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# The Book of Daniel - Number One-Hundred and Eighty-Six

Phau Ntawv Daniyee – Ib Puas Yim Caug Rau

Panium’s Promise: The Final Sealing and Midnight Cry Revelation

Lus Cog Tseg ntawm Panium: Qhov Kev Kaw Hloov Kawg thiab Kev Tshwm Sim ntawm Kev Hu Thaum Ib Tag Hmo

Author

Jeff Pippenger

Published

April 16, 2024

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At Panium, which was Caesarea Philippi, which is verses thirteen through fifteen in chapter eleven of the book of Daniel, which is the history where the Republican and Protestant horns fulfill the enigma of being the eighth that is of the seven, which is the history where the Seal of God is permanently impressed upon the one hundred and forty-four thousand, and the history of the arrival of the message of the Midnight Cry, Christ gave a promise to His last-day people.

Ntawm Panium, uas yog Caesarea Philippi, uas yog nqe kaum peb mus txog kaum tsib hauv tshooj kaum ib ntawm phau ntawv Daniyees, uas yog keeb kwm uas cov kub Republican thiab Protestant ua tiav qhov paub tsis meej ntawm kev yog tus yim uas yog ntawm tus xya, uas yog keeb kwm uas Lub Cim Ntawm Vajtswv raug muab luam ruaj khov mus ib txhis rau saum ib puas plaub caug plaub txhiab leej, thiab yog keeb kwm ntawm kev los txog ntawm txoj xov ntawm Kev Quaj Nruab Nrab Hmo Ntuj, Khetos tau muab ib lo lus cog tseg rau Nws haiv neeg hauv hnub kawg.

> And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it. And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven. Matthew 16:18, 19.

> Thiab kuv hais rau koj thiab tias, koj yog Petus, thiab saum lub pob zeb no kuv yuav txhim tsa kuv lub koom txoos; thiab tej rooj vag ntawm ntuj txiag teb tsaus yuav tsis kov yeej nws. Thiab kuv yuav muab cov yuam sij ntawm lub nceeg vaj saum ntuj rau koj: thiab txhua yam uas koj khi rau hauv ntiaj teb yuav raug khi rau saum ntuj: thiab txhua yam uas koj daws rau hauv ntiaj teb yuav raug daws rau saum ntuj. Mathais 16:18, 19.

The period of the sealing which began on September 11, 2001, when the mighty buildings of New York City were brought down, which ends at the soon coming Sunday law, was designed by the Alpha and Omega. The very last part of the period repeats the very first part of the period. On September 11, 2001 the Lord led His people back to the old paths, where among other truths they discovered the “seven times,” just as it was found in the days of king Josiah. The latter rain then began to sprinkle, and a testing process that produced a separation of two classes of worshippers began.

Lub sij hawm ntawm kev kaw lub cim uas tau pib rau lub Cuaj Hlis 11, 2001, thaum cov tsev loj muaj hwjchim hauv New York City raug muab rhuav tshem poob qis, thiab uas xaus rau txoj cai hnub Sunday uas tab tom yuav los sai, raug tus Alpha thiab Omega tsim cia. Qhov kawg kawg nkaus ntawm lub sij hawm ntawd rov ua dua ib yam li qhov pib thawj kawg nkaus ntawm lub sij hawm ntawd. Rau lub Cuaj Hlis 11, 2001, tus Tswv tau coj Nws haiv neeg rov qab mus rau tej kev qub, qhov chaw uas, nrog rau lwm yam tseeb, lawv nrhiav tau “xya lub sij hawm,” ib yam li tau pom nyob rau hauv vajntxwv Josiah lub caij nyoog. Ces nag tom qab thiaj pib txau me me, thiab ib txoj kev sim uas tsim tau kev cais tawm ntawm ob pawg neeg pe hawm thiaj pib.

In fulfillment of Habakkuk chapter two the two sacred charts were discovered and became an emblem of that historical period. Just as significantly the “debate” of Habakkuk chapter two began, between the methodology of line upon line, which is the latter rain methodology, in opposition to the methodology of apostate Protestantism that had been progressively adopted by Adventism beginning in the rebellion of 1863.

Hauv kev ua kom tiav rau Habakkuk tshooj ob, ob daim ntawv qhia dawb huv ntawd tau raug nrhiav pom thiab tau los ua ib lub cim sawv cev rau lub caij nyoog keeb kwm ntawd. Ib yam tseem ceeb ib yam nkaus, “kev sib cav” ntawm Habakkuk tshooj ob tau pib, nruab nrab ntawm txoj kev qhuab qhia ib kab saum ib kab, uas yog txoj kev qhuab qhia ntawm nag lig, tawm tsam rau txoj kev qhuab qhia ntawm Protestantism uas tau poob kev ntseeg, uas Adventism tau txais los siv zuj zus txij li thaum pib ntawm kev tawm tsam xyoo 1863.

Jesus promised that He would give His last-day people “the keys of the kingdom,” and in so doing, He is referring to the correct biblical methodology, that contains the necessary prophetic keys to recognize, establish and proclaim the message of the Midnight Cry and Loud Cry.

Yexus tau cog lus tias Nws yuav muab “cov yawm sij ntawm lub nceeg vaj” rau Nws haiv neeg hnub kawg, thiab thaum Nws hais li ntawd, Nws tab tom hais txog txoj kev siv Vajlugkub uas yog lawm, uas muaj cov yawm sij cev lus faj lem tsim nyog los paub txog, los tsim kom ruaj, thiab los tshaj tawm txoj xov ntawm Kev Quaj Hmo Ib Tag Hmo thiab Kev Quaj Nrov Loj.

> “Those who commune with God walk in the light of the Sun of Righteousness. They do not dishonor their Redeemer by corrupting their way before God. Heavenly light shines upon them. As they near the close of this earth’s history, their knowledge of Christ, and of the prophecies relating to him, greatly increases. They are of infinite worth in God’s sight; for they are in unity with his Son. To them the word of God is of surpassing beauty and loveliness. They see its importance. Truth is unfolded to them. The doctrine of the incarnation is invested with a soft radiance. They see that the Scripture is the key that unlocks all mysteries and solves all difficulties. Those who have been unwilling to receive the light and walk in the light will be unable to understand the mystery of godliness, but those who have not hesitated to take up the cross and follow Jesus, will see light in God’s light.” The Southern Watchman, April 4, 1905.

