The one-hundred and forty-four thousand are represented as those who are purified by the Messenger of the Covenant, and the great multitude are represented by the white robes of martyrdom. The first of the two sacred periods of the last days identifies the work of the messenger who prepares the way for the Messenger of the Covenant, and the second period represents the work of Elijah. The first period represents the investigative judgment of the living of Laodicean Adventism and the second period represents the executive judgment of modern Rome.

صد و چهل و چهار هزار به‌منزلهٔ کسانی به تصویر کشیده شده‌اند که به‌وسیلهٔ رسولِ عهد تطهیر می‌شوند، و جماعتِ عظیم به‌وسیلهٔ جامه‌های سفیدِ شهادت بازنمایی شده‌اند. نخستینِ دو دورهٔ مقدسِ ایامِ آخر، کارِ آن رسولی را مشخص می‌سازد که راه را برای رسولِ عهد مهیا می‌کند، و دورهٔ دوم، کارِ ایلیا را بازنمایی می‌نماید. دورهٔ نخست، نمایانگرِ داوریِ تحقیقیِ زندگانِ ادونتیسمِ لائودیکیه‌ای است و دورهٔ دوم، نمایانگرِ داوریِ اجراییِ رومِ جدید است.

The “sign” to flee the cities in the last days has been misunderstood by Laodicean Adventism. Sister White informs us the destruction of Jerusalem from 66 to 70 AD provides an illustration of the warning sign for God’s people in the last days.

“ተምልክቱ” በመጨረሻዎቹ ዘመናት ከከተሞች ለመሽሽ የተሰጠው በላዖድቅያዊ አድቬንቲዝም በስሕተት ተረድቷል። እህት ዋይት ከ66 እስከ 70 ዓ.ም. የኢየሩሳሌም ጥፋት ለእግዚአብሔር ሕዝብ በመጨረሻዎቹ ዘመናት የማስጠንቀቂያውን ምልክት ምሳሌ እንደሚሰጥ ያሳውቀናል።

“The time is not far distant, when, like the early disciples, we shall be forced to seek a refuge in desolate and solitary places. As the siege of Jerusalem by the Roman armies was the signal for flight to the Judean Christians, so the assumption of power on the part of our nation in the decree enforcing the papal sabbath will be a warning to us. It will then be time to leave the large cities, preparatory to leaving the smaller ones for retired homes in secluded places among the mountains.” Testimonies, volume 5, 464.

«Ժամանակը հեռու չէ, երբ մենք, ինչպես վաղ շրջանի աշակերտները, հարկադրված պիտի լինենք ապաստան որոնելու ամայի և մեկուսի վայրերում։ Ինչպես Հռոմեական զորքերի կողմից Երուսաղեմի պաշարումը ազդանշան եղավ Հրեաստանի քրիստոնյաների փախուստի համար, այնպես էլ մեր ազգի կողմից իշխանության յուրացումը՝ պապական շաբաթը պարտադրող հրամանագրի միջոցով, մեզ համար նախազգուշացում պիտի լինի։ Այն ժամանակ պիտի գա մեծ քաղաքները թողնելու ժամանակը՝ նախապատրաստվելով փոքր քաղաքներն էլ թողնելու՝ լեռների մեջ մեկուսի վայրերում գտնվող առանձնացած բնակավայրեր գնալու համար»։ Վկայություններ, հ. 5, 464։

The siege of Jerusalem which was the sign to flee was the first siege brought by Cestius. Cestius therefore represented a threat that was temporarily removed, for once he set the siege, he then withdrew mysteriously, and historians have never been able to determine his logic for doing so.

Верусалим урунуу тухай, зугтаха дохио боломн, Кестий авчирснә түрүнчү урунулһан болн. Иимәс Кестий түр зуур һалггдсан аюулые төлөөлнә, юундгевәл тэрэ урунулһан тогтоосныхоо һүүлдэ учир битүүлгээр гэдргээ татагдсан, тиихэдэ түүхэшэд энээниие хэхэ талаархи түүний логикые хэзээшье тогтоожо шадаагүй.

“After the Romans under Cestius had surrounded the city, they unexpectedly abandoned the siege when everything seemed favorable for an immediate attack.” The Great Controversy, 31.

“Romanakunaka Cestiuspa kamachikuyninwan llaqta muyurispanku, mana suyaypi muyuriyta saqirqanku, llapa imapas chay ratolla utqaylla maqanakuy qallarinanpaq allin hina rikuriptin.” The Great Controversy, 31.

In the 1880’s and 1890’s Senator Henry W. Blair from New Hampshire introduced a series of bills in Congress to designate Sunday as the National Day of Rest. These bills were commonly referred to as “Blair Sunday Bills.” Senator Blair was a strong advocate for observing Sunday as a day of rest and religious observance. He believed that a uniform day of rest would have positive moral and social effects on American society. While his efforts gained some support, especially from religious groups, they also faced opposition, including concerns about the separation of church and state.

Trong thập niên 1880 và 1890, Thượng nghị sĩ Henry W. Blair từ New Hampshire đã đệ trình lên Quốc hội một loạt dự luật nhằm chỉ định Chủ nhật là Ngày Nghỉ ngơi Toàn quốc. Những dự luật này thường được gọi là “Blair Sunday Bills.” Thượng nghị sĩ Blair là một người ủng hộ mạnh mẽ việc giữ ngày Chủ nhật như một ngày nghỉ ngơi và thực hành tôn giáo. Ông tin rằng một ngày nghỉ ngơi thống nhất sẽ đem lại những ảnh hưởng tích cực về mặt đạo đức và xã hội cho xã hội Hoa Kỳ. Tuy những nỗ lực của ông đã nhận được một số sự ủng hộ, đặc biệt từ các nhóm tôn giáo, chúng cũng vấp phải sự phản đối, bao gồm những quan ngại về sự phân ly giữa giáo hội và nhà nước.

This was the first attempt to pass Sunday legislation in the history of the earth beast that was destined to speak as a dragon when it ultimately will pass a Sunday law. It was these series of Blair bills that A. T. Jones, one of the messengers of the 1888 General Conference session, went into the halls of Congress and so eloquently opposed. After a few attempts Senator Blair lost the momentum for his push for a National Day of Rest. In direct connection with that history, and the implications of a National Day of Rest (Sunday), the historical record of the counsel of Ellen White can be reviewed.

