We are considering the prophetic period represented as the second gathering that is identified by the prophet Isaiah, and afterward by Sister White.
Peb tab tom tshuaj xyuas lub sij hawm cev Vajtswv lus uas raug sawv cev ua qhov kev sib sau zaum ob, uas tus yaj saub Yaxayas tau txheeb qhia, thiab tom qab ntawd Muam White kuj tau txheeb qhia thiab.
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. The envy also of Ephraim shall depart, and the adversaries of Judah shall be cut off: Ephraim shall not envy Judah, and Judah shall not vex Ephraim. Isaiah 11:10–13.
Thiab nyob rau hnub ntawd yuav muaj ib cag ntawm Yexai, uas yuav sawv ua ib lub cim 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 tias nyob rau hnub ntawd, tus Tswv yuav tsa nws txhais tes dua zaum ob kom rov qab tau cov seem ntawm nws haiv neeg uas tshuav nyob, tawm hauv Axilia, thiab tawm hauv Iyi tebchaws, thiab tawm hauv Pathros, thiab tawm hauv Khuj, thiab tawm hauv Elam, thiab tawm hauv Shinaj, thiab tawm hauv Hama, thiab tawm hauv tej kob ntawm hiav txwv. Thiab nws yuav tsa ib lub cim rau cov tebchaws, thiab yuav sau cov neeg Ixayees uas raug ntiab tawm los ua ke, thiab sib sau cov neeg Yudas uas tawg khiav mus los ntawm plaub ceg kaum ntuj. Kev khib ntawm Efa-i kuj yuav ploj mus, thiab cov yeeb ncuab ntawm Yudas yuav raug txiav pov tseg: Efa-i yuav tsis khib Yudas, thiab Yudas yuav tsis tsim txom Efa-i. Yaxayas 11:10–13.
When God’s last-day people are gathered a second time there is a unification among those disciples that was represented by the ten days that preceded Pentecost, and that Isaiah refers to as a time when, “The envy also of Ephraim shall depart, and the adversaries of Judah shall be cut off: Ephraim shall not envy Judah, and Judah shall not vex Ephraim.”
Thaum Vajtswv cov neeg nyob rau hnub kawg raug sau los ua ke zaum ob, yuav muaj kev sib koom ua ib ntawm cov thwjtim ntawd, uas tau raug sawv cev los ntawm kaum hnub ua ntej Hnub Peetekos, thiab uas Yaxayas hais txog ua ib lub sijhawm thaum, “Ephraim txoj kev khib yuav ploj mus, thiab cov yeeb ncuab ntawm Yudas yuav raug txiav pov tseg: Ephraim yuav tsis khib Yudas, thiab Yudas yuav tsis tsim txom Ephraim.”
“Trials are to come upon God’s people and the tares are to be separated from the wheat. But let not Ephraim envy Judah any more, and Judah will no more vex Ephraim. Kind, tender, compassionate words will flow out from sanctified hearts and lips. It is essential that we be united, and if we all seek the meekness and the lowliness of Christ, we shall have the mind of Christ, and there will be unity of spirit.” Review and Herald, March 19, 1895.
“Tej kev sim siab yuav los raug Vajtswv haiv neeg, thiab cov nroj txhauv yuav raug cais tawm ntawm cov nplej. Tiamsis cia li tsis txhob pub Efa-i has khib Yudas ntxiv lawm, thiab Yudas yuav tsis tsim txom Efa-i ntxiv lawm. Cov lus mos siab, qab zib, thiab muaj kev khuv leej yuav ntws tawm ntawm tej siab thiab tej di ncauj uas twb raug muab dawb huv lawm. Nws yog yam tseem ceeb heev uas peb yuav tsum sib koom siab, thiab yog peb txhua tus nrhiav Khetos txoj kev txo hwj chim thiab kev txo hwjchim, peb yuav muaj Khetos lub siab, thiab yuav muaj kev sib haum ntawm tus ntsuj plig.” Review and Herald, March 19, 1895.
Unification is an element of the work Christ accomplishes when He gathers the one hundred and forty-four thousand a second time. That unity was represented by the ten days leading to Pentecost, and the six days of the Exeter camp meeting, and could have been accomplished from 1856 unto 1863, if those who had experienced the great disappointment of October 22, 1844, had not lost their way.
Kev sib koom ua ke yog ib feem ntawm txoj hauj lwm uas Khetos ua tiav thaum Nws sau ib puas plaub caug plaub txhiab tus ua ke zaum ob. Qhov kev koom siab ntawd tau raug sawv cev los ntawm kaum hnub uas coj mus txog Hnub Peetekos, thiab rau hnub ntawm Exeter lub rooj sib txoos pw hav zoov, thiab nws yuav tau raug ua kom tiav txij xyoo 1856 mus txog xyoo 1863, yog hais tias cov uas twb tau ntsib txoj kev poob siab loj ntawm Lub Kaum Hli 22, 1844, tsis tau plam lawv txoj kev.
“But in the period of doubt and uncertainty that followed the disappointment, many of the advent believers yielded their faith. Dissensions and divisions came in. . .. Thus the work was hindered, and the world was left in darkness. Had the whole Adventist body united upon the commandments of God and the faith of Jesus, how widely different would have been our history!
“Tiamsis, nyob rau lub sijhawm uas muaj kev ua xyem xyav thiab kev tsis paub tseeb uas raws tom qab qhov kev poob siab ntawd los, ntau tus neeg ntseeg txog txoj kev rov qab los twb tso lawv txoj kev ntseeg tseg lawm. Kev tsis sib haum thiab kev faib ua pab ua pawg tau los txog hauv lawv nruab nrab.... Yog li ntawd tes haujlwm thiaj raug txwv thiab raug cuam tshuam, thiab lub ntiajteb raug tso tseg rau hauv txoj kev tsaus ntuj. Yog hais tias tag nrho pawg Adventist tau koom siab rau saum Vajtswv tej lus txib thiab txoj kev ntseeg ntawm Yexus, peb zaj keeb kwm yuav txawv dav npaum li cas!”
“It was not the will of God that the coming of Christ should be thus delayed. God did not design that His people, Israel, should wander forty years in the wilderness. He promised to lead them directly to the land of Canaan, and establish them there a holy, healthy, happy people. But those to whom it was first preached, went not in ‘because of unbelief’ (Hebrews 3:19). Their hearts were filled with murmuring, rebellion, and hatred, and He could not fulfill His covenant with them.
