In chapter ten of Revelation, where the history of the first and second angels’ messages is represented, John, as a symbol of God’s last-day people, was told in advance that there was to be a disappointment in the history he symbolically represented, and that disappointment was the element of the history of the first and second angels that had been sealed up to the Millerites’ understanding, in order to test their faith.
Ақырзаман кітабының оныншы тарауында, бірінші және екінші періштелердің хабарларының тарихы бейнеленген жерде, Құдайдың ақырғы күндердегі халқының белгісі ретіндегі Жоханға өзі рәміздік түрде бейнелеген тарихта бір түңілу болатыны алдын ала айтылды; әрі сол түңілу — миллериттердің түсінігінен олардың сенімін сынау үшін жасырылып, мөрленіп қойылған, бірінші және екінші періштелер тарихының бір бөлігі еді.
And the voice which I heard from heaven spake unto me again, and said, Go and take the little book which is open in the hand of the angel which standeth upon the sea and upon the earth. And I went unto the angel, and said unto him, Give me the little book. And he said unto me, Take it, and eat it up; and it shall make thy belly bitter, but it shall be in thy mouth sweet as honey. 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. Revelation 10:8–10.
И мҽн истан кҿктән ишиткән ауаз яңидин маңа сөзләп, мундақ деди: Барғин, деңиз үстидә вә йәр үстидә турған пәриштиниң қолида очуқ турған кичик китапни ал. Шуңа мән пәриштиниң йениға берип, униңға: «Кичик китапни маңа бәргин», дедим. У маңа мундақ деди: «Алғин вә уни йәветкин; у қериниңни аччиқ қилиду, бирақ ағзиңда һәстәдәк татлиқ болиду». Шуңа мән кичик китапни пәриштиниң қолидадин елип йәдим; у ағзимда һәстәдәк татлиқ еди; лекин уни йәп болғинимда, қериним аччиқ болди. Вәһий 10:8–10.
In verse ten, John represents the history from August 11, 1840, when the mighty angel descended with a little book in his hand, unto the Great Disappointment on October 22, 1844. Before he symbolically represented that history, he is told by “the voice which” he “heard from heaven” informing him that when he eats the little book, “it shall make thy belly bitter, but it shall be in thy mouth sweet as honey.” The bitter disappointment is what tested the faith of the Millerites, and it was not best for them to know about that disappointment before it arrived, but John represents the last-day people who are required to know the facts associated with the delineation of events, that are the history of the first and second angels’ message.
ᱡᱮᱞ ᱫᱟᱥ ᱵᱟᱨ ᱟᱨᱮ, ᱡᱚᱱ ᱟᱜᱟᱞ ᱑᱑ ᱚᱜᱚᱥᱴ, 1840 ᱠᱷᱚᱱ—ᱡᱟᱦᱟᱸ ᱢᱟᱦᱟᱱ ᱫᱩᱛ ᱟᱯᱱᱟᱨ ᱛᱤ ᱨᱮ ᱢᱤᱫ ᱦᱩᱰᱤᱧ ᱯᱚᱛᱚᱵ ᱧᱟᱢ ᱠᱟᱛᱮ ᱟᱬᱜᱚ ᱟᱹᱣᱨᱟᱹᱜ ᱠᱟᱱᱟ—ᱠᱷᱚᱱ 22 ᱚᱠᱴᱚᱵᱚᱨ, 1844 ᱨᱮ ᱢᱟᱦᱟ ᱵᱷᱚᱞ-ᱵᱷᱩᱞ ᱫᱷᱟᱣ ᱫᱷᱟᱣ ᱮᱢ ᱮᱫᱟᱭ ᱤᱛᱤᱦᱟᱥ ᱠᱚ ᱪᱤᱱᱦᱟᱹ ᱠᱟᱱᱟ। ᱚᱱᱟ ᱤᱛᱤᱦᱟᱥ ᱚᱱᱚᱞ ᱥᱚᱝᱠᱮᱛ ᱨᱮ ᱩᱫᱩᱜ ᱠᱟᱜ ᱢᱟᱨᱟᱝ, ᱩᱱᱤᱡ “ᱚᱠᱟ ᱥᱟᱰᱮ” ᱡᱮ ᱩᱱᱤ “ᱥᱮᱨᱢᱟ ᱠᱷᱚᱱ ᱟᱧᱡᱚᱢ ᱮᱫᱟᱭ” ᱛᱮ ᱠᱩᱲᱟᱹᱜ ᱠᱟᱱᱟ, ᱟᱨ ᱩᱱᱤᱡ ᱩᱱᱤᱠᱮ ᱢᱤᱫ ᱠᱷᱚᱵᱚᱨ ᱮᱢ ᱮᱫᱟᱭ ᱡᱮ, ᱡᱚᱠᱷᱚᱱ ᱩᱱᱤ ᱦᱩᱰᱤᱧ ᱯᱚᱛᱚᱵ ᱡᱚᱢ ᱟ, “ᱚᱱᱟ ᱟᱢᱟᱜ ᱞᱟᱦᱮ ᱛᱮ ᱠᱟᱴᱩ ᱠᱚ ᱦᱩᱭᱩᱜᱼᱟ, ᱢᱮᱱᱠᱷᱟᱱ ᱟᱢᱟᱜ ᱢᱚᱪᱟᱨᱮ ᱛᱮ ᱛᱷᱤ ᱡᱩ ᱞᱮᱠᱟ ᱦᱟᱹᱱᱫᱤ ᱦᱩᱭᱩᱜᱼᱟ।” ᱚᱱᱟ ᱠᱟᱴᱩ ᱵᱷᱚᱞ-ᱵᱷᱩᱞ ᱫᱚ ᱚᱱᱟ ᱵᱤᱥᱟᱥ ᱠᱮ ᱯᱚᱨᱤᱠᱷᱟ ᱠᱮᱫᱟ ᱡᱮ ᱢᱤᱞᱚᱨᱟᱭᱤᱴᱥ ᱨᱮᱱᱟᱜ ᱛᱟᱦᱮᱱᱟ, ᱟᱨ ᱚᱱᱟ ᱵᱷᱚᱞ-ᱵᱷᱩᱞ ᱦᱟᱹᱛᱤᱧ ᱥᱮᱱᱚᱜ ᱥᱮ ᱥᱮᱫᱟᱭ ᱛᱮ ᱩᱱᱠᱩᱠᱚ ᱚᱱᱟ ᱵᱟᱵᱚᱛ ᱵᱟᱹᱭ ᱵᱟᱹᱫᱤᱭᱟ ᱞᱮᱠᱟ ᱵᱮᱥ ᱵᱟᱝ ᱛᱟᱦᱮᱱᱟ, ᱢᱮᱱᱠᱷᱟᱱ ᱡᱚᱱ ᱫᱚ ᱪᱟᱵᱟ-ᱢᱟᱦᱟ ᱨᱮᱱ ᱦᱚᱲ ᱠᱚ ᱪᱤᱱᱦᱟᱹ ᱠᱟᱱᱟ, ᱡᱟᱦᱟᱸ ᱩᱱᱠᱩᱠᱚ ᱚᱱᱟ ᱛᱚᱛᱷᱚ ᱠᱚ ᱵᱟᱰᱟᱭ ᱠᱟᱹᱡᱤᱭᱟ ᱡᱮ ᱜᱷᱚᱴᱚᱱᱟ ᱠᱚᱣᱟᱜ ᱨᱮᱠᱷᱟ-ᱪᱤᱛᱨᱚ ᱥᱟᱶ ᱡᱩᱲᱟᱹᱣ ᱠᱟᱱᱟ, ᱚᱠᱟ ᱠᱚ ᱯᱟᱹᱦᱤᱞ ᱟᱨ ᱫᱚᱥᱟᱨ ᱫᱩᱛ ᱥᱟᱝᱵᱟᱫ ᱨᱮᱱᱟᱜ ᱤᱛᱤᱦᱟᱥ ᱠᱚ ᱛᱟᱦᱮᱱᱟ।
That sacred history identifies that there would be a test brought upon the last-day people, and it would be a test based upon something that it was not best for them to understand in advance of the test, yet it was not the identical experience of the Millerites, though it perfectly aligned with the delineation of events represented by the first and second angel, for the seven thunders also represent, “future events which will be disclosed in their order.”
