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

Buku Joël mi Laodisea Seventh-day Adventist Church – Nambawan Nain

Number Nine

លេខ​ប្រាំបួន

Author

Jeff Pippenger

Published

December 11, 2025

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

Ndzi fikile laha eka nhlokomhaka leyi yo sungula ya buku ya Yuwele leswaku ndzi hlanganisa hi ku komisa yin’wana ya tinhla leti humaka eka swihloko swa nhungu swa ku sungula naswona ndzi kombisa leswi hi faneleke ku swi langutela eka buku ya Yuwele leswi sweswi hi yi langutanaka na yona hi ku kongoma swinene; kutani, hakunene, sweswo swi yelana njhani ni tinyimpi ta Raphia na Panium leti boxiweke eka Daniyele 11:11–16?

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

खोउफोरनि गाननि थाखाय जों गोसो होदों, खालामनायाव “अनुभव”खौ भविष्योक्तिमूलक रीतियै “गान”जों दिन्थिफिन्नाय जाय। मोसानि आरो मेषशावनि गान गावनायाव एक श’ चौरालिसि चारि हजार मानिथाखौ चिनायथि मोनसेलि लक्षणफोरनिफ्राय मोनसे बेखेव, बेयो साधारणरूपे युहाननि बिथोननि गानखौ दिन्थिनायनि राइ। गुबुन-गुबुन गेदेर प्रवक्ताफोरा इस्राएलनि बिद्रोहनि थाखाय निन्दाफोरजों सिहिनो बिसोरनि पुथिफोरखौ जागायो, नोंथाङा बेखौ एनैबो बिबायो—गेदेर प्रवक्ता मोनफ्रोमबो सिगां खोउफोरनि गानखौ गावो। आं दाबि खालामो जे युएलनि पुथिनि मोनसेनि ओनसोलाव थानाय खोउफोरनि गानखौ, खोउफोरनि गाननि बाबोद खमाजादि मोनसे प्रगाढ बिफावफोरनिफ्राय मोनसे हिसाबै मानो। आं थारैनो बिबायनो हाया जे आं गेबें ने गुबै, नङा, नाथाय आं बे गोसोनि बिथांनि कारण होलां जे युएलनि पुथिआव प्रतिकात्मक रीतियै दिन्थिफिन्नाय भविष्योक्तिमूलक जोडाफोरखौ नायबायोब्ला, बिसोरा मानो मोनसे साबि, एबा बिबायदेरबायब्ला, गुबुन गुबुन काण्थाफोरनि थाखाय मोनसे धुरी बादि मोनायो। युएलनि साक्षीखौ नोङोथाङा गुबुन समानान्तर सारिफोरजोंबो फांगो, नाथाय बेयो मोनसे सोंनाय बिन्दुखौ थाखायो माबा, बिशेषरूपे मोनसेनि ओनसोलाव खोउफोर नष्ट जानायनि प्रतिकत्वजों, आरो उननि उननि गथ’नि फावफोराव अमेरिकार मोद्दे जानावरनि प्रतिबिम्बनि परिखा-समायखौ आरो दुनियानि थाखायबो जानावरनि प्रतिबिम्बनि परिखा-समायखौ चिनायथि दिन्थिनायजों। आरो गासैखौ खोउफोरनि मोनसे प्रसंगनि सिगांयै फज’बाय; आरो खोउफोरखौ जीवित खोउफोर बिबायनो हाया ना—जदि बेखौ बर्सुन होया।

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

Kita juga telah memberikan penekanan pada jangka waktu nubuatan yang dilambangkan oleh ungkapan “berapa lama?” Saya merasakan perlunya mengingatkan kita akan prinsip yang telah sebelumnya ditegakkan mengenai “berapa lama” untuk menekankan “batu penutup” yang dahulu adalah, dan juga sekarang merupakan, dasar serta batu penjuru. Perkembangan penuh yang terakhir dari pekabaran Seruan Tengah Malam yang sekarang sedang berlangsung adalah “batu penutup” itu. Berdasarkan fondasi-fondasi tersebut, batu penutup itu adalah permata-permata Miller yang bersinar sepuluh kali lebih terang daripada pada mulanya.

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

Berdasarkan “pekerjaan-pekerjaan ajaib”-Nya, batu penjuru puncak itu adalah saat umat-Nya beralih dari suatu pengalaman Laodikea kepada suatu pengalaman Filadelfia, yaitu ketika umat itu menjadi yang ke-8, yang berasal dari yang ke-7, dan juga ketika mereka beralih dari gereja yang militan kepada gereja yang berjaya. Peralihan ini adalah batu penjuru puncak itu. Peralihan itu terlaksana ketika umat Allah mendengar dan melihat pekabaran “batu penjuru puncak” itu, dan hal itu ajaib di mata mereka. Pekabaran batu penjuru puncak itu adalah klimaks, karena ia menghimpunkan bersama seluruh kebenaran simbolis “batu penjuru puncak”. Pekabaran “tujuh masa” adalah batu dasar Miller, dan itu akan menjadi batu penjuru puncak Millerite. Pentakosta adalah batu penjuru puncak bagi musim Pentakosta, sebagaimana Seruan Tengah Malam adalah batu penjuru puncak dari gerakan Millerite malaikat pertama dan kedua.

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

Sa le setlhareng kgotsa tlhoro ya paka ya dingwaga di le 46 e Keresete a neng a aga tempele ya Bamillerite ya moengele wa ntlha le wa bobedi mo go yone, leje la tlhoro le ne le tshwanetse go nna leje la motheo wa tiro ya ga Keresete ya go aga tempele ya ba ba dikete di lekgolo le masome a mane le bonê. Leje leo la motheo le ne la tlhomiwa ka 1844 e le lesedi la go bonesa tsela e e isang legodimong, mme ka lebaka leo batho ba Modimo kwa bokhutlong jwa lefatshe ba tshwanetse go boela mo “ditseleng tsa bogologolo” gore ba bone boikhutso. Fa e le gore, le fa ba boela mo hisitoring ya badirimmogo ba Bamillerite, ba fitlhela gore molaetsa wa Sello sa Bosigogare e ne e le setlhareng sa hisitori ya motheo. Sello sa Bosigogare e ne e le ponatshego ya go tshololwa ga Moya o o Boitshepo. Fa moya mongwe o boela mo “ditseleng tsa bogologolo” mme o bona “lesedi le le phatsimang” le le neng la tlhomiwa kwa tshimologong kgotsa mo ntlheng ya motheo ya tsela, o fitlhela Sello sa Bosigogare, se Jeremia a se supang e le “boikhutso.”

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

> “Ba ne ba e-na le leseli le khanyang le behiloeng ka morao ho bona qalong ea tsela, leo lengeloi le ileng la mpolella hore e ne e le ‘mohoo oa har’a mp’a bosiu.’ Leseli lena le ne le khanya bolelele bohle ba tsela, ’me le ne le bonesetsa maoto a bona, e le hore ba se ke ba khoptjoa.

