In the last article we noted that inspiration identified that the Jews “sealed their rejection” of the gospel at the cross, and then confirmed their rejection again at the stoning of Stephen. How can this be? Of course, the rejection of the gospel by the quibbling Jews of that history was accomplished progressively. They had already been passed by at His birth. Christ’s birth to the stoning of Stephen illustrates a progressive rejection of the gospel.
Ateyseəl yäw gubīz maqälaččən, wähy yämot’t’äččəw yäw İhud “yäwängelən qät’t’o yəzäggu” bämäsqäl lay, käzihəm yädägämu sämənt’äččəwən bäIstifanos ðängay mäwägräf lay äsräggät’u. Yih endet yihonal? Bähäqiqatu, bäya tariku yäw məkäkräñña İhud yäwängelən yäkäddämu bädräjja dräjja näbbär. Bämäwläddu gize yäwäsänu näbbär. KäKristos mäwläd iskä Istifanos ðängay mäwägräf, yäwängel yädräjja dräjja wägäd yäsäyall.
“Men know it not, but the tidings fill heaven with rejoicing. With a deeper and more tender interest the holy beings from the world of light are drawn to the earth. The whole world is brighter for His presence. Above the hills of Bethlehem are gathered an innumerable throng of angels. They wait the signal to declare the glad news to the world. Had the leaders in Israel been true to their trust, they might have shared the joy of heralding the birth of Jesus. But now they are passed by.” The Desire of Ages, 47.
“Lāgtiṯ ādəm mā wīḏəm, nāsʾotūn ʾal-samāʾ b-farḥā raba. Wə-b-ihtimām ʾaʿmaq wə-ʾarqa min qabl, yitjadhab al-kāʾināt al-quddīsa min ʿālam al-nūr ilā al-ʾarḍ. Al-ʿālam kulluh aṣbaḥ ʾaḍwaʾ bi-ḥuḍūrih. Fawq tilāl Bayt Laḥm ijtamaʿ jamʿ lā yuḥṣā min al-malāʾika. Yantaẓirūn al-ʾishāra li-yuʿlinū al-khabar al-sarūrī li-l-ʿālam. Law kāna quwwād Isrāʾīl amīnīn li-amānatihim, la-kān bi-imkānihim ʾan yushārikū fī farḥat al-tabshīr bi-mīlād Yasūʿ. Lākin al-ʾān qad tajāwazahum al-amr.” Al-Raghbah al-Duhūr, 47.
From the birth of Jesus to the death of Stephen the progressive rejection of the gospel by ancient Israel is illustrated. Acknowledging the Jews rejection of Christ as progressive allows an identification of “sealing their rejection,” at both the cross, where the veil of the temple was rent, and at Stephen’s death. The rending of the veil was a symbol that they were no longer God’s covenant people, and when Stephen was stoned, Stephen saw Jesus standing on the right hand of God, which in Daniel chapter twelve, verse one is a symbol of the close of probation. The destruction of Jerusalem is also a symbol of the close of probation.
Jesús nacimiento manqa Estebanpa wañuyninkama, ñawpa Israel runakunapa evangelio nisqanta aswan-aswan qhesachispa mana chaskiykusqanku rikuchisqa kachkan. Judiokunapa Cristota mana chaskiykusqanku progresivomanta kasqanta reqsispaqa, “paykunapa mana chaskiykusqankuta sellasqa” nisqata riqsichiy atikun, iskayninpi: cruzpi, maypichus templopa cortinanta llikisqa karqa, hinallataq Estebanpa wañuyninpi. Cortinapa llikisqa kayqa huk unanchay karqa: paykunaqa manaña Diospa pacton llaqtanñachu; hinaspa Estebanta samq’aspa wañuchisqankuman hina, Estebanqa Jesusta Diospa paña makinpim sayashaqta rikurqa, chaymi Daniel capítulo doce, versículo hukpi, tiempo de gracia tukukuyninpa huk unanchaynin. Jerusalén llaqtapa thuñisqa kayninpas tiempo de gracia tukukuyninpa huk unanchayninmi.
“The retribution to come upon Jerusalem could be delayed only a short time; and as Christ’s eye rested upon the doomed city, he saw not merely its destruction, but the destruction of a world. He saw that as Jerusalem was given up to destruction, so the world will be given up to its doom. He saw the retribution that will be visited on the adversaries of God. The scenes that were transacted at the destruction of Jerusalem will be repeated at the great and terrible day of the Lord, but in a more fearful manner.” Review and Herald, December 7, 1897.
«The retribution to come upon Jerusalem could be delayed only a short time; and as Christ’s eye rested upon the doomed city, he saw not merely its destruction, but the destruction of a world. He saw that as Jerusalem was given up to destruction, so the world will be given up to its doom. He saw the retribution that will be visited on the adversaries of God. The scenes that were transacted at the destruction of Jerusalem will be repeated at the great and terrible day of the Lord, but in a more fearful manner.» Review and Herald, 7 de diciembre de 1897.
It was only God’s mercy that prevented Jerusalem from being destroyed at the cross.
A Yaruwaan yéew gu Yàlla rek moo tax Yerusalem duñu ko alag ci kurwaas ga.
“In the Jews’ crucifixion of Christ was involved the destruction of Jerusalem. The blood shed upon Calvary was the weight that sank them to ruin for this world and for the world to come. So it will be in the great final day, when judgment shall fall upon the rejecters of God’s grace. Christ, their rock of offense, will then appear to them as an avenging mountain. The glory of His countenance, which to the righteous is life, will be to the wicked a consuming fire. Because of love rejected, grace despised, the sinner will be destroyed.” The Desire of Ages, 600.
“Yaudiileen fannifamuu Kiristoos keessatti, badiinni Yerusaalem hammatamee ture. Dhiigni Qaraaniyoo irratti dhangalaafame ba’aa isaan addunyaa kanaafis addunyaa dhufuufis badiisatti gad buuse ture. Akkuma kana, guyyaa guddaa isa dhumaa keessatti, yeroo murtiin warra ayyaana Waaqayyoo didan irratti bu’u, ni ta’a. Kiristoos, dhagaa gufuu isaanii, yeroo sana akka gaara haaloo baafatuutti isaanii mul’ata. Ulfinni fuula Isaa, kan qajeelotaaf jireenya ta’e, hamootaaf ibidda isaanii fixu ta’a. Sababii jaalala didameef, ayyaana tuffatameef, cubbamaan ni bada.” The Desire of Ages, 600.
It was only God’s mercy that lingered in not bringing Jerusalem’s destruction at the time of the cross.
کراس کے وقت یروشلم کی تباہی نازل نہ کرنے میں صرف خدا کی رحمت ہی دراز ہوئی تھی۔
“For nearly forty years after the doom of Jerusalem had been pronounced by Christ Himself, the Lord delayed His judgments upon the city and the nation. Wonderful was the long-suffering of God toward the rejectors of His gospel and the murderers of His Son.” The Great Controversy, 27.
