Moses and Elijah are prophetic symbols that can each be understood by context as a singular symbol, or they can also be understood as a symbol that contains both prophets. Upon the testimony of two a thing is established and in Revelation eleven Moses and Elijah represent the two witnesses of the Old and New Testaments. At the Mount of Transfiguration, representing the Second Coming of Christ, the dual symbol represents both the one hundred and forty-four thousand (Elijah) and the martyrs (Moses) of the Sunday law crisis. Together as a symbol, in the cave of Horeb, they represent God’s people at the end of the world who “hear,” “read” and “keep” the message that is a Revelation of God’s character which contains the power to transform a Laodicean unto a Philadelphian. There will soon, (very soon) come a point where it will no longer be possible for the foolish Laodicean Adventists to avail themselves of the “oil” needed to correctly respond to the cry, “Behold the Bridegroom cometh.”
Mose og Elia er profetiske symboler som hver for seg, ut fra sammenhengen, kan forstås som et enkeltstående symbol; men de kan også forstås som ett symbol som rommer begge profetene. På to vitners vitnesbyrd blir en sak stadfestet, og i Åpenbaringen elleve representerer Moses og Elia de to vitnene fra Det gamle og Det nye testamente. På forklarelsens berg, som representerer Kristi annet komme, fremstiller det dobbelte symbolet både de hundre og førtifire tusen (Elia) og martyrerne (Moses) i søndagslovskrisen. Samlet som symbol, i hulen på Horeb, representerer de Guds folk ved verdens ende som «hører», «leser» og «holder» det budskapet som er en åpenbaring av Guds karakter og som inneholder kraften til å forvandle en laodikeer til en filadelfier. Det vil snart, (meget snart), komme et punkt da det ikke lenger vil være mulig for de dårlige laodikeiske adventistene å gjøre bruk av den «olje» som trengs for å svare rett på ropet: «Se, brudgommen kommer.»
And Moses said unto the Lord, See, thou sayest unto me, Bring up this people: and thou hast not let me know whom thou wilt send with me. Yet thou hast said, I know thee by name, and thou hast also found grace in my sight. Now therefore, I pray thee, if I have found grace in thy sight, shew me now thy way, that I may know thee, that I may find grace in thy sight: and consider that this nation is thy people. And he said, My presence shall go with thee, and I will give thee rest. And he said unto him, If thy presence go not with me, carry us not up hence. For wherein shall it be known here that I and thy people have found grace in thy sight? is it not in that thou goest with us? so shall we be separated, I and thy people, from all the people that are upon the face of the earth. And the Lord said unto Moses, I will do this thing also that thou hast spoken: for thou hast found grace in my sight, and I know thee by name. And he said, I beseech thee, shew me thy glory. And he said, I will make all my goodness pass before thee, and I will proclaim the name of the Lord before thee; and will be gracious to whom I will be gracious, and will shew mercy on whom I will shew mercy. And he said, Thou canst not see my face: for there shall no man see me, and live. And the Lord said, Behold, there is a place by me, and thou shalt stand upon a rock: And it shall come to pass, while my glory passeth by, that I will put thee in a clift of the rock, and will cover thee with my hand while I pass by: And I will take away mine hand, and thou shalt see my back parts: but my face shall not be seen. And the Lord said unto Moses, Hew thee two tables of stone like unto the first: and I will write upon these tables the words that were in the first tables, which thou brakest. And be ready in the morning, and come up in the morning unto mount Sinai, and present thyself there to me in the top of the mount. And no man shall come up with thee, neither let any man be seen throughout all the mount; neither let the flocks nor herds feed before that mount. And he hewed two tables of stone like unto the first; and Moses rose up early in the morning, and went up unto mount Sinai, as the Lord had commanded him, and took in his hand the two tables of stone. And the Lord descended in the cloud, and stood with him there, and proclaimed the name of the Lord. And the Lord passed by before him, and proclaimed, The Lord, The Lord God, merciful and gracious, longsuffering, and abundant in goodness and truth, Keeping mercy for thousands, forgiving iniquity and transgression and sin, and that will by no means clear the guilty; visiting the iniquity of the fathers upon the children, and upon the children’s children, unto the third and to the fourth generation. And Moses made haste, and bowed his head toward the earth, and worshipped. And he said, If now I have found grace in thy sight, O Lord, let my Lord, I pray thee, go among us; for it is a stiffnecked people; and pardon our iniquity and our sin, and take us for thine inheritance. And he said, Behold, I make a covenant: before all thy people I will do marvels, such as have not been done in all the earth, nor in any nation: and all the people among which thou art shall see the work of the Lord: for it is a terrible thing that I will do with thee. Exodus 33:12–34:10.