Ten vaʼekue pe ñehaʼã peteĩha omoñepyrũ hag̃ua léi dominical ko yvy arymymbeʼu ryepýpe, pe mymba yvy rehegua rembiapokuepe, ojejapóva hag̃ua upéi oñeʼẽ vove peteĩ dragónicha ha amo ipahápe omyasãivo peteĩ léi dominical. Koʼãva hína umi léi Blair rehegua atykuéra, umi A. T. Jones—peteĩva umi marandu rerahaha 1888 ary General Conference aty guasúpe—oike hag̃ua Congreso róga kuérape ha iñeʼẽ porãite reheve oñemoĩ hag̃ua hese. Mbovymi ñehaʼã rire, senador Blair operde pe mbarete omotenondévo ipuʼaka hag̃ua peteĩ Tetãygua Pytuʼu Ára rehe. Upéva rehegua historia ndive joaju mbaretepe, ha peteĩ Tetãygua Pytuʼu Ára (Domingo) heʼiséva ndive, ikatu ojehecha jey pe registro histórico Ellen White ñeʼẽmeʼẽ ñemoñeʼẽ rehegua.

What is found in the review of her warnings of the Sunday law, is serious and widely misunderstood in Laodicean Adventism. In the context of needing to be out of the cities, which in the passage just cited, she wrote that, “it will then be time to leave the large cities, preparatory to leaving the smaller ones for retired homes in secluded places among the mountains.” She repeatedly taught that God’s people needed to live in the country, but her counsels on the subject of country living before 1888 places her direction to leave the cities in the context that in the near future God’s people would need to leave the cities. After 1888, in her written direction concerning country living, she never deviated from the counsel that we should already be out of the cities.

A yiw a na ay yi fɔlɔ ka baara kɛ i ka Sunday law la laadilikanw kɔrɔsilenna de la, o ye hakili bɔbaga ye, a siɲɛna kosɛbɛ ka sɔrɔ Laodike ka Adventisme kɔnɔ. Kɔfɛnin na, min ye a fɔ ko a ka kan ka bɔ dugu-baaw kɔnɔ, i n’a fɔ ka taa sigi kɔnɔ min y’a fɔlen da, a sɛbɛnna ko, “waati o waati la, a bɛna kɛ waati ye ka bɔ dugu-baw kɔnɔ, ka labɛn bɔli la dugun-denw kɔnɔ fana, ka taa sigi so dɔw la minnu bè yɔrɔ dantigɛlenw la kuluw cɛma.” A ka kalanw taamasiyɛn ye i la ka fɔ cogo caman na ko Ala ka mɔgɔw ka kan ka sigi buguda kɔnɔ; nka a ka laadilikanw minnu bɛ buguda sigili kan sani 1888, olu bɛ a ka fɔli, ka bɔ duguw kɔnɔ, sigi nin kɔfɛ la ko Ala ka mɔgɔw bɛna mako sɔrɔ kɛrɛnkɛrɛnnenna la ka bɔ duguw kɔnɔ. Kɔfɛ 1888, a ka sɛbɛnni laadilikanw minnu bɛ buguda sigili kan, a tɛ se ka bɔ yen fɔli ma ko an ka kan ka bɔ duguw kɔnɔ hali sisan.

The Blair National Day of Rest bills that arrived in history were the “sign” to leave the cities, and though the Blair bills lost the momentum necessary to accomplish the task, and withdrew into the darkness of history, the “sign” to flee had been given. It had been given at the historical waymark of the first siege, that was brought by Cestius. The soon-coming Sunday law is represented by the siege of Titus, and if any Laodicean Adventists are still in the cities when that siege arrives, they will die with the wicked.

تاریخ میں ظاہر ہونے والے بلیئر کے قومی یومِ آرام کے بل شہر چھوڑ دینے کی “علامت” تھے، اور اگرچہ بلیئر کے بل اس کام کو انجام دینے کے لیے درکار رفتار برقرار نہ رکھ سکے اور تاریخ کی تاریکی میں واپس چلے گئے، تاہم فرار ہونے کی “علامت” دے دی گئی تھی۔ یہ تاریخی نشانِ راہ، یعنی پہلے محاصرے کے موقع پر دی گئی تھی، جو سیسٹیئس کے ذریعے لایا گیا تھا۔ جلد آنے والا سنڈے لاؤ طیطس کے محاصرے سے ممثَّل ہے، اور اگر کوئی لاودیکیائی ایڈونٹسٹ اس محاصرے کے پہنچنے کے وقت تک ابھی تک شہروں میں ہوں، تو وہ شریروں کے ساتھ ہلاک ہو جائیں گے۔

There are two prophetic periods in the last days. They are separated by the soon-coming Sunday law. The first period is the investigative judgment of the living in Laodicean Adventism, and the second period is the executive judgment of the whore of Rome. Those two periods are repeatedly illustrated, for it is in those two periods that the parable of the ten virgins is fulfilled to the very letter, as it was in Millerite history. The tarrying time in the parable is the tarrying time of Habakkuk chapter two, so the two periods we are considering were also illustrated by Habakkuk chapter two. The parable of the ten virgins, and Habakkuk chapter two, were fulfilled to the very letter in Millerite history, and when they were, Ezekiel chapter twelve, verses twenty-one to twenty-eight was also fulfilled.

ЏӀанэ пророческэ къэхъукӀэ гурэфым и къызэкӀуакӀэ щыӀэ. Ахэр къыхэгъэкӀа нэбжьэгъу зэманым къыкӀуэу къэкӀуэну Уик-хьэмахуэ и законымкӀэ. Япэ къэхъукӀэр — Лаодикийэ адыгэ-Адвентизмым щыщ псэуфэм я тешэрыӀуэ зэхущытыкӀэ-суд, етӀуанэр — Рим и фахишэм и ӀуэхущӀэхуэ суд. А къэхъукӀэ тӀур гулъытэу къыщагъэлъэгъуа дахэу-дахэу, сыт щхьэкӀэ жыпӀэмэ, пщащэ пшъашэ тӀокӀэм я гъэпсэпсэ псалъэр нэхъыщхьэу, псалъэм и хэтыкӀэм и щхьэхуэу, а къэхъукӀэ тӀум щыӀэу къыщызэфӀэкӀуэ, Миллеритхэм я тхыдэми къызэрыщыщӀар хуэдэу. Гъэпсэпсэм и къэгъазэ зэманыр — Аввакум и тӀуэтӀэ къалэн и къэгъазэ зэманырщ, аращи дэ къыдгъэщӀэну къыдщытет къэхъукӀэ тӀур Аввакум и тӀуэтӀэ къалэнымкӀэри къагъэлъэгъуащ. Пщащэ пшъашэ тӀокӀэм я гъэпсэпсэ псалъэр, Аввакум и тӀуэтӀэ къалэнымрэ, Миллеритхэм я тхыдэм псалъэм и хэтыкӀэм и щхьэхуэу къызэфӀэкӀуат, абы къызэфӀэкӀуамэ, Иезекииль и еплӀанэ тӀуэтӀэ къалэн, тӀокӀэ зырикӀуэ зиӀэм къыщыщ пщыкӀутӀыр я нэхъыщхьэмрэ къыдэкӀуат.