Ucaalchisni seenaa qulqulluun sun akka qormaanni tokko saba guyyoota dhumaa irratti dhufu, qormaanni sunis waan tokko irratti hundaa’ee ta’u isaa adda baasa; waan sanas qormaata sana dura akka isaan dursanii hubatan isaanif caalaa hin turre; ta’us garuu muuxannoo Millerootaa wajjin guutummaatti wal fakkaatu hin turre, garchi ibsa taateewwan ergamaa tokkoffaa fi lammaffaa bakka bu’an wajjin guutummaatti wal sima ture; mommorsi torbanis immoo, “taateewwan gara fuulduraatti yeroo isaanii eeggatanii ifa ta’an” bakka bu’u.
Though required to know the foundational history of the Millerites, God’s last-day people would fulfill the same delineation of events as the Millerites, but what tested the Millerites, that was best for them not to know in advance, would be a different test, that was brought about by an element that was sealed up until the time was at hand for the Lion of the tribe of Judah to unseal the Revelation of Jesus Christ, which occurs in the hidden history of verse forty of Daniel eleven.
Miler arañar tatiñ qallta sarnaqäwip uñtʼañax wakiskchïnsa, Diosan qhipa urunakan markapax Miler arañanakamp kikpach eventosan qhananchäwip phuqhañapäna; ukampis kunatï Miler arañanakar yantʼkäna, ukax jupanakatakix nayraqat yatiñax askïñapawa, ukax yaqha yantʼäwïñapänwa, ukasti mä elemento tuqiw utjayatäna, ukax pʼimpintatäskänwa pacha puriñapkama Judá ayllun León ukax Jesucriston Apocalipsisapa jistʼarañapataki; ukax Daniel once jaljan pusi tunka tʼaqan imantat sarnaqäwipan phuqasi.
What was sealed up was designed to test God’s last-day people, and the test would align with the waymark where the Millerites were tested, for whether in the first fulfillment in Millerite history or the last fulfillment of the last days, the seven thunders was “a delineation of events” “that would be disclosed in their order.”
Waxii la xidhay waxaa loo qorsheeyey in lagu tijaabiyo dadka Ilaah ee maalmaha ugu dambeeya, tijaabaduna waxay la jaanqaadi lahayd calaamadda jidka ee meeshii Millerites lagu tijaabiyey; waayo, ha ahaato dhammaystirkii ugu horreeyey ee taariikhda Millerite ama dhammaystirka ugu dambeeya ee maalmaha ugu dambeeya, toddobada onkod waxay ahaayeen “tilmaamid dhacdooyin” oo “loo muujin lahaa sida ay u kala horreeyaan.”
What has been widely unrecognized is that as John represents the history of the descent of Christ with the little book on August 11, 1840 unto the Great Disappointment of October 22, 1844, that very history was also represented by the descent of the second angel on April 19, 1844. The first disappointment can be understood as the disappointment of John, who, after eating the little book on August 11, 1840, met disappointment on April 19, 1844. When that disappointment arrived the second angel descended with a “writing” in his hand.
ᎤᏂᏣᏘ ᎤᏃᎵᏍᏗ Ꮎ ᎯᎠ ᎾᏍᎩ ᎠᏂᏴᏫ ᎬᏩᏂᎪᎵᏰᏗ ᏂᎨᏒᎾ ᎯᎠ ᎾᏍᎩ, ᏣᏂ ᎢᏳᏍᏗ ᎦᎸᎶᏗ ᎤᏪᏥᎢ ᏧᏃᎯᏳ ᏚᎾᏓᎴᏅᎯ ᎦᏅᎳᏗ ᎤᎷᏤᎸ ᎦᎶᏁᏛ ᎠᏆᏍᏗ ᎪᏪᎵ ᎤᏁᎩᎸᎯ ᎠᎦᏎᏍᏗ 11, 1840 ᎢᎦ ᎤᏪᏘ ᎠᏎ ᎤᏣᏘ ᎤᏲ ᎤᏰᎸᏛ ᎠᎩᏂᏙᎯ ᎠᎦᏎᏍᏗ 22, 1844, Ꮎ ᎯᎠ ᎢᏯᏍᏗ ᏗᎧᏃᎮᏛ ᎾᏍᏉ ᎤᏮᏔᏅᎯ ᎨᏒ ᎤᎷᏨ ᎠᏂᏔᎵᏁ ᎤᏅᏏᏛ ᎠᎦᏎᏍᏗ 19, 1844. ᎢᎬᏱᏱ ᎤᏲ ᎤᏰᎸᏛ ᎠᎩᏂᏙᎯ ᎠᏎ ᏗᎵᏍᎪᎸᏗ ᏣᏂ ᎤᏰᎸᏛ ᎠᎩᏂᏙᎯ ᎠᏥᎬᏩᎵ, ᎾᏍᎩ ᎤᎵᎠ ᎠᏆᏍᏗ ᎪᏪᎵ ᎠᎦᏎᏍᏗ 11, 1840 ᎢᎦ, ᎤᏠᎢᏍᏔᏅᎯ ᎤᏲ ᎤᏰᎸᏛ ᎠᎩᏂᏙᎯ ᎠᎦᏎᏍᏗ 19, 1844. ᎾᎯᏳ ᎤᏲ ᎤᏰᎸᏛ ᎠᎩᏂᏙᎯ ᎤᎷᏨ ᎠᏂᏔᎵᏁ ᎤᏅᏏᏛ ᎤᎦᏁᎳᏅᎯ “ᎪᏪᎵ” ᎤᏁᎩᎸᎯ ᎤᏬᏰᏂ.
“Another mighty angel was commissioned to descend to earth. Jesus placed in his hand a writing, and as he came to the earth, he cried, ‘Babylon is fallen, is fallen.’ Then I saw the disappointed ones again raise their eyes to heaven, looking with faith and hope for their Lord’s appearing. But many seemed to remain in a stupid state, as if asleep; yet I could see the trace of deep sorrow upon their countenances. The disappointed ones saw from the Scriptures that they were in the tarrying time, and that they must patiently wait the fulfillment of the vision. The same evidence which led them to look for their Lord in 1843, led them to expect Him in 1844. Yet I saw that the majority did not possess that energy which marked their faith in 1843. Their disappointment had dampened their faith.” Early Writings, 247.