“मसीह स्वयंले यरूशलेममाथि विनाशको घोषणा गर्नुभएपछि करिब चालीस वर्षसम्म, प्रभुले त्यस सहर र राष्ट्रमाथि आफ्ना न्यायहरू विलम्ब गर्नुभयो। आफ्ना सुसमाचारलाई अस्वीकार गर्नेहरू र आफ्ना पुत्रका हत्याराहरूप्रति परमेश्वरको दीर्घसहन अद्भुत थियो।” The Great Controversy, 27.
At the time of His last temple cleansing Jesus had set forth the warning to flee Jerusalem when the abomination of desolation, spoken of by Daniel the prophet, was seen by His followers. The first time He cleansed the temple He had stated that the Jews had made His father’s house a den of thieves, but the last time He said “your house” is left unto you desolate. Even before the cross, which was just about to take place, the temple where the veil was to be rent at the crucifixion had already been identified as the Jew’s house, not God’s house. Sister White addresses when Christ made that declaration, and as her testimony proceeds she also addresses the forty years of extended mercy.
Hesukue ipahipa Templo yamo’ã rire, Jesús ohechauka vaʼekue pe ñe’ẽmondo okañy hag̃ua Jerusaléngui oñehechávo umi Ijapykuehára rehe pe ñembyai vaiete, Daniel maranduhára heʼi hague. Peteĩha jey omopotĩ rire pe Templo, Heʼi vaʼekue umi hudío-kuéra ojapo hague Itúva róga peteĩ mondaha kuéra kuáicha; ha pe ipahápe katu Heʼi: “pende róga” ojeheja peẽme ñembyahýipe. Jepe pe kurusu mboyve, oikótava koʼẽrõite, pe Templo—upépe pe ao ñemoʼãha oñekytĩta hag̃ua pe kurusúre jejuka jave—oñemoakãrapuʼãma vaʼekue hudío-kuéra róga ramo, ndahaʼéi Tupã róga ramo. Hermana White omombeʼu arakaʼe Cristo ojapo pe kuatiañeʼẽ; ha oguata aja itestimonio, avei ombohovái umi irundy pa ary poriahuvereko oñembopukúva.
“Christ’s words to the priests and rulers, ‘Behold, your house is left unto you desolate’ (Matthew 23:38), had struck terror to their hearts. They affected indifference, but the question kept rising in their minds as to the import of these words. An unseen danger seemed to threaten them. Could it be that the magnificent temple, which was the nation’s glory, was soon to be a heap of ruins? . . .
«Сын Христосын санваартнууд ба захирагчдад хандан айлдсан, “Харагтун, танай өргөө та нарт эзгүйрэн орхигдов” (Матай 23:38) гэх үгс тэдний зүрхэнд айдас төрүүлсэн байв. Тэд хайхрамжгүй мэт авирласан боловч, энэ үгсийн утга учир юу болох тухай асуулт тэдний бодолд дахин дахин хөвөрсөөр байлаа. Үл үзэгдэх нэгэн аюул тэднийг заналхийлж буй мэт санагдав. Үндэстний алдрын бахархал болсон тэр сүр жавхлант сүм удахгүй нуранги овоо болох гэж байгаа юм болов уу?…»
“Christ gave His disciples a sign of the ruin to come on Jerusalem, and He told them how to escape: ‘When ye shall see Jerusalem compassed with armies, then know that the desolation thereof is nigh. Then let them which are in Judea flee to the mountains; and let them which are in the midst of it depart out; and let not them that are in the countries enter thereinto. For these be the days of vengeance, that all things which are written may be fulfilled.’ This warning was given to be heeded forty years after, at the destruction of Jerusalem. The Christians obeyed the warning, and not a Christian perished in the fall of the city.” The Desire of Ages, 628, 630.
«Христос шәкірттеріне Иерусалимге келетін күйреудің белгісін берді және оларға қалай құтылу керектігін айтты: “Қашан Иерусалимнің әскерлермен қоршалғанын көрсеңдер, сонда оның қаңырап бос қалуының жақындағанын біліңдер. Сонда Яһудеядағылаp тауларға қашсын; қаланың ортасындағылар одан шығып кетсін; ал ауылдық жердегілер оған кірмесін. Өйткені бұлар — кек алу күндері, жазылғандардың бәрі орындалуы үшін”. Бұл ескерту қырық жылдан кейін, Иерусалимнің қиратылуы кезінде, орындалуы тиіс нәрсе ретінде берілді. Мәсіхшілер бұл ескертуді тыңдады, және қаланың құлауы кезінде бірде-бір мәсіхші қаза таппады». The Desire of Ages, 628, 630.
Christ was crucified in the year 31, and nearly forty years later in the year 70, Jerusalem was destroyed after a three-and-a-half-year siege. How could Jerusalem have been destroyed at the cross in the year 31, if there was still three and a half years of probationary time identified as seventy weeks in Daniel chapter nine, verse twenty-four? How can these seeming inconsistencies be resolved? The easiest resolution is to simply identify the fact that when it comes to the close of the probationary time represented by the seventy weeks, that it must be understood as a progressive close of probation. This is true, but it removes any prophetic specificity when applying the waymarks of that history. I will try to explain.
Христос был распят в 31 году, и почти сорок лет спустя, в 70 году, Иерусалим был разрушен после осады, продолжавшейся три с половиной года. Как мог Иерусалим быть разрушен у креста в 31 году, если оставалось ещё три с половиной года испытательного времени, обозначенного как семьдесят седмин в девятой главе книги Даниила, стих двадцать четвёртый? Как можно разрешить эти кажущиеся несоответствия? Самое простое решение — просто признать тот факт, что, когда речь идёт об окончании испытательного времени, представленного семьюдесятью седминами, это следует понимать как постепенное окончание времени испытания. Это верно, но такое понимание устраняет всякую пророческую определённость при применении вех той истории. Я постараюсь объяснить.
If Pentecost represents the soon-coming Sunday law where the other flock in Babylon is called out, why was it three and a half years after Pentecost that the gospel went to the Gentiles? Is the death of Christ or the death of Stephen a sign of the close of probation for ancient Israel? If Laodicean Adventism ceases to be a church at the soon-coming Sunday law, did the destruction of the temple in the year 70, represent the end of the temple of Laodicean Adventism at the Sunday law? What might appear as seeming inconsistencies is resolved by the application of “line upon line,” and when that application is employed the testimony of the waymarks we are identifying become very clear and concise.
