In chapter ten of Revelation, where the history of the first and second angels’ messages is represented, John, as a symbol of God’s last-day people, was told in advance that there was to be a disappointment in the history he symbolically represented, and that disappointment was the element of the history of the first and second angels that had been sealed up to the Millerites’ understanding, in order to test their faith.
Hauv tshooj kaum ntawm Phau Ntawv Qhia Tshwm, qhov chaw uas keeb kwm ntawm tej lus ntawm thawj tug tim tswv thiab tug tim tswv thib ob raug sawv cev, Yauhas, raws li ib lub cim ntawm Vajtswv haiv neeg nyob rau hnub kawg, tau raug hais tseg ua ntej tias yuav muaj ib qho kev poob siab hauv keeb kwm uas nws sawv cev ua cim ntawd; thiab qhov kev poob siab ntawd yog ib feem hauv keeb kwm ntawm thawj tug tim tswv thiab tug tim tswv thib ob uas tau raug kaw zais ntawm cov Millerites txoj kev to taub, kom thiaj sim lawv txoj kev ntseeg.
And the voice which I heard from heaven spake unto me again, and said, Go and take the little book which is open in the hand of the angel which standeth upon the sea and upon the earth. And I went unto the angel, and said unto him, Give me the little book. And he said unto me, Take it, and eat it up; and it shall make thy belly bitter, but it shall be in thy mouth sweet as honey. And I took the little book out of the angel’s hand, and ate it up; and it was in my mouth sweet as honey: and as soon as I had eaten it, my belly was bitter. Revelation 10:8–10.
Ces lub suab uas kuv tau hnov los saum ntuj ceeb tsheej rov hais rau kuv dua, thiab hais tias, Mus coj phau ntawv me uas qhib lawm nyob hauv tus tim tswv txhais tes, tus uas sawv saum hiav txwv thiab saum daim av. Thiab kuv mus cuag tus tim tswv, thiab hais rau nws tias, Cia li muab phau ntawv me rau kuv. Thiab nws hais rau kuv tias, Cia li coj mus, thiab noj kom tag; nws yuav ua rau koj lub plab iab, tab sis hauv koj lub qhov ncauj nws yuav qab zib ib yam li zib ntab. Thiab kuv coj phau ntawv me ntawd tawm hauv tus tim tswv txhais tes, thiab noj tag nrho; thiab hauv kuv lub qhov ncauj nws qab zib ib yam li zib ntab: thiab thaum kuv nyuam qhuav noj nws tag lawm, kuv lub plab txawm iab. Qhia Tshwm 10:8–10.
In verse ten, John represents the history from August 11, 1840, when the mighty angel descended with a little book in his hand, unto the Great Disappointment on October 22, 1844. Before he symbolically represented that history, he is told by “the voice which” he “heard from heaven” informing him that when he eats the little book, “it shall make thy belly bitter, but it shall be in thy mouth sweet as honey.” The bitter disappointment is what tested the faith of the Millerites, and it was not best for them to know about that disappointment before it arrived, but John represents the last-day people who are required to know the facts associated with the delineation of events, that are the history of the first and second angels’ message.
Nyob hauv nqe kaum, Yauhas sawv cev rau keeb kwm txij lub Yim Hli 11, 1840, thaum tus timtswv muaj hwjchim nqes los nrog ib phau ntawv me nyob hauv nws txhais tes, mus txog rau Qhov Kev Poob Siab Loj thaum Lub Kaum Hli 22, 1844. Ua ntej nws sawv cev raws li cim rau keeb kwm ntawd, nws raug hais los ntawm “lub suab uas” nws “hnov saum ntuj ceeb tsheej” ceeb toom rau nws tias thaum nws noj phau ntawv me ntawd, “nws yuav ua rau koj plab iab, tiam sis hauv koj lub qhov ncauj nws yuav qab zib ib yam li zib ntab.” Qhov kev poob siab iab ntawd yog yam uas sim cov Millerites txoj kev ntseeg, thiab tsis yog qhov uas zoo tshaj rau lawv kom paub txog qhov kev poob siab ntawd ua ntej nws los txog; tiam sis Yauhas sawv cev rau haiv neeg nyob rau hnub kawg uas raug tseev kom paub tej xwm tseeb uas muaj feem nrog kev piav qhia txog cov txheej xwm, uas yog keeb kwm ntawm thawj thiab tus timtswv thib ob txoj xov.
That sacred history identifies that there would be a test brought upon the last-day people, and it would be a test based upon something that it was not best for them to understand in advance of the test, yet it was not the identical experience of the Millerites, though it perfectly aligned with the delineation of events represented by the first and second angel, for the seven thunders also represent, “future events which will be disclosed in their order.”
Zaj keeb kwm dawb huv ntawd qhia meej tias yuav muaj ib qho kev sim siab coj los rau saum haiv neeg hnub kawg, thiab nws yuav yog ib qho kev sim siab uas yog nyob ntawm ib yam uas tsis yog qhov zoo tshaj rau lawv kom nkag siab ua ntej qhov kev sim siab ntawd los txog; txawm li ntawd los, nws tsis yog tib yam kev paub dhau los uas cov Millerites tau ntsib, txawm hais tias nws phim raws nraim li txoj kev nthuav qhia ntawm cov xwm txheej uas tus tim tswv thawj thiab tus tim tswv thib ob sawv cev rau, rau qhov xya lub xob quaj kuj sawv cev rau, “tej xwm txheej yav tom ntej uas yuav raug muab nthuav tawm raws li lawv txoj kev txiav txim.”
Though required to know the foundational history of the Millerites, God’s last-day people would fulfill the same delineation of events as the Millerites, but what tested the Millerites, that was best for them not to know in advance, would be a different test, that was brought about by an element that was sealed up until the time was at hand for the Lion of the tribe of Judah to unseal the Revelation of Jesus Christ, which occurs in the hidden history of verse forty of Daniel eleven.
Txawm yog raug yuam kom paub txog keeb kwm hauv paus ntawm cov Millerites, Vajtswv haiv neeg hauv hnub kawg yuav ua tiav tib daim qauv ntawm cov xwm txheej ib yam li cov Millerites; tiam sis yam uas sim cov Millerites—yam uas zoo tshaj rau lawv tsis txhob paub ua ntej—yuav yog ib txoj kev sim txawv, uas raug coj los ntawm ib qho ntsiab uas raug kaw cia kom txog rau lub sijhawm twb los txog rau tus Tsov Ntxhuav ntawm xeem Yudas qhib lub Qhia Tshwm ntawm Yexus Khetos, uas tshwm sim nyob hauv keeb kwm zais ntawm nqe plaub caug ntawm Daniyees kaum ib.