«Άλλος ισχυρός άγγελος έλαβε εντολή να κατεβεί στη γη. Ο Ιησούς έθεσε στο χέρι του ένα γραπτό, και καθώς ερχόταν προς τη γη, εκραύγασε: “Ἔπεσεν, ἔπεσεν ἡ Βαβυλών.” Τότε είδα τους απογοητευμένους να υψώνουν πάλι τα μάτια τους προς τον ουρανό, προσβλέποντας με πίστη και ελπίδα στην εμφάνιση του Κυρίου τους. Αλλά πολλοί φαίνονταν να παραμένουν σε κατάσταση πνευματικής νάρκης, σαν να κοιμούνταν· όμως μπορούσα να διακρίνω στα πρόσωπά τους το ίχνος βαθιάς θλίψεως. Οι απογοητευμένοι είδαν από τις Γραφές ότι βρίσκονταν στον χρόνο της καθυστερήσεως και ότι έπρεπε με υπομονή να αναμείνουν την εκπλήρωση του οράματος. Η ίδια απόδειξη που τους οδήγησε να προσδοκούν τον Κύριό τους το 1843, τους οδήγησε να Τον αναμένουν το 1844. Εντούτοις, είδα ότι η πλειονότητα δεν διέθετε εκείνη την ενεργητικότητα που χαρακτήριζε την πίστη τους το 1843. Η απογοήτευσή τους είχε ατονήσει την πίστη τους». Early Writings, 247.
The Millerite history that John represents in chapter ten, is the history of the first and also the second angel. The descent of the first angel with a message and the descent of the second angel with a message, mark the beginning of respective histories that both ended in disappointment, though John is more directly illustrating the entire history of both angels. Even after October 22, 1844, when the third angel arrived with a message, the disappointment of the rebellion of 1863, provides a third witness of a period that begins with a message that ends with disappointment.
Awuradefo no abakɔsɛm a Yohane gyina hɔ ma wɔ ti du no mu no, ɛyɛ ɔbɔfo a odi kan no ne nea ɔto so abien no nyinaa abakɔsɛm. Ɔbɔfo a odi kan no sianee a ɔde nkrasɛm bae, ne ɔbɔfo a ɔto so abien no sianee a ɔde nkrasɛm bae no, hyɛ abakɔsɛm ahorow a ɛfa wɔn mu biara ase; na ne nyinaa baa awiei wɔ awerɛhow mu, ɛwom sɛ Yohane de ne tẽẽ kyerɛ ɔbɔfo baanu no nyinaa abakɔsɛm mũ no nyinaa mu. Mpo October 22, 1844 akyi, bere a ɔbɔfo a ɔto so abiɛsa no de nkrasɛm bae no, atuatew a ɛbae wɔ 1863 mu no awerɛhow no de adansedi a ɛto so abiɛsa ma wɔ bere bi ho a efi ase wɔ nkrasɛm bi mu na ɛba awiei wɔ awerɛhow mu.
The first disappointment of the movement of the third angel on July 18, 2020 was the parallel to the first disappointment of the Millerites. A truth was sealed up as was the truth of 1844 sealed up by the Lord holding His hand over a mistake in some of the figures, that produced the first disappointment of the Millerites. When the mistake was thereafter understood, the mistake had been unsealed, as the Lion of the tribe of Judah had removed His hand. The mistake of July 18, 2020, was brought about by the refusal to acknowledge that His hand had been raised on October 22, 1844, while He pronounced that “time should be no longer.”
تِسْتَ دِگابا ئەگاز د شُؤرِ مَلائیکَتِ سێیەما لە 18ی جولای 2020دا، هاوتای دِگابا یەکەمە د میللەریتەکان بوو. ھەقیقتێک مُهر لێدرا، هەروەک ھەقیقتی 1844 بە فەرمانی خُداوند مُهر لێدرابوو، کاتێک دەستی خۆی لەسەر ھەڵەیەک لە هەندێک لە ژمارەکاندا دانا، ئەو ھەڵەیەی کە بەھۆیەوە دِگابا یەکەمی میللەریتەکان ڕوویدا. کاتێک پاشان ئەو ھەڵە تێگەیشترا، ئەو ھەڵە بێمُهر کرا، چونکە شێری هۆزی یەھوذا دەستی خۆی لابردبوو. ھەڵەی 18ی جولای 2020، بەهۆی ئەو ڕەتکردنەوەیەوە هاتە ئاراوە کە بپەسندرێت دەستی ئەو لە 22ی ئۆکتۆبری 1844 بەرز کرابوو، لە کاتێکدا کە فەرمووی: «کات ئیتر نابێت.»
Whether it was the Philadelphian movement of the first angel’s first disappointment, or the first disappointment of the Laodicean movement of the third angel, His hand represents the waymark. On April 19, 1844 and on July 18, 2020 the disappointment produced a scattering time. Those who had either been gathered on August 11, 1840 or September 11, 2001, were scattered, and thereafter Christ began to gather His people a second time.
Еднаколи йшлося про філадельфійський рух першого розчарування першого ангела, чи про перше розчарування лаодикійського руху третього ангела, Його рука означає дороговказ. 19 квітня 1844 року і 18 липня 2020 року розчарування спричинило час розсіяння. Ті, що були або зібрані 11 серпня 1840 року, або 11 вересня 2001 року, були розсіяні, і після того Христос почав вдруге збирати Свій народ.
He had gathered a people beginning on September 11, 2001, for as represented by Christ’s baptism, it is when the Divine symbol descends that He begins to gather His disciples, not before. Then, after a scattering, Christ gathers His people a second time. Christ gathered His disciples beginning at His baptism, and after the scattering produced by the cross, He began to gather His disciples a second time. The prophetic fact of a second gathering that began in July 2023, was part of what had been sealed up on July 18, 2020, though it was clearly an element of the history of the Millerites.
ܐܟܚܕ ܥܡܐ ܡܢ 11 ܒܐܝܠܘܠ 2001، ܡܛܠ ܕܐܝܟ ܕܡܬܬܚܙܐ ܒܡܥܡܘܕܝܬܗ ܕܡܫܝܚܐ، ܒܙܒܢܐ ܕܢܚܬ ܪܡܙܐ ܐܠܗܝܐ ܗܘ ܫܪܐ ܠܡܟܢܫܘ ܬܠܡܝ̈ܕܘܗܝ، ܘܠܐ ܩܕܡ ܗܟܢܐ. ܗܝܕܝܢ، ܒܬܪ ܒܕܪܐ، ܡܫܝܚܐ ܡܟܢܫ ܥܡܗ ܕܬܪܬܝܢ ܙܒܢܝ̈ܢ. ܡܫܝܚܐ ܟܢܫ ܬܠܡܝ̈ܕܘܗܝ ܡܢ ܫܘܪܝܐ ܕܡܥܡܘܕܝܬܗ، ܘܒܬܪ ܒܕܪܐ ܕܐܬܝܠܕ ܡܢ ܙܩܝܦܐ، ܫܪܝ ܠܡܟܢܫܘ ܬܠܡܝ̈ܕܘܗܝ ܕܬܪܬܝܢ ܙܒܢܝ̈ܢ. ܗܢܐ ܫܪܪܐ ܢܒܝܘܬܝܐ ܕܟܢܘܫܝܐ ܕܬܪܬܝܢ ܙܒܢܝ̈ܢ، ܕܫܪܝ ܒܬܡܘܙ 2023، ܗܘܐ ܚܕ ܡܢ ܗܠܝܢ ܕܐܬܚܬܡ ܥܠܝܗܝܢ ܒـ 18 ܒܬܡܘܙ 2020، ܐܦ ܐܢ ܒܓܠܝܐ ܗܘܐ ܚܕ ܡܢ ܝܨܝ̈ܦܐ ܕܬܫܥܝܬܗܘܢ ܕܡܝܠܪ̈ܝܬܐ.
