ua rog los rau “txhua tus neeg” (cov teb chaws).

In the book of Revelation, chapter NINE, verse ELEVEN, the character of Islam is identified, for prophetically character is represented by a name. The name given to the king that rules over Islam reflects that first reference to Islam in the book of Genesis, where it is written that the character or spirit of Ishmael “shall dwell in the presence of all his brethren.” The king which rules over all of Islam is the spirit of Ishmael (their king), whose hand is “against every man”.

Hauv phau ntawv Tshwmsim, tshooj CUAJ, nqe KAUM IB, tus yam ntxwv ntawm Islam raug qhia tseg, rau qhov hauv kev yaj saub tus yam ntxwv sawv cev los ntawm ib lub npe. Lub npe uas muab rau tus vajntxwv uas kav Islam thooj txhij txog qhov thawj zaug hais txog Islam hauv phau Chivkeeb, qhov uas sau tseg tias tus yam ntxwv lossis tus ntsuj plig ntawm Ishma‑ees “yuav nyob ntawm txhua tus kwvtij xubntiag.” Tus vajntxwv uas kav tag nrho Islam yog tus ntsuj plig ntawm Ishma‑ees (lawv tus vajntxwv), uas nws txhais tes “tawm tsam txhua tus neeg.”

> And they had a king over them, which is the angel of the bottomless pit, whose name in the Hebrew tongue is Abaddon, but in the Greek tongue hath his name Apollyon. Revelation 9:11.

> Lawv kuj muaj ib tug vajntxwv kav lawv, uas yog tus timtswv ntawm lub qhov tob uas tsis muaj qab; nws lub npe hauv lus Henplais yog Abaddon, tiamsis hauv lus Kili nws lub npe yog Apollyon. Tshwmsim 9:11.

In the Old Testament, represented by the Hebrew, or the New Testament, represented by the Greek, the character that reigns over the adherents of the religion of Islam is identified as either Abaddon or Apollyon, which in either means “death and destruction.” Death and destruction are the character of Islam, whether represented in the Old or New Testaments. The specific characteristics of the spirit that rules within every adherent of Islam, in connection with the symbol of the ass or the horse are both elements of the First and the Last references to Islam. These two prophetic attributes possess the signature of Alpha and Omega. When Sister White identifies the message that brings the one hundred and forty-four thousand to life as the mighty army of the third angel, she states the following:

Hauv Phau Qub, uas sawv cev los ntawm lus Henplais, lossis Phau Tshiab, uas sawv cev los ntawm lus Kili, tus cwj pwm uas kav cov neeg uas ua raws li kev ntseeg Islam raug txheeb tias yog Abaddon lossis Apollyon, uas ob leeg txhais tias “kev tuag thiab kev puas tsuaj.” Kev tuag thiab kev puas tsuaj yog tus cwj pwm ntawm Islam, txawm yog sawv cev hauv Phau Qub lossis Phau Tshiab. Cov yam ntxwv tshwj xeeb ntawm tus ntsuj plig uas kav nyob hauv txhua tus uas ua raws li Islam, nyob rau hauv kev txuas nrog lub cim ntawm tus nees luav lossis tus nees, yog ob yam tseem ceeb nyob hauv thawj qhov thiab qhov kawg ntawm cov lus hais txog Islam. Ob qho kev cwj pwm yaj saub no muaj lub cim ntawm Alpha thiab Omega. Thaum Muam White txheeb tias txoj xov uas coj ib puas plaub caug plaub txhiab leej los rau txoj sia yog pab tub rog muaj hwjchim ntawm tus tim tswv thib peb, nws hais li no:

> “Angels are holding the four winds, represented as an angry horse seeking to break loose and rush over the face of the whole earth, bearing destruction and death in its path.

> “Cov tim tswv tab tom tuav plaub ceg cua, sawv cev ua ib tug nees npau taws nrhiav kev dim kom txawj khiav nphau hla saum npoo tag nrho lub ntiaj teb, nqa kev puas tsuaj thiab kev tuag taug nws txoj kev.”

