Leviticus twenty-three presents the spring and the fall feasts, and the representation of the feasts is divinely profound in the structure, and in the perfect alignment of the beginning and ending structures, within the overall structure. The spring feasts and fall feasts align with one another. The chapter bears witness of Palmoni, the wonderful numberer over and over again. The chapter soundly and marvelously connects with the latter-day message of the one hundred and forty-four thousand.

ᱞᱮᱵᱤᱛᱤᱠᱟᱥ ᱵᱟᱨ ᱛᱮᱭᱟᱨ-ᱛᱮᱢᱤᱫ ᱥᱯᱨᱤᱝ ᱟᱨ ᱯᱷᱚᱞ ᱯᱚᱨᱵᱚᱞ ᱠᱚ ᱚᱞᱚᱜᱼᱟ, ᱟᱨ ᱯᱚᱨᱵᱚᱞ ᱠᱚᱨᱮ ᱨᱚᱯᱚᱨᱮᱱᱴᱮᱥᱚᱱ ᱫᱮᱵᱤᱱ ᱫᱷᱟᱹᱨᱛᱤ ᱜᱟᱹᱲᱤ ᱠᱟᱱᱟ ᱥᱛᱨᱟᱠᱪᱟᱨ ᱨᱮ, ᱟᱨ ᱥᱟᱨᱯᱟᱥ ᱥᱟᱡᱟᱣ ᱠᱟᱱᱟ ᱮᱛᱮᱢ ᱟᱨ ᱢᱩᱪᱟᱹᱛ ᱥᱛᱨᱟᱠᱪᱟᱨ ᱠᱚᱨᱮ, ᱢᱩᱞ ᱥᱛᱨᱟᱠᱪᱟᱨ ᱨᱮ ᱵᱷᱤᱛᱨᱮᱛᱮ। ᱥᱯᱨᱤᱝ ᱯᱚᱨᱵᱚᱞ ᱟᱨ ᱯᱷᱚᱞ ᱯᱚᱨᱵᱚᱞ ᱢᱤᱫ ᱚᱱᱟ ᱢᱤᱫ ᱥᱟᱡᱟᱣ ᱠᱟᱱᱟ। ᱮᱱ ᱪᱟᱯᱛᱟᱨ ᱯᱟᱞᱢᱚᱱᱤ ᱨᱮᱭᱟᱜ ᱥᱟᱠᱷᱤ ᱮᱢᱟᱜᱼᱟ, ᱚᱱᱟ ᱟᱲᱤ ᱟᱫᱽᱵᱷᱩᱛ ᱮᱞ ᱜᱚᱱᱚᱱᱟᱜ ᱠᱟᱱᱟ, ᱯᱩᱱ ᱯᱩᱱ ᱛᱮ। ᱮᱱ ᱪᱟᱯᱛᱟᱨ ᱫᱷᱚᱨᱟᱢᱤᱠ ᱟᱨ ᱟᱫᱽᱵᱷᱩᱛ ᱨᱮ ᱢᱟᱨᱟᱝ ᱥᱚᱢᱯᱚᱨᱠ ᱥᱟᱡᱟᱣᱼᱟ ᱞᱟᱛᱮᱨ-ᱫᱟᱭ ᱢᱮᱥᱮᱡ ᱥᱟᱶ ᱢᱤᱫ ᱦᱟᱱᱰᱨᱮᱰ ᱟᱨ ᱯᱷᱚᱨᱛᱤ-ᱯᱷᱚᱨ ᱛᱷᱟᱣᱡᱟᱱᱰ ᱠᱚᱨᱮ।

The number “23” represents the atonement, which is the combination of Divinity and humanity. The name Leviticus represents the priesthood of the one hundred and forty-four thousand, for all the prophets speak of the latter days, and the priests of the latter days are those who Peter identifies as a holy priesthood. Peter’s holy priesthood is the wise who understand the increase of knowledge that produces the message of the Midnight Cry. The foolish, or wicked as Daniel identifies them, reject the increase of knowledge, and Hosea informs us that for this reason they are rejected as priests.

شمارهٔ «23» نمایانگرِ کفاره است، که ترکیبِ الوهیت و انسانیت می‌باشد. نامِ لاویان نمایانگرِ کهانتِ صد و چهل و چهار هزار است، زیرا تمامی انبیا از ایامِ آخر سخن می‌گویند، و کاهنانِ ایامِ آخر همان کسانی هستند که پطرس آنان را کهانتِ مقدس معرفی می‌کند. کهانتِ مقدسِ پطرس همان خردمندانی هستند که افزایشِ معرفت را که پیامِ فریادِ نیمه‌شب را پدید می‌آورد، درک می‌کنند. جاهلان، یا شریران، چنان‌که دانیال ایشان را معرفی می‌کند، افزایشِ معرفت را رد می‌کنند، و هوشع به ما خبر می‌دهد که به همین سبب، ایشان از کهانت مردود می‌شوند.

My people are destroyed for lack of knowledge: because thou hast rejected knowledge, I will also reject thee, that thou shalt be no priest to me: seeing thou hast forgotten the law of thy God, I will also forget thy children. As they were increased, so they sinned against me: therefore will I change their glory into shame. Hosea 4:6, 7.

Իմ ժողովուրդը կործանվում է գիտության պակասից. քանի որ դու մերժեցիր գիտությունը, ես էլ քեզ կմերժեմ, որպեսզի ինձ համար քահանա չլինես. քանի որ մոռացար քո Աստծու օրենքը, ես էլ կմոռանամ քո որդիներին։ Որքան նրանք շատացան, այնքան մեղանչեցին իմ դեմ. ուստի նրանց փառքը ամոթի պիտի փոխեմ։ Ովսեե 4:6, 7.

The drunkards of Ephraim, who Isaiah also calls the “crown of glory” have their glory turned into “shame.” Hosea specifically identifies that those who reject the increase of knowledge of the latter days are the Laodicean Seventh-day Adventist church, for he recorded, “My people.” His people will be rejected as priests, and it happens in the final and fourth generation, for He is to forget their children, and children represent the last generation.

ئەفرايمى ماسلارنى، ئىساياھمۇ «شان-شۆھرىتىنىڭ تاجى» دەپ ئاتايدۇ، ئۇلارنىڭ شان-شۆھرىتى «نومۇس»قا ئايلاندۇرۇلىدۇ. ھوشەئا كېيىنكى كۈنلەرنىڭ بىلىمىنىڭ كۆپىيىشىنى رەت قىلغۇچىلارنىڭ لاودىكىيەدىكى يەتتىنچى كۈنلۈك ئادۋېنتىست چېركاۋى ئىكەنلىكىنى ئېنىق كۆرسىتىدۇ، چۈنكى ئۇ: «مېنىڭ خەلقىم» دەپ يازغان. ئۇنىڭ خەلقى روھانىيلار سۈپитидә رەت قىلىنىدۇ، ۋە بۇ ئاخىرقى، تۆتىنچى ئەۋلادتا يۈز بېرىدۇ، چۈنكى ئۇ ئۇلارنىڭ بالىلىرىنى ئۇنتۇيدۇ، بالىلار بولسا ئاخىرقى ئەۋلادقا ۋەكىللىك قىلىدۇ.

At—one—ment

Atonement

The title of “Leviticus 23,” means “the atonement of the priesthood of the one hundred and forty-four thousand.” This truth can be deduced with simply the name of the book in connection with the chapter number. The atonement, which Leviticus twenty-three addresses means “at-one-ment,” and is identifying the combination of Divinity and humanity. That combination is represented with a multitude of symbols in God’s Word, one of which is that the human temple is to be combined with the Divine temple.

"ლევიანნი 23"-ის სათაური ნიშნავს „ას ორმოცდაოთხი ათასის სამღვდელოების შერიგებას“. ეს ჭეშმარიტება შეიძლება გამოიტანოს მხოლოდ წიგნის სახელწოდებისა და თავის ნომრის ურთიერთკავშირით. შერიგება, რომელსაც ლევიანთა ოცდასამი განიხილავს, ნიშნავს „ერთად-ერთადყოფას“ და მიუთითებს ღვთაებრიობისა და ადამიანურობის შეერთებაზე. ეს შეერთება წარმოდგენილია მრავალრიცხოვანი სიმბოლოთი ღვთის სიტყვაში, რომელთაგან ერთ-ერთია ის, რომ ადამიანური ტაძარი უნდა შეერთდეს ღვთაებრივ ტაძართან.

The human temple has a framework of “23” male and “23” female chromosomes. Peter identifies that the priesthood of the one hundred and forty-four thousand are a “spiritual house.” Those chromosomes join together as does a man and woman, and what God has joined together, let no man put asunder. The marriage is another symbol of the at-one-ment. Leviticus “23” means the combination of the temple of the Heavenly High Priest, with the temple of the priests who are the one hundred and forty-four thousand.

꧋ꦮꦶꦠ꧀ꦱꦤ꧀ ꦩꦤꦸꦱ ꦩꦸꦤ꧀ꦠꦺꦤ꧀ ꦏꦫꦁꦏ “23” ꦏꦿꦺꦴꦩꦺꦴꦱꦺꦴꦩ ꦥꦸꦫꦸꦱ ꦭꦤ꧀ “23” ꦏꦿꦺꦴꦩꦺꦴꦱꦺꦴꦩ ꦮꦢꦺꦴꦤ꧀. ꦥꦺꦠꦿꦸꦱ꧀ ꦤꦼꦠꦼꦥꦏ꧀ꦏꦺ ꦮꦺꦮꦼꦤꦁ ꦏꦥꦿꦶꦱ꧀ꦠꦺꦤ꧀ ꦱꦏ ꦱꦼꦫꦠꦸꦱ ꦤꦼꦭꦸꦁꦥꦸꦭꦸꦃ ꦔꦥꦠ꧀ ꦲꦶꦗꦂ ꦲꦶꦏꦸ ꦏꦁꦒꦺ “ꦉꦩꦃ ꦫꦺꦴꦃꦤꦶ”. ꦏꦿꦺꦴꦩꦺꦴꦱꦺꦴꦩ-ꦏꦿꦺꦴꦩꦺꦴꦱꦺꦴꦩ ꦏꦁꦏꦺꦴ ꦲꦶꦏꦸ ꦏꦟ꧀ꦝꦶ ꦏꦼꦠꦼꦩꦸ ꦱꦭꦶꦫꦤ꧀, ꦏꦢꦶ ꦥꦿꦶꦪ ꦭꦤ꧀ ꦮꦢꦺꦴꦤ꧀; ꦭꦤ꧀ ꦲꦥ ꦏꦁ ꦮꦸꦱ꧀ ꦢꦶꦒꦧꦸꦁꦏꦺ déning Gusti Allah, aja ana manungsa kang misahaké. ꦥꦿꦏꦮꦶꦤꦤ꧀ ꦩꦸꦤ꧀ꦠꦺꦤ꧀ ꦠꦁꦢ ꦭꦶꦪ ꦱꦏ at-one-ment. Leviticus “23” ngemu teges gabunganing padalemaning Imam Agung Swarga, lan padalemaning para imam, yaiku wong satus patang puluh papat ewu.