In verse forty of Daniel eleven, the beast from the bottomless pit arose and slew both horns of the earth beast in 2020. In July of 2023, the Lord began to gather His last-day people a second time. The process of gathering is represented within the sacred Millerite history, and in that history, there are two historical witnesses of gathering His people a second time. The gathering process is a prophetic element that was sealed up until July 2023. The work of gathering His people a second time is fulfilled during the history of the Ukrainian War, just prior to the second election of the eighth president, that is of the seven.
दानिय्येल ग्यारह के चालीसवें पद में, अतल कुंड से उठने वाले पशु ने 2020 में पृथ्वी के पशु के दोनों सींगों को मार डाला। जुलाई 2023 में, प्रभु ने दूसरी बार अपने अंतिम-दिनों के लोगों को इकट्ठा करना आरम्भ किया। इकट्ठा करने की प्रक्रिया पवित्र मिलराइट इतिहास के भीतर निरूपित है, और उस इतिहास में दूसरी बार अपने लोगों को इकट्ठा करने के दो ऐतिहासिक साक्षी हैं। इकट्ठा करने की यह प्रक्रिया एक भविष्यद्वाणीय तत्व है, जो जुलाई 2023 तक मुहरबंद रखा गया था। दूसरी बार अपने लोगों को इकट्ठा करने का कार्य यूक्रेनी युद्ध के इतिहास के दौरान, उन सात में से जो आठवाँ राष्ट्रपति है उसके दूसरे निर्वाचन से ठीक पहले, पूर्ण होता है।
On August 11, 1840, the Lord gathered the Millerite movement, and He marked the gathering by the introduction of the 1843 chart, which was published in May of 1842. The chart represented the foundational message, for He was then laying the foundation of the Millerite temple. The descent of the angel of Revelation chapter ten, on August 11, 1840, parallels the baptism of Christ, which among other things marked the beginning of Christ selecting His disciples.
1840 সালের ১১ আগস্ট প্রভু মিলারাইট আন্দোলনকে একত্র করলেন, এবং 1842 সালের মে মাসে প্রকাশিত 1843 সালের চার্টের প্রবর্তনের মাধ্যমে তিনি সেই সমাবেশকে চিহ্নিত করলেন। চার্টটি ভিত্তিমূলক বার্তাকে প্রতিনিধিত্ব করেছিল, কারণ তখন তিনি মিলারাইট মন্দিরের ভিত্তি স্থাপন করছিলেন। 1840 সালের ১১ আগস্টে প্রকাশিত দশম অধ্যায়ের প্রকাশিতবাক্যের দূতের অবতরণ খ্রীষ্টের বাপ্তিস্মের সমান্তরাল, যা অন্যান্য বিষয়ের মধ্যে খ্রীষ্টের তাঁর শিষ্যদের নির্বাচন আরম্ভ করার সূচনাকে চিহ্নিত করেছিল।
“With the calling of John and Andrew and Simon, of Philip and Nathanael, began the foundation of the Christian church. John directed two of his disciples to Christ. Then one of these, Andrew, found his brother, and called him to the Saviour. Philip was then called, and he went in search of Nathanael.” The Desire of Ages, 141.
“Ándresehe ha Simón ndive, Felípe ha Natanael ndive oñehenói haguére, oñepyrũ pe tembiapo omoĩ hag̃ua pyenda pe iglésia cristiana rehe. Juan omondo mokõi idisípulo Cristo rendápe. Upéi peteĩva koʼãvagui, Andrés, ojuhu ipehẽngue, ha ohenói chupe pe Salvador rendápe. Upérõ oñehenói Felipe, ha haʼe osẽ oheka Natanael-pe.” The Desire of Ages, 141.
The work of William Miller from the time of the end in 1798, unto August 11, 1840, represented the work of John the Baptist, but when the angel of Revelation ten descended, as typified by the descent of the Holy Spirit at the baptism of Christ, the Lord “gathered” His foundational disciples. These two witnesses identify that Christ gathered His last-day people on September 11, 2001, when the angel of Revelation chapter eighteen descended, but as with the Millerites, they were to be tested by an element of the seven thunders which had been sealed up, and then the Lord would gather His people a second time.
1798 дахь төгсгөлийн цаг үеэс 1840 оны 8 дугаар сарын 11 хүртэлх William Miller-ийн ажил нь John the Baptist-ын ажлыг төлөөлж байсан; харин Илчлэлт арван дахь бүлгийн тэнгэрэлч бууж ирэхэд, Христийн баптисмын үед Ариун Сүнс бууж ирснээр дүрслэгдсэнчлэн, Эзэн Өөрийн суурь тавигч шавь нараа “цуглуулсан.” Эдгээр хоёр гэрч нь Илчлэлт арван наймдугаар бүлгийн тэнгэрэлч бууж ирсэн 2001 оны 9 дүгээр сарын 11-нд Христ Өөрийн эцсийн өдрүүдийн ард түмнийг цуглуулсныг тодорхойлж байна; гэвч Millerite-уудын адил тэд лацдан хаагдсан долоон аянгын нэгэн хэсгээр шалгагдах ёстой байсан бөгөөд дараа нь Эзэн Өөрийн ард түмнийг хоёр дахь удаагаа цуглуулах байв.
The second gathering of God’s last-day people began in the history represented at the very ending of verse eleven, of chapter eleven of Daniel, just before Putin’s victory over Ukraine, and just before verse twelve where Russia and Putin’s prophetic testimony ends. Daniel chapter eleven, verse eleven, therefore aligns with Revelation chapter eleven, verse eleven, for it is there the two witnesses are brought back to life.
خۇدانىڭ ئاخىر زاماندىكى خەلقىنىڭ ئىككىنچى قېتىملىق يىغىلىشى دانىيال كىتابىنىڭ 11-بابى 11-ئايىتىنىڭ ئەڭ ئاخىرقى قىسمىدا ئىپادىلەنگەن تارىختا، پۇتىننىڭ ئۇكرائىنىيە ئۈستىدىن غەلىبە قىلىشىدىن سەل بۇرۇن، ۋە روسىيە بىلەن پۇتىنغا دائىر پەيغەمبەرلىك گۇۋاھلىقى ئاخىرلىشىدىغان 12-ئايەتتىن سەل بۇرۇن باشلاندى. شۇڭا دانىيال 11:11 ۋەھىي 11:11 بىلەن ماس كېلىدۇ، چۈنكى ئىككى گۇۋاھ شۇ يەردە قايتىدىن ھاياتقا كەلتۈرۈلىدۇ.