> “Cov uas koom siab nrog Vajtswv taug kev hauv qhov pom kev ntawm Lub Hnub ntawm Kev Ncaj Ncees. Lawv tsis ua saib tsis taus lawv tus Txhiv Dim los ntawm kev ua kom lawv txoj kev phem qias neeg rau ntawm Vajtswv xub ntiag. Qhov kaj saum ntuj ci ntsa iab saum lawv. Thaum lawv los ze rau qhov xaus ntawm zaj keeb kwm ntiajteb no, lawv txoj kev paub txog Khetos, thiab txog tej lus faj lem uas hais txog nws, nce ntxiv heev. Lawv muaj nqes tsis kawg nyob hauv Vajtswv lub qhov muag; rau qhov lawv nyob hauv kev sib haum xeeb nrog nws Leej Tub. Rau lawv, Vajtswv Txojlus muaj kev zoo nkauj thiab ntxim hlub dhau txhua yam. Lawv pom nws qhov tseem ceeb. Qhov tseeb raug nthuav tawm rau lawv. Txoj kev qhuab qhia hais txog kev yug los ua neeg raug muab qhwv nrog ib txoj kev ci muag muag. Lawv pom tias Vajluskub yog tus yuam sij uas qhib txhua yam tsis to taub thiab daws txhua yam teeb meem. Cov uas tsis kam txais qhov kaj thiab taug kev hauv qhov kaj yuav tsis muaj peev xwm to taub qhov tsis txawj txhais txog kev ua neeg dawb huv, tiam sis cov uas tsis tau yig los ris tus ntoo khaublig thiab raws Yexus qab, yuav pom qhov kaj hauv Vajtswv qhov kaj.” The Southern Watchman, April 4, 1905.

Those represented by Peter, who are the one hundred and forty-four thousand, are those who accept the Laodicean message that arrived on September 11, 2001, which is now being repeated since July, 2023. The Laodicean message that arrived in 1856, was the increased knowledge of the “seven times,” and when Christ brings the dead bones together, and thereafter brings them to life they transition from the Laodicean movement of the third angel unto the Philadelphian movement of the one hundred and forty-four thousand. That transition is brought about by Christ’s Word, for they are sanctified by His Word, and His Word is “truth,” and His Word is the “key” that unlocks His Word.

Cov uas Petus sawv cev rau, uas yog ib puas plaub caug plaub txhiab leej, yog cov uas lees txais zaj lus Laodicea uas tuaj txog rau hnub Cuaj Hlis 11, 2001, uas tam sim no rov raug tshaj dua txij lub Xya Hli, 2023 los. Zaj lus Laodicea uas tuaj txog xyoo 1856 yog kev paub ntxiv txog “xya zaug,” thiab thaum Khetos coj cov pob txha tuag los sib sau ua ke, thiab tom qab ntawd coj lawv los ua neej, lawv thiaj hloov ntawm Laodicea txoj kev txav ntawm tus tim tswv thib peb mus rau Filadefia txoj kev txav ntawm ib puas plaub caug plaub txhiab leej. Txoj kev hloov ntawd raug coj los txog los ntawm Khetos Txojlus, rau qhov lawv raug ua kom dawb huv los ntawm Nws Txojlus, thiab Nws Txojlus yog “qhov tseeb,” thiab Nws Txojlus yog “yawm sij” uas qhib Nws Txojlus.

> And to the angel of the church in Philadelphia write; These things saith he that is holy, he that is true, he that hath the key of David, he that openeth, and no man shutteth; and shutteth, and no man openeth; I know thy works: behold, I have set before thee an open door, and no man can shut it: for thou hast a little strength, and hast kept my word, and hast not denied my name. Revelation 3:7–8.

> Thiab rau tus tim tswv ntawm pawg ntseeg hauv Philadelphia sau hais tias; Tej no yog tus uas dawb huv hais, tus uas tseeb hais, tus uas tuav tus yuam sij ntawm Daviv, tus uas qhib lawm tsis muaj leej twg kaw tau; thiab kaw lawm tsis muaj leej twg qhib tau; Kuv paub koj tej haujlwm: saib maj, kuv tau tsa ib lub qhov rooj qhib cia rau ntawm koj xub ntiag, thiab tsis muaj leej twg kaw tau nws: vim koj muaj zog me ntsis xwb, thiab koj tau ceev kuv lo lus tseg, thiab tsis tau tsis lees kuv lub npe li. Qhia Tshwm 3:7–8.

The methodology of “line upon line” is the key which Christ promised to His last-day people in the battle at the “gates”. A “gate” is a church.

Txoj kev xyaum “kab ntxiv rau kab” yog tus yawm sij uas Khetos tau cog lus rau Nws haiv neeg tiam kawg rau hauv kev sib ntaus ntawm cov “rooj vag”. Ib lub “rooj vag” yog ib pawg ntseeg.

> And Jacob awaked out of his sleep, and he said, Surely the Lord is in this place; and I knew it not. And he was afraid, and said, How dreadful is this place! this is none other but the house of God, and this is the gate of heaven. Genesis 28:16, 17.

> Thiab Yakhauj txawm sawv tsees hauv nws txojkev pw tsaug zog, thiab nws hais tias, Muaj tseeb tiag, tus Tswv nyob hauv qhov chaw no; thiab kuv tsis paub li. Thiab nws ntshai, thiab hais tias, Qhov chaw no txaus ntshai kawg li! qhov no tsis yog lwm yam li tsuas yog Vajtswv lub tsev xwb, thiab qhov no yog lub rooj vag saum ntuj. Chivkeeb 28:16, 17.

The battle at the gates represents the religious battles that occur between truth and error, and the error of the religion of Greece, is the gate of hell, and the religion of apostate Laodicean Adventism is also a gate. The Laodicean Adventist gate represents where the debate of Habakkuk is fulfilled.

Tsov rog ntawm tej rooj vag sawv cev rau tej kev sib ntaus sib tua ntawm sab kev ntseeg uas tshwm sim nruab nrab ntawm qhov tseeb thiab qhov yuam kev, thiab qhov yuam kev ntawm kev ntseeg tim Kili yog rooj vag ntawm ntuj txiag teb tsaus, hos kev ntseeg ntawm Laodixeya Adventism uas thim rov qab kuj yog ib lub rooj vag thiab. Lub rooj vag Laodixeya Adventist sawv cev rau qhov chaw uas kev sib cav hauv Habakkuk tau ua tiav.