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

> “तिनीहरूले आफूअगाडि नै हुनुहुने, तिनीहरूलाई शहरतर्फ अगुवाइ गर्नुहुने येशूमाथि आफ्ना आँखा स्थिर राखिरहे भने, तिनीहरू सुरक्षित थिए। तर चाँडै केही थाक्न पुगे, र भने कि शहर अझै धेरै टाढा छ, र तिनीहरूले त यसअघि नै त्यहाँ प्रवेश गरिसक्ने आशा गरेका थिए। तब येशूले आफ्नो महिमामय दाहिने बाहु उचालेर तिनीहरूलाई उत्साह दिनुहुन्थ्यो, र उहाँको बाहुबाट एउटा प्रकाश निस्कन्थ्यो, जो आगमन-समूहमाथि लहरिन्थ्यो, अनि तिनीहरूले ‘हाल्लेलूयाह!’ भन्दै जयजयकार गर्थे। अरू कतिले उतावलीपूर्वक तिनीहरूको पछाडि रहेको प्रकाशलाई अस्वीकार गरे, र भने कि तिनीहरूलाई यति टाढासम्म ल्याउने परमेश्वर हुनुहुन्नथ्यो। तिनीहरूको पछाडिको प्रकाश निभ्यो, जसले गर्दा तिनीहरूका खुट्टा पूर्ण अन्धकारमा परे, र तिनीहरू ठेस खाई चिन्ह र येशू दुवैलाई दृष्टिबाट गुमाई, बाटोबाट खसेर तलको अँध्यारो र दुष्ट संसारमा झरे।” Christian Experience and Teachings of Ellen G. White, 57.

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

အမ်မီလာရိုက်သမိုင်း၏ ထိပ်ကျောက်သည် တစ်ရာလေးဆယ့်လေးထောင်တို့၏ သမိုင်းအတွက် အခြေခံကျောက်ဖြစ်သည်။ သုံးပါးကောင်းကင်တမန်တို့၏ သတင်းစကားသည် 1798 ခုနှစ်တွင် စတင်ခြင်းမှစ၍၊ တနင်္ဂနွေနေ့ဥပဒေအချိန်၌ သန့်ရှင်းရာဌာနကို သန့်စင်ခြင်း၏ ပြည့်စုံခြင်းအရ အောင်ပွဲခံအသင်းတော်ကို ထူထောင်တင်မြှောက်သည်အထိ၊ ထိုလမ်းခရီးသည် “ညသန်းခေါင်အော်ဟစ်သံ” ၏ သတင်းစကားဖြင့် အလင်းပေးထားလျက်ရှိ၏။ အကြောင်းမှာ ထိုဥပမာသည် အက်ဒဗင်တစ်ဝါဒနှင့်ဆိုင်သောအရာဖြစ်ပြီး၊ တနင်္ဂနွေနေ့ဥပဒေအကျပ်အတည်းကာလအတွင်း လူသားမျိုးနွယ်အတွက် ကရုဏာတံခါးပိတ်ချိန်နီးကပ်လာစဉ် ဘုရားသခင်သည် မိမိ၏ စရိုက်လက္ခဏာကို ပြည့်စုံစွာ ထင်ဟပ်ပြနိုင်သော လူမျိုးတစ်မျိုးကို မည်သို့ ထူထောင်တင်မြှောက်တော်မူသည်ကို ဖော်ပြသောကြောင့်ဖြစ်သည်။

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

No leng tuktuk, Jesus i stap lidim na Hem i wok long mekim rot i kam lait moa taim Hem i litimapim glori bilong raithan bilong Hem. Olsem na i gat wanpela lait i lait tru long stat bilong rot na wanpela lait i lait tru i lidim i go long pinis bilong rot. Jesus olsem Alpa na Omega i soim pinis wantaim stat, olsem na lait long tupela pinis bilong rot em i tok bilong Midnait Krai.

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

Malaika wa kwanza alifika mwaka 1798 na kutangaza kwamba saa ya hukumu Yake ilikuwa imefika, “Akinena … saa ya hukumu yake imekuja.” Saa ya hukumu ilikuja mwaka 1798, na ilipoanza, ndoa kati ya Kristo na bibi-arusi Wake mpya—Uadventista wa Kifiladelfia wa Kimilleri—ikaanza. Kristo alikuwa afunge ndoa tarehe 22 Oktoba 1844, na tangu 1798 hadi 1844 bibi-arusi aliandaliwa. Bibi-arusi alikuwa wa Kifiladelfia, kwa maana hapakuwa na hukumu juu ya bibi-arusi wa Kristo, kwa kuwa alijitayarisha mwenyewe—alikuwa safi. Tangazo la hukumu ndilo tangazo la ndoa hapo mwanzo mwaka 1798 lililofika kwenye mwisho mwaka 1844.

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

Lebone la motheo le la tlhōrō bakeng sa mokhatlo oa Mamillerite e ne e le molaetsa o phatlalatsang lenyalo—molaetsa oa Mohoo oa Har’a Mpa ea Bosiu. Mohoo oa Har’a Mpa ea Bosiu e ne e le motheo le tlhōrō ea nalane ea lengeloi la pele le la bobeli hammoho le nalane ea Mamillerite, ’me tlhōrō ea nalane ea Mamillerite ke lejoe la motheo la nalane ea ba likete tse lekholo le mashome a mane a metso e mene, hape e le tlhōrō ea eona. Kaho ea tempele e phethoa ha lejoe la tlhōrō le behoa, ’me mosebetsi oa ho beha lejoe leo la ho qetela le “hlollang” o qalile ka Phupu 2023.

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

Go na le ditiragalo tse di farologaneng tsa boperofeti tse di tla bopa lentswe la konokono, mme lentswe la konokono gape le emela setlhoa sa molaetsa. Pentekoste e ne e le lentswe la konokono la molaetsa wa paka ya Pentekoste, fela jaaka lesedi la “dikgato di supa” le le tlileng ka pene ya ga Hiram Edson ka 1856, e ne e le lentswe la konokono le le neng le ikaegile go nna la molaetsa wa ga Miller, gonne boammaaruri jwa ntlha jwa motheo jo Miller a bo ribolotseng e ne e le “dikgato di supa.” Ka 1856, go gana lesedi le lesha la boammaaruri jwa lentswe la konokono go ne go lekana le go tlhopha go swela mo nageng ya Laodikea, jaaka Iseraele wa bogologolo a ne a dirile mo lobakeng lwa dingwaga di le masome a mane. Seno se supa Phukwi 2023 jaaka 1856, ntlha ya phetogo go tswa kwa Filadelefia go ya kwa Laodikea mo hisitoring ya ba-Millerite le phetogo e e boelang morago go tswa kwa Laodikea go ya kwa Filadelefia mo hisitoring ya ba lekgolo le masome a manè a bone. Keresete ga a ka a nyala mosadi yo o sa itshepang ka 1844, gonne e ne e le wa Filadelefia, mme O tla nyala monyadiwa yo o tswang kwa Filadelefia ka molao wa Tshipi. Mme pele, o tshwanetse go ipaakanya. A o ipaakantse?

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

> Se tshege, letsomane le lennye; gonne go kgatlha Rraeno go lo naya bogosi. Luke 12:32.

