Peter was symbolically at Caesarea Philippi at the third hour, on his way to Caesarea Maritima and the ninth hour. According to Matthew and Mark, six days later, Peter, James and John were at the Mount of Transfiguration. Luke says eight days, between Panium and the Mount. From the gates of hell, at Caesarea Philippi to the death of the cross, with a stop along the way at the Mount of Transfiguration. Three steps from Panium to the Sunday law. Caesarea at the beginning, the Mount in the middle, and Caesarea at the end. Hell at the beginning, death at the end, with God’s glory in the middle. An alpha rebellion represented by the gates of hell and an omega rebellion represented by the death of the Son of God.
پېترس په سمبولیک ډول د قیصریه فلیپي په ښار کې، په درېیم ساعت کې، قیصریه ماریټیما او نهم ساعت ته د خپل سفر پر لاره و. د متی او مرقس په وینا، شپږ ورځې وروسته، پېترس، یعقوب او یوحنا د تجلي په غره کې وو. لوقا اته ورځې یادوي، د پانیوم او غره ترمنځ. د دوزخ له دروازو څخه، په قیصریه فلیپي کې، د صلیب تر مرګه پورې، او په دې لاره کې د تجلي په غره کې له یوه تمځای سره. له پانیوم څخه تر یکشنبې قانون پورې درې ګامه. قیصریه په پیل کې، غر په منځ کې، او قیصریه په پای کې. دوزخ په پیل کې، مرګ په پای کې، او په منځ کې د خدای جلال. یو الفا بغاوت چې د دوزخ د دروازو له خوا تمثیل شوی، او یو اومېګا بغاوت چې د خدای د زوی د مرګ له خوا تمثیل شوی.
Caesarea Philippi is the foundation, for it was there that Christ identified the Rock on which He would build His church. The Mount of Transfiguration is the second step, where the temple is finished and the capstone is placed. The third step of judgment at the cross followed after.
Կեսարիա Փիլիպպէն հիմքն է, որովհետև այնտեղ Քրիստոսը ցույց տուաւ այն Վէմը, որի վրա Նա պիտի շինէր Իր եկեղեցին։ Պայծառակերպութեան լեռը երկրորդ քայլն է, ուր տաճարը աւարտւում է և գագաթաքարը դրւում է։ Այնուհետև եկաւ դատաստանի երրորդ քայլը՝ խաչի վրա։
And he said unto them, Verily I say unto you, That there be some of them that stand here, which shall not taste of death, till they have seen the kingdom of God come with power. And after six days Jesus taketh with him Peter, and James, and John, and leadeth them up into an high mountain apart by themselves: and he was transfigured before them. And his raiment became shining, exceeding white as snow; so as no fuller on earth can white them. And there appeared unto them Elias with Moses: and they were talking with Jesus.
И ул сиҭан: Ажәаа гәырҩада ишәсҳәоит шәара, ара игылоу рыбжьара иҟоуп урҭ руаӡәкқәа, урҭ аԥсра знымбацт, Анцәа Иаҳра амч ала иаауеит ҳәа ианырбаанӡа. Ашьҭахь фымш анҵы, Иисус Иԥаҩ зцу Пиотр, Иаков, Иоанн, нас урҭ рымацара иаарган дыҩхалан ҳараккьа аԥыҭҟа; уа урҭ рҿаԥхьа Иԥсабара иԥсахын. Уи ишәҵасқәагьы еилашарахеит, асы еиԥш иԥшьӡаӡахеит; адгьыл үстәи аӡәгьы, ахламҳәаҩгьы, урҭ убас иԥшьызжәлом. Нас урҭ ирбеит Ильиа Моисеи дицны; урҭ Иисус иҿцәажәон.
And Peter answered and said to Jesus, Master, it is good for us to be here: and let us make three tabernacles; one for thee, and one for Moses, and one for Elias.
اَ پطرس جواب دیس اَ عیسیٰ سُن اَکھت، اُستاد، یتھ اسہِ ہون گژھُن چُھ بَہ چھُس؛ تہ آو، اسہِ ترٛے خیمہ بنٲو: اَکھ تُہندس خاطر، اَکھ موسیٰس خاطر، تہ اَکھ ایلیاسس خاطر۔
For he wist not what to say; for they were sore afraid. And there was a cloud that overshadowed them: and a voice came out of the cloud, saying, This is my beloved Son: hear him. And suddenly, when they had looked round about, they saw no man any more, save Jesus only with themselves. And as they came down from the mountain, he charged them that they should tell no man what things they had seen, till the Son of man were risen from the dead. And they kept that saying with themselves, questioning one with another what the rising from the dead should mean. Mark 9:1–10.
چۈنكى ئۇ نېمە دېيىشنى بىلمىدى؛ چۈنكى ئۇلار قاتتىق قورققان ئىدى. شۇ چاغدا ئۇلارنى سايە قىلغان بىر بۇلۇت پەيدا بولدى؛ ۋە بۇلۇت ئىچىدىن بىر ئاۋاز چىقىپ: «بۇ مېنىڭ سۆيۈملۈك ئوغلۇمدۇر؛ ئۇنىڭغا قۇلاق سېلىڭلار» دېدى. ۋە تۇيۇقسىز، ئەتراپىغا قارىغانلىرىدا، ئەمدى ئۆزلىرى بىلەن بىللە يالغۇز ئەيسادىن باشقا ھېچكىمنى كۆرمىدىلەر. ئۇلار تاغدىن چۈشۈپ كېلىۋاتقاندا، ئۇ كۆرىگەنلىرىنى ئىنسانئوغلى ئۆلۈكلەر ئارىسىدىن تىرىلىپ چىققىچە ھېچكىمگە ئېيتماسلىقىنى ئۇلارغا بۇيرۇدى. ئۇلار بۇ سۆزنى ئۆز ئارىلىرىدا ساقلاپ، «ئۆلۈكلەر ئارىسىدىن تىرىلىش» نىڭ نېمىنى بىلدۈرىدىغانلىقى توغرىسىدا بىر-بىرى بىلەن مۇزاكىرە قىلىشتى. ماركۇس 9:1–10.
At the mount, Peter proposes to erect a tabernacle for Moses, Christ and Elijah.
ئەو لەسەر شاخەکە، پەیتەر پێشنیار دەکات چادرییەک بۆ موسا، مەسیح و ئیلیاس دروست بکات.
“Moses passed through death, but Michael came down and gave him life before his body had seen corruption. Satan tried to hold the body, claiming it as his; but Michael resurrected Moses and took him to heaven. Satan railed bitterly against God, denouncing Him as unjust in permitting his prey to be taken from him; but Christ did not rebuke His adversary, though it was through his temptation that the servant of God had fallen. He meekly referred him to His Father, saying, ‘The Lord rebuke thee.’
«Մովսեսը անցավ մահվան միջով, բայց Միքայելը իջավ և նրան կյանք տվեց, նախքան նրա մարմինը ապականություն տեսներ։ Սատանան փորձեց պահել մարմինը՝ այն իրենը համարելով, բայց Միքայելը հարություն տվեց Մովսեսին և նրան տարավ երկինք։ Սատանան դառնությամբ բորբոքված անարգանքով խոսեց Աստծու դեմ՝ Նրան անարդար կոչելով այն բանի համար, որ թույլ տվեց իր որսը իրենից վերցվի, բայց Քրիստոսը չհանդիմանեց Իր հակառակորդին, թեև հենց նրա փորձության պատճառով էր, որ Աստծու ծառան ընկել էր։ Նա հեզությամբ նրան հանձնեց Իր Հորը՝ ասելով. «Տերը քեզ սաստի»։
“Jesus had told His disciples that there were some standing with Him who should not taste of death till they should see the kingdom of God come with power. At the transfiguration this promise was fulfilled. The countenance of Jesus was there changed and shone like the sun. His raiment was white and glistening. Moses was present to represent those who will be raised from the dead at the second appearing of Jesus. And Elijah, who was translated without seeing death, represented those who will be changed to immortality at Christ’s second coming and will be translated to heaven without seeing death. The disciples beheld with astonishment and fear the excellent majesty of Jesus and the cloud that overshadowed them, and heard the voice of God in terrible majesty, saying, ‘This is My beloved Son; hear Him.’” Early Writings, 164.