> In that day shall the Lord of hosts be for a crown of glory, and for a diadem of beauty, unto the residue of his people, And for a spirit of judgment to him that sitteth in judgment, and for strength to them that turn the battle to the gate. But they also have erred through wine, and through strong drink are out of the way; the priest and the prophet have erred through strong drink, they are swallowed up of wine, they are out of the way through strong drink; they err in vision, they stumble in judgment. For all tables are full of vomit and filthiness, so that there is no place clean. Whom shall he teach knowledge? and whom shall he make to understand doctrine? them that are weaned from the milk, and drawn from the breasts. For precept must be upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little: For with stammering lips and another tongue will he speak to this people. To whom he said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing: yet they would not hear. But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken. Wherefore hear the word of the Lord, ye scornful men, that rule this people which is in Jerusalem. Isaiah 28:5-14

> Hnub ntawd, Yawmsaub uas kav txhua pab tub rog yuav yog lub mom ci ntsa iab, thiab yog lub kaus mom muaj kev zoo nkauj, rau cov seem uas tseem tshuav ntawm Nws haiv neeg, thiab yuav yog tus ntsuj plig txiav txim rau tus uas zaum txiav txim, thiab yog lub zog rau cov uas tig rog rov qab rau ntawm rooj vag. Tiamsis lawv kuj tau yuam kev vim cawv txiv hmab, thiab vim dej cawv muaj zog lawv tau plam txoj kev; tus pov thawj thiab tus yaj saub tau yuam kev vim dej cawv muaj zog, lawv raug cawv txiv hmab nqos tag, lawv tau plam txoj kev vim dej cawv muaj zog; lawv yuam kev hauv kev ua yog toog pom, lawv dawm taw hauv kev txiav txim. Rau qhov txhua lub rooj puv nkaus ntuav thiab kev qias neeg, ces tsis tshuav ib qho chaw huv li. Nws yuav qhia kev paub rau leej twg? Thiab Nws yuav ua kom leej twg to taub txog tej lus qhuab qhia? Yog cov uas nyuam qhuav txiav tawm ntawm mis, thiab rho tawm ntawm xub ntiag mis lov? Rau qhov yuav tsum yog lus qhuab qhia ntxiv rau lus qhuab qhia, lus qhuab qhia ntxiv rau lus qhuab qhia; kab ntxiv rau kab, kab ntxiv rau kab; ntawm no me ntsis, thiab ntawm ntawd me ntsis: Rau qhov Nws yuav hais rau haiv neeg no los ntawm daim di ncauj txhaws txham thiab lwm yam lus. Rau cov uas Nws tau hais tias, Nov yog qhov chaw so uas nej yuav ua rau tus qaug zog tau so; thiab nov yog qhov kev ua kom rov muaj zog dua tshiab: los lawv tsis kam mloog. Tiamsis Yawmsaub lo lus tau los rau lawv ua lus qhuab qhia ntxiv rau lus qhuab qhia, lus qhuab qhia ntxiv rau lus qhuab qhia; kab ntxiv rau kab, kab ntxiv rau kab; ntawm no me ntsis, thiab ntawm ntawd me ntsis; kom lawv thiaj mus, thiab ntog rov qab, thiab tawg nthe, thiab raug ntxiab, thiab raug ntes. Vim li no nej cov neeg thuam uas kav haiv neeg no nyob hauv Yeluxalees, nej mloog Yawmsaub lo lus. Yaxayas 28:5-14

The keys of the kingdom are the words of the Scriptures, that are given to God’s last-day people by the Word.

Cov yuam sij ntawm lub nceeg vaj yog cov lus hauv Vajluskub, uas raug muab rau Vajtswv haiv neeg nyob rau hnub kawg los ntawm Txojlus.

> “There are truths in the word which, like veins of precious ore, are hidden beneath the surface. The hidden treasure is discovered as it is searched for, as a miner searches for gold and silver. The evidence of the truth of God’s word is in the word itself. Scripture is the key that unlocks scripture. The deep meaning of the truths of God’s word is unfolded to our minds by His Spirit.

> “Muaj tej qhov tseeb nyob hauv lo lus uas, zoo li tej hlab ntxhia muaj nqis, raug zais cia hauv qab nplaim. Lub cuab tam zais ntawd raug nrhiav pom thaum muab nrhiav, ib yam li tus khawb av nrhiav kub thiab nyiaj. Cov pov thawj ntawm qhov tseeb ntawm Vajtswv lo lus nyob hauv lo lus nws tus kheej. Vajluskub yog tus yuam sij uas qhib Vajluskub. Lub ntsiab lus tob ntawm tej qhov tseeb hauv Vajtswv lo lus raug nthuav qhia rau peb lub siab los ntawm Nws tus Ntsuj Plig.”

> “The Bible is the great lesson book for the students in our schools. It teaches the whole will of God concerning the sons and daughters of Adam. It is the rule of life, teaching us of the character that we must form for the future life. We need not the dim light of tradition to make the Scriptures comprehensible. As well might we suppose that the noonday sun needs the glimmering torchlight of earth to increase its glory. The utterances of priest and minister are not needed to save men from error. Those who consult the divine Oracle will have light. In the Bible every duty is made plain. Every lesson given is comprehensible. Every lesson reveals to us the Father and the Son. The word is able to make all wise unto salvation. In the word the science of salvation is plainly revealed. Search the Scriptures, for they are the voice of God speaking to the soul.” Testimonies, volume 8, 157.

> “Phau Vajlugkub yog phau ntawv kawm loj kawg rau cov tub ntxhais kawm hauv peb tej tsev kawm ntawv. Nws qhia tag nrho Vajtswv lub siab nyiam hais txog Adas cov tub thiab cov ntxhais. Nws yog txoj cai qhia txoj sia, qhia peb txog tus cwj pwm uas peb yuav tsum tsim kom tiav rau txoj sia yav tom ntej. Peb tsis xav tau txoj kev kaj plooj tsaus ntawm kab lig kev cai los ua kom Vajluskub nkag siab tau. Ib yam nkaus thiab, peb yuav xav tau ib yam li hais tias lub hnub tav su ci ntsa iab yuav tsum tau lub teeb tsauv tsau tsa me me ntawm ntiajteb los ntxiv rau nws lub hwjchim ci ntsa iab. Tej lus hais ntawm pov thawj thiab xibhwb tsis yog yam yuav tsum muaj thiaj cawm tau neeg kom dim ntawm kev yuam kev. Cov uas mus nrhiav kev sab laj ntawm Txoj Lus Qhia los saum ntuj yuav tau txais kev kaj. Nyob hauv Vajlugkub txhua txoj hauj lwm raug ua kom meej. Txhua zaj lus qhia uas raug muab yog to taub tau. Txhua zaj lus qhia qhia rau peb paub Leej Txiv thiab Leej Tub. Txoj Lus muaj peev xwm ua kom sawvdaws muaj tswvyim mus txog txoj kev cawm seej. Nyob hauv Txoj Lus, txuj ci ntawm txoj kev cawm seej raug nthuav tawm meej tseeb. Cia li tshawb nrhiav Vajluskub, rau qhov ntawd yog Vajtswv lub suab tab tom hais rau tus ntsujplig.” Testimonies, volume 8, 157.

The keys that Christ gave unto the last-day church have the same power they had when they were given to Peter.

Cov yawm sij uas Khetos tau muab rau pawg ntseeg hauv hnub kawg muaj tib lub hwjchim ib yam li lawv tau muaj thaum lawv raug muab rau Petus.

> “Peter had expressed the truth which is the foundation of the church’s faith, and Jesus now honored him as the representative of the whole body of believers. He said, ‘I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven.’