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

កាលពីថ្ងៃទី 22 ខែតុលា ឆ្នាំ 1844 ព្រះអម្ចាស់បានរៀបអាពាហ៍ពិពាហ៍ជាមួយកូនក្រមុំ ដែលទ្រង់បានរៀបចំឲ្យរួចរាល់ ដើម្បីឲ្យនាងតាមទ្រង់ចូលទៅក្នុងប្រវត្តិនៃទេវតាទីបី និងអ្វីៗទាំងអស់ដែលទេវតាទីបីតំណាងឲ្យ ប៉ុន្តែក្នុងឆ្នាំ 1863 ប្រវត្តិនៃទេវតាទីបីត្រូវបានបង្វែរចេញទៅក្នុងទីរហោស្ថាននៃ Laodicea។ ប្រវត្តិសាស្ត្រពីឆ្នាំ 1844 ដល់ឆ្នាំ 1863 តំណាងឲ្យរយៈពេលនៃទេវតាទីបី ដូច្នេះហើយបានផ្តល់ជាឧទាហរណ៍អំពីព្រហ្មចារីល្ងង់ ក្នុងអំឡុងពេលនៃការបោះត្រាលើមួយសែនបួនម៉ឺនបួនពាន់នាក់។ ព្រហ្មចារីទាំងនោះគឺជាស្រូវសាលី និងស្មៅអាក្រក់ ដែលកំពុងត្រូវបានញែកចេញដោយសារព័ត៌មានដែលត្រូវបានតំណាងដោយទេវតា—ដ្បិត ទេវតានោះហើយជាអ្នកធ្វើការងារនៃការញែកចេញ។

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

> “Ani pen saw malaikat ketiga itu. Malaikat yang menyertai saya berkata, ‘Dahsyatlah pekerjaannya. Mengerikanlah misinya. Dialah malaikat yang akan memisahkan gandum daripada lalang, dan memeteraikan, atau mengikat, gandum itu untuk lumbung syurgawi. Perkara-perkara ini seharusnya memenuhi seluruh fikiran, seluruh perhatian.’” Early Writings, 119.

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

Mesej tiga malaikat dalam Wahyu empat belas ialah mesej hujan akhir yang memisahkan dan menyatukan kedua-dua golongan itu.

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

> “လောဟန်အား အသင်းတော်၏ အတွေ့အကြုံအတွင်းရှိ နက်နဲ၍ စိတ်လှုပ်ရှားဖွယ် အရေးပါသော ရူပါရုံများကို ဖွင့်ပြတော်မူခဲ့သည်။ သူသည် ဘုရားသခင်၏ လူမျိုးတော်၏ အနေအထား၊ အန္တရာယ်များ၊ ပဋိပက္ခများနှင့် နောက်ဆုံး ကယ်လွှတ်ခြင်းကို မြင်တွေ့ခဲ့သည်။ သူသည် ကမ္ဘာမြေ၏ ရိတ်သိမ်းခြင်းကို အပြီးသတ် ရင့်မှည့်စေမည့် နိဂုံးချုပ် သတင်းစကားများကို မှတ်တမ်းတင်ထားသည်။ ထိုရိတ်သိမ်းခြင်းသည် ကောင်းကင်ဘုံ၏ စပါးကျီအတွက် ကောက်လှိုင်းများအဖြစ်လည်းကောင်း၊ ဖျက်ဆီးခြင်းမီးအတွက် စည်းနှောင်ထားသော ထင်းစည်းများအဖြစ်လည်းကောင်း ဖြစ်ရလိမ့်မည်။ အထူးသဖြင့် နောက်ဆုံးခေတ် အသင်းတော်အတွက် အလွန်အရေးကြီးသော အကြောင်းအရာများကို သူ့အား ဖော်ပြတော်မူခဲ့သည်။ ထိုသို့ဖော်ပြရခြင်းမှာ မှားယွင်းမှုမှ အမှန်တရားသို့ လှည့်ပြောင်းလာမည့်သူတို့အား မိမိတို့ရှေ့တွင် ရှိနေသော အန္တရာယ်များနှင့် ပဋိပက္ခများအကြောင်း သွန်သင်ညွှန်ကြားပေးနိုင်စေရန် ဖြစ်သည်။ ကမ္ဘာမြေပေါ်သို့ ရောက်လာမည့်အရာများအကြောင်း မည်သူမျှ မှောင်မိုက်ထဲတွင် ရှိနေရန် မလိုပါ။” The Great Controversy, 341.

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

Ke “mantšu a therešo” ao molokong wo e lego “melaetša ya mafelelo ye e swanetšego go butšwa ga puno,” gomme a aroganya mekgahlelo ye mebedi. Modiro woo gape ke modiro wa “monna wa boratšhe bja ditšhila” wa torong ya Miller.

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

> “‘Dyakyiar wɔ ne nsam, na ɔbɛtew ne awiporow no mu yiye, na ɔboaboa ne atoko no ano agu ne korabea mu.’ Mateo 3:12. Eyi yɛɛ bere ahorow a wɔde tew mu no mu baako. Nokware nsɛm no so na wɔnam retetew ntɛtɛ afi atoko no ho. Esiane sɛ na wɔn ahomaso ne wɔn ankasa trenee mu gyidi dɔɔso ma wɔantumi annye animka atom, na na wɔdɔ wiase dodo ma wɔampene asetena a ahobrɛase wom so nti, nnipa pii dan fii Yesu ho kɔe. Ebinom pii da so ara reyɛ saa ara nnɛ. Wɔsɔ akra ahwɛ nnɛ sɛnea wɔsɔɔ asuafo no ahwɛ wɔ hyiadan mu wɔ Kapernaum no. Bere a wɔde nokware no ka koma no, wohu sɛ wɔn abrabɔ ne Onyankopɔn apɛde nhyia. Wohu sɛ ehia sɛ nsakrae a edi mu ba wɔn ankasa mu; nanso wonni ɔpɛ sɛ wɔsoa adwuma a ɔyɛ-denam no. Enti wɔn bo fuw bere a wohu wɔn bɔne no. Wɔkɔ fi hɔ a wɔn ho aka, sɛnea asuafo no gyaw Yesu kɔe no, na wɔrenwiinwii sɛ, ‘Asɛm yi yɛ den; hena na obetumi atie?’” The Desire of Ages, 392.

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

Ho sima hmah ruahchhehna nasa tak, 1844 atangin 1863 thleng a chhinchhiahna leh thil thlengte chu 9/11 atanga Sunday law thleng chanchin an entîr a ni. Engati nge 1844 hi 9/11 a nih tih i zawt em?

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

Sirat Sister White pat in na a fiang takzet, vanciatnak pathumnak cu October ni 22, 1844 ah a ra zo, asinain 1888 ah khal a ra ṭhan, cuti cu 9/11 a zohtertu a si. A biapi bik ahcun profet vialte nih Sunday law tiang a phanmi 9/11 sunglam cu an hrang hrangin an then, cuticun cuh hna cu pahnih maw pathum hna i theihternak lawng a si lo, Pathian Thu ihsin rami theihpiaktu vialte i lungawihtlak, pumkhat theihternak in 9/11 ihsin Sunday law tiang cu “hmuhnak kip i rahsuaknak” a famkimnak caan a si tiah a fiangter.