మోషే యెహోవాతో ఇలా చెప్పెను: చూడుము, నీవు నాకు, ఈ ప్రజలను తీసికొనిపోమని చెప్పుచున్నావు; అయితే నాతోకూడ ఎవరిని పంపుదువో నాకు తెలియజేయలేదు. అయినను నీవు, “నేను నిన్ను పేరుపేరున తెలిసికొంటిని; నీవు నా దృష్టిలో కృప పొందితివి” అని చెప్పితివి. కాబట్టి ఇప్పుడు, నేను నీ దృష్టిలో కృప పొందిన వాడనైతే, దయచేసి నీ మార్గమును నాకు తెలియజేయుము, అప్పుడు నేను నిన్ను తెలిసికొందును; మరియు నీ దృష్టిలో కృప పొందుదును. ఈ జనమును నీ ప్రజలని విచారించుము. అప్పుడు ఆయన, నా సన్నిధి నీతో కూడ వచ్చును, నేను నీకు విశ్రాంతి కలుగజేసెదను, అని చెప్పెను. అప్పుడు అతడు ఆయనతో, నీ సన్నిధి మాతో కూడ రాకపోతే, మమ్మును ఇక్కడనుండి తీసికొనిపోవద్దు. నేను మరియు నీ ప్రజలు నీ దృష్టిలో కృప పొందితివని ఇక్కడ ఎట్లా తెలిసికొనబడును? నీవు మాతో కూడ వచ్చుటచేత గాక మరి ఏమిచేత? అప్పుడు నేను మరియు నీ ప్రజలు భూమి మీదనున్న సమస్త జనులలోనుండి ప్రత్యేకింపబడుదుము. యెహోవా మోషేతో, నీవు చెప్పిన ఈ కార్యమును కూడ నేను చేయుదును; ఎందుకనగా నీవు నా దృష్టిలో కృప పొందితివి, నేను నిన్ను పేరుపేరున తెలిసికొంటిని, అని చెప్పెను. అప్పుడు అతడు, దయచేసి నీ మహిమను నాకు చూపుము, అని చెప్పెను. ఆయన ఇలా చెప్పెను: నా సమస్త మేలును నీ ముందుగా గడచింపజేసెదను; యెహోవా నామమును నీ సన్నిధిలో ప్రకటించెదను; నేను ఎవరిమీద కృప చూపుదునో వారిమీద కృప చూపుదును, ఎవరిమీద కనికరించుదునో వారిమీద కనికరించుదును. మరల ఆయన, నీవు నా ముఖమును చూడలేవు; ఎందుకనగా మనుష్యుడు నన్ను చూచి బ్రదకడు, అని చెప్పెను. యెహోవా మరల, ఇదిగో, నా సమీపమున ఒక స్థలముంది; నీవు ఆ బండమీద నిలుచుండవలెను. నా మహిమ గడచుచుండగా, నేను నిన్ను ఆ బండ చీలికలో ఉంచి, నేను గడచిపోయేంతవరకు నా చేతితో నిన్ను కప్పెదను. తరువాత నేను నా చెయ్యి తొలగించెదను; అప్పుడు నీవు నా వెనుక వైపును చూచెదవు; కానీ నా ముఖము కనబడదు, అని చెప్పెను. యెహోవా మోషేతో, మొదటి పలకలవంటివిగా రెండు రాతిపలకలను నీవు చెక్కుకొనుము; నీవు పగులగొట్టిన మొదటి పలకలపై ఉన్న మాటలను ఈ పలకలపై నేను వ్రాయుదును. ఉదయమునకు సిద్ధముగా నుండుము; ఉదయముననే సినాయి పర్వతముమీదకు ఎక్కి, అక్కడ పర్వత శిఖరమందు నా సన్నిధిలో ప్రత్యక్షమవుము. ఎవడును నీతోకూడ ఎక్కకూడదు; పర్వతమంతట ఎవడును కనబడకూడదు; ఆ పర్వతమునకు ఎదుట గొఱ్ఱెలు గాని పశువులు గాని మేయకూడదు. అప్పుడు అతడు మొదటి వాటివలె రెండు రాతిపలకలను చెక్కెను; మోషే ప్రాతఃకాలముననే లేచి, యెహోవా తనకు ఆజ్ఞాపించిన ప్రకారము సినాయి పర్వతముమీదకు ఎక్కి, ఆ రెండు రాతిపలకలను తన చేతిలో తీసికొనిపోయెను. అప్పుడు యెహోవా మేఘమందు దిగివచ్చి, అక్కడ అతనితోకూడ నిలిచి, యెహోవా నామమును ప్రకటించెను. యెహోవా అతని ముందుగా గడచుచు ఇలా ప్రకటించెను: యెహోవా, యెహోవా దేవుడు, కరుణగలవాడును, కృపగలవాడును, దీర్ఘశాంతియుతుడును, మేలులోను సత్యములోను సమృద్ధిగలవాడును; వేలమందికి కృపను నిలుపువాడును; దోషమును, అతిక్రమమును, పాపమును క్షమించువాడును; అయితే దోషిని ఎట్టి పరిస్థితిలోనును నిర్దోషిగా ఎంచనివాడును; తండ్రుల దోషమును కుమారులమీదను, కుమారుల కుమారులమీదను, మూడవ తరమువరకు నాల్గవ తరమువరకు విచారించువాడును. అప్పుడు మోషే త్వరపడి భూమివైపు తల వంచి ఆరాధించెను. అతడు, ఇప్పుడు నేను నీ దృష్టిలో కృప పొందిన వాడనైతే, ఓ ప్రభువా, నా ప్రభువు, దయచేసి మా మధ్యలో నడచుచు ఉండుము; ఎందుకనగా ఇది దృఢకంఠులైన ప్రజలు; మా దోషమును మా పాపమును క్షమించి, మమ్మును నీ స్వాస్థ్యముగా స్వీకరించుము, అని చెప్పెను. అప్పుడు ఆయన, ఇదిగో, నేను ఒక నిబంధన చేయుచున్నాను; నీ సమస్త ప్రజల ఎదుట నేను ఆశ్చర్యకార్యములను చేయుదును; అట్టి కార్యములు భూమియందంతటయు గాని, ఏ జనమందును గాని ఎప్పుడును చేయబడలేదు. నీవున్న సమస్త ప్రజలు యెహోవా కార్యమును చూచెదరు; నేను నీతో చేయబోవు కార్యము భయంకరమైనది, అని చెప్పెను. నిర్గమకాండము 33:12–34:10.
Moses represents God’s people at the end of the world. They are those who in the “last days” of the investigative judgment ask God to show them His “way, that” they might “know” God, and in response receive an answer from God that includes the promise that His “presence shall go with” them, and that God will give those people “rest.”
Mose stellt Gottes Volk am Ende der Welt dar. Es sind jene, die in den „letzten Tagen“ des Untersuchungsgerichts Gott bitten, ihnen Seinen „Weg“ zu zeigen, damit sie Gott „erkennen“; und daraufhin empfangen sie von Gott eine Antwort, die die Verheißung einschließt, dass Seine „Gegenwart“ mit ihnen „gehen“ werde und dass Gott diesem Volk „Ruhe“ geben werde.
Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls. But they said, We will not walk therein. Also I set watchmen over you, saying, Hearken to the sound of the trumpet. But they said, We will not hearken. Jeremiah 6:16, 17.
Ainsi parle le Seigneur : Tenez-vous sur les chemins, regardez, et demandez quels sont les anciens sentiers, quelle est la bonne voie, et marchez-y, et vous trouverez le repos pour vos âmes. Mais ils ont dit : Nous n’y marcherons pas. J’ai aussi établi sur vous des sentinelles, disant : Soyez attentifs au son de la trompette. Mais ils ont dit : Nous n’y prêterons pas l’oreille. Jérémie 6:16, 17.
Jeremiah identifies a class that refuse to “see” and “hearken” and therefore do not receive the “rest” promised to those who seek the “good way” and “walk therein.” That rest is identified as the “refreshing” by Isaiah.
Yeremia mengidentifikasikan suatu golongan yang menolak untuk “melihat” dan “mendengarkan,” dan karena itu tidak menerima “perhentian” yang dijanjikan kepada mereka yang mencari “jalan yang baik” dan “berjalan di dalamnya.” Perhentian itu diidentifikasikan sebagai “penyegaran” oleh Yesaya.
