In 1844, the doctrine of the seventh-day Sabbath was unsealed and then emphasized to Sister White when she looked into the ark of the covenant. She also recorded that in the last days the doctrine of the incarnation possessed the same heavenly emphasis. The seventh-day Sabbath, represents the special light from the ark when the antitypical Day of Atonement began, and the seventh-year Sabbath represents the special light from the ark when the antitypical Day of Atonement reaches its conclusion.

1844-ൽ, നിയമപെട്ടകത്തിനകത്ത് അവൾ നോക്കിയപ്പോൾ ഏഴാം ദിവസത്തെ ശബ്ബത്തിന്റെ ഉപദേശം മുദ്രവിമോചിതമായി, പിന്നെ സിസ്റ്റർ വൈറ്റിനോട് പ്രത്യേകമായി ഊന്നിപ്പറയപ്പെട്ടു. അന്ത്യകാലത്ത് അവതാരോപദേശത്തിനും അതേ സ്വർഗീയ ഊന്നൽ ഉണ്ടായിരുന്നു എന്നും അവൾ രേഖപ്പെടുത്തി. ഏഴാം ദിവസത്തെ ശബ്ബത്ത്, പ്രതിരൂപപരമായ പ്രായശ്ചിത്തദിനം ആരംഭിച്ചപ്പോൾ നിയമപെട്ടകത്തിൽനിന്ന് ലഭിച്ച പ്രത്യേക വെളിച്ചത്തെ പ്രതിനിധീകരിക്കുന്നു; ഏഴാം വർഷത്തെ ശബ്ബത്ത്, പ്രതിരൂപപരമായ പ്രായശ്ചിത്തദിനം അതിന്റെ സമാപ്തിയിലെത്തുമ്പോൾ നിയമപെട്ടകത്തിൽനിന്ന് ലഭിക്കുന്ന പ്രത്യേക വെളിച്ചത്തെ പ്രതിനിധീകരിക്കുന്നു.

The doctrine of the incarnation is typified in the last holy convocation of Leviticus twenty-three; it is the omega to the seventh-day Sabbath, which is the first holy convocation at the beginning of Leviticus twenty-three. That first Sabbath represents God’s creative power and the last Sabbath represents His recreative power. That first Sabbath is represented by the number “23” and the last by the number “252.”

ইনকার্নেশনের উপদেশ লেবীয় পুস্তক তেইশ অধ্যায়ের শেষ পবিত্র সমাবেশে প্রতিরূপিত হয়েছে; এটি সপ্তম-দিনের বিশ্রামবারের ওমেগা, যা লেবীয় পুস্তক তেইশ অধ্যায়ের সূচনায় প্রথম পবিত্র সমাবেশ। প্রথম সেই বিশ্রামবার ঈশ্বরের সৃষ্টিশক্তিকে প্রতিনিধিত্ব করে এবং শেষ বিশ্রামবার তাঁর পুনঃসৃষ্টিশক্তিকে প্রতিনিধিত্ব করে। প্রথম সেই বিশ্রামবার “23” সংখ্যার দ্বারা এবং শেষটি “252” সংখ্যার দ্বারা প্রতিনিধিত্ব করা হয়েছে।

Those two symbols are the bookends of Leviticus twenty-three and they are also the bookends for the Millerite history. 1798 was the fulfillment of the 2,520 years against the northern kingdom of Israel and the 2,300 years was fulfilled October 22, 1844. When Sister White was led into the sanctuary and gazed upon the Ten Commandments, she was typifying God’s latter-day people who follow Christ into the Most Holy Place when He is finishing His work of at-one-ment. The temple test is the test of following the Lamb whithersoever He goeth.

Duu mallattoo sun seera Leewwota boqonnaa digdamii sadii sanaa cufan; akkasumas seenaa Millereetotaa keessattiis isaan sanuma cimsitoota jalqabaa fi xumuraa ti. Bara 1798 raawwatamuu waggoota 2,520 kan mootummaa kaabaa Israa’el irratti turee dha; akkasumas waggoonni 2,300 immoo Onkoloolessa 22, 1844 raawwataman. Yommuu obboleettiin White gara mana qulqullummaa geeffamtee Ajajawwan Kurnan ilaaltu, inni kun uummata Waaqayyoo kan bara dhumaa, yeroo Inni hojii isaa araarsummaa xumuraa jiru keessatti, Kiristoosin gara Iddoo Hundumaa Caalaa Qulqulluu ta’etti isa hordofan agarsiisaa ture. Qorannoon mana qulqullummaa qorannoo Hoolicha iddoo Inni dhaqu hundatti Isa hordofuu ti.

These are they which were not defiled with women; for they are virgins. These are they which follow the Lamb whithersoever he goeth. These were redeemed from among men, being the firstfruits unto God and to the Lamb. Revelation 14:4.

Tunen qarmiwarmi warmikunawan mana qhellichasqa kasqankumanta; imaraykuchus paykunaqa doncellakuna kanku. Kaykunaqa Corderota qatinku maymanchus pay rinqa chayman. Kaykunaqa runakunamanta rantisqa kasharqanku, Diospaqpas Corderopaqpas ñawpaq poqoy hina. Apocalipsis 14:4.

Sister White, as a prophet was illustrating the faithful at the beginning who entered the Most Holy Place by faith, and in so doing she was providing an example of the faithful at the end who enter by faith into the Most Holy Place and then gaze into the ark. What they see illuminated there is the doctrine of the incarnation, the finishing of the at-one-ment. They see the two covering cherubs representing the two Sabbaths of creation and re-creation. They see the 252 on one side of the ark and the 23 on the other and recognize that in agreement with creation and re-creation; 23 represents the marriage of Divinity with humanity, and they see 252 as the symbol of a human’s transformation into a human that is combined with Divinity.

سِستر وايت، به‌مثابهٔ یک نبی، در حال تصویر کردنِ امینانِ آغاز بود که به‌واسطهٔ ایمان وارد اقدس‌الاقداس شدند، و بدین‌سان او نمونه‌ای از امینانِ پایان را نیز ارائه می‌کرد که به‌واسطهٔ ایمان به اقدس‌الاقداس وارد می‌شوند و سپس به تابوت می‌نگرند. آنچه ایشان در آنجا روشن‌شده می‌بینند، تعلیمِ تجسّد است، یعنی به انجام رسیدنِ آشتی. آنان دو کروبیِ پوشاننده را می‌بینند که نمایانگرِ دو سَبَّتِ آفرینش و آفرینشِ دوباره‌اند. آنان عدد 252 را در یک سویِ تابوت و 23 را در سویِ دیگر می‌بینند و درمی‌یابند که در هماهنگی با آفرینش و آفرینشِ دوباره، 23 نمایانگرِ پیوندِ الوهیت با انسانیت است، و 252 را به‌عنوانِ نمادِ دگرگونیِ یک انسان به انسانی که با الوهیت متحد شده است، می‌بینند.

The mercy seat was not to be removed, so for Sister White to look inside was a special revelation, and prophetically the illustration is more for the latter days, than the days in which she lived. By beholding we are changed. The temple test is Christ leading His virgin people into His temple, step by step. Prophetic truths represent the steps along the path that is lightened by the message of the Midnight Cry.

Неа йа аӷара аҭгатәуп, убри аҟнытә Сестра Уайт илыдызгалара уи аҩнуҵҟа — аартынра ҷыда акәын, насгьы пророчестватә нҵамҭа иаҳнарбо атәы еиҳа акырынтә ахырхарҭа амоуп аҵыхәтәантәи амшқәа рзы, лара даныҟаз амшқәа раасҭа. Ҳара иаҳбо ала ҳаԥсаххоит. Аҳаблаԥшааратә ԥышәара — Христос Иԥацәа-ԥсабаратә жәлар Иныҳәабаа инеигоуп, шьаҿа-шьаҿала. Пророчестватә хәыцрақәа рхаҭарнакцәоуп амҩа аҿықәқәа, урҭ рыҩаӡара арлашоит Ажьырныҳәа Абжьы иааиуа ахәҭаҷ ала.

The Millerite temple of forty-six years is a step.

معبد الميّلريّين ذو الستة والأربعين عامًا هو خطوة.

The human temple of “23,” (male and female, He created them) is a step.

“23” ގެ އިންސާނީ މިސްކިތް، (ފިރިހެންނާއި އަންހެން، އެކަލޭގެން އެއުފެއްދެވި) އެއީ ފިޔަވަޅެކެވެ.

Christ raising His temple in three days is a step.

Cristo levanta Su templo en tres días es un paso.

The storehouse is the temple of Malachi.

ᱢᱟᱞᱟᱠᱤ ᱨᱮᱱ ᱵᱷᱟᱱᱰᱟᱨ ᱜᱷᱟᱨ ᱦᱚᱞ ᱢᱟᱱᱫᱤᱨ᱾

Nehemiah cleansed the storehouse from the profanation of Tobiah.

နေဟမိသည် တောဘိယ၏ အပျက်အယွင်းဖြင့် မစင်ကြယ်စေခြင်းခံရသော သိုလှောင်ခန်းကို သန့်ရှင်းစင်ကြယ်စေခဲ့သည်။

That temple was where the high priest Hilkiah discovered the writings of Moses during the revival of king Josiah.

Tu templope sumo saserdote Hilcías osuka Moisés qellqasninkunata rey Josíaspa kawsarichiy waktampi.