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

किङ्गल फुरबा थुमदेङा थिराम ब्रेवगिदमक आगमन अरि थेङना 1844 दागी 1863 फावबा ओइखि अमसुंग मसीना 9/11 दागी Sunday law फावबा मतुंगदा ईश्वरगी आश्चर्यजनक थबकशिङ्गी पिरियदु खोंगचत्लि। मसीगी थिराम अदु 1840 दागी 1844 फावबसু खोंगचत्लि, अमसुंग मसीगी लाइन असिदा 1840 हायबदु alpha अनि 1844 हायबदु omega नि। 1844 दागी 1863 फावबा लाइन असिदा, 1844 हायबदु alpha अनि 1863 हायबदु omega नि। 1844 हायबदु alpha अमसुंग omega अनिमक नि।

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

မ صلیဝါးသည် 1844 နှင့် ကိုက်ညီလျက်ရှိပြီး၊ အာလဖာနှင့် ဩမေဂါတော်သည် မ صلیဝါးပေါ်၌ မိမိ၏သွေးကို သွန်ချခဲ့တော်မူ၏။ 9/11 (1840) မှစ၍ ဗျာဒိတ်ကျမ်း အခန်း ၁၀ သည် 1840 ခုနှစ်တွင် ယောဟန်က စာလိပ်ငယ်ကို စားသုံးခြင်းဖြင့် အစပြုကာ၊ ထို့နောက် 1844 ခုနှစ်တွင် သူ၏ဝမ်းထဲ၌ ဖြစ်ပေါ်သော စိတ်ပျက်ခြင်းသို့ ရောက်ရှိသည့် သမိုင်းကို ဖော်ပြထားသည်ကို တွေ့ရသည်။ စားသုံးခြင်းသည် အစဖြစ်၏။ ဝမ်းသည် အဆုံးကို မှတ်သားပေး၏။ အခန်း ၁၀ ၏ နောက်ဆုံးအခန်းငယ်သည် ဤသမိုင်းကာလကို တစ်သိန်းလေးသောင်းလေးထောင်တို့၏ သမိုင်း၌ ထပ်မံပြန်လည်ဖြစ်ပေါ်လာခြင်းကို ကိုယ်စားပြုသည်။

> And I took the little book out of the angel’s hand, and ate it up; and it was in my mouth sweet as honey: and as soon as I had eaten it, my belly was bitter. And he said unto me, Thou must prophesy again before many peoples, and nations, and tongues, and kings. Revelation 10:10, 11.

> Kuring nyokot éta kitab leutik tina leungeun malaikat, tuluy ngahakanana nepi béak; sarta dina sungut kuring rasana amis kawas madu; jeung pas geus ku kuring didahar, beuteung kuring karasa pait. Sarta anjeunna ngandika ka kuring, “Maneh kudu ngaramal deui di hareupeun loba bangsa, jeung nagara-nagara, jeung basa-basa, jeung raja-raja.” Wahyu 10:10, 11.

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

வெளிப்படுத்தின விசேஷம் பத்தாம் அதிகாரமும் ஆபக்கூக் இரண்டாம் அதிகாரமும், 1840 முதல் 1844 வரையிலான தீர்க்கதரிசன காலத்துக்கு சாட்சி வழங்கும் இரண்டு அதிகாரங்களாக நிற்கின்றன. 1844 முதல் 1863 வரையிலான வரலாறு, ஏமாற்றம் எனும் ஒரு வழிக்குறியில் ஆரம்பித்து, அதனைத் தொடர்ந்து ஒரு சிதறடிப்பு, அதன் பின்பு ஒரு சேர்க்கை என முன்னேறுகிறது. அந்தக் காலப்பகுதியில், ஆபக்கூக்கின் இரண்டு பலகைகளின் தீர்க்கதரிசன வரலாறு, இரண்டாவது பலகை 1849-இல் அச்சிடப்பட்டு 1850-இல் வெளிநாடுகளில் வெளியிடப்பட்டபோது நிறைவுபெறுகிறது. ஆபக்கூக்கின் பலகைகளுக்குரிய காலப்பகுதி, 1843 அட்டவணை 1842-ஆம் ஆண்டு மே மாதத்தில் வெளியிடப்பட்டபோது தொடங்கியது; அந்தத் தீர்க்கதரிசனக் காலம், ஆபக்கூக்கின் இரண்டு பலகைகளில் ஒன்றின் வெளியீட்டோடு தொடங்கியதுபோலவே, அதேபோன்ற வெளியீட்டோடு முடிவடைந்தது. 1843 அட்டவணை அல்பா; 1850 அட்டவணை ஓமேகா.

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

Ta'ah 1856, Hiram Edson i raitim wanpela siris bilong ol atikol we i kisim save bilong William Miller long “seven times” i go long wanpela nupela level. Wok bilong Edson em i omega bilong wok bilong Miller, na i bringim dispela as tru bilong Miller i go long ples bilong wanpela ston bilong het, em i bin makim bilong strongim ol manmeri bilong God. Laik bilong Miller long “seven times” em i alpha, na laik bilong Edson long “seven times” em i omega.

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

Мс 1863 онд тэрхүү хөдөлгөөн сүм болон өөрчлөгдөж, эцэстээ өөрийнхөө биеэс дахин нэгэн хөдөлгөөнийг гарган авчрах байсан; яг л Миллеритүүд Протестантуудаас гарч ирсэнчлэн, мөн шавь нар Иудаизмаас Христийн шашин руу гарч ирсэнчлэн, бас Иошуа, Калеб хоёр цөлд үхэхээр тогтоогдсон хуучин гэрээний ард түмнээс гарч ирсэнтэй адил.

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

Di dalam sejarah yang sama, (1844 hingga 1863) tanduk Republikan dari binatang bumi itu sedang melalui suatu pergumulan yang selari yang akhirnya meletus menjadi Perang Saudara, yang menurut kesepakatan semua ahli sejarah mencapai titik pertengahannya pada tahun 1863 dengan Proklamasi Emansipasi Lincoln. Lincoln melambangkan presiden Republikan yang pertama, yang mengangkat sumpah jawatan Presiden sesudah presiden Demokrat yang paling buruk dalam sejarah hingga ketika itu. Beliau kemudiannya dibunuh. Semua ciri nubuat ini dan yang lain-lain diulangi pada presiden Republikan yang terakhir.

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

Daga 1844 har zuwa 1863 ya ƙunshi watsewa da taruwa. 1863 yana wakiltar dokar Lahadi, saboda haka watsewar da ta faru a 1844 ita ce kaɗai watsewar har zuwa 1863, sa’ad da Adventistocin Rana ta Bakwai na Laodiceya suka watse zuwa jejin Laodiceya. 1844 ya haifar da watsewa, kuma 1863 ya haifar da watsewa, ta haka yana ba da shaida ga gaskiyar cewa tarihin nan alama ce ta annabci da aka riga aka gane, gama yana farawa da watsewar alfa a 1844 kuma yana ƙarewa da watsewar omega a 1863. Watsewa ta farko ta iso a ranar 18 ga Yuli, 2020, kuma cikakkiyar watsewar omega tana cika a dokar Lahadi.