በጰንጤቆስጤ የሚወከለው ከባቢሎን ውስጥ ያለው ሌላው መንጋ የሚጠራበት በቅርቡ የሚመጣው የእሑድ ሕግ ከሆነ፣ ለምንድን ነው ከጰንጤቆስጤ ከሦስት ዓመት ተኩል በኋላ ወንጌል ወደ አሕዛብ የሄደው? የክርስቶስ ሞት ነው ወይስ የእስጢፋኖስ ሞት ለጥንታዊቱ እስራኤል የፈተና ጊዜ መዘጋት ምልክት? ሎዶቅያዊ አድቬንቲዝም በቅርቡ በሚመጣው የእሑድ ሕግ ጊዜ ቤተ ክርስቲያን መሆኑን ካቆመ፣ በ70 ዓ.ም. የቤተ መቅደሱ ጥፋት በእሑድ ሕግ ጊዜ የሎዶቅያዊ አድቬንቲዝም ቤተ መቅደስ መጨረሻን ይወክል ነበርን? እንደ ግልጽ የማይመስሉ መቃረኖች የሚታዩት “መስመር በላይ መስመር” በሚለው መተግበሪያ ይፈታሉ፤ እናም ያ መተግበሪያ በሚውልበት ጊዜ እኛ እየለየን ያለነው የወሳኝ ምልክቶች ምስክርነት እጅግ ግልጽና አጭር ይሆናል።
The week that Christ confirmed the covenant is broken up into two equal periods of three and a half years. The first three and a half years begins at Christ’s baptism and ends with His death. Baptism is the symbol of His death and resurrection, so the beginning of that period of three and a half years is identical to the ending. In that period Christ presented the gospel exclusively to the Jews. The end of that three and a half years marks the beginning of the following three and a half years. The beginning of the second period of three and a half years begins with the death of Christ, and it ends with the death of Stephen. In that period the disciples presented the gospel exclusively to the Jews.
Кристосын баталсан гэрээний долоо хоног нь тус бүр гурван жил хагасын хоёр тэнцүү хугацаанд хуваагддаг. Эхний гурван жил хагасын хугацаа Христийн баптисмаар эхэлж, Түүний үхлээр төгсөнө. Баптисм нь Түүний үхэл ба амилалтын бэлгэдэл мөн тул гурван жил хагасын тэр хугацааны эхлэл нь төгсгөлтэйгээ ижил байдаг. Тэр хугацаанд Христ сайн мэдээг зөвхөн иудейчүүдэд тунхагласан. Тэрхүү гурван жил хагасын төгсгөл нь дараагийн гурван жил хагасын эхлэлийг тэмдэглэнэ. Хоёр дахь гурван жил хагасын хугацаа Христийн үхлээр эхэлж, Стефаны үхлээр төгсөнө. Тэр хугацаанд шавь нар сайн мэдээг зөвхөн иудейчүүдэд тунхагласан.
Those two periods, which are separate prophetic lines, are to be brought together “line upon line.” Both beginnings and endings possess the signature of Alpha and Omega, for the beginning and ending histories are the same. Both periods of duration are identical, and the work that is carried out during each period is identical. Christ who is the First and the Last, is also the creator of all things, and in that regard He is the Creator of Truth. The Hebrew word “truth” was created by three Hebrew letters. The first letter, followed by the thirteenth letter, followed by the last letter of the Hebrew alphabet are combined to make the Hebrew word “truth.”
Ka duana nga panahón, nga bulág nga mga linya nga matagnaon, pagahiuson “linya ibabaw sa linya.” Ang sinugdanan ug ang katapusan parehong nagadala sa timaan sa Alpha ug Omega, kay ang mga kasaysayan sa sinugdanan ug sa katapusan mao ra. Ang durasyon sa maong duha ka panahón magkapareho, ug ang buhat nga ginapahigayon sulod sa matag panahón magkapareho usab. Si Cristo, nga mao ang Una ug ang Ulahi, mao usab ang Magbubuhat sa tanang butang, ug niining kahimtanga Siya mao ang Magbubuhat sa Kamatuoran. Ang Hebreohanong pulong nga “kamatuoran” gibuhat pinaagi sa tulo ka Hebreohanong mga letra. Ang unang letra, gisundan sa ikanapulog-tulong letra, ug dayon sa ulahing letra sa alpabetong Hebreo, gihiusa aron mahimo ang Hebreohanong pulong nga “kamatuoran.”
Both of the periods of three and a half years have Christ as the first and the last, for Christ is at the beginning of the first period at His baptism, as He is at the ending at His death in the first period. And Christ is at His death in the beginning of the second period and He is standing at the right hand of God at the ending of the second period. The number thirteen is the symbol of rebellion, and in both periods whether the gospel was presented in person by Christ, or in the second period by His disciples, the quibbling Jews rebelled against the message of the gospel.
ꯑꯍꯥꯟꯕ ꯃꯄꯨꯡ ꯑꯃꯁꯨꯡ ꯂꯥꯡꯂꯤꯡ ꯑꯃꯥꯅ ꯆꯍꯤ ꯑꯃꯁꯨꯡ ꯍꯥꯔꯥꯛ ꯑꯅꯤꯁꯤ ꯑꯅꯤ ꯂꯥꯛꯄ ꯃꯇꯝ ꯑꯅꯤꯃꯛꯇ ꯈ꯭ꯔꯥꯏꯁꯇꯕꯨ ꯑꯍꯥꯟꯕ ꯑꯃꯁꯨꯡ ꯑꯔꯣꯏꯕꯅꯤ, ꯃꯔꯝꯗꯤ ꯈ꯭ꯔꯥꯏꯁꯇ ꯑꯁꯤ ꯑꯍꯥꯟꯕ ꯃꯇꯝꯒꯤ ꯑꯍꯥꯅꯕꯗ ꯃꯍꯥꯛꯀꯤ ꯕꯥꯞꯇꯤꯁꯝꯗ ꯂꯩ, ꯃꯁꯤꯒꯨꯝꯕ ꯃꯍꯥꯛꯀꯤ ꯁꯤꯕꯗ ꯑꯍꯥꯟꯕ ꯃꯇꯝꯒꯤ ꯑꯔꯣꯏꯕꯗꯁꯨ ꯂꯩ। ꯑꯃꯁꯨꯡ ꯈ꯭ꯔꯥꯏꯁꯇ ꯑꯁꯤ ꯑꯅꯤꯁꯨꯕ ꯃꯇꯝꯒꯤ ꯑꯍꯥꯅꯕꯗ ꯃꯍꯥꯛꯀꯤ ꯁꯤꯕꯗ ꯂꯩ, ꯑꯃꯁꯨꯡ ꯑꯅꯤꯁꯨꯕ ꯃꯇꯝꯒꯤ ꯑꯔꯣꯏꯕꯗ ꯃꯍꯥꯛ ꯑꯇꯩ ꯂꯩꯔꯤ ꯑꯇꯣꯞꯄ ꯑꯃꯒꯤ ꯔꯥꯏꯠ ꯍꯦꯟꯗ ꯑꯔꯣꯏꯕꯗ ꯂꯩ। ꯃꯁꯥꯒꯤ ꯆꯍꯤ ꯇꯔꯥ ꯑꯃꯁꯨꯡ ꯑꯍꯨꯝ ꯑꯁꯤ ꯂꯥꯟꯕꯒꯤ ꯈꯨꯗꯝꯅꯤ, ꯑꯃꯁꯨꯡ ꯃꯇꯝ ꯑꯅꯤꯃꯛꯇꯁꯨ, ꯋꯥꯍꯧ ꯑꯁꯤ ꯈ꯭ꯔꯥꯏꯁꯇꯅ ꯃꯍꯥꯛ ꯃꯈꯣꯏ ꯑꯣꯏꯅ ꯄꯤꯔꯛꯄ ꯑꯃꯁꯨꯡ, ꯑꯅꯤꯁꯨꯕ ꯃꯇꯝꯗ ꯃꯍꯥꯛꯀꯤ ꯁꯤꯁ꯭ꯌꯁꯤꯡꯅ ꯄꯤꯔꯛꯄ ꯑꯣꯏꯅꯁꯨ, ꯋꯥꯔꯦꯕꯥ ꯌꯍꯨꯗꯤ ꯁꯤꯡꯅ ꯋꯥꯍꯧꯒꯤ ꯄꯥꯎꯖꯦꯜ ꯑꯁꯤꯒꯤ ꯃꯁꯦꯖꯗ ꯂꯥꯟꯈꯤ।
Both periods are the same duration, possess the signature of Alpha and Omega, and identify the same gospel message. Those two periods are to be brought together “line upon line.” The methodology of “line upon line,” is the testing methodology of the latter rain. It is the methodology of the last days, and the truths which are identified and established by that methodology in the last days are what purges or purifies the sons of Levi during the sealing of the one hundred and forty-four thousand.
