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.
ꞌTshenolo ḽa vhuṱanu ḽa Nzumbululo, he ha imelelwa hone ḓivhazwakale ya milaedza ya muruṅwa wa u thoma na wa vhuvhili, Yohane, sa tshiga tsha vhathu vha Mudzimu vha maḓuvha a vhufhelo, o vhudzwa nga phanḓa uri ho vha hu tshi ḓo vha na u kulea nungo kha ḓivhazwakale ye a vha a tshi i imelela nga tshiga, nahone uho u kulea nungo ho vha hu tshenetsho tshithu tsha ḓivhazwakale ya milaedza ya muruṅwa wa u thoma na wa vhuvhili ye ya vha yo pfuṋelwa u pfesesa ha vhaMillerite, u itela u linga lutendo lwavho.
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.
Laka iwi le, nubhe monũgu tonaki ko kosuute nge bhwengo, yesa, Nenda uthathe ekitabhu ekiito ekiri eeguru mu mukono gw’omalaika oyemereri ku nyanza na ku nsi. Nange ne ngenda eri omalaika, ne mmugamba nti, Mpa ekitabhu ekiito. Naye nambwira nti, Kiwatire, okirye kyonna; era kinafuula olubuto lwo okuwunya, naye mu kamwa ko kinaabeera kiwooma ng’obwoki. Awo ne ntwala ekitabhu ekiito mu mukono gw’omalaika, ne nkirya kyonna; era mu kamwa kange kyali kiwooma ng’obwoki: naye bwe namala okukirya, olubuto lwange ne luwunya. Okubikkulirwa 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.
Dalam ayat sepuluh, Yohanes melambangkan sejarah sejak 11 Agustus 1840, ketika malaikat yang kuat itu turun dengan sebuah kitab kecil di tangannya, sampai kepada Kekecewaan Besar pada 22 Oktober 1844. Sebelum ia secara simbolis melambangkan sejarah itu, ia diberitahukan oleh “suara yang” ia “dengar dari sorga” yang memberitahukan kepadanya bahwa ketika ia memakan kitab kecil itu, “maka perutmu akan terasa pahit, tetapi di dalam mulutmu rasanya manis seperti madu.” Kekecewaan pahit itulah yang menguji iman kaum Millerit, dan tidaklah baik bagi mereka untuk mengetahui tentang kekecewaan itu sebelum hal itu tiba; tetapi Yohanes melambangkan umat akhir zaman yang dituntut untuk mengetahui fakta-fakta yang berkaitan dengan penggambaran peristiwa-peristiwa, yaitu sejarah pekabaran malaikat pertama dan kedua.
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.”
ဤသန့်ရှင်းသောသမိုင်းက နောက်ဆုံးကာလရှိလူမျိုးအပေါ် စမ်းသပ်မှုတစ်ရပ် ကျရောက်မည်ဖြစ်ကြောင်း ဖော်ပြသတ်မှတ်ထားသည်။ ထိုစမ်းသပ်မှုသည် စမ်းသပ်မှုမတိုင်မီကာလတွင် သူတို့အတွက် ကြိုတင်နားလည်ထားခြင်းသည် အကောင်းဆုံးမဟုတ်သော အရာတစ်ခုအပေါ် အခြေခံထားမည်ဖြစ်သော်လည်း၊ ၎င်းသည် Millerites တို့၏ အတိအကျတူညီသော အတွေ့အကြုံမဟုတ်ပေ။ သို့ရာတွင် ၎င်းသည် ပထမကောင်းကင်တမန်နှင့် ဒုတိယကောင်းကင်တမန်တို့ဖြင့် ကိုယ်စားပြုဖော်ပြထားသော အဖြစ်အပျက်အစဉ်နှင့် ပြည့်စုံစွာ ကိုက်ညီနေသည်။ အကြောင်းမှာ ခုနစ်သံမိုးကြိုးတို့သည်လည်း “မိမိတို့၏အစဉ်အတိုင်း ဖော်ထုတ်ပြသခံရမည့် အနာဂတ်အဖြစ်အပျက်များ” ကို ကိုယ်စားပြုသောကြောင့် ဖြစ်သည်။
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.
