We are considering the prophetic period represented as the second gathering that is identified by the prophet Isaiah, and afterward by Sister White.
Ñuqanchikqa yuyaychakushanchik profético tiempomanta, iskay ñiqin huñuy hina rikuchisqa, profeta Isaíaspa reqsisqanman hina, chaymanta qhipaman panikuna Whitepa sut’inchasqanman hinallataq.
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. The envy also of Ephraim shall depart, and the adversaries of Judah shall be cut off: Ephraim shall not envy Judah, and Judah shall not vex Ephraim. Isaiah 11:10–13.
A yäzïnï, Iisey tïŋgöŋïn kä bïï tök, kɔc ëbɛn thïn kä nyin-cïm ciɛ̈t; kɔc Jentail acï bɛn lëu bï ye raan; ku pan de yen abï riɛl yic. Ku abï rot ke yäzïnï, ba Nhialic acï cïn de beny tën rou bï dɔɔt pïr de kɔc de, kɔc ë piny kuëc cï tɔ̈u, kuëc Assyria, kuëc Egypt, kuëc Pathros, kuëc Cush, kuëc Elam, kuëc Shinar, kuëc Hamath, ku kuëc thii de nam. Ku abï ye nyin-cïm ciɛ̈t tën kɔc ëbɛn, ku abï rëër kɔc Israel cï kɛny apɛi, ku raan kɔc Judah cï pɛth apɛi abï gɔt tën acïm piny bïŋ de piny. Ku mer de Ephraim abï bï wäc, ku ajuiir de Judah abï gɛl apɛi: Ephraim acï lëu bïï mer Judah, ku Judah acï lëu bïï lam Ephraim. Isaiah 11:10–13.
When God’s last-day people are gathered a second time there is a unification among those disciples that was represented by the ten days that preceded Pentecost, and that Isaiah refers to as a time when, “The envy also of Ephraim shall depart, and the adversaries of Judah shall be cut off: Ephraim shall not envy Judah, and Judah shall not vex Ephraim.”
Cuando el pueblo de Dios de los últimos días sea reunido por segunda vez, habrá una unificación entre aquellos discípulos que fue representada por los diez días que precedieron a Pentecostés, y a la cual Isaías se refiere como un tiempo en que, «Cesará la envidia de Efraín, y los enemigos de Judá serán destruidos; Efraín no tendrá envidia de Judá, ni Judá afligirá a Efraín».
“Trials are to come upon God’s people and the tares are to be separated from the wheat. But let not Ephraim envy Judah any more, and Judah will no more vex Ephraim. Kind, tender, compassionate words will flow out from sanctified hearts and lips. It is essential that we be united, and if we all seek the meekness and the lowliness of Christ, we shall have the mind of Christ, and there will be unity of spirit.” Review and Herald, March 19, 1895.
«እንግዲህ ፈተናዎች በእግዚአብሔር ሕዝብ ላይ ይመጣሉ፥ እንክርዳዱም ከስንዴው ይለያል። ነገር ግን ኤፍሬም ከዚህ በኋላ ይሁዳን አይቀናም፥ ይሁዳም ኤፍሬምን ከእንግዲህ ወዲህ አያስቸግረውም። ደግ፣ ርኅሩኅ፣ ምሕረት የተሞላባቸው ቃላት ከተቀደሱ ልቦችና ከከንፈሮች ይፈስሳሉ። እኛ አንድ እንሆን ዘንድ አስፈላጊ ነው፤ ሁላችንም የክርስቶስን የዋህነትና ትሕትና ብንፈልግ፥ የክርስቶስን አሳብ እናገኛለን፥ የመንፈስም አንድነት ይኖራል።» Review and Herald, March 19, 1895.
Unification is an element of the work Christ accomplishes when He gathers the one hundred and forty-four thousand a second time. That unity was represented by the ten days leading to Pentecost, and the six days of the Exeter camp meeting, and could have been accomplished from 1856 unto 1863, if those who had experienced the great disappointment of October 22, 1844, had not lost their way.
تەواوبوون یەکێکە لە توخمەکانی ئەو کارەی مەسیح ئەنجامی دەدات کاتێک بۆ جاری دووەم سەد و چل و چوار هەزارەکە کۆدەکاتەوە. ئەو یەکێتییە بە دە ڕۆژەکانی پێش پەنتیکۆست، و بە شەش ڕۆژەکانی کۆبوونەوەی چادری Exeter نوێنەرایەتی کرا، و دەتوانرا لە 1856 هەتا 1863 بەدی بێت، ئەگەر ئەوانەی تاقیکردنەوەی مەزنەکەی 22ی ئۆکتۆبری 1844یان ئەزموون کردبوو، ڕێگای خۆیان ون نەکردبا.
“But in the period of doubt and uncertainty that followed the disappointment, many of the advent believers yielded their faith. Dissensions and divisions came in. . .. Thus the work was hindered, and the world was left in darkness. Had the whole Adventist body united upon the commandments of God and the faith of Jesus, how widely different would have been our history!
“Ngunit sa panahon ng pag-aalinlangan at kawalang-katiyakan na sumunod sa pagkabigo, marami sa mga nananampalataya sa pagparito ang tumalikod sa kanilang pananampalataya. Lumitaw ang mga alitan at pagkakabaha-bahagi.... Sa gayon ay nahadlangan ang gawain, at ang sanlibutan ay naiwan sa kadiliman. Kung ang buong katawan ng mga Adventista ay nagkaisa sa mga utos ng Diyos at sa pananampalataya kay Jesus, gaano sana kalaki ang naging kaibhan ng ating kasaysayan!”
“It was not the will of God that the coming of Christ should be thus delayed. God did not design that His people, Israel, should wander forty years in the wilderness. He promised to lead them directly to the land of Canaan, and establish them there a holy, healthy, happy people. But those to whom it was first preached, went not in ‘because of unbelief’ (Hebrews 3:19). Their hearts were filled with murmuring, rebellion, and hatred, and He could not fulfill His covenant with them.
«Масихниң келишиниң мундақ кечиктүрүлүши Худаниң ирадәси әмәс еди. Худа Өз хәлқи — Исраилниң чөлдә қириқ жил сәргәрдан болуп йүрүшини мәхсәт қилмиған еди. У уларни тоғрила Қанан йеригә башлап киришкә вә у йәрдә муқәддәс, сағлам, бәхитлик бир хәлиқ сүпитидә муқимлаштурушқа вәдә қилған еди. Амма бу хәвәр дәсләп йәткүзүлгәнләр “ишәнмәслиги түпәйлидин” кирмиди (Hebrews 3:19). Уларниң қәлблири ғотулдаш, исиян вә нәпрәткә толған еди, шуңа У Өзи билән болған әһдисини улар үстидә әмәлгә ашуралмиди.
