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

Mwaka wa 1844, fundisho la Sabato ya siku ya saba lilifunuliwa, kisha likakaziwa kwa Dada White alipoutazama sanduku la agano. Pia aliandika kwamba katika siku za mwisho fundisho la kufanyika mwili lilikuwa na mkazo uo huo wa mbinguni. Sabato ya siku ya saba inawakilisha nuru ya pekee itokayo katika sanduku wakati Siku ya Upatanisho ya kielelezo-timilifu ilipoanza, na Sabato ya mwaka wa saba inawakilisha nuru ya pekee itokayo katika sanduku wakati Siku ya Upatanisho ya kielelezo-timilifu inapofikia mwisho wake.

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

ឱវាទអំពីការយាងមកជាសាច់ឈាម ត្រូវបានបង្ហាញជារូបតំណាងនៅក្នុងការប្រជុំបរិសុទ្ធចុងក្រោយនៃ លេវីវិន័យ ២៣; វាជា​អូមេហ្គា​ចំពោះ​ថ្ងៃ​សប្ប័ទ​ទីប្រាំពីរ ដែល​ជា​ការប្រជុំ​បរិសុទ្ធ​ដំបូង​នៅ​ដើម លេវីវិន័យ ២៣។ ថ្ងៃ​សប្ប័ទ​ដំបូង​នោះ​តំណាង​ឲ្យ​ព្រះចេស្តា​ច្នៃប្រឌិត​របស់​ព្រះ ហើយ​ថ្ងៃ​សប្ប័ទ​ចុងក្រោយ​តំណាង​ឲ្យ​ព្រះចេស្តា​បង្កើត​ឡើង​វិញ​របស់​ទ្រង់។ ថ្ងៃ​សប្ប័ទ​ដំបូង​នោះ​ត្រូវបាន​តំណាង​ដោយ​លេខ «23» ហើយ​ថ្ងៃ​សប្ប័ទ​ចុងក្រោយ​ដោយ​លេខ «252»។

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

Njî symbôl ébîrî nî zo ngà bíkalo byà nsukà ne byà ntwàdijilu bya Leviticus makumi àbîrî ne àsàtù, kabîdì nî byôbì bíkalo byà nsukà ne byà ntwàdijilu bya mâlâmu a ba-Millerite. 1798 nguvwa dipwàngana dya bidimu 2,520 byàkatùngunukila bwena-bukalenga bwa ku nord bwa Izrayele, ne bidimu 2,300 byakapwànga pa 22 ya Ngondo wa dikumi wa 1844. Pàvwà Muanetu mukaji White mulombodibwe mu nzùbu wa cijila ne mutàngìle Mikenji Dikumi, uvwa usàkìdìla bantu ba Nzambi ba matuku a ndekeelu bàdì balonda Kilisto mu Cijila cya Majila menemene pàdìYe ùmana mudimu Wende wa dipàtanangana. Dishìpimà dya ntempelo n’ndishìpimà dya kulonda Mwânà wa mùkòòkò kwônsò kùdìYe ùya.

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

Aba nibo batandujwe n’abagore; kuko ari abāri. Aba nibo bakurikira Umwagazi w’Intama aho ajya hose. Aba nibo bacunguwe mu bantu, kuba imbuto z’umuganura ku Mana no ku Mwagazi w’Intama. Ibyahishuwe 14:4.

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

ដូច្នេះ ស៊ីស្ទើរ វ៉ាយត៍ ក្នុងនាមជាព្យាការី បានកំពុងបង្ហាញអំពីពួកស្មោះត្រង់នៅដើមកាល ដែលបានចូលទៅក្នុងទីបរិសុទ្ធបំផុតដោយសេចក្ដីជំនឿ ហើយក្នុងការធ្វើដូច្នោះ នាងក៏បានផ្ដល់ជាគំរូមួយអំពីពួកស្មោះត្រង់នៅចុងបញ្ចប់ ដែលចូលដោយសេចក្ដីជំនឿទៅក្នុងទីបរិសុទ្ធបំផុត ហើយបន្ទាប់មកសម្លឹងមើលទៅក្នុងហិបសញ្ញា។ អ្វីដែលពួកគេឃើញត្រូវបានបំភ្លឺនៅទីនោះ គឺជាគោលលទ្ធិនៃការយាងមកជាមនុស្ស សេចក្ដីបញ្ចប់នៃការផ្សះផ្សាជាមួយគ្នា។ ពួកគេឃើញខេរូប៊ីមគ្របបាំងទាំងពីរ ដែលតំណាងឲ្យថ្ងៃសប្ប័ទទាំងពីរនៃការបង្កើត និងការបង្កើតឡើងវិញ។ ពួកគេឃើញ 252 នៅខាងមួយនៃហិប ហើយ 23 នៅខាងម្ខាងទៀត ហើយទទួលស្គាល់ថា ស្របតាមការបង្កើត និងការបង្កើតឡើងវិញ 23 តំណាងឲ្យអាពាហ៍ពិពាហ៍រវាងទេវភាព និងមនុស្សជាតិ ហើយពួកគេឃើញ 252 ជានិមិត្តសញ្ញានៃការប្រែប្រួលរបស់មនុស្សម្នាក់ទៅជាមនុស្សម្នាក់ដែលបានរួមបញ្ចូលជាមួយទេវភាព។

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

Aambuzi ka Shetekela kazwetu okuvumbulwa; shikaho, owakwashi White okukengela moulemo wayo kwa li ekishangulukilo shomuhoko, no momulandu gwouprofeti, ekikonekelo oko osho shina okupondolwa kapi koshikulya shomafiku okuxuuninwa, shihefi koshikulya shomafiku omo a li mo. Mokutalulula, otwa lunduluka. Elengesho lotempeli oKristus okuholola ovanhu vaye ovashike va ye mutempeli laye, oshilongo n’oshilongo. Oushili wouprofeti wa kwatela po oshipangelo shomashina po ondjila ei ya minikidwa komayambelo gOukwifo wopokati kobusiku.