What was sealed up was designed to test God’s last-day people, and the test would align with the waymark where the Millerites were tested, for whether in the first fulfillment in Millerite history or the last fulfillment of the last days, the seven thunders was “a delineation of events” “that would be disclosed in their order.”
Qhov uas raug kaw tseg ntawd raug npaj tseg los sim Vajtswv haiv neeg hauv hnub kawg, thiab qhov kev sim ntawd yuav sib phim nrog lub cim-kev ntawm qhov chaw uas cov Millerites tau raug sim, vim hais tias txawm nyob hauv thawj qhov kev tiav raws keeb kwm Millerite los yog hauv qhov kev tiav kawg ntawm hnub kawg, xya xob quaj ntawd yog “ib daim kev nthuav qhia txog tej xwm txheej” “uas yuav raug nthuav tawm raws li lawv txoj kev txiav txim.”
What has been widely unrecognized is that as John represents the history of the descent of Christ with the little book on August 11, 1840 unto the Great Disappointment of October 22, 1844, that very history was also represented by the descent of the second angel on April 19, 1844. The first disappointment can be understood as the disappointment of John, who, after eating the little book on August 11, 1840, met disappointment on April 19, 1844. When that disappointment arrived the second angel descended with a “writing” in his hand.
Qhov uas coob leej tseem tsis tau pom meej yog tias ib yam li Yauhas sawv cev rau keeb kwm ntawm Khetos txoj kev nqes los nrog phau ntawv me nyob rau hnub tim 11 lub Yim Hli, 1840 mus txog rau Qhov Kev Poob Siab Loj ntawm hnub tim 22 lub Kaum Hli, 1844, ces tib qho keeb kwm ntawd kuj tau raug sawv cev los ntawm tus timtswv thib ob txoj kev nqes los rau hnub tim 19 lub Plaub Hlis, 1844. Qhov kev poob siab thawj zaug no yuav raug to taub tau tias yog Yauhas txoj kev poob siab, uas tom qab nws tau noj phau ntawv me rau hnub tim 11 lub Yim Hli, 1840 lawm, nws tau ntsib txoj kev poob siab rau hnub tim 19 lub Plaub Hlis, 1844. Thaum txoj kev poob siab ntawd los txog tus timtswv thib ob txawm nqes los nrog ib daim “ntawv sau” nyob hauv nws txhais tes.
“Another mighty angel was commissioned to descend to earth. Jesus placed in his hand a writing, and as he came to the earth, he cried, ‘Babylon is fallen, is fallen.’ Then I saw the disappointed ones again raise their eyes to heaven, looking with faith and hope for their Lord’s appearing. But many seemed to remain in a stupid state, as if asleep; yet I could see the trace of deep sorrow upon their countenances. The disappointed ones saw from the Scriptures that they were in the tarrying time, and that they must patiently wait the fulfillment of the vision. The same evidence which led them to look for their Lord in 1843, led them to expect Him in 1844. Yet I saw that the majority did not possess that energy which marked their faith in 1843. Their disappointment had dampened their faith.” Early Writings, 247.
“Lwm ib tug timtswv uas muaj hwjchim kuj tau raug txib kom nqis los rau hauv ntiajteb. Yexus tso ib daim ntawv sau rau hauv nws txhais tes, thiab thaum nws los txog ntiajteb, nws qw nrov tias, ‘Npanpiloos poob lawm, poob lawm.’ Ces kuv rov pom cov uas tau poob siab tsa lawv lub qhov muag mus saum ntuj, ntsia ntsoov lawv tus Tswv txoj kev tshwm sim los nrog txoj kev ntseeg thiab txoj kev cia siab. Tiamsis ntau leej zoo li tseem nyob hauv ib lub xeev ruam nkoos, zoo li lawv tsaug zog lawm; los kuv tseem pom tau tej cim ntawm kev tu siab tob tob rau saum lawv tej ntsej muag. Cov uas tau poob siab pom hauv Vajluskub tias lawv nyob hauv lub sijhawm tos ncua, thiab tias lawv yuav tsum ua siab ntev tos kom yog toog pom ntawd tiav. Cov pov thawj qub uas tau coj lawv mus tos ntsoov lawv tus Tswv hauv xyoo 1843, kuj tau coj lawv kom cia siab rau Nws hauv xyoo 1844. Tiamsis kuv pom tias feem coob tsis muaj lub zog kub siab ntawd uas tau cim lawv txoj kev ntseeg hauv xyoo 1843. Lawv txoj kev poob siab tau ua rau lawv txoj kev ntseeg qaug zog.” Early Writings, 247.
The Millerite history that John represents in chapter ten, is the history of the first and also the second angel. The descent of the first angel with a message and the descent of the second angel with a message, mark the beginning of respective histories that both ended in disappointment, though John is more directly illustrating the entire history of both angels. Even after October 22, 1844, when the third angel arrived with a message, the disappointment of the rebellion of 1863, provides a third witness of a period that begins with a message that ends with disappointment.
Keeb kwm ntawm cov Millerite uas Yauhas sawv cev rau hauv tshooj kaum, yog keeb kwm ntawm thawj tug tim tswv thiab kuj yog tug tim tswv thib ob thiab. Kev nqes los ntawm thawj tug tim tswv nrog ib txoj xov, thiab kev nqes los ntawm tug tim tswv thib ob nrog ib txoj xov, yog tej cim qhia txog qhov pib ntawm lawv cov keeb kwm raws nyias txoj, uas ob qho tib si xaus rau hauv kev poob siab, txawm yog tias Yauhas tab tom piav qhia ncaj qha dua txog tag nrho keeb kwm ntawm ob tug tim tswv ntawd. Txawm tias tom qab Lub Kaum Hli 22, 1844, thaum tug tim tswv thib peb los txog nrog ib txoj xov, txoj kev poob siab ntawm kev fav xeeb xyoo 1863, muab tau ib tug tim khawv thib peb txog ib lub sijhawm uas pib nrog ib txoj xov thiab xaus rau hauv kev poob siab.
The first disappointment of the movement of the third angel on July 18, 2020 was the parallel to the first disappointment of the Millerites. A truth was sealed up as was the truth of 1844 sealed up by the Lord holding His hand over a mistake in some of the figures, that produced the first disappointment of the Millerites. When the mistake was thereafter understood, the mistake had been unsealed, as the Lion of the tribe of Judah had removed His hand. The mistake of July 18, 2020, was brought about by the refusal to acknowledge that His hand had been raised on October 22, 1844, while He pronounced that “time should be no longer.”
