I have reached the point in this introduction to the book of Joel to briefly summarize some of the points from the first eight articles and identify what we should expect from the book of Joel now that we take it up more directly, and then of course what does that have to do with the battles of Raphia and Panium of Daniel 11:11–16?
Acabu de llegar al puncte in iste introduction al libro de Joel pro resumir brevemente alcun punctos del prime octo articulos e identificar lo que nos deberea exspectar del libro de Joel nunc que lo tractamos plus directemente, e alora, naturalmente, qual relation ha isto con le battalias de Raphia e Panium de Daniel 11:11–16?
We have placed an emphasis upon the song of the vineyard for “experience” is represented by a “song” prophetically. One of the characteristics of the one hundred and forty-four thousand as they sing the song of Moses and the Lamb, which is simply John’s way to represent Isaiah’s vineyard song. Every major prophet begins their books with condemnations against Israel for their rebellion, or you could say that every major prophet first sings the song of the vineyard. I contend that Joel’s song of the vineyard in chapter one is one of the most important revelations about the vineyard song. I could not say if I am correct or not, but the reason I am of this conviction is the prophetic connections that are symbolically represented in the book of Joel appear to be a key, or perhaps an axle for several spokes. Joel’s testimony not only connects with the other parallel lines, but it seems to set a point of reference, especially through the symbolism of the vineyard being destroyed in chapter one, and the next two chapters identifying both the image of the beast testing time in the United States and also the image of the beast testing time for the world. And it is all set within the context of a vineyard, and a vineyard isn’t a living vineyard—if it gets no rain.
ئانن ئەكیچیلەپ ئەتتىك، چۈنكى پەيغەمبەرلىك جەھەتتىن «تەجرىبە» بىر «ناخشا» ئارقىلىق ئىپادىلىنىدۇ. يۈز قىرىق تۆت مىڭ كىشىنىڭ خاسلىقىدىن بىرى شۇكى، ئۇلار مۇسا بىلەن قوزىنىڭ ناخشىسىنى ئېيتىدۇ؛ بۇ بولسا پەقەت يۇھاننانىڭ ئىشاياھنىڭ ئۈزۈمزار ناخشىسىنى ئىپادىلەش ئۇسۇلىدۇر. ھەر بىر ئاساسىي پەيغەمبەر ئۆز كىتابىنى ئىسرائىلنىڭ ئاسىيلىقىغا قارشى ھۆكۈملەر بىلەن باشلايدۇ؛ ياكى سىز شۇنداق دېيەلەيسىزكى، ھەر بىر ئاساسىي پەيغەمبەر ئالدى بىلەن ئۈزۈمزار ناخشىسىنى ئېيتىدۇ. مەن شۇنى تەكىتلەيمەنكى، يۇئېلنىڭ بىرىنچى بابتىكى ئۈزۈمزار ناخشىسى ئۈزۈمزار ناخشىسى ھەققىدىكى ئەڭ مۇھىم ۋەھىيلەردىن بىرىدۇر. مەن توغرا ياكى خاتا ئىكەنلىكىمنى دېيەلمەيمەن، ئەمما بۇ ئىشەنچىمدە بولۇشۇمنىڭ سەۋەبى شۇكى، يۇئېل كىتابىدا رەمزىيلەشتۈرۈپ كۆرسىتىلگەن پەيغەمبەرلىك باغلىنىشلىرى بىر قانچە شاخنىڭ ئاچقۇچى، ياكى بەلكىم ئوقىدەك كۆرۈنىدۇ. يۇئېلنىڭ گۇۋاھلىقى باشقا پاراللېل لىنىيەلەر بىلەنلا باغلىنىپ قالماستىن، بەلكى بولۇپمۇ بىرىنچى بابتا ئۈزۈمزارنىڭ ۋەيران قىلىنىش رەمزى ئارقىلىق بىر مۇراجىئەت نۇقتىسىنى بېكىتىدىغاندەك كۆرۈنىدۇ؛ كېيىنكى ئىككى باب بولسا ھەم ئامېرىكا قوشما شتاتلىرىدىكى ھايۋان سۈرىتىنىڭ سىناق ۋاقتىنى، ھەم دۇنيا ئۈچۈن ھايۋان سۈرىتىنىڭ سىناق ۋاقتىنى ئېنىقلايدۇ. بۇلارنىڭ ھەممىسى ئۈزۈمزارنىڭ مەزمۇنى ئىچىدە ئورۇنلاشتۇرۇلغان، ئۈزۈمزار بولسا—ئەگەر يامغۇر يەتمىسە—تىرىك ئۈزۈمزار ئەمەس.
We have also placed an emphasis on the prophetic period that is represented by the symbol of “how long?” I felt the necessity of reminding us of this previously established principle about “how long” to put an emphasis upon the “capstone” that was, and is also the foundation and corner stone. The final full development of the Midnight Cry message that is now under way is the “capstone.” Based upon the foundations that capstone is Miller’s jewels shining ten times brighter than in the beginning.
Amanye kandi twashyizeho ishimikiro ku gihe cy’ubuhanuzi kigereranywa n’ikimenyetso cya “kugeza ryari?” Numvise ko ari ngombwa kutwibutsa iri hame ryari ryarashyizweho mbere ryerekeye “kugeza ryari?” kugira ngo dushimangire “ibuye risoza inyubako” ryariho, kandi rikaba na none ari ryo rufatiro n’ibuye ry’imfuruka. Iterambere rya nyuma, ryuzuye, ry’ubutumwa bw’Induru yo mu Gicuku riri kuba ubu ni ryo “buye risoza inyubako.” Rishingiye ku rufatiro, iryo buye risoza inyubako ni amabuye y’agaciro ya Miller amurika inshuro icumi kurusha uko byari bimeze mu itangiriro.
Based upon God’s “marvelous works” the capstone is when His people transition from a Laodicean experience unto a Philadelphian experience, which is when those people become the 8th that is of the 7 and also when they transition from the church militant to the church triumphant. This transition is the capstone. The transition is accomplished when God’s people hear and see the “capstone” message and it is marvelous in their eyes. The capstone message is the climax for it brings together all of the symbolic “capstone” truths together. The message of “seven times” was Miller’s foundation stone, and it was to be the Millerite capstone. Pentecost was the capstone to the Pentecostal season, just as was the Midnight Cry the capstone of the Millerite movement of the first and second angels.
خۇدانىڭ «ئەجەبلىك ئەمەللىرى»گە ئاساسەن، ئەڭ ئاخىرقى تاج تېشى شۇكى، ئۇنىڭ خەلقى لاۋدىكىيەلىك تەجرىبىدىن فىلادېلفىيەلىك تەجرىبىگە ئۆتىدۇ؛ بۇ دەل ئۇ خەلقنىڭ 7 دىن بولغان 8-چىگە ئايلىنىدىغان ۋاقتى، ۋە شۇنداقلا چېركاۋ-مۇجادىلدىن چېركاۋ-غالىپقا ئۆتىدىغان ۋاقتىدۇر. بۇ ئۆتۈش ئەڭ ئاخىرقى تاج تېشىدۇر. بۇ ئۆتۈش، خۇدانىڭ خەلقى «تاج تېشى» ئۇچۇرىنى ئاڭلاپ-كۆرگەندە ۋە ئۇ ئۇلارنىڭ نەزىرىدە ئەجەبلىك بولغاندا ئەمەلگە ئاشىدۇ. «تاج تېشى» ئۇچۇرى ئەڭ يۇقىرى پەللىدۇر، چۈنكى ئۇ بەلگىلىك «تاج تېشى» ھەقىقەتلىرىنىڭ ھەممىسىنى بىر يەرگە جەم قىلىدۇ. «يەتتە ۋاقىت» ئۇچۇرى مىللېرنىڭ ئاساس تېشى ئىدى، ۋە ئۇ مىللېرىتلارنىڭ تاج تېشى بولۇشقا تېگىش ئىدى. پەنتەكوست پەنتەكوست پەسلىنىڭ تاج تېشى بولغاندەكلا، «يېرىم كېچىدىكى نىدا»مۇ بىرىنچى ۋە ئىككىنچى پەرىشتە ھەرىكىتى بولغان مىللېرىت ھەرىكىتىنىڭ تاج تېشى ئىدى.
As the climax or capstone of the 46-year period in which Christ built the Millerite temple of the first and second angels, the capstone was to become the foundation stone for Christ’s work of building the temple of the one hundred and forty-four thousand. That foundation stone was set up in 1844 as the light to lighten the path to heaven, and for this reason God’s people at the end of the world are to return to the “old paths” in order to find rest. If and when they return to the pioneer history of the Millerites, they find that the message of the Midnight Cry was the climax of the foundational history. The Midnight Cry was a manifestation of the outpouring of the Holy Spirit. When a soul returns to the “old paths” and finds the “bright light” that was set up at the beginning or foundational point of the path he finds the Midnight Cry, which Jeremiah identifies as “rest.”