In the sacred Millerite history, the Lord began to gather His people a second time after the disappointment of April 19, 1844, and what was employed by the Lord to gather His people at that time was a recognition that they were fulfilling the tarrying time of the parable of the ten virgins of Matthew chapter twenty-five, and also Habakkuk chapter two. In order for the Millerites to recognize their condition and return, they had to recognize themselves as represented within God’s prophetic Word. They needed to see that they were God’s people in contrast with those who professed to be His people. In gathering His disappointed people, He was providing an illustration of the ensign that is lifted up to the Gentiles, thus emphasizing the distinction between His genuine but disappointed people, and His simply professed people.
بە مێژووی پیرۆزی میللەرییەکاندا، یەزدان دووەم جار دەستی کرد بە کۆکردنەوەی گەلەکەی خۆی دوای دڵتەنگیی ١٩ی نیسانی ١٨٤٤، و ئەو شتەی کە لەلایەن یەزدانەوە بەكارهێنرا بۆ کۆکردنەوەی گەلەکەی خۆی لەو کاتەدا، ناسینەوەی ئەوە بوو کە ئەوان ماوەی دواخستنی مەتەڵی دە کچە پاکیزەکانی مەتی بەشی بیست و پێنج، هەروەها حەبەقوق بەشی دوو، جێبەجێ دەکرد. بۆ ئەوەی میللەرییەکان دۆخی خۆیان بناسنەوە و بگەڕێنەوە، پێویست بوو خۆیان وەک نوێنەرایەتیکراوان لە ناو وشەی پێغەمبەرانەی یەزدان بناسنەوە. پێویست بوو ببینن کە ئەوان گەلەی یەزدانن، بە پێچەوانەی ئەوانەی کە بانگەشەی ئەوەیان دەکرد گەلەکەی ئەون. لە کۆکردنەوەی گەلە دڵتەنگەکەی خۆیدا، ئەو نموونەیەکی ئالایەکەی دەدەرخست کە بۆ نەوەکان بەرز دەکرێتەوە، بەمەش جیاوازیی نێوان گەلە ڕاستەقینە بەڵام دڵتەنگەکەی خۆی، و گەلەی تەنها بانگەشەکارەکەی، جەخت دەکردەوە.
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. 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. 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 11:10–12.
그 날에 이새의 뿌리에서 한 이가 나서 만민의 기호로 설 것이니, 이방들이 그에게로 돌아오리라. 그의 안식처는 영화로우리라. 그 날에 주께서 다시 두 번째로 그의 손을 펴사, 남아 있는 그의 백성의 남은 자를 앗수르와 애굽과 바드로스와 구스와 엘람과 시날과 하맛과 바다의 섬들에서 도로 찾으실 것이며, 또 만국을 위하여 기호를 세우시고, 이스라엘의 쫓겨난 자들을 모으시며, 유다의 흩어진 자들을 땅 사방에서 함께 모으시리라. 이사야 11:10–12.
When the prophet Jeremiah represents those who were disappointed on April 19, 1844, he identified that he no longer associated with “the assembly of mockers,” who employed the failed prediction of 1843, as evidence that those represented by Jeremiah were false prophets.
Պետրոս Երեմիա մարգարեն, երբ ներկայացնում է նրանց, ովքեր հիասթափվեցին 1844 թվականի ապրիլի 19-ին, նշում է, որ այլևս չէր միանում «ծաղրողների ժողովին», որոնք 1843 թվականի չիրականացած կանխատեսումն օգտագործում էին որպես ապացույց, թե Երեմիայի կողմից ներկայացվածները սուտ մարգարեներ էին։
I sat not in the assembly of the mockers, nor rejoiced; I sat alone because of thy hand: for thou hast filled me with indignation. Jeremiah 15:17.
Ñembohoryha atype ndaguapýi, ha ndavy’ái avei; nde po rupi aguapy cheaño, nde niko remyenyhẽ chehegui pochy reheve. Jeremías 15:17.
The “assembly of mockers” had cast out those represented by Jeremiah.
«تەقەی ڕیسواییکەران» ئەوانەیان دەرکردبوو کە بە یەرمیا نوێنەرایەتی دەکران.
“Many were persecuted by their unbelieving brethren. In order to retain their position in the church, some consented to be silent in regard to their hope; but others felt that loyalty to God forbade them thus to hide the truths which He had committed to their trust. Not a few were cut off from the fellowship of the church for no other reason than expressing their belief in the coming of Christ. Very precious to those who bore this trial of their faith were the words of the prophet: ‘Your brethren that hated you, that cast you out for My name’s sake, said, Let the Lord be glorified: but He shall appear to your joy, and they shall be ashamed.’ Isaiah 66:5.” The Great Controversy, 372.
«Көптеген адамдарды өздерінің сенбейтін бауырластары қудалады. Шіркеудегі өз орындарын сақтап қалу үшін, кейбіреулер өз үміттері туралы үндемей қалуға келісті; бірақ басқалары Құдайға адалдық өздеріне сеніп тапсырған ақиқаттарды осылай жасыруға тыйым салатынын сезінді. Аз емес адамдар Мәсіхтің келуіне деген сенімдерін білдіргені үшін ғана шіркеу қауымының қарым-қатынасынан аластатылды. Сенімдерінің осы сынағын көтергендер үшін пайғамбардың мына сөздері аса қымбат болды: “Сендерді жек көретін, Менің атым үшін сендерді қуып шығаратын бауырларың: Ие дәріптелсін, — деді; бірақ Ол сендердің қуаныштарың үшін көрінеді, ал олар ұятқа қалады”. Ишая 66:5». Ұлы тартыс, 372.
When the Lord lifts up an ensign to the Gentiles, it will occur when He has stretched forth His hand a second time to gather the remnant of His people, who are the outcasts of Israel. They are those who no longer sit in the “assembly of mockers.”
जब प्रभु अन्यजातियों के लिये ध्वज उठाएगा, तब यह उस समय होगा जब वह अपने हाथ को दूसरी बार बढ़ाकर अपनी प्रजा के बचे हुओं को, जो इस्राएल के निकाले हुए हैं, इकट्ठा करेगा। वे वही हैं जो अब “ठट्ठा करनेवालों की सभा” में नहीं बैठते।
The “root of Jesse” is a symbol of two blood lines, one from Judaism combined with a bloodline from outside of Judaism, and represents not only the bloodline of Jesus, but is also a symbol of the combination of Divinity with humanity, for the ensign that is lifted up represents a people who have been sealed forever into the condition and experience of the combination of Divinity with humanity, which is also represented in verse ten of Daniel chapter eleven by the symbol of the “fortress”. In verse ten, the sealing time of the one hundred and forty-four thousand is inferred by the prophetic understanding of the fortress, which is the head. In the history of verse eleven and the Ukrainian War, the Lord stretches His hand a second time to gather the outcasts who have been disappointed.