Twenty-two Verses

بیست و دو آیه

The spring feasts in Leviticus twenty-three are represented in the first twenty-two verses of the chapter, and the fall feasts are represented in the last twenty-two verses of the chapter. The last verse is verse forty-four, a symbol of 1844, when the antitypical Day of Atonement began on the tenth day of the seventh month, in fulfillment of Leviticus twenty-three. Chapter twenty-three is divided into two periods of twenty-two verses, both twenty-two verse periods are logically connected by being feasts, but also logically separated by Christ’s courtyard and holy place ministry, represented by the springtime and His Most Holy Place ministry represented by the fall.

ᎵᏫᏟᎦ ᏔᎵᏁᎢᏍᏗ ᏦᎢ ᎤᏍᏗᎩ ᎯᎠ ᎠᎴ ᎠᏂᏍᎩᏂᎸᎯ ᎤᎾᎵᎮᎵᏍᏗ ᎤᏂᏣᏘᏍᎬ ᎢᎬᏱᏱ ᏔᎵᏍᎪᎯ ᏔᎵ ᎢᏯᏍᏗ ᎠᏓᏅᏙᎢ ᎠᏂᎬᏁᎸᎯ ᎾᏍᎩ ᎤᏂᏣᏘᏍᎬᎢ, ᎤᏍᏗᎩ ᎪᎯᏍᏗ ᎠᎴ ᏗᏂᏍᎩᏂᎸᎯ ᎤᎾᎵᎮᎵᏍᏗ ᎤᏂᏣᏘᏍᎬ ᎤᎵᏍᏆᏗᎢ ᏔᎵᏍᎪᎯ ᏔᎵ ᎢᏯᏍᏗ ᎠᏓᏅᏙᎢ ᎠᏂᎬᏁᎸᎯ ᎾᏍᎩ ᎤᏂᏣᏘᏍᎬᎢ ᎠᏂᎬᏁᎸᎯ. ᎤᎵᏍᏆᏗ ᎠᏓᏅᏙ ᏅᎦᏍᎪᎯ ᏅᎩ ᎢᏯᏍᏗ ᎠᏓᏅᏙ ᎾᏍᎩ 1844 ᎤᏙᎯᏳᎯ ᎤᏍᏗᏅᏛ ᎠᏓᏅᏙ ᎤᎬᏩᎵᏍᏔᏅᏗ ᎤᎵᏍᏆᏗᏍᎬ ᎤᏓᎴᎩ ᏦᎢᏁ ᏧᏙᏓᏆᏍᎬ ᎤᎵᏍᏆᏗᏍᎬ ᏔᎵᏁ ᎢᏯᏅᏙ ᏔᎳᏚ ᎢᎦ ᎠᏍᏆᏂᎪᏔᏅ, ᎾᏍᎩ ᎵᏫᏟᎦ ᏔᎵᏁᎢᏍᏗ ᏦᎢ ᎤᏍᏗᎩ ᎠᎵᏍᏆᏗᎢ ᎤᎵᏍᏆᏗᏍᎬ ᎠᏎᏃ ᎤᏍᏆᏂᎪᏔᏅ. ᏦᎢ ᎤᏍᏗᎩ ᎤᏣᏘᏍᎬ ᏔᎵ ᎢᏯᏓᏅᏙ ᎢᏯᏍᏗ ᎤᏓᎴᎩ ᏔᎵᏍᎪᎯ ᏔᎵ ᎠᏓᏅᏙ ᎤᏂᏣᏘᏍᎬ ᎤᏓᎴᎩ; ᎠᏂᏔᎵᎦ ᏔᎵᏍᎪᎯ ᏔᎵ ᎠᏓᏅᏙ ᎤᏂᏣᏘᏍᎬ ᎢᏳᎾᎵᏍᏗ ᎤᏁᎵᏛ ᎠᏂᏛᏅ ᎠᎾᎵᎮᎵᏍᏗ ᎨᏒᎢ, ᎠᏎᏃ ᎾᏍᏉ ᎢᏳᎾᎵᏍᏗ ᎤᎾᏓᎴᎩ ᎦᎶᏁᏛ ᎤᏜᏓᏅᏛ ᎠᎴ ᎤᏩᏒ ᎦᏛᎯᏍᏗ ᎦᏓᏅᏙ ᎤᏛᏅᎢ ᎤᏍᏗᎩ ᎤᎾᏚᏓᎴᎩ ᎠᏁᎯ ᎤᏓᏅᏛᏍᎬ ᎠᎴ ᎤᏣᏘ ᎦᏓᏅᏙ ᎤᏛᏅᎢ ᎤᏍᏗᎩ ᎤᎵᏍᏆᏗᏍᎬ ᎤᏁᎯ ᎤᏓᏅᏛᏍᎬ ᎤᏚᏓᎴᎩ.

22

22

Both the spring and fall feasts are represented by twenty-two verses, and the verses align with the witness of the Hebrew alphabet, which consists of “22” letters. “22” is a tithe of “220,” which is a symbol of the combination of Divinity and humanity. “220” represents the starting of both the 2,520 years of the scattering of Judah, and the 2,300 years until the Day of Atonement. The starting point of the 2,520 was 677 BC and the starting point for the 2,300 was 457 BC, thus identifying two hundred and twenty years as the link between the prophecy of the trampling down of God’s host and the prophecy of the trampling down of God’s sanctuary. Both those prophecies ended at the antitypical Day of Atonements’ arrival on October 22, 1844.

Herduula gannaa fi kan kufaa lamaan isaanii iyyuu lakkoofsa lakkoobsota digdamii lamaatiin bakka bu’aniiru; lakkoobsotnis dhugaa-baatuu qubee Ibrootaa, kan qubee “22” qabu, wajjin wal simatu. “22” jechuun kudhan keessaa tokko “220” ti; innis mallattoo walitti dhufeenya Waaqummaa fi namummaa ti. “220” jalqaba waggoota 2,520 kan bittinnaa’uu Yihudaa, akkasumas waggoota 2,300 hanga Guyyaa Araaraatti jiru agarsiisa. Bakki jalqabaa waggoota 2,520 bara dhaloota Kiristoos dura 677 ture; bakki jalqabaa waggoota 2,300 immoo bara dhaloota Kiristoos dura 457 ture; kanaafuu waggoota dhibba lamaa fi digdama akka hidhaa raajii loltoota Waaqayyoo miidhagina jala oolan fi raajii mana qulqullummaa Waaqayyoo miidhagina jala oole gidduutti jiru adda baasa. Raajiiwwan lamaan sunis Guyyaa Araaraa isa fakkeenya dhugaa ta’e guyyaa Onkololeessa 22, 1844tti dhufe irratti xumuraman.

On that date, the work of Christ in combining the human temple with the Divine temple began, and at that time, both Habakkuk 2:20 and John 2:20 were fulfilled. Habakkuk identified the Divine was then in the Most Holy Place, and John recorded that the Millerite temple that was to enter by faith into that Most Holy Place had completed the forty-six-year period, that marked the erection of the Millerite human temple from 1798 unto 1844. The history of “46” years, consisting of “23” and “23” is represented by the work of William Miller who first began to present the message of that history in 1831, “220” years after the publication of the King James Bible. The Divine Word published in 1611, was combined with a human messenger “220” years later in 1831. Both the spring and fall feasts are represented by “22” verses.

En aquella fecha comenzó la obra de Cristo al combinar el templo humano con el Templo Divino, y en aquel tiempo se cumplieron tanto Habacuc 2:20 como Juan 2:20. Habacuc identificó que lo Divino estaba entonces en el Lugar Santísimo, y Juan registró que el templo millerita, que había de entrar por la fe en aquel Lugar Santísimo, había completado el período de cuarenta y seis años, que señaló la erección del templo humano millerita desde 1798 hasta 1844. La historia de “46” años, compuesta de “23” y “23”, está representada por la obra de William Miller, quien primero comenzó a presentar el mensaje de esa historia en 1831, “220” años después de la publicación de la Biblia del Rey Jacobo. La Palabra Divina publicada en 1611 fue combinada con un mensajero humano “220” años más tarde, en 1831. Tanto las fiestas de primavera como las de otoño están representadas por “22” versículos.

Twenty-two verses of two lines of the same subject demands that prophetically the first twenty-two verses are to be laid over the top of the next twenty-two verses. In aligning the two lines in this fashion you are joining the work of the courtyard and holy place, represented in the spring feasts with the work of Christ in the Most Holy Place. At this prophetic level it represents the joining of two temples, which illustrates Christ’s work of at-one-ment.

Yaweesni lama sarbaa fi lamaan mata-duree tokkoo qaban, akka raajiitti yaadni inni jalqabaa lamaan-digdamii-lamaan kan itti aanu lamaan-digdamii-lamaan irra kaa’amuu akka qabu gaafata. Sararoota lamaan kana akkana jechuun walitti qindeessuun, hojii oobdii fi iddoo qulqulluu, ayyaana birraa keessatti bakka bu’ame, hojii Kiristoos Iddoo Hundumaa Caalaa Qulqulluu keessatti hojjetu waliin walitti hidhuudha. Sadarkaa raajii kana irratti, inni walitti dhufeenya manneen qulqullummaa lamaa bakka bu’a; kunis hojii Kiristoos kan tokkummaa uumu agarsiisa.

When verses one through twenty-two are aligned with verse twenty-three through forty-four, a prophetic line is established that is witnessed to by the twenty-two letters of the Hebrew alphabet, and by the symbolism represented by the number “22” and also by the symbolism represented by the feasts in accompaniment with those feasts fulfillment in sacred history.

Sa ayat uno tubtob baynte-dos iangit sa ayat baynte-tres tubtob kap-atan i kwatro, naitukud an usa ka linya nin profesiya na pinapanugutan kan baynte-dos na letra kan Hebreong alpabeto, asin kan simbolismo na kinakatawan kan numero na “22,” asin kan simbolismo man na kinakatawan kan mga kapistahan, kaiba an katumanan kan satong kasaysayang sagrado.

The beginning of the spring feasts first identifies the seventh-day Sabbath and the ending of the fall feasts identifies the seventh-year Sabbath. Christ, as Alpha and Omega placed the Sabbath at the beginning and ending of the two witnesses of “22” in the line of the priesthood of the one hundred and forty-four thousand.

Ithokokɔt iafwɔyadi afahyɛ ahorow no di kan da nnanson da Homeda no adi, na ɔsorotɔ afahyɛ ahorow no awiei nso da mfe ason Homeda no adi. Kristo, sɛ Alpha ne Omega no, de Homeda no sii mfiase ne awiei wɔ adansefo baanu no a wɔn dodow yɛ “22” wɔ asɔfodi kwan so a ɛfa apem ɔha aduanan anan no ho.

