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# The Book of Joel and The Laodicean Seventh-day Adventist Church - Number Thirty-Six

Phau Ntawv Yau‑ees thiab Pawg Ntseeg Xya‑Hnub Khaws Hnub Caiv Laodicea - Zaj Peb Caug Rau

Number Thirty-Six

Zauv Peb Caug Rau Aruavag

Author

Jeff Pippenger

Published

January 27, 2026

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In the “bustle,” which James White identifies as the scattering of the Millerites following October 22, 1844, William Miller experienced a dream in 1847, and two years later he was laid to rest.

Nyob rau hauv “lub caij ntxhov thiab tawg khiav,” uas James White qhia tias yog kev tawg mus ua ntau pab ntawm cov Millerites tom qab hnub tim 22 Lub Kaum Hli, 1844, William Miller tau ntsib ib zaj npau suav hauv xyoo 1847, thiab ob xyoos tom qab ntawd nws tau raug coj mus so.

> “If William Miller could have seen the light of the third message, many things which looked dark and mysterious to him would have been explained. But his brethren professed so deep love and interest for him, that he thought he could not tear away from them. His heart would incline toward the truth, and then he looked at his brethren; they opposed it. Could he tear away from those who had stood side by side with him in proclaiming the coming of Jesus? He thought they surely would not lead him astray.

> “Yog William Miller tau pom pom kev kaj ntawm txoj xov thib peb, ntau yam uas zoo tsaus nti thiab tsis meej rau nws yuav tau raug piav qhia. Tiamsis nws cov kwvtij tshaj tawm tias lawv muaj kev hlub thiab kev txhawj xeeb tob heev rau nws, ces nws xav tias nws tsis muaj peev xwm txiav nws tus kheej tawm ntawm lawv. Nws lub siab yuav tig mus rau qhov tseeb, ces nws rov ntsia nws cov kwvtij; lawv tawm tsam nws. Nws puas yuav txiav tau nws tus kheej tawm ntawm cov uas tau sawv ib sab nrog nws hauv kev tshaj tawm txog Yexus txoj kev los? Nws xav tias lawv yeej yuav tsis coj nws mus yuam kev.

> “God suffered him to fall under the power of Satan, the dominion of death, and hid him in the grave from those who were constantly drawing him from the truth. Moses erred as he was about to enter the Promised Land. So also, I saw that William Miller erred as he was soon to enter the heavenly Canaan, in suffering his influence to go against the truth. Others led him to this; others must account for it. But angels watch the precious dust of this servant of God, and he will come forth at the sound of the last trump.

> “Vajtswv cia nws poob rau hauv Xatas lub hwjchim, txoj kev kav ntawm kev tuag, thiab zais nws rau hauv lub ntxa kom deb ntawm cov uas pheej niaj hnub rub nws kom tawm ntawm qhov tseeb. Mauxes tau ua yuam kev thaum nws twb yuav nkag mus rau hauv Tebchaws Uas Tau Cog Tseg. Ib yam li ntawd thiab, kuv pom tias William Miller tau ua yuam kev thaum nws twb yuav nkag mus rau hauv Khana-as saum ntuj ceeb tsheej, hauv qhov uas nws cia nws lub hwjchim cuam tshuam mus tawm tsam qhov tseeb. Lwm tus tau coj nws mus txog qhov no; lwm tus yuav tsum lav ris txog nws. Tiamsis cov timtswv saib xyuas cov hmoov av muaj nqis ntawm tus qhev ntawm Vajtswv no, thiab nws yuav tawm los thaum lub suab raj kawg nrov.”

> “A Firm Platform

> “Ib Lub Hauv Paus Uas Ruaj Khov

> “I saw a company who stood well guarded and firm, giving no countenance to those who would unsettle the established faith of the body. God looked upon them with approbation. I was shown three steps—the first, second, and third angels’ messages. Said my accompanying angel, ‘Woe to him who shall move a block or stir a pin of these messages. The true understanding of these messages is of vital importance. The destiny of souls hangs upon the manner in which they are received.’ I was again brought down through these messages, and saw how dearly the people of God had purchased their experience. It had been obtained through much suffering and severe conflict. God had led them along step by step, until He had placed them upon a solid, immovable platform. I saw individuals approach the platform and examine the foundation. Some with rejoicing immediately stepped upon it. Others commenced to find fault with the foundation. They wished improvements made, and then the platform would be more perfect, and the people much happier. Some stepped off the platform to examine it and declared it to be laid wrong. But I saw that nearly all stood firm upon the platform and exhorted those who had stepped off to cease their complaints; for God was the Master Builder, and they were fighting against Him. They recounted the wonderful work of God, which had led them to the firm platform, and in union raised their eyes to heaven and with a loud voice glorified God. This affected some of those who had complained and left the platform, and they with humble look again stepped upon it.” Early Writings, 258.

> “Kuv tau pom ib pab neeg uas sawv khov kho thiab raug tiv thaiv zoo, tsis pub ib qho kev txhawb rau cov uas xav ua kom txoj kev ntseeg uas twb raug tsa ruaj khov hauv lub cev pawg ntseeg ntawd raug chwv mus. Vajtswv ntsia ntsoov lawv nrog kev pom zoo. Kuv raug qhia txog peb theem—tus tim tswv thawj, tus tim tswv ob, thiab tus tim tswv peb cov lus. Tus tim tswv uas nrog kuv hais tias, ‘Kev puastsuaj rau tus uas yuav txav ib qho thaiv lossis co ib rab xaim ntawm cov lus no. Kev nkag siab tseeb txog cov lus no yog yam tseem ceeb heev rau txoj sia. Txoj hmoo ntawm tej ntsuj plig dai rau txoj kev uas lawv raug txais.’ Kuv rov raug coj nqes los dhau ntawm cov lus no dua, thiab pom tias haiv neeg ntawm Vajtswv tau them nqi kim npaum li cas thiaj tau lawv txoj kev paub dhau los. Nws tau raug txais los ntawm kev txom nyem ntau thiab kev tawm tsam hnyav heev. Vajtswv tau coj lawv mus ib kauj ruam zuj zus, mus txog thaum Nws muab lawv tso rau saum ib lub hauv paus ruaj khov, tsis txawj txav. Kuv pom tej tus neeg los ze rau lub hauv paus ntawd thiab tshuaj xyuas lub hauv paus. Qee leej nrog kev zoo siab tam sid nce mus sawv saum nws. Lwm tus pib nrhiav qhov txhaum ntawm lub hauv paus. Lawv xav kom muaj kev kho kom zoo dua ntxiv, ces lub hauv paus ntawd thiaj yuav zoo dua qub, thiab cov neeg yuav zoo siab dua heev. Qee leej nqis ntawm lub hauv paus mus tshuaj xyuas nws thiab tshaj tawm tias nws raug tsa yuam kev lawm. Tiamsis kuv pom tias yuav luag txhua tus sawv ruaj khov saum lub hauv paus thiab ntuas cov uas tau nqis mus lawm kom tso tseg lawv tej lus yws; rau qhov Vajtswv yog tus Tswv Kws Tsim Tsa, thiab lawv tab tom tawm tsam Nws. Lawv rov hais txog Vajtswv txoj hauj lwm txaus xav kawg, uas tau coj lawv los txog rau lub hauv paus ruaj khov ntawd, thiab hauv kev sib koom siab lawv tsa muag ntsia saum ntuj ceeb tsheej thiab nrog lub suab nrov qhuas Vajtswv. Qhov no kov tau ib txhia ntawm cov uas tau yws thiab tawm hauv lub hauv paus mus lawm, thiab lawv nrog lub ntsej muag txo hwj chim rov nce mus saum nws dua.” Early Writings, 258.

## Miller’s Wonderful Works

Miller Cov Haujlwm Zoo Kawg Nkaus

The “wonderful work” of William Miller led to “the firm foundation” that was the “solid, immovable platform.” The “foundation” of the “immovable platform,” and the subsequent attack upon both the “platform” and the “foundation” that were introduced after Miller’s death in 1849 is identified in his dream.

“Txoj hauj lwm uas zoo kawg” ntawm William Miller tau coj los rau “lub hauv paus ruaj khov” uas yog “lub sam thiaj ruaj nrees, txav tsis taus.” “Lub hauv paus” ntawm “lub sam thiaj txav tsis taus,” thiab kev tawm tsam tom qab ntawd rau ob qho tib si “lub sam thiaj” thiab “lub hauv paus” uas tau raug qhia tawm tom qab Miller tuag xyoo 1849, raug txheeb qhia tseg hauv nws zaj npau suav.

William Miller is the symbol of the foundations of Adventism.

William Miller yog tus cim sawv cev rau lub hauv paus ntawm Kev Ntseeg Adventism.

He is also the symbol of Millerite history from 1798 unto 1863.

Nws kuj yog lub cim ntawm keeb kwm Millerite txij xyoo 1798 mus txog xyoo 1863.

He is also the symbol of Millerite history from 1798 unto 1844.

Nws kuj yog tus cim ntawm keeb kwm Millerite txij xyoo 1798 mus txog xyoo 1844.

He is also the symbol of the history of the three angels from 1798 unto the Sunday law.

Nws kuj yog tus cim sawv cev rau keeb kwm ntawm peb tug timtswv saum ntuj txij xyoo 1798 mus txog rau hnub cai Hnub Caiv.

He is represented by the forty-six years from 1798 unto 1844.

Nws raug sawv cev los ntawm plaub caug rau xyoo txij xyoo 1798 mus txog 1844.

He is represented by the number “220,” in relation to the 2,520 and the 2,300.