«Jesus شاگردنِ خوده گفته بود که بعضی از آنانی که با او ایستادهاند، طعم مرگ را نخواهند چشید تا آنکه پادشاهی خدا را ببینند که با قدرت میآید. در تجلی، این وعده به انجام رسید. سیمای Jesus در آنجا دگرگون شد و مانند آفتاب درخشید. جامهاش سفید و تابناک بود. Moses حاضر بود تا نمایندهٔ کسانی باشد که در ظهور دوم Jesus از مردگان برانگیخته خواهند شد. و Elijah، که بدون دیدن مرگ منتقل شد، نمایندهٔ کسانی بود که در آمدن دوم Christ به جاودانگی دگرگون خواهند شد و بدون دیدن مرگ به آسمان منتقل خواهند گردید. شاگردان با شگفتی و بیم، جلالِ والا و باشکوه Jesus و ابری را که بر آنان سایه افکنده بود مشاهده کردند، و آواز خدا را در هیبتِ هولناک شنیدند که میگفت: «این است پسرِ حبیبِ من؛ او را بشنوید.»» Early Writings, 164.
The Mount of Transfiguration identifies three tabernacles. The tabernacle of Moses at the beginning of ancient Israel, the tabernacle of Christ as represented by His incarnation and the tabernacle that is the one hundred and forty-four thousand as represented by Elijah. The one hundred and forty-four thousand are those who do not taste of death, until they see the Second Coming of Christ. The Mount is identifying the point where the seal is impressed upon the one hundred and forty-four thousand.
Дэгдэхүүн Уул нь гурван асрыг тодорхойлж байна. Эртний Израилийн эхэн үе дэх Мосегийн асар, Христийн бие махбодтой болсон байдлаар нь төлөөлөгдөх Христийн асар, мөн Елиагаар төлөөлөгдөх нэг зуун дөчин дөрвөн мянга болох асар юм. Нэг зуун дөчин дөрвөн мянга гэдэг нь Христийн Хоёр дахь Ирэлтийг үзэх хүртлээ үхлийг амсдаггүй хүмүүс юм. Тэр Уул нь лац нэг зуун дөчин дөрвөн мянган дээр дарагдан тавигдах мөчийг зааж байна.
The tabernacle of the one hundred and forty-four thousand is raised up in the antitypical feast of Tabernacles. The Mount identifies those who do not taste death, and sets forth three witnesses that when they see the glory of God in the mount, it is the antitypical feast of Tabernacles.
١٤٤٬٠٠٠ عەبادەتگاھى تەبىئىي مەنىسىدىكى چادرلار ھەيتىدە تۇرغۇزۇلىدۇ. تاغ ئۆلۈمنى تاتمايدىغانلارنى ئايرىپ كۆرسىتىدۇ ۋە ئۇلار تاغدا خۇدانىڭ شان-شەرىپىنى كۆرگەندە، بۇنىڭ تەبىئىي مەنىسىدىكى چادرلار ھەيتى ئىكەنلىكىگە ئۈچ گۇۋاھنى ئوتتۇرىغا قويىدۇ.
They are raised up as the tabernacle of Elijah, that began to be reared up in 2023, when both Moses and Elijah were resurrected. First the foundation was laid, that is the only foundation that can be laid, and that foundation is Christ, the corner and foundation stone. Then the capstone is placed, which represents the sealing of the one hundred and forty-four thousand as represented at the Mount of Transfiguration. At the Mount Peter, James and John represent those who actually do not taste of death. Peter later recorded that the kingdom of priests is those who have tasted that the Lord is good, and who were a spiritual house. They tasted life, so they do not taste death.
Iwo ni a gbé dìde gẹ́gẹ́ bí àgọ́ Elijah, tí a bẹ̀rẹ̀ sí í tún dìde ní ọdún 2023, nígbà tí a jí Moses àti Elijah dìde. Ní ìbẹ̀rẹ̀ a fi ìpìlẹ̀ lelẹ̀, èyí tí í ṣe ìpìlẹ̀ kan ṣoṣo tí a lè lélẹ̀, àti pé ìpìlẹ̀ náà ni Kristi, igun àti òkúta ìpìlẹ̀. Lẹ́yìn náà ni a fi òkúta àkẹ́yìn sí i, èyí tí ó dúró fún fífi èdìdì lé ẹgbẹ̀rún mẹ́rìnlélọ́gọ́rin [one hundred and forty-four thousand] gẹ́gẹ́ bí a ti ṣojú wọn ní Òkè Ìyípadà. Lórí Òkè náà Peter, James àti John dúró fún àwọn tí kì í tọ́ ikú wò ní tòótọ́. Peter sì kọ sílẹ̀ lẹ́yìn náà pé ìjọba àwọn àlùfáà ni àwọn tí wọ́n ti tọ́ wò pé Olúwa dára, àti àwọn tí wọ́n jẹ́ ilé ẹ̀mí. Wọ́n tọ́ ìyè wò, nítorí náà wọn kì í tọ́ ikú wò.
If so be ye have tasted that the Lord is gracious. To whom coming, as unto a living stone, disallowed indeed of men, but chosen of God, and precious, Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ. Wherefore also it is contained in the scripture, Behold, I lay in Sion a chief corner stone, elect, precious: and he that believeth on him shall not be confounded. 1 Peter 2:3–6.
اگر واقعاً شما چشیدهاید که خداوند کریم است. نزد او میآیید، همچون نزد سنگی زنده، که هرچند از سوی مردمان مردود شمرده شد، اما نزد خدا برگزیده و گرانبهاست؛ شما نیز، همچون سنگهای زنده، بنایی روحانی ساخته میشوید، کهانتِ مقدس، تا قربانیهای روحانی را که بهواسطۀ عیسی مسیح نزد خدا مقبول است، تقدیم کنید. ازاینرو در کتاب مقدس نیز آمده است: «اینک، در صهیون سنگ زاویۀ اصلی، برگزیده و گرانبها مینهم؛ و هر که به او ایمان آورد، هرگز سرافکنده نخواهد شد.» اول پطرس ۲:۳–۶.
The word translated as “confounded” means “to be ashamed.” The remnant is represented by Peter, and their joy is contrasted with those who rejected the latter rain message. A key of the one hundred and forty-four thousand, for Peter was given the “keys” to the kingdom, is the “chief corner stone” that was laid in Sion. That stone is marvelous in the eyes of the righteous, and a stone of stumbling to the drunkards of Ephraim.
Ang salitang isinalin bilang “naguluhan” ay nangangahulugang “mapahiya.” Ang nalabi ay kinakatawanan ni Pedro, at ang kanilang kagalakan ay inihahambing sa mga tumanggi sa mensahe ng huling ulan. Isang susi ng isandaan at apatnapu’t apat na libo, sapagkat kay Pedro ibinigay ang mga “susi” sa kaharian, ay ang “pangulong batong-panulok” na inilagay sa Sion. Ang batong iyon ay kagila-gilalas sa mga mata ng mga matuwid, at batong katitisuran sa mga lasing ng Efraim.
The stone which the builders refused is become the head stone of the corner. This is the Lord’s doing; it is marvellous in our eyes. Psalms 118:22, 23.
بەردەکەی بیناسازان ڕەتیانکردەوە، بووە سەنگی سەرەکیی گۆشە. ئەمە کاری یەزدانە؛ لە چاوەکانماندا سەرسوڕهێنەرە. زەبوورەکان 118:22, 23.
Jesus commented on these verses in the conclusion of the parable of the vineyard.
ᎢᏥᏌ ᎤᏬᏎᎴ ᎯᎠ ᎢᏳᏍᏗ ᏗᏂᏪᏍᎬ ᎤᏍᏆᎸᎲ ᎠᏓᏟᎶᏍᏗ ᎤᏅᏒ ᎠᏫᏒ ᎤᎬᏫᏳᎯ ᎤᏤᎵᎦᏍᎩ ᎠᏍᎦᏯᏗᏢᏅᏍᎬᎢ.
Jesus saith unto them, Did ye never read in the scriptures, The stone which the builders rejected, the same is become the head of the corner: this is the Lord’s doing, and it is marvellous in our eyes? Therefore say I unto you, The kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof. And whosoever shall fall on this stone shall be broken: but on whomsoever it shall fall, it will grind him to powder. And when the chief priests and Pharisees had heard his parables, they perceived that he spake of them. But when they sought to lay hands on him, they feared the multitude, because they took him for a prophet. Matthew 21:42–46.
