The book of Joel confronts the leadership of the Laodicean Seventh-day Adventist church with the testimony of its escalating rebellion over four generations. Those four generations are also illustrated in Ezekiel chapter eight, where the twenty-five men of that fourth-generation bow to the sun. In 1901, 13 years after the rebellion of 1888, the Adventist church organized a committee to lead the church.
Kitab Yoel menghadapkan kepimpinan gereja Masehi Advent Hari Ketujuh Laodikia dengan kesaksian tentang pemberontakannya yang semakin memuncak sepanjang empat generasi. Keempat generasi itu juga digambarkan dalam Yehezkiel pasal delapan, di mana dua puluh lima orang dari generasi keempat itu sujud menyembah matahari. Pada tahun 1901, tiga belas tahun sesudah pemberontakan tahun 1888, gereja Advent membentuk sebuah komite untuk memimpin gereja itu.
The initial General Conference’s Executive Committee was established during the major reorganization at the 1901 General Conference Session, and it consisted of 25 members. This was a significant expansion from the pre-1901 committee, which had only 13 members. The members have increased through the years, but Jesus always identifies the end with the beginning. The beginning was 25 members, with one as the leader, paralleling a course in the sanctuary, which consisted of 24 priests and one high priest.
Ay Executive Committee no General Conference itesial nainkabil idi panawen ti dakkel a pannakairorganisa idiay 1901 General Conference Session, ket addaan iti 25 a kameng. Daytoy ket maysa a napateg unay a pannakaipaadu manipud iti komite sakbay ti 1901, nga addaan laeng iti 13 a kameng. Dagiti kameng ket immadu kadagiti tawtawen, ngem ni Jesus kankanayon a pagtengngelenna ti panungpalan iti pangrugian. Ti pangrugian ket 25 a kameng, agraman ti maysa a kas pangulo, a kapadpada ti maysa a dalan iti santuario, nga addaan iti 24 a papadi ken maysa a nangato a padi.
Judas and the Sanhedrin are two symbols of rebellion in the time of Christ. The Sanhedrin represents the Laodicean Seventh-day Adventist church. The Sanhedrin’s participation in the crucifixion of Christ, typifies the role of Adventism in the Sunday law crisis. The Sanhedrin—the supreme Jewish council in Jerusalem, composed of chief priests, elders, and scribes, presided over by High Priest Caiaphas—played a central role in the events leading to Jesus’ death.
Таха ам Хәдинрин — Христосын замандағы икис көтүрүлүвниң символыдур. Хәдинрин Лаодикийәдики Йәтти күнлүк Адвентист чирковини көрситиду. Хәдинринниң Христосниң крескә михлинишида қатнишиши, Якшәнбә қануни боһранида Адвентизмниң тутқан орниниң типидур. Хәдинрин — Иерусалимдики әң алий йәһудий кеңиши болуп, баш роһанийлардин, ақсақаллардин вә катиплардин тәркип тапқан, Баш роһаний Қаяфа рәислик қилған — Әйса өлүмигә елип барған вақиәләрдә мәркәзлик рол ойниған.
After Jesus’ arrest in Gethsemane (orchestrated with Judas’ betrayal), he was brought before the Sanhedrin at night in Caiaphas’ house. They sought testimony to condemn him, producing witnesses who accused him of blasphemy and insurrection.
Yezu k’akwatibwa mu Gesusemane (olw’olukwe lwa Yuda olwategekebwa), n’aleetebwa mu maaso ga Sinedulini ekiro mu nnyumba ya Kayaafa. Baali banoonya obujulizi obw’okumusinza omusango, nga baleeta abajulirwa abaamulumiriza okuvvoola Katonda n’okujeemera obuyinza.
When Caiaphas directly asked Jesus if he was the Messiah (or Son of God), Jesus’ affirmative response, “You have said so” led the high priest to declare, “Blasphemy!” The council condemned Him as deserving death. Lacking authority under Roman rule to execute capital sentences, they handed Jesus over to Pontius Pilate, the Roman governor, accusing him of sedition to secure a Roman execution. The actual crucifixion was carried out by Roman soldiers under Pilate’s order, but only after Pilate yielded to pressure from the chief priests and a crowd (who demanded Jesus’ death and the release of Barabbas).
���𐬀 𐬑𐬀𐬌𐬀𐬴𐬞𐬀 𐬌𐬥𐬑𐬀𐬌𐬭𐬀 𐬌𐬯𐬎𐬀 𐬞𐬀 𐬌𐬟 𐬨𐬀𐬯𐬡𐬌𐬀 (𐬌𐬀𐬙 𐬞𐬎𐬙𐬭 𐬌 𐬟𐬎𐬭𐬀) 𐬀𐬯𐬙، 𐬞𐬀𐬯𐬑 𐬀𐬟𐬑𐬀𐬙𐬌 𐬌𐬯𐬎𐬀، «𐬙𐬎 𐬂𐬎𐬙𐬀» 𐬨𐬎𐬟𐬀 𐬯𐬚𐬝 𐬀𐬧 𐬀𐬵𐬎𐬨𐬞𐬀𐬙 𐬭𐬀𐬑𐬴𐬞𐬀𐬙 𐬀𐬯𐬙𐬀 𐬀𐬑𐬀𐬌𐬙: «𐬠𐬮𐬀𐬯𐬴𐬨𐬌!» 𐬨𐬀𐬥𐬆𐬀 𐬀𐬥𐬀 𐬵𐬨𐬀𐬥 𐬀𐬯𐬙 𐬌𐬨 𐬀𐬭𐬰𐬀𐬥 𐬨𐬆𐬭𐬔 𐬌𐬥𐬀𐬵𐬀𐬙. 𐬀𐬯 𐬀𐬌𐬥 𐬑𐬎𐬥 𐬙𐬵𐬙 𐬵𐬎𐬐𐬌𐬕𐬙 𐬭𐬎𐬨 𐬀𐬵𐬙𐬌𐬀𐬭 𐬀𐬌𐬭𐬀 𐬀𐬞𐬀𐬯 𐬙𐬎𐬥𐬀 𐬙𐬀 𐬵𐬎𐬐𐬨 𐬀𐬟𐬀 𐬨𐬆𐬭𐬔 𐬭𐬀 𐬀𐬟𐬭𐬀 𐬑𐬎𐬥𐬥𐬛، 𐬀𐬥𐬀 𐬌𐬯𐬎𐬀 𐬭𐬀 𐬞𐬀 𐬞𐬎𐬥𐬙𐬌𐬌𐬎𐬯 𐬞𐬌𐬮𐬀𐬙𐬎𐬯، 𐬵𐬀𐬐𐬌𐬨 𐬭𐬎𐬨𐬌، 𐬯𐬞𐬩𐬭𐬛𐬀𐬥𐬛 𐬀𐬥𐬀 𐬌𐬨 𐬀𐬟 𐬁𐬰𐬎𐬭𐬌𐬌 𐬨𐬎𐬙𐬙𐬵𐬨 𐬐𐬭𐬛𐬥𐬛 𐬙𐬀 𐬀𐬟 𐬭𐬎𐬨 𐬀𐬌𐬭𐬀 𐬀𐬌𐬭𐬀 𐬀𐬟𐬀 𐬨𐬆𐬭𐬔 𐬩𐬁𐬥𐬛. 𐬨𐬀𐬭 𐬨𐬆𐬓𐬛𐬀𐬭𐬀 𐬀𐬟𐬀 𐬙𐬭𐬌𐬡𐬀 𐬀𐬟 𐬭𐬀𐬯𐬙𐬌 𐬙𐬎𐬯𐬙 𐬌𐬥 𐬵𐬨𐬀𐬥 𐬯𐬀𐬰𐬀𐬥 𐬭𐬎𐬨𐬌 𐬙𐬵𐬙 𐬙𐬵𐬙 𐬀𐬵𐬕𐬀𐬨 𐬞𐬌𐬮𐬀𐬙𐬎𐬯 𐬀𐬥𐬔𐬀𐬨 𐬛𐬀𐬛𐬥𐬛، 𐬀𐬨𐬀 𐬙𐬥𐬵𐬀 𐬞𐬀𐬯 𐬀𐬟 𐬁𐬥 𐬑𐬎𐬛 𐬞𐬀 𐬍𐬦𐬀𐬭 𐬭𐬀𐬭 𐬵𐬀𐬌 𐬐𐬀𐬵𐬥𐬀𐬥 𐬀𐬟𐬓 𐬙𐬎𐬛𐬀 (𐬑𐬎𐬥 𐬀𐬮𐬋𐬨𐬙 𐬌𐬯𐬎𐬀 𐬭𐬀 𐬨𐬌𐬑𐬀𐬵𐬯𐬙𐬥𐬛 𐬀𐬟 𐬨𐬀𐬟𐬀𐬛𐬌 𐬠𐬀𐬭𐬀𐬟𐬀𐬯 𐬭𐬀 𐬨𐬌𐬑𐬀𐬵𐬯𐬙𐬥𐬛) 𐬙𐬀 𐬀𐬟 𐬁𐬥 𐬍𐬦𐬀𐬭 𐬙𐬥 داد.
“When Christ was upon this earth, the world preferred Barabbas. And today the world and the churches are making the same choice. The scenes of the betrayal, the rejection, and the crucifixion of Christ have been re-enacted, and will again be re-enacted on an immense scale. People will be filled with the attributes of the enemy, and with them his delusions will have great power. Just to that degree that light is refused will there be misconception and misunderstanding. Those who reject Christ and choose Barabbas work under a ruinous deception. Misrepresentation and false witness will grow to open rebellion. The eye being evil, the whole body will be full of darkness. Those who give their affections to any leader but Christ will find themselves under the control, body, soul, and spirit, of an infatuation that is so entrancing that under its power souls turn away from hearing the truth to believe a lie. They are ensnared and taken, and by their every action they cry, Release unto us Barabbas, but crucify Christ.