Qhov thawj qhov kev poob siab ntawm txoj kev txav ntawm tus tim tswv thib peb rau hnub Xya hli ntuj tim 18, 2020 yog qhov sib luag rau thawj qhov kev poob siab ntawm cov Millerites. Ib qho tseeb raug kaw tseg ib yam li qhov tseeb ntawm xyoo 1844 raug tus Tswv kaw tseg, thaum Nws tsa Nws txhais tes npog ib qho kev yuam kev nyob hauv qee cov lej, uas ua rau muaj thawj qhov kev poob siab ntawm cov Millerites. Thaum tom qab no thiaj li to taub qhov kev yuam kev ntawd, ces qhov kev yuam kev ntawd twb raug qhib lawm, ib yam li Tsov Ntxhuav ntawm xeem Yudas tau txav Nws txhais tes tawm mus. Qhov kev yuam kev ntawm hnub Xya hli ntuj tim 18, 2020, tau tshwm sim los ntawm kev tsis kam lees paub tias Nws txhais tes twb raug tsa lawm rau hnub Kaum hli ntuj tim 22, 1844, thaum Nws tshaj tawm tias “lub sij hawm yuav tsis muaj ntxiv lawm.”
Whether it was the Philadelphian movement of the first angel’s first disappointment, or the first disappointment of the Laodicean movement of the third angel, His hand represents the waymark. On April 19, 1844 and on July 18, 2020 the disappointment produced a scattering time. Those who had either been gathered on August 11, 1840 or September 11, 2001, were scattered, and thereafter Christ began to gather His people a second time.
Txawm yog Philadelphian txoj kev txav ntawm thawj tus tim tswv thawj zaug kev chim siab, lossis thawj zaug kev chim siab ntawm Laodicean txoj kev txav ntawm tus tim tswv thib peb, Nws txhais tes sawv cev rau txoj kev cim. Hnub Tim 19 Lub Plaub Hlis, 1844 thiab hnub Tim 18 Lub Xya Hli, 2020, txoj kev chim siab ntawd tau tsim tawm ib lub sij hawm tawg ri niab. Cov uas tau raug sau los ua ke lawm thaum hnub Tim 11 Lub Yim Hli, 1840 lossis hnub Tim 11 Lub Cuaj Hli, 2001, tau tawg ri niab mus, thiab tom qab ntawd Khetos pib sau Nws haiv neeg los ua ke zaum ob.
He had gathered a people beginning on September 11, 2001, for as represented by Christ’s baptism, it is when the Divine symbol descends that He begins to gather His disciples, not before. Then, after a scattering, Christ gathers His people a second time. Christ gathered His disciples beginning at His baptism, and after the scattering produced by the cross, He began to gather His disciples a second time. The prophetic fact of a second gathering that began in July 2023, was part of what had been sealed up on July 18, 2020, though it was clearly an element of the history of the Millerites.
Nws tau sib sau ib haiv neeg pib txij lub Cuaj Hlis 11, 2001, rau qhov raws li tau sawv cev los ntawm Khetos txoj kev cai raus dej, yog thaum lub Cim Saum Ntuj Ceeb Tsheej nqes los xwb uas Nws pib sib sau Nws cov thwjtim, tsis yog ua ntej ntawd. Tom qab ntawd, tom qab ib qho kev tawg khiav, Khetos sib sau Nws haiv neeg zaum ob. Khetos tau sib sau Nws cov thwjtim pib txij thaum Nws raug cai raus dej, thiab tom qab qhov kev tawg khiav uas tus ntoo khaub lig tsim los, Nws pib sib sau Nws cov thwjtim zaum ob. Qhov tseeb raws li yaj saub hais txog ib zaug kev sib sau zaum ob uas pib thaum Lub Xya Hli 2023, yog ib feem ntawm yam uas tau raug muab kaw tseg rau hnub Lub Xya Hli 18, 2020, txawm hais tias nws pom meej tseeb tias yog ib feem ntawm keeb kwm ntawm cov Millerites.
In verse forty of Daniel eleven, the beast from the bottomless pit arose and slew both horns of the earth beast in 2020. In July of 2023, the Lord began to gather His last-day people a second time. The process of gathering is represented within the sacred Millerite history, and in that history, there are two historical witnesses of gathering His people a second time. The gathering process is a prophetic element that was sealed up until July 2023. The work of gathering His people a second time is fulfilled during the history of the Ukrainian War, just prior to the second election of the eighth president, that is of the seven.
Hauv nqe plaub caug ntawm Daniyee kaum ib, tus tsiaj qus uas tawm hauv lub qhov tob uas tsis muaj chaw kawg sawv los thiab tua ob lub kub ntawm tus tsiaj qus hauv ntiajteb xyoo 2020. Thaum Lub Xya hli ntuj xyoo 2023, tus Tswv pib sau Nws haiv neeg ntawm hnub kawg ua zaum ob. Txoj hauj lwm ntawm kev sau los ua ke no raug sawv cev nyob hauv keeb kwm dawb huv ntawm cov Millerite, thiab hauv keeb kwm ntawd, muaj ob tug tim khawv keeb kwm txog kev sau Nws haiv neeg los ua ke ua zaum ob. Txoj txheej txheem ntawm kev sau los ua ke yog ib feem yaj saub uas raug kaw cia kom txog rau thaum Lub Xya hli ntuj 2023. Txoj hauj lwm ntawm kev sau Nws haiv neeg ua zaum ob raug ua kom tiav nyob hauv keeb kwm ntawm Tsov Rog Ukrainian, tam sim ua ntej kev xaiv tsa zaum ob ntawm tus thawj tswj hwm thib yim, uas yog ntawm xya leej ntawd.
On August 11, 1840, the Lord gathered the Millerite movement, and He marked the gathering by the introduction of the 1843 chart, which was published in May of 1842. The chart represented the foundational message, for He was then laying the foundation of the Millerite temple. The descent of the angel of Revelation chapter ten, on August 11, 1840, parallels the baptism of Christ, which among other things marked the beginning of Christ selecting His disciples.
Hnub Yim 11, 1840, tus Tswv tau sib sau txoj kev txav ntawm cov Millerite, thiab Nws tau cim qhov kev sib sau ntawd los ntawm kev nthuav tawm daim duab qhia 1843, uas tau luam tawm rau lub Tsib Hlis xyoo 1842. Daim duab qhia ntawd sawv cev rau txoj xov hauv paus, rau qhov thaum ntawd Nws tab tom tsa lub hauv paus ntawm lub tuam tsev Millerite. Kev nqis los ntawm tus tim tswv hauv Tshwmsim tshooj kaum, hnub Yim 11, 1840, yog ib qho sib luag nrog kev cai raus dej ntawm Khetos, uas, nrog rau lwm yam, tau cim qhov pib uas Khetos xaiv Nws cov thwjtim.