ایسىٰ اُنہاں نوں آکھدے نیں، کیا تُسیں کدے کتاباں وچ ایہ نہیں پڑھیا، ’’جِس پتھر نوں معماراں نے ردّ کر دِتّا، اوہی کونے دا سِر دا پتھر بن گیا؛ ایہ خُداوند دا کِیتا ہویا ہے، تے ساڈیاں اکھّاں وچ عجب ہے‘‘؟ اِس لئی میں تُہانوں آکھدا ہاں، خُدا دی بادشاہی تُہاڈے کولوں لے لئی جاوے گی، تے اوہ اِک ایسی قوم نوں دِتّی جاوے گی جو اِس دے پھل لے کے آوے۔ تے جیہڑا کوئی اِس پتھر اُتے ڈِگّے گا اوہ ٹُٹ جاوے گا؛ پر جِس اُتے ایہ ڈِگّے گا، اوہنوں پِیس کے غبار بنا دےوے گا۔ تے جدوں سردار کاہناں تے فریسیاں نے اُس دیاں تمثیلاں سُنّیاں، تاں اوہ سمجھ گئے کہ اوہ اُناں ہی دے بارے آکھدا ہے۔ پر جدوں اوہ اُس اُتے ہتھ پاون لگّے، تاں اوہ بھیڑ توں ڈر گئے، کیونکہ اوہ اُس نوں نبی سمجھدی سی۔ متی 21:42–46۔
Whoever accepts the foundational message, shall be broken, for the Rock is Christ, and the work of the gospel is to humble the human into the dust.
Кімде-кім іргелі хабарды қабылдаса, сол быт-шыт болады, өйткені Жартас — Мәсіх, ал Ізгі хабардың ісі — адамды топыраққа дейін кішірейту.
“What is justification by faith? It is the work of God in laying the glory of man in the dust, and doing for man that which it is not in his power to do for himself. When men see their own nothingness, they are prepared to be clothed with the righteousness of Christ. When they begin to praise and exalt God all the day long, then by beholding they are becoming changed into the same image. What is regeneration? It is revealing to man what is his own real nature, that in himself he is worthless.” Manuscript Releases, volume 20, 117.
“እምነት በኩል መጽደቅ ምንድር ነው? እርሱ የእግዚአብሔር ሥራ ነው፤ የሰውን ክብር ወደ አፈር በማውረድ፣ ሰውም ለራሱ ሊያደርገው በኃይሉ ውስጥ ያልሆነውን በእርሱ ፈንታ በማድረግ። ሰዎች የራሳቸውን ከንቱነት በሚያዩ ጊዜ፣ የክርስቶስን ጽድቅ እንዲለብሱ ይዘጋጃሉ። ቀኑን ሙሉ እግዚአብሔርን ማመስገንና ከፍ ከፍ ማድረግ በሚጀምሩ ጊዜ፣ በመመልከት ወደዚያው ምሳሌ እየተለወጡ ይሄዳሉ። ዳግመኛ መወለድ ምንድር ነው? ሰው በራሱ ውስጥ ከንቱ መሆኑን፣ እውነተኛ የራሱ ባሕርይ ምን እንደሆነ ለሰው መግለጥ ነው።” Manuscript Releases, volume 20, 117.
Whoever rejects the foundation stone is destroyed, as was the case with ancient Israel in fulfillment of Jesus’ application of the parable of the vineyard. The Jews rejected Christ, they also rejected Moses, for if they had believed Moses, they would have also believed Christ. They rejected God’s law, teaching for doctrine the commandments of men. Christ, Moses and the Law are all symbols of foundations, and Christ is the only foundation that can be laid, but Christ as the foundation is represented with many symbols. Moses and the Law are both illustrations of this fact. Christ is the only foundation, but this only means that the other foundations in His prophetic Word are simply symbols of some aspect of His character.
Ana kimanı red eden, üzüm bağının meseli içün İsa’nın tətbiqinin yerinə yetməsində qədim İsrailin başına gəldiyi kimi, məhv olar. Yəhudilər Məsihi red etdilər; onlar Musa’nı da red etdilər; çünki əgər Musa’ya iman etmiş olsaydılar, Məsihə də iman edərdilər. Onlar Allah’ın qanununu red etdilər, insanların əmrlərini təlim deyə öyrədərək. Məsih, Musa və Qanun hamısı təməllərin rəmzləridir və qoyula biləcək yeganə təməl Məsihdir; lakin təməl olaraq Məsih bir çox rəmzlərlə təmsil olunur. Musa və Qanun bu həqiqətin hər ikisi bir təsviridir. Yeganə təməl Məsihdir, lakin bunun mənası yalnız budur ki, Onun peyğəmbərlik Kəlamındakı digər təməllər sadəcə Onun xarakterinin hansısa bir cəhətinin rəmzləridir.
For other foundation can no man lay than that is laid, which is Jesus Christ. 1 Corinthians 3:11.
Ma suwi' to'ole' utia' nojo'one'wa foundation, maka jaisa de'ame; juna'a Jesucristo. 1 Corintios 3:11.
Jesus is the Word, and as such the rules within His Word represent Himself. This is why Sister White records that the Ten Commandments are a transcript of Christ’s character. He is the First and the Last, and when represented in this fashion it identifies that Christ always illustrates the end of a thing, with the beginning of a thing. As the Word, He is also “Truth,” and truth is a prophetic framework. He is the Lion of the tribe of Judah when He seals and unseals His Word. He is also the corner stone that becomes the cap stone. The corner stone is simply an illustration of Him as the foundation, or the first letter of the Hebrew word “truth.” The cap stone is the crowning work on the temple, and when aligned with the framework of truth, the cap stone is twenty-two times more powerful than the corner stone. What is marvelous in the eyes of those who have tasted that the Lord is good, is how the principles of the framework of truth aligned with the corner and cap stone identifies one of the prophetic keys that were given to Peter.
Jesus chu Ñe’ẽ, ha upévare umi tembiapoukapy oĩva Iñeʼẽme ohechauka chupe voi. Upévare Sister White ohai umi Diez Mandamiento haʼeha peteĩ transcripción Cristo rekoha. Haʼe hína pe Primero ha pe Último, ha oñerrepresentáramo péicha, ojekuaa upéva Cristo akóinte ohechaukaha peteĩ mbaʼe paha, peteĩ mbaʼe ñepyrũ ndive. Ñeʼẽramo, haʼe avei “Añetegua”, ha añetegua haʼe peteĩ marco profético. Haʼe pe León Judá ñemoñaregua omoĩ sello ha oipeʼa sello jave Iñeʼẽ rehe. Haʼe avei pe ita esquinapegua oikóva pe ita yvategua ramo. Pe ita esquinapegua haʼe mante peteĩ taʼanga hesegua fundamento ramo, térã pe peteĩha letra ñeʼẽ hebreo “añetegua” rehegua. Pe ita yvategua hína pe tembiapo oñemohuʼãva templo ári, ha oñembojoajúramo pe marco añetegua rehegua ndive, pe ita yvategua ipokatu mokõipa mokõi jey hetave pe ita esquinapegua rangue. Pe mbaʼe hechapyrãva umi ohechavaʼekuépe Ñandejára iporãha renondépe, haʼe mbaʼéichapa umi principio marco añetegua rehegua, oñembojoajúva pe ita esquinapegua ha pe ita yvategua ndive, ohechauka peteĩva umi llave profética oñemeʼẽvaʼekue Pedro-pe.
The alpha first letter is one, but the omega last letter is twenty-two. Miller’s jewels shine as the sun, but when the dirt brush man assembled the jewels, they were ten times brighter. The recognition that the end of a prophetic line is the same, but more powerful than the beginning of a prophetic lines is “marvelous.” It is an element of Christ’s character; it is one of the keys given to Peter to bind the one hundred and forty-four thousand.
ᎠᎵᏉᎬ ᎢᏳᏍᏗ ᎠᏰᎵ ᎠᏏᏴᏫ ᎨᏒ, ᎠᏎ ᎣᎺᎦ ᎤᎵᏍᏆᎸᎯ ᎠᏰᎵ ᏔᎵᏚ ᎢᏯᏂᏛ. ᎻᎳ ᎤᏤᎵ ᎠᎪᎵᏰᎥ ᏅᏙ ᎤᎬᏫᏳᎭ ᎾᏍᎩ ᎤᏔᎾ ᎤᎵᏍᏈᏗᏍᎬᎢ, ᎠᏎ ᎦᏓᎭ ᎠᏍᏆᏂᎪᏗ ᎠᏍᎦᏯ ᎠᎪᎵᏰᎥ ᏚᏣᏤᎵᏙᎸ ᎢᏳᏍᏗ, ᏍᎪᎯ ᎢᎦᎢ ᎤᏟ ᎢᏯᎵᏍᏈᏗᏍᎨᎢ. ᎾᏍᎩ ᎢᎬᏱᏊ ᎠᎦᏙᎥᎢ, ᎨᏒ ᎤᎵᏍᏆᎸᎯ ᏧᏙᎴᎰᏒ ᎪᎯᏳ ᎤᏠᏱ ᎠᏎ ᎤᏟ ᎤᎵᏂᎩᏛ ᎨᏒ ᎢᎬᏱᏱᎢ, ᎾᏍᎩ ᎤᏙᎯᏳᎯ “ᎤᏍᏆᏂᎪᏗ.” ᎾᏍᎩ ᎦᏚᎩ ᎦᎶᏁᏛ ᎤᏕᎵᏛ ᎤᏤᎵ ᎠᏓᏅᏙ ᎨᏒ; ᎾᏍᎩ ᏌᏉ ᎨᏒ ᏥᎨᏥᏁᎸ ᏈᏓ ᎾᎿ ᏧᏓᎴᎰᏍᎩ ᎠᏍᏚᎢᏍᏙᏗ ᎠᏍᏍᎪᎸ ᎯᎠ ᏅᎩ ᏅᎦᎵᏍᎪᎯ ᏅᎩ ᏅᎦᎵᏍᎪᎯ ᏅᎩ.