“For forty years did unbelief, murmuring, and rebellion shut out ancient Israel from the land of Canaan. The same sins have delayed the entrance of modern Israel into the heavenly Canaan. In neither case were the promises of God at fault. It is the unbelief, the worldliness, unconsecration, and strife among the Lord’s professed people that have kept us in this world of sin and sorrow so many years.” Selected Messages, book 1, 68, 69.
«Хәбессизлик, шүкірсиз наразилиқ вә исиян қириқ йил мабәйнидә қедимки Исраилни Қанъан зиминидин мәһрум қилди. Шуниңға охшаш гунайлар һазирқи Исраилниң асманий Қанъанға киришини кечиктүрди. Һечқайси һаләттә Худа вәдилириниң өзидә әйип болмиған. Рәббимизниң өзигә мәнсуп дәп иқрар қилидиған хәлқиниң арисидики имансизлиқ, дуняпәрәслик, өзини беғишлимиғанлиқ вә җедәл-маҗиралар бизни мошу гуна вә ғәм-қайғу дуниясида нурғун йиллар тутуп қалди.» Selected Messages, book 1, 68, 69.
The descent of the second angel identified a scattering at the first disappointment that initiated the tarrying time, and then led to a period of six days at the Exeter camp meeting where unity upon the message was accomplished in advance of the outpouring of the Holy Spirit in the message of the Midnight Cry at the conclusion of the meeting.
Eñestin n'e anghel a maikadua ang nangikadkad iti pannakaisina idi umuna a pannakadismaya a nangrugi iti tiempo ti panagtaktakder, ket kalpasanna inturongna iti maysa a panawen ti innem nga aldaw idiay Exeter camp meeting, a nakagun-od ti panagkaykaysa iti mensahe sakbay ti pannakaibukbok ti Espiritu Santo iti mensahe ti Midnight Cry iti panagpatingga ti dayta a panagtitipon.
The descent of the third angel on October 22, 1844, identified a scattering at the great disappointment, and ushered in a period of education as the truths associated with the Most Holy Place were opened to God’s people. By 1849 the Lord was stretching His hand to gather his people together a second time, and by 1851, the 1850 chart was being presented. That chart represented the foundational message, and the very message that was to be lifted up before the world as an ensign.
1844-не ноктябри 22-не үчүнчү периштенин түшүүсү улуу көңүл калуу маалындагы чачырап кетүүнү аныктап, Эң Ыйык Жерге байланышкан чындыктар Кудайдын элине ачылган сайын окутуу мезгилин баштады. 1849-жылга карата Теңир Өз элин экинчи ирет чогултуу үчүн Өз колун сунуп жаткан, ал эми 1851-жылы 1850-жылкы схема сунушталып жаткан. Ал схема негиз салуучу кабарды, ошондой эле дүйнөнүн алдында туу катары көтөрүлүүгө тийиш болгон дал ошол кабарды билдирген.
The gathering a second time of the disciples by Christ began immediately at His descent, and the gathering of those in Exeter began during the period of the tarrying time. In the history of the rebellion of 1863, the gathering a second time began at least five years into the educational process that began when the light of the sanctuary was opened up in 1844. In 1848, Islam was then angering the nations. The second gathering is represented as a progressive work that is accomplished by the arrival of the ten days that preceded Pentecost, and also by the six days of the Exeter camp meeting, and should have been completed by 1856.
ماڭتانہ ݢاكُواڠن كالي كدوا مرايد-مرايد اوليه المسيح برمولا سرتا-مerta كتيك كداتڠن-نیا كهبawah، دان ڬاكُواڠن اورڠ-اورڠ دي إكسيتر برمولا سماس دالم ڤريوده ماس تريڠݢو ايتو. دالم سجاره ڤمبرونتاكن 1863، ڬاكُواڠن كالي كدوا برمولا سكوراڠ-كورڠڽ لما تاهون كدالم ڤروسس ڤنديديقن يڠ برمولا اڤابيلا ترڠ سوچي ديبوكاکن ڤد 1844. ڤد 1848، إسلام كتيك ايتو سدڠ ممبڠكيتكن كماراهن بڠسا-بڠسا. ڬاكُواڠن كدوا دݢمبركن سباݢاي سواتو ڤكرجأن يڠ برأنسور-أنسور يڠ ديسمڤورناكن اوليه كداتڠن سڤولو هاري يڠ منداهولوي ڤنتيكوستا، دان جوݢ اوليه انم هاري ڤرهيمڤونن كيمڤ دي إكسيتر، دان سپاتوتڽ تله سليسأي منجلاڠ 1856.
The work of gathering His people a second time is the closing work of the third angel, and it is accomplished by Christ’s hand.
Të mbledhurit e popullit të Tij për herë të dytë është vepra përmbyllëse e engjëllit të tretë, dhe ajo kryhet nga dora e Krishtit.
And when the sabbath day was come, he began to teach in the synagogue: and many hearing him were astonished, saying, From whence hath this man these things? and what wisdom is this which is given unto him, that even such mighty works are wrought by his hands? Mark 6:2.
Ugha gӧngӧlӧngüm sabat küng jide, ungosü sünägoğta ögrädmägä başladi; wä kӧp kişi uni añlap hayran qelip, mundaq diýişti: Bu adämgä bular qayerdin keldi? Unga berilgän bu qandaq hikmättur, hattaki mundaq qudrätlik ämällär uning qolliri arqiliq sodir bolidu? Mark 6:2.
The scattering that occurs when the divine symbol descends initiates a testing process that ultimately manifests two classes of worshippers, and in so doing cleanses the temple.
Divya riksichiy uraykuptin tarqalu bastalyp, aqyrynda qulyshylardyn eki sınıbyn ayqyndaytyn synau үderisin bastaydy, sol arqyly ғibadathanany tazartady.
Whose fan is in his hand, and he will thoroughly purge his floor, and gather his wheat into the garner; but he will burn up the chaff with unquenchable fire. Matthew 3:12.
ܕܡܕܪܝܬܗ ܒܐܝܕܗ ܗܝ، ܘܢܕܟܐ ܠܐܕܪܗ ܒܓܡܝܪܘܬܐ، ܘܢܟܢܫ ܠܚܛ̈ܐܗ ܠܐܘܨܪܗ؛ ܐܠܐ ܠܥܘܒܐ ܢܘܩܕ ܒܢܘܪܐ ܕܠܐ ܕܥܟܐ. ܡܬܝ 3:12.
In that period God’s people are to take the message from the angel’s hand and eat it.
En ese período, el pueblo de Dios ha de tomar el mensaje de la mano del ángel y comerlo.