Nws raug sawv cev los ntawm tus lej “220,” raws li kev sib txheeb nrog 2,520 thiab 2,300.

He is represented by the “seven times”—the 2,520.

Nws raug sawv cev los ntawm “xya lub sij hawm”—yog 2,520.

He is represented by the 2,300.

Nws raug sawv cev los ntawm 2,300.

Miller’s two dreams were typified by Nebuchadnezzar’s two dreams in chapter two and chapter four of Daniel.

Ob zaj npau suav ntawm Miller raug ua piv txwv los ntawm ob zaj npau suav ntawm Nenpukhanexas nyob hauv Daniyees tshooj ob thiab tshooj plaub.

The period of 1798 begins with Nebuchadnezzar and ends in 1863 with Belshazzar.

Lub lub sij hawm 1798 pib nrog Nebuchadnezzar thiab xaus rau xyoo 1863 nrog Belshazzar.

The period of 1798 to the Sunday law begins with Nebuchadnezzar and ends with Belshazzar.

Lub sijhawm txij xyoo 1798 mus txog rau txoj cai Sunday pib nrog Nebuchadnezzar thiab xaus nrog Belshazzar.

As the symbol of the history of the Millerites, he is the symbol of the foundations, which represent the truths that were discovered between the alpha discovery of the 2,520 and the omega discovery of 2,300. Commenting on William Miller’s dream, James White identified that the “key” was Miller’s method of studying the Bible. The methodology is the key of David that was laid upon Miller’s shoulder, for he presented the prophecy of 2300 years that ended when Isaiah 22:22 was fulfilled on October 22, 1844.

Raws li lub cim sawv cev rau keeb kwm ntawm cov Millerites, nws kuj yog lub cim sawv cev rau cov hauv paus, uas sawv cev rau tej qhov tseeb uas tau raug tshawb pom nyob rau nruab nrab ntawm qhov kev nrhiav pom alpha ntawm 2,520 thiab qhov kev nrhiav pom omega ntawm 2,300. Thaum James White tawm tswv yim txog William Miller txoj kev npau suav, nws tau qhia tias “tus yuam sij” yog Miller txoj kev kawm Vajlugkub. Txoj kev ua raws txheej txheem ntawd yog tus yuam sij ntawm Daviv uas tau muab tso rau saum Miller lub xub pwg, rau qhov nws tau nthuav tawm zaj lus faj lem ntawm 2300 xyoo uas tau xaus thaum Yaxayas 22:22 tau raug ua tiav rau hnub Kaum Hli 22, 1844.

The truths that began to be unsealed from 2023 onward, are the truths that were already identified in Habakkuk’s Tables 95 presentations, and those truths are now being set within a new framework of “Truth.”

Cov lus tseeb uas pib raug qhib lub cim txij xyoo 2023 mus tom ntej no, yog cov lus tseeb uas twb tau raug txheeb tseg lawm hauv Habakkuk’s Tables 95 presentations, thiab nim no cov lus tseeb ntawd tab tom raug muab tsa rau hauv ib lub qauv tshiab ntawm “Truth.”

The call of the voice in the wilderness in July 2023 identified that weeping and mourning were necessary for those who were to repent for the proclamation of July 18, 2020. Those who would be among the wise virgins were to repent in agreement with the prayer of Daniel nine, which is the prayer of those in Leviticus 26 that recognize they have been scattered.

Lub suab hu hauv tebchaws moj sab qhua thaum Lub Xya Hli 2023 tau qhia meej tias kev quaj ntsuag thiab kev tu siab yog yam tsim nyog rau cov uas yuav tsum hloov siab lees txim vim txoj kev tshaj tawm ntawm Lub Xya Hli 18, 2020. Cov uas yuav nyob nrog cov nkauj xwb muaj tswvyim yuav tsum hloov siab lees txim kom phim nrog zaj lus thov hauv Daniyee cuaj, uas yog zaj lus thov ntawm cov nyob hauv Levis Kevcai 26 uas lees paub tias lawv tau raug tawg khiav mus.

When Miller states, “While I was thus weeping and mourning for my great loss and accountability, I remembered God, and earnestly prayed that He would send me help. Immediately the door opened, and a man entered the room, when the people all left it; and he, having a dirt brush in his hand, opened the windows, and began to brush the dirt and rubbish from the room.”

Thaum Miller hais tias, “Thaum kuv tseem quaj thiab nyuaj siab rau kuv txoj kev poob zoo heev thiab kuv lub luag haujlwm uas yuav tsum ris, kuv nco txog Vajtswv, thiab thov Vajtswv mob siab kom Nws yuav xa kev pab tuaj rau kuv. Tam sim ntawd lub qhov rooj qhib, thiab ib tug txivneej nkag los rau hauv chav, ces txhua tus neeg tawm hauv chav mus; thiab nws, tuav ib rab txhuam plua plav hauv nws txhais tes, qhib cov qhov rais, thiab pib txhuam cov av thiab tej khib nyiab tawm ntawm chav.”

The door that opened was Miller’s heart when he “prayed earnestly” for “help.” Jesus as the True Witness to Laodicea is knocking on hearts seeking entrance. When the door opened a separation process began. When the door opened, the “windows” also opened, and the “windows” are the windows of heaven.

Lub qhov rooj uas qhib ntawd yog Miller lub siab thaum nws “thov Vajtswv mob siab” nrhiav “kev pab.” Yexus, uas yog Tus Timkhawv Tseeb rau Laodicea, tab tom khob rau ntawm tib neeg lub siab nrhiav kev nkag mus. Thaum lub qhov rooj qhib lawm, ib txoj txheej txheem ntawm kev cais tawm thiaj pib. Thaum lub qhov rooj qhib lawm, cov “qhov rais” kuj qhib thiab, thiab cov “qhov rais” ntawd yog cov qhov rais saum ntuj.

John saw the windows in heaven opened in chapter nineteen of Revelation as the Lord raised up His army of white horses, immediately after the bride had made herself ready. That army, is Ezekiel’s army that stand up in response to the message of the rough east wind. That army is the church triumphant that changes from the church militant unto the church triumphant when the separation of the wheat and tares is accomplished. That separation is also represented as changing from the Laodicean experience unto the Philadelphian experience. Miller opened his heart and let the True witness enter in, as He separated the wheat and tares, thus raising His white horse army to life.

Yauhas pom tej qhov rais saum ntuj ceeb tsheej qhib rau hauv Tshwmsim tshooj kaum cuaj thaum tus Tswv tsa Nws pab tub rog nees dawb sawv los, tam sim tom qab tus nkauj nyab twb npaj nws tus kheej txhij lawm. Pab tub rog ntawd yog Exekees pab tub rog uas sawv los teb rau txoj xov ntawm cua tuaj sab hnub tuaj uas hnyav thiab txhoj puab. Pab tub rog ntawd yog pawg ntseeg uas yeej lawm, uas hloov ntawm pawg ntseeg tub rog mus rau pawg ntseeg uas yeej lawm thaum txoj kev cais cov nplej thiab cov txhauv tiav lawm. Txoj kev cais ntawd kuj raug sawv cev ua kev hloov ntawm txoj kev paub Laodicea mus rau txoj kev paub Filadefia. Miller qhib nws lub siab thiab cia Tus Timkhawv Tseeb nkag los, thaum Nws cais cov nplej thiab cov txhauv, li ntawd tsa Nws pab tub rog nees dawb kom ciaj sia.

On December 31, 2023 the Dirt Brush man entered into the room after the people left, and began the work of removing the rubbish of error, while placing the old truths of Habakkuk’s Tables in a new framework of truth.

Hnub tim 31 lub Kaum Ob Hlis, 2023, tus neeg tuav Khaub Ntxuav Hmoov Av tau nkag los rau hauv chav tom qab cov neeg tawm mus lawm, thiab pib tes haujlwm tshem tawm tej khib nyiab ntawm kev yuam kev, thaum nws muab cov tseeb qub ntawm Habakkuk Cov Ntsiavlus tso rau hauv ib lub qauv tshiab ntawm qhov tseeb.

> “The Saviour had not come to set aside what patriarchs and prophets had spoken; for He Himself had spoken through these representative men. All the truths of God’s word came from Him. But these priceless gems had been placed in false settings. Their precious light had been made to minister to error. God desired them to be removed from their settings of error and replaced in the framework of truth. This work only a divine hand could accomplish. By its connection with error, the truth had been serving the cause of the enemy of God and man. Christ had come to place it where it would glorify God, and work the salvation of humanity.” The Desire of Ages, 287.

> “Tus Cawmseej tsis tau los rhuav tshem tej uas cov yawg koob thiab cov cev Vajtswv lus tau hais tseg; rau qhov Nws tus kheej twb tau hais los ntawm cov neeg sawv cev no lawm. Tag nrho tej kev tseeb hauv Vajtswv Txojlus yog los ntawm Nws los. Tiamsis cov pob zeb muaj nqis uas tsis muaj nqi txheeb no twb raug muab tso rau hauv tej chaw teeb tsa cuav. Lawv lub teeb uas muaj nqis heev twb raug siv los pab rau kev yuam kev. Vajtswv xav kom muab lawv tshem tawm ntawm tej chaw teeb tsa ntawm kev yuam kev ntawd thiab muab hloov los tso rau hauv tus qauv ntawm kev tseeb. Tes tib si uas los saum ntuj los xwb thiaj ua tau tes haujlwm no. Vim yog nws raug txuas nrog kev yuam kev, kev tseeb thiaj tau ua haujlwm pab rau tus yeeb ncuab ntawm Vajtswv thiab neeg. Khetos tau los tso nws rau qhov chaw uas nws yuav qhuas Vajtswv, thiab ua haujlwm cawm dim rau noob neej.” The Desire of Ages, 287.

