In chapter ten of Revelation, where the history of the first and second angels’ messages is represented, John, as a symbol of God’s last-day people, was told in advance that there was to be a disappointment in the history he symbolically represented, and that disappointment was the element of the history of the first and second angels that had been sealed up to the Millerites’ understanding, in order to test their faith.
Di beşa dehemîn a Vahiyê de, ku tê de dîroka peyamên firişteya yekem û duyemîn tê temsîl kirin, Yûhenna, wekî nîşana gelê Xwedê yê rojên dawî, ji pêş ve hat agahdarkirin ku di dîroka ku wî bi awayekî remzî temsîl dikir de bêhêviyek hebe; û ew bêhêvî ew unsurê dîroka firişteya yekem û duyemîn bû ku ji têgihîştina Millerîyan hatibû mohrkirin, da ku baweriya wan were ceribandin.
And the voice which I heard from heaven spake unto me again, and said, Go and take the little book which is open in the hand of the angel which standeth upon the sea and upon the earth. And I went unto the angel, and said unto him, Give me the little book. And he said unto me, Take it, and eat it up; and it shall make thy belly bitter, but it shall be in thy mouth sweet as honey. And I took the little book out of the angel’s hand, and ate it up; and it was in my mouth sweet as honey: and as soon as I had eaten it, my belly was bitter. Revelation 10:8–10.
Na sauti niliyoisikia kutoka mbinguni ikasema nami tena, ikisema, Nenda, ukakichukue kile kitabu kidogo kilichofunguliwa mkononi mwa yule malaika asimamaye juu ya bahari na juu ya nchi. Nami nikamwendea yule malaika, nikamwambia, Nipe kile kitabu kidogo. Naye akaniambia, Kichukue, ukile; nacho kitafanya tumbo lako kuwa chungu, lakini kitakuwa kitamu kinywani mwako kama asali. Nikakitwaa kile kitabu kidogo kutoka mkononi mwa malaika, nikakila; nacho kilikuwa kitamu kinywani mwangu kama asali; na mara nilipokwisha kukila, tumbo langu likawa chungu. Ufunuo 10:8–10.
In verse ten, John represents the history from August 11, 1840, when the mighty angel descended with a little book in his hand, unto the Great Disappointment on October 22, 1844. Before he symbolically represented that history, he is told by “the voice which” he “heard from heaven” informing him that when he eats the little book, “it shall make thy belly bitter, but it shall be in thy mouth sweet as honey.” The bitter disappointment is what tested the faith of the Millerites, and it was not best for them to know about that disappointment before it arrived, but John represents the last-day people who are required to know the facts associated with the delineation of events, that are the history of the first and second angels’ message.
Mu mstari wa kumi, Yohana anawakilisha historia tangu Agosti 11, 1840, wakati malaika mwenye nguvu alishuka akiwa na kitabu kidogo mkononi mwake, hadi ule Msiba Mkuu wa Tamaa uliovunjika tarehe 22 Oktoba, 1844. Kabla hajaiwakilisha kihusani historia hiyo, anaambiwa na “ile sauti” ambayo “aliisikia kutoka mbinguni,” ikimjulisha kwamba atakapokila kile kitabu kidogo, “kitaufanya tumbo lako kuwa chungu, lakini kitakuwa kinywani mwako kitamu kama asali.” Uchungu wa tamaa hiyo iliyovunjika ndio ulioujaribu imani ya Wamillerite, wala haikuwa vyema kwao kujua habari ya tamaa hiyo iliyovunjika kabla haijafika; lakini Yohana anawakilisha watu wa siku za mwisho wanaotakiwa kuyajua mambo ya hakika yanayohusiana na uwasilishaji wa matukio, ambayo ndiyo historia ya ujumbe wa malaika wa kwanza na wa pili.
That sacred history identifies that there would be a test brought upon the last-day people, and it would be a test based upon something that it was not best for them to understand in advance of the test, yet it was not the identical experience of the Millerites, though it perfectly aligned with the delineation of events represented by the first and second angel, for the seven thunders also represent, “future events which will be disclosed in their order.”
Uwo mateka yera agaragaza yuko abantu bo mu minsi y’imperuka bari kuzagerwaho n’ikigeragezo, kandi ko icyo kigeragezo cyari gishingiye ku kintu byari bitari byiza ko basobanukirwa mbere y’uko bagerwaho nacyo; nyamara si ko cyari uburambe nyirizina bw’Abamilerite, nubwo cyahuzaga rwose n’urutonde rw’ibyabaye rugereranywa n’umumarayika wa mbere n’uwa kabiri, kuko n’inkuba ndwi na zo zigereranya “ibyabaye byo mu gihe kizaza bizahishurwa mu rukurikirane rwabyo.”
Though required to know the foundational history of the Millerites, God’s last-day people would fulfill the same delineation of events as the Millerites, but what tested the Millerites, that was best for them not to know in advance, would be a different test, that was brought about by an element that was sealed up until the time was at hand for the Lion of the tribe of Judah to unseal the Revelation of Jesus Christ, which occurs in the hidden history of verse forty of Daniel eleven.
Nangahulut a mangammu iti pundasional a pakasaritaan dagiti Millerita, ti tattao ti Dios iti maudi nga aldaw ket tungpalenna met ti isu met laeng a pannakailadawan dagiti paspasamak a tinungpal dagiti Millerita; ngem dayta a nangsubok kadagiti Millerita, a nasaysayaat kadakuada a saan a maammoanda iti masakbayan, ket agbalinto a sabali a pannubok, a naiyeg babaen iti maysa nga elemento a naibileg agingga iti tiempo a simmangpeten tapno ti Leon iti tribu ni Juda lukatan ti Pannakaipalgak ni Jesu-Cristo, a mapasamak iti nailemmeng a pakasaritaan ti bersikulo a uppat a pulo iti Daniel onse.
What was sealed up was designed to test God’s last-day people, and the test would align with the waymark where the Millerites were tested, for whether in the first fulfillment in Millerite history or the last fulfillment of the last days, the seven thunders was “a delineation of events” “that would be disclosed in their order.”