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

टेम्पेलु वा मिलेराइट या चालीस-छै बरिसक पायदान आसा।

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

“23” của đền thờ loài người, (Ngài dựng nên họ có nam có nữ) là một bước.

Christ raising His temple in three days is a step.

Mesîhê di sê rojan de perestgeha Xwe rabike, gavayek e.

The storehouse is the temple of Malachi.

Ghala ya akiba ni hekalu la Malaki.

Nehemiah cleansed the storehouse from the profanation of Tobiah.

Nehemia akasafisha ghala kutokana na unajisi wa Tobia.

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

Nyumba eyo ey’okusinzizaamu ye yaliwo omukulu wa bakabona Kirukiya we yazuulira ebiwandiiko bya Musa mu kiseera ky’okuddamu obuggya eky’omukama Yosiya.

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

Nehemia alisafisha Hekalu hilo kutokana na unajisi ni Hekalu lilelile ambalo Kristo alilisafisha mara mbili kutokana na “unajisi wake wa kukufuru,” kama Dada White anavyosema.

The casket of Miller’s dream was a step.

Sanduku la ndoto ya Miller lilikuwa hatua.

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

Kristu amashobora kuyobora abizerwa Be b’indahemuka mu Ahera Cyane, arongera akabayobora, nk’uko byagereranyijwe na Mushiki wa White, ku Isanduku y’Isezerano, agashira hejuru intebe y’imbabazi, kandi akabemerera kureba imbere muri yo. Iyo barebye imbere muri yo, babona ko inyigisho y’ukwigira umuntu kwa Kristo n’Isabato y’umunsi wa karindwi byambitswe urumuri rworoheje. Umurongo ku murongo, abemera inyigisho “zambitswe urumuri rworoheje” bahuriza hamwe na Mushiki wa White mu kwinjira mu Ahera Cyane kubw’ukwizera no kureba mu Isanduku y’Isezerano.

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

پێغەمبەرانی کۆن زیاتر بە وردی لەسەر ڕۆژانی دواوە قسەیان کردووە تا ئەو ڕۆژانەی کە تێیدا دەژیان. کاتێک ئەو پێغەمبەرە کۆنانەی خۆیان دەبنە بەشێک لە شایەتییەکە، ئەوان گەلی خودا لە ڕۆژانی دواوە نوێنەرایەتی دەکەن، و گەلی خودا لە ڕۆژانی دواوە هەمان سەد و چل و چوار هەزارن. خوشک وایت لەوانەیە گرنگترین پێغەمبەری کۆن بێت، چونکە هەموو نموونە و وێنەکردنەکانی ئەو مێژووی ئەلفای مێژووی ئۆمێگای سەد و چل و چوار هەزار نوێنەرایەتی دەکەن. هەموو پێغەمبەران پاشماوەکە پیشان دەدەن، بەڵام خوشک وایت هەروەها مێژوویەکی دەستپێکیش نوێنەرایەتی دەکات کە لە مێژووی کۆتایی‌دا دێتە دی—بە تەواوی پیت بە پیت.

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

Mu mateka y’ishingiro rya alufa, Mushiki wa White, mu iyerekwa, ajyanwa Ahera Cyane h’Ubuturo bwera bwo mu ijuru. Agezeyo, intebe y’imbabazi iri ku Isanduku y’Isezerano, intebe itagombaga kuvanwaho, irazamurwa kugira ngo Mushiki wa White abashe kurunguruka imbere, aho yabonye Amategeko Cumi.

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

“Patutuk na pinaka-banal, natan-aw ko ing usang kaban; sa tumoy ug sa kilid nini ay pinakaputli na bulawan. Sa bawat tumoy ng kaban ay may usang marilag na kerubin, na nakabukhad ang mga pakpak sa ibabaw nini. Ang inda mga mukha ay nakaharap sa usang-usa, at nakatan-aw paibabâ. Sa tunga ng mga anghel ay may usang bulawanon na insensaryo. Sa ibabaw ng kaban, sa lugar kung hain nagtindog ang mga anghel, ay may usang lubos na maningning na kaluwalhatian, na nagpakita sugad san usang trono kung diin nag-uukoy an Diyos. Si Jesus nagtindog sa tabi ng kaban, at sa oras na umakyat sa Iya an mga pag-ampo ng mga banal, an insenso sa insensaryo ay nag-aaso, at Iya inihahandog sa Iyang Ama an inda mga pag-ampo upod an aso ng insenso. Sa loob ng kaban ay an bulawanon na palayok ng manna, an tungkod ni Aaron na nag-usbong, at an mga tapyas na bato na nagtitiklop sugad san usang libro. Binuksan ini ni Jesus, at nakita ko na nakasurat sa ibabaw nini an Sampulong Sugo pinaagi sa tudlo ng Diyos. Sa usang tapyas ay may apat, at sa kabila ay may anom. An apat sa primero na tapyas ay mas maningning kaysa sa ibang anom. Pero an ikaapat, an sugo tungkol sa Sabbath, ay nagningning nang higit sainda ngatanan; kay an Sabbath ay ibinukod agud tumanon bilang paggalang sa banal na ngaran ng Diyos. An banal na Sabbath ay maringasa an kaanyag—may usang balangaw ng kaluwalhatian sa palibot nini. Nakita ko na an sugo tungkol sa Sabbath ay wara ipako sa krus. Kun ini ipako, gayon man an siyam pa na mga sugo; at malaya kita na suwayon sinda ngatanan, sugad man na suwayon an ikaapat. Nakita ko na wara bag-oha ng Diyos an Sabbath, kay Siya wara gud nagbabag-o. Pero ginbag-o ini ng papa tikang sa ikapito pakadto sa primero na adlaw ng semana; kay siya tatagan na bag-uhon an mga panahon ug an mga balaod.” Early Writings, 32.