The last eight verses from Ezekiel chapter twelve, identify a time when the “effect of every vision” will be fulfilled, at a time when God would “no longer prolong” His visions. The two periods of history that are repeated so often and identify the investigative judgment of the living in Laodicean Adventism, and the executive judgment of the whore of Tyre, is the prophetic period where every vision within the Bible reaches its perfect and final fulfillment. In that period the one hundred and forty-four thousand are established, and they represent the class that does not die, and live until Christ returns. In Luke chapter twenty-one Christ identifies a “sign” that identifies when that generation has arrived.

आयज़किएल अध्याय बारह की अंतिम आठ पदें उस समय की पहचान करती हैं जब “हर एक दर्शन का प्रभाव” पूरा होगा, उस समय जब परमेश्वर अपनी दर्शनों को “अब और देर न करेगा।” इतिहास की वे दो अवधियाँ जो बार-बार दोहराई जाती हैं और जो लौदीकियाई एडवेंटवाद में जीवितों के जाँच-पड़ताल न्याय तथा सूर की वेश्या के कार्यकारी न्याय की पहचान करती हैं, वही वह भविष्यद्वाणी संबंधी अवधि है जिसमें बाइबल के भीतर का प्रत्येक दर्शन अपनी सिद्ध और अंतिम परिपूर्ति तक पहुँचता है। उसी अवधि में एक लाख चवालीस हज़ार स्थापित किए जाते हैं, और वे उस वर्ग का प्रतिनिधित्व करते हैं जो मरता नहीं, बल्कि मसीह के लौटने तक जीवित रहता है। लूका अध्याय इक्कीस में मसीह एक “चिह्न” की पहचान करते हैं, जो बताता है कि वह पीढ़ी आ पहुँची है।

In the two histories represented by the “sign” to flee, as set forth by Christ in connection with the abomination of desolation, two periods are marked, and their beginning and endings have a “sign” at the beginning of the period and “signs” at the ending. The “sign” that Christ identified as representing the final generation who would live until He came in the clouds is the evidence that we are now in the final generation of earth’s history.

Abaxo abaala, abakiikiriddwa n’“akabonero” ak’okudduka, nga bwe kateekeddwawo Kristo mu nkolagana n’eky’omuzizo eky’okuzikiriza, waliwo ebiseera bibiri ebyawuliddwa, era okutandika n’okuggwa kwabyo birina “akabonero” ku ntandikwa y’ekiseera n’“obubonero” ku nkomerero yaakyo. “Akabonero” Kristo kye yalaga ng’ekikiikirira omulembe ogusembayo ogwandibaddewo okutuusa lwe yali agenda okujja mu bire, bwe bujulizi nti kaakano tuli mu mulembe ogusembayo ogw’ebyafaayo by’ensi.

In Luke chapter twenty-one, Jesus identifies the history from the three and a half years trampling down and destruction of literal Jerusalem from the year 66 unto the year 70, unto the end of the three and a half years of trampling down of spiritual Jerusalem that began in 538 and ended in 1798.

С Лукын хорин нэгэн бүлэгт Есүс МЭ 66 оноос МЭ 70 он хүртэлх бодит Иерусалимын гурван жил хагасын турш гишгэлэгдэн сүйрсэн түүхээс эхлээд, 538 онд эхэлж 1798 онд дууссан сүнслэг Иерусалимын гурван жил хагасын турш гишгэлэгдсэн үеийн төгсгөл хүртэлх түүхийг тодорхойлдог.

And when ye shall see Jerusalem compassed with armies, then know that the desolation thereof is nigh. Then let them which are in Judaea flee to the mountains; and let them which are in the midst of it depart out; and let not them that are in the countries enter thereinto. For these be the days of vengeance, that all things which are written may be fulfilled. But woe unto them that are with child, and to them that give suck, in those days! for there shall be great distress in the land, and wrath upon this people. And they shall fall by the edge of the sword, and shall be led away captive into all nations: and Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled. Luke 21:20–24.

Me ana-kitábe Yerusalem tə-mekennäf be-sərawit, əməzzi ətəʿəwəqu ʾənna xərabəha qärib ʾəyu. Həzbi ʾəb Yəhuda yə-halləwu ʾab ʾəmtäw yə-ʾərḥaqu; ʾəlli ʾəb wəstaya ʾalläwu yə-wəṣʾu; ʾəlli kaʾa ʾəb ʾawrajan ʾalläwu ʾabəha ʾayəʾtuw. Səla ʾəllən መዓልቲ ፍርዲ ʾəyän, kulu ʾəti ተጻሒፉ ʾəmmä yə-fəṣṣəm. Näyti ʾəlli ḥərsən ʾalläwa, wə-näyti ʾəlli የጡብ ዘለወን ኣብ እተን መዓልቲ ወይለን! Səla ʾəb ምድሪ ʿabi ጭንቀት ክኸውን እዩ, wə-qəṭʿi መቕጻዕቲ ድማ ኣብ ህዝቢ እዚ ክወርድ እዩ። ብኣፍ ሰይፊ ክወድቁ እዮም, ናብ ኩሎም ኣህዛብ ድማ ምሩኻት ክወስዱ እዮም፤ የሩሳሌም ድማ ዘመን ኣህዛብ ክሳዕ ዝፍጸም, ብኣህዛብ ክትርገጽ እያ። ሉቃስ 21:20–24።

The “times” of the Gentiles trampling down Jerusalem is in the plural, for it represents the trampling down of literal Jerusalem that ended in the year 70, and the trampling down of spiritual Jerusalem that ended in 1798. The Gentiles represent both paganism and papalism, and it is those two powers that are the subject of the vision in the question of Daniel chapter eight, that asks, “How long.”