Ekiálisíe ekáseala ísémíliee ká ánángísiá akyála a Nzámbi a bilumbu bya nsuka, ne ánángísiá owu kâdi kúlandána ne cimanyinu ci nzela cíkóóóba biánángísíibwáko ba Millerite; bwalu, ní íngì mu kutúúkíla kwa kumpála mu masoló ma ba Millerite, ní íngì mu kutúúkíla kwa nsuka kwa bilumbu bya nsuka, bibángu mwandamutekete byâdi “didyàtùla dya myandà” “yíne yíkamoneshibwá mu bulondangani bwáyo.”
What has been widely unrecognized is that as John represents the history of the descent of Christ with the little book on August 11, 1840 unto the Great Disappointment of October 22, 1844, that very history was also represented by the descent of the second angel on April 19, 1844. The first disappointment can be understood as the disappointment of John, who, after eating the little book on August 11, 1840, met disappointment on April 19, 1844. When that disappointment arrived the second angel descended with a “writing” in his hand.
كۆمەڵێك كەس بە فراوانی نەیان ناسیوە ئەوەی كە وەك یۆحەننا مێژووی دابەزینی مەسیح بە كتێبۆچكە لە 11ی ئاگۆستی 1840 هەتا ناڕەزایی گەورەی 22ی ئۆكتۆبری 1844 نوێنەرایەتی دەكات، هەمان ئەو مێژووەش لەلایەن دابەزینی فریشتەی دووەمەوە لە 19ی نیسانی 1844 نوێنەرایەتی كرا. ناڕەزایی یەكەم دەتوانرێت وەك ناڕەزایی یۆحەننا تێبگەیندرێت، كە دوای خواردنی كتێبۆچكە لە 11ی ئاگۆستی 1840، لە 19ی نیسانی 1844 تووشی ناڕەزایی بوو. كاتێك ئەو ناڕەزاییە هات، فریشتەی دووەم بە “نووسینێك” لە دەستی خۆیدا دابەزی.
“Another mighty angel was commissioned to descend to earth. Jesus placed in his hand a writing, and as he came to the earth, he cried, ‘Babylon is fallen, is fallen.’ Then I saw the disappointed ones again raise their eyes to heaven, looking with faith and hope for their Lord’s appearing. But many seemed to remain in a stupid state, as if asleep; yet I could see the trace of deep sorrow upon their countenances. The disappointed ones saw from the Scriptures that they were in the tarrying time, and that they must patiently wait the fulfillment of the vision. The same evidence which led them to look for their Lord in 1843, led them to expect Him in 1844. Yet I saw that the majority did not possess that energy which marked their faith in 1843. Their disappointment had dampened their faith.” Early Writings, 247.
“Umumalayika undi wa nguvu alitumwa ashuke duniani. Yesu akaweka mkononi mwake maandiko, naye alipokuja duniani, akalia, ‘Babeli umeanguka, umeanguka.’ Kisha nikawaona tena wale waliokatishwa tamaa wakiyainua macho yao kuelekea mbinguni, wakitazamia kwa imani na tumaini kuonekana kwa Bwana wao. Lakini wengi walionekana kubaki katika hali ya upumbavu, kana kwamba wamelala usingizi; hata hivyo ningeweza kuona alama ya huzuni ya ndani sana juu ya nyuso zao. Wale waliokatishwa tamaa waliona katika Maandiko kwamba walikuwa katika wakati wa kukawia, na kwamba iliwapasa kungojea kwa saburi kutimizwa kwa njozi hiyo. Ushahidi uleule uliowaongoza kumtazamia Bwana wao mwaka 1843, uliwaongoza kumtarajia mwaka 1844. Hata hivyo nikaona kwamba walio wengi hawakuwa na ile nguvu iliyokuwa alama ya imani yao mwaka 1843. Kukatishwa tamaa kwao kulikuwa kumefifisha imani yao.” Early Writings, 247.
The Millerite history that John represents in chapter ten, is the history of the first and also the second angel. The descent of the first angel with a message and the descent of the second angel with a message, mark the beginning of respective histories that both ended in disappointment, though John is more directly illustrating the entire history of both angels. Even after October 22, 1844, when the third angel arrived with a message, the disappointment of the rebellion of 1863, provides a third witness of a period that begins with a message that ends with disappointment.
इतिआ Millerite आ John ले chapter ten मा प्रतिनिधित्व गर्ने, first angel र second angel दुबैको इतिआ हो। सन्देशसहित first angel को अवतरण र सन्देशसहित second angel को अवतरणले आ-आफ्ना सम्बन्धित इतिआहरूको आरम्भलाई चिह्नित गर्छन्, र ती दुवै निराशामा अन्त भए, यद्यपि John ले अझ प्रत्यक्ष रूपमा दुवै angels को सम्पूर्ण इतिआलाई चित्रण गरिरहेको छ। October 22, 1844 पछि पनि, जब third angel सन्देशसहित आइपुग्यो, 1863 को rebellion को निराशाले त्यस्तो अवधिको तेस्रो साक्षी प्रदान गर्छ, जुन सन्देशबाट आरम्भ भई निराशामा अन्त हुन्छ।
The first disappointment of the movement of the third angel on July 18, 2020 was the parallel to the first disappointment of the Millerites. A truth was sealed up as was the truth of 1844 sealed up by the Lord holding His hand over a mistake in some of the figures, that produced the first disappointment of the Millerites. When the mistake was thereafter understood, the mistake had been unsealed, as the Lion of the tribe of Judah had removed His hand. The mistake of July 18, 2020, was brought about by the refusal to acknowledge that His hand had been raised on October 22, 1844, while He pronounced that “time should be no longer.”
Kudanganyikiwa kwa kwanza kwa mwendo wa malaika wa tatu mnamo Julai 18, 2020 kulikuwa sambamba na kudanganyikiwa kwa kwanza kwa Wamillerite. Ukweli mmoja ulitiwa muhuri, kama vile ukweli wa 1844 ulivyotiwa muhuri na Bwana alipokuwa ameweka mkono Wake juu ya kosa fulani katika baadhi ya hesabu, lililosababisha kudanganyikiwa kwa kwanza kwa Wamillerite. Hilo kosa lilipoeleweka baadaye, kosa hilo lilikuwa limefunguliwa muhuri, kama vile Simba wa kabila la Yuda alivyokuwa ameondoa mkono Wake. Kosa la Julai 18, 2020, lilisababishwa na kukataa kutambua kwamba mkono Wake ulikuwa umeinuliwa mnamo Oktoba 22, 1844, alipokuwa akitangaza kwamba “wakati haupaswi kuwapo tena.”