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

> “Waktu akan datang apabila kita akan dipisahkan dan diserakkan, dan setiap seorang daripada kita akan terpaksa berdiri tanpa keistimewaan persekutuan dengan mereka yang seiman yang amat berharga; dan bagaimanakah kamu dapat berdiri kecuali Allah di sisimu, dan kamu mengetahui bahawa Dia sedang memimpin dan membimbing kamu?” Review and Herald, 25 Mac 1890.

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

Deet sikinly, esre God arong bilong yu tasol; yu mas save tu olsem em i stap lidim na stiaim yu. Dispela tru em i wanpela bikpela samting bilong profesi, we ol i makim long ol kainkain tok i kamap long dispela hap: “bai yupela i save long Bikpela.”

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

> နင်တို့သည် အလျှံပယ်စား၍ ဝပြောကြလိမ့်မည်။ နင်တို့အပေါ် အံ့ဩဖွယ်ရာပြုတော်မူသော နင်တို့၏ ဘုရားသခင် ထာဝရဘုရား၏ နာမတော်ကို ချီးမွမ်းကြလိမ့်မည်။ ငါ၏ လူမျိုးသည် အရှက်ကွဲခြင်းကို အစဉ်မပြတ် မခံရကြလိမ့်မည်။ ထိုအခါ ငါသည် ဣသရေလအမျိုးအလယ်၌ ရှိကြောင်းကို၎င်း၊ ငါသည် နင်တို့၏ ဘုရားသခင် ထာဝရဘုရားဖြစ်၍ အခြားသောဘုရားမရှိကြောင်းကို၎င်း နင်တို့သိကြလိမ့်မည်။ ငါ၏ လူမျိုးသည် အရှက်ကွဲခြင်းကို အစဉ်မပြတ် မခံရကြလိမ့်မည်။ … ထိုသို့ ငါသည် ဇိအုန်တောင်၊ ငါ၏ သန့်ရှင်းသောတောင်ပေါ်၌ နေတော်မူသော နင်တို့၏ ဘုရားသခင် ထာဝရဘုရားဖြစ်ကြောင်းကို နင်တို့သိကြလိမ့်မည်။ ထိုအခါ ယေရုရှလင်မြို့သည် သန့်ရှင်းလိမ့်မည်။ တစ်ပါးအမျိုးသားတို့သည် ထိုမြို့အတွင်းသို့ နောက်တစ်ဖန် မဖြတ်သန်းရကြတော့။ ယောလ ၂:၂၆၊ ၂၇၊ ၃:၁၇။

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

Apabila Yerusalem itu kudus, dialah gereja yang menang, kerana gereja yang berjuang ditakrifkan sebagai gereja yang terdiri daripada gandum dan lalang; dan apabila “tiada orang asing lagi melaluinya,” “Yerusalem” “tidak lagi,” umat Tuhan “akan mengetahui” “bahawa Dia sedang memimpin dan membimbing.” Mereka mengetahui, kerana merekalah orang-orang yang telah menggenapkan doa “tujuh kali,” yang termasuk pengakuan bahawa Tuhan tidak sedang memimpin engkau sebagai seorang Laodikia, tetapi apabila engkau berubah menjadi seorang Filadelfia, engkau akan mengetahui “bahawa Dia sedang memimpin dan membimbing” dan bahawa Tuhan “ada di tengah-tengah Israel.”

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

ការបែកខ្ចាត់ខ្ចាយអាល់ហ្វា (ការខកចិត្ត) នៃថ្ងៃទី 19 ខែមេសា និងការបែកខ្ចាត់ខ្ចាយអូមេហ្គា (ការខកចិត្ត) នៃថ្ងៃទី 22 ខែតុលា ត្រូវបានកំណត់ដោយការបោះពុម្ពផ្សាយផ្លូវការលើកដំបូង បន្ទាប់ពីការខកចិត្តដ៏ធំនៃថ្ងៃទី 22 ខែតុលា។ ការបោះពុម្ពផ្សាយគឺជាសញ្ញាសម្គាល់តាមទំនាយមួយក្នុងប្រវត្តិសាស្ត្រ Millerite និងក្នុងប្រវត្តិសាស្ត្រតាមទំនាយនៃសហរដ្ឋអាមេរិក ដូច្នេះ អ្វីដំបូងដែលត្រូវបានបោះពុម្ពផ្សាយជាផ្លូវការ បន្ទាប់ពីឆ្នាំ 1844 គឺជាសញ្ញាសម្គាល់មួយនៃប្រវត្តិសាស្ត្រនោះ ហើយសញ្ញាសម្គាល់នោះបញ្ជាក់អំពីការបែកខ្ចាត់ខ្ចាយ។

## 1847—The Remnant Scattered Abroad

1847—Баҡыйәләр Чит Ерҙәргә Сәселгән

> “A Word to the ‘Little Flock.’

> “Lentšu go ‘Mohlape wo Monyenyane.’”

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

> “Artikel-artikel berikut telah ditulis untuk The Day-Dawn, yang telah diterbitkan di Canandaigua, New York, oleh O. R. L. Crosier. Namun, oleh karena surat kabar itu sekarang tidak lagi diterbitkan, dan karena kami tidak mengetahui apakah itu akan diterbitkan kembali, maka beberapa di antara kami di Maine memandang yang terbaik untuk menyajikannya dalam bentuk ini. Saya hendak menarik perhatian ‘kawanan kecil’ kepada perkara-perkara itu yang sangat segera akan terjadi di atas bumi ini....”

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

> “Bapadi ba tla be ba lemogile gore melaetsa e meraro e e tswang mo kalaneng ya Mma. E. G. White e ne ya akarediwa mo go A Word to the ‘Little Flock.’...”

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

> “Komunikasi kedua daripada Puan White, yang terdapat pada halaman 14–18, ialah suatu catatan tentang penglihatan pertamanya di bawah judul, Kepada Sisa yang Terserak di Merata-rata. Ini ditulis pada 20 Disember 1845, sebagai surat peribadi kepada Enoch Jacobs, dan mula-mula diterbitkan oleh penerimanya dalam The Day-Star bertarikh 24 Januari 1846. Kemudian pada 6 April 1846, ia dicetak semula dalam bentuk risalah lebar oleh James White dan H. S. Gurney. Pernyataan sebagaimana yang muncul dalam A Word to the ‘Little Flock,’ kecuali perubahan editorial kecil dan penambahan rujukan Kitab Suci, adalah sama sepenuhnya dengan catatan lengkap tentang penglihatan itu sebagaimana mula-mula dicetak.” James White, A Word to the ‘Little Flock’, 25.