“With the calling of John and Andrew and Simon, of Philip and Nathanael, began the foundation of the Christian church. John directed two of his disciples to Christ. Then one of these, Andrew, found his brother, and called him to the Saviour. Philip was then called, and he went in search of Nathanael.” The Desire of Ages, 141.
“Nrog txoj kev hu Yauhas thiab Anudaws thiab Ximoos, ntawm Filis thiab Natha‑nees, thiaj pib tsa lub hauv paus ntawm pawg ntseeg Khetos. Yauhas tau coj ob tug ntawm nws cov thwjtim mus cuag Khetos. Ces ib tug ntawm ob tug no, yog Anudaws, nrhiav tau nws tus kwv tij, thiab hu nws los cuag tus Cawm Seej. Tom qab ntawd Filis raug hu, thiab nws tau tawm mus nrhiav Natha‑nees.” The Desire of Ages, 141.
The work of William Miller from the time of the end in 1798, unto August 11, 1840, represented the work of John the Baptist, but when the angel of Revelation ten descended, as typified by the descent of the Holy Spirit at the baptism of Christ, the Lord “gathered” His foundational disciples. These two witnesses identify that Christ gathered His last-day people on September 11, 2001, when the angel of Revelation chapter eighteen descended, but as with the Millerites, they were to be tested by an element of the seven thunders which had been sealed up, and then the Lord would gather His people a second time.
Txoj hauj lwm ntawm William Miller txij lub sijhawm kawg xyoo 1798 mus txog rau lub Yim Hli 11, 1840, sawv cev rau txoj hauj lwm ntawm Yauhas tus Muab Neeg Ua Kevcai Raus Dej, tiam sis thaum tus tim tswv ntawm Tshwm Sim kaum nqes los, raws li tau ua piv txwv los ntawm Vaj Ntsuj Plig Dawb Huv nqes los thaum Khetos ua kevcai raus dej, tus Tswv “tau sau ua ke” Nws cov thwjtim thawj hauv paus. Ob tug timkhawv no qhia tias Khetos tau sau Nws haiv neeg hnub kawg ua ke rau lub Cuaj Hli 11, 2001, thaum tus tim tswv ntawm Tshwm Sim tshooj kaum yim nqes los, tiam sis ib yam li cov Millerites, lawv yuav tsum raug sim los ntawm ib feem ntawm xya lub nroo uas tau muab kaw cia, thiab tom qab ntawd tus Tswv yuav sau Nws haiv neeg ua ke zaum ob.
The second gathering of God’s last-day people began in the history represented at the very ending of verse eleven, of chapter eleven of Daniel, just before Putin’s victory over Ukraine, and just before verse twelve where Russia and Putin’s prophetic testimony ends. Daniel chapter eleven, verse eleven, therefore aligns with Revelation chapter eleven, verse eleven, for it is there the two witnesses are brought back to life.
Qhov kev sib sau zaum ob ntawm Vajtswv haiv neeg nyob rau hnub kawg tau pib hauv zaj keeb kwm uas raug sawv cev nyob rau thaum kawg nkaus ntawm nqe kaum ib, hauv Daniyee tshooj kaum ib, tam sim ua ntej Putin yeej Ukraine, thiab tam sim ua ntej nqe kaum ob uas Rusia thiab Putin zaj lus tim khawv cev faj lem xaus. Vim li ntawd, Daniyee tshooj kaum ib, nqe kaum ib, thiaj li sib haum nrog Tshwm Sim tshooj kaum ib, nqe kaum ib, rau qhov yog nyob ntawd ob tug tim khawv raug coj rov qab los rau txoj sia.
In the sacred Millerite history, the Lord began to gather His people a second time after the disappointment of April 19, 1844, and what was employed by the Lord to gather His people at that time was a recognition that they were fulfilling the tarrying time of the parable of the ten virgins of Matthew chapter twenty-five, and also Habakkuk chapter two. In order for the Millerites to recognize their condition and return, they had to recognize themselves as represented within God’s prophetic Word. They needed to see that they were God’s people in contrast with those who professed to be His people. In gathering His disappointed people, He was providing an illustration of the ensign that is lifted up to the Gentiles, thus emphasizing the distinction between His genuine but disappointed people, and His simply professed people.
Hauv keeb kwm dawb huv ntawm cov Millerite, tus Tswv tau pib sau Nws haiv neeg dua zaum ob tom qab txoj kev chim siab ntawm lub Plaub Hlis 19, 1844, thiab yam uas tus Tswv tau siv los sau Nws haiv neeg rau lub sijhawm ntawd yog kev lees paub tias lawv tab tom ua kom tiav lub caij ncua ntawm zaj lus piv txwv txog kaum tus nkauj xwb hauv Mathais tshooj nees nkaum tsib, thiab Habakkuk tshooj ob thiab. Yuav kom cov Millerite thiaj li lees paub lawv tus kheej lub xeev thiab rov qab los, lawv yuav tsum paub tias lawv tus kheej raug sawv cev nyob hauv Vajtswv Txojlus yaj saub. Lawv yuav tsum pom tias lawv yog Vajtswv haiv neeg, ua qhov txawv ntawm cov uas lees hais tias yog Nws haiv neeg. Hauv kev sau Nws haiv neeg uas chim siab los ua ke, Nws tab tom muab ib daim duab piv txwv txog tus chij uas raug tsa rau cov Lwm Haiv Neeg pom, li no thiaj hais kom meej txog qhov sib txawv ntawm Nws haiv neeg tseeb tiag tabsis chim siab, thiab Nws haiv neeg uas tsuas yog lees hais xwb.
And in that day there shall be a root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek: and his rest shall be glorious. And it shall come to pass in that day, that the Lord shall set his hand again the second time to recover the remnant of his people, which shall be left, from Assyria, and from Egypt, and from Pathros, and from Cush, and from Elam, and from Shinar, and from Hamath, and from the islands of the sea. And he shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth. Isaiah 11:10–12.
Thiab nyob rau hnub ntawd yuav muaj ib tug cag ntawm Yexai, uas yuav sawv ua ib lub chij rau cov haiv neeg; cov Neeg Lwm Haiv Neeg yuav nrhiav nws: thiab nws qhov chaw so yuav muaj hwjchim ci ntsa iab. Thiab yuav muaj li no nyob rau hnub ntawd, uas tus Tswv yuav tsa nws txhais tes dua zaum ob kom rov qab tau cov seem ntawm nws haiv neeg, cov uas tseem tshuav, tawm hauv Axilia, thiab tawm hauv Iyi tebchaws, thiab tawm hauv Pathos, thiab tawm hauv Khus, thiab tawm hauv Elas, thiab tawm hauv Shinaj, thiab tawm hauv Hamas, thiab tawm hauv cov koog pov txwv hauv hiav txwv. Thiab nws yuav tsa ib lub chij rau cov haiv neeg, thiab yuav sau cov neeg Yixayee uas raug ntiab tawm los ua ke, thiab yuav sau cov Yudas uas tawg khiav mus nyob thoob plaws los ntawm plaub ceg kaum ntuj. Yaxayas 11:10–12.