Whom shall he teach knowledge? and whom shall he make to understand doctrine? them that are weaned from the milk, and drawn from the breasts. For precept must be upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little: For with stammering lips and another tongue will he speak to this people. To whom he said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing: yet they would not hear. But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken. Isaiah 28:9–13.
वह किसे ज्ञान सिखाएगा? और किसे शिक्षा का बोध कराएगा? क्या उन्हें जो दूध छुड़ाए गए हैं, और स्तनों से अलग किए गए हैं। क्योंकि आज्ञा पर आज्ञा, आज्ञा पर आज्ञा; पंक्ति पर पंक्ति, पंक्ति पर पंक्ति; यहाँ थोड़ा, और वहाँ थोड़ा। क्योंकि वह हकलाते होंठों और दूसरी भाषा के द्वारा इस प्रजा से बोलेगा। जिन से उसने कहा, यही वह विश्राम है जिससे तुम थके हुए को विश्राम दे सकते हो; और यही वह ताज़गी है; तौभी उन्होंने सुनना न चाहा। परन्तु यहोवा का वचन उनके लिये आज्ञा पर आज्ञा, आज्ञा पर आज्ञा; पंक्ति पर पंक्ति, पंक्ति पर पंक्ति; यहाँ थोड़ा, और वहाँ थोड़ा ठहरा; ताकि वे जाएँ, और पीछे की ओर गिरें, और टूट जाएँ, और फँसें, और पकड़ लिए जाएँ। यशायाह 28:9–13.
The “rest” and the “refreshing” represent the latter rain that is poured out during the proclamation of the final warning message.
“Лаҳзат” ва “тароват” борони охиринро ифода мекунанд, ки ҳангоми эълони паёми ниҳоии ҳушдор рехта мешавад.
“I was pointed down to the time when the third angel’s message was closing. The power of God had rested upon His people; they had accomplished their work and were prepared for the trying hour before them. They had received the latter rain, or refreshing from the presence of the Lord, and the living testimony had been revived. The last great warning had sounded everywhere, and it had stirred up and enraged the inhabitants of the earth who would not receive the message.” Early Writings, 279.
« Men te fè m wè tan kote mesaj twazyèm zanj lan t ap rive nan bout li. Pwisans Bondye te repoze sou pèp Li a; yo te akonpli travay yo e yo te pare pou lè eprèv ki te devan yo. Yo te resevwa lapli dènye a, oswa rafrechisman ki soti nan prezans Senyè a, epi temwayaj vivan an te repran fòs li. Dènye gwo avètisman an te sonnen toupatou, e li te soulve epi fè moun ki rete sou latè yo anraje, yo menm ki pa t vle resevwa mesaj la. » Early Writings, 279.
The promise of the “rest” or the “refreshing” that is the “latter rain,” includes the promise given to Moses in the cave that God’s “presence” would go with His people.
Ndahiro y’“ikiruhuko” canke y’“ugusubirwamwo inkomezi” ari yo “imvura y’itumba,” irimwo n’isezerano ryahawe Mose mu buvumo yuko “ukubaho” kw’Imana kuzogendana n’ubwoko bwayo.
“The work will be similar to that of the day of Pentecost. As the ‘former rain’ was given, in the outpouring of the Holy Spirit at the opening of the gospel, to cause the upspringing of the precious seed, so the ‘latter rain’ will be given at its close, for the ripening of the harvest. ‘Then shall we know, if we follow on to know the Lord; his going forth is prepared as the morning; and he shall come unto us as the rain, as the latter and former rain unto the earth.’ (Hosea 6:3.) ‘Be glad then, ye children of Zion, and rejoice in the Lord your God; for he hath given you the former rain moderately, and he will cause to come down for you the rain, the former rain, and the latter rain.’ (Joel 2:23.) ‘In the last days, saith God, I will pour out of my Spirit upon all flesh.’ ‘And it shall come to pass, that whosoever shall call on the name of the Lord shall be saved.’ (Acts 2:17, 21.) The great work of the gospel is not to close with less manifestation of the power of God than marked its opening. The prophecies which were fulfilled in the outpouring of the former rain at the opening of the gospel, are again to be fulfilled in the latter rain at its close. Here are ‘the times of refreshing’ to which the apostle Peter looked forward when he said, ‘Repent ye therefore, and be converted, that your sins may be blotted out [in the investigative Judgment], when the times of refreshing shall come from the presence of the Lord; and he shall send Jesus.’ (Acts 3:19–20.)
L’opera sarà simile a quella del giorno della Pentecoste. Come la «pioggia della prima stagione» fu data, mediante l’effusione dello Spirito Santo all’apertura dell’evangelo, per far germogliare il prezioso seme, così la «pioggia dell’ultima stagione» sarà data alla sua conclusione, per la maturazione della mietitura. «Conosceremo il Signore, e ci studieremo di conoscerlo; il suo levarsi è certo, come quello dell’aurora; egli verrà a noi come la pioggia, come la pioggia della prima e dell’ultima stagione che annaffia la terra». (Osea 6:3.) «O figli di Sion, rallegratevi, e gioite nell’Eterno, il vostro Dio, perché egli vi dà la pioggia della prima stagione in giusta misura, e farà scendere per voi la pioggia, la pioggia della prima e dell’ultima stagione, come prima». (Gioele 2:23.) «Negli ultimi giorni, dice Dio, io spanderò del mio Spirito sopra ogni carne». «E avverrà che chiunque avrà invocato il nome del Signore sarà salvato». (Atti 2:17, 21.) La grande opera dell’evangelo non deve concludersi con una manifestazione della potenza di Dio minore di quella che ne segnò l’inizio. Le profezie che si adempirono nell’effusione della pioggia della prima stagione all’apertura dell’evangelo, devono adempiersi di nuovo nella pioggia dell’ultima stagione alla sua conclusione. Qui sono «i tempi di refrigerio» ai quali l’apostolo Pietro volgeva lo sguardo quando disse: «Ravvedetevi dunque e convertitevi, affinché i vostri peccati siano cancellati [nel giudizio investigativo], quando verranno i tempi di refrigerio dalla presenza del Signore, ed egli mandi il Cristo che vi è stato destinato, cioè Gesù». (Atti 3:19–20.)
