Verses thirteen and fourteen, identify a history where Seleucus and Philip of Macedon were forming an alliance, and they typify the United States, which is the first proxy army of Rome, and Macedon (Greece) is a symbol of the United Nations. In that early history, an alliance of the king of the north (Seleucus) and Philip (Greece), represents the history that leads into the Battle of Panium, which, two centuries later, had the name of the town changed from Panium, into the town of Caesarea Philippi. The twofold name of the town was not commemorating the alliance of Seleucus and Philip of Macedon.
Aayado saddex iyo toban iyo afar iyo toban waxay tilmaamayaan taariikh uu Seleucus iyo Philip kii Macedon samaynayeen isbahaysi, waxayna astaan u yihiin Maraykanka, oo ah ciidankii wakiilka ee ugu horreeyay ee Rooma, halka Macedon (Giriiggu) uu yahay astaan Qaramada Midoobay. Taariikhdaas hore, isbahaysiga boqorka woqooyi (Seleucus) iyo Philip (Giriigga) wuxuu metelaa taariikhda horseedaysa Dagaalkii Panium, kaas oo, laba qarni ka dib, magaca magaalada laga beddelay Panium loona bixiyey Caesarea Philippi. Magaca laba-geesoodka ah ee magaalada looma samayn in lagu xuso isbahaysigii Seleucus iyo Philip kii Macedon.
The name “Caesarea Philippi” derives from the historical transformation of the ancient city known as Paneas or Panium. The city was originally named Paneas due to its proximity to a prominent spring dedicated to the Greek god Pan. The spring, which was a significant religious site in antiquity, fed into the Jordan River.
A šumui “Caesarea Philippi” a kilts'a ashir k'ânâ le-‘îr qaddamtâ d-yitdaya b-shum Paneas aw Panium. B-rêsha d-milta, hî ‘îrâ itqaryat Paneas metul d-qarîbâ hwat l-‘aynâ rabtâ d-mqaddshâ l-’alâhâ Yawnâyâ Pan. Hâdê ‘aynâ, d-hwat dukthâ dinyânîtâ raba b-‘atiqûtâ, hî šoqyâ hwat l-Nahrâ d-Yurdan.
During the reign of King Herod the Great, around the 1st century BC, the city underwent significant renovations and was expanded and beautified. Caesarea Philippi was named by Herod Philip, a son of Herod the Great. He named the city Caesarea in honor of the Roman Emperor Caesar Augustus, and Philippi after himself, thus Caesarea Philippi. Therefore, “Caesarea Philippi” is a combination of “Caesarea,” reflecting Herod’s homage to Caesar Augustus, and "Philippi," honoring Herod Philip.
རྒྱལ་པོ་ཧེ་རོད་ཆེན་པོའི་དབང་རྒྱུད་ཀྱི་དུས་སུ། སྤྱི་ལོའི་སྔོན་གྱི་དུས་རབས་དང་པོའི་ཡས་མས་ལ། གྲོང་ཁྱེར་དེ་ལ་ཉམས་གསོ་གལ་ཆེན་པོ་བྱས་པ་དང་། དེ་བཞིན་དུ་རྒྱ་སྐྱེད་དང་མཛེས་བཟོ་བྱས་པ་ཡིན། ཀེ་ས་རི་ཡ་ ཕི་ལིབ་པི་ཞེས་པ་ནི་ཧེ་རོད་ཆེན་པོའི་སྲས་ཤིག་ཡིན་པའི་ཧེ་རོད་ཕི་ལིབ་ཀྱིས་མིང་བཏགས་པ་ཡིན། ཁོས་རོ་མའི་རྒྱལ་པོ་ཆེན་པོ་ཀེ་སར་ཨོ་གས་ཏུས་ལ་གུས་བཀུར་ཞུ་བའི་ཆེད་དུ་གྲོང་ཁྱེར་ལ་“ཀེ་ས་རི་ཡ་”ཞེས་བཏགས་པ་དང་། རང་ཉིད་ལ་དྲན་གསོའི་ཕྱིར་“ཕི་ལིབ་པི”ཞེས་བསྣན་པས། དེ་ལ་ཀེ་ས་རི་ཡ་ ཕི་ལིབ་པི་ཞེས་གྲགས་པ་ཡིན། དེ་བས་ན། “ཀེ་ས་རི་ཡ་ ཕི་ལིབ་པི”ཞེས་པ་ནི་“ཀེ་ས་རི་ཡ་”ཞེས་པ་དང་། དེས་ཧེ་རོད་ཀྱིས་ཀེ་སར་ཨོ་གས་ཏུས་ལ་ཕུལ་བའི་གུས་བཀུར་མཚོན་པ་དང་། “ཕི་ལིབ་པི”ཞེས་པས་ཧེ་རོད་ཕི་ལིབ་ལ་ཆེ་བསྟོད་བྱས་པ་གཉིས་ཀྱི་སྡེབ་སྦྱོར་ཞིག་ཡིན།
Prophetically Panium is associated with a confederacy between Seleucus and Philip of Macedon, and also the alliance between Caesar and Herod Philip. Those two alliances address the alliance between the United States and the United Nations that follows the collapse of Putin’s Russia as represented by Seleucus and Philip. They also represent the alliance between the Papacy, who is the mother, and the United States, who is the daughter, as represented by Caesar and Philip, who were both representatives of Rome. Together they identify the United States reaching “across the gulf to grasp the hand of the Roman power,” and reaching “over the abyss to clasp hands with Spiritualism.” Before the Sunday law of verse sixteen, the threefold union is already put in place.
تنبۆئیئاسانە، پانیوم پەیوەستە بە هاوپەیمانییەک لەنێوان سلوکۆس و فیلیپی مەکدۆن، هەروەها هاوپەیمانییەکەی نێوان قەیسەر و هێرۆدی فیلیپ. ئەو دوو هاوپەیمانییە ئاماژەن بۆ ئەو هاوپەیمانییەی نێوان ویلایەتە یەکگرتووەکان و نەتەوە یەکگرتووەکان کە دوای ڕووخانی ڕووسیای پوتین دێت، وەک لەلایەن سلوکۆس و فیلیپەوە نیشان دراوە. هەروەها، ئەوان نوێنەرایەتیی ئەو هاوپەیمانییە دەکەن کە لەنێوان پاپایەتی، کە دایکە، و ویلایەتە یەکگرتووەکان، کە کچە، هەیە؛ وەک لەلایەن قەیسەر و فیلیپەوە نیشان دراوە، کە هەردووکیان نوێنەری ڕۆمان بوون. پێکەوە، ئەوان ناساندنی ئەوە دەکەن کە ویلایەتە یەکگرتووەکان «بە درێژکردنەوەی دەست بەپەناگەدا بۆ گرتنی دەستی هێزی ڕۆمان» دەگات، و «بە تێپەڕین لە سەر زێڕاب بۆ پێکدادانی دەست لەگەڵ ڕووحگەریدا» دەگات. پێش یاسای شەممەی ئایەتی شازدە، یەکگرتنی سێلایەنە پێشتر جێگیر کراوە.
Panium represents the center of Greek worship of the god Pan. The spring that was dedicated to the Greek god Pan, was also known at that time as the “Gates of Hell,” and when Jesus visited there, His statement about the “Gates of Hell,” identifies a struggle between the political and religious attributes of Greece (globalism), and apostate Protestantism that takes place in the last days. It is the battle that was first initiated by the rich President that stirred up the realm of Grecia in verse two. It is a worldwide external battle and also an internal battle with the United States.
پانیوم د یوناني خدای پان د عبادت مرکز استازیتوب کوي. هغه چینه چې د یوناني خدای پان لپاره ځانګړې شوې وه، په هغه وخت کې د «دوزخ دروازې» په نامه هم پېژندل کېده، او کله چې عیسی هلته ورغی، د «دوزخ دروازو» په اړه د هغه وینا د یونان (ګلوبالیزم) د سیاسي او مذهبي ځانګړنو او مرتد پروتستانتیزم ترمنځ هغه شخړه په ګوته کوي چې په وروستیو ورځو کې رامنځته کېږي. دا هماغه جګړه ده چې لومړی ځل د هغه شتمن ولسمشر له خوا پیل شوه چې په دویم آیت کې یې د یونان قلمرو راوپاراوه. دا یوه نړیواله بهرنۍ جګړه ده او همدارنګه له متحده ایالاتو سره یوه کورنۍ جګړه هم ده.