Peter’s “spiritual house” is the casket of William Miller’s dream and also Malachi’s storehouse of tithes and offerings. When the windows of heaven are opened; one class is cast out of the room, and the other class is cast into the casket and given the white linen uniforms of God’s triumphant church.
“অয়” ভাষায় একটি স্বীকৃত বা সুস্পষ্ট মানক ভাষা-পরিচয় আমার কাছে নেই। অনুগ্রহ করে লক্ষ্যভাষাটি নির্দিষ্ট করুন (যেমন: বাংলা, অসমীয়া, ওড়িয়া, ইত্যাদি), তাহলে আমি সঙ্গে সঙ্গে অনুবাদ করে দেব।
“Solemnly and publicly the people of Judah had pledged themselves to obey the law of God. But when the influence of Ezra and Nehemiah was for a time withdrawn, there were many who departed from the Lord. Nehemiah had returned to Persia. During his absence from Jerusalem, evils crept in that threatened to pervert the nation. Idolaters not only gained a foothold in the city, but contaminated by their presence the very precincts of the temple. Through intermarriage, a friendship had been brought about between Eliashib the high priest and Tobiah the Ammonite, Israel’s bitter enemy. As a result of this unhallowed alliance, Eliashib had permitted Tobiah to occupy an apartment connected with the temple, which heretofore had been used as a storeroom for tithes and offerings of the people.
«Джуи ар халқь Ӏазиз Аллагьун къануназ гьарсса куццал ва халкъанна цӀийи хъарнилни дуьххай бавкьуллайни. Амма Эзраял ва Нехемиял асар заманаял къачан хьур цӀикӀкӀун, Раббисса тӀурун къайчӀан хьуьсса гӀемер адамар аннай. Нехемия Персияна вахъанай ивкӀунни. Иерусалимрай ийнуъсса вахтӀал, миллат бузар гьабизе хӀанжар буьсса яман ишар щи щибго гьурччуллайни. Бутпарастар шагьардан ичица тек гьуни батуллай эвкӀун гуреб, бәлки жуьезул хъузалул тӀайласан хьунсса гьудулсса макъамалра гьезул хьурчаца былгъардайни. Къавмарал къатнашивун вас кьун хьунсса сабабрай, оьрчӀал кӀанив Элиашиб ва Аммонви Товия — Исраилал къатӀа душман — гьезул арада дуствал пайда хьунни. Шунал натижада, бу низамсуз иттифакъал сабабрай, Элиашиб Товияз жуьезул хъузалул ял хьунсса, гьалаб халкъалул десятинар ва садакъабар сакълай буьсса кӀабатда чӀе бищун рес гьабунни.»
“Because of the cruelty and treachery of the Ammonites and Moabites toward Israel, God had declared through Moses that they should be forever shut out from the congregation of His people. See Deuteronomy 23:3–6. In defiance of this word, the high priest had cast out the offerings stored in the chamber of God’s house, to make a place for this representative of a proscribed race. Greater contempt for God could not have been shown than to confer such a favor on this enemy of God and His truth.
“Sababta naxariis-darrada iyo khiyaanada reer Cammoon iyo reer Moo’aab ay kula kaceen Israa’iil, Ilaah wuxuu Muuse ku sii sheegay in iyaga weligood laga xiro shirka dadkiisa. Eeg Sharciga Kunoqoshadiisa 23:3–6. Isagoo ereygan ka hor imanaya, wadaadka sare wuxuu dibadda u saaray qurbaannadii lagu kaydiyey qolka guriga Ilaah, si uu meel ugu sameeyo wakiilkan qoom la mamnuucay. Ilaah laguma tusi karin quudhsasho ka weyn tan ah in nicmadan oo kale loo muujiyo cadowgan Ilaah iyo runtiisa.”
“On returning from Persia, Nehemiah learned of the bold profanation and took prompt measures to expel the intruder. ‘It grieved me sore,’ he declares; ‘therefore I cast forth all the household stuff of Tobiah out of the chamber. Then I commanded, and they cleansed the chambers: and thither brought I again the vessels of the house of God, with the meat offering and the frankincense.’
«Фарсыæй сæрбадæгæй, Нехемиæ уыцы гъæздухт профанацийы тыхджынæй фæндыд, æмæ зæрдæмæ хъуыддаджы фæстæ сæххæст кодта, цæмæй æй фæхъус уа. „Мæнæн уый тынг фыдбылыз уыд,“ — зæгъы уый; „уымæ гæсгæ æз Товийæйы æппæт хæдзарæйы дзаумæттæ скъуыдтон уæд æмбарыæй. Уæдынмæ æз амыдтон, æмæ сæ æмбарæнтæ сыгъдæг кодтой; æмæ уырдыгæй та æрбахастон Хуыцауы хæдзары савæрæнтæ, хайæн хъæбул æмæ ладаны.»
“Not only had the temple been profaned, but the offerings had been misapplied. This had tended to discourage the liberalities of the people. They had lost their zeal and fervor, and were reluctant to pay their tithes. The treasuries of the Lord’s house were poorly supplied; many of the singers and others employed in the temple service, not receiving sufficient support, had left the work of God to labor elsewhere.
“Na maalu walaalu xani yàlla ju sell ji lañu ko sosaloon, waaye itam sarax ya dañu leen jëfandikoo ci anam yu baaxul. Loolu indi na woon ngir wàññi xolub nit ñi ci seen yërmande ak seen yéwén. Ñoom dañu ñàkkaloon seen cëru ak seen takku, te daan nañu bañ a fey seen dencukaay yu ñatteel. Dencukaay yi ci kërg Yàlla ga nekkoon nañu ci ñàkk; ñu bare ci way-woykat ya ak ñeneen ñi doon liggéey ci sarwiisu maalu Yàlla, ndaxte jotewuun nañu ndimbal lu doy, bàyyiwoon nañu liggéeyu Yàlla ngir dem liggéey feneen.”
“Nehemiah set to work to correct these abuses. He gathered together those who had left the service of the Lord’s house, ‘and set them in their place.’ This inspired the people with confidence, and all Judah brought ‘the tithe of the corn and the new wine and the oil.’ Men who ‘were counted faithful’ were made ‘treasurers over the treasuries,’ ‘and their office was to distribute unto their brethren.’” Prophets and Kings, 669, 670.
«Նեհեմիան գործի անցավ՝ ուղղելու այս չարաշահումները։ Նա հավաքեց նրանց, ովքեր թողել էին Տիրոջ տան ծառայությունը, «և նրանց կանգնեցրեց իրենց տեղում»։ Սա ժողովրդին վստահություն ներշնչեց, և ամբողջ Հուդան բերեց «հացահատիկի, նոր գինու և յուղի տասանորդը»։ Մարդիկ, որոնք «հավատարիմ էին համարվում», նշանակվեցին «գանձարանների վրա գանձապահներ», «և նրանց պաշտոնն էր բաժանել իրենց եղբայրներին»»։ Prophets and Kings, 669, 670.
When Nehemiah “cast out Tobiah,” he was prefiguring Christ casting the money-changers out of the very same temple. It wasn’t simply the temple, but the very room in the temple where the tithes were stored. When Eliakim the Philadelphian replaced Shebna the Laodicean, Shebna was the treasurer that was cast into a far field.