«Uақикатсизләр»ниң Йерусалимни аяқ асти қилишиға беғишланған «заманлар» көплүк шәкилдә кәлтүрүлгән, чүнки у миладий 70-жили ахирлашқан әмәлий Йерусалимниң аяқ асти қилиниши билән, 1798-жили ахирлашқан роһий Йерусалимниң аяқ асти қилинишини ипадиләйду. Уммәтләр һәм бутпәрәсликкә, һәм папачилиққа вәкиллик қилиду; дәл шу икки һакимийәт Даниялниң сәккизинчи бабидики «Қачанғичә?» дәп соралидиған көрүнүшниң мавзусидур.

Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? Daniel 8:13.

Bài ấy, tôi nghe một vị thánh đang nói, và một vị thánh khác hỏi vị thánh ấy, là vị đang nói rằng: Khải tượng về của lễ hằng ngày và sự vi phạm gây nên hoang tàn, khiến cả nơi thánh lẫn đạo binh bị giày đạp dưới chân, sẽ kéo dài đến bao lâu? Daniel 8:13.

The “times of the Gentiles” in Luke chapter twenty-one, is referring to the twenty-five hundred and twenty years of God’s vengeance upon the northern kingdom which began in 723 BC and concluded in 1798. The year 538 marks when the man of sin stood in the holy place and proclaimed that he was God, thus dividing the period into two equal periods of twelve hundred and sixty years. The second period of twelve hundred and sixty years is the same history that is marked as concluding in Luke chapter twenty-one, verse twenty-four, when the “times of the Gentiles” was fulfilled. In the historical narrative that Jesus is identifying for His disciples verse twenty-four brings the testimony given to the disciples to the “time of the end” in 1798. From there Jesus begins to identify the “signs” associated with the Millerite movement.

«Ազգերի ժամանակները» Ղուկասի քսանմեկերորդ գլխում վերաբերում են Աստծո վրեժխնդրության երկու հազար հինգ հարյուր քսան տարիներին հյուսիսային թագավորության վրա, որոնք սկսվեցին մ.թ.ա. 723 թվականին և ավարտվեցին 1798 թվականին։ 538 թվականը նշանավորում է այն պահը, երբ մեղքի մարդը կանգնեց սուրբ տեղում և հռչակեց, թե ինքն է Աստված, այսպիսով ժամանակահատվածը բաժանելով տասներկու հարյուր վաթսունական երկու հավասար ժամանակաշրջանների։ Երկրորդ տասներկու հարյուր վաթսուն տարվա ժամանակաշրջանը նույն պատմությունն է, որի ավարտը նշված է նաև Ղուկասի քսանմեկերորդ գլխի քսանչորսերորդ համարում, երբ «ազգերի ժամանակները» լրացան։ Այն պատմական շարադրանքի մեջ, որը Հիսուսը մատնանշում է Իր աշակերտների համար, քսանչորսերորդ համարը աշակերտներին տրված վկայությունը հասցնում է 1798 թվականի «վերջի ժամանակին»։ Այնտեղից Հիսուսը սկսում է մատնանշել Միլլերական շարժման հետ կապված «նշանները»։

And there shall be signs in the sun, and in the moon, and in the stars; and upon the earth distress of nations, with perplexity; the sea and the waves roaring; Men’s hearts failing them for fear, and for looking after those things which are coming on the earth: for the powers of heaven shall be shaken. And then shall they see the Son of man coming in a cloud with power and great glory. And when these things begin to come to pass, then look up, and lift up your heads; for your redemption draweth nigh. Luke 21:25–28.

کە ئەمە نیشانەیان دەبێت لە خۆر و لە مانگ و لە ئەستێرەکاندا؛ و لەسەر زەوی تەنگانەی نەتەوەکان، لەگەڵ سەرلێشێواوی؛ دەریا و شەپۆلەکان هاوار دەکەن؛ دڵی مرۆڤەکان لە ترس و لە چاوەڕوانی ئەو شتانەی دەهاتنە سەر زەوی لاواز دەبن: چونکە هێزەکانی ئاسمان دەهەژێنرێن. و ئەوسا کوڕی مرۆڤ دەبینن کە لە هەورێکدا بە هێز و شکۆیەکی گەورە دێت. و کاتێک ئەم شتانە دەست پێ دەکەن بە ڕوودان، ئەوا سەر هەڵبڕن، و سەرتان بەرز بکەن؛ چونکە ڕزگاربوونتان نزیک دەبێتەوە. لۆقا 21:25–28.

Jesus states that “there shall be signs,” and He identifies them as signs in the sun and moon, and in the stars, the distress of nations, the powers of heaven being shaken and then the Son of man comes in a cloud. All these “signs,” were fulfilled in the Millerite history.

Jesús declara que “habrá señales”, y las identifica como señales en el sol y en la luna, y en las estrellas, la angustia de las naciones, las potestades de los cielos siendo conmovidas, y luego el Hijo del hombre viene en una nube. Todas estas “señales” se cumplieron en la historia millerita.

“Prophecy not only foretells the manner and object of Christ’s coming, but presents tokens by which men are to know when it is near. Said Jesus: ‘There shall be signs in the sun, and in the moon, and in the stars.’ Luke 21:25. ‘The sun shall be darkened, and the moon shall not give her light, and the stars of heaven shall fall, and the powers that are in heaven shall be shaken. And then shall they see the Son of man coming in the clouds with great power and glory.’ Mark 13:24–26. The revelator thus describes the first of the signs to precede the second advent: ‘There was a great earthquake; and the sun became black as sackcloth of hair, and the moon became as blood.’ Revelation 6:12.

“Пророчество не только предвозвещает образ и цель пришествия Христа, но и указывает знамения, по которым люди должны узнать, когда оно близко. Иисус сказал: «И будут знамения в солнце, и луне, и звёздах». Луки 21:25. «Солнце померкнет, и луна не даст света своего, и звёзды небесные спадут, и силы небесные поколеблются. И тогда увидят Сына Человеческого, грядущего на облаках с великою силою и славою». Марка 13:24–26. Тайнозритель так описывает первое из знамений, которым надлежит предшествовать второму пришествию: «И произошло великое землетрясение; и солнце стало мрачно, как власяница, и луна сделалась как кровь». Откровение 6:12.”