The religion of globalism, is the religion of the dragon, which in our modern setting is the religion of woke-ism. In 2020, the beast from the bottomless pit, identified in Revelation chapter eleven, manifested its political and religious power and slew both horns of the earth beast. That bottomless pit, among other things, is represented by the “Spring of Pan,” that fed the Jordan River.
Dine ya utandawazi ni dine ya joka, ambayo katika mazingira yetu ya kisasa ni dine ya woke-ism. Mwaka 2020, mnyama atokaye katika shimo lisilo na mwisho, aliyetambulishwa katika Ufunuo sura ya kumi na moja, alidhihirisha mamlaka yake ya kisiasa na kidini, na kuziua pembe zote mbili za mnyama wa nchi. Shimo hilo lisilo na mwisho, miongoni mwa mambo mengine, linawakilishwa na “Chemchemi ya Pan,” iliyolisha Mto Yordani.
In Greek mythology, Pan was associated with nature, wilderness, and rustic music, and the presence of a spring dedicated to him, and held religious importance for worshippers. The god Pan is often depicted with the legs, horns, and ears of a goat. Pan was considered the god of shepherds and flocks, and was often portrayed as a playful and mischievous deity who frolicked in the forests and mountains. The imagery of Pan as a goat-legged deity agrees with Daniel chapter eight, where Greece is represented by a he-goat. Goats are a common domestic animal in ancient Greece, and were often found in mountainous regions where Pan was believed to roam. This depiction became a prominent feature of Pan’s iconography and persisted in Greek art and literature depicting the god, including the national currency.
У грецькій міфології Пан був пов’язаний із природою, дикими місцевостями та сільською музикою, а наявність джерела, присвяченого йому, мала релігійне значення для його шанувальників. Бога Пана часто зображують із ногами, рогами та вухами козла. Пана вважали богом пастухів і отар, і його нерідко змальовували як грайливе й пустотливе божество, що бавиться в лісах і горах. Образ Пана як божества з козлиними ногами узгоджується з восьмим розділом книги Даниїла, де Грецію представлено козлом. Кози були поширеними свійськими тваринами в стародавній Греції й часто траплялися в гірських місцевостях, де, як вважалося, мандрував Пан. Це зображення стало визначною рисою іконографії Пана й зберігалося в грецькому мистецтві та літературі, що змальовували цього бога, включно з національною валютою.
When Jesus visited Caesarea Philippi, He identified that the “Gates of Hell” would not prevail against the church. What Peter had stated in answer to Jesus’ question is understood in Christian history and tradition as the “Christian Confession.”
Jesús, al visitar Cesarea de Filipo, declaró que las «puertas del Hades» no prevalecerían contra la iglesia. Lo que Pedro había expresado en respuesta a la pregunta de Jesús se entiende en la historia y la tradición cristianas como la «Confesión cristiana».
When Jesus came into the coasts of Caesarea Philippi, he asked his disciples, saying, Whom do men say that I the Son of man am? And they said, Some say that thou art John the Baptist: some, Elias; and others, Jeremias, or one of the prophets. He saith unto them, But whom say ye that I am? And Simon Peter answered and said, Thou art the Christ, the Son of the living God. And Jesus answered and said unto him, Blessed art thou, Simon Barjona: for flesh and blood hath not revealed it unto thee, but my Father which is in heaven. And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it. And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven. Then charged he his disciples that they should tell no man that he was Jesus the Christ. Matthew 16:13–20.
عیسی چون به نواحی قیصریهٔ فیلپی آمد، از شاگردان خود پرسید و گفت: مردم مرا که پسر انسانم، چه کسی میدانند؟ ایشان گفتند: بعضی میگویند یحیی تعمیددهندهای؛ بعضی، ایلیا؛ و بعضی دیگر، اِرمیا یا یکی از انبیا. به ایشان گفت: اما شما مرا که میگویید؟ شمعون پطرس در پاسخ گفت: تویی مسیح، پسر خدای زنده. عیسی در جواب او گفت: خوشا به حال تو، ای شمعون باریونا، زیرا گوشت و خون این را بر تو مکشوف نساخته است، بلکه پدر من که در آسمان است. و من نیز به تو میگویم که تویی پطرس، و بر این صخره کلیسای خود را بنا خواهم کرد، و دروازههای هاویه بر آن استیلا نخواهد یافت. و کلیدهای پادشاهی آسمان را به تو خواهم داد؛ و آنچه بر زمین ببندی، در آسمان بسته خواهد شد؛ و آنچه بر زمین بگشایی، در آسمان گشوده خواهد شد. آنگاه شاگردان خود را امر فرمود که به هیچکس نگویند که او عیسیِ مسیح است. متی 16:13–20.
This passage is significant because it represents a pivotal moment in Jesus’ ministry and the development of Christian theology. Peter’s confession of Jesus as the Messiah, the Son of the living God, is seen as the foundation of Christian faith and the cornerstone upon which the church is built. The phrase “on this rock I will build my church” is interpreted in Catholic tradition as a reference to Peter himself, whom Jesus identifies as the “rock” upon which the church will be built. This interpretation serves as the basis for the papal primacy and authority in Catholic theology.
Naava tahi hi tarah i puai rahi, no te mea e faahoho‘a ra i te hoê taime faahuru-mau i roto i te taviniraa a Iesu e te tupuraa o te haapiiraa faaroo kerisetiano. Te faarooraa a Petero ia Iesu ei Mesia, te Tamaiti a te Atua ora, e hi‘ohia ia ei niu o te faaroo kerisetiano e ei ofai-tumu i nia i te reira e patuhia ai te Ekalesia. Te parau ra “i nia i teie ofai e patu ai au i ta‘u ekalesia” e tatarahia i roto i te peu katolika ei faahiti-noa-raa ia Petero iho, ta Iesu i tapao mai ei “ofai” i nia i te reira e patuhia ai te ekalesia. O teie tatararaa te niu no te parahiraa matamua e te mana o te pâpa i roto i te haapiiraa faaroo katolika.
In Protestant theology, the “rock” is not understood to refer to Peter personally, but to Peter’s confession of faith in Jesus as the Messiah and the Son of God. In this view, the foundation of the church is not Peter, but the confession that Jesus is the Christ and the Son of God. Regardless of theological interpretation, the Confession of Peter in Matthew 16:13–20 is considered a central and foundational passage in Christian belief, emphasizing the identity of Jesus as the Messiah and the Son of God, and affirming the mission and purpose of the church.
Ku theoloziya ya Chiprotestanti, “libwe” lisi lozwisiswa ku komba Petro hi yena nse, kambe ku komba ku pfumela ka Petro eka Yesu tanihi Mesiya ni N’wana wa Xikwembu. Hi ku ya hi mavonelo lawa, masungulo ya kereke a hi Petro, kambe i ku pfumela leswaku Yesu hi yena Kriste ni N’wana wa Xikwembu. Ku nga khathaleki nhlamuselo ya theoloziya, Ku Pfumela ka Petro eka Matewu 16:13–20 ku tekiwa tanihi ndzimana ya nkoka swinene ni ya masungulo eka ripfumelo ra Vukreste, leyi kandziyisaka vutitivisi bya Yesu tanihi Mesiya ni N’wana wa Xikwembu, naswona yi tiyisaka ntirho ni xikongomelo xa kereke.
In the previous article we presented a passage from The Desire of Ages, where Sister White identifies some of the issues associated with Christ’s visit to Caesarea Philippi. One of the points she notes is that Christ had taken the disciples away from the influence of the Jews for the purpose of setting forth the lessons of Caesarea Philippi.
Предыдущим материалом мы привели отрывок из *Желания веков*, в котором сестра Уайт указывает на некоторые вопросы, связанные с посещением Христом Кесарии Филипповой. Один из отмеченных ею моментов состоит в том, что Христос увёл учеников от влияния иудеев, чтобы преподать уроки Кесарии Филипповой.