When the prophet Jeremiah represents those who were disappointed on April 19, 1844, he identified that he no longer associated with “the assembly of mockers,” who employed the failed prediction of 1843, as evidence that those represented by Jeremiah were false prophets.
Thaum tus yaj saub Yelemis sawv cev rau cov uas tau poob siab rau hnub Plaub Hlis 19, 1844, nws qhia tias nws tsis koom nrog “lub koom txoos ntawm cov neeg thuam luag” lawm, uas tau siv lo lus twv uas tsis tiav ntawm xyoo 1843 ua pov thawj tias cov uas Yelemis sawv cev rau ntawd yog cov yaj saub cuav.
I sat not in the assembly of the mockers, nor rejoiced; I sat alone because of thy hand: for thou hast filled me with indignation. Jeremiah 15:17.
Kuv tsis tau zaum hauv pawg txoos ntawm cov neeg thuam, thiab kuv tsis tau zoo siab; kuv tau zaum ib leeg vim yog koj txhais tes: rau qhov koj tau ua kom kuv puv npo nrog kev chim siab. Yelemis 15:17.
The “assembly of mockers” had cast out those represented by Jeremiah.
“Pawg koom txoos ntawm cov neeg thuam luag” tau ntiab tawm cov uas raug sawv cev los ntawm Yelemis.
“Many were persecuted by their unbelieving brethren. In order to retain their position in the church, some consented to be silent in regard to their hope; but others felt that loyalty to God forbade them thus to hide the truths which He had committed to their trust. Not a few were cut off from the fellowship of the church for no other reason than expressing their belief in the coming of Christ. Very precious to those who bore this trial of their faith were the words of the prophet: ‘Your brethren that hated you, that cast you out for My name’s sake, said, Let the Lord be glorified: but He shall appear to your joy, and they shall be ashamed.’ Isaiah 66:5.” The Great Controversy, 372.
Muaj coob leej raug tsim txom los ntawm lawv cov kwv tij uas tsis ntseeg. Yuav kom khaws tau lawv txoj hauj lwm nyob hauv pawg ntseeg, ib txhia kam nyob twj ywm hais txog lawv txoj kev cia siab; tiam sis lwm tus pom tias kev ncaj ncees rau Vajtswv txwv tsis pub lawv zais li ntawd tej qhov tseeb uas Nws tau tso siab rau lawv. Tsis yog tsawg leej raug txiav tawm ntawm kev koom ua tswv cuab hauv pawg ntseeg tsis yog vim lwm yam li tsuas yog lawv tshaj tawm lawv txoj kev ntseeg txog kev los ntawm Khetos. Cov lus ntawm tus yaj saub no muaj nqis heev rau cov uas ris qhov kev sim siab ntawm lawv txoj kev ntseeg ntawd: “Nej cov kwv tij uas ntxub nej, uas ntiab nej tawm vim kuv lub npe, tau hais tias, Cia tus Tswv tau koob meej: tiam sis Nws yuav tshwm los ua nej txoj kev xyiv fab, hos lawv yuav txaj muag.” Isaiah 66:5. The Great Controversy, 372.
When the Lord lifts up an ensign to the Gentiles, it will occur when He has stretched forth His hand a second time to gather the remnant of His people, who are the outcasts of Israel. They are those who no longer sit in the “assembly of mockers.”
Thaum tus Tswv tsa ib lub chij rau cov Neeg Lwm Haiv, qhov ntawd yuav tshwm sim thaum Nws tau nthuav Nws txhais tes zaum ob los sau cov seem uas tshuav ntawm Nws haiv neeg, uas yog cov raug ntiab tawm ntawm Ixayees. Lawv yog cov uas tsis zaum ntxiv lawm hauv “lub rooj sablaj ntawm cov neeg thuam luag.”
The “root of Jesse” is a symbol of two blood lines, one from Judaism combined with a bloodline from outside of Judaism, and represents not only the bloodline of Jesus, but is also a symbol of the combination of Divinity with humanity, for the ensign that is lifted up represents a people who have been sealed forever into the condition and experience of the combination of Divinity with humanity, which is also represented in verse ten of Daniel chapter eleven by the symbol of the “fortress”. In verse ten, the sealing time of the one hundred and forty-four thousand is inferred by the prophetic understanding of the fortress, which is the head. In the history of verse eleven and the Ukrainian War, the Lord stretches His hand a second time to gather the outcasts who have been disappointed.
“Yese cag” yog ib lub cim sawv cev rau ob txoj kab ntshav, ib txoj los ntawm Yudais kev ntseeg koom nrog ib txoj kab ntshav los ntawm sab nraum Yudais kev ntseeg, thiab nws tsis yog tsuas yog sawv cev rau Yexus txoj kab ntshav xwb, tiam sis kuj yog ib lub cim ntawm kev sib koom ua ke ntawm Vajtswv txoj Kev Dawb Huv nrog tib neeg, rau qhov tus chij uas raug tsa siab sawv cev rau ib haiv neeg uas tau raug muab khi ua ruaj khov mus ib txhis rau hauv lub xeev thiab txoj kev paub dhau ntawm kev sib koom ua ke ntawm Vajtswv txoj Kev Dawb Huv nrog tib neeg, uas kuj raug sawv cev nyob hauv nqe kaum ntawm Daniyee tshooj kaum ib los ntawm lub cim hu ua “lub chaw ruaj khov”. Nyob hauv nqe kaum, lub sij hawm muab khi ntawm ib puas plaub caug plaub txhiab leej raug qhia los ntawm kev nkag siab txog yaj saub ntawm lub chaw ruaj khov, uas yog lub taub hau. Hauv keeb kwm ntawm nqe kaum ib thiab Tsov Rog Ukrainian, tus Tswv ncab Nws txhais tes zaum ob los sau cov uas raug ntiab tawm uas tau raug kev poob siab.