Whether it was the Philadelphian movement of the first angel’s first disappointment, or the first disappointment of the Laodicean movement of the third angel, His hand represents the waymark. On April 19, 1844 and on July 18, 2020 the disappointment produced a scattering time. Those who had either been gathered on August 11, 1840 or September 11, 2001, were scattered, and thereafter Christ began to gather His people a second time.
Leza ni ka vya ku Filadelufia vya kukunguluka kwa ntumi wa kwanza pa kukunguluka kwa kusungama kwa kwanza, nanshi ku kusungama kwa kwanza kwa vya ku Laodikea vya ntumi wa butatu, ukuboko kwa Yena kulembelela icishibilo ca munshila. Pa 19 Epulelo, 1844 na pa 18 Julai, 2020, ukusungama kwaletele inshita ya kupalangana. Abo abali bakungulwe pa 11 Ogasiti, 1840 nangu pa 11 Sitenbala, 2001, bapalangene, kabili ukufuma apo Kristu atendeke ukukungulula abantu Bakwe ulwa cibili.
He had gathered a people beginning on September 11, 2001, for as represented by Christ’s baptism, it is when the Divine symbol descends that He begins to gather His disciples, not before. Then, after a scattering, Christ gathers His people a second time. Christ gathered His disciples beginning at His baptism, and after the scattering produced by the cross, He began to gather His disciples a second time. The prophetic fact of a second gathering that began in July 2023, was part of what had been sealed up on July 18, 2020, though it was clearly an element of the history of the Millerites.
ئۇ 2001-يىلى 11-سېنتەبىردىن باشلاپ بىر خەلقنى يىغقان ئىدى، چۈنكى مەسىھنىڭ چۆمۈلدۈرۈلۈشىدە ئىپادىلەنگەندەك، ئىلاھىي بەلگە تۆۋەنلەيدىغان ۋاقىتتا ئۇ ئۆز شاگىرتلىرىنى يىغىشنى باشلايدۇ، ئۇنىڭدىن ئىلگىرى ئەمەس. ئاندىن، بىر تارقىلىشتىن كېيىن، مەسىھ ئۆز خەلقىنى ئىككىنچى قېتىم يىغىدۇ. مەسىھ ئۆز شاگىرتلىرىنى ئۆزىنىڭ چۆمۈلدۈرۈلۈشىدىن باشلاپ يىغدى، ۋە كرېست پەيدا قىلغان تارقىلىشتىن كېيىن، ئۇ ئۆز شاگىرتلىرىنى ئىككىنچى قېتىم يىغىشنى باشلىدى. 2023-يىلى ئىيۇلدا باشلانغان ئىككىنچى قېتىملىق يىغىشنىڭ پەيغەمبەرلىك ھەقىقىتى، 2020-يىلى 18-ئىيۇلدا مۆھۈرلەنگەن نەرسىلەرنىڭ بىر قىسمى ئىدى، گەرچە ئۇ مىللېرچىلارنىڭ تارىخىنىڭ بىر ئېنىق ئامىلى ئىكەنلىكى روشەن بولسىمۇ.
In verse forty of Daniel eleven, the beast from the bottomless pit arose and slew both horns of the earth beast in 2020. In July of 2023, the Lord began to gather His last-day people a second time. The process of gathering is represented within the sacred Millerite history, and in that history, there are two historical witnesses of gathering His people a second time. The gathering process is a prophetic element that was sealed up until July 2023. The work of gathering His people a second time is fulfilled during the history of the Ukrainian War, just prior to the second election of the eighth president, that is of the seven.
Danieri ikumi na moja, mstari wa arobaini, mnyama atokaye katika shimo lisilo na mwisho aliinuka na kuziua pembe zote mbili za mnyama wa nchi katika mwaka 2020. Katika Julai 2023, Bwana alianza kuwakusanya watu Wake wa siku za mwisho mara ya pili. Mchakato wa kukusanya unawakilishwa ndani ya historia takatifu ya Wamilleri, na katika historia hiyo kuna mashahidi wawili wa kihistoria wa kuwakusanya watu Wake mara ya pili. Mchakato wa kukusanya ni kipengele cha kiunabii kilichotiwa muhuri hadi Julai 2023. Kazi ya kuwakusanya watu Wake mara ya pili inatimizwa katika kipindi cha historia ya Vita vya Ukrainia, muda mfupi kabla ya uchaguzi wa pili wa rais wa nane, aliye wa wale saba.
On August 11, 1840, the Lord gathered the Millerite movement, and He marked the gathering by the introduction of the 1843 chart, which was published in May of 1842. The chart represented the foundational message, for He was then laying the foundation of the Millerite temple. The descent of the angel of Revelation chapter ten, on August 11, 1840, parallels the baptism of Christ, which among other things marked the beginning of Christ selecting His disciples.
Mũthenya wa Agasti 11, 1840, Mwathani nĩaũnganĩirie mwendo wa Millerite, na nĩaarĩmũrĩrie ũhunganio ũcio na kũingĩrwo kwa chati ya 1843, iyo yarutirwo mweri wa Mĩĩ 1842. Chati ĩyo nĩyo yageretie ujumbe wa mũhingo, nĩgũkorwo rĩrĩa rĩu aarĩ gũthondeka mũhingo wa hekalu ya Millerite. Kũikũrũka kwa mũndũ-mũraika wa ũhoro wa Kũguũrũrio gĩcunjĩ kĩa ikũmi, mũthenya wa Agasti 11, 1840, nĩgũthũranĩra na ubatithio wa Kristũ, ũrĩa hagati wa indo ingĩ warĩmĩrĩtie kwambĩrĩria kwa Kristũ gũcagũra arutwo ake.
“With the calling of John and Andrew and Simon, of Philip and Nathanael, began the foundation of the Christian church. John directed two of his disciples to Christ. Then one of these, Andrew, found his brother, and called him to the Saviour. Philip was then called, and he went in search of Nathanael.” The Desire of Ages, 141.
“Yoane na Andereya na Simoni, Filipo na Natanayeli bamaze guhamagarwa, ni ho urufatiro rw’Itorero rya Gikristo rwatangiye. Yoane yerekeje babiri mu bigishwa be kuri Kristo. Hanyuma umwe muri bo, Andereya, abona mwene se, amuhamagara ku Mukiza. Filipo na we ni bwo yahamagariwe, maze ajya gushaka Natanayeli.” The Desire of Ages, 141.