> “Petus tau hais tawm qhov tseeb uas yog lub hauv paus ntawm pawg ntseeg txoj kev ntseeg, thiab Yexus tam sim no tau hwm nws ua tus sawv cev ntawm tag nrho lub cev ntawm cov ntseeg. Nws hais tias, ‘Kuv yuav muab cov yuam sij ntawm lub nceeg vaj saum ntuj rau koj; thiab yam twg koj yuav khi rau hauv ntiaj teb no, yam ntawd yuav raug khi rau saum ntuj; thiab yam twg koj yuav daws rau hauv ntiaj teb no, yam ntawd yuav raug daws rau saum ntuj.’”

> “‘The keys of the kingdom of heaven’ are the words of Christ. All the words of Holy Scripture are His, and are here included. These words have power to open and to shut heaven. They declare the conditions upon which men are received or rejected. Thus the work of those who preach God’s word is a savor of life unto life or of death unto death. Theirs is a mission weighted with eternal results.” The Desire of Ages, 413.

> “‘Cov yuam sij ntawm lub nceeg vaj saum ntuj ceeb tsheej’ yog cov lus ntawm Khetos. Tag nrho cov lus hauv Vajlugkub Dawb Huv yog Nws li, thiab raug suav nrog rau ntawm no. Cov lus no muaj hwjchim qhib thiab kaw ntuj ceeb tsheej. Lawv tshaj tawm cov xwm txheej uas tibneeg raug txais los yog raug tsis lees txais. Yog li no txoj hauj lwm ntawm cov uas tshaj tawm Vajtswv txoj lus yog ib qho tsw qab ntawm txoj sia mus rau txoj sia, los yog ntawm txoj kev tuag mus rau txoj kev tuag. Lawv tes dej num yog ib txoj haujlwm uas hnyav nrog tej txiaj ntsig nyob mus ib txhis.” The Desire of Ages, 413.

The power that is manifested through His words, when placed in the hands of men is based upon the principles identified in His word. The simplest perhaps, and perhaps the most profound is that truth is established upon the testimony of two.

Lub hwj chim uas raug qhia tawm los ntawm Nws cov lus, thaum muab tso rau hauv tibneeg txhais tes, yog muaj lub hauv paus nyob saum tej ntsiab cai uas raug qhia tseg hauv Nws Txojlus. Tej zaum qhov yooj yim tshaj plaws, thiab tej zaum kuj yog qhov tob tshaj plaws, yog tias qhov tseeb raug tsa ruaj khov los ntawm ob leeg tim khawv.

> “Another grave evil that had arisen in the church was that of brethren going to law against one another. Abundant provision had been made for the settlement of difficulties among believers. Christ Himself had given plain instruction as to how such matters were to be adjusted. ‘If thy brother shall trespass against thee,’ the Saviour had counseled, ‘go and tell him his fault between thee and him alone: if he shall hear thee, thou hast gained thy brother. But if he will not hear thee, then take with thee one or two more, that in the mouth of two or three witnesses every word may be established. And if he shall neglect to hear them, tell it unto the church: but if he neglect to hear the church, let him be unto thee as a heathen man and a publican. Verily I say unto you, Whatsoever ye shall bind on earth shall be bound in heaven: and whatsoever ye shall loose on earth shall be loosed in heaven.” Matthew 18:15–18.” Acts of the Apostles, 304.

> “Lwm qhov kev phem loj ntxiv uas tau tshwm sim hauv pawg ntseeg yog qhov uas cov kwv tij coj ib leeg mus foob raws li txoj cai. Twb tau npaj tseg muaj txaus rau kev daws tej kev nyuaj ntawm cov ntseeg lawm. Khetos tus kheej twb tau muab lus qhia meej txog yuav kho tej xwm txheej zoo li no li cas. Tus Cawm Seej tau ntuas tias, ‘Yog koj tus kwv tij ua txhaum rau koj, cia li mus qhia nws nws qhov txhaum thaum neb nyob ib leeg xwb; yog nws mloog koj, koj twb tau koj tus kwv tij rov qab lawm. Tiamsis yog nws tsis mloog koj, ces coj ib lossis ob tug ntxiv nrog koj mus, kom txhua lo lus raug tsa kom ruaj los ntawm ob lossis peb tug timkhawv lub qhov ncauj. Thiab yog nws tsis quav ntsej mloog lawv, cia li qhia rau pawg ntseeg paub; tiamsis yog nws tsis quav ntsej mloog pawg ntseeg thiab, cia nws rau koj ib yam li ib tug neeg lwm haiv neeg thiab ib tug neeg sau se. Kuv hais tseeb rau nej tias, txhua yam uas nej yuav khi rau hauv ntiajteb yuav raug khi rau saum ntuj ceeb tsheej; thiab txhua yam uas nej yuav daws rau hauv ntiajteb yuav raug daws rau saum ntuj ceeb tsheej.’ Mathais 18:15–18.” Tes Haujlwm ntawm Cov Thwj Tim, 304.

There are at least three geographical witnesses of the period when the one hundred and forty-four thousand are sealed at the Midnight Cry. Remembering the fact that at the cry at midnight, it is too late to obtain the oil, we find the geographical testimony of the Exeter camp meeting providing an illustration of the point where God’s last-day people are sealed, and we find that truth represented by the geography of Caesarea Philippi, and also by the testimony of the battle of Panium, in verses thirteen to fifteen of Daniel chapter eleven. Perhaps it is a little off to identify these three witnesses as geographical, but I am employing that term because the geography is certainly part of the setting in Exeter and Caesarea Philippi. Jesus places Peter within the prophetic geography that the one hundred and forty-four thousand find themselves in the last days. Then He gives a command.

Muaj tsawg kawg peb tug timkhawv txog thaj chaw rau lub sij hawm uas ib puas plaub caug plaub txhiab raug muab cim rau ntawm Lub Suab Quaj Ib Tag Hmo. Nco ntsoov txog qhov tseeb tias thaum lub suab quaj thaum ib tag hmo nrov, ces twb lig dhau lawm rau kev txais tau cov roj, peb pom timkhawv ntawm thaj chaw los ntawm lub rooj sib txoos pw hav zoov hauv Exeter uas muab ib qho piv txwv txog lub ntsiab lus ntawm qhov chaw uas Vajtswv haiv neeg hnub kawg raug muab cim, thiab peb pom qhov tseeb ntawd raug sawv cev los ntawm thaj chaw ntawm Caesarea Philippi, thiab kuj pom nyob hauv timkhawv ntawm kev ua rog ntawm Panium, hauv nqe kaum peb mus txog kaum tsib ntawm Daniyee tshooj kaum ib. Tej zaum nws yuav txawv me ntsis uas yuav hu peb tug timkhawv no tias yog timkhawv txog thaj chaw, tiam sis kuv siv lo lus ntawd vim thaj chaw yeej yog ib feem ntawm qhov chaw txheej xwm hauv Exeter thiab Caesarea Philippi. Yexus tso Petus rau hauv thaj chaw yaj saub uas ib puas plaub caug plaub txhiab pom lawv tus kheej nyob hauv hnub kawg. Ces Nws txib ib lo lus txib.