“Tsis yog Vajtswv lub siab nyiam kom txoj kev los ntawm Khetos raug ncua li no. Vajtswv tsis tau npaj tias Nws haiv neeg, Ixayees, yuav mus ncig ua kev nce kev nqis plaub caug xyoo hauv roob moj sab qhua. Nws tau cog lus tias yuav coj lawv ncaj qha mus rau thaj av Kana-as, thiab tsa lawv nyob ntawd ua ib haiv neeg dawb huv, noj qab nyob zoo, thiab muaj kev zoo siab. Tiamsis cov uas txoj xov ntawd raug xub tshaj tawm rau, tsis tau nkag mus “vim kev tsis ntseeg” (Henplais 3:19). Lawv lub siab puv npo nrog kev yws yws, kev tawm tsam, thiab kev ntxub ntxaug, thiab Nws thiaj tsis muaj peev xwm ua kom tiav Nws txoj kev cog lus nrog lawv.
“For forty years did unbelief, murmuring, and rebellion shut out ancient Israel from the land of Canaan. The same sins have delayed the entrance of modern Israel into the heavenly Canaan. In neither case were the promises of God at fault. It is the unbelief, the worldliness, unconsecration, and strife among the Lord’s professed people that have kept us in this world of sin and sorrow so many years.” Selected Messages, book 1, 68, 69.
“Tau plaub caug xyoo kev tsis ntseeg, kev yws yws, thiab kev ntxeev siab tau kaw cov Yixayee thaum ub tawm ntawm lub tebchaws Kana-as. Tib yam kev txhaum no tau ncua kev nkag ntawm cov Yixayee niaj hnub no mus rau hauv Kana-as saum ntuj ceeb tsheej. Hauv ob rooj xwm txheej no, Vajtswv tej lus cog tseg tsis yog tus muaj qhov txhaum. Nws yog kev tsis ntseeg, kev nyiam lub ntiajteb, kev tsis fij tus kheej dawb huv, thiab kev sib cav sib ceg nyob hauv cov uas lees tias yog tus Tswv haiv neeg uas tau cia peb nyob hauv lub ntiajteb uas muaj kev txhaum thiab kev tu siab no tau ntau xyoo heev.” Selected Messages, phau 1, 68, 69.
The descent of the second angel identified a scattering at the first disappointment that initiated the tarrying time, and then led to a period of six days at the Exeter camp meeting where unity upon the message was accomplished in advance of the outpouring of the Holy Spirit in the message of the Midnight Cry at the conclusion of the meeting.
Kev nqes los ntawm tus tim tswv thib ob tau qhia txog ib qho kev tawg khiav thaum thawj qhov kev poob siab, uas tau pib lub sij hawm ncua ntawd; thiab tom qab ntawd tau coj mus rau ib lub sij hawm rau hnub nyob rau hauv Exeter camp meeting, qhov chaw uas kev sib haum xeeb nyob rau saum txoj xov tau raug ua tiav ua ntej kev nchuav los ntawm tus Vaj Ntsuj Plig Dawb Huv nyob rau hauv txoj xov ntawm Kev Quaj Thaum Nruab Nrab Hmo Ntuj thaum xaus ntawm lub rooj sib txoos.
The descent of the third angel on October 22, 1844, identified a scattering at the great disappointment, and ushered in a period of education as the truths associated with the Most Holy Place were opened to God’s people. By 1849 the Lord was stretching His hand to gather his people together a second time, and by 1851, the 1850 chart was being presented. That chart represented the foundational message, and the very message that was to be lifted up before the world as an ensign.
Kev nqes los ntawm tus timtswv thib peb thaum Lub Kaum Hli 22, 1844, tau qhia tias muaj kev tawg khiav nyob rau lub sij hawm ntawm kev chim siab loj, thiab tau qhib ib lub caij nyoog ntawm kev kawm thaum cov tseeb uas cuam tshuam nrog Chaw Dawb Huv Tshaj Plaws raug qhib rau Vajtswv haiv neeg. Txog xyoo 1849, tus Tswv tab tom ncab Nws txhais tes los sau Nws haiv neeg ua ke zaum ob, thiab txog xyoo 1851, daim duab qhia xyoo 1850 raug muab nthuav tawm. Daim duab qhia ntawd sawv cev rau txoj xov hauv paus, thiab yog txoj xov ntawd ntag uas yuav tsum raug tsa siab rau ntawm lub ntiaj teb xub ntiag ua ib lub chij.
The gathering a second time of the disciples by Christ began immediately at His descent, and the gathering of those in Exeter began during the period of the tarrying time. In the history of the rebellion of 1863, the gathering a second time began at least five years into the educational process that began when the light of the sanctuary was opened up in 1844. In 1848, Islam was then angering the nations. The second gathering is represented as a progressive work that is accomplished by the arrival of the ten days that preceded Pentecost, and also by the six days of the Exeter camp meeting, and should have been completed by 1856.
Kev rov sib sau ua ke zaum ob ntawm cov thwjtim los ntawm Khetos tau pib tam sim ntawd thaum Nws nqes los, thiab kev rov sib sau ua ke ntawm cov uas nyob hauv Exeter tau pib nyob rau lub sijhawm tos ntawd. Hauv keeb kwm ntawm kev tawm tsam xyoo 1863, kev rov sib sau ua ke zaum ob tau pib tsawg kawg yog tsib xyoos tom qab nkag mus rau hauv txoj kev kawm uas tau pib thaum qhov kaj ntawm lub tuam tsev dawb huv raug qhib tawm nyob rau xyoo 1844. Xyoo 1848, Islam twb ua rau cov tebchaws npau taws lawm. Kev rov sib sau zaum ob raug sawv cev ua ib txoj haujlwm uas maj mam nce mus, uas raug ua kom tiav los ntawm kev los txog ntawm kaum hnub uas ua ntej Hnub Peetekos, thiab kuj los ntawm rau hnub ntawm lub rooj sib txoos pw hav zoov hauv Exeter, thiab yuav tsum tau ua tiav rau xyoo 1856.
The work of gathering His people a second time is the closing work of the third angel, and it is accomplished by Christ’s hand.