The temple Nehemiah cleansed from profanation is the same temple Christ twice cleansed from it’s “sacrilegious profanation” as Sister White states.

ഉപദ്രവത്തിൽനിന്ന് നെഹെമ്യാവ് ശുദ്ധീകരിച്ച ദൈവാലയം, സിസ്റ്റർ വൈറ്റ് പ്രസ്താവിക്കുന്നതുപോലെ, ക്രിസ്തു രണ്ടുതവണ അതിന്റെ “വിശുദ്ധദ്രോഹപരമായ അപവിത്രീകരണത്തിൽനിന്ന്” ശുദ്ധീകരിച്ച അതേ ദൈവാലയമാണ്.

The casket of Miller’s dream was a step.

تابوت خوابِ میلر، پلکانی بود.

Once Christ has led His faithful in the Most Holy Place, He leads them, as represented by Sister White to the ark, raises the mercy seat and allows them to look inside. When they look inside they see both the doctrine of the incarnation and the seventh-day Sabbath is invested with a soft halo. Line upon line those who recognize the doctrines that are “invested with a soft radiance” align with Sister White entering the Most Holy Place by faith and looking into the ark.

Maşe Mesîh û dildarên Xwe dikeve Cihê Herî Pîroz, ew wan—wisa ku bi Sister White hatiye nîşandan—ber bi sandoqê ve dibe, serê dilovanî radike û destûr dide ku ew li hundir binêrin. Dema ku ew li hundir dinêrin, ew dibînin ku hem aqîdeya tecesudê û hem jî Şemîya roja heftemîn bi hûrguliyek nerm hatiye pêçandin. Xet bi xet, yên ku wan aqîdeyên “bi ronahiyek nerm hatiye pêçandin” nas dikin, bi Sister White re li hev tên, bi baweriyê dikevin Cihê Herî Pîroz û li hundirê sandoqê dinêrin.

The ancient prophets spoke more specifically for the latter days than the days in which they lived. When those ancient prophets themselves become part of the testimony, they represent God’s people in the latter days, and God’s people in the latter days are the one hundred and forty-four thousand. Sister White is perhaps the most important ancient prophet, for all her illustrations represent the alpha history of the omega history of the one hundred and forty-four thousand. All the prophets illustrate the remnant, but Sister White also represents a beginning history that is fulfilled in the ending history—to the very letter.

پیشین خعربی مه از جای پشیرویشان گرتن شوییشان، خرت‌فندتر بَ آخەرین روژان قسە کرند. وەختێ ئەو خعربی مه پشیرویش هەتا خویش وەک بەشێک لە شەهادەت بون، ئەوان گەلێ خۇدا لە آخەرین روژان نیشان دەدەن، و گەلێ خۇدا لە آخەرین روژان هەمان سەد و چل و چار هەزارن. خاتوو وایت لەوانەیە گرنگترین پشیروی خعربی مه بێت، چونکە هەموو نموونەکانی ئەو مێژووی ئەلفای مێژووی ئۆمێگای سەد و چل و چار هەزار نیشان دەدەن. هەموو پشیروان مایەوە نیشان دەدەن، بەڵام خاتوو وایت هەروەها مێژووی سەرەتاییەک نیشان دەدات کە لە مێژووی کۆتایی‌دا دێتە دی—بە تەواوی وەک خۆی.

In the alpha foundational history, Sister White in vision, is taken into the Most Holy Place of the heavenly sanctuary. Once there, the mercy seat upon the ark of the covenant, a seat that was not to be removed, was raised so that Sister White could gaze inside where she saw the Ten Commandments.

Ag jylyň düýbüni tutujy taryhynda, Uýam Waýt görümde asmandaky mukaddes ýeriň Iň Mukaddes Bölümine alnyp gidilýär. Ol ýerde bolansoň, aýrylmaly däl bolan äht sandygyndaky rehmet kürsüsi ýokary galdyryldy, şeýdip Uýam Waýt onuň içine nazar salyp, şol ýerde On Tabşyrygy gördi.

“In the holiest I saw an ark; on the top and sides of it was purest gold. On each end of the ark was a lovely cherub, with its wings spread out over it. Their faces were turned toward each other, and they looked downward. Between the angels was a golden censer. Above the ark, where the angels stood, was an exceeding bright glory, that appeared like a throne where God dwelt. Jesus stood by the ark, and as the saints’ prayers came up to Him, the incense in the censer would smoke, and He would offer up their prayers with the smoke of the incense to His Father. In the ark was the golden pot of manna, Aaron’s rod that budded, and the tables of stone which folded together like a book. Jesus opened them, and I saw the Ten Commandments written on them with the finger of God. On one table were four, and on the other six. The four on the first table shone brighter than the other six. But the fourth, the Sabbath commandment, shone above them all; for the Sabbath was set apart to be kept in honor of God’s holy name. The holy Sabbath looked glorious—a halo of glory was all around it. I saw that the Sabbath commandment was not nailed to the cross. If it was, the other nine commandments were; and we are at liberty to break them all, as well as to break the fourth. I saw that God had not changed the Sabbath, for He never changes. But the pope had changed it from the seventh to the first day of the week; for he was to change times and laws.” Early Writings, 32.

«قودساتین مە ئەمن قوشابەکێم دی؛ لە سەرەوە و لاوانی هەمووی زێڕی پاکترین بوو. لە هەر دوو سەری قوشابەکەدا کەروبییەکی جوان هەبوو، کە بالەکانیان بەسەر ئەودا بڵاو کرابوونەوە. ڕووەکانیان بۆ یەکتر وەرگێڕرابوون، و بۆ خوارەوە دەڕوانین. لە نێوان فریشتەکاندا مەجمەرێکی زێڕین هەبوو. لە سەرەوەی قوشابەکە، لەو شوێنەی فریشتەکان وەستابوون، شکۆیەکی زۆر بریسکەدار هەبوو کە وەک تەختێک دەردەکەوت کە خودا لێی نیشتەجێ بوو. عیسا لەلایەن قوشابەکە وەستابوو، و کاتێک نوێژەکانی پیرۆزان بەرەو لای ئەو سەردەکەوتن، بخورەکەی ناو مەجمەرەکە دووکەڵ دەکرد، و ئەو نوێژەکانیان لەگەڵ دووکەڵی بخورەکە بۆ باوکی خۆی بەرز دەکردەوە. لە ناو قوشابەکەدا گۆزە زێڕینەکەی مەننا، داری هارون کە گوڵی کردبوو، و ئەو لووحە بەردینانە هەبوون کە وەک پەرتووکیەک لەیەک دەنووسان. عیسا کردییەوە و من بینیم دە فرمانەکانی دەگانه بە پەنجەی خودا لەسەریان نوسرابوون. لەسەر یەک لووح چوار دانە بوون، و لەسەر ئەوی تریش شەش دانە. ئەو چوارەی سەر لووحی یەکەم زیاتر لەو شەشەی تر دەدرەوشانەوە. بەڵام چوارەمین، واتە فەرمانی شەممە، لە هەموویان زیاتر دەدرەوشایەوە؛ چونکە شەممە تەرخان کرابوو بۆ ئەوەی بە ڕێزی ناوی پیرۆزی خودا بپارێزرێت. شەممەی پیرۆز زۆر شکۆدار دەردەکەوت—بازنەیەکی شکۆ هەموو دەوری گرتبوو. من بینیم کە فەرمانی شەممە لە خاچ نەدرابوو. ئەگەر درابا، ئەوا ئەو نۆ فەرمانەی تریش درابوون؛ و ئێمە ئازادین هەموویان بشکێنین، هەروەها وەک شکاندنی چوارەمین. من بینیم کە خودا شەممەی نەگۆڕیوە، چونکە ئەو هەرگیز ناگۆڕێت. بەڵام پاپا گۆڕیبووی لە ڕۆژی حەوتەم بۆ یەکەم ڕۆژی هەفتە؛ چونکە ئەو دەبوو کات و یاساکان بگۆڕێت.» Early Writings, 32.

The doctrine of the seventh-day Sabbath was the alpha doctrine of the foundational history of the Millerite movement that began as the Philadelphian Millerite movement, then transformed unto the Laodicean Millerite movement in 1856, and then unto the Laodicean Seventh-day Adventist Church in 1863. Sister White also identifies the omega doctrine in the history of the latter days, when the Laodicean movement of the one hundred and forty-four thousand transforms into the Philadelphian movement of the one hundred and forty-four thousand. The alpha and omega lights are represented by the doctrine of the seventh-day Sabbath and the doctrine of the incarnation.