ཁྲིསཏོས་ཀྱིས་ཕོ་བྲང་མི་ལར་རཱའི་མཆོད་ཁང་དེ་ཕོ་ཉ་དང་པོ་དང་གཉིས་པའི་ཐོག་ནས་བཞེངས་པའི་ལོ་ངོ་༤༦ ཡི་དུས་ཡུན་གྱི་མཐར་ཐུག་གམ་རྩེ་རྡོ་ལྟ་བུ་དེ་ནི། ཁྲིསཏོས་ཀྱིས་མི་སྟོང་ཕྲག་བརྒྱ་ཞེ་བཞིའི་མཆོད་ཁང་བཞེངས་པའི་བྱ་བའི་རྨང་རྡོར་འགྱུར་དགོས་པ་ཡིན། རྨང་རྡོ་དེ་༡༨༤༤ ལོར་ནམ་མཁའི་ལམ་སྣང་བར་བྱེད་པའི་འོད་དུ་བཙུགས་པ་ཡིན་པས། འཇིག་རྟེན་མཇུག་གི་དུས་སུ་དཀོན་མཆོག་གི་མི་རྣམས་ཀྱིས “ལམ་རྙིང་པ་” རྣམས་ལ་ལོག་སྟེ་ངལ་གསོ་རྙེད་པར་བྱ་དགོས། གལ་ཏེ་ཁོང་ཚོས་མི་ལར་རཱ་རྣམས་ཀྱི་གཞི་འཛུགས་མཁན་གྱི་ལོ་རྒྱུས་ལ་ལོག་ན། མཚན་མོའི་འབོད་སྒྲའི་འཕྲིན་བཟང་ནི་གཞི་འཛུགས་ཀྱི་ལོ་རྒྱུས་ཀྱི་མཐར་ཐུག་ཡིན་པ་རྙེད་ངེས་ཡིན། མཚན་མོའི་འབོད་སྒྲ་དེ་ནི་དམ་པའི་སྤྱིན་གྱི་འབེབས་པའི་མངོན་གསལ་ཞིག་ཡིན། སེམས་ཅན་ཞིག “ལམ་རྙིང་པ་” ལ་ལོག་སྟེ། ལམ་གྱི་ཐོག་མའམ་རྨང་གཞིའི་ས་ཚིགས་སུ་བཙུགས་པའི “འོད་གསལ་པོ་” དེ་རྙེད་པ་ན། ཁོས་མཚན་མོའི་འབོད་སྒྲ་རྙེད་པ་དང་། ཡིརེམ་ཡས་དེ་ཉིད “ངལ་གསོ་” ཞེས་ངོས་འཛིན་པ་ཡིན།
“They had a bright light set up behind them at the beginning of the path, which an angel told me was the ‘midnight cry.’ This light shone all along the path, and gave light for their feet, so that they might not stumble.
«Аԥырхага змоу шәахәа ссирк амҩа алагамҭаз рԥынҵа ашьҭахь иқәыргылан, уи ангелк исеиҳәеит “абаҩхаҳәыбжьонтәи аиҳәабжьы” шакәыз. Ари ахаара амҩа зегьы ҭыршан, ршьапқәа рзылашон, иҵарымпырц азы.»
“If they kept their eyes fixed on Jesus, who was just before them, leading them to the city, they were safe. But soon some grew weary, and said the city was a great way off, and they expected to have entered it before. Then Jesus would encourage them by raising His glorious right arm, and from His arm came a light which waved over the advent band, and they shouted ‘Alleluia!’ Others rashly denied the light behind them, and said that it was not God that had led them out so far. The light behind them went out, leaving their feet in perfect darkness, and they stumbled and lost sight of the mark and of Jesus, and fell off the path down into the dark and wicked world below.” Christian Experience and Teachings of Ellen G. White, 57.
«ئەگەر چاویان لە عیسا ڕاگیرا بوو، ئەوەی کە لە پێشیانەوە بوو و بە ڕێبەرییان بۆ شارەکە دەبردن، لە ئەماندا بوون. بەڵام زوو هەندێکیان ماندوو بوونەوە و وتیان شارەکە زۆر دوورە، و چاوەڕێیان دەکرد پێشتر چووبنە ناوی. ئینجا عیسا بە بەرزکردنەوەی باڵادەستی ڕۆشن و پڕشکۆی خۆی هانی دەدان، و لە باڵادەستییەوە ڕووناکییەک دەهات کە بەسەر گرووپی ئادڤێنتدا شەپۆل دەدا، و ئەوان هاواریان دەکرد: “هەللێلویا!” هەندێکی دیکە بە بێپروا ئەو ڕووناکییەیان ڕەت دەکردەوە کە لە دواوەیان بوو، و دەیانوت ئەوە خودا نەبووە کە تا ئەم ئاستە ڕێنمایی کردوون بێنە دەرەوە. ئەو ڕووناکییەی لە دواوەیان بوو کوژایەوە، و پێیانی لە تاریکییەکی تەواودا جێهێشت، و کەوتنە هەڵخزاندن و نیشانەکە و عیسا لەبەرچاویان ون بوو، و لە ڕێگاکە کەوتنە خوارەوە بۆ ئەو جیهانە تاریک و خراپەی خوارەوە.» Christian Experience and Teachings of Ellen G. White, 57.
The capstone of Millerite history is the foundation stone for the history of the one hundred and forty-four thousand. From the beginning of the three angels in 1798 until the church triumphant is raised up in fulfillment of cleansing of the sanctuary at the Sunday law the path is illuminated with the message of the Midnight Cry, for the parable is about Adventism, and how God raises up a people to perfectly reflect His character as probation closes for mankind during the Sunday law crisis.
Tuklaq muyuq rumiqa Millerismo historiapa qallariy ruminmi, pachak tawa chunka tawa waranqa runakunapa historiankupaq. Kimsa angelkunapa qallariyninmanta 1798 watapi, inti p’unchaw kamachiypi santuariopa pichasqa kasqan hunt’akuptin iglesya atipaq hatarichisqa kanankama, ñanqa Chisi Qapariypa willakuyninwan k’anchasqa kachkan; imaraykuchus yachachikuyqa Adventismomanta riman, hinallataq imayna Diostaq huk llaqtata hatarichin, runakunapa probacionninku tukukuptin inti p’unchaw kamachiy crisispi Paypa carácternta allinllata rikuchinankupaq.
On the path, Jesus is leading and He continues to lighten the path by raising His glorious right arm. There is therefore a bright light at the beginning of the path and a bright light leading to the end of the path. Jesus as Alpha and Omega illustrates the end with the beginning, so the light at both ends of the path is the message of the Midnight Cry.
Na njanela, Jésus a kamba dyaka, mpe azali kokómisa njela pole na kotombola lobɔkɔ na ye ya mobali ya nkembo. Yango wana, pole moko ya kongenga ezali na ebandeli ya njela mpe pole moko ya kongenga ezali kokamba kino na nsuka ya njela. Jésus lokola Alifa mpe Omega azali kolakisa nsuka na ebandeli, boye pole oyo ezali na nyonso mibale nsuka ya njela ezali nsango ya Eleli ya Butu-kati.
The first angel arrived in 1798 and announced that the hour of His judgment had arrived, “Saying … the hour of his judgment is come.” The hour of judgment came in 1798 and when it began the marriage between Christ and His new bride—Philadelphian Millerite Adventism began. Christ was to be married on October 22, 1844 and from 1798 to 1844 the bride was made ready. The bride was Philadelphian, for there was no condemnation upon Christ’s bride, for she made herself ready—she was pure. The announcement of the judgment is the announcement of the marriage at the beginning in 1798 that arrived at the end in 1844.
1798-жылы биринчи периште келип, Анын сотунун сааты келгенин жарыялады: «Айтып жатты... Анын сотунун сааты келди». Соттун сааты 1798-жылы келди, жана ал башталганда Машаяк менен Анын жаңы колуктусунун — Филадельфиялык Миллерит Адвентизминин — никеси башталды. Машаяк 1844-жылдын 22-октябрында никеге турууга тийиш эле, ал эми 1798-жылдан 1844-жылга чейин колукту даярдалды. Колукту Филадельфиялык болчу, анткени Машаяктын колуктусуна каршы эч кандай айыптоо жок эле, себеби ал өзүн даярдады — ал таза эле. Сот жөнүндөгү жарыя — бул 1798-жылы башталып, 1844-жылы соңуна жеткен нике жөнүндөгү жарыя.
The foundational light and the capstone light for the Millerite movement was the message announcing the marriage—the message of the Midnight Cry. The Midnight Cry was the foundation and capstone of the history of the first and second angels as well as Millerite history and the capstone of Millerite history is the foundation stone of the history of the one hundred and forty-four thousand as well as being the capstone. The temple construction is finished when the capstone is placed and the work of placing that final “marvelous” stone began in July 2023.
Millerçi hərəkət üçün təməl nur və başdaş nuru evliliyi elan edən xəbər idi — Gecəyarısı Fəryadı xəbəri. Gecəyarısı Fəryadı birinci və ikinci mələklərin tarixinin, habelə Millerçi tarixin təməli və başdaşı idi; və Millerçi tarixin başdaşı, həm yüz qırx dörd minin tarixinin təməl daşı, həm də onun başdaşıdır. Məbədin quruluşu başdaş qoyulduqda tamamlanır və həmin son “möcüzəli” daşın qoyulması işi 2023-cü ilin iyulunda başladı.
There are various prophetic fulfillments that will make up the capstone, but the capstone also represents the climax of a message. Pentecost was the capstone of the message of the Pentecostal season, just as the light of the “seven times” that came through the pen of Hiram Edson in 1856, was the intended capstone to Miller’s message, for the first foundational truth Miller discovered was the “seven times.” In 1856, rejecting the new light of the capstone truth equated to choosing to die in the wilderness of Laodicea, as ancient Israel had done over a forty-year period. This identifies July of 2023 as 1856, the turning point from Philadelphia to Laodicea in Millerite history and the reversal from Laodicea unto Philadelphia in the history of the one hundred and forty-four thousand. Christ did not marry an impure woman in 1844, for she was Philadelphian and He will marry a bride from Philadelphia at the Sunday law. But first she must make herself ready. Are you ready?