And I saw another mighty angel come down from heaven, clothed with a cloud: and a rainbow was upon his head, and his face was as it were the sun, and his feet as pillars of fire: And he had in his hand a little book open: and he set his right foot upon the sea, and his left foot on the earth. Revelation 10:1, 2.
Saa ka eta mbombo ya-angel yikwabo yikulu yisa yiila ukufuma mwikulu, yafwalikwa li bingu: kabili umukolamfula wali pa mutwe wakwe, ne cinso cakwe cali nga kasuba, ne milenze yakwe nga mpango sha mulilo: Kabili ali ne kabuku akanono akaisulwa mu kuboko kwakwe: kabili aishike ukulu kwakwe kwa ku kulyo pa bemba, na kwa ku mwaice pa calo. Ukusokolola 10:1, 2.
At the arrival of the second angel on April 19, 1844, God’s people were scattered. They had been initially gathered with the fulfillment of the prophecy of Revelation chapter nine, verse fifteen on August 11, 1840, but the Lord had held His hand over a mistake in the reckoning of some of the figures on the chart.
دومین فرشته در ۱۹ آوریل ۱۸۴۴ که فرا رسید، قوم خدا پراکنده بودند. آنان نخست با تحقق نبوتِ مکاشفه باب نهم، آیه پانزدهم، در ۱۱ اوت ۱۸۴۰ گرد آورده شده بودند؛ اما خداوند دست خود را بر خطایی در محاسبه برخی از ارقامِ نمودار نگاه داشته بود.
“I have seen that the 1843 chart was directed by the hand of the Lord, and that it should not be altered; that the figures were as He wanted them; that His hand was over and hid a mistake in some of the figures, so that none could see it, until His hand was removed.” Early Writings, 74.
“Ndzi vone leswaku chati ya 1843 a yi kongomisiwa hi voko ra Hosi, naswona a yi nga fanelanga ku cinciwa; leswaku tinhlayo a ti ri hilaha A a swi lava hakona; leswaku voko ra Yena a ri ri ehenhla ka yona naswona ri fihla xihoxo eka yin’wana ya tinhlayo, leswaku ku nga vi na un’we loyi a nga ta swi vona, ku kondza voko ra Yena ri susiwa.” Early Writings, 74.
The removal of His hand allowed Samuel Snow to identify the correct date for the vision that tarried.
A eliminación de Su mano permitiu a Samuel Snow identificar a data correcta para a visión que se demoraba.
“Those faithful, disappointed ones, who could not understand why their Lord did not come, were not left in darkness. Again they were led to their Bibles to search the prophetic periods. The hand of the Lord was removed from the figures, and the mistake was explained. They saw that the prophetic periods reached to 1844, and that the same evidence which they had presented to show that the prophetic periods closed in 1843, proved that they would terminate in 1844.” Early Writings, 237.
«ئەو دڵسۆزە ناڕەزایانەی، کە نەیان دەتوانی بفهمن بۆچی گەورەییان نەهات، لە تاریکی بەجێ نەهێڵدران. دیسان ڕێنوێنییان بۆ ئەنجیلەکانیان کرا تاکو ماوە پێشبینییەکان بپشکننەوە. دەستی یەزدان لەسەر ژمارەکان لابرا، و هەڵەکە ڕوونکرایەوە. بینییان کە ماوە پێشبینییەکان تا ساڵی 1844 دەگەیشتن، و هەمان بەڵگەیەی کە پیشکەشیان کردبوو بۆ ئەوەی نیشان بدەن ماوە پێشبینییەکان لە 1843 کۆتایی دێن، سەلماندی کە لە 1844 کۆتایییان دێت.» Early Writings, 237.
The history of the first and second angels contains a line of waymarks associated with Christ’s hand. When He descended on August 11, 1840 and April 19, 1844 He had a message in His hand. It was His hand that directed the production and publication of the 1843 chart in May of 1842. It was His hand that sealed up a mistake in the figures on the chart. After the scattering of that first disappointment, Jeremiah sat alone because of Christ’s hand. Then He removed His hand, and thus unsealed the message of the Midnight Cry. The act of stretching His hand out to gather His people a second time occurred from the first disappointment unto the Exeter camp meeting, as the disciples were ultimately gathered together at Jerusalem for ten days in advance of the outpouring of the Holy Spirit. At the arrival of the third angel on October 22, 1844 the Lord lifted up His hand.
ᎢᏳᏍᏗ ᎠᏂᎦᏔᎲ ᎢᎬᏱᏱ ᎠᎴ ᏔᎵᏁ ᎠᏂᎦᏔᎲ ᎠᏂᏍᎪᎸᏓ ᎤᏪᏟᏓᏍᏗ ᎠᏓᏅᏙ ᎤᏛᏂᏗ ᎠᎦᏔᎲ ᎦᎶᏁᏛ ᎤᏬᏰᏂ ᎤᎵᏍᏕᎸᏗᏍᎬᎢ ᎾᏍᎩ ᎠᏂᏍᎪᎸᏓ ᎠᎨᏳᏍᏗ. ᎾᎯᏳ ᎤᏠᏎ ᎠᎦᏴᎵᎨ 11, 1840 ᎠᎴ ᎡᏈᎵ 19, 1844 ᎠᏥᎾᏄᎪᎨ ᎠᏕᏲᏆᏍᏗ ᎤᏬᏰᏂ ᎠᏯᎡᎢ. ᎤᏬᏰᏂ ᎾᏍᎩ ᎤᏘᏃᎮᎸ ᎤᏬᏢᏅᎢ ᎠᎴ ᎤᏂᏴᏫᏒᎢ 1843 ᎤᏰᎸᏛ ᎠᏥᏃᎮᏙᎸ ᎠᎦᏴᎵ 1842 ᎤᏃᏍᏗ. ᎤᏬᏰᏂ ᎾᏍᎩ ᎤᏍᏚᎩᏍᎨ ᎤᏓᎴᎾᏍᏗ ᎠᏚᏙᎥ ᎾᏍᎩ ᏗᎪᎵᏰᏗ ᎨᏒ ᎤᏰᎸᏛ ᎠᏥᏃᎮᏙᎸᎢ. ᎾᎯᏳ ᎤᏂᎪᎯᏍᏔᏅ ᎾᎿ ᎢᎬᏱᏱ ᎤᏲ ᎤᏰᎸᏔᏅ ᎣᏂ, ᏤᎵᎹ ᎤᏁᏍᏗ ᎤᏩᏒ ᏚᏪᏙᎸ ᎦᎶᏁᏛ ᎤᏬᏰᏂ ᏅᏗᏛᎢ. ᎿᎭᏉ ᎤᎲᎡᏒ ᎤᏬᏰᏂ, ᎠᎴ ᎾᏍᎩ ᎤᏍᎪᎸᏔᏁ ᎠᏕᏲᏆᏍᏗ ᎠᏰᎵᏛ ᎠᎴᏂᎨ ᎤᏁᎷᎩ. ᎤᏰᎸᏅ ᎤᎳᏅᏘ ᎤᏬᏰᏂ ᎢᏴᏛ ᎢᎬ ᏔᎵᏁ ᏧᏟᏍᏗ ᎤᏤᎵ ᏴᏫ ᏧᏂᎳᏫᏛᏗ ᎾᏍᎩ ᎤᎵᏰᎢᎶᏒ ᎾᎿ ᎢᎬᏱᏱ ᎤᏲ ᎤᏰᎸᏔᏅ ᏗᏚᎵᏍᎪᎸᏗ Exeter camp meeting, ᎾᏍᎩᏯ ᎠᏃᏍᏛ ᎬᏩᏂᎳᏫᏨᎯ ᎤᎵᏍᏆᏗᏍᎬ ᏥᎷᏏᎵᎻ ᎠᏍᎪᎯ ᏧᏒᎯᏛ ᎢᎦ ᏂᎨᏒᎾ ᎤᏤᎳᏗᏍᎬ ᎤᏤᎵᎦ ᎦᏓᎭ ᎠᏓᏅᏙ. ᎾᎯᏳ ᎤᎷᎸ ᏦᎢᏁ ᎠᏥᎾᏄᎪᎩ ᎠᎦᏴᎵ 22, 1844, ᎤᎬᏫᏳᎯ ᎤᎦᏌᎳᏓᏁ ᎤᏬᏰᏂ.