ꯃꯤꯂ꯭ꯂꯦꯔꯥꯏꯠ ꯃꯣꯕꯃꯦꯟꯠꯀꯤ ꯑꯥꯐꯥꯎꯟꯗꯦꯁꯅꯜ ꯍꯤꯁ꯭ꯇꯣꯔꯤꯗ ꯅꯤꯡꯊꯤꯖꯦꯟ ꯅꯨꯃꯤৎꯀꯤ ꯁꯦꯕꯦꯟꯊ-ꯗꯦ ꯁꯦꯕꯕꯇꯀꯤ ꯑꯗꯣꯝꯇꯤ ꯑꯜꯐꯥ ꯑꯗꯣꯝꯅꯤ; ꯃꯁꯤ ꯑꯗꯨ ꯐꯤꯂꯥꯗꯦꯜꯐꯤꯌꯟ ꯃꯤꯂ꯭ꯂꯦꯔꯥꯏꯠ ꯃꯣꯕꯃꯦꯟꯠ ꯑꯣꯏꯅ ꯍꯧꯗꯣꯛꯈꯤ, ꯑꯗꯨꯗꯒꯤ 1856 ꯗ ꯂꯥꯑꯣꯗꯤꯁꯦꯟ ꯃꯤꯂ꯭ꯂꯦꯔꯥꯏꯠ ꯃꯣꯕꯃꯦꯟꯠꯇ ꯑꯣꯟꯊꯣꯀꯈꯤ, ꯑꯗꯨꯗꯒꯤ 1863 ꯗ ꯂꯥꯑꯣꯗꯤꯁꯦꯟ ꯁꯦꯕꯦꯟꯊ-ꯗꯦ ꯑꯦꯗꯚꯦꯟꯇꯤꯁꯠ ꯆꯔꯆꯇ ꯑꯣꯟꯊꯣꯀꯈꯤ꯫ ꯁꯤꯁꯇꯔ ꯋꯥꯏꯠꯅꯁꯨ ꯂꯦꯇ꯭ꯇꯔ-ꯗꯦꯁꯀꯤ ꯍꯤꯁ꯭ꯇꯣꯔꯤꯗ, ꯃꯍꯥꯛ ꯑꯗꯨ ꯂꯥꯑꯣꯗꯤꯁꯦꯟ ꯃꯣꯕꯃꯦꯟꯠ ꯑꯃꯁꯨꯡ ꯋꯟ ꯍꯟꯗ꯭ꯔꯦꯗ ꯑꯦꯟꯗ ꯐꯣꯔꯇꯤ-ꯐꯥꯎꯖꯟꯗꯒꯤ ꯐꯤꯂꯥꯗꯦꯜꯐꯤꯌꯟ ꯃꯣꯕꯃꯦꯟꯠ ꯑꯃꯁꯨꯡ ꯋꯟ ꯍꯟꯗ꯭ꯔꯦꯗ ꯑꯦꯟꯗ ꯐꯣꯔꯇꯤ-ꯐꯥꯎꯖꯟꯗꯒꯤ ꯑꯣꯟꯊꯣꯛꯄꯥ ꯃꯇꯝꯗ, ꯑꯣꯃꯦꯒꯥ ꯑꯗꯣꯝꯅꯁꯨ ꯈꯪꯍꯟꯈꯤ꯫ ꯑꯜꯐꯥ ꯑꯃꯁꯨꯡ ꯑꯣꯃꯦꯒꯥ ꯂꯥꯏꯠꯁꯤꯡ ꯑꯗꯨ ꯅꯤꯡꯊꯤꯖꯦꯟ ꯅꯨꯃꯤৎꯀꯤ ꯁꯦꯕꯦꯟꯊ-ꯗꯦ ꯁꯦꯕꯕꯇꯀꯤ ꯑꯗꯣꯝ ꯑꯃꯁꯨꯡ ꯏꯟꯀꯥꯔꯅꯦꯁꯟꯀꯤ ꯑꯗꯣꯝꯗ꯭ꯋꯥꯔꯥ ꯃꯍꯥꯛꯁꯨ ꯄꯥꯡꯊꯣꯛꯑꯦ꯫

“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.

«خدا کے ساتھ رفاقت رکھنے والے صداقت کے آفتاب کی روشنی میں چلتے ہیں۔ وہ خدا کے حضور اپنی راہ کو بگاڑ کر اپنے فدیہ دینے والے کی بےحرمتی نہیں کرتے۔ آسمانی نور اُن پر چمکتا ہے۔ جب وہ اِس زمین کی تاریخ کے اختتام کے نزدیک پہنچتے ہیں تو مسیح کے بارے میں، اور اُن پیشین گوئیوں کے بارے میں جو اُس سے متعلق ہیں، اُن کا علم بہت بڑھ جاتا ہے۔ خدا کی نگاہ میں اُن کی قدر بےنہایت ہے؛ کیونکہ وہ اُس کے بیٹے کے ساتھ یگانگی میں ہیں۔ اُن کے لیے کلامِ خدا نہایت ہی حسین اور دلکش ہے۔ وہ اُس کی اہمیت کو دیکھتے ہیں۔ حق اُن پر منکشف کیا جاتا ہے۔ تجسّد کے عقیدہ پر ایک لطیف تابانی چھا جاتی ہے۔ وہ دیکھتے ہیں کہ پاک نوشتہ وہ کنجی ہے جو سب بھیدوں کو کھولتی اور سب مشکلات کو حل کرتی ہے۔ جو لوگ نور کو قبول کرنے اور نور میں چلنے کے لیے آمادہ نہ رہے ہوں گے، وہ دینداری کے بھید کو سمجھنے کے قابل نہ ہوں گے، لیکن جنہوں نے صلیب اٹھانے اور یسوع کے پیچھے چلنے میں تامل نہیں کیا، وہ خدا کے نور میں نور دیکھیں گے۔» The Southern Watchman, April 4, 1905.

The “doctrine of the incarnation” is also called the “mystery of godliness.”

«ਵਿਵਹਾਰਕ ਧਰਮ-ਭਗਤੀ ਦਾ ਭੇਦ» ਨੂੰ ਹੀ «ਅਵਤਾਰ ਦੀ ਸਿੱਧਾਂਤਕ ਸਿੱਖਿਆ» ਵੀ ਕਿਹਾ ਜਾਂਦਾ ਹੈ।

And without controversy great is the mystery of godliness: God was manifest in the flesh, justified in the Spirit, seen of angels, preached unto the Gentiles, believed on in the world, received up into glory. 1 Timothy 3:16.

Na çindî, mezin e raza xwedaperestiyê: Xwedê di laş de hate eşkerekirin, di Ruh de hate rastdarkerin, ji aliyê milyakan ve hate dîtin, ji bo neteweyan hate mizgînkirin, li cîhanê hate bawerkirin, bi şan û rûmet hate hilgirtin. 1 Timothy 3:16.

The “mystery” is hidden until the final generation, when the faithful see that the doctrine of the incarnation is the omega of the seventh-day Sabbath.

«Ikinyege» gihishuwe kugeza ku gisekuru cya nyuma, igihe abizerwa babona yuko inyigisho y’ukwigira umuntu ari omega y’Isabato y’umunsi wa karindwi.

Even the mystery which hath been hid from ages and from generations, but now is made manifest to his saints: To whom God would make known what is the riches of the glory of this mystery among the Gentiles; which is Christ in you, the hope of glory. Colossians 1:26, 27.

Asiri myaka n’ibihe vyinshi yari yaranyegejwe, ariko ubu yahishuriwe abera biwe; abo Imana yagomba kumenyesha ubutunzi bw’ubwiza bw’iyo sirwe riri hagati y’abanyamahanga; iyo na yo ni Kristo ari muri mwebwe, we cizigiro c’ubwiza. Abakolosayi 1:26, 27.

It is fitting that it is Colossians 1:26 that speaks of a “mystery” that “hath been hid,” but that mystery is “made manifest” in the latter days. Prophetic light is made manifest when prophecy is unsealed, as represented in Daniel twelve where at the end of 1,260 days, at the time of the end a prophecy is unsealed. The prophecy that has been hid for generations is unsealed, and the prophecy is the truth which when unsealed is the “glory” that is made known unto the Gentiles at the Sunday law. That mystery is Christ in you the hope of glory, which is accomplished in the days of the sounding of the seventh trumpet.

Достойно је што управо Колошанима 1:26 говори о „тајни“ која је „била сакривена“, али та тајна је „објављена“ у последњим данима. Пророчка светлост бива објављена када се пророштво распечати, као што је представљено у дванаестој глави Данила, где се на крају 1.260 дана, у време свршетка, једно пророштво распечаћује. Пророштво које је било сакривено током поколења бива распечаћено, а то пророштво је истина која, када се распечати, представља „славу“ која се обзнањује незнабошцима у време недељног закона. Та тајна је Христос у вама, нада славе, што се испуњава у данима када се оглашава седма труба.

But in the days of the voice of the seventh angel, when he shall begin to sound, the mystery of God should be finished, as he hath declared to his servants the prophets. Revelation 10:7.

Lakin yeddinci mələyin səsinin günlərində, o şeypur çalmağa başlayanda, Allahın sirri tamamlanacaqdır; necə ki, bunu Öz qulları olan peyğəmbərlərə bəyan etmişdir. Vəhy 10:7.

It is only fitting that the voice of the seventh angel began to sound on the tenth day of the seventh month as represented in Revelation 10:7. The seventh angel is also represented as the third woe, and the first two woes were Islam, thus providing two witnesses that the third woe is Islam. The mystery of God is finished when the trumpet of Islam is blowing.