Txoj hauj lwm uas yuav sau Nws haiv neeg los ua ke zaum ob yog txoj hauj lwm kaw xaus ntawm tus tim tswv thib peb, thiab nws raug ua tiav los ntawm Khetos txhais tes.
And when the sabbath day was come, he began to teach in the synagogue: and many hearing him were astonished, saying, From whence hath this man these things? and what wisdom is this which is given unto him, that even such mighty works are wrought by his hands? Mark 6:2.
Thaum txog hnub Xanpataus, nws txawm pib qhia hauv lub tsev sablaj; thiab coob leej uas hnov nws hais kuj xav tsis thoob, hais tias, Tej no tus txiv neej no tau los qhovtwg? Thiab txoj kev txawj ntse no yog dabtsi uas tau muab rau nws, uas txawm tej hauj lwm uas muaj hwjchim loj li no kuj raug ua los ntawm nws ob txhais tes? Malakaus 6:2.
The scattering that occurs when the divine symbol descends initiates a testing process that ultimately manifests two classes of worshippers, and in so doing cleanses the temple.
Kev tawg khiav mus uas tshwm sim thaum lub cim ntuj ceeb tsheej nqes los pib ib txoj kev sim siab uas thaum kawg ua kom pom tseeb muaj ob pab neeg pe hawm, thiab los ntawm qhov ntawd ntxuav lub tuam tsev kom dawb huv.
Whose fan is in his hand, and he will thoroughly purge his floor, and gather his wheat into the garner; but he will burn up the chaff with unquenchable fire. Matthew 3:12.
Nws tus vas ntxuav nplej nyob hauv nws txhais tes, thiab nws yuav ntxuav nws lub tshav nplej kom huv si, thiab sau nws cov nplej los rau hauv lub txhab; tiam sis nws yuav hlawv cov plua npluag pov tseg nrog hluav taws uas tsis txawj tuag. Mathais 3:12.
In that period God’s people are to take the message from the angel’s hand and eat it.
Nyob rau lub sijhawm ntawd, Vajtswv haiv neeg yuav tsum txais cov lus ntawm tus timtswv txhais tes thiab noj nws.
And I saw another mighty angel come down from heaven, clothed with a cloud: and a rainbow was upon his head, and his face was as it were the sun, and his feet as pillars of fire: And he had in his hand a little book open: and he set his right foot upon the sea, and his left foot on the earth. Revelation 10:1, 2.
Thiab kuv pom dua ib tug tim tswv muaj hwjchim nqes saum ntuj los, hnav ib txheej huab; thiab ib txoj sawv daws nyob saum nws taub hau, thiab nws lub ntsej muag zoo li lub hnub, thiab nws ob txhais ko taw zoo li tej tug ncej hluav taws. Thiab hauv nws txhais tes nws tuav ib phau ntawv me uas qhib lawm; thiab nws tsa nws txhais ko taw xis rau saum hiav txwv, thiab nws txhais ko taw laug rau saum lub ntiajteb. Tshwmsim 10:1, 2.
At the arrival of the second angel on April 19, 1844, God’s people were scattered. They had been initially gathered with the fulfillment of the prophecy of Revelation chapter nine, verse fifteen on August 11, 1840, but the Lord had held His hand over a mistake in the reckoning of some of the figures on the chart.
Thaum tus timtswv thib ob los txog rau hnub tim 19 lub Plaub Hlis, 1844, Vajtswv haiv neeg tau tawg khiav mus nyob sib cais. Thaum chiv thawj lawv twb tau raug sau los ua ke raws li kev ua tiav ntawm zaj lus faj lem hauv Tshwmsim tshooj cuaj, nqe kaum tsib, rau hnub tim 11 lub Yim Hli, 1840, tiam sis tus Tswv tau tuav Nws txhais tes thaiv ib qho kev ua yuam kev hauv kev suav txog qee cov lej nyob rau saum daim ntawv qhia.
“I have seen that the 1843 chart was directed by the hand of the Lord, and that it should not be altered; that the figures were as He wanted them; that His hand was over and hid a mistake in some of the figures, so that none could see it, until His hand was removed.” Early Writings, 74.
“Kuv tau pom tias daim ntawv qhia 1843 ntawd tau raug coj los ntawm tus Tswv txhais tes, thiab tias nws yuav tsum tsis txhob raug hloov; tias cov lej ntawd yog raws li Nws xav kom lawv ua; tias Nws txhais tes nyob saum nws thiab tau zais ib qho yuam kev hauv qee cov lej, kom tsis muaj leejtwg pom tau, txog thaum Nws txhais tes raug thim tawm.” Early Writings, 74.
The removal of His hand allowed Samuel Snow to identify the correct date for the vision that tarried.
Kev tshem Nws txhais tes tawm tau pub rau Samuel Snow txheeb tau hnub tim raug rau zaj yog toog pom uas ncua sij hawm.
“Those faithful, disappointed ones, who could not understand why their Lord did not come, were not left in darkness. Again they were led to their Bibles to search the prophetic periods. The hand of the Lord was removed from the figures, and the mistake was explained. They saw that the prophetic periods reached to 1844, and that the same evidence which they had presented to show that the prophetic periods closed in 1843, proved that they would terminate in 1844.” Early Writings, 237.
“Cov neeg ncaj ncees, uas poob siab ntawd, uas tsis muaj peev xwm to taub tias vim li cas lawv tus Tswv tsis tau los, tsis raug tso tseg nyob hauv txoj kev tsaus ntuj. Dua ib zaug ntxiv lawv raug coj mus rau lawv cov Vajlugkub kom tshawb nrhiav cov caij nyoog yav tom ntej. Tus Tswv txhais tes raug tshem tawm ntawm cov lej, thiab qhov yuam kev raug piav meej. Lawv pom tias cov caij nyoog yaj saub txuas mus txog 1844, thiab tias tib yam pov thawj uas lawv tau nthuav tawm los qhia tias cov caij nyoog yaj saub xaus rau xyoo 1843, yeej ua pov thawj tias lawv yuav xaus rau xyoo 1844.” Early Writings, 237.
The history of the first and second angels contains a line of waymarks associated with Christ’s hand. When He descended on August 11, 1840 and April 19, 1844 He had a message in His hand. It was His hand that directed the production and publication of the 1843 chart in May of 1842. It was His hand that sealed up a mistake in the figures on the chart. After the scattering of that first disappointment, Jeremiah sat alone because of Christ’s hand. Then He removed His hand, and thus unsealed the message of the Midnight Cry. The act of stretching His hand out to gather His people a second time occurred from the first disappointment unto the Exeter camp meeting, as the disciples were ultimately gathered together at Jerusalem for ten days in advance of the outpouring of the Holy Spirit. At the arrival of the third angel on October 22, 1844 the Lord lifted up His hand.