And the angel which I saw stand upon the sea and upon the earth lifted up his hand to heaven, And sware by him that liveth for ever and ever, who created heaven, and the things that therein are, and the earth, and the things that therein are, and the sea, and the things which are therein, that there should be time no longer. Revelation 10:5, 6.
ۋە مەن دېڭىز ئۈستىدە ۋە يەر ئۈستىدە تۇرغانلىقىنى كۆرگەن پەرىشتە قولىنى ئاسمانغا كۆتۈردى، ۋە ئاسماننى ۋە ئۇنىڭ ئىچىدىكى نەرسىلەرنى، يەرنى ۋە ئۇنىڭ ئىچىدىكى نەرسىلەرنى، دېڭىزنى ۋە ئۇنىڭ ئىچىدىكى نەرسىلەرنى ياراتقان، ئەبەدىي-ئەبەد ياشايدىغان زات بىلەن قەسەم قىلدىكى، ئەمدى ۋاقىت بولمايدۇ. ۋەھىي 10:5، 6.
From the first gathering on August 11, 1840 until October 22, 1844 the history of the first and second angels is marked by Christ’s hand. On October 22, 1844 the third angel descended and the little Millerite flock was scattered by the Great Disappointment. On that date Christ lifted His hand to heaven and swore that time would be no longer.
Me tye fõ kplɔzã si wo wó ɖe August 11, 1840 la dzi va se ɖe October 22, 1844 la, Kristo ƒe asi de dzesi ɖe gbegblẽme le agyelã gbãtɔ kple evelia ƒe ŋutinya dzi. Le October 22, 1844 me la, agyelã etɔ̃lia ɖi va, eye Millerite ƒe alẽvi sue la kaka ɖe afi sia afi to Gakpleɖeŋu Gã la me. Le ŋkeke ma dzi la, Kristo kɔkɔ eƒe asi ɖe dzifo, eye wòka atam be ɣeyiɣi magali o.
The second gathering in the history of 1844 until 1863, began with Christ lifting up His hand, while also holding a message to be eaten in His hand. Then in 1849, He stretched forth His hand a second time to gather His scattered people. Those people had been gathered at the message of the Midnight Cry, and scattered when the event predicted did not happen. At the Exeter camp meeting Christ gathered His flock and unified them upon the message, as He had done in the ten days that preceded Pentecost. The Philadelphian Millerites left the Exeter camp meeting and repeated Pentecost. In 1856, Christ was outside of the movement that had transitioned into Laodicea, for Christ stands outside of a Laodicean’s heart and knocks, seeking an entrance.
1844-ից մինչև 1863 թվականների պատմության մեջ երկրորդ հավաքը սկսվեց այն ժամանակ, երբ Քրիստոս բարձրացրեց Իր ձեռքը՝ միաժամանակ Իր ձեռքում պահելով ուտվելու ենթակա մի լուր։ Այնուհետև 1849 թվականին Նա երկրորդ անգամ երկարեց Իր ձեռքը՝ հավաքելու Իր ցրված ժողովրդին։ Այդ ժողովուրդը հավաքվել էր Կեսգիշերային աղաղակի լուրի վրա և ցրվել էր, երբ կանխասված իրադարձությունը տեղի չունեցավ։ Էքզեթերի ճամբարային ժողովում Քրիստոս հավաքեց Իր հոտը և միավորեց նրանց լուրի վրա, ինչպես որ արել էր Հոգեգալուստին նախորդած տաս օրերի ընթացքում։ Փիլադելփիական միլլերիտները Էքզեթերի ճամբարային ժողովից հեռացան և կրկնեցին Հոգեգալուստը։ 1856 թվականին Քրիստոս շարժումից դուրս էր, որը անցում էր կատարել դեպի Լաոդիկեա, որովհետև Քրիստոս կանգնում է լաոդիկեցու սրտից դուրս և բախում՝ մուտք փնտրելով։
Behold, I stand at the door, and knock: if any man hear my voice, and open the door, I will come in to him, and will sup with him, and he with me. Revelation 3:20.
Mikhi, ndzi yime enyangweni, ndzi gongondza; loko munhu un’wana a twa rito ra mina, a pfula nyangwa, ndzi ta nghena eka yena, ndzi dya na yena, na yena a dya na mina. Nhlavutelo 3:20.
In 1856, Christ’s hand was knocking upon the Laodicean Millerite movement, but to no avail. In 1849, seven years earlier, He had begun to gather His people a second time, but doubt and uncertainty stopped the Philadelphian movement.
1856 йылында Христың ҡулы Лаодикия осорондағы Миллерселәр хәрәкәтенең ишеген ҡаҡты, әммә бушҡа. 1849 йылда, ете йыл элегерәк, Ул Үҙ халҡын икенсе тапҡыр йыйыуын башлағайны, ләкин шик һәм ышанмаусанлыҡ Филадельфия хәрәкәтен туҡтатты.
“Had Adventists, after the great disappointment in 1844, held fast their faith and followed on unitedly in the opening providence of God, receiving the message of the third angel and in the power of the Holy Spirit proclaiming it to the world, they would have seen the salvation of God, the Lord would have wrought mightily with their efforts, the work would have been completed, and Christ would have come ere this to receive His people to their reward. But in the period of doubt and uncertainty that followed the disappointment, many of the advent believers yielded their faith. . . . Thus the work was hindered, and the world was left in darkness. Had the whole Adventist body united upon the commandments of God and the faith of Jesus, how widely different would have been our history!” Evangelism, 695.