> “Shall we sleep on the very verge of the eternal world? Shall we be dull and cold and dead? Oh, that we might have in our churches the Spirit and breath of God breathed into His people, that they might stand upon their feet and live. We need to see that the way is narrow, and the gate strait. But as we pass through the strait gate, its wideness is without limit.” Manuscript Releases, volume 20, 217.

> “Peb puas yuav tsaug zog nyob rau ntawm ntug kawg nkaus ntawm lub ntiajteb uas nyob mus ib txhis? Peb puas yuav ua neeg npub, txias, thiab tuag? Au, thov kom nyob hauv peb cov pawg ntseeg muaj Vajtswv tus Ntsuj Plig thiab txoj sia ua pa uas raug tshuab rau hauv Nws haiv neeg, kom lawv sawv tsees rau saum lawv txhais ko taw thiab muaj txoj sia nyob. Peb yuav tsum pom tias txoj kev yog nqaim, thiab lub qhov rooj yog nruj. Tiamsis thaum peb hla dhau lub qhov rooj nqaim ntawd lawm, nws qhov dav tsis muaj ciam kawg li.” Manuscript Releases, volume 20, 217.

The four winds are held during the sealing of the one hundred and forty-four thousand, and the four winds are an “angry horse” that bears “death and destruction in its path.” On September 11, 2001 the third woe arrived into prophetic history bringing “death and destruction,” thus “angering the nations,” when it struck the spiritual glorious land “suddenly and unexpectedly.” On October 7, 2023, the third woe, continued on its path of “death and destruction” thus further “angering the nations” when it attacked the literal glorious land “suddenly and unexpectedly.” The first unexpected attack marked the beginning of the period of the sealing of the one hundred and forty-four thousand, and the recent attack on October 7, 2023, marks the beginning of the ending period or “binding off” of the sealing of the one hundred and forty-four thousand. Shall we sleep on the very verge of the eternal world?

Plaub cua raug tuav cia thaum tab tom muab lub cim ntim rau ib puas plaub caug plaub txhiab leej, thiab plaub cua ntawd yog ib tug “nees chim” uas ris “kev tuag thiab kev puas tsuaj rau txhua txoj kev uas nws taug.” Hnub tim 11 lub Cuaj Hlis, 2001, txoj kev txom nyem thib peb tau los txog rau hauv keeb kwm yav tom ntej, nqa “kev tuag thiab kev puas tsuaj” los, yog li “ua rau haiv neeg npau taws,” thaum nws ntaus rau thaj av muaj koob meej sab ntsuj plig “tam sim thiab yam tsis tau xav txog.” Hnub tim 7 lub Kaum Hli, 2023, txoj kev txom nyem thib peb tau txuas ntxiv mus rau nws txoj kev ntawm “kev tuag thiab kev puas tsuaj,” yog li ua rau “haiv neeg npau taws” ntxiv thaum nws tawm tsam thaj av muaj koob meej tiag tiag “tam sim thiab yam tsis tau xav txog.” Qhov kev tawm tsam thawj zaug uas tsis tau xav txog ntawd tau cim qhov pib ntawm lub sij hawm muab lub cim ntim rau ib puas plaub caug plaub txhiab leej, thiab qhov kev tawm tsam tsis ntev los no hnub tim 7 lub Kaum Hli, 2023, cim qhov pib ntawm lub sij hawm xaus, los sis “kev khi kaw,” ntawm kev muab lub cim ntim rau ib puas plaub caug plaub txhiab leej. Puas yog peb yuav tsaug zog ntawm ntug ciam kawg nkaus ntawm lub ntiaj teb nyob mus ib txhis?

On both sacred pioneer charts Islam of the first and second woes is graphically illustrated by Islamic warriors riding upon their warhorses. The rider upon the warhorse of the first woe in both illustrations is carrying a spear, and the rider of the horse representing the second woe, is firing a rifle. The distinction is plainly identified in Revelation chapter nine, for it was in the history of the second woe, that gunpowder was invented and first used in warfare. Commenting on verses seventeen through nineteen, of Revelation chapter nine, Uriah Smith records the following:

Nyob rau saum ob daim duab dawb ceev uas cov thawj coj pioneer tau teeb tseg, Islam ntawm txoj kev txom nyem thawj thiab txoj kev txom nyem thib ob raug nthuav tawm kom pom tseeb los ntawm cov tub rog Islamic caij saum lawv cov nees rog. Tus caij saum tus nees rog ntawm txoj kev txom nyem thawj hauv ob daim duab ntawd tuav ib rab hmuv, thiab tus caij ntawm tus nees uas sawv cev rau txoj kev txom nyem thib ob tab tom tua ib rab phom. Qhov sib txawv ntawd raug qhia meej nthuav hauv Tshwm Sim tshooj cuaj, rau qhov yog nyob hauv keeb kwm ntawm txoj kev txom nyem thib ob uas hmoov phom raug tsim tawm thiab raug siv thawj zaug hauv kev ua tsov ua rog. Hais lus piav txog nqe kaum xya mus txog kaum cuaj hauv Tshwm Sim tshooj cuaj, Uriah Smith sau tseg raws li nram no:

> “The first part of this description may have reference to the appearance of these horsemen. Fire, representing a color, stands for red, ‘as red as fire’ being a frequent term of expression; jacinth, or hyacinth, for blue; and brimstone, for yellow. And these colors greatly predominated in the dress of these warriors; so that the description, according to this view, would be accurately met in the Turkish uniform, which was composed largely of red, or scarlet, blue, and yellow. The heads of the horses were in appearance as the heads of lions to denote their strength, courage, and fierceness; while the last part of the verse undoubtedly has reference to the use of gunpowder and firearms for purposes of war, which were then but recently introduced. As the Turks discharged their firearms on horseback, it would appear to the distant beholder that the fire, smoke, and brimstone issued out of the horses’ mouths, as illustrated by the accompanying plate.

> “Qhov thawj feem ntawm zaj lus piav no tej zaum yuav hais txog qhov pom sab nraud ntawm cov neeg caij nees no. Hluav taws, uas sawv cev rau ib yam xim, yog sawv cev rau xim liab, vim lo lus hais tias ‘liab ib yam li hluav taws’ yog ib lo lus siv nquag; jacinth, los yog hyacinth, yog sawv cev rau xim xiav; hos brimstone yog sawv cev rau xim daj. Thiab cov xim no yog cov uas muaj ntau tshaj plaws hauv cov ris tsho ntawm cov tub rog no; yog li ntawd, raws li txoj kev to taub no, zaj lus piav no yuav raug raws nraim rau cov ris tsho tub rog Turkish, uas feem coob muaj xim liab, los yog liab plhaw, xiav, thiab daj. Lub taub hau ntawm cov nees zoo li taub hau tsov ntxhuav kom qhia txog lawv lub zog, lawv txoj kev ua siab tawv, thiab lawv txoj kev phem lim hiam; hos feem kawg ntawm nqe no yeej tsis ua xyem xyav li hais txog kev siv hmoov phom thiab phom rau tej haujlwm ua rog, uas thaum ntawd nyuam qhuav raug coj los siv xwb. Vim cov Turks tua lawv cov phom thaum caij nees, rau tus neeg saib nyob deb ces yuav zoo li hluav taws, pa taws, thiab brimstone tawm hauv cov nees lub qhov ncauj los, raws li daim duab uas muab nrog no qhia.”

> “Respecting the use of firearms by the Turks in their campaign against Constantinople, Elliott (Horae Apocalypticae, Vol. I, pp. 482–484) thus speaks:—‘It was to “the fire and the smoke and the sulphur,” to the artillery and firearms of Mahomet, that the killing of the third part of men, i.e., the capture of Constantinople, and by consequence the destruction of the Greek empire, was owing. Eleven hundred years and more had now elapsed since her foundation by Constantine. In the course of them, Goths, Huns, Avars, Persians, Bulgarians, Saracens, Russians, and indeed the Ottoman Turks themselves, had made their hostile assaults, or laid siege against it. But the fortifications were impregnable by them. Constantinople survived, and with it the Greek empire. Hence the anxiety of the Sultan Mahomet to find that which would remove the obstacle. “Canst thou cast a cannon,” was his question to the founder of cannon that deserted to him, “of the size sufficient to batter down the wall of Constantinople?” Then the foundry was established at Adrianople, the cannon cast, the artillery prepared, and the siege began.’