The seventh-day Sabbath was the special light at the beginning of the antitypical Day of Atonement in 1844, and the light of the seventh-year Sabbath is the light at the end. The seventh-day Sabbath was also the first holy convocation of Leviticus “23,” as is the seventh-year Sabbath the last holy convocation in the chapter. Sabbath is the alpha and omega of the priest’s line in chapter “23.” The first, and seventh-day Sabbath is the alpha of the priesthood of the one hundred and forty-four thousand, and the last, and seventh-year Sabbath is the omega of the priesthood of the one hundred and forty-four thousand.

ᎦᎵᏉᎩ ᎢᎦ ᏓᏆᏍᎬ 1844 ᎾᎯᏳ ᎤᏓᎴᎰᎯ ᏧᏓᎾᏓᎴᎲ ᎢᎦ ᎠᏓᏅᏙ ᎤᏟᏂᎬᏁᎸ ᏗᎬᏩᎵᏍᏗ ᎠᏛᏒ ᎤᏓᏅᏘ ᎠᏓᏅᏙ ᎨᏒ ᎠᎴ ᎦᎵᏉᎩ ᏧᏕᏘᏴᏛ ᏓᏆᏍᎬ ᎾᏍᎩ ᎤᏓᎴᎰᎯ ᎠᏛᏒ ᎤᎵᏍᏆᏗᏢ ᎤᏟᏂᎬᏁᎸ ᏗᎬᏩᎵᏍᏗ ᎠᏛᏒ ᎨᏒᎢ. ᎦᎵᏉᎩ ᎢᎦ ᏓᏆᏍᎬ ᎾᏍᏉ ᎢᎬᏱᏱ ᎤᏓᏅᏘ ᎠᏁᏟᏴᏫᏍᏗ ᎨᏒ ᎵᏫᏘᎦ “23” ᎭᏫᎾᏗᏢ, ᎾᏍᎩ ᎠᏓᏍᏓᏱ ᎦᎵᏉᎩ ᏧᏕᏘᏴᏛ ᏓᏆᏍᎬ ᎨᏒ ᎤᎵᏍᏆᏗ ᎤᏓᏅᏘ ᎠᏁᏟᏴᏫᏍᏗ ᎨᏒ ᎤᎵᏍᏆᏗ ᎾᎿ ᎢᏯᏓᏅᏛ ᎭᏫᎾᏗᏢ. ᏓᏆᏍᎬ ᎠᎵᏍᏓᏴᏗ ᎠᎴ ᎣᎹᎦ ᎨᏒ ᎠᏥᎸ-ᎠᏁᎶᏗ ᎤᏍᏕᎸᏙᗗ ᎾᎿ ᎢᏯᏓᏅᏛ “23” ᎭᏫᎾᏗᏢ. ᎢᎬᏱᏱ, ᎠᎴ ᎦᎵᏉᎩ-ᎢᎦ ᏓᏆᏍᎬ ᎾᏍᎩ ᎠᎵᏍᏓᏴᏗ ᎨᏒ ᎠᏥᎸᎢᏱ ᎠᏁᎳᏁᎯ ᎤᏤᎵᎦ ᎠᏍᎪᎯᏧᏈ ᏅᎩᏍᎪᎯ ᏅᎩᏧᏈ ᏴᏫ, ᎠᎴ ᎤᎵᏍᏆᏗ, ᎠᎴ ᎦᎵᏉᎩ-ᏧᏕᏘᏴᏛ ᏓᏆᏍᎬ ᎾᏍᎩ ᎣᎹᎦ ᎨᏒ ᎠᏥᎸᎢᏱ ᎠᏁᎳᏁᎯ ᎤᏤᎵᎦ ᎠᏍᎪᎯᏧᏈ ᏅᎩᏍᎪᎯ ᏅᎩᏧᏈ ᏴᏫ.

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

«Ті, хто спілкується з Богом, ходять у світлі Сонця Праведності. Вони не безчестять свого Викупителя, розбещуючи свою дорогу перед Богом. Небесне світло сяє на них. Коли вони наближаються до завершення історії цієї землі, їхнє пізнання Христа і пророцтв, що стосуються Його, дуже зростає. Вони мають безмежну цінність в очах Бога, бо перебувають в єдності з Його Сином. Для них Слово Боже сповнене незрівнянної краси й привабливості. Вони бачать його важливість. Істина відкривається їм. Учення про втілення осяюється лагідним сяйвом. Вони бачать, що Писання є ключем, який відмикає всі таємниці й розв’язує всі труднощі. Ті, хто не бажав прийняти світло і ходити у світлі, не зможуть зрозуміти таємниці благочестя, але ті, хто не вагався взяти свій хрест і йти за Ісусом, побачать світло в Божому світлі». The Southern Watchman, 4 квітня 1905 р.

Here, “near the close of this earth’s history,” at the end of the antitypical Day of Atonement, the “doctrine of the incarnation” is invested with a “soft” radiance as was the doctrine of the seventh-day Sabbath at the beginning of the antitypical Day of Atonement.

بەیڕە، «لە نزیک کۆتایی مێژووی ئەم زەویە»، لە کۆتایی ڕۆژی کفارەتی دژە-نموونەیی، «فێرکردنی تەجەسسوود» بە «گەشاییەکی نەرم» دەخرێتە بەر، هەروەک فێرکردنی شەممەی ڕۆژی حەوتەم لە سەرەتای ڕۆژی کفارەتی دژە-نموونەیی وابوو.

“Jesus raised the cover of the ark, and I beheld the tables of stone on which the Ten Commandments were written. I was amazed as I saw the fourth commandment in the very center of the ten precepts, with a soft halo of light encircling it. Said the angel: ‘It is the only one of the ten which defines the living God who created the heavens and the earth and all things that are therein. When the foundations of the earth were laid, then was laid the foundation of the Sabbath also.’” Testimonies, volume 1, 75.

“Jisuuk seedda sanduuqa kakkeesse, aniis gabatee dhagaa irratti ajajoonni Kudhan barreeffaman nan arge. Yeroo ani ajaja afraffaa gidduu ajajoota kudhanii keessatti arguu, ifa laafaan marfame sanaan nan dinqisiifadhe. Ergamaanis akkana jedhe: ‘Inni kun kudhan keessaa isa tokkicha Waaqa jiraataa, isa samii fi lafa akkasumas waan isaanii keessa jiru hundumaa uume, ibsuudha. Yeroo hundeewwan lafa kaa’aman, yeroo sanattis hundeen Sanbataas ni kaa’ame.’” Testimonies, volume 1, 75.

The seventh-day Sabbath, which is a “foundation,” begins Leviticus “23” and the seventh-year Sabbath ends the testimony of the priests as represented by the spring and fall feasts. The seventh-year Sabbath represents the temple that is built upon the foundation. The seventh-year Sabbath at the end is represented by the 2,520, just as the seventh-day Sabbath is represented by the 2,300. The seventh-year Sabbath represents the “doctrine of the incarnation.” The seventh-day Sabbath is the sign of the Creator and the seventh-year Sabbath is the sign of Divinity combined with humanity.

Pátimo semánapa sábado, mayqinchus huk “cimientos” nisqa, qallarin Leviticus “23”ta, hinaspa qanchis wata sábado tukuyninpi sacerdotekunapa testimoniunta tukuchin, imaynachus chiraw p’unchaykuna hinaspa tarpuy p’unchaykunawan rikuchisqa kasqan hina. Qanchis wata sábadoqa chay templota sut’inchan, mayqinchus cimientos patapi hatarichisqa. Qanchis wata sábadoqa tukuyninpi 2,520wanmi rikuchisqa, hinallataq pátimo semánapa sábadoqa 2,300wan rikuchisqa kasqan hina. Qanchis wata sábadoqa “encarnaciónpa doctrina” nisqata sut’inchan. Pátimo semánapa sábadoqa Kamaqpa señalanmi, qanchis wata sábadotaq divinidadwan runa kaywan huñusqa kasqanmanta señalanmi.

Aligning the Lines

Woyaa Diriirsuu

When we align the spring feasts with the fall feasts in Leviticus twenty-three, the feast of Passover, is followed the next day by the seven-day feast of unleavened bread, and the feast of first fruits follows the day after the seven-day feast of unleavened bread begins. Three waymarks in three days.

Pan waraq p'unchayraykuta otoño p'unchayraykunawan Levítico iskay chunka kimsañiyoqpi tupachispa, Pascua Raymi qhepa p'unchaypi qatiqnin kashan t’ant'a mana levadurayuq qanchis p'unchayniyoq raymiwan, hinaspa ñawpaq rurukuna raymi qatiqnin kashan t’ant'a mana levadurayuq qanchis p'unchayniyoq raymi qallariynin qhepa p'unchaypi. Kimsa señalkuna, kimsa p'unchaypi.

The period of seven days that makes up the feast of unleavened bread begins with a holy convocation and ends with the same. The day after the feast of unleavened bread begins, the feast of first fruits arrives, and it includes the spring barley first fruit offering. Pentecost, also called the feast of weeks occurs fifty days after the feast of first fruits, which marks the beginning of a seven-week period that ends on the forty-ninth day, which is followed by Pentecost, meaning fifty.

पाँव न लाग्ने रोटीको चाड बनाउने सात दिनको अवधि पवित्र सभा द्वारा आरम्भ हुन्छ र त्यही प्रकारले अन्त्य पनि हुन्छ। पाँव न लाग्ने रोटीको चाड आरम्भ भएको भोलिपल्ट पहिलो फलको चाड आउँछ, र यसमा वसन्तकालीन जौको पहिलो फलको भेटी समावेश हुन्छ। पेन्टेकोस्ट, जसलाई हप्ताहरूको चाड पनि भनिन्छ, पहिलो फलको चाडपछि पचासौँ दिनमा पर्छ; यसले सात हप्ताको अवधिको आरम्भ जनाउँछ, जो उनन्चासौँ दिनमा समाप्त हुन्छ, र त्यसपछि पेन्टेकोस्ट आउँछ, जसको अर्थ पचास हो।

Passover begins at even on the fourteenth. Passover is not a holy convocation.

Пасха начинается вечером четырнадцатого дня. Пасха не является святым собранием.

Then on the fifteenth day, the seven-day feast of unleavened bread arrives. The first day and the last day of the seven-day feast is holy convocations.

Iltin shiinde, chayñik-pisqay p’unchayniyuq mana pukllayuq t’ant’a raymi chayamun. Chay qanchis p’unchayniyuq raymipa ñawpaq p’unchayninpas, qhepa p’unchayninpas, ch’uya tantanakuykuna kanku.

The next day, the sixteenth day, the day of first fruits arrives. Then the seven weeks that are marked by the feast of Pentecost begins, and Pentecost is one of the seven holy convocations represented in the spring and fall feasts. First fruits is not a holy convocation.

Ertesi gün, on altynjy gün, ilkinji miweleriň güni gelýär. Şondan soň Pentikost baýramy bilen bellenen ýedi hepde başlanýar, we Pentikost ýazky hem-de güýzki baýramlarda şekillendirilen ýedi mukaddes ýygnagyň biridir. Ilkinji miweler baýramy mukaddes ýygnak däldir.