«إذا كان الأدڤنتست، بعد خيبة الأمل العظمى سنة 1844، قد تمسّكوا بإيمانهم وثابروا معًا باتحاد في عناية الله المنكشفة، قابلين رسالة الملاك الثالث ومعلنين إياها للعالم بقوة الروح القدس، لكانوا قد رأوا خلاص الله، ولكان الرب قد عمل بقوة عظيمة مع جهودهم، ولكان العمل قد اكتمل، ولكان المسيح قد أتى قبل الآن ليتسلّم شعبه إلى مكافأتهم. ولكن في فترة الشك وعدم اليقين التي أعقبت خيبة الأمل، تخلّى كثيرون من المؤمنين بالمجيء عن إيمانهم.... وهكذا تعوّق العمل، وتُرك العالم في الظلمة. ولو أن جسد الأدڤنتست كله قد اتّحد على وصايا الله وإيمان يسوع، لكان تاريخنا مختلفًا على نطاق واسع كل الاختلاف!» Evangelism, 695.
On September 11, 2001 Christ gathered His last day people, who were thereafter scattered on July 18, 2020. On September 11, 2001 those who were gathered took the hidden book out of Christ’s hand and ate it. On July 18, 2020 they rejected the command represented by His uplifted hand, which identified that “time would be no longer.”
En septiembre 11 de 2001, Cristo reunió a Su pueblo del tiempo del fin, el cual posteriormente fue esparcido el 18 de julio de 2020. En septiembre 11 de 2001, aquellos que fueron reunidos tomaron de la mano de Cristo el libro escondido y lo comieron. El 18 de julio de 2020 rechazaron el mandato representado por Su mano levantada, la cual identificaba que “el tiempo no sería más.”
The Philadelphian Millerites manifested no rebellion in their false prediction of 1843, for they acted upon all the light the Lord had revealed, but on July 18, 2020 the Laodiceans of the third angel’s movement rebelled against the light associated with His hand. After 1844, the Philadelphian movement of the first angel “in the period of doubt and uncertainty” “yielded their faith,” and became Laodiceans.
Filadelfi Miller-dumamaw na 1843 irinaw k'átsik'ayats t'u ndayta ian ruwaasiir, aritda Áantshir k'árya ghalaakkitáa aghadáa adíi t'ut'áa iani. Amaa nanee'u July 18, 2020, Laodicea-dumamaw t'áa ghata k'iináadíi, ts'íits'i' t'aá íi nankwáa árruuk'al “third angel’s movement,” k'iináadíi ianruwaasii Áantshir k'árya ghalaakkitáa aghadáa adíi hand-íi. 1844 ghalaakkitáa, Filadelfia-dumamaw, first angel k'iináadíi, “in the period of doubt and uncertainty” nankwáa, “yielded their faith,” amaa Laodicea-dumamaw k'iináadíi.
1856 represents that point of transition, typifying a point of transition for God’s people of the last days.
1856 ܡܚܘܝܐ ܗܘ ܠܗ̇ܝ ܢܩܘܕܬܐ ܕܫܘܚܠܦܐ، ܘܡܛܦܣܐ ܠܢܩܘܕܬܐ ܕܫܘܚܠܦܐ ܕܥܡܗ ܕܐܠܗܐ ܕܝܘܡܬܐ ܐܚܪ̈ܝܐ۔
Somewhere in the seven years between 1849 and 1856 the Philadelphian Millerite movement resisted the Lord’s hand that was stretching out to gather His people a second time, and the promise was that He would do more then, than He did in the past.
١٨٤٩تىن ١٨٥٦غىچە بولغان يەتتە يىلنىڭ قەيەردىدۇر بىر مەزگىلىدە، فىلادېلفىيەلىك مىللېرچىلار ھەرىكىتى رەببىمىزنىڭ ئۆز خەلقىنى ئىككىنچى قېتىم يىغىش ئۈچۈن سوزۇلغان قولىغا قارشى تۇرغان ئىدى؛ ۋە ۋەدە شۇ ئىدىكى، ئۇ شۇ چاغدا ئۆتكەندە قىلغىنىدىنمۇ ئارتۇق ئىشنى قىلىدۇ.
“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 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.
“ថ្ងៃទី ២៣ ខែកញ្ញា ព្រះអម្ចាស់បានបង្ហាញខ្ញុំថា ទ្រង់បានលូកព្រះហស្តរបស់ទ្រង់ជាលើកទីពីរ ដើម្បីសង្គ្រោះសំណល់នៃប្រជារាស្ត្ររបស់ទ្រង់ឡើងវិញ ហើយថា ក្នុងគ្រានៃការប្រមូលផ្តុំនេះ ត្រូវតែបង្កើនការខិតខំទ្វេដង។ ក្នុងគ្រានៃការខ្ចាត់ខ្ចាយ អ៊ីស្រាអែលត្រូវបានវាយប្រហារ និងហែកចេញជាបំណែកៗ; ប៉ុន្តែឥឡូវនេះ ក្នុងគ្រានៃការប្រមូលផ្តុំ ព្រះជាម្ចាស់នឹងព្យាបាល ហើយរុំរបួសប្រជារាស្ត្ររបស់ទ្រង់។ ក្នុងការខ្ចាត់ខ្ចាយ ការខិតខំដែលបានធ្វើឡើងដើម្បីផ្សព្វផ្សាយសេចក្តីពិត មានប្រសិទ្ធិផលតិចតួចប៉ុណ្ណោះ សម្រេចបានតិចតួច ឬស្ទើរតែមិនបានអ្វីសោះ; ប៉ុន្តែ ក្នុងការប្រមូលផ្តុំ នៅពេលដែលព្រះជាម្ចាស់បានដាក់ព្រះហស្តរបស់ទ្រង់ចុះដើម្បីប្រមូលប្រជារាស្ត្ររបស់ទ្រង់ ការខិតខំផ្សព្វផ្សាយសេចក្តីពិត នឹងមានប្រសិទ្ធិផលដូចដែលបានកំណត់ទុក។ មនុស្សទាំងអស់គួរតែមានសាមគ្គីភាព ហើយមានចិត្តក្ដៅក្រហាយក្នុងកិច្ចការនេះ។ ខ្ញុំបានឃើញថា វាជារឿងគួរឲ្យអាម៉ាស់ណាស់ សម្រាប់អ្នកណាម្នាក់ ដែលយកគ្រានៃការខ្ចាត់ខ្ចាយមកធ្វើជាគំរូ ដើម្បីគ្រប់គ្រងយើងឥឡូវនេះ ក្នុងគ្រានៃការប្រមូលផ្តុំ; ដ្បិតបើព្រះជាម្ចាស់មិនធ្វើអ្វីសម្រាប់យើងឥឡូវនេះ លើសពីអ្វីដែលទ្រង់បានធ្វើនៅពេលនោះទេ នោះអ៊ីស្រាអែលមុខជាមិនអាចត្រូវបានប្រមូលផ្តុំឡើយ។ វាចាំបាច់ដូចគ្នា ដែលសេចក្តីពិតត្រូវបានបោះពុម្ពផ្សាយក្នុងកាសែតមួយ ដូចជាត្រូវបានអធិប្បាយដែរ។” Review and Herald, November 1, 1850.