“Jesus and His disciples had now come into one of the towns about Caesarea Philippi. They were beyond the limits of Galilee, in a region where idolatry prevailed. Here the disciples were withdrawn from the controlling influence of Judaism, and brought into closer contact with the heathen worship. Around them were represented forms of superstition that existed in all parts of the world. Jesus desired that a view of these things might lead them to feel their responsibility to the heathen. During His stay in this region, He endeavored to withdraw from teaching the people, and to devote Himself more fully to His disciples.” The Desire of Ages, 411.
«ئىسا ۋە ئۇنىڭ شاگىرتلىرى ئەمدى قەيسەرىيە فىلىپپى ئەتراپىدىكى شەھەرلەرنىڭ بىرىگە كەلدى. ئۇلار جەلىلىيەنىڭ چەكلىرىدىن تاشقىرى، بۇتپەرەسلىك ھۆكۈم سۈرگەن بىر رايوندا ئىدى. بۇ يەردە شاگىرتلار يەھۇدىيىلىكنىڭ باشقۇرغۇچى تەسىرىدىن يىراقلاشتۇرۇلۇپ، كاپىرچە ئىبادەت بىلەن تېخىمۇ يېقىن ئالاقىگە كەلتۈرۈلدى. ئۇلارنىڭ ئەتراپىدا دۇنيانىڭ بارلىق جايلىرىدا مەۋجۇت بولغان خۇراپات شەكىللىرى نامايان قىلىنغان ئىدى. ئىسا بۇ ئىشلارغا بىر نەزەر سېلىش ئۇلارنى كاپىرلار ئالدىدىكى مەسئۇلىيىتىنى ھېس قىلىشقا يېتەكلەيدۇ، دەپ خالىدى. بۇ رايوندا تۇرغان مەزگىلىدە، ئۇ خەلقكە تەلىم بېرىشتىن چېكىنىشكە، ۋە ئۆزىنى تېخىمۇ تولۇق رەۋىشتە شاگىرتلىرىغا بېغىشلاشقا تىرىشتى.» The Desire of Ages, 411.
On July 18, 2020, Christ removed the disciples of September 11, 2001 from the influence of Laodicean Adventism. The first disappointment in the parable of the ten virgins produced a separation of the movement from the assembly of mockers that was in the process of being passed by. This truth was fulfilled in Millerite history on April 19, 1844, and again on July 18, 2020. The history of the tarrying time then began, and it possesses the signature of “Truth” in both the movement of the first and third angels.
18 de julio de 2020-pe, Cristo ombogué umi discípulo-kuérape 11 de septiembre de 2001-pegua Laodicea Adventismo rehegua influencia-gui. Pe ñembyasy peteĩha, pe parábola de las diez vírgenes-pe, oguenohẽ peteĩ jepe’a pe movimiento-gui umi oñembyatyva’ekue puka reíva ndive, umi ohasáma hag̃uáicha. Ko añetegua oñekumpli Millerita rembiasakue-pe 19 de abril de 1844-pe, ha jey 18 de julio de 2020-pe. Upérõ oñepyrũ pe tiempo de demora rembiasakue, ha oguereko pe firma “Añe’ête” rehegua mokõivéva, pe movimiento del primer ha tercer ángel-pe.
The first disappointment is the first of three waymarks, and the history concludes with the Great Disappointment of October 22, 1844, that typifies the “great earthquake” of Revelation chapter eleven. The beginning, first letter of the Hebrew alphabet represents a disappointment, and the ending, twenty-second letter of the Hebrew alphabet also represents a disappointment. The thirteenth letter, representing rebellion, identifies the disappointment of the foolish virgins who manifest their lost condition when the call at Midnight identifies who has and who has not prepared for the crisis. The twenty-two letters of the Hebrew alphabet represent the symbol of the combination of Divinity with humanity that is accomplished within that history, though the Millerite history represents the first Kadesh, and our history today represents the last Kadesh.
Omuvumbo gwotango ngwonghalamo gwotango gwa omawaymark gatatu, nohistori oyu taguvokela po pamwe no “Great Disappointment” ya Oktoba 22, 1844, oyo ta ka faafanifa “earthquake inene” ya mu Ehololo omutwe gwomulongo nomwe. Omatango, ondjila yotango yalfabeti yOshiheberi, tae ka yelifa omuvumbo gwonghalamo; noxulilo, ondjila yomatandatu avali nomavali yalfabeti yOshiheberi, nayo yo tae ka yelifa omuvumbo gwonghalamo. Ondjila yomatatu nomulongo, oyo tai ka yelifa omuyambo, tae ka topola po omuvumbo gwonghalamo gwovavirgin ovapofi, ovo hava holola onghalo yavo yokulalakana pehe na oupyakadi ngeno eifano la po poMidnight tali holola kutya olye a pyakudila, na olye ahe pyakudila, okrisis. Ondjila omatandatu avali nomavali yalfabeti yOshiheberi tai ka kwatakanifa etito lyoshinima shokukwatakanwa kwa Uukalunga nouuntu, oku ka wanifwa mo muhistori oyo, nande onghedi yaMillerite tai ka faneka Kadesh yotango, nohistori yetu nena tai ka faneka Kadesh yoxulilo.
The two lines are parallel, but one represents the failure of God’s people and the other the victory of God’s people. Just before the cross, Jesus brought His disciples to Panium, just as He has brought His last-day disciples to Panium, and in doing so He allowed a disappointment to remove His last day disciples from the “controlling influence” of Laodicean Adventism, represented by “Judaism” in the history of Matthew chapter sixteen. In doing so, He also simultaneously brought His disciples into a closer contact with heathenism, thus representing the working environment of His last-day disciples who are now living in the full-blown manifestation of satanic power represented by the modern communication systems that are being employed to lead the entire world into receiving the mark of the beast.
दोन्ही रेषा समांतर आहेत; परंतु त्यांपैकी एक देवाच्या लोकांच्या अपयशाचे प्रतिनिधित्व करते, आणि दुसरी देवाच्या लोकांच्या विजयाचे. क्रूसाच्या अगदी आधी, येशूने आपल्या शिष्यांना पानियम येथे आणले, जसे त्याने आपल्या शेवटच्या दिवसांतील शिष्यांना पानियम येथे आणले आहे; आणि असे करताना त्याने एका निराशेच्या अनुभवाला आपल्या शेवटच्या दिवसांतील शिष्यांना लाओदीकेयन ॲडव्हेंटिझमच्या “नियंत्रक प्रभावा”पासून दूर करण्यास अनुमती दिली, ज्याचे प्रतिनिधित्व मत्तय अध्याय सोळाच्या इतिहासात “यहुदीधर्म” द्वारे केलेले आहे. असे करताना, त्याने एकाच वेळी आपल्या शिष्यांना अन्यधर्मीयतेच्या अधिक निकट संपर्कातही आणले, आणि अशा प्रकारे आपल्या शेवटच्या दिवसांतील त्या शिष्यांच्या कार्यपरिसराचे प्रतिनिधित्व केले, जे आता सैतानी शक्तीच्या पूर्ण विकसित प्रकटीकरणात जगत आहेत; ही शक्ती त्या आधुनिक संप्रेषण व्यवस्थांद्वारे दर्शविली जाते, ज्यांचा उपयोग संपूर्ण जगाला पशूची खूण स्वीकारण्यास प्रवृत्त करण्यासाठी केला जात आहे.
The history of Caesarea Philippi aligns with the history of the Battle of Panium, and verses thirteen through fifteen. Christ and His disciples, were standing in the shadow of the cross, typifying His last-day disciples standing in the shadow of the Sunday law. There, in verses thirteen through fifteen, which was Caesarea Philippi, and also the Battle of Panium, which is where we stand today, Christ began to teach His disciples about what was about to happen in verse sixteen.
تاریخ قیصریهٔ فیلیپی با تاریخ نبرد پانیوم همراستا است، و با آیات سیزده تا پانزده نیز. مسیح و شاگردانش در سایهٔ صلیب ایستاده بودند، که نمادی از شاگردان ایام آخر اوست که در سایهٔ قانون یکشنبه ایستادهاند. در آنجا، در آیات سیزده تا پانزده، یعنی در قیصریهٔ فیلیپی، و نیز در نبرد پانیوم، که همانجایی است که امروز ما در آن ایستادهایم، مسیح آغاز کرد که به شاگردان خود دربارهٔ آنچه در آیهٔ شانزده در شُرُف وقوع بود، تعلیم دهد.