One of the first truths taught in 2024 was the explanation of the disappointment of July 18, 2020. Line upon line it was recognized that the first disappointments of every reform line identified July 18, 2020 as a primary waymark in the parable of the ten virgins. The subject of the disappointment became the “key” to unlock the truth of the sanctuary; whereas in the great disappointment of 1844, the sanctuary was the “key” that unlocked the disappointment.

Ib qho ntawm thawj qhov tseeb uas tau raug qhia nyob rau xyoo 2024 yog qhov kev piav qhia txog txoj kev poob siab ntawm Lub Xya Hli 18, 2020. Kab dhau kab nws raug lees paub tias thawj cov kev poob siab ntawm txhua txoj kab kev kho dua tshiab tau txheeb xyuas Lub Xya Hli 18, 2020 tias yog ib lub cim ciam tseem ceeb hauv zaj lus piv txwv txog kaum tus nkauj xwb. Lub ntsiab lus ntawm txoj kev poob siab tau los ua “tus yuam sij” qhib qhov tseeb ntawm lub chaw dawb huv; hos nyob rau hauv txoj kev poob siab loj ntawm xyoo 1844, lub chaw dawb huv yog “tus yuam sij” uas qhib txoj kev poob siab ntawd.

The dirt brush man, who is also the Lion of the tribe of Judah began unsealing the message of the Midnight Cry in 2023. We have now reached the place in Miller’s dream that He is placing the larger casket upon the table and casting in the truths that are to shine ten times brighter than the sun. One of those jewels is the revelation of who He is in the prophetic narrative.

Tus txiv neej txhuam av, uas kuj yog Tsov Ntxhuav ntawm xeem Yudas, tau pib qhib cov ntsiab ruaj ntawm zaj lus Midnight Cry xyoo 2023. Nim no peb twb los txog rau qhov chaw hauv Miller txoj kev npau suav uas Nws tab tom muab lub thawv loj dua tso saum lub rooj thiab muab tej qhov tseeb uas yuav ci kaum npaug kaj dua lub hnub pov rau hauv. Ib lub ntawm cov pob zeb muaj nqis ntawd yog qhov kev tshwm sim qhia tias Nws yog leejtwg hauv zaj lus piav txog kev cev Vajlugkub yav tom ntej.

When the prophecy is unsealed, He is the Lion of the tribe of Judah, who takes old truths and places them into a new framework of the three steps of “truth.” That framework is held together by Christ as the Alpha and Omega, the first and last. As the Word of God, He orchestrated every element of His Word. As Palmoni He designed every aspect a mathematics.

Thaum zaj lus faj lem raug qhib, Nws yog Tus Tsov Ntxhuav ntawm xeem Yudas, uas coj tej qhov tseeb qub los muab tso rau hauv ib lub txheej txheem tshiab ntawm peb theem ntawm “qhov tseeb.” Lub txheej txheem ntawd raug khi ua ke los ntawm Khetos uas yog Alpha thiab Omega, thawj thiab kawg. Raws li Vajtswv Txojlus, Nws tau npaj thiab tswj txhua yam ntawm Nws Txojlus. Raws li Palmoni, Nws tau txhim txhua feem raws li ib txoj lej txawj xam.

When Peter is at Caesarea Philippi, in the third hour, He introduces Himself as Palmoni, with an emphasis upon “prophetic fractals.” One of the final revelations of Christ as the Lord of prophecy, is the emphasis upon prophetic fractals as represented by Peter in Matthew 16:18, which is the symbol of 1.618, called the golden ratio in the natural world, but “prophetic fractals” by Palmoni.

Thaum Petus nyob ntawm Caesarea Philippi, thaum teev peb, Nws nthuav qhia Nws Tus Kheej tias yog Palmoni, nrog kev hais tshwj xeeb txog “cov fractal yav lus faj lem.” Ib qho ntawm cov kev tshwm sim kawg ntawm Khetos raws li tus Tswv ntawm lus faj lem, yog kev hais tshwj xeeb txog cov fractal yav lus faj lem raws li Petus tau sawv cev hauv Mathais 16:18, uas yog lub cim ntawm 1.618, hu ua tus lej piv kub hauv lub ntiaj teb ntuj tsim, tiam sis yog “cov fractal yav lus faj lem” raws li Palmoni.

We have only begun to identify the prophetic fractals that are located within the sacred week of 27 to 34. Before we return there on our way to the book of Joel the emphasis of prophetic fractals needed to be added into our consideration of Miller’s dream.

Peb tsuas yog nyuam qhuav pib txheeb xyuas cov fractal yaj saub uas nyob hauv lub limtiam dawb huv ntawm 27 txog 34 xwb. Ua ntej peb rov qab mus rau ntawd raws peb txoj kev mus rau hauv phau ntawv Yauj‑ees, qhov kev hais kom hnyav txog cov fractal yaj saub yuav tsum tau muab ntxiv rau hauv peb txoj kev txiav txim siab txog Miller txoj kev npau suav.

The period from Miller calling people to “come and see,” and Christ, as the dirt brush man calling Miller to “come and see” is 1798 unto the Sunday law, but it contains a fractal within that overall history with the period of 1798 unto 1863. It contains another fractal from 9/11 unto the Sunday law, and another from 2023 unto the Sunday law.

Lub caij nyoog txij thaum Miller hu cov neeg kom “los thiab saib,” thiab Khetos, raws li tus txiv neej tu plua plav hu Miller kom “los thiab saib,” yog txij xyoo 1798 mus txog rau txoj cai Sunday, tiam sis nyob hauv tag nrho zaj keeb kwm ntawd nws muaj ib daim qauv fractal nyob sab hauv, uas yog lub caij nyoog txij xyoo 1798 mus txog rau xyoo 1863. Nws tseem muaj dua ib daim qauv fractal txij 9/11 mus txog rau txoj cai Sunday, thiab tseem muaj dua ib daim txij xyoo 2023 mus txog rau txoj cai Sunday.

When Miller closed his eyes in the bustle, he represented the history of 1849, when the Lord was attempting to finish the work, but to no avail. He is resurrected in 2023, for he is Elijah that was slain in the street with Moses. He died in 1849, and then he died again on July 18, 2020.

Thaum Miller kaw nws ob lub qhov muag nyob hauv nruab nrab txoj kev ntxhov thiab kev kub ntxhov, nws sawv cev rau keeb kwm xyoo 1849, thaum tus Tswv tab tom sim ua kom tiav txoj hauj lwm, los tsis muaj txiaj ntsig. Nws raug tsa sawv rov los hauv xyoo 2023, rau qhov nws yog Eliyas uas raug tua rau saum txoj kev nrog Mauxes. Nws tau tuag xyoo 1849, thiab tom qab ntawd nws tau tuag dua rau hnub tim 18 Lub Xya Hli, 2020.

His dream was given in 1847, then the Lord stretched forth His hand a second time and published the 1850 chart. When the Lord stretches forth His hand a second time in the history of the one hundred and forty-four thousand, Miller is resurrected.

Nws tus npau suav raug muab rau hauv xyoo 1847, ces tus Tswv tau ncab Nws txhais tes zaum ob thiab luam tawm daim chart xyoo 1850. Thaum tus Tswv ncab Nws txhais tes zaum ob hauv keeb kwm ntawm ib puas plaub caug plaub txhiab leej, Miller raug tsa sawv rov los.

The starting point for the scattering of both Israel and Judah is set forth in Isaiah.

Qhov chaw pib rau kev tawg khiav ri niab ntawm ob tog Yixayee thiab Yudas raug muab nthuav tawm tseg hauv Yaxaya.

> For the head of Syria is Damascus, and the head of Damascus is Rezin; and within threescore and five years shall Ephraim be broken, that it be not a people. And the head of Ephraim is Samaria, and the head of Samaria is Remaliah’s son. If ye will not believe, surely ye shall not be established. Isaiah 7:8, 9.

> Vim lub taub hau ntawm Syria yog Damaxaka, thiab lub taub hau ntawm Damaxaka yog Resi; thiab tsis dhau rau caum tsib xyoos Ephraim yuav raug tsoo kom nws tsis txhob yog ib haiv neeg lawm. Thiab lub taub hau ntawm Ephraim yog Xamalis, thiab lub taub hau ntawm Xamalis yog Remaliyas tus tub. Yog nej tsis ntseeg, mas yeej tsis muaj chaw rau nej nyob ruaj khov. Yaxayas 7:8, 9.

The prophecy was given in 742 BC, and nineteen years later, in 723 BC Israel was scattered by the Assyrians, and then forty-six years later Judah was scattered by Babylon. The three dates represent a period of nineteen years, followed by forty-six years. When those two prophecies ended in 1798 and 1844 respectively, the nineteen-year period at the beginning from 742 BC unto 723 BC was the alpha nineteen years, that represented the omega nineteen years from 1844 unto 1863.