အပြီးသတ်ဖုံးအုပ်သည့် ကျောက်တုံးကို ဖွဲ့စည်းမည့် ပရောဖက်ပြည့်စုံခြင်းအမျိုးမျိုး ရှိသော်လည်း၊ ထိုအပြီးသတ်ဖုံးအုပ်သည့် ကျောက်တုံးသည် သတင်းစကားတစ်ပါး၏ အထွတ်အထိပ်ကိုလည်း ကိုယ်စားပြုသည်။ ပင်တီကုတ္တေသည် ပင်တီကုတ္တေကာလ၏ သတင်းစကားအတွက် အပြီးသတ်ဖုံးအုပ်သည့် ကျောက်တုံး ဖြစ်ခဲ့သကဲ့သို့၊ 1856 ခုနှစ်တွင် Hiram Edson ၏ကလောင်တံမှတဆင့် ပေါ်ထွက်လာသော “seven times” ၏အလင်းသည်လည်း Miller ၏သတင်းစကားအတွက် ရည်ရွယ်ထားသော အပြီးသတ်ဖုံးအုပ်သည့် ကျောက်တုံး ဖြစ်ခဲ့သည်။ အကြောင်းမှာ Miller ရှာဖွေတွေ့ရှိခဲ့သော ပထမအခြေခံသမ္မာတရားမှာ “seven times” ဖြစ်သောကြောင့်ပင်။ 1856 ခုနှစ်တွင် အပြီးသတ်ဖုံးအုပ်သည့် ကျောက်တုံးဆိုင်ရာ သမ္မာတရား၏ အလင်းသစ်ကို ငြင်းပယ်ခြင်းသည် ရှေးဣသရေလလူမျိုးက နှစ်လေးဆယ်ကာလတစ်လျှောက် ပြုခဲ့သကဲ့သို့ Laodicea ၏ တောကန္တာရ၌ သေဆုံးရန် ရွေးချယ်ခြင်းနှင့် တူညီခဲ့သည်။ ယင်းသည် 2023 ခုနှစ် ဇူလိုင်လကို 1856 ခုနှစ်အဖြစ် သတ်မှတ်ပြသပြီး၊ Millerite သမိုင်းတွင် Philadelphia မှ Laodicea သို့ ကူးပြောင်းသည့် အလှည့်အပြောင်းအမှတ်နှင့် တစ်ပြိုင်နက်တည်း၊ တစ်သိန်းလေးသောင်းလေးထောင်၏ သမိုင်းတွင် Laodicea မှ Philadelphia သို့ ပြန်လှည့်ခြင်းကိုလည်း ဖော်ထုတ်ပြသည်။ 1844 ခုနှစ်တွင် ခရစ်တော်သည် မသန့်ရှင်းသော မိန်းမတစ်ဦးနှင့် လက်ထပ်ခဲ့သည်မဟုတ်၊ အကြောင်းမှာ ထိုမိန်းမသည် Philadelphian ဖြစ်ခဲ့ပြီး၊ တနင်္ဂနွေနေ့ ဥပဒေပြဋ္ဌာန်းချိန်တွင်လည်း Philadelphia မှ သတို့သမီးတစ်ဦးကို ကိုယ်တော် လက်ထပ်မည် ဖြစ်သောကြောင့် ဖြစ်သည်။ သို့သော် ဦးစွာ သူမသည် မိမိကိုယ်ကို အသင့်ပြင်ဆင်ရမည်။ သင် အသင့်ဖြစ်ပြီလော?
Fear not, little flock; for it is your Father’s good pleasure to give you the kingdom. Luke 12:32.
Ma sxuup, xxiiy ramad; qum tayi’ na’shawa’ yixaw-gi wa yumqiiw uykim al-malakut. Luke 12:32.
On October 22, 1844 the Lord married the bride He had made ready to follow Him into the history of the third angel, and all that the third angel represents, but by 1863 the history of the third angel was diverted into the wilderness of Laodicea. The history of 1844 unto 1863 represents the period of the third angel, thus providing an illustration of the foolish virgins in the time period of the sealing of the one hundred and forty-four thousand. The virgins are wheat and tares who are being separated by messages typified by angels—for it is the angels that do the work of separating.
1844-шы жылғы 22 қазанда Ие Өзіне үшінші періштенің тарихына, әрі үшінші періште нені білдірсе, соның бәріне еріп жүруге даярлаған қалыңдығына үйленді; бірақ 1863 жылға қарай үшінші періштенің тарихы Лаодикияның шөліне бұрылып кетті. 1844 жылдан 1863 жылға дейінгі тарих үшінші періштенің кезеңін білдіреді, сөйтіп жүз қырық төрт мыңның мөрлену уақыты кезіндегі ақылсыз қыздардың көрінісін береді. Қыздар — періштелермен бейнеленген хабарлар арқылы бір-бірінен ажыратылып жатқан бидай мен арамшөп; өйткені ажырату ісін атқаратын — періштелер.
“I then saw the third angel. Said my accompanying angel, ‘Fearful is his work. Awful is his mission. He is the angel that is to select the wheat from the tares, and seal, or bind, the wheat for the heavenly garner. These things should engross the whole mind, the whole attention.’” Early Writings, 119.
«ئەمە پاشان فریشتەی سێیەمم بینی. فریشتەی هاوڕێم گوتی: “کارەکەی ترسناکە. ئەرکەکەی هێبتهێنەرە. ئەو فریشتەیەیە کە دەبێت گەنمەکە لە کەلکەکان هەڵبژێرێت، و گەنمەکە مۆر بکات، یان بیبەستێت، بۆ ئەنباری ئاسمانی. ئەم شتانە دەبێت هەموو مێشک، هەموو سەرنج، داگیر بکەن.”» Early Writings, 119.
The three angel’s messages of Revelation fourteen are the latter rain message that divides and binds the two classes.
Apocalipsis kapítulo katorce ñi kimkün epu mari küla angel ta zugun ta fey ta müley ta rupachi antü ñi mawün zugun, ta fey mew wüño ka trürümniey epu trokiñche.
“To John were opened scenes of deep and thrilling interest in the experience of the church. He saw the position, dangers, conflicts, and final deliverance of the people of God. He records the closing messages which are to ripen the harvest of the earth, either as sheaves for the heavenly garner or as fagots for the fires of destruction. Subjects of vast importance were revealed to him, especially for the last church, that those who should turn from error to truth might be instructed concerning the perils and conflicts before them. None need be in darkness in regard to what is coming upon the earth.” The Great Controversy, 341.
«Hunu Juan-manmi kichkak karqan iglesiapa experienciapi ancha ukhu, sonqota kuyuchiq rikuchisqakuna. Payqa rikurqan Diospa llaqtanpa kasqan chiqanta, peligrokunata, maqanakuykunata, hinallata tukuyninpi qispichisqa kayninta. Paymi qillqarqan chay tukupay willakuykunata, kay pachapa cosêchanta poqochinankupaq, hanaq qollqaman apasqa segadakuna hina utaq chinkachiy ninakunapaq watusqa q’irukuna hina. Hatun ancha importansiyayuq yachachikuykunam payman rikuchisqa karqan, aswanpas qhipa iglesiapaq, pantasqanmanta cheqaqman kutirikunankupaq kaqkuna ñawpaqpi kaq peligrokunamanta, maqanakuykunamantawan yachachisqa kanankupaq. Mana pipas tutayaypi kananmanta munanchu imakunachus kay pachaman hamusqanmanta.» The Great Controversy, 341.
It is “words of truth” which in this generation are “the closing messages which are to ripen the harvest,” and which separate the two classes. That work is also the work of the “dirt brush man” from Miller’s dream.
Jichhax “yatiyäwinaka chiqapa” ukanakakiwa aka maranakanxa “qhipa yatiyawinaka, cosecha madurañapataki,” ukatsti pä kasta jaqinakaruw jaljti. Uka luräwix ukhamarakiw “q’añu pichiri chacha” sat jaqin luräwipaxa, Milleran samkapankkän uka.
“‘Whose fan is in His hand, and He will throughly purge His floor, and gather His wheat into the garner.’ Matthew 3:12. This was one of the times of purging. By the words of truth, the chaff was being separated from the wheat. Because they were too vain and self-righteous to receive reproof, too world-loving to accept a life of humility, many turned away from Jesus. Many are still doing the same thing. Souls are tested today as were those disciples in the synagogue at Capernaum. When truth is brought home to the heart, they see that their lives are not in accordance with the will of God. They see the need of an entire change in themselves; but they are not willing to take up the self-denying work. Therefore they are angry when their sins are discovered. They go away offended, even as the disciples left Jesus, murmuring, ‘This is an hard saying; who can hear it?’” The Desire of Ages, 392.
«“Занен ӕвзӕнданы фӕрсӕй у, ӕмӕ Уый ӕндӕрæй-ӕндӕр рацӕхдзӕн Йӕ къах, ӕмӕ Йӕ нывдз бахъуыддзӕн амбары.” Matthew 3:12. Ай уыдис сыгъдӕггӕнӕны рӕстӕгты иу. Растдзинады ныхӕстӕй салгӕ кодтой къуырыйы нывдзӕй. Сӕйхуыст уӕвынӕй ӕмӕ сӕхи растгӕнӕг уӕвынӕй фӕдыл, ӕмӕ фыдыбӕстӕм цӕстуарзон уӕвынӕй фӕдыл, фылдӕр адӕм нӕ бафӕрӕзтой фӕдзӕхст райсынмӕ, нӕ та сразы сты смиренидзинады цард райсынмӕ, ӕмӕ Иисусӕй фӕцис сты. Бирӕтӕ нырӕккӕ дӕр афтӕ кӕнынц. Удзӕутӕ ныр дӕр фӕлварынц, Капернаумы синагогӕйы уыцы ахуыргӕнджытӕ куыд фӕлварын кодтой, афтӕ. Цӕмӕй растдзинад сӕ зӕрдӕмӕ фӕхӕццё кӕны, уӕд уыдон уынӕнц, сӕ цардытӕ Хуыцауы фӕндыдӕн нӕ фӕндӕй цӕуынц. Уыдон уынӕнц, сӕхицӕн иумӕйаг ӕнӕвӕрнон ивддзинад хъӕуы; фӕлӕ уыцы сӕхицӕй хицӕн кӕнынмӕ фӕндаг зынаргъ куысты райсӕнмӕ нӕ фӕнды. Уый тыххӕй сӕ гӕнӕхтӕ куы рабӕрӕг кӕнынц, уӕд уыдон зӕрдӕмӕ нӕ фӕцӕуынц. Уыдон ӕрцӕуынц ӕмӕ фӕцис сты, Иисусӕй ахуыргӕнджытӕ куыд фӕцис сты, афтӕ, зӕгъгӕ: “Ай зын ныхас у; кӕй фӕхъусын зоны?”» The Desire of Ages, 392.