แม้ว่าจำเป็นต้องรู้ประวัติพื้นฐานของพวกมิลเลอร์ไรต์ แต่ชนชาติของพระเจ้าในยุคสุดท้ายจะทำให้เค้าโครงเหตุการณ์เดียวกันกับพวกมิลเลอร์ไรต์สำเร็จลุล่วง ทว่า สิ่งที่ทดสอบพวกมิลเลอร์ไรต์ ซึ่งเป็นการดีที่สุดสำหรับพวกเขาที่จะไม่รู้ล่วงหน้า จะเป็นการทดสอบอีกประการหนึ่ง ซึ่งเกิดขึ้นโดยองค์ประกอบที่ถูกผนึกไว้จนกว่ากาลเวลาจะมาถึงสำหรับสิงห์แห่งเผ่ายูดาห์ที่จะทรงเปิดผนึกวิวรณ์ของพระเยซูคริสต์ อันเกิดขึ้นในประวัติศาสตร์ที่ซ่อนเร้นของข้อสี่สิบแห่งดาเนียลบทที่สิบเอ็ด
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.”
Se neng se tiisitsoe se ne se reretsoe ho leka sechaba sa Molimo sa mehla ea bofelo, ’me teko eo e ne e tla tsamaellana le letšoao la tsela leo ho lona ba ha Millerite ba ileng ba lekoa teng; hobane ebang ke phethahatsong ea pele historing ea ba ha Millerite kapa phethahatsong ea ho qetela ea mehla ea bofelo, lialuma tse supileng e ne e le “tlhaloso e hlophisitsoeng ea liketsahalo” “tse neng li tla senoloa ka tatellano ea tsona.”
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.
Lo nini hi ntungu abantu abingi va nga yi kotangana hi swona, leswaku tani hi leswi Johane a yimelaka matimu ya ku rhelela ka Kriste a ri ni buku leyitsongo hi ti 11 ta Mhawuri, 1840 ku fikela eka Ku Heleliwa Lokukulu ka ti 22 ta Nhlangula, 1844, matimu wolawo hi woxe ma tlhele ma yimeleriwa hi ku rhelela ka ntsumi ya vumbirhi hi ti 19 ta Dzivamisoko, 1844. Ku hela matimba ko sungula ku nga twisisiwa tanihi ku hela matimba ka Johane, loyi, endzhaku ka ku dya buku leyitsongo hi ti 11 ta Mhawuri, 1840, a langutane ni ku hela matimba hi ti 19 ta Dzivamisoko, 1844. Loko ku hela matimba koloko ku fika, ntsumi ya vumbirhi yi rhelerile yi khome “ku tsariwa” evokweni ra yona.
“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.
“Angelo mongwe yo mogolo o ne a roma go fologela mo lefatsheng. Jesu o ne a baya lokwalo mo seatleng sa gagwe, mme fa a ne a tla mo lefatsheng, a goa a re, ‘Babelona e ole, e ole.’ Foo ka bona gape ba ba neng ba swabile ba tsholetsa matlho a bone kwa legodimong, ba lebeletse ka tumelo le tsholofelo go bonala ga Morena wa bone. Mme bontsi bo ne bo lebega bo santse bo le mo seemong sa botlhoka tlhaloganyo, jaaka e kete bo robetse; le fa go ntse jalo, ke ne ke kgona go bona sesupo sa bohutsana jo bogolo mo difatlhegong tsa bone. Ba ba neng ba swabile ba ne ba bona mo Dikwalong gore ba ne ba le mo nakong ya tiego, le gore ba tshwanetse go leta ka bopelotelele go diragadiwa ga pono. Bosupi jo bo tshwanang jo bo neng jwa ba etelela pele go lebelela Morena wa bone ka 1843, bo ne jwa ba dira gore ba mo solofele ka 1844. Le fa go ntse jalo, ke ne ka bona gore bontsi bo ne bo se na maatla ao a neng a supa tumelo ya bone ka 1843. Go swaba ga bone go ne go fokoditse tumelo ya bone.” 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.
Hisitori ya VaMillerite iyo Johane aanomirira muchitsauko chegumi, inhoroondo yengirozi yokutanga uyezve yengirozi yechipiri. Kudzika kwengirozi yokutanga ine shoko uye kudzika kwengirozi yechipiri ine shoko, ndizvo zvinoratidza kutanga kwenhoroondo dzadzo dzakatevedzana, idzo dzose dzakapera mukuodzwa mwoyo, kunyange hazvo Johane achinyatsoratidza zvakanyanya nhoroondo yose yengirozi mbiri idzi. Kunyange pashure pa22 Gumiguru, 1844, apo ngirozi yechitatu yakasvika ine shoko, kuodzwa mwoyo kwokupanduka kwa1863 kunopa chapupu chechitatu chenguva inotanga neshoko uye inopera nokuodzwa mwoyo.
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.”