วาจาของทูตสวรรค์องค์ที่เจ็ดเริ่มเปล่งขึ้นในวันที่สิบของเดือนที่เจ็ด ดังที่ปรากฏในวิวรณ์ 10:7 นั้น ย่อมเหมาะสมอย่างยิ่ง ทูตสวรรค์องค์ที่เจ็ดยังถูกแสดงว่าเป็นวิบัติประการที่สาม และวิบัติสองประการแรกคืออิสลาม จึงเป็นพยานสองปากยืนยันว่า วิบัติประการที่สามคืออิสลาม ความล้ำลึกของพระเจ้าสำเร็จสิ้นลงเมื่อแตรแห่งอิสลามกำลังเป่าอยู่

In the history of the seventh trumpet the doctrine of the incarnation, which is the mystery of Christ in you, or the combination of Divinity with humanity, as represented by Christ when He took upon Himself human flesh; the candidates to be among the one hundred and forty-four thousand will be tested as to whether they have the necessary oil and faith to enter into the Most Holy Place. If they hesitate darkness falls upon them, if they follow the Lamb withersoever He goeth, they will be led to look into the ark. In the ark they will find the doctrines of the seventh-day Sabbath and the doctrine of the incarnation.

Yedinci borazan tarihçesinde, beden alma öğretisi—ki bu, içinizdeki Mesih sırrı yahut Mesih’in insan bedenini üzerine aldığında temsil edildiği üzere, İlahiyat ile insanlığın birleşimidir—yüz kırk dört bin arasında bulunacak adaylar, En Kutsal Yer’e girebilmek için gerekli yağa ve imana sahip olup olmadıkları hususunda sınanacaklardır. Eğer tereddüt ederlerse, üzerlerine karanlık çöker; eğer Kuzu nereye giderse O’nun ardından giderlerse, sandığın içine bakmaya yönlendirileceklerdir. Sandığın içinde, yedinci gün Sebti öğretilerini ve beden alma öğretisini bulacaklardır.

As significant as these two doctrines are, what I am focusing on is not the alpha and omega lights, but that the prophetess illustrated God’s people entering into the heavenly sanctuary and looking into the ark of the covenant. There must be a point in the history of the one hundred and forty-four thousand, during the latter days, where the one hundred and forty-four thousand are taken into the Most Holy Place to gaze upon the opened ark.

যদিও এই দুইটি মতবাদ অত্যন্ত গুরুত্বপূর্ণ, তবু আমি যে বিষয়ে মনোনিবেশ করছি তা আলফা ও ওমেগা আলোকসমূহ নয়; বরং এই যে, নারী-ভাববাদিনী ঈশ্বরের প্রজাদের স্বর্গীয় ধর্মধামে প্রবেশ করে নিয়ম-সিন্দুকের দিকে দৃষ্টিপাত করতে দেখিয়েছিলেন। পরবর্তী কালে এক লক্ষ চুয়াল্লিশ হাজারের ইতিহাসে এমন একটি পর্যায় অবশ্যই থাকতে হবে, যখন এক লক্ষ চুয়াল্লিশ হাজারকে অতি পবিত্র স্থানে নিয়ে যাওয়া হবে, যাতে তারা উন্মুক্ত নিয়ম-সিন্দুকের প্রতি দৃষ্টিনিবদ্ধ করতে পারে।

If you possess the faith to believe the prophets illustrate God’s people in the latter days, along with the faith that Sister White was as much inspired, in every way, as every other prophet in the Bible—then the application I just set forth must be accepted as true. The one hundred and forty-four thousand must follow Christ, by faith into the Most Holy Place, as Sister White says the faithful did on October 22, 1844. There were then two classes manifested, those who refused to enter in by faith, and those who entered in.

Akka ati amonuk ay mamati a dagiti mammadto ket iladawanda dagiti tattao ti Dios kadagiti maudi nga aldaw, ken kasta met nga addaanka iti pammati a ni Sister White ket naipaltiing met laeng, iti amin a wagas, kas met kadagiti dadduma pay a mammadto iti Biblia—iti kasta, ti panangipakat a naibagak ita ket masapul nga awaten a pudno. Dagiti sangagasut uppat a pulo ket uppat a ribo ket masapul a sumurot ken Cristo, babaen ti pammati, iti Kaunggan a Nasantoan a Disso, kas ibaga ni Sister White a dagiti matalek inaramidda idi Oktubre 22, 1844. Adda idi dua a kita ti naiparangarang, dagiti nangted iti panangliklik a sumrek babaen ti pammati, ken dagiti simrek.

“I was pointed back to the proclamation of the first advent of Christ. John was sent in the spirit and power of Elijah to prepare the way of Jesus. Those who rejected the testimony of John were not benefited by the teachings of Jesus. Their opposition to the message that foretold His coming placed them where they could not readily receive the strongest evidence that He was the Messiah. Satan led on those who rejected the message of John to go still farther, to reject and crucify Christ. In doing this they placed themselves where they could not receive the blessing on the day of Pentecost, which would have taught them the way into the heavenly sanctuary. The rendering of the veil of the temple showed that the Jewish sacrifices and ordinances would no longer be received. The great Sacrifice had been offered and had been accepted, and the Holy Spirit which descended on the day of Pentecost carried the minds of the disciples from the earthly sanctuary to the heavenly, where Jesus had entered by His own blood, to shed upon His disciples the benefits of His atonement. But the Jews were left in total darkness. They lost all the light which they might have had upon the plan of salvation, and still trusted in their useless sacrifices and offerings. The heavenly sanctuary had taken the place of the earthly, yet they had no knowledge of the change. Therefore they could not be benefited by the mediation of Christ in the holy place.

“Na ipakumbushwa tena tangazo la kuja kwa kwanza kwa Kristo. Yohana alitumwa katika roho na nguvu za Eliya ili kuitengeneza njia ya Yesu. Wale walioikataa ushuhuda wa Yohana hawakunufaika na mafundisho ya Yesu. Upinzani wao dhidi ya ujumbe uliotabiri kuja Kwake uliwaweka mahali ambapo wasingeweza kwa urahisi kuipokea ithibati iliyo yenye nguvu zaidi kwamba Yeye alikuwa Masihi. Shetani aliwaongoza wale walioikataa ujumbe wa Yohana waende mbali zaidi bado, hata kumkataa na kumsulubisha Kristo. Kwa kufanya hivyo walijiweka mahali ambapo wasingeweza kuipokea baraka ya siku ya Pentekoste, ambayo ingewafundisha njia ya kuingia katika patakatifu pa mbinguni. Kupasuka kwa pazia la hekalu kulionyesha kwamba dhabihu na maagizo ya Kiyahudi havingepokelewa tena. Dhabihu kuu ilikuwa imetolewa na ilikuwa imekubaliwa, na Roho Mtakatifu aliyeshuka siku ya Pentekoste aliipeleka mioyo ya wanafunzi kutoka patakatifu pa duniani hadi patakatifu pa mbinguni, ambako Yesu alikuwa ameingia kwa damu Yake mwenyewe, ili awamiminie wanafunzi Wake manufaa ya upatanisho Wake. Lakini Wayahudi waliachwa katika giza kamili. Walipoteza nuru yote ambayo wangeweza kuwa nayo kuhusu mpango wa wokovu, na bado waliendelea kuziegemea dhabihu na sadaka zao zisizo na faida. Patakatifu pa mbinguni palikuwa pamechukua mahali pa patakatifu pa duniani, hata hivyo hawakuwa na maarifa yoyote ya mabadiliko hayo. Kwa hiyo hawangeweza kunufaika na upatanisho wa Kristo katika patakatifu.”

“Many look with horror at the course of the Jews in rejecting and crucifying Christ; and as they read the history of His shameful abuse, they think they love Him, and would not have denied Him as did Peter, or crucified Him as did the Jews. But God who reads the hearts of all, has brought to the test that love for Jesus which they professed to feel. All heaven watched with the deepest interest the reception of the first angel’s message. But many who professed to love Jesus, and who shed tears as they read the story of the cross, derided the good news of His coming. Instead of receiving the message with gladness, they declared it to be a delusion. They hated those who loved His appearing and shut them out of the churches. Those who rejected the first message could not be benefited by the second; neither were they benefited by the midnight cry, which was to prepare them to enter with Jesus by faith into the most holy place of the heavenly sanctuary. And by rejecting the two former messages, they have so darkened their understanding that they can see no light in the third angel’s message, which shows the way into the most holy place. I saw that as the Jews crucified Jesus, so the nominal churches had crucified these messages, and therefore they have no knowledge of the way into the most holy, and they cannot be benefited by the intercession of Jesus there. Like the Jews, who offered their useless sacrifices, they offer up their useless prayers to the apartment which Jesus has left; and Satan, pleased with the deception, assumes a religious character, and leads the minds of these professed Christians to himself, working with his power, his signs and lying wonders, to fasten them in his snare.” Early Writings, 259–261.