Iinkathi zombini zilingana ngobude, zithwala uphawu luka-Alfa no-Omega, yaye zichonga isigidimi sevangeli esinye. Ezo nkathi zimbini zimele ukudityaniswa “umgca phezu komgca.” Indlela yokusebenza ethi “umgca phezu komgca” yindlela yokuvavanya yemvula yasemva. Yiyo indlela yokusebenza yemihla yokugqibela, yaye iinyaniso ezichongwayo zize zimiswe yileyo ndlela yokusebenza ngemihla yokugqibela zezona zihlambulula okanye zicoca oonyana bakaLevi ngexesha lokutywinwa kwekhulu elinamashumi amane anesine amawaka.
Whom shall he teach knowledge? and whom shall he make to understand doctrine? them that are weaned from the milk, and drawn from the breasts. For precept must be upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little: For with stammering lips and another tongue will he speak to this people. To whom he said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing: yet they would not hear. But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken. Isaiah 28:9–13.
انهن کي علم ڪير سيکاريندو؟ ۽ انهن کي عقيدي جي سمجهه ڪير ڏيندو؟ ڇا انهن کي، جيڪي کير کان ڇڏايا ويا آهن ۽ ڇاتين کان الڳ ڪيا ويا آهن؟ ڇاڪاڻتہ حڪم تي حڪم، حڪم تي حڪم؛ سٽ تي سٽ، سٽ تي سٽ؛ هتي ٿورو، ۽ اتي ٿورو. ڇوتہ هو هن قوم سان هٻڪندڙ چپن ۽ ٻي ٻوليءَ سان ڳالهائيندو. جن کي هن چيو هو، هيءَ آرام آهي، جنهن سان اوهين ٿڪلن کي آرام ڏيئي سگهو ٿا؛ ۽ هيءَ تازگي آهي: تنهن هوندي به انهن ٻڌڻ نه چاهيو. پر خداوند جو ڪلام انهن لاءِ حڪم تي حڪم، حڪم تي حڪم؛ سٽ تي سٽ، سٽ تي سٽ؛ هتي ٿورو، ۽ اتي ٿورو ٿيو؛ تہ جيئن اهي وڃن، ۽ پٺتي ڪري پون، ۽ ٽٽي پون، ۽ ڦاسن، ۽ پڪڙيا وڃن. يسعياه 28:9–13.
The next verse in Isaiah addresses the scornful men that rule the people of Jerusalem. For those scornful men, the “rest and the refreshing” (the latter rain), which they refused to “hear,” is what causes them to “go, and fall backward, and be broken, and snared, and taken.” That test was presented to them from another tongue, for Elijah, John the Baptist and William Miller were not trained in the theological schools of their respective histories. The latter rain message that tests Laodicean Adventism, is the message that is produced by the application of “line upon line.”
آیتِ بعدی در اشعیا به مردانِ استهزاگری خطاب میکند که بر قومِ اورشلیم حکومت میرانند. برای آن مردانِ استهزاگر، «آرامی و تازگی» («بارانِ آخر»)، که از «شنیدنِ» آن امتناع ورزیدند، همان چیزی است که سبب میشود «بروند، و به عقب بیفتند، و شکسته شوند، و به دام افتند، و گرفتار شوند.» آن آزمون از طریقِ زبانی دیگر به ایشان عرضه شد، زیرا ایلیا، یحییِ تعمیددهنده، و ویلیام میلر در مدارسِ الهیاتیِ تاریخهای مربوط به خود آموزش ندیده بودند. پیامِ بارانِ آخر که ادونتیسمِ لائودیکیهای را میآزماید، همان پیامی است که از بهکارگیریِ «خط بر خط» پدید میآید.
When the first three and a half years of the week in which Christ confirmed the covenant is laid over the second three and a half years, we find prophetic light that clarifies any seeming inconsistencies that might arise in an inquiring mind. The week was when the Messenger of the Covenant was to confirm the covenant, and a biblical covenant must be confirmed with blood. The baptism and crucifixion of Christ and the stoning of Stephen all identify blood. Both lines represent the blood of the covenant, and those lines are confirming the covenant.
Єгер Мәсих аҳды тасдиқ қилған һәптиниң дәсләпки үч йерим йили иккинчи үч йерим йил үстигә қоюлуп селиштурулса, издәнгүчи зеһиндә пәйда болуши мүмкин болған һәрқандақ көрүнәрлик уйғунсизлиқни айдиңлаштуридиған пәйғәмбәрлик нури тепилиду. Бу һәптә Әһдниң Әлчиси аҳдни тасдиқ қилиши керәк болған вақит еди, вә муқәддәс китаптики бир аҳд қан билән тасдиқлиниши керәк. Мәсихниң чөмүлдүрүлүши билән хотунға михлиниши вә Истепанниң чалма-кесәк қилиниши һәммиси қанни көрситиду. Һәр икки сизиқму әһдниң қениға вәкиллик қилиду, вә у сизиқлар аҳдни тасдиқлаватиду.