Cov lus faj lem no tau muab tseg rau xyoo 742 BC, thiab kaum cuaj xyoos tom qab ntawd, xyoo 723 BC, cov Axilia tau ua rau cov Yixayee tawg khiav mus nyob ua diaspora, thiab tom qab ntawd plaub caug rau xyoos ntxiv, cov Npanpiloo tau ua rau Yudas tawg khiav mus. Peb hnub tim ntawd sawv cev rau ib ncua sij hawm kaum cuaj xyoos, uas tom qab ntawd yog ib ncua sij hawm plaub caug rau xyoos. Thaum ob lo lus faj lem ntawd xaus rau xyoo 1798 thiab 1844 raws li, ces lub sij hawm kaum cuaj xyoos thaum chiv keeb txij xyoo 742 BC mus txog 723 BC yog alpha kaum cuaj xyoos, uas sawv cev rau omega kaum cuaj xyoos txij xyoo 1844 mus txog 1863.

Miller died five years into the omega nineteen years and seven years later Hiram Edson’s articles on the “seven times,” was published. Seven years later the “seven times” was rejected. 1856 was to be the sealing that preceded the Sunday law of 1863, but it was not to be.

Miller tau tuag thaum tsib xyoos nyob hauv omega kaum cuaj xyoo, thiab xya xyoo tom qab no Hiram Edson cov zaj lus hais txog “xya lub sij hawm” tau raug luam tawm. Xya xyoo tom qab ntawd “xya lub sij hawm” tau raug tsis lees txais. Xyoo 1856 yuav tsum yog lub cim ntim uas tuaj ua ntej txoj cai Hnub Caiv ntawm xyoo 1863, tiam sis nws tsis tau muaj li ntawd.

The third angel arrived in 1844, 1888 and at 9/11. Sister White identified that when the great buildings of New York City came down, the first three verses of Revelation eighteen would be fulfilled.

Tus tim tswv thib peb tau los txog xyoo 1844, 1888 thiab thaum 9/11. Muam White tau qhia tias thaum tej tuam tsev loj hauv New York City vau los, thawj peb nqes ntawm Qhia Tshwm kaum yim yuav tau tiav.

## Revelation 18

Qhia Tshwm 18

Verse ONE—And after these things I saw another angel come down from heaven, having great power; and the earth was lightened with his glory.

Nqe IB—Tom qab tej no lawm, kuv pom dua ib tug tim tswv nqes saum ntuj los, uas muaj hwjchim loj; thiab lub ntiajteb ci ntsa iab vim nws lub yeeb koob.

Verse TWO—And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird.

Nqe OB—Thiab nws qw nrov nthe nrog ib lub suab muaj hwjchim, hais tias, Npanpiloo tus loj kawg tau poob lawm, tau poob lawm, thiab tau los ua chaw nyob ntawm tej dab phem, thiab ua chaw khaws cia ntawm txhua tus ntsuj plig qias neeg, thiab ua tawb kaw txhua yam noog qias thiab ntxub ntxaug.

Verse THREE—For all nations have drunk of the wine of the wrath of her fornication, and the kings of the earth have committed fornication with her, and the merchants of the earth are waxed rich through the abundance of her delicacies.

Nqe Peb—Vim txhua haiv neeg twb tau haus cawv txiv hmab ntawm txoj kev npau taws uas los ntawm nws txoj kev nkauj kev nraug lawm, thiab cov vajntxwv hauv ntiajteb tau ua nkauj ua nraug nrog nws, thiab cov tub lag tub luam hauv ntiajteb kuj tau nplua nuj vim muaj nplua mias ntawm nws tej kev ua neej nplua nuj thiab muag tshua.

The mighty first angel came down with a message in his hand and John was commanded to go and take the little book and eat it. That first angel performs the same work as the angel of Revelation eighteen who lightens the earth with its glory. This is because the first angel is the alpha and the third angel is the omega, and the beginning always illustrates the end.

Tus timtswv muaj hwjchim thawj tug nqes los nrog ib zaj lus nyob hauv nws txhais tes, thiab Yauhas raug txib kom mus coj phau ntawv me ntawd los noj. Tus timtswv thawj tug ntawd ua tib txoj haujlwm ib yam li tus timtswv hauv Tshwmsim kaum yim uas ua kom lub ntiajteb ci ntsa iab nrog nws lub yeeb koob. Qhov no yog vim tus timtswv thawj yog tus alpha thiab tus timtswv thib peb yog tus omega, thiab qhov pib yeej ib txwm ua piv txwv qhia txog qhov kawg.

> “Jesus commissioned a mighty angel to descend and warn the inhabitants of the earth to prepare for His second appearing. As the angel left the presence of Jesus in heaven, an exceedingly bright and glorious light went before him. I was told that his mission was to lighten the earth with his glory and warn man of the coming wrath of God.” Early Writings, 245.

> “Yexus tau txib ib tug timtswv muaj hwjchim loj heev nqis los ceeb toom rau cov neeg nyob hauv ntiajteb kom npaj txhij rau Nws txoj kev rov tshwm sim zaum ob. Thaum tus timtswv ntawd tawm hauv Yexus lub xubntiag saum ntuj ceeb tsheej los, ib txojkev kaj ci ntsa iab thiab muaj yeeb koob tshaj plaws tau mus ua ntej nws. Kuv raug qhia rau tias nws tes haujlwm yog ua kom lub ntiajteb kaj lug nrog nws lub yeeb koob thiab ceeb toom rau tibneeg txog Vajtswv txojkev chim uas yuav los txog.” Early Writings, 245.

The first angel is verse one of Revelation eighteen.

Tus tim thawj yog nqe ib ntawm Phau Ntawv Qhia Tshwm tshooj kaum yim.

And after these things I saw another angel come down from heaven, having great power; and the earth was lightened with his glory.

Tom qab tej no lawm, kuv pom dua ib tug tim tswv nqes saum ntuj los, muaj hwjchim loj kawg; thiab lub ntiajteb raug ci ntsa iab los ntawm nws lub yeeb koob.

The second angel is verse two of Revelation eighteen.

Tus tim tswv thib ob yog nqe ob hauv Tshwm Sim kaum yim.

And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird.

Thiab nws qw nrov nrov kawg nrog ib lub suab muaj hwjchim hais tias, Npanpiloos tus loj kawg tau poob lawm, tau poob lawm, thiab twb los ua chaw nyob ntawm dab ntxwg nyoog, thiab yog chaw kaw tseg ntawm txhua tus ntsujplig qias neeg, thiab yog tawb ntawm txhua tus noog qias neeg thiab ntxub ntxaug.

The third angel is verse three of Revelation eighteen.

Tus tim tswv thib peb yog nqe peb hauv Qhia Tshwm tshooj kaum yim.

For all nations have drunk of the wine of the wrath of her fornication, and the kings of the earth have committed fornication with her, and the merchants of the earth are waxed rich through the abundance of her delicacies.

Vim txhua haiv neeg twb tau haus cawv txiv hmab ntawm txoj kev chim siab uas tawm hauv nws txoj kev ua nkauj ua nraug; thiab cov vaj ntxwv hauv ntiajteb tau ua nkauj ua nraug nrog nws; thiab cov tub lag tub luam hauv ntiajteb tau nplua nuj vim nws txoj kev nplua mias ntawm tej yam ua kom txaus siab.

All the kings commit fornication with the whore at the Sunday law, as typified in verse three. The second angel’s message is that Babylon is fallen, and that is verse two. The first angel’s mission was to lighten the earth with his glory and that is verse one. Verse one is 9/11. Verse two is the separation process that has been going on throughout mankind since 9/11, and verse three is the Sunday law. For this reason, 9/11 is the third angel’s message, and so is the Sunday law. 9/11 is the warning of the approaching Sunday law as represented in the first three verses, and the other voice of verse four is the Sunday law. The first voice of Revelation eighteen is the warning of the approaching Sunday law, and that warning changes to a living reality at the Sunday law.

Txhua tus vajntxwv txhua tus ua nkauj ua nraug nrog tus niam ntiav thaum txoj cai Hnub Caiv, raws li tau ua cim qhia tseg hauv nqe peb. Txoj xov ntawm tus timtswv thib ob yog tias Npanpiloo poob lawm, thiab qhov ntawd yog nqe ob. Lub homphiaj ntawm tus timtswv thib ib yog los ci ntsa iab rau lub ntiajteb nrog nws lub yeeb koob, thiab qhov ntawd yog nqe ib. Nqe ib yog 9/11. Nqe ob yog txoj txheej txheem ntawm kev sib cais uas tau tab tom mus thoob plaws tibneeg txij li 9/11 los, thiab nqe peb yog txoj cai Hnub Caiv. Vim li no, 9/11 yog txoj xov ntawm tus timtswv thib peb, thiab txoj cai Hnub Caiv kuj yog ib yam li ntawd thiab. 9/11 yog lus ceebtoom txog txoj cai Hnub Caiv uas tab tom los ze raws li tau sawv cev hauv thawj peb nqe, thiab lwm lub suab hauv nqe plaub yog txoj cai Hnub Caiv. Lub suab thawj ntawm Tshwm Sim kaum yim yog lus ceebtoom txog txoj cai Hnub Caiv uas tab tom los ze, thiab txoj lus ceebtoom ntawd hloov mus ua ib qho kev muaj tiag uas ciaj sia thaum txoj cai Hnub Caiv los txog.

9/11 unto the Sunday law is typified by the period of the alpha “come and see” of Miller’s dream unto the omega “come and see.” Between 9/11 and the Sunday law the jewels get placed upon Miller’s table in the center of the room, scattered and buried, and then restored by the dirt brush man. The angel that descended in 1840 with the little book was the first and alpha angel that represented the angel that descended at 9/11. That angel is identified in chapter ten, when John is told that the book would be sweet, but turn bitter.