Nehemiah «Τωβίαν ἐξέβαλε», երբ, նույն այդ տաճարից դրամափոխներին վտարող Քրիստոսին էր նախապատկերում։ Խոսքը պարզապես տաճարի մասին չէր, այլ հենց տաճարի այն սենյակի, ուր տասանորդներն էին պահվում։ Երբ փիլադելփացի Եղիակիմը փոխարինեց լաոդիկեցի Շեբնային, Շեբնան այն գանձապետն էր, որ նետվեց հեռավոր դաշտը։
Thus saith the Lord God of hosts, Go, get thee unto this treasurer, even unto Shebna, which is over the house, and say, What hast thou here? and whom hast thou here, that thou hast hewed thee out a sepulchre here, as he that heweth him out a sepulchre on high, and that graveth an habitation for himself in a rock? Behold, the Lord will carry thee away with a mighty captivity, and will surely cover thee. He will surely violently turn and toss thee like a ball into a large country: there shalt thou die, and there the chariots of thy glory shall be the shame of thy lord’s house. And I will drive thee from thy station, and from thy state shall he pull thee down.
The Lord God of hosts says this: “Go, get thee unto this treasurer, unto Shebna, who is over the house, and say, ‘What hast thou here? and whom hast thou here, that thou hast hewed thee out a sepulchre here, like one who heweth out a sepulchre on high, and who graveth for himself a dwelling in the rock? Behold, the Lord will carry thee away with a mighty captivity, and will surely cover thee. He will surely violently turn and toss thee like a ball into a large country: there shalt thou die, and there the chariots of thy glory shall become the shame of thy lord’s house. And I will drive thee from thy station, and from thy state shall he pull thee down.’”
And it shall come to pass in that day, that I will call my servant Eliakim the son of Hilkiah: And I will clothe him with thy robe, and strengthen him with thy girdle, and I will commit thy government into his hand: and he shall be a father to the inhabitants of Jerusalem, and to the house of Judah. And the key of the house of David will I lay upon his shoulder; so he shall open, and none shall shut; and he shall shut, and none shall open.
य उस दिन ऐसा होएगा कि मयँ अपने दास हिलकियाह के बेटे एल्याकीम कू बुलाऊँगो। और मयँ उसे तेरे वस्त्र पहनाऊँगो, और तेरी कमरबंद से उसे दृढ़ करूँँगो, और तेरा शासन उसके हाथ मँ सौंप दूँगो; और वह यरूशलेम के निवासियन और यहूदा के घराने का पिता होएगो। और दाऊद के घराने की कुंजी मयँ उसके काँधे पर धरूँँगो; तब वह खोलेगो, और कोई बन्द न करेगो; और वह बन्द करेगो, और कोई न खोलेगो।
And I will fasten him as a nail in a sure place; and he shall be for a glorious throne to his father’s house. And they shall hang upon him all the glory of his father’s house, the offspring and the issue, all vessels of small quantity, from the vessels of cups, even to all the vessels of flagons. In that day, saith the Lord of hosts, shall the nail that is fastened in the sure place be removed, and be cut down, and fall; and the burden that was upon it shall be cut off: for the Lord hath spoken it. Isaiah 22:15–22.
Y él lo afirmará como clavija en lugar firme; y será por trono de gloria a la casa de su padre. Y colgarán de él toda la gloria de la casa de su padre, los descendientes y la posteridad, todos los vasos de menor cuantía, desde las vasijas para copas hasta todos los vasos de cántaros. En aquel día, dice el Señor de los ejércitos, será quitada la clavija hincada en lugar firme, y será cortada y caerá; y la carga que estaba sobre ella será destruida, porque el Señor lo ha dicho. Isaías 22:15–22.
In the day that Shebna the foolish Laodicean is cast out, Eliakim is given the government of the church triumphant. When Christ cleanses the temple of the one hundred and forty-four thousand, from the rubbish that has covered up the precious jewels, He identifies that He would “cover” those represented by Shebna. Before the windows of heaven were opened the jewels were covered with rubbish, and when the rubbish is cast out, the rubbish is then covered with shame. William Miller’s dream is identifying the sealing of the one hundred and forty-four thousand.
ମୂର୍ଖ ଲାଓଦିକିୟ ଶେବ୍ନା ଯେଦିନ ବାହାର କରାଯାଏ, ସେହି ଦିନ ବିଜୟୀ କଲିସିଆର ଶାସନ ଏଲିଆକୀମଙ୍କୁ ଦିଆଯାଏ। ଯେବେ ଖ୍ରୀଷ୍ଟ ଏକ ଶତ ଚୁଆଳିଶ ହଜାରଙ୍କ ମନ୍ଦିରକୁ ମୂଲ୍ୟବାନ ରତ୍ନଗୁଡ଼ିକୁ ଢାକି ରଖିଥିବା ଆବର୍ଜନାରୁ ପରିଶୋଧନ କରନ୍ତି, ସେବେ ସେ ଚିହ୍ନିତ କରନ୍ତି ଯେ ଶେବ୍ନା ଦ୍ୱାରା ପ୍ରତିନିଧିତ ଲୋକମାନଙ୍କୁ ସେ “ଆବୃତ” କରିବେ। ଆକାଶର ଜଣାଳାଗୁଡ଼ିକ ଖୋଲିବା ପୂର୍ବରୁ ରତ୍ନଗୁଡ଼ିକ ଆବର୍ଜନାରେ ଢାକାଯାଇଥିଲା, ଏବଂ ଯେବେ ସେହି ଆବର୍ଜନା ବାହାର କରାଯାଏ, ତେବେ ସେହି ଆବର୍ଜନା ଲଜ୍ଜାରେ ଆବୃତ ହୁଏ। ଉଇଲିଅମ୍ ମିଲରଙ୍କ ସ୍ୱପ୍ନ ଏକ ଶତ ଚୁଆଳିଶ ହଜାରଙ୍କ ମୁଦ୍ରାଙ୍କନକୁ ଚିହ୍ନିତ କରୁଛି।
The casket, is Malachi’s storehouse, Peter’s spiritual house and the tabernacle of Elijah that Peter wished to build. The dirt brush man illustrates the sealing of the one hundred and forty-four thousand when He casts the jewels into the box. Malachi identifies the test that proves that God’s people have truly returned unto Him.
Il-funderija hija l-maħżen ta’ Malakija, id-dar spiritwali ta’ Pietru u t-tabernaklu ta’ Elija li Pietru xtaq jibni. Ir-raġel bil-pinzell tat-trab juri s-siġillar tal-mija u erbgħa u erbgħin elf meta Hu jixħet il-ġawhar fil-kaxxa. Malakija jidentifika l-prova li turi li l-poplu ta’ Alla tassew reġa’ lura lejh.
Then they that feared the Lord spake often one to another: and the Lord hearkened, and heard it, and a book of remembrance was written before him for them that feared the Lord, and that thought upon his name. And they shall be mine, saith the Lord of hosts, in that day when I make up my jewels; and I will spare them, as a man spareth his own son that serveth him. Then shall ye return, and discern between the righteous and the wicked, between him that serveth God and him that serveth him not. Malachi 3:16–18.
Sonapɨm apam ma uua Yihowawa tatakwaratzaɨmawatabap tɨra tɨra namwa asa; ka Yihowa izɨpɨrɨn, ka tɨrɨn. Ka au pakwa pɨkɨrɨ pamtarɨn ipɨka arau, Yihowawa tatakwaratzaɨmawatabap awɨrɨn, ka ipɨ naa pamtɨmɨn. “Naakwa na apan,” tɨrɨ Yihowa, ik Sabaot, “uura amta apan pɨrata na pɨkɨrɨn awɨrɨn tura; ka na pɨrata, ma am para ik tura pɨrata ipɨ warɨ pɨrata awɨrɨn.” Tura mɨn mapanɨn ka pɨkɨrɨn nawi: na awɨrɨn tura, na awɨrɨn tura tawatɨn ma pɨrata awɨrɨn tura. Malachi 3:16–18.
Return is a key word in the passage, for God calls on His people to return unto Him, but He also challenges those people to test Him, by returning tithes and offerings, and there is also a time when the righteous will “return,” and in so doing, they will “discern” between the wise and the foolish. Those who feared the Lord, and who thought upon His name are those that are to be the ensign of the one hundred and forty-four thousand.
يل غاكلمةورية هذا النص، لأن دعا شعب يعودوا، وهو أيضًا يتاهم أن يمتحنوهّمشورقدمات، وهناك أيضًا وقت سيرجع الأبرار،ذلك سيميزون بين الحكيمجاه. أما الذين خاف الرب وتفكروا اس، فهم الذين يكون راية المائة والأربعة والأ ألفًا.
The fear of the Lord is the first test, so when verse sixteen says, “then” they that feared the Lord, it is pointing back into the prophetic narrative.