«የእሴ ሥር» ከእሁድነት የመጣ አንድ የደም መስመር ከእሁድነት ውጭ ካለ ሌላ የደም መስመር ጋር የተዋሃደ መሆኑን የሚያመለክት ምልክት ነው፤ ይህም የኢየሱስን የዘር ሐረግ ብቻ ሳይሆን፣ መለኮት ከሰብአዊነት ጋር የተዋሃደበትን ሁኔታ የሚያመለክት ምልክት ደግሞ ነው፤ ምክንያቱም ከፍ የተደረገው ሰንደቅ የሚያመለክተው ለዘላለም በመለኮት ከሰብአዊነት ጋር የተዋሃደበት ሁኔታና ልምምድ ውስጥ የታተመ ሕዝብ መሆናቸውን ነው፤ ይህም ደግሞ በዳንኤል ምዕራፍ አሥራ አንድ ቁጥር አሥር ውስጥ በ«ምሽግ» ምልክት የተወከለ ነው። በቁጥር አሥር ውስጥ፣ አንድ መቶ አርባ አራት ሺህ የሚታተሙበት ዘመን ራስ የሆነውን ምሽግ በትንቢታዊ ግንዛቤ ይጠቁማል። በቁጥር አሥራ አንድ ታሪክና በዩክሬን ጦርነት ውስጥ፣ ጌታ ተስፋ የቆረጡትን ተገፎች ለመሰብሰብ እጁን ሁለተኛ ጊዜ ይዘረጋል።
Therefore, with the testimony of Daniel eleven as the structure, we have identified the intrusion of the papacy into prophetic history, just before the Sunday law. We have seen the work of the Republican horn represented by Trump as he becomes the eighth that is of the seven, and begins the work of combining church and state. We have the line of the apostate horn of Protestantism, as represented by the Maccabees. In the same history represented by those verses, we apply the line of the seven thunders, which is also the line of the parable of the ten virgins, identifying the experience of the one hundred and forty-four thousand, as well as the line of the three angels that outline the work of the true Protestant horn. One of the events for the true Protestant horn in that history is the second gathering.
لہٰذا، دانی ایل گیارہ کی گواہی کو ساخت کے طور پر رکھتے ہوئے، ہم نے اتوار کے قانون سے ذرا پہلے، نبوتی تاریخ میں پاپائیت کی مداخلت کی نشان دہی کی ہے۔ ہم نے ریپبلکن سینگ کے کام کو دیکھا ہے، جس کی نمائندگی ٹرمپ سے ہوتی ہے، جب وہ اُن سات میں سے آٹھواں بنتا ہے، اور کلیسیا اور ریاست کو یکجا کرنے کے کام کا آغاز کرتا ہے۔ ہمارے سامنے پروٹسٹنٹیت کے مرتد سینگ کی لکیر ہے، جیسا کہ مکابیوں کے ذریعہ ظاہر کی گئی ہے۔ انہی آیات سے ممثل اسی تاریخ میں، ہم سات گرجوں کی لکیر کا اطلاق کرتے ہیں، جو دس کنواریوں کی تمثیل کی لکیر بھی ہے، اور ایک لاکھ چوالیس ہزار کے تجربہ کی نشان دہی کرتی ہے، نیز تین فرشتوں کی اُس لکیر کی بھی جو سچے پروٹسٹنٹ سینگ کے کام کی خاکہ بندی کرتی ہے۔ اُس تاریخ میں سچے پروٹسٹنٹ سینگ کے لیے واقعات میں سے ایک دوسرا جمع کرنا ہے۔
The second gathering occurred in the history of the second angel’s message, and it also occurred in the history of the third angel from 1844 unto 1863, establishing two witnesses from Millerite history of the Lord stretching His hand a second time to gather His scattered flock.
ଏହି ଦ୍ୱିତୀୟ ସଂଗ୍ରହ ଦ୍ୱିତୀୟ ଦୂତଙ୍କ ସନ୍ଦେଶର ଇତିହାସରେ ଘଟିଥିଲା, ଏବଂ 1844 ଠାରୁ 1863 ପର୍ଯ୍ୟନ୍ତ ତୃତୀୟ ଦୂତଙ୍କ ଇତିହାସରେ ମଧ୍ୟ ଘଟିଥିଲା; ଏପରିଭାବେ ମିଲେରାଇଟ୍ ଇତିହାସରୁ ଦୁଇଜଣ ସାକ୍ଷୀ ସ୍ଥାପିତ ହେଲେ, ଯେ ପ୍ରଭୁ ନିଜର ଛିଟିଏଖଣ୍ଡିଏ ହୋଇଥିବା ମେଷପାଳକୁ ସଂଗ୍ରହ କରିବା ପାଇଁ ଦ୍ୱିତୀୟଥର ନିଜ ହାତ ବଢାଇଥିଲେ।
“September 23, 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, 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 wrong for any to refer to the scattering for examples to govern us now in the gathering; for if God should do no more for us now than He did then, Israel would never be gathered.” Early Writings, 74.
“23 de septiembre, el Señor me mostró que había extendido Su mano por segunda vez para recobrar al remanente de Su pueblo, y que los esfuerzos debían redoblarse en este tiempo de reunión. En la dispersión, Israel fue herido y desgarrado, pero ahora, en el tiempo de reunión, Dios sanará y vendará a Su pueblo. En la dispersión, los esfuerzos hechos para difundir la verdad tuvieron muy poco efecto, lograron muy poco o nada; pero en la reunión, cuando Dios ha puesto Su mano para reunir a Su pueblo, los esfuerzos por difundir la verdad tendrán el efecto para el cual fueron destinados. Todos deben estar unidos y ser celosos en la obra. Vi que estaba mal que alguno recurriera a la dispersión en busca de ejemplos que nos rijan ahora en la reunión; porque si Dios no hiciera ahora más por nosotros de lo que hizo entonces, Israel nunca sería reunido.” Primeros escritos, 74.
In the appendix to Early Writings, Sister White explains the comment just cited:
꞉꞉ ꯑꯥꯔꯂꯤ ꯔꯥꯏꯇꯤꯡꯁꯀꯤ ꯑꯦꯄꯦꯟꯗꯤꯛꯁꯇꯥ, ꯁꯤꯁꯇꯔ ꯋꯥꯏꯠꯅ ꯃꯃꯥꯡꯗ ꯄꯥꯡꯊꯣꯛꯈꯤꯕ ꯋꯥꯈꯜ ꯑꯗꯨ ꯃꯔꯨꯑꯣꯏꯅ ꯁꯟꯗꯣꯛꯂꯤ꯫
“3. 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.
«3. Hayk’ mtaʻatsutyuny, vor Tēry «ir jerrk’y erkaratsrel er yerkrord angam՝ ir zhoghovrdi mnatsordy verakangnelu hamar», 74-ejumi vra, veraberyum e miayn miut’yann u zorut’yann, vor mek zamanak gti er nranck’ mot, ovk’er spasum ein K’ristosin, yev ayn pastin, vor Na sksel er krkin miavorel yev bartsratsnel ir zhoghovrdin»։ Early Writings, 86.