When brought together “line upon line,” the baptism and crucifixion are the first waymark, and the crucifixion and stoning of Stephen are the last waymark. When brought together into one line we find the cross and Michael standing up at the death of Stephen as two witnesses of the Jews sealing their rejection of the gospel. The death of Christ, is also the death of His disciple Stephen, which is Passover when the two lines are combined. Three days later Christ is resurrected as the First Fruit offering.
ᎿᏉ ᏕᎦᏟᏌᏅ “ᎤᏍᏆᎸ ᎤᏍᏆᎸ ᎤᏬᏂᏍᎬᎢ” ᎢᏳᏍᏗ, ᎠᎦᏬᏍᎬᎢ ᎠᎴ ᎤᏂᏍᎬᎢ ᎾᏍᎩ ᎢᎬᏱᏱ ᎠᎧᏁᎢᏍᏗ ᎨᏒᎢ, ᎠᎴ ᎤᏂᏍᎬᎢ ᎠᎴ ᏍᏗᏫᏂ ᎡᏍᏓᏱ ᎠᏅᏔᏅᎢ ᎾᏍᎩ ᎤᎵᏍᏆᏗ ᎠᎧᏁᎢᏍᏗ ᎨᏒᎢ. ᎢᎬᏱᏍᏗ ᎠᏏᏴᏫ ᎢᏳᏅᏁᎸ ᎠᏂᏲᎵ, ᎦᎳᏍᏓ ᎠᎴ ᎹᏤᎵ ᎤᎴᏅᎯᏍᏗᏍᎬᎢ ᏍᏗᏫᏂ ᎤᏲᎱᏒ ᎢᏳᎢ ᎠᏂᏔᎵ ᎤᎾᏃᎮᎯ ᎤᏂᏃᎯᏳᏔᏁᎲ ᎠᏂᏧᏏ ᎤᏂᏍᏓᏱᏛ ᎤᏂᏃᎮᎸ ᎣᏍᏛ ᎧᏃᎮᏛ. ᎦᎶᏁᏛ ᎤᏲᎱᏎᎸᎢ, ᎾᏍᏉ ᎤᏲᎱᏎᎸ ᎠᎦᏔᎾᏍᏗ ᎤᏍᏓᏩᏗᏒ ᏍᏗᏫᏂ, ᎾᏍᎩ ᏆᏏᏉᏫ ᎢᎦ ᎨᏐᎢ ᎿᏉ ᎠᏂᏔᎵ ᎠᏏᏴᏫ ᎢᏳᏅᏁᎸ. ᏦᎢ ᏧᏒᎯᏛ ᏂᎦᎥᏂᏢ ᎦᎶᏁᏛ ᏔᎵᏁ ᎠᎴᏅᎢ ᎢᏳᏍᏗ ᎢᎬᏱᏱ ᏓᏳᏓᎴᎲ ᎠᎵᏍᎪᎸᏙᏗ.
But now is Christ risen from the dead, and become the first fruits of them that slept. 1 Corinthians 15:20.
Koma sono Kristu wamuka kwa akufwa, nakhalaso chipaso chakwamba-cha zipaso cha awo agona tulo. 1 Akorinte 15:20.
In between Passover and the feast of First Fruits on the third day is the beginning of the feast of Unleavened Bread. Unleavened bread does not “rise”, and Christ did not rise on the second day, He rose on the third day. Christ and Stephen die together in the “line upon line” application, but Stephen is resurrected after Christ for there is an order to the first fruit resurrection.
Pesak aran Pampaskua ken ti piesta ti Umuna a Bungbunga iti maikatlo nga aldaw ket isu ti pangrugian ti piesta ti Tinapay nga Awan Lebadura. Ti tinapay nga awan lebadura ket saan a “tumaud”, ket ni Cristo ket saan a nagungar iti maikadua nga aldaw; nagungar Isuna iti maikatlo nga aldaw. Ni Cristo ken ni Esteban agpada a matay iti panangipakat ti “linia iti rabaw ti linia”, ngem ni Esteban ket mapagungar kalpasan ni Cristo gapu ta adda maysa nga urnos iti panagungar dagiti umuna a bungbunga.
But every man in his own order: Christ the first fruits; afterward they that are Christ’s at his coming. 1 Corinthians 15:22.
Empero cada uno en su propio orden: Cristo, las primicias; luego los que son de Cristo, en su venida. 1 Corintios 15:22.
The Spring feasts cannot be separated from each other, for they are directly related to one another. In this sense, Pentecost represents the soon-coming Sunday law, when there will be a repetition of the pouring out of the Holy Spirit, and the second voice of Revelation chapter eighteen will then call those that do not currently know the gospel, to come out of Babylon. The word “Babylon,” is based upon the word, “Babel,” which means confusion, for it was in the fall of Babel that God confused the languages, and it was at Pentecost that God reverses the confusion of the languages in order to carry the gospel to the world. Thus Pentecost and the Sunday law align.
Весняните празници не могат да бъдат отделени един от друг, защото са непосредствено свързани помежду си. В този смисъл Петдесетница представлява скоро идващия неделен закон, когато ще има повторение на изливането на Светия Дух, и вторият глас от осемнадесета глава на Откровение тогава ще призове онези, които понастоящем не познават благовестието, да излязат от Вавилон. Думата „Вавилон“ произлиза от думата „Вавел“, която означава объркване, защото именно при падението на Вавел Бог смеси езиците, а именно на Петдесетница Бог обръща объркването на езиците, за да занесе благовестието на света. Така Петдесетница и неделният закон съвпадат.
At Pentecost the gift of languages was given to the disciples, but their message then was still restricted to the Jews. When both lines are brought together Pentecost occurs in the year 34, when Stephen was stoned and the gospel was then carried to those who do not currently know the gospel.
Hapam Pamasko idi hulyo dagiti adalan ti sagut ti pagsasao, ngem idiay mensaheda idi ket naikeddeng laeng kadagiti Judio. No mapagtipon dagiti dua a linya, mapasanting ti Pentecost iti tawen a 34, idi napapatay ni Esteban babaen ti panangbato, ket iti dayta a tiempo naipan ti evangelio kadagidiay a saan pay a makammu iti evangelio iti agdama.
Stephen represents those who are resurrected “at His coming,” but who have died with Him. The First Fruit offering marks the resurrection of Christ on the third day, and it also marks the beginning of the Feast of Weeks, which is also the feast of Pentecost, and which commemorates the giving of the Ten Commandments at Sinai.
Esteban representa a aqueles que son resucitados «na súa vinda», mais que morreron con El. A ofrenda das Primicias sinala a resurrección de Cristo ao terceiro día, e tamén sinala o comezo da Festa das Semanas, que é tamén a festa de Pentecoste, e que conmemora a entrega dos Dez Mandamentos no Sinaí.