«Шьхьэфу мэхъу ахэр къыщытежьыну, Христосыр къыхэфыну яIуэхур яIэгъуэныгъуэшхуэмкIэ къыхэтщыт; уэ къызэджытэу, Ар щхьэгъусэу къызэрагъэфIэмыкIуэу и тхыдэр адыгэу яхэтщытмэ, ахэр жыпIэ: ар фIыуэ дыIуэху, уэ Петр къызэрыIэужьырэм хуэдэу мыдэныркъым, е а жъэрхэм къызэращIарэм хуэдэу мыкъыхэфыркъым. Ауэ пщащэ псори зэрыдигъуэт Тхьэм, Иисусым фIыуэ яIуэху жыпIэм, ахэм къыхагъэщIэну зэпытригъэкIуащ. Уафэ псори апэ лIагъуэбжьым и хъарзынар къызэрагъэпэщынур гу лъытэныгъэшхуэмкIэ къыщIэтщыт. Ауэ Иисусым фIыуэ дыIуэху зэрыжыIэу, уэ хэщIыкIым и хъыбар зэраджэм игъуэщхьэщыкIуэу нэпсхэр къызэрагъэбжьэм, куэдхэр къыщIэкIуа и хъыбарфIыр къыщIэзыгъуэмыжащ. Хъыбарыр гупсысэ дахэу къызэрырагъэпсэхырэм нэхърэ, ар Iей щытхъуэу къыраIуат. И къэсыжыр фIыуэ зэлъагъуэрэ къыхэзылъагъухэмрэ ягъэбзэщIэжащ, уэ ахэр чыркехэм къикIуэжащ. Апэ хъарзынар къызэрырагъэпсэхыжьыгъэхэм, етIанэ хъарзынар ядэIуэным фэдэ къыщагъуэтын хъуащ; уэ зэрыбжьэбжьым и кIиыр, ахэр уианэмкIэ Иисусым хуэдэу уафэм и щIыпIэ святейуэ нэхъыщхьэм щIэныгъэкIэ зэхэсыну къызэригъэхьэзыр, аркъым ядэIуэным фэдэ къыщагъуэтар. Апэ етIанэ хъарзынар къызэрырагъэпсэхыжьыгъэхэм къэкIуэу, ящIэныгъэр апхуэдэу къыщIигъэмахуэщ, апхуэдэу апэтми лъагъуныгъэ зыри ягъуэтынкъым, ещанэ лIагъуэбжьым и хъарзынарэм, щIыпIэ святейуэ нэхъыщхьэм щIэкIуэныгъэм и гъуэгур зэригъэлъагъуэм. Сэ слъагъуащ: жъэрхэм Иисусыр къызэрахэфам хуэдэу, цIыху бжыгъэм и чыркехэм мыр къыхарэфахащ хъарзынэхэм; аригъэну, ахэр щIыпIэ святейуэ нэхъыщхьэм щIэкIуэныгъэм и щIэныгъэ зимыIэщ, уэ Иисусым ар дэжьэ къызэрищIэр ибжьэгумкIэ ахэр фэIуэтынкъым. Жъэрхэм ямыфIэфI жертвэхэр къызэрахьэм хуэдэу, ахэр Иисусым къыхуигъэувыжащ пIэкIэдзапIэм ямыфIэфI доIэхэр къызэрагъэхьэм; уэ Сэтан, алъхуакIуэныр къызэрыщIэхуэм гуфIэгъуэ щIыщIэу, дин гъэпсыкIэ зэхуэмыдэ хъуащ, уэ христианиныр зэрыпытащ жыпIэ хэм я акъылхэр къызэхигъанэу къыдиэкIуэж, и къарур, и тещIэныгъэхэр, уэ пэжыр мыщхьакIуэ тещIэныгъэхэр къыщIэзыгъэсэбэпу, ахэр и псынщIэм щхьэхуэу къигъэщхьэхыну». Early Writings, 259–261.

Sister White identifies the progressive testing process of John the Baptist and Christ’s history that ended with the Jews being in total darkness in order to illustrate the same history in the time of the Millerites, which is the alpha history of Sister White; the ancient prophetess of the latter days. The life-or-death test in the beginning was over entering into the Most Holy Place or refusing to do so. To refuse to do so produced the same darkness upon the rebels of Millerite history that had come upon the rebellious Jews in the history of Christ.

화이트 자매는 침례 요한과 그리스도의 역사에서 점진적으로 진행된 시험의 과정이 마침내 유대인들이 완전한 흑암 가운데 이르게 된 사실을 지적하여, 밀러파 시대에 나타난 동일한 역사를 예증한다. 이 역사는 곧 화이트 자매, 곧 말세의 옛 여선지자의 알파 역사이다. 처음의 생사적 시험은 지성소에 들어가는가, 아니면 들어가기를 거절하는가에 관한 것이었다. 그렇게 하기를 거절하는 것은, 그리스도의 역사에서 반역한 유대인들에게 임하였던 바로 그 흑암을 밀러파 역사에서의 반역자들 위에도 가져왔다.

Jesus always illustrates the end of a thing, with the beginning of a thing; so, when Sister White was taken into the Most Holy Place and gazed upon the open ark, in connection with the test of October 22, 1844, it identifies that the one hundred and forty-four thousand will be tested upon following the Lamb into the Most Holy Place or going into perfect eternal darkness. This fact is premised upon a faith that understands the ancient prophets are illustrating God’s latter-day people when they themselves become part of the recorded testimony. Sister White illustrates both classes.

Jesús siempre ilustra el fin de una cosa con el comienzo de una cosa; por lo tanto, cuando la Hermana White fue llevada al Lugar Santísimo y contempló el arca abierta, en relación con la prueba del 22 de octubre de 1844, ello identifica que los ciento cuarenta y cuatro mil serán probados en cuanto a seguir al Cordero al Lugar Santísimo o entrar en perfecta oscuridad eterna. Este hecho se funda en una fe que comprende que los antiguos profetas están ilustrando al pueblo de Dios de los últimos días cuando ellos mismos llegan a formar parte del testimonio registrado. La Hermana White ilustra a ambas clases.

“While in this state of despondency I had a dream that made a deep impression upon my mind. I dreamed of seeing a temple, to which many persons were flocking. Only those who took refuge in that temple would be saved when time should close. All who remained outside would be forever lost. The multitudes without who were going about their various ways, derided and ridiculed those who were entering the temple, and told them that this plan of safety was a cunning deception, that in fact there was no danger whatever to avoid. They even laid hold of some to prevent them from hastening within the walls.

«Yalŋızlıq häm ömütsizlek xälenä töşkän waqıtta, minem küñelemä tirän tä’sir qaldırğan ber töş kürdem. Töşemdä min küp keşelär ağılğan ber ğibadätxanäne kürdem. Waqıt tämamlanaçaq çaqta şul ğibadätxanägä sıyınğan keşelär genä qotılacaq ide. Tışta qalğan barça keşelär mäñgelek yuğalaçaq ide. Tışta qalıp, üz törle yullarınnan yörüçe küpçelek, ğibadätxanägä kerep baruçılarnı mıskılladı häm köldergä aldı, alarğa bu iminlek niqäbe astındağı hıyläle aldaw ğına, ä çınlıqta isä saqlanırday härtörle qurqınıç bötendäy yuq dip äytte. Xätta qayberlären divarlar eçenä aşığıp kergännän tıymaq öçen totıp ta qaldılar.»

“Fearing to be ridiculed, I thought best to wait until the multitude dispersed, or until I could enter unobserved by them. But the numbers increased instead of diminishing, and fearful of being too late, I hastily left my home and pressed through the crowd. In my anxiety to reach the temple I did not notice or care for the throng that surrounded me. On entering the building, I saw that the vast temple was supported by one immense pillar, and to this was tied a lamb all mangled and bleeding. We who were present seemed to know that this lamb had been torn and bruised on our account. All who entered the temple must come before it and confess their sins.

«Асхъарцара рӕдуй, зæрдæмæ фæндыдтон, адæмбылд дисперс куы æрцыд, уæдмæ сабырæй фæхæссын, æви сын нæ уыддзæн фæкæсынмæ гæсгæ, ма храммæ бацæуын. Фæлæ сын нымæц куыд фæкъаддæр ма уыд, афтæ рафыддæр кодта, æмæ, фæстагæй ма æрцæуынæй тæрсынæй, тагъдæй мæ хæдзарæй рацыдтæн æмæ адæмы æхсæнæй тыхджынæй фæцæудтæн. Храммæ æрхæцынмæ мæ тæрсудæй нал баййæфтон, нæ ба мын бæрæг уыд, мæ алыварс чи уыд, уыцы адæмы бырæтæ. Бинадмæ куы бацыдтæн, уæд федтон, æнæниз храм æууæндæг мæнæ уынгджын сæйраг баганайыл кæй фæлæууыд, æмæ уым æвæрд уыд, æй йыл кæй баст уыд, æрттивгæ æмæ тонаугæ куыд уыд, ахæм уæрыкк. Нæ, уым чи уыд, стыдæйдæр æмбæрст æмæ кæй зоныдта, æмæ ацы уæрыкк нæ хæцæн кæй æртыхст æмæ æрмаст уыд. Храммæ чи бацыд, уыдонмæй алчи дæр уый разы æрлæууын æмæ йæ нæлгоймагъдæуттæ ирон кæнын хъуыд.»

“Just before the lamb were elevated seats, upon which sat a company looking very happy. The light of heaven seemed to shine upon their faces, and they praised God and sang songs of glad thanksgiving that seemed like the music of the angels. These were they who had come before the lamb, confessed their sins, received pardon, and were now waiting in glad expectation of some joyful event.