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

Enzikiriza y’Isabato y’olunaku olw’omusanvu ye yali enzikiriza ya alufa mu byafaayo eby’omusingi eby’omutendera gwa Millerite, ogwatandika ng’omutendera gwa Millerite ogwa Filaderufiya, ne gulyoka gukyusibwa okufuuka omutendera gwa Millerite ogwa Lawodikiya mu 1856, era ne gulyoka gufuka Ekkanisa ya Seventh-day Adventist eya Lawodikiya mu 1863. Mwannyinaffe White era alaga enzikiriza ya omega mu byafaayo eby’ennaku ez’oluvannyuma, omutendera gwa Lawodikiya ogw’abo akasiriivu mu obunaana mu enkumi nnya mu enkumi nnya bwe gukyusibwa okufuuka omutendera gwa Filaderufiya ogw’abo akasiriivu mu obunaana mu enkumi nnya mu enkumi nnya. Ebitangaala bya alufa ne omega biragibwa n’enzikiriza y’Isabato y’olunaku olw’omusanvu n’enzikiriza ey’okufuna omubiri kwa Kristo.

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

“Vaya vaakuungana na Ngai batambuka mu mwanga gwa Jua la Haki. Te bamwaibisha Mkombozi wao kwa kuharibu njia yao mbele ya Ngai. Mwanga wa mbinguni wang’aa juu yao. Wanaposogelea mwisho wa historia ya dunia hii, maarifa yao ya Kristo, na ya unabii umwihusuwo yeye, huongezeka sana. Wana thamani isiyo na kikomo machoni pa Ngai; kwa maana wako katika umoja na Mwana wake. Kwao neno la Ngai lina uzuri na upendelevu ulio bora kupita kiasi. Wao huona umuhimu wake. Kweli hufunuliwa kwao. Mafundisho ya kufanyika mwili yamevikwa mng’ao mpole. Wao huona ya kuwa Maandiko ndiyo ufunguo ufunguawo siri zote na kutatua magumu yote. Wale ambao wamekuwa hawataki kuupokea mwanga na kutembea katika mwanga hawataweza kuielewa siri ya utauwa, lakini wale ambao hawakusita kuuchukua msalaba na kumfuata Yesu, wataona nuru katika nuru ya Ngai.” The Southern Watchman, April 4, 1905.

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

“Etendeketo dy’Obuntu bwa Katonda mu mubiri” era kiyitibwa “ekyama ky’okutya Katonda.”

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

Û bê gotegotinek, nepeniya xwedaperestiyê gelek mezin e: Xwedê di laş de hate eşkerekirin, di Ruhê de hate rastderxistin, ji aliyê milyaketan ve hate dîtin, ji netewan re hate mizgînkirin, li cîhanê hate bawerkirin, bi rûmetê ve hate hilgirtin. 1 Tîmûtêyê 3:16.

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

“சகடம்” என்பது இறுதி தலைமுறைவரை மறைக்கப்பட்டிருக்கிறது; அப்போது விசுவாசிகள், அவதாரக் கோட்பாடு ஏழாம் நாள் சப்தத்தின் ஒமேகா என்பதை அறிகிறார்கள்.

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

Hata fumbo lile lililokuwa limefichwa tangu zamani zote na tangu vizazi vyote, lakini sasa limefunuliwa kwa watakatifu wake; ambao Mungu alitaka kuwajulisha jinsi ulivyo utajiri wa utukufu wa fumbo hili miongoni mwa Mataifa; nalo ni Kristo ndani yenu, tumaini la utukufu. Wakolosai 1:26, 27.

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

Ni vema kwamba ni Wakolosai 1:26 inayonena juu ya “siri” ambayo “imefichwa,” lakini siri hiyo “imefunuliwa wazi” katika siku za mwisho. Nuru ya unabii hufunuliwa wazi unabii unapofunguliwa muhuri, kama ilivyowakilishwa katika Danieli 12, ambapo mwishoni mwa siku 1,260, wakati wa mwisho unabii unafunguliwa muhuri. Unabii ambao umefichwa kwa vizazi vyote unafunguliwa muhuri, na unabii huo ndio kweli ambayo, inapofunguliwa muhuri, ni “utukufu” unaojulishwa kwa Mataifa wakati wa sheria ya Jumapili. Siri hiyo ni Kristo ndani yenu, tumaini la utukufu, jambo linalotimizwa katika siku za mlio wa tarumbeta ya saba.

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

ᎠᏎᏃ ᎦᏙᎯᏳ ᎦᏪᏎᎲ ᎦᎵᏉᎩ ᎠᏓᏅᏙᎯ ᎤᏤᎵᎦ, ᎾᎯᏳ ᎤᎴᏅᎲ ᎦᏎᏃᎲᎢ, ᎠᎴ ᎤᏓᏙᎵᏍᏗ ᎤᏕᎵᏛ ᎠᏚᎵᏍᏔᏅ ᎤᏁᏨᎯ ᎠᏥᎸᏉᏗ ᎤᏅᏒ ᎠᏂᏙᎴᎰᎯ, ᎾᏍᎩ ᎤᏂᏃᎮᎸᎢ. ᎦᏃᎯᏳ 10:7.