Obviously, the Lord attempted to move His work forward in unity, but the unity had evidently broken down, and “in the period of doubt and uncertainty that followed the disappointment, many of the advent believers yielded their faith.” The Present Truth (later the Review and Herald) began to be published in 1849, and by 1851 the 1850 chart was available, but by 1856, the message of the “seven times” of Leviticus twenty-six was left unfinished. The message that was unsealed on October 22, 1844 occurred when the time prophecies of the twenty-three hundred years and the twenty-five hundred and twenty years concluded.
ᎤᏙᎯᏳᎯ, ᎤᎬᏫᏳᎯ ᎤᏅᏓᏕᎴ ᎤᏩᏛᎲ ᎢᏧᎳᎭ ᏧᎵᏍᏗ ᎬᏗ ᎢᏗᎬᏩᏛᏁᏗ, ᎠᏎᏃ ᎢᏧᎳᎭ ᎤᏙᎯᏳᎯ ᎤᏲᎢ ᎤᏲᎤᏁᎢ, ᎠᎴ “Ꮎ ᏗᏓᎸᏉᏗ ᎠᎴ ᏂᎦᎥ ᎤᏓᏅᏙ ᎤᏪᏯᏔᅅᎢ ᎤᏩᏒᎯ ᏧᏩᏂᏌᏅ ᎣᏂ, ᎤᏣᏘ ᎠᏂᎦᏔᎲ ᎤᎷᎯᏍᏔᏅ ᏗᎨᏥᏍᏕᎸᏙᏗ ᏚᎵᏍᏔᏅ ᏚᏃᎯᏳᏒᎢ.” The Present Truth (ᎣᏂ ᏃᎴ Review and Herald) 1849 ᎤᏕᏒ ᎤᎵᏰᎢ ᎤᎴᏅᎮ ᎠᏓᏔᎲᎢ, ᎠᎴ 1851 ᎤᏕᏒ 1850 chart ᎤᏙᎯᏳᎯ ᎠᏎ ᎤᎶᏒᎢ, ᎠᏎᏃ 1856 ᎤᏕᏒ Ꮎ “seven times” ᎤᏃᎯᏳᏒ Leviticus twenty-six ᎤᏪᏟᎶᏍᏔᏅ ᎠᏎ ᎠᏍᏆᎵᏍᏗ ᏂᎨᏒᎾ ᎤᏪᏒᎢ. Ꮎ ᎠᏓᏃᎵᏍᏔᏅ ᏧᏓᏄᎪᏫᏎᎢ October 22, 1844 Ꮎ ᎯᎠ ᎤᎵᏰᎢ ᎠᎴ ᎤᏍᏆᏂᎪᏔᏅ ᏗᎧᏃᎮᏙᏗ ᎤᏓᏅᏙ Ꮎ twenty-three hundred years ᎠᎴ Ꮎ twenty-five hundred and twenty years ᎤᎵᏍᏆᏛᎲᎢ.
The Sabbath was the doctrine that shone above the other doctrines at that time, and for twelve years a testing process progressed until the last test arrived in 1856. That test was upon the Sabbath rest for the land, and it marked the end of a testing process that began with the Sabbath rest for men. The testing period bore the signature of Alpha and Omega. 1856 also represented an increase of knowledge upon the first foundational truth discovered by Miller, so it possessed the signature of Alpha and Omega at that level as well. The Sabbath truth being the sign of God’s sanctified people was represented as the sounding of the seventh trumpet, when the mystery of Christ in the believer, the hope of glory is fulfilled. The “seven times” was represented by the Jubilee trumpet that was to be sounded on the Day of Atonement.
റായക്കാലത്ത് മറ്റു ഉപദേശങ്ങളെക്കാൾ മുകളിലേക്ക് പ്രകാശിച്ചിരുന്നത് ശബ്ബത്ത് എന്ന ഉപദേശമായിരുന്നു; പന്ത്രണ്ടു വർഷം നീണ്ടുനിന്ന ഒരു പരീക്ഷണപ്രക്രിയ 1856-ൽ അവസാന പരീക്ഷണം വരെയായി മുന്നേറി. ആ പരീക്ഷണം നിലത്തിനുള്ള ശബ്ബത്ത് വിശ്രമത്തെക്കുറിച്ചായിരുന്നു; മനുഷ്യർക്കുള്ള ശബ്ബത്ത് വിശ്രമത്തോടെ ആരംഭിച്ചിരുന്ന ഒരു പരീക്ഷണപ്രക്രിയയുടെ അവസാനത്തെയായിരുന്നു അത് അടയാളപ്പെടുത്തിയത്. ആ പരീക്ഷണകാലം ആൽഫയും ഒമേഗയും എന്ന ഒപ്പുമുദ്ര വഹിച്ചിരുന്നു. 1856-ആം വർഷം മില്ലർ ആദ്യം കണ്ടെത്തിയ അടിസ്ഥാനസത്യത്തെക്കുറിച്ചുള്ള അറിവിലെ വർധനയെയും പ്രതിനിധീകരിച്ചു; അതുകൊണ്ട് ആ നിലയിലും അതിന് ആൽഫയും ഒമേഗയും എന്ന ഒപ്പുമുദ്ര ഉണ്ടായിരുന്നു. ശബ്ബത്ത് സത്യം ദൈവത്തിന്റെ വിശുദ്ധീകരിക്കപ്പെട്ട ജനത്തിന്റെ അടയാളമായിരുന്നതിനാൽ, മഹത്വത്തിന്റെ പ്രത്യാശയായ വിശ്വാസിയിലുള്ള ക്രിസ്തുവിന്റെ രഹസ്യം നിവൃത്തിയാകുമ്പോൾ മുഴങ്ങുന്ന ഏഴാമത്തെ കാഹളനാദമായി അത് പ്രതിനിധീകരിക്കപ്പെട്ടു. “ഏഴ് കാലങ്ങൾ” പ്രായശ്ചിത്തദിവസത്തിൽ മുഴക്കപ്പെടേണ്ടിരുന്ന ജൂബിലി കാഹളത്താൽ പ്രതിനിധീകരിക്കപ്പെട്ടു.