Beginning at the great disappointment of 1844 the waymarks and transactions through to 1863 represent the history of 9/11 unto the Sunday law. Why is 1844 9/11 you ask?
1844-يىلىكى چوڭ ئۈمىدسىزلىنىشتىن 1863-يىلغىچە بولغان بەلگىلەر ۋە ۋەقەلەر 9/11 دىن يەكشەنبە قانۇنىغىچە بولغان تارىخنى ئىپادىلەيدۇ. سىز «نېمە ئۈچۈن 1844 = 9/11؟» دەپ سورايسىز.
Sister White’s writings are clear that the third angel arrived on October 22, 1844, but also arrived in 1888 which typifies 9/11. More importantly all the prophets isolate the very history of 9/11 unto the Sunday law, so it is not the testimony of two or three, but the united testimony of every witness from God’s Word that 9/11 to the Sunday law is the period where “the effect of every vision” is accomplished.
အစ်မဝှိုက်၏ ရေးသားချက်များသည် တတိယကောင်းကင်တမန်သည် ၁၈၄၄ ခုနှစ်၊ အောက်တိုဘာ ၂၂ ရက်နေ့တွင် ရောက်ရှိလာခဲ့ကြောင်းကို ရှင်းလင်းစွာ ဖော်ပြထားသကဲ့သို့၊ ၉/၁၁ ကို ပုံဆောင်သည့် ၁၈၈၈ ခုနှစ်တွင်လည်း ရောက်ရှိလာခဲ့ကြောင်းကိုလည်း ဖော်ပြထားသည်။ ထို့ထက် ပို၍ အရေးကြီးသည်မှာ၊ ပရောဖက်အားလုံးသည် ၉/၁၁ ၏ သမိုင်းကို တနင်္ဂနွေနေ့ဥပဒေတိုင်အောင် သီးခြားသတ်မှတ်ဖော်ထုတ်ထားကြသဖြင့်၊ ထိုအရာသည် သက်သေ နှစ်ဦး သို့မဟုတ် သုံးဦး၏ သက်သေခံချက်သာ မဟုတ်ဘဲ၊ ၉/၁၁ မှ တနင်္ဂနွေနေ့ဥပဒေတိုင်အောင်သည် “ရူပါရုံအသီးသီး၏ အကျိုးသက်ရောက်မှု” ပြည့်စုံဆောင်ရွက်ခြင်းခံရသည့် ကာလဖြစ်ကြောင်း ဘုရားသခင်၏ နှုတ်ကပတ်တော်မှ သက်သေခံသူတိုင်း၏ ပေါင်းစည်းညီညွတ်သော သက်သေခံချက်ပင် ဖြစ်သည်။
The history of the third angel’s arrival and conclusion was from 1844 to 1863 and represents the period of God’s marvelous works from 9/11 unto the Sunday law. That history is also represented by 1840 to 1844, and in that line 1840 is the alpha and 1844 the omega. In the line of 1844 to 1863, 1844 is the alpha and 1863 is the omega. 1844 is both alpha and omega.
꧋ꦫꦶꦮꦪꦠ꧀ ꦏꦢꦠꦼꦔꦤ꧀ ꦲꦁꦒꦺꦭ꧀ ꦏꦠꦶꦒ ꦭꦤ꧀ ꦥꦼꦥꦸꦁꦏꦱꦤꦺ ꦩꦸꦭꦻ ꦱꦏ 1844 ꦲꦁꦒꦲ 1863, ꦭꦤ꧀ ꦩꦿꦠꦤꦶ ꦩꦱ ꦏꦯꦁꦩꦠꦶꦪꦤ꧀ ꦥꦼꦒꦮꦺ ꦲꦺꦫꦤ꧀ ꦲꦭ꧀ꦭꦃ ꦱꦏ 9/11 ꦲꦁꦒꦲ ꦲꦸꦤ꧀ꦢꦁ-ꦲꦸꦤ꧀ꦢꦁ ꦲꦫꦶ ꦩꦶꦁꦒꦸ. ꦫꦶꦮꦪꦠ꧀ ꦏꦭꦶꦪꦤ꧀ ꦲꦶꦏꦸ ꦲꦸꦒ ꦏꦶꦤꦸꦠꦸꦒꦏꦺ ꦺꦗꦼꦫꦺꦴ 1840 ꦲꦁꦒꦲ 1844, ꦭꦤ꧀ ꦲꦶꦁ ꦒꦫꦶꦱ꧀ ꦏꦠꦼꦫꦤ꧀ ꦲꦶꦏꦸ 1840 ꦲꦶꦏꦸ ꦲꦭ꧀ꦥ꦳ ꦭꦤ꧀ 1844 ꦲꦶꦏꦸ ꦲꦺꦴꦩꦺꦒ. ꦲꦶꦁ ꦒꦫꦶꦱ꧀ 1844 ꦲꦁꦒꦲ 1863, 1844 ꦲꦶꦏꦸ ꦲꦭ꧀ꦥ꦳ ꦭꦤ꧀ 1863 ꦲꦶꦏꦸ ꦲꦺꦴꦩꦺꦒ. 1844 ꦲꦶꦏꦸ ꦲꦭ꧀ꦥ꦳ ꦭꦤ꧀ ꦲꦺꦴꦩꦺꦒ.
The cross aligns with 1844, and the Alpha and Omega shed His blood at the cross. From 9/11 (1840) we find Revelation ten setting forth the history that begins with John eating the little book in 1840 and then the disappointment in his stomach in 1844. The eating is the beginning; the stomach marks the end. The last verse of chapter ten represents the history being repeated in the history of the one hundred and forty-four thousand.
هەڵگرتنەکە لەگەڵ 1844 ڕێکدەکەوێت، و ئەلفا و ئۆمێگا خوێنی خۆی لەسەر هەڵگرتنەکە ڕشت. لە 9/11 (1840) ـەوە پەیدادەکەین کە ئاشکرادانی دەه مێژوویەک دەخاتەڕوو کە بە خواردنی کتێبی بچووک لەلایەن یۆحەنا لە 1840 دەست پێدەکات، و پاشان بە ناڕەزایەتییەکەی لە گەدەیدا لە 1844. خواردنەکە دەستپێکە؛ گەدەکە کۆتایی نیشان دەدات. ئایەتی دواهەمی بەشی دەه ئەوە نواندەکات کە مێژووەکە لە مێژووی یەک سەد و چل و چوار هەزاردا دووبارە دەبێتەوە.
And I took the little book out of the angel’s hand, and ate it up; and it was in my mouth sweet as honey: and as soon as I had eaten it, my belly was bitter. And he said unto me, Thou must prophesy again before many peoples, and nations, and tongues, and kings. Revelation 10:10, 11.
Отбас елшінің қолынан әлгі кішкене кітапты алып, түгел жеп қойдым; ол аузымда балдай тәтті болды, ал жеп болған бойда ішім ащы тартты. Сонда ол маған: «Сен тағы да көптеген халықтардың, ұлттардың, тілдердің және патшалардың алдында пайғамбарлық етуге тиіссің»,— деді. Аян 10:10, 11.
Revelation chapter ten and Habakkuk chapter two represent two chapters that provide witness to the prophetic period of 1840 unto 1844. The history of 1844 unto 1863 begins at a waymark of disappointment, followed by a scattering that is followed by a gathering. In that period the prophetic history of Habakkuk’s two tables concludes when the second table was printed in 1849 and published abroad in 1850. The period of Habakkuk’s tables was from May of 1842 when the 1843 chart was published and the prophetic period ended where it began with the publication of one of Habakkuk’s two tables. The 1843 chart is the alpha and the 1850 chart is the omega.
ലായകവാക്യം പത്താം അധ്യായവും ഹബക്കൂക്ക് രണ്ടാം അധ്യായവും 1840 മുതൽ 1844 വരെയുള്ള പ്രവചനകാലഘട്ടത്തിന് സാക്ഷ്യം നല്കുന്ന രണ്ട് അധ്യായങ്ങളെയാണ് പ്രതിനിധീകരിക്കുന്നത്. 1844 മുതൽ 1863 വരെയുള്ള ചരിത്രം നിരാശയുടെ ഒരു വഴിക്കല്ലിൽ ആരംഭിക്കുന്നു; അതിനെത്തുടർന്ന് ഒരു ചിതറിപ്പോകലും, അതിന് പിന്നാലെ ഒരു ഒരുമിച്ചുകൂടലും സംഭവിക്കുന്നു. ആ കാലഘട്ടത്തിൽ, 1849-ൽ രണ്ടാം പട്ടിക അച്ചടിക്കപ്പെടുകയും 1850-ൽ വിദേശങ്ങളിൽ പ്രസിദ്ധീകരിക്കപ്പെടുകയും ചെയ്തപ്പോൾ, ഹബക്കൂക്കിന്റെ രണ്ടു പട്ടികകളുടെ പ്രവചനചരിത്രം സമാപിക്കുന്നു. ഹബക്കൂക്കിന്റെ പട്ടികകളുടെ കാലഘട്ടം 1842 മെയ് മാസത്തിൽ 1843-ലെ ചാർട്ട് പ്രസിദ്ധീകരിക്കപ്പെട്ടപ്പോൾ ആരംഭിച്ചു; പ്രവചനകാലഘട്ടം ആരംഭിച്ചതുപോലെ തന്നേ ഹബക്കൂക്കിന്റെ രണ്ടു പട്ടികകളിൽ ഒന്നിന്റെ പ്രസിദ്ധീകരണത്തോടുകൂടി അവസാനിക്കുകയും ചെയ്തു. 1843-ലെ ചാർട്ട് ആൽഫയാണ്; 1850-ലെ ചാർട്ട് ഒമേഗയാണ്.