«क्राइस्ट जब इथ पृथ्वी पर रहलथि, तँ संसार बऱब्बा केँ बेसी पसिन्न केने छल। आ आइ सेहो संसार आ गिरजाघरसभ ओहि समान चुनाव कऽ रहल अछि। क्राइस्टक संग विश्वासघात, अस्वीकार, आ क्रूस-विद्ध करबाक जे दृश्य छल, से फेर सँ अभिनीत कयल गेल अछि, आ फेर एकटा अत्यन्त विशाल स्तर पर अभिनीत कयल जायत। लोकसभ शत्रुक स्वभावगत गुणसभ सँ परिपूर्ण भऽ जायत, आ हुनक बीच ओकर भ्रमसभमे महान शक्ति रहत। जतय-जतय, जेना-जेना प्रकाशकेँ अस्वीकार कयल जायत, तेना-तेना भ्रान्ति आ गलत बुझाइ बढ़त। जे लोक क्राइस्ट केँ अस्वीकार करैत छथि आ बऱब्बा केँ चुनैत छथि, से विनाशकारी छलनाका अधीन काज करैत छथि। मिथ्याप्रस्तुति आ झूठ साक्ष्य खुल्लमखुल्ला विद्रोह धरि बढ़त। आँखि दुष्ट भेला पर समूचा शरीर अन्हार सँ भरि जायत। जे लोक अपन स्नेह क्राइस्टक अतिरिक्त कोनो नेता पर दैत छथि, से अपनाकेँ देह, आत्मा, आ आत्मिक भाव सहित एहन मोहक उन्मादक नियन्त्रणक अधीन पाबथि जे एतेक सम्मोहक होइत अछि जे ओकर प्रभावमे आत्मासभ सत्य सुननाइ सँ मुँह फेरि कऽ झूठ पर विश्वास करऽ लगैत अछि। ओ सभ फँसाओल आ पकड़ाओल जाइत छथि, आ अपन प्रत्येक कर्म द्वारा ई पुकार करैत छथि, “हमरासभक लेल बऱब्बा केँ छोड़ि दिअ, मुदा क्राइस्ट केँ क्रूस पर चढ़ाउ।”
“Even now this decision is being made. The scenes enacted at the cross are being re-enacted. In the churches that have departed from truth and righteousness it is being revealed what human nature can do and will do when the love of God is not an abiding principle in the soul. We need not be surprised at anything that may take place now. We need not marvel at any developments of horror. Those who trample under their unholy feet the law of God have the same spirit as had the men who insulted and betrayed Jesus. Without any compunction of conscience, they will do the deeds of their father, the devil. They will ask the question that came from the traitorous lips of Judas, What will you give me if I betray unto you Jesus the Christ? Even now Christ is being betrayed in the person of his saints.” Review and Herald, January 30, 1900.
“Ekunhosini lesi sinqumo sesiyenziwa. Izigameko ezenzeka esiphambanweni ziyaphindwa futhi. Emasontweni asephambukile eqinisweni nasekulungeni kuyabonakaliswa lokho imvelo yomuntu engakwenza neyozakwenza lapho uthando lukaNkulunkulu lungeyona imfundiso ehlala njalo emphefumulweni. Asidingi ukumangala nganoma yini engenzeka manje. Asidingi ukubabaza nganoma yikuphi ukuvela kwezinto ezesabekayo. Labo abanyathela ngaphansi kwezinyawo zabo ezingcwele umthetho kaNkulunkulu banomoya ofanayo nowamadoda ahlambalaza futhi akhaphela uJesu. Ngaphandle kwanoma yikuphi ukuzisola konembeza, bayokwenza imisebenzi kayise wabo, uSathane. Bayobuza umbuzo owaphuma ezindebeni eziyizigebengu zikaJuda, Ninganginikani uma ngimnikela kini uJesu Kristu? Ekunhosini lesi noKristu uyakhashelwa ebuntwini babangcwele bakhe.” Review and Herald, January 30, 1900.
If the passage truly means what it says, then those who were being identified as “choosing Barabbas,” will be unable to understand what the passage teaches. Those people are the people in 2 Thessalonians who receive strong delusion, because they loved not the truth. She says of those who choose Barabbas, “Those who give their affections to any leader but Christ will find themselves under the control, body, soul, and spirit, of an infatuation that is so entrancing that under its power souls turn away from hearing the truth to believe a lie.” Those who are choosing Barabbas, are under the control of Satan before the waymark of the cross and Sunday law. In that condition they cannot possibly understand what the passage teaches. They will therefore suggest that, “the conditions when Sister White penned these words were for that peculiar history, not now.” Perhaps they would say, “She is speaking about Christianity in a generic way, and this does not apply directly to Seventh-day Adventists.” Poppycock.
ئەگەر ئەو بڕگەیە بەڕاستی ئەوەی بڵێت کە دەڵێت، ئەوا ئەوانەی کە وەک «بەراباس هەڵدەبژێرن» ناسێنراون، ناتوانن ئەوەی ئەو بڕگەیە فێر دەکات تێبگەن. ئەو کەسانە هەمان ئەو کەسانەن لە 2 Thessalonians کە دڵفریویەکی بەهێزیان پێ دەدرێت، چونکە حەقیقیان خۆش نەویست. سەبارەت بە ئەوانەی بەراباس هەڵدەبژێرن، ئەو دەڵێت: «ئەوانەی سۆز و پەیوەندیی خۆیان دەدەن بە هەر ڕابەرێک جگە لە مەسیح، خۆیان دەبیننەوە لە ژێر کۆنترۆڵی شەشەکییەک، بە جەستە و ڕۆح و گیان، کە هێندە دڵڕفێنەرە کە لە ژێر هێزی ئەوەدا گیانەکان لە گوێگرتنی حەق لادەدەن بۆ ئەوەی درۆیەک باوەڕ بکەن.» ئەوانەی بەراباس هەڵدەبژێرن، پێش وێستگەی خاچی و یاسای یەکشەممە لە ژێر کۆنترۆڵی شەیتاندان. لەو دۆخەدا بە هیچ شێوەیەک ناتوانن ئەوەی ئەو بڕگەیە فێر دەکات تێبگەن. بۆیە ئەوان پێشنیار دەکەن کە: «ئەو بارودۆخانەی کاتێک خوشک وایت ئەم وشانەی نووسیبوون، بۆ ئەو مێژووی تایبەتە بوو، نەک ئێستا.» لەوانەیە بڵێن: «ئەو بە شێوەیەکی گشتی سەبارەت بە مەسیحیەت قسە دەکات، و ئەمە بە ڕاستەوخۆ بە سێڤێنث-دەی ئادڤێنتیستەکان ناگات.» قسەی پووچە.
Of course, the circumstances of the history when Sister White wrote those words were actually a commentary on her personal history, but just as with John in the Revelation, when a prophet is told to write, he is told to write “the things which thou hast seen, and the things which are, and the things which shall be hereafter.” When a prophet records the things that are, he is simultaneously recording the things that will be.
Безусловно, обстоятельства той исторической эпохи, когда сестра Уайт писала эти слова, фактически были комментарием к её личной истории; однако, подобно Иоанну в Откровении, когда пророку велено писать, ему велено писать «то, что ты видел, и что есть, и что будет после сего». Когда пророк записывает то, что есть, он одновременно записывает и то, что будет.
The leadership of Adventism is represented by Ezekiel’s 25 men, who are also prophetically aligned with the 250 men who stood with Korah, Dathan and Abiram. Just as significantly the rebels of 1888 and the Minneapolis General Conference were identified by Sister White as repeating the rebellion of Korah, Dathan and Abiram. Sister White directly teaches that when the angel of Revelation eighteen descends and lightens the earth with his glory, the latter rain begins.
ཨེ་ཌི་བེན་ཊིཟམ་གྱི་འགོ་ཁྲིད་ནི་ཨི་ཛེ་ཀིལ་གྱི་མི་ 25 ཡིས་མཚོན་པ་ཡིན་ལ། དེ་དག་ནི་ཕྱི་མཐོང་གི་ལུང་བསྟན་ནང་ཀོ་རཱཧ་ ད་ཐཱན་ དང་ ཨ་བི་རཱམ་དང་ལྷན་དུ་ལངས་མཁན་མི་ 250 དང་ཡང་མཐུན་པར་བསྒྲིགས་ཡོད། དེ་བས་ཀྱང་གལ་ཆེ་བར། 1888 ལོའི་ངོ་རྒོལ་བ་དག་དང་ Minneapolis General Conference ཡང་ Sister White ཡིས་ཀོ་རཱཧ་ ད་ཐཱན་ དང་ ཨ་བི་རཱམ་གྱི་ངོ་ལོག་བསྐྱར་ཟློས་བྱེད་མཁན་དུ་ངོས་འཛིན་གནང་ཡོད། Sister White ཡིས་ཐད་ཀར་སློབ་གནང་བ་ནི། མངོན་རྟོགས་བཅོ་བརྒྱད་པའི་ཕོ་ཉ་མར་བབས་ཏེ་ཁོང་གི་གཟི་བརྗིད་ཀྱིས་ས་གཞི་འོད་ཀྱིས་ཁྱབ་པར་བྱེད་ཚེ། ཆར་པ་ཕྱི་མ་འགོ་འཛུགས་སོ།
“The latter rain is to fall upon the people of God. A mighty angel is to come down from heaven, and the whole earth is to be lighted with his glory.” Review and Herald, April 21, 1891.
“Amayvula okugcina amelwe ukuwela phezu kwabantu bakaNkulunkulu. Ingelosi enamandla izakwehla ivela ezulwini, lomhlaba wonke uzakhanyiswa ngenkazimulo yayo.” Review and Herald, April 21, 1891.
Sister White directly teaches that the angel of Revelation eighteen descended at the 1888 General Conference with the messages of A. T. Jones and E. J. Waggoner. When she was at the Conference she was so overwhelmed with the rebellion that she decided to pack up her things and leave, but an angel told her that she must stay and record the history, for it was a repetition of the rebellion of Korah. Why did the angel want it recorded, if it wasn’t for a testimony in the latter days? If it is a testimony for the latter days, what else could it mean; other than the Laodicean Seventh-day Adventist church will walk in the footsteps of the Sanhedrin during the Sunday law crisis, and particularly the history that leads up to it.