Keeb kwm ntawm tus timtswv thawj thiab tus timtswv ob muaj ib txoj kab ntawm tej cim-kev taug uas txuas nrog Khetos txhais tes. Thaum Nws nqes los rau hnub Tim 11 Lub Yim Hli, 1840 thiab Tim 19 Lub Plaub Hlis, 1844, Nws muaj ib txoj xov nyob hauv Nws txhais tes. Nws yog Nws txhais tes uas coj kev tsim thiab kev luam tawm daim chart 1843 rau lub Tsib Hlis 1842. Nws yog Nws txhais tes uas kaw ruaj ib qho yuam kev hauv cov lej nyob saum daim chart. Tom qab kev tawg khiav ntawm qhov kev poob siab thawj zaug ntawd, Yelemi zaum nyob ib leeg vim yog Khetos txhais tes. Ces Nws thim Nws txhais tes mus, thiab yog li qhib lub ntsiab lus ntawm txoj xov qw thaum ib tag hmo. Txoj haujlwm ntawm kev ncab Nws txhais tes los sib sau Nws haiv neeg zaum ob tau tshwm sim txij ntawm qhov kev poob siab thawj zaug mus txog rau Exeter camp meeting, ib yam li cov thwjtim thaum kawg raug sib sau ua ke rau hauv Yeluxalees tau kaum hnub ua ntej txoj kev nchuav los ntawm Vaj Ntsuj Plig Dawb Huv. Thaum tus timtswv peb los txog rau hnub Tim 22 Lub Kaum Hli, 1844, tus Tswv tsa Nws txhais tes.
And the angel which I saw stand upon the sea and upon the earth lifted up his hand to heaven, And sware by him that liveth for ever and ever, who created heaven, and the things that therein are, and the earth, and the things that therein are, and the sea, and the things which are therein, that there should be time no longer. Revelation 10:5, 6.
Thiab tus timtswv uas kuv pom sawv saum hiav txwv thiab saum lub ntiajteb tsa nws txhais tes rau saum ntuj, Thiab cog lus los ntawm tus uas muaj sia nyob mus ib txhis ib txhis, tus uas tsim ntuj ceeb tsheej, thiab tej yam uas nyob hauv ntawd, thiab lub ntiajteb, thiab tej yam uas nyob hauv ntawd, thiab hiav txwv, thiab tej yam uas nyob hauv ntawd, tias yuav tsis muaj sij hawm ntxiv lawm. Qhia Tshwm 10:5, 6.
From the first gathering on August 11, 1840 until October 22, 1844 the history of the first and second angels is marked by Christ’s hand. On October 22, 1844 the third angel descended and the little Millerite flock was scattered by the Great Disappointment. On that date Christ lifted His hand to heaven and swore that time would be no longer.
Txij thaum thawj zaug sib sau ua ke rau hnub tim 11 lub Yim Hli, 1840 mus txog hnub tim 22 lub Kaum Hli, 1844, keeb kwm ntawm thawj tus tim tswv thiab tus tim tswv thib ob raug cim tseg los ntawm Khetos txhais tes. Hnub tim 22 lub Kaum Hli, 1844, tus tim tswv thib peb nqes los, thiab pab yaj me Millerite tau tawg khiav mus vim txoj Kev Poob Siab Loj. Hnub ntawd Khetos tsa Nws txhais tes mus rau saum ntuj ceeb tsheej thiab cog lus tias lub sij hawm yuav tsis muaj ntxiv lawm.
The second gathering in the history of 1844 until 1863, began with Christ lifting up His hand, while also holding a message to be eaten in His hand. Then in 1849, He stretched forth His hand a second time to gather His scattered people. Those people had been gathered at the message of the Midnight Cry, and scattered when the event predicted did not happen. At the Exeter camp meeting Christ gathered His flock and unified them upon the message, as He had done in the ten days that preceded Pentecost. The Philadelphian Millerites left the Exeter camp meeting and repeated Pentecost. In 1856, Christ was outside of the movement that had transitioned into Laodicea, for Christ stands outside of a Laodicean’s heart and knocks, seeking an entrance.
Kev sib sau ua ke zaum ob hauv keeb kwm txij xyoo 1844 mus txog 1863 tau pib thaum Khetos tsa Nws txhais tes siab, thiab tib lub sijhawm kuj tuav ib txoj xov uas yuav tsum noj nyob hauv Nws txhais tes. Ces xyoo 1849, Nws tau ncab Nws txhais tes zaum ob los sib sau Nws haiv neeg uas tawg khiav mus. Cov neeg ntawd twb raug sib sau los ntawm txoj xov ntawm Midnight Cry, thiab tawg khiav mus thaum qhov xwm txheej uas tau twv tseg tsis tau muaj tiav. Ntawm Exeter camp meeting, Khetos tau sib sau Nws pab yaj thiab ua kom lawv los ua ib lub siab rau saum txoj xov ntawd, ib yam li Nws tau ua hauv kaum hnub uas ua ntej Pentecost. Cov Philadelphian Millerites tau tawm hauv Exeter camp meeting mus thiab rov ua dua Pentecost. Xyoo 1856, Khetos nyob sab nraud ntawm txoj kev txav uas tau hloov mus rau Laodicea, rau qhov Khetos sawv sab nraud ntawm Laodicean lub siab thiab khob qhov rooj, nrhiav kev nkag mus.
Behold, I stand at the door, and knock: if any man hear my voice, and open the door, I will come in to him, and will sup with him, and he with me. Revelation 3:20.
Saib seb, Kuv sawv ntawm lub qhov rooj thiab khob: yog leejtwg hnov Kuv lub suab, thiab qhib lub qhov rooj, Kuv yuav los rau hauv cuag nws, thiab yuav noj mov nrog nws, thiab nws nrog Kuv. Tshwm Sim 3:20.
In 1856, Christ’s hand was knocking upon the Laodicean Millerite movement, but to no avail. In 1849, seven years earlier, He had begun to gather His people a second time, but doubt and uncertainty stopped the Philadelphian movement.