Rabbi irraa sodaan qorannaa jalqabaa dha; kanaaf, yeroo lakkoofsi kudha jaha, “achiis” warri Rabbiin sodaatan jedhe, inni gara seenaa raajii sanaatti duubatti akeeka.
Your words have been stout against me, saith the Lord. Yet ye say, What have we spoken so much against thee? Ye have said, It is vain to serve God: and what profit is it that we have kept his ordinance, and that we have walked mournfully before the Lord of hosts? And now we call the proud happy; yea, they that work wickedness are set up; yea, they that tempt God are even delivered. Malachi 3:13–15.
သခင်ဘုရား မိန့်တော်မူသည်ကား၊ သင်တို့၏စကားတို့သည် ငါ့ကို ဆန့်ကျင်၍ ကြမ်းတမ်းလျက်ရှိကြ၏။ သို့ရာတွင် သင်တို့က၊ “အကျွန်ုပ်တို့သည် ကိုယ်တော်ကို ဆန့်ကျင်၍ အဘယ်မျှ ပြောဆိုခဲ့ကြသနည်း” ဟု ဆိုကြ၏။ သင်တို့က၊ “ဘုရားသခင်ကို အစေခံခြင်းသည် အချည်းနှီးဖြစ်၏။ ကိုယ်တော်၏ ပညတ်တော်ကို စောင့်ထိန်းခဲ့ခြင်းနှင့် ဗိုလ်ခြေတို့၏ ထာဝရဘုရားရှေ့တော်၌ ဝမ်းနည်းညှိုးနွမ်းစွာ လျှောက်လှမ်းခဲ့ခြင်းတို့မှ အဘယ်အကျိုးရှိသနည်း။ ယခုမူကား မာနကြီးသူတို့ကို ပျော်ရွှင်သောသူများဟု ခေါ်ဆိုကြ၏။ အမှန်ပင် ဒုစရိုက်ကို ပြုသောသူတို့သည် မြှောက်တင်ခြင်းကို ခံရကြ၏။ အမှန်ပင် ဘုရားသခင်ကို စမ်းသပ်သောသူတို့ပင်လျှင် ကယ်လွှတ်ခြင်းကို ခံရကြ၏” ဟု ဆိုကြ၏။ မာလခိ 3:13–15။
Malachi says, “and now we call the proud happy.” The drunkards of Ephraim are called the “crown of pride” and they are happy when they think Moses and Elijah, the two prophets that tormented them were dead. They were so happy, that they sent gifts to one another.
Malaki dj̃i̱, “kab m̱wij jidrik ro jet im re nano.” Ro lelok naan ilo Iprāim rej ājin in “kāan in laṃṃañ,” im rej mōnōnō ilo aolep iien ne rej kile eṃōj māt Mōjij im Ilija, ro ruo an ri-kajitōk ro arjake er. Rej jabdewōt in mōnōnō, ñan etan ne rej jilkintok juon ñan juon bwe en bōk kwōn.
And their dead bodies shall lie in the street of the great city, which spiritually is called Sodom and Egypt, where also our Lord was crucified. And they of the people and kindreds and tongues and nations shall see their dead bodies three days and an half, and shall not suffer their dead bodies to be put in graves. And they that dwell upon the earth shall rejoice over them, and make merry, and shall send gifts one to another; because these two prophets tormented them that dwelt on the earth. Revelation 11:8–10.
Ukufa lwawo luyakuleleka esitaladini somuzi omkhulu, ngokomoya obizwa ngokuthi yiSodoma neGibhithe, lapho futhi iNkosi yethu yabethelwa khona. Futhi abantu bezizwe nezizukulwane nezilimi nezizwe bayakubuka ukufa kwawo izinsuku ezintathu nengxenye, bangavumi ukuba ukufa kwawo kubekwe emathuneni. Futhi abakhileyo emhlabeni bayakuthokoza ngawo, benze injabulo, bathumelane izipho; ngokuba laba baprofethi ababili babahlupha abakhileyo emhlabeni. IsAmbulo 11:8–10.
The proud are happy from July 18, 2020 on through 2023. On July 18, 2020 the message was “stout” against the “Lord.” On July 18, 2020 we did not recognize how terribly we had spoken against God and His Word. Disappointed we entered the tarrying time as represented by the lament of “It is vain to serve God: and what profit is it that we have kept his ordinance, and that we have walked mournfully before the Lord of hosts?” This is parallel to Jeremiah’s lament, when he illustrates the first disappointment.
እነ ትዕቢተኞች ከ2020 ጁላይ 18 ጀምሮ እስከ 2023 ድረስ ደስተኞች ናቸው። በ2020 ጁላይ 18 መልእክቱ በ«ጌታ» ላይ «ጠንካራ» ነበር። በ2020 ጁላይ 18 በእግዚአብሔርና በቃሉ ላይ ምንኛ አስፈሪ እንደተናገርን አላወቅንም ነበር። ተስፋ ቆርጠን፣ “እግዚአብሔርን ማገልገል ከንቱ ነው፤ ሥርዓቱንስ ጠብቀን፣ በሠራዊት ጌታም ፊት በሐዘን ተመላልሰን ምን ጥቅም አለን?” በሚለው ልቅሶ እንደተወከለው ወደ መቆየት ዘመን ገባን። ይህ የመጀመሪያውን ተስፋ መቁረጥ በሚያብራራበት ጊዜ ከኤርምያስ ልቅሶ ጋር ተመሳሳይ ነው።
I sat not in the assembly of the mockers, nor rejoiced; I sat alone because of thy hand: for thou hast filled me with indignation. Why is my pain perpetual, and my wound incurable, which refuseth to be healed? wilt thou be altogether unto me as a liar, and as waters that fail? Jeremiah 15:17, 18.
Ñuqaqa manan qhawaykuqkuna tantanakusqankupichu tiyarqani, nitaq kusikurqanichu; sapallaymi tiyarqani makiykirayku, phiñakuywan hunt’asqa kasqayrayku. Imanasqataq nanaynīyqa wiñaypaq, ch’ukiyqa mana hampiy atikuq, hampisqa kayta mana munaspa? ¿Qanqa llullaq hinachu ñuqaman kanki, chinkaq unu hina? Jeremías 15:17, 18.
Our words were stout with the prediction of July 18, 2020, and we did not then know how badly we had rebelled. At the disappointment the tarrying time was underway, while one class mourned and the other class rejoiced. In that context Malachi states:
Բայց մեր խոսքերը համարձակ էին 2020 թվականի հուլիսի 18-ի կանխասացության հարցում, և այն ժամանակ մենք դեռ չէինք գիտակցում, թե որքան ծանր կերպով էինք ապստամբել։ Հիասթափության պահին ուշացման ժամանակը սկսված էր, մինչ մի դասը սգում էր, իսկ մյուս դասը՝ ուրախանում։ Այդ համատեքստում Մաղաքիան ասում է.
Then they that feared the Lord spake often one to another: and the Lord hearkened, and heard it, and a book of remembrance was written before him for them that feared the Lord, and that thought upon his name. And they shall be mine, saith the Lord of hosts, in that day when I make up my jewels; and I will spare them, as a man spareth his own son that serveth him.
Uka chea nihkîwâyak ôma ka-kî-kîsikâw êkosi ekwa ka-nitawi-kiskinwahamâkosiwak: êkwa Kîsikâwiyiniw ê-kiskisiw, êkwa ê-pah-pêyak; êkwa masinahikan ka-kiskisiwêyimihk ê-kî-masinahikatew ohci otahkosiwaw, anima êkosi ka-kî-kîsikâw Kîsikâwiyiniwa, êkwa anima ê-isi-nanâtawihcik otênamêwina. Êkwa nîstanawâw kika-ayaowak, itwêw Kîsikâwiyiniw okimâw askiy êkwa kisikohk, anohc ôma kîsikâw êkwa niwî-oshtâyan nikimochikêwina; êkwa kika-kitimâginawâw, tahto piko nâpêw ê-kitimâginât osâpânisa ê-ka-atoskâtahk.
Then shall ye return, and discern between the righteous and the wicked, between him that serveth God and him that serveth him not. Malachi 3:16–18.
Тогда вы снова обратитесь и различите между праведным и нечестивым, между тем, кто служит Богу, и тем, кто не служит Ему. Малахия 3:16–18.