In 1856 Hiram Edson wrote a series of articles which took William Miller’s understanding of the “seven times” to a new level. Edson’s work was the omega of Miller’s work bringing Miller’s foundation truth to the position of a capstone which was intended to empower God’s people. Miller’s light on the “seven times” was the alpha and Edson’s light on the “seven times” was the omega.
Nõ 1856 Hiram Edson yeŋ dakyaŋde makŋana aŋde ba William Miller yeŋ “sëbɛn tɛm” faŋko fahem ko naŋ a tika ŋmɔto ŋma. Edson yeŋ tom na Miller yeŋ tom la omega, a bɛ Miller yeŋ gɔm-sisi nyɛ ko yili keŋ na capstone bo, ni a naŋ la baŋ ka ŋuŋmɔ ke Allah yeŋ nimbana. Miller yeŋ kɛnyaŋ na “sëbɛn tɛm” la alpha, a Edson yeŋ kɛnyaŋ na “sëbɛn tɛm” la omega.
In 1863 the movement changed into the church which would ultimately bring about a movement from its own body, the same way that the Millerites came from Protestants, and just as the disciples came out of Judaism to Christianity and just as Joshua and Caleb came from the former covenant people who were destined to die in the wilderness.
No 1863 o movimento mudou-se para a igreja que por fim faria surgir de seu próprio corpo um movimento, do mesmo modo que os mileritas saíram dentre os protestantes, e assim como os discípulos saíram do judaísmo para o cristianismo, e assim como Josué e Calebe vieram do antigo povo da aliança, destinado a morrer no deserto.
In the very same history, (1844 to 1863) the Republican horn of the earth beast is going through a parallel struggle that ultimately breaks out into the Civil War which all historians agree reached its midpoint in 1863 with Lincoln’s Emancipation Proclamation. Lincoln represents the first Republican president, who took the oath of Presidency following the worst Democratic President in history up to that point. He was later assassinated. All these prophetic characteristics and others are repeated with the last Republican president.
Aynı tarihin içinde (1844’ten 1863’e kadar), yeryüzü canavarının Cumhuriyetçi boynuzu da paralel bir mücadeleden geçmektedir; bu mücadele nihayetinde, bütün tarihçilerin dönüm noktasına 1863’te Lincoln’ün Azat Bildirisi ile ulaştığı konusunda hemfikir oldukları İç Savaş’ta patlak verir. Lincoln, o zamana kadarki tarihin en kötü Demokrat başkanının ardından Başkanlık yemini eden ilk Cumhuriyetçi başkanı temsil eder. Daha sonra suikasta uğradı. Bütün bu peygamberlik özellikleri ve diğerleri son Cumhuriyetçi başkanda da tekrarlanmaktadır.
1844 unto 1863 included a scattering and gathering. 1863 represents the Sunday law, so the scattering that took place in 1844 is the only scattering until 1863 when the Laodicean Seventh-day Adventists were scattered unto the wilderness of Laodicea. 1844 produced a scattering and 1863 produced a scattering, thus witnessing to the fact that the history is an identified prophetic symbol, for it begins with an alpha scattering in 1844 and ends with an omega scattering in 1863. The first scattering arrived on July 18, 2020 and the final omega scattering is fulfilled at the Sunday law.
1844-ից մինչև 1863 թվականները ներառեցին մի ցրում և մի հավաքում։ 1863 թվականը ներկայացնում է Կիրակնօրյա օրենքը, ուստի 1844 թվականին տեղի ունեցած ցրումն է միակ ցրումը մինչև 1863 թվականը, երբ Լաոդիկեացի Յոթերորդ օրվա ադվենտիստները ցրվեցին դեպի Լաոդիկեայի անապատը։ 1844 թվականը առաջ բերեց մի ցրում, և 1863 թվականը առաջ բերեց մի ցրում՝ այսպիսով վկայելով այն փաստի մասին, որ այս պատմությունը նույնականացված մարգարեական խորհրդանիշ է, որովհետև այն սկսվում է 1844 թվականի ալֆա ցրումով և ավարտվում է 1863 թվականի օմեգա ցրումով։ Առաջին ցրումը հասավ 2020 թվականի հուլիսի 18-ին, իսկ վերջնական օմեգա ցրումը կատարվում է Կիրակնօրյա օրենքի ժամանակ։
“The time is coming when we shall be separated and scattered, and each one of us will have to stand without the privilege of communion with those of like precious faith; and how can you stand unless God is by your side, and you know that he is leading and guiding you?” Review and Herald, March 25, 1890.
«Аамҭа ааихьоит, ҳаиԥырҟаханы ҳарҵысраҳхо, ҳаруаа ҳҩыџьарак даныҟало иԥшәымакгьы ахьимамлауа еиԥш, иԥшӡара змоу агәрахь ҳзеиԥшу рацәаӡатәи аимадара аҭыжьра амҩак ахьимамлауа; нас шәышԥаҟаҵар шәықәгылара, Анцәа шәара шәыдгылоуп ҳәа шәыбдыруа, иара шәара шәахылаԥшуа, шәаԥызаҵәуа ҳәа шәыбдыруа аҟынӡа?» Review and Herald, March 25, 1890.
Its not enough for God to stand “by your side,” you must also “know that he is leading and guiding you.” This fact is a subject of prophecy represented by the various phrases based upon when “ye shall know the Lord.”
No es suficiente que Dios esté «a tu lado»; también debes «saber que Él te está dirigiendo y guiando». Este hecho es tema de profecía, representado por las diversas expresiones basadas en cuándo «conoceréis al Señor».
And ye shall eat in plenty, and be satisfied, and praise the name of the Lord your God, that hath dealt wondrously with you: and my people shall never be ashamed. And ye shall know that I am in the midst of Israel, and that I am the Lord your God, and none else: and my people shall never be ashamed. … So shall ye know that I am the Lord your God dwelling in Zion, my holy mountain: then shall Jerusalem be holy, and there shall no strangers pass through her any more. Joel 2:26, 27, 3:17.
Mbe ñandejára ome'ẽta peẽme tembi'u heta, ha peẽ pekarúta hyguatã peve, ha pemomba'eguasúta pende Jára Tupã réra, pe ojapo vaekue peẽme guarã mba'e hechapyrãva: ha che retãgua ndojejahýimo'ãi araka'eve. Ha peẽ peikuaáta che aimeha Israel mbytépe, ha cheha hína pende Jára Tupã, ha ndaipóri ambue: ha che retãgua ndojejahýimo'ãi araka'eve. … Upéicha peikuaáta cheha pende Jára Tupã oikóva Sion-pe, che yvyty marangatu ári: upérõ Jerusalén oikóta marangatu, ha avave pytagua ndohasamo'ãvéima ipype. Joel 2:26, 27, 3:17.
When Jerusalem is holy, she is the church triumphant, for the church militant is defined is a church made up of wheat and tares, and when “no strangers pass through” “Jerusalem” “anymore” God’s people “shall know” “that he is leading and guiding.” They know, for they are those who have fulfilled the prayer of “seven times,” which includes confessing that God had not been leading you as a Laodicean, but when your change to a Philadelphian you will know “that he is leading and guiding” and that God is “in the midst of Israel.”
Кæд Иерусалим у æргом, уæд уый у Чиристон уæлахиз æмæ фæуæлахиз, уымæн æмæ чиристон, кæцы хонынц æхсæнадæй кæрдзынгæй, æвдисæн у æййафан чиристон, куыстæй фынтæ æмæ кæрдтæй æрæмбырд, æмæ кæд «иностранцæ» «Иерусалим» «ма» нæ фæцæуынц, уæд Хуыцауы адæм «сæхицæн базоной» «æмæ уый сæ куыд разамоны æмæ уынджы». Сæхицæн зонынц, уымæн æмæ уыдон уыцы адæм сты, кæцытæ æххæст кодтой «авд хатты» куывд, кæцы мидæг ис Хуыцауы размæ ракæнон дæ уый, æмæ уый дæ нæ разамонд æмæ нæ уынджы кодта куыд Лаодикийаг, фæлæ кæд дæ Филадельфиагæй æвзæрстæй фæрсаг дæ, уæд дæ базонæй «æмæ уый разамоны æмæ уынджы» æмæ æмæ Хуыцау у «Израилы астæу».
The alpha scattering (disappointment) of April 19 and the omega scattering (disappointment) of October 22 is marked by the first official publication after the great disappointment of October 22. Publishing is a prophetic marker in Millerite history and the prophetic history of the United States, so the first thing officially published after 1844 is a waymark of that history, and the waymark identifies a scattering.
19 เมษายน дахь альфа сарнилт (урам хугаралт) болон 10 сарын 22-ны омега сарнилт (урам хугаралт) нь 10 сарын 22-ны агуу урам хугаралтын дараах анхны албан ёсны хэвлэлээр тэмдэглэгддэг. Хэвлэл нийтлэл нь Миллеритын түүх болон Америкийн Нэгдсэн Улсын эш үзүүллэгийн түүхэнд эш үзүүллэгийн тэмдэг болдог; тиймээс 1844 оны дараа албан ёсоор анх хэвлэгдсэн зүйл нь тэрхүү түүхийн замын тэмдэг мөн бөгөөд уг замын тэмдэг нь сарнилыг тодорхойлдог.
1847—The Remnant Scattered Abroad
1847 — Resto manqakuna maymanpis ch’iqisqa kachkanku
“A Word to the ‘Little Flock.’