ٱلأُخْتُ وَايْت تُعَلِّمُ صِرَاحَةً أَنَّ مَلَاكَ سِفْرِ ٱلرُّؤْيَا ٱلثَّامِنَةَ عَشْرَةَ قَدِ ٱنْحَدَرَ فِي ٱلْمُؤْتَمَرِ ٱلْعَامِّ لِسَنَةِ 1888 مَعَ رَسَائِلِ A. T. Jones وَ E. J. Waggoner. وَلَمَّا كَانَتْ فِي ٱلْمُؤْتَمَرِ غَمَرَهَا ٱلتَّمَرُّدُ إِلَى حَدٍّ جَعَلَهَا تُقَرِّرُ أَنْ تَحْزِمَ أَشْيَاءَهَا وَتَرْحَلَ، وَلَكِنَّ مَلَاكًا أَخْبَرَهَا أَنَّهَا يَجِبُ أَنْ تَبْقَى وَتُسَجِّلَ ٱلتَّارِيخَ، لِأَنَّهُ كَانَ تَكْرَارًا لِتَمَرُّدِ قُورَحَ. لِمَاذَا أَرَادَ ٱلْمَلَاكُ أَنْ يُسَجَّلَ ذٰلِكَ، إِنْ لَمْ يَكُنْ لِأَجْلِ شَهَادَةٍ فِي ٱلْأَيَّامِ ٱلْأَخِيرَةِ؟ وَإِنْ كَانَ شَهَادَةً لِلْأَيَّامِ ٱلْأَخِيرَةِ، فَمَاذَا عَسَاهُ أَنْ يَعْنِيَ سِوَى أَنَّ كَنِيسَةَ ٱلأَدْفَنْتِسْتِ ٱلسَّبْتِيِّينَ ٱللَّاوُدِيكِيَّةَ سَتَسْلُكُ فِي خُطَى ٱلسَّنْهِدْرِينِ خِلَالَ أَزْمَةِ قَانُونِ ٱلْأَحَدِ، وَبِصُورَةٍ خَاصَّةٍ فِي ٱلتَّارِيخِ ٱلَّذِي يُفْضِي إِلَيْهَا.
The message of Jones and Waggoner was represented as the “message of justification by faith, in verity,” the “Laodicean message,” the “message of Christ’s righteousness” and the “third angel’s message.” The rebels resisted the message, and also rejected the guidance of the Spirit of Prophecy and the chosen messengers of the meeting. Sister White also teaches that when the great buildings of New York City are brought down, by a touch of God’s power, then Revelation 18:1–3, will be fulfilled. Since 9/11 the leadership of the Laodicean Seventh-day Adventist church has been repeating the rebellion of Korah, the rebellion of the 25 ancient men, the rebellion of the leadership in 1888 and the rebellion of the Sanhedrin at the time leading up to the cross. Those 25 men, are a symbol representing a counterfeit Levitical priesthood.
جونز ۋە ۋاگنېرنىڭ خەۋىرى «ھەقىقەت مەنىسىدىكى ئىمان ئارقىلىق ئاقلىنىش خەۋىرى»، «لائودىكىيە خەۋىرى»، «مەسىھنىڭ ھەققانىيلىقى خەۋىرى» ۋە «ئۈچىنچى پەرىشتىنىڭ خەۋىرى» دەپ ئىپادىلەنگەن. ئىسيانچىلار بۇ خەۋەرگە قارشى تۇرغان، شۇنداقلا پەيغەمبەرلىك روھىنىڭ يولباشچىلىقىنى ۋە يىغىننىڭ تاللانغان ئەلچىلىرىنىمۇ رەت قىلغان. ئاچا-سىڭىل وايت يەنە ئۆگىتىدۇكى، نيۇ-يورك شەھىرىنىڭ زۆر ئىمارەتلىرى خۇدانىڭ قۇدرىتىنىڭ بىر تەگكۈسى بىلەن يىقىتىلغان ۋاقىتتا، ۋەھىي 18:1–3 ئورۇنلىنىدۇ. 9/11 دىن بۇيان، لائودىكىيىلىك يەتتىنچى كۈنلۈك ئادۋېنتچىلار چېركاۋىنىڭ رەھبەرلىكى قورەھنىڭ ئىسيانىنى، قەدىمدىكى 25 كىشىنىڭ ئىسيانىنى، 1888-يىلدىكى رەھبەرلىكنىڭ ئىسيانىنى ۋە كرېستتىن ئىلگىرىكى دەۋردە سانھەدرىننىڭ ئىسيانىنى تەكرارلاپ كەلدى. ئۇ 25 كىشى ساختا لەۋىي كاھىنلىقىغا ۋەكىللىك قىلىدىغان بىر بەلگەدۇر.
A Levite was to 25 years old when he began to serve.
Yaqur levit 25 wattaay iqiḥlisa f amezlu nns.
And the Lord spake unto Moses, saying, This is it that belongeth unto the Levites: from twenty and five years old and upward they shall go in to wait upon the service of the tabernacle of the congregation: And from the age of fifty years they shall cease waiting upon the service thereof, and shall serve no more: But shall minister with their brethren in the tabernacle of the congregation, to keep the charge, and shall do no service. Thus shalt thou do unto the Levites touching their charge. Numbers 8:23–26.
Häý, Reb Musa sözläp diýdi: «Ine, lewiler hakynda degişli bolan zat budur: ýigrimi bäş ýaşdan ýokary bolanlar ýygnak çadyrynyň gullugynda hyzmat etmek üçin gelsinler. Elli ýaşyna ýetenden soň bolsa, şol gullukdaky hyzmatyny bes etsinler we mundan beýläk hyzmat etmesinler. Emma olar ýygnak çadyrynda öz doganlary bilen bilelikde nobaty saklamak üçin hyzmat etsinler, ýöne hiç bir gulluk işi etmesinler. Lewiler hakynda, olaryň nobaty babatda, sen şeýle etmelisiň». Sanlar 8:23–26.
A Levite begins his service at age twenty-five and serves for twenty-five years, until he is fifty. The Messenger of the Covenant in Malachi three, is purging and also cleansing the Levites at the Sunday law, as He did on October 22, 1844.
Levíta tokar ɓeeyɗi makko e duuɓi noogas e joy, oo waɗa ɓeeyɗi e duuɓi noogas e joy, haa nde o waɗi duuɓi capan. Neldiiɗo Alkawal ngol e Malaki 3 ɗon, ina moƴƴina kadi ina laɓɓina Levíta’en to nduuɗɗi Alahadi, no o waɗiri e 22 Oktoobar, 1844.
Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the Lord of hosts.
“Ñu bég, maa ngi yónni sama ndaw, te dina waajal yoon wi ci sama kanam; te Boroom bi ngeen di seet, dina dikk ci saa si ci kër-yàllaam, moom itam ndawum kóllëre gi ngeen di bànneexlu ci moom: ñu bég, dina dikk,” kàddug Aji Boroom bi jagleel mbooloom xarekat yi.
But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire, and like fullers’ soap: And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years. Malachi 3:1–4.
Lhò cuè naw thuâi cap sni mưt pỡ tơợng ma Ngâi? Lhò cuè yâng vững pỡ Ngâi tỏ rah? Yuaq Ngâi hriêc ngkân hluq yông hluq ndrang, mê hriêc xà-bông dơm ào tông. Ngâi a ngồi kơ ndrang tơm pơl yông tơm pơl bạk; Ngâi a tơm pơl con cháu Lê-vi, mê thanh tẩy dŏng hriêc vàng cap bạk, đe hăl dâng pỡ Chúa một của lễ bơng đhĭng. Bấy giờ của lễ Judah cap Jerusalem a trở nên đẹp lòng Chúa, hriêc pỡ mâh ngài xưa, cap hriêc pỡ mâh năm trước. Ma-la-chi 3:1–4.
The number “25” as a symbol, represents not only a faithful Levite, but a counterfeit Levite. “25” as a symbol is therefore identifying the separation of two classes of worshippers, whether they be wise and foolish virgins, sheep and goats, wheat and tares. The number twenty-five is a symbol of not only a Levite, but just as importantly it is a symbol of the separation (purging) of the Levites. That separation is at the Sunday law, and it is a primary subject of God’s prophetic Word. It is fitting that Matthew chapter twenty-five, is simply a continuation of Jesus’ prophecy of the end of the world in Matthew twenty-four.
លេខ «25» ជានិមិត្តសញ្ញា មិនត្រឹមតែតំណាងឲ្យលេវីដែលស្មោះត្រង់ប៉ុណ្ណោះទេ ប៉ុន្តែក៏តំណាងឲ្យលេវីក្លែងក្លាយផងដែរ។ ដូច្នេះ «25» ជានិមិត្តសញ្ញា សម្គាល់ការញែកចេញពីគ្នានៃពួកអ្នកថ្វាយបង្គំពីរប្រភេទ មិនថាពួកគេជាព្រហ្មចារីប្រាជ្ញា និងព្រហ្មចារីល្ងង់ ចៀម និងពពែ ស្រូវសាលី និងស្មៅអាក្រក់ក៏ដោយ។ លេខម្ភៃប្រាំ ជានិមិត្តសញ្ញា មិនត្រឹមតែសម្រាប់លេវីប៉ុណ្ណោះទេ ប៉ុន្តែសំខាន់ដូចគ្នាផងដែរ វាជានិមិត្តសញ្ញានៃការញែក (ការសម្អាត) ពួកលេវី។ ការញែកនោះកើតឡើងនៅពេលច្បាប់ថ្ងៃអាទិត្យ ហើយវាជាប្រធានបទសំខាន់មួយនៃព្រះបន្ទូលទំនាយរបស់ព្រះ។ វាសមស្របណាស់ដែលម៉ាថាយជំពូកម្ភៃប្រាំ គ្រាន់តែជាការបន្តនៃទំនាយរបស់ព្រះយេស៊ូវអំពីចុងបញ្ចប់នៃលោកិយ ក្នុងម៉ាថាយម្ភៃបួន។
And Jesus went out, and departed from the temple: and his disciples came to him for to shew him the buildings of the temple. And Jesus said unto them, See ye not all these things? verily I say unto you, There shall not be left here one stone upon another, that shall not be thrown down. Matthew 24:1, 2.
Jesús osẽ ha oho pe Templo-gui; ha hemimbo'ekuéra ou hendápe ohechauka hag̃ua chupe pe Templo renda kuéra. Ha Jesús he'i chupekuéra: Ndapehechái piko opa ko'ã mba'e? Añetehápe ha'e peẽme, ndaipytamo'ãi ko'ápe peteĩ ita ambue ita ári, ndoitymo'ãiva. Mateo 24:1, 2.
When Jesus departed the temple, He never returned again. In the final verses of chapter twenty-three, Jesus had pronounced judgment upon the Sanhedrin, and the judgment is expressed as “eight,” woes, thus counterfeiting the eight souls upon the ark, the eighth day of circumcision, the eighth day of resurrection, the eight generations of Abraham 430 years and on. The counterfeit number “eight,” aligns with the counterfeit Levite.