Kekecewaan pertama gerakan malaikat ketiga pada 18 Juli 2020 merupakan paralel dari kekecewaan pertama kaum Millerit. Suatu kebenaran telah dimeteraikan, sebagaimana kebenaran tahun 1844 dimeteraikan oleh Tuhan ketika Ia menutupi dengan tangan-Nya suatu kekeliruan dalam beberapa perhitungan, yang menghasilkan kekecewaan pertama kaum Millerit. Ketika kekeliruan itu kemudian dipahami, kekeliruan itu telah dibuka meterainya, sebagaimana Singa dari suku Yehuda telah menyingkirkan tangan-Nya. Kekeliruan pada 18 Juli 2020 ditimbulkan oleh penolakan untuk mengakui bahwa tangan-Nya telah diangkat pada 22 Oktober 1844, ketika Ia menyatakan bahwa “waktu tidak akan ada lagi.”
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.
Biarpun itu pergerakan Filadelfia pada kekecewaan pertama malaikat pertama, ataupun kekecewaan pertama pergerakan Laodikia bagi malaikat ketiga, tangan-Nya melambangkan tanda penunjuk jalan. Pada 19 April 1844 dan pada 18 Julai 2020, kekecewaan itu menghasilkan suatu masa penyerakan. Mereka yang telah pun dihimpunkan pada 11 Ogos 1840 atau 11 September 2001 telah diserakkan, dan sesudah itu Kristus mulai menghimpunkan umat-Nya untuk kali yang kedua.
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.
Dia telah mengumpulkan suatu umat mulai pada 11 September 2001, sebab sebagaimana dilambangkan oleh baptisan Kristus, pada saat lambang Ilahi turun, pada saat itulah Ia mulai mengumpulkan murid-murid-Nya, bukan sebelumnya. Kemudian, sesudah suatu penceraiberaian, Kristus mengumpulkan umat-Nya untuk kedua kalinya. Kristus mengumpulkan murid-murid-Nya mulai pada baptisan-Nya, dan sesudah penceraiberaian yang dihasilkan oleh salib, Ia mulai mengumpulkan murid-murid-Nya untuk kedua kalinya. Fakta nubuatan tentang suatu pengumpulan kedua yang dimulai pada Juli 2023 merupakan bagian dari apa yang telah dimeteraikan pada 18 Juli 2020, meskipun hal itu dengan jelas merupakan suatu unsur dari sejarah kaum Millerit.
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.
ໃນຂໍ້ທີ່ສີ່ສິບຂອງດານີເອນບົດທີ 11, ສັດຮ້າຍທີ່ຂຶ້ນມາຈາກເຫວເລິກບໍ່ມີກົ້ນໄດ້ລຸກຂຶ້ນ ແລະໄດ້ສັງຫານທັງສອງເຂົາຂອງສັດຮ້າຍແຫ່ງແຜ່ນດິນໂລກໃນປີ 2020. ໃນເດືອນກໍລະກົດ ປີ 2023, ພຣະອົງໄດ້ຊົງເລີ່ມຮວບຮວມປະຊາຊົນຂອງພຣະອົງໃນວັນສຸດທ້າຍເປັນຄັ້ງທີສອງ. ຂະບວນການແຫ່ງການຮວບຮວມນັ້ນຖືກເປັນຕົວແທນຢູ່ພາຍໃນປະຫວັດສາດອັນສັກສິດຂອງມິນເລີໄຣຕ໌, ແລະໃນປະຫວັດສາດນັ້ນມີພະຍານທາງປະຫວັດສາດສອງປະການກ່ຽວກັບການຮວບຮວມປະຊາຊົນຂອງພຣະອົງເປັນຄັ້ງທີສອງ. ຂະບວນການຮວບຮວມເປັນອົງປະກອບທາງຄໍາພະຍາກອນທີ່ຖືກປະທັບຕາໄວ້ຈົນເຖິງເດືອນກໍລະກົດ ປີ 2023. ພາລະກິດແຫ່ງການຮວບຮວມປະຊາຊົນຂອງພຣະອົງເປັນຄັ້ງທີສອງໄດ້ສໍາເລັດຕາມຄໍາພະຍາກອນໃນຊ່ວງປະຫວັດສາດຂອງສົງຄາມຢູເຄຣນ, ກ່ອນໜ້າການເລືອກຕັ້ງຄັ້ງທີສອງຂອງປະທານາທິບໍດີຄົນທີແປດ ຜູ້ຊຶ່ງເປັນໜຶ່ງໃນເຈັດ.
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.