«ቃል ወደ “ትንሹ መንጋ”»
“The following articles were written for The Day-Dawn, which has been published at Canandaigua, New York, by O. R. L. Crosier. But as that paper is not now published, and as we do not know as it will be published again, it is thought best by some of us in Maine, to have them given in this form. I wish to call the attention of the ‘little flock’ to those things which will very soon take place on this earth. . . .
«Мына келесі мақалалар О. Р. Л. Крозьер тарапынан Нью-Йорк штатының Канандайгуа қаласында басылып тұрған The Day-Dawn үшін жазылған еді. Бірақ қазір ол басылым шықпайтындықтан және оның қайтадан жарық көрер-көрмесін білмейтіндіктен, Мэндегі арамыздағы кейбіреулер оларды осы түрде ұсынуды жөн көрді. Мен “кіші отардың” назарын осы жерде, жер бетінде, өте жуық арада болатын нәрселерге аударғым келеді....»
“The reader will have observed that three communications from the pen of Mrs. E. G. White were included in A Word to the ‘Little Flock.’ . . .
Ang nagbabasa ay makakahalata na tatlong pahayag mula sa panulat ni Gng. E. G. White ang isinama sa A Word to the “Little Flock.”...
“The second communication from Mrs. White, found on pages 14–18, is an account of her first vision under the title, To the Remnant Scattered Abroad. This was written December 20, 1845, as a personal letter to Enoch Jacobs, and was first published by the recipient in The Day-Star of January 24, 1846. Then on April 6, 1846, it was reprinted in broadside form by James White and H. S. Gurney. The statement as it appears in A Word to the ‘Little Flock,’ with the exception of minor editorial changes and added scripture references, is identical with the full account of the vision as first printed.” James White, A Word to the ‘Little Flock’, 25.
«Կին Ուայթի երկրորդ հաղորդագրությունը, որը գտնվում է 14–18-րդ էջերում, իր առաջին տեսիլքի նկարագրությունն է՝ «Դեպի սփռված Մնացորդը» վերնագրի ներքո։ Սա գրվել է 1845 թվականի դեկտեմբերի 20-ին՝ որպես անձնական նամակ Ենոք Ջեյքոբսին, և առաջին անգամ հասցեատիրոջ կողմից հրատարակվել է The Day-Star-ի 1846 թվականի հունվարի 24-ի համարում։ Ապա, 1846 թվականի ապրիլի 6-ին, այն վերահրատարակվեց թռուցիկի ձևով՝ Ջեյմս Ուայթի և Հ. Ս. Գուրնիի կողմից։ «Մի Խոսք «Փոքր Հոտին»» գրքում այն, ինչպես ներկայացված է, բացառությամբ խմբագրական աննշան փոփոխությունների և ավելացված սուրբգրային հղումների, նույնական է տեսիլքի ամբողջական նկարագրությանը, ինչպես այն առաջին անգամ տպագրվել էր»։ Ջեյմս Ուայթ, A Word to the ‘Little Flock’, 25.
1844 marks the arrival of an angel and a disappointment. In 1845 the first vision is written and it is published in 1846. The first vision is to “the remnant scattered abroad.” I doubt that the unmarried teenage prophetess knew when she wrote out her first vision that a prophetic characteristic of the “remnant” is that the remnant would of prophetic necessity need to be “scattered abroad,” as one of the characteristics of the one hundred and forty-four thousand. In 1846 the Whites were married, thus changing Ellen’s last name to White. In the same year the Whites began to keep the seventh-day Sabbath. In 1846 the covenant is marked as finalized, the prophetic marriage that began in 1844 was consummated in 1846, and in 1847 the first official publication is printed and mailed.
1844 نشاندهندۀ فرارسیدنِ فرشتهای و نومیدیای است. در 1845 نخستین رؤیا نوشته میشود و در 1846 منتشر میگردد. نخستین رؤیا خطاب به «باقیماندگانِ پراکنده در اطراف و اکناف» است. من تردید دارم که آن نبیّۀ نوجوانِ مجرد، هنگامی که نخستین رؤیای خود را به نگارش درمیآورد، میدانست که یکی از ویژگیهای نبویِ «باقیماندگان» این است که آن باقیماندگان، از سرِ ضرورتِ نبوی، باید «پراکنده در اطراف و اکناف» باشند، بهعنوان یکی از خصوصیاتِ صد و چهل و چهار هزار. در 1846 وایتها ازدواج کردند، و بدینسان نام خانوادگی الن به وایت تغییر یافت. در همان سال، وایتها نگاهداشتِ سَبَتِ روز هفتم را آغاز کردند. در 1846 عهد بهعنوان امری نهاییشده نشانهگذاری میشود؛ ازدواجِ نبوی که در 1844 آغاز شده بود، در 1846 به کمال رسید، و در 1847 نخستین نشریۀ رسمی چاپ و ارسال شد.
May, 1850
Mayo, 1850
“DEAR READER—My object in this review has been to expose error by the light of sacred truth. . . .
“AY ÖKUJY—Bu synymda maksadym mukaddes hakykatyň nury bilen ýalňyşlygy paş etmek boldy....”
“In presenting this little work to the scattered flock, I have discharged my duty to them, in this respect, and may God add his blessing. Amen.” James White, The Seventh-day Sabbath not Abolished, 2.
«Bu kiçijik eseri seçilen sürige hödürläp, men olara bolan borjumni şu jähetden ýerine ýetirdim, Hudaý öz berekedini goşsun. Amin.» James White, The Seventh-day Sabbath not Abolished, 2.
The publication by James White is identifying that his audience was still a scattered flock, but it is also the defense of the seventh-day Sabbath. This is the message of the third angel in its infancy in terms of Millerite Adventism understanding of the Sabbath and the third angel. It is published the same year the 1850 chart is published and together they represent the raising up of the Lord’s army for the approaching Sunday law crisis. Jesus always illustrates the end with the beginning and those who presented the message in 1844 who employed the 1843 chart, were typifying those who would present the message employing the 1850 chart. The beginning of the period of Habakkuk’s two tables, men were proclaiming the message of the hour in conjunction with Habakkuk’s table and in 1850 James White is presenting the message of the third angel along with the 1850 chart. The chart was made by Brother Nichols in the 1849 time period, a period of time when James and Ellen White were living with Brother Nichols. James White was directly associated with the 1850 chart’s production and in that year he began to proclaim the third angel’s message.
یعقوب سپی لەو بڵاوکراوەیەدا دیاری دەکات کە گوێگرانی هێشتا مەڕگەلەکی پەرتەوازەبوون، بەڵام هەروەها بەرگرییە لە شەممەی حەوتەمین ڕۆژ. ئەمە پەیامی فریشتەی سێیەمە لە سەرەتای پێگەیشتنی خۆیدا لە ڕووی تێگەیشتنی ئەدڤێنتیزمی میلێری لەبارەی شەممە و فریشتەی سێیەمەوە. لە هەمان ساڵدا بڵاو دەکرێتەوە کە نەخشەی 1850 بڵاو دەکرێتەوە، و پێکەوە نوێنەرایەتی هەڵوەستاندنی سوپای یەزدان دەکەن بۆ قەیرانی نزیکبووی یاسای یەکشەممە. عیسا هەمیشە کۆتایی بە دەستپێک وێنا دەکات، و ئەوانەی لە 1844 پەیامەکەیان پێشکەش کرد و نەخشەی 1843یان بەکار هێنا، نموونەی ئەوانە بوون کە پەیامەکەیان پێشکەش دەکرد بە بەکارهێنانی نەخشەی 1850. لە دەستپێکی ماوەی دوو خشتەی حەبەقوق، پیاوان پەیامی ئەو کاتەیان ڕادەگەیاند لەگەڵ خشتەی حەبەقوق، و لە 1850دا یعقوب سپی پەیامی فریشتەی سێیەمی لەگەڵ نەخشەی 1850 پێشکەش دەکات. نەخشەکە لەلایەن برایی نیکۆلس لە ماوەی کاتی 1849 دروست کرا، ماوەیەک کە یعقوب و ئێلن سپی لەگەڵ برایی نیکۆلس دەژیان. یعقوب سپی بە ڕاستەوخۆ پەیوەندیدار بوو بە بەرهەمهێنانی نەخشەی 1850، و لەو ساڵەدا دەستی کرد بە ڕاگەیاندنی پەیامی فریشتەی سێیەم.
“September 23d, [1850] the Lord showed me that he had stretched out his hand the second time to recover the remnant of his people, and that efforts must be redoubled in this gathering time. In the scattering time Israel was smitten and torn; but now in the gathering time God will heal and bind up his people. In the scattering, efforts made to spread the truth had but little effect, accomplished but little or nothing; but in the gathering when God has set his hand to gather his people, efforts to spread the truth will have their designed effect. All should be united and zealous in the work. I saw that it was a shame for any to refer to the scattering for examples to govern us now in the gathering; for if God does no more for us now than he did then, Israel would never be gathered. It is as necessary that the truth should be published in a paper, as preached.” Review and Herald, November 1, 1850.
„Septebaar 23d, [1850] Vallaangy aaishym dy ren eh dy vel eh er ny laue echey y ny nah cheayrt dy gheddyn reesht mayrn e phobble, as dy beagh y treishteil er nyn jannoo daa-chooid ayns yn traa shoh dy chaglym. Ayns traa yn skeaylley va Israel er ny woalley as er ny reih; agh nish ayns traa yn chaglym nee Jee slaneey as kiangley seose e phobble. Ayns yn skeaylley, va treishteilyn va jeant dy skeayley yn irriney agh beggan foays oc, as cha row ad cur rish agh beggan ny mannagh red erbee; agh ayns yn chaglym, tra ta Jee er chur e laue dy haglym e phobble, bee y treishteil dy skeayley yn irriney ec y chooid smoo yn foays va er ny choyrlaghey da. Shegin da ooilley ve unnaneysit as jeean ayns yn obbyr. Honnick mish gur she nearey va eh da ennym erbee jannoo imraa jeh’n skeaylley son sampleyryn dy reill shin nish ayns yn chaglym; son mannagh jean Jee ny smoo er nyn son nish na ren eh eisht, cha bee Israel dy bragh er ny haglym. Ta eh cho femeagh dy beagh yn irriney er ny hoilshey ayns pabyr, as dy ve er ny phreacheil.” Review and Herald, Mee Houney 1, 1850.