October 22, 1844, aligns with the cross, for among other proofs Sister White aligns the disappointment of the disciples after the cross with the disappointment that followed October 22, 1844. Both the cross and October 22, 1844, prefigure the soon-coming Sunday law. Pentecost also typifies the soon coming Sunday law, but Pentecost came fifty-two days after the cross. The cross, which was typified by Passover, ushers in a series of feasts which commemorate the old paths of ancient Israel from the night the angel of death passed over Egypt, through to the giving of the law. Though the feasts possess their own distinctions, they are inseparably linked to each other. It is therefore accurate to apply the complete fifty-two days from Passover to Pentecost as one singular waymark.
22 Oktubre 1844, akapareho iti krus, ta kadagiti sabali pay a pammaneknek ni Sister White ipakatna ti pannakaupay dagiti adalan kalpasan ti krus iti pannakaupay a simmurot iti 22 Oktubre 1844. Agpadpada a ti krus ken ti 22 Oktubre 1844 ket mangipakpakita iti umasideg a linteg ti Domingo. Ti Pentecostes ket mangitipo met iti umasideg a linteg ti Domingo, ngem ti Pentecostes dimteng limmapulo ket dua nga aldaw kalpasan ti krus. Ti krus, a naitipikar babaen ti Paskua, ket mangirugi iti sunod-sunod a fiesta a manglaglagip kadagiti daan a dalan ti nagkauna nga Israel manipud iti rabii idi pinalabas ti anghel ti ipapatay ti Egipto, agingga iti pannakaited ti linteg. Nupay dagiti fiesta addaanda cadagiti bukodda a pannakailasin, saanda a mabalin a maikkat iti panagsilpuanda iti tunggal maysa ken maysa. Gapuna, umiso ti panangipakat iti amin a limmapulo ket dua nga aldaw manipud Paskua agingga iti Pentecostes a kas maymaysa laeng a waymark.
For this reason, the cross, the death of Stephen, and Pentecost all prefigure the soon coming Sunday law, when the progressive executive judgment upon Modern Babylon begins, as the second voice of Revelation chapter eighteen begins to call God’s other flock out of Babylon. It is at that waymark that the executive judgment upon Jerusalem arrived, though God in His mercy deferred the actual destruction of the temple and city nearly forty years after the cross to the year 70. The destruction of ancient Jerusalem represents the beginning of the progressive executive judgment that begins in the United States when “national apostasy is followed by national ruin.”
ꯃꯁꯤꯒꯤ ꯃꯔꯝꯅꯥ, ꯀ꯭ꯔꯣꯁ, ꯁ꯭ꯇꯤꯐꯟꯒꯤ ꯁꯤꯕ, ꯑꯃꯁꯨꯡ Pentecost ꯑꯁꯤ ꯑꯄꯨꯟꯕ ꯍꯥꯏꯔꯤꯕ Sunday law ꯑꯗꯨ ꯑꯍꯥꯟꯕꯗꯥ ꯃꯥꯌꯥꯏ ꯑꯣꯏ, ꯃꯗꯨꯗꯥ Modern Babylon ꯒꯤ ꯃꯊꯪ-ꯃꯊꯪ ꯆꯠꯀꯗꯕ executive judgment ꯍꯧꯗꯣꯛꯄꯥ ꯍꯥꯏ, ꯃꯔꯝꯗꯤ Revelation chapter eighteen ꯒꯤ ꯑꯅꯤꯁꯨꯕ voice ꯑꯁꯤꯅꯥ ꯑꯇꯩ ꯃꯔꯥꯟ God ꯒꯤ flock ꯑꯁꯤ Babylon ꯗꯒꯤ ꯀꯧꯊꯣꯛꯅꯕꯥ ꯍꯧꯗꯣꯛꯄꯥ ꯍꯥꯏ. ꯃꯁꯤ ꯑꯗꯨꯒꯨꯝꯕ waymark ꯑꯗꯨꯗꯥ Jerusalem ꯒꯤ ꯃꯊꯛꯀꯤ executive judgment ꯂꯥꯛꯈꯤ, ꯑꯗꯨꯃ ꯑꯣꯏꯅ God ꯅꯥ ꯃꯍꯥꯛꯀꯤ mercy ꯗꯥ temple ꯑꯃꯁꯨꯡ city ꯑꯗꯨꯒꯤ ꯑꯁꯦꯡꯕ ꯃꯥꯡꯍꯜꯄꯥ ꯀ꯭ꯔꯣꯁ ꯒꯤ ꯃꯇꯨꯡꯗꯥ ꯆꯍꯤ ꯃꯔꯤ ꯈꯔꯥ ꯇꯥꯟꯅꯥ, year 70 ꯐꯥꯎꯕꯥ ꯊꯝꯍꯜꯂꯤ. ꯑꯔꯥꯟꯕ Jerusalem ꯒꯤ ꯃꯥꯡꯍꯜꯄꯥ ꯑꯁꯤ “national apostasy is followed by national ruin” ꯍꯥꯏꯕ ꯃꯇꯝꯗꯥ United States ꯗꯥ ꯍꯧꯗꯣꯛꯄꯥ ꯃꯊꯪ-ꯃꯊꯪ ꯆꯠꯀꯗꯕ executive judgment ꯑꯁꯤꯒꯤ ꯑꯍꯥꯟꯕ ꯍꯟꯊꯕ ꯑꯣꯏꯔꯤ.
Truth is established upon the testimony of two, and in the two lines of three and a half years that Christ confirmed the covenant we find two witnesses of a death and resurrection that is associated with the history that identifies the soon-coming Sunday law. That Sunday law in Revelation chapter eleven, is identified as the “hour of the great earthquake.” That “hour” is directly connected to two witnesses that gave a testimony of three and a half years. Their testimony ends with their death and resurrection.
ꞌAnetig nitzil chi rij ri rukꞌutuxik ri kebꞌ testigos, y pa ri kebꞌ juchꞌ qꞌij richin oxiꞌ jun nikꞌaj junabꞌ ri Cristo xurijïk ri trato, niqil kebꞌ testigos richin jun kamïk y cꞌastajinem chikixoꞌl ri oqaläj pa ri itzel taqanik richin jun kꞌij richin uxlanem ri xa jubꞌiqꞌ napon. Ri taqanik richin uxlanem richin kꞌij riꞌ pa Revelación capítulo once, niyaꞌ rutzijoxik achi’el ri “hora richin ri nimaläj silonem ruwachꞌulew.” Ri “hora” riꞌ kꞌo ruximon ribꞌ rikꞌin kebꞌ testigos ri xkiyaꞌ jun testimonio richin oxiꞌ jun nikꞌaj junabꞌ. Ri kitestimonio nikꞌis rukꞌ ri kikamïk y ri kicꞌastajinem chikixoꞌl.