Xyoo 1856, Khetos txhais tes tab tom khob rau saum Laodicean Millerite kev txav mus los, tiam sis tsis muaj txiaj ntsig li. Xyoo 1849, xya xyoo ua ntej ntawd, Nws twb tau pib sau Nws haiv neeg ua ke zaum ob lawm, tiam sis kev ua xyem xyav thiab kev tsis paub tseeb tau txwv Philadelphian kev txav mus los.
“Had Adventists, after the great disappointment in 1844, held fast their faith and followed on unitedly in the opening providence of God, receiving the message of the third angel and in the power of the Holy Spirit proclaiming it to the world, they would have seen the salvation of God, the Lord would have wrought mightily with their efforts, the work would have been completed, and Christ would have come ere this to receive His people to their reward. But in the period of doubt and uncertainty that followed the disappointment, many of the advent believers yielded their faith. . . . Thus the work was hindered, and the world was left in darkness. Had the whole Adventist body united upon the commandments of God and the faith of Jesus, how widely different would have been our history!” Evangelism, 695.
“Yog cov cov Adventist, tom qab txoj kev poob siab loj xyoo 1844, tau tuav rawv lawv txoj kev ntseeg thiab mus txuas ntxiv koom siab raws li Vajtswv txoj kev coj uas tab tom qhib tawm, txais yuav tus tim tswv thib peb txoj xov thiab hauv lub hwj chim ntawm tus Vaj Ntsuj Plig Dawb Huv tshaj tawm nws rau ntiajteb, lawv yuav tau pom Vajtswv txoj kev cawm dim, tus Tswv yuav tau ua hauj lwm muaj hwj chim loj nrog lawv tej kev siv zog, txoj hauj lwm yuav tau tiav lawm, thiab Khetos yuav tau los lawm ua ntej no los txais Nws haiv neeg mus txais lawv qhov nqi zog. Tiamsis nyob rau lub sijhawm ntawm kev ua xyem xyav thiab kev tsis paub tseeb uas ua raws tom qab txoj kev poob siab ntawd, coob leej ntawm cov ntseeg advent tau tso tseg lawv txoj kev ntseeg.... Yog li ntawd txoj hauj lwm thiaj raug txwv, thiab lub ntiajteb raug tso cia rau hauv qhov tsaus ntuj. Yog hais tias tag nrho lub cev Adventist tau koom siab rau Vajtswv tej lus txib thiab txoj kev ntseeg ntawm Yexus, peb keeb kwm yuav txawv dav npaum li cas!” Evangelism, 695.
On September 11, 2001 Christ gathered His last day people, who were thereafter scattered on July 18, 2020. On September 11, 2001 those who were gathered took the hidden book out of Christ’s hand and ate it. On July 18, 2020 they rejected the command represented by His uplifted hand, which identified that “time would be no longer.”
Thaum lub Cuaj Hlis 11, 2001 Khetos tau sau Nws haiv neeg hnub kawg los ua ke, cov uas tom qab ntawd tau tawg khiav mus rau ntau qhov chaw thaum lub Xya Hli 18, 2020. Thaum lub Cuaj Hlis 11, 2001 cov uas raug sau los ua ke tau muab phau ntawv zais ntawd tawm ntawm Khetos txhais tes thiab noj nws. Thaum lub Xya Hli 18, 2020 lawv tau tsis kam lees txoj lus txib uas sawv cev los ntawm Nws txhais tes tsa siab, uas qhia meej tias “sijhawm yuav tsis muaj ntxiv lawm.”
The Philadelphian Millerites manifested no rebellion in their false prediction of 1843, for they acted upon all the light the Lord had revealed, but on July 18, 2020 the Laodiceans of the third angel’s movement rebelled against the light associated with His hand. After 1844, the Philadelphian movement of the first angel “in the period of doubt and uncertainty” “yielded their faith,” and became Laodiceans.
Cov neeg Maivliag hauv Philadelphia tsis tau qhia ib qho kev ntxeev siab li hauv lawv qhov kev twv tsis raug txog xyoo 1843, rau qhov lawv tau ua raws txhua qhov kaj uas tus Tswv tau muab tshwm tawm lawm; tiamsis thaum Lub Xya Hli 18, 2020 cov Laodicean ntawm txoj kev txav ntawm tus tim tswv thib peb tau ntxeev siab tawm tsam qhov kaj uas muaj feem nrog Nws txhais tes. Tom qab xyoo 1844, txoj kev txav hauv Philadelphia ntawm tus tim tswv thawj “hauv lub sijhawm ntawm kev ua xyem xyav thiab kev tsis paub meej” “tau tso lawv txoj kev ntseeg tseg,” thiab tau los ua cov Laodicean.
1856 represents that point of transition, typifying a point of transition for God’s people of the last days.
Xyoo 1856 sawv cev rau lub ntsiab chaw ntawm kev hloov pauv ntawd, ua ib daim qauv qhia txog ib lub ntsiab chaw ntawm kev hloov pauv rau Vajtswv haiv neeg hauv hnub kawg.
Somewhere in the seven years between 1849 and 1856 the Philadelphian Millerite movement resisted the Lord’s hand that was stretching out to gather His people a second time, and the promise was that He would do more then, than He did in the past.
Nyob rau qee lub sijhawm hauv xya xyoo ntawd nruab nrab ntawm 1849 thiab 1856, Philadelphian Millerite kev txav sawv tawm tsam tus Tswv txhais tes uas tab tom ncav los sib sau Nws haiv neeg zaum ob; thiab lo lus cog tseg yog hais tias thaum ntawd Nws yuav ua ntau tshaj qhov Nws tau ua yav dhau los.
“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 time 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 a shame for any to refer to the scattering for examples to govern us now in the gathering; for if God does no more for us now than he did then, Israel would never be gathered. It is as necessary that the truth should be published in a paper, as preached.” Review and Herald, November 1, 1850.
“Lub Cuaj Hli tim 23, tus Tswv tau qhia rau kuv tias nws twb tau ncab nws txhais tes zaum ob los cawm cov seem ntawm nws haiv neeg, thiab hais tias kev rau siab yuav tsum muab nce ob npaug rau 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 rau siab uas ua kom nthuav qhov tseeb tsuas muaj me ntsis txiaj ntsig xwb, ua tiav tau tsawg heev lossis tsis tau dab tsi li; tiam sis hauv lub sijhawm sib sau, thaum Vajtswv twb tsa nws txhais tes los sib sau nws haiv neeg lawm, tej kev rau siab los nthuav qhov tseeb yuav ua tiav raws li tau npaj tseg. Txhua tus yuav tsum koom ib siab thiab kub siab lug hauv tes haujlwm no. Kuv pom tias nws yog ib qho txaj muag rau leejtwg los muab lub sijhawm tawg khiav los ua qauv tswj peb nim no hauv lub sijhawm sib sau; rau qhov yog Vajtswv tsis ua ntau dua rau peb nim no tshaj li nws tau ua thaum ntawd, cov Yixayee yeej yuav tsis sib sau tau li. Nws yog ib yam tsim nyog ib yam nkaus uas qhov tseeb yuav tsum raug luam tawm rau hauv ib daim ntawv xov xwm, ib yam li raug tshaj tawm.” Review and Herald, November 1, 1850.
Obviously, the Lord attempted to move His work forward in unity, but the unity had evidently broken down, and “in the period of doubt and uncertainty that followed the disappointment, many of the advent believers yielded their faith.” The Present Truth (later the Review and Herald) began to be published in 1849, and by 1851 the 1850 chart was available, but by 1856, the message of the “seven times” of Leviticus twenty-six was left unfinished. The message that was unsealed on October 22, 1844 occurred when the time prophecies of the twenty-three hundred years and the twenty-five hundred and twenty years concluded.
Pom tseeb tias, tus Tswv tau sim coj Nws tes dej num mus tom ntej hauv kev sib koom siab, tiam sis qhov kev sib koom siab ntawd pom tseeb tias twb tawg lawm, thiab “hauv lub sijhawm ntawm kev ua xyem xyav thiab kev tsis paub tseeb uas tau raws tom qab qhov kev poob siab ntawd, coob leej ntawm cov uas ntseeg txoj kev los sai ntawm tus Tswv tau tso lawv txoj kev ntseeg tseg.” The Present Truth (tom qab no yog Review and Herald) tau pib luam tawm xyoo 1849, thiab txog xyoo 1851 daim chart xyoo 1850 twb muaj lawm, tiam sis txog xyoo 1856, zaj lus ntawm “xya lub sijhawm” hauv Leviticus nees nkaum-rau tau raug tso cia tsis tiav. Zaj lus uas tau raug qhib lub foob rau thaum Lub Kaum Hli 22, 1844, tau tshwm sim thaum cov lus faj lem txog lub sijhawm ntawm ob txhiab peb puas xyoo thiab ob txhiab tsib puas nees nkaum xyoo tau xaus.
The Sabbath was the doctrine that shone above the other doctrines at that time, and for twelve years a testing process progressed until the last test arrived in 1856. That test was upon the Sabbath rest for the land, and it marked the end of a testing process that began with the Sabbath rest for men. The testing period bore the signature of Alpha and Omega. 1856 also represented an increase of knowledge upon the first foundational truth discovered by Miller, so it possessed the signature of Alpha and Omega at that level as well. The Sabbath truth being the sign of God’s sanctified people was represented as the sounding of the seventh trumpet, when the mystery of Christ in the believer, the hope of glory is fulfilled. The “seven times” was represented by the Jubilee trumpet that was to be sounded on the Day of Atonement.
Hnub Xanpataus yog txoj kev qhuab qhia uas ci ntsa iab tshaj txhua txoj kev qhuab qhia lwm yam nyob rau lub sijhawm ntawd, thiab tau muaj ib txoj kev sim siab txuas ntxiv mus tau kaum ob xyoos mus txog thaum txoj kev sim siab kawg los txog hauv xyoo 1856. Txoj kev sim siab ntawd yog hais txog Hnub Xanpataus so rau thaj av, thiab nws cim txog qhov kawg ntawm ib txoj kev sim siab uas tau pib los ntawm Hnub Xanpataus so rau tibneeg. Lub sijhawm sim siab ntawd nqa tus cim ntawm Alpha thiab Omega. Xyoo 1856 kuj sawv cev rau kev nce ntxiv ntawm kev paub txog thawj qhov tseeb hauv paus uas Miller tau nrhiav pom, yog li ntawd nws kuj nqa tus cim ntawm Alpha thiab Omega nyob rau theem ntawd thiab. Qhov tseeb txog Hnub Xanpataus, uas yog lub cim ntawm Vajtswv haiv neeg uas raug ntxuav kom dawb huv, raug sawv cev ua suab raj xya raug tshuab, thaum qhov tsis meej ntawm Khetos nyob hauv tus ntseeg, uas yog txoj kev cia siab ntawm lub yeeb koob, raug ua kom tiav. “Xya zaug” raug sawv cev los ntawm lub suab raj Yubili uas yuav tsum raug tshuab rau Hnub Theej Txhoj.
The seven years from 1856 unto 1863 represented the ten days in Jerusalem for the disciples, and the six days of the Exeter camp meeting for the Philadelphian Millerites, but, sadly, the period became the illustration of those who refuse to follow the Lord as He leads them through the transition period. The history of the first and second angels, which is the historical period of the seven thunders, identifies the Lord stretching His hand to gather His people a second time from April 19, 1844, and it illustrates an obedient response as the wise followed Christ into the Most Holy Place.
Xya xyoo txij li 1856 mus txog 1863 sawv cev rau kaum hnub hauv Yeluxalees rau cov thwj tim, thiab rau rau hnub ntawm Exeter lub rooj sib txoos pw hav zoov rau cov Filadefias Millerites, tiam sis, tu siab kawg, lub sijhawm ntawd tau dhau los ua daim duab piv txwv ntawm cov uas tsis kam ua raws tus Tswv raws li Nws coj lawv hla lub sijhawm hloov chaw. Keeb kwm ntawm thawj thiab tus tim tswv thib ob, uas yog lub sijhawm keeb kwm ntawm xya lub xob quaj, qhia tias tus Tswv nthuav Nws txhais tes los sau Nws haiv neeg zaum ob txij lub Plaub Hlis 19, 1844, thiab nws qhia ib qho kev teb mloog lus raws li cov neeg txawj ntse tau ua raws Khetos nkag mus rau hauv Qhov Chaw Dawb Huv Tshaj Plaws.
The history of the first Kadesh, which is the history of the third angel from 1844 unto 1863 identifies the Lord again stretching His hand to gather His people a second time, but in that history, rebellion is manifested. Now, for the third time, ever since July 2023, the Lord is again stretching forth His hand to gather His people a second time, and they will fulfill the second Kadesh as obedient Philadelphians, for the signature of truth identifies the three times as the beginning and ending representing obedient Philadelphians, and the middle example being disobedient Laodiceans.
Keeb kwm ntawm thawj Kadej, uas yog keeb kwm ntawm tus tim tswv thib peb txij xyoo 1844 mus txog 1863, qhia tias tus Tswv rov ncab Nws txhais tes los sau Nws haiv neeg zaum ob; tiam sis nyob hauv keeb kwm ntawd, kev ntxeev siab tau raug nthuav tawm. Nimno, zaum thib peb, txij li Lub Xya hli ntuj 2023 los, tus Tswv rov ncab Nws txhais tes dua los sau Nws haiv neeg zaum ob, thiab lawv yuav ua kom tiav Kadej thib ob ua cov Filadefias uas mloog lus, rau qhov lub cim kos npe ntawm qhov tseeb qhia tias peb zaug ntawd yog qhov pib thiab qhov xaus uas sawv cev rau cov Filadefias uas mloog lus, hos tus qauv nyob nruab nrab yog cov Laudikeas uas tsis mloog lus.
We will continue this study in the next article.
Peb yuav txuas ntxiv txoj kev kawm no hauv tsab xov xwm tom ntej.
“Will the churches heed the Laodicean message? Will they repent, or will they, notwithstanding that the most solemn message of truth—the third angel’s message—is being proclaimed to the world, go on in sin? This is the last message of mercy, the last warning to a fallen world. If the church of God becomes lukewarm, it does not stand in favor with God any more than do the churches that are represented as having fallen and become the habitation of devils, and the hold of every foul spirit, and the cage of every unclean and hateful bird. Those who have had opportunities to hear and receive the truth and who have united with the Seventh-day Adventist church, calling themselves the commandment-keeping people of God, and yet possess no more vitality and consecration to God than do the nominal churches, will receive of the plagues of God just as verily as the churches who oppose the law of God. Only those that are sanctified through the truth will compose the royal family in the heavenly mansions Christ has gone to prepare for those that love Him and keep His commandments.
“Cov pawg ntseeg puas yuav mloog lus rau zaj lus Laodicea? Lawv puas yuav hloov siab lees txim, los yog txawm hais tias txoj lus tseeb uas loj tshaj thiab hnyav tshaj plaws—zaj lus ntawm tus tim tswv thib peb—tab tom raug tshaj tawm rau lub ntiajteb, lawv puas tseem yuav mus ntxiv hauv kev txhaum? Nov yog zaj lus kawg ntawm txoj kev hlub tshua, yog lo lus ceeb toom kawg rau ib lub ntiajteb uas poob lawm. Yog pawg ntseeg ntawm Vajtswv dhau los ua sov me ntsis xwb, ces nws yuav tsis sawv hauv Vajtswv txoj kev pom zoo ntxiv lawm ib yam nkaus li cov pawg ntseeg uas raug piav tias twb poob lawm thiab tau dhau los ua chaw nyob ntawm dab phem, thiab chaw khaws txhua tus ntsuj plig qias neeg, thiab tawb kaw txhua hom noog qias neeg thiab ntxub ntxaug. Cov uas twb tau muaj sijhawm hnov thiab txais txoj lus tseeb thiab tau koom nrog pawg ntseeg Seventh-day Adventist, hu lawv tus kheej tias yog Vajtswv haiv neeg uas ceev Nws tej lus txib, los tseem tsis muaj txoj sia ntsuj plig thiab txoj kev fij siab rau Vajtswv ntau dua li cov pawg ntseeg uas tsuas muaj npe xwb, lawv yuav raug tej kev rau txim phem ntawm Vajtswv ib yam tseeb npaum li cov pawg ntseeg uas tawm tsam Vajtswv txoj cai. Tsuas yog cov uas raug dawb huv los ntawm txoj lus tseeb xwb thiaj yuav tsim tau tsev neeg muaj koob muaj npe nyob hauv cov tsev nyob saum ntuj uas Khetos twb mus npaj rau cov uas hlub Nws thiab ceev Nws tej lus txib.”
“‘He that saith, I know him, and keepeth not His commandments, is a liar, and the truth is not in him’ [1 John 2:4]. This includes all who claim to have a knowledge of God, and to keep His commandments, but who do not manifest this by good works. They will receive according to their deeds. ‘Whosoever abideth in Him sinneth not: whosoever sinneth hath not seen Him, neither known Him’ [1 John 3:6]. This is addressed to all church members, including the members of the Seventh-day Adventist churches. ‘Little children, let no man deceive you: he that doeth righteousness is righteous, even as He is righteous. He that committeth sin is of the devil; for the devil sinneth from the beginning. For this purpose the Son of God was manifested, that He might destroy the works of the devil. Whosoever is born of God doth not commit sin; for His seed remaineth in him: and he cannot sin, because he is born of God. In this the children of God are manifest, and the children of the devil: whosoever doeth not righteousness is not of God, neither he that loveth not his brother’ [1 John 3:7–10].
“‘Tus uas hais tias, Kuv paub Nws, tiamsis tsis ceev Nws tej lus txib, yog tus dag, thiab qhov tseeb tsis nyob hauv nws’ [1 John 2:4]. Qhov no suav nrog txhua tus uas lees tias lawv muaj kev paub txog Vajtswv, thiab ceev Nws tej lus txib, tiamsis tsis qhia qhov ntawd tawm los ntawm tej haujlwm zoo. Lawv yuav tau txais raws li lawv tej haujlwm. ‘Tus twg nyob ruaj hauv Nws, tus ntawd tsis ua txhaum; tus twg ua txhaum, tus ntawd tsis tau pom Nws, thiab tsis tau paub Nws’ [1 John 3:6]. Qhov no raug hais rau txhua tus tswvcuab hauv pawg ntseeg, suav nrog cov tswvcuab ntawm cov pawg ntseeg Xya-Hnub Adventist. ‘Me nyuam yaus, tsis txhob cia leejtwg dag ntxias nej: tus uas ua ncaj ncees yog ncaj ncees, ib yam li Nws yog tus ncaj ncees. Tus uas ua txhaum yog ntawm dab ntxwg nyoog; rau qhov dab ntxwg nyoog twb ua txhaum txij thaum chiv keeb los. Vim li no Leej Tub ntawm Vajtswv thiaj raug tshwm sim los, xwv kom Nws yuav rhuav tshem tej haujlwm ntawm dab ntxwg nyoog. Tus twg yug los ntawm Vajtswv, tus ntawd tsis ua txhaum; rau qhov Nws noob nyob ruaj hauv nws, thiab nws tsis muaj peev xwm ua txhaum tau, vim nws yug los ntawm Vajtswv. Nyob hauv qhov no cov me nyuam ntawm Vajtswv thiaj raug qhia kom pom, thiab cov me nyuam ntawm dab ntxwg nyoog thiab: tus twg tsis ua ncaj ncees, tus ntawd tsis yog ntawm Vajtswv, thiab tus uas tsis hlub nws tus kwv tij los kuj ib yam’ [1 John 3:7–10].”