In 2024, the foundational test represented as the fear of the Lord arrived. Two classes were manifested in that test, and the group that made up the two classes had been often talking to one another on regular zoom meetings, throughout the three and a half days. The Lord listened to their discussions. The class who feared the Lord thought upon His name; Palmoni, the Lion of the tribe of Judah, the Alpha and Omega, the Truth, the Word, the Wonderful Linguist, the corner and cap stone, the Lamb, the Heavenly High Priest, the Temple, the Rock. Those who made it into that book are to be jewels upon the crown representing the ensign of the kingdom of glory. When He makes up those jewels, then they return, and discern between the righteous and the wicked. When He casts the jewels into the casket, it is then discerned who is foolish and who is wise.
2024-жылы, Жаратқан Иеден коркуу катары сүрөттөлгөн негизги сыноо келди. Ал сыноодо эки тап айкын болду, жана ошол эки тапты түзгөн топтор үч жарым күн бою үзгүлтүксүз zoom жыйындарында бири-бири менен көп сүйлөшүп турушкан. Жараткан алардын талкууларын укту. Жараткан Иеден корккон тап Анын ысымы жөнүндө ой жүгүрттү: Палмони, Жүйүт уруусунун Арстаны, Альфа жана Омега, Акыйкат, Сөз, Керемет Тилчи, бурчтагы жана чоку таш, Козу, Асмандагы Улуу Башкы Ыйык Кызматчы, Ийбадаткана, Аска. Ошол китепке киргендер даңктын падышалыгынын туусун билдирген таажыдагы асыл таштар болушат. Ал ошол асыл таштарды жыйнаганда, анда алар кайтып келип, адил менен мыйзамсыздын ортосун ажыратышат. Ал асыл таштарды сандыкка салганда, ошондо ким акылсыз, ким акылман экени ажыратылып билинет.
Malachi records:
მალაქია წერს:
Return unto me, and I will return unto you,
Возвратитесь ко Мне, и Я возвращусь к вам,
But ye said, Wherein shall we return?
Ma niyo iningon, “Sa unsang paagi kami mobalik?”
Bring ye all the tithes into the storehouse, that there may be meat in mine house, and prove me now herewith, saith the Lord of hosts, if I will not open you the windows of heaven, and pour you out a blessing, that there shall not be room enough to receive it.
«Кьисадайтхьа цу дийцарийн а тIехьара дикалш долу дойла Маса-тIехь, Сийлахьчу ЦIенна тIехьа пайда хуьлуьй, тIаккха санна сына хьоьжий, — боху Декъалвезачу Эзалан Дела, — суна тIе а хьоьжур бу хьуна сийна коьрташи, а хьуна тIе кхин дукха беркат дIатосуьй, иза тIекхача лаьцна меттиг а йоцур йолуш».
The storehouse is the casket and the tithes are the wise virgins. The storehouse is God’s Word placed into a new framework of truth. The jewels that get cast into that casket are the truths associated with the message of the Midnight Cry. The tithes were kept in a specific room in the temple, as identified in Nehemiah’s cleansing. The casket and the storehouse, or Peter spiritual house represents God’s temple and the jewels represent human temples who are joined with Divinity in the secret place of the Most High. The human messengers cannot be separated from the Divine message. The jewels are both God’s messengers and they are also the message they proclaim. Inspiration often identifies the message and the messenger combined.
Vaẑin cwîv-şîr u aşrên jî keçaqên aqil in. Vaẑin, Gotina Xwedê ye ku di çarçoveya nû ya rastiyê de hatiye danîn. Cewherên ku di wê cwîv-şîrê de têne avêtin, ew rastiyên girêdayî bi peyama Gaziya Nîvê Şevê ne. Aşr di odeyek taybet de di perestgehê de hatibûn parastin, wekî ku di paqijkirina Nehemya de hatiye diyarkirin. Cwîv-şîr û vaẑin, an jî mala ruhanî ya Petrûs, perestgeha Xwedê temsîl dike; û cewher perestgehên mirovî temsîl dikin ku li cihê veşartî yê Herî Bilind bi Îlahiyatê re têne yek kirin. Peyamdarên mirovî nikarin ji peyama Îlahî ve werin cudakirin. Cewher hem peyamdarên Xwedê ne, hem jî ew peyam in ku wan didin ragihandin. Îlham gelek caran peyam û peyamdarê ku bi hev re hatine yek kirin, wek yekê nas dike.
“God has called His church in this day, as He called ancient Israel, to stand as a light in the earth. By the mighty cleaver of truth, the messages of the first, second, and third angels, He has separated them from the churches and from the world to bring them into a sacred nearness to Himself. He has made them the depositaries of His law and has committed to them the great truths of prophecy for this time. Like the holy oracles committed to ancient Israel, these are a sacred trust to be communicated to the world. The three angels of Revelation 14 represent the people who accept the light of God’s messages and go forth as His agents to sound the warning throughout the length and breadth of the earth. Christ declares to His followers: ‘Ye are the light of the world.’ To every soul that accepts Jesus the cross of Calvary speaks: ‘Behold the worth of the soul: “Go ye into all the world, and preach the gospel to every creature.’” Nothing is to be permitted to hinder this work. It is the all-important work for time; it is to be far-reaching as eternity. The love that Jesus manifested for the souls of men in the sacrifice which He made for their redemption, will actuate all His followers.” Testimonies, volume 5, 455.
«خداوند کلیسای خود را در این روزگار فراخوانده است، همانگونه که اسرائیلِ باستان را فراخواند، تا چون نوری در زمین بایستد. او بهوسیلهٔ ساطور نیرومندِ حقیقت، بهواسطهٔ پیامهای فرشتهٔ اول و دوم و سوم، آنان را از کلیساها و از جهان جدا ساخته است تا ایشان را به تقربی مقدس با خویشتن درآورد. او ایشان را امینانِ شریعت خویش ساخته و حقایق عظیمِ نبوت را برای این زمان به آنان سپرده است. همانند اوراکلهای مقدسی که به اسرائیلِ باستان سپرده شده بود، اینها نیز امانتی مقدساند که باید به جهان ابلاغ شوند. سه فرشتهٔ مکاشفهٔ ۱۴ نمایانگر مردمی هستند که نورِ پیامهای خدا را میپذیرند و بهعنوان عاملان او بیرون میروند تا این هشدار را در سراسر طول و عرض زمین طنینانداز سازند. مسیح به پیروان خود اعلام میدارد: «شما نور جهان هستید.» به هر نفسی که عیسی را میپذیرد، صلیبِ جلجتا چنین سخن میگوید: «اینک ارزشِ جان را بنگرید: “به تمامی جهان بروید و انجیل را به هر مخلوق موعظه کنید.”» هیچ چیز نباید اجازه یابد که مانع این کار شود. این، کارِ از هر جهت مهم برای این زمان است؛ باید گسترهای به پهنای ابدیت داشته باشد. محبتی که عیسی در قربانیای که برای فدیهٔ انسانها بهعمل آورد، نسبت به جانهای ایشان آشکار ساخت، همهٔ پیروان او را به حرکت خواهد آورد.» شهادتها، جلد ۵، ۴۵۵.
We will begin to draw together these concepts in the next article.
Etsẹ ahonɖan ehe lẹ nyanya ɖeka sísí dze nyuie me le agbalẽ si gbɔna la me.
“During the last fifty years of my life, I have had precious opportunities to obtain an experience. I have had an experience in the first, second, and third angels’ messages. The angels are represented as flying in the midst of heaven, proclaiming to the world a message of warning, and having a direct bearing upon the people living in the last days of this earth’s history. No one hears the voice of these angels, for they are a symbol to represent the people of God who are working in harmony with the universe of heaven. Men and women, enlightened by the Spirit of God and sanctified through the truth, proclaim the three messages in their order.
«Сүүлийн тавин жилийн амьдралынхаа хугацаанд би туршлага олж авах нандин боломжуудыг эдэлсэн. Би эхний, хоёр дахь, гурав дахь тэнгэрэлчийн мэдээнүүдэд туршлагатай болсон. Тэнгэрэлч нар тэнгэрийн мандлын дундуур нисэн, ертөнцөд анхааруулгын мэдээг тунхаглаж, энэ дэлхийн түүхийн эцсийн өдрүүдэд амьдарч буй хүмүүст шууд хамааралтай байхаар дүрслэгдсэн байдаг. Эдгээр тэнгэрэлчийн дуу хоолойг хэн ч сонсдоггүй; учир нь тэд тэнгэрийн орчлон ертөнцтэй зохицон ажиллаж буй Бурханы хүмүүсийг төлөөлөх бэлгэдэл юм. Бурханы Сүнсээр гэгээрүүлэгдэж, үнэнээр ариусгагдсан эрэгтэйчүүд, эмэгтэйчүүд эдгээр гурван мэдээг дарааллынх нь дагуу тунхагладаг.»