The seven years from 1856 unto 1863 represented the ten days in Jerusalem for the disciples, and the six days of the Exeter camp meeting for the Philadelphian Millerites, but, sadly, the period became the illustration of those who refuse to follow the Lord as He leads them through the transition period. The history of the first and second angels, which is the historical period of the seven thunders, identifies the Lord stretching His hand to gather His people a second time from April 19, 1844, and it illustrates an obedient response as the wise followed Christ into the Most Holy Place.
1856-dən 1863-ə qədər olan yeddi il şagirdlər üçün Yerusəlimdəki on günü, Filadelfiyalı Millerçilər üçün isə Exeter düşərgə toplantısının altı gününü təmsil edirdi; lakin təəssüf ki, bu dövr Rəbb onları keçid dövrü boyunca apardıqca Onun ardınca getməkdən imtina edənlərin nümunəsinə çevrildi. Yeddi gurultunun tarixi dövrü olan birinci və ikinci mələklərin tarixi, Rəbbin Öz xalqını ikinci dəfə toplamaq üçün əlini 19 aprel 1844-cü ildən uzatdığını göstərir və müdriklərin Məsihlə birlikdə Ən Müqəddəs Yerə daxil olduqları kimi itaətli bir cavabı təsvir edir.
The history of the first Kadesh, which is the history of the third angel from 1844 unto 1863 identifies the Lord again stretching His hand to gather His people a second time, but in that history, rebellion is manifested. Now, for the third time, ever since July 2023, the Lord is again stretching forth His hand to gather His people a second time, and they will fulfill the second Kadesh as obedient Philadelphians, for the signature of truth identifies the three times as the beginning and ending representing obedient Philadelphians, and the middle example being disobedient Laodiceans.
তারি গাদিশ কাবিয় তুইতিজা, যি 1844 লৈ 1863 দুথিন থার্ড এঞ্জেলরী তারিখ অসি, মদুদা প্রভুনা মহাক্কী মীওইশিংবু অমুক হন্না পুনশিন্নবা নত্ত্রগা কখৎনবা অমগী ওইনা মহাক্কী খুত অমুক পানখৎলি হায়বদু খঙহল্লি; অদুবু মহাক্কী মদু ওইবা তারিখ অসিদা লান্না-থুম্নবা উৎলি। হৌজিক, অহুমশুবা ওইনা, July 2023 দগী হৌরকপদগী, প্রভুনা মহাক্কী মীওইশিংবু অমুক হন্না পুনশিন্নবা নত্ত্রগা কখৎনবা অমগী ওইনা মহাক্কী খুত অমুক পানখৎলি, অমসুং মখোয়না অনুগত Philadelphia-গী মীওই ওইনা second Kadesh পুম্নমক মাপূং ফাবা তৌগনি; মারমদি truth-কি signature-না অহুমশিংদু অহৌবা অমসুং অরোইবা অনুগত Philadelphia-গী মীওইশিংগী মখোল ওইরি হায়বদু উৎলি, অদুগা ময়াইগী উদাহরণদু অমানবা Laodicea-গী মীওইশিং ওইরি।
We will continue this study in the next article.
ئاي تىلىدىكى تەرجىمىدە «ay» نىڭ قايسى تىلنى كۆرسىتىدىغانلىقى ئېنىق ئەمەس. نىشان تىلنى ئېنىقلاپ بەرڭ (مەسىلەن: ئۇيغۇرچە، العربية، فارسی، Türkçe قاتارلىقلار)؛ شۇنداق قىلسىڭىز، پەقەت تەرجىمىنى قايتۇرىمەن.
“Will the churches heed the Laodicean message? Will they repent, or will they, notwithstanding that the most solemn message of truth—the third angel’s message—is being proclaimed to the world, go on in sin? This is the last message of mercy, the last warning to a fallen world. If the church of God becomes lukewarm, it does not stand in favor with God any more than do the churches that are represented as having fallen and become the habitation of devils, and the hold of every foul spirit, and the cage of every unclean and hateful bird. Those who have had opportunities to hear and receive the truth and who have united with the Seventh-day Adventist church, calling themselves the commandment-keeping people of God, and yet possess no more vitality and consecration to God than do the nominal churches, will receive of the plagues of God just as verily as the churches who oppose the law of God. Only those that are sanctified through the truth will compose the royal family in the heavenly mansions Christ has gone to prepare for those that love Him and keep His commandments.
«Апцәа Лаодикиатәи ааҧхьара ргәаларшәома? Урҭ рыгәнаҳаҟынтә рхы ирыхьымӡакәа рхьаҵруа, мамзаргьы, аҵабырг иазку аҵак дуӡӡа змоу ажәабжь — ахԥатәи ангел иажәбжьқәа — адунеи зегь азы ирылаҳәоупгьы, ргәнаҳаҟны иаанхароума? Ари — акыртәгьы аҵыхәтәантәи арыцҳара, илеиз адунеи азы аҵыхәтәантәи агәҽанҵара ауп. Анцәа Иаԥшьоу иапостолцәа рцерковь лакаамҭахар, Анцәа иҿаԥхьа ахьаԥшра змоу иаҳамкәа иаанхоит, илеиз, ашьашәалаҩцәа рыҩнраха, зымҽхак ҟәымшәышәу адоуҳа һәркы ахьынхо, насгьы иԥсым, ицәгьау аԥсаатә ҳаркы ркәаҩраха иҟалаз апцәа иреиԥш. Урҭ, аҵабырг азыӡырҩра алшара змаз, иазырыдыркылаз, насгьы Ԥхынгәымш Адвентистцәа рцерковь иадгылаз, рхы Анцәа Иԥҟарақәа ирықәныҟәо Ижәлароуп ҳәа изышьҭоу, аха аҳәынҭқарратә апцәа иреиԥш Анцәа иахь агәыӷра, аԥсҭазаара, ахазыҟаҵара рымамзар, Анцәа иԥҟарақәа ирҿагылоу апцәа реиԥшҵәҟьа Анцәа иҟынтә иԥсхьоу арықәтәрақәа рнапы идыркып. Аҵабырг ала иԥшьазҵахо мацара роуп Христос бзиа Ибо, Иԥҟарақәагьы ирықәныҟәо рзы иҽеизыҟаиҵаз ажәҩантәи аҩнқәа рҟны ироураны иҟоу аҳра-ҭаацәара иалоу.»