“The view that the Lord ‘had stretched out His hand the second time to recover the remnant of His people,’ on page 74, refers only to the union and strength once existing among those looking for Christ, and to the fact that He had begun to unite and to raise up His people again.” Early Writings, 86.
«Пылэу 74-нэ бэлэхьэм щыщ, Тхьэм “Ытхыр ыгъэужьын папщӏэ Ыжьыкӏэ къыхэкӏырэ къэзыщӏэри ЫфIыцӏэхэм япэ къыщыдэкӏэ тхылъым иIыгъэ гъэтын къыщигъэщӏ”» зэпкърыхьэр, къыщыщыт фәкъулъэу Христосым еплъыжьыгъэхэм ящыIагъэу зэхэщIыкӏэри къаруи зэманым щыIагъэр къызэфIегъэуцурэ, ащи Ытхыр ЫфIыцӏэхэм дахэкӏэ зэхигъэунэфыжьынымрэ къафигъэхъуэжынымрэ къыщыщIар фәкъу къызэфIегъэуцур. Early Writings, 86.
Sister White in Early Writings is commenting upon the passage from Review and Herald in connection with her employing the prophet Isaiah’s words when she said, “the Lord showed me that he had stretched out his hand the second time to recover the remnant of his people.” He stretched out His hand in 1850. When He gathered those people into the Most Holy Place on October 22, 1844 it was at the conclusion of the scattering from 677 BC until October 22, 1844. Literal Judah residing in the literal glorious land were scattered for 2520 years in agreement with the “seven times” of Leviticus twenty-six in 677 BC. At the conclusion of the 2520 years spiritual Israel was gathered on October 22, 1844 and they were immediately scattered and the scattering concluded when the Lord stretches forth His hand a second time. He gathers them the second time in the passage to accomplish two things; to “bind up his people” and to “raise up” His people.
اَخۆ وايت لە *Early Writings* دا لەسەر ئەو دەقەی *Review and Herald* لێکدانەوە دەکات لە پەیوەندییەکەیدا بە بەکارهێنانی وشەکانی پێغەمبەر ئیشعیا کاتێک وتی: «خوداوند نیشانی دام کە دەستی خۆی بۆ جاری دووەم درێژ کردبوو بۆ ئەوەی پاشماوەی گەلەکەی خۆی بگەڕێنێتەوە.» ئەو دەستی خۆی لە ساڵی 1850 درێژ کرد. کاتێک ئەو گەلەی کۆکردەوە بۆ ناو شوێنی هەرەپیرۆز لە 22ی ئۆکتۆبری 1844، ئەمە لە کۆتاییی بڵاوبوونەوەکە بوو لە 677 پ.ز. هەتا 22ی ئۆکتۆبری 1844. یەهودای ڕاستەقینە کە لە خاکی شکۆدارە ڕاستەقینەکەدا نیشتەجێ بوون، بۆ ماوەی 2520 ساڵ بڵاو بوونەوە، بەگوێرەی «حەوت جار»ی لاویان بیست و شەش لە 677 پ.ز. لە کۆتاییی 2520 ساڵەکەدا، ئیسرائیلی ڕۆحانی لە 22ی ئۆکتۆبری 1844 کۆکرانەوە، و دەستبەجێ دووبارە بڵاو بوونەوە، و ئەو بڵاوبوونەوەیە تەواو بوو کاتێک خوداوند بۆ جاری دووەم دەستی خۆی درێژ دەکات. لەو دەقەدا بۆ جاری دووەم کۆیان دەکاتەوە بۆ ئەوەی دوو شت بەئەنجام بگەیەنێت؛ «گەلەکەی خۆی پەیوەست بکات» و «گەلەکەی خۆی بەرز بکاتەوە».
“I then saw the third angel. Said my accompanying angel, ‘Fearful is his word, awful is his mission. He is the angel that is to select the wheat from the tares, and seal or bind the wheat for the heavenly garner.’ These things should engage the whole mind, the whole attention. Again I was shown the necessity of those who believe we are having the last message of mercy, being separate from those who are daily receiving or imbibing new error. I saw that neither young nor old should attend the assemblies of those who are in error and darkness. Said the angel, ‘Let the mind cease to dwell on things of no profit.’” Manuscript Releases, volume 5, 425.
“Iva’ẽ rire ahecha pe ánhel mbohapyha. He’i chéve che ánhel oikóva che ndive: ‘Kyhyjeha ijayvu, ha ndaija’éiva hembiapo. Ha’e pe ánhel oiporavótava pe trígo umi ñana vai apytégui, ha osellátava térã ombojoajútava pe trígo pe ñongatupy yvagapeguápe guarã.’ Koʼã mbaʼe oiporuvaʼerã opaite apytuʼũ, opaite atención. Jey avei ojehechauka chéve tekotevẽha umi ogueroviáva ñaiméha pe marandu paha poriahuvereko rehegua, ojepeʼa hag̃ua umi ohupytýva térã hoʼúiva ára ha ára jejavy pyahu. Ahecha ndaikatuiha ni mitã ni tuja oho umi atyhápe umi oĩva jejavy ha pytũmbýpe. He’i pe ánhel: ‘Toheja pe apytuʼũ oikóvo umi mbaʼe ndaiporúivare.’” Manuscript Releases, volume 5, 425.
The second gathering that began in 1850 typified the sealing (binding) of God’s people as they are lifted up “raised” as an ensign. 1850 identifies when the Lord gathers the one hundred and forty-four thousand. Of prophetic necessity they must have been scattered prior to being gathered. Thus, “the three and a half days” of Revelation 11:11 which symbolize 1260, which is half of 2520 and represents the scattering that followed July 18, 2020. Revelation 11:11 is representing the second gathering of those who are to be the one hundred and forty-four thousand and the ensign that is lifted up to the nations as set forth in Isaiah 11:11!
ئەو كۆبوونەوەی دووەمەی كە لە ساڵی 1850 دەستی پێکرد، نموونەی مُهركردنەوە (بەستنی) گەلی خودا بوو، كاتێك بەرز دەكرێنەوە «هەڵگیراون» وەک ئاڵامەتێك. 1850 دەستنیشان دەكات ئەو كاتەی كە پەروەردگار ئەو سەد و چل و چوار هەزارە كۆدەكاتەوە. بە پێویستی پەیامبەرانە، پێویستە پێش كۆبوونەوەیان پەرتوازە بوبن. لەبەر ئەوە، «ئەو سێ ڕۆژ و نیوە»ی دەرخستنی 11:11 كە هێمای 1260ن، كە نیوەی 2520ە و نیشانەی ئەو پەرتوازەبوونەیە كە دوای 18ی تەممووزی 2020 هات، ئەوە دەگەیەنێت. دەرخستنی 11:11 نوێنەرایەتی ئەو كۆبوونەوەی دووەمەی ئەوانە دەكات كە دەبن بەو سەد و چل و چوار هەزارە، و ئەو ئاڵامەتەی كە بەرز دەكرێتەوە بۆ نەتەوەكان، وەک لە ئیشایای 11:11 دا دیاری كراوە!
And in that day there shall be a root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek: and his rest shall be glorious.
Wa honhom da no bɛwo Yese ntini bi a ebegyina hɔ sɛ agyiraehyɛde ama amanaman no; na Amanamanmufo no bɛhwehwɛ no: na n’ahomegye bɛyɛ anuonyam.
And it shall come to pass in that day, that the Lord shall set his hand again the second time to recover the remnant of his people, which shall be left, from Assyria, and from Egypt, and from Pathros, and from Cush, and from Elam, and from Shinar, and from Hamath, and from the islands of the sea.
Ukuba kuya kuthi ngaloo mini, iNkosi iphinde isolule isandla sayo okwesibini ukuze ibuyise intsalela yabantu bayo, eya kube ishiyekile, evela eAsiriya, naseYiputa, nasePathrosi, naseKushe, naseElam, naseShinare, naseHamati, naseziqithini zolwandle.
And he shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth. Isaiah 11:10, 11, 12.
Ukwaal wo yik dhëëŋ kuɔt ë piny, ku acok kɔc laath ki Israel, ku acok kënë yeŋ wo̱ɔ̱t ki Judah kuɔny ku piny kɛ pɛiŋ nhialic. Isaiah 11:10, 11, 12.
In 1850 the Lord stretched forth His hand a second time to gather the people who were presenting the third angel’s message in conjunction with the message of the Midnight Cry as represented by Habakkuk’s two tables. In July of 2023 the Lord stretched forth His hand a second time to gather the people who were presenting the third angel’s message in conjunction with the message of the Midnight Cry as represented by Habakkuk’s two tables. Both 1850 and July 2023 identify the gathering of “the remnant of his people” as Isaiah states in verse 11 of chapter 11. Verse 11 is sandwiched between verses ten and twelve, and both those verses identify the lifting up of the ensign to the world.