“He was about to tell them of the suffering that awaited Him. But first He went away alone, and prayed that their hearts might be prepared to receive His words.” The Desire of Ages, 411.
«Ол Өзiн күтіп тұрған азап туралы оларға айтпақшы еді. Бірақ әуелі оңаша кетіп, олардың жүректері Оның сөздерін қабылдауға дайындалуы үшін дұға етті.» The Desire of Ages, 411.
Before Christ told His disciples of the cross, He first went away, or He tarried, thus marking the tarrying time in the parable and the history from July 18, 2020 to July 2023.
Masih shogirdlirige keres heqqide éytishtin ilgiri, U aldi bilen yiraqlashqan, yaki bir muddet toxtap turghan; shu teriqide, U misaldiki kéchikish waqitini hemde 2020‑yili 18‑iyuldin 2023‑yili iyulghiche bolghan tarixni belgiligen.
“Upon joining them, He did not at once communicate that which He desired to impart. Before doing this, He gave them an opportunity of confessing their faith in Him that they might be strengthened for the coming trial.” The Desire of Ages, 411.
«Наҳақ уларга қўшилиб, дарҳол Ўзи етказмоқчи бўлган нарсани баён қилмади. Буни қилишдан олдин, келажакдаги синовга тайёрланиб, унда мустаҳкамланишлари учун, У уларга Ўзига бўлган имонларини эътироф этиш имконини берди». The Desire of Ages, 411.
In July 2023, the Lord began to give opportunity for those involved with the disappointment, to express their faith. He did so by opening up the message of Ezekiel thirty-seven, which was a confirmation of the message of September 11, 2001. It was the thread that tied the sealing time from September 11, 2001 to the soon coming Sunday law together. It did so by placing the disappointment of July 18, 2020 in the structure of truth, for, those who were willing to see, could recognize that every reformatory movement has a theme that runs through their peculiar sacred history.
En julio de 2023, el Señor comenzó a dar oportunidad para que aquellos relacionados con el chasco expresaran su fe. Lo hizo al abrir el mensaje de Ezequiel treinta y siete, el cual era una confirmación del mensaje del 11 de septiembre de 2001. Este era el hilo que unía el tiempo del sellamiento desde el 11 de septiembre de 2001 con la ley dominical que pronto ha de venir. Lo hizo al situar el chasco del 18 de julio de 2020 en la estructura de la verdad, pues quienes estaban dispuestos a ver podían reconocer que todo movimiento reformador tiene un tema que recorre su peculiar historia sagrada.
In the last days, the message of the third woe arrived on September 11, 2001, then a false message of the third woe was proclaimed that produced a disappointment, but the message that brought them back to life after three and a half days of being dead, dry and scattered bones was the message of the four winds, that is also the third woe.
Ən son günlərdə üçüncü vay xəbəri 11 sentyabr 2001-ci ildə gəldi; sonra isə məyusluq doğuran üçüncü vayın yalançı bir xəbəri elan olundu; lakin onları üç yarım gün ölü qaldıqdan sonra, quru və dağılmış sümüklər halından yenidən həyata qaytaran xəbər dörd külək xəbəri idi; bu da həmçinin üçüncü vaydır.
The last-day disciples can see, if they choose to see, that the three waymarks of the sealing of the one hundred and forty-four thousand are the same theme at each step, and that at the second step, the rebellion represented by the thirteenth letter of the Hebrew alphabet confirmed the message as “Truth.” A second witness the Lord provided was in the fact that the first disappointment of prior reformatory movements was based upon rebellion against God’s revealed will, whether it was Moses not circumcising his son, or Uzzah touching that ark, or Martha and Mary doubting Jesus’ word concerning the death of Lazarus. The only reform line that did not uphold the fact that the first disappointment was based upon disobedience was the reform movement of the Millerites, but it was also shown at that time that the history of the Millerites possessed internal waymarks that were based upon the truth of the eighth, being of the seven.
ئەخیرالزەمەنی قوتابییەکان دەتوانن، ئەگەر هەڵبژێرن کە ببینن، ئەوە ببینن کە سێ نیشانەی سەرەکیی مۆرکردنی سەد و چل و چوار هەزار هەمان بابەتن لە هەموو هەنگاوێکدا، و کە لە هەنگاوی دووەمدا، ئەو یاخیبوونەی کە پیتی سێزدەهەمی ئەلفوبێی عیبری نیشانی دەدات، پەیامەکەی وەک «ڕاستی» پشتڕاست کرد. شایەتییەکی دووەم کە یەزدان دابینی کرد لەو ڕاستییەدا بوو کە یەکەم دڵتەنگیی بزووتنەوە چاکسازییەکانی پێشوو لەسەر بنەمای یاخیبوون دژی ئەو ویستی ئاشکراکراوی خودا بوو، جا ئەگەر موسا کوڕەکەی خەتەنە نەکردبوو، یان عوززا دەستی لەو سندوقە دا، یان مەرتا و مەریم لەسەر قسەی عیسا سەبارەت بە مردنی لازەر دڵەڕاوکێیان هەبوو. تەنها هێڵی چاکسازییەک کە ئەو ڕاستییەی بەرز نەگرت کە یەکەم دڵتەنگی لەسەر بنەمای نافرمانی بوو، بزووتنەوەی چاکسازیی میلەرییەکان بوو، بەڵام لەو کاتەشدا ئەوەش نیشان درا کە مێژووی میلەرییەکان نیشانە سەرەکییە ناوخۆیی هەبوون کە لەسەر ڕاستیی هەشتەم، کە لە حەوتە، بنیات نرابوون.
The fact that the eighth is of the seven is a major element of the Revelation of Jesus Christ which is now being unsealed, and the transition of the Philadelphian Millerite movement unto the Laodicean church was a waymark that identified when the Laodicean movement of the third angel would transition unto the Philadelphian movement of the one hundred and forty-four thousand. Thus, the fact that the first Millerite disappointment was accomplished without their movement manifesting disobedience, provided the contrast for the same waymark in the last days where the Laodicean movement of the third angel would disobey and produce a disappointment, and in so doing would align with the Millerite waymark, and produce the logic to see the movement of the one hundred and forty-four thousand is the eighth, that is of the seven.
اٮ حقیقت کہ آٹھواں سات میں سے ہے، یسوع مسیح کے مکاشفہ کا ایک عظیم جزو ہے جو اب کھولا جا رہا ہے، اور فِلادِلفیائی مِلری تحریک کا لاodicean کلیسیا میں انتقال ایک ایسا رہنما نشان تھا جس نے اس بات کی نشاندہی کی کہ تیسرے فرشتے کی لاodicean تحریک کب ایک لاکھ چوالیس ہزار کی فِلادِلفیائی تحریک میں منتقل ہوگی۔ پس، یہ حقیقت کہ پہلی مِلری مایوسی ان کی تحریک کے نافرمانی ظاہر کیے بغیر واقع ہوئی، آخری ایام میں اسی رہنما نشان کے لیے ایک تقابل فراہم کرتی ہے، جہاں تیسرے فرشتے کی لاodicean تحریک نافرمانی کرے گی اور ایک مایوسی پیدا کرے گی، اور ایسا کرتے ہوئے مِلری رہنما نشان کے ساتھ ہم آہنگ ہو جائے گی، اور اس منطق کو ظاہر کرے گی کہ ایک لاکھ چوالیس ہزار کی تحریک آٹھویں ہے، جو سات میں سے ہے۔
On July 2023, the Lord raised up a “voice in the wilderness” in order to prepare His last-day people for the crisis of the Sunday law, and once He returned from tarrying in prayer unto the disciples, He gave them opportunity to express their faith. In Christ’s day the message was His baptism, the point where Jesus, became Jesus Christ. That waymark aligns with September 11, 2001, and His disciples were asked what men thought, and then asked what the disciples themselves thought about Christ.