“These signs were witnessed before the opening of the nineteenth century. In fulfillment of this prophecy there occurred, in the year 1755, the most terrible earthquake that has ever been recorded. . ..

“Ñamandaguéra ojehecha vaʼekue siglo XIX ñepyrũ mboyve. Ko profesía oñekumpli hag̃ua oiko, ary 1755-pe, pe yvyryrýi ivaivéva ojehai hag̃ua oñeñongatúva apytépe....”

“Twenty-five years later appeared the next sign mentioned in the prophecy—the darkening of the sun and moon. What rendered this more striking was the fact that the time of its fulfillment had been definitely pointed out. In the Saviour’s conversation with His disciples upon Olivet, after describing the long period of trial for the church,—the 1260 years of papal persecution, concerning which He had promised that the tribulation should be shortened,—He thus mentioned certain events to precede His coming, and fixed the time when the first of these should be witnessed: ‘In those days, after that tribulation, the sun shall be darkened, and the moon shall not give her light.’ Mark 13:24. The 1260 days, or years, terminated in 1798. A quarter of a century earlier, persecution had almost wholly ceased. Following this persecution, according to the words of Christ, the sun was to be darkened. On the 19th of May, 1780, this prophecy was fulfilled. . ..

“Nipásu sáasán óhohman áníhyá nitsó’ígísdáanígíí ályá doo hábitsiín dóó t’ááłá’í daʼooldzis. Díí baa nitsáhákeesgo doo hózhǫ́ǫgo bee hane’ dooleeł da, t’áá ajiłii’ígíí biniiyé hólǫ́ǫgo biki’doolwoł nídí t’áá ákót’éego yee hane’ nihá. Hááshą́ą́’ biniiyé Iináhíjiʼ Naaltsoos baa haneʼgo, Dził Olivetgi biniiyé łikaní dóó bikéyahdę́ę́ʼ dah naasháhígíí biyi’—éí éí 1260 naaltsoos yaa páhkééł bádah naasháhí papal bił haneʼígíí, háádę́ę́ʼ Haaʼaahjíhí nidí t’áá nihíjiʼ ádáhoot’ééłgo haneʼ yiká ájít’éego—áádóó háásht’éego Nihookááʼ deesdzáhígíí biyi’dę́ę́ʼ t’áá ajiłii’ígíí baa haneʼgo, áádóó hááshą́ą́’ biniiyé t’áá łahgo ályá dooleełígíí bikáa’ adinídíín: ‘T’áá íiyisí da, díí naayéé’ biyi’dę́ę́ʼ, doo hábitsiín át’éego deeshááł da, dóó t’ááłá’í ałtsʼíísí bee haneʼ da dooleeł.’ Mark 13:24. Díí 1260 jił, áádóó naaltsoos, 1798gi nihááhóódlį́į́ʼ. T’áá łáʼígo 25 jił daʼdíílwoʼígíí biyi’dę́ę́ʼ, bádah naasháhí t’áá łehgo da’ííłį́į́ʼ. Díí bádah naasháhí ádáhoot’ééłígíí biyi’dę́ę́ʼ, Christ bił haneʼígi bee, hábitsiín daʼooldzis dooleeł. May 19, 1780, díí nitsó’ígísdáhí yáhoot’ééł....”

“Christ had bidden His people watch for the signs of His advent and rejoice as they should behold the tokens of their coming King. ‘When these things begin to come to pass,’ He said, ‘then look up, and lift up your heads; for your redemption draweth nigh.’ He pointed His followers to the budding trees of spring, and said: ‘When they now shoot forth, ye see and know of your own selves that summer is now nigh at hand. So likewise ye, when ye see these things come to pass, know ye that the kingdom of God is nigh at hand.’ Luke 21:28, 30, 31.” The Great Controversy, 304, 306–308.

“ქრისტემ თავის ხალხს უბრძანა, ედარაჯათ მისი მოსვლის ნიშნებისთვის და გაეხარათ, როდესაც თავიანთი მომავალი მეფის ნიშნებს იხილავდნენ. „ხოლო როდესაც ესენი დაიწყებს ახდენას,“ თქვა მან, „მაშინ აღიხედეთ და ასწიეთ თქვენი თავები, რადგან თქვენი გამოხსნა მოახლოებულია.“ მან თავის მიმდევრებს მიუთითა გაზაფხულის კვირტგამომსხმელ ხეებზე და თქვა: „როდესაც ისინი ახლა გაიფურჩქნებიან, თქვენ თვითონვე ხედავთ და ცნობთ, რომ ზაფხული უკვე ახლოსაა. ასევე თქვენც, როდესაც იხილავთ, რომ ეს ყოველივე ხდება, იცოდეთ, რომ ღვთის სასუფეველი ახლოსაა.“ ლუკა 21:28, 30, 31.” დიადი ბრძოლა, 304, 306–308.

The triple application of the three Rome’s identify that in the trampling down of Jerusalem by pagan Rome and then by papal Rome, the trampling down of the sanctuary and the host by modern Rome was represented by a period of either twelve hundred and sixty days (pagan Rome), or twelve hundred and sixty prophetic years (papal Rome). The symbolic twelve hundred and sixty days (forty-two months) identifying the period of modern Rome’s persecution of God’s faithful people will be each period with a singular “sign” that identifies the time of flight for the faithful of that period. Each of the three periods ends with a manifestation of several “signs,” not a singular “sign” as at the beginning of the period.