Then on the first day of the seventh month the feast of trumpets, is a holy convocation.

Шыжьым мэзым ибжьатәи мшыҧхьаӡа, абыжьыҳәаҩцәа рымныҳәа аҽны, изыҟазароуп иԥшьоу еизара.

The Day of Atonement on the tenth day of the seventh month is a holy convocation, but not a feast.

Айниң йәттинчи ейиниң онинчи күнидики Кәффарәт күни муқәддәс йиғилиштур, бирақ мәйрәм әмәс.

The first day of the feast of Tabernacles is a holy convocation. After the seven-day feast there is the eighth day of tabernacles, though the eighth day is considered outside the periods represented by the feasts. That eighth day is a holy convocation.

ჩარდახების დღესასწაულის პირველი დღე წმიდა შეკრებაა. შვიდდღიანი დღესასწაულის შემდეგ არის ჩარდახების მერვე დღე, თუმცა მერვე დღე ითვლება დღესასწაულებით წარმოდგენილი პერიოდების ფარგლებს გარეთ. ის მერვე დღე წმიდა შეკრებაა.

This equates to seven holy convocations when you include the seventh-day Sabbath that introduces the feasts. Seven holy convocations and seven feasts, though they align differently than the holy convocations. The first and last waymarks are Sabbaths, first for day, then for the year. Within the feasts that are identified between the alpha and omega Sabbaths there are seven feasts and five holy convocations. If you include the alpha seventh-day Sabbath and the omega seventh-year Sabbath you have seven holy convocations and seven feasts. It is understood that the eighth day of Tabernacles is not part of the feasts, and creates the enigma of the eighth being of the seven. The point I am identifying here is that Jesus, as Palmoni organized the variations of numbers within chapter “23” in an absolutely astonishing fashion.

Ukanwa chi runakuna tantakuykunata qanchisman tukuchin, raymikunata qallariychiq qanchis punchaw samana punchawta yapaspa. Qanchis santu huñunakuykuna, qanchis raymikunapas kan, ichaqa santu huñunakuykunawan mana kaqlla hinachu chaykuna tupanku. Ñawpaq waymarkpas qipa waymarkpas samana punchawkuna kanku: ñawpaqta p’unchawpaq, chaymantata watapaq. Alpha Sabbathmanta omega Sabbathkama reqsichisqa raymikuna ukhupi qanchis raymikuna, phisqa santu huñunakuykunapas kanku. Sichus alpha qanchis punchaw samana punchawta, hinallataq omega qanchis wata samana watata yapankiqa, qanchis santu huñunakuykunataq qanchis raymikunataq kanki. Entiendekunmi Tabernaclespa pusaq ñiqin p’unchawninqa raymikunamanta mana kasqanta, chaymi pusaq ñiqinqa qanchismanta kasqanpa enigma-ninta paqarichin. Kaypi rikusichkani chayqa kaymi: Jesúsqa, Palmoni hina, capítulo “23” ukhupi yupaykunapa imayna t’ikrakuyninkunata ancha musphaypaq hinata allinta churarqun.

Spring

ربيع

The spring feasts contain a seven-day feast period of unleavened bread, containing an alpha holy convocation at the beginning and an omega holy convocation at the end. Pentecost is the third holy convocation in the spring feasts. Pentecost arrives after a seven-week period, that ends with a feast on the fiftieth day. The spring feasts are marked by four feast days and three periods. Passover, unleavened bread, first fruits and Pentecost are the four feast days, and the three periods are the seven days of unleavened bread, the forty-nine days that precede and include the fiftieth day of Pentecost and the first three days which are a period consisting of three steps.

उपडावारि पर्वसभनि मे खमीर-बेगर रोटी के सात-दिवसीय पर्व-काल समाइल अछि, जाहिमे आरंभमे एकटा अल्फा पवित्र सभाक्रम आ अंतमे एकटा ओमेगा पवित्र सभाक्रम अछि। पेन्तेकुस्त उपडावारि पर्वसभक तेसर पवित्र सभाक्रम अछि। पेन्तेकुस्त सात-सप्ताहीय अवधि केँ बाद अबैत अछि, जाहि अवधि केर समाप्ति पचासम दिनक पर्वसँ होइत अछि। उपडावारि पर्वसभ चारि पर्व-दिन आ तीन अवधिसँ चिह्नित अछि। पास्का, खमीर-बेगर रोटी, पहिल फल, आ पेन्तेकुस्त ई चारू पर्व-दिन अछि, आ तीन अवधि ई अछि—खमीर-बेगर रोटी केर सात दिन, पेन्तेकुस्तक पचासम दिनसँ पहिले आ ओहि दिन सहित उनचास दिन, आ पहिल तीन दिन, जे तीन चरणसँ बनल एक अवधि अछि।

The first fruit offering of the Passover period aligns with the first fruit offering on the day of Pentecost; the first fruit offerings of barley in Passover’s three-day period, and the first fruit offering of wheat on Pentecost at the conclusion of the Pentecostal season of forty-nine, slash— fifty days.

A Páska-időszak elsőzsenge-áldozata összhangban áll a pünkösd napján bemutatott elsőzsenge-áldozattal; a Páska háromnapos időszakának árpa-elsőzsenge-áldozatai, valamint a pünkösdkor bemutatott búza-elsőzsenge-áldozat a negyvenkilenc—ötven napos pünkösdi időszak végén.

Fall

Падение

The fall feasts begin with a specific feast day that initiates a ten-day period which leads to judgment. Five days after judgment a feast of seven days, of which the first and last day of the seven days are identified as holy convocations. From the fifteenth unto the twenty-second day the feast of Tabernacles is celebrated and then on the twenty-third day the Sabbath of the land is marked.

Фесал гӀурбаш эхелла махсусан цхьан гӀурба дийнахьца, цо юкъара дӀайоху йитта дийнан муьлха, и муьлха кхачо шийн-билгалдолу хьукма. Хьукма тӀехь пхи де даьлча, ворхӀ дийнан гӀурба хуьлу; цу ворхӀ дийнан хьалхара а чаккхенгара а де къобалъеш йу къанти дуьненаш санна. Пхийтта дийнан тӀера шуьйр беттан шовзткъе шиъ дийнан тӀе кхаччалц Суккотан гӀурба дӀахьаьлла, тӀаккха шовзткъе кхоьраннахьа латтан Саббат билгалдо.

When we take the fall feasts and place them over the top of the spring feasts, we have two lines that are both represented by twenty-two verses, thus they are represented by the twenty-two letters of the Hebrew alphabet. When this is done, the first waymark is the holy convocation of the seventh-day Sabbath, and the last waymark is the holy convocation of the seventh-year Sabbath.

Kai nkat faña gi taiguihi’ na che’cho’ put i famagåhon otoño gi halom i famagåhon primavera, guaha dos na linia ni parehu na mapresenta nu bente-dos na bersikulo, ya enao na rasón mapresenta siha nu i bente-dos na letra siha gi i alfabeto Hebreo. Yanggen mafatinas este, i fininenña na waymark i sagrådo na umagang i Sabåt i siete na ha’åni, ya i uttimo na waymark i sagrådo na umagang i Sabåt i siete na añu.

Also in the fifteenth day of the seventh month, when ye have gathered in the fruit of the land, ye shall keep a feast unto the Lord seven days: on the first day shall be a sabbath, and on the eighth day shall be a sabbath. Leviticus 23:39.

Iti dogon kenyen hetel ta ikapito a bulan, inton naaniyo moy inyompon di luta, mansaey kayo di Yahweh si pito a aldaw: idi damo a aldaw mabalin a Sabado, tan idi ikawalo a aldaw mabalin a Sabado. Levitico 23:39.

Pentecost was the early rain and Tabernacles is the latter rain. The outpouring of the Holy Spirit at Pentecost was represented by a day, and the outpouring represented by Tabernacles is a period that concludes, and then is followed by a Sabbath, that is the eighth day, of seven days. The Sabbath which follows the final manifestation of the outpouring of the Holy Spirit represents the Sabbath of the earth resting for one thousand years.

Պենտեկոստեն վաղ անձրևն էր, իսկ Տաղավարահարաց տոնը՝ վերջին անձրևը։ Պենտեկոստեի ժամանակ Սուրբ Հոգու հեղումը ներկայացված էր մեկ օրով, իսկ Տաղավարահարացով ներկայացված հեղումը մի շրջան է, որ ավարտվում է, և ապա նրան հաջորդում է Շաբաթը, այսինքն՝ ութերորդ օրը՝ յոթ օրերից հետո։ Այն Շաբաթը, որ հաջորդում է Սուրբ Հոգու հեղման վերջնական դրսևորմանը, ներկայացնում է երկրի Շաբաթը՝ նրա հազար տարի հանգստանալը։

“In the time of trouble we all fled from the cities and villages, but were pursued by the wicked, who entered the houses of the saints with a sword. They raised the sword to kill us, but it broke, and fell as powerless as a straw. Then we all cried day and night for deliverance, and the cry came up before God. The sun came up, and the moon stood still. The streams ceased to flow. Dark, heavy clouds came up and clashed against each other. But there was one clear place of settled glory, whence came the voice of God like many waters, which shook the heavens and the earth. The sky opened and shut and was in commotion. The mountains shook like a reed in the wind, and cast out ragged rocks all around. The sea boiled like a pot and cast out stones upon the land. And as God spoke the day and the hour of Jesus’ coming and delivered the everlasting covenant to His people, He spoke one sentence, and then paused, while the words were rolling through the earth. The Israel of God stood with their eyes fixed upward, listening to the words as they came from the mouth of Jehovah, and rolled through the earth like peals of loudest thunder. It was awfully solemn. And at the end of every sentence the saints shouted, ‘Glory! Alleluia!’ Their countenances were lighted up with the glory of God; and they shone with the glory, as did the face of Moses when he came down from Sinai. The wicked could not look on them for the glory. And when the never-ending blessing was pronounced on those who had honored God in keeping His Sabbath holy, there was a mighty shout of victory over the beast and over his image.