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

၁၈၄၄ ခုနှစ်သည် ကောင်းကင်တမန်တစ်ပါး ရောက်ရှိလာခြင်းနှင့် စိတ်ပျက်ဖွယ်အဖြစ်အပျက်တစ်ရပ်ကို မှတ်သားစေသည်။ ၁၈၄၅ ခုနှစ်တွင် ပထမဆုံးရူပါရုံကို ရေးသားခဲ့ပြီး၊ ၁၈၄၆ ခုနှစ်တွင် ထုတ်ဝေခဲ့သည်။ ထိုပထမဆုံးရူပါရုံသည် “နေရာအနှံ့ ပြန့်ကျဲနေသော ကျန်ကြွင်းသူတို့” အတွက် ဖြစ်သည်။ အိမ်ထောင်မပြုရသေးသော ဆယ်ကျော်သက် အနာဂတ္တိဟောပြောမိန်းကလေးသည် မိမိ၏ ပထမဆုံးရူပါရုံကို ရေးသားစဉ် “ကျန်ကြွင်းသူတို့” ၏ အနာဂတ္တိဆိုင်ရာ လက္ခဏာတစ်ရပ်မှာ၊ တစ်သိန်းလေးသောင်းလေးထောင်၏ လက္ခဏာများအနက် တစ်ရပ်အဖြစ်၊ အနာဂတ္တိဆိုင်ရာ မဖြစ်မနေလိုအပ်ချက်ကြောင့် “နေရာအနှံ့ ပြန့်ကျဲနေ” ရမည်ဖြစ်ကြောင်းကို သိရှိခဲ့သည်ဟု ကျွန်ုပ် သံသယရှိသည်။ ၁၈၄၆ ခုနှစ်တွင် White မိသားစုတို့ လက်ထပ်ခဲ့ကြသဖြင့် Ellen ၏ နောက်ဆုံးအမည်သည် White ဟု ပြောင်းလဲသွားသည်။ ထိုနှစ်တွင်ပင် White မိသားစုတို့သည် သတ္တမနေ့ ဥပုသ်နေ့ကို စောင့်ထိန်းခြင်းကို စတင်ခဲ့ကြသည်။ ၁၈၄၆ ခုနှစ်တွင် ပဋိညာဉ်ကို အပြီးသတ်ပြီးဖြစ်သည်ဟု မှတ်သားထားကာ၊ ၁၈၄၄ ခုနှစ်တွင် စတင်ခဲ့သော အနာဂတ္တိဆိုင်ရာ လက်ထပ်ပေါင်းသင်းမှုသည် ၁၈၄၆ ခုနှစ်တွင် အပြီးသတ်အတည်ပြုခြင်းသို့ ရောက်ရှိခဲ့ပြီး၊ ၁၈၄၇ ခုနှစ်တွင် ပထမဆုံး တရားဝင်ထုတ်ဝေမှုကို ပုံနှိပ်ကာ စာတိုက်မှ ပို့ဆောင်ခဲ့သည်။

## May, 1850

Mei, 1850

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

> “MMALI YA RATEHAGO—Boikaelelo jwa me mo tshekatshekong eno e nnile go pepesa phoso ka lesedi la boammaaruri jo boitshepo....”

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

> “Dalam mempersembahkan karya kecil ini kepada kawanan yang tercerai-berai, saya telah menunaikan kewajipan saya terhadap mereka dalam hal ini, dan semoga Allah menambahkan berkat-Nya. Amin.” James White, The Seventh-day Sabbath not Abolished, 2.

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

Tian̍t-tio̍h James White ê chhut-pán si teh chhìⁿ-bêng i ê thiaⁿ-chiá iáu-sī chi̍t bûn phân-sòaⁿ ê kûn-iûⁿ, m̄-koh it mā sī tē-chhit-ji̍t An-hioh-ji̍t ê pī-hō͘. Che tō sī tē-saⁿ ê thiⁿ-sài ê sìn-sit tī i ê iú-nâi siūⁿ-thài, chiàu Millerite Adventism tī An-hioh-ji̍t kap tē-saⁿ ê thiⁿ-sài ê lí-kái lâi kóng. I tī 1850 nî hit nî chhut-pán, kāng hit nî 1850 chart mā chhut-pán; nn̄g hāng chò-hué piáu-sī Chú ê kun-ping ê khí-lâi, í-ūi beh eng-jiap chiàu-kīn ê Chú-il̍k-huat ê gûi-kî. Iâ-so͘ tiāⁿ-tiāⁿ ēng khui-thâu lâi piáu-bîng kiat-bóe, hit-ê 1844 nî thoân sìn-sit ê lâng, só͘ sái-iōng 1843 chart, sī teh piáu-cheng hiah-ê ē sái-iōng 1850 chart lâi thoân sìn-sit ê lâng. Tī Habakkuk nn̄g tng chiau-pió ê sî-kî khui-thâu ê sî, lâng teh tuyên-káng hit sî ê sìn-sit, kap Habakkuk ê pió tâng-sî chò-hué; koh tī 1850 nî James White teh hiàn-sī tē-saⁿ ê thiⁿ-sài ê sìn-sit, mā kap 1850 chart chò-hué. Hit-ê chart sī Brother Nichols tī 1849 nî ê sî-kî só͘ chò ê, hit-ê sî-kan James kap Ellen White teh kah Brother Nichols tông-khí. James White tî-chiap kap 1850 chart ê chè-chok ū koan-hē, jî-chhiáⁿ tī hit nî i khui-sí tuyên-káng tē-saⁿ ê thiⁿ-sài ê sìn-sit.

> “September 23d, [1850] the Lord showed me that he had stretched out his hand the second time to recover the remnant of his people, and that efforts must be redoubled in this gathering time. In the scattering time Israel was smitten and torn; but now in the gathering time God will heal and bind up his people. In the scattering, efforts made to spread the truth had but little effect, accomplished but little or nothing; but in the gathering when God has set his hand to gather his people, efforts to spread the truth will have their designed effect. All should be united and zealous in the work. I saw that it was a shame for any to refer to the scattering for examples to govern us now in the gathering; for if God does no more for us now than he did then, Israel would never be gathered. It is as necessary that the truth should be published in a paper, as preached.” Review and Herald, November 1, 1850.

> “23 September, [1850] Tuhan telah menunjukkan kepada saya bahawa Dia telah menghulurkan tangan-Nya kali yang kedua untuk memulihkan sisa umat-Nya, dan bahawa usaha-usaha mesti digandakan dalam masa penghimpunan ini. Pada masa penyerakan, Israel telah dipukul dan dikoyakkan; tetapi sekarang, dalam masa penghimpunan, Allah akan menyembuhkan dan membalut umat-Nya. Dalam penyerakan itu, usaha-usaha yang dilakukan untuk menyebarkan kebenaran hanya membawa sedikit kesan, hanya mencapai sedikit atau tidak apa-apa; tetapi dalam penghimpunan, apabila Allah telah mengulurkan tangan-Nya untuk menghimpunkan umat-Nya, usaha-usaha untuk menyebarkan kebenaran akan mencapai kesan yang dimaksudkan. Semua orang harus bersatu dan berkobar-kobar dalam pekerjaan ini. Saya melihat bahawa adalah suatu yang memalukan bagi sesiapa pun untuk merujuk kepada masa penyerakan sebagai contoh untuk mengatur kita sekarang dalam masa penghimpunan; kerana jika Allah tidak berbuat lebih bagi kita sekarang daripada yang dilakukan-Nya pada waktu itu, Israel tidak akan pernah dihimpunkan. Sama perlunya bahawa kebenaran itu diterbitkan dalam sebuah surat khabar sebagaimana dikhotbahkan.” Review and Herald, 1 November 1850.