The work of William Miller from the time of the end in 1798, unto August 11, 1840, represented the work of John the Baptist, but when the angel of Revelation ten descended, as typified by the descent of the Holy Spirit at the baptism of Christ, the Lord “gathered” His foundational disciples. These two witnesses identify that Christ gathered His last-day people on September 11, 2001, when the angel of Revelation chapter eighteen descended, but as with the Millerites, they were to be tested by an element of the seven thunders which had been sealed up, and then the Lord would gather His people a second time.
Kazi ya William Miller tangu wakati wa mwisho mwaka 1798 hadi Agosti 11, 1840, iliwakilisha kazi ya Yohana Mbatizaji; lakini malaika wa Ufunuo kumi aliposhuka, kama ilivyofananishwa na kushuka kwa Roho Mtakatifu katika ubatizo wa Kristo, Bwana “alikusanya” wanafunzi Wake wa msingi. Mashahidi hawa wawili wanaonyesha kwamba Kristo aliwakusanya watu Wake wa siku za mwisho mnamo Septemba 11, 2001, wakati malaika wa Ufunuo sura ya kumi na nane aliposhuka; lakini kama ilivyokuwa kwa Wamillerite, walipaswa kujaribiwa kwa kipengele cha zile ngurumo saba ambacho kilikuwa kimetiwa muhuri, na kisha Bwana angewakusanya watu Wake mara ya pili.
The second gathering of God’s last-day people began in the history represented at the very ending of verse eleven, of chapter eleven of Daniel, just before Putin’s victory over Ukraine, and just before verse twelve where Russia and Putin’s prophetic testimony ends. Daniel chapter eleven, verse eleven, therefore aligns with Revelation chapter eleven, verse eleven, for it is there the two witnesses are brought back to life.
Mikutano ya pili ya watu wa Mungu wa siku za mwisho ilianza katika historia inayowakilishwa kwenye mwisho kabisa wa aya ya kumi na moja ya sura ya kumi na moja ya Danieli, muda mfupi tu kabla ya ushindi wa Putin dhidi ya Ukraine, na muda mfupi kabla ya aya ya kumi na mbili ambapo ushuhuda wa kinabii wa Urusi na wa Putin unafikia kikomo chake. Kwa hiyo, Danieli sura ya kumi na moja, aya ya kumi na moja, inalingana na Ufunuo sura ya kumi na moja, aya ya kumi na moja, kwa kuwa hapo ndipo mashahidi wawili wanarudishwa uzimani.
In the sacred Millerite history, the Lord began to gather His people a second time after the disappointment of April 19, 1844, and what was employed by the Lord to gather His people at that time was a recognition that they were fulfilling the tarrying time of the parable of the ten virgins of Matthew chapter twenty-five, and also Habakkuk chapter two. In order for the Millerites to recognize their condition and return, they had to recognize themselves as represented within God’s prophetic Word. They needed to see that they were God’s people in contrast with those who professed to be His people. In gathering His disappointed people, He was providing an illustration of the ensign that is lifted up to the Gentiles, thus emphasizing the distinction between His genuine but disappointed people, and His simply professed people.
Mu historia ya buibui ya Wamilleri, Mukama yatandika okwokusolooza abantu Be omulundi ogwokubiri oluvannyuma lw’okuggwaamu essuubi okw’Olunaku lwa Apuli 19, 1844, era ekyo Mukama kye yakozesa okusolooza abantu Be mu kiseera ekyo kwe kumanya nti baali batuukiriza ekiseera eky’okulinda eky’olugero lw’abawala ekkumi olwa Matayo essuula amakumi abiri mu etaano, era ne Kaabakuuku essuula ey’okubiri. Kugira nti Wamilleri basobole okumanya embeera yaabwe ne badda, baalina okumanya nga boogerwako mu Kigambo kya Katonda eky’obunnabbi. Baali beetaaga okulaba nti baali bantu ba Katonda okwawukana n’abo abaali beeyita abantu Be. Mu kusolooza abantu Be abaali baggiddwaamu essuubi, yali awa ekifaananyi ky’akabonero akawanikibwa eri ab’amawanga, bw’atyo ng’ategeeza nnyo enjawulo wakati w’abantu Be ab’amazima naye abaali baggiddwaamu essuubi, n’abantu Be ab’okweyita obw’okwogera obwogera.
And in that day there shall be a root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek: and his rest shall be glorious. And it shall come to pass in that day, that the Lord shall set his hand again the second time to recover the remnant of his people, which shall be left, from Assyria, and from Egypt, and from Pathros, and from Cush, and from Elam, and from Shinar, and from Hamath, and from the islands of the sea. And he shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth. Isaiah 11:10–12.
Û di wê rojê de, ji reha Yese dê yek hebe ku wek nîşaneka gelan raweste; netewe dê li wî bigerin; û aramiya wî dê bi rûmet be. Û dê di wê rojê de pêk were ku Xudan dê careke din, cara duyemîn, destê xwe dirêj bike da ku mayîna gelê xwe ya ku maye vegerîne, ji Aşûrê, û ji Misrê, û ji Pathrosê, û ji Kuşê, û ji Êlamê, û ji Şinarê, û ji Hamatê, û ji giravên deryayê. Û ew dê ji bo neteweyan nîşanekê rake, û derxistiyên Israêlê kom bike, û belavbûyên Yehûdayê ji çar goşeyên erdê bicivîne. Îşaîa 11:10–12.
When the prophet Jeremiah represents those who were disappointed on April 19, 1844, he identified that he no longer associated with “the assembly of mockers,” who employed the failed prediction of 1843, as evidence that those represented by Jeremiah were false prophets.
Wakati nabii Yeremia anapowawakilisha wale waliokatishwa tamaa tarehe 19 Aprili, 1844, alibainisha kwamba hakuendelea tena kushirikiana na “kusanyiko la wenye kudhihaki,” waliotumia unabii ulioshindwa wa mwaka 1843 kuwa uthibitisho kwamba wale wanaowakilishwa na Yeremia walikuwa manabii wa uongo.
I sat not in the assembly of the mockers, nor rejoiced; I sat alone because of thy hand: for thou hast filled me with indignation. Jeremiah 15:17.