“Servants of God, with their faces lighted up and shining with holy consecration, will hasten from place to place to proclaim the message from Heaven. By thousands of voices, all over the earth, the warning will be given. Miracles will be wrought, the sick will be healed, and signs and wonders will follow the believers. Satan also works with lying wonders, even bringing down fire from heaven in the sight of men. (Revelation 13:13.) Thus the inhabitants of the earth will be brought to take their stand.” The Great Controversy, 611, 612.
“Die Knechte Gottes, deren Angesichter von heiliger Weihe erleuchtet sind und strahlen, werden sich von Ort zu Ort eilen, um die Botschaft vom Himmel zu verkündigen. Durch Tausende von Stimmen, über die ganze Erde hin, wird die Warnung ergehen. Wunder werden gewirkt werden, die Kranken werden geheilt werden, und Zeichen und Wunder werden den Gläubigen folgen. Auch Satan wirkt mit lügenhaften Wundern und lässt sogar Feuer vom Himmel vor den Augen der Menschen herabkommen. (Offenbarung 13,13.) So werden die Bewohner der Erde dahin gebracht werden, Stellung zu beziehen.” Der große Kampf, 611, 612.
The outpouring of the Holy Spirit in the latter days has been typified by the outpouring of the Holy Spirit in the beginning of the proclamation of the gospel. The “word of the Lord unto them” who will not hear what the Spirit sayeth unto the churches, was the prophetic principle of adding one prophetic line of history to another prophetic line of history in order to illustrate the end of the world. It is nothing less than the principle that the end of a thing is illustrated by the beginning of a thing. The prophetic rule is rejected by the foolish Laodicean Seventh-day Adventist people. When accepted, God can “teach knowledge,” which Daniel identifies is increased at the time of the end, and the very same knowledge Hosea says God’s people are destroyed for rejecting. The class in Isaiah and Jeremiah who refuse to hear or see, reject the “refreshing,” which is the “rest” God promises to deliver to His “last day” people in order that they might safely navigate the crisis at the end of days.
La effusion du Saint-Esprit dans les derniers jours a été préfigurée par l’effusion du Saint-Esprit au commencement de la proclamation de l’Évangile. La « parole de l’Éternel pour eux », adressée à ceux qui n’entendront pas ce que l’Esprit dit aux Églises, était le principe prophétique consistant à ajouter une ligne prophétique d’histoire à une autre ligne prophétique d’histoire afin d’illustrer la fin du monde. Ce n’est rien de moins que le principe selon lequel la fin d’une chose est illustrée par le commencement d’une chose. Cette règle prophétique est rejetée par le peuple insensé de Laodicée parmi les Adventistes du Septième Jour. Lorsqu’elle est acceptée, Dieu peut « enseigner la connaissance », laquelle, selon Daniel, augmente au temps de la fin, et qui est précisément la même connaissance que, selon Osée, le peuple de Dieu rejette à sa perte. La catégorie décrite dans Ésaïe et Jérémie, qui refuse d’entendre ou de voir, rejette le « rafraîchissement », lequel est le « repos » que Dieu promet d’accorder à Son peuple des « derniers jours », afin qu’il puisse traverser en sécurité la crise de la fin des temps.
The “name of the Lord” (character) that God proclaimed to Moses was that “the Lord God,” is “merciful and gracious, longsuffering, and abundant in goodness and truth.” His character is mercy and truth. The truth which represents His character is always associated with His mercy, for no person will understand His truth, except God first exercises His mercy towards them, for all have sinned and come short of the glory (character) of God. The truth that Jesus Christ is the Alpha and Omega is recognized and kept by those who God has pardoned of their iniquities and sin. That pardon takes place in the final scenes of the investigative judgment. Those who He exercises His mercy towards, thus pardoning their sins, He takes for His inheritance and enters into a covenant with them.
Seigneur se “non” (karakter) ki Bondié ti proklam a Moïse, séki “le Seigneur Dieu”, sé enn Bondié “plein misérikord ek gras, pasyan, ek rich an bonté ek vérité.” So karakter sé misérikord ek vérité. Lavérité ki reprezant So karakter toultan asosie avek So misérikord, parski personn pa pou konpran So vérité, sof si Bondié avan sa egzers So misérikord anver zot, parski tou dimounn finn péché ek finn mank laglwar (karakter) Bondié. Lavérité ki Jésus-Christ sé l’Alpha ek l’Oméga, bann ki Bondié finn pardonn zot inikité ek péché rekonet ek gard sa. Sa pardon-la pran plas dan bann dèrnié sèn zizman ankèt la. Bann ki Li egzers So misérikord anver zot, ek par sa Li pardonn zot péché, Li pran zot kouma So eritaj ek rant dan enn lalians avek zot.
“In the last days of this earth’s history, God’s covenant with his commandment-keeping people is to be renewed.” Review and Herald, February 26, 1914.
“Lu ni xas yi qxan nuu ini ndyii ñuu yaa, sa’an nisa’a Dios xi ña’a ndatu’u maa teji ndi kuu ñayivi iyo ini ley nda’a ra, vaa ndakuiñi tuku.” Review and Herald, 26 de febrero de 1914.
All the prophets, including Moses are identifying the last days of the investigative judgment when God renews His covenant with those identified as the one hundred and forty-four thousand. And when that covenant is established, God “will do marvels, such as have not been done in all the earth, nor in any nation: and all the people among which thou art shall see the work of the Lord: for it is a terrible thing that I will do with thee.”
Baprofeta bohle, kubandakanya noMoses, babonakalisa izinsuku zokugcina zokwahlulela okuphenyayo, lapho uNkulunkulu evuselela isivumelwano saKhe nalabo ababonakaliswe njengabayi‑khulu namashumi amane nane ezinkulungwane. Futhi lapho leso sivumelwano sesimisiwe, uNkulunkulu “uyakwenza izimangaliso ezingakaze zenziwe emhlabeni wonke, nasizweni sonke; nabantu bonke ophakathi kwabo ukhona bayakubona umsebenzi kaJehova, ngokuba kuyinto eyesabekayo engiyakuyenza ngawe.”
Moses’ cave experience on Mount Horeb, also known as Mount Sinai was placed within the context of Moses’ struggle with God’s people. His struggle was to accomplish the task God had given to him. Moses was in a struggle concerning God’s message to the world. Just before the Lord showed his glory to Moses, we find Moses using logic against the Lord, suggesting that if the Lord destroyed the rebels who had just been dancing around Aaron’s golden calf, the destruction of the rebels would destroy the message that was identifying God’s power.