A Jesús osekepe templogui, ndojerejevéi jey. Mokõipa capítulo veintitrés paha versículo pahápe, Jesús omombeʼúma jehusgaménto Sanedrín rehe, ha upe jehusgaménto oñemoñeʼẽ “ocho” ñembyasy ramo, péicha oñemonda hag̃ua umi ocho alma oĩva pe árka ári, pe ára poapy circuncisión rehegua, pe ára poapy jeikove jey rehegua, umi ocho generación Abraham guive 430 ary pukukue ha upéi. Pe número japu “ocho” ojoaju pe levita japu ndive.
Verily I say unto you, All these things shall come upon this generation.
啓實對恁講，這一切的代誌攏欲臨到這个世代。
O Jerusalem, Jerusalem, thou that killest the prophets, and stonest them which are sent unto thee, how often would I have gathered thy children together, even as a hen gathereth her chickens under her wings, and ye would not! Behold, your house is left unto you desolate.
ئەی ئۆرشەلیم، ئۆرشەلیم، ئەی ئەوەی پێغەمبەران دەکوژیت و ئەوانەی بۆ لات نێردراون بەردباران دەکەیت، چەندجارە حەزم کردووە منداڵەکانت کۆبکەمەوە، وەک مریشکێک کە بچووکەکانی خۆی لەژێر باڵەکانی کۆدەکاتەوە، بەڵام ئێوە نەەتانویست! ئەوەتا، ماڵەکەتان بۆ خۆتان وێران جێهێڵدراوە.
For I say unto you, Ye shall not see me henceforth, till ye shall say, Blessed is he that cometh in the name of the Lord. Matthew 23:36–39.
Tá a rá agam libh: ní fheicfidh sibh mise as seo amach go dtí go ndéarfaidh sibh: Is beannaithe an té a thagann in ainm an Tiarna. Matha 23:36–39.
Matthew chapter twenty-two concludes with an illustration of the binding of the wicked into bundles, and concludes with the final interaction between Christ and the quibbling Jews. Then in chapter 24 He leaves the temple for the last time, ceasing His labors for ancient Israel. The chapter ends where it began, with the pronouncement that their house was left unto them empty, and what He called His Father’s house when He first cleansed the temple was now the empty Jewish house.
متى الإصحاح الثاني والعشرون يُختَم بمثال ربط الأشرار في حُزَم، ويُختَم أيضًا بآخر مواجهة بين المسيح واليهود المُمارين. ثم في الإصحاح الرابع والعشرين يترك الهيكل للمرة الأخيرة، مُنهيًا أعماله من أجل إسرائيل القديمة. وينتهي الإصحاح من حيث بدأ، بإعلان أن بيتهم قد تُرِك لهم خاليًا، وما كان قد دعاه بيت أبيه حين طهَّر الهيكل أول مرة، صار الآن البيت اليهودي الخالي.
In chapter 24, Jesus is going to answer questions about the temple, and its approaching destruction. The destruction was to take place in that very generation, which was a generation of vipers. He left that temple never to return, so the predictions he sets forth are addressing spiritual not literal Israel. When Christ leaves the temple which is the Laodicean Seventh-day Adventist church as He did with ancient Israel; simultaneously, the human temple of the one hundred and forty-four thousand will be joined to the Divine temple for eternity. When Jesus left the temple of ancient Israel, He divorced His former covenant people for eternity.
24-тарауда Иса ғибадатхана және оның таяп қалған қирауы туралы қойылған сұрақтарға жауап бермек. Бұл қирау нақ сол ұрпақтың кезінде болуға тиіс еді, ал ол жыландар ұрпағы болатын. Ол сол ғибадатханадан енді қайтып оралмау үшін шығып кетті, сондықтан Оның айтқан алдын ала хабарлары тура мағынадағы Исраилге емес, рухани Исраилге қатысты. Мәсіх ежелгі Исраилмен істегеніндей, Лаодикиядағы Жетінші күн адвентистері шіркеуі болып табылатын ғибадатхананы тастап шыққанда, сол сәтте бір жүз қырық төрт мыңның адамдық ғибадатханасы Мәңгілікке Құдайлық ғибадатханамен қосылады. Иса ежелгі Исраилдің ғибадатханасынан шыққанда, Ол бұрынғы келісімдегі халқын мәңгілікке талақ етті.
Chapter eleven through to chapter twenty-two of Matthew is the omega to the line of chapter eleven to twenty-two in the book of Genesis. When the line begins in Genesis eleven, it also marks the beginning of Babel and Babel’s covenant of death, which reaches its omega fulfillment in Revelation chapter seventeen, verse eleven, the verse that is the dead center of the verses that make up chapter eleven through twenty-two. The middle of chapters eleven to twenty-two in Genesis, Matthew and Revelation each emphasize the ensign or its counterfeit ensign. In Genesis it was circumcision, in Matthew it was Peter and the Rock which Christ would build his church upon, and in Revelation it was the counterfeit beast that was and is and shall ascend, who is the eight, that is of the seven, and who is then married to the dragon.
ڕەقەی یانزەهەوە تا ڕەقەی بیست و دووی مەتا، ئۆمەگای هێڵی ڕەقەی یانزەهەوە تا بیست و دوو لە پەرتووکی پەیدابوونە. کاتێک ئەو هێڵە لە پەیدابوون ١١ دەست پێدەکات، هەروەها دەستپێکردنی بابڵ و پەیمانی مردنی بابڵ نیشان دەدات، کە گەیشتووی بە تەواوبوونی ئۆمەگای خۆیە لە ئاشکراکردن ١٧:١١، ئەو ئایەتەی کە مردوو-ناوەندی ئەو ئایەتانەیە کە ڕەقەی یانزەهەوە تا بیست و دوو پێکدەهێنن. ناوەڕاستی ڕەقەکانی یانزەهەوە تا بیست و دوو لە پەیدابوون، مەتا و ئاشکراکردندا، هەر یەکەیان ئاڵا یان ئاڵای ساختەکەی جەخت لەسەر دەکاتەوە. لە پەیدابووندا خەتەنە بوو، لە مەتادا پەتروس و تاشەبەردەکە بوو کە مەسیح کڵێسای خۆی لەسەر بنیات دەنێت، و لە ئاشکراکردندا ئەو ددێوی ساختە بوو کە بوو و هەیە و سەردەکەوێت، ئەوەی هەشتە، لە حەوتە، و پاشان هاوسەرگیراوە بە ئەژدیهاکە.
Eleven and twenty-two are symbols that identify the combination of Divinity with humanity, which is the very issue represented by Christ writing His law upon our hearts and minds. 11 and 22 are symbols of the covenant of the one hundred and forty-four thousand. In Matthew, chapter twenty-three the false priesthood received eight woes, at the same point in time, the true priesthood is anointed. The priests were consecrated for seven days, and on the eighth day they began to serve.
Он бир вә йигирмә икки — илаһийлиқ билән инсанийәтниң бирләшмисини тонутқучи бәлгүләрдур; бу дәл Мәсихниң Өз қанунини қәлблиримиз вә зеһнимиз үстигә йезиши арқилиқ ипадилинидиған мәсиләдур. 11 вә 22 — йүз қириқ төрт миңниң әһдиниң бәлгүлиридур. Матта, жигирмә үчинчи бабта, сахта каһинлиқ сәккиз «вай» ни қобул қилди; шуниң билән бир вақитта, һәқиқий каһинлиқ мәсиһләндүрүлди. Каһинлар йәттә күн муқәддәс қилинди, сәккизинчи күни болса хизмәт қилишқа башлиди.
It is not an accident that the seven days of consecration of the priests that led to their service beginning on the eighth day begins in Numbers chapter eight and verse one, for “81” is a symbol of the priests.
Аваскыраны арунцәа рымаҵура ралагаразы уахыктәи амш аҽны иалагаз ԥшььаҩызаратә амшқәа быжьба Рицхыраараақәа, аахәышықәсақәа Ахыб ахы иаарту ахыб VIII-тәи ахаҿы аҵакы 1-ала ианалаго ахҭыс иашамеиноуп, избанзар «81» арунцәа рсимволуп.
And the Lord spake unto Moses, saying, Take Aaron and his sons with him, and the garments, and the anointing oil, and a bullock for the sin offering, and two rams, and a basket of unleavened bread; And gather thou all the congregation together unto the door of the tabernacle of the congregation. And Moses did as the Lord commanded him; and the assembly was gathered together unto the door of the tabernacle of the congregation. And Moses said unto the congregation, This is the thing which the Lord commanded to be done. …
A RABBAA Muuseetti dubbatee, akkana jedhe: “Aaroonii fi ilmaan isaa isaa wajjin fudhadhu; uffatawwan, zayita dibamaa, korbeessa aarsaa cubbuutiif, hoolota korbeeyyii lama, akkasumas savata buddeena raacitii hin qabne fudhadhu. Waldaa guutuu immoo balbala dunkaana walga’iitti walitti qabi.” Muuseenis akkuma AABBOON isa ajajetti godhe; waldaan sunis balbala dunkaana walga’iitti walitti qabame. Muuseenis waldaadhaan, “Kun waan AABBOON akka hojjetamu ajaje dha” jedhe. …
And ye shall not go out of the door of the tabernacle of the congregation in seven days, until the days of your consecration be at an end: for seven days shall he consecrate you. As he hath done this day, so the Lord hath commanded to do, to make an atonement for you. Therefore shall ye abide at the door of the tabernacle of the congregation day and night seven days, and keep the charge of the Lord, that ye die not: for so I am commanded. So Aaron and his sons did all things which the Lord commanded by the hand of Moses. And it came to pass on the eighth day, that Moses called Aaron and his sons, and the elders of Israel; And he said unto Aaron, Take thee a young calf for a sin offering, and a ram for a burnt offering, without blemish, and offer them before the Lord. … And Moses said, This is the thing which the Lord commanded that ye should do: and the glory of the Lord shall appear unto you. … And Aaron lifted up his hand toward the people, and blessed them, and came down from offering of the sin offering, and the burnt offering, and peace offerings. And Moses and Aaron went into the tabernacle of the congregation, and came out, and blessed the people: and the glory of the Lord appeared unto all the people. And there came a fire out from before the Lord, and consumed upon the altar the burnt offering and the fat: which when all the people saw, they shouted, and fell on their faces. Leviticus 8:1–5, 33–36; 9:1, 2, 6, 22–24.