2023‑t’n xga Julion, Tatios arusep ec “tsog mi taswi” mes e wtavar-i yergri jamatn patrastelu irenc verjin oreri jhoghovrdi hamar Kirakos-i orenki chgnazhamin, ev erb Na aghotk’i meč dirk er arnelov veradardzav ashakertneri mot, tvec nranč hnaravorutyun՝ irenc havatk’ə haytnelu։ Kristosi orerum lurě Nra mkrtutyunn er՝ ayn ketě, vortex Hisusë դարձավ Hisus Kristos։ Ayd chanaparhanishë hamapatasxanum e 2001 t’vakani Septemberi 11‑in, ev Nra ashakertnerin harcvec՝ te mardik inch en mtacum Kristosi masin, apa harcvec naev՝ te ink’nerē inch en mtacum Kristosi masin։
“Upon joining them, He did not at once communicate that which He desired to impart. Before doing this, He gave them an opportunity of confessing their faith in Him that they might be strengthened for the coming trial. He asked, ‘Whom do men say that I the Son of man am?’
«Радивши им се, Он им није одмах саопштио оно што је желео да им пренесе. Пре него што је то учинио, дао им је прилику да исповеде своју веру у Њега, како би били укрепљени за предстојеће искушење. Упитао их је: „Шта говоре људи, ко сам Ја, Син човечији?“»
“Sadly the disciples were forced to acknowledge that Israel had failed to recognize their Messiah. Some indeed, when they saw His miracles, had declared Him to be the Son of David. The multitudes that had been fed at Bethsaida had desired to proclaim Him king of Israel. Many were ready to accept Him as a prophet; but they did not believe Him to be the Messiah.” The Desire of Ages, 411.
“Mpẽro discípulo kuéra oikuaa hag̃ua ojeguereko vaʼekue omoneĩ hag̃ua Israel ndohechakuaái hague iMesías. Oĩ ningo vaʼekue, ohechávo Hembiapokue hechapyrãva, heʼíva hese haʼeha David Raʼy. Umi aty hetáva oñemongarúva vaʼekue Betsáida-pe oipotavaʼekue omoherakuã chupe mburuvicha guasu Israelgua ramo. Heta oĩmavaʼekue ojapyséva chupe maranduhára ramo; péro ndogueroviái chupe haʼeha Mesías.” The Desire of Ages, 411.
The majority of Adventism did not believe in the third woe of September 11, 2001. They believed some of the miracles of the prophetic Word that had been presented in the movement, and some understood that the message of September 11, 2001 had elements of truth, but they did not truly believe the claims of September 11, 2001.
Aksariyeti yá Adventismu manam kimsachaq ñak'ariyta, setyembri 11, 2001 p'unchaypi kasqanta, creyerqankuchu. Paykunaqa profetico Simiypa rikuchisqa milagrokunamanta wakinta creyerqanku, chaymanta wakinninkunaqa setyembri 11, 2001 p'unchaypa willakuyninqa cheqaq kaypa wakin imaymanakunata apamushasqanta entienderqanku, ichaqa manam setyembri 11, 2001 p'unchaymanta rimakusqa afirmacionkunata chiqaptaqa creyerqankuchu.
The claim of September 11, 2001 had been typified by the claim of August 11, 1840, and that claim was expressed by Sister White when commenting upon the fulfillment of August 11, 1840. She stated:
የ2001 ዓ.ም. መስከረም 11 የተነሣው መግለጫ በ1840 ዓ.ም. ነሐሴ 11 በተነሣው መግለጫ አስቀድሞ በምሳሌ ተወክሎ ነበር፤ እናም ያ መግለጫ እህት ዋይት ስለ 1840 ዓ.ም. ነሐሴ 11 ፍጻሜ ሲያስተያይቅ በእርሷ ተገልጦ ነበር። እርሷም እንዲህ አለች፦
“At the very time specified, Turkey, through her ambassadors, accepted the protection of the allied powers of Europe, and thus placed herself under the control of Christian nations. The event exactly fulfilled the prediction. When it became known, multitudes were convinced of the correctness of the principles of prophetic interpretation adopted by Miller and his associates, and a wonderful impetus was given to the advent movement. Men of learning and position united with Miller, both in preaching and in publishing his views, and from 1840 to 1844 the work rapidly extended.” The Great Controversy, 334, 335.
«Տրված իսկ ժամանակին Թուրքիան, իր դեսպանների միջոցով, ընդունեց Եվրոպայի դաշնակից տերությունների պաշտպանությունը և այսպես իրեն դրեց քրիստոնյա ազգերի վերահսկողության ներքո։ Այդ դեպքը ճշգրտորեն իրականացրեց մարգարեությունը։ Երբ այդ հայտնի դարձավ, բազում մարդիկ համոզվեցին Միլլերի և նրա գործընկերների ընդունած մարգարեական մեկնաբանության սկզբունքների ճշտության մեջ, և հրաշալի թափ տրվեց գալուստի շարժմանը։ Գիտուն և բարձր դիրք ունեցող մարդիկ միացան Միլլերին թե՛ քարոզելու, թե՛ նրա հայացքները հրատարակելու գործին, և 1840-ից մինչև 1844 թվականը գործը արագորեն ընդարձակվեց»։ The Great Controversy, 334, 335.
What was confirmed on August 11, 1840 was that Miller’s prophetic views were accurate, and the claim of September 11, 2001 is the confirmation that Future for America’s prophetic views are accurate. The unrepentant multitude in July of 2023 could not and would not accept the premise that the methodology designed by Christ, and entrusted to Future for America is actually the methodology of the latter rain. But then Christ asked His disciples what they, not the multitude thought.
Agosto 11, 1840-pe makha xáchasek va Miller-ona profetik näkvi nauwkehe, ha Septiembre 11, 2001-ona zeraichek va Future for America-ona profetik näkvi nauwkehe. Julio 2023-isa penitentia-naje multitudena no poderé ha no qiere aceptar ta premisa va ta metodologia diseñaó pa Christo, ha confiaó na Future for America, realmente es ta metodologia del lluvia tardío. Pero entonce Christo preguntó a Sus discípulos conque ilos, no ta multitud, pensaba.
“Jesus now put a second question, relating to the disciples themselves: ‘But whom say ye that I am?’ Peter answered, ‘Thou art the Christ, the Son of the living God.’
«Иса енди иккинчи сораўни бәрди, у шәкертләрниң өзлиригә мунасивәтлик еди: “Әмма силәр Мени ким, дәп ейтисиләр?” Петир җавап берип: “Сән Мәсиһсән, тирик Худаниң Оғлисән”, деди.»
“From the first, Peter had believed Jesus to be the Messiah. Many others who had been convicted by the preaching of John the Baptist, and had accepted Christ, began to doubt as to John’s mission when he was imprisoned and put to death; and they now doubted that Jesus was the Messiah, for whom they had looked so long. Many of the disciples who had ardently expected Jesus to take His place on David’s throne left Him when they perceived that He had no such intention. But Peter and his companions turned not from their allegiance. The vacillating course of those who praised yesterday and condemned today did not destroy the faith of the true follower of the Saviour. Peter declared, ‘Thou art the Christ, the Son of the living God.’ He waited not for kingly honors to crown his Lord, but accepted Him in His humiliation.
«ئەۋەلدىنلا پېترۇس ئەيسانى مەسىھ دەپ ئىمان كەلتۈرگەن ئىدى. يەھيا چۆمۈلدۈرگۈچىنىڭ ۋەز-نەسىھىتى ئارقىلىق گۇناھىغا قايىل بولۇپ، مەسىھنى قوبۇل قىلغان باشقا نۇرغۇنلار بولسا، يەھيا زىندانغا تاشلىنىپ ئۆلتۈرۈلگەندىن كېيىن، ئۇنىڭ ۋەزىپىسى ھەققىدە شۈبھىگە چۈشۈشكە باشلىدى؛ شۇنداقلا، ئۇلار ئۇزۇن زامان كۈتكەن مەسىھنىڭ ئەيسا ئىكەنلىكىگىمۇ شۈبھە قىلدى. ئەيسانىڭ داۋۇدنىڭ تەختىدە ئۆز ئورنىنى ئېلىشىنى قىزغىنلىق بىلەن كۈتكەن نۇرغۇن شاگىرتلار، ئۇنىڭ بۇنداق نىيىتى يوقلۇقىنى بايقىغاندا، ئۇنى تەرك ئەتتى. ئەمما پېترۇس بىلەن ئۇنىڭ ھەمراھلىرى ئۆز سادىقلىقىدىن يانمىدى. تۈنۈگۈن مەدھىيىلىگەن، بۈگۈن ئەيىبلەنگەنلەرنىڭ ئىككىلىنىشچان يول تۇتۇشى، نىجاتكارنىڭ ھەقىقىي ئەگەشكۈچىسىنىڭ ئىمانىنى يوقاتمىدى. پېترۇس: «سەن مەسىھسەن، تىرىك خۇدانىڭ ئوغلىسەن»، دەپ ئېلان قىلدى. ئۇ رەببىنىڭ بېشىغا پادىشاھلىق شەرەپ-ئىنايەتلىرى تاج قىلىنىشىنى كۈتمىدى، بەلكى ئۇنى ئۆزىنىڭ خارلانغان ھالىتىدە قوبۇل قىلدى.»