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

Ɛyɛ nea ɛfata yiye sɛ ɔbɔfoɔ a ɔtɔ so nson no nne fii aseɛ bɔɔ wɔ bosome a ɛtɔ so nson no da a ɛtɔ so du mu, sɛdeɛ wɔgyina hɔ ma no wɔ Adiyisɛm 10:7 mu no. Wɔsan gyina hɔ ma ɔbɔfoɔ a ɔtɔ so nson no sɛ amanehunu a ɛtɔ so mmiɛnsa no, na amanehunu mmienu a ɛdi kan no yɛ Islam, enti ɛde adansefoɔ baanu ma sɛ amanehunu a ɛtɔ so mmiɛnsa no yɛ Islam. Onyankopɔn ahintasɛm no ba awieeɛ berɛ a Islam torobɛnto no rebɔ no.

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

Mu mateka y’inzamba ya karindwi, inyigisho yo kwigira umuntu, ari yo banga rya Kristo muri mwe, cyangwa ukwihuza kw’Ubumana n’ubumuntu, nk’uko byagaragajwe na Kristo ubwo yambikaga umubiri wa kimuntu; abategurirwa kubarirwa mu bihumbi ijana na mirongo ine na bine bazageragezwa kureba ko bafite amavuta n’ukwizera bikenewe kugira ngo binjire Ahera Cyane. Nibatinda, umwijima uzabagwaho; nibakurikira Umwana w’Intama aho ajya hose, bazayoborwa kureba mu isanduku y’isezerano. Mu isanduku bazasangamo inyigisho z’Isabato y’umunsi wa karindwi n’inyigisho yo kwigira umuntu.

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

Nde weeyi didi vayinzidha mibhili eeyi, oonaze ngokonkha shandhala ondotonda kaye kaali ealpha nende eomega, nde ekwete okwa kala omuporofitakadzi a langitha aantu aKalunga ta yi mOshilongo shEulu shOuyapuki nokutala mOshikepa shEhangano. Opa na okukala etungo momaudhano gombali noomilongo ne nne noomayovi, mombepo dhozuku zokugcina, omo ombali noomilongo ne nne noomayovi taya twalwa mOndjuwo Yoyuyapuki Kadhona-kadhona okutala Oshikepa shi na okuvulwa.

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

Nge mwi na lwitiko lwa kwitika ukuti bapolofeti balanga abantu ba Lesa mu nshiku sha kulekelesha, pamo na lwitiko ukuti Sister White afwekelelwe no Mupashi wa kwa Lesa nga filya fine, mu nshila shonse, nge fyo bapolofeti bonse abali mu Baibolo bafwekelelwe—elyo ukusonta uko nacipela pano kufwile kwasuminishiwa nga kwa cine. Ikana limo ne myanda ine na bane likafwile ukukonka Kristu, ku lwitiko, ukwingila mu Ncende iitakatifu iya pa mulu sana, nge fyo Sister White asosa ukuti abeeshi ba bwinshi bacitile pa October 22, 1844. Pali iyo nshita kwali ukulangalala kwa miputule ibili: abo abakene ukwingila ku lwitiko, na abo abengilemo.

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

“Ndzi kombisiwile leswaku ndzi tlhelela eka ku twarisiwa ka ku ta ko sungula ka Kriste. Yohane a rhumiwile hi moya ni matimba ya Eliya leswaku a lunghiselela ndlela ya Yesu. Lava va arile vumbhoni bya Yohane a va pfunanga nchumu hi tidyondzo ta Yesu. Ku kaneta ka vona rungula leri a ri profeta ku ta ka Yena ku va veke exiyin’weni lexi a va nga ta swi kota hi ku olova ku amukela vumbhoni lebyi tiyeke ngopfu leswaku A a ri Mesiya. Sathana u kongomisile lava a va arile rungula ra Yohane leswaku va ya emahlweni swinene, va fika va ala ni ku vambela Kriste emhandzini. Hi ku endla sweswo va tiveke exiyin’weni lexi a va nga ha swi koti ku amukela nkateko wa siku ra Pentekosta, lowu a wu ta va dyondzisa ndlela yo nghena evukwetsimelweni bya le tilweni. Ku handzuka ka nguvu ya tempele ku kombisile leswaku magandzelo ni milawu ya Vayuda a swi nga ha ta amukeriwa. Gandzelo lerikulu a ri humesiwile naswona a ri amukeriwile, kutani Moya lowo Kwetsima lowu xikeleke hi siku ra Pentekosta wu susumetele mianakanyo ya vadyondzisiwa ku suka evukwetsimelweni bya laha misaveni yi ya eka lebyi nga etilweni, laha Yesu a ngheneke kona hi ngati ya Yena n’wini, leswaku a chululela vadyondzisiwa va Yena mimpfuno ya ku rivaleriwa ka Yena. Kambe Vayuda va siyiwe emunyameni lowu heleleke. Va lahlekeriwe hi ku vonakala hinkwako loku a va nga ta va na kona malunghana ni kungu ra ku ponisiwa, naswona va ya emahlweni va tshemba magandzelo ni minyikelo ya vona leyi nga pfuniki nchumu. Vukwetsimelo bya le tilweni a byi teke ndhawu ya lebyi nga emisaveni, kambe a va nga tivi nchumu hi ku cinca koloko. Hikokwalaho a va nga pfuneki hi vuyimeri bya Kriste endhawini yo kwetsima.