Ndzi nga tshamanga enhlengeletanweni ya vahlekuri, naswona a ndzi tsakanga; ndzi tshame ndzi ri ndzexe hikwalaho ka voko ra wena, hikuva u ndzi tatisile hi ku hlundzuka. Yeremiya 15:17.
The “assembly of mockers” had cast out those represented by Jeremiah.
“ਅਵਿਗਿਆਕਾਰੀਆਂ ਦੀ ਸਭਾ” ਨੇ ਉਹਨਾਂ ਨੂੰ ਬਾਹਰ ਕੱਢ ਦਿੱਤਾ ਸੀ ਜਿਨ੍ਹਾਂ ਦੀ ਨੁਮਾਇੰਦਗੀ ਯਿਰਮਿਯਾਹ ਕਰਦਾ ਸੀ।
“Many were persecuted by their unbelieving brethren. In order to retain their position in the church, some consented to be silent in regard to their hope; but others felt that loyalty to God forbade them thus to hide the truths which He had committed to their trust. Not a few were cut off from the fellowship of the church for no other reason than expressing their belief in the coming of Christ. Very precious to those who bore this trial of their faith were the words of the prophet: ‘Your brethren that hated you, that cast you out for My name’s sake, said, Let the Lord be glorified: but He shall appear to your joy, and they shall be ashamed.’ Isaiah 66:5.” The Great Controversy, 372.
“A mingi va karatesesa na banduku baabo baku me zimbana lukwikilu. Mpo na kubumba kisika kiawu mu dibundu, bamo bandimaka kuvanda swi na yina me tala kivuvu kiawu; kansi bankaka bamonaka nde buw忠i kuna Nzambi bupekisanga bawu kubumbama mutindu yina bosolo yina Yandi pesaka na maboko mawu mpo na kuyilama. Bantu bakebe ve bakatukaka mu bulongobuki bwa dibundu kaka samu na mambu mosi: kutatula lukwikilu lua buiza bua Klisto. Mambu ma ngolo mingi, ma ntalu mingi, na babo bakangaka mpasi yayi ya lukwikilu luawu, zhalaka bangogo ya muprofete: ‘Banduku beno yina benuyinaka, yina balosaka beno na nganda samu na zina Kiami, batubaka nde, Bika Mfumu kukembama: kansi Yandi ne monana mpo na nsayi yenu, mpe bau ne mona nsoni.’ Yezaya 66:5.” The Great Controversy, 372.
When the Lord lifts up an ensign to the Gentiles, it will occur when He has stretched forth His hand a second time to gather the remnant of His people, who are the outcasts of Israel. They are those who no longer sit in the “assembly of mockers.”
Apo Mwene akatuntumuna cilangilo ku Bamitundu, cikacitika pa ciindi naakatambika janza lyakwe ciindi ca ciili kuti aunganizye bakasyala ba bantu bakwe, abo bali bakandwa ba Israyeli. Abo mbo bantu batacisikali mu “mbungano ya basempula.”
The “root of Jesse” is a symbol of two blood lines, one from Judaism combined with a bloodline from outside of Judaism, and represents not only the bloodline of Jesus, but is also a symbol of the combination of Divinity with humanity, for the ensign that is lifted up represents a people who have been sealed forever into the condition and experience of the combination of Divinity with humanity, which is also represented in verse ten of Daniel chapter eleven by the symbol of the “fortress”. In verse ten, the sealing time of the one hundred and forty-four thousand is inferred by the prophetic understanding of the fortress, which is the head. In the history of verse eleven and the Ukrainian War, the Lord stretches His hand a second time to gather the outcasts who have been disappointed.
“ਯੱਸੀ ਦੀ ਜੜ੍ਹ” ਦੋ ਲਹੂ-ਵੰਸ਼ਾਂ ਦਾ ਪ੍ਰਤੀਕ ਹੈ—ਇੱਕ ਯਹੂਦੀ ਧਰਮ ਅੰਦਰੋਂ, ਅਤੇ ਦੂਜਾ ਯਹੂਦੀ ਧਰਮ ਤੋਂ ਬਾਹਰਲੇ ਲਹੂ-ਵੰਸ਼ ਨਾਲ ਮਿਲਿਆ ਹੋਇਆ—ਅਤੇ ਇਹ ਕੇਵਲ ਯਿਸੂ ਦੇ ਲਹੂ-ਵੰਸ਼ ਨੂੰ ਹੀ ਨਹੀਂ ਦਰਸਾਉਂਦਾ, ਸਗੋਂ ਮਨੁੱਖਤਾ ਨਾਲ ਦਿਵ੍ਯਤਾ ਦੇ ਸੰਯੋਗ ਦਾ ਵੀ ਪ੍ਰਤੀਕ ਹੈ; ਕਿਉਂਕਿ ਜੋ ਝੰਡਾ ਉੱਚਾ ਚੁੱਕਿਆ ਜਾਂਦਾ ਹੈ, ਉਹ ਅਜਿਹੇ ਲੋਕਾਂ ਨੂੰ ਦਰਸਾਉਂਦਾ ਹੈ ਜੋ ਸਦਾ ਲਈ ਦਿਵ੍ਯਤਾ ਅਤੇ ਮਨੁੱਖਤਾ ਦੇ ਸੰਯੋਗ ਦੀ ਅਵਸਥਾ ਅਤੇ ਅਨੁਭਵ ਵਿੱਚ ਮੁਹਰਬੰਦ ਕੀਤੇ ਗਏ ਹਨ, ਜਿਸ ਨੂੰ ਦਾਨੀਏਲ ਅਧਿਆਇ ਗਿਆਰਾਂ ਦੀ ਆਇਆਤ ਦਸ ਵਿੱਚ “ਗੜ੍ਹ” ਦੇ ਪ੍ਰਤੀਕ ਦੁਆਰਾ ਵੀ ਦਰਸਾਇਆ ਗਿਆ ਹੈ। ਆਇਆਤ ਦਸ ਵਿੱਚ, ਇੱਕ ਲੱਖ ਚੁਮਾਲੀ ਹਜ਼ਾਰਾਂ ਦੇ ਮੁਹਰਬੰਦੀ ਦੇ ਸਮੇਂ ਦਾ ਸੰਕੇਤ “ਗੜ੍ਹ” ਦੀ ਭਵਿੱਖਬਾਣੀ ਸੰਬੰਧੀ ਸਮਝ ਰਾਹੀਂ ਕੀਤਾ ਗਿਆ ਹੈ, ਜੋ ਕਿ ਸਿਰ ਹੈ। ਆਇਆਤ ਗਿਆਰਾਂ ਦੇ ਇਤਿਹਾਸ ਅਤੇ ਯੂਕਰੇਨੀ ਯੁੱਧ ਵਿੱਚ, ਪ੍ਰਭੂ ਨਿਰਾਸ਼ ਕੀਤੇ ਗਏ ਬਹਿਸ਼ਕ੍ਰਿਤਾਂ ਨੂੰ ਇਕੱਠਾ ਕਰਨ ਲਈ ਦੂਜੀ ਵਾਰ ਆਪਣਾ ਹੱਥ ਵਧਾਉਂਦਾ ਹੈ।
Therefore, with the testimony of Daniel eleven as the structure, we have identified the intrusion of the papacy into prophetic history, just before the Sunday law. We have seen the work of the Republican horn represented by Trump as he becomes the eighth that is of the seven, and begins the work of combining church and state. We have the line of the apostate horn of Protestantism, as represented by the Maccabees. In the same history represented by those verses, we apply the line of the seven thunders, which is also the line of the parable of the ten virgins, identifying the experience of the one hundred and forty-four thousand, as well as the line of the three angels that outline the work of the true Protestant horn. One of the events for the true Protestant horn in that history is the second gathering.