> “Hais txog kev siv phom tua hluav taws los ntawm cov Turks hauv lawv txoj kev tawm tsam Constantinople, Elliott (Horae Apocalypticae, Vol. I, pp. 482–484) hais li no:—‘Nws yog vim “hluav taws thiab pa luam yeeb thiab leej faj,” yog hais tias, vim Mahomet cov cuab yeej tua rog hnyav thiab phom tua hluav taws, thiaj ua rau kev tua ib feem peb ntawm tibneeg, uas yog, kev txeeb tau Constantinople, thiab vim li ntawd thiaj ua rau kev rhuav tshem lub tebchaws Greek. Txij thaum Constantine tsim nws los txog rau lub sijhawm ntawd, ib txhiab ib puas xyoo thiab ntau dua twb tau dhau mus lawm. Hauv cov xyoo ntawd, cov Goths, Huns, Avars, Persians, Bulgarians, Saracens, Russians, thiab txawm yog cov Ottoman Turks lawv tus kheej, twb tau ua lawv tej kev tawm tsam ua yeeb ncuab, lossis tuaj kaw nroog tawm tsam nws lawm. Tiamsis lawv tsis muaj peev xwm kov yeej nws tej chaw tiv thaiv ruaj khov. Constantinople tseem nyob ciaj sia, thiab nrog nws lub tebchaws Greek kuj tseem nyob ruaj. Vim li no Sultan Mahomet thiaj mob siab nrhiav yam uas yuav tshem tau qhov chaw khuam ntawd tawm mus. “Koj puas tuaj yeem nchuav ib rab cannon,” yog lo lus nug uas nws nug tus kws nchuav cannon uas tau khiav los cuag nws, “kom loj txaus rau tsoo phab ntsa Constantinople kom vau?” Ces thiaj tsim lub chaw nchuav hlau rau ntawm Adrianople, nchuav cov cannon, npaj cov cuab yeej tua rog hnyav, thiab pib qhov kev kaw nroog tawm tsam.’”

> “It well deserves remark, how Gibbon, always the unconscious commentator on the Apocalyptic prophecy, puts this new instrumentality of war into the foreground of his picture, in his eloquent and striking narrative of the final catastrophe of the Greek empire. In preparation for it, he gives the history of the recent invention of gunpowder, ‘that mixture of saltpeter, sulphur, and charcoal;’ tells of its earlier use by the Sultan Amurath, and also, as before said, of Mahomet’s foundry of larger cannon at Adrianople; then, in the progress of the siege itself, describes how ‘the volleys of lances and arrows were accompanied with the smoke, the sound, and the fire of the musketry and cannon;’ how ‘the long order of the Turkish artillery was pointed against the walls, fourteen batteries thundering at once on the most accessible places;’ how ‘the fortifications which had stood for ages against hostile violence were dismantled on all sides by the Ottoman cannon, many breaches opened, and near the gate of St. Romanus, four towers leveled with the ground:’ how, as ‘from the lines, the galleys, and the bridge, the Ottoman artillery thundered on all sides, the camp and city, the Greeks and the Turks, were involved in a cloud of smoke, which could only be dispelled by the final deliverance or destruction of the Roman empire:’ how ‘the double walls were reduced by the cannon to a heap of ruins:’ and how the Turks at length ‘rising through the breaches,’ ‘Constantinople was subdued, her empire subverted, and her religion trampled in the dust by the Moslem conquerors.’ I say it well deserves observation how markedly and strikingly Gibbon attributes the capture of the city, and so the destruction of the empire, to the Ottoman artillery. For what is it but a comment on the words of our prophecy? ‘By these three was the third part of men killed, by the fire, and by the smoke, and by the sulphur, which issued out of their mouths.’