തീയതി 1840 ആഗസ്റ്റ് 11-ന്, കർത്താവു മില്ലറൈറ്റ് പ്രസ്ഥാനത്തെ ഒന്നിച്ചുകൂട്ടി; ആ ഒന്നിച്ചുകൂട്ടലിനെ, 1842 മേയിൽ പ്രസിദ്ധീകരിക്കപ്പെട്ട 1843 ചാർട്ട് അവതരിപ്പിച്ചതുകൊണ്ടു അവൻ അടയാളപ്പെടുത്തി. ആ ചാർട്ട് അടിസ്ഥാന സന്ദേശത്തെ പ്രതിനിധീകരിച്ചു, കാരണം അന്നേക്കാലത്ത് അവൻ മില്ലറൈറ്റ് ആലയത്തിന്റെ അടിസ്ഥാനം സ്ഥാപിച്ചുകൊണ്ടിരുന്നു. 1840 ആഗസ്റ്റ് 11-ന് സംഭവിച്ച വെളിപ്പാട് പത്താം അധ്യായത്തിലെ ദൂതന്റെ അവതരണം, ക്രിസ്തുവിന്റെ സ്നാനത്തോടു സമാന്തരമാണ്; അത്, മറ്റുള്ള കാര്യങ്ങളോടൊപ്പം, ക്രിസ്തു തന്റെ ശിഷ്യന്മാരെ തിരഞ്ഞെടുക്കാൻ ആരംഭിച്ചതിന്റെ അടയാളവുമായിരുന്നു.
“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.
“Dengan pemanggilan Yohanes dan Andreas dan Simon, Filipus dan Natanael, mulailah peletakan dasar gereja Kristen. Yohanes mengarahkan dua orang muridnya kepada Kristus. Kemudian salah seorang dari mereka ini, Andreas, menemukan saudaranya, lalu memanggil dia kepada Juruselamat. Setelah itu Filipus dipanggil, dan ia pergi mencari Natanael.” Alfa dan Omega, jld. 5, hlm. 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.
Kerja William Miller sejak masa kesudahan pada tahun 1798 hingga 11 Ogos 1840 melambangkan kerja Yohanes Pembaptis, tetapi apabila malaikat dalam Wahyu sepuluh turun, sebagaimana dilambangkan oleh turunnya Roh Kudus pada baptisan Kristus, Tuhan telah “mengumpulkan” murid-murid asas-Nya. Kedua-dua saksi ini menunjukkan bahawa Kristus mengumpulkan umat-Nya pada akhir zaman pada 11 September 2001, apabila malaikat dalam Wahyu fasal lapan belas turun, tetapi seperti halnya dengan golongan Millerit, mereka harus diuji oleh suatu unsur daripada tujuh guruh yang telah dimeteraikan, dan kemudian Tuhan akan mengumpulkan umat-Nya untuk kali yang kedua.
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.
ការប្រមូលផ្តុំលើកទីពីររបស់ប្រជាជនរបស់ព្រះនៅថ្ងៃចុងក្រោយ បានចាប់ផ្តើមនៅក្នុងប្រវត្តិសាស្ត្រដែលត្រូវបានតំណាងនៅចុងបញ្ចប់បំផុតនៃខទីដប់មួយ នៃជំពូកទីដប់មួយ នៃសៀវភៅដានីយ៉ែល គឺមុនពេលជ័យជម្នះរបស់ពូទីនលើអ៊ុយក្រែនបន្តិច ហើយមុនខទីដប់ពីរ ដែលនៅទីនោះទីបន្ទាល់ព្យាករណ៍របស់រុស្ស៊ី និងរបស់ពូទីនត្រូវបញ្ចប់។ ដូច្នេះ ដានីយ៉ែល ជំពូកទីដប់មួយ ខទីដប់មួយ ស្របគ្នានឹង វិវរណៈ ជំពូកទីដប់មួយ ខទីដប់មួយ ព្រោះនៅទីនោះសាក្សីទាំងពីរត្រូវបាននាំឲ្យរស់ឡើងវិញ។
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.
Mo ditiragalelong tsa Millerite tse di boitshepo, Morena o ne a simolola go phutha batho ba Gagwe la bobedi morago ga go swabisiwa ga la 19 Mopitlwe 1844, mme se Morena a neng a se dirisa go phutha batho ba Gagwe ka nako eo e ne e le go lemoga gore ba ne ba diragatsa nako ya go diega ya setshwantsho sa makgarebane a le lesome sa Mathaio kgaolo ya masome a mabedi le botlhano, gape le Habakuke kgaolo ya bobedi. Gore ba-Millerite ba kgone go lemoga boemo jwa bone le go boa, ba ne ba tshwanetse go lemoga gore bone ka bobone ba emetswe mo Lefokong la Modimo la boporofeti. Ba ne ba tshwanetse go bona gore e ne e le batho ba Modimo, ba farologane le bao ba neng ba ipolela fela gore ke batho ba Gagwe. Ka go phutha batho ba Gagwe ba ba neng ba swabisitswe, O ne a naya setshwantsho sa folaga e e tlhatlosediwang Baditšhaba, ka jalo a gatelela pharologanyo fa gare ga batho ba Gagwe ba boammaaruri mme ba swabisitswe, le batho ba Gagwe ba ba ipolelang fela.