Therefore, with the testimony of Daniel eleven as the structure, we have identified the intrusion of the papacy into prophetic history, just before the Sunday law. We have seen the work of the Republican horn represented by Trump as he becomes the eighth that is of the seven, and begins the work of combining church and state. We have the line of the apostate horn of Protestantism, as represented by the Maccabees. In the same history represented by those verses, we apply the line of the seven thunders, which is also the line of the parable of the ten virgins, identifying the experience of the one hundred and forty-four thousand, as well as the line of the three angels that outline the work of the true Protestant horn. One of the events for the true Protestant horn in that history is the second gathering.
Vim li no, nrog rau zaj lus tim khawv ntawm Daniyees kaum ib ua tus qauv txheej txheem, peb tau txheeb pom kev nkag los cuam tshuam ntawm lub hwj chim papacy rau hauv keeb kwm yaj saub, tam sim ua ntej txoj cai Hnub Caiv. Peb tau pom txoj hauj lwm ntawm lub kub Republican uas yog Trump sawv cev, thaum nws los ua tus yim uas yog ntawm xya, thiab pib txoj hauj lwm ntawm kev sib koom pawg ntseeg thiab lub xeev. Peb muaj txoj kab keeb kwm ntawm lub kub uas thim kev ntseeg ntawm Protestantism, raws li cov Maccabees sawv cev. Nyob rau hauv tib zaj keeb kwm uas cov nqe ntawd sawv cev, peb siv txoj kab keeb kwm ntawm xya nroo, uas kuj yog txoj kab keeb kwm ntawm zaj lus piv txwv ntawm kaum tus ntxhais nkauj xwb, txheeb qhia qhov kev paub dhau los ntawm ib puas plaub caug plaub txhiab, thiab tib yam nkaus txoj kab ntawm peb tus tim tswv uas nthuav qhia txoj hauj lwm ntawm lub kub Protestant tseeb. Ib qho ntawm cov xwm txheej rau lub kub Protestant tseeb hauv zaj keeb kwm ntawd yog kev sib sau zaum ob.
The second gathering occurred in the history of the second angel’s message, and it also occurred in the history of the third angel from 1844 unto 1863, establishing two witnesses from Millerite history of the Lord stretching His hand a second time to gather His scattered flock.
Kev sib sau ua ke zaum ob tau tshwm sim hauv keeb kwm ntawm tus tim tswv thib ob txoj xov, thiab nws kuj tau tshwm sim hauv keeb kwm ntawm tus tim tswv thib peb txij xyoo 1844 mus txog rau xyoo 1863, uas tsa ob tug tim khawv los ntawm keeb kwm Millerite hais txog tus Tswv ncab Nws txhais tes zaum ob los sib sau Nws pab yaj uas tawg khiav mus.
“September 23, the Lord showed me that He had stretched out His hand the second time to recover the remnant of His people, and that efforts must be redoubled in this gathering time. In the scattering, Israel was smitten and torn, but now in the gathering time God will heal and bind up His people. In the scattering, efforts made to spread the truth had but little effect, accomplished but little or nothing; but in the gathering, when God has set His hand to gather His people, efforts to spread the truth will have their designed effect. All should be united and zealous in the work. I saw that it was wrong for any to refer to the scattering for examples to govern us now in the gathering; for if God should do no more for us now than He did then, Israel would never be gathered.” Early Writings, 74.
“Lub Cuaj Hlis 23, tus Tswv tau qhia rau kuv tias Nws twb ncab Nws txhais tes zaum ob kom rov qab tau cov seem uas tshuav ntawm Nws haiv neeg, thiab tias kev siv zog yuav tsum raug muab nce ntxiv ob npaug hauv lub sijhawm sib sau no. Hauv lub sijhawm tawg khiav, cov Yixayee raug nplawm thiab raug dua ntais, tiam sis nim no hauv lub sijhawm sib sau, Vajtswv yuav kho thiab qhwv Nws haiv neeg tej qhov txhab. Hauv lub sijhawm tawg khiav, tej kev siv zog uas tau ua los nthuav qhov tseeb muaj tsuas me ntsis txiaj ntsig xwb, ua tau tsuas me ntsis los sis tsis ua tau dab tsi li; tiam sis hauv lub sijhawm sib sau, thaum Vajtswv tau tsa Nws txhais tes los sib sau Nws haiv neeg, tej kev siv zog los nthuav qhov tseeb yuav muaj raws li lub hom phiaj uas tau npaj tseg. Txhua tus yuav tsum koom siab thiab kub siab rau hauv txoj haujlwm no. Kuv pom tias nws yog qhov tsis yog rau leejtwg los siv lub sijhawm tawg khiav ua qauv los kav peb nim no hauv lub sijhawm sib sau; vim yog Vajtswv yuav tsis ua dab tsi ntxiv rau peb nim no tshaj qhov Nws tau ua thaum ntawd, cov Yixayee yeej yuav tsis tau sib sau li.” Early Writings, 74.
In the appendix to Early Writings, Sister White explains the comment just cited:
Nyob hauv cov lus txuas ntxiv rau Early Writings, Muam White piav txog cov lus hais uas nyuam qhuav raug nthuav tawm no:
“3. The view that the Lord ‘had stretched out His hand the second time to recover the remnant of His people,’ on page 74, refers only to the union and strength once existing among those looking for Christ, and to the fact that He had begun to unite and to raise up His people again.” Early Writings, 86.
“3. Txoj kev pom tias tus Tswv ‘tau ncab Nws txhais tes zaum ob los txhiv cov seem ntawm Nws haiv neeg rov los,’ nyob rau nplooj 74, tsuas yog hais txog txoj kev sib koom siab thiab lub zog uas ib zaug tau muaj nyob hauv cov uas tab tom tos ntsoov Khetos xwb, thiab hais txog qhov tseeb tias Nws twb tau pib coj Nws haiv neeg los sib koom ua ke thiab tsa lawv sawv dua tshiab lawm.” Early Writings, 86.
The sacred history of the seven thunders representing August 11, 1840 unto October 22, 1844, typified the sacred history of October 22, 1844 unto the rebellion of 1863. Line upon line, the first history represented an illustration of wise virgins, and the second line represented provides an illustration of foolish virgins. Both histories began when an angel descended with a message that was to be eaten. The arrival of the angel in both histories began a testing process that produced a scattering, and by 1849, Sister White was being shown that the Lord was again stretching forth His hand a second time, this time to gather those who had been scattered on October 22, 1844.