La caverne où Moïse fit son expérience sur le mont Horeb, également appelé mont Sinaï, fut située dans le contexte de la lutte de Moïse avec le peuple de Dieu. Sa lutte consistait à accomplir la tâche que Dieu lui avait confiée. Moïse était engagé dans une lutte au sujet du message de Dieu pour le monde. Juste avant que le Seigneur ne montre sa gloire à Moïse, nous trouvons Moïse recourant à la logique devant le Seigneur, suggérant que, si le Seigneur détruisait les rebelles qui venaient de danser autour du veau d’or d’Aaron, la destruction de ces rebelles détruirait le message qui manifestait la puissance de Dieu.
And the Lord said unto Moses, I have seen this people, and, behold, it is a stiffnecked people: Now therefore let me alone, that my wrath may wax hot against them, and that I may consume them: and I will make of thee a great nation. And Moses besought the Lord his God, and said, Lord, why doth thy wrath wax hot against thy people, which thou hast brought forth out of the land of Egypt with great power, and with a mighty hand? Wherefore should the Egyptians speak, and say, For mischief did he bring them out, to slay them in the mountains, and to consume them from the face of the earth? Turn from thy fierce wrath, and repent of this evil against thy people. Remember Abraham, Isaac, and Israel, thy servants, to whom thou swarest by thine own self, and saidst unto them, I will multiply your seed as the stars of heaven, and all this land that I have spoken of will I give unto your seed, and they shall inherit it forever. And the Lord repented of the evil which he thought to do unto his people. Exodus 32:9–14.
Og Herren sade till Mose: Jag har sett detta folk, och se, det är ett hårdnackat folk. Låt mig nu vara, så att min vrede upptänds mot dem och jag förgör dem; men av dig skall jag göra ett stort folk. Då bad Mose till Herren, sin Gud, och sade: Herre, varför skulle din vrede upptändas mot ditt folk, som du har fört ut ur Egyptens land med stor kraft och med stark hand? Varför skulle egyptierna få säga: Till deras olycka förde han dem ut, för att dräpa dem bland bergen och utrota dem från jordens yta? Vänd dig från din brinnande vrede och ångra detta onda mot ditt folk. Tänk på Abraham, Isak och Israel, dina tjänare, åt vilka du svor vid dig själv och sade till dem: Jag skall föröka er säd såsom himlens stjärnor, och hela detta land som jag har talat om skall jag ge åt er säd, och de skall besitta det för evig tid. Och Herren ångrade det onda som han hade sagt att han skulle göra mot sitt folk. 2 Moseboken 32:9–14.
Moses’ cave experience includes the message that Moses was ordained to present to the world. The testimony of the Lord passing by Moses and proclaiming His character is placed within the context of an internal message about God’s rebellious (Laodicean) people and the context of Elijah’s cave experience was placed within his struggle with Jezebel, or the three-fold union of the United States, the Papacy and the United Nations. One represents the internal message for the church, the other the external message for the world, but the two witnesses of Moses and Elijah are in the same cave of Horeb, and they are both represented in the cave at the end of the world.
L’expérience de Moïse dans la caverne comprend le message que Moïse fut ordonné à présenter au monde. Le témoignage du Seigneur passant devant Moïse et proclamant son caractère est placé dans le contexte d’un message interne concernant le peuple rebelle (laodicéen) de Dieu, et le contexte de l’expérience d’Élie dans la caverne fut placé au sein de sa lutte contre Jézabel, ou l’union tripartite des États-Unis, de la Papauté et des Nations unies. L’un représente le message interne destiné à l’Église, l’autre le message externe destiné au monde, mais les deux témoins, Moïse et Élie, se trouvent dans la même caverne de Horeb, et tous deux sont représentés dans la caverne à la fin du monde.
And Ahab told Jezebel all that Elijah had done, and withal how he had slain all the prophets with the sword. Then Jezebel sent a messenger unto Elijah, saying, So let the gods do to me, and more also, if I make not thy life as the life of one of them by tomorrow about this time. And when he saw that, he arose, and went for his life, and came to Beersheba, which belongeth to Judah, and left his servant there. But he himself went a day’s journey into the wilderness, and came and sat down under a juniper tree: and he requested for himself that he might die; and said, It is enough; now, O Lord, take away my life; for I am not better than my fathers. And as he lay and slept under a juniper tree, behold, then an angel touched him, and said unto him, Arise and eat. And he looked, and, behold, there was a cake baken on the coals, and a cruse of water at his head. And he did eat and drink, and laid him down again. And the angel of the Lord came again the second time, and touched him, and said, Arise and eat; because the journey is too great for thee. And he arose, and did eat and drink, and went in the strength of that meat forty days and forty nights unto Horeb the mount of God. And he came thither unto a cave, and lodged there; and, behold, the word of the Lord came to him, and he said unto him, What doest thou here, Elijah? And he said, I have been very jealous for the Lord God of hosts: for the children of Israel have forsaken thy covenant, thrown down thine altars, and slain thy prophets with the sword; and I, even I only, am left; and they seek my life, to take it away. And he said, Go forth, and stand upon the mount before the Lord. And, behold, the Lord passed by, and a great and strong wind rent the mountains, and brake in pieces the rocks before the Lord; but the Lord was not in the wind: and after the wind an earthquake; but the Lord was not in the earthquake: And after the earthquake a fire; but the Lord was not in the fire: and after the fire a still small voice. And it was so, when Elijah heard it, that he wrapped his face in his mantle, and went out, and stood in the entering in of the cave. And, behold, there came a voice unto him, and said, What doest thou here, Elijah? And he said, I have been very jealous for the Lord God of hosts: because the children of Israel have forsaken thy covenant, thrown down thine altars, and slain thy prophets with the sword; and I, even I only, am left; and they seek my life, to take it away. And the Lord said unto him, Go, return on thy way to the wilderness of Damascus: and when thou comest, anoint Hazael to be king over Syria: And Jehu the son of Nimshi shalt thou anoint to be king over Israel: and Elisha the son of Shaphat of Abelmeholah shalt thou anoint to be prophet in thy room. And it shall come to pass, that him that escapeth the sword of Hazael shall Jehu slay: and him that escapeth from the sword of Jehu shall Elisha slay. Yet I have left me seven thousand in Israel, all the knees which have not bowed unto Baal, and every mouth which hath not kissed him. 1 Kings 19:1–18.