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.
Dan pada hari itu akan ada suatu akar Isai, yang akan berdiri sebagai panji bagi bangsa-bangsa; kepadanya bangsa-bangsa lain akan mencari: dan tempat perhentiannya akan mulia. Dan akan terjadi pada hari itu, bahwa Tuhan akan mengulurkan tangan-Nya lagi untuk kedua kalinya guna memulihkan sisa umat-Nya, yang akan tertinggal, dari Asyur, dan dari Mesir, dan dari Patros, dan dari Kush, dan dari Elam, dan dari Sinear, dan dari Hamat, dan dari pulau-pulau di laut. Dan Ia akan mendirikan suatu panji bagi bangsa-bangsa, dan akan mengumpulkan orang-orang buangan Israel, dan menghimpunkan orang-orang Yehuda yang tercerai-berai dari keempat penjuru bumi. Yesaya 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.
Ketika nabi Yeremia mewakili mereka yang kecewa pada 19 April 1844, ia menyatakan bahwa ia tidak lagi bergaul dengan “perkumpulan para pengejek,” yang menggunakan ramalan 1843 yang gagal itu sebagai bukti bahwa mereka yang diwakili oleh Yeremia adalah nabi-nabi palsu.
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 tshamangiki eminhlanganweni ya vahlekuri, naswona a ndzi tsakelanga; 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.
“Pekan orang yang mengejek” telah menghalau mereka yang diwakili oleh Yeremia.
“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.
“Ba bangata ba ile ba hlorisoa ke bana babo bona ba sa lumeleng. E le hore ba boloke boemo ba bona ka kerekeng, ba bang ba ile ba lumela ho khutsa mabapi le tšepo ea bona; empa ba bang ba ile ba utloa hore botšepehi ho Molimo bo ba hanela ho pata ka mokhoa oo linnete tseo A li nehetseng tlhokomelong ea bona. Hase ba fokolang ba ileng ba khaoloa kopanong ea kereke ka lebaka le leng feela haese ho bolela tumelo ea bona mabapi le ho tla ha Kreste. Ho ba ileng ba mamella teko ena ea tumelo ea bona, mantsoe a moprofeta a ne a le a bohlokoa haholo: ‘Bana babo lona ba le hloileng, ba le lelekileng ka lebaka la lebitso la Ka, ba itse: Morena a ke a tlotlisoe; empa O tla bonahala e be thabo ea lona, ’me bona ba tla hlajoa ke lihlong.’ Esaia 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.”
Apabila Tuhan mengangkat suatu panji kepada bangsa-bangsa bukan Yahudi, hal itu akan terjadi ketika Dia telah mengulurkan tangan-Nya untuk kedua kalinya guna mengumpulkan sisa umat-Nya, yaitu orang-orang buangan Israel. Merekalah orang-orang yang tidak lagi duduk dalam “perkumpulan para pencemooh.”
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.
“Mwisi wa Yese” ezali elembo ya milɔngɔ mibale ya makila, moko oyo euti na Bayuda esangani na molɔngɔ ya makila oyo euti libándá ya Boyuda; mpe ezali komonisa kaka te molɔngɔ ya makila ya Yesu, kasi ezali mpe elembo ya bosangani ya Bonzambe na bomoto, mpo elembo oyo etombolami ezali komonisa bato oyo batiamaki elembo ya sekele mpo na libela kati na ezalela mpe makambo ya bosangani ya Bonzambe na bomoto, oyo emonisami mpe na molongo ya zomi ya Danyele mokapo ya zomi na moko na nzela ya elembo ya “ndako ya makasi”. Na molongo ya zomi, ntango ya kotiama elembo ya bato nkóto nkama moko na ntuku minei na minei emonisami na bososoli ya esakweli ya ndako ya makasi, oyo ezali motó. Na lisolo ya molongo ya zomi na moko mpe na Etumba ya Ukraine, Nkolo asemboli lobɔkɔ na Ye mbala ya mibale mpo na kosangisa bato babenganamaki oyo balembisamaki na elikya.
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.