Nuko, tê bi şahidiya Daniel yazdehan wek avahiya bingehîn, me têketina papatiyê di dîroka pêxemberî de, berî qanûna Yekşemê, nas kir. Me karê qeraxê Komarparêz ku bi Trumpê hatiye temsîl kirin dît, gava ew dibe heştemîn ku ji wan heftan e, û dest bi karê yekkirina dêr û dewletê dike. Me xeta qeraxê murted ê Protestantîzmê heye, wekî ku Makkabîyan pêşkêş dikin. Di heman dîrokê de ku bi wan ayetan hatiye temsîl kirin, em xeta heft birûskan jî tê de bi kar tînin, ku ew jî xeta mesela deh keçikên paqij e, ezmûna sed û çil û çar hezaran nas dike, her weha xeta sê milyaketan ku karê qeraxê rastîn ê Protestan diyar dike. Yek ji bûyerên ji bo qeraxê rastîn ê Protestan di wê dîrokê de komkirina duyemîn e.
The second gathering occurred in the history of the second angel’s message, and it also occurred in the history of the third angel from 1844 unto 1863, establishing two witnesses from Millerite history of the Lord stretching His hand a second time to gather His scattered flock.
Kukunganya kwa kabiri kwabayeho mu mateka y’ubutumwa bw’umumarayika wa kabiri, kandi kwabayeho no mu mateka y’umumarayika wa gatatu kuva mu 1844 kugeza mu 1863, bishyiraho abahamya babiri bo mu mateka y’Abamillerite bemeza ko Umwami yongereye kurambura ukuboko kwe ubwa kabiri kugira ngo akoranye umukumbi we wari waratatanye.
“September 23, the Lord showed me that He had stretched out His hand the second time to recover the remnant of His people, and that efforts must be redoubled in this gathering time. In the scattering, Israel was smitten and torn, but now in the gathering time God will heal and bind up His people. In the scattering, efforts made to spread the truth had but little effect, accomplished but little or nothing; but in the gathering, when God has set His hand to gather His people, efforts to spread the truth will have their designed effect. All should be united and zealous in the work. I saw that it was wrong for any to refer to the scattering for examples to govern us now in the gathering; for if God should do no more for us now than He did then, Israel would never be gathered.” Early Writings, 74.
“Seputemba 23, Mukama yanyoleka nti yagolodde omukono gwe omulundi ogwokubiri okuwonya n’okukuŋŋaanya ekitundu ekisigalawo eky’abantu be, era nti okwongera amaanyi mu nteekateeka n’emirimu kikulu nnyo mu biro bino eby’okukuŋŋaanya. Mu kiseera eky’okusaasaanya, Isiraeri yakubibwa era n’ayuzibwa; naye kaakano mu kiseera eky’okukuŋŋaanya Katonda alijanjaba era alisiba ebiwundu by’abantu be. Mu kiseera eky’okusaasaanya, okufuba okwakozesebwanga okusasaanya amazima kwabanga n’ebibala bitono nnyo, kwatuukiriza kitono nnyo oba tekwatuukiriza kintu; naye mu kiseera eky’okukuŋŋaanya, Katonda bw’atadde omukono gwe ku kukuŋŋaanya abantu be, okufuba okusasaanya amazima kulituukiriza ekigendererwa kyakwo. Bonna bateekwa okuba ab’omwoyo gumu era abanyikivu mu mulimu. Nalaba nti kyali kikyamu eri omuntu yenna okuddamu okujuliza ku kiseera eky’okusaasaanya ng’afunayo ebyokulabirako ebinaatufuga kaakano mu kiseera eky’okukuŋŋaanya; kubanga Katonda singa takole kya maanyi gye tuli kaakano okusinga bwe yakola mu biro biri, Isiraeri teyandikuŋŋaanyiziddwa.” Early Writings, 74.
In the appendix to Early Writings, Sister White explains the comment just cited:
Di pêveka *Early Writings* de, Xwişka White şîroveya wê gotina ku nûha hate vegotin rave dike:
“3. The view that the Lord ‘had stretched out His hand the second time to recover the remnant of His people,’ on page 74, refers only to the union and strength once existing among those looking for Christ, and to the fact that He had begun to unite and to raise up His people again.” Early Writings, 86.
“3. Maoni kwamba Bwana ‘alikuwa amenyoosha mkono Wake mara ya pili ili kuwakomboa mabaki ya watu Wake,’ katika ukurasa wa 74, yanahusu tu umoja na nguvu vilivyokuwapo hapo zamani miongoni mwa wale waliokuwa wakimtazamia Kristo, na ukweli kwamba alikuwa ameanza tena kuwaunganisha na kuwainua watu Wake.” Early Writings, 86.