ھۆڭلار جەمائەت چېدىرىنىڭ ئىشىكىدىن يەتتە كۈن چىقماڭلار؛ تۆھپە قىلىنىشىڭلارنىڭ كۈنلىرى تامام بولغۇچە شۇنداق بولسۇن؛ چۈنكى ئۇ يەتتە كۈن سىلەرنى تۆھپە قىلىدۇ. بۈگۈن قىلغانىدەك، پەرۋەردىگار سىلەر ئۈچۈن كەففارەت قىلىش ئۈچۈن شۇنداق قىلىشنى ئەمر قىلدى. شۇنىڭ ئۈچۈن جەمائەت چېدىرىنىڭ ئىشىكىدە يەتتە كۈن-كۈندۈز تۇرۇڭلار ۋە پەرۋەردىگارنىڭ ئەمىرىنى ساقلاڭلاركى، ئۆلمەيسىلەر؛ چۈنكى ماڭا شۇنداق بۇيرۇلغان. شۇنداق قىلىپ، ھارۇن ۋە ئۇنىڭ ئوغۇللىرى مۇسا ئارقىلىق پەرۋەردىگار بۇيرۇغان بارلىق ئىشلارنى بەجا كەلتۈردى. سەككىزىنچى كۈنى شۇ ئىش يۈز بەردىكى، مۇسا ھارۇننى، ئۇنىڭ ئوغۇللىرىنى ۋە ئىسرائىلنىڭ ئاقساقاللىرىنى چاقىردى؛ ۋە ھارۇنغا: «ئۆزۈڭ ئۈچۈن گۇناھ قۇربانلىقىغا بىر ياش موزاينى، كۆيدۈرمە قۇربانلىقىغا نۇقسانسىز بىر قوچقارنى ئال، ۋە ئۇلارنى پەرۋەردىگارنىڭ ھۇزۇرىدا تەقدىم قىل»، دېدى. … مۇسا يەنە: «پەرۋەردىگار سىلەرگە قىلىشنى بۇيرۇغان ئىش مۇشۇدۇر؛ ۋە پەرۋەردىگارنىڭ شان-شەرىپى سىلەرگە ئايان بولىدۇ»، دېدى. … ھارۇن قولىنى خەلق تەرەپكە كۆتۈرۈپ، ئۇلارغا بەرىكەت تىلىدى؛ ئاندىن گۇناھ قۇربانلىقىنى، كۆيدۈرمە قۇربانلىقىنى ۋە ئامانلىق قۇربانلىقلىرىنى تەقدىم قىلىپ بولغاندىن كېيىن، تۆۋەن چۈشتى. مۇسا بىلەن ھارۇن جەمائەت چېدىرىغا كىرىپ، ئاندىن چىقتى ۋە خەلقكە بەرىكەت تىلىدى؛ شۇ ۋاقىتتا پەرۋەردىگارنىڭ شان-شەرىپى پۈتۈن خەلقكە كۆرۈندى. پەرۋەردىگارنىڭ ئالدىدىن بىر ئوت چىقىپ، قۇربانگاھ ئۈستىدىكى كۆيدۈرمە قۇربانلىق بىلەن ياغنى يەپ كەتتى؛ پۈتۈن خەلق بۇنى كۆرگەندە، جاراڭلىق نىدا قىلدى ۋە يۈزتۇۋەن يىقىلدى. لاۋىيلار 8:1–5، 33–36؛ 9:1، 2، 6، 22–24.
Chapter twenty-three is identifying the counterfeit Levites who are revealed at the time the genuine Levites are sealed. Chapter twenty-two of Matthew concludes with no man ever asking Jesus any more questions, then chapter twenty-three he sets forth the eight woes, identifying the Sanhedrin’s probation was closed, and that the executive judgment was then to begin. In chapter twenty-four, He identifies the temple as the Jews house. It is important to see the sequence in the chapters.
ښولسم فصل هغه جعلي لاويان پېژني چې په هغه وخت کې څرګندېږي کله چې ريښتيني لاويان مهر کېږي. د متی دوه ويشتم فصل په دې سره پای ته رسېږي چې بيا هېڅ سړي له عیسی څخه نورې پوښتنې ونه کړې؛ بيا په درې ويشتم فصل کې هغه اته «افسوسونه» وړاندې کوي، او په دې توګه څرګندوي چې د سنهدرين د ازمېښت موده تړل شوې وه او دا چې اجرائيه قضاوت به بيا پيلېده. په څلور ويشتم فصل کې، هغه معبد د يهوديانو د کور په توګه يادوي. دا مهمه ده چې په فصلونو کې ترتيب ووينئ.
Chapters eleven to twenty-two of Matthew, is identifying the finishing of the sealing of the one hundred and forty-four thousand in the context of God’s covenant with a chosen people. Palmoni’s symbolism of the alpha chapter eleven, and His symbolism of the omega chapter twenty-two, add to the story within the chapters.
Маттонинг ўн биринчи бобидан йигирма иккинчи бобигача бўлган қисм, Худонинг танланган халқ билан бўлган аҳди доирасида юз қирқ тўрт мингнинг муҳрланиши ниҳоясига етишини кўрсатади. Палмонининг алиф бўлган ўн биринчи бобдаги рамзий маъноси ва Унинг омега бўлган йигирма иккинчи бобдаги рамзий маъноси, ушбу боблар ичидаги ҳикояга қўшимча мазмун бағишлайди.
Chapter twenty-three is the atonement, the combining of the Divine with the human as represented by the number twenty-three. But the chapter is telling of the executive judgment of the tares, the counterfeit priesthood, the counterfeit Levites. Every priest was a Levite, but not every Levite was a priest. Within the descendants of Levi, only the bloodline of Aaron, qualified for priesthood. The Bible identifies that the Levites would begin to serve at age twenty-five, but the sons of Kohath would serve at age 30.
Kapitulo veinte y tres ket din atonement, ket panagkaykaysa ti Nadiosan ken ti nataoan a kas naaramid babaen ti bilang a veinte y tres. Ngem ti kapitulo ibagbagana ti maipapan iti executive judgment dagiti tares, ti palsipikado a kinapadi, dagiti palsipikado a Levita. Tunggal padi ket maysa a Levita, ngem saan a tunggal Levita ket padi. Iti uneg dagiti kaputotan ni Levi, ti linia ti dara ni Aaron laeng ti maikari iti kinapadi. Ti Biblia ipakitana a dagiti Levita mangrugi a magserbi iti tawen a veinte y cinco, ngem dagiti annak ni Kohath ket magserbi iti tawen a treinta.
And the Lord spake unto Moses and unto Aaron, saying, Take the sum of the sons of Kohath from among the sons of Levi, after their families, by the house of their fathers, From thirty years old and upward even until fifty years old, all that enter into the host, to do the work in the tabernacle of the congregation. Numbers 4:1–3.
Awo Yehowa ka kyerɛɛ Mose ne Aaron sɛ: Monkan Kohat mma no mfi Lewi mma no mu, sɛnea wɔn abusua ahorow te ne wɔn agyanom fie te, efi mfe aduasa rekɔ soro de kosi mfe aduonum, wɔn nyinaa a wɔba asafo no mu sɛ wɔbɛyɛ adwuma wɔ Ahyiae Ntomadan no mu. Numeri 4:1–3.
The number “30” represents the priests that were in the bloodline of Kohath, who was the son of Levi, and Kohath’s son was Amram, who was the father of Aaron. Levi means “attached or joined to God.” Kohath means “assembled around His presence.” Amram means “exalted people,” and Aaron means “light bearer or exalted mediator.” Together, they trace a movement from the Red Sea to Sinai, thus typifying the covenant between God and the one hundred and forty-four thousand, who are the human temple that joins with the divine temple, when Christ stretches forth His hand a second time to gather His remnant people into His sanctuary, where He then lifts them up and exalts them as they are illuminated with the Heavenly High Priest, as He illuminated Shadrach, Meshach and Abednego.
சங்க்யை “30” என்பது லேவியின் மகனான கொகாத்தின் இரத்தவம்சத்தில் இருந்த ஆசாரியர்களைக் குறிக்கிறது; கொகாத்தின் மகன் அம்ராம், அவர் ஆரோனின் தந்தை ஆவார். லேவி என்பதன் பொருள் “தேவனோடு இணைக்கப்பட்டவர் அல்லது அவரோடு சேர்க்கப்பட்டவர்.” கொகாத் என்பதன் பொருள் “அவருடைய சந்நிதியைச் சுற்றி கூடிவைக்கப்பட்டவர்.” அம்ராம் என்பதன் பொருள் “உயர்த்தப்பட்ட மக்கள்,” மேலும் ஆரோன் என்பதன் பொருள் “ஒளியைத் தாங்குகிறவர் அல்லது உயர்த்தப்பட்ட நடுவுநிலையாளர்.” இவை ஒன்றாகச் சேர்ந்து செங்கடலிலிருந்து சினாய் வரையிலான ஒரு நகர்வை வரையறுக்கின்றன; ஆகையால், கிறிஸ்து தமது மீதமுள்ள ஜனங்களைத் தமது பரிசுத்த ஸ்தலத்துக்குள் சேர்த்துக்கொள்ள இரண்டாவது முறை தமது கரத்தை நீட்டிக்கும்போது, தேவனுக்கும் ஒரு இலட்சத்து நாற்பத்திநான்காயிரத்தினருக்கும் இடையிலான உடன்படிக்கையை இவை முன்னுருவமாகக் காட்டுகின்றன; அவர்கள் தெய்வீக ஆலயத்தோடு இணையும் மனித ஆலயமாக இருக்கிறார்கள்; அங்கே அவர் பின்னர் அவர்களை உயர்த்தி மகிமைப்படுத்துகிறார், விண்ணக மகா ஆசாரியருடன் அவர்கள் ஒளியூட்டப்படுகிறபோது, அவர் சாத்ராக், மேஷாக், ஆபேத்நெகோ ஆகியோரை ஒளியூட்டினதுபோல.
The number “30” represents a period for preparation for the priests and 25, as the age of the Levites, is to be applied to 30, line upon line, for every priest was a Levite, but not every Levite was a priest. Thirty represents the period of preparation which began in 1989, at the time of the end, and it ends at the Sunday law in the United States. The number twenty-five as a symbol of Levites, is also the symbol of separation between two classes, and in relation to the priests it identifies a separation. Twenty-five marks the separation of the Levites and counterfeit Levites at the Sunday law, and in the context of the genuine priests and the genuine Levites it also creates a distinction, howbeit, not a negative separation, as with the counterfeit Levites.