“Peter had expressed the faith of the twelve. Yet the disciples were still far from understanding Christ’s mission. The opposition and misrepresentation of the priests and rulers, while it could not turn them away from Christ, still caused them great perplexity. They did not see their way clearly. The influence of their early training, the teaching of the rabbis, the power of tradition, still intercepted their view of truth. From time to time precious rays of light from Jesus shone upon them, yet often they were like men groping among shadows. But on this day, before they were brought face to face with the great trial of their faith, the Holy Spirit rested upon them in power. For a little time their eyes were turned away from ‘the things which are seen,’ to behold ‘the things which are not seen.’ 2 Corinthians 4:18. Beneath the guise of humanity they discerned the glory of the Son of God.
«Петір он екі елшінің сенімін білдірген еді. Әйтсе де шәкірттер Мәсіхтің міндетін әлі де толық түсінуден алыс еді. Діни қызметкерлер мен басшылардың қарсылығы мен теріс танытуы оларды Мәсіхтен тайдыра алмағанымен, бәрібір оларды қатты абыржытты. Олар алдарындағы жолды анық көрмеді. Олардың ертеректегі тәрбиесінің ықпалы, раввиндердің тәлімі, дәстүрдің күші шындықты көрулеріне әлі де бөгет болды. Кей-кейде Иса тарапынан түскен қымбатты нұр сәулелері оларға жарқырайтын, алайда олар көп жағдайда көлеңке арасында сипалап жүрген адамдар секілді еді. Бірақ осы күні, сенімдерінің ұлы сынағымен бетпе-бет келмей тұрып, Киелі Рух оларға құдіретімен қонды. Аз ғана уақытқа олардың көздері “көрінетін нәрселерден” бұрылып, “көрінбейтін нәрселерді” көруге бағытталды. 2 Қорынттықтарға 4:18. Адамдық болмыстың жамылғысының астынан олар Құдай Ұлының ұлылығын таныды.»
“Jesus answered Peter, saying, ‘Blessed art thou, Simon Bar-jona: for flesh and blood hath not revealed it unto thee, but My Father which is in heaven.’” The Desire of Ages, 412.
«Իսուսը պատասխանեց Պետրոսին՝ ասելով. “Օրհնյալ ես դու, Սիմոն Բար-Յովնա, որովհետև մարմինն ու արյունը քեզ չեն հայտնել դա, այլ Իմ Հայրը, որ երկնքում է”»։ The Desire of Ages, 412.
Peter’s confession in identifying that Christ is the son of God, spoke directly to the testing question of that history. The time had come for the Messiah to appear, as set forth by God’s prophetic Word, and only those who accepted that truth would be included with those represented by Peter’s statement. Peter represents those who accept the message established on September 11, 2001, and that confess that Jesus is the Son of God. “Peter had expressed the faith of the twelve,” and the twelve he represented were the one hundred and forty-four thousand. For this reason, Christ changed Peter’s name from Simon Bar-jona unto Peter in the passage.
पतरस की यह स्वीकारोक्ति कि मसीह परमेश्वर का पुत्र है, उस इतिहास के परीक्षात्मक प्रश्न से सीधे संबोधित थी। समय आ पहुँचा था कि मसीहा प्रकट हो, जैसा कि परमेश्वर के भविष्यद्वाणीमय वचन में ठहराया गया था, और केवल वे ही जो उस सत्य को स्वीकार करते थे, पतरस के कथन द्वारा प्रतिनिधित्व किए गए लोगों में सम्मिलित होते। पतरस उन लोगों का प्रतिनिधित्व करता है जो 11 सितंबर, 2001 को स्थापित संदेश को स्वीकार करते हैं, और जो यह अंगीकार करते हैं कि यीशु परमेश्वर का पुत्र है। “पतरस ने उन बारहों के विश्वास को प्रकट किया था,” और जिन बारहों का वह प्रतिनिधित्व करता था, वे एक लाख चवालीस हजार थे। इसी कारण उस अंश में मसीह ने पतरस का नाम शमौन बार-योना से बदलकर पतरस कर दिया।
“Simon” means “he who hears,” and “bar” means “son of,” and Jonah means “dove.” Simon represented those who heard the message of the dove, which represented the truths associated with the baptism of Jesus, when He became the Christ, anointed with power, as was symbolically represented by the descent of the Holy Spirit in the form of a dove.
«Σίμων» σημαίνει «αυτός που ακούει», και «βαρ» σημαίνει «υἱὸς τοῦ», και Ἰωνᾶς σημαίνει «περιστερά». Ὁ Σίμων ἀντιπροσώπευε ἐκείνους ποὺ ἄκουσαν τὸ μήνυμα τῆς περιστερᾶς, ἡ ὁποία ἀντιπροσώπευε τὶς ἀλήθειες ποὺ συνδέονται μὲ τὸ βάπτισμα τοῦ Ἰησοῦ, ὅταν Ἐκεῖνος ἔγινε ὁ Χριστός, χρισμένος μὲ δύναμη, ὅπως συμβολικὰ παριστάνετο μὲ τὴν κάθοδο τοῦ Ἁγίου Πνεύματος ἐν εἴδει περιστερᾶς.
The reform lines parallel each other and John represents the Millerites, who on August 11, 1840, ate the little book. Jeremiah aligns with that event, and when he ate the little book, he was then called by God’s name.
Las líneas de reforma son paralelas entre sí, y Juan representa a los mileritas, quienes el 11 de agosto de 1840 comieron el librito. Jeremías se alinea con ese acontecimiento, y cuando comió el librito, entonces fue llamado por el nombre de Dios.
Thy words were found, and I did eat them; and thy word was unto me the joy and rejoicing of mine heart: for I am called by thy name, O Lord God of hosts. Jeremiah 15:16.
Ku maṣa nkak tebeka, awum dyeŋ; hã maṣa maa akɛl toŋ nɛɛr ma naa tɔrɔ, na hĩhĩr ma sĩrɛl: a nɛ, mɛɛr ma taa yoŋ niŋ, O Lord God of hosts. Jeremiah 15:16.
When the Lord entered into covenant with Abram, He changed his name to Abraham, as He did with Sarai and Jacob. The changing of a name represents a covenant relationship, and at the waymark where the Divine symbol descends God’s people are to eat the message, enter into covenant, and their name is then changed. As a representative of the disciples of Christ’s time, Simon Bar-jona represented those who “heard” the message of the “dove.”
Тәңри Абрам белән килешүгә кергәч, Аның исемен Ибраһимга алыштырды; Сарәй һәм Ягъкуб белән дә Ул шулай итте. Исемнең үзгәртелүе килешү мөнәсәбәтен белдерә, һәм Илаһи символ иңгән юлтамгада Аллаһының халкы хәбәрне «ашарга», килешүгә керергә тиеш; шуннан соң аларның исеме үзгәртелә. Мәсих заманындагы шәкертләрнең вәкиле буларак, Симон Бар-Йона «күгәрчен» хәбәрен «ишеткән» кешеләрне чагылдырды.
When he gave testimony that he recognized that at that waymark Jesus became the Christ, and that He was the Son of God, and all which that entails, Christ then changed his name to Peter. He had expressed the message that Christ’s covenant people of that history accepted, and in so doing he also typified the one hundred and forty-four thousand of the last days.