«ବିପଦର ସମୟରେ ଆମେ ସମସ୍ତେ ସହର ଓ ଗ୍ରାମଗୁଡ଼ିକୁ ଛାଡ଼ି ପଳାଇଗଲୁ, କିନ୍ତୁ ଦୁଷ୍ଟମାନେ ଆମ ପଛୁରେ ଲାଗିରହିଲେ, ଏବଂ ସନ୍ତମାନଙ୍କ ଘରମାନଙ୍କ ଭିତରକୁ ତଳୱାର ନେଇ ପ୍ରବେଶ କଲେ। ସେମାନେ ଆମକୁ ହତ୍ୟା କରିବା ପାଇଁ ତଳୱାର ଉଠାଇଲେ, କିନ୍ତୁ ସେହି ତଳୱାର ଭାଙ୍ଗିଗଲା ଏବଂ ଖରର ଟୁକୁଡ଼ା ପରି ନିର୍ବଳ ହୋଇ ପଡ଼ିଗଲା। ତାହାପରେ ଆମେ ସମସ୍ତେ ମୁକ୍ତି ପାଇଁ ଦିନ ଓ ରାତି ରୋଦନ କଲୁ, ଏବଂ ସେହି ରୋଦନ ପରମେଶ୍ୱରଙ୍କ ସମ୍ମୁଖକୁ ଉପରକୁ ଉଠିଗଲା। ସୂର୍ଯ୍ୟ ଉଦୟ ହେଲା, ଏବଂ ଚନ୍ଦ୍ର ସ୍ଥିର ହୋଇ ରହିଲା। ଝରଣାମାନଙ୍କର ପ୍ରବାହ ବନ୍ଦ ହୋଇଗଲା। ଅନ୍ଧକାରମୟ, ଭାରୀ ମେଘମାନେ ଉଠିଆସି ପରସ୍ପର ସହିତ ଧକ୍କା ଖାଇଲେ। କିନ୍ତୁ ସେଠାରେ ନିର୍ମଳ, ସ୍ଥିର ମହିମାର ଗୋଟିଏ ସ୍ଥାନ ଥିଲା, ଯେଠାରୁ ଅନେକ ଜଳଧ୍ୱନି ପରି ପରମେଶ୍ୱରଙ୍କ ସ୍ୱର ନିସ୍ସରିତ ହେଲା, ଯାହା ଆକାଶମଣ୍ଡଳ ଓ ପୃଥିବୀକୁ କମ୍ପିତ କରିଦେଲା। ଆକାଶ ଖୋଲିଗଲା ଓ ପୁନର୍ବାର ବନ୍ଦ ହେଲା, ଏବଂ ସମଗ୍ର ଆକାଶମଣ୍ଡଳ ଉଦ୍ବିଗ୍ନ ଅବସ୍ଥାରେ ଥିଲା। ପର୍ବତମାନେ ପବନରେ ଦୋଲିଥିବା ନଳ ପରି କମ୍ପିତ ହେଲେ, ଏବଂ ଚାରିଦିଗରେ ଭାଙ୍ଗିଥିବା ପାହାଡ଼ ପଥର ଛାଡ଼ିଦେଲେ। ସମୁଦ୍ର ହାଣ୍ଡି ପରି ଫୁଟିଉଠିଲା ଏବଂ ଭୂମି ଉପରେ ପଥର ଛିଟିଦେଲା। ଏବଂ ଯେତେବେଳେ ପରମେଶ୍ୱର ଯୀଶୁଙ୍କ ଆଗମନର ଦିନ ଓ ଘଣ୍ଟା ଘୋଷଣା କଲେ ଓ ନିଜ ପ୍ରଜାଙ୍କୁ ଚିରସ୍ଥାୟୀ ଚୁକ୍ତି ପ୍ରଦାନ କଲେ, ସେ ଗୋଟିଏ ବାକ୍ୟ କହିଲେ, ଏବଂ ପରେ ବିରମିଲେ, ଯେବେ ସେହି ଶବ୍ଦଗୁଡ଼ିକ ପୃଥିବୀ ଜୁଡ଼ି ଗଡ଼ିଯାଉଥିଲା। ପରମେଶ୍ୱରଙ୍କ ଇସ୍ରାଏଲ ନିଜ ଚକ୍ଷୁ ଉର୍ଦ୍ଧ୍ୱମୁଖୀ କରି ନିଶ୍ଚଳ ଭାବେ ଦାଁଡିରହିଲେ, ଯିହୋବାଙ୍କ ମୁଖରୁ ନିସ୍ସରିତ ହୋଇ ପୃଥିବୀ ଜୁଡ଼ି ସର୍ବାଧିକ ଉଚ୍ଚ ମେଘଗର୍ଜନର ଘାତ ପରି ଗୁଞ୍ଜିଉଠୁଥିବା ସେହି ଶବ୍ଦଗୁଡ଼ିକୁ ଶୁଣୁଥିଲେ। ସେହି ଦୃଶ୍ୟ ଭୟଜନକ ଭାବେ ଗମ୍ଭୀର ଥିଲା। ପ୍ରତ୍ୟେକ ବାକ୍ୟର ଶେଷରେ ସନ୍ତମାନେ ଉଚ୍ଚ ସ୍ୱରେ ଘୋଷଣା କଲେ, ‘ମହିମା! ହଲେଲୁୟା!’ ସେମାନଙ୍କ ମୁହଁମଣ୍ଡଳ ପରମେଶ୍ୱରଙ୍କ ମହିମାରେ ପ୍ରଦୀପ୍ତ ହୋଇଉଠିଲା; ଏବଂ ସେମାନେ ସେହି ମହିମାରେ ଦୀପ୍ତିମାନ ହେଉଥିଲେ, ଯେପରି ସିନାଇରୁ ଅବତରଣ କରିବାବେଳେ ମୋଶାଙ୍କ ମୁହଁ ଦୀପ୍ତିମାନ ହୋଇଥିଲା। ସେହି ମହିମାର କାରଣରୁ ଦୁଷ୍ଟମାନେ ସେମାନଙ୍କ ଦିଗକୁ ଚାହିଁପାରୁନଥିଲେ। ଏବଂ ଯେତେବେଳେ ନିରନ୍ତର ଆଶୀର୍ବାଦ ସେମାନଙ୍କ ଉପରେ ଉଚ୍ଚାରିତ ହେଲା, ଯେମାନେ ନିଜ ସବ୍ବାଥକୁ ପବିତ୍ର ରଖି ପରମେଶ୍ୱରଙ୍କୁ ସମ୍ମାନ କରିଥିଲେ, ସେତେବେଳେ ପଶୁ ଓ ତାହାର ପ୍ରତିମୂର୍ତ୍ତି ଉପରେ ଏକ ବିଶାଳ ବିଜୟଧ୍ୱନି ଉଠିଲା।»

“Then commenced the jubilee, when the land should rest.” Early Writings, 34.

“Ани иулеи шъәра иалагеит, адгьыл аиаҵьырақәа рзы иԥсышьалахарц.” Early Writings, 34.

The jubilee is the fiftieth year, after seven cycles of seven years, which is the 49 days that lead to the fiftieth day of Pentecost. When the line of the fall feasts is brought together with the spring feasts there are 49 days that lead to Pentecost, which marks the beginning of the seven-day period of Tabernacles. Pentecost and Tabernacles align, and together they identify the period of the latter rain that begins at the soon-coming Sunday law and continues until probation closes, the Lord returns and then the earth rests, as represented by the seventh-year Sabbath, that is the eighth of the seven in the feast of Tabernacles.

Jubileo na tinawen singkuwenta, pagkatapos han pito nga siklo han pito ka tuig, nga amo an 49 ka adlaw nga nagdadara ngadto han ikasingkuwenta nga adlaw han Pentecostes. Kon an linya han mga piyesta han taglagas pagdad-on nga magkadurugtong upod han mga piyesta han tingpamulak, may-ada 49 ka adlaw nga nagdadara ngadto han Pentecostes, nga nagtutudlok han tinikangan han pito-ka-adlaw nga panahon han mga Balay-balay. An Pentecostes ngan an mga Balay-balay nagtutugbang, ngan magkaupod nga ira iginpapakilala an panahon han urhi nga uran nga nagtitikang ha maabot na nga balaod han Domingo ngan nagpapadayon tubtob nga masira an probation, mabalik an Ginoo, ngan katapos an tuna magpapahuway, sugad han iginhulagway han ikapito-ka-tuig nga Sabbath, nga amo an ikawalo han pito dida han piyesta han mga Balay-balay.

When we bring both lines of twenty-two verses together, we do so for several reasons. Both lines are twenty-two verses, twenty-two being a tithe of 220, a symbol of the combination of Divinity and humanity.

When हम बाईस पदों की दोनों श्रृंखलाओं को एक साथ लाते हैं, तो हम ऐसा कई कारणों से करते हैं। दोनों श्रृंखलाएँ बाईस-बाईस पदों की हैं; और बाईस, 220 का दशमांश है, जो दिव्यता और मानवता के संयोग का एक प्रतीक है।

Both lines represent the Hebrew alphabet of twenty-two letters.

Iškupë rãa nämbramrek ka Hebrew aa leteke ta metyi-anu leimi.

Both lines represent the feasts.

İki çizgi de bayramları temsil eder.

Both lines represent the two harvest seasons of the year.

E layîk herdu demsalên dirûnê yên salê temsîl dikin.

Both lines represent Christ work in the courtyard, holy place and Most Holy Place. Leviticus means the priests, and Jesus is the Heavenly High Priest. For these reasons, we are justified in applying the line upon line methodology to the forty-four verses of Leviticus twenty-three.

Hñepyrã mokõi línearepresenta Cristo rembiapo óga korapy, Tenda Marangatúpe ha Tenda Marangatuvévape. Levítico he’ise pa’ikuéra, ha Jesús niko Pa’i Guasu Yvagapegua. Ko’ã mba’ére, ñañemomorã hag̃ua jajeporu hag̃ua pe “línea ári línea” rape Levítico mokõipa mbohapy irundy versíkulo irundy ha irundy rehe.

Pentecost was the early rain for Christianity and Tabernacles is the latter rain for Christianity. We therefore align the spring “day of Pentecost” with the fall seven days of Tabernacles. When Sister White stated, “In the time of trouble we all fled from the cities and villages” she is identifying the time when God’s people are living in the wilderness due to persecution. Living in booths during the Tabernacle season typifies the history that leads directly to the Sabbath jubilee rest for the earth.

Պենտեկոստեն քրիստոնեության համար վաղ անձրևն էր, իսկ Տաղավարահարացը՝ քրիստոնեության համար վերջին անձրևը։ Ուստի գարնան «Պենտեկոստեի օրը» համապատասխանեցնում ենք աշնան Տաղավարահարացի յոթ օրերին։ Երբ Քույր Ուայթը հայտարարեց. «Նեղության ժամանակ մենք բոլորս փախանք քաղաքներից և գյուղերից», նա մատնանշում է այն ժամանակը, երբ Աստծո ժողովուրդը հալածանքի պատճառով ապրում է անապատում։ Տաղավարահարաց տոնի ժամանակ տաղավարներում բնակվելը նախապատկերում է այն պատմությունը, որ անմիջապես տանում է դեպի երկրի համար նախատեսված շաբաթօրյա հոբելյանական հանգիստը։

The Day of Pentecost marks the beginning of seven days of Tabernacles. Then the jubilee is represented by the eighth day, that is of the seven days of Tabernacles. Five days before the feast of Tabernacles was the Day of Atonement. Thus, five days before Pentecost that marks the beginning of Tabernacles—judgment is marked. Ten days before the judgment of the Day of Atonement is the feast of Trumpets. When the lines are combined five days before the Sunday law, represented by Pentecost, judgment is marked. Ten days before that, the feast of Trumpets is marked.