Sillim Ahab gite da Jezebel duk abin da Iliya ya yi, da kuma yadda ya kashe dukan annabawan da takobi. Sai Jezebel ta aika wani ɗan aike zuwa wurin Iliya, tana cewa, Haka gumaka su yi mini, har ma fiye da haka, in ban mai da ranka kamar ran ɗayansu ba gobe kamar wannan lokaci. Da ya ga haka, sai ya tashi, ya tafi domin ceton ransa, ya kuma isa Beyersheba, wadda take ta Yahuza, ya bar bawansa a can. Amma shi kansa ya shiga jeji, tafiyar yini ɗaya, ya zo ya zauna a ƙarƙashin itacen al’ul na jeji; sai ya roƙi wa kansa mutuwa, ya ce, Ya isa; yanzu, ya Ubangiji, ka ɗauke raina; gama ni ban fi ubannina ba. Yayin da yake kwance yana barci a ƙarƙashin itacen al’ul na jeji, sai ga wani mala’ika ya taɓa shi, ya ce masa, Tashi ka ci. Sai ya duba, ga kuwa, akwai waina da aka gasa a kan garwashi, da tulun ruwa a gefen kansa. Sai ya ci, ya sha, ya kuma sake kwanciya. Mala’ikan Ubangiji kuwa ya sāke zuwa karo na biyu, ya taɓa shi, ya ce, Tashi ka ci; gama tafiyar ta yi maka nisa ƙwarai. Sai ya tashi, ya ci ya sha, ya yi tafiya da ƙarfin wannan abinci kwana arba’in da dare arba’in har zuwa Horeb, dutsen Allah. Sai ya isa can zuwa wani kogo, ya sauka a can; sai ga maganar Ubangiji ta zo gare shi, ta ce masa, Me kake yi a nan, Iliya? Sai ya ce, Na yi kishi ƙwarai domin Ubangiji Allah Mai Runduna: gama Isra’ilawa sun yashe alkawarinka, sun rushe bagadanka, sun kuma kashe annabawanka da takobi; ni kaɗai ne kuwa na rage, suna kuma neman raina domin su ɗauke shi. Sai ya ce, Fita, ka tsaya a kan dutsen a gaban Ubangiji. Sai ga shi, Ubangiji ya ratsa, kuma wata iska mai girma da ƙarfi ta tsattsage duwatsu, ta farfashe duwatsu a gaban Ubangiji; amma Ubangiji ba ya cikin iskar. Bayan iskar kuma sai girgizar ƙasa; amma Ubangiji ba ya cikin girgizar ƙasar. Bayan girgizar ƙasar kuma sai wuta; amma Ubangiji ba ya cikin wutar. Bayan wutar kuma sai murya marar amo, mai laushi. Da Iliya ya ji ta, sai ya rufe fuskarsa da mayafinsa, ya fita, ya tsaya a bakin kogon. Sai ga wata murya ta zo gare shi, ta ce, Me kake yi a nan, Iliya? Sai ya ce, Na yi kishi ƙwarai domin Ubangiji Allah Mai Runduna: domin Isra’ilawa sun yashe alkawarinka, sun rushe bagadanka, sun kuma kashe annabawanka da takobi; ni kaɗai ne kuwa na rage, suna kuma neman raina domin su ɗauke shi. Sai Ubangiji ya ce masa, Tafi, ka koma ta hanyarka zuwa jejin Damaskus: sa’ad da ka isa, ka shafe Hazayel ya zama sarki bisa Suriya. Jehu ɗan Nimshi kuma za ka shafe shi ya zama sarki bisa Isra’ila. Elisha ɗan Shafat na Abelmehola kuwa za ka shafe shi ya zama annabi a madadinka. Zai faru kuwa, wanda ya tsira daga takobin Hazayel, Jehu zai kashe shi; wanda kuma ya tsira daga takobin Jehu, Elisha zai kashe shi. Duk da haka na bar wa kaina mutum dubu bakwai a Isra’ila, dukan gwiwoyin da ba su durƙusa wa Ba’al ba, da kowane baki da bai sumbace shi ba. 1 Sarakuna 19:1–18.
Elijah’s cave experience represents the prophet’s discouragement with the message and his perceived effect of his message and work. Moses was defending God’s stated message and Elijah had given up on the message. It is the same message, with the exception of one being internal about the church and the other being external of the church. Yet prophetically, together they are both illustrating the two-fold message of Revelation eighteen. What I need to emphasize about all the truths connected with the cave is that in the “last days” the discouragement that is expressed in either case is over the message and its effect.
L’expérience d’Élie dans la caverne représente le découragement du prophète à l’égard du message, ainsi que l’effet qu’il attribuait à son message et à son œuvre. Moïse défendait le message déclaré de Dieu, tandis qu’Élie avait renoncé au message. C’est le même message, à ceci près que l’un est intérieur à l’Église et l’autre extérieur à l’Église. Pourtant, prophétiquement, ensemble, ils illustrent tous deux le message double d’Apocalypse dix-huit. Ce que je dois souligner au sujet de toutes les vérités liées à la caverne, c’est que, dans les « derniers jours », le découragement qui s’exprime dans l’un ou l’autre cas porte sur le message et sur son effet.
Moses and Elijah both represent those who “hear” and “see” the “voice” which is the “word of the Lord.” That “word” represents His character of mercy and truth. The Psalmist also asks to be shown God’s mercy, which is His character. In order to see His “mercy,” the Psalmist promises to “hear” what the Spirit saith unto the churches.
Mose og Elia representerer begge dem som «hører» og «ser» «røsten», som er «Herrens ord». Dette «ordet» representerer hans karakter av miskunn og sannhet. Salmisten ber også om å få se Guds miskunn, som er hans karakter. For å se hans «miskunn» lover salmisten å «høre» hva Ånden sier til menighetene.
To the chief Musician, A Psalm for the sons of Korah. Lord, thou hast been favourable unto thy land: thou hast brought back [reversed] the captivity of Jacob. Thou hast forgiven the iniquity of thy people, thou hast covered all their sin. Selah. Thou hast taken away all thy wrath: thou hast turned thyself from the fierceness of thine anger. Turn us, O God of our salvation, and cause thine anger toward us to cease. Wilt thou be angry with us forever? wilt thou draw out thine anger to all generations? Wilt thou not revive us again: that thy people may rejoice in thee? Show us thy mercy, O Lord, and grant us thy salvation. I will hear what God the Lord will speak: for he will speak peace unto his people, and to his saints: but let them not turn again to folly. Surely his salvation is nigh them that fear him; that glory may dwell in our land. Mercy and truth are met together; righteousness and peace have kissed each other. Truth shall spring out of the earth; and righteousness shall look down from heaven. Yea, the Lord shall give that which is good; and our land shall yield her increase. Righteousness shall go before him; and shall set us in the way of his steps. Psalm 85:1–13.