जब उसने यह साक्ष्य दिया कि वह मानता है कि उस वेमार्क पर यीशु मसीह बने, और कि वह परमेश्वर के पुत्र थे, तथा वह सब कुछ जो इस सत्य में निहित है, तब मसीह ने उसका नाम बदलकर पतरस रख दिया। उसने उस संदेश को व्यक्त किया जिसे उस इतिहास में मसीह की वाचा-प्रजा ने स्वीकार किया था, और ऐसा करते हुए उसने अंतिम दिनों के एक लाख चवालीस हजार का भी पूर्वरूप प्रस्तुत किया।
The letter “P” is the sixteenth letter in the English alphabet, and the letter “E” is the fifth letter in the alphabet, and the letter “T” is the twentieth letter, the letter “E” is repeated, and the name ends with the letter “R” which is the eighteenth letter. Sixteen “times” five, “times” twenty, “times” five, “times” eighteen equals one hundred and forty-four thousand. The Wonderful Linguist spoke to Peter in Hebrew, and the New Testament was written in the Greek, and the translators of the King James Version produced the New Testament in English.
«P» الحرف السادس عشر في الأبجدية الإنكليزية، و«E» الحرف الخامس في الأبجدية، و«T» الحرف العشرون، ويتكرر الحرف «E»، وينتهي الاسم بالحرف «R» وهو الحرف الثامن عشر. ستة عشر «في» خمسة، «في» عشرين، «في» خمسة، «في» ثمانية عشر، يساوي مئةً وأربعةً وأربعين ألفًا. لقد خاطب اللغوي العجيب بطرسَ بالعبرية، وكُتب العهد الجديد باليونانية، وأخرج مترجمو نسخة الملك جيمس العهدَ الجديد بالإنكليزية.
In spite of the three steps of differing languages, Christ, who is the Son of God, the Wonderful Linguist, and the Wonderful Numberer, placed an illustration of the sealing of the one hundred and forty-four thousand in Matthew chapter sixteen, that aligns with the Battle of Panium, and His visit to Caesarea Philippi. He did so by employing His control of language and numbers, for He is both Palmoni (the Wonderful Numberer), and the Word (the Wonderful Linguist).
Aankhëf ñetti jëfandikoo yu làkk yu wuute yi, Kirist mi doon Doom Yàlla, Boroom Kàddu gu Yéeme, te Boroom Jàngat lim yu Yéeme, dafa teg benn misaal ci Mattew saar 16, ci mbirum tëj gi ci benn téeméeri ñeent-fukk ak ñeent junni, buy méngoo ak Xarebu Panium ak seetam bu Mu defoon Kaasare Filip. Loolu la defoon ci jëfandikoo sañ-sañam ci làkk ak lim, ndaxte Moom mooy Palmoni (Boroom Jàngat lim yu Yéeme), te mooy it Kàddu gi (Boroom Kàddu gu Yéeme).
We will continue this study in the next article.
Astudia shina kay yachachikta qatiqpas qhipa qillqapi.
“Nearly two thousand years ago, a voice of mysterious import was heard in heaven, from the throne of God, ‘Lo, I come.’ ‘Sacrifice and offering Thou wouldest not, but a body hast Thou prepared Me…. Lo, I come (in the volume of the Book it is written of Me,) to do Thy will, O God.’ Hebrews 10:5–7. In these words is announced the fulfillment of the purpose that had been hidden from eternal ages. Christ was about to visit our world, and to become incarnate. He says, ‘A body hast Thou prepared Me.’ Had He appeared with the glory that was His with the Father before the world was, we could not have endured the light of His presence. That we might behold it and not be destroyed, the manifestation of His glory was shrouded. His divinity was veiled with humanity,—the invisible glory in the visible human form.
«دەگمە دوو هەزار ساڵ پێش ئێستا، دەنگێک بە مانایەکی نهێنی لە ئاسمان بیسترا، لە تەختی خودا: “ئەوەتا، من دێم.” “قوربانی و پێشکەشکردنت نەویست، بەڵام جەستەیەکت بۆ من ئامادە کردووە…. ئەوەتا، من دێم (لە ناو پەڕەی کتێبدا لەبارەی من نووسراوە)، تاکو ئارەزووی تۆ، ئەی خودا، بەجێ بهێنم.” Hebrews 10:5–7. لەم وشانەدا ڕاگەیاندنی تەواوبوونی ئەو مەبەستە کراوە کە لە ئەزەلی ئەزەلانەوە نهێنی مابوو. مەسیح لەسەرەوە بوو سەردانی جیهانی ئێمە بکات و جەستەدار ببێت. دەفەرموێت: “جەستەیەکت بۆ من ئامادە کردووە.” ئەگەر بەو شکۆوە دەرکەوتایە کە پێش دروستبوونی جیهان لەگەڵ باوک هەیبوو، ئێمە نەماندەتوانی ڕووناکیی ئامادەبوونی بخەینە بەر. بۆ ئەوەی بتوانین ببینین و نەفەوتێین، دەرخستنی شکۆی ئەو بە پەردەوە داپۆشرا. خودایەتییەکەی بە مرۆڤایەتی داپۆشرا،—شکۆی نەبینراو لە شێوەی مرۆییی بینراودا.»
“This great purpose had been shadowed forth in types and symbols. The burning bush, in which Christ appeared to Moses, revealed God. The symbol chosen for the representation of the Deity was a lowly shrub, that seemingly had no attractions. This enshrined the Infinite. The all-merciful God shrouded His glory in a most humble type, that Moses could look upon it and live. So in the pillar of cloud by day and the pillar of fire by night, God communicated with Israel, revealing to men His will, and imparting to them His grace. God’s glory was subdued, and His majesty veiled, that the weak vision of finite men might behold it. So Christ was to come in ‘the body of our humiliation’ (Philippians 3:21, R. V.), ‘in the likeness of men.’ In the eyes of the world He possessed no beauty that they should desire Him; yet He was the incarnate God, the light of heaven and earth. His glory was veiled, His greatness and majesty were hidden, that He might draw near to sorrowful, tempted men.
“Qajeeltummaan guddaan kun fakkeenyotaa fi mallattooleedhaan dursamee argisiifamee ture. Haroo ibiddaa keessatti, isa keessatti Kiristoos Museetti mulʼate, Waaqni ifa baafame. Mallattoon mootummaa Waaqayyummaa bakka buusuuf filatame mukattii gad of qabduu, kan akka waan hawwata hin qabneetti fakkaattu ture. Kun Isa Daangaa Hin Qabne of keessatti kuuse. Waaqni gara-laafessi guutuun ulfina Isaa fakkeenya gad of qabaa taʼe tokko keessatti haguuge, akka Museen isa ilaalee jiraachuu dandaʼuuf. Akkasumas guyyaadhaan utubaa duumessaa fi halkan utubaa ibiddaatiin, Waaqni Israaʼel wajjin wal qunnamee, fedhii Isaa namootatti mulʼisee, ayyaana Isaas isaanii kennaa ture. Ulfinni Waaqayyoo laaffifamee, guddoominnis Isaa haguugame, akka ija laafaa namoota daangeffamoo taʼanii isa arguuf dandaʼaniif. Akkasuma Kiristoos ‘qaama salphina keenyaa’ keessatti (Filiphisiiyus 3:21, R. V.), ‘fakkaattii namootaa’ keessatti dhufuuf ture. Inni ija addunyaa duratti miidhagina isaan isa hawwisiisu hin qabne; taʼus inni Waaqayyoo foon uffate, ifa samii fi lafaati. Ulfinni Isaa haguugamee ture, guddinnii fi ulfinni mootummaa Isaas dhokfamaniiru, akka inni namoota gaddisiisoo fi qorama keessa jiranitti dhihaachuu dandaʼuuf.”
“God commanded Moses for Israel, ‘Let them make Me a sanctuary; that I may dwell among them’ (Exodus 25:8), and He abode in the sanctuary, in the midst of His people. Through all their weary wandering in the desert, the symbol of His presence was with them. So Christ set up His tabernacle in the midst of our human encampment. He pitched His tent by the side of the tents of men, that He might dwell among us, and make us familiar with His divine character and life. ‘The Word became flesh, and tabernacled among us (and we beheld His glory, glory as of the Only Begotten from the Father), full of grace and truth.’ John 1:14, R. V., margin.