9/11 mus txog rau txoj cai Hnub Caiv raug ua qauv los ntawm lub sij hawm ntawm tus alpha “los saib” hauv Miller zaj npau suav mus txog rau tus omega “los saib.” Nruab nrab ntawm 9/11 thiab txoj cai Hnub Caiv, cov hniav nyiaj hniav kub raug muab tso rau saum Miller lub rooj nyob nruab nrab ntawm chav, raug tawg khiav ri niab thiab raug faus, ces rov raug kho kom zoo los ntawm tus txiv neej siv txhuam av. Tus tim tswv uas nqes los hauv xyoo 1840 nrog phau ntawv me yog tus tim tswv thawj thiab alpha uas sawv cev rau tus tim tswv uas nqes los ntawm 9/11. Tus tim tswv ntawd raug qhia meej nyob hauv tshooj kaum, thaum Yauhas raug hais kom paub tias phau ntawv yuav qab zib, tiam sis yuav tig mus ua iab.

John was representing the movement of the first angel, represented by the Millerites, and he was also illustrating the movement of the one hundred and forty-four thousand. First and foremost, he represented the latter days, as prophets always do. For this reason, he was told in advance that the book was going to be sweet and then bitter. The Millerites did not know this in advance, but the one hundred and forty-four thousand are required to know this.

Yauhasais sawv cev rau qhov kev txav ntawm thawj tug timtswv, uas cov Millerites sawv cev rau, thiab nws kuj tau piav qhia txog txoj kev txav ntawm ib puas plaub caug plaub txhiab leej thiab. Ua ntej tshaj plaws, nws sawv cev rau tej hnub kawg, ib yam li cov yaj saub ib txwm ua. Vim li no, nws thiaj raug hais qhia ua ntej tias phau ntawv ntawd yuav qab zib thiab tom qab ntawd yuav iab. Cov Millerites tsis tau paub qhov no ua ntej, tiam sis ib puas plaub caug plaub txhiab leej raug yuav tsum paub qhov no.

Miller, as the messenger of the first angel is the premier symbol of one who ate the little book. As a miller he was to separate the wheat from the chaff, then process the grain into flour, and make the bread that was to be eaten. He shared the bread by placing it in the center of his room and calling all who would to “come and see.” But as a symbol of the one who took the book out of the angel’s hand, Miller like unto John, is addressing the latter days of the third angel, more than the early days of the first angel. In his dream he begins by informing us that he received his message by an unseen hand. The first angel in Revelation ten has a little book in his hand, but the angel of Revelation eighteen, which is the omega to the alpha of 1840, has no book represented in his hand, and that is the book that Miller received—the book from an unseen hand. Miller’s “come and see” is 9/11, and the dirt brush man’s “come and see” is the Sunday law.

Miller, uas yog tus tubtxib ntawm tus timtswv xub thawj, yog lub cim tseem ceeb tshaj ntawm tus uas tau noj phau ntawv me ntawd. Raws li ib tug kws zom nplej, nws yuav tsum cais cov nplej zoo tawm ntawm cov quav nplej, ces muab cov noob nplej ua hmoov, thiab ua cov mov uas yuav tsum tau noj. Nws tau faib cov mov ntawd los ntawm kev muab tso rau nruab nrab hauv nws chav thiab hu txhua tus uas xav tuaj kom “tuaj thiab saib.” Tiamsis raws li lub cim ntawm tus uas tau muab phau ntawv tawm hauv tes tus timtswv los, Miller, zoo ib yam li Yauhas, tab tom hais txog lub caij kawg ntawm tus timtswv thib peb ntau dua li lub caij thaum ntxov ntawm tus timtswv xub thawj. Hauv nws zaj npau suav nws pib los ntawm kev qhia rau peb tias nws tau txais nws cov lus ntawm ib txhais tes uas tsis pom. Tus timtswv xub thawj hauv Tshwmsim kaum muaj ib phau ntawv me nyob hauv nws txhais tes, tiamsis tus timtswv hauv Tshwmsim kaum yim, uas yog tus omega rau tus alpha ntawm xyoo 1840, tsis muaj ib phau ntawv sawv cev nyob hauv nws txhais tes, thiab qhov ntawd yog phau ntawv uas Miller tau txais—phau ntawv ntawm ib txhais tes uas tsis pom. Miller cov lus “tuaj thiab saib” yog 9/11, thiab tus txiv neej txhuam av cov lus “tuaj thiab saib” yog txoj cai Hnub Caiv.

Between the alpha and omega “come and see” you have the second angel’s message, for the alpha is 9/11, which is verse one of chapter eighteen, and verse two is the second angel that concludes at verse three, which is the Sunday law and the omega “come and see.” In Miller’s dream the second angel, and the fall of Babylon is represented by the seven times the word scatter is employed, while the overall narrative identifies truth being overcome with error.

Nyob nruab nrab ntawm alpha thiab omega “los thiab saib” koj muaj tus tim tswv ob txoj xov, vim alpha yog 9/11, uas yog nqe ib ntawm tshooj kaum yim, thiab nqe ob yog tus tim tswv ob uas xaus rau nqe peb, uas yog txoj cai Hnub Caiv thiab omega “los thiab saib.” Hauv Miller txoj kev npau suav, tus tim tswv ob, thiab Npanpiloo txoj kev poob raug sawv cev los ntawm xya zaug uas lo lus scatter raug siv, thaum tag nrho zaj piav qhia txheeb xyuas tias qhov tseeb raug kov yeej los ntawm qhov yuam kev.

The first and third angels descended with the message that must be taken and eaten on August 11, 1840 and 9/11 respectively. The two dates correspond to verse one of Revelation eighteen.

Tus tim thawj thiab tim peb nqes los nrog txoj xov uas yuav tsum raug txais coj los noj rau hnub tim 11 Lub Yim Hli, 1840 thiab 9/11 raws li nyias hnub nyias caij. Ob hnub ntawd sib phim rau nqe ib ntawm Qhia Tshwm kaum yim.

The foundational truths were published in May of 1842, with the 1843 pioneer chart as the alpha of Habakkuk’s two tables. In 2012 Habakkuk’s Tables were published, aligning with May of 1842.

Cov ntsiab tseeb hauv paus raug luam tawm rau lub Tsib Hlis xyoo 1842, nrog daim duab qhia kev pioneer xyoo 1843 ua tus alpha ntawm ob daim txiag ntawm Habakkuk. Xyoo 2012, Habakkuk’s Tables raug luam tawm, sib phim nrog lub Tsib Hlis xyoo 1842.

The Millerite’s experienced their first disappointment on April 19, 1844, typifying July 18, 2020. At that point the second angel arrived, and his arrival aligned with verse two of Revelation eighteen. That disappointment marked the end of the first angel. There the second angel arrived, the tarrying time in the virgin’s parable began. The history of the first angel is to run parallel with the history of the second, and when applied in this fashion, the arrival of the second angel is aligned with the arrival of the first angel in 1840 and 9/11.

Cov neeg Millerite tau ntsib lawv thawj zaug kev poob siab thaum lub Plaub Hlis 19, 1844, uas yog ib lub cim piv txwv txog lub Xya Hlis 18, 2020. Nyob rau lub sijhawm ntawd tus tim tswv thib ob tau los txog, thiab nws txoj kev los txog tau sib haum nrog nqe ob ntawm Tshwm Sim kaum yim. Qhov kev poob siab ntawd tau cim txog qhov kawg ntawm tus tim tswv thawj. Nyob ntawd tus tim tswv thib ob tau los txog, lub sijhawm ncua nyob hauv zaj lus piv txwv txog cov nkauj xwb tau pib. Keeb kwm ntawm tus tim tswv thawj yuav tsum khiav sib txig nrog keeb kwm ntawm tus tim tswv thib ob, thiab thaum muab siv raws li yam no, txoj kev los txog ntawm tus tim tswv thib ob raug muab sib haum nrog txoj kev los txog ntawm tus tim tswv thawj hauv xyoo 1840 thiab 9/11.

A tarrying time arrived at 9/11, which was typified by April 19, 1844. At 9/11 the four winds of Islam were released, and then held in check. Those four winds of John are the rough winds of Isaiah, and the east wind of prophecy, and the sealing angel ascends from the east. When He ascends, He cries out “hold, hold, hold, hold” four times according to Sister White. The tarrying time that begins with the arrival of the second angel is represented as the four winds being held in check until the one hundred and forty-four thousand are sealed.

Ib lub sij hawm tos tau los txog rau hnub 9/11, uas tau raug ua piv txwv los ntawm hnub Plaub Hlis 19, 1844. Rau hnub 9/11 plaub cua ntawm Islam tau raug tso tawm, thiab tom qab ntawd raug tuav cia tsis pub txav. Plaub cua ntawd ntawm Yauhas yog cov cua hlob ntawm Yaxayas, thiab yog cua sab hnub tuaj ntawm tej lus faj lem, thiab tus tim tswv uas muab cim ntaus ruaj nreeg nce los ntawm sab hnub tuaj. Thaum Nws nce los, Nws qw hais tias “tuav, tuav, tuav, tuav” plaub zaug raws li Muam White hais. Lub sij hawm tos uas pib nrog kev los txog ntawm tus tim tswv thib ob yog sawv cev ua cov plaub cua raug tuav cia kom txog thaum ib puas plaub caug plaub txhiab leej raug muab cim ntaus ruaj nreeg.

After the first disappointment, Samuel Snow was led to put together the message of the Midnight Cry, thus typifying the voice in the wilderness in July of 2023.

Tom qab thawj zaug kev poob siab, Samuel Snow raug coj los muab lus ntawm Kev Quaj Thaum Ib Tag Hmo los sib sau ua ke, yog li no ua tus qauv qhia ua ntej txog lub suab quaj hauv roob moj sab qhua thaum Lub Xya Hli xyoo 2023.