> And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven. Then charged he his disciples that they should tell no man that he was Jesus the Christ. From that time forth began Jesus to show unto his disciples, how that he must go unto Jerusalem, and suffer many things of the elders and chief priests and scribes, and be killed, and be raised again the third day. Then Peter took him, and began to rebuke him, saying, Be it far from thee, Lord: this shall not be unto thee. But he turned, and said unto Peter, Get thee behind me, Satan: thou art an offence unto me: for thou savourest not the things that be of God, but those that be of men. Matthew 16:19–23.

> Kuv yuav muab cov yuam sij ntawm lub nceeg vaj saum ntuj rau koj; thiab txhua yam uas koj yuav khi rau hauv ntiajteb yuav raug khi rau saum ntuj; thiab txhua yam uas koj yuav daws rau hauv ntiajteb yuav raug daws rau saum ntuj. Ces nws txib nws cov thwjtim kom lawv txhob qhia rau leejtwg paub tias nws yog Yexus tus Khetos. Txij thaum ntawd los Yexus pib qhia rau nws cov thwjtim tias nws yuav tsum mus rau Yeluxalees, thiab raug cov txwj laus, cov thawj pov thawj, thiab cov xib hwb hauv txoj kevcai ua kom raug txom nyem ntau yam, thiab raug tua, thiab yuav sawv rov los rau hnub peb. Ces Petus coj nws mus ib cag thiab pib cem nws, hais tias, Tus Tswv, thov kom qhov no txhob muaj rau koj li; qhov no yuav tsis tshwm sim rau koj. Tiamsis nws tig los thiab hais rau Petus tias, Cia li mus rau tom qab kuv, Xatas; koj yog ib qho chaw dawm rau kuv; rau qhov koj tsis xav txog tej uas yog ntawm Vajtswv, tiamsis yog tej uas yog ntawm neeg. Mathais 16:19–23.

The word “Exeter” is the name of a city in Devon, England. Its etymology can be traced back to Old English, where it was known as “Exanceaster” or “Execestre.” The name is believed to derive from the Old English words “Exe” (referring to the River Exe, upon which the city is situated) and “ceaster” (meaning “Roman fort” or “walled city”). Therefore, “Exeter” means either the “fort on the River Exe,” or “the walled city by the River Exe.” The geography associated with the arrival and fulfillment of the Midnight Cry in Millerite history identifies a location where there was water, representing the outpouring of the Holy Spirit, and a point where God was raising up an army to proclaim the message to the world, which Sister White informs us went like a “tidal wave.” A tidal wave is not simply river water, it is water that is super empowered.

Lo lus “Exeter” yog lub npe ntawm ib lub nroog nyob hauv Devon, England. Nws keeb txheeb npe tuaj yeem taug rov qab mus txog rau Lus Askiv Qub, qhov chaw uas nws tau raug hu ua “Exanceaster” lossis “Execestre.” Lub npe no ntseeg tias muaj keeb los ntawm cov lus hauv Lus Askiv Qub hu ua “Exe” (hais txog tus Dej Exe, uas lub nroog ntawd nyob rau saum nws) thiab “ceaster” (txhais hais tias “lub chaw tiv thaiv Loos” lossis “lub nroog muaj phab ntsa thaiv”). Yog li ntawd, “Exeter” txhais hais tias yog “lub chaw tiv thaiv nyob saum tus Dej Exe,” lossis “lub nroog muaj phab ntsa thaiv nyob ntawm tus Dej Exe.” Lub thaj chaw uas muaj feem nrog kev los txog thiab kev ua tiav ntawm Midnight Cry hauv keeb kwm Millerite qhia txog ib qho chaw uas muaj dej, sawv cev rau kev txhawv nchuav tawm ntawm Vaj Ntsuj Plig Dawb Huv, thiab ib qho chaw uas Vajtswv tab tom tsa ib pab tub rog sawv los tshaj tawm txoj xov ntawd rau lub ntiaj teb, uas Sister White qhia rau peb tias tau mus zoo li ib “nthwv dej loj heev.” Ib nthwv dej loj heev tsis yog dej ntws hauv tus dej xwb; nws yog dej uas muaj hwjchim loj heev ntxiv tshwj xeeb.

Millerite history was the fulfillment of the parable of the ten virgins, and when the one hundred and forty-four thousand are brought to the conclusion of the sealing time, they will repeat the waymarks identified at the beginning of the sealing time, and also the history of the Exeter camp meeting. An angel will descend with a testing message that is required to be eaten. That message will lead to the foundations, and it will confront the two classes with the “seven times,” of Leviticus twenty-six. It will include the Revelation of Jesus Christ, that is represented by Peter as an acceptance that Jesus was anointed as the Christ, when the divine symbol descended in the form of a dove, typifying September 11, 2001. It will include the understanding that Jesus is the divine Son of God, and also that by Jesus taking upon His divine being the flesh of fallen mankind, He is also the Son of man.

Keeb kwm ntawm cov Millerite yog qhov ua tiav ntawm zaj lus piv txwv hais txog kaum tus nkauj xwb, thiab thaum ib puas plaub caug plaub txhiab leej raug coj los txog rau qhov xaus ntawm lub sijhawm khi lub cim, lawv yuav rov hais dua cov ciam tseem ceeb uas tau raug txheeb tseg thaum pib ntawm lub sijhawm khi lub cim, thiab kuj yog keeb kwm ntawm lub rooj sib tham pw hav zoov hauv Exeter. Ib tug tim tswv yuav nqis los nrog ib zaj lus xeem xyuas uas yuav tsum tau noj. Zaj lus ntawd yuav coj mus rau tej hauv paus, thiab nws yuav ntsib ob pab neeg nrog “xya lub sijhawm,” ntawm Leviticus nees nkaum rau. Nws yuav suav nrog Kev Qhia Tshwm ntawm Yexus Khetos, uas Petus sawv cev tias yog kev lees txais tias Yexus tau raug pleev roj los ua tus Khetos, thaum lub cim ntuj ceeb tsheej nqis los hauv tus yam ntxwv zoo li ib tug nquab, ua tus qauv qhia txog Cuaj Hlis 11, 2001. Nws yuav suav nrog txoj kev nkag siab tias Yexus yog Vajtswv Leej Tub uas los saum ntuj los, thiab kuj hais tias vim Yexus tau muab cev nqaij daim tawv ntawm noob neej uas poob rau saum Nws tus kheej qhov muaj tswv ntuj, Nws kuj yog Neeg Leej Tub.