“All who claim to be Sabbath-keeping Adventists, and yet continue in sin, are liars in God’s sight. Their sinful course is counterworking the work of God. They are leading others into sin. The word comes from God to every member of our churches, ‘And make straight paths for your feet, lest that which is lame be turned out of the way; but let it rather be healed. Follow peace with all men, and holiness, without which no man shall see the Lord: looking diligently lest any man fail of the grace of God; lest any root of bitterness springing up trouble you, and thereby many be defiled; Lest there be any fornicator, or profane person, as Esau, who for one morsel of meat sold his birthright. For ye know how that afterward, when he would have inherited the blessing, he was rejected; for he found no place of repentance, though he sought it carefully with tears’ [Hebrews 12:13–17].
“Txhua tus uas lees tias lawv yog cov Adventist uas ceev Hnub Xanpataus, los tseem pheej nyob hauv kev txhaum, yog neeg dag hauv Vajtswv lub xub ntiag. Lawv txoj kev ua txhaum tab tom tawm tsam Vajtswv tes haujlwm. Lawv tab tom coj lwm tus mus rau hauv kev txhaum. Lo lus los ntawm Vajtswv tuaj rau txhua tus tswv cuab hauv peb cov koom txoos tias, ‘Thiab nej yuav tsum ua kom tej kev ncaj rau nej ko taw, tsam qhov uas ceg tawv yuav raug thawb tawm ntawm txoj kev mus; tiam sis cia nws rov zoo dua. Nej cia li nrhiav kev thaj yeeb nrog txhua tus neeg, thiab kev dawb huv, uas tsis muaj ces tsis muaj leejtwg yuav pom tus Tswv li: nej yuav tsum ceev faj kawg tsam muaj leejtwg poob ntawm Vajtswv txoj kev tshav ntuj; tsam muaj ib tug cag kev iab kev khib txhaws tuaj ua rau nej ntxhov siab, thiab vim li ntawd coob leej raug ua qias; tsam yuav muaj ib tug twg ua nkauj ua nraug tsis dawb huv, lossis yog neeg tsis hwm tej yam dawb ceev, ib yam li Exau, tus uas muab nws txoj cai yug hlob muag rau ib pluag mov xwb. Rau qhov nej paub tias tom qab ntawd, thaum nws xav yuav txais txoj koob hmoov qub txeeg qub teg ntawd, nws raug tsis kam lees; rau qhov nws nrhiav tsis tau ib qho chaw rau kev hloov siab lees txim, txawm nws nrhiav qhov ntawd nrog kua muag kawg li los’ [Henplais 12:13–17].”
“This is applicable to many who claim to believe the truth. Rather than give up their lustful practices, they venture on in a wrong line of education under Satan’s deceiving sophistry. Sin is not discerned as sinful. Their very consciences are defiled, their hearts are corrupted, even the thoughts are continually corrupt. Satan uses them as decoys to lure souls to unclean practices which defile the whole being. ‘He that despised Moses’ law [which was the law of God] died without mercy under two or three witnesses: Of how much sorer punishment, suppose ye, shall he be thought worthy, who hath trodden under foot the Son of God, and hath counted the blood of the covenant, wherewith he was sanctified, an unholy thing, and hath done despite unto the Spirit of grace? For we know Him that hath said, Vengeance belongeth unto Me, I will recompense, saith the Lord. And again, The Lord shall judge His people. It is a fearful thing to fall into the hands of the living God’ [Hebrews 10:28–31].” Manuscript Releases, volume 19, 176, 177.
“Qhov no siv tau rau ntau leej uas hais tias lawv ntseeg qhov tseeb. Es tsis txhob tso tseg lawv tej kev ntshaw phem, lawv rov mus ntxiv hauv ib txoj kev kawm uas yuam kev nyob hauv Xatas txoj kev dag ntxias uas muaj kev txawj dag ntxias tob. Kev txhaum tsis raug pom tias yog kev txhaum. Lawv tej siab ntsws twb raug qias lawm, lawv tej siab raug muab ua kom lwj, txawm yog lawv tej kev xav los kuj phem zuj zus tsis tseg li. Xatas siv lawv ua cuab ntxias kom ntxias tej ntsuj plig mus rau hauv tej kev ua qias neeg uas qias tag nrho tus neeg ntawd. ‘Tus uas tsis hwm Mauxe txoj kevcai [uas yog Vajtswv txoj kevcai] twb tuag tsis tau kev khuvleej nyob rau ntawm ob los yog peb tug timkhawv lawm: nej xav saib, tus uas tsuj tus Tub ntawm Vajtswv rau hauv qab taw, thiab suav hais tias cov ntshav ntawm txoj kev cog lus uas ua rau nws dawb huv ntawd yog ib yam qias neeg, thiab saib tsis taus tus Ntsuj Plig ntawm txoj kev hlub, nws yuav tsim nyog raug txim hnyav dua npaum li cas? Rau qhov peb paub Tus uas tau hais tias, Kev pauj yog kuv tug, kuv yuav pauj rov qab, tus Tswv hais li ntawd. Thiab ntxiv thiab tias, Tus Tswv yuav txiav txim rau Nws haiv neeg. Kev poob rau hauv ob txhais tes ntawm Vajtswv uas muaj sia nyob yog ib yam txaus ntshai heev’ [Henplais 10:28–31].” Manuscript Releases, volume 19, 176, 177.