The sacred history of the seven thunders representing August 11, 1840 unto October 22, 1844, typified the sacred history of October 22, 1844 unto the rebellion of 1863. Line upon line, the first history represented an illustration of wise virgins, and the second line represented provides an illustration of foolish virgins. Both histories began when an angel descended with a message that was to be eaten. The arrival of the angel in both histories began a testing process that produced a scattering, and by 1849, Sister White was being shown that the Lord was again stretching forth His hand a second time, this time to gather those who had been scattered on October 22, 1844.
Ko ku nḓivhazwakale kwo kunaho kwa mibvumo ya sumbe, ku imela August 11, 1840 u swika October 22, 1844, kwo vha tshifanyiso tsha nḓivhazwakale yo kunaho ya u bva October 22, 1844 u swika kha vhutshinyi ha 1863. Muduba kha muduba, nḓivhazwakale ya u thoma yo imela tshifanyiso tsha vhafumakadzi vha vhuronwane, nahone muduba wa vhuvhili wo imela, waṋetshedza tshifanyiso tsha vhafumakadzi vha vhutsilu. Nḓivhazwakale dzoṱhe mbili dzo thoma musi muruṅwa a tshi tsela fhasi e na mulaedza we wa vha u tshi tea u ḽiwa. U swika ha muruṅwa kha nḓivhazwakale dzoṱhe mbili zwo thoma maitele a mulingo o bveledzaho u hangaladzwa, nahone nga 1849, Mukomana wa musadzi White o vha a tshi khou sumbedzwa uri Murena o vha a tshi khou dovha a otlololela tshanḓa Tshawe lwa vhuvhili, nga ino tshifhinga u kuvhanganya avho vhe vha hangaladzwa nga October 22, 1844.
They had been scattered by the Great Disappointment, as the wise on April 19, 1844 had been scattered by their first disappointment. The second gathering identified that the Lord “had begun to unite and to raise up His people again.” At the second gathering the Lord’s work includes lifting up an ensign that is united with one another upon the message, and whose humanity is united with His Divinity. The purpose of the ensign is to call God’s other flock out of Babylon, which is accomplished by men and women seeing the ensign.
Babo baasaanye n’Okuggwaamu Essuubi Ekunene, nga abagezi bwe baasaasaanyizibwa ku nnaku z’omwezi 19 Apuli, 1844 olw’okuggwaamu essuubi kwabwe okw’olubereberye. Okukuŋŋaana okwokubiri kwalaga nti Mukama “yatandika nate okugatta n’okuyimusa abantu Be.” Mu kukuŋŋaana okwokubiri omulimu gwa Mukama gulimu okuyimusa ebbendera, nga ziri bumu bokka na bokka ku bubaka, era obuntu bwabwe bugattiddwa n’Obwakatonda Bwe. Ebigendererwa by’ebbendera kwe kuyita ekisibo kya Katonda ekirala okufuluma mu Babulooni, ekituukirira ng’abasajja n’abakazi balaba ebbendera.
The ensign is the army of those who have united their humanity with Christ’s Divinity in the time of the Sunday law testing time. Thus, the second gathering identifies the “root of Jesse,” will be lifted up, carrying the twofold prophetic symbolism of Ruth, a heathen who is gathered by the ensign being joined with Boaz, a symbol of the one hundred and forty-four thousand, and also a symbol of the Redeemer, who paid the price for Ruth, and was her near kinsmen. In the incarnation of Christ’s Divine nature with the fallen flesh of human nature He became our near kinsman. The ensign that is lifted up are those united by the message, who finalize the work of joining their humanity to Christ’s Divinity in advance of the Sunday law.
식별하는 깃발은 일요일 법의 시험 시기에 그들의 인성을 그리스도의 신성과 연합한 자들의 군대이다. 그러므로 두 번째 모아들이심은 “이새의 뿌리”를 가리키며, 그것이 높이 들리게 되는데, 그 안에는 이중의 예언적 상징성이 담겨 있다. 곧, 이방 여인 룻은 보아스와 결합함으로 그 깃발에 의해 모아들여지는 자를 상징하는데, 보아스는 십사만 사천의 상징이기도 하며, 또한 룻을 위하여 값을 치르고 그녀의 가까운 친족이 되었던 구속주의 상징이기도 하다. 그리스도의 신적 본성이 인간 본성의 타락한 육체와 성육신으로 연합하심으로써 그분은 우리의 가까운 친족이 되셨다. 높이 들린 그 깃발은 그 기별로 말미암아 연합된 자들, 곧 일요일 법에 앞서 그들의 인성을 그리스도의 신성과 결합시키는 일을 마무리하는 자들이다.
We will continue this study in the next article.
Tukalutwalilila mu dyondo edi mu cilembelo cikankala.
“The appreciation of the Bible grows with its study. Whichever way the student may turn, he will find displayed the infinite wisdom and love of God.
“Ukuthakazelela iBhayibheli kuyakhula ngokulifunda. Noma ngabe umfundi angaphendukela ngakuphi, uyothola kubonakaliswa ukuhlakanipha okungenamkhawulo nothando lukaNkulunkulu.
“The significance of the Jewish economy is not yet fully comprehended. Truths vast and profound are shadowed forth in its rites and symbols. The gospel is the key that unlocks its mysteries. Through a knowledge of the plan of redemption, its truths are opened to the understanding. Far more than we do, it is our privilege to understand these wonderful themes. We are to comprehend the deep things of God. Angels desire to look into the truths that are revealed to the people who with contrite hearts are searching the word of God, and praying for greater lengths and breadths and depths and heights of the knowledge which He alone can give.
“Maana ya mfumo wa Kiyahudi bado haijafahamika kikamilifu. Kweli zilizo kuu na za kina zimeonyeshwa kwa vivuli katika ibada na alama zake. Injili ndiyo ufunguo unaofungua mafumbo yake. Kwa kupitia ujuzi wa mpango wa ukombozi, kweli zake hufunguliwa kwa ufahamu. Ni fursa yetu, kuliko tunavyotambua, kuelewa mada hizi za ajabu. Tunapaswa kufahamu mambo ya ndani ya Mungu. Malaika hutamani kuchungulia kweli zile zinazofunuliwa kwa watu ambao kwa mioyo iliyotubu wanachunguza neno la Mungu, na kuomba wapate urefu na upana na kina na kimo vikuu zaidi vya ujuzi ambao Yeye peke yake anaweza kutoa.