At the Exeter camp meeting, the separation of the virgins based upon the testing oil, purged and also purified the Millerites in agreement with the work of the Messenger of the Covenant. The Exeter camp meeting represented the sealing, for the work then went forward like a tidal wave, or a mighty army, until the third angel arrived on October 22, 1844. The key of the history is the separation.

Nyob rau Exeter lub rooj sib txoos pw hav zoov, kev cais cov nkauj xwb raws li cov roj rau kev sim siab, tau ntxuav kom huv thiab kuj ua kom dawb huv cov Millerites kom phim raws li txoj hauj lwm ntawm Tus Tubtxib ntawm Txoj Lus Cog Tseg. Exeter lub rooj sib txoos pw hav zoov sawv cev rau txoj kev muab lub cim foob, rau qhov txoj hauj lwm ntawd thiaj li mus txuas ntxiv mus zoo li nthwv dej hiav txwv loj, los sis zoo li ib pab tub rog muaj hwj chim loj, mus txog thaum tus tim tswv thib peb tuaj txog rau lub Kaum Hli 22, 1844. Tus yuam sij ntawm zaj keeb kwm no yog txoj kev cais.

The second angel does a work of separating when it arrives, as it did at the first disappointment, and it ended with the separation of October 22. In the middle of the two separations the second angel’s message was proclaimed. The second angel is a progressive separation until the final test of the oil. The final test of oil leads to the litmus test of the third angel. That litmus test was the cross for Jesus, and the Garden of Gethsemane, meaning the “garden of the oil press” preceded the litmus test of the cross, and the test of the virgin’s oil preceded the close door of 1844.

Tus tim tswv thib ob ua ib txoj hauj lwm cais tawm thaum nws los txog, ib yam li nws tau ua thaum thawj zaug poob siab, thiab nws tau xaus nrog kev cais tawm ntawm Lub Kaum Hli 22. Nyob hauv nruab nrab ntawm ob zaug kev cais tawm ntawd, zaj lus ntawm tus tim tswv thib ob tau raug tshaj tawm. Tus tim tswv thib ob yog ib txoj kev cais tawm uas mus ntxiv zuj zus mus txog rau qhov kev sim kawg ntawm cov roj. Qhov kev sim kawg ntawm cov roj coj mus rau qhov kev sim txheeb tseeb ntawm tus tim tswv thib peb. Qhov kev sim txheeb tseeb ntawd yog tus ntoo khaub lig rau Yexus, thiab Lub Vaj Khexemanes, uas txhais tias “lub vaj ntawm lub tshuab nias roj,” tau ua ntej qhov kev sim txheeb tseeb ntawm tus ntoo khaub lig, thiab qhov kev sim ntawm tus nkauj xwb cov roj tau ua ntej lub qhov rooj kaw ntawm xyoo 1844.

The final test, followed by judgment was the tenth test for ancient Israel. They were then assigned to die in the wilderness. Whether Kadesh, Gethsemane or Exeter; the final test before judgment, where the two classes are separated, identifies a final test post 2023, that precedes the closed-door judgment of the Sunday law. That final test is the sealing. A final or last test infers a first test.

Qhov kev sim siab kawg, uas yog tom qab ntawd yog kev txiav txim, yog qhov kev sim siab thib kaum rau cov Yixayee thaum ub. Ces lawv raug muab rau txim kom tuag hauv roob moj sab qhua. Txawm yog Kadesh, Gethsemane, lossis Exeter los xij; qhov kev sim siab kawg ua ntej kev txiav txim, qhov chaw uas ob pab raug cais tawm ntawm ib leeg, qhia txog ib qho kev sim siab kawg tom qab xyoo 2023, uas los ua ntej qhov kev txiav txim kaw-rooj ntawm txoj cai Hnub Caiv. Qhov kev sim siab kawg ntawd yog kev muab lub cim ntim. Ib qho kev sim siab kawg lossis zaum kawg yeej qhia tias muaj ib qho kev sim siab thawj zaug.

In 2023, the tarrying time ended as the Lion of the tribe of Judah unsealed the vision that was to tarry, by removing His hand. Then began the work of Samuel Snow.

Xyoo 2023, lub caij uas yuav tsum tos ntawd tau xaus lawm thaum Tsov Ntxhuav ntawm xeem Yudas qhib lub zeem muag uas yuav tsum ncua ntawd, los ntawm kev tshem Nws txhais tes tawm mus. Ces txoj haujlwm ntawm Samuel Snow thiaj pib.

If we align the period of the first and second angels in parallel to one another they identify the descent of an angel with a message that tests God’s people by their response to the command to take and eat the message. The foundational message is then placed into the public, until the foundational message fails. Then the third angel arrives. The period of the third angel is the nineteen years that were the omega nineteen years of 742 BC unto 723 BC.

Yog peb muab lub sijhawm ntawm tus timtswv thawj thiab tus timtswv ob los sib txig sib luag rau ib leeg, lawv qhia txog kev nqes los ntawm ib tug timtswv uas nqa ib txoj xov uas sim Vajtswv haiv neeg raws li lawv txoj kev teb rau lo lus txib kom txais thiab noj txoj xov ntawd. Tom qab ntawd, txoj xov uas yog lub hauv paus raug muab coj tawm rau pej xeem, mus txog thaum txoj xov uas yog lub hauv paus ntawd poob tsis ua tiav lawm. Ces tus timtswv thib peb los txog. Lub sijhawm ntawm tus timtswv thib peb yog kaum cuaj xyoos ntawd uas yog kaum cuaj xyoos omega txij xyoo 742 BC mus txog 723 BC.

The period of 1844 unto 1863, and the period of 742 BC to 723 BC run parallel to one another, and also parallel to the periods of the first and second angels. Those four lines of prophetic history align with 9/11 unto the Sunday law. Those five lines are the history of Miller’s alpha “come and see” and Christ’s omega “come and see.”

Lub sijhawm txij xyoo 1844 mus txog xyoo 1863, thiab lub sijhawm txij xyoo 742 BC mus txog xyoo 723 BC, khiav sib npaug rau ib leeg, thiab kuj sib npaug rau cov sijhawm ntawm thawj thiab tus tim tswv thib ob. Plaub kab keeb kwm yaj saub no sib phim nrog 9/11 mus txog rau txoj cai Hnub Caiv. Tsib kab no yog keeb kwm ntawm Miller tus alpha “los saib” thiab Khetos tus omega “los saib.”

## Four times Seven

Plaub Zaug Xya

Rightly understood Leviticus twenty-six identifies the “seven times,” four times, and the “seven times” is a symbol of Miller and his message. In 1842, Miller’s understanding of the “seven times” was enshrined upon the 1843 chart that Sister White states, “was directed by the hand of the Lord,” and “should not be altered.” Seven years later Miller died in 1849, and seven years later the message of the “seven times” is put into the record by Hiram Edson, and seven years later it is rejected.

Thaum Leviticus nees nkaum-rau raug to taub kom raug, nws qhia meej txog “xya lub sij hawm,” plaub zaug, thiab “xya lub sij hawm” ntawd yog ib lub cim sawv cev rau Miller thiab nws cov lus. Xyoo 1842, Miller txoj kev to taub txog “xya lub sij hawm” raug tsa tseg rau saum daim chart 1843 uas Sister White hais tias, “raug coj qhia los ntawm tus Tswv txhais tes,” thiab “tsis txhob muab hloov.” Xya xyoo tom qab ntawd Miller tuag rau xyoo 1849, thiab xya xyoo tom qab ntawd cov lus ntawm “xya lub sij hawm” raug muab sau cia tseg los ntawm Hiram Edson, thiab xya xyoo tom qab ntawd nws raug tsis lees txais.

In 1842 the first table of Habakkuk was published.

Xyoo 1842 daim phiaj thawj zaug ntawm Habakkuk raug luam tawm.

In 1849 the alpha messenger of the “seven times” upon the 1843 chart dies.

Xyoo 1849, tus tubtxib alpha ntawm “xya lub sij hawm” nyob saum daim ntawv teev xyoo 1843 tuag.

In 1856 the omega messenger of the “seven times” upon the 1850 chart is ignored.

Xyoo 1856 tus tubtxib omega ntawm “xya lub sijhawm” nyob saum daim chart 1850 raug tsis quav ntsej.

In 1863 Habakkuk’s two tables are rejected and the 1863 chart was published.

Xyoo 1863 ob daim ntawv ob phaj ntawm Habakkuk raug tsis lees txais, thiab daim ntawv qhia xyoo 1863 raug luam tawm.

A Divine chart published at the beginning and a human chart published at the end. In the middle, two messengers are identified, for the second message always has a doubling.

Ib daim ntawv qhia uas yog los saum ntuj los tau muab tshaj tawm thaum chiv thawj, thiab ib daim ntawv qhia uas yog los ntawm tib neeg tau muab tshaj tawm thaum kawg. Hauv nruab nrab, muaj ob tug tub txib raug qhia kom paub, rau qhov lus tshaj tawm thib ob ib txwm muaj kev rov ua ob npaug.

## First angel

Tus tim tswv thawj tug

In 1842 the first table of Habakkuk was published.

Xyoo 1842, thawj daim ntawv teev tseg ntawm Habakkuk tau raug luam tawm.

## Second angel

Tus tim tswv thib ob

In 1849 the old messenger of the 1843 chart dies.