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

“Bangi babi nabo biya a Kristo, wa a Yuda baka-di wa a tangi-dangi en koto en anga ogri-ati; pe te den e leisi tori fu a ogri-fasi den ben meki nanga En, den e prakseri taki den lobi En, èn den no bo ben ben meki srefi naki En so leki Peter, noso krosifie En so leki den Yuda. Ma Gado, di e leisi ati fu alamala, ben tyari a lobi fu Yesu di den ben taki taki den firi, kon na wan test. Ala heimel ben e luku nanga a dipi moro bun ati na a fasi den ben kisi a boskopu fu a fosi engel. Ma furu fu den di ben taki taki den lobi Yesu, èn di ben bari watra-ai te den ben e leisi tori fu a kruis, ben spotu a bun nyunsu fu En kon. Na presi fu kisi a boskopu nanga gladdens, den ben taki taki a na wan fufuru. Den ben ati-ogi nanga den di ben lobi En piyarankom, èn den ben tapu den na dorosei fu den kerki. Den di ben rejeck a fosi boskopu no ben kan kisi yepi fu a di fu tu; noso den no ben kisi yepi fu a kriy fu mindri neti, di mus ben meki den redi fu go nanga Yesu, na ini bribi, go na a Moro Santa Presi fu a heimel heiligdom. Èn fu rejeck den tu boskopu di go fosi, den ben meki den ferstan so dungru, taki den no kan si no wan leti na ini a boskopu fu a di fu dri engel, di e sori a pasi go na a Moro Santa Presi. Mi si taki, so leki den Yuda ben krosifie Yesu, so tu den kerki fu nen-ati ben krosifie den boskopu disi, èn dat’ meki den no sabi noti fu a pasi go na a Moro Santa, èn den no kan kisi yepi fu a tuseki-begi fu Yesu drape. So leki den Yuda, di ben e ofri den safrifiisi di no ben abi no yupi, so tu den e opo den begi di no abi no yupi go na a afdeling di Yesu ben libi; èn Satan, di prisiri nanga a bedrigi, e teki wan kerkliki karakter, èn e luku den prakseri fu den Kristen di e taki taki den de fu Kristo, go na ensrefi, te a e wroko nanga en makti, en tekenen, èn en fufuru wondru, fu meki den tan fasi na ini en striki.” Early Writings, 259–261.

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

Sister White utambulisha mchakato wa majaribio ya hatua kwa hatua katika historia ya Yohane Mbatizaji na ya Kristo, uliomalizika kwa Wayahudi kuwa katika giza kamili, ili kuonyesha historia iyo hiyo katika wakati wa Wamileriti, ambayo ndiyo historia ya alfa ya Sister White, nabii mke wa kale wa siku za mwisho. Jaribio la uzima au mauti hapo mwanzo lilihusu kuingia ndani ya Patakatifu pa Patakatifu Sana au kukataa kufanya hivyo. Kukataa kufanya hivyo kulileta giza lilo hilo juu ya waasi wa historia ya Wamileriti, kama lile lililowajia Wayahudi waasi katika historia ya Kristo.

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

Jesu huwonyelekesha kimyeosi mwisho wa jambo pamoja na mwanzo wa jambo; kwa hiyo, Wakati Dada White alipochukuliwa kuingia katika Patakatifu pa Patakatifu na kutazama sanduku lililofunguliwa, kuhusiana na jaribio la Oktoba 22, 1844, jambo hilo latambulisha kwamba wale mia moja na arobaini na nne elfu watajaribiwa juu ya kumfuata Mwana-Kondoo kuingia katika Patakatifu pa Patakatifu au kuingia katika giza kamili la milele. Ukweli huu umejengwa juu ya imani inayoelewa kwamba manabii wa kale wanawaonyesha watu wa Mungu wa siku za mwisho wakati wao wenyewe wanapokuwa sehemu ya ushuhuda ulioandikwa. Dada White awaonyesha makundi yote mawili.

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

“ఖేవియావో మసీలూమియో నాగే లాయే, ఆంగ్ హాతే ఓలే సాకా త్సీహే ఖియో యే మోనసి హాత్సానో మయా తేహే. ఆంగ్ మోనసి లాయే: లామొసీ గో ఆలే మందిరో గాలే, నయే ములో త్సువాంగ్ జానో మొంగ్‌యా హాతే తావే తాఖియే. ఏ మందిరో లాయే శరణ లియే జానో మలోమే సమయో ముగివే తాసే రక్షింపబడేవారు. లామొసీ గో బాహారే మేవో జానో మలోమే యావుగో నాశ హేవే. బాహారే త్సువాంగ్ మునిగో, తానో తానో మార్గోగో లాయే హేయే జానో, మందిరో లాయే ప్రవేశ కోసే తావే జానోనో ఎగతాళి కేయే, అపహాస్య కేయే, నయే తానోనో బోలే—ఏ రక్షానో యోజనో మాత్సే కపట మోసో; నిజో గాలే తప్పియే వే కోనో అపాయో నాసీ. హే మలోమే కియోగో కియోనో పట్టే, గోడోగో మద్యే త్వరోగా ప్రవేశ కోసే తావే తానోనో ఆపే.”

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

“Ji ber tirsê ku ez bibim mijara tinazkirinê, min baş dît ku ez biseknim heta ku cemawerî belav bibe, an jî heta ku ez bikaribim bêyî ku ew min bibînin têkevim hundir. Lê di şûna ku hejmar kêm bibin, ew zêde bûn; û ji tirsa ku ez dereng bim, min bi lez mala xwe terikand û bi zor di nav girseyê re derbas bûm. Di dilêşiyê û xemgîniya xwe ya ji bo gihîştina perestgehê de, min ne ew qelebalixiya ku dor li min girtibû dît û ne jî girîng pê da. Gava ku ez ketim avahiyê, min dît ku ew perestgeha mezin bi yek stûna pirr mezin hatibû ragirtin, û li wê berxekî ku bi tevahî parçebûyî û xwîndar bû, girêdabû. Em ku li wir amade bûn, dixuyabû ku em dizanin ku ev berx ji bo hesabê me hatiye qetandin û şikandin. Hemû yên ku dikevin perestgehê pêdivî bû ku werin pêşiya wî û gunahên xwe îtiraf bikin.