ત્રણે રોમના ત્રિવિધ પ્રયોગથી એ ઓળખાય છે કે મૂર્તિપૂજક રોમ દ્વારા અને પછી પાપલ રોમ દ્વારા યેરૂશાલેમના પદદલન દરમિયાન, આધુનિક રોમ દ્વારા પવિત્રસ્થાન અને સૈન્યના પદદલનનું પ્રતિનિધિત્વ ક્યારેક એક હજાર બે સો સાઠ દિવસો (મૂર્તિપૂજક રોમ), અથવા એક હજાર બે સો સાઠ ભવિષ્યવાણીય વર્ષો (પાપલ રોમ)ના સમયગાળાથી કરવામાં આવ્યું હતું. પ્રતીકાત્મક એક હજાર બે સો સાઠ દિવસો (બિયાલીસ મહિના), જે આધુનિક રોમ દ્વારા દેવના વિશ્વાસુ લોકો પર થનારા અત્યાચારના સમયગાળાની ઓળખ કરે છે, તે દરેક સમયગાળો એક જ “ચિહ્ન” સાથે જોડાયેલો રહેશે, જે તે સમયગાળાના વિશ્વાસુઓ માટેના પલાયનનો સમય ઓળખાવે છે. આ ત્રણેય સમયગાળાઓમાં દરેકનો અંત અનેક “ચિહ્નો”ના પ્રગટ થવાથી થાય છે, શરૂઆતમાં જેમ એકમાત્ર “ચિહ્ન”થી નહીં.

“It is at midnight that God manifests His power for the deliverance of His people. The sun appears, shining in its strength. Signs and wonders follow in quick succession. The wicked look with terror and amazement upon the scene, while the righteous behold with solemn joy the tokens of their deliverance. Everything in nature seems turned out of its course. The streams cease to flow. Dark, heavy clouds come up and clash against each other. In the midst of the angry heavens is one clear space of indescribable glory, whence comes the voice of God like the sound of many waters, saying: ‘It is done.’ Revelation 16:17.” The Great Controversy, 636.

“അർദ്ധരാത്രിയിലാണ് ദൈവം തന്റെ ജനത്തിന്റെ വിടുതലിനായി തന്റെ ശക്തി വെളിപ്പെടുത്തുന്നത്. സൂര്യൻ തന്റെ പൂർണ്ണപ്രഭയോടെ ഉദിക്കുന്നു. അടയാളങ്ങളും അത്ഭുതങ്ങളും വേഗമേറിയ അനുക്രമത്തിൽ അനുഗമിക്കുന്നു. ദുഷ്ടന്മാർ ഭയത്തോടും വിസ്മയത്തോടും കൂടെ ആ ദൃശ്യത്തെ നോക്കിക്കാണുമ്പോൾ, നീതിമാന്മാർ ഗൗരവപൂർണമായ ആനന്ദത്തോടെ തങ്ങളുടെ വിടുതലിന്റെ ലക്ഷണങ്ങളെ ദർശിക്കുന്നു. പ്രകൃതിയിലെ എല്ലാം തന്റെ ക്രമത്തിൽനിന്ന് വഴിതെറ്റിയതുപോലെ തോന്നുന്നു. നീരൊഴുക്കുകൾ ഒഴുകുന്നത് നിർത്തുന്നു. ഇരുണ്ടും ഭാരമുള്ളതുമായ മേഘങ്ങൾ ഉയർന്ന് വന്ന് പരസ്പരം കൂട്ടിയിടിക്കുന്നു. ക്രുദ്ധമായ ആകാശത്തിന്റെ മദ്ധ്യേ വിവരണം കഴിക്കാനാകാത്ത മഹത്വം നിറഞ്ഞ ഒരു സ്വച്ഛസ്ഥലം ഉണ്ട്; അവിടെനിന്ന് അനേകം ജലങ്ങളുടെ നാദംപോലെ ദൈവത്തിന്റെ ശബ്ദം ഇപ്രകാരം പറയുന്നു: ‘അതു സംഭവിച്ചിരിക്കുന്നു.’ വെളിപ്പാട് 16:17.” The Great Controversy, 636.

The period of the executive judgment upon the whore of Rome begins with the lifting up of the ensign that identifies that God’s other flock that is still in Babylon should flee. That period ends with “signs and wonders.” That period begins with the “second voice” of Revelation chapter eighteen, and it ends with the voice of God. Of course, the first and second voices of Revelation chapter eighteen is the voice of Christ. The first voice identifies the beginning of the investigative judgment of the living Laodicean Adventist church, and the second voice identifies the end of that period, but also marks the beginning of the executive judgment upon the whore of Rome.

Ang kapanahunan ng ehekutibong paghuhukom laban sa patutot ng Roma ay nagsisimula sa pagtataas ng watawat na nagpapakilala na ang ibang kawan ng Diyos na nasa Babilonya pa ay dapat tumakas. Ang kapanahunang iyon ay nagtatapos sa “mga tanda at mga kababalaghan.” Ang kapanahunang iyon ay nagsisimula sa “ikalawang tinig” ng Apocalipsis kabanata labingwalo, at nagtatapos sa tinig ng Diyos. Mangyari pa, ang una at ikalawang tinig ng Apocalipsis kabanata labingwalo ay ang tinig ni Cristo. Ang unang tinig ay tumutukoy sa pasimula ng pangsiyasat na paghuhukom sa buháy na iglesiang Adventista ng Laodicea, at ang ikalawang tinig ay tumutukoy sa wakas ng panahong iyon, ngunit minamarkahan din ang pasimula ng ehekutibong paghuhukom laban sa patutot ng Roma.

The complete history is governed by the week in which Christ confirmed the covenant, and the soon-coming Sunday law is typified as the middle waymark as typified by the cross. Both histories possess the signature of Alpha and Omega, for the beginning and ending in either history is represented by God’s voice. They also represent the truth, for the middle waymark is the rebellion of the Sunday law, and the Hebrew word “truth” was created with the first, thirteenth and last letters of the Hebrew alphabet. The first voice of Revelation chapter eighteen is the voice of Christ, the last voice is the voice of God, and the voice in the middle, also being the voice of God, is also where the rebellion of the thirteenth letter is represented by the earth beast “speaking” as a dragon, as represented in Revelation chapter THIRTEEN.

La historia completa está regida por la semana en la cual Cristo confirmó el pacto, y la ley dominical de pronta imposición queda tipificada como la marca media, así como fue tipificada por la cruz. Ambas historias poseen la firma del Alfa y la Omega, pues el comienzo y el fin en cada historia están representados por la voz de Dios. También representan la verdad, porque la marca media es la rebelión de la ley dominical, y la palabra hebrea “verdad” fue formada con la primera, la decimotercera y la última letras del alfabeto hebreo. La primera voz de Apocalipsis capítulo dieciocho es la voz de Cristo, la última voz es la voz de Dios, y la voz en medio, siendo también la voz de Dios, es asimismo donde la rebelión de la decimotercera letra queda representada por la bestia de la tierra “hablando” como dragón, tal como se representa en Apocalipsis capítulo TRECE.