Xyoo 1849 tus tubtxib laus ntawm daim ntawv qhia xyoo 1843 tau tas sim neej.

In 1856 the new messenger of the 1850 chart is ignored.

Xyoo 1856 tus tubtxib tshiab ntawm daim duab qhia xyoo 1850 raug tsis quav ntsej.

## Third angel

Tus timtswv peb

In 1863 the message is rejected and the 1863 chart was published.

Xyoo 1863, txoj xov ntawd raug tsis lees txais, thiab daim duab qhia xyoo 1863 raug luam tawm.

A twenty-one-year period that represents four symbols of the “seven times,” equally spaced seven years apart. The alpha message is published (1842), the alpha messenger dies (1849), the omega messenger is ignored (1856) and the omega message is rejected (1863), typifying 2012; July 18, 2020; 2023; and the soon-coming Sunday law. Miller’s death in 1849 aligns with July 18, 2020. The messenger, and the message was resurrected in 2023. The omega message is now being unsealed, and it is followed by the Sunday law of 1863.

Ib ncua sijhawm nees nkaum ib xyoos uas sawv cev rau plaub lub cim ntawm “xya sijhawm,” muab faib sib nrug sib npaug xya xyoos ib ntu. Txoj xov alpha raug luam tawm (1842), tus tub txib alpha tuag lawm (1849), tus tub txib omega raug tsis quav ntsej (1856) thiab txoj xov omega raug tsis lees txais (1863), ua ib yam ntxwv ntawm 2012; Lub Xya hli ntuj 18, 2020; 2023; thiab txoj cai Hnub Caiv uas yuav los sai sai no. Miller txoj kev tuag hauv xyoo 1849 sib haum nrog Lub Xya hli ntuj 18, 2020. Tus tub txib, thiab txoj xov, tau sawv rov qab los hauv 2023. Tam sim no txoj xov omega tab tom raug qhib foob, thiab tom qab ntawd yog txoj cai Hnub Caiv ntawm 1863.

In the Millerite movement, the message was established and then the messenger died. In the parallel movement the message was established and then the message died. The message was resurrected in 1856 and 2023. Apostasy is the label of 1863, and victory is the label of its counterpart at the Sunday law. Before the apostasy and victory of the Sunday law and 1863, the unsealing of the capstone omega light of the “seven times” of 1856 is set forth, as it has been since 2023.

Hauv txoj kev txav Millerite, txoj xov tau raug tsa kom ruaj khov, ces tus tubtxib tuag lawm. Hauv txoj kev txav uas sib piv ntawd, txoj xov tau raug tsa kom ruaj khov, ces txoj xov tuag lawm. Txoj xov tau sawv rov qab los hauv xyoo 1856 thiab 2023. Kev thim txoj kev ntseeg yog daim ntawv cim ntawm 1863, hos yeej yog daim ntawv cim ntawm yam uas phim nws thaum Sunday law. Ua ntej kev thim txoj kev ntseeg thiab yeej ntawm Sunday law thiab 1863, kev qhib tawm ntawm lub teeb omega capstone uas raug muab xauv tseg ntawm “xya zaug” ntawm 1856 raug nthuav tawm, ib yam li tau muaj txij xyoo 2023 los.

We will continue in the next article.

Peb yuav txuas ntxiv rau hauv tsab xov xwm tom ntej.

## William Miller: 1782–1849

William Miller: 1782–1849

> William: “will” and “helmet”— “resolute protector”, “determined guardian”, or “strong-willed warrior.”

> William: “siab nyiam” thiab “kaus mom hlau”— “tus tiv thaiv uas ruaj nreb,” “tus saib xyuas uas muaj kev txiav txim siab,” lossis “tus tub rog uas muaj siab tawv ruaj khov.”

> Miller: a person who operates a mill, especially. a mill that grinds grain into flour.

> Miller: ib tug neeg uas ua haujlwm rau ib lub zeb, tshwj xeeb yog lub zeb uas zom nplej ua hmoov.

## Strong-willed warrior

Tus Tub Rog Muaj Lub Siab Tawv

> “An Upright, honest-hearted farmer, who had been led to doubt the divine authority of the Scriptures, yet who sincerely desired to know the truth, was the man specially chosen of God to lead out in the proclamation of Christ’s second coming. Like many other reformers, William Miller had in early life battled with poverty and had thus learned the great lessons of energy and self-denial. The members of the family from which he sprang were characterized by an independent, liberty-loving spirit, by capability of endurance, and ardent patriotism—traits which were also prominent in his character. His father was a captain in the army of the Revolution, and to the sacrifices which he made in the struggles and sufferings of that stormy period may be traced the straitened circumstances of Miller’s early life.

> “Ib tug neeg ua liaj ua teb ncaj ncees, muaj siab dawb huv thiab tseeb, uas tau raug coj mus rau qhov ua xyem xyav txog txoj cai los saum ntuj los ntawm Vaj Lug Kub, los nws tseem xav paub qhov tseeb tiag tiag, yog tus neeg uas Vajtswv tau xaiv tshwj xeeb los coj tawm hauv kev tshaj tawm txog Khetos txoj kev los zaum ob. Zoo ib yam li ntau lwm tus neeg kho kom tshiab, William Miller thaum nws tseem hluas twb tau tawm tsam nrog kev pluag txom nyem thiab yog li ntawd thiaj kawm tau tej zaj lus qhia loj ntawm kev rau siab thiab kev tsis kam rau yus tus kheej. Cov tswvcuab ntawm tsev neeg uas nws yug los hauv ntawd raug cim los ntawm ib tug ntsuj plig ywj pheej, nyiam kev dim, muaj peev xwm tiv kev txom nyem, thiab muaj kev hlub teb chaws kub siab lug—yam ntxwv uas kuj pom tseeb hauv nws tus cwj pwm thiab. Nws txiv yog ib tug thawj tub rog hauv pab tub rog ntawm Kev Tawm Tsam Kev Ywj Pheej, thiab tej kev txi uas nws tau ua hauv tej kev sib ntaus thiab kev txom nyem ntawm lub caij nyoog muaj cua daj cua dub ntawd yuav raug suav tias yog lub hauv paus ntawm tej xwm txheej txom nyem thiab nqaim ntawm Miller lub neej thaum ntxov.”

> “He had a sound physical constitution, and even in childhood gave evidence of more than ordinary intellectual strength. As he grew older, this became more marked. His mind was active and well developed, and he had a keen thirst for knowledge. Though he did not enjoy the advantages of a collegiate education, his love of study and a habit of careful thought and close criticism rendered him a man of sound judgment and comprehensive views. He possessed an irreproachable moral character and an enviable reputation, being generally esteemed for integrity, thrift, and benevolence. By dint of energy and application he early acquired a competence, though his habits of study were still maintained. He filled various civil and military offices with credit, and the avenues to wealth and honor seemed wide open to him.” The Great Controversy, 317.

> “Nws muaj ib lub cev muaj zog thiab ruaj khov, thiab txawm thaum tseem yau los twb qhia tau pov thawj txog lub zog txawj ntse uas siab dua li ib txwm. Thaum nws loj hlob tuaj, qhov no kuj pom tseeb dua ntxiv. Nws lub siab txawj xav nquag ua haujlwm thiab txhim kho zoo, thiab nws muaj kev nqhis dej heev rau kev paub. Txawm nws tsis tau txais tej txiaj ntsig zoo ntawm kev kawm qib tsev kawm qib siab, nws txoj kev hlub rau kev kawm thiab ib txoj kev xyaum xav kom ceev faj thiab tshuaj xyuas kom tob ua rau nws dhau los ua ib tug neeg muaj kev txiav txim raug thiab muaj kev pom dav. Nws muaj ib tug cwj pwm ncaj ncees uas tsis muaj chaw thuam, thiab muaj ib lub npe zoo uas tsim nyog luag khib, vim neeg feem coob hwm nws rau nws txoj kev ncaj ncees, kev txuag nyiaj txiag, thiab kev ua siab dawb. Los ntawm kev siv zog thiab kev mob siab ua haujlwm, nws thiaj li tau txais ib qho kev muaj txaus siv txij thaum ntxov, txawm li cas los nws txoj kev coj cwj pwm rau kev kawm tseem raug tswj cia li qub. Nws tau tuav ntau txoj hauj lwm pej xeem thiab tub rog nrog meej mom, thiab tej kev qhib uas coj mus rau kev nplua nuj thiab koob meej zoo li qhib dav rau nws.” The Great Controversy, 317.

> “The knowledge of God is not to be gained without mental effort, without prayer for wisdom in order that you may separate from the pure grain of truth the chaff with which men and Satan have misrepresented the doctrines of truth. Satan and his confederacy of human agents have endeavored to mix the chaff of error with the wheat of truth. We should diligently search for the hidden treasure, and seek wisdom from heaven in order to separate human inventions from the divine commands. The Holy Spirit will aid the seeker for great and precious truths which relate to the plan of redemption. I would impress upon all the fact that a casual reading of the Scriptures is not enough. We must search, and this means the doing of all the word implies. As the miner eagerly explores the earth to discover its veins of gold, so you are to explore the word of God for the hidden treasure that Satan has so long sought to hide from man. The Lord says, ‘If any man willeth to do his will, he shall know of the teaching.’ John 7:17, Revised Version.