«کیهنەکەم پێش بەرخەکە، کورسییە بەرزکراوەکان هەبوون، لەسەریان کۆمەڵێک دانیشتبوون کە زۆر دڵشاد دیاربوون. ڕووناکیی ئاسمان وا دەردەکەوت کە لەسەر ڕووخساریان دەدرەوشایەوە، و ستایشی خودایان دەکرد و گۆرانییەکانی سوپاسگوزاریی خۆشحاڵییان دەگوت کە وەک مۆسیقای فریشتەکان دیاربوو. ئەوانە ئەو کەسانە بوون کە پێشتر هاتبوونە لای بەرخەکە، گوناهەکانیان دانیپێدانابوو، لێخۆشبوونیان وەرگرتبوو، و ئێستا بە چاوەڕوانییەکی دڵشادانەی ڕووداوێکی پڕخۆشی دادەمەزرابوون.»

“Even after I had entered the building, a fear came over me, and a sense of shame that I must humble myself before these people. But I seemed compelled to move forward, and was slowly making my way around the pillar in order to face the lamb, when a trumpet sounded, the temple shook, shouts of triumph arose from the assembled saints, an awful brightness illuminated the building, then all was intense darkness. The happy people had all disappeared with the brightness, and I was left alone in the silent horror of night. I awoke in agony of mind and could hardly convince myself that I had been dreaming. It seemed to me that my doom was fixed, that the Spirit of the Lord had left me, never to return.

«ܐܦ ܒܬܪ ܕܥܠܬ ܠܒܢܝܢܐ، ܐܬܬ ܥܠܝ ܕܚܠܬܐ، ܘܚܫܬ ܒܗܬܬܐ ܕܙܕܩ ܠܝ ܕܐܬܡܟܟ ܩܕܡ ܗܠܝܢ ܐܢܫ̈ܐ. ܐܠܐ ܐܬܚܙܝ ܠܝ ܕܐܢܐ ܐܢܐ ܐܢܝܣ ܠܡܗܠܟ ܠܩܕܡ، ܘܒܐܝܬܝܐܝܬ ܒܫܦܝܠܘܬܐ ܗܘܝܬ ܡܦܢܐ ܚܕܪ ܥܡܘܕܐ ܡܛܠ ܕܐܩܘܡ ܩܕܡ ܐܡܪܐ، ܟܕ ܫܘܦܪܐ ܐܫܬܡܥ، ܘܗܝܟܠܐ ܐܙܕܝܥ، ܘܩܠ̈ܐ ܕܙܟܘܬܐ ܣܠܩܘ ܡܢ ܩܕܝܫ̈ܐ ܟܢܝ̈ܫܐ، ܘܢܘܗܪܐ ܕܚܝܠܐ ܘܕܚܠܬܐ ܐܢܗܪ ܠܒܢܝܢܐ، ܘܗܝܕܝܢ ܟܠܗ ܗܘܐ ܚܫܘܟܐ ܬܩܝܦܐ. ܟܠܗܘܢ ܐܢܫ̈ܐ ܛܘܒܢ̈ܐ ܐܒܕܘ ܥܡ ܢܘܗܪܐ، ܘܐܢܐ ܐܫܬܒܩܬ ܒܠܚܘܕܝ ܒܙܘܥܬܐ ܫܬܝܩܬܐ ܕܠܠܝܐ. ܐܬܬܥܝܪܬ ܒܟܐܒܐ ܕܬܪܥܝܬܐ، ܘܒܩܘܫܝ ܣܓܝ ܫܟܚܬ ܠܡܫܬܘܕܥܘ ܠܢܦܫܝ ܕܒܚܠܡܐ ܗܘܝܬ. ܐܬܚܙܝ ܠܝ ܕܦܣܩ ܕܝܢܝ، ܘܕܪܘܚܗ ܕܡܪܝܐ ܫܒܩܬܢܝ، ܘܬܘܒ ܠܐ ܗܦܟܐ.»

“Soon after this I had another dream. I seemed to be sitting in abject despair with my face in my hands, reflecting like this: If Jesus were upon earth, I would go to Him, throw myself at His feet, and tell Him all my sufferings. He would not turn away from me, He would have mercy upon me, and I would love and serve Him always. Just then the door opened, and a person of beautiful form and countenance entered. He looked upon me pitifully and said: ‘Do you wish to see Jesus? He is here, and you can see Him if you desire it. Take everything you possess and follow me.’

“Baba mütənasib olmayaraq bundan az sonra daha bir yuxu gördüm. Özümü tam ümidsizlik içində, üzümü əllərimin arasına almış halda oturmuş görürdüm və belə düşünürdüm: Əgər İsa yer üzündə olsaydı, Onun yanına gedər, Özümü ayaqlarının altına atar və bütün əzablarımı Ona danışardım. O, məndən üz döndərməzdi, mənə rəhm edərdi, mən də Onu həmişə sevər və Ona xidmət edərdim. Elə bu an qapı açıldı və gözəl qamətli, nurani çöhrəli bir şəxs içəri daxil oldu. O, mənə mərhəmətlə baxıb dedi: ‘İsanı görmək istəyirsənmi? O buradadır və əgər arzu etsən, Onu görə bilərsən. Sahib olduğun hər şeyi götür və mənim ardımca gəl.’”

“I heard this with unspeakable joy, and gladly gathered up all my little possessions, every treasured trinket, and followed my guide. He led me to a steep and apparently frail stairway. As I commenced to ascend the steps, he cautioned me to keep my eyes fixed upward, lest I should grow dizzy and fall. Many others who were climbing the steep ascent fell before gaining the top.

«Мен үүнийг хэлж баршгүй баяр хөөрөөр сонсож, өөрийн бүхий л өчүүхэн эд хогшил, эрхэмлэн хадгалсан бүх бяцхан зүйлсээ дуртайяа хаман авч, хөтөчөө даган явлаа. Тэр намайг эгц бөгөөд харахад тун хэврэг мэт шат руу хөтлөв. Би шатаар өгсөж эхлэхэд, толгой эргэж унахаас сэргийлэн нүдээ дээш тогтоон байлгахыг тэр надад анхааруулав. Огцом өгсүүрээр авирч байсан бусад олон хүн оргилд хүрэхээсээ өмнө унасан байлаа.»

“Finally we reached the last step, and stood before a door. Here my guide directed me to leave all the things that I had brought with me. I cheerfully laid them down; he then opened the door and bade me enter. In a moment I stood before Jesus. There was no mistaking that beautiful countenance. That expression of benevolence and majesty could belong to no other. As His gaze rested upon me, I knew at once that He was acquainted with every circumstance of my life and all my inner thoughts and feelings.

«Awir, nu tella ɣer usuraf aneggaru, nebbed zdat tewwurt. Daggi amguid-iw yefka-yi i yessefk ad aǧǧeɣ akw ayen i d-wwiɣ yidi. S lferḥ sweḍeɣ-ten; syin yeldi tewwurt, yenna-yi ad kecmeɣ. Deg yiwet n teswiɛt bdiɣ zdat Ɛisa. Ulac amek ara nettwakkes aya n wudem iɛeddlen. Tinawt-nni n lxir d tmeqranit ur tezmir ara ad tili n win niḍen. Mi d-yers uẓer-is fell-iw, fhemɣ tura yakan belli yezra yal tagnit n tudert-iw akked meṛṛa tiktiwin-iw d yiman-iw d iḥulfan-iw.»

“I tried to shield myself from His gaze, feeling unable to endure His searching eyes, but He drew near with a smile, and, laying His hand upon my head, said: ‘Fear not.’ The sound of His sweet voice thrilled my heart with a happiness it had never before experienced. I was too joyful to utter a word, but, overcome with emotion, sank prostrate at His feet. While I was lying helpless there, scenes of beauty and glory passed before me, and I seemed to have reached the safety and peace of heaven. At length my strength returned, and I arose. The loving eyes of Jesus were still upon me, and His smile filled my soul with gladness. His presence filled me with a holy reverence and an inexpressible love.

«دیئەن ئورىنتا غىزىرلاشقا چىدىيالمايدىغاندەك ھېس قىلىپ، ئۆزۈمنى ئۇنىڭ نەزىرىدىن يوشۇرماقچى بولدۇم؛ ئەمما ئۇ كۈلۈمسىرەپ يېقىن كەلدى ۋە قولىنى بېشىمنىڭ ئۈستىگە قويۇپ: «قورقما» دېدى. ئۇنىڭ شېرىن ئاۋازىنىڭ ساداسى قەلبىمنى ئىلگىرى ھېچقاچان تاتىمىغان بىر بەخت-سائادەت بىلەن تىترەتتى. مەن سۆز چىقىرالمىغۇدەك دەرىجىدە شاد-خۇرام ئىدىم؛ ئەمما ھېس-تۇيغۇنىڭ زەربىسىدىن مەغلۇپ بولۇپ، ئۇنىڭ ئاياغلىرى ئالدىدا يۈزتۆۋەن يىقىلدىم. شۇ يەردە ئاجىز ھالدا ياتقىنىمدا، گۈزەللىك ۋە شان-شەرەپكە تولغان كۆرۈنۈشلەر كۆز ئالدىمدىن ئۆتتى، ۋە گويا ئاسماننىڭ ئامانلىقى ۋە تىنچلىقىغا يېتىپ بارغاندەك بولدۇم. ئاخىرى كۈچۈم ئەسلىگە كەلدى، ۋە مەن ئورنۇمدىن تۇردۇم. ئەيسانىڭ مېھىر-مۇھەببەتلىك كۆزلىرى تېخى ھەم ماڭا تىكىلگەن ھالدا ئىدى، ۋە ئۇنىڭ كۈلۈمسىرىشى روھىمنى شادلىققا تولدۇردى. ئۇنىڭ ھۇزۇرى مېنى مۇقەددەس ھۆرمەت ۋە ئىپادىلەپ بولمايدىغان بىر مۇھەببەت بىلەن تولدۇردى.»