The sacred history of the seven thunders representing August 11, 1840 unto October 22, 1844, typified the sacred history of October 22, 1844 unto the rebellion of 1863. Line upon line, the first history represented an illustration of wise virgins, and the second line represented provides an illustration of foolish virgins. Both histories began when an angel descended with a message that was to be eaten. The arrival of the angel in both histories began a testing process that produced a scattering, and by 1849, Sister White was being shown that the Lord was again stretching forth His hand a second time, this time to gather those who had been scattered on October 22, 1844.
뇌성 일곱의 거룩한 역사는 1840년 8월 11일부터 1844년 10월 22일까지를 대표하며, 1844년 10월 22일부터 1863년의 반역에 이르는 거룩한 역사를 예표하였다. 교훈은 교훈대로, 첫 번째 역사는 슬기로운 처녀들의 한 예증을 나타내었고, 두 번째 노선은 미련한 처녀들의 한 예증을 제공한다. 두 역사 모두 먹어야 할 기별을 가지고 한 천사가 내려왔을 때 시작되었다. 두 역사에서 그 천사의 도래는 흩어짐을 낳는 시험 과정을 시작하였으며, 1849년에 이르러 화잇 자매는 주께서 다시 두 번째로 그분의 손을 펴시고 계심을 보게 되었는데, 이번에는 1844년 10월 22일에 흩어진 자들을 모으기 위함이었다.
They had been scattered by the Great Disappointment, as the wise on April 19, 1844 had been scattered by their first disappointment. The second gathering identified that the Lord “had begun to unite and to raise up His people again.” At the second gathering the Lord’s work includes lifting up an ensign that is united with one another upon the message, and whose humanity is united with His Divinity. The purpose of the ensign is to call God’s other flock out of Babylon, which is accomplished by men and women seeing the ensign.
Үлкен Түңілу оларды бытыратып жіберген еді, дәл сол сияқты 1844 жылғы 19 сәуірде даналар да өздерінің алғашқы түңілулерінен кейін бытырап кеткен болатын. Екінші жиналыс Жаратқан Иенің «Өз халқын қайтадан біріктіріп, көтере бастағанын» айқындады. Екінші жиналыста Жаратқан Иенің ісі бір-бірімен осы хабар арқылы біріккен және Өзінің Құдайлық болмысымен біріккен адамдық болмысы бар туды көтеруді қамтиды. Тудың мақсаты — Құдайдың өзге отарын Бабылдан шақырып шығару, және бұл ерлер мен әйелдердің сол туды көруі арқылы жүзеге асады.
The ensign is the army of those who have united their humanity with Christ’s Divinity in the time of the Sunday law testing time. Thus, the second gathering identifies the “root of Jesse,” will be lifted up, carrying the twofold prophetic symbolism of Ruth, a heathen who is gathered by the ensign being joined with Boaz, a symbol of the one hundred and forty-four thousand, and also a symbol of the Redeemer, who paid the price for Ruth, and was her near kinsmen. In the incarnation of Christ’s Divine nature with the fallen flesh of human nature He became our near kinsman. The ensign that is lifted up are those united by the message, who finalize the work of joining their humanity to Christ’s Divinity in advance of the Sunday law.
الاية هي جيشُ الذين وحَّدوا ناسوتهم بلاهوت المسيح في زمن اختبار قانون الأحد. وهكذا فإن الجمع الثاني يحدِّد أن «أصل يسى» سيُرفع رايةً، حاملًا الرمزية النبوية المزدوجة لراعوث، وهي أممية جُمِعت بالراية إذ اقترنت ببوعز، رمزًا للمئة والأربعة والأربعين ألفًا، وأيضًا رمزًا للفادي الذي دفع الثمن من أجل راعوث وكان وليَّها القريب. وفي تجسُّد الطبيعة الإلهية للمسيح مع جسد الطبيعة البشرية الساقطة صار وليَّنا القريب. والراية المرفوعة هي الذين اتحدوا بالرسالة، الذين يُتمِّمون عمل ضمِّ ناسوتهم إلى لاهوت المسيح قبل قانون الأحد.
We will continue this study in the next article.
Yatichäyïx yatiqäwinakxa jutïr qillqatanx sarantaskakiniwa.
“The appreciation of the Bible grows with its study. Whichever way the student may turn, he will find displayed the infinite wisdom and love of God.
“Þë Bïblë’s àppréciàtiön grôws wëth ïts stüdÿ. Whïchèvër wày thë stüdënt mày türn, hë wïll fïnd dïsplàyëd thë ïnfïnïtë wïsdom ànd lövë öf Göd.
“The significance of the Jewish economy is not yet fully comprehended. Truths vast and profound are shadowed forth in its rites and symbols. The gospel is the key that unlocks its mysteries. Through a knowledge of the plan of redemption, its truths are opened to the understanding. Far more than we do, it is our privilege to understand these wonderful themes. We are to comprehend the deep things of God. Angels desire to look into the truths that are revealed to the people who with contrite hearts are searching the word of God, and praying for greater lengths and breadths and depths and heights of the knowledge which He alone can give.
«Ажудейишәо экономикәи аҵакы макьана иаабзоураӡам инагӡаны. Иарбанзаалакгьы иҵаулоу, идуӡӡоу аҵабыргқәа рмҩақәҵара аадырԥшуеит уи аиҿкаарақәа рҟны, насгьы асимволқәа рҟны. Аевангелие — уи иԥсыхәо амаӡақәа аазыртуа аҭыгын. Ақәиҭтәра аплан адыррала, уи аҵабыргқәа агәырҩа иақәыршаҳаҭны иаартхоит. Ҳара иахьаҳзымдыруа акыр еиҳа, иҳамоу иманшәалоу алшара — ари иџьоушьаша атемақәа реилыркаара. Иахәҭоу ҳзыхәҭоу — Анцәа иҵаулоу аусқәа реилыркаара. Амаалықьцәа хьаас иргоит ргәырҽанӡамкәа ирбарц, урҭ аҵабыргқәа, иаарԥшу Анцәа иажәа агәаҵантә ала зҵаараны ицоз, насгьы ахынрааларала еизгоу агәаҟрақәа змоу, иара иоуп заҵәык иаҳҭо адырра аҵыхәтәа дуӡӡа, аҭбаара, аҵаулара, аҳаракыра рганахьала еиҳагьы змоу ҳәа иҽазыршәо ауаа рзы.»
“As we near the close of this world’s history, the prophecies relating to the last days especially demand our study. The last book of the New Testament scriptures is full of truth that we need to understand. Satan has blinded the minds of many, so that they have been glad of any excuse for not making the Revelation their study. But Christ through His servant John has here declared what shall be in the last days, and He says, ‘Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein.’ Revelation 1:3.