> “Kev paub txog Vajtswv tsis yog yam yuav tau los yam tsis muaj kev siv dag zog ntawm lub siab, tsis muaj kev thov Vajtswv kom tau txoj kev txawj ntse xwv nej thiaj cais tau tawm ntawm cov noob tseeb dawb huv qhov quav nyab uas tibneeg thiab Xatas tau siv los qhia yuam kev txog tej lus qhuab qhia ntawm qhov tseeb. Xatas thiab nws pab pawg neeg ua haujlwm nrog nws tau siv zog los muab qhov quav nyab ntawm kev yuam kev sib xyaw nrog cov nplej ntawm qhov tseeb. Peb yuav tsum ua tib zoo rau siab nrhiav cov nyiaj txiag zais cia, thiab nrhiav txoj kev txawj ntse ntawm saum ntuj ceeb tsheej xwv thiaj cais tau tej kev tsim los ntawm tibneeg tawm ntawm tej lus txib uas yog los ntawm Vajtswv. Tus Vaj Ntsuj Plig Dawb Huv yuav pab tus uas nrhiav tej qhov tseeb loj thiab muaj nqes heev uas muaj feem rau txoj kev cawm dim. Kuv xav hais kom sawvdaws nco ntsoov txog qhov tseeb tias kev nyeem Vajluskub ib nyuag xwb tsis txaus. Peb yuav tsum tshawb nrhiav, thiab qhov no txhais hais tias yuav tsum ua txhua yam raws li lo lus ntawd hais. Ib yam li tus neeg khawb av nrhiav kub rau siab ntso tshawb hauv av kom pom tej hlab kub, nej kuj yuav tsum tshawb nrhiav Vajtswv Txojlus kom tau cov nyiaj txiag zais cia uas Xatas tau nrhiav zais ntawm tibneeg los ntev lawm. Tus Tswv hais tias, ‘Yog leejtwg txaus siab ua raws li nws lub siab nyiam, tus ntawd yuav paub txog txoj kev qhuab qhia ntawd.’ John 7:17, Revised Version.”

> “The word of God is truth and light, and is to be a lamp unto your feet, to guide you every step of the way to the gates of the city of God. It is for this reason that Satan has made such desperate efforts to obstruct the path that has been cast up for the ransomed of the Lord to walk in. You are not to take your ideas to the Bible, and make your opinions a center around which truth is to revolve. You are to lay aside your ideas at the door of investigation, and with humble, subdued hearts, with self hid in Christ, with earnest prayer, you are to seek wisdom from God. You should feel that you must know the revealed will of God, because it concerns your personal, eternal welfare. The Bible is a directory by which you may know the way to eternal life. You should desire above all things that you may know the will and ways of the Lord. You should not search for the purpose of finding texts of Scripture that you can construe to prove your theories; for the word of God declares that this is wresting the Scriptures to your own destruction. You must empty yourselves of every prejudice, and come in the spirit of prayer to the investigation of the word of God.” Review and Herald, September 11, 1894.

> “Vajtswv tej lus yog qhov tseeb thiab yog qhov kaj, thiab yuav tsum ua ib lub teeb ci rau ntawm nej ko taw, coj nej txhua theem ntawm txoj kev mus txog rau ntawm cov rooj vag ntawm Vajtswv lub nroog. Vim li no Xatas thiaj tau siv zog kawg nkaus thiab tsis tso tseg los thaiv txoj kev uas twb raug tsa kom siab tiaj rau cov uas tus Tswv tau txhiv dim kom lawv taug kev hauv. Nej tsis txhob nqa nej tej tswv yim mus rau hauv Vajlugkub, thiab tsa nej tej kev xav ua lub chaw nruab nrab uas qhov tseeb yuav tsum tig ncig nws. Nej yuav tsum tso nej tej tswv yim tseg rau ntawm qhov rooj ntawm kev tshuaj xyuas, thiab nrog lub siab txo hwj chim, lub siab mos nyoos, nrog tus kheej zais rau hauv Khetos, nrog kev thov Vajtswv kub siab, nej yuav tsum nrhiav kev txawj ntse ntawm Vajtswv. Nej yuav tsum xav tias nej yuav tsum paub Vajtswv txoj sia xav uas tau raug qhia tawm lawm, vim qhov no muaj feem rau nej tus kheej txoj kev noj qab nyob zoo mus ib txhis. Vajlugkub yog phau kev taw qhia uas nej yuav paub tau txoj kev mus rau txoj sia nyob mus ib txhis. Nej yuav tsum ntshaw tshaj plaws txhua yam kom nej thiaj paub tus Tswv lub siab nyiam thiab nws tej kev. Nej tsis txhob tshawb nrhiav nrog lub hom phiaj yuav nrhiav tau tej nqe Vajluskub uas nej yuav txhais kom phim los ua pov thawj rau nej tej kev xav; rau qhov Vajtswv tej lus tshaj tawm tias qhov no yog kev yuam Vajlugkub kom txhawb nej tus kheej txoj kev puam tsuaj. Nej yuav tsum muab nej tus kheej nchuav dawb ntawm txhua yam kev ntxub ntxaug ua ntej, thiab los nrog tus ntsuj plig ntawm kev thov Vajtswv rau hauv kev tshuaj xyuas Vajtswv tej lus.” Review and Herald, September 11, 1894.

> “William Miller was born at Pittsfield, Massachusetts. His formal schooling consisted of only 18 months, but he became self-taught through his strong habit of reading. He also early began to write, composing poetry and keeping a diary. His reading exposed him to infidel authors who influenced him in the direction of deism. He became a justice of the peace in his late twenties, and fought in the War of 1812. Several experiences during this conflict turned his mind toward a personal God. By 1816 he was converted, and began Bible study in earnest. He wrote, ‘The Scriptures . . . became my delight, and in Jesus I found a friend.’

> “William Miller yug yug hauv Pittsfield, Massachusetts. Nws txoj kev kawm ntawv raws cai muaj tsuas yog 18 lub hlis xwb, tiam sis nws tau kawm paub nws tus kheej los ntawm nws tus cwj pwm nyiam nyeem ntawv heev. Nws kuj pib sau ntawv thaum ntxov, sau paj huam thiab khaws ib phau ntawv teev hnub. Nws txoj kev nyeem ntawv ua rau nws raug ntsib nrog cov sau ntawv uas tsis ntseeg Vajtswv, uas tau cuam tshuam nws mus rau sab kev ntseeg deism. Thaum nws muaj nees nkaum tawm xyoo lig, nws tau los ua ib tug thawj coj txiav txim hauv zej zog, thiab tau mus sib ntaus hauv Tsov Rog xyoo 1812. Muaj ob peb yam xwm txheej thaum lub sijhawm kev tsis sib haum no uas tau tig nws lub siab mus rau ib tug Vajtswv uas yog tus kheej. Txog xyoo 1816 nws tau hloov siab los ntseeg, thiab pib kawm Vajlugkub tiag tiag. Nws tau sau hais tias, ‘Cov Vaj Lug Kub... tau los ua kuv txoj kev xyiv fab, thiab hauv Yexus kuv tau pom ib tug phooj ywg.’”

> “By 1818 in his study of the prophecies he concluded that Jesus would return ‘about 1843.’ In 1831 he began to share his studies in public in small settings, after strong conviction and providential guidance to do so. After meeting J. V. Himes, a prominent editor, in 1839, the way was opened to preach to large groups in major cities. While opposed by many, his preaching, and that of others who caught the Advent message, made a significant impact, with up to 100,000 accepting belief in the soon coming of Christ. Ellen Harmon heard him in Portland, Maine, in March of 1840 when she was 12 years old. She recounted, “Mr. Miller traced down the prophecies with an exactness that struck conviction to the hearts of his hearers. He dwelt upon the prophetic periods, and brought many proofs to strengthen his position. Then his solemn and powerful appeals and admonitions to those who were unprepared, held the crowds as if spellbound.” Life Sketches, 20.

> Txog xyoo 1818, hauv nws txoj kev kawm txog tej lus cev Vajtswv lus, nws xaus lus tias Yexus yuav rov qab los “nyob rau kwv yees xyoo 1843.” Xyoo 1831 nws pib qhia nws tej kev kawm ntawd rau sawv daws paub hauv tej rooj sib tham me me, tom qab tau txais kev txhawb siab ruaj khov thiab kev coj los ntawm Vajtswv txoj kev tu xyuas kom ua li ntawd. Tom qab nws tau ntsib J. V. Himes, ib tug thawj kws kho ntawv nto npe, xyoo 1839, txoj kev thiaj qhib rau nws mus tshaj tawm rau tej pab neeg coob hauv cov nroog loj. Txawm muaj coob leej tawm tsam los, nws txoj kev tshaj tawm, thiab txoj kev tshaj tawm ntawm lwm tus uas tau txais txoj xov txog Kev Rov Los, ua rau muaj kev cuam tshuam loj heev, nrog rau txog li 100,000 leej lees txais txoj kev ntseeg tias Khetos yuav los sai. Ellen Harmon tau hnov nws hais lus hauv Portland, Maine, thaum lub Peb Hlis xyoo 1840 thaum nws muaj 12 xyoos. Nws rov piav hais tias, “Yawg Miller tau muab tej lus cev Vajtswv lus los tshawb raws ib txoj kev meej thiab raug nraim uas ntaus kev ntseeg kom nkag mus rau hauv cov siab ntawm cov uas mloog nws. Nws hais ntev txog tej ncua sijhawm cev Vajtswv lus, thiab nqa ntau yam pov thawj los txhawb nws txoj hauj lwm. Ces nws tej lus hu thiab tej lus ntuas uas hnyav thiab muaj hwj chim rau cov uas tsis tau npaj txhij, ua rau cov neeg coob nyob twjywm mloog nws zoo li raug ib yam hwj chim khi tseg.” Life Sketches, 20.

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