These truths will produce two classes of worshippers, as they did post-September 11, 2001. The two classes were represented at the Exeter camp meeting, for at that camp meeting there was a tent set up by a group from Watertown, who rejected the message of the Midnight Cry as presented through Samuel Snow. They held counterfeit meetings that were so loud and emotional the leaders of the meetings of Snow went to them and informed them to quiet down. At the camp meeting there were two classes manifested, and both professed to be associated with water, but one was a counterfeit and represented the foolish who were without oil. The group in the Exeter tent were the army who were the city, that was also a fort, for they were typifying Ezekiel’s dead dry bones who are raised up as a mighty army at the message of the Midnight Cry.

Cov lus tseeb no yuav tsim tau ob pawg neeg pe hawm, ib yam li lawv tau ua tom qab lub Cuaj Hlis 11, 2001. Ob pawg no tau raug sawv cev nyob rau hauv rooj sib txoos pw hav zoov Exeter, rau qhov hauv rooj sib txoos pw hav zoov ntawd muaj ib lub tsev ntaub uas ib pab neeg tuaj ntawm Watertown tau tsa, cov uas tsis lees txais txoj xov ntawm Lub Suab Hu Thaum Ib Tag Hmo raws li tau nthuav tawm los ntawm Samuel Snow. Lawv tau tuav tej rooj sib txoos dag cuav uas nrov heev thiab muaj kev xav kub ntxhov heev ua rau cov thawj coj ntawm Snow cov rooj sib txoos mus cuag lawv thiab ceeb toom kom lawv txo suab nqis. Nyob rau hauv rooj sib txoos pw hav zoov ntawd, ob pawg neeg tau raug nthuav tawm, thiab ob tog puav leej lees tias muaj kev koom nrog dej, tiam sis ib tog yog dag cuav thiab sawv cev rau cov neeg ruam uas tsis muaj roj. Pab neeg hauv Exeter lub tsev ntaub yog pab tub rog uas yog lub nroog, uas kuj yog ib lub chaw ruaj khov thiab, rau qhov lawv yog tus yam ntxwv ntawm Exekees cov pob txha qhuav uas twb tuag lawm, cov uas raug tsa sawv los ua ib pab tub rog muaj hwj chim loj thaum txoj xov ntawm Lub Suab Hu Thaum Ib Tag Hmo tawm los.

In the history where those two classes are manifested Peter represented both classes. His confession that identified Jesus as the Christ, and the Son of God was produced by the inspiration of the Holy Spirit, for Christ plainly told him, “Flesh and blood hath not revealed it unto thee, but my Father which is in heaven.” When Jesus then informed the disciples of the cross, Peter, lacking the influence of the Holy Spirit at that moment, took Christ, “and began to rebuke Him, saying, Be it far from thee, Lord: this shall not be unto thee. But He turned, and said unto Peter, Get thee behind me, Satan: thou art an offence unto me: for thou savourest not the things that be of God, but those that be of men.”

Hauv keeb kwm uas ob pab neeg ntawd raug muab tshwm tawm los, Petus tau sawv cev rau ob pab tib si. Nws txoj kev lees uas qhia kom paub tias Yexus yog tus Khetos, thiab yog Vajtswv Leej Tub, tau yug los ntawm Vaj Ntsuj Plig Dawb Huv txoj kev tshoov siab, rau qhov Khetos tau hais meej rau nws tias, “Flesh and blood hath not revealed it unto thee, but my Father which is in heaven.” Thaum ntawd Yexus qhia rau cov thwjtim txog tus ntoo khaub lig, Petus, uas thaum ntawd tsis muaj Vaj Ntsuj Plig Dawb Huv txoj kev txhawb nqa, tau coj Khetos mus, “and began to rebuke Him, saying, Be it far from thee, Lord: this shall not be unto thee. But He turned, and said unto Peter, Get thee behind me, Satan: thou art an offence unto me: for thou savourest not the things that be of God, but those that be of men.”

The emotional outburst of Peter aligned with the emotional worship that was occurring in the Watertown tent when Samuel Snow was presenting the message of the Midnight Cry. At that level Peter represents those who are candidates to be among the one hundred and forty-four thousand. Those candidates represent a class that has the oil, which is the Holy Spirit, and it is the message and it is the character, and the other class lacks the oil. In the setting of Caesarea Philippi, Christ began to unfold “that he must go unto Jerusalem, and suffer many things of the elders and chief priests and scribes, and be killed, and be raised again the third day.”

Qhov kev tawm tsam siab ntsws ntawm Petus tau sib haum nrog txoj kev pe hawm uas raug tsav los ntawm kev xav uas tab tom muaj nyob hauv lub tsev ntaub ntawm Watertown thaum Samuel Snow tab tom nthuav tawm txoj xov ntawm Midniag Quaj. Nyob rau theem ntawd, Petus sawv cev rau cov uas yog cov neeg sib tw kom tau nyob hauv cov ib puas plaub caug plaub txhiab. Cov neeg sib tw ntawd sawv cev rau ib pab uas muaj roj, uas yog tus Vaj Ntsuj Plig Dawb Huv, thiab nws yog txoj xov thiab nws yog tus cwj pwm, hos lwm pab tsis muaj roj. Hauv qhov xwm txheej ntawm Caesarea Philippi, Khetos pib nthuav tawm tias “nws yuav tsum mus rau Yeluxalees, thiab raug kev txom nyem ntau yam ntawm cov txwj laus thiab cov thawj pov thawj hlob thiab cov kws sau ntawv, thiab raug tua, thiab sawv rov los dua rau hnub peb.”

The disappointment of the disciples when those events were actually fulfilled at the cross is the history Sister White employs to illustrate the disappointment of October 22, 1844, and the disappointment of the Hebrews at the Red Sea crossing with Pharaoh’s army closing in and the waters of the sea in front of them. All of those witnesses identify the soon coming Sunday law, and the revelation of verses thirteen to fifteen of Daniel eleven, provides the testimony of the events that lead to that Sunday law. In doing so they also represent the “portion of the prophecy of Daniel relating to the last days.”

Kev chim siab ntawm cov thwjtim thaum cov xwm txheej ntawd tau muaj tiav lawm tiag tiag saum tus ntoo khaub lig yog zaj keeb kwm uas Muam White siv los piv txwv txog kev chim siab ntawm Lub Kaum Hli 22, 1844, thiab kev chim siab ntawm cov Henplais ntawm kev hla Hiav Txwv Liab thaum Falau cov tub rog tab tom los ze thiab dej hiav txwv nyob ntawm lawv xub ntiag. Tag nrho cov tim khawv ntawd qhia txog txoj cai hnub Sunday uas yuav los sai no, thiab qhov kev tshwm sim ntawm nqe kaum peb mus rau kaum tsib ntawm Daniyees kaum ib, muab zaj lus tim khawv txog cov xwm txheej uas coj mus txog txoj cai hnub Sunday ntawd. Thaum ua li ntawd lawm lawv kuj sawv cev rau “qhov feem ntawm Daniyees tej lus faj lem uas hais txog hnub kawg.”

We will continue this study in the next article.

Peb yuav txuas ntxiv txoj kev kawm no hauv tsab xov xwm tom ntej.