Bono, na testifya ya Danieli kumi na moja lokola ebongiseli, tosili koyeba bokɔti ya bokonzi ya pápa kati na lisolo ya esakweli, mwa moke liboso ya mobeko ya Lomingo. Tomoni mosala ya liseke ya Républicain oyo ezali komonisama na nzela ya Trump ntango akómi ya mwambe oyo auti na bato sambo, mpe abandi mosala ya kosangisa lingomba mpe ekolo. Tozali na molɔngɔ ya liseke ya bapɛngwi ya Protestantisime, ndenge ezali komonisama na ba Maccabées. Na lisolo yango moko oyo ezali komonisama na bavɛrsɛ yango, tozali kosalela molɔngɔ ya bankake sambo, oyo ezali mpe molɔngɔ ya lisese ya bangɔndɔ zomi, mpo na koyeba likambo oyo bato nkóto nkama moko na ntuku minei na minei bakoleka, mpe lisusu molɔngɔ ya baanzelu misato oyo ezali kolakisa mosala ya liseke ya solo ya Protestá. Moko ya makambo mpo na liseke ya solo ya Protestá na lisolo yango ezali lisangisi ya mibale.
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.
Kgakgobokanyo ya bobedi e diragetse mo hisitoring ya molaetsa wa moengele wa bobedi, mme gape e diragetse mo hisitoring ya moengele wa boraro go tloga ka 1844 go fitlha ka 1863, e tlhoma basupi ba babedi go tswa mo hisitoring ya ba-Millerite ba gore Morena a otlolla seatla sa Gagwe lekgetlo la bobedi go phutha letsomane la Gagwe le le gasameng.
“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.
“23 September, Tuhan menunjukkan kepada saya bahawa Dia telah menghulurkan tangan-Nya untuk kali yang kedua untuk mendapatkan kembali sisa umat-Nya, dan bahawa usaha-usaha mesti dilipatgandakan pada masa pengumpulan ini. Dalam masa penyerakan, Israel telah dipukul dan dikoyakkan, tetapi sekarang pada masa pengumpulan Tuhan akan menyembuhkan dan membalut umat-Nya. Dalam masa penyerakan, usaha-usaha yang dilakukan untuk menyebarkan kebenaran hanya sedikit kesannya, mencapai hanya sedikit atau tiada apa-apa; tetapi dalam masa pengumpulan, apabila Tuhan telah mengulurkan tangan-Nya untuk mengumpulkan umat-Nya, usaha-usaha untuk menyebarkan kebenaran akan menghasilkan kesan yang dimaksudkan. Semua harus bersatu dan berkobar-kobar dalam pekerjaan itu. Saya melihat bahawa adalah salah bagi sesiapa pun untuk merujuk kepada masa penyerakan sebagai contoh untuk mengatur kita sekarang dalam masa pengumpulan; kerana jika Tuhan tidak melakukan lebih banyak bagi kita sekarang daripada yang dilakukan-Nya pada masa itu, Israel tidak akan pernah dikumpulkan.” Early Writings, 74.
In the appendix to Early Writings, Sister White explains the comment just cited:
Dalam lampiran kepada Early Writings, Sister White menjelaskan pernyataan yang baru sahaja dipetik itu:
“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. Талбар 74 дэх Эзэн ‘Өөрийн ард түмний үлдэгдлийг эргүүлэн авахын тулд мутраа хоёр дахь удаагаа сунгасан’ гэсэн үзэл нь зөвхөн Христийг хүлээн харж байсан хүмүүсийн дунд нэгэн цагт оршин байсан нэгдэл ба хүч чадлыг, мөн Тэр Өөрийн ард түмнийг дахин нэгтгэж, босгон байгуулж эхэлсэн гэдгийг л заана.” 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.
Lembali lenkolo lale mibane lesixhenxe, emelela umhla we-11 ku-Agasti, 1840, ukuya kutsho kowe-22 ku-Okthobha, 1844, lalifuzisela lembali lenkolo elisusela kowe-22 ku-Okthobha, 1844, ukuya kwimvukelo yowe-1863. Umgca phezu komgca, imbali yokuqala yayimela umzekeliso weentombi ezilumkileyo, yaye umgca wesibini wawunika umzekeliso weentombi ezizizidenge. Zombini ezi mbali zaqala xa ingelosi yehla inomlayezo owawumele udliwe. Ukufika kwengelosi kuzo zombini ezi mbali kwaqalisa inkqubo yovavanyo eyavelisa ukusasazeka, yaye ngowe-1849, uDade White wayeboniswa ukuba iNkosi yayiphinda isolule isandla saYo okwesibini, ngeli xesha ukuze iqokelele abo babesasaziwe ngowe-22 ku-Okthobha, 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.