Keeb kwm dawb huv ntawm xya lub xob nroo, uas sawv cev txij hnub tim 11 lub Yim Hli, 1840 mus txog hnub tim 22 lub Kaum Hli, 1844, tau ua tus qauv qhia txog keeb kwm dawb huv txij hnub tim 22 lub Kaum Hli, 1844 mus txog rau kev ntxeev siab xyoo 1863. Kab saum kab, thawj zaj keeb kwm sawv cev ua ib qho piv txwv ntawm cov nkauj xwb txawj ntse, hos kab keeb kwm thib ob muab ib qho piv txwv ntawm cov nkauj xwb ruam. Ob zaj keeb kwm no puav leej pib thaum ib tug tim tswv nqes los nrog ib txoj xov uas yuav tsum tau noj. Kev los txog ntawm tus tim tswv hauv ob zaj keeb kwm no tau pib ib txoj kev sim uas ua rau muaj kev tawg khiav, thiab txog xyoo 1849, Muam White tau raug qhia tias tus Tswv rov tab tom ncab Nws txhais tes zaum ob ntxiv, lub sij hawm no yog los sau cov uas tau tawg khiav rau hnub tim 22 lub Kaum Hli, 1844.
They had been scattered by the Great Disappointment, as the wise on April 19, 1844 had been scattered by their first disappointment. The second gathering identified that the Lord “had begun to unite and to raise up His people again.” At the second gathering the Lord’s work includes lifting up an ensign that is united with one another upon the message, and whose humanity is united with His Divinity. The purpose of the ensign is to call God’s other flock out of Babylon, which is accomplished by men and women seeing the ensign.
Lawv tau tawg khiav mus vim qhov Kev Poob Siab Loj, ib yam li cov neeg txawj ntse thaum hnub tim 19 lub Plaub Hlis, 1844 tau tawg khiav mus vim lawv thawj zaug kev poob siab. Qhov kev sib sau zaum ob qhia meej tias tus Tswv “twb tau pib sib sau thiab tsa Nws haiv neeg rov qab los lawm.” Hauv qhov kev sib sau zaum ob no, tus Tswv tes haujlwm suav nrog kev tsa ib lub cim chij sawv, uas koom ua ib nrog ib leeg nyob rau hauv txoj xov, thiab uas nws tib neeg xwm koom ua ib nrog Nws txoj Vajtswv xwm. Lub hom phiaj ntawm lub cim chij ntawd yog hu Vajtswv lwm pab yaj kom tawm hauv Npanpiloo los, uas ua tiav thaum txiv neej thiab poj niam pom lub cim chij ntawd.
The ensign is the army of those who have united their humanity with Christ’s Divinity in the time of the Sunday law testing time. Thus, the second gathering identifies the “root of Jesse,” will be lifted up, carrying the twofold prophetic symbolism of Ruth, a heathen who is gathered by the ensign being joined with Boaz, a symbol of the one hundred and forty-four thousand, and also a symbol of the Redeemer, who paid the price for Ruth, and was her near kinsmen. In the incarnation of Christ’s Divine nature with the fallen flesh of human nature He became our near kinsman. The ensign that is lifted up are those united by the message, who finalize the work of joining their humanity to Christ’s Divinity in advance of the Sunday law.
Lub chij yog pab tub rog ntawm cov uas tau koom lawv txoj kev ua neeg nrog Khetos txoj Kev Ua Vajtswv nyob rau lub sijhawm ntawm kev sim siab ntawm txoj cai Hnub Caiv. Yog li ntawd, kev sau los zaum ob qhia txog “cag ntawm Yexai,” yuav raug tsa siab, nqa nrog ob npaug kev cim yaj saub ntawm Luv, ib tug neeg txawv teb chaws uas raug sau los ntawm lub chij vim nws tau koom nrog Npau‑as, tus cim ntawm ib puas plaub caug plaub txhiab leej, thiab kuj yog tus cim ntawm Tus Txhiv Dim, tus uas tau them nqe rau Luv, thiab yog nws tus kwv tij ze. Hauv kev yug los ua neeg ntawm Khetos txoj Kev Ua Vajtswv nrog cev nqaij daim tawv poob ntawm tib neeg tus yam ntxwv, Nws thiaj los ua peb tus kwv tij ze. Lub chij uas raug tsa siab yog cov uas raug koom ua ib pab los ntawm txoj xov, cov uas ua kom tiav txoj hauj lwm ntawm kev koom lawv txoj kev ua neeg nrog Khetos txoj Kev Ua Vajtswv ua ntej txoj cai Hnub Caiv.
We will continue this study in the next article.
Peb yuav txuas ntxiv qhov kev kawm no hauv zaj lus tom ntej.
“The appreciation of the Bible grows with its study. Whichever way the student may turn, he will find displayed the infinite wisdom and love of God.
“Kev txaus siab rau phau Vajlugkub loj hlob raws li muaj kev kawm txog nws. Tsis hais tus kawm tig mus rau sab twg, nws yuav pom qhov kev txawj ntse uas tsis muaj qhov kawg thiab txoj kev hlub ntawm Vajtswv raug nthuav tawm.”
“The significance of the Jewish economy is not yet fully comprehended. Truths vast and profound are shadowed forth in its rites and symbols. The gospel is the key that unlocks its mysteries. Through a knowledge of the plan of redemption, its truths are opened to the understanding. Far more than we do, it is our privilege to understand these wonderful themes. We are to comprehend the deep things of God. Angels desire to look into the truths that are revealed to the people who with contrite hearts are searching the word of God, and praying for greater lengths and breadths and depths and heights of the knowledge which He alone can give.
“Qhov tseemceeb ntawm txoj kab ke Yudais tseem tsis tau raug to taub kom puv npo. Tej qhov tseeb uas dav kawg thiab tob kawg raug ua duab ntxoov ntxoo qhia tawm hauv nws tej kab ke thiab tej cim. Txoj moo zoo yog tus yuam sij uas qhib tau nws tej yam zais tob tob. Los ntawm kev paub txog txoj hau kev cawm dim, nws tej qhov tseeb thiaj qhib rau kev nkag siab. Ntau dua li qhov uas peb nkag siab tam sim no, yog peb lub cai tsim nyog kom to taub cov ntsiab lus uas xav tsis thoob no. Peb yuav tsum nkag siab txog tej yam tob ntawm Vajtswv. Cov tim tswv ntshaw saib mus rau hauv cov qhov tseeb uas raug nthuav tawm rau cov neeg uas muaj siab txo hwj chim tshawb nrhiav Vajtswv txoj lus, thiab thov Vajtswv kom tau kev paub uas ntev dua, dav dua, tob dua, thiab siab dua, uas tsuas yog Nws tib leeg thiaj muab tau.”
“As we near the close of this world’s history, the prophecies relating to the last days especially demand our study. The last book of the New Testament scriptures is full of truth that we need to understand. Satan has blinded the minds of many, so that they have been glad of any excuse for not making the Revelation their study. But Christ through His servant John has here declared what shall be in the last days, and He says, ‘Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein.’ Revelation 1:3.