“‘He that saith, I know him, and keepeth not His commandments, is a liar, and the truth is not in him’ [1 John 2:4]. This includes all who claim to have a knowledge of God, and to keep His commandments, but who do not manifest this by good works. They will receive according to their deeds. ‘Whosoever abideth in Him sinneth not: whosoever sinneth hath not seen Him, neither known Him’ [1 John 3:6]. This is addressed to all church members, including the members of the Seventh-day Adventist churches. ‘Little children, let no man deceive you: he that doeth righteousness is righteous, even as He is righteous. He that committeth sin is of the devil; for the devil sinneth from the beginning. For this purpose the Son of God was manifested, that He might destroy the works of the devil. Whosoever is born of God doth not commit sin; for His seed remaineth in him: and he cannot sin, because he is born of God. In this the children of God are manifest, and the children of the devil: whosoever doeth not righteousness is not of God, neither he that loveth not his brother’ [1 John 3:7–10].
“‘O saithay, Nay a tubaw ko Siya,’ ug wala magabantay sa Iyang mga sugo, bakakon siya, ug ang kamatuoran wala diha kaniya” [1 John 2:4]. Kini nagalakip sa tanan nga nagaangkon nga sila adunay kahibalo sa Dios, ug nga nagabantay sa Iyang mga sugo, apan wala nila kini ginapakita pinaagi sa maayong mga buhat. Sila magadawat sumala sa ilang mga binuhatan. “Bisan kinsa nga nagapabilin diha Kaniya wala magapakasala: bisan kinsa nga nagapakasala wala makakita Kaniya, ni makaila Kaniya” [1 John 3:6]. Kini gitumong ngadto sa tanang mga sakop sa iglesia, lakip ang mga sakop sa mga iglesia sa Seventh-day Adventist. “Mga gagmayng anak, ayaw kamo palimbonga ni bisan kinsa: ang nagabuhat sa pagkamatarung matarung, maingon nga Siya matarung. Ang nagabuhat ug sala iya sa yawa; kay ang yawa nagapakasala sukad pa sa sinugdan. Tungod niini ang Anak sa Dios gipadayag, aron Iyang laglagon ang mga buhat sa yawa. Bisan kinsa nga natawo sa Dios dili magapadayon sa pagpakasala; kay ang Iyang binhi nagapabilin diha kaniya: ug siya dili makapakasala, kay siya natawo sa Dios. Niini napadayag ang mga anak sa Dios, ug ang mga anak sa yawa: bisan kinsa nga wala magabuhat sa pagkamatarung dili iya sa Dios, ni kadtong wala mahigugma sa iyang igsoon” [1 John 3:7–10].
“All who claim to be Sabbath-keeping Adventists, and yet continue in sin, are liars in God’s sight. Their sinful course is counterworking the work of God. They are leading others into sin. The word comes from God to every member of our churches, ‘And make straight paths for your feet, lest that which is lame be turned out of the way; but let it rather be healed. Follow peace with all men, and holiness, without which no man shall see the Lord: looking diligently lest any man fail of the grace of God; lest any root of bitterness springing up trouble you, and thereby many be defiled; Lest there be any fornicator, or profane person, as Esau, who for one morsel of meat sold his birthright. For ye know how that afterward, when he would have inherited the blessing, he was rejected; for he found no place of repentance, though he sought it carefully with tears’ [Hebrews 12:13–17].
«Барлық сенбі сақтайтын адвентистерміз деп мәлімдейтін, бірақ күнә ішінде қала беретіндер — Құдайдың алдында өтірікшілер. Олардың күнәкар жүрісі Құдайдың ісіне қарсы әрекет етуде. Олар басқаларды да күнәға бастап барады. Құдайдан біздің қауымдарымыздың әрбір мүшесіне мына сөз келеді: “Аяқтарың үшін түзу жолдар жасаңыздар, ақсақ нәрсе жолдан тайып кетпесін, қайта сауықсын. Барлық адамдармен татуласуға және киелілікке ұмтылыңдар; онсыз ешкім Иемізді көрмейді. Құдайдың рақымынан біреу құр қалып қоймасын деп қырағылықпен қараңдар; қандай да бір ащы тамыр өсіп шығып, сендерді мазаламасын және сол арқылы көптер арамдалмасын; бір үзім ас үшін өзінің тұңғыштық хақысын сатып жіберген Есау сияқты азғын не қасиетсіз ешкім болмасын. Өйткені оның кейін батаны мұра етіп алғысы келгенде қабыл алынбағанын білесіңдер; ол көз жасымен ынтамен іздесе де, тәубеге келуге орын таппады” [Еврейлерге 12:13–17].»
“This is applicable to many who claim to believe the truth. Rather than give up their lustful practices, they venture on in a wrong line of education under Satan’s deceiving sophistry. Sin is not discerned as sinful. Their very consciences are defiled, their hearts are corrupted, even the thoughts are continually corrupt. Satan uses them as decoys to lure souls to unclean practices which defile the whole being. ‘He that despised Moses’ law [which was the law of God] died without mercy under two or three witnesses: Of how much sorer punishment, suppose ye, shall he be thought worthy, who hath trodden under foot the Son of God, and hath counted the blood of the covenant, wherewith he was sanctified, an unholy thing, and hath done despite unto the Spirit of grace? For we know Him that hath said, Vengeance belongeth unto Me, I will recompense, saith the Lord. And again, The Lord shall judge His people. It is a fearful thing to fall into the hands of the living God’ [Hebrews 10:28–31].” Manuscript Releases, volume 19, 176, 177.
“Kaaka in hin hisqalan amankeenna dubbatan hedduufis ni hojjeta. Isaan hawwii isaanii foonii dhiisuu mannaa, gowwoomsaa Seexanaa kan sobaan nama wallaalchisu jalatti karaa barnootaa dogoggoraa keessa of galchu. Cubbuun akka cubbuutti hin hubatamu. Sammuun isaanii mataan isaa xuraa’eera; onneen isaanii manca’eera; yaadonni illee yeroo hundumaa manca’oo dha. Seexanni isaan akka gowwoomsitootaatti fayyadamee lubbuuwwan gara hojiiwwan xuraa’oo uumama guutuu xureessanitti harkisa. ‘Namni seera Musee [kan seera Waaqayyoo ture] tuffate ragoota lama yookaan sadiin araara malee du’a; egaa namni Ilma Waaqayyoo miila jala dhidhiitee, dhiiga kakuu kan inni ittiin qulqulleeffame akka waan xuraa’aatti lakkaa’ee, Hafuura ayyaanaattis arrabsoo godhe, hammam caalaa adabbii hamaa akka isaaf malu isin yaaddu? Nu Isa, “Haaloon anaaf ta’eera, ani nan deebisa” jedhu ni beekna, jedhu Gooftaan. Ammas, “Gooftaan saba Isaa ni murteessa.” Harka Waaqayyoo jiraataa keessa kufuun waan nama sodaachisu dha’ [Ibroota 10:28–31].” Manuscript Releases, volume 19, 176, 177.