“My guide now opened the door, and we both passed out. He bade me take up again all the things I had left without. This done, he handed me a green cord coiled up closely. This he directed me to place next my heart, and when I wished to see Jesus, take it from my bosom and stretch it to the utmost. He cautioned me not to let it remain coiled for any length of time, lest it should become knotted and difficult to straighten. I placed the cord near my heart and joyfully descended the narrow stairs, praising the Lord and telling all whom I met where they could find Jesus. This dream gave me hope. The green cord represented faith to my mind, and the beauty and simplicity of trusting in God began to dawn upon my soul.” Testimonies, volume 1, 27–29.

“ᎠᏆᏘᏍᏗ ᎿᏉ ᎤᏍᏚᎩ ᎠᏍᏚᎢ, ᎠᎴ ᎣᏍᏗᎭ ᎣᏍᏓ ᎢᏧᎳ ᎢᏗᏄᎪᏨᎩ. ᎠᏴ ᎠᏆᏛᏁᎴ ᏔᎵᏁ ᏫᏥᏁᏍᎨᏍᏗ ᏂᎦᎥ Ꮎ ᎯᎠ ᏧᏆᎵᏍᏔᏅ ᏙᎯᏱ. Ꮎ ᏄᏍᏛ ᎤᎵᏍᏔᏁᎸ, ᎤᏁᎴ ᎠᏆᏙᏔᏅ ᎢᏤ ᎠᏰᎵ ᎤᎸᏌᏛ ᎤᏟᏍᏔᏅ. Ꮎ ᎠᏴ ᎠᏆᏛᏁᎴ ᏗᎬᏩᎷᏤᎸ ᎠᏆᎾᏫ ᎠᏆᏓᏅᏛ, ᎠᎴ ᎢᏳᏃ ᏥᏆᏚᎵ ᏥᎪᎢ ᏥᏌ, ᎠᏆᎾᏫ ᎠᏆᏓᏅᏛ ᏫᏥᏄᎪᏫᏍᏗ ᎠᎴ ᎤᏟᎢᏍᏛ ᏫᏥᏯᏙᏗᏍᎨᏍᏗ. ᎠᏴ ᎬᏉᏎᎴ ᏞᏍᏗ ᎤᏟᏍᏔᏅ ᏴᏫᏥᏯᏕᎾ ᎢᎪᎯᏛ, ᎢᏳᏰᏃ ᏓᏳᎸᏍᎨᏍᏗ ᎠᎴ ᎤᏣᏘ ᏅᏩᏙᎯᏍᏗ ᏱᎩ. ᎠᏆᏅᏁ Ꮎ ᎠᏰᎵ ᎠᏆᎾᏫ ᎠᏆᏓᏅᏛ ᏗᎬᏩᎷᏤᎸ, ᎠᎴ ᎤᎵᎮᎵᏍᏗ ᎤᏍᏗ ᏕᎦᎳᏅᏛ ᎢᎦᎵᏍᏗ ᏫᏗᏇᏐᎢᏍᏔᏅᎩ, ᎤᎬᏫᏳᎯ ᎥᏥᏂᎸᏨᎩ ᎠᎴ ᏂᎦᏗᏳ Ꮎ ᎠᏂᏲᎩ ᏕᎬᏆᏠᏤᎸ ᏫᏗᎬᏆᏛᏁᎲᎩ ᎭᏢ ᎬᏩᏂᏩᏛᏗ ᏥᏌ. ᎯᎠ ᎠᎩᎵᏍᏙᏗ ᎬᎩᏁᎴ ᎤᏚᎩ. Ꮎ ᎢᏤ ᎠᏰᎵ ᎠᎩᎾᏫᏱ ᎤᏓᏤᎸᎯ ᏗᎦᎧᎿᎢ ᎨᏒ ᎤᏙᎯᏳᎯ ᎤᏰᎸᏛ, ᎠᎴ ᎤᏬᏚᎯᏍᏛ ᎠᎴ ᎤᏗᎧᎵᎢᏍᏛ ᎤᏓᏙᎵᏣᏛ ᎤᎬᏫᏳᎯ ᎥᏳᎮ信ᏍᏗ ᎠᎩᎬᏫᏳᎵ ᎤᎴᏅᎮ ᎤᎦᏙᎵᏍᏗ. Testimonies, volume 1, 27–29.”

From the end of the Exeter camp meeting on August 17 unto October 22 in 1844 was sixty-six days. Those sixty-six days represent the period of the proclamation of the Midnight Cry, and in the context of the parable of the ten virgins those that then proclaimed the message represent those who had oil, and those who did not then proclaim the message had no oil.

Аз 17 августи соли 1844, аз поёни ҷамъомади урдугоҳи Эксетер, то 22 октябр, шасту шаш рӯз буд. Ин шасту шаш рӯз давраи эълони Нидои Нисфи Шабро ифода мекунад, ва дар заминаи масали даҳ бокира, онҳое ки он вақт ин паёмро эълон мекарданд, намояндаи онҳое мебошанд, ки равған доштанд; ва онҳое ки он вақт паёмро эълон намекарданд, равған надоштанд.

In the parable, the marriage took place at the beginning of the tarrying time. The legal marriage took place and then everyone went home and waited until the groom’s father decided if it was acceptable to consummate the marriage. Infidelity between the first marriage and the second ceremony at midnight was considered adultery. The tarrying time was based upon the father of the groom waiting to see what happened to the bride over a period of time. Was she pregnant?

တန်ခိုးတော်ပုံဥပမာတွင် လက်ထပ်ခြင်းသည် စောင့်ဆိုင်းရသောကာလ၏ အစပိုင်း၌ ဖြစ်ပွားခဲ့သည်။ ဥပဒေအရ လက်ထပ်ခြင်းကို အရင်ပြုလုပ်ခဲ့ပြီးနောက် လူအားလုံးသည် မိမိတို့အိမ်သို့ ပြန်သွားကာ သတို့သား၏ဖခင်က ထိုလက်ထပ်ခြင်းကို အိမ်ထောင်သဘောအရ အပြီးသတ်ပေါင်းဖက်ခြင်းအဖြစ် ခွင့်ပြုသင့်မသင့် ဆုံးဖြတ်သည်အထိ စောင့်ခဲ့ကြသည်။ ပထမလက်ထပ်ခြင်းနှင့် သန်းခေါင်ယံ၌ ကျင်းပသော ဒုတိယအခမ်းအနားကြားရှိ သစ္စာဖောက်မှုကို အိမ်ထောင်ရေးပြစ်မှားမှုဟု သတ်မှတ်ခဲ့သည်။ စောင့်ဆိုင်းရသောကာလသည် သတို့သား၏ဖခင်က ကာလအတော်ကြာအတွင်း သတို့သမီးအပေါ် မည်သို့သောအခြေအနေ ဖြစ်ပျက်လာသည်ကို စောင့်ကြည့်လိုခြင်းအပေါ် အခြေခံထားသည်။ သူမတွင် ကိုယ်ဝန်ရှိနေသလော?

When the father decided all was well, the midnight procession began, and it began at night to avoid the oppressive heat in the daytime of Palestine. For this reason, the bride’s attendants, the virgins of the parable, were required to have their own lantern and supply of oil waiting for the midnight cry announcing that the procession to the marriage was under way, for it was to take place at night. At Exeter the midnight cry arrived and you either had enough oil ready for the procession or you didn’t.

पिता ने जब यह निश्चय किया कि सब कुछ ठीक है, तब आधी रात का जुलूस आरम्भ हुआ; और वह रात में ही आरम्भ हुआ, ताकि फ़िलिस्तीन के दिन के दमनकारी ताप से बचा जा सके। इसी कारण दुल्हन की सहचरियाँ, अर्थात् दृष्टान्त की कुमारियाँ, के लिए आवश्यक था कि उनके पास अपनी-अपनी लालटेन और तेल की आपूर्ति तैयार रहे, ताकि आधी रात की वह पुकार सुनते ही, जो यह घोषणा करती थी कि विवाह के लिए जुलूस चल पड़ा है, वे सम्मिलित हो सकें; क्योंकि यह सब रात में होना था। एक्सेटर में आधी रात की पुकार पहुँची, और या तो तुम्हारे पास जुलूस के लिए पर्याप्त तेल तैयार था, या नहीं था।

When they left Exeter with the message they were illustrating a people who were sealed. Some had enough oil to make into the marriage on October 22, 1844, and some didn’t. Those sixty-six-days represent a period of time when God’s people are sealed unto the closed door of the Sunday law. If they had the proper amount of oil they entered by faith into the Most Holy Place. Sister White illustrated God’s people entering into the Most Holy Place in the latter days, and in her alpha history it was a life-or-death test that was involved with entering into the Most Holy Place by faith. In the latter days the one hundred and forty-four thousand will be tested as to whether they will enter into the Most Holy Place by faith. It is once again a life-or-death test.