“Thaum peb tab tom los ze rau qhov xaus ntawm keeb kwm ntiajteb no, tej lus faj lem uas hais txog hnub kawg yog yam uas tshwjxeeb yuav tsum kom peb kawm. Phau ntawv kawg ntawm Vajluskub Phau Tshiab puv npo nkaus ntawm qhov tseeb uas peb yuav tsum to taub. Xatas tau ua kom coob leej lub siab lub ntsws dig muag, kom lawv zoo siab txais txhua yam kev zam txim uas yuav pab kom lawv tsis txhob kawm Phau Tshwm Sim. Tiamsis Khetos, dhau ntawm Nws tus tub qhe Yauhas, tau tshaj tawm ntawm no tias yam twg yuav tshwm sim rau hnub kawg, thiab Nws hais tias, ‘Foom koob hmoov rau tus uas nyeem, thiab rau cov uas mloog tej lus ntawm zaj lus faj lem no, thiab ceev faj tuav rawv tej yam uas tau sau tseg rau hauv no.’ Tshwm Sim 1:3.”
“‘This is life eternal,’ Christ said, ‘that they might know Thee the only true God, and Jesus Christ, whom Thou hast sent.’ John 17:3. Why is it that we do not realize the value of this knowledge? Why are not these glorious truths glowing in our hearts, trembling upon our lips, and pervading our whole being?
“‘Qhov no yog txoj sia nyob mus ib txhis,’ Khetos hais tias, ‘kom lawv paub Koj, tus tib leeg yog Vajtswv uas muaj tseeb, thiab paub Yexus Khetos, tus uas Koj tau txib los.’ Yauhas 17:3. Vim li cas peb thiaj tsis paub txog nqes ntawm txoj kev paub no? Vim li cas cov tseeb uas muaj hwjchim ci ntsa iab no thiaj tsis kub lug hauv peb lub siab, tshee tshee nyob saum peb daim di ncauj, thiab nkag mus puv npo rau hauv peb tus kheej tag nrho?”
“In giving us His word, God has put us in possession of every truth essential for our salvation. Thousands have drawn water from these wells of life, yet there is no diminishing of the supply. Thousands have set the Lord before them, and by beholding have been changed into the same image. Their spirit burns within them as they speak of His character, telling what Christ is to them, and what they are to Christ. But these searchers have not exhausted these grand and holy themes. Thousands more may engage in the work of searching out the mysteries of salvation. As the life of Christ and the character of His mission are dwelt upon, rays of light will shine forth more distinctly at every attempt to discover truth. Each fresh search will reveal something more deeply interesting than has yet been unfolded. The subject is inexhaustible. The study of the incarnation of Christ, His atoning sacrifice and mediatorial work, will employ the mind of the diligent student as long as time shall last; and looking to heaven with its unnumbered years he will exclaim, ‘Great is the mystery of godliness.’
“Thaum muab Nws Txojlus rau peb, Vajtswv tau muab txhua qhov tseeb uas tseem ceeb rau peb txoj kev cawm seej rau hauv peb tes lawm. Ntau txhiab leej tau haus dej hauv cov qhov dej ntawm txoj sia no, los qhov chaw pub ntawd tsis txawj tsawg zuj zus li. Ntau txhiab leej tau tsa tus Tswv rau ntawm lawv xub ntiag, thiab vim ntsia ntsoov saib, lawv thiaj raug hloov mus ua tib daim duab ntawd. Lawv tus ntsuj plig kub hnyiab nyob hauv lawv thaum lawv hais txog Nws tus cwj pwm, piav tias Khetos yog dab tsi rau lawv, thiab lawv yog dab tsi rau Khetos. Tiamsis cov neeg tshawb nrhiav no tseem tsis tau siv cov ntsiab lus loj thiab dawb huv no kom tag. Tseem muaj ntau txhiab leej ntxiv uas yuav koom tes rau hauv txoj haujlwm tshawb nrhiav tej kev tsis to taub ntawm txoj kev cawm seej. Thaum xav txog Khetos txoj sia thiab tus yam ntxwv ntawm Nws tes haujlwm, tej kab hluav taws ntawm qhov kaj yuav ci tawm los meej dua zuj zus nyob rau txhua zaus uas sim tshawb nrhiav qhov tseeb. Txhua qhov kev tshawb nrhiav tshiab yuav qhia ib yam dab tsi uas ntxim siab tob dua tshaj qhov uas twb raug nthuav tawm los txog niaj no. Zaj kawm no tsis muaj hnub kawg. Kev kawm txog Khetos txoj kev los yug ua neeg, Nws txoj kev txi theej txhoj, thiab Nws txoj haujlwm ua tus neeg nruab nrab, yuav ua rau tus tub kawm uas rau siab ntso kawm xav mus ntev npaum li lub sijhawm tseem nyob; thiab thaum ntsia mus rau saum ntuj ceeb tsheej nrog nws tej xyoo uas suav tsis txheeb, nws yuav qw tias, ‘Qhov tsis paub meej ntawm kev ntshai Vajtswv yog loj kawg nkaus.’”
“In eternity we shall learn that which, had we received the enlightenment it was possible to obtain here, would have opened our understanding. The themes of redemption will employ the hearts and minds and tongues of the redeemed through the everlasting ages. They will understand the truths which Christ longed to open to His disciples, but which they did not have faith to grasp. Forever and forever new views of the perfection and glory of Christ will appear. Through endless ages will the faithful Householder bring forth from His treasure things new and old.” Christ’s Object Lessons, 132–134.
“Hauv kev nyob mus ib txhis peb yuav kawm paub tej yam uas, yog peb tau txais txoj kev kaj siab uas yeej muaj peev xwm yuav tau txais ntawm no, ces yuav tau qhib peb txoj kev to taub. Cov ntsiab lus ntawm txoj kev txhiv dim yuav ua hauj lwm rau hauv lub siab, lub hlwb, thiab tus nplaig ntawm cov uas tau raug txhiv dim thoob plaws txhua tiam uas nyob mus ib txhis. Lawv yuav nkag siab cov tseeb uas Khetos ntshaw qhib rau Nws cov thwj tim, tiamsis lawv tsis muaj txoj kev ntseeg txaus yuav txeeb tau. Mus ib txhis thiab mus ib txhis ntxiv, tej kev pom tshiab txog Khetos txoj kev zoo tag nrho thiab hwjchim ci ntsa iab yuav tshwm los. Dhau ntawm tej tiam uas tsis muaj kawg Tus Tswv Tsev uas ncaj ncees yuav coj tawm hauv Nws lub txhab tej yam tshiab thiab tej yam qub.” Christ’s Object Lessons, 132–134.