Wɔ afe 1850 mu no, Awurade trɛɛ ne nsa mu bio ne mprenu so sɛ ɔboaboa nnipa a na wɔde ɔbɔfo a ɔto so abiɛsa no nkrasɛm rema ka Anadwo Mframa no nkrasɛm ho, sɛnea wɔgyina hɔ ma no wɔ Habakuk apon abien no mu no ano. Wɔ July 2023 mu nso, Awurade trɛɛ ne nsa mu bio ne mprenu so sɛ ɔboaboa nnipa a na wɔde ɔbɔfo a ɔto so abiɛsa no nkrasɛm rema ka Anadwo Mframa no nkrasɛm ho, sɛnea wɔgyina hɔ ma no wɔ Habakuk apon abien no mu no ano. Afe 1850 ne July 2023 nyinaa kyerɛ “ne man nkaefo no” mmoaboa ano, sɛnea Yesaia ka no ti 11 nkyekyem 11 mu no. Nkyekyem 11 no da nkyekyem 10 ne 12 ntam, na nkyekyem abien no nyinaa kyerɛ frankaa no so ma wiase no.
Each of the three verses are identifying the ensign, though the middle verse identifies them as the “remnant.” The remnant there is gathered a second time and the number of tribes who they are gathered from is eight. “8” represents not only those in the Noah’s ark that went from old world to the new world without seeing death, but “8” also represents those who are the 8th church that is of the seven. The two witnesses of Revelation 11:11 are those who have been resurrected. The number “8” is the symbol of the resurrection, a symbol of the one hundred and forty-four thousand, a symbol of baptism and a symbol of those who transition from Laodicea unto Philadelphia and become Isaiah’s ensign to the nations. The Lord stretches forth His hand a second time in 1850 to 1865 and again in July of 2023.
Һәрқайсысы үч айатниң байрақни көрситиватқанлиқини билдүриду, бирақ оттуридики айат уларни «қалдуқ» дәп атайду. У йәрдики қалдуқ иккинчи қетим жиғилиду, вә улар жиғилидиған қәбилиләрниң сани сәккиздур. «8» пәқәт Нухниң кемисидики, өлүмни көрмәй, кона дуниядин йеңи дунияға өткәнләрнила билдүрмәйду, бәлки «8» йәнә йәттәниң ичидики сәккизинчи җамаәт болғанларниму билдүриду. Вәһий 11:11 дики икки гуваһ тирилдүрүлгәнләрдур. «8» сани тирилишниң символи, йүз қириқ төрт миңниң символи, чөмүлдүрүшниң символи вә Лаодикийәдин Филаделфийәгә өтүп, Ишаиядики милләтләр үчүн байраққа айлинидиғанларниң символидур. Рәб Өз қолини иккинчи қетим 1850 дин 1865 кәчә узатиду, йәнә 2023-жили ийул ейида узатиду.
In 2023, there was new light upon the seven times just as there had been in 1856. The period of 1856 unto 1863 is representing the history of the one hundred and forty-four thousand when the Lord raises up His remnant people as an army.
No 2023. gadā bija jauna gaisma par septiņiem laikiem, tāpat kā tā bija 1856. gadā. Laikposms no 1856. līdz 1863. gadam atspoguļo simt četrdesmit četru tūkstošu vēsturi, kad Tas Kungs paceļ Savu atlikuma tautu kā karaspēku.
Isaiah 11:11 aligns perfectly with Revelation 11:11 which aligns perfectly with Daniel 11:11. Isaiah and John are portraying an internal history and Daniel an external history. Daniel’s external line of 11:11 runs parallel with John’s internal line of 11:11 and Isaiah’s 11:11 presents the ensign of the internal line who calls God’s other flock out of the external line. Palmoni has tied these passages together into a nice bundle that could only be accomplished by the One who is Creator of all things.
ישעיהו י״א:י״א תואם בשלמות את ההתגלות י״א:י״א, התואם בשלמות את דניאל י״א:י״א. ישעיהו ויוחנן מתארים היסטוריה פנימית, ודניאל היסטוריה חיצונית. הקו החיצוני של דניאל י״א:י״א מקביל לקו הפנימי של יוחנן בי״א:י״א, וישעיהו י״א:י״א מציג את הנֵס של הקו הפנימי, הקורא את צאנו האחר של אלוהים לצאת מן הקו החיצוני. פלמוני קשר את הקטעים הללו יחדיו לאגודה נאה, דבר שלא היה יכול להיעשות אלא על־ידי האחד שהוא בורא כל הדברים.
We will continue these things in the next article.
Asɛm yi bɛtoa so wɔ atwerɛsɛm a edi hɔ no mu.
Dialogue with Artificial Information:
Ҳақиқий Маълумот Билан Суҳбат:
Does the math world find any significance in the number “11”?
Maesha ya hisabati hupata umuhimu wowote katika nambari “11”?
Yes, the number 11 holds several points of genuine mathematical interest and significance (beyond just being a prime number). Here are the main ones that mathematicians and math enthusiasts often highlight:
Ee, lakbii 11 matemaatikaa keessatti qabxiilee dhugumaan nama hawwatan fi hiika qaban hedduu qaba (lakbii prime taʼuu qofa bira darbee). Isaan keessaa kanneen ijoo ogeeyyii herregaa fi namoonni herrega jaallatan yeroo baayʼee irratti xiyyeeffatan kunooti:
11 is fifth prime number, the smallest two-digit prime and the first prime that is a palindrome in base 10. “11” is the smallest repunit (a number consisting of repeated units that is a prime. It is the only two-digit prime where the two digits are the same. 11, 22, 33, 44 ect. Only works with “11.” “11” is a Mersenne prime exponent. The decimal expansion of 1/11 = 0.090909… has a repeating period of just 2, but 1/11 is famous in another way: the sequence of primes 11, 101, 1009, 10007, 100003, etc., shows up in discussions of primes in arithmetic progression. The dihedral group of order 22 (symmetries of a regular 11-gon) is notable because “11” is the smallest prime for which the dihedral group has a non-abelian center-free structure of interest in group theory. In theoretical physics (string theory / M-theory), the universe is often modeled in 11 spacetime dimensions, and physicists and mathematicians who work in that area frequently remark on 11’s appearance. “11” is the only palindromic prime with an even number of digits (all others with even digits greater than 2 are divisible by 11 and hence composite). This is a theorem in recreational number theory.
11 es el quinto número primo, el menor primo de dos cifras y el primer primo que es un palíndromo en base 10. “11” es el menor repunit (un número compuesto de unidades repetidas) que es primo. Es el único primo de dos cifras en el que ambas cifras son iguales. 11, 22, 33, 44, etc. Solo funciona con “11”. “11” es un exponente primo de Mersenne. La expansión decimal de 1/11 = 0.090909… tiene un período repetitivo de solo 2, pero 1/11 es célebre también de otra manera: la sucesión de primos 11, 101, 1009, 10007, 100003, etc., aparece en discusiones sobre primos en progresión aritmética. El grupo diedral de orden 22 (las simetrías de un endecágono regular) es notable porque “11” es el menor primo para el cual el grupo diedral tiene una estructura no abeliana y sin centro de interés en la teoría de grupos. En física teórica (teoría de cuerdas / teoría M), el universo suele modelarse en 11 dimensiones espaciotemporales, y los físicos y matemáticos que trabajan en ese ámbito con frecuencia señalan la aparición de 11. “11” es el único primo palindrómico con un número par de cifras (todos los demás con un número par de cifras mayor que 2 son divisibles por 11 y, por tanto, compuestos). Esto es un teorema de la teoría recreativa de números.
Bottom line:
Негізгі түйін:
While “11” doesn’t have the same superstar status as π, e, or the golden ratio, it pops up repeatedly as the smallest or first example of many phenomena (first repunit prime, only even-digit palindromic prime, early appearance in many proofs and counterexamples, 11 dimensions in M-theory, etc.). So yes—the math world does consider 11 a significant number.
Aunke “11” ka rutba π, e, ya golden ratio jitna numayan nahin, phir bhi yih bahut se mazahir ke sab se chhote ya pehle misaal ke taur par baar baar zahir hota hai (pehla repunit prime, wahid jori-adaadi palindromic prime, bahut se proofs aur counterexamples mein ibtida’i zuhur, M-theory mein 11 dimensions, waghera). Is liye ji han—riyazi duniya 11 ko waqean ek aham adad samajhti hai.
“He who inspired the Word was the true expositor of the Word. Christ illustrated his teachings by calling the attention of his hearers to the simple laws of nature, and to the familiar objects which they daily saw and handled. Thus he led their minds from the natural to the spiritual. Many failed of grasping at once the meaning of his parables; but as they day by day came in contact with the objects with which the Great Teacher had associated spiritual truths, some discerned the lessons of divine truth he had sought to impress, and these were convinced of the truth of his mission and converted to the gospel.” Sabbath School Worker, December 1, 1909.
“Kalima ilham verän Özi, Kalimaning haqiqiy sharhlovchisi edi. Masih ta’limotlarini tinglovchilar diqqatini tabiatning sodda qonunlariga hamda ular har kuni ko‘rib, qo‘llab yuradigan tanish narsalarga qaratish orqali yoritib berdi. Shu tariqa U ularning ongini tabiiy narsalardan ruhiy narsalarga olib bordi. Ko‘plar Uning masallarining ma’nosini darhol anglay olmadilar; ammo ular kun sayin Buyuk Muallim ruhiy haqiqatlar bilan bog‘lagan narsalar bilan to‘qnash kelar ekanlar, ba’zilari U singdirishga intilgan ilohiy haqiqat saboqlarini angladilar, va ular Uning missiyasining haqiqatiga ishondilar hamda xushxabarga qaytdilar.” Sabbath School Worker, December 1, 1909.
“Leading thus from the natural to the spiritual kingdom, Christ’s parables are links in the chain of truth that unites man with God, and earth with heaven.” Christ’s Object Lessons, 17.
“Mi fë aduna nevra a i'analta aran, i lanta quetiëo Cristo nar andalë i cauma ten' i sunta quetëa a hosta i atan as Eru, ar Ambar as Menel.” Christ’s Object Lessons, 17.