Exeter 잇ун ma yocab ti mensahe, sica kitkitdaanda ti maysa a tattao a naselyoan. Adda dagiti addaan iti umdas nga asido tapno makaserrek iti panagasawa idi Oktubre 22, 1844, ket adda met dagiti saan. Dagita innem a pulo ket innem nga aldaw ket isuda ti mangitakder iti maysa a panawen a dagiti tattao ti Dios ket maselyoanda agingga iti naserraan a ruangan ti linteg ti Domingo. No adda idi kadakuada ti umno a kadakkel ti asido, simrekda babaen ti pammati iti Kasantuan-unay a Disso. Iniladawan ni Kabsat a White dagiti tattao ti Dios a sumrek iti Kasantuan-unay a Disso kadagiti maudi nga aldaw, ket iti alpha a pakasaritaan na, maysa dayta a pagsubok ti biag wenno patay a naisangsangayan iti panagserek iti Kasantuan-unay a Disso babaen ti pammati. Kadagiti maudi nga aldaw, dagiti sangagasut ket uppat a pulo ket uppat a ribo ket mapadasanda no sumrekdanto iti Kasantuan-unay a Disso babaen ti pammati. Maysa manen dayta a pagsubok ti biag wenno patay.

We will continue these things in the next article.

Eyi zarawa ma mazin ya gaba.

“In the cleansing of the temple, Jesus was announcing His mission as the Messiah, and entering upon His work. That temple, erected for the abode of the divine Presence, was designed to be an object lesson for Israel and for the world. From eternal ages it was God’s purpose that every created being, from the bright and holy seraph to man, should be a temple for the indwelling of the Creator. Because of sin, humanity ceased to be a temple for God. Darkened and defiled by evil, the heart of man no longer revealed the glory of the Divine One. But by the incarnation of the Son of God, the purpose of Heaven is fulfilled. God dwells in humanity, and through saving grace the heart of man becomes again His temple. God designed that the temple at Jerusalem should be a continual witness to the high destiny open to every soul. But the Jews had not understood the significance of the building they regarded with so much pride. They did not yield themselves as holy temples for the Divine Spirit. The courts of the temple at Jerusalem, filled with the tumult of unholy traffic, represented all too truly the temple of the heart, defiled by the presence of sensual passion and unholy thoughts.

«Храман ыштыштыжо дене Иисус Шке миссияжым Мессия семын лӱмден каласен, тудын пашаж дене тӱҥалын. Илаҥе Кугыжан Улшо Иктаралан илемлык вер семын чоҥалтме тиде храм Израильлан да тӱнялан урок-ыштыш лийшаш ыле. Эре гычак Кугыжан шонымашыже тыгай ыле: чыла яратылме ыштыме ия, волгыдо да святой сераф гыч алып адам ончыч, Пӱрышӧн шӱмбалне илашаш храм лийшаш ыле. Йазык верч человечество Кугыжалан храм лийме деч чарнен. Осал дене пычкемдыме да аралалтме адамын шӱмыже тунам ончычо Иктарыштын чапшым ужатен моштен огыл. Но Кугыжан Эргыжын плоть дене толмым дене Пылпомыштын муратыже шукталтын. Кугыжа человечествошто ила, да утарыме благодать гоч адамын шӱмыже угыч Тудын храмже лиеш. Кугыжа Иерусалимысе храмым кажне чонлан почмо кугу кӱкшытын мутсыз ончыкташ эре свидетель лийшашлан ыштен. Но иудей-влак шке-влак кугу гордость дене ужмо тиде отонын могай кӱлешлыкшым умылен огытыл. Нуно шке-влакым Иктарыштын Духлан святой храм-влак семын пуэн огытыл. Иерусалимысе храмын кортыш-влакше святой огыл ужалыш-налашын шӱм-шум дене темалтше, чынжат таумашлык семын шӱм-храмым сӱретлен, кӧньыра кумыл да святой огыл шонымаш-влак улмылан верч аралалтме».

“In cleansing the temple from the world’s buyers and sellers, Jesus announced His mission to cleanse the heart from the defilement of sin,—from the earthly desires, the selfish lusts, the evil habits, that corrupt the soul. Malachi 3:1–3 quoted.” The Desire of Ages, 161.

«Ґаләмниң сетивелгүчилири билән сетикчилириниң ибадәтханидин тазилиниши арқилиқ Әйса Өзиниң қәлбни гунаниң булғинишидин тазилаш вәзиписини җакарлиди,—җанни бузидиған йәрлик һәвәсләрдин, өзимчилик нәпс-һәвәсләрдин, рәзил адәтләрдин. Малахий 3:1–3 нәқил қилинди». Мәсиһниң Һаяти, 161.

“The prophet says, ‘I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils’ (Revelation 18:1, 2). This is the same message that was given by the second angel. Babylon is fallen, ‘because she made all nations drink of the wine of the wrath of her fornication’ (Revelation 14:8). What is that wine?—Her false doctrines. She has given to the world a false sabbath instead of the Sabbath of the fourth commandment, and has repeated the falsehood that Satan first told Eve in Eden—the natural immortality of the soul. Many kindred errors she has spread far and wide, ‘teaching for doctrines the commandments of men’ (Matthew 15:9).

མངོན་ཤེས་པས་གསུངས་པ་ནི། “ངས་ནམ་མཁའ་ནས་ཡོང་བའི་ཕོ་ཉ་གཞན་ཞིག་མཐོང་སྟེ། དེ་ལ་དབང་ཆེན་པོ་ཡོད་ཅིང་། ས་གཞི་ཡང་ཁོང་གི་གཟི་བརྗིད་ཀྱིས་འོད་ཀྱིས་ཁྱབ་པར་གྱུར། དེས་སྒྲ་ཆེན་པོས་དྲག་པོར་འབོད་དེ་གསུངས་ཏེ། བཱ་བི་ལོན་ཆེན་མོ་ལྷུང་ཟིན། ལྷུང་ཟིན། ད་ནི་འདྲེ་བའི་གནས་སུ་གྱུར་འདུག” (Revelation 18:1, 2) ཞེས། འདི་ནི་ཕོ་ཉ་གཉིས་པས་སྟེར་བའི་འཕྲིན་དེ་ག་རང་ཡིན། བཱ་བི་ལོན་ནི་ལྷུང་ཟིན་ཏེ། “མོས་རང་གི་འཆལ་སྤྱོད་ཀྱི་ཁོང་ཁྲོའི་ཆང་དེ་རྒྱལ་ཁམས་ཐམས་ཅད་ལ་བཏུང་དུ་བཅུག་པས་སོ” (Revelation 14:8) ཞེས་པ་ལྟར། ཆང་དེ་གང་ཡིན་ནམ།—མོའི་ལོག་པའི་བསྟན་བཅོས་རྣམས་ཡིན། མོས་འཇིག་རྟེན་ལ་བཀའ་རྒྱ་བཞི་པའི་ངལ་གསོའི་ཉིན་མོའི་ཚབ་ཏུ་ངལ་གསོའི་ཉིན་མོ་རྫུན་མ་ཞིག་སྤྲད་པ་མ་ཟད། སེ་ཏན་གྱིས་ཨེ་ཌེན་ནང་ཧེ་ཝ་ལ་ཐོག་མར་བཤད་པའི་རྫུན་གཏམ་སྟེ། སྲོག་གི་རང་བཞིན་གྱི་མི་འཆི་བའང་ཡང་བསྐྱར་བཤད་ཡོད། མོས་རིགས་མཐུན་གྱི་ནོར་འཁྲུལ་མང་པོའང་ཕྱོགས་ཀུན་ཏུ་སྤེལ་ཞིང་། “མིའི་བཀའ་རྣམས་བསྟན་བཅོས་སུ་སློབ་པ” (Matthew 15:9) ཞེས་པ་ལྟར་བྱས་སོ།

“When Jesus began His public ministry, He cleansed the Temple from its sacrilegious profanation. Among the last acts of His ministry was the second cleansing of the Temple. So in the last work for the warning of the world, two distinct calls are made to the churches. The second angel’s message is, ‘Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication’ (Revelation 14:8). And in the loud cry of the third angel’s message a voice is heard from heaven saying, ‘Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities’ (Revelation 18:4, 5).” Selected Messages, book 2, 118.

«Երբ Հիսուսը սկսեց Իր հրապարակային ծառայությունը, Նա մաքրեց Տաճարը նրա սրբապիղծ պղծումից։ Իր ծառայության վերջին գործողությունների թվում էր Տաճարի երկրորդ մաքրագործումը։ Այդպես էլ աշխարհի նախազգուշացման վերջին գործում եկեղեցիներին ուղղվում են երկու առանձնահատուկ կոչեր։ Երկրորդ հրեշտակի պատգամն է. «Ընկավ, ընկավ Բաբելոնը՝ այն մեծ քաղաքը, որովհետև իր պոռնկության բորբոքված գինուց նա խմեցրեց բոլոր ազգերին» (Հայտնություն 14:8)։ Եվ երրորդ հրեշտակի պատգամի հզոր աղաղակում երկնքից մի ձայն է լսվում, որ ասում է. «Դո՛ւրս եկէք նրանից, իմ ժողովուրդ, որպեսզի չմասնակցէք նրա մեղքերին, և որպեսզի չընդունէք նրա պատուհասներից. որովհետև նրա մեղքերը հասան մինչև երկինք, և Աստված հիշեց նրա անօրենությունները» (Հայտնություն 18:4, 5)։» Selected Messages, գիրք 2, 118.