संख्या “30” याजकों के लिए तैयारी की अवधि का प्रतिनिधित्व करती है, और 25, जो लेवियों की आयु है, उसे 30 पर, पंक्ति पर पंक्ति, लागू किया जाना है, क्योंकि प्रत्येक याजक लेवी था, परन्तु प्रत्येक लेवी याजक न था। तीस तैयारी की उस अवधि का प्रतिनिधित्व करता है जो 1989 में, अन्त के समय पर, आरम्भ हुई, और वह संयुक्त राज्य अमेरिका में रविवार के कानून पर समाप्त होती है। लेवियों के प्रतीक के रूप में संख्या पच्चीस, दो वर्गों के बीच पृथक्करण का भी प्रतीक है, और याजकों के सम्बन्ध में यह एक पृथक्करण की पहचान कराती है। पच्चीस रविवार के कानून पर लेवियों और जाली लेवियों के पृथक्करण को चिह्नित करता है, और वास्तविक याजकों तथा वास्तविक लेवियों के सन्दर्भ में यह एक भेद भी उत्पन्न करता है, तौभी, जाली लेवियों के समान कोई नकारात्मक पृथक्करण नहीं।
Kohath was one of the three main branches of the Levites (along with Gershon and Merari). The priestly line came specifically through Kohath’s descendant Aaron. Aaron is the fourth-generational descendant of Levi, and the priestly privilege was restricted to his male descendants within this Kohathite branch. The Kohathites as a whole (all descendants of Kohath) had the honor of carrying the most sacred items, but only Aaron’s line could actually perform the priestly functions at the altar and in the sanctuary. Aaron represents the same fourth generation as Joel’s “old men,” or the “ancient men” in Ezekiel chapter eight, who bow to the sun.
ኮሐት ከሌዋውያን ሦስቱ ዋና ዋና ቅርንጫፎች አንዱ ነበር (ከጌርሶንና ከሜራሪ ጋር). የክህነት ዘር በተለይ በኮሐት ዘር አሮን በኩል መጣ። አሮን የሌዊ አራተኛ ትውልድ ዘር ሲሆን፥ የክህነት መብትም በዚህ የኮሐት ቅርንጫፍ ውስጥ ለእርሱ ወንድ ዘሮች ብቻ የተገደበ ነበር። ኮሐታውያን በአጠቃላይ (የኮሐት ዘሮች ሁሉ) እጅግ ቅዱሳኑን እቃዎች የመሸከም ክብር ነበራቸው፥ ነገር ግን በመሠዊያውና በመቅደሱ ውስጥ የክህነት ሥራዎችን በተግባር ማከናወን የሚችል አሮን ዘር ብቻ ነበር። አሮን ከኢዮኤል “ሽማግሌዎች” ወይም በሕዝቅኤል ምዕራፍ ስምንት ፀሐይን ከሚሰግዱት “ሽማግሌዎች” ጋር ተመሳሳይ አራተኛ ትውልድን ይወክላል።
The system of 24 rotating courses (divisions) for the priests (and similarly for non-priestly Levites in supporting roles like musicians and gatekeepers) was established by King David. David organized the descendants of Aaron into 24 courses (divisions) to serve in rotation (1 Chronicles 24:1–19). David, with help from priests Zadok (from Eleazar’s line) and Ahimelech (from Ithamar’s line), divided them into 24 groups (16 from Eleazar’s larger family, 8 from Ithamar’s). Lots were cast to determine the order of service.
سِسٹَمِ 24 گردشی کورسوں (تقسیمات) کا، جو کاہنوں کے لیے تھا (اور اسی طرح غیر کاہن لاویوں کے لیے بھی، جو معاون خدمات جیسے موسیقاروں اور دربانوں کے فرائض انجام دیتے تھے)، بادشاہ داؤد نے قائم کیا تھا۔ داؤد نے ہارون کی نسل کو 24 کورسوں (تقسیمات) میں منظم کیا تاکہ وہ باری باری خدمت انجام دیں (1 تواریخ 24:1–19)۔ داؤد نے، کاہنوں صادوق (العزر کی نسل سے) اور اخیملک (ایتامار کی نسل سے) کی مدد سے، اُنہیں 24 گروہوں میں تقسیم کیا (العزر کے بڑے خاندان میں سے 16، ایتامار کے میں سے 8)۔ خدمت کی ترتیب متعین کرنے کے لیے قرعہ ڈالا گیا۔
Each course served for one week (from Sabbath to Sabbath), twice a year, plus all courses served together during the major festivals (Passover, Pentecost, Tabernacles). David similarly organized non-priestly Levites into 24 courses for music, gatekeeping, etc. (1 Chronicles 23–26). This system was implemented under Solomon (2 Chronicles 8:14) and continued through the Second Temple period. Zechariah, father of John the Baptist, was in the course of Abijah—Luke 1:5; 1 Chronicles 24:10. The order of the 24 courses of priests was selected by lot, and Zechariah was in the course of Abijah, who out of the twenty-four courses, represented the “eighth” course. Zechariah means “God remembers,” and his father’s name Abijah means “God is my father.”
هر دوره بهمدت یک هفته (از سَبَت تا سَبَت)، سالی دو بار خدمت میکرد، و افزون بر آن، در ایام اعیاد بزرگ، همهٔ دورهها با هم خدمت مینمودند (فِصَح، پنطیکاست، خیمهها). داود همچنین لاویانِ غیرکاهن را نیز در ۲۴ دوره برای موسیقی، دربانی، و جز آن سازمان داد (۱ تواریخ ۲۳–۲۶). این نظام در عهد سلیمان برقرار شد (۲ تواریخ ۸:۱۴) و تا دوران هیکل دوم ادامه یافت. زکریا، پدر یحیای تعمیددهنده، از دورهٔ اَبیا بود—لوقا ۱:۵؛ ۱ تواریخ ۲۴:۱۰. ترتیب ۲۴ دورهٔ کاهنان به قید قرعه تعیین شده بود، و زکریا در دورهٔ اَبیا قرار داشت که از میان بیستوچهار دوره، نمایانگر «دورهٔ هشتم» بود. زکریا بهمعنای «خدا به یاد میآورد» است، و نام پدرش، اَبیا، بهمعنای «خدا پدر من است» میباشد.
The heavenly Father remembered His promise to raise up a messenger who would prepare the way for the Messiah. But Zechariah also aligns with the Sunday law, for it is there that the Sabbath, the day men were to always remember—becomes the final test. Zechariah represents a priest, of the course of Abijah, which is the “eighth” course. Zechariah disbelieves the message of the angel and is made dumb, until the birth of his son John. When John is born Zechariah enters into the discussion about the name of John, and he then speaks. The prophetic speaking of the latter days is when the United States speaks as a dragon.
Ћаҳаним Ата Өзиниң Мәсиһ үчүн йол тәйярлайдиған бир әлчини көтирип чиқириш тоғрисидики вәдисини әслиди. Амма Закария йәкшәнбә қануни биләнму уйғун келиду, чүнки дәл шу йәрдә Шәнбә күни — инсанлар һәр вақит әслиши керәк болған күн — ахирқи синаққа айлиниду. Закария Абия бөлүмигә мәнсуп бир каһинни ипадиләйду; бу «сәккизинчи» бөлүмдур. Закария пәриштиниң хәвиригә ишәнмәйду вә оғли Йоһанна туғулғучә гас қилиниду. Йоһанна туғулғанда, Закария Йоһаннаниң исми тоғрисидики муһакимигә қатнишиду вә шу вақитта сөзләйду. Ахирқи күнләрниң пәйғәмбәрлик сөзлиши Америка Қошма Штатлири әҗдиһадәк сөзлигән вақиттур.
And it came to pass, that on the eighth day they came to circumcise the child; and they called him Zacharias, after the name of his father. And his mother answered and said, Not so; but he shall be called John. And they said unto her, There is none of thy kindred that is called by this name. And they made signs to his father, how he would have him called. And he asked for a writing table, and wrote, saying, His name is John. And they marvelled all. And his mouth was opened immediately, and his tongue loosed, and he spake, and praised God. Luke 1:59–64.
ꯑꯗꯨꯒ ꯑꯗꯨꯅ ꯃꯐꯝ ꯄꯨꯝꯅ ꯂꯥꯛꯄꯥ ꯅꯨꯃꯤꯠ ꯅꯤꯄꯥꯜꯂꯨꯝꯗ ꯃꯍꯥꯛꯄꯨ ꯁꯥꯟꯁꯦꯜ ꯇꯧꯅꯕ ꯂꯥꯛꯈꯤ꯫ ꯑꯗꯨꯒ ꯃꯍꯥꯛꯄꯨ ꯃꯄꯥꯛꯀꯤ ꯃꯤꯡ ꯃꯇꯨꯡ ꯏꯟꯅ ꯖꯀꯔꯤꯌꯥ ꯍꯥꯏꯅ ꯀꯧꯈꯤ꯫ ꯑꯗꯨꯕꯨ ꯃꯍꯥꯛꯀꯤ ꯏꯃꯥ ꯄꯥꯎꯈꯠꯇꯨꯅ ꯍꯥꯏꯈꯤ, ꯃꯗꯨ ꯅꯠꯇꯦ; ꯑꯗꯨꯕꯨ ꯃꯍꯥꯛꯄꯨ ꯌꯣꯍꯟꯅ ꯍꯥꯏꯅ ꯀꯧꯒꯅꯤ꯫ ꯑꯗꯨꯒ ꯃꯈꯣꯏꯅ ꯃꯍꯥꯛꯀꯤꯗ ꯍꯥꯏꯈꯤ, ꯅꯍꯥꯛꯀꯤ ꯃꯥꯆꯥ ꯃꯁꯥꯒꯤ ꯃꯤꯇꯝꯗ ꯃꯤꯡ ꯑꯁꯤꯅ ꯀꯧꯔꯤꯕ ꯑꯃ ꯂꯩꯇꯦ꯫ ꯑꯗꯨꯒ ꯃꯈꯣꯏꯅ ꯃꯄꯥꯛꯀꯤꯗ ꯈꯨꯠꯁꯤꯟꯅꯕ ꯑꯣꯏꯅ ꯃꯍꯥꯛꯄꯨ ꯀꯔꯝꯅ ꯀꯧꯒꯗꯒꯦ ꯍꯥꯏꯅ ꯍꯪꯈꯤ꯫ ꯑꯗꯨꯒ ꯃꯍꯥꯛꯅ ꯏꯕꯥ ꯄꯤꯔꯀ ꯑꯃ ꯍꯪꯂꯛꯇꯨꯅ ꯏꯈꯤ, ꯃꯍꯥꯛꯀꯤ ꯃꯤꯡ ꯌꯣꯍꯟ ꯑꯣꯏ꯫ ꯑꯗꯨꯒ ꯃꯈꯣꯏ ꯄꯨꯝꯅ ꯑꯉꯥꯡꯕ ꯑꯣꯏꯈꯤ꯫ ꯑꯗꯨ ꯃꯇꯨꯡ ꯏꯟꯅ ꯃꯍꯥꯛꯀꯤ ꯃꯨꯈ ꯍꯥꯡꯂꯛꯈꯤ, ꯃꯍꯥꯛꯀꯤ ꯂꯦꯜ ꯂꯣꯏꯁꯤꯜꯂꯛꯈꯤ, ꯑꯗꯨꯒ ꯃꯍꯥꯛꯅ ꯋꯥ ꯍꯥꯏꯈꯤ, ꯑꯃꯁꯨꯡ ꯏꯁ꯭ꯋꯔꯕꯨ ꯁ꯭ꯇꯨꯇꯤ ꯇꯧꯈꯤ꯫ ꯂꯨꯛ 1:59–64꯫
John the Baptist is of the eighth course of Abijah, as was his father. At John’s circumcision, on the eighth day his name is changed. John the Baptist represents those who are priests, of the fourth generation, who are in a covenant relation with God, who changes their name (from Laodicea unto Philadelphia), seals them with the sign of the covenant, when the United States speaks as a dragon.