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

“Kabela mbote mpenza na ntango mwana-mpate azalaki, ezalaki na bakiti ya likoló etombwámá, mpe likoló na yango efandaki etuluku moko oyo emonanaki na esengo monene. Pole ya likoló ezalaki lokola ezali kongenga na bilongi na bango, mpe bazalaki kokumisa Nzambe mpe koyemba banzembo ya botondi ya esengo oyo ezalaki lokola miziki ya baanzelu. Bango nde bazalaki baoyo bayaki liboso ya mwana-mpate, bayambolaki masumu na bango, bayambamaki bolimbisi, mpe sikawa bazalaki kozela na elikya ya esengo monene likambo moko ya nsai.”

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

“Ningami nga taud ko na nga nakasulod na ako ha balay, inabot ako hin kahadlok, ngan hin pagbati hin kaarawdan nga kinahanglan ko magpaubos ha atubangan hini nga mga tawo. Kondi baga in napirit ako nga magpadayon, ngan hinay-hinay nga nag-uuswag ako ha akon paglibot han haligi basi maatubang an nati nga karnero, han may trumpeta nga nagtingog, nayanig an templo, umalsa an mga singgit hin kadaugan tikang ha nagtirirok nga mga baraan, usa nga makaharadlok nga kapawa an nagsanag han balay, katapos an ngatanan nagin mapintas nga kasisidman. An malipayon nga mga tawo ngatanan nawara upod han kapawa, ngan binayaan ako nga nag-uusahan dida han mahilom nga kahadlokan han gab-i. Nagmata ako nga may kasakit ha hunahuna, ngan haros diri ako makakombinse ha akon ngahaw nga nag-iinop la ako. Baga ha akon nga napirmi na an akon kapalaran, nga an Espiritu han Ginoo binaya na ha akon, ngan diri na gud mabalik.”

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

«پاشانە لەمە من خەونێکی دیکەم بینی. وا دیار بوو کە لە ناومێدییەکی تەواو و زەلیلانەدا دانیشتبووم، دەستم لەسەر ڕووخسارم بوو، و بەم شێوەیە بیرم دەکردەوە: ئەگەر عیسا لەسەر زەوی بوایە، من دەچووم بۆ لای ئەو، خۆم دەهاویشتە سەر پێیەکانی، و هەموو ئازارەکانم بۆی دەگێڕامەوە. ئەو لێم پشت ناوەردەوە؛ بەزەیی پێم دەهات، و منیش هەمیشە حەزم لێ دەکرد و خزمەتی دەکرد. لەو کاتەدا دەرگاکە کراوە، و کەسێک بە شێوە و ڕووخسارێکی جوان هاتە ژوورەوە. بە دڵسۆزییەوە سەیری کردم و وتی: “ئایا دەتەوێت عیسا ببینیت؟ ئەو لێرەیە، و ئەگەر بیەوێت دەتوانیت بیبینیت. هەموو ئەوەی هەتە هەڵبگرە و دوای من بکەوە.”»

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

“Ndzi twe leswi hi ku tsaka loku nga vulwiki, kutani hi ku rhandza ndzi hlengeleta swilo swanga hinkwaswo leswitsongo, nchumu wun’wana ni wun’wana wa nkoka lowu a ndzi wu hlayisile, kutani ndzi landzela mukongomisi wa mina. U ndzi yisile eka xitepisi lexi tlakukeke swinene naswona hi ku vonakala a xi tsanile. Loko ndzi sungula ku tlhandlama magoza, u ndzi tsundzuxile leswaku ndzi tshama ndzi langute ehenhla, leswaku ndzi nga vi ni xizunguzungu kutani ndzi wa. Van’wana vo tala lava a va tlhandlama ndhawu yoleyo yo tika va wile va nga si fika ehenhla.”

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

“Na mwisho tulifikia hatua ya mwisho, tukasimama mbele ya mlango. Hapo kiongozi wangu aliniagiza niyaache vitu vyote nilivyokuwa nimeleta pamoja nami. Kwa furaha nikaviweka chini; ndipo akaufungua mlango, akaniamuru niingie. Kwa ghafula nikasimama mbele ya Yesu. Haikuwezekana kukosea kuitambua ile sura nzuri. Udhihirisho ule wa wema na ukuu usingeweza kuwa wa mwingine yeyote. Macho yake yaliponikazia, mara nikajua kwamba alikuwa anafahamu kila hali ya maisha yangu na mawazo yangu yote ya ndani na hisia zangu.”

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

“Nalikujaribu kujisitiri nisitazamwe na macho Yake, nikihisi kwamba sikuweza kuvumilia macho Yake yanayochunguza; lakini Akakaribia kwa tabasamu, na, akiweka mkono Wake juu ya kichwa changu, akasema: ‘Usiogope.’ Sauti ya sauti Yake tamu iliisisimua moyo wangu kwa furaha ambayo haujawahi kuipata kabla ya hapo. Nilikuwa na shangwe mno hata sikuweza kutamka neno lolote; lakini, nikiwa nimeshindwa na hisia kali, nikaanguka kifudifudi miguuni Pake. Nilipokuwa nimelala hapo bila nguvu, mandhari za uzuri na utukufu zilipita mbele yangu, nami nikaonekana kuwa nimeufikia usalama na amani ya mbinguni. Hatimaye nguvu zangu zikanirudia, nami nikasimama. Macho ya upendo ya Yesu yalikuwa bado juu yangu, na tabasamu Lake likaijaza nafsi yangu furaha. Uwepo Wake ulinijaza kicho kitakatifu na upendo usioelezeka.