> “Nws tsim nyog heev uas yuav tsum muab tseg cia rau kev xyuam xim, tias Gibbon, uas ib txwm yog tus piav txhais tsis nco qab txog zaj lus faj lem Apocalyptic, tau muab yam cuab tam tshiab no ntawm kev ua rog los tso rau pem hauv ntej ntawm nws daim duab, nyob hauv nws zaj keeb kwm hais lus ntxim muaj hwjchim thiab nplawm siab txog kev puastsuaj kawg nkaus ntawm lub tebchaws Greek. Hauv kev npaj ua ntej rau qhov no, nws muab keeb kwm ntawm kev tsim tshiab tsis ntev los no ntawm hmoov phom, ‘uas yog kev tov ntawm saltpeter, sulphur, thiab charcoal;’ nws hais txog qhov kev siv ntxov dua los ntawm Sultan Amurath, thiab kuj, raws li tau hais ua ntej lawm, txog Mahomet lub chaw nchuav cannon loj dua nyob Adrianople; tom qab ntawd, nyob hauv kev nce qib ntawm kev kaw lub nroog nws tus kheej, nws piav tias ‘cov nthwv ntu ntawm hmuv thiab xub tau mus nrog pa taws, suab nrov, thiab hluav taws ntawm cov phom me thiab cov cannon;’ tias ‘kab ntev ntawm Turkish artillery tau tsom ncaj rau ntawm cov ntsa, kaum plaub lub chaw tua ib txhij nrov xob quaj rau ntawm cov chaw uas yooj yim raug tshaj plaws;’ tias ‘cov chaw ruaj khov tiv thaiv uas tau sawv tau ntau tiam tawm tsam kev ua phem ntawm yeeb ncuab, raug Ottoman cannon rhuav tshem tawm txhua sab, qhib ntau qhov tawg, thiab nyob ze ntawm lub rooj vag St. Romanus, plaub lub pej thuam raug muab nphau mus txog hauv av:’ tias, raws li ‘ntawm cov kab tiv thaiv, cov galleys, thiab tus choj, Ottoman artillery nrov xob quaj txhua sab, lub yeej rog thiab lub nroog, cov Greek thiab cov Turks, raug qhwv rau hauv ib txheej pa taws, uas tsuas yog yuav raug tshem tawm tau los ntawm txoj kev cawm dim kawg lossis txoj kev puastsuaj ntawm lub tebchaws Roman:’ tias ‘ob txheej ntsa raug cov cannon txo mus ua ib pawg pob zeb tawg ntho:’ thiab tias thaum kawg cov Turks ‘sawv hla los ntawm cov qhov tawg,’ ‘Constantinople raug yeej, nws lub tebchaws raug muab rhuav tshem, thiab nws txoj kev ntseeg raug cov neeg yeej Moslem tsuj rau hauv plua tshauv.’ Kuv hais tias nws tsim nyog heev rau kev soj ntsuam saib tias Gibbon tau hais meej thiab muaj zog npaum li cas hauv kev muab kev ntes tau lub nroog, thiab yog li kev rhuav tshem ntawm lub tebchaws, rau Ottoman artillery. Rau qhov ntawd yog dab tsi, yog tsis yog ib lo lus piav txog peb zaj lus faj lem? ‘By these three was the third part of men killed, by the fire, and by the smoke, and by the sulphur, which issued out of their mouths.’”

> “‘VERSE 18. By these three was the third part of men killed, by the fire, and by the smoke, and by the brimstone, which issued out of their mouths. 19. For their power is in their mouth, and in their tails; for their tails were like unto serpents, and had heads, and with them they do hurt.’

> “‘Nqe 18. Los ntawm peb yam no ib feem peb ntawm tibneeg raug tua, yog los ntawm hluav taws, thiab los ntawm pa luam yeeb, thiab los ntawm leej faj, uas tawm hauv lawv tej qhov ncauj los. 19. Rau qhov lawv lub hwj chim nyob hauv lawv qhov ncauj, thiab hauv lawv tej tw; rau qhov lawv tej tw zoo li nab, thiab muaj taub hau, thiab nrog lawv tej no lawv ua phem.’”

> “These verses express the deadly effect of the new mode of warfare introduced. It was by means of these agents,—gunpowder, firearms, and cannon,—that Constantinople was finally overcome, and given into the hands of the Turks.” Uriah Smith, Daniel and Revelation, 510–514.