Pintikusti pi urunakaxa paqallqu uru Tabernáculos urunak qalltawiwa uñacht’ayi. Ukatsti, jubileo ukaxa kimsaqallqu urumpiwa uñacht’ayasi, mä arunxa, Tabernáculos paqallqu urunakat qhipa urumpi. Tabernáculos phunchhäwi nayraqata phisqa urunxa Expiación Uruw utjäna. Ukhamasti, Pintikusti nayraqata phisqa urunxa—kawkhantï Tabernáculos qalltawipaxa uñacht’atäki ukana—taripäwiw uñacht’ayasi. Expiación Urun taripäwip nayraqata tunka urunxa Trompetas phunchhäwiw utji. Kunapachatï chiqanakaxa mayacht’atäxi ukhaxa, Domingo kamachir nayraqata phisqa urunxa, Pintikustimpi uñacht’ayata, taripäwiw uñacht’ayasi. Ukat tunka urun nayraqatsti, Trompetas phunchhäwiw uñacht’ayasi.

The baptism of Christ represented His death, burial and resurrection. Those three steps are represented by His death at Passover, His burial and rest upon the Sabbath, and His resurrection on Sunday. The three days of His death, burial and resurrection are one waymark that consists of three steps. We therefore start the combination of the two lines of spring and fall feasts at the resurrection. The resurrection of the third day begins a forty-nine-day period that leads to Pentecost, which is the Sunday law. That forty-nine-day period is preceded by the feast of unleavened bread, that begins one day before and extends five days beyond the day of first fruits.

Maangayso Kristos ni maglarawan sa Iyang kamatayon, paglubong, asin pagkabuhay liwat. An tulong lakang na ini iyo an ginrerepresentar kan Iyang kamatayon sa Paskua, kan Iyang paglubong asin pagpahuway sa aldaw nin Sabbath, asin kan Iyang pagkabuhay liwat sa Domingo. An tulong aldaw kan Iyang kamatayon, paglubong, asin pagkabuhay liwat saro na waymark na binubuo nin tulong lakang. Kaya ngani sinisimulan ta an kombinasyon kan duwang linya nin mga kapistahan nin tagsibol asin taglagas sa pagkabuhay liwat. An pagkabuhay liwat sa ikatolong aldaw an nagbubukas nin sarong kapatan asin siyam na aldaw na panahon na nagdadara sa Pentecost, na iyo an Sunday law. An kapatan asin siyam na aldaw na panahong iyan inuunahan kan kapistahan nin tinapay na wara nin lebadura, na nag-uumpisa sarong aldaw antes kan aldaw nin first fruits asin nagpapadagos nin limang aldaw lampas sa aldaw na iyan.

From the resurrection of the first fruits unto the Sunday law is forty-nine days, the Sunday law being the fiftieth day. Five days before the Sunday law judgment is represented, and ten days before that judgment the warning of the trumpets is marked. Resurrection is the first waymark, then five days later the period of unleavened bread concludes. Thirty days after unleavened bread ends, the warning of the trumpets occurs. Ten days later the judgment of the Day of Atonement is marked and five days later the Sunday law of Pentecost arrives.

De la resurrección de las primicias hasta la ley dominical hay cuarenta y nueve días, siendo la ley dominical el quincuagésimo día. Cinco días antes de la ley dominical se representa el juicio, y diez días antes de ese juicio queda señalada la amonestación de las trompetas. La resurrección es el primer waymark, luego, cinco días después, concluye el período de los panes sin levadura. Treinta días después de que termina la fiesta de los panes sin levadura, acontece la amonestación de las trompetas. Diez días más tarde queda señalado el juicio del Día de la Expiación, y cinco días después llega la ley dominical de Pentecostés.

This identifies seven waymarks in the line upon line application of the spring and fall feasts; the beginning of unleavened bread, the resurrection, the end of unleavened bread, the warning of trumpets, judgment, Pentecost and the latter rain. Those seven waymarks are set within an alpha seventh-day Sabbath and an omega seventh-year Sabbath. The seven waymarks couched between the two Sabbaths isolate and identify a five-day period, followed by a thirty-day period, a ten-day period, a five-day period and a seven-day period.

እዚ ናይ ጽድያን ናይ መከርን በዓላት ብመስመር ኣብ ልዕሊ መስመር ኣተገባብራ ሸውዓተ ምልክታት መንገዲ ይለልዩ፤ መጀመርታ ቅጫ ዘይብሉ እንጀራ፣ ትንሣኤ፣ መወዳእታ ቅጫ ዘይብሉ እንጀራ፣ መጠንቀቕታ መለኸት፣ ፍርዲ፣ ጴንጤቆስጤ፣ ከምኡውን ዳሕረዋይ ዝናብ። እቶም ሸውዓተ ምልክታት መንገዲ ኣብ ውሽጢ ኣልፋ ሰንበት ሻብዐይቲ መዓልቲን ኦሜጋ ሰንበት ሻብዐይቲ ዓመትን ተቐሚጦም ኣለዉ። እቶም ኣብ መንጎ ክልተ ሰንበታት ዝተቐመጡ ሸውዓተ ምልክታት መንገዲ ሓደ ናይ ሓሙሽተ መዓልቲ ግዜ ይፈልዩን ይለልዩን፣ ድሕሪኡ ኸኣ ሓደ ናይ ሰላሳ መዓልቲ ግዜ፣ ሓደ ናይ ዓሰርተ መዓልቲ ግዜ፣ ሓደ ናይ ሓሙሽተ መዓልቲ ግዜ፣ ከምኡውን ሓደ ናይ ሸውዓተ መዓልቲ ግዜ።

When we then align Christ’s resurrection, we find a forty-day period where He instructed the disciples “face to face” and thereafter ascended. Then for ten days the disciples were in the upper room. Those ten days concluded at the Day of Pentecost, which is the Sunday law. This adds a forty-day period and ten-day period to the line of priests represented by Leviticus “23.”

Khrih thawkṭhâwnâk nên kan thlun tlâk hian, ni sawmli chhûng chu Amah chuan zirtîrte chu “hmâi hmaiah” a zirtîr a, chumi hnuah chuan a kal chho ta. Tichuan ni sawm chhûng chu zirtîrte kha chungnung inah an awm a. Chûng ni sawmte chu Pentikost Ni-ah an tâwp a, chu chu Sunday law a ni. Hei hian Leviticus “23”in a entîr puithiamte line-ah ni sawmli chhûng leh ni sawm chhûng a belh ta a ni.

From the resurrection there is five days to the end of unleavened bread, then thirty days to the trumpet warning, then five days to Christ’s ascension, then five days to judgment, then five days to Pentecost’s seven days of the latter rain.

Abo resurrection no, five days re wɔ hɔ kosi Unleavened Bread no awiei; afei nna aduasa kosi trumpet warning no; afei nnaanum kosi Christ ne ascension; afei nnaanum kosi judgment; afei nnaanum kosi Pentecost ne nna asia no latter rain.

The beginning of the seven days of unleavened bread is followed the next day by the resurrection of first fruits. The resurrection occurs within the seven days of unleavened bread, and five days after the resurrection the period of unleavened bread ends.

El inicio de los siete días de los panes sin levadura va seguido, al día siguiente, por la resurrección de las primicias. La resurrección tiene lugar dentro de los siete días de los panes sin levadura, y cinco días después de la resurrección concluye el período de los panes sin levadura.

Thirty days after the end of unleavened bread the trumpets mark a warning.

സവിനയരഹിത അപ്പത്തിന്റെ അവസാനം കഴിഞ്ഞ മുപ്പത് ദിവസങ്ങൾക്ക് ശേഷം കാഹളങ്ങൾ ഒരു മുന്നറിയിപ്പിനെ അടയാളപ്പെടുത്തുന്നു.

Five days after the warning of the trumpets Christ ascended after teaching for forty days. His ascension marked the beginning of ten days in the upper room.

Sonców pitspë warnïng akats, Krayst, fayrti dïys tiyching aftër, asendïd. Hïs asenshən markïd thi bigïning akats ten dïys in thi uppër rum.

Then five days after His ascension judgment is marked.

Then five days after His ascension judgment is marked.

Five days later the Sunday law of Pentecost opens the seven-day period of the latter rain.

Бес күннен кейін Алғашқы өнім мейрамының жексенбілік заңы кешкі жаңбырдың жеті күндік кезеңін ашады.

The one hundred and forty-four thousand are those who follow the Lamb whithersoever He goeth. Elijah and Moses were slain on July 18, 2020. They were slain where also our Lord was crucified. Christ’s resurrection typified the resurrection of December 31, 2023. Before that date, in July of 2023, a voice in the wilderness began to sound a message represented as unleavened bread. Leaven represents error, hypocrisy and sin, and the message from the wilderness was unleavened. From December 31, 2023 through to the Sunday law, Leviticus “23” has designed a framework of the atonement of the one hundred and forty-four thousand. That framework aligns with Miller’s dream, Malachi three and Revelation nineteens’ windows of heaven. It aligns with the third and ninth hour in the sacred week from 27 to 34 AD.

ۏُن هَندرد اَند فورتي-فور تاوزَند اَكَه وُرَه لام نُوك وَثَرسُو اِي گُوَث. إِلایجَه وَ موزِس جولاي 18، 2020 اَندَه سلين كَمَند. اَنَه اَكَه ولَي اَلِه كروسيفايډِن گن لردِنَه. كرايستِن ريزرِكشِن دِسِمبر 31، 2023-گِن ريزرِكشِنِنَه تَيب بولدِ. اُونِن آلدِنَه، 2023-گِن جولاي آيِدَه، چؤلده بَير اَواز ساچِلِپ، مَيسَجَكَه خَمِرسِز نان سِفَتِندَه باشلادِ. خَمير خاتالِقنِ، رِياكارلِقنِ وَ گُناهنِ ايفادَه اَيْلَر، وَ چؤلدَن كەلگَن مَيسَج خَمِرسِز اېرْدِ. دِسِمبر 31، 2023-دِن ساندَي لاؤغَه قَدَر، لاوييِلر “23” ۏُن هَندرد اَند فورتي-فور تاوزَندِن كفّارَتِ اُچُون بَير چارچيوه ترتيب اَيْلَمِشْدِر. اُوشبو چارچيوه ميللرِن تُوشي، مالاكي اُچ وَ رِۋِليشن نايِنتينز دَگِي آسْمَان دَرَچَه‌لَرِي بِلن مُوافِق كەلَر. اُو، ميلادِن 27-دِن 34-گَه قَدَرگِي مُقَدَّس هَفتَه‌دَه اوچونجي وَ توققوزونجي ساعاتلَر بِلن هَم مُوافِق كەلَر.

We will continue these things in the next article.

En el próximo artículo continuaremos con estas cosas.

“‘By knowledge shall the chambers be filled with all precious and pleasant riches.’