Bona ba ne ba qhalakane ka ntlha ya Kgomotso e Kgolo, jaaka ba ba botlhale ka la 19 Moranang 1844 ba ne ba qhalakane ka ntlha ya kgobotlho ya bone ya ntlha. Kgobokanyo ya bobedi e supile gore Morena “o ne a simolotse go kopanya le go tsosa batho ba Gagwe gape.” Mo kgobokanyong ya bobedi tiro ya Morena e akaretsa go tsholetsa folaga e e kopaneng mongwe le mongwe mo molaetseng, le eo botho jwa yone bo kopaneng le Bomodimo jwa Gagwe. Boikaelelo jwa folaga ke go bitsa letsomane le lengwe la Modimo gore le tswe mo Babelona, mme seno se diragadiwa ka banna le basadi ba bona folaga eo.
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.
អធិសញ្ញាគឺជាកងទ័ពនៃអ្នកទាំងឡាយដែលបានរួបរួមមនុស្សភាពរបស់ខ្លួនជាមួយនឹងទេវភាពរបស់ព្រះគ្រីស្ទ ក្នុងពេលវេលានៃការសាកល្បងដោយច្បាប់ថ្ងៃអាទិត្យ។ ដូច្នេះ ការប្រមូលមកជាលើកទីពីរនោះបង្ហាញថា «ឫសរបស់យេស្សេ» នឹងត្រូវបានលើកឡើង ដោយផ្ទុកនូវនិមិត្តសញ្ញាព្យាករណ៍ទ្វេភាគរបស់រស់ ដែលជាសាសន៍ដទៃម្នាក់ ត្រូវបានប្រមូលមកដោយអធិសញ្ញា តាមរយៈការភ្ជាប់ជាមួយបូអស់ ដែលជានិមិត្តសញ្ញានៃមួយសែនបួនម៉ឺនបួនពាន់នាក់ ហើយក៏ជានិមិត្តសញ្ញានៃព្រះប្រោសលោះផងដែរ ដែលបានបង់តម្លៃសម្រាប់រស់ ហើយជាសាច់ញាតិជិតរបស់នាង។ ក្នុងការចាប់កំណើតជាមនុស្សរបស់ទេវភាពនៃព្រះគ្រីស្ទ ជាមួយនឹងសាច់ឈាមដែលបានធ្លាក់ចុះនៃធម្មជាតិមនុស្ស ទ្រង់បានក្លាយជាសាច់ញាតិជិតរបស់យើង។ អធិសញ្ញាដែលត្រូវបានលើកឡើង គឺជាអ្នកទាំងឡាយដែលបានរួបរួមគ្នាដោយសារសារនោះ ហើយបញ្ចប់កិច្ចការនៃការភ្ជាប់មនុស្សភាពរបស់ខ្លួនទៅនឹងទេវភាពរបស់ព្រះគ្រីស្ទ មុនពេលច្បាប់ថ្ងៃអាទិត្យមកដល់។
We will continue this study in the next article.
Kami akan melanjutkan kajian ini dalam artikel berikutnya.
“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.
“Pemahaman terhadap Alkitab bertambah seiring dengan mempelajarinya. Ke mana pun pelajar itu berpaling, ia akan mendapati hikmat dan kasih Allah yang tak terbatas dinyatakan.
“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.
“Ndou u tou vhuḓi ha maitele a Vhayuda a i athu u pfesesea nga vhuḓalo. Ngoho khulwane na dzi dzikaho dzo sumbedzwa nga murunzi kha mikhuvha na zwiga zwazwo. Mafhungo-maḓifha ndi khii ine ya vulula zwiphiri zwazwo. Nga nḓivho ya pulane ya thengululo, ngoho dzazwo dzi vulea kha kupfesesele. Zwi fhira kule zwine ra zwi ita, ndi pfanelo yashu u pfesesa hedzi thero dzi mangadzaho. Ri tea u pfesesa zwithu zwa Mudzimu zwo dzikaho. Vharuṅwa vha tama u sedza kha ngoho dzine dza dzumbululwa kha vhathu vhane, mbilu dzo vhofholowaho, vha khou ṱoḓisisa Ipfi ḽa Mudzimu, na u rabela u wana vhulapfu vhuhulwane, na vhuphara, na vhudzika, na vhulapfu ha nḓivho ine Ene e eṱhe a nga i ṋea.”
“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.
“Semasa kita menghampiri penutupan sejarah dunia ini, nubuat-nubuat yang berkaitan dengan hari-hari terakhir secara khusus menuntut perhatian kajian kita. Kitab terakhir dalam tulisan-tulisan Perjanjian Baru penuh dengan kebenaran yang perlu kita fahami. Iblis telah membutakan fikiran banyak orang, sehingga mereka rela menerima apa sahaja alasan untuk tidak menjadikan Wahyu sebagai bahan kajian mereka. Tetapi Kristus melalui hamba-Nya, Yohanes, telah menyatakan di sini apa yang akan terjadi pada hari-hari terakhir, dan Dia berfirman, ‘Berbahagialah dia yang membacakan, dan mereka yang mendengar perkataan-perkataan nubuat ini, dan yang menuruti apa yang tertulis di dalamnya.’ Wahyu 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?