অনুবাদক-প্রধানের জন্য; কোরহ-সন্তানদের গীতসংহিতা। হে সদাপ্রভু, তুমি তোমার দেশের প্রতি অনুগ্রহ প্রদর্শন করিয়াছ; তুমি যাকোবের বন্দিত্ব ফিরাইয়া আনিয়াছ [উলটাইয়া দিয়াছ]। তুমি তোমার প্রজাদের অপরাধ ক্ষমা করিয়াছ, তুমি তাহাদের সমস্ত পাপ আচ্ছাদিত করিয়াছ। সেলা। তুমি তোমার সমস্ত ক্রোধ সরাইয়া লইয়াছ; তুমি তোমার প্রজ্বলিত রোষ হইতে ফিরিয়া আসিয়াছ। হে আমাদের পরিত্রাণের ঈশ্বর, আমাদের ফিরাইয়া আন, এবং আমাদের প্রতি তোমার ক্রোধ নিবৃত্ত কর। তুমি কি অনন্তকাল আমাদের প্রতি ক্রুদ্ধ থাকিবে? তুমি কি সকল বংশপরম্পরার প্রতি তোমার ক্রোধ দীর্ঘায়িত করিবে? তুমি কি আবার আমাদের জীবিত করিবে না, যেন তোমার প্রজারা তোমাতেই আনন্দ করে? হে সদাপ্রভু, আমাদের তোমার করুণা প্রদর্শন কর, এবং তোমার পরিত্রাণ আমাদের দান কর। আমি শুনিব, ঈশ্বর সদাপ্রভু কী বলিবেন; কারণ তিনি আপন প্রজাদের এবং আপন সাধুগণের প্রতি শান্তির বাক্য বলিবেন; কিন্তু তাহারা যেন পুনরায় মূর্খতার দিকে না ফিরে। নিশ্চয়ই, তাঁহার পরিত্রাণ তাহাদের নিকট, যাহারা তাঁহাকে ভয় করে; যেন মহিমা আমাদের দেশে অধিষ্ঠান করে। করুণা ও সত্য পরস্পর মিলিত হইয়াছে; ধার্মিকতা ও শান্তি পরস্পর চুম্বন করিয়াছে। সত্য পৃথিবী হইতে উদগত হইবে; এবং ধার্মিকতা স্বর্গ হইতে নীচে দৃষ্টিপাত করিবে। হ্যাঁ, সদাপ্রভু যাহা উত্তম, তাহাই দান করিবেন; এবং আমাদের দেশ তাহার বৃদ্ধি উৎপন্ন করিবে। ধার্মিকতা তাঁহার সম্মুখে অগ্রসর হইবে; এবং আমাদের তাঁহার পদচিহ্নের পথে স্থাপন করিবে। গীতসংহিতা ৮৫:১–১৩।
Notice that “mercy and truth,” (and “truth” is the Hebrew word ‘emet’ that we have been referring to) which produces righteousness and peace have “kissed.” They are joined. The Psalmist places his song in the last days of the investigative judgment when God has “forgiven the iniquity of” His “people.” The request is that the Lord would “revive” his people.
Observez que la « miséricorde et la vérité » (et « vérité » est le mot hébreu ‘emet’ auquel nous avons fait référence), qui produisent la justice et la paix, « se sont embrassées ». Elles sont unies. Le Psalmiste situe son cantique dans les derniers jours du jugement investigatif, lorsque Dieu a « pardonné l’iniquité de » Son « peuple ». La requête est que le Seigneur « ranime » son peuple.
“A revival and a reformation must take place, under the ministration of the Holy Spirit. Revival and reformation are two different things. Revival signifies a renewal of spiritual life, a quickening of the powers of mind and heart, a resurrection from spiritual death. Reformation signifies a reorganization, a change in ideas and theories, habits and practices. Reformation will not bring forth the good fruit of righteousness unless it is connected with the revival of the Spirit. Revival and reformation are to do their appointed work, and in doing this work they must blend.” Selected Messages, book 1, 128.
“Rfank aḍebbal d useggem yessefk ad d-yeḍru, ddaw n umeslay n Unfas Aẓidan. Arfank d useggem d sin n tɣawsiwin yemgaraden. Arfank yeskan-d asnulfu n tudert taruḥanit, asnerni n tezmar n wallaɣ d wul, tanekra seg lmut aruḥani. Aseggem yeskan-d asuddes n tikkelt-nniḍen, abeddel deg tiktiwin d tiẓriyin, deg yiɛdawen d tigawin. Aseggem ur d-yettawi ara afru iselhan n tṣeḍqit ma yella ur yeqqin ara akked urfank n Unfas. Arfank d useggem ilaq ad xedmen amahil-nsen yettusebden, u deg uxeddim-a ilaq ad mmesten.” Selected Messages, book 1, 128.
The “revival” the Psalmist asks for identifies a request from someone that knows they are dead. The revival the Psalmist asks for is a very difficult request for a Laodicean to ask, for a Laodicean is unaware that he is spiritually dead, but if he wasn’t he would not need to be revived. The revival is accomplished by agreeing to “hear what God the Lord will speak,” and no other work should come before our securing that revival that comes when the Holy Spirit abides within us.
Le « réveil » que demande le Psalmiste révèle la supplication de quelqu’un qui sait qu’il est mort. Le réveil que demande le Psalmiste est une requête très difficile à formuler pour un Laodicéen, car un Laodicéen ne sait pas qu’il est spirituellement mort; mais s’il ne l’était pas, il n’aurait pas besoin d’être ramené à la vie. Le réveil s’accomplit en consentant à « entendre ce que Dieu, l’Éternel, dira », et aucune autre œuvre ne devrait précéder l’obtention assurée de ce réveil qui vient lorsque le Saint-Esprit demeure en nous.
“A revival of true godliness among us is the greatest and most urgent of all our needs. To seek this should be our first work.” Selected Messages, book 1, 121.
“Ɓeydital goonga e hulɓe Alla hakkunde amen woni ɓurɗo wonde mawɗo e ɓurɗo hurgɗo e kala coe men. Nyaagol ɗum foti waɗde golle amen arande.” Selected Messages, book 1, 121.
Speaking of the book of Revelation Sister White states the following.