> “Nqe no nthuav tawm txog qhov kev puas tsuaj tuag taus ntawm txoj kev ua rog tshiab uas raug coj los siv. Nws yog los ntawm cov cuab yeej no—hmoov tawg, phom tua, thiab phom loj—uas Constantinople thiaj raug kov yeej thaum kawg, thiab raug muab rau hauv tes ntawm cov Turks.” Uriah Smith, Daniel and Revelation, 510–514.

We will continue the study of the third woe, in the next article.

Peb yuav txuas ntxiv txoj kev kawm txog kev txom nyem thib peb, hauv zaj lus tom ntej.

> “I awoke from my sleep last night with a great burden upon my mind. I was delivering a message to our brethren and sisters, and it was a message of warning and instruction concerning the work of some who are advocating erroneous theories as to the reception of the Holy Spirit, and its operation through human agencies.

> “Kuv tsa dheev ntawm kuv txoj kev pw tsaug zog nag hmo hmo no nrog ib lub nra hnyav heev nyob saum kuv lub siab. Kuv tab tom tshaj ib zaj lus rau peb cov kwv tij thiab cov muam, thiab nws yog ib zaj lus ceeb toom thiab lus qhuab qhia hais txog txoj hauj lwm ntawm qee leej uas tab tom txhawb nqa tej kev qhuab qhia yuam kev hais txog txoj kev txais tus Vaj Ntsuj Plig Dawb Huv, thiab txog Nws txoj kev ua hauj lwm los ntawm tib neeg tej cuab tam.

> “I was instructed that fanaticism similar to that which we were called to meet after the passing of the time in 1844 would come in among us again in the closing days of the message, and that we must meet this evil just as decidedly now as we met it in our early experiences.

> “Kuv tau raug qhuab qhia tias kev npau taws kev ntseeg zoo ib yam li qhov uas peb raug hu kom ntsib tom qab lub sijhawm hauv xyoo 1844 tau dhau mus lawm, yuav rov los tshwm sim dua hauv peb nruab nrab nyob rau hnub kawg ntawm txoj xov no, thiab tias peb yuav tsum tawm tsam txoj kev phem no tam sim no nrog tib yam kev ruaj khov txiav txim siab li qhov uas peb tau ntsib nws hauv peb tej kev paub thaum chiv thawj.

> “We are standing on the threshold of great and solemn events. Prophecies are fulfilling. Strange and eventful history is being recorded in the books of heaven—events which it was declared should shortly precede the great day of God. Everything in the world is in an unsettled state. The nations are angry, and great preparations for war are being made. Nation is plotting against nation, and kingdom against kingdom. The great day of God is hasting greatly. But although the nations are mustering their forces for war and bloodshed, the command to the angels is still in force, that they hold the four winds until the servants of God are sealed in their foreheads.” Selected Messages, book 1, 221.

> “Peb tab tom sawv ntawm lub rooj vag ntawm tej xwm txheej loj kawg thiab muaj kev txaus ntshai dawb huv. Cov lus faj lem tab tom tiav mus. Keeb kwm txawv txawv thiab puv npo nrog tej xwm txheej tseem ceeb tab tom raug sau cia rau hauv cov phau ntawv saum ntuj ceeb tsheej—tej xwm txheej uas twb tau tshaj tawm lawm tias yuav los ua ntej tsis ntev no, ua ntej hnub loj ntawm Vajtswv. Txhua yam hauv ntiaj teb no nyob rau hauv ib lub xeev tsis ruaj khov. Cov tebchaws npau taws heev, thiab muaj kev npaj loj rau kev ua rog tab tom raug tsim. Ib haiv neeg tab tom tawm tswv yim tawm tsam ib haiv neeg, thiab ib lub nceeg vaj tawm tsam ib lub nceeg vaj. Hnub loj ntawm Vajtswv tab tom nrawm nroos los heev. Tiamsis txawm yog cov tebchaws tab tom sib sau lawv tej rog rau kev sib ntaus thiab kev los ntshav, los lo lus txib rau cov timtswv tseem nyob ruaj, kom lawv tuav plaub cua tseg kom txog thaum cov tub qhe ntawm Vajtswv raug muab lub cim rau saum lawv lub hauv pliaj.” Selected Messages, phau 1, 221.

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