“‘Ini hidup yang kekal,’ kata Kristus, ‘yaitu bahwa mereka mengenal Engkau, satu-satunya Allah yang benar, dan mengenal Yesus Kristus, yang telah Engkau utus.’ Yohanes 17:3. Mengapakah kita tidak menyadari nilai pengetahuan ini? Mengapakah kebenaran-kebenaran yang mulia ini tidak bernyala di dalam hati kita, bergetar di bibir kita, dan meresapi seluruh keberadaan kita?”
“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.’
“Dalam menganugerahkan firman-Nya kepada kita, Allah telah menempatkan kita dalam penguasaan atas setiap kebenaran yang esensial bagi keselamatan kita. Beribu-ribu orang telah menimba air dari mata air kehidupan ini, namun persediaannya tidak berkurang sedikit pun. Beribu-ribu orang telah menempatkan Tuhan di hadapan mereka, dan dengan memandang-Nya telah diubahkan menjadi gambar yang sama. Roh mereka menyala-nyala di dalam diri mereka ketika mereka berbicara tentang tabiat-Nya, menceritakan apa arti Kristus bagi mereka, dan apa arti mereka bagi Kristus. Namun para penyelidik ini belum menghabiskan tema-tema yang agung dan kudus ini. Beribu-ribu orang lainnya dapat terlibat dalam pekerjaan menyelidiki rahasia-rahasia keselamatan. Sementara kehidupan Kristus dan tabiat misi-Nya direnungkan, sinar-sinar terang akan memancar semakin jelas pada setiap usaha untuk menemukan kebenaran. Setiap penyelidikan yang baru akan menyingkapkan sesuatu yang lebih mendalam menarik daripada yang telah disingkapkan sebelumnya. Pokok ini tidak ada habisnya. Studi tentang inkarnasi Kristus, pengorbanan pendamaian-Nya, dan karya pengantaraan-Nya, akan menyibukkan pikiran pelajar yang rajin selama waktu masih berlangsung; dan sambil memandang ke surga dengan tahun-tahunnya yang tak terbilang ia akan berseru, ‘Besarlah rahasia ibadah.’”
“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.
“ဘုရားသခင်မရှိမဆုံးသောကာလ၌ ကျွန်ုပ်တို့သည်၊ ဤနေရာ၌ ရရှိနိုင်သမျှသော အလင်းပေးခြင်းကို ခံယူခဲ့ကြမည်ဆိုလျှင် ကျွန်ုပ်တို့၏ နားလည်မှုကို ဖွင့်လှစ်ပေးနိုင်ခဲ့မည့် အရာကို သင်ယူကြရလိမ့်မည်။ ရွေးနုတ်ကယ်တင်ခြင်းနှင့်ဆိုင်သော အကြောင်းအရာများသည် ကယ်တင်ခြင်းခံရသူတို့၏ စိတ်နှလုံးများ၊ စိတ်ကူးဉာဏ်များ၊ နှုတ်လျှာများကို ထာဝရကာလတစ်လျှောက်လုံး အလုပ်ပေးလိမ့်မည်။ ခရစ်တော်သည် မိမိ၏ တပည့်တော်တို့အား ဖွင့်ပြလိုတောင့်တခဲ့သော်လည်း၊ သူတို့၌ နားလည်ဆုပ်ကိုင်နိုင်ရန် လုံလောက်သော ယုံကြည်ခြင်း မရှိခဲ့သောကြောင့် မဖွင့်ပြနိုင်ခဲ့သည့် အမှန်တရားများကို သူတို့ နားလည်ကြလိမ့်မည်။ ခရစ်တော်၏ ပြည့်စုံခြင်းနှင့် ဘုန်းအသရေတို့နှင့်ဆိုင်သော အမြင်အသစ်များသည် အစဉ်အမြဲ၊ အစဉ်အမြဲ ပေါ်ထွန်းလာလိမ့်မည်။ အဆုံးမရှိသော ခေတ်ကာလများတစ်လျှောက် သစ္စာရှိသော အိမ်ရှင်သည် မိမိ၏ ဘဏ္ဍာတိုက်မှ အသစ်သောအရာများနှင့် အဟောင်းသောအရာများကို ထုတ်ဖော်ပေးလိမ့်မည်။” Christ’s Object Lessons, 132–134.