Their testimony of three and a half years, followed by their death and resurrection has been represented by the death and resurrection of both Jesus and Stephen, for “line upon line,” Stephen is represented as being resurrected with Christ. In the feast of First Fruits, two primary offerings were presented.
Kudya kwawo kwemakore matatu nehafu, kuchiteverwa norufu rwavo nokumuka kwavo kuvakafa, kwakamiririrwa norufu nokumuka kuvakafa kwaJesu naStefano vari vaviri; nokuti “murayiro pamusoro pomurayiro,” Stefano anomiririrwa sokunge akamutswa pamwe chete naKristu. Pamutambo weZvibereko Zvokutanga, zvibayiro zviviri zvikuru zvakabayirwa.
One was a lamb without blemish, and the other an offering of barley. The barley represented the crop to follow, and the lamb represented Christ. Christ was resurrected on the third day, and Stephen represented those that follow, and the barley represented the crop that was to follow. The two witnesses in Revelation eleven testified for three and a half years, after which they were then slain and then were resurrected three and a half days later. Those two witnesses had been typified by Christ, who was the First Fruits, for they represent the one hundred and forty-four thousand, who are also first fruits.
Waħda kienet ħaruf bla tebqa, u l-oħra offerta tax-xgħir. Ix-xgħir kien jirrappreżenta l-ħsad li kellu jiġi wara, u l-ħaruf kien jirrappreżenta lil Kristu. Kristu qam mill-imwiet fit-tielet jum, u Stiefnu kien jirrappreżenta lil dawk li jiġu warajh, u x-xgħir kien jirrappreżenta l-ħsad li kellu jiġi wara. Iż-żewġ xhieda f’Rivelazzjoni ħdax xehdu għal tliet snin u nofs, u wara nqatlu, u mbagħad qamu mill-imwiet tlett ijiem u nofs wara. Dawk iż-żewġ xhieda kienu ġew immudellati minn Kristu, li kien il-Bikri tal-Frott, għax huma jirrappreżentaw il-mija u erbgħa u erbgħin elf, li huma wkoll bikri tal-frott.
And I looked, and, lo, a Lamb stood on the mount Sion, and with him an hundred forty and four thousand, having his Father’s name written in their foreheads. And I heard a voice from heaven, as the voice of many waters, and as the voice of a great thunder: and I heard the voice of harpers harping with their harps: And they sung as it were a new song before the throne, and before the four beasts, and the elders: and no man could learn that song but the hundred and forty and four thousand, which were redeemed from the earth. 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 first fruits unto God and to the Lamb. And in their mouth was found no guile: for they are without fault before the throne of God. Revelation 14:1–5.
Na nikatazama, na tazama, Mwana-Kondoo amesimama juu ya mlima Sayuni, na pamoja naye watu mia moja na arobaini na nne elfu, wakiwa na jina la Baba yake limeandikwa katika vipaji vya nyuso zao. Nami nikasikia sauti kutoka mbinguni, kama sauti ya maji mengi, na kama sauti ya ngurumo kuu; nami nikasikia sauti ya wapiga vinubi, wakipiga vinubi vyao. Nao wakaimba kana kwamba ni wimbo mpya mbele ya kiti cha enzi, na mbele ya wale viumbe hai wanne, na wazee; wala hapana mtu aliyeweza kujifunza wimbo huo isipokuwa wale mia moja na arobaini na nne elfu, waliokombolewa kutoka duniani. Hawa ndio wale ambao hawakutiwa unajisi na wanawake; kwa maana wao ni mabikira. Hawa ndio wamfuatao Mwana-Kondoo kila aendako. Hawa walikombolewa miongoni mwa wanadamu, wakiwa malimbuko kwa Mungu na kwa Mwana-Kondoo. Na katika vinywa vyao haukuonekana udanganyifu wo wote; kwa maana wao hawana hatia mbele ya kiti cha enzi cha Mungu. Ufunuo 14:1–5.
The barley offering on the feast of First Fruits represented the crop that was to follow, and Stephen in the year 34, followed Christ’s death in the year 31, though “line upon line,” they died at the same waymark. In relation to the first fruit offerings, Christ was the lamb that was slain and Stephen was the barley. According to Paul “Christ” is “the first fruits of them that slept,” and then “afterward they that are Christ’s at his coming.” The one hundred and forty-four thousand are first fruits, and they are those “which follow the Lamb whithersoever he goeth.”
ئا ئارپانىڭ ھوسۇل بايرىمىدىكى تۇنجى مېۋە قۇربانلىقى كېيىن كېلىدىغان ھوسۇلنى ئىپادىلەيتتى، ۋە ستېفانۇس مىلادى 34-يىلىدا، مەسىھنىڭ مىلادى 31-يىلىدىكى ئۆلۈمىدىن كېيىن كەلدى، گەرچە «سىزىق ئۈستىگە سىزىق» بويىچە قارىغاندا، ئۇلار ئوخشاش بەلگىلەش نۇقتىسىدا ئۆلگەن بولسىمۇ. تۇنجى مېۋە قۇربانلىقلىرىغا مۇناسىۋەتلىك ھالدا، مەسىھ بوغۇزلانغان قوزا ئىدى، ستېفانۇس بولسا ئارپا ئىدى. پاۋلۇسقا ئاساسلانغاندا، «مەسىھ» «ئۇيقۇغا كەتكەنلەرنىڭ تۇنجى مېۋىسى»دۇر، ئاندىن «ئۇنىڭ كېلىشىدە مەسىھكە تەۋە بولغانلار» كېلىدۇ. بىر يۈز قىرىق تۆت مىڭ كىشى تۇنجى مېۋىلەردۇر، ۋە ئۇلار «قوزا قەيەرگە بارسا، شۇ يەرگە ئەگىشىدىغانلار»دۇر.
In the “hour” of the “great earthquake” of Revelation chapter eleven, the two witnesses that have prophesied for three and a half years, only to be slain and lie in the streets for three and a half days, are resurrected. They are those represented by Stephen who prophetically was resurrected with Jesus, but also after Jesus. They are therefore resurrected “three and a half days,” after they are murdered by the beast that ascended from the bottomless pit. The same “hour,” that they are resurrected they ascend to heaven as an ensign. The process of their resurrection and ascension is carefully outlined in God’s prophetic Word, and it includes that they were typified by the literal death of Stephen, thus representing a spiritual death that is accomplished upon the two witnesses as they are transformed from the Laodicean movement of the third angel unto the Philadelphian movement of the third angel.