Apokalips liv tokbaot, sista Hwaet i talem olsem.
“When we as a people understand what this book means to us, there will be seen among us a great revival.” Testimonies to Ministers, 113.
«Lorsque nous, en tant que peuple, comprendrons ce que ce livre signifie pour nous, on verra parmi nous un grand réveil.» Testimonies to Ministers, 113.
The word “revival” is defined as bringing back to life. Those chosen to be among the one hundred and forty-four thousand must first recognize that they are dead and are in need of a revival. The fact that the one hundred and forty-four thousand are dead is a significant component of the message that is unsealed just before probation closes. We have much more to say of this truth. What revives them is the “mercy” which God extends to them when He “revives” them and gives them His righteousness. What revives them is the truth that Jesus is the Alpha and Omega, and this understanding produces within them a “peace” that surpasses all understanding. The promise is that “truth” “shall spring up out of the earth.” The message represented as the “truth,” which is the Alpha and Omega originates in the United States, for it springs up “out of the earth.” The message at the beginning came from the United States and the message at the end springs up from the same place.
Le mot « revival » se définit comme le fait de ramener à la vie. Ceux qui sont choisis pour être du nombre des cent quarante-quatre mille doivent d’abord reconnaître qu’ils sont morts et qu’ils ont besoin d’un réveil. Le fait que les cent quarante-quatre mille soient morts constitue un élément important du message qui est descellé juste avant la clôture du temps de grâce. Nous avons beaucoup plus à dire au sujet de cette vérité. Ce qui les ranime, c’est la « miséricorde » que Dieu leur accorde lorsqu’Il les « ranime » et leur donne Sa justice. Ce qui les ranime, c’est la vérité que Jésus est l’Alpha et l’Oméga, et cette compréhension produit en eux une « paix » qui surpasse toute intelligence. La promesse est que la « vérité » « germera de la terre ». Le message représenté comme la « vérité », qui est l’Alpha et l’Oméga, a son origine aux États-Unis, car il germe « de la terre ». Le message au commencement est venu des États-Unis, et le message à la fin surgit du même lieu.
With the context for God’s cavemen being a symbol, we will consider other prophets that have been in a symbolic cave. Jesus identified John the Baptist as Elijah, and John was in prison when he needed to know if Jesus was the Messiah to come. He needed to know Jesus’ true character. He needed to know if the message he had proclaimed and the message that Jesus continued to proclaim was the true message. He sent his disciples to ask Jesus the question, and Jesus, passed by their question and proceeded to show them His glory.
Avèk kontèks kavèn Bondye yo kòm yon senbòl, n ap konsidere lòt pwofèt ki te nan yon kavèn senbolik. Jezi te idantifye Jan Batis kòm Eli, e Jan te nan prizon lè li te bezwen konnen si Jezi te Mesi ki gen pou vini an. Li te bezwen konnen vrè karaktè Jezi. Li te bezwen konnen si mesaj li te pwoklame a, ansanm ak mesaj Jezi te kontinye pwoklame a, se te vrè mesaj la. Li te voye disip li yo pou poze Jezi kesyon an, epi Jezi te pase sou kestyon yo a epi li te kontinye montre yo glwa Li.
“Thus the day wore away, the disciples of John seeing and hearing all. At last Jesus called them to Him, and bade them go and tell John what they had witnessed, adding, ‘Blessed is he, whosoever shall find none occasion of stumbling in Me.’ Luke 7:23, R. V. The evidence of His divinity was seen in its adaptation to the needs of suffering humanity. His glory was shown in His condescension to our low estate.
“এইভাবে দিনটি কেটে গেল, আর যোহনের শিষ্যরা সবই দেখল ও শুনল। শেষে যীশু তাদের তাঁর কাছে ডাকলেন, এবং যা তারা প্রত্যক্ষ করেছিল তা যোহনকে গিয়ে জানাতে বললেন; আরও যোগ করলেন, ‘ধন্য সে, যে আমার মধ্যে হোঁচট খাওয়ার কোনো কারণ খুঁজে পাবে না।’ লূক 7:23, R. V. তাঁর দৈবত্বের প্রমাণ প্রকাশিত হয়েছিল এইভাবে যে, তা দুঃখভোগী মানবতার প্রয়োজনের সঙ্গে সম্পূর্ণরূপে মানানসই ছিল। আমাদের নীচ অবস্থার প্রতি তাঁর অবতরণেই তাঁর মহিমা প্রকাশিত হয়েছিল।”
“The disciples bore the message, and it was enough. John recalled the prophecy concerning the Messiah, ‘The Lord hath anointed Me to preach good tidings unto the meek; He hath sent Me to bind up the brokenhearted, to proclaim liberty to the captives, and the opening of the prison to them that are bound; to proclaim the acceptable year of the Lord.’ Isaiah 61:1, 2. The works of Christ not only declared Him to be the Messiah, but showed in what manner His kingdom was to be established. To John was opened the same truth that had come to Elijah in the desert, when ‘a great and strong wind rent the mountains, and brake in pieces the rocks before the Lord; but the Lord was not in the wind: and after the wind an earthquake; but the Lord was not in the earthquake: and after the earthquake a fire; but the Lord was not in the fire:’ and after the fire, God spoke to the prophet by ‘a still small voice.’ 1 Kings 19:11, 12. So Jesus was to do His work, not with the clash of arms and the overturning of thrones and kingdoms, but through speaking to the hearts of men by a life of mercy and self-sacrifice.” Desire of Ages, 217.
“Ang mga alagad ang naghatid ng pabalita, at iyon ay sapat na. Naalaala ni Juan ang hula tungkol sa Mesiyas, ‘Pinahiran ako ng Panginoon upang ipangaral ang mabubuting balita sa maaamo; isinugo Niya ako upang magpagaling ng mga bagbag ang puso, upang magpahayag ng kalayaan sa mga bihag, at ng pagbubukas ng bilangguan sa mga nakagapos; upang ipahayag ang kalugud-lugod na taon ng Panginoon.’ Isaias 61:1, 2. Ang mga gawa ni Cristo ay hindi lamang nagpahayag na Siya nga ang Mesiyas, kundi ipinakita rin kung sa anong paraan itatatag ang Kaniyang kaharian. Kay Juan ay nahayag ang gayunding katotohanang dumating kay Elias sa ilang, nang ‘isang malaki at malakas na hangin ang humapak sa mga bundok, at nagdurog sa mga bato sa harap ng Panginoon; ngunit ang Panginoon ