I have reached the point in this introduction to the book of Joel to briefly summarize some of the points from the first eight articles and identify what we should expect from the book of Joel now that we take it up more directly, and then of course what does that have to do with the battles of Raphia and Panium of Daniel 11:11–16?

Kuv twb los txog ntu no hauv zaj lus qhib rau phau ntawv Yauxe‑es uas yuav sau luv luv xaus qee cov ntsiab lus hauv yim zaj tshooj thawj, thiab qhia kom meej tias peb yuav tsum cia siab dab tsi ntawm phau ntawv Yauxe‑es tam sim no uas peb tab tom coj los tshuaj xyuas ncaj qha dua, thiab ces yeej tseem muaj lo lus nug tias qhov ntawd muaj feem dab tsi rau cov tsov rog ntawm Raphia thiab Panium hauv Daniyee 11:11–16?

We have placed an emphasis upon the song of the vineyard for “experience” is represented by a “song” prophetically. One of the characteristics of the one hundred and forty-four thousand as they sing the song of Moses and the Lamb, which is simply John’s way to represent Isaiah’s vineyard song. Every major prophet begins their books with condemnations against Israel for their rebellion, or you could say that every major prophet first sings the song of the vineyard. I contend that Joel’s song of the vineyard in chapter one is one of the most important revelations about the vineyard song. I could not say if I am correct or not, but the reason I am of this conviction is the prophetic connections that are symbolically represented in the book of Joel appear to be a key, or perhaps an axle for several spokes. Joel’s testimony not only connects with the other parallel lines, but it seems to set a point of reference, especially through the symbolism of the vineyard being destroyed in chapter one, and the next two chapters identifying both the image of the beast testing time in the United States and also the image of the beast testing time for the world. And it is all set within the context of a vineyard, and a vineyard isn’t a living vineyard—if it gets no rain.

Peb tau hais tshwj xeeb txog zaj nkauj ntawm lub vaj txiv hmab, rau qhov “kev paub dhau los” raug sawv cev los ntawm ib “zaj nkauj” raws li yaj saub txoj kev qhia. Ib yam cim ntawm ib puas plaub caug plaub txhiab leej yog thaum lawv hu zaj nkauj ntawm Mauxes thiab tus Menyuam Yaj, uas tsuas yog Yauhas txoj kev hais los sawv cev rau Yaxayas zaj nkauj ntawm lub vaj txiv hmab xwb. Txhua tus yaj saub loj pib lawv tej phau ntawv nrog kev rau txim tawm tsam cov Yixayee rau lawv txoj kev ntxeev siab, los yog koj kuj yuav hais tau tias txhua tus yaj saub loj xub hu zaj nkauj ntawm lub vaj txiv hmab ua ntej. Kuv hais tseg tias Yau‑ees zaj nkauj ntawm lub vaj txiv hmab nyob hauv tshooj ib yog ib qho kev tshwm sim tseem ceeb tshaj plaws txog zaj nkauj ntawm lub vaj txiv hmab. Kuv tsis tuaj yeem hais tau tias kuv yog lawm los tsis yog, tiam sis qhov uas kuv muaj txoj kev ntseeg ruaj no yog vim cov kev sib txuas yaj saub uas raug sawv cev raws li cim nyob hauv phau Yau‑ees zoo li yog ib tug yuam sij, los sis tej zaum yog ib lub qag rau ntau ceg log. Yau‑ees zaj lus tim khawv tsis yog tsuas txuas nrog lwm cov kab uas sib luag xwb, tiam sis zoo li nws tsa ib qho chaw siv los txheeb, tshwj xeeb tshaj yog los ntawm lub cim ntawm lub vaj txiv hmab raug rhuav tshem hauv tshooj ib, thiab ob tshooj tom ntej no qhia ob qho tib si txog daim duab ntawm tsiaj qus lub sij hawm sim nyob hauv Tebchaws Meskas thiab kuj tseem hais txog daim duab ntawm tsiaj qus lub sij hawm sim rau tag nrho lub ntiaj teb. Thiab txhua yam no raug teem cia nyob hauv lub ntsiab lus ntawm ib lub vaj txiv hmab, thiab ib lub vaj txiv hmab tsis yog ib lub vaj txiv hmab muaj sia—yog nws tsis tau nag.

We have also placed an emphasis on the prophetic period that is represented by the symbol of “how long?” I felt the necessity of reminding us of this previously established principle about “how long” to put an emphasis upon the “capstone” that was, and is also the foundation and corner stone. The final full development of the Midnight Cry message that is now under way is the “capstone.” Based upon the foundations that capstone is Miller’s jewels shining ten times brighter than in the beginning.

Peb kuj tau tso ib qho kev hais tshwj xeeb rau lub sijhawm cev Vajtswv lus uas raug sawv cev los ntawm lub cim “ntev li cas?” Kuv hnov tias tsim nyog yuav tsum nco peb txog txoj cai uas twb tau tsim tseg ua ntej no hais txog “ntev li cas” kom muab ib qho kev hais tshwj xeeb rau “lub pob zeb saum toj kawg nkaus” uas yav tas los yog, thiab nim no kuj yog, lub hauv paus thiab lub pob zeb kaum. Kev nthuav dav puv npo kawg nkaus ntawm txoj xov Midnight Cry uas tam sim no tab tom mus tom ntej no yog “lub pob zeb saum toj kawg nkaus.” Raws li tej hauv paus ntawd, lub pob zeb saum toj kawg nkaus yog Miller cov hniav nyiaj hniav kub uas ci kaj kaum npaug tshaj li thaum pib.

Based upon God’s “marvelous works” the capstone is when His people transition from a Laodicean experience unto a Philadelphian experience, which is when those people become the 8th that is of the 7 and also when they transition from the church militant to the church triumphant. This transition is the capstone. The transition is accomplished when God’s people hear and see the “capstone” message and it is marvelous in their eyes. The capstone message is the climax for it brings together all of the symbolic “capstone” truths together. The message of “seven times” was Miller’s foundation stone, and it was to be the Millerite capstone. Pentecost was the capstone to the Pentecostal season, just as was the Midnight Cry the capstone of the Millerite movement of the first and second angels.

Raws li Vajtswv tej “haujlwm uas zoo kawg nkaus,” lub pob zeb saum ncov yog thaum Nws haiv neeg hloov ntawm kev paub Laodicea mus rau kev paub Philadelphia, uas yog thaum cov neeg ntawd los ua tus 8 uas yog ntawm tus 7 thiab kuj yog thaum lawv hloov ntawm pawg ntseeg tub rog mus rau pawg ntseeg yeej kov yeej. Qhov kev hloov no yog lub pob zeb saum ncov. Qhov kev hloov no raug ua tiav thaum Vajtswv haiv neeg hnov thiab pom zaj lus “pob zeb saum ncov” thiab nws zoo kawg nkaus hauv lawv qhov muag. Zaj lus pob zeb saum ncov yog qhov ncov siab tshaj plaws rau qhov nws coj txhua yam tseeb piv txwv txog “pob zeb saum ncov” los sib koom ua ke. Zaj lus ntawm “xya sij hawm” yog Miller lub pob zeb hauv paus, thiab nws yuav tsum yog lub pob zeb saum ncov ntawm cov Millerite. Pentecost yog lub pob zeb saum ncov rau lub caij Pentecostal, ib yam li Midnight Cry kuj yog lub pob zeb saum ncov ntawm kev txav Millerite ntawm thawj thiab tus tim tswv thib ob.

As the climax or capstone of the 46-year period in which Christ built the Millerite temple of the first and second angels, the capstone was to become the foundation stone for Christ’s work of building the temple of the one hundred and forty-four thousand. That foundation stone was set up in 1844 as the light to lighten the path to heaven, and for this reason God’s people at the end of the world are to return to the “old paths” in order to find rest. If and when they return to the pioneer history of the Millerites, they find that the message of the Midnight Cry was the climax of the foundational history. The Midnight Cry was a manifestation of the outpouring of the Holy Spirit. When a soul returns to the “old paths” and finds the “bright light” that was set up at the beginning or foundational point of the path he finds the Midnight Cry, which Jeremiah identifies as “rest.”

Raws li lub ncov kawg los yog lub pob zeb hau saum kawg ntawm lub sijhawm 46 xyoos uas Khetos tau txhim tsa lub tuam tsev Millerite ntawm thawj tus timtswv thiab tus timtswv thib ob, lub pob zeb hau saum kawg ntawd yuav tsum los ua lub pob zeb hauv paus rau Khetos tes haujlwm ntawm kev txhim tsa lub tuam tsev ntawm ib puas plaub caug plaub txhiab leej. Lub pob zeb hauv paus ntawd tau raug tsa cia rau xyoo 1844 ua qhov pom kev ci ntsa iab txoj kev mus saum ntuj, thiab vim li no Vajtswv haiv neeg nyob rau thaum kawg ntawm lub ntiajteb no yuav tsum rov qab mus rau “txojkev qub” kom thiaj pom tau kev so. Yog lawv rov qab mus rau keeb kwm thawjcoj ntawm cov Millerites, lawv yuav pom tias zaj lus tshaj tawm ntawm Midnight Cry yog lub ncov kawg ntawm keeb kwm hauv paus ntawd. Midnight Cry yog ib qho kev tshwm sim ntawm kev ntws tawm ntawm Vaj Ntsuj Plig Dawb Huv. Thaum ib tug ntsuj plig rov qab mus rau “txojkev qub” thiab pom qhov “pom kev ci ntsa iab” uas tau raug tsa cia rau thaum pib los yog ntawm qhov chaw hauv paus ntawm txojkev, nws pom Midnight Cry, uas Yelemis qhia tias yog “kev so.”

“They had a bright light set up behind them at the beginning of the path, which an angel told me was the ‘midnight cry.’ This light shone all along the path, and gave light for their feet, so that they might not stumble.

“Lawv muaj ib lub teeb ci ntsa iab tsa rau tom qab lawv ntawm qhov pib ntawm txoj kev, uas ib tug tim tswv tau hais rau kuv tias yog ‘lub suab qw thaum ib tag hmo.’ Lub teeb no ci mus raws txhua seem ntawm txoj kev, thiab muab qhov kaj rau lawv ko taw, kom lawv txhob dawm.”

“If they kept their eyes fixed on Jesus, who was just before them, leading them to the city, they were safe. But soon some grew weary, and said the city was a great way off, and they expected to have entered it before. Then Jesus would encourage them by raising His glorious right arm, and from His arm came a light which waved over the advent band, and they shouted ‘Alleluia!’ Others rashly denied the light behind them, and said that it was not God that had led them out so far. The light behind them went out, leaving their feet in perfect darkness, and they stumbled and lost sight of the mark and of Jesus, and fell off the path down into the dark and wicked world below.” Christian Experience and Teachings of Ellen G. White, 57.

“Yog lawv khaws lawv ob lub qhov muag ntsia ruaj nreb rau saum Yexus, tus uas nyob ncaj qha rau tom hauv ntej ntawm lawv, coj lawv mus rau hauv lub nroog, lawv thiaj nyob nyab xeeb. Tiamsis tsis ntev tom qab ntawd, ib txhia pib nkees heev, thiab hais tias lub nroog tseem nyob deb heev, thiab lawv twb cia siab tias yuav tau nkag mus rau hauv ntawd ua ntej lawm. Ces Yexus txhawb lawv lub siab los ntawm kev tsa Nws txhais npab xis uas muaj hwjchim ci ntsa iab, thiab ntawm Nws txhais npab ntawd muaj ib txoj kev kaj uas yoj hla saum pab neeg Advent, ces lawv qw hais tias, ‘Aleluyas!’ Lwm tus ho txhob txwm tsis lees paub txoj kev kaj uas nyob tom qab lawv, thiab hais tias tsis yog Vajtswv uas tau coj lawv tawm mus deb npaum no. Txoj kev kaj uas nyob tom qab lawv thiaj tuag ntais lawm, cia lawv ob txhais ko taw nyob hauv kev tsaus ntuj nti tag nrho, thiab lawv txawm dawm, plam tsis pom lub cim thiab Yexus lawm, thiab poob tawm ntawm txojkev nqes mus rau hauv lub ntiajteb tsaus ntuj thiab phem uas nyob hauv qab no.” Christian Experience and Teachings of Ellen G. White, 57.

The capstone of Millerite history is the foundation stone for the history of the one hundred and forty-four thousand. From the beginning of the three angels in 1798 until the church triumphant is raised up in fulfillment of cleansing of the sanctuary at the Sunday law the path is illuminated with the message of the Midnight Cry, for the parable is about Adventism, and how God raises up a people to perfectly reflect His character as probation closes for mankind during the Sunday law crisis.

Lub pob zeb taub hau kawg ntawm keeb kwm Millerite yog lub pob zeb puag rau keeb kwm ntawm ib puas plaub caug plaub txhiab leej. Txij thaum pib ntawm peb tug tim tswv hauv xyoo 1798 mus txog thaum pawg ntseeg yeej txiaj ntsig raug tsa sawv los raws li kev ua tiav ntawm kev ntxuav lub tuam tsev dawb huv thaum txoj cai Sunday los txog, txoj kev ntawd raug ci pom los ntawm zaj lus ntawm Kev Quaj Nruab Nrab Hmo Ntuj, rau qhov zaj lus piv txwv no yog hais txog Adventism, thiab hais txog yam uas Vajtswv tsa ib haiv neeg sawv los kom thiaj li qhia tau meej kawg nkaus txog Nws tus yam ntxwv thaum lub sijhawm probation kaw rau noob neej nyob rau hauv kev kub ntxhov ntawm txoj cai Sunday.

On the path, Jesus is leading and He continues to lighten the path by raising His glorious right arm. There is therefore a bright light at the beginning of the path and a bright light leading to the end of the path. Jesus as Alpha and Omega illustrates the end with the beginning, so the light at both ends of the path is the message of the Midnight Cry.

Ntawm txojkev ntawd, Yexus yog tus coj, thiab Nws tseem ci kom txojkev kaj los ntawm kev tsa Nws txhais tes xis uas muaj hwjchim ci ntsa iab. Yog li ntawd, muaj ib lub teeb ci ntsa iab nyob ntawm qhov pib ntawm txojkev thiab ib lub teeb ci ntsa iab coj mus txog qhov kawg ntawm txojkev. Yexus uas yog Alpha thiab Omega qhia qhov kawg nrog qhov pib, yog li ntawd lub teeb nyob ntawm ob qho kawg ntawm txojkev yog zaj xov ntawm Kev Quaj Thaum Ib Tag Hmo.

The first angel arrived in 1798 and announced that the hour of His judgment had arrived, “Saying … the hour of his judgment is come.” The hour of judgment came in 1798 and when it began the marriage between Christ and His new bride—Philadelphian Millerite Adventism began. Christ was to be married on October 22, 1844 and from 1798 to 1844 the bride was made ready. The bride was Philadelphian, for there was no condemnation upon Christ’s bride, for she made herself ready—she was pure. The announcement of the judgment is the announcement of the marriage at the beginning in 1798 that arrived at the end in 1844.

Tus tim tswv thawj zaug los txog rau xyoo 1798 thiab tshaj tawm tias lub sijhawm ntawm Nws txoj kev txiav txim twb los txog lawm, “Hais tias … lub sijhawm ntawm nws txoj kev txiav txim twb los txog lawm.” Lub sijhawm ntawm txoj kev txiav txim los txog rau xyoo 1798, thiab thaum nws pib, txoj kev sib yuav ntawm Khetos thiab Nws tus nkauj nyab tshiab—Philadelphian Millerite Adventism—kuj pib tib lub sijhawm. Khetos yuav raug yuav txij nkawm rau hnub Kaum Hli 22, 1844, thiab txij xyoo 1798 mus txog 1844 tus nkauj nyab raug npaj kom txhij. Tus nkauj nyab yog Philadelphian, rau qhov tsis muaj ib qho kev rau txim saum Khetos tus nkauj nyab li, vim nws tau npaj nws tus kheej kom txhij—nws yog tus dawb huv. Kev tshaj tawm txog txoj kev txiav txim yog kev tshaj tawm txog txoj kev sib yuav thaum pib rau xyoo 1798 uas los txog rau qhov kawg rau xyoo 1844.

The foundational light and the capstone light for the Millerite movement was the message announcing the marriage—the message of the Midnight Cry. The Midnight Cry was the foundation and capstone of the history of the first and second angels as well as Millerite history and the capstone of Millerite history is the foundation stone of the history of the one hundred and forty-four thousand as well as being the capstone. The temple construction is finished when the capstone is placed and the work of placing that final “marvelous” stone began in July 2023.

Lub teeb uas yog lub hauv paus thiab lub teeb uas yog lub pob zeb taub hau rau kev txav ntawm cov Millerite yog txoj xov uas tshaj tawm txog txoj kev sib yuav—txoj xov ntawm Midnighth Cry. Midnighth Cry yog lub hauv paus thiab lub pob zeb taub hau ntawm keeb kwm ntawm thawj thiab tus tim tswv thib ob ib yam li keeb kwm Millerite, thiab lub pob zeb taub hau ntawm keeb kwm Millerite yog lub pob zeb hauv paus ntawm keeb kwm ntawm ib puas plaub caug plaub txhiab tus, tib lub sijhawm kuj yog lub pob zeb taub hau thiab. Kev tsim lub tuam tsev tiav lawm thaum muab lub pob zeb taub hau tso rau nws qhov chaw, thiab txoj hauj lwm ntawm kev tso lub pob zeb “zoo kawg nkaus” kawg ntawd tau pib thaum Lub Xya Hli 2023.

There are various prophetic fulfillments that will make up the capstone, but the capstone also represents the climax of a message. Pentecost was the capstone of the message of the Pentecostal season, just as the light of the “seven times” that came through the pen of Hiram Edson in 1856, was the intended capstone to Miller’s message, for the first foundational truth Miller discovered was the “seven times.” In 1856, rejecting the new light of the capstone truth equated to choosing to die in the wilderness of Laodicea, as ancient Israel had done over a forty-year period. This identifies July of 2023 as 1856, the turning point from Philadelphia to Laodicea in Millerite history and the reversal from Laodicea unto Philadelphia in the history of the one hundred and forty-four thousand. Christ did not marry an impure woman in 1844, for she was Philadelphian and He will marry a bride from Philadelphia at the Sunday law. But first she must make herself ready. Are you ready?

Muaj ntau yam kev ua tiav ntawm tej lus faj lem uas yuav los ua lub pob zeb taub hau xaus, tiam sis lub pob zeb taub hau xaus kuj sawv cev rau qhov ncov kawg ntawm ib txoj xov. Hnub Peetekos yog lub pob zeb taub hau xaus ntawm txoj xov rau lub caij nyoog Peetekos, ib yam li qhov kaj ntawm “xya sij hawm” uas los ntawm Hiram Edson tus cwj mem hauv xyoo 1856, yog lub pob zeb taub hau xaus uas tau npaj tseg rau Miller txoj xov, rau qhov thawj qhov tseeb hauv paus uas Miller nrhiav tau yog “xya sij hawm.” Hauv xyoo 1856, kev tsis lees txais qhov kaj tshiab ntawm qhov tseeb lub pob zeb taub hau xaus yog sib npaug rau kev xaiv tuag hauv tebchaws moj sab qhua ntawm Laodicea, ib yam li Ixayees thaum ub tau ua nyob rau hauv ib lub sijhawm plaub caug xyoo. Qhov no qhia tias Lub Xya Hli xyoo 2023 yog 1856, yog lub chaw tig ntawm Philadelphia mus rau Laodicea hauv keeb kwm Millerite thiab yog kev tig rov qab ntawm Laodicea mus rau Philadelphia hauv keeb kwm ntawm ib puas plaub caug plaub txhiab leej. Khetos tsis tau yuav ib tug pojniam tsis huv hauv xyoo 1844, rau qhov nws yog Philadelphian, thiab Nws yuav yuav ib tug nkauj nyab ntawm Philadelphia thaum txog Sunday law. Tiamsis ua ntej ntawd nws yuav tsum npaj nws tus kheej kom txhij. Koj puas txhij lawm?

Fear not, little flock; for it is your Father’s good pleasure to give you the kingdom. Luke 12:32.

Tsis txhob ntshai, pab yaj me me; rau qhov nej Leej Txiv zoo siab muab lub nceeg vaj rau nej. Luka 12:32.

On October 22, 1844 the Lord married the bride He had made ready to follow Him into the history of the third angel, and all that the third angel represents, but by 1863 the history of the third angel was diverted into the wilderness of Laodicea. The history of 1844 unto 1863 represents the period of the third angel, thus providing an illustration of the foolish virgins in the time period of the sealing of the one hundred and forty-four thousand. The virgins are wheat and tares who are being separated by messages typified by angels—for it is the angels that do the work of separating.

Thaum lub Kaum Hli 22, 1844 tus Tswv tau yuav tus nkauj nyab uas Nws tau npaj kom txhij los raws Nws mus rau hauv keeb kwm ntawm tus tim tswv thib peb, thiab txhua yam uas tus tim tswv thib peb sawv cev rau; tiam sis txog xyoo 1863 keeb kwm ntawm tus tim tswv thib peb tau raug tig mus rau hauv roob moj sab qhua ntawm Laodicea. Keeb kwm txij xyoo 1844 mus txog 1863 sawv cev rau lub sijhawm ntawm tus tim tswv thib peb, yog li ntawd muab ib qho piv txwv txog cov nkauj xwb ruam nyob rau hauv lub sijhawm ntawm kev muab lub cim rau ib puas plaub caug plaub txhiab leej. Cov nkauj xwb yog nplej thiab txhauj uas tab tom raug cais tawm los ntawm tej lus tshaj tawm uas tau ua qauv los ntawm tej tim tswv—vim yog cov tim tswv uas ua tes haujlwm ntawm kev cais tawm.

“I then saw the third angel. Said my accompanying angel, ‘Fearful is his work. Awful is his mission. He is the angel that is to select the wheat from the tares, and seal, or bind, the wheat for the heavenly garner. These things should engross the whole mind, the whole attention.’” Early Writings, 119.

“Kuv thiaj pom tus timtswv thib peb. Tus timtswv uas nrog kuv hais tias, ‘Nws tes haujlwm txaus ntshai kawg. Nws txoj hauj lwm txaus ntshai heev. Nws yog tus timtswv uas yuav xaiv cov nplej tawm ntawm cov txhauv, thiab muab lub cim foob, lossis khi, rau cov nplej rau hauv lub tsev khaws qoob loo saum ntuj ceeb tsheej. Tej no yuav tsum txeeb tag nrho lub siab, tag nrho txoj kev mloog.’” Early Writings, 119.

The three angel’s messages of Revelation fourteen are the latter rain message that divides and binds the two classes.

Peb tus tim tswv lus ntawm Qhia Tshwm tshooj kaum plaub yog txoj lus nag tom qab uas cais thiab khi ob pab neeg ntawd.

“To John were opened scenes of deep and thrilling interest in the experience of the church. He saw the position, dangers, conflicts, and final deliverance of the people of God. He records the closing messages which are to ripen the harvest of the earth, either as sheaves for the heavenly garner or as fagots for the fires of destruction. Subjects of vast importance were revealed to him, especially for the last church, that those who should turn from error to truth might be instructed concerning the perils and conflicts before them. None need be in darkness in regard to what is coming upon the earth.” The Great Controversy, 341.

“Rau Yauhas tau qhib tej yam xwm txheej uas tob kawg thiab ua rau lub siab tshee hnyo hais txog txoj kev paub ntawm pawg ntseeg. Nws pom txoj hauj lwm, tej kev phom sij, tej kev tawm tsam, thiab txoj kev dim kawg ntawm Vajtswv haiv neeg. Nws sau tseg txog tej lus kawg uas yuav ua kom qoob loo hauv ntiajteb siav txhij, txawm yog ua tej pob nplej rau lub tsev txhab saum ntuj ceeb tsheej los yog ua tej nras ntoo rau hauv cov hluav taws rhuav tshem. Tej ntsiab lus uas muaj qhov tseem ceeb loj kawg tau muab tshwm rau nws, tshwj xeeb yog rau pawg ntseeg kawg, kom cov uas yuav tig ntawm kev yuam kev los rau qhov tseeb thiaj li tau kev qhia txog tej kev phom sij thiab tej kev tawm tsam uas nyob tom hauv ntej lawv. Tsis muaj leejtwg yuav tsum nyob hauv qhov tsaus ntuj txog yam uas tabtom yuav los rau saum ntiajteb.” The Great Controversy, 341.

It is “words of truth” which in this generation are “the closing messages which are to ripen the harvest,” and which separate the two classes. That work is also the work of the “dirt brush man” from Miller’s dream.

Lawv yog “cov lus ntawm qhov tseeb” uas nyob rau tiam no yog “cov lus xaus kawg uas yuav ua kom qoob loo siav txhij,” thiab uas cais ob pawg neeg ntawd tawm ntawm ib leeg. Tes haujlwm ntawd kuj yog tes haujlwm ntawm tus “txiv neej txhuam av” hauv Miller zaj npau suav.

“‘Whose fan is in His hand, and He will throughly purge His floor, and gather His wheat into the garner.’ Matthew 3:12. This was one of the times of purging. By the words of truth, the chaff was being separated from the wheat. Because they were too vain and self-righteous to receive reproof, too world-loving to accept a life of humility, many turned away from Jesus. Many are still doing the same thing. Souls are tested today as were those disciples in the synagogue at Capernaum. When truth is brought home to the heart, they see that their lives are not in accordance with the will of God. They see the need of an entire change in themselves; but they are not willing to take up the self-denying work. Therefore they are angry when their sins are discovered. They go away offended, even as the disciples left Jesus, murmuring, ‘This is an hard saying; who can hear it?’” The Desire of Ages, 392.

“‘Tus tus duav ntxuaj nplej nyob hauv Nws txhais tes, thiab Nws yuav ntxuav kom huv si Nws lub tshav ntaus nplej, thiab sau Nws cov nplej mog rau hauv lub tsev txhab.’ Mathais 3:12. Qhov no yog ib zaug ntawm lub sijhawm ntxuav kom dawb huv. Los ntawm tej lus tseeb, cov plhaub nplej tab tom raug cais tawm ntawm cov nplej mog. Vim lawv khav theeb dhau thiab xav tias lawv tus kheej ncaj ncees dhau los txais kev qhuab ntuas, hlub ntiajteb dhau los txais ib lub neej txo hwjchim, coob leej thiaj tig nraub qaum ntawm Yexus mus. Coob leej tseem tab tom ua ib yam nkaus no. Niaj hnub no cov ntsujplig raug sim ib yam li cov thwjtim ntawd hauv lub tsev sablaj hauv Khepaunajum. Thaum coj qhov tseeb los chob rau hauv lub siab, lawv pom tias lawv lub neej tsis phim Vajtswv lub siab nyiam. Lawv pom tias muaj qhov yuav tsum hloov tag nrho hauv lawv tus kheej; tiamsis lawv tsis kam ris txoj haujlwm uas yuav tsum tsis lees tus kheej. Yog li ntawd lawv npau taws thaum lawv tej kev txhaum raug nthuav tawm. Lawv thiaj mus lawm vim chim siab, ib yam li cov thwjtim tso Yexus tseg mus, yws hais tias, ‘Lo lus no nyuaj heev; leejtwg yuav mloog taus?’” The Desire of Ages, 392.

Beginning at the great disappointment of 1844 the waymarks and transactions through to 1863 represent the history of 9/11 unto the Sunday law. Why is 1844 9/11 you ask?

Pib txij thaum qhov kev poob siab loj xyoo 1844, cov cim taw tes thiab cov xwm txheej uas txuas mus txog xyoo 1863 sawv cev rau keeb kwm txij 9/11 mus txog txoj cai Sunday. Nej nug tias yog vim li cas 1844 thiaj yog 9/11?

Sister White’s writings are clear that the third angel arrived on October 22, 1844, but also arrived in 1888 which typifies 9/11. More importantly all the prophets isolate the very history of 9/11 unto the Sunday law, so it is not the testimony of two or three, but the united testimony of every witness from God’s Word that 9/11 to the Sunday law is the period where “the effect of every vision” is accomplished.

Cov lus sau tseg ntawm Muam White qhia meej tias tus timtswv ceebtsheej thib peb tau los txog rau hnub Lub Kaum Hli 22, 1844, tiam sis kuj tau los txog rau xyoo 1888 thiab, uas ua piv txwv txog 9/11. Qhov tseem ceeb tshaj ntawd yog tias txhua tus cev Vajtswv lus cais nqeeb kiag keeb kwm ntawm 9/11 mus txog rau txoj cai Hnub Caiv, yog li ntawd tsis yog tsuas yog zaj lus tim khawv ntawm ob lossis peb leeg xwb, tiamsis yog zaj lus tim khawv sib koom ua ib ntawm txhua tus tim khawv los ntawm Vajtswv Txojlus, tias txij 9/11 mus txog rau txoj cai Hnub Caiv yog lub sijhawm uas “qhov ua tiav ntawm txhua zaj yog toog pom” raug ua kom tiav.

The history of the third angel’s arrival and conclusion was from 1844 to 1863 and represents the period of God’s marvelous works from 9/11 unto the Sunday law. That history is also represented by 1840 to 1844, and in that line 1840 is the alpha and 1844 the omega. In the line of 1844 to 1863, 1844 is the alpha and 1863 is the omega. 1844 is both alpha and omega.

Keeb kwm ntawm tus tim tswv thib peb txoj kev tuaj txog thiab nws txoj kev xaus yog txij xyoo 1844 mus txog 1863, thiab sawv cev rau lub sijhawm ntawm Vajtswv tej haujlwm uas xav tsis thoob txij 9/11 mus txog rau txoj cai Hnub Caiv. Keeb kwm ntawd kuj raug sawv cev los ntawm 1840 mus txog 1844, thiab hauv txoj kab ntawd 1840 yog alpha thiab 1844 yog omega. Hauv txoj kab ntawm 1844 mus txog 1863, 1844 yog alpha thiab 1863 yog omega. Xyoo 1844 yog tib si alpha thiab omega.

The cross aligns with 1844, and the Alpha and Omega shed His blood at the cross. From 9/11 (1840) we find Revelation ten setting forth the history that begins with John eating the little book in 1840 and then the disappointment in his stomach in 1844. The eating is the beginning; the stomach marks the end. The last verse of chapter ten represents the history being repeated in the history of the one hundred and forty-four thousand.

Tus ntoo khaublig sib haum nrog xyoo 1844, thiab tus Alpha thiab Omega tau los ntshav rau saum tus ntoo khaublig. Pib ntawm 9/11 (1840) peb pom Tshwmsim tshooj kaum nthuav tawm zaj keeb kwm uas pib nrog Yauhas noj phau ntawv me ntawd hauv xyoo 1840, ces los txog qhov kev poob siab hauv nws plab hauv xyoo 1844. Kev noj yog qhov pib; lub plab qhia txog qhov kawg. Nqe kawg ntawm tshooj kaum sawv cev rau zaj keeb kwm ntawd raug rov ua dua hauv zaj keeb kwm ntawm ib puas plaub caug plaub txhiab leej.

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. And he said unto me, Thou must prophesy again before many peoples, and nations, and tongues, and kings. Revelation 10:10, 11.

Thiab kuv thiaj txais phau ntawv me ntawd tawm ntawm tus tim tswv txhais tes los, thiab noj tag nrho; nws qab zib hauv kuv lub qhov ncauj ib yam li zib ntab; tiam sis thaum kuv nyuam qhuav noj tas lawm, kuv lub plab txawm iab. Thiab nws hais rau kuv tias, Koj yuav tsum rov cev Vajtswv lus dua nyob rau ntawm ntau haiv neeg, thiab ntau lub tebchaws, thiab ntau yam lus, thiab ntau tus vajntxwv. Qhia Tshwm 10:10, 11.

Revelation chapter ten and Habakkuk chapter two represent two chapters that provide witness to the prophetic period of 1840 unto 1844. The history of 1844 unto 1863 begins at a waymark of disappointment, followed by a scattering that is followed by a gathering. In that period the prophetic history of Habakkuk’s two tables concludes when the second table was printed in 1849 and published abroad in 1850. The period of Habakkuk’s tables was from May of 1842 when the 1843 chart was published and the prophetic period ended where it began with the publication of one of Habakkuk’s two tables. The 1843 chart is the alpha and the 1850 chart is the omega.

Tshwmsim tshooj kaum thiab Hanpaku tshooj ob sawv cev rau ob tshooj uas ua tim khawv txog lub sij hawm cev Vajtswv lus txij xyoo 1840 mus txog xyoo 1844. Keeb kwm txij xyoo 1844 mus txog xyoo 1863 pib ntawm ib lub cim ciam teb ntawm kev chim siab kawg, tom qab ntawd muaj kev tawg khiav, uas tom qab ntawd raug ua raws los ntawm kev sib sau ua ke. Nyob hauv lub sij hawm ntawd, keeb kwm cev Vajtswv lus ntawm Hanpaku ob daim ntawv xaus thaum daim ntawv thib ob raug luam tawm xyoo 1849 thiab muab tshaj tawm mus rau txawv teb chaws xyoo 1850. Lub sij hawm ntawm Hanpaku cov ntawv ntawd yog txij lub Tsib Hlis xyoo 1842 thaum daim duab qhia xyoo 1843 raug luam tawm, thiab lub sij hawm cev Vajtswv lus ntawd xaus rau qhov chaw uas nws pib, nrog rau kev luam tawm ntawm ib daim ntawm Hanpaku ob daim ntawv. Daim duab qhia xyoo 1843 yog alpha, thiab daim duab qhia xyoo 1850 yog omega.

In 1856 Hiram Edson wrote a series of articles which took William Miller’s understanding of the “seven times” to a new level. Edson’s work was the omega of Miller’s work bringing Miller’s foundation truth to the position of a capstone which was intended to empower God’s people. Miller’s light on the “seven times” was the alpha and Edson’s light on the “seven times” was the omega.

Xyoo 1856 Hiram Edson tau sau ib pawg ntawv uas tau coj William Miller txoj kev to taub txog “xya lub sij hawm” mus txog ib theem tshiab. Edson txoj hauj lwm yog lub omega ntawm Miller txoj hauj lwm, nqa Miller qhov tseeb uas yog lub hauv paus mus rau txoj hauj lwm ntawm ib lub pob zeb saum taub hau, uas tau npaj tseg los txhawb Vajtswv haiv neeg. Miller qhov kaj txog “xya lub sij hawm” yog lub alpha, thiab Edson qhov kaj txog “xya lub sij hawm” yog lub omega.

In 1863 the movement changed into the church which would ultimately bring about a movement from its own body, the same way that the Millerites came from Protestants, and just as the disciples came out of Judaism to Christianity and just as Joshua and Caleb came from the former covenant people who were destined to die in the wilderness.

Xyoo 1863, txoj kev txav ntawd tau hloov los ua pawg ntseeg uas thaum kawg yuav ua rau muaj ib txoj kev txav tawm los ntawm nws tus kheej lub cev, ib yam li cov Millerites tau tawm los ntawm cov Protestant, thiab ib yam li cov thwjtim tau tawm hauv Judaism los rau Christianity, thiab ib yam li Yausua thiab Kalex tau tawm los ntawm cov neeg ntawm txoj kevcai qub uas raug teem tseg kom tuag rau hauv tebchaws moj sab qhua.

In the very same history, (1844 to 1863) the Republican horn of the earth beast is going through a parallel struggle that ultimately breaks out into the Civil War which all historians agree reached its midpoint in 1863 with Lincoln’s Emancipation Proclamation. Lincoln represents the first Republican president, who took the oath of Presidency following the worst Democratic President in history up to that point. He was later assassinated. All these prophetic characteristics and others are repeated with the last Republican president.

Hauv hauv tib keeb kwm ntawd, (1844 txog 1863) tus kub Republican ntawm tus tsiaj qus hauv ntiajteb tab tom hla ib txoj kev tawm tsam sib xws uas thaum kawg tawg los ua Tsov Rog Hauv Tebchaws, uas txhua tus kws keeb kwm pom zoo tias tau mus txog nws nruab nrab xyoo 1863 nrog Lincoln tsab ntawv tshaj tawm Emancipation Proclamation. Lincoln sawv cev rau thawj tus thawj tswj hwm Republican, uas tau cog lus txais txoj hauj lwm ua thawj tswj hwm tom qab tus thawj tswj hwm Democratic phem tshaj plaws hauv keeb kwm txog rau lub sijhawm ntawd. Tom qab ntawd nws raug tua. Tag nrho cov yam ntxwv yaj saub no thiab lwm yam ntxiv raug rov ua dua nrog tus thawj tswj hwm Republican kawg.

1844 unto 1863 included a scattering and gathering. 1863 represents the Sunday law, so the scattering that took place in 1844 is the only scattering until 1863 when the Laodicean Seventh-day Adventists were scattered unto the wilderness of Laodicea. 1844 produced a scattering and 1863 produced a scattering, thus witnessing to the fact that the history is an identified prophetic symbol, for it begins with an alpha scattering in 1844 and ends with an omega scattering in 1863. The first scattering arrived on July 18, 2020 and the final omega scattering is fulfilled at the Sunday law.

Txij xyoo 1844 mus txog 1863 muaj kev tawg khiav thiab kev sib sau. Xyoo 1863 sawv cev rau txoj cai Hnub Caiv, yog li ntawd kev tawg khiav uas tau tshwm sim xyoo 1844 yog tib qho kev tawg khiav nkaus xwb mus txog xyoo 1863, thaum cov Xya-Hnub Adventist Laodicean raug tawg khiav mus rau hauv roob moj sab qhua ntawm Laodicea. Xyoo 1844 ua rau muaj kev tawg khiav, thiab xyoo 1863 kuj ua rau muaj kev tawg khiav, yog li ua tim khawv rau qhov tseeb tias zaj keeb kwm no yog ib lub cim yaj saub uas twb raug txheeb lawm, vim nws pib nrog ib qho alpha kev tawg khiav xyoo 1844 thiab xaus nrog ib qho omega kev tawg khiav xyoo 1863. Thawj qhov kev tawg khiav tau los txog rau hnub tim 18 Lub Xya Hli, 2020, thiab qhov kawg omega kev tawg khiav yuav tiav thaum txog txoj cai Hnub Caiv.

“The time is coming when we shall be separated and scattered, and each one of us will have to stand without the privilege of communion with those of like precious faith; and how can you stand unless God is by your side, and you know that he is leading and guiding you?” Review and Herald, March 25, 1890.

“Lub sij hawm tab tom los txog thaum peb yuav raug cais tawm thiab tawg mus nyob ua tej pab nyias nyias, thiab peb txhua tus yuav tsum sawv ruaj tsis muaj txoj cai tau koom nrog cov uas muaj tib txoj kev ntseeg muaj nqis ib yam; thiab nej yuav sawv taus li cas yog tias Vajtswv tsis nyob ntawm nej ib sab, thiab nej paub tias nws yog tus coj thiab tus qhia kev rau nej?” Review and Herald, March 25, 1890.

Its not enough for God to stand “by your side,” you must also “know that he is leading and guiding you.” This fact is a subject of prophecy represented by the various phrases based upon when “ye shall know the Lord.”

Tsis txaus rau Vajtswv tsuas yog sawv “ntawm koj ib sab,” koj kuj yuav tsum “paub tias Nws tab tom coj thiab taw qhia koj.” Qhov tseeb no yog ib lub ntsiab lus ntawm tej lus faj lem uas raug sawv cev los ntawm ntau yam kab lus raws li lub sij hawm thaum “nej yuav paub tus Tswv.”

And ye shall eat in plenty, and be satisfied, and praise the name of the Lord your God, that hath dealt wondrously with you: and my people shall never be ashamed. And ye shall know that I am in the midst of Israel, and that I am the Lord your God, and none else: and my people shall never be ashamed. … So shall ye know that I am the Lord your God dwelling in Zion, my holy mountain: then shall Jerusalem be holy, and there shall no strangers pass through her any more. Joel 2:26, 27, 3:17.

Thiab nej yuav tau noj nplua mias, thiab yuav txaus siab hlo, thiab qhuas tus Tswv nej tus Vajtswv lub npe, tus uas tau ua tej yam hwjchim kawg nkaus rau nej: thiab kuv haiv neeg yuav tsis txaj muag ib txhis li. Thiab nej yuav paub tias kuv nyob hauv nruab nrab ntawm cov Ixayees, thiab tias kuv yog tus Tswv nej tus Vajtswv, tsis muaj lwm tus li: thiab kuv haiv neeg yuav tsis txaj muag ib txhis li. … Yog li nej thiaj yuav paub tias kuv yog tus Tswv nej tus Vajtswv nyob hauv Xi-oos, kuv lub roob dawb huv: ces Yeluxalees yuav dawb huv, thiab yuav tsis muaj neeg txawv teb chaws hla dhau hauv nws ntxiv lawm. Yo-ees 2:26, 27, 3:17.

When Jerusalem is holy, she is the church triumphant, for the church militant is defined is a church made up of wheat and tares, and when “no strangers pass through” “Jerusalem” “anymore” God’s people “shall know” “that he is leading and guiding.” They know, for they are those who have fulfilled the prayer of “seven times,” which includes confessing that God had not been leading you as a Laodicean, but when your change to a Philadelphian you will know “that he is leading and guiding” and that God is “in the midst of Israel.”

Thaum Yeluxalees yog dawb huv, nws yog pawg ntseeg uas muaj yeej lawm, vim pawg ntseeg uas tseem ua rog raug txhais tias yog ib pawg ntseeg uas muaj nplej thiab txhauv sib xyaw, thiab thaum “tsis muaj neeg txawv teb chaws hla mus ntxiv lawm” “Yeluxalees” “dua lawm” Vajtswv haiv neeg “yuav paub” “tias Nws tab tom coj thiab taw qhia.” Lawv paub, vim lawv yog cov uas tau ua kom tiav txoj kev thov Vajtswv ntawm “xya zaus,” uas suav nrog kev lees txim tias Vajtswv tsis tau coj koj thaum koj tseem yog ib tug Laodikees, tiam sis thaum koj hloov los ua ib tug Filadefia koj yuav paub “tias Nws tab tom coj thiab taw qhia” thiab tias Vajtswv yog “nyob hauv nruab nrab ntawm cov Ixayees.”

The alpha scattering (disappointment) of April 19 and the omega scattering (disappointment) of October 22 is marked by the first official publication after the great disappointment of October 22. Publishing is a prophetic marker in Millerite history and the prophetic history of the United States, so the first thing officially published after 1844 is a waymark of that history, and the waymark identifies a scattering.

Kev tawg khiav (kev poob siab) alpha ntawm lub Plaub Hlis 19 thiab kev tawg khiav (kev poob siab) omega ntawm lub Kaum Hlis 22 raug cim tseg los ntawm thawj phau ntawv tshaj tawm raug cai tom qab qhov kev poob siab loj ntawm lub Kaum Hlis 22. Kev luam tawm yog ib lub cim yaj saub hauv keeb kwm Millerite thiab hauv keeb kwm yaj saub ntawm Tebchaws Meskas, yog li ntawd yam thawj zaug uas raug tshaj tawm raws cai tom qab xyoo 1844 yog ib lub cim keeb kwm ntawd, thiab lub cim keeb kwm ntawd qhia txog ib txoj kev tawg khiav.

1847—The Remnant Scattered Abroad

1847—Cov Neeg seem uas tawg khiav mus nyob rau ntau qhov chaw

“A Word to the ‘Little Flock.’

“Ib Lo Lus Rau ‘Pab Tsiaj Me.’”

“The following articles were written for The Day-Dawn, which has been published at Canandaigua, New York, by O. R. L. Crosier. But as that paper is not now published, and as we do not know as it will be published again, it is thought best by some of us in Maine, to have them given in this form. I wish to call the attention of the ‘little flock’ to those things which will very soon take place on this earth. . . .

“Cov lus nram no tau raug sau tseg rau The Day-Dawn, uas tau raug luam tawm hauv Canandaigua, New York, los ntawm O. R. L. Crosier. Tiamsis vim daim ntawv ntawd tam sim no tsis raug luam tawm lawm, thiab vim peb tsis paub tias nws puas yuav raug luam tawm dua, muaj ib txhia ntawm peb nyob Maine xav tias zoo tshaj kom muab lawv tawm los ua hom no. Kuv xav hu kom ‘pab yaj me’ tig los saib tej yam no uas yuav tshwm sim sai heev rau saum lub ntiajteb no....”

“The reader will have observed that three communications from the pen of Mrs. E. G. White were included in A Word to the ‘Little Flock.’ . . .

“Tus neeg nyeem yuav tau pom lawm tias peb daim ntawv tshaj tawm los ntawm Mrs. E. G. White tus cwj mem tau raug suav nrog rau hauv A Word to the ‘Little Flock.’...”

“The second communication from Mrs. White, found on pages 14–18, is an account of her first vision under the title, To the Remnant Scattered Abroad. This was written December 20, 1845, as a personal letter to Enoch Jacobs, and was first published by the recipient in The Day-Star of January 24, 1846. Then on April 6, 1846, it was reprinted in broadside form by James White and H. S. Gurney. The statement as it appears in A Word to the ‘Little Flock,’ with the exception of minor editorial changes and added scripture references, is identical with the full account of the vision as first printed.” James White, A Word to the ‘Little Flock’, 25.

“Qhov kev sib txuas lus thib ob los ntawm Mrs. White, uas pom muaj nyob rau nplooj 14–18, yog ib zaj lus piav txog nws qhov yog toog pom thawj zaug nyob rau hauv lub npe, To the Remnant Scattered Abroad. Qhov no raug sau rau lub Kaum Ob Hlis tim 20, 1845, ua ib tsab ntawv ntiag tug rau Enoch Jacobs, thiab thawj zaug raug luam tawm los ntawm tus uas tau txais tsab ntawv ntawd hauv The Day-Star hnub Lub Ib Hlis tim 24, 1846. Tom qab ntawd, hnub Lub Plaub Hlis tim 6, 1846, nws raug rov luam tawm dua hauv daim ntawv broadside los ntawm James White thiab H. S. Gurney. Lo lus tshaj tawm ntawd raws li nws tshwm nyob rau hauv A Word to the ‘Little Flock,’ tsuas yog muaj qee qhov kev kho me me ntawm tus sau kho thiab muaj kev ntxiv cov nqe Vajlugkub siv los txheeb, ces nws yog tib yam nkaus nrog daim ntawv piav qhia tag nrho txog qhov yog toog pom raws li tau luam thawj zaug.” James White, A Word to the ‘Little Flock’, 25.

1844 marks the arrival of an angel and a disappointment. In 1845 the first vision is written and it is published in 1846. The first vision is to “the remnant scattered abroad.” I doubt that the unmarried teenage prophetess knew when she wrote out her first vision that a prophetic characteristic of the “remnant” is that the remnant would of prophetic necessity need to be “scattered abroad,” as one of the characteristics of the one hundred and forty-four thousand. In 1846 the Whites were married, thus changing Ellen’s last name to White. In the same year the Whites began to keep the seventh-day Sabbath. In 1846 the covenant is marked as finalized, the prophetic marriage that began in 1844 was consummated in 1846, and in 1847 the first official publication is printed and mailed.

Xyoo 1844 cim txog kev tuaj txog ntawm ib tug timtswv thiab ib qho kev poob siab. Xyoo 1845 thawj lub zeem muag raug sau tseg, thiab nws raug luam tawm xyoo 1846. Thawj lub zeem muag ntawd yog rau “cov seem uas tawg khiav mus nyob thoob plaws.” Kuv tsis ntseeg tias tus ntxhais hluas uas yog ib tug yaj saub, tseem tsis tau muaj txij nkawm, paub thaum nws sau nws thawj lub zeem muag tias ib qho yam ntxwv yaj saub ntawm “cov seem” yog tias cov seem ntawd, vim kev tsim nyog raws li yaj saub, yuav tsum tau “tawg khiav mus nyob thoob plaws,” raws li ib qho ntawm cov yam ntxwv ntawm ib puas plaub caug plaub txhiab leej. Xyoo 1846 nkawd White tau sib yuav lawm, yog li hloov Ellen lub xeem kawg mus ua White. Hauv tib lub xyoo ntawd nkawd White tau pib tu hnub Xanpataus hnub xya. Xyoo 1846 lo lus cog tseg raug cim tseg tias tau ua tiav lawm, txoj kev sib yuav yaj saub uas tau pib xyoo 1844 raug ua kom tiav xyoo 1846, thiab xyoo 1847 thawj daim ntawv luam tawm raug cai raug luam thiab xa tawm.

May, 1850

Tsib Hlis, 1850

“DEAR READER—My object in this review has been to expose error by the light of sacred truth. . . .

“TUS NEEG NYEEM—Lub hom phiaj uas kuv muaj hauv zaj kev tshuaj xyuas no yog kom nthuav tawm qhov yuam kev los ntawm qhov kaj ntawm qhov tseeb dawb huv....”

“In presenting this little work to the scattered flock, I have discharged my duty to them, in this respect, and may God add his blessing. Amen.” James White, The Seventh-day Sabbath not Abolished, 2.

“Hauv kev nthuav tawm phau haujlwm me no rau pab yaj uas tawg ua ntxaij, kuv twb ua tiav kuv tes haujlwm rau lawv hauv qhov no lawm, thiab thov Vajtswv ntxiv Nws txoj koob hmoov. Amen.” James White, The Seventh-day Sabbath not Abolished, 2.

The publication by James White is identifying that his audience was still a scattered flock, but it is also the defense of the seventh-day Sabbath. This is the message of the third angel in its infancy in terms of Millerite Adventism understanding of the Sabbath and the third angel. It is published the same year the 1850 chart is published and together they represent the raising up of the Lord’s army for the approaching Sunday law crisis. Jesus always illustrates the end with the beginning and those who presented the message in 1844 who employed the 1843 chart, were typifying those who would present the message employing the 1850 chart. The beginning of the period of Habakkuk’s two tables, men were proclaiming the message of the hour in conjunction with Habakkuk’s table and in 1850 James White is presenting the message of the third angel along with the 1850 chart. The chart was made by Brother Nichols in the 1849 time period, a period of time when James and Ellen White were living with Brother Nichols. James White was directly associated with the 1850 chart’s production and in that year he began to proclaim the third angel’s message.

Phau ntawv uas James White tau luam tawm qhia meej tias cov neeg nyeem uas nws hais rau tseem yog ib pab yaj tawg khiav ri niab, tiam sis nws kuj yog ib qho kev tiv thaiv Hnub Xanpataus hnub xya thiab. Qhov no yog txoj xov ntawm tus tim tswv thib peb thaum nws tseem nyob rau theem thaum yau, raws li Millerite Adventism txoj kev to taub txog Hnub Xanpataus thiab tus tim tswv thib peb. Nws raug luam tawm tib xyoo uas daim duab qhia xyoo 1850 raug luam tawm, thiab ob yam no ua ke sawv cev rau kev tsa tus Tswv pab tub rog sawv los rau txoj kev kub ntxhov ntawm txoj cai Hnub Sunday uas tab tom los ze. Yexus ib txwm siv qhov pib los ua duab piv txwv qhia txog qhov kawg, thiab cov uas tau nthuav tawm txoj xov nyob rau xyoo 1844 uas tau siv daim duab qhia xyoo 1843, yog cov ua qauv piv txwv rau cov uas tom qab no yuav nthuav tawm txoj xov ntawd los ntawm kev siv daim duab qhia xyoo 1850. Thaum pib ntawm lub caij nyoog ntawm Habakkuk ob daim phiaj, tib neeg tab tom tshaj tawm txoj xov rau lub sijhawm ntawd nrog Habakkuk daim phiaj, thiab xyoo 1850 James White tab tom nthuav tawm txoj xov ntawm tus tim tswv thib peb nrog rau daim duab qhia xyoo 1850. Daim duab qhia ntawd raug npaj los ntawm Kwvtij Nichols nyob rau lub sijhawm xyoo 1849, uas yog ib ntu sijhawm thaum James thiab Ellen White nyob nrog Kwvtij Nichols. James White muaj feem ncaj qha nrog kev tsim daim duab qhia xyoo 1850, thiab nyob rau xyoo ntawd nws pib tshaj tawm tus tim tswv thib peb txoj xov.

“September 23d, [1850] 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 Hlis tim 23, [1850] tus Tswv tau qhia kuv tias Nws twb ncab Nws txhais tes zaum ob kom rov qab tau cov seem uas tseem tshuav ntawm Nws haiv neeg, thiab hais tias yuav tsum muab dag zog ntxiv ob npaug rau lub sijhawm sau no. Nyob rau lub sijhawm tawg ri niab, cov Yixayee raug nplawm thiab raug dua ua tej daim; tiam sis nim no, nyob rau lub sijhawm sau los ua ke, Vajtswv yuav kho thiab qhwv Nws haiv neeg tej qhov txhab. Nyob rau lub sijhawm tawg ri niab, tej kev siv zog uas tau ua los nthuav qhov tseeb tsuas muaj me ntsis txiaj ntsig xwb, ua tiav me ntsis lossis tsis ua tiav dab tsi li; tiam sis nyob rau lub sijhawm sau thaum Vajtswv tau tsa Nws txhais tes los sau Nws haiv neeg ua ke lawm, tej kev siv zog los nthuav qhov tseeb yuav muaj lawv tej txiaj ntsig raws li tau npaj tseg. Txhua tus yuav tsum koom siab thiab kub siab lug hauv txoj haujlwm no. Kuv pom tias yog ib qho txaj muag rau leejtwg los siv lub sijhawm tawg ri niab ua piv txwv los kav peb tam sim no hauv lub sijhawm sau; rau qhov yog Vajtswv tsis ua dab tsi ntxiv rau peb tam sim no tshaj qhov Nws tau ua thaum ntawd, cov Yixayee yeej yuav tsis raug sau ua ke li. Qhov tseeb yuav tsum raug luam tawm hauv ib daim ntawv xov xwm yog yam tsim nyog ib yam li yuav tsum raug tshaj tawm.” Review and Herald, November 1, 1850.

“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.

“Txoj kev to taub hais tias tus Tswv ‘tau ncab Nws txhais tes zaum ob kom cawm cov seem uas tshuav ntawm Nws haiv neeg rov qab los,’ nyob rau nplooj 74, tsuas yog hais txog txoj kev sib koom siab thiab lub zog uas ib zaug muaj nyob rau hauv cov uas tab tom tos ntsoov Khetos xwb, thiab hais txog qhov tseeb tias Nws twb tau pib los sib koom ua ib pab thiab tsa Nws haiv neeg sawv rov qab dua.” Early Writings, 86.

Sister White in Early Writings is commenting upon the passage from Review and Herald in connection with her employing the prophet Isaiah’s words when she said, “the Lord showed me that he had stretched out his hand the second time to recover the remnant of his people.” He stretched out His hand in 1850. When He gathered those people into the Most Holy Place on October 22, 1844 it was at the conclusion of the scattering from 677 BC until October 22, 1844. Literal Judah residing in the literal glorious land were scattered for 2520 years in agreement with the “seven times” of Leviticus twenty-six in 677 BC. At the conclusion of the 2520 years spiritual Israel was gathered on October 22, 1844 and they were immediately scattered and the scattering concluded when the Lord stretches forth His hand a second time. He gathers them the second time in the passage to accomplish two things; to “bind up his people” and to “raise up” His people.

Muam White hauv Early Writings tab tom piav txog nqe lus hauv Review and Herald uas txuas nrog nws qhov uas nws siv cov lus ntawm tus yaj saub Yaxayas thaum nws hais tias, “Tus Tswv tau qhia rau kuv tias Nws tau ncab Nws txhais tes zaum ob los cawm cov seem ntawm Nws haiv neeg.” Nws tau ncab Nws txhais tes nyob rau xyoo 1850. Thaum Nws tau sau cov neeg ntawd los rau hauv Chaw Dawb Huv Tshaj Plaws hnub tim 22 Lub Kaum Hli, 1844, qhov ntawd yog thaum kawg ntawm txoj kev tawg khiav txij xyoo 677 BC mus txog hnub tim 22 Lub Kaum Hli, 1844. Yudas raws cev nqaij daim tawv uas nyob hauv tebchaws muaj hwjchim ci ntsa iab raws cev nqaij daim tawv tau tawg khiav mus 2520 xyoo raws li “xya lub sijhawm” hauv Levis Kevcai nees nkaum-rau nyob rau xyoo 677 BC. Thaum kawg ntawm 2520 xyoo, Yixayee sab ntsuj plig raug sau los ua ke hnub tim 22 Lub Kaum Hli, 1844, thiab tam sim ntawd lawv raug tawg khiav, thiab txoj kev tawg khiav ntawd xaus thaum tus Tswv ncab Nws txhais tes tawm zaum ob. Nws sau lawv los ua ke zaum ob hauv nqe lus ntawd kom ua tiav ob yam: kom “qhwv Nws haiv neeg qhov txhab” thiab kom “tsim tsa Nws haiv neeg.”

“I then saw the third angel. Said my accompanying angel, ‘Fearful is his word, awful is his mission. He is the angel that is to select the wheat from the tares, and seal or bind the wheat for the heavenly garner.’ These things should engage the whole mind, the whole attention. Again I was shown the necessity of those who believe we are having the last message of mercy, being separate from those who are daily receiving or imbibing new error. I saw that neither young nor old should attend the assemblies of those who are in error and darkness. Said the angel, ‘Let the mind cease to dwell on things of no profit.’” Manuscript Releases, volume 5, 425.

“Kuv thiaj pom tus tim tswv thib peb. Tus tim tswv uas nrog kuv hais tias, ‘Nws cov lus txaus ntshai kawg, nws tes haujlwm kuj txaus ntshai heev. Nws yog tus tim tswv uas yuav cais cov nplej tawm ntawm cov txhauv, thiab yuav muab cov nplej ntawd muab khi lossis muab lo cim cia rau hauv lub tsev khaws qoob saum ntuj ceeb tsheej.’ Tej no tsim nyog ntes tag nrho lub siab, tag nrho txoj kev xyuam xim. Ib zaug ntxiv kuv tau raug qhia txog qhov yuav tsum muaj rau cov uas ntseeg tias peb tab tom txais txoj xov kawg ntawm txoj kev hlub tshua, kom lawv cais tawm ntawm cov uas niaj hnub txais lossis haus ntxais tej kev yuam kev tshiab. Kuv pom tias tsis hais hluas los laus, lawv yeej tsis tsim nyog mus koom tej kev sib txoos ntawm cov uas nyob hauv kev yuam kev thiab kev tsaus ntuj. Tus tim tswv hais tias, ‘Cia lub siab tseg tsis txhob nyob ntsia rau tej yam uas tsis muaj txiaj ntsig li.’” Manuscript Releases, volume 5, 425.

The second gathering that began in 1850 typified the sealing (binding) of God’s people as they are lifted up “raised” as an ensign. 1850 identifies when the Lord gathers the one hundred and forty-four thousand. Of prophetic necessity they must have been scattered prior to being gathered. Thus, “the three and a half days” of Revelation 11:11 which symbolize 1260, which is half of 2520 and represents the scattering that followed July 18, 2020. Revelation 11:11 is representing the second gathering of those who are to be the one hundred and forty-four thousand and the ensign that is lifted up to the nations as set forth in Isaiah 11:11!

Qhov kev sib sau ua ke zaum ob uas tau pib rau xyoo 1850 yog ib daim qauv qhia txog kev muab khi (muab lo) rau Vajtswv haiv neeg thaum lawv raug tsa siab “tsa” ua ib tug chij cim. Xyoo 1850 qhia meej txog lub sijhawm uas tus Tswv sib sau ib puas plaub caug plaub txhiab leej. Raws li qhov tsim nyog ntawm tej lus faj lem, lawv yuav tsum tau tawg khiav mus ua ntej lawv raug sib sau ua ke. Yog li ntawd, “peb hnub thiab ib nrab” hauv Tshwmsim 11:11 uas sawv cev rau 1260, uas yog ib nrab ntawm 2520 thiab sawv cev rau txoj kev tawg khiav mus uas tau raws tom qab Lub Xya hli ntuj 18, 2020. Tshwmsim 11:11 tab tom sawv cev rau txoj kev sib sau ua ke zaum ob ntawm cov uas yuav los ua ib puas plaub caug plaub txhiab leej thiab rau tus chij cim uas raug tsa siab rau txhua haiv neeg raws li tau muab teev tseg hauv Yaxayas 11:11!

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.

Thiab nyob rau hnub ntawd yuav muaj ib tug cag ntawm Yexi, uas yuav sawv ua ib lub cim rau haiv neeg; cov Lwm Haiv Neeg yuav tuaj nrhiav nws; thiab nws qhov chaw so yuav muaj hwjchim ci ntsa iab.

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.

Thiab yuav muaj tshwm sim rau hnub ntawd, uas tus Tswv yuav tsa nws txhais tes dua zaum ob kom rov qab khaws cov seem uas tshuav ntawm nws haiv neeg, uas yuav seem nyob, tawm hauv Assyria, thiab tawm hauv Egypt, thiab tawm hauv Pathros, thiab tawm hauv Cush, thiab tawm hauv Elam, thiab tawm hauv Shinar, thiab tawm hauv Hamath, thiab tawm hauv cov kob ntawm hiav txwv.

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, 11, 12.

Thiab nws yuav tsa ib tug chij rau tej tebchaws, thiab yuav sau cov neeg raug ntiab tawm ntawm Ixayees los ua ke, thiab yuav sau cov neeg tawg khiav ri niab ntawm Yudas ntawm plaub ceg kaum ntuj los. Yaxayas 11:10, 11, 12.

In 1850 the Lord stretched forth His hand a second time to gather the people who were presenting the third angel’s message in conjunction with the message of the Midnight Cry as represented by Habakkuk’s two tables. In July of 2023 the Lord stretched forth His hand a second time to gather the people who were presenting the third angel’s message in conjunction with the message of the Midnight Cry as represented by Habakkuk’s two tables. Both 1850 and July 2023 identify the gathering of “the remnant of his people” as Isaiah states in verse 11 of chapter 11. Verse 11 is sandwiched between verses ten and twelve, and both those verses identify the lifting up of the ensign to the world.

Xyoo 1850 tus Tswv tau ncab Nws txhais tes zaum ob los sau nws haiv neeg uas tab tom nthuav tawm tus tim tswv thib peb txoj xov nrog rau txoj xov ntawm Midnight Cry, raws li Habakkuk ob daim ntxhuav sawv cev. Thaum Lub Xya Hli xyoo 2023 tus Tswv tau ncab Nws txhais tes zaum ob los sau nws haiv neeg uas tab tom nthuav tawm tus tim tswv thib peb txoj xov nrog rau txoj xov ntawm Midnight Cry, raws li Habakkuk ob daim ntxhuav sawv cev. Ob qho tib si, xyoo 1850 thiab Lub Xya Hli 2023, qhia txog kev sau “cov seem uas tshuav ntawm nws haiv neeg” raws li Yaxayas hais tseg hauv nqe 11 ntawm tshooj 11. Nqe 11 raug muab tso rau nruab nrab ntawm nqe kaum thiab kaum ob, thiab ob nqe ntawd tib si qhia txog kev tsa tus chij txheem rau lub ntiaj teb.

Each of the three verses are identifying the ensign, though the middle verse identifies them as the “remnant.” The remnant there is gathered a second time and the number of tribes who they are gathered from is eight. “8” represents not only those in the Noah’s ark that went from old world to the new world without seeing death, but “8” also represents those who are the 8th church that is of the seven. The two witnesses of Revelation 11:11 are those who have been resurrected. The number “8” is the symbol of the resurrection, a symbol of the one hundred and forty-four thousand, a symbol of baptism and a symbol of those who transition from Laodicea unto Philadelphia and become Isaiah’s ensign to the nations. The Lord stretches forth His hand a second time in 1850 to 1865 and again in July of 2023.

Txhua peb nqe no txhua nqe puav leej tab tom taw qhia txog tus chij cim, txawm hais tias nqe nruab nrab qhia lawv tias yog “cov seem tshuav.” Cov seem tshuav ntawd raug sau los ua ke zaum ob, thiab tus lej ntawm cov xeem uas lawv raug sau los ntawm yog yim. “8” tsis yog tsuas sawv cev rau cov uas nyob hauv Nau-a lub nkoj uas tau hla ntawm lub ntiaj teb qub mus rau lub ntiaj teb tshiab yam tsis pom kev tuag xwb, tabsis “8” kuj sawv cev rau cov uas yog pawg ntseeg thib yim uas yog los ntawm xya pawg ntseeg. Ob tug timkhawv hauv Revelation 11:11 yog cov uas twb raug tsa sawv rov los lawm. Tus lej “8” yog lub cim ntawm txoj kev sawv rov los, yog lub cim ntawm ib puas plaub caug plaub txhiab, yog lub cim ntawm kev cai raus dej, thiab yog lub cim ntawm cov uas hla ntawm Laodicea mus rau Philadelphia thiab los ua Yaxayas tus chij cim rau txhua haiv neeg. Tus Tswv ncav nws txhais tes tawm zaum ob hauv 1850 txog 1865 thiab rov ua dua nyob rau lub Xya hli ntuj xyoo 2023.

In 2023, there was new light upon the seven times just as there had been in 1856. The period of 1856 unto 1863 is representing the history of the one hundred and forty-four thousand when the Lord raises up His remnant people as an army.

Xyoo 2023, tau muaj lub teeb tshiab hais txog xya lub sij hawm ib yam li tau muaj nyob rau xyoo 1856. Lub sij hawm txij xyoo 1856 mus txog 1863 sawv cev rau keeb kwm ntawm ib puas plaub caug plaub txhiab thaum tus Tswv tsa Nws haiv neeg seem uas tseem tshuav los ua ib pab tub rog.

Isaiah 11:11 aligns perfectly with Revelation 11:11 which aligns perfectly with Daniel 11:11. Isaiah and John are portraying an internal history and Daniel an external history. Daniel’s external line of 11:11 runs parallel with John’s internal line of 11:11 and Isaiah’s 11:11 presents the ensign of the internal line who calls God’s other flock out of the external line. Palmoni has tied these passages together into a nice bundle that could only be accomplished by the One who is Creator of all things.

Yaxaya 11:11 sib phim txig nrog Tshwm Sim 11:11, uas kuj sib phim txig nrog Daniyee 11:11. Yaxaya thiab Yauhas tab tom piav txog ib zaj keeb kwm sab hauv, hos Daniyee piav txog ib zaj keeb kwm sab nraud. Daniyee txoj kab sab nraud ntawm 11:11 khiav mus ib txhij nrog Yauhas txoj kab sab hauv ntawm 11:11, thiab Yaxaya 11:11 nthuav tawm tus chij cim ntawm txoj kab sab hauv uas hu Vajtswv pab yaj lwm cov tawm ntawm txoj kab sab nraud. Palmoni tau khi cov nqe no los ua ke rau hauv ib pob zoo nkauj, yam uas tsuas yog tus Uas yog Tus Tsim txhua yam xwb thiaj ua tau.

We will continue these things in the next article.

Peb yuav txuas ntxiv tej no hauv zaj lus tom ntej.

Dialogue with Artificial Information:

Kev Sib Hais Nrog Cov Ntaub Ntawv Cuav Tsim Los:

Does the math world find any significance in the number “11”?

Puas pom cov lej puas pom muaj ib qho tseem ceeb dab tsi hauv tus lej “11”?

Yes, the number 11 holds several points of genuine mathematical interest and significance (beyond just being a prime number). Here are the main ones that mathematicians and math enthusiasts often highlight:

Yog lawm, tus lej 11 muaj ntau yam ntsiab lus ntawm kev txaus siab thiab qhov tseem ceeb tiag tiag hauv kev ua lej (dhau li tsuas yog nws yog ib tug lej thawj xwb). Ntawm no yog cov tseem ceeb uas cov kws ua lej thiab cov neeg nyiam lej nquag hais txog:

11 is fifth prime number, the smallest two-digit prime and the first prime that is a palindrome in base 10. “11” is the smallest repunit (a number consisting of repeated units that is a prime. It is the only two-digit prime where the two digits are the same. 11, 22, 33, 44 ect. Only works with “11.” “11” is a Mersenne prime exponent. The decimal expansion of 1/11 = 0.090909… has a repeating period of just 2, but 1/11 is famous in another way: the sequence of primes 11, 101, 1009, 10007, 100003, etc., shows up in discussions of primes in arithmetic progression. The dihedral group of order 22 (symmetries of a regular 11-gon) is notable because “11” is the smallest prime for which the dihedral group has a non-abelian center-free structure of interest in group theory. In theoretical physics (string theory / M-theory), the universe is often modeled in 11 spacetime dimensions, and physicists and mathematicians who work in that area frequently remark on 11’s appearance. “11” is the only palindromic prime with an even number of digits (all others with even digits greater than 2 are divisible by 11 and hence composite). This is a theorem in recreational number theory.

11 yog tus zauv prime thib tsib, yog tus zauv prime ob-lej-tsawg tshaj plaws, thiab yog tus zauv prime thawj tus uas yog ib palindrome hauv hauv paus 10. “11” yog tus repunit tsawg tshaj plaws (ib tus zauv uas muaj cov lej ib yam rov ua dua) uas yog ib tus zauv prime. Nws yog tib tus zauv prime ob-lej uas ob lub lej zoo ib yam. 11, 22, 33, 44 thiab lwm yam. Tsuas yog siv tau rau “11” xwb. “11” yog ib tus exponent ntawm Mersenne prime. Kev nthuav dav hauv decimal ntawm 1/11 = 0.090909… muaj ib lub sijhawm rov qab tsuas yog 2, tiam sis 1/11 tseem muaj npe nrov rau lwm yam thiab: cov kab zauv prime 11, 101, 1009, 10007, 100003, thiab lwm yam, tshwm sim hauv kev sib tham txog cov zauv prime hauv arithmetic progression. Pawg dihedral ntawm qib 22 (cov symmetry ntawm ib daim 11-gon tsis tu ncua) yog yam tseem ceeb vim “11” yog tus zauv prime tsawg tshaj plaws uas pawg dihedral muaj ib yam qauv non-abelian thiab center-free uas txaus siab hauv group theory. Hauv theoretical physics (string theory / M-theory), feem ntau tus qab ntuj khwb raug ua qauv hauv 11 qhov spacetime dimensions, thiab cov physicists thiab mathematicians uas ua haujlwm hauv cheeb tsam ntawd pheej hais txog qhov “11” tshwm sim. “11” yog tib tus zauv prime palindromic uas muaj ib tug naj npawb ntawm cov lej sib npaug; tag nrho lwm cov uas muaj cov lej sib npaug thiab loj dua 2 mas faib tau los ntawm 11, yog li ntawd thiaj yog composite. Qhov no yog ib theorem hauv recreational number theory.

Bottom line:

Qhov xaus lus tseem ceeb:

While “11” doesn’t have the same superstar status as π, e, or the golden ratio, it pops up repeatedly as the smallest or first example of many phenomena (first repunit prime, only even-digit palindromic prime, early appearance in many proofs and counterexamples, 11 dimensions in M-theory, etc.). So yes—the math world does consider 11 a significant number.

Txawm hais tias “11” tsis muaj tib yam koob meej loj tshaj li π, e, lossis qhov piv kub, nws rov tshwm sim ntau zaus ua tus piv txwv me tshaj plaws lossis thawj zaug ntawm ntau yam xwm txheej (thawj repunit prime, tib tus palindromic prime uas muaj tus lej digit sib npaug, kev tshwm sim thaum ntxov hauv ntau qhov pov thawj thiab counterexamples, 11 dimensions hauv M-theory, thiab lwm yam). Yog li, muaj tseeb—lub ntiaj teb lej yeej suav 11 tias yog ib tug lej tseem ceeb.

“He who inspired the Word was the true expositor of the Word. Christ illustrated his teachings by calling the attention of his hearers to the simple laws of nature, and to the familiar objects which they daily saw and handled. Thus he led their minds from the natural to the spiritual. Many failed of grasping at once the meaning of his parables; but as they day by day came in contact with the objects with which the Great Teacher had associated spiritual truths, some discerned the lessons of divine truth he had sought to impress, and these were convinced of the truth of his mission and converted to the gospel.” Sabbath School Worker, December 1, 1909.

“Tas uas tshoov siab rau Txojlus ntawd yog tus txhais tseeb ntawm Txojlus. Khetos tau ua kom nws tej lus qhuab qhia pom meej los ntawm kev hu kom cov uas mloog nws tig lawv txoj kev xav mus rau tej cai yooj yim ntawm xwm, thiab rau tej yam uas lawv paub zoo thiab niaj hnub pom thiab kov. Yog li ntawd nws coj lawv lub siab ntawm yam ntuj tsim mus rau yam sab ntsuj plig. Coob leej tsis tau to taub tam sid lub ntsiab ntawm nws tej lus piv txwv; tiam sis thaum hnub dhau hnub lawv tau los ntsib nrog tej yam uas Tus Xibfwb Loj tau txuas nrog tej qhov tseeb sab ntsuj plig, ib txhia thiaj pom cov lus qhia ntawm qhov tseeb los saum ntuj uas nws tau nrhiav kom tsom rau lawv lub siab, thiab cov no thiaj raug txhawb kom paub tseeb txog qhov tseeb ntawm nws tes haujlwm thiab hloov siab los ntseeg txoj moo zoo.” Sabbath School Worker, December 1, 1909.

“Leading thus from the natural to the spiritual kingdom, Christ’s parables are links in the chain of truth that unites man with God, and earth with heaven.” Christ’s Object Lessons, 17.

“Ua coj li no tawm ntawm lub nceeg vaj ntuj tsim mus rau lub nceeg vaj sab ntsuj plig, Khetos tej zaj lus piv txwv yog tej nplhaib txuas hauv txoj saw hlau ntawm qhov tseeb uas koom tibneeg nrog Vajtswv, thiab lub ntiajteb nrog saum ntuj ceeb tsheej.” Christ’s Object Lessons, 17.