Yuhanna taftizçi, atası kimi, Aviya bölüyünün səkkizinci növbəsindəndir. Yuhannanın sünnəti zamanı, səkkizinci gün onun adı dəyişdirilir. Yuhanna taftizçi, kahin olan, dördüncü nəslə mənsub, Allahla əhd münasibətində olan, Amerika Birləşmiş Ştatları əjdaha kimi danışdığı zaman adını dəyişdirdiyi (Laodikiyadan Filadelfiyaya), əhdin əlaməti ilə möhürlədiyi şəxsləri təmsil edir.
We are the temple of God. The prophetic lines which address the temple are speaking to men and women as individuals, and also corporately, for God’s church is also a temple. And of course there is a heavenly temple, and it is Christ who builds the temple of the Lord. It is He who lays the foundation and places the capstone upon the temple. In terms of the number “25” being a symbol, 25 represents the Levites, who are purged (separated) from counterfeit Levites in Malachi chapter three, and who are also purified in the same passage. In Ezekiel chapter 40 to 48 a symbolic temple is described with great detail. The water of life comes out of that temple and fills the earth.
Ñuqanchikqa Diospa templonmi kanchik. Templomanta rimak profetiku siq’ikunaqa qharikunaman warmikunamanpas sapankamanta rimanku, hinaspataq huñusqa ayllumanta pas, imaraykuchus Diospa iglesianpas templonmi. Chaymantapas, hanaq pachapi huk templo kan, hinaspa Señorpa templontaqa Cristom kachkan hatarichiq. Paymi cimiento-ta churaykuq, hinaspa templopa qhipa rumi coronata churaykuq. “25” yupaymanta huk símbolo hina rimananchikman hinaqa, 25qa Levita runakunata reqsichin, paykunaqa Malakías qhelqapa kimsa kaq kapitulumpi llulla Levita runakunamanta pichasqa (t’aqasqa) kanku, hinaspataq chay kikin pasajellapim llamp’uypaschasqa kanku. Ezequiel qhelqapa 40manta 48kama kapitukunapi huk simbóliku templo ancha sut’inchaywan nisqa kashan. Kawsay yakuqa chay templomanta lluqsin hinaspan kay pachata hunt’an.
“Wonderful is the work which God designs to accomplish through His servants, that His name may be glorified. God made Joseph a fountain of life to the Egyptian nation. Through Joseph the life of that whole people was preserved. Through Daniel God saved the life of all the wise men of Babylon. And these deliverances were as object lessons; they illustrated to the people the spiritual blessings offered them through connection with the God whom Joseph and Daniel worshiped. So through His people today God desires to bring blessings to the world. Every worker in whose heart Christ abides, everyone who will show forth His love to the world, is a worker together with God for the blessing of humanity. As he receives from the Saviour grace to impart to others, from his whole being flows forth the tide of spiritual life. Christ came as the Great Physician to heal the wounds that sin has made in the human family; and His Spirit, working through His servants, imparts to sin-sick, suffering human beings a mighty healing power that is efficacious for the body and the soul. ‘In that day,’ says the Scriptures, ‘there shall be a fountain opened to the house of David and to the inhabitants of Jerusalem for sin and for uncleanness.’ Zechariah 13:1. The waters of this fountain contain medicinal properties that will heal both physical and spiritual infirmities.
« عجیب است کاری که خدا قصد دارد بهواسطۀ خادمان خویش به انجام رسانَد، تا نام او جلال یابد. خدا یوسف را برای قوم مصر چشمهای از حیات ساخت. بهواسطۀ یوسف، حیات آن تمامی قوم محفوظ ماند. و بهواسطۀ دانیال، خدا جان همۀ حکیمان بابل را نجات داد. و این رهاییها همچون درسهای عینی بود؛ به مردم برکات روحانیای را که از طریق پیوند با خدایی که یوسف و دانیال او را عبادت میکردند به آنان عرضه میشد، مجسم میساخت. همچنین امروز خدا میخواهد از طریق قوم خود برکات را به جهان برساند. هر کارگری که مسیح در دل او ساکن است، هر که محبت او را به جهان آشکار سازد، با خدا برای برکتِ بشریت همکار است. همانگونه که او از نجاتدهنده فیضی دریافت میکند تا به دیگران ببخشد، از تمامی وجودش سیلاب حیات روحانی جاری میگردد. مسیح بهعنوان طبیب اعظم آمد تا زخمهایی را که گناه در خانوادۀ بشری پدید آورده است شفا بخشد؛ و روح او که از طریق خادمانش عمل میکند، به انسانهای رنجور و گناهزده نیرویی عظیم و شفابخش عطا مینماید که برای جسم و جان مؤثر است. کتب مقدس میگوید: «در آن روز برای خاندان داود و برای ساکنان اورشلیم، چشمهای برای گناه و برای نجاست گشوده خواهد شد.» زکریا ۱۳:۱. آبهای این چشمه دارای خواص درمانی است که هم ناتوانیهای جسمانی و هم ناتوانیهای روحانی را شفا خواهد داد. »
“From this fountain flows the mighty river seen in Ezekiel’s vision. ‘These waters issue out toward the east country, and go down into the desert, and go into the sea: which being brought forth into the sea, the waters shall be healed. And it shall come to pass, that everything that liveth, which moveth, whithersoever the rivers shall come, shall live…. And by the river upon the bank thereof, on this side and on that side, shall grow all trees for meat, whose leaf shall not fade, neither shall the fruit thereof be consumed: it shall bring forth new fruit according to his months, because their waters they issued out of the sanctuary: and the fruit thereof shall be for meat, and the leaf thereof for medicine.’ Ezekiel 47:8–12.” Testimonies, volume 6, 227.
«Из этого источника истекает могучая река, показанная в видении Иезекииля. „Эти воды текут к восточной стране, и сойдут в пустыню, и войдут в море; и, будучи внесены в море, воды исцелятся. И будет так, что всё живое, что движется, куда ни придут эти реки, будет живо…. И у реки, по берегам её, с той и с другой стороны, будут расти всякие дерева для пищи, лист которых не увянет, и плод их не истощится: каждый месяц будут приносить новые плоды, потому что воды их текут из святилища; и плоды их будут в пищу, а листья их — на врачевание“. Иезекииль 47:8–12». Свидетельства, том 6, 227.
Ezekiel’s temple is prophetic symbolism of the highest nature, and John was commanded in Revelation chapter eleven, to measure the temple, but to leave off the courtyard. When we do that very thing to Ezekiel’s temple, we find that the two most prominent numbers within the temple dimensions represent the priesthood. 50 cubits is the most prominent number, and it is repeated 11 times as the overall length of each gate complex (Ezekiel 40:15, 21, 25, 29, 33, 36, etc.). 50 is also used for certain wall and chamber lengths (42:7–8). It defines the full gate passageway from outer to inner threshold.
Têmpelê Hesekêlê nîşaneya pêşbînî ya ji cinsê herî bilind e, û di beşa yazdehemîn a Pirtûka Vahî de, Yûhennaya hatibû fermandan ku têmpelê bipîve, lê hewşa derve bihêle. Dema ku em bi xwe vê yekê li ser têmpelê Hesekêlê dikin, em dibînin ku du hejmarên herî berbiçav di nav pîvanên têmpelê de kahîniyê temsîl dikin. 50 zira hejmarek herî berbiçav e, û ew 11 caran wekî dirêjahiya giştî ya her kompleksa dergehê tê dubarekirin (Hesekêl 40:15, 21, 25, 29, 33, 36, hwd.). 50 her weha ji bo hin dirêjahiya dîwar û odeyan tê bikaranîn (42:7–8). Ew rêça giştî ya dergehê ji astengê derve heta astengê hundir diyarkirin dike.
25 cubits is the clear second-most prominent. It is repeated 10 times as the breadth and width of the gate complexes (Ezekiel 40:13, 21, 25, 29, 30, 33, 36). Combined, 50 and 25 form the consistent 50 by 25 rectangular patterns for the six main gates. This 50 by 25 pairing dominates the architectural description of the gates leading into the inner areas. There is no other pair that repeats with such systematic frequency in the temple building itself.
٢٥ ئاین پەروەردەکراوی ڕوونترین دووەمین دیارترینە. ئەم ژمارەیە ١٠ جار دووبارە دەبێتەوە وەک پانایی و فراوانیی کۆمەڵە دەروازەکان (Ezekiel 40:13, 21, 25, 29, 30, 33, 36). لەگەڵ یەکدا، ٥٠ و ٢٥ شێوەی مستەطیلی یەکگرتووی ٥٠ بە ٢٥ بۆ شەش دەروازە سەرەکییەکان پێکدەهێنن. ئەم هاوتاکردنی ٥٠ بە ٢٥ وەسفی تەلارسازیی دەروازەکان کە بەرەو ناوچە ناوەکییەکان دەچن، زاڵ دەکات. لە بیناسازیی پەرستگاکەدا هیچ هاوشێوەی تر نییە کە بەو شێوەیە بەردەوام و سیستەماتیک دووبارە ببێتەوە.