“గాకా నోక రాంగ్సాని గ్యాన్రో అబ్బురా యాకోరాంగ్నాయ్, గాదోఖౌ జోబోరై మావోఫోర్ని సంగ్సారిఆరి జాఖ్రి సొమొందై హానాయ్ ముందాంగౌ జౌగాబ్నాయ్. నో ఫోరొమోనథి న్యూ టెస్టామেন্ট్ని జొంథ్రా బైబেল్ని జోబోరై బుఖుని గుజున్గుజున్ సత్యా దాంగ్, బేయా జొంనాయ్ ముంగియో ఫోరొ. సైతాన్బోన మాన్హోర్ని మోనఫొర్ని అంథియో ఖౌబ్లై దాంగ్, బేయావ్ రివిలేషన్ఖౌ గిరాన్ గిరాన్గా ఫారిఖా మానోనానై థాఖాయ్ జాయోనో ఖాల్ఖౌ బిథాంగ్ మోజాంగ్ మోన్సే. మొన్నా క్రైస్ట్బోన బిథానీ దాస జోన్జొంగొరిబో గాదోఖౌ జాఖ్రి సొమొందై మా నంగౌ నాయ్ బిదినో దాంగ్ ఖోన్దో, ఆరు బేయా బొలొ, ‘జౌఫునోనో నో ప్రఫెసినీ ఖౌనాథి ఫారిఖానాయ్ హాయా, ఆరు బేయ్ని రైఖాంథిఫోర్ని ఖౌనాథి ఖొందోనాయ్ ఆరు నోఫోర్ జేఖోయా గిథినాయ్ హాయాఫోర్ గోజొబ్జానాయ్.’ Revelation 1:3.”
“‘This is life eternal,’ Christ said, ‘that they might know Thee the only true God, and Jesus Christ, whom Thou hast sent.’ John 17:3. Why is it that we do not realize the value of this knowledge? Why are not these glorious truths glowing in our hearts, trembling upon our lips, and pervading our whole being?
“‘Kay li kinabuhi nga walay kataposan,’ miingon si Cristo, ‘nga sila makaila Kanimo nga bugtong matuod nga Dios, ug kang Jesu-Cristo, nga Imong gipadala.’ Juan 17:3. Nganong dili kita makasabut sa bili niining kahibaloa? Nganong kining mahimayaong mga kamatuoran wala magadilaab diha sa atong mga kasingkasing, nagakurog sa atong mga ngabil, ug nagalapad sa tibook natong pagkatawo?”
“In giving us His word, God has put us in possession of every truth essential for our salvation. Thousands have drawn water from these wells of life, yet there is no diminishing of the supply. Thousands have set the Lord before them, and by beholding have been changed into the same image. Their spirit burns within them as they speak of His character, telling what Christ is to them, and what they are to Christ. But these searchers have not exhausted these grand and holy themes. Thousands more may engage in the work of searching out the mysteries of salvation. As the life of Christ and the character of His mission are dwelt upon, rays of light will shine forth more distinctly at every attempt to discover truth. Each fresh search will reveal something more deeply interesting than has yet been unfolded. The subject is inexhaustible. The study of the incarnation of Christ, His atoning sacrifice and mediatorial work, will employ the mind of the diligent student as long as time shall last; and looking to heaven with its unnumbered years he will exclaim, ‘Great is the mystery of godliness.’
«Ἐν τῷ νὰ μᾶς δώσῃ τὸν λόγον Του, ὁ Θεὸς μᾶς ἔθεσεν εἰς κατοχὴν πάσης ἀληθείας ἀναγκαίας διὰ τὴν σωτηρίαν ἡμῶν. Χιλιάδες ἤντλησαν ὕδωρ ἀπὸ αὐτὰ τὰ φρέατα τῆς ζωῆς, καὶ ὅμως δὲν ὑπῆρξεν οὐδεμία ἐλάττωσις τῆς παροχῆς. Χιλιάδες ἔθεσαν τὸν Κύριον ἐνώπιόν των, καὶ ἀτενίζοντες μετεμορφώθησαν εἰς τὴν αὐτὴν εἰκόνα. Τὸ πνεῦμά των καίεται ἐντός των ὅταν λαλῶσι περὶ τοῦ χαρακτῆρός Του, λέγοντες τί εἶναι ὁ Χριστὸς δι’ αὐτούς, καὶ τί εἶναι αὐτοὶ διὰ τὸν Χριστόν. Ἀλλ’ οἱ ἐρευνηταὶ οὗτοι δὲν ἐξηντλησαν τὰ μεγάλα καὶ ἅγια ταῦτα θέματα. Χιλιάδες ἄλλοι δύνανται νὰ ἐπιδοθοῦν εἰς τὸ ἔργον τῆς ἐξερευνήσεως τῶν μυστηρίων τῆς σωτηρίας. Καθὼς ἐνασχολεῖταί τις μὲ τὴν ζωήν τοῦ Χριστοῦ καὶ τὸν χαρακτῆρα τῆς ἀποστολῆς Του, ἀκτῖνες φωτὸς θὰ ἐκλάμπουν ὅλον καὶ διακριτώτερον εἰς πᾶσαν προσπάθειαν ἀνακαλύψεως τῆς ἀληθείας. Ἑκάστη νέα ἔρευνα θὰ ἀποκαλύπτῃ κάτι βαθύτερον ἐνδιαφέρον ἀπὸ ὅ,τι ἔχει μέχρι τοῦδε ἀναπτυχθῇ. Τὸ θέμα εἶναι ἀνεξάντλητον. Ἡ μελέτη τῆς ἐνανθρωπήσεως τοῦ Χριστοῦ, τῆς ἐξιλεωτικῆς θυσίας Του καὶ τοῦ μεσιτευτικοῦ ἔργου Του θὰ ἀπασχολῇ τὸν νοῦν τοῦ σπουδαίου μαθητοῦ ἐφ’ ὅσον διαρκῇ ὁ χρόνος· καὶ ἀτενίζων εἰς τὸν οὐρανὸν μὲ τὰ ἀναρίθμητα ἔτη του, θὰ ἀναφωνήσῃ· «Μέγα ἐστὶ τὸ τῆς εὐσεβείας μυστήριον».»
“In eternity we shall learn that which, had we received the enlightenment it was possible to obtain here, would have opened our understanding. The themes of redemption will employ the hearts and minds and tongues of the redeemed through the everlasting ages. They will understand the truths which Christ longed to open to His disciples, but which they did not have faith to grasp. Forever and forever new views of the perfection and glory of Christ will appear. Through endless ages will the faithful Householder bring forth from His treasure things new and old.” Christ’s Object Lessons, 132–134.
«ئەبەدییەتدا ئێمە ئەوە فێردەبین کە ئەگەر لێرەدا ئەو ڕووناکبوونەوەیەمان وەرگرتبا کە دەتوانرا بەدەست بهێندرابێت، تێگەیشتنی ئێمەی دەکردەوە. بابەتەکانی ڕزگاربوون دڵ و مێشک و زمانی ئەو ڕزگارکراوانە بەکاردەهێنن لە سەردەمانە هەمیشەییەکاندا. ئەوان ئەو ڕاستییانە تێدەگەن کە مەسیح ئاواتی ئەوەی هەبوو بۆ قوتابییەکانی بکاتەوە، بەڵام ئەوان باوەڕیان نەبوو بۆ ئەوەی بیگرن. هەمیشە و هەمیشە دیدە تازەکان لە تەواوی و شکۆی مەسیح دەردەکەون. لە ماوەی سەردەمانە بێکۆتاییەکاندا، خاوەنماڵی دڵسۆز هەمیشە لە گەنجینەکەی شتە نوێ و کۆنەکان دەردەهێنێت.» Christ’s Object Lessons, 132–134.