> “A careful study of types and antitypes led to the observation that the crucifixion of Christ took place on the very day in the yearly round of ceremonies given to Israel when the Passover lamb was slain. Would not the cleansing of the sanctuary typified in the Day of Atonement—falling on the tenth day of the seventh month—likewise take place on the very day in the year celebrated in the type? (see The Great Controversy, 399). This, according to the true Mosaic reckoning of time, would be October 22. Early in August, 1844, at a camp meeting at Exeter, New Hampshire, this view was introduced and it was accepted as the date for the fulfillment of the prophecy of the 2300 days. The parable of the ten virgins in Matthew 25:1–13 took on particular significance—the tarrying of the bridegroom, the waiting and slumbering of those who awaited the marriage, the cry at midnight, the shutting of the door, et cetera. The message that Christ was coming on October 22 came to be known as the ‘midnight cry.’ ‘The ‘midnight cry,’ wrote Ellen White, ‘was heralded by thousands of believers.’ She added:

> “Kev kawm kom zoo zoo txog cov qauv thiab qhov uas ua tiav raws li cov qauv ntawd tau coj mus rau qhov kev pom tias kev ntsia Khetos saum tus ntoo khaub lig tau tshwm sim nyob rau hnub ntawd tiag tiag hauv kev ncig txhua xyoo ntawm tej kab ke uas tau muab rau cov Ixayees, thaum tus menyuam yaj Hla Dhau raug tua. Yog li ntawd, puas yog kev ntxuav lub chaw dawb huv, uas tau raug piv txwv tseg hauv Hnub Theej Txhoj—uas poob rau hnub thib kaum ntawm lub hli xya—yuav tsis tshwm sim ib yam nkaus nyob rau hnub ntawd tiag tiag hauv lub xyoo uas raug ua kev nco hauv tus qauv? (saib The Great Controversy, 399). Raws li txoj kev suav sij hawm tseeb hauv Mauxe txoj cai, hnub ntawd yuav yog Lub Kaum Hli 22. Thaum ntxov lub Yim Hli, xyoo 1844, hauv ib lub rooj sib txoos pw hav zoov ntawm Exeter, New Hampshire, qhov kev pom no tau raug nthuav tawm thiab tau raug lees txais ua hnub rau kev ua tiav ntawm zaj lus faj lem txog 2300 hnub. Zaj lus piv txwv txog kaum tug nkauj xwb hauv Mathais 25:1–13 tau txais ib qho tseem ceeb tshwj xeeb—kev ncua sij hawm ntawm tus nraug vauv, kev tos thiab kev tsaug zog ntawm cov uas tos txoj kev tshoob, lub suab qw thaum ib tag hmo, kev kaw lub qhov rooj, thiab lwm yam. Txoj xov hais tias Khetos tab tom los rau hnub Lub Kaum Hli 22 tau los paub tias yog ‘lub suab qw thaum ib tag hmo.’ Ellen White tau sau tias, ‘“Lub suab qw thaum ib tag hmo” tau raug tshaj tawm los ntawm ntau txhiab tus ntseeg.’ Nws tseem ntxiv tias:

> “‘Like a tidal wave the [seventh-month] movement swept over the land. From city to city, from village to village, and into remote country places it went, until the waiting people of God were fully aroused.—The Great Controversy, 400.’

> “‘Zoo li ib nthwv dej loj, txoj kev txav [lub hli xya] tau cheb hla thoob plaws lub teb chaws. Los ntawm ib lub nroog mus rau ib lub nroog, los ntawm ib lub zos mus rau ib lub zos, thiab mus txog tej chaw deb nroog uas nyob deb, nws tau mus, mus txog rau thaum cov neeg uas tos ntsoov Vajtswv tau raug tsa kom tsim dheev tag nrho.—The Great Controversy, 400.’

> “The rapidity with which the message spread is depicted by writers cited by L. E. Froom:

> “Qhov kev ceev uas txoj xov ntawd tau nthuav mus raug piav tseg los ntawm cov kws sau ntawv uas L. E. Froom tau hais los siv:

> “‘Bates left the record that the Exeter message ‘flew as it were upon the wings of the wind.’ Men and women sped by rail and water, by stagecoach and horseback, with bundles of books and papers, distributing them as ‘profusely as the leaves of autumn.’ White said, ‘The work before us was to fly to every part of that wide field, sound the alarm, and wake the slumbering ones.’ And Wellcome adds that the movement broke forth like the released waters of a dam. Fields of ripened grain were left standing unharvested, and full-grown potatoes left undug in the ground. The coming of the Lord was nigh. There was no time now for such earthly things.—The Prophetic Faith of Our Fathers, Vol. IV, p. 816.

> “Bates tau tseg cia tias txoj xov Exeter ntawd ‘ya nrawm ib yam li nyob saum tis cua.’ Txiv neej thiab poj niam maj nrawm taug kev los ntawm tsheb ciav hlau thiab nkoj, los ntawm tsheb nees thauj neeg thiab caij nees, nqa tej pob ntawv ntawm cov phau ntawv thiab ntawv xov xwm, faib tawm lawv ‘ntau nplua mias ib yam li nplooj ntoo caij nplooj zeeg.’ White hais tias, ‘Tes haujlwm uas nyob ntawm peb xub ntiag yog kom ya mus rau txhua qhov hauv thaj teb dav ntawd, nrov lub suab ceeb toom, thiab tsa cov uas tsaug zog kom sawv.’ Thiab Wellcome ntxiv tias txoj kev txav ntawd tawg los zoo li cov dej uas raug tso tawm ntawm ib lub kwj dej thaiv. Tej liaj teb uas qoob loo twb siav lawd raug tso tseg sawv ntsug tsis tau sau, thiab tej qos yaj ywm loj hlob tiav raug tso tseg hauv av tsis tau khawb. Kev los txog ntawm tus Tswv twb nyob ze lawm. Nim no tsis muaj sijhawm rau tej yam hauv ntiaj teb no lawm.—The Prophetic Faith of Our Fathers, Vol. IV, p. 816.

> “As an eyewitness and participant in the movement, Ellen White described the character of the rapidly accelerating work:

> “Raws li ib tug timkhawv pom nrog nws lub qhov muag thiab ib tug neeg koom nrog hauv txoj kev txav ntawd, Ellen White tau piav txog tus yam ntxwv ntawm txoj hauj lwm uas tab tom ceev nrooj nrawm tuaj mus li no:

> “‘Believers saw their doubt and perplexity removed, and hope and courage animated their hearts. The work was free from those extremes which are ever manifested when there is human excitement without the controlling influence of the word and Spirit of God…. It bore the characteristics that mark the work of God in every age. There was little ecstatic joy, but rather deep searching of heart, confession of sin, and forsaking of the world. A preparation to meet the Lord was the burden of agonizing spirits….