The ensign at the soon-coming Sunday law represents the “sign” to flee for God’s faithful, but it also identifies that the beginning of the prophetic period that ends with the ensign being lifted up must also have a “sign.” That “sign” is what Jesus identifies as evidence that the last generation of planet earth has arrived. In Luke chapter twenty-one the disciples ask what Christ meant when He identified that the temple was going to be destroyed.

اینساین در آستانۀ قانون یکشنبه که به‌زودی خواهد آمد، برای امینان خدا «علامت» فرار را نمایندگی می‌کند؛ اما همچنین نشان می‌دهد که آغاز دورۀ نبوی‌ای که با برافراشته شدن اینساین پایان می‌یابد، باید «علامتی» نیز داشته باشد. آن «علامت» همان چیزی است که عیسی آن را به‌عنوان شاهدی معرفی می‌کند که نسل آخرِ سیارۀ زمین فرا رسیده است. در باب بیست‌ویکمِ لوقا، شاگردان می‌پرسند که مسیح از این سخن خود چه مقصودی داشت، آن‌گاه که بیان کرد هیکل قرار است ویران شود.

And they asked him, saying, Master, but when shall these things be? and what sign will there be when these things shall come to pass? Luke 21:7.

Asna tapupurir, niwni: Yachachiq, ¿haykapitaq kaykuna kanqa? ¿imataq señas kanqa kaykuna hunt’akunanpaq? Lucas 21:7.

Jesus then begins to identify the history that leads to the year 70 when the temple and city would be destroyed, and continues on to verse twenty-four where He identifies when the “times” of the Gentiles would be fulfilled.

Ava ndwende kuzindikiritsa mbiri imene imatsogolera kufika m’chaka cha 70 pamene kachisi ndi mzinda zikanawonongedwa, ndipo akupitiriza kufika pa vesi la makumi awiri ndi anayi pamene Azindikiritsa nthawi imene “nthawi” za Amitundu zikanakwaniritsidwa.

And they shall fall by the edge of the sword, and shall be led away captive into all nations: and Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled. Luke 21:24.

Аҳәмму улар қиличниң ағзи билән жиқилиду вә барлиқ хәлиқләр арасиға әсир елип кетилиду; Йерусалим болса, Ят хәлиқләрниң заманлири тамам болғучә, бутпәстләр тәрипидин дәпсәндичә тапилиду. Луқа 21:24.

The idea that this verse is referring to literal Jerusalem is based upon the Catholic theological foolishness called futurism, that applies symbolic literally and places the fulfillment of the prophecies exclusively at the end of the world. The attack upon the correct application of this verse has been a major attack of Satan throughout the reading of the New Testament. Literal Jerusalem ceased to be the symbol of prophetic Jerusalem in the time of Christ, when literal prophecy changed the spiritual application. This revelation was a major teaching established by the apostle Paul. The trampling down of Jerusalem identifies the twelve hundred and sixty years of papal darkness from the year of 538 to 1798.

دِ هٰغې آيت په لفظي بيت المقدس باندې دلالت کولو دا مفکوره د کاتوليک د هغه الهیاتي حماقت پر بنسټ ولاړه ده چې «فيوتريزم» بلل کېږي؛ کوم چې رمزي خبرې په لفظي ډول تطبيقوي او د نبوتونو پوره کېدل يوازې د نړۍ پای ته ځانګړي کوي. د دې آيت د سم تطبيق پر ضد بريد د نوې عهدنامې د لوستلو په ټوله موده کې د شيطان يو ستر بريد و. لفظي بيت المقدس د مسيح په زمانه کې نور د نبوي بيت المقدس نښه پاتې نه شوه، کله چې لفظي نبوت روحاني تطبيق ته واوښت. دا الهام هغه ستر تعليم و چې د رسول پولوس له خوا ټينګ شو. د بيت المقدس تر پښو لاندې کېدل د پاپي تيارې هغه يو زر او دوه سوه او شپېته کاله مشخصوي چې له 538 کال څخه تر 1798 پورې وو.

But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty and two months. Revelation 11:2.

Харин сүмийн гаднах хашааг орхиж, түүнийг бүү хэмж; учир нь тэр нь харь үндэстнүүдэд өгөгдсөн юм. Тэд ариун хотыг дөчин хоёр сарын турш хөл дороо гишгэнэ. Илчлэлт 11:2.

Jerusalem of prophecy ceased to be the symbol of the chosen city at the cross.

Ay Yerusalén de la profecía dejó de ser el símbolo de la ciudad escogida en la cruz.

“How many there are who feel that it would be a good thing to tread the soil of old Jerusalem, and that their faith would be greatly strengthened by visiting the scenes of the Saviour’s life and death! But old Jerusalem will never be a sacred place until it is cleansed by the refining fire from heaven.” Review and Herald, June 9, 1896.

“ꯑꯗꯨꯅꯥ ꯀꯔꯝꯕ ꯃꯤꯁꯤꯡ ꯌꯥꯎꯔꯤ, ꯃꯈꯣꯏꯒꯤ ꯃꯅꯤꯡꯗꯥ ꯑꯣꯜꯗ ꯖꯦꯔꯨꯁꯂꯦꯝꯒꯤ ꯂꯩꯔꯥꯛ ꯅꯣꯟꯅꯥ ꯆꯠꯄ ꯑꯁꯤ ꯑꯉꯥꯡꯕ ꯊꯧꯗꯣꯛ ꯑꯃ ꯑꯣꯏꯔꯤ, ꯑꯗꯨꯒ ꯑꯈꯣꯏꯒꯤ ꯊꯥꯖꯕ ꯑꯁꯤ ꯈꯨꯗꯣꯡꯆꯥꯕꯅꯥ ꯄꯤꯗꯨꯅꯥ ꯑꯣꯏꯒꯅꯤ, ꯀꯟꯅꯥ ꯁꯦꯚꯤꯌꯔꯒꯤ ꯍꯥꯏꯔꯤꯕ ꯑꯃꯁꯨꯡ ꯁꯤꯕꯒꯤ ꯃꯐꯝꯁꯤꯡ ꯆꯪꯁꯤꯜꯂꯒꯥ। ꯑꯗꯨꯃ ꯑꯣꯜꯗ ꯖꯦꯔꯨꯁꯂꯦꯝ ꯑꯁꯤ ꯁ꯭ꯋꯔꯒꯗꯒꯤ ꯂꯧꯔꯛꯄ ꯃꯐꯝ ꯃꯩꯒꯤ ꯁꯦꯝꯖꯤꯟꯕꯁꯤꯡꯅꯥ ꯁꯦꯡꯗꯣꯀꯄ ꯐꯥꯎꯗ꯭ꯔꯒꯥ ꯑꯗꯨ ꯑꯃ ꯁꯦꯛꯔꯦꯠ ꯃꯐꯝ ꯑꯃ ꯑꯣꯏꯗꯣꯛꯀꯅꯤ।” Review and Herald, June 9, 1896.