“I have acted a part in this solemn work. Nearly all my Christian experience is interwoven with it. There are those now living who have an experience similar to my own. They have recognized the truth unfolding for this time; they have kept in step with the great Leader, the Captain of the Lord’s host.
«Ndzi tlange xiphemu entirhweni lowu lowukulu wo kwetsima. Kuswela kutsongo ntokoto wa mina hinkwawo wa Vukreste wu lo hlangana na wona. Ku ni lava sweswi va hanyaka lava nga ni ntokoto lowu fanaka ni wa mina. Va lemukile ntiyiso lowu paluxekaka wa nkarhi lowu; va fambile hi ndzandzelelano na Murhangeri Lonkulu, Mukaputeni wa mavuthu ya Hosi.»
“In the proclamation of the messages, every specification of prophecy has been fulfilled. Those who were privileged to act a part in proclaiming these messages have gained an experience which is of the highest value to them; and now when we are amid the perils of these last days, when voices will be heard on every side saying, ‘Here is Christ,’ ‘Here is truth’; while the burden of many is to unsettle the foundation of our faith which has led us from the churches and from the world to stand as a peculiar people in the world, like John our testimony will be borne:
“Хабарларнинг эълон қилинишида, башоратнинг ҳар бир тафсилоти адо этилди. Ушбу хабарларни эълон қилишда иштирок этиш имтиёзига эга бўлганлар ўзлари учун энг юксак қийматга эга бўлган бир тажрибага эришдилар; энди эса, биз ушбу сўнгги кунларнинг хатарлари ўртасида турганимизда, ҳар томондан: ‘Мана, Масиҳ бу ерда’, ‘Мана, ҳақиқат бу ерда’, деб овозлар эшитиладиган, кўпларнинг юки эса бизни жамоатлардан ва дунёдан ажратиб, дунёда хос бир халқ сифатида туришимизга етаклаган имонимизнинг пойдеворини қимирлатиш бўлган бир пайтда, Юҳанно каби бизнинг гувоҳлигимиз шундай бўлади:
“‘That which was from the beginning, which we have heard, which we have seen with our eyes, which we have looked upon, and our hands have handled, of the Word of life;… that which we have seen and heard declare we unto you, that ye also may have fellowship with us.’
«Аз ибтидо он чи буд, он чи мо шунидаем, он чи бо чашмони худ дидаем, он чи ба он назар афкандаем ва дастҳои мо онро ламс кардаанд, дар бораи Каломи ҳаёт; ... он чиро ки дидаем ва шунидаем, ба шумо эълон мекунем, то ки шумо низ бо мо мушоракат дошта бошед».
“I testify the things which I have seen, the things which I have heard, the things which my hands have handled of the Word of life. And this testimony I know to be of the Father and the Son. We have seen and do testify that the power of the Holy Ghost has accompanied the presentation of the truth, warning with pen and voice, and giving the messages in their order. To deny this work would be to deny the Holy Ghost, and would place us in that company who have departed from the faith, giving heed to seducing spirits.
“Jichhax nayra uñjatanakajwa qhanañchta, jichhax ist’atanakajwa qhanañchta, kunanaktï amparanakajax jakañ Arut llamkt’ki ukanaksa qhanañchta. Aka qhanañchäwsti Awkitasa Yoqatsa jutirïtap yattwa. Nanakax uñjtanwa ukat qhanañchtanwa Qullan Ajayun ch’amapax chiqäwi uñacht’ayañamp chikachasitap, qillqañampi arumpiw waarsutayna, ukhamarak yatiyäwinakaparux wakiskir saräwiparjam churäna. Aka luräwi jan iyawsañax Qullan Ajayu jan iyawsäña sañawa, ukatsti iyawsäwit jitheqtirinakan tamañaparuw uchistaspa, khariñ ajayunakar ist’asipki ukanakamp chikaru.”
“The enemy will set everything in operation to uproot the confidence of the believers in the pillars of our faith in the messages of the past, which have placed us upon the elevated platform of eternal truth, and which have established and given character to the work. The Lord God of Israel has led out His people, unfolding to them truth of heavenly origin. His voice has been heard, and is still heard, saying, Go forward from strength to strength, from grace to grace, from glory to glory. The work is strengthening and broadening, for the Lord God of Israel is the defense of His people.
«Дошман имонлиларнинг бизни абадий ҳақиқатнинг юксак майдонига қўйган ва ишга асос солиб, унга хусусият бахш этган ўтган давр хабарларидаги имонимизнинг устунларига бўлган ишончини қўпориш учун ҳамма нарсани ишга солади. Исроилнинг Эгаси Худо Ўз халқини бошлаб келди, уларга самовий манбаадан бўлган ҳақиқатни очиб берди. Унинг овози эшитилган ва ҳали ҳам эшитилмоқда, шундай деб: Қувватдан қувватга, иноятдан иноятга, шон-шарафдан шон-шарафга илгарилаб боринглар. Иш мустаҳкамланиб ва кенгайиб бормоқда, чунки Исроилнинг Эгаси Худо Ўз халқининг ҳимоясидир.»
“Those who have a hold of the truth theoretically, with their fingertips as it were, who have not brought its principles into the inner sanctuary of the soul, but have kept the vital truth in the outer court, will see nothing sacred in the past history of this people which has made them what they are, and has established them as earnest, determined, missionary workers in the world.
«Те, кто держится за истину лишь теоретически, как бы кончиками пальцев, кто не внес её принципы во внутреннее святилище души, но удерживал жизненно важную истину во внешнем дворе, не увидят ничего священного в прошлой истории этого народа, которая сделала их тем, что они есть, и утвердила их как серьёзных, решительных, миссионерских тружеников в мире.
“The truth for this time is precious, but those whose hearts have not been broken by falling on the rock Christ Jesus, will not see and understand what is truth. They will accept that which pleases their ideas, and will begin to manufacture another foundation than that which is laid. They will flatter their own vanity and esteem, thinking that they are capable of removing the pillars of our faith, and replacing them with pillars they have devised.
“Ajeg yáakʼéígi díí áádóó tʼáá ajiłiiʼígíí ajiłiiʼígíí doo Christ Jesus tsékoohgóó deideeshnihgo yee yichxǫ́ʼígíí da, tʼáá shoodí nihił nitsáhákeesígíí doo yáhootʼéego ádaałtsʼíísígi tʼáá ajiłiiʼígíí yee hodoolʼaah da. Tʼáá íiyisí nitsáhákees baa haneʼígíí baa haneʼ dooleeł, áádóó tʼáá íiyisí nihiká adaałʼínígíí biniiyé łaʼ jiisxíítʼį́į́łgo, ałhidadiilyeedígíí biniinaa yił níʼáhígíí binahjįʼ doo kʼad bee hodoolʼaah da. Tʼáá íiyisí nitsáhákees áádóó bee hólǫ́ʼígíí yichʼįʼ nidaalnish, tʼáá áko nihił chʼahgo nidaanisin dooleełgo, nihí shikʼehgo bee nitsáhákees yáhootʼéego bee adaałʼínígíí biyiʼdóó ałtsʼíísígií bitsʼą́ą́dóó ádeeshʼaahgo, áádóó tʼáá íiyisí adaałʼínígíí bee naashá.”
“This will continue to be as long as time shall last. Anyone who has been a close student of the Bible will see and understand the solemn position of those who are living in the closing scenes of this earth’s history. They will feel their own inefficiency and weakness, and will make it their first business to have not merely a form of godliness, but a vital connection with God. They will not dare to rest until Christ is formed within, the hope of glory. Self will die; pride will be expelled from the soul, and they will have the meekness and gentleness of Christ.” Notebook Leaflets, 60, 61.
“Buna, zamanın sonuna dek sürüp gidecektir. Kutsal Kitap’ı yakından incelemiş olan herkes, yeryüzü tarihinin kapanış sahnelerinde yaşamakta olanların ciddi konumunu görecek ve anlayacaktır. Kendi yetersizliklerini ve zayıflıklarını hissedecekler ve asıl işleri, yalnızca bir tanrısallık biçimine sahip olmak değil, Tanrı ile yaşamsal bir bağa sahip olmak olacaktır. İçlerinde yücelik ümidi olan Mesih oluşuncaya dek dinlenmeye cesaret edemeyeceklerdir. Benlik ölecek; gurur candan kovulacak ve Mesih’in yumuşak huyluluğuna ve nezaketine sahip olacaklardır.” Notebook Leaflets, 60, 61.