“As we near the close of this world’s history, the prophecies relating to the last days especially demand our study. The last book of the New Testament scriptures is full of truth that we need to understand. Satan has blinded the minds of many, so that they have been glad of any excuse for not making the Revelation their study. But Christ through His servant John has here declared what shall be in the last days, and He says, ‘Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein.’ Revelation 1:3.
“Ngéé tuháan i yaa ngwéng á angós yá m’bóót mó, amáábúl a metúk ma mísúúsú m’ósúúsú ma nyóón yé másengán ísí mósálá ma bét. Ibúk i mísúúsú i nsúk i Mvúmú Mupya yííyé ísúlú áwú w’ókúkú wá ákáá n’yá bét bísímá. Satana áfíísí mítiitú mí ábóngá báábí, ngéé bááhíísí ngwángwán yá ní níínsé yá bó kátá kúsálá Embúlúlá. Kádi Krístu, ngwá mwásálá wé Yóáné, ámányísí wáání mpaá yííyé yá kúkálá mísúúsú m’ósúúsú; n’éé áwélá: ‘Ábénéli wéé áángáná, bá n’ábó bááwúká mááká ma búúlú bú, ne báákátá yííyé yá sónámá múnú.’ Embúlúlá 1:3.”
“‘This is life eternal,’ Christ said, ‘that they might know Thee the only true God, and Jesus Christ, whom Thou hast sent.’ John 17:3. Why is it that we do not realize the value of this knowledge? Why are not these glorious truths glowing in our hearts, trembling upon our lips, and pervading our whole being?
“‘Ukūmī wa kītanwa nī ūyū,’ Kristũ akauga, ‘nĩguo mamanye we Mwathani umwe wa ma, na Jesu Kristũ, ũrĩa watũmĩte.’ Johana 17:3. Nĩ kĩĩ gĩtũmaga tũtikũmenya bata wa ũmenyo ũyũ? Nĩ kĩĩ gĩtũmaga maũndũ maya ma riiri matikũng’arĩra ngoro-inĩ ciitũ, makĩnyamaga mĩromo-inĩ iitũ, na makĩhũũra ũmũndũ witũ wothe?”
“In giving us His word, God has put us in possession of every truth essential for our salvation. Thousands have drawn water from these wells of life, yet there is no diminishing of the supply. Thousands have set the Lord before them, and by beholding have been changed into the same image. Their spirit burns within them as they speak of His character, telling what Christ is to them, and what they are to Christ. But these searchers have not exhausted these grand and holy themes. Thousands more may engage in the work of searching out the mysteries of salvation. As the life of Christ and the character of His mission are dwelt upon, rays of light will shine forth more distinctly at every attempt to discover truth. Each fresh search will reveal something more deeply interesting than has yet been unfolded. The subject is inexhaustible. The study of the incarnation of Christ, His atoning sacrifice and mediatorial work, will employ the mind of the diligent student as long as time shall last; and looking to heaven with its unnumbered years he will exclaim, ‘Great is the mystery of godliness.’
“Ũ mũrĩa atuheire Kiugo Gĩake, Ngai nĩatũheire guciarĩra maũndũ mothe ma ma ũhoro marĩa marĩ nginya nginya nĩguo tũhonokio. Ngiri nyingĩ nĩikũĩte maaĩ kuuma kũrĩ ithima ici cia muoyo, no gũtirĩ kũhũthira kwa ũiganu ũcio. Ngiri nyingĩ nĩiciarĩtie Mwathani mbere yao, na nĩmagarũrĩtwo gũciarĩra mũhianano o ũcio kuuma kũrĩ kũmũrora. Roho wao nĩũhaka thĩinĩ wao rĩrĩa meehokaga ũhoro wa mĩtugo Yake, magĩteta ũrĩa Kristũ arĩ kũrĩ o, na ũrĩa o marĩ kũrĩ Kristũ. No arĩa aya matwaragĩrĩri a kũranga-ranga matiatigirĩrie mawazo maya manene na matangitũ. Ngiri nyingĩ itaingĩra wĩra wa gũcaria-hinya hitho cia ũhonokio. O ta ũrĩa muoyo wa Kristũ na mĩtugo ya ũtungata wa rũgendo Rwake wĩkagwo ũhoro mũnene, mĩrangi ya ũtheri nĩĩkahenya mbere na mbere na woneku mwega makĩrĩa mothe ma kugerageza kũmenya ma. O gũcaria kũrĩa kugeni gũkũhurũra kĩndũ gĩa gũkenia ngoro mũno gũkĩra kĩrĩa gĩothe gĩatũgũrũkĩtwo nginya rĩu. Ũhoro ũyũ ndũngĩhota gũthira. Gũthoma ũhoro wa kwĩhokio kwa Kristũ ta mũndũ, igongona Rĩake rĩa kũhũthĩra mehia, hamwe na wĩra Wake wa gũthiĩ hagati, nĩgũgũrũrĩra meciiria ma mũthomi mũrũme wa wĩra o nginya ihinda rĩgĩkĩra; na rĩrĩa aroraga igũrũ rĩrĩa rĩrĩ na miaka ĩtarĩ mũtaratara nĩagacooka ati, ‘Nene nĩ hitho ya ũthingu wa Ngai.’”
“In eternity we shall learn that which, had we received the enlightenment it was possible to obtain here, would have opened our understanding. The themes of redemption will employ the hearts and minds and tongues of the redeemed through the everlasting ages. They will understand the truths which Christ longed to open to His disciples, but which they did not have faith to grasp. Forever and forever new views of the perfection and glory of Christ will appear. Through endless ages will the faithful Householder bring forth from His treasure things new and old.” Christ’s Object Lessons, 132–134.
"Di navbêra bêdawiyê de em ê wan tiştan fêr bibin ku, heke me ronahîbûna ku li vir gengaz bû bistanda, ew ê têgihiştina me vekiribû. Mijarên xilaskirinê dê dil, hiş û zimanên wan ên ku hatine xilaskirin bi hemû demên bêdawî ve mijûl bikin. Ew ê wan rastiyan fam bikin ku Mesîh bi xwestekek kûr dixwest ji şagirtên xwe re vebike, lê ew baweriyê nehatibûn ku wan bigirin. Heta heta dîtinên nû yên kamilbûn û rûmetê Mesîh dê xuya bibin. Di nav temamî demên bêdawî de Xwedêkarê dilsoz ê malê dê ji xezîneya xwe tiştên nû û kevn derxe holê." Christ’s Object Lessons, 132–134.