Once Jesus led the disciples to the time of the end in 1798 in verse twenty-four, He then introduced the Millerite time when the announcement of the first angel arrived into history.

Yslla Jesus chaskikunata pusanqa qhepa p’unchayman, 1798 watapi, iskay chunka tawa ñiqi versiculopi; chaymantaqa paymi riqsichirqan Milleritaq pacha tiemponta, maypichus ñawpaq angelpa willakuynin historiaman hamurqan.

And there shall be signs in the sun, and in the moon, and in the stars; and upon the earth distress of nations, with perplexity; the sea and the waves roaring; Men’s hearts failing them for fear, and for looking after those things which are coming on the earth: for the powers of heaven shall be shaken. And then shall they see the Son of man coming in a cloud with power and great glory. And when these things begin to come to pass, then look up, and lift up your heads; for your redemption draweth nigh. Luke 21:25–28.

कळैय्यो आदित्यत्तिलुं चन्द्रनिलुं नक्षत्रङ्ङळिलुं; भूमियिलോ जनतकल्क्कु क्लेशं, संभ्रमत्तोडे; समुद्रवुं तरङ्ङळुं गर्ज्जिक्कुन्नु. मनुष्यरुडे हृदयङ्ङळ् भयत्तालुं भूमियिल् वरुवानिरिक्कुन्न कार्यङ्ङळे प्रतीक्षिच्चुं क्षीणिच्चुपोकुं; कारणं स्वर्गत्तिन्ते शक्तिकल् कुलुङ्ङिप्पोकुं. अप्पोल् अवर् मनुष्यपुत्रने शक्तियोटुं महा-महिमयोटुं कूडे ओरु मेघत्तिल् वरुन्नतायि काणुं. इवय् सम्भविच्चुतुडङ्ङुम्पोल् नीङ्ङळ् मेलोट्टु नोक्कुकयुं निङ्ङळुडे तलकल् उच्चत्तिल् एटुकयुं चेय्विन्; कारणं निङ्ङळुडे विमोचनं समीपिच्चिरिक्कुन्नु. लूक्का 21:25–28.

The signs that introduced the Millerite history were fulfilled in agreement with the never-failing power of God’s Word.

Millerçi tarixini təqdim edən əlamətlər Allahın Kəlamının əsla yanılmayan qüdrətinə uyğun olaraq yerinə yetdi.

“The signs in the sun, moon, and stars have been fulfilled.” Review and Herald, November 22, 1906.

«Нар, ай, одод дахь тэмдгүүд биелсэн.» Review and Herald, 1906 оны 11 дүгээр сарын 22.

We will continue Luke chapter twenty-one in the next article.

नाङ्नि आलेखआव लूक अध्याय एक्कीसनि मावथायनि भागखौ जायो दं।

“December 16, 1848, the Lord gave me a view of the shaking of the powers of the heavens. I saw that when the Lord said ‘heaven,’ in giving the signs recorded by Matthew, Mark, and Luke, He meant heaven, and when He said ‘earth’ He meant earth. The powers of heaven are the sun, moon, and stars. They rule in the heavens. The powers of earth are those that rule on the earth. The powers of heaven will be shaken at the voice of God. Then the sun, moon, and stars will be moved out of their places. They will not pass away, but be shaken by the voice of God.

“1848 ncı ilin Dekabrın 16-da Rəbb mənə göylərin qüvvələrinin sarsılması barədə bir görünüş verdi. Mən gördüm ki, Rəbb Matta, Mark və Luka tərəfindən yazılmış əlamətləri verərkən ‘göy’ dedikdə, həqiqətən göyü nəzərdə tuturdu, ‘yer’ dedikdə isə yeri nəzərdə tuturdu. Göyün qüvvələri günəş, ay və ulduzlardır. Onlar göylərdə hökmranlıq edirlər. Yerin qüvvələri isə yer üzündə hökm edənlərdir. Göyün qüvvələri Allahın səsi ilə sarsılacaq. O zaman günəş, ay və ulduzlar öz yerlərindən hərəkət etdiriləcək. Onlar yox olmayacaq, lakin Allahın səsi ilə sarsılacaqlar.

“Dark, heavy clouds came up and clashed against each other. The atmosphere parted and rolled back; then we could look up through the open space in Orion, whence came the voice of God. The Holy City will come down through that open space. I saw that the powers of earth are now being shaken and that events come in order. War, and rumors of war, sword, famine, and pestilence are first to shake the powers of earth, then the voice of God will shake the sun, moon, and stars, and this earth also. I saw that the shaking of the powers in Europe is not, as some teach, the shaking of the powers of heaven, but it is the shaking of the angry nations.” Early Writings, 41.

«Թանձր, ծանր ամպեր բարձրացան և բախվեցին միմյանց։ Մթնոլորտը ճեղքվեց և ետ գլորվեց. ապա մենք կարողացանք վեր նայել Օրիոնի այն բացվածքով, որտեղից եկավ Աստծո ձայնը։ Սուրբ Քաղաքը պիտի իջնի այդ բացվածքով։ Ես տեսա, որ երկրի զորություններն այժմ սասանվում են, և որ իրադարձությունները գալիս են հերթականությամբ։ Պատերազմը և պատերազմների լուրերը, սուրը, սովը և ժանտախտը նախ պիտի սասանեն երկրի զորությունները, ապա Աստծո ձայնը պիտի սասանի արևը, լուսինը և աստղերը, և նաև այս երկիրը։ Ես տեսա, որ Եվրոպայում զորությունների սասանումը, ինչպես ոմանք ուսուցանում են, երկնքի զորությունների սասանումը չէ, այլ բարկացած ազգերի սասանումն է»։ Early Writings, 41.