Барои «соати» «заминларзаи бузург»-и Ваҳй боби ёздаҳ, он ду шоҳиде, ки се солу ним нубувват карда буданд, вале кушта шуда се рӯзи ним дар кӯчаҳо мехобанд, эҳё мегарданд. Онҳо ҳамонҳоянд, ки бо Истефанус намояндагӣ шудаанд; Истефанус ба таври нубувватӣ ҳамроҳи Исо, вале ҳамчунин баъд аз Исо эҳё гардида буд. Пас, онҳо «се рӯзи ним» пас аз он ки аз ҷониби ҳайвоне, ки аз чоҳи беҳад болоомадааст, кушта мешаванд, эҳё мегарданд. Дар ҳамон «соат» ки онҳо эҳё мешаванд, ҳамчун аломат ба осмон сууд мекунанд. Раванди эҳё ва сууди онҳо дар Каломи нубувватии Худо бодиққат баён шудааст, ва он дар бар мегирад, ки онҳо бо марги воқеии Истефанус ҳамчун намуна пешнамоиш ёфта буданд; бинобар ин, марги рӯҳониеро намояндагӣ мекунанд, ки бар он ду шоҳид анҷом меёбад, ҳангоме ки онҳо аз ҳаракати Лудикияи фариштаи сеюм ба ҳаракати Филаделфияи фариштаи сеюм табдил дода мешаванд.
We will continue this study in the next article.
Wir setzen diese Studie im nächsten Artikel fort.
“One thing is certain: those Seventh-day Adventists who take their stand under Satan’s banner will first give up their faith in the warnings and reproofs contained in the Testimonies of God’s spirit.
“Na nge tara miti: iha Sétimu Adventista sira ne’ebé hamriik iha Satanás nia bandeira okos, sira sei dahuluk husik tiha sira-nia fiar ba adverténsia no korresaun sira ne’ebé kontidu iha Testemunhu sira husi Espíritu Maromak nian.
“The call to greater consecration and holier service is being made, and will continue to be made. Some who are now voicing Satan’s suggestions will come to their senses. There are those in important positions of trust who do not understand the truth for this time. To them the message must be given. If they receive it, Christ will accept them, and will make them workers together with him. But if they refuse to hear the message, they will take their stand under the black banner of the Prince of Darkness.
«Тусгаарлалтыг улам гүнзгийрүүлж, илүү ариун үйлчлэлд дуудах энэ дуудлага өгөгдөж байна, цаашид ч өгөгдсөөр байх болно. Одоо Сатаны санал, шивнэлтийг дамжуулж буй зарим нь ухаан орно. Чухал хариуцлага, итгэл даасан албан тушаалд байгаа атлаа энэ цаг үеийн үнэнийг ойлгодоггүй хүмүүс бий. Тэдэнд энэ мэдээг хүргэх ёстой. Хэрэв тэд үүнийг хүлээн авбал, Христ тэднийг хүлээн авч, Өөртэйгөө хамтран ажиллагчид болгоно. Харин хэрэв тэд энэ мэдээг сонсохоос татгалзвал, тэд Харанхуйн Хунтайжийн хар тугийн дор байр сууриа эзэлнэ.
“I am instructed to say that the precious truth for this time is open more and more clearly to human minds. In a special sense men and women are to eat of Christ’s flesh and drink of his blood. There will be a development of the understanding, for the truth is capable of constant expansion. The divine originator of truth will come into closer and still closer communion with those who follow on to know him. As God’s people receive his word as the bread of heaven, they will know that his goings forth are prepared as the morning. They will receive spiritual strength, as the body receives physical strength when food is eaten.
“Niagizwa kusema kwamba kweli hiyo ya thamani kwa wakati huu inafunguliwa wazi zaidi na zaidi kwa akili za wanadamu. Kwa maana ya pekee, wanaume na wanawake wanapaswa kula mwili wa Kristo na kunywa damu yake. Kutakuwapo maendeleo ya ufahamu, kwa maana kweli ina uwezo wa kuendelea kupanuka daima. Mwanzilishi wa kimungu wa kweli atakuja katika ushirika wa karibu zaidi na bado wa karibu zaidi pamoja na wale wanaoendelea kumjua. Watu wa Mungu watakapolipokea neno lake kama mkate wa mbinguni, watajua kwamba kutoka kwake kumeandaliwa kama asubuhi. Watapokea nguvu za kiroho, kama vile mwili upokeavyo nguvu za kimwili chakula kinapoliwa.
“We do not half understand the Lord’s plan in taking the children of Israel from Egyptian bondage, and leading them through the wilderness into Canaan.
“ꨂꩶꨀ ꨈꨂꨌꨍ ꨈꨍꨓꨗꨍꨍ ꨒꨘꨖꨘꨍ ꨑꨍꨓꨌꨗꨘꨌ ꨒꨚꨘꨕꨗ ꨑꨍꨒꨗꨚꨍꨕꨙꨗ ꨀꨍꨓꨘꨍꨍ ꨚꨍꨋꨚꨍꨀꨘꨍ ꨆꨍꨔꨙꨗ ꨁꨍꨆꨑꨗꨔꨙꨘꨍ, ꨚꨌꨍꨒꨗ ꨑꨍꨒꨗꨕꨘꨍꨍ ꨙꨍꨓꨗꨀꨍꨆꨍꨓꨍ ꨚꨀꨍꨊꨍ ꨀꨍꨓꨍꨍ.”
“As we gather up the divine rays shining from the gospel, we shall have a clearer insight into the Jewish economy, and a deeper appreciation of its important truths. Our exploration of truth is yet incomplete. We have gathered up only a few rays of light. Those who are not daily students of the Word will not solve the problems of the Jewish economy. They will not understand the truths taught by the temple service. The work of God is hindered by a worldly understanding of his great plan. The future life will unfold the meaning of the laws that Christ, enshrouded in the pillar of cloud, gave to his people.” Spalding and Magan, 305, 306.
“Wa max, asin nallat ajawlemel ta sba ta lekil k’op, oyto talel ta jich ma’yuk ta sk’anel ta judíoetik, xchi’uk oyto jnabeletik más ta stojol yu’un te smelel sk’oplalil. Te jsa’bel jlekil k’op ta melel ma to xk’ot ta sjoy ta slumal. Junax no’ox jayib xa jtsobojtik ta sjol k’anal. Te mach’a mu’yuk sbis ta k’ak’al ta xchanubtas sba ta Slekilal k’op, ma xyu’unik sts’akik te jayib k’usi ta sk’anel ta judíoetik. Ma xch’unik te melel ta xchanubtas te at’el ta templo. Te yatel Dios ta xmajlaj yu’un jun sna’el banamil ta stojol te smelel stojol smuk’ul snail. Te toslabal kuxlejal ta patil ta xk’ot ta xk’uxubtas te smelel te mantaletik ta laj yal Cristo, mukul ta yol te pilarel ta tok’, ta xcha’anbe ta stojol te snich’nab.” Spalding and Magan, 305, 306.