> “‘Cov ntseeg pom tias lawv txoj kev ua xyem xyav thiab kev ntxhov siab tau raug tshem tawm lawm, thiab kev cia siab nrog kev ua siab tawv tau txhawb lawv lub siab. Txoj hauj lwm ntawd dawb huv ntawm tej yam kawg nkaus uas ib txwm tshwm sim thaum muaj kev kub siab ntawm tib neeg yam tsis muaj tus cwj pwm tswj hwm ntawm Vajtswv txoj lus thiab tus Ntsuj Plig…. Nws nqa tau cov cim uas qhia txog Vajtswv txoj hauj lwm hauv txhua tiam. Muaj kev xyiv fab siab ntsws tsawg heev, tiamsis yog kev tshuaj xyuas lub siab tob tob, kev lees txim ntawm kev txhaum, thiab kev tso tseg lub ntiaj teb tseg. Kev npaj txhij mus ntsib tus Tswv yog lub nra hnyav ntawm tej ntsuj plig uas quaj ntsuag….

> “‘Of all the great religious movements since the days of the apostles, none have been more free from human imperfection and the wiles of Satan than was that of the autumn of 1844. Even now, after the lapse of many years [1888], all who shared in that movement and who have stood firm upon the platform of truth still feel the holy influence of that blessed work and bear witness that it was of God.—Ibid., 400, 401.’

> “‘Ntawm txhua txoj kev txav loj hauv kev ntseeg txij hnub cov tubtxib los, tsis muaj ib qho twg uas dim dua ntawm tibneeg tej kev tsis txawj tag thiab Xatas tej tswv yim dag ntxias tshaj li txoj kev txav ntawd nyob rau lub caij nplooj zeeg xyoo 1844. Txawm yog nimno, tom qab ntau xyoo twb dhau mus lawm [1888], txhua tus uas tau koom nrog txoj kev txav ntawd thiab uas tau sawv ruaj nreb saum lub hauv paus tseeb tseem hnov tus yam ntxwv dawb huv ntawm txoj hauj lwm uas tau koob hmoov ntawd thiab ua timkhawv tias nws yog los ntawm Vajtswv.—Ibid., 400, 401.’”

> “In spite of the evidences of a work sweeping across the land and drawing thousands into the fellowship of the Second Advent, and some two hundred ministers from various churches united in spreading the message, [See C. M. Maxwell, Tell it to the world, pp. 19, 20.] the Protestant churches as a whole spurned it and used every means at their command to prevent the belief in Christ’s soon coming from spreading. No one dared to mention in a church service the hope of the soon coming of Jesus, but to those awaiting the event it was quite different.

> “Txawm yog tias muaj tej pov thawj ntawm ib txoj hauj lwm uas tab tom hla thoob plaws lub teb chaws thiab tab tom rub ntau txhiab leej los koom rau hauv kev sib raug zoo ntawm Txoj Kev Los Zaum Ob, thiab muaj kwv yees li ob puas tus xibhwb los ntawm ntau pawg ntseeg koom siab tshaj tawm txoj xov ntawd, [Saib C. M. Maxwell, Tell it to the world, pp. 19, 20.] los cov pawg ntseeg Protestant tag nrho feem coob tsis kam lees nws thiab siv txhua txoj hau kev uas lawv muaj peev xwm los txwv tsis pub txoj kev ntseeg txog Khetos txoj kev yuav los sai sai ntawd nthuav mus. Tsis muaj leej twg muaj siab tawv hais txog txoj kev cia siab ntawm Yexus txoj kev yuav los sai sai hauv ib lub rooj sib txoos pe hawm hauv pawg ntseeg li, tiam sis rau cov uas tab tom tos ntsoov rau qhov xwm txheej ntawd, mas txawv kiag li.”

> “Ellen White told what it was like:

> “Ellen White tau hais tias nws zoo li cas:

> “‘Every moment seemed precious and of the utmost importance to me. I felt that we were doing work for eternity, and that the careless and uninterested were in the greatest peril. My faith was unclouded, and I appropriated the precious promises of Jesus to myself….

> “‘Txhua lub sij hawm zoo li muaj nqis heev thiab tseem ceeb tshaj plaws rau kuv. Kuv hnov tias peb tab tom ua ib txoj hauj lwm rau txoj kev nyob mus ib txhis, thiab cov uas tsis quav ntsej thiab tsis muaj kev txaus siab nyob hauv txoj kev phom sij loj tshaj plaws. Kuv txoj kev ntseeg tsis muaj ib qho huab thaiv li, thiab kuv tau coj Yexus tej lus cog tseg muaj nqis los ua kuv tus kheej….

> “‘With diligent searching of hearts and humble confession we came prayerfully up to the time of expectation. Every morning we felt that it was our first business to secure the evidence that our lives were right before God. We realized that if we were not advancing in holiness we were sure to retrograde. Our interest for each other increased; we prayed much with and for one another.

> “‘Los ntawm kev tshawb nrhiav lub siab nrog kev kub siab thiab kev lees txim nrog kev txo hwj chim, peb tau los txog rau lub sijhawm ntawm txoj kev cia siab nrog kev thov Vajtswv. Txhua tag kis peb hnov tias peb tes haujlwm thawj zaug yog yuav tsum ua kom tau qhov pov thawj tias peb lub neej yog raug nyob rau ntawm Vajtswv xub ntiag. Peb pom tseeb tias yog peb tsis tab tom loj hlob mus rau hauv kev dawb huv, ces peb yuav muaj tseeb rov qab poob qis. Peb txoj kev mob siab rau ib leeg nce ntxiv; peb thov Vajtswv ntau nrog ib leeg thiab thov rau ib leeg.”

> “‘We assembled in the orchards and groves to commune with God and to offer up our petitions to Him, feeling more clearly His presence when surrounded by His natural works. The joys of salvation were more necessary to us than our food and drink. If clouds obscured our minds we dared not rest or sleep till they were swept away by the consciousness of our acceptance with the Lord.—Life Sketches of James White and Ellen G. White (1880), 188, 189.” Arthur White, The Ellen White Biography, volume 1, 51, 52.

> “‘Peb tau sib sau ua ke hauv tej vaj txiv ntoo thiab tej hav zoov kom muaj kev sib raug zoo nrog Vajtswv thiab muab peb tej lus thov tsa rau Nws, hnov Nws lub xub ntiag meej dua thaum peb raug puag ncig los ntawm Nws tej hauj lwm hauv ntuj tsim. Kev xyiv fab ntawm txoj kev cawm seej tseem tsim nyog rau peb tshaj peb tej mov thiab dej haus. Yog huab tsaus npog peb lub siab, peb tsis twv so lossis tsaug zog txog thaum tej ntawd raug tshem tawm mus los ntawm kev paub meej tias peb raug tus Tswv txais yuav.—Life Sketches of James White and Ellen G. White (1880), 188, 189.” Arthur White, The Ellen White Biography, volume 1, 51, 52.

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