«በእውቀት ክፍሎቹ በየትኛውም ውድና ደስ የሚያሰኝ ሀብት ይሞላሉ።»

“For the mind and the soul, as well as for the body, it is God’s law that strength is acquired by effort. It is exercise that develops. In harmony with this law, God has provided in His word the means for mental and spiritual development.

«Адәмниң зеһни вә җени үчүнму, тән үчүн болғандәк, күч-қувәт тиришчанлиқ арқилиқ қолға кәлтүрүлидиғанлиғи Худаниң қанунидур. Өстүрүшни ишқ қилиш — мәшиқтур. Бу қанунға уйғун һалда, Худа Өзиниң сөзидә зеһний вә роһий җәһәттин өсүп-йетилишниң васитилирини тәминлигән.»

“The Bible contains all the principles that men need to understand in order to be fitted either for this life or for the life to come. And these principles may be understood by all. No one with a spirit to appreciate its teaching can read a single passage from the Bible without gaining from it some helpful thought. But the most valuable teaching of the Bible is not to be gained by occasional or disconnected study. Its great system of truth is not so presented as to be discerned by the hasty or careless reader. Many of its treasures lie far beneath the surface, and can be obtained only by diligent research and continuous effort. The truths that go to make up the great whole must be searched out and gathered up, ‘here a little, and there a little.’ Isaiah 28:10.

“Kakalday iti Biblia amin a principio a kasapulan a maawatan dagiti tattao tapno maikastaanda iti daytoy a biag wenno iti biag a umay. Ket dagitoy a principio mabalin a maawatan babaen amin. Awan ti siasinoman agraman iti espiritu a mangapresyar iti sursuro na a makabasa iti maymaysa a teksto manipud iti Biblia nga awan iti magun-odna a sumagmamano a makatulong a kapanunotan. Ngem ti kapapatgan a sursuro ti Biblia saan a magun-od babaen iti manmanmano wenno saan a naisilpo a panagadal. Ti dakkel a sistema ti kinapudno na saan a naiparang iti kasta a wagas tapno mailasin ti napaspas wenno naladaw a bumasa. Adu kadagiti gameng na a nakaidda unay iti baba ti rabaw, ket mabalin laeng a magun-od babaen iti naannad a panagsukimat ken agtultuloy a panagregget. Dagiti kinapudno a mangaramid iti dayta dakkel a sibubukel ket masapul a sapulen ken urnongen, ‘ditoy bassit, ken idiay bassit.’ Isaias 28:10.”

“When thus searched out and brought together, they will be found to be perfectly fitted to one another. Each Gospel is a supplement to the others, every prophecy an explanation of another, every truth a development of some other truth. The types of the Jewish economy are made plain by the gospel. Every principle in the word of God has its place, every fact its bearing. And the complete structure, in design and execution, bears testimony to its Author. Such a structure no mind but that of the Infinite could conceive or fashion.

«Զայն այսպէս քննելով ու հաւաքելով՝ պիտի երեւի, թէ անոնք կատարելապէս յարմարեցուած են իրարու։ Իւրաքանչիւր Աւետարան միւսներուն լրացումն է, իւրաքանչիւր մարգարէութիւն՝ միւսին բացատրութիւնը, իւրաքանչիւր ճշմարտութիւն՝ ուրիշ ճշմարտութեան մը զարգացումը։ Հրեական տնտեսութեան նախատիպերը Աւետարանով յստակ կ՚ըլլան։ Աստուծոյ խօսքին մէջ իւրաքանչիւր սկզբունք ունի իր տեղը, իւրաքանչիւր փաստ՝ իր նշանակութիւնը։ Եւ ամբողջ կառոյցը՝ իր ծրագրով եւ իր գործադրութեամբ, վկայութիւն կու տայ իր Հեղինակին։ Այսպիսի կառոյց մը ո՛չ մէկ միտք, բացի Անսահմանի միտքէն, կրնար ըմբռնել կամ կազմել»։

“In searching out the various parts and studying their relationship, the highest faculties of the human mind are called into intense activity. No one can engage in such study without developing mental power.

«Арх айры бутIэхэм ахэкIащхьэу, ахэр зэрыхэтын щытыкIэм къыхэщIэнкIэ, цIыхубзэм иакъылым и нэхъ лъагъу къэхъукIэхэр къызэрыкIуагъэу, къэхутэныгъэм хэлэжьэ. Апхуэдэ гъэсэныгъэм хэтэу щымыIэм, акъыл къуэпсэжын лъэкIыныгъэ къызэригъэфедэу щытынукъым.»

“And not alone in searching out truth and bringing it together does the mental value of Bible study consist. It consists also in the effort required to grasp the themes presented. The mind occupied with commonplace matters only, becomes dwarfed and enfeebled. If never tasked to comprehend grand and far-reaching truths, it after a time loses the power of growth. As a safeguard against this degeneracy, and a stimulus to development, nothing else can equal the study of God’s word. As a means of intellectual training, the Bible is more effective than any other book, or all other books combined. The greatness of its themes, the dignified simplicity of its utterances, the beauty of its imagery, quicken and uplift the thoughts as nothing else can. No other study can impart such mental power as does the effort to grasp the stupendous truths of revelation. The mind thus brought in contact with the thoughts of the Infinite cannot but expand and strengthen.

«ແລະ ຄຸນຄ່າທາງສະຕິປັນຍາຂອງການສຶກສາພຣະຄຳພີ ບໍ່ໄດ້ຢູ່ພຽງແຕ່ໃນການຄົ້ນຫາຄວາມຈິງ ແລະ ນຳມັນມາຮວບຮວມເຂົ້າດ້ວຍກັນເທົ່ານັ້ນ. ມັນຍັງຢູ່ໃນຄວາມພະຍາຍາມທີ່ຈຳເປັນເພື່ອເຂົ້າໃຈຫົວຂໍ້ທັງຫຼາຍທີ່ຖືກນຳສະເໜີ. ຈິດໃຈທີ່ຖືກໃຊ້ຢູ່ແຕ່ກັບເລື່ອງສາມັນທົ່ວໄປເທົ່ານັ້ນ ຈະກາຍເປັນຈິດໃຈທີ່ຄັບແຄບ ແລະ ອ່ອນແອ. ຖ້າບໍ່ເຄີຍຖືກຝຶກໃຫ້ເຂົ້າໃຈຄວາມຈິງອັນຍິ່ງໃຫຍ່ ແລະ ກວ້າງໄກ, ໃນບໍ່ຊ້າມັນກໍຈະສູນເສຍພະລັງແຫ່ງການເຕີບໂຕ. ເພື່ອເປັນເຄື່ອງປ້ອງກັນການເສື່ອມຖອຍນີ້ ແລະ ເປັນສິ່ງກະຕຸ້ນໃຫ້ເກີດການພັດທະນາ, ບໍ່ມີສິ່ງອື່ນໃດຈະທຽບເທົ່າກັບການສຶກສາພຣະວັດຈະນະຂອງພຣະເຈົ້າໄດ້. ໃນຖານະເປັນວິທີການຝຶກຝົນທາງສະຕິປັນຍາ, ພຣະຄຳພີມີປະສິດທິຜົນຍິ່ງກວ່າປຶ້ມອື່ນໃດໆ ຫຼື ຍິ່ງກວ່າປຶ້ມອື່ນທັງໝົດລວມກັນ. ຄວາມຍິ່ງໃຫຍ່ແຫ່ງຫົວຂໍ້ຕ່າງໆຂອງມັນ, ຄວາມງ່າຍດາຍອັນສົງ່າງາມແຫ່ງຖ້ອຍຄຳຂອງມັນ, ຄວາມງາມແຫ່ງພາບພົດຂອງມັນ, ປຸກເຮົ້າ ແລະ ຍົກສູງຄວາມຄິດໄດ້ຢ່າງທີ່ບໍ່ມີສິ່ງອື່ນໃດຈະເຮັດໄດ້. ບໍ່ມີການສຶກສາອື່ນໃດຈະສາມາດມອບພະລັງທາງສະຕິປັນຍາເຊັ່ນນີ້ໄດ້ ເໝືອນດັ່ງຄວາມພະຍາຍາມທີ່ຈະເຂົ້າໃຈຄວາມຈິງອັນອັດສະຈັນແຫ່ງການຊົງເປີດເຜີຍ. ຈິດໃຈທີ່ຖືກນຳໃຫ້ສຳພັດກັບພຣະດຳລິຂອງອົງອັນອະນັນ ຍ່ອມຈະຂະຫຍາຍອອກ ແລະ ເຂັ້ມແຂງຂຶ້ນຢ່າງຫຼີກລ້ຽງບໍ່ໄດ້.

“And even greater is the power of the Bible in the development of the spiritual nature. Man, created for fellowship with God, can only in such fellowship find his real life and development. Created to find in God his highest joy, he can find in nothing else that which can quiet the cravings of the heart, can satisfy the hunger and thirst of the soul. He who with sincere and teachable spirit studies God’s word, seeking to comprehend its truths, will be brought in touch with its Author; and, except by his own choice, there is no limit to the possibilities of his development.

“And زیادہ عظیم ہے بائبل کی قوت روحانی فطرت کی نشوونما میں۔ انسان، جو خدا کے ساتھ رفاقت کے لیے پیدا کیا گیا ہے، صرف ایسی ہی رفاقت میں اپنی حقیقی زندگی اور اپنی ترقی پا سکتا ہے۔ چونکہ وہ اس لیے پیدا کیا گیا کہ خدا میں اپنی اعلیٰ ترین خوشی پائے، اس لیے وہ کسی اور چیز میں وہ نہیں پا سکتا جو دل کی آرزوؤں کو سکون دے، جو روح کی بھوک اور پیاس کو آسودہ کرے۔ جو شخص مخلص اور سیکھنے والے روح کے ساتھ خدا کے کلام کا مطالعہ کرتا ہے، اور اس کی صداقتوں کو سمجھنے کی جستجو کرتا ہے، وہ اس کے مصنف کے ساتھ رابطے میں لایا جائے گا؛ اور اپنی ذاتی مرضی کے سوا، اس کی ترقی کے امکانات کی کوئی حد نہیں۔

“In its wide range of style and subjects the Bible has something to interest every mind and appeal to every heart. In its pages are found history the most ancient; biography the truest to life; principles of government for the control of the state, for the regulation of the household—principles that human wisdom has never equaled. It contains philosophy the most profound, poetry the sweetest and the most sublime, the most impassioned and the most pathetic. Immeasurably superior in value to the productions of any human author are the Bible writings, even when thus considered; but of infinitely wider scope, of infinitely greater value, are they when viewed in their relation to the grand central thought. Viewed in the light of this thought, every topic has a new significance. In the most simply stated truths are involved principles that are as high as heaven and that compass eternity.