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

“ད་ལྟའི་ངའི་ལམ་སྟོན་པས་སྒོ་ཕྱེས་ནས། ངེད་གཉིས་ཀ་ཕྱིར་ཐོན་པ་ཡིན། ཁོང་གིས་ང་ལ་ཕྱི་རོལ་དུ་བཞག་པའི་ཅ་དངོས་ཐམས་ཅད་སླར་ཡང་ལེན་པར་བཀའ་སྩལ། དེ་བསྒྲུབས་རྗེས། ཁོང་གིས་ང་ལ་ལྗང་ཁུའི་ཐག་པ་ཞིག་དམ་པོར་འཁྱིལ་བ་ཞིག་གཏད་གནང་། ཁོང་གིས་དེ་སྙིང་གི་འཁྲིས་སུ་འཇོག་པར་བཀའ་སྩལ་ཞིང་། ངས་ཡེ་ཤུ་མཐོང་འདོད་པའི་ཚེ། དེ་བྲང་ཁོག་ནས་བཏོན་ཏེ་མཐའ་མེད་དུ་བརྐྱངས་པར་བྱ་དགོས་པར་བསྟན། ཁོང་གིས་ཐག་པ་དེ་ཡུན་རིང་པོར་འཁྱིལ་བའི་ངང་དུ་མ་བཞག་ཅིག་ཅེས་ཉེན་བརྡ་མཛད། དེ་ལྟར་བཞག་ན། མདུད་པ་ཆགས་ཏེ་སླར་བསྲང་བར་དཀའ་བ་འགྱུར་ཉེན་ཡོད། ངས་ཐག་པ་དེ་སྙིང་གི་ཉེ་སར་བཞག་ནས། དགའ་སྤྲོས་དོག་པའི་སྐས་ལས་མར་བབས་ཏེ། གཙོ་བོ་ལ་བསྟོད་པ་འབུལ་ཞིང་། ང་དང་འཕྲད་པའི་མི་རེ་རེ་ལ་ཡེ་ཤུ་གང་དུ་རྙེད་ཐུབ་པ་དེ་བཤད་པ་ཡིན། རྨི་ལམ་འདིས་ང་ལ་རེ་བ་སྐྱེས། ངའི་སེམས་སུ་ལྗང་ཁུའི་ཐག་པ་དེས་དད་པ་མཚོན་པར་སྣང་ཞིང་། དཀོན་མཆོག་ལ་ཡིད་ཆེས་བཅོལ་བའི་མཛེས་པ་དང་སླ་བའི་དོན་དེ་ཡང་ངའི་སྲོག་ལ་རིམ་གྱིས་གསལ་བར་འགོ་བཙུགས།” Testimonies, volume 1, 27–29.

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

Kutanga ku mugumo w’omukago gw’okuramiza e Exeter ku wa 17 Ogasiti okutuuka ku wa 22 Okitobba mu 1844, waaliwo ennaku nkaaga mu mukaaga. Ennaku ezo nkaaga mu mukaaga zikiikirira ekiseera eky’okulangirira Okukaaba okw’Ekiro eky’omu ttumbi, era mu mbeera y’olugero lw’abawala kkumi, abo abaakalangirira obubaka obwo mu kiseera ekyo bakiikirira abo abaali n’amafuta, naye abo abataakalangirira bubaka obwo mu kiseera ekyo baali tebalina mafuta.

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

Mufwano, bupingane bwaitikile pakutendeka kwa nshita ya kulindilila. Ubupingane bwa mu malango bwaitikile, elyo bonse baile ku ng’anda shabo no kulindila ukufika apo wishi wa musole alemona nga cilingile ukuti ubupingane bupwishiwe mu kusambilana kwa baume na banakashi. Ubucende pa kati ka bupingane bwa kutendeka no mukutula kwa cimbi pa cinshita ca pakati ka bushiku bwacinkishiwe nga bucende bwa pa bwingi. Inshita ya kulindilila yaletwalilwe pa kwiminina kwa wishi wa musole, uwalelolekesha pa cingacitika ku musungu mu nshita imo. Bushe ali no bufuba?

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

เมื่อบิดาตัดสินว่า ทุกสิ่งพร้อมดีแล้ว ขบวนแห่ยามเที่ยงคืนก็เริ่มขึ้น และมันเริ่มขึ้นในเวลากลางคืนเพื่อหลีกเลี่ยงความร้อนอันกดขี่ของเวลากลางวันในแผ่นดินปาเลสไตน์ ด้วยเหตุนี้ บรรดาหญิงพรหมจารีผู้เป็นเพื่อนเจ้าสาวในคำอุปมา จึงจำต้องมีตะเกียงและน้ำมันสำรองของตนเองเตรียมไว้ คอยเสียงร้องยามเที่ยงคืนซึ่งประกาศว่าขบวนไปสู่งานอภิเษกสมรสได้เริ่มขึ้นแล้ว เพราะพิธีนั้นจะต้องจัดขึ้นในเวลากลางคืน ที่เอ็กซีเตอร์ เสียงร้องยามเที่ยงคืนก็มาถึง และท่านก็มีน้ำมันเพียงพอพร้อมสำหรับขบวนแห่ หรือมิฉะนั้นท่านก็ไม่มีเลย