> “The view that the Lord ‘had stretched out His hand the second time to recover the remnant of His people,’ on page 74, refers only to the union and strength once existing among those looking for Christ, and to the fact that He had begun to unite and to raise up His people again.” Early Writings, 86.

> “Pandangan bahwa Tuhan ‘telah mengulurkan tangan-Nya untuk kedua kalinya guna memulihkan sisa umat-Nya,’ pada halaman 74, hanya merujuk kepada persatuan dan kekuatan yang dahulu pernah ada di antara mereka yang menantikan Kristus, serta kepada kenyataan bahwa Ia telah mulai mempersatukan dan membangkitkan kembali umat-Nya.” Early Writings, 86.

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

Awetɛ li si be Ɔbaa White wɔ *Early Writings* mu reka asɛm fa *Review and Herald* no mu nkyerɛmu no ho, de ka ho sɛ ɔde odiyifo Yesaia nsɛm no dii dwuma bere a ɔkae sɛ, “Awurade kyerɛɛ me sɛ watrɛw ne nsa ato so ne mprenu so de agye ne nkurɔfo nkaefo no.” Ɔtrɛw ne nsa too so wɔ afe 1850 mu. Bere a Ɔboaboaa saa nkurɔfo no ano de wɔn baa Kronkron Bea a Ɛyɛ Kronkron Sen Biara no mu wɔ October 22, 1844 no, na ɛyɛ petee wɔ apete no awiei, a efi 677 ansa na Kristo reba kosi October 22, 1844. Yuda ankasa a wɔte asase anuonyam no ankasa so no, wɔhwete wɔn mu mfe 2520, sɛnea ɛne Leviticus aduonu anum nsia no “mmerɛ ason” no hyia wɔ 677 ansa na Kristo reba no. Mfe 2520 no awiei no, wɔboaboaa honhom mu Israel ano wɔ October 22, 1844, na ntɛm ara na wɔsan hwetee wɔn mu, na apete no baa awiei bere a Awurade trɛw ne nsa mu bio. Ɔboaboa wɔn ano ne mprenu so wɔ saa asɛm no mu de yɛ nneɛma abien; sɛ “ɔkyekye ne nkurɔfo” na “ɔma ne nkurɔfo so.”

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

> “Ndzi gambe ndzi vona ntsumi ya vunharhu. Ntsumi leyi a yi famba na mina yi ku, ‘Ra chavisa rito ra yena, ri biha ntirho wa yena. Hi yena ntsumi leyi faneleke ku hlawula koroni exikarhi ka mfava, ni ku fungha kumbe ku boha koroni leswaku yi ya evuhlayiselweni bya le tilweni.’ Swilo leswi swi fanele ku khumba miehleketo hinkwayo, nyingiso hinkwawo. Nakambe ndzi kombisiwile nkoka wa leswaku lava pfumelaka leswaku hi amukela rungula ro hetelela ra tintswalo, va hambana na lava siku ni siku va amukelaka kumbe va nwaka xidyoho lexintshwa. Ndzi vone leswaku hambi ri ri vantshwa kumbe vakulukumba, a va fanelanga ku ya etinhlengeletanweni ta lava nga exihoxweni ni le munyameni. Ntsumi yi ku, ‘Miehleketo a yi tshike ku tshama eka swilo leswi nga pfuniki nchumu.’” Manuscript Releases, volume 5, 425.

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

ខួបជួបប្រមូលលើកទីពីរ ដែលបានចាប់ផ្តើមនៅឆ្នាំ 1850 បានជារូបនិមិត្តនៃការបោះត្រា (ចងភ្ជាប់) ប្រជាជនរបស់ព្រះ ខណៈដែលពួកគេត្រូវបានលើកឡើង “ដំឡើង” ជាទង់សញ្ញា។ ឆ្នាំ 1850 បញ្ជាក់អំពីពេលដែលព្រះអម្ចាស់ប្រមូលមនុស្សមួយសែនសែសិបបួនពាន់នាក់។ តាមសេចក្តីចាំបាច់ខាងព្យាករណ៍ ពួកគេត្រូវតែបានខ្ចាត់ខ្ចាយជាមុនសិន មុននឹងត្រូវបានប្រមូល។ ដូច្នេះ “បីថ្ងៃកន្លះ” នៃ វិវរណៈ 11:11 ដែលជានិមិត្តរូបនៃ 1260 ដែលជាពាក់កណ្តាលនៃ 2520 ហើយតំណាងឲ្យការខ្ចាត់ខ្ចាយដែលបានកើតឡើងបន្ទាប់ពីថ្ងៃទី 18 ខែកក្កដា ឆ្នាំ 2020។ វិវរណៈ 11:11 កំពុងតំណាងឲ្យការប្រមូលលើកទីពីររបស់អ្នកទាំងឡាយដែលត្រូវក្លាយជាមនុស្សមួយសែនសែសិបបួនពាន់នាក់ និងទង់សញ្ញាដែលត្រូវបានលើកឡើងដល់សាសនានានា ដូចដែលបានបង្ហាញក្នុង អេសាយ 11:11!

> And in that day there shall be a root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek: and his rest shall be glorious.

> Gomme mo motlheng oo go tlaa nna le modi wa ga Jese, o o tla emang jaaka folaga ya ditšhaba; Baditšhaba ba tla mmatla; mme boikhutso jwa gagwe bo tla nna jwa kgalalelo.

> And it shall come to pass in that day, that the Lord shall set his hand again the second time to recover the remnant of his people, which shall be left, from Assyria, and from Egypt, and from Pathros, and from Cush, and from Elam, and from Shinar, and from Hamath, and from the islands of the sea.

> Да во оној ден Господ повторно, по втор пат, ќе ја пружи Својата рака за да го придобие остатокот од Својот народ, кој ќе остане, од Асирија, и од Египет, и од Патрос, и од Куш, и од Елам, и од Синар, и од Емат, и од морските острови.

> And he shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth. Isaiah 11:10, 11, 12.

> Тэр үндэстнүүдийн төлөө туг хийн босгож, Израилийн хөөгдсөдийг цуглуулан, Иудагийн сарнигсдыг газрын дөрвөн өнцгөөс нэгтгэнэ. Исаиа 11:10, 11, 12.

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

Ngwedi wa 1850, Morena a otlolla letsogo la Gagwe la bobedi gore a kgobokanye batho ba ba neng ba isa molaetsa wa moengele wa boraro mmogo le molaetsa wa Mokgosi wa Bosigogare, jaaka go emetswe ke ditafole tse pedi tsa ga Habakuke. Ka Phukwi wa 2023, Morena a otlolla letsogo la Gagwe la bobedi gore a kgobokanye batho ba ba neng ba isa molaetsa wa moengele wa boraro mmogo le molaetsa wa Mokgosi wa Bosigogare, jaaka go emetswe ke ditafole tse pedi tsa ga Habakuke. Bobedi ngwedi wa 1850 le Phukwi wa 2023 di supa go kgobokanngwa ga “masalela a batho ba gagwe,” jaaka Isaia a bua mo temaneng ya 11 ya kgaolo ya 11. Temana ya 11 e tsentswe magareng ga ditemana tsa 10 le 12, mme ditemana tseo tsotlhe tse pedi di supa go tsholediwa ga folaga go ya lefatsheng.