Levites entered active service at 25 (Numbers 8:24: “from twenty and five years old and upward they shall go in to wait upon the service”). They served until 50 (Numbers 4:3, 39, 43; 8:25: “until fifty years old”). This gives exactly 25 years of active service (50 – 25 = 25).
പൂജാസേവകർ ഇരുപത്തഞ്ചാം വയസ്സിൽ സജീവ സേവനത്തിൽ പ്രവേശിച്ചു (സംഖ്യാപുസ്തകം 8:24: “ഇരുപത്തഞ്ച് വയസ്സുമുതൽ അതിനുമുകളിലുള്ളവർ ശുശ്രൂഷയുടെ സേവനത്തിൽ പ്രവേശിച്ചു പ്രവർത്തിക്കേണ്ടതാകുന്നു”). അവർ അമ്പതു വയസ്സുവരെ സേവിച്ചു (സംഖ്യാപുസ്തകം 4:3, 39, 43; 8:25: “അമ്പതു വയസ്സുവരെ”). അതുകൊണ്ട്, അവരുടെ സജീവ സേവനകാലം കൃത്യമായി ഇരുപത്തഞ്ച് വർഷം തന്നെയായിരുന്നു (50 – 25 = 25).
Thus, the 25-year span of Levitical service is directly reflected in the 25 by 50-cubit measurements that dominate the temple gates and structure—the very place where the Levites served. The primary dimensions of Ezekiel’s temple, that is the temple of the church triumphant and the one hundred and forty-four thousand are architecturally designed into the very temple where they were to serve; JUST as the forty-six chromosomes are built into the very temple where God’s people are to serve. Palmoni has placed His signature upon the individual human temple and the corporate body temple that is to be His bride.
꧋ꦲꦶꦏꦸ, ꦲꦶꦩ꧀ꦧꦁꦮꦤ꧀ꦠꦫ ꧒꧕ ꦠꦲꦸꦤ꧀ ꦥꦁꦭꦪꦤꦤ꧀ ꦭꦺꦮꦶ ꦏꦠꦼꦭꦏ꧀ꦱꦤꦏꦺ ꦱꦗꦫ ꦭꦁꦱꦸꦁ ꦏꦁꦒꦺ ꦲꦸꦏꦸꦫꦤ꧀ ꧒꧕ ꦏꦸꦧꦶꦠ꧀ ꦏꦭꦮꦤ꧀ ꧕꧐ ꦏꦸꦧꦶꦠ꧀ ꦏꦁ ꦩꦼꦤ꧀ꦢꦭ꧀ꦩꦤꦶ gapura lan wewangunan padaleman suci—yaiku papané para Lewi nindakaké pangabekti. Ukuran-ukuran utama padaleman suci ing wewangen Yézkiel, yaiku padaleman pasamuwan kang unggul lan wong satus patang puluh papat èwu, wis kaarsitèkturanaké ana ing padaleman iku dhéwé, papan kang bakal dadi papan pangabektènipun; PERSIS kaya patang puluh nem kromosom kang kabangun ana ing padaleman iku dhéwé, papan umaté Gusti Allah bakal ngabdi. Palmoni sampun masang tapak astanipun ing padaleman manungsa pribadi lan ing padaleman badan bebrayan kang kudu dadi pangantènipun.
We will continue these lines in the next article.
ꯃꯈোইଗী অনৌবা মচাক্তা এইখোয়না মসিগী পন্থৌশিং অদু মখা তান্না চাল্লগনি।
“Those who are in responsible positions are not to become converted to the self-indulgent, extravagant principles of the world, for they cannot afford it; and if they could, Christlike principles would not allow it. Manifold teaching needs to be given. ‘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.’ Thus the word of the Lord is patiently to be brought before the children and kept before them, by parents who believe the word of God. ‘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.’ Why?—because they did not heed the word of the Lord that came unto them.
“ޒިންމާދާރު މަޤާމުތަކުގައި ތިބޭ މީހުން ދުނިޔޭގެ ނަފްސަށް ލޯބިވާ، އިސްރާފުވެރި އުސޫލުތަކަށް ބަދަލުވެ ނުވާނެ؛ އެހެނީ އެކަން އެމީހުންނަށް ހަމަނުޖެހޭނެ. އަދި އެކަން ހަމަޖެހުނަސް، މަސީޙުގެ ސިފަތަކުން މުޅިން ހިމެނޭ އުސޫލުތައް އެކަމަށް ހުއްދަ ނުދޭނެ. ގިނަ ބާވަތްތެރި ތަޢުލީމު ދެވެން ޖެހޭނެ. ‘އޭނާ ޢިލްމު އުނގަންނަވާނީ ކާކަށް؟ އަދި އަޤީދާ ދެނެގަނެވޭނެ ގޮތަށް ފަހުމް ދެންނަވާނީ ކާކަށް؟ ކިރު ބުއިމުން ވީނު، މައިގެ ގުދުން ބޭރުކުރެވިފައިވާ ކުދިންނަށެވެ. އެހެނީ އަމުރުފުޅު އަމުރުފުޅުމަތީ އޮންނަން ވާނެ، އަމުރުފުޅު އަމުރުފުޅުމަތީ؛ ރޮނގު ރޮނގުމަތީ، ރޮނގު ރޮނގުމަތީ؛ މިތަނުގައި ކުޑަކޮޅެއް، އެތަނުގައި ކުޑަކޮޅެއް.’ މިގޮތަށް ރައްބުގެ ބަސް ކުދިންނަށް ސަބުރާއެކު ހުށަހަޅައި، ﷲގެ ބަސް ފަށްކޮށް އިމާންވާ މައިބަފައިން އެ ބަސް އެކުދިންގެ ކުރީގައި ދާއިމުކޮށް ބަހައްޓަން ވާނެ. ‘އެހެނީ ތަތަރު ދެބަސްކޮޅާއި އެހެން ބަހެއްގައި އޭނާ މި ޤައުމާ ވާހަކަދައްކަވާނެ. އެއީ އޭނާ އެމީހުންނަށް ވިދާޅުވި ބަސް: މިއީ ދުވަލުން ދަތިވެފައިވާ މީހާ ރައްހަތް ލިބޭނެ ރައްހަތެވެ؛ މިއީ ތާޒާކަން ލިބޭނެ ތާޒާކަމެވެ: އެހެނަސް އެމީހުން އަޑު ނާހަން އެދި ނުވި. ނަމަވެސް ރައްބުގެ ބަސް އެމީހުންނަށް ވީ އަމުރުފުޅު އަމުރުފުޅުމަތީ، އަމުރުފުޅު އަމުރުފުޅުމަތީ؛ ރޮނގު ރޮނގުމަތީ، ރޮނގު ރޮނގުމަތީ؛ މިތަނުގައި ކުޑަކޮޅެއް، އެތަނުގައި ކުޑަކޮޅެއް؛ އެއީ އެމީހުން ދިޔައި ފަހަތަށް ވެއްޓި، މުގުރުވެ، ޖާލުގައި ޖެހި، ހިފައިގެން ލެވޭނެ ތަނަށް ވުމަށެވެ.’ ކީއްވެ؟—އެހެނީ އެމީހުންނަށް އައި ރައްބުގެ ބަހަށް އެމީހުން ސަމާލު ނުދިނީއެވެ.”
“This means those who have not received instruction, but have cherished their own wisdom, and have chosen to work themselves according to their own ideas. The Lord gives these the test, that they shall either take their position to follow His counsel, or refuse and do according to their own ideas, and then the Lord will leave them to the sure result. In all our ways, in all our service to God, He speaks to us, ‘Give Me thine heart.’ It is the submissive, teachable spirit that God wants. That which gives to prayer its excellence is the fact that it is breathed from a loving, obedient heart.
“Maʿnē d-ʾinnun ʾayle d-lā qabbelu yulpānā, ʾellā ḥabbebu ḥekmthōn d-nafshōn, w-gbaw l-mep̄laḥ b-nafshōn ʾayk reʿyānayhōn. Mār(y)ā yāheb l-hōn nisyōnā, d-ʾō yqūmū b-dukthōn l-mheḵ b-buʿyānēh, ʾō nseyrbū w-nep̄ʿlū ʾayk reʿyānayhōn, w-hāydēn Mār(y)ā nešbuq ʾennōn l-sōpā yaqīn(ā). B-kullhēn ʾurḥāthān, b-kullāh tešmeštān l-Alāhā, hū mmalel ʿamman: ‘Hab lī lebāk.’ Rūḥā hī mštaʿbdānīthā w-mitʿallpānīthā d-Buʿyānā d-Alāhā hī. Hāy d-yahbā l-ṣlōtā šubḥāh hī hāde d-men lebā raḥmānā w-mṭīʿānā ʾetnšebet.”
“God requires certain things of His people; if they say, I will not give up my heart to do this thing, the Lord lets them go on in their supposed wise judgment without heavenly wisdom, until this scripture [Isaiah 28:13] is fulfilled. You are not to say, I will follow the Lord’s guidance up to a certain point that is in harmony with my judgment, and then hold fast to your own ideas, refusing to be molded after the Lord’s similitude. Let the question be asked, Is this the will of the Lord? not, Is this the opinion or judgment of—–?” Testimonies to Ministers, 419.
“ಖುದಾಯ್ ಪಾನ್ಹೀಂ ಮಖ್ಲೂक कਾਂ केहड़ियूं शयूं घरंदो आहे; जे हि चवंदा आहिनि, ‘मां पान्हिंजो दिलु हिन शय जो अमलु करन ला न देसां,’ त प्रभु उन्हें पान्हिंजी समझ में अकलमंदी समझी विठल फ़ैसले ते, आसमानी हिकमत बिना, हलंदो रहन देन्दो आहे, जेसीं त इहा आयत [यशायाह 28:13] पूरी थी वेंदी। तवांखे इहो न चवणु आहे, ‘मां प्रभु जी रहनुमाई जो पिरो करंदस त हिक मुकाम तक, जेकड़ो मुंहिंजी समझ सां मेल खाई थो,’ पोइ पान्हिंजिन ख्यालन खे मजबूती सां पकड़ी बिठो, अइं इन्कार कयो त तवां प्रभु जी मिसाल मुताबक ढाळिया वञो। सवाल इहो पुछियो वञे, ‘छा इहो प्रभु जी मर्ज़ी आहे?’ न त ‘छा इहा फलां जो राय या फ़ैसलो आहे?’” Testimonies to Ministers, 419.