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

Uko walipoondoka Exeter wakiwa na ujumbe huo, walikuwa wakiwawakilisha watu waliotiwa muhuri. Wengine walikuwa na mafuta ya kutosha kuingia harusini mnamo Oktoba 22, 1844, na wengine hawakuwa nayo. Siku hizo sitini na sita zinawakilisha kipindi cha wakati ambacho watu wa Mungu wanatiwa muhuri hadi kwenye mlango uliofungwa wa sheria ya Jumapili. Kama wangekuwa na kiasi sahihi cha mafuta, wangeingia kwa imani katika Patakatifu pa Patakatifu. Dada White aliwaonyesha watu wa Mungu wakiingia katika Patakatifu pa Patakatifu katika siku za mwisho, na katika historia yake ya alpha kulikuwapo jaribio la uzima-au-mauti lililohusika na kuingia katika Patakatifu pa Patakatifu kwa imani. Katika siku za mwisho, wale mia moja arobaini na nne elfu watajaribiwa kuhusu iwapo wataingia katika Patakatifu pa Patakatifu kwa imani. Kwa mara nyingine tena, hilo ni jaribio la uzima-au-mauti.

We will continue these things in the next article.

Tukwendelea na mambo haya katika makala inayofuata.

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

«Paqijkar t’aqana mayllaypi, Jesúsqa Mesías kasqan misionninta willakuchkarqa, hinaspataq llamk’ananman yaykuchkarqa. Chay t’aqana, Diospa Kachaqaynin tiyananpaq sayachisqa kaspa, Israelpaqpas hinallataq kay pachapaqpas yachachiy rikch’anapaq churakusqa karqa. Wiñay p’unchaykunamanta pacha Diospa munaynin karqa llapa kamaqchasqa kawsaykuna, k’anchayniyuq hinaspa ch’uya serafínmanta runakama, Kamaqnin tiyanan t’aqana kananpaq. Hucha rayku runakunaqa Diospaq t’aqana kayta saqirqanku. Mana allinwan tutayachisqa hinaspa qhelliyachisqa runapa sonqonqa manaña Diospa k’anchayninta rikuchirqanchu. Ichaqa Diospa Churin runayarikusqanwan hanaq pachapa munayninqa hunt’akun. Diosqa runakunapi tiyan, hinaspa qespichiq munakuynin rayku runapa sonqonqa yapamanta Paypa t’aqanannam tukupun. Diosqa munarqa Jerusalén llaqtapi t’aqanaqa sapa kuti hanaq destino nisqapa testigonnin kananpaq, mayqen alma-manpas kichasqa kaqta. Ichaqa judíokunaqa ancha hatun sonqowan qhawasqanku chay wasipa ima niyninta mana entienderqankuchu. Manam paykikunaqa Diospa Espírituyninpaq ch’uya t’aqanakuna hina kikinkuta qukurqankuchu. Jerusalén llaqtapi t’aqanapa patioykuna, mana ch’uya rantikuywan ruyrunakusqa kaspa, sut’inchayta rikuchirqan sonqopa t’aqananta, aycha munaykunapa hinaspa mana ch’uya yuyaykunapa kayninwan qhelliyachisqata.»

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

“Yo kusukula ye Numba ya Nzambe na basombi mpe bateki ya mokili, Yesu asakolaki mosala na Ye ya kopetola motema longwa na mbindo ya lisumu,—longwa na baposa ya mokili, na bamposa ya bozui na yo moko, na mimeseno mabe oyo ebebisaka molimo. Malaki 3:1–3 etángami.” *The Desire of Ages*, 161.

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

Mprofeti alanda, “Namonile omunye ingelosi esehla ezulwini, enamandla amakhulu; njalo umhlaba wakhanyiswa ngenkazimulo yayo. Yasimemeza ngamandla ngelizwi elikhulu, isithi, IBhabhiloni enkulu iwile, iwile, njalo isibe yindawo yokuhlala amadimoni” (ISambulo 18:1, 2). Lo ngumlayezo ofananayo lowanikezwa yingelosi yesibili. IBhabhiloni iwile, “ngoba yaphuzisa izizwe zonke iwayini lolaka lobufebe bayo” (ISambulo 14:8). Liyini lelo wayini?—Izimfundiso zayo zamanga. Inike umhlaba isabatha yamanga esikhundleni seSabatha yomlayo wesine, njalo yaphinda amanga uSathane aqala ukuwatshela uEva eEdene—ukungafi kwemvelo komphefumulo. Amaphutha amanengi afanayo iwachithachithile kude laseduze, “ifundisa imilayo yabantu njengezimfundiso” (UMathewu 15:9).

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

“Ndi Yesu a ka mulimo wakwe wa pakat public, a tengwile Tempeli kufuma ku kupongoloka kwakwe kwa uchisopelo. Pakati ka milimo yakwe ya kulekelesha kwali ukutengululwa kwa cibili kwa Tempeli. Efyo fine no mu mulimo wa kulekelesha wa kusoka isonde, amafunde yabili ayapusana yapelwa ku mashiwi ya mabumba ya bukapepa. Ubutumwa bwa malaika wa cibili ni ubu: ‘Babuloni awa, awa, umusumba ukalamba, pantu apele ifyalo fyonse ukunwa ku wayini wa bukali bwa bule bwakwe’ (Ukusokolola 14:8). Kabili mu kulila kwa maka kwa butumwa bwa malaika wa citatu ishiwi lyumfwika ukufuma mu myulu, lyati, ‘Fumeni muli ena, imwe bantu bandi, pakuti mwikale ababula kusembelela mu membu shakwe, kabili pakuti mutapokeleleko ku mapumyo yakwe. Pantu imembu shakwe shafika ku myulu, kabili Lesa alibukisha ububi bwakwe’ (Ukusokolola 18:4, 5).” Selected Messages, buku 2, 118.