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

Setiap satu daripada tiga ayat itu mengenal pasti panji, walaupun ayat yang di tengah mengenal pasti mereka sebagai “sisa.” Sisa itu dihimpunkan untuk kali kedua, dan bilangan suku yang daripadanya mereka dihimpunkan ialah lapan. “8” melambangkan bukan sahaja mereka yang berada di dalam bahtera Nuh yang pergi dari dunia lama ke dunia baharu tanpa melihat kematian, tetapi “8” juga melambangkan mereka yang merupakan jemaat yang kedelapan, yang berasal daripada tujuh itu. Kedua-dua saksi dalam Wahyu 11:11 ialah mereka yang telah dibangkitkan. Bilangan “8” ialah lambang kebangkitan, lambang seratus empat puluh empat ribu, lambang pembaptisan, dan lambang mereka yang beralih dari Laodikia kepada Filadelfia lalu menjadi panji kepada bangsa-bangsa menurut Yesaya. Tuhan menghulurkan tangan-Nya untuk kali kedua pada tahun 1850 hingga 1865 dan sekali lagi pada Julai 2023.

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

Pada tahun 2023, ada terang baru atas tujuh masa, sama seperti yang telah ada pada tahun 1856. Jangka waktu dari 1856 hingga 1863 melambangkan sejarah seratus empat puluh empat ribu tatkala Tuhan membangkitkan umat sisa-Nya sebagai suatu bala tentara.

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

Yesaya 11:11 selaras dengan sempurna dengan Wahyu 11:11, yang juga selaras dengan sempurna dengan Daniel 11:11. Yesaya dan Yohanes sedang menggambarkan suatu sejarah internal, sedangkan Daniel suatu sejarah eksternal. Garis eksternal Daniel dalam 11:11 berjalan sejajar dengan garis internal Yohanes dalam 11:11, dan Yesaya 11:11 menampilkan panji dari garis internal yang memanggil kawanan Allah yang lain keluar dari garis eksternal. Palmoni telah mengikat bagian-bagian ini bersama-sama menjadi satu ikatan yang indah, yang hanya dapat dikerjakan oleh Dia yang adalah Pencipta segala sesuatu.

We will continue these things in the next article.

Të vazhdojmë me këto gjëra në artikullin e ardhshëm.

## Dialogue with Artificial Information:

Perbualan dengan Maklumat Buatan:

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

Adakah dunia matematik menemukan sebarang makna pada nombor “11”?

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

Ee, palo 11 e na le dintlha tse ’maloa tsa sebele tse khahlisang le tse nang le bohlokoa bo ikhethang ho tsa dipalo (ho feta feela hore e be palo ya motheo). Tsena ke tse ka sehloohong tseo hangata boradipalo le ba ratang dipalo ba di totobatsang:

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

11 ialah nombor perdana kelima, nombor perdana dua digit yang paling kecil, dan nombor perdana pertama yang merupakan palindrom dalam asas 10. “11” ialah repunit yang paling kecil (iaitu nombor yang terdiri daripada unit yang berulang) yang merupakan nombor perdana. Ia satu-satunya nombor perdana dua digit yang kedua-dua digitnya adalah sama. 11, 22, 33, 44 dan sebagainya. Hanya berlaku bagi “11.” “11” ialah eksponen perdana Mersenne. Pengembangan perpuluhan bagi 1/11 = 0.090909… mempunyai tempoh ulangan hanya 2, tetapi 1/11 terkenal juga dalam cara yang lain: jujukan nombor perdana 11, 101, 1009, 10007, 100003, dan seterusnya, muncul dalam perbincangan tentang nombor perdana dalam janjang aritmetik. Kumpulan dihedral bertertib 22 (simetri bagi 11-gon sekata) adalah penting kerana “11” ialah nombor perdana yang paling kecil yang baginya kumpulan dihedral mempunyai struktur tak abelan tanpa pusat yang menarik perhatian dalam teori kumpulan. Dalam fizik teori (teori rentetan / teori-M), alam semesta sering dimodelkan dalam 11 dimensi ruang-masa, dan ahli fizik serta ahli matematik yang bekerja dalam bidang itu kerap memperhatikan kemunculan 11. “11” ialah satu-satunya nombor perdana palindrom dengan bilangan digit genap (semua yang lain dengan digit genap lebih daripada 2 boleh dibahagi dengan 11 dan dengan itu merupakan nombor komposit). Ini merupakan suatu teorem dalam teori nombor rekreasi.

Bottom line:

Taba ea motheo:

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

แม้ว่า “11” จะไม่ได้มีสถานะโดดเด่นในระดับเดียวกับ π, e หรืออัตราส่วนทองคำ แต่ก็ปรากฏขึ้นซ้ำแล้วซ้ำเล่าในฐานะตัวอย่างที่เล็กที่สุดหรือเป็นตัวอย่างแรกของปรากฏการณ์หลายประการ (จำนวนเฉพาะเรพยูนิตตัวแรก, จำนวนเฉพาะแบบพาลินโดรมที่มีจำนวนหลักเป็นเลขคู่เพียงจำนวนเดียว, การปรากฏตั้งแต่ระยะแรกในบทพิสูจน์และตัวอย่างโต้แย้งจำนวนมาก, 11 มิติในทฤษฎี M เป็นต้น) ดังนั้น ใช่แล้ว—ในโลกของคณิตศาสตร์ 11 นับว่าเป็นจำนวนที่มีนัยสำคัญ.

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

> “Dia yang mengilhamkan Firman ialah Penafsir Firman yang sejati. Kristus menjelaskan ajaran-Nya dengan menarik perhatian para pendengar-Nya kepada hukum-hukum alam yang sederhana, dan kepada benda-benda yang akrab yang setiap hari mereka lihat dan pegang. Dengan demikian Ia menuntun pikiran mereka dari yang alamiah kepada yang rohaniah. Banyak orang tidak segera menangkap makna perumpamaan-perumpamaan-Nya; tetapi ketika dari hari ke hari mereka berhubungan dengan benda-benda yang dengannya Sang Guru Agung telah mengaitkan kebenaran-kebenaran rohani, sebagian memahami pelajaran-pelajaran kebenaran ilahi yang telah diusahakan-Nya untuk ditanamkan, dan mereka diyakinkan akan kebenaran misi-Nya serta ditobatkan kepada Injil.” Sabbath School Worker, 1 Desember 1909.

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

> “Ka tsela eo a etellang pele ho tloha pusong ea tlhaho ho ea pusong ea moea, lipapiso tsa Kreste ke likhokahano ketaneng ea ’nete e kopanyang motho le Molimo, le lefatše le leholimo.” Christ’s Object Lessons, 17.

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