“අයගේ විලාසිතාවන් හා විෂයයන්හි විහිදුණු එහි පුළුල් පරාසය තුළ, බයිබලය සෑම මනසක්ම ආකර්ෂණය කිරීමටත් සෑම හදවතක්ම ආයාචනා කිරීමටත් යමක් දරයි. එහි පිටු තුළ අති පුරාණ ඉතිහාසය ද, ජීවිතයට අතිසත්‍ය චරිතාපදානය ද, රාජ්‍ය පාලනය සඳහාත් ගෘහස්ථ ජීවිතය නියාමනය කිරීම සඳහාත් ආණ්ඩුකරණ මූලධර්ම ද සොයාගත හැක—මානව ප්‍රඥාව කිසිදා සමාන කළ නොහැකි වූ මූලධර්ම. එය අතිගැඹුරු දර්ශනය ද, අතිමධුර හා අතිඋත්කෘෂ්ට කාව්‍යය ද, අතිඋද්වේගවත් හා අතිකරුණාජනක ලේඛන ද අන්තර්ගත කරයි. මේ ආකාරයෙන් පමණක් සැලකූ විට ද, ඕනෑම මානව කතුවරයෙකුගේ නිර්මාණවලට වඩා වටිනාකමින් අසීමිත ලෙස උසස් වන්නේ බයිබල් ලේඛන ය; එහෙත්, ඒ මහා මධ්‍යස්ථ චින්තනය සමඟ ඇති ඔවුන්ගේ සම්බන්ධතාවය අනුව විමසනු ලැබූ විට, ඒවායේ විෂය පථය අසීමිත ලෙස විශාල ය, වටිනාකම අසීමිත ලෙස උතුම් ය. මෙම චින්තනයේ ආලෝකය තුළ බැලූ විට, සෑම විෂයයක්ම නව අර්ථවත්භාවයක් ලබයි. අති සරලව ප්‍රකාශ කරන ලද සත්‍යයන් තුළ පවා, අහස තරම් උසස් වූද අනන්තකාලය ආවරණය කරනද මූලධර්ම අන්තර්ගතය.”

“The central theme of the Bible, the theme about which every other in the whole book clusters, is the redemption plan, the restoration in the human soul of the image of God. From the first intimation of hope in the sentence pronounced in Eden to that last glorious promise of the Revelation, ‘They shall see His face; and His name shall be in their foreheads’ (Revelation 22:4), the burden of every book and every passage of the Bible is the unfolding of this wondrous theme,—man’s uplifting,—the power of God, ‘which giveth us the victory through our Lord Jesus Christ.’ 1 Corinthians 15:57.

"Kitab Müqəddəsin mərkəzi mövzusu, bütün kitab boyunca digər bütün mövzuların ətrafında cəmləşdiyi mövzu, xilas planıdır — insan ruhunda Allahın surətinin bərpa olunmasıdır. Edendə verilmiş hökm içində ümidin ilk işarəsindən tutmuş Vəhydəki o son əzəmətli vədə qədər — “Onlar Onun üzünü görəcəklər; Onun adı onların alınlarında olacaqdır” (Vəhy 22:4) — Müqəddəs Kitabın hər bir kitabının və hər bir parçasının əsas məğzi bu möhtəşəm mövzunun açılmasıdır, yəni insanın ucaldılmasıdır — Allahın o qüdrəti ki, “Rəbbimiz İsa Məsih vasitəsilə bizə qələbə verir.” 1 Korinflilərə 15:57."

“He who grasps this thought has before him an infinite field for study. He has the key that will unlock to him the whole treasure house of God’s word.

"Maykani hamut'ata akkan yaaddoo, baifinai daffaa xinna hin qabne barnootaaf isa dura qaba. Inni furtuu, kuusaa qabeenya guutuu dubbii Waaqayyoo isaaf banu qaba."

“The science of redemption is the science of all sciences; the science that is the study of the angels and of all the intelligences of the unfallen worlds; the science that engages the attention of our Lord and Saviour; the science that enters into the purpose brooded in the mind of the Infinite—‘kept in silence through times eternal’ (Romans 16:25, R.V.); the science that will be the study of God’s redeemed throughout endless ages. This is the highest study in which it is possible for man to engage. As no other study can, it will quicken the mind and uplift the soul.

“Qurtuliş ilmi barlıq ilimlerniñ ilmi; meleklerdiñ häm gunahqa tüşpegen âlemlerniñ barlıq ağıllı zâtlarınıñ öyrenetin ilmi; Rabbımız häm Qutqarıwşımızdıñ diqqatın jalb etetin ilim; Şeksiz Zatnıñ oyında asırap saqlanğan maqsetke kirip baratın ilim — ‘mäñgilik zamanlar boyı tınışlıqta saqlanğan’ (Rimliklerge 16:25, R.V.); Qudaynıñ satıp alğan halqınıñ şeksiz dâwirler boyı öyrenetin ilmi. Mine, adam şuğullana alatın eñ joqarı öyrendi. Basqa hesh bir öyrendi qıla almaytın türde, bul aqıldı jandandırıp, jan-dildi joqarı köteredi.”

“‘The excellency of knowledge is, that wisdom giveth life to them that have it.’ ‘The words that I speak unto you,’ said Jesus, ‘they are spirit, and they are life.’ ‘This is life eternal, that they should know Thee the only true God, and Him whom Thou didst send.’ Ecclesiastes 7:12; John 6:63; 17:3, R.V.

«‘अक्कल की बड़ाई यह है कि बुद्धि अपने धारकों को जीवन देती है।’ यीशु ने कहा, ‘जो वचन मैं तुम से कहता हूँ, वे आत्मा हैं, और वे जीवन हैं।’ ‘और अनन्त जीवन यह है कि वे तुझे, जो एकमात्र सच्चा परमेश्वर है, और उसे जिसे तू ने भेजा है, जानें।’ सभोपदेशक 7:12; यूहन्ना 6:63; 17:3, R.V.»

“The creative energy that called the worlds into existence is in the word of God. This word imparts power; it begets life. Every command is a promise; accepted by the will, received into the soul, it brings with it the life of the Infinite One. It transforms the nature and re-creates the soul in the image of God.

«Η δημιουργική ενέργεια που κάλεσε τους κόσμους σε ύπαρξη βρίσκεται στον λόγο του Θεού. Αυτός ο λόγος μεταδίδει δύναμη· γεννά ζωή. Κάθε εντολή είναι μια υπόσχεση· όταν γίνεται αποδεκτή από τη θέληση, όταν λαμβάνεται μέσα στην ψυχή, φέρει μαζί της τη ζωή του Απείρου. Μεταμορφώνει τη φύση και αναπλάθει την ψυχή κατά την εικόνα του Θεού.

“The life thus imparted is in like manner sustained. ‘By every word that proceedeth out of the mouth of God’ (Matthew 4:4) shall man live.

La vida así impartida es, de igual manera, sustentada. “De toda palabra que sale de la boca de Dios” (Mateo 4:4) vivirá el hombre.

“The mind, the soul, is built up by that upon which it feeds; and it rests with us to determine upon what it shall be fed. It is within the power of everyone to choose the topics that shall occupy the thoughts and shape the character. Of every human being privileged with access to the Scriptures, God says, ‘I have written to him the great things of My law.’ ‘Call unto Me, and I will answer thee, and show thee great and mighty things, which thou knowest not.’ Hosea 8:12; Jeremiah 33:3.

“Uqonda, umphefumlo, wakhiwa yiloo nto uzondla ngayo; yaye kuxhomekeke kuthi ukumisela ukuba uya kondliwa yintoni na. Kungaphakathi kwamandla omntu wonke ukukhetha izihloko eziya kuhlala iingcinga zixakekile zizo, zize zibumbe isimilo. Ngaye wonke umntu onelungelo lokufikelela eziBhalweni, uThixo uthi, ‘Ndimmbhalele izinto ezinkulu zomthetho waM.’ ‘Biza kum, ndize ndikuphendule, ndikubonise izinto ezinkulu nezinamandla, ongazaziyo.’ Hosea 8:12; Jeremiah 33:3.”

“With the word of God in his hands, every human being, wherever his lot in life may be cast, may have such companionship as he shall choose. In its pages he may hold converse with the noblest and best of the human race, and may listen to the voice of the Eternal as He speaks with men. As he studies and meditates upon the themes into which ‘the angels desire to look’ (1 Peter 1:12), he may have their companionship. He may follow the steps of the heavenly Teacher, and listen to His words as when He taught on mountain and plain and sea. He may dwell in this world in the atmosphere of heaven, imparting to earth’s sorrowing and tempted ones thoughts of hope and longings for holiness; himself coming closer and still closer into fellowship with the Unseen; like him of old who walked with God, drawing nearer and nearer the threshold of the eternal world, until the portals shall open, and he shall enter there. He will find himself no stranger. The voices that will greet him are the voices of the holy ones, who, unseen, were on earth his companions—voices that here he learned to distinguish and to love. He who through the word of God has lived in fellowship with heaven, will find himself at home in heaven’s companionship.” Education, 123–127.

“Бурханы үгийг гартаа атгасан хүн бүр, амьдралын хувь тавилан нь хаана тохиосон бай, өөрийн сонгох тийм нөхөрлөлийг эдэлж болно. Түүний хуудсууд дотор тэрээр хүн төрөлхтний хамгийн эрхэм, хамгийн шилдэг хүмүүстэй харилцан ярилцаж, мөн Мөнхийн Нэгэн хүмүүстэй айлдан ярих дуу хоолойг сонсож болно. Тэрээр ‘тэнгэрэлчүүд хүртэл шагайн харахыг хүсдэг’ (1 Петр 1:12) сэдвүүдийг судалж, бясалгахдаа тэдний нөхөрлөлийг эдэлж болно. Тэрээр тэнгэрийн Багшийн мөрийг даган, уул, тал, далайн дэргэд Тэрээр сургаж байсан үеийн адил Түүний үгийг сонсож болно. Тэрээр энэ дэлхийд тэнгэрийн уур амьсгал дунд оршин, газрын уй гашуутай, соригдож буй хүмүүст найдварын бодол, ариун байдлыг хүсэн тэмүүлэх хүслийг түгээж; өөрөө Үл Үзэгдэх Нэгэнтэй улам ойртсон, бүр ч ойртсон нөхөрлөлд орж; эрт цагт Бурхантай хамт алхаж байсан нэгэн адил мөнхийн ертөнцийн босгонд улам бүр дөхсөөр, эцэст нь хаалга нээгдэж, тэрээр тийш орно. Тэнд очихдоо тэрээр өөрийгөө харь хүн бус болохыг олж мэднэ. Түүнийг угтан авах дуу хоолойнууд нь, үл үзэгдэх атлаа дэлхий дээр байх үед нь түүний нөхөд байсан ариун нэгсийн дуу хоолойнууд байх болно—энд тэр ялгаж таньж, хайрлаж сурсан дуу хоолойнууд. Бурханы үгээр дамжин тэнгэртэй нөхөрлөл дунд амьдарсан хүн тэнгэрийн нөхөрлөлийн дунд өөрийгөө гэртээ байгаа мэтээр олох болно.” Боловсрол, 123–127.