We have been informed that, “God directed the mind of William Miller to the prophecies and gave him great light upon the book of Revelation.” Miller was prevented by the history where he was raised up in from understanding the “great light” located in chapters twelve, thirteen, sixteen, seventeen and eighteen of Revelation, for those chapters identified the work of prophetic kingdoms which he could not see from his historical vantage point.
Peb tau raug ceeb toom tias, “Vajtswv tau coj lub siab ntawm William Miller mus rau cov lus faj lem thiab tau muab lub teeb loj rau nws txog phau Ntawv Qhia Tshwm.” Miller raug txwv los ntawm keeb kwm lub sijhawm uas nws raug tsa sawv los nyob hauv kom nws tsis to taub txog “lub teeb loj” uas nyob hauv tshooj kaum ob, kaum peb, kaum rau, kaum xya, thiab kaum yim ntawm Ntawv Qhia Tshwm, rau qhov cov tshooj ntawd qhia txog txoj hauj lwm ntawm cov vaj ntxwv faj lem uas nws tsis muaj peev xwm pom tau raws li nws qhov chaw sawv hauv keeb kwm.
The light given Miller on the book of Revelation was the Churches, Seals and Trumpets, and it is the last three Trumpets, which are identified as “three Woes,” that are represented upon Habakkuk’s two tables. The “great light,” given to Miller in the book of Revelation concerns the role of Islam in Bible prophecy. Yet even that “great light” was limited by his historical setting.
Qhov kaj uas tau muab rau Miller hauv phau Ntawv Qhia Tshwm yog hais txog cov Koom Txoos, cov Foob, thiab cov Raj Nplaim; thiab peb lub Raj Nplaim kawg, uas raug txheeb tias yog “peb txoj Kev Txom Nyem,” yog yam uas raug sawv cev rau saum Habakkuk ob daim txiag. Qhov “kaj loj,” uas tau muab rau Miller hauv phau Ntawv Qhia Tshwm, muaj feem txog lub luag hauj lwm ntawm Islam hauv Vajlugkub tej lus faj lem. Los kuj txawm tias qhov “kaj loj” ntawd los, nws tseem raug txwv los ntawm nws lub chaw nyob hauv keeb kwm.
“The seven churches of Asia is a history of the church of Christ in her seven forms, in all her windings and turnings, in all her prosperity and adversity, from the days of the apostles down to the end of the world. The seven seals are a history of the transactions of the powers and kings of the earth over the church, and God’s protection of his people during the same time. The seven trumpets are a history of seven peculiar and heavy judgments sent upon the earth, or Roman kingdom. And the seven vials are the seven last plagues sent upon Papal Rome. Mixed with these are many other events, woven in like tributary streams, and filling up the grand river of prophecy, until the whole ends us in the ocean of eternity.
“Xya pawg ntseeg hauv Axias yog ib zaj keeb kwm ntawm Khetos pawg ntseeg hauv nws xya yam qauv, hauv txhua txoj kev nkhaus thiab txoj kev tig, hauv txhua lub caij vam meej thiab txom nyem, txij hnub cov tubtxib mus txog thaum kawg ntawm lub ntiajteb. Xya lub foob yog ib zaj keeb kwm ntawm tej kev ua thiab tej xwm txheej ntawm lub hwjchim thiab cov vajntxwv hauv ntiajteb hais txog pawg ntseeg, thiab Vajtswv txoj kev tiv thaiv nws haiv neeg nyob hauv tib lub sijhawm ntawd. Xya lub raj yog ib zaj keeb kwm ntawm xya yam kev txiav txim tshwjxeeb thiab hnyav uas raug xa los rau saum lub ntiajteb, lossis lub tebchaws Loos. Thiab xya lub tais yog xya yam kabmob phem kawg uas raug xa los rau saum Loos uas nyob hauv qab lub hwjchim Papal. Sib xyaw nrog cov no kuj muaj ntau lwm yam xwm txheej thiab, raug xaws ntxig rau hauv ib yam li cov kwj deg me uas ntws tuaj ntxiv, thiab puv npo tus dej loj ntawm txojkev yajsaub, mus txog thaum tag nrho xaus coj peb mus rau hauv dej hiavtxwv ntawm txojkev nyob mus ibtxhis.”
“This, to me, is the plan of John’s prophecy in the book of Revelation. And the man who wishes to understand this book, must have a thorough knowledge of other parts of the word of God. The figures and metaphors used in this prophecy, are not all explained in the same, but must be found in other prophets, and explained in other passages of Scripture. Therefore it is evident that God has designed the study of the whole, even to obtain a clear knowledge of any part.” William Miller, Miller’s Lectures, volume 2, lecture 12, 178.
“Rau kuv, qhov no yog tus qauv txheej txheem ntawm Yauhas txoj lus faj lem hauv phau Ntawv Qhia Tshwm. Thiab tus neeg uas xav kom nkag siab phau ntawv no, yuav tsum muaj kev paub tob txhij txhua txog lwm feem ntawm Vajtswv txoj lus. Cov duab piv txwv thiab cov lus ua piv siv hauv txoj lus faj lem no, tsis yog txhua yam raug piav qhia nyob hauv phau ntawv no xwb, tiam sis yuav tsum nrhiav tau hauv lwm cov yaj saub, thiab raug piav qhia hauv lwm nqe Vajlugkub. Yog li ntawd nws yog ib qho pom tseeb tias Vajtswv tau npaj kom kawm tag nrho tej no ua ke, txawm yog kom tau txais kev paub meej txog ib feem twg los xij.” William Miller, Miller’s Lectures, volume 2, lecture 12, 178.
Notice that Miller understood the seven last plagues as the seven judgments upon papal Rome. He could not understand that papal Rome was given a deadly wound that was to be healed. He recognized the seven trumpets as “a history of seven peculiar and heavy judgments sent upon the earth, or Roman kingdom,” but was unable to recognize the distinction between the kingdoms of pagan and papal Rome. Therefore, his ability to see the distinction between the first four trumpets and the last three trumpets was limited.
Nco ntsoov tias Miller to taub xya lub phom sij kawg kawg ntawd tias yog xya txoj kev txiav txim rau Loos papal. Nws tsis muaj peev xwm to taub tias Loos papal raug ib qho mob txhab tuag uas yuav tsum raug kho kom zoo. Nws lees paub xya lub raj nrov tias yog “ib zaj keeb kwm ntawm xya txoj kev txiav txim tshwj xeeb thiab hnyav uas raug xa los rau saum lub ntiaj teb, los yog lub nceeg vaj Loos,” tiam sis nws tsis muaj peev xwm paub txog qhov sib txawv ntawm cov nceeg vaj ntawm Loos pagan thiab Loos papal. Vim li ntawd, nws lub peev xwm pom qhov sib txawv ntawm thawj plaub lub raj nrov thiab peb lub raj nrov kawg thiaj raug txwv.
Miller was unable to recognize that the judgments brought against Rome, were God’s response to Sunday enforcement, for the Millerites were still worshipping on Sunday in their history. Miller was correct in recognizing that the trumpets were judgments upon Rome, but the specific reason the judgments were brought, and the distinction between the first four and last three Trumpets was limited, or non-existent. With that limited view, the “jewel” of the three woes of Islam was still included upon the charts that were directed by the hand of God, and should not be altered.
Miller tsis muaj peev xwm paub tias cov kev txiav txim uas raug coj los rau saum Loos ntawd yog Vajtswv txoj kev teb rau kev yuam kom hwm Hnub Caiv, rau qhov cov Millerites tseem tab tom pe hawm rau hnub Sunday hauv lawv zaj keeb kwm. Miller yeej raug lawm hauv kev lees paub tias cov raj xyu yog cov kev txiav txim rau saum Loos, tab sis qhov laj thawj tshwj xeeb uas cov kev txiav txim ntawd raug coj los, thiab qhov kev sib txawv ntawm thawj plaub lub Raj Xyu thiab peb lub kawg, tseem tsawg heev hauv kev to taub, lossis yuav luag tsis muaj li. Nrog rau txoj kev pom uas txwv li ntawd, “lub pov haum” ntawm peb txoj kev quaj ntsuag ntawm Islam tseem raug suav nrog rau saum cov daim duab qhia uas raug Vajtswv txhais tes coj, thiab tsis tsim nyog raug hloov.
Enlightened discernment allows a “wise” student of prophecy to recognize that God not only inspired the holy men who wrote the Bible, but He also governed the work of the men who translated the King James Bible, and He specifically says that He employed the same type of divine oversight in the production of the two sacred charts.
Kev txawj txiav txim uas tau txais kev kaj siab ua rau ib tug tub kawm txog yav tom ntej uas “txawj ntse” pom tau tias Vajtswv tsis yog tsuas yog tshoov siab rau cov neeg dawb huv uas tau sau phau Vajlugkub xwb, tiam sis Nws kuj tau kav tswj txoj hauj lwm ntawm cov neeg uas tau txhais phau Vajlugkub King James, thiab Nws hais meej tias Nws tau siv tib yam kev saib xyuas los saum ntuj los ntawd hauv kev tsim ob daim duab dawb huv.
Miller’s “jewel” of the fifth, sixth and seventh Trumpets (Islam), shines ten times brighter in the last days, for it identifies the subject of the final Midnight Cry. The subject of the Midnight Cry in Millerite history was the date of the conclusion of the prophetic periods, and in this sense the “Midnight Cry” message of the last days (which is the message of Islam of the third Woe), has been typified by the date of October 22, 1844. That date in Millerite history typifies the soon-coming Sunday law, and both October 22, 1844, and the Sunday law were typified by the cross, which was the conclusion of the Triumphal Entry of Christ.
“Miller” lub “pob zeb muaj nqis” hais txog Xyooj Nrov thib tsib, thib rau, thiab thib xya (Islam), ci ntsa iab kaum npaug ntxiv nyob rau hnub kawg, rau qhov nws qhia kom meej txog lub ntsiab lus ntawm lub suab quaj kawg thaum Ib Tag Hmo. Lub ntsiab lus ntawm Lub Suab Quaj Thaum Ib Tag Hmo hauv keeb kwm Millerite yog hnub tim uas lub sijhawm yaj saub xaus, thiab hauv qhov kev txiav txim siab no, zaj lus “Suab Quaj Thaum Ib Tag Hmo” ntawm hnub kawg (uas yog zaj lus ntawm Islam ntawm Kev Puas Tsuaj thib peb), twb raug ua piv txwv los ntawm hnub tim October 22, 1844 lawm. Hnub tim ntawd hauv keeb kwm Millerite ua piv txwv txog txoj cai Sunday uas tab tom yuav los sai sai no, thiab ob qho tib si October 22, 1844, thiab txoj cai Sunday, twb raug ua piv txwv los ntawm tus ntoo khaub lig, uas yog qhov xaus ntawm Khetos txoj Kev Nkag Mus Yeej Hloov Siab.
Miller’s “jewel” of the fifth, sixth and seventh Trumpets (Islam), shines ten times brighter in the last days, for it identifies Islam in agreement with the theme of the last-day reformatory movement, which is Islam of the third Woe. Therefore, as the theme of the final reformatory movement of the one hundred and forty-four thousand, it has been typified by the theme of each of the previous reformatory movements, whether it be the theme of “the resurrection” in the reformatory movement of Christ, the theme of “prophetic time” in the history of the Millerites, the theme of “the ark of God” in the reformatory movement of David or the theme of “the covenant” in the reformatory movement of Moses.
“Miller lub “lub pob zeb muaj nqis” ntawm lub Xyooj Tsib, Rau, thiab Xya (Islam), ci kaj kaum npaug ntxiv hauv hnub kawg, rau qhov nws txheeb qhia Islam kom sib haum nrog lub ntsiab lus ntawm txoj kev txav kho dua tshiab ntawm hnub kawg, uas yog Islam ntawm Txoj Kev Txom Nyem thib peb. Yog li ntawd, raws li lub ntsiab lus ntawm txoj kev txav kho dua tshiab kawg ntawm ib puas plaub caug plaub txhiab leej, nws twb raug ua qauv qhia tseg los ntawm lub ntsiab lus ntawm txhua txoj kev txav kho dua tshiab uas tau muaj ua ntej lawm, txawm yog lub ntsiab lus ntawm “kev sawv hauv qhov tuag rov los” hauv txoj kev txav kho dua tshiab ntawm Khetos, lub ntsiab lus ntawm “lub sij hawm cev Vajtswv lus” hauv keeb kwm ntawm cov Millerites, lub ntsiab lus ntawm “Vajtswv lub phij xab” hauv txoj kev txav kho dua tshiab ntawm Daviv, los yog lub ntsiab lus ntawm “lub khi lus” hauv txoj kev txav kho dua tshiab ntawm Mauxes.”
Whether the event of the cross, the date of October 22, 1844, or the various themes of the reformatory movements, every date and theme represented a life-or-death testing question for the generation of that time. Miller’s “jewel” of the three Woes of Islam is a life-or-death test question, as represented in the parable of the ten virgins in terms of the “oil.” Miller’s jewels in the beginning of his dream shone as the sun, but at the end of his dream they shone “ten times brighter”. Miller’s jewels were like kerosene (lamp oil) in the history of the Millerites, but today those jewels are rocket fuel!
Txawm yog qhov xwm txheej ntawm tus ntoo khaub lig, hnub tim Lub Kaum Hli 22, 1844, los yog ntau yam ntsiab lus ntawm tej kev txav hloov tshiab, txhua hnub tim thiab txhua ntsiab lus sawv cev rau ib lo lus nug sim xyuas uas txiav txim txoj sia los yog txoj kev tuag rau tiam neeg ntawm lub sijhawm ntawd. Miller tus “pob zeb muaj nqis” hais txog peb Txoj Kev Puas Tsuaj ntawm Islam yog ib lo lus nug sim xyuas uas txiav txim txoj sia los yog txoj kev tuag, raws li tau sawv cev hauv zaj lus piv txwv txog kaum tus ntxhais nkauj xwb hais txog “cov roj.” Miller tej pob zeb muaj nqis thaum pib ntawm nws zaj npau suav ci ntsa iab ib yam li lub hnub, tab sis thaum xaus ntawm nws zaj npau suav lawv ci “kaum npaug ci tshaj qub.” Miller tej pob zeb muaj nqis zoo li roj av teeb (kerosene) hauv keeb kwm ntawm cov Millerites, tiam sis hnub no cov pob zeb muaj nqis ntawd yog roj rau foob pob hluav taws!
The Millerites understood, and correctly applied, the time prophecy of Islam of the second Woe, that was fulfilled on August 11, 1840, but their understanding of the third Woe, which is the Seventh Trumpet, could not see the third Woe arriving as a judgment upon the sixth kingdom of Bible prophecy, for they did not see a fifth kingdom, let alone the sixth kingdom of Bible prophecy. Yet the “great light” on Revelation that was given to Miller is to shine ten times brighter in the “Midnight Cry” of the last days.
Cov Millerites nkag siab, thiab siv kom raug, lo lus faj lem txog lub sij hawm ntawm Islam ntawm Txoj Kev Puas Tsuaj zaum ob, uas tau ua tiav rau hnub tim 11 Lub Yim Hli, 1840, tiam sis lawv txoj kev nkag siab txog Txoj Kev Puas Tsuaj zaum peb, uas yog Raj Ntxheeb thib Xya, tsis muaj peev xwm pom Txoj Kev Puas Tsuaj zaum peb los txog ua kev txiav txim rau lub nceeg vaj thib rau hauv Vajlugkub tej lus faj lem, vim lawv tsis pom lub nceeg vaj thib tsib, tsis hais txog lub nceeg vaj thib rau hauv Vajlugkub tej lus faj lem li. Los tsis kav, “txoj kev kaj loj” txog Phau Ntawv Qhia Tshwm uas tau muab rau Miller, yuav ci kaj kaum npaug ntxiv hauv “Lub Suab Quaj Thaum Ib Tag Hmo” ntawm hnub kawg.
The truths represented upon Habakkuk’s two tables are essentially truths which were fulfilled in past history. The charts are based upon the time prophecies which Miller was led to assemble, and all those time prophecies had concluded by 1844. Those time prophecies will shine brighter in the last days, for they will be seen to be as accurate today as they were in Millerite history, but they possess no direct time predictions for the last days. They do, however, provide repeating prophetic types of the histories they represented in the past, but with a few of Miller’s jewels, future predictions are directly represented.
Cov tseeb uas sawv cev rau saum Habakkuk ob daim txiag yog, hauv qhov tseem ceeb, cov tseeb uas twb tau ua tiav lawm hauv keeb kwm yav dhau los. Cov daim chart ntawd raug tsim raws li cov lus faj lem txog sijhawm uas Miller raug coj los muab sau ua ke, thiab tag nrho cov lus faj lem txog sijhawm ntawd twb xaus lawm los txog xyoo 1844. Cov lus faj lem txog sijhawm ntawd yuav ci ntsa iab dua nyob rau hnub kawg, rau qhov yuav pom tseeb tias lawv raug nraim niaj hnub no ib yam li lawv tau raug nraim hauv keeb kwm Millerite, tiam sis lawv tsis muaj ib qho kev twv txog sijhawm ncaj qha rau hnub kawg. Txawm li ntawd los, lawv muab cov qauv yaj saub rov qab tshwm dua ntawm cov keeb kwm uas lawv sawv cev rau yav dhau los; tiamsis nrog ob peb lub pov haum ntawm Miller, cov lus twv txog yav tom ntej raug sawv cev ncaj qha.
The work of Christ in the heavenly sanctuary that began in 1844, continues until that work is finished. The prophecy of the twenty-three hundred days, and the work of cleansing that it identified, is still “in the process of fulfillment,” as Sister White states concerning the Ulai and Hiddekel Rivers, so that prophecy has an end-of-the-world fulfillment.
Tes hauj lwm ntawm Khetos hauv lub tuam tsev teev ntuj saum ntuj ceeb tsheej uas tau pib xyoo 1844 tseem txuas mus ntxiv mus txog thaum tes hauj lwm ntawd tiav lawm. Zaj lus faj lem hais txog ob txhiab peb puas hnub, thiab tes hauj lwm ntawm kev ntxuav kom dawb huv uas nws tau qhia tseg ntawd, tseem “tab tom nyob hauv txoj kev ua kom tiav,” raws li Muam White tau hais txog tus Dej Ulai thiab tus Dej Hiddekel; yog li ntawd zaj lus faj lem ntawd muaj kev ua tiav nyob rau thaum kawg ntawm lub ntiaj teb.
“The light that Daniel received from God was given especially for these last days. The visions he saw by the banks of the Ulai and the Hiddekel, the great rivers of Shinar, are now in process of fulfillment, and all the events foretold will soon come to pass.” Testimonies to Ministers, 112.
“Qhov kaj uas Daniyees tau txais los ntawm Vajtswv ntawd raug muab tshwj xeeb rau cov hnub kawg no. Cov yog toog uas nws pom ntawm ntug dej Ulai thiab Hiddekel, ob tug dej loj ntawm Shinar, tam sim no tab tom raug ua kom tiav, thiab tag nrho tej xwm txheej uas tau raug tshaj tseg yuav sai los txog.” Testimonies to Ministers, 112.
Portions of the visions of Daniel chapters seven and eight, which are on the two tables, are yet future, for they both identify the sanctuary work of Christ. Yet the histories of the kingdoms of Bible prophecy in those two chapters end with papal Rome receiving its deadly wound. The “stone” that is “cut out of the mountain without hands”, and the eighth kingdom of Daniel two are still future. But most of what is represented upon the charts in relation to Daniel chapters two, seven and eight has been fulfilled.
Ib feem ntawm tej yog toog pom hauv Daniel tshooj xya thiab yim, uas nyob saum ob daim ntawv teev, tseem yog yav tom ntej, rau qhov ob qho tib si ntawd qhia meej txog Khetos txoj hauj lwm hauv lub chaw dawb huv. Txawm li ntawd los, tej keeb kwm ntawm cov nceeg vaj hauv Vajlugkub txoj lus faj lem hauv ob tshooj ntawd xaus rau thaum papal Loos tau txais nws lub qhov txhab tuag taus. “Lub pob zeb” uas “txiav tawm hauv lub roob tsis yog los ntawm tes”, thiab lub nceeg vaj thib yim hauv Daniel ob, tseem yog yav tom ntej. Tiamsis feem coob ntawm yam uas raug sawv cev saum cov daim ntawv teev hais txog Daniel tshooj ob, xya thiab yim twb tau muaj tiav lawm.
The work of Christ in the sanctuary, and the third Woe of Islam are essentially the two subjects that represent prophetic history beyond the time of the Millerites. Along with those two themes, is the last-day history that is typified when the two charts are brought together upon one line. When that is done, the first disappointment of 1843, as represented upon the first chart, finds its correction upon the second chart. Together they produce and identify the “hidden history” of the Seven Thunders, which is now being unsealed in connection with the unsealing of the Revelation of Jesus Christ.
Tes hauj lwm ntawm Khetos nyob hauv lub chaw dawb huv, thiab txoj Kev Plam thib peb ntawm Islam, yeej yog ob yam ntsiab lus uas sawv cev rau keeb kwm cev lus faj lem tom qab lub sijhawm ntawm cov Millerites. Nrog rau ob lub ntsiab no thiab, tseem muaj keeb kwm ntawm hnub kawg uas raug ua piv txwv thaum ob daim ntawv qhia raug coj los tso ua ke rau saum ib txoj kab. Thaum ua li ntawd lawm, thawj qhov kev poob siab xyoo 1843, raws li tau sawv cev rau saum daim ntawv qhia thawj, nrhiav tau nws txoj kev kho kom raug rau saum daim ntawv qhia thib ob. Ua ke, nkawd tsim tawm thiab txheeb qhia txog “keeb kwm zais” ntawm Xya Lub Xob, uas tam sim no tab tom raug qhib cov ntsaws ruaj ruaj nrog rau kev qhib cov ntsaws ruaj ruaj ntawm Phau Tshwm Sim ntawm Yexus Khetos.
That “hidden history” is structured upon the “truth,” which is the three Hebrew letters that when combined, create the word “truth.” The word is created by the first, thirteenth and last letters of the Hebrew alphabet, and represent Jesus not only as the Truth, but as Alpha and Omega. The “hidden history” begins and ends with a disappointment, and has rebellion in the middle, for “thirteen” is a number which represents rebellion.
Qhov “keeb kwm zais” ntawd raug teeb tsa saum “qhov tseeb,” uas yog peb tug tsiaj ntawv Henplais uas, thaum muab ua ke, tsim lo lus “qhov tseeb.” Lo lus ntawd raug tsim los ntawm tus tsiaj ntawv thawj, tus thib kaum peb, thiab tus kawg hauv tus niam ntawv Henplais, thiab sawv cev rau Yexus tsis yog tsuas yog ua Qhov Tseeb xwb, tiam sis kuj ua Alpha thiab Omega. “Keeb kwm zais” ntawd pib thiab xaus nrog kev poob siab, thiab muaj kev ntxeev siab nyob hauv nruab nrab, vim “kaum peb” yog ib tug lej uas sawv cev rau kev ntxeev siab.
The year 1843, illustrated upon the first chart, identifies the first disappointment and the arrival of the tarrying time. The tarrying time leads to the arrival of the message of the Midnight Cry, where the rebellion of the foolish virgins is manifested. The message of the Midnight Cry is then proclaimed until the last disappointment. That “hidden history” of the Midnight Cry is repeated (to the very letter) in the last days.
Xyoo 1843, raws li tau qhia nyob hauv daim ntawv qhia thawj zaug, qhia txog thawj qhov kev poob siab thiab kev los txog ntawm lub caij tos ntev. Lub caij tos ntev ntawd coj mus rau kev los txog ntawm txoj xov ntawm Lub Suab Quaj Thaum Ib Tag Hmo, uas kev ntxeev siab ntawm cov nkauj xwb ruam tau tshwm los. Ces txoj xov ntawm Lub Suab Quaj Thaum Ib Tag Hmo raug tshaj tawm mus txog rau qhov kev poob siab kawg. “Keeb kwm zais” ntawd ntawm Lub Suab Quaj Thaum Ib Tag Hmo yuav raug rov ua dua (txawm mus txog rau txhua tsab ntawv) nyob rau hnub kawg.
“I am often referred to the parable of the ten virgins, five of whom were wise, and five foolish. This parable has been and will be fulfilled to the very letter, for it has a special application to this time, and, like the third angel’s message, has been fulfilled and will continue to be present truth till the close of time.” Review and Herald, August 19, 1890.
“Feem ntau lawv hais qhia kuv mus rau zaj lus piv txwv txog kaum tus nkauj xwb, tsib tus yog neeg txawj ntse, thiab tsib tus yog neeg ruam. Zaj lus piv txwv no twb raug thiab yuav raug ua kom tiav raws nraim li tej ntawv hais, rau qhov nws muaj ib qho kev siv tshwj xeeb rau lub sijhawm no, thiab, ib yam li tus timtswv ceeb toom thib peb txoj xov, nws twb raug ua kom tiav lawm thiab yuav tseem yog qhov tseeb tam sim no mus txog thaum lub sijhawm xaus.” Review and Herald, August 19, 1890.
When rightly understood, the previous statement identifies that the only group of people in the last days who have a possibility of being either a foolish or wise virgin, are people within a group who have suffered a disappointment. The disappointment is what produces the tarrying time, and the parable that “has been and will be fulfilled to the very letter” is premised upon the effects produced internally within the virgins during a tarrying time that begins with a disappointment. That disappointment that slew the “two witnesses” in the street of the city, and reduced them to dead, dry bones in the valley of death took place on July 18, 2020. Adventism, by and large, was not involved with that disappointment. If anything, they celebrated the failed prediction as the “two witnesses” lay slain in the street. To the very letter means “to the very letter”.
Thaum to taub kom raug, kab lus ua ntej no qhia meej tias pawg tib neeg nkaus xwb hauv hnub kawg uas muaj peev xwm ua tau ib tug nkauj xwb ruam los sis ib tug nkauj xwb ntse, yog cov neeg nyob hauv ib pawg uas twb raug kev poob siab lawm. Qhov kev poob siab ntawd yog yam uas tsim lub sijhawm ncua, thiab zaj lus piv txwv uas “tau ua tiav lawm thiab tseem yuav ua tiav raws nraim txhua lo lus” raug tsa rau saum cov kev cuam tshuam uas tsim nyob sab hauv cov nkauj xwb thaum lub sijhawm ncua uas pib nrog ib qho kev poob siab. Qhov kev poob siab ntawd uas tua “ob tug tim khawv” rau hauv txoj kev ntawm lub nroog, thiab ua rau nkawd poob mus ua pob txha tuag qhuav rau hauv hav uas muaj kev tuag, tau tshwm sim rau lub Xya hli ntuj 18, 2020. Feem coob ntawm cov Adventism tsis tau koom nrog qhov kev poob siab ntawd. Yog hais qhov tseeb, lawv tseem ua kev zoo siab rau qhov kev twv ua ntej uas tsis tiav ntawd thaum “ob tug tim khawv” tseem pw raug tua rau hauv txoj kev. Raws nraim txhua lo lus txhais tau tias “raws nraim txhua lo lus”.
In the Millerite history, the former covenant people (Protestantism), celebrated the failed prediction of 1843 (the first disappointment), and at that point the Protestants passed the limits of their probationary testing time. The testing time had begun on August 11, 1840, when the mighty angel of Revelation ten descended at the fulfillment of the time prophecy of the second Woe (Islam). The Protestants rejected prophetic time at the first disappointment, for the erroneous prediction provided them with an excuse for no longer seeking truth. The theme of all of the waymarks of the Millerite history was “time prophecy”.
Hauv keeb kwm Millerite, cov neeg qub ntawm txoj kev khi lus (Protestantism), tau ua kev zoo siab rau txoj kev twv ua tsis tiav ntawm xyoo 1843 (kev poob siab thawj zaug), thiab thaum ntawd cov Protestant tau dhau ciam ntawm lawv lub sijhawm sim uas yog lub sijhawm xeem ntawm lawv txoj kev txiav txim. Lub sijhawm xeem ntawd tau pib rau lub Yim Hli 11, 1840, thaum tus tim tswv muaj hwjchim loj hauv Tshwmsim tshooj kaum nqes los rau ntawm kev tiav ntawm zaj lus faj lem hais txog lub sijhawm ntawm Kev Txom Nyem thib ob (Islam). Cov Protestant tau tsis lees txais lub sijhawm yaj saub thaum thawj txoj kev poob siab, vim txoj kev twv uas yuam kev ntawd tau muab ib qho chaw zam txim rau lawv kom tsis txhob nrhiav qhov tseeb ntxiv lawm. Lub ntsiab lus ntawm txhua lub cim taw qhia hauv keeb kwm Millerite yog “lus faj lem hais txog lub sijhawm”.
On September 11, 2001, the angel of Revelation eighteen descended at the fulfillment of the prophecy of the third Woe (Islam). The theme of all of the waymarks in the last days is Islam. The first disappointment marks the end of a cleansing of the former covenant people, as the former covenant people were then provided with an excuse for no longer seeking the truth. The testing time then began for “the virgins” of the last days, for the testing of the former covenant people that began with the descent of the angel, ended at the first disappointment. Thus, the testing of those who are represented as virgins began, and that process of testing will ultimately manifest whether the virgins are either foolish or wise.
Thaum lub Cuaj Hlis 11, 2001, tus timtswv hauv Tshwmsim kaum yim nqes los thaum txoj lus faj lem ntawm txoj Kev Puas Tsuaj thib peb (Islam) tau tiav raws sijhawm. Lub ntsiab lus ntawm txhua theem cim hauv hnub kawg yog Islam. Thawj qhov kev poob siab cim txog qhov kawg ntawm ib txoj kev ntxuav cov qub neeg ntawm txoj kev cog lus, raws li thaum ntawd cov qub neeg ntawm txoj kev cog lus tau txais ib qho laj thawj zam txim rau qhov tsis nrhiav qhov tseeb ntxiv lawm. Ces lub sijhawm sim siab thiaj pib rau “cov nkauj xwb” ntawm hnub kawg, rau qhov kev sim ntawm cov qub neeg ntawm txoj kev cog lus uas tau pib nrog tus timtswv nqes los ntawd, tau xaus rau thawj qhov kev poob siab. Yog li ntawd, kev sim ntawm cov uas raug sawv cev ua cov nkauj xwb thiaj pib, thiab txoj kev sim ntawd thaum kawg yuav qhia meej seb cov nkauj xwb puas yog ruam los yog txawj ntse.
Between the first and the last disappointment is the message of the Midnight Cry. The theme of the message of the Midnight Cry for the Millerites was “time”, and the theme of the message of the Midnight Cry in the last days is “Islam”. In Miller’s dream he is awakened with a shout (cry), and at that time, his jewels shine ten times brighter than they formerly shone. The jewels upon the charts that directly identifies a prediction for the last days is Islam and the investigative judgment. As such, the tests of the “message” of the Midnight Cry and of the “experience” represented by the investigative judgment, is not for the former covenant people, but for those who profess to be the last virgins.
Nyob nruab nrab ntawm thawj txoj kev poob siab thiab txoj kev poob siab kawg yog zaj lus ntawm Kev Quaj Thaum Ib Tag Hmo. Lub ntsiab lus ntawm zaj lus Kev Quaj Thaum Ib Tag Hmo rau cov Millerite yog “sijhawm”, thiab lub ntsiab lus ntawm zaj lus Kev Quaj Thaum Ib Tag Hmo hauv hnub kawg yog “Islam”. Hauv Miller txoj kev npau suav nws raug tsa kom sawv los ntawm ib lub suab qw (quaj), thiab lub sijhawm ntawd nws tej lub pov haum ci kaum npaug tshaj li yav tas los uas lawv tau ci. Cov pov haum saum daim chart uas qhia ncaj qha txog ib qho kev twv ua ntej rau hnub kawg yog Islam thiab txoj kev txiav txim tshawb xyuas. Vim li ntawd, tej kev xeem ntawm “zaj lus” ntawm Kev Quaj Thaum Ib Tag Hmo thiab ntawm “kev paub dhau los” uas sawv cev los ntawm txoj kev txiav txim tshawb xyuas, tsis yog rau cov neeg ntawm thawj daim ntawv cog lus, tab sis yog rau cov uas lees hais tias lawv yog cov nkauj xwb kawg.
The illustration that is produced when both charts are brought together, which identifies the history of the first to the last disappointment, identifies that in the time when the “hidden history” of the Seven Thunders is occurring, the final work of the investigative judgment is being accomplished. That final work is the sealing of the one hundred and forty-four thousand, and it takes place during the “troublous times” of Daniel nine, during the angering of the nations in Revelation eleven, the holding of the “four winds” of Revelation chapter seven, the “staying of the rough wind in the day of the east wind,” of Isaiah chapter twenty-seven, and the restraint of the “angry horse that is seeking to break loose and bring death and destruction” upon the world. All of these prophetic witnesses represent Islam of the third Woe, as represented upon the sacred charts.
Daim duab piv txwv uas tshwm sim thaum muab ob daim ntawv qhia los ua ke, uas qhia txog keeb kwm txij thawj qhov kev chim siab mus txog qhov kawg, qhia tias nyob rau lub sijhawm uas “keeb kwm zais” ntawm Xya Lub Nroo tab tom tshwm sim ntawd, tes haujlwm kawg ntawm txoj kev txiav txim tshuaj xyuas tab tom raug ua kom tiav. Tes haujlwm kawg ntawd yog kev muab lub cim rau ib puas plaub caug plaub txhiab leej, thiab nws muaj chaw nyob rau hauv “lub sij hawm kev txom nyem” ntawm Daniyee cuaj, thaum cov haiv neeg raug ua kom npau taws hauv Tshwmsim kaum ib, kev tuav cia ntawm “plaub cua” hauv Tshwmsim tshooj xya, “kev nyob twj ywm ntawm cua hlob nyob rau hnub ntawm cua sab hnub tuaj,” ntawm Yaxayas tshooj nees nkaum xya, thiab kev txwv tsis pub “tus nees npau taws uas tab tom nrhiav kev yuav plam tawm thiab coj kev tuag thiab kev puas tsuaj” los saum lub ntiaj teb. Tag nrho cov tim khawv cev Vajtswv lus no sawv cev rau Islam ntawm Kev Puas Tsuaj thib peb, raws li tau sawv cev rau saum cov daim ntawv qhia dawb huv.
The three primary elements of the two sacred charts of Habakkuk that are specifically addressing events that were future to the publication of the charts, is the sealing of the one hundred and forty-four thousand, Islam and the fulfillment of the parable of the ten virgins. The charts identify a testing, sealing process of both an “experience” and a “message.” The experience necessary for a foolish virgin is “Christ in you the hope of glory”, which represents the perfection represented by the one hundred and forty-four thousand.
Peb lub ntsiab tseem ceeb ntawm ob daim ntawv teev tseg dawb huv ntawm Habakkuk uas hais tshwj xeeb txog tej xwm txheej uas tseem yuav muaj tom qab tshaj tawm cov daim ntawv teev ntawd, yog kev muab cim rau ib puas plaub caug plaub txhiab leej, Islam, thiab kev tiav ntawm zaj lus piv txwv txog kaum tus nkauj xwb. Cov daim ntawv teev ntawd qhia txog ib txoj kev sim siab thiab kev muab cim, rau ob yam tib si: ib “qho kev paub dhau los” thiab ib “txoj xov.” Qhov kev paub dhau los uas tsim nyog rau tus nkauj xwb ruam yog “Khetos nyob hauv nej, txoj kev cia siab ntawm lub yeeb koob,” uas sawv cev rau txoj kev zoo tag nrho uas ib puas plaub caug plaub txhiab leej sawv cev.
Even the mystery which hath been hid from ages and from generations, but now is made manifest to his saints: To whom God would make known what is the riches of the glory of this mystery among the Gentiles; which is Christ in you, the hope of glory: Whom we preach, warning every man, and teaching every man in all wisdom; that we may present every man perfect in Christ Jesus. Colossians 1:26–28.
Yog yog tej yam tsis meej no, uas tau muab zais cia txij puag thaum ub thiab txij ntau tiam neeg los, nim no twb raug qhia tawm rau Nws cov neeg dawb huv lawm: rau cov uas Vajtswv xav kom paub tias, ntawm cov Lwm Haiv Neeg, qhov kev nplua nuj ntawm lub yeeb koob ntawm tej yam tsis meej no yog dab tsi; uas yog Khetos nyob hauv nej, txoj kev cia siab ntawm lub yeeb koob: Tus uas peb tshaj tawm, ceeb toom rau txhua tus neeg, thiab qhia txhua tus neeg hauv txhua yam kev txawj ntse; xwv kom peb yuav nthuav txhua tus neeg kom tiav txhij nyob hauv Khetos Yexus. Khaulauxais 1:26–28.
The one hundred and forty-four thousand are represented as a group of people who have came out of a “captivity”. The captivity that is directly represented in the book of Revelation is the captivity of being dead in the street for three and a half days, as represented in Revelation chapter eleven. The captivity of a symbolic death is representing the “seven times” of Leviticus twenty-six, and that captivity requires the manifestation of repentance, as illustrated by Daniel’s prayer, in chapter nine.
Ib puas plaub caug plaub txhiab tus raug sawv cev ua ib pab neeg uas tau tawm hauv ib txoj “kev poob cev qhev.” Kev poob cev qhev uas raug sawv cev ncaj qha hauv phau Ntawv Qhia Tshwm yog txoj kev poob cev qhev ntawm kev tuag pw hauv txoj kev tau peb hnub ib nrab, raws li raug sawv cev hauv Qhia Tshwm tshooj kaum ib. Txoj kev poob cev qhev ntawm ib txoj kev tuag uas yog cim no yog sawv cev rau “xya lub sij hawm” ntawm Leviticus nees nkaum rau, thiab txoj kev poob cev qhev ntawd yuav tsum muaj kev tshwm sim ntawm kev hloov siab lees txim, raws li tau muab ua piv txwv los ntawm Daniyees tej lus thov hauv tshooj cuaj.
When the dead dry bones are brought back to life, they are immediately lifted up as an “ensign”. In death they were without Christ within them, the hope of glory. Part of their required repentance was their acknowledgment that they had walked contrary to God, and that God had walked contrary to them. When they meet the requirements prophetically identified, Christ then “comes suddenly to His temple”, and the “experience” is attained that is needed in order to be a member of the ensign that is then lifted up.
Thaum cov pob txha qhuav uas tuag lawm raug coj rov los muaj sia, tam sim ntawd lawv raug tsa kom siab ua ib lub “ensign”. Thaum lawv tseem nyob hauv txoj kev tuag, lawv tsis muaj Khetos nyob hauv lawv, uas yog txoj kev cia siab ntawm lub yeeb koob. Ib feem ntawm lawv txoj kev hloov siab lees txim uas yuav tsum muaj yog lawv qhov lees paub tias lawv tau taug kev tawm tsam Vajtswv, thiab tias Vajtswv kuj tau taug kev tawm tsam lawv. Thaum lawv ua tau raws li cov uas raug txheeb qhia raws li yaj saub txoj hau kev, Khetos mam li “los dheev rau Nws lub tuam tsev”, thiab qhov “kev paub dhau los” uas yuav tsum muaj thiaj li mus ua tau ib tug tswv cuab ntawm lub ensign uas thaum ntawd raug tsa kom siab, thiaj li raug txais tau.
The “experience” that is illustrated when the two charts are brought together, is accomplished by the final work of Christ in the heavenly sanctuary. That “experience” is represented by the “mareh” vision, which is the vision of “the appearance”. The “message” that is needed is the “chazon” vision, of prophetic history. That “message” is identified as the message of God’s impending judgment upon a rebellious world that is brought about by Islam of the third Woe.
Qhov “kev paub dhau los” uas raug piav qhia thaum ob daim ntawv qhia raug coj los sib koom ua ke, raug ua kom tiav los ntawm txoj hauj lwm kawg nkaus ntawm Khetos hauv lub chaw dawb huv saum ntuj ceeb tsheej. Qhov “kev paub dhau los” ntawd raug sawv cev los ntawm kev yog toog “mareh”, uas yog kev yog toog ntawm “qhov kev tshwm sim.” “Txoj xov” uas yuav tsum muaj yog kev yog toog “chazon”, ntawm keeb kwm yaj saub. “Txoj xov” ntawd raug txheeb tias yog Vajtswv txoj xov hais txog Nws txoj kev txiav txim uas tab tom yuav los rau saum ib lub ntiaj teb uas ntxeev siab, uas raug coj los txog los ntawm Islam ntawm Kev Txom Nyem thib peb.
In 1856, the Lord sought to finish the rebuilding of spiritual Jerusalem in Adventism. Under the arrival of the three angels from 1798 unto 1844, the Millerite temple had been built upon the foundations, represented as “jewels” in Miller’s dream, as represented by the prophetic truths on the two pioneer charts (1843 and 1850) that fulfilled Habakkuk chapter two. He then led His people to erect the wall of His seventh-day Sabbath law, and returned them to the “old paths” of ancient Israel to finish the work of the “street to walk in”. BUT, the old path included a doctrine, a prophecy, that was designed to test and separate them. In 1863, Adventism failed the test of the “seven times”, and began to wander in the wilderness of Laodicea.
Xyoo 1856, tus Tswv nrhiav kom ua kom tiav txoj kev txhim kho dua tshiab ntawm Yeluxalees sab ntsuj plig hauv txoj kev ntseeg Adventism. Nyob hauv qab txoj kev los txog ntawm peb tug tim tswv txij xyoo 1798 mus txog 1844, lub tuam tsev Millerite tau raug tsa saum cov hauv paus, raug sawv cev ua “cov pob zeb muaj nqis” hauv Miller zaj npau suav, raws li cov yaj saub qhov tseeb saum ob daim ntawv qhia pioneer (1843 thiab 1850) uas tau ua kom tiav Habakkuk tshooj ob. Ces Nws tau coj Nws haiv neeg los tsa phab ntsa ntawm Nws txoj kevcai Hnub Xya Xanpataus, thiab coj lawv rov qab mus rau “tej qub kev” ntawm cov Yixayee thaum ub kom ua kom tiav txoj hauj lwm ntawm “txoj kev uas yuav taug hauv”. TAB SIS, txoj qub kev ntawd muaj ib zaj lus qhuab qhia, ib zaj lus faj lem, uas raug npaj cia los sim thiab cais lawv. Xyoo 1863, Adventism swb qhov kev sim ntawm “xya lub sijhawm,” thiab pib mus ncig ua neeg poob tebchaws hauv roob moj sab qhua ntawm Laodicea.
October 22, 1844, typifies the soon-coming Sunday law, and at the Sunday law the work will be accomplished represented by the forty-nine years of finishing the street and wall in troublous times, as identified by Daniel.
Lub Kaum Hli ntuj 22, 1844, yog ib yam uas piv txog txoj cai Hnub Caiv yav tom ntej uas tab tom yuav los sai, thiab thaum txog txoj cai Hnub Caiv, txoj hauj lwm uas plaub caug cuaj xyoos ntawm kev ua kom tiav txoj kev thiab ntsa loog hauv tej lub sijhawm muaj kev ntxhov siab sawv cev rau ntawd yuav raug ua kom tiav, raws li Daniel tau qhia tseg.
Know therefore and understand, that from the going forth of the commandment to restore and to build Jerusalem unto the Messiah the Prince shall be seven weeks, and threescore and two weeks: the street shall be built again, and the wall, even in troublous times. Daniel 9:25.
Vim li no paub thiab nkag siab tias, txij thaum lo lus txib kom kho dua thiab txhim tsa Yeluxalees tawm mus txog rau tus Mexiyas, tus Tub Vaj Ntxwv, yuav muaj xya lub limtiam thiab rau caum ob lub limtiam; txoj kev yuav raug txhim dua, thiab phab ntsa kuj yuav raug txhim dua, txawm yog nyob rau lub sijhawm muaj kev kub ntxhov los xij. Daniel 9:25.
All the prophets agree with one another, and the “troublous times” of Daniel is also identified in the passage from Early Writings which we have been considering.
Tag nrho cov yaj saub sawv daws sib haum xeeb rau ib leeg, thiab “lub sijhawm kev txom nyem” hauv Daniel kuj raug qhia meej ib yam hauv nqe lus ntawm Early Writings uas peb tau tab tom xav txog.
“At that time, while the work of salvation is closing, trouble will be coming on the earth, and the nations will be angry, yet held in check so as not to prevent the work of the third angel. At that time the ‘latter rain,’ or refreshing from the presence of the Lord, will come, to give power to the loud voice of the third angel, and prepare the saints to stand in the period when the seven last plagues shall be poured out.” Early Writings, 85.
“Lub sij hawm ntawd, thaum txoj hauj lwm ntawm txoj kev cawm seej tab tom xaus, kev txom nyem yuav los txog saum lub ntiaj teb no, thiab tej haiv neeg yuav npau taws, los tseem raug tuav cia kom txhob txwv txoj hauj lwm ntawm tus tim tswv thib peb. Lub sij hawm ntawd ‘nag tom qab,’ los yog kev ua kom rov qab muaj zog tshiab uas los ntawm tus Tswv lub xub ntiag, yuav los txog, kom pub hwj chim rau lub suab nrov ncha ntawm tus tim tswv thib peb, thiab npaj cov neeg dawb huv kom sawv taus nyob rau lub caij uas xya lub txim phem kawg yuav raug muab hliv tawm.” Early Writings, 85.
We will continue this study in the next article.
Peb yuav txuas ntxiv txoj kev kawm no hauv zaj lus tom ntej.
“Just as long as those who profess the truth are serving Satan, his hellish shadow will cut off their views of God and heaven. They will be as those who have lost their first love. They cannot view eternal realities. That which God has prepared for us is represented in Zechariah, chapters 3 and 4, and 4:12–14: ‘And I answered again, and said unto him, What be these two olive branches which through the two golden pipes empty the golden oil out of themselves? And he answered me and said, Knowest thou not what these be? And I said, No, my Lord. Then said he, These are the two anointed ones, that stand by the Lord of the whole earth.’
“Tsuav yog ntev npaum li cov uas lees hais tias lawv tuav qhov tseeb tseem tab tom ua haujlwm rau Xatas, nws tus duab ntxoov ntxoo phem uas tawm hauv ntuj txiag teb tsaus yuav thaiv lawv txoj kev pom txog Vajtswv thiab saum ntuj ceeb tsheej. Lawv yuav zoo ib yam li cov uas tau plam lawv txoj kev hlub thawj zaug lawm. Lawv tsis tuaj yeem pom tej yam tseeb uas nyob mus ib txhis. Yam uas Vajtswv tau npaj tseg rau peb ntawd raug sawv cev nyob hauv Xakhaliyas, tshooj 3 thiab 4, thiab 4:12–14: ‘Thiab kuv rov teb dua, thiab hais rau nws tias, Ob ceg ntoo txiv aulib no yog dab tsi, uas dhau ntawm ob lub yeeb nkab kub nchuav cov roj kub tawm ntawm lawv tus kheej? Thiab nws teb kuv thiab hais tias, Koj tsis paub tias tej no yog dab tsi los? Thiab kuv hais tias, Tsis paub, kuv tus Tswv. Ces nws hais tias, Cov no yog ob tug uas raug pleev roj, uas sawv ntawm tus Tswv ntawm tag nrho lub ntiajteb.’”
“The Lord is full of resources. He has no lack of facilities. It is because of our lack of faith, our earthliness, our cheap talk, our unbelief, manifested in our conversation, that dark shadows gather about us. Christ is not revealed in word or character as the One altogether lovely, and the chiefest among ten thousand. When the soul is content to lift itself up unto vanity, the Spirit of the Lord can do little for it. Our shortsighted vision beholds the shadow, but cannot see the glory beyond. 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.
“Tus Tswv muaj txhua yam peev txheej puv npo. Nws tsis muaj ib qho tsis txaus ntawm tej cuab yeej thiab kev npaj tseg. Yog vim peb txoj kev ntseeg tsis txaus, peb txoj kev nyob raws ntiajteb, peb tej lus pheej yig, peb txoj kev tsis ntseeg, uas tshwm tawm hauv peb tej lus sib tham, ces tej duab ntxoov tsaus txawm tuaj sib sau nyob puag ncig peb. Khetos tsis raug nthuav tawm hauv lo lus lossis hauv tus cwj pwm raws li Tus uas zoo tsim nyog hlub tshaj txhua tus, thiab yog tus thawj tshaj ib vam leej. Thaum tus ntsuj plig txaus siab tsa nws tus kheej mus rau yam tsis muaj nqis, tus Ntsuj Plig ntawm tus Tswv ua tau tsawg heev rau nws. Peb txoj kev pom uas luv deb tsuas pom tus duab ntxoov ntxoo xwb, tiamsis tsis pom lub yeeb koob uas nyob tom qab ntawd. Cov timtswv tab tom tuav plaub cua, uas raug sawv cev ua ib tug nees npau taws nrhiav kev yuav ntais dim thiab khiav hla saum npoo ntawm tag nrho lub ntiajteb, nqa kev puas tsuaj thiab kev tuag raws nws txoj kev hla mus.”
“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 kiag ntawm lub ntiajteb uas nyob mus ib txhis? Peb puas yuav qaug zog, txias, thiab tuag lawm? Au, thov kom peb muaj tus Ntsuj Plig thiab pa ntawm Vajtswv hauv peb tej pawg ntseeg, uas tau tshuab rau hauv Nws haiv neeg, xwv kom lawv sawv tau ntsug ntawm lawv ko taw thiab muaj sia nyob. Peb yuav tsum pom tias txoj kev nqaim, thiab lub rooj vag kuj nqaim thiab. Tiamsis thaum peb hla dhau lub rooj vag nqaim ntawd lawm, nws qhov dav tsis muaj ciam kawg li.” Manuscript Releases, volume 20, 217.