“Tanrı, İsrail için Musa’ya şöyle buyurdu: ‘Bana bir kutsal yer yapsınlar; aralarında oturayım’ (Mısır’dan Çıkış 25:8); ve halkının ortasında, kutsal yerde ikamet etti. Çölde geçen bütün yorgun gezintileri boyunca, O’nun varlığının simgesi onlarla birlikteydi. Böylece Mesih de çadırını insanî ordugâhımızın ortasında kurdu. Aramızda yaşasın ve bizi ilahî karakteriyle ve yaşamıyla aşina kılsın diye, insanların çadırlarının yanına kendi çadırını kurdu. ‘Söz beden oldu ve aramızda konakladı [çadır kurdu] (ve biz O’nun yüceliğini, Baba’dan gelen biricik Oğul’un yüceliği olarak gördük), lütuf ve gerçekle dolu.’ Yuhanna 1:14, R. V., kenar notu.”
“Since Jesus came to dwell with us, we know that God is acquainted with our trials, and sympathizes with our griefs. Every son and daughter of Adam may understand that our Creator is the friend of sinners. For in every doctrine of grace, every promise of joy, every deed of love, every divine attraction presented in the Saviour’s life on earth, we see ‘God with us.’
«Аз ҵәҩан иӡырҩыз аниҳәом, Иисус ҳара ҳҟны дынхарц дааит ану, ҳдыруа иҟалеит Анцәа ҳԥышәарақәа шиздыруа, ҳхьаақәагьы шрыцҳашьо. Адам иԥацәеи иԥҳацәеи зегьы еилыркаар рылшоит ҳаԥҵаҩы агәнаҳарҭаҩцәа рҩыза шиакәу. Избан акәзар, аразҟы зҭоу һәр доктринаҿы, агәырӷьара иазку һәр ажәаԥхьыӡ аҿы, абзиабара зҵоу һәр ҟазшьаҿы, Аиқәырхаҩы адгьыл վրա иԥсҭазаараҿы ицәыргоу ҳар божестволықь ҵәахырҿы, ҳара ҳбоит «Анцәа ҳара ҳҟны дыҟоуп».»
“Satan represents God’s law of love as a law of selfishness. He declares that it is impossible for us to obey its precepts. The fall of our first parents, with all the woe that has resulted, he charges upon the Creator, leading men to look upon God as the author of sin, and suffering, and death. Jesus was to unveil this deception. As one of us He was to give an example of obedience. For this He took upon Himself our nature, and passed through our experiences. ‘In all things it behooved Him to be made like unto His brethren.’ Hebrews 2:17. If we had to bear anything which Jesus did not endure, then upon this point Satan would represent the power of God as insufficient for us. Therefore Jesus was ‘in all points tempted like as we are.’ Hebrews 4:15. He endured every trial to which we are subject. And He exercised in His own behalf no power that is not freely offered to us. As man, He met temptation, and overcame in the strength given Him from God. He says, ‘I delight to do Thy will, O My God: yea, Thy law is within My heart.’ Psalm 40:8. As He went about doing good, and healing all who were afflicted by Satan, He made plain to men the character of God’s law and the nature of His service. His life testifies that it is possible for us also to obey the law of God.
«Շայթանը Աստծու սիրո օրենքը ներկայացնում է որպես եսասիրության օրենք։ Նա հայտարարում է, թե մեզ համար անհնար է հնազանդվել նրա պատվիրաններին։ Մեր առաջին ծնողների անկումը, և դրանից բխած ամբողջ վիշտը, նա վերագրում է Արարչին՝ մարդկանց մղելով Աստծուն դիտելու որպես մեղքի, տառապանքի և մահվան հեղինակ։ Հիսուսը պիտի մերկացներ այս խաբեությունը։ Որպես մեզնից Մեկը՝ Նա պիտի տար հնազանդության օրինակ։ Դրա համար Նա Իր վրա առավ մեր բնությունը և անցավ մեր փորձառությունների միջով։ «Ամեն ինչում պարտավոր էր նմանվել Իր եղբայրներին»։ Եբրայեցիս 2:17։ Եթե մենք պիտի կրեինք որևէ բան, որ Հիսուսը չկրեց, ապա այդ կետում Շայթանը Աստծու զորությունը կներկայացներ որպես մեզ համար անբավարար։ Ուստի Հիսուսը «ամեն բանում փորձվեց մեզ նման»։ Եբրայեցիս 4:15։ Նա կրեց ամեն փորձություն, որին մենք ենթակա ենք։ Եվ Իր համար Նա չգործադրեց որևէ զորություն, որ ազատորեն չի առաջարկվում մեզ։ Որպես մարդ՝ Նա հանդիպեց փորձությանը և հաղթեց այն այն զորությամբ, որ Աստված տվել էր Իրեն։ Նա ասում է. «Իմ Աստված, հաճույք եմ գտնում Քո կամքը կատարելու մեջ, և Քո օրենքն իմ սրտի մեջ է»։ Սաղմոս 40:8։ Երբ Նա շրջում էր՝ բարիք գործելով և բժշկելով բոլոր նրանց, ովքեր տառապում էին Շայթանից, Նա մարդկանց համար պարզ դարձրեց Աստծու օրենքի բնույթը և Նրան ծառայելու էությունը։ Նրա կյանքը վկայում է, որ մեզ համար ևս հնարավոր է հնազանդվել Աստծու օրենքին։»
“By His humanity, Christ touched humanity; by His divinity, He lays hold upon the throne of God. As the Son of man, He gave us an example of obedience; as the Son of God, He gives us power to obey. It was Christ who from the bush on Mount Horeb spoke to Moses saying, ‘I AM THAT I AM…. Thus shalt thou say unto the children of Israel, I AM hath sent me unto you.’ Exodus 3:14. This was the pledge of Israel’s deliverance. So when He came ‘in the likeness of men,’ He declared Himself the I AM. The Child of Bethlehem, the meek and lowly Saviour, is God ‘manifest in the flesh.’ 1 Timothy 3:16. And to us He says: ‘I AM the Good Shepherd.’ ‘I AM the living Bread.’ ‘I AM the Way, the Truth, and the Life.’ ‘All power is given unto Me in heaven and in earth.’ John 10:11; 6:51; 14:6; Matthew 28:18. I AM the assurance of every promise. I AM; be not afraid. ‘God with us’ is the surety of our deliverance from sin, the assurance of our power to obey the law of heaven.” The Desire of Ages, 23, 24.
«انسانیَّتهاش، مسیح با انسان تماس گرفت؛ و بهواسطۀ الوهیَّت خویش، بر تخت خدا دست مییازد. او بهعنوان پسر انسان، برای ما نمونۀ اطاعت را بهجا گذاشت؛ و بهعنوان پسر خدا، به ما قدرت اطاعت میبخشد. این مسیح بود که از میان بوته بر کوه حوریب با موسی سخن گفت و فرمود: «هستم آنکه هستم.... و خدا گفت: بدینسان به بنیاسرائیل بگو، أَهْیَه مرا نزد شما فرستاده است.» خروج 3:14. این، نشانِ رهایی اسرائیل بود. پس هنگامی که او «در شباهت آدمیان» آمد، خویشتن را «هستم» اعلام کرد. آن طفلِ بیتلحم، آن نجاتدهندۀ حلیم و فروتن، همان خداست که «در جسم ظاهر شد.» 1 تیموتاؤس 3:16. و او به ما میگوید: «من شبان نیکو هستم.» «من نان زنده هستم.» «من راه و راستی و حیات هستم.» «تمامی قدرت در آسمان و بر زمین به من داده شده است.» یوحنا 10:11؛ 6:51؛ 14:6؛ متی 28:18. «هستم»، تضمینِ هر وعده است. «هستم»؛ مترسید. «خدا با ما» ضامنِ رهایی ما از گناه، و تضمینِ قدرت ما برای اطاعت از شریعت آسمان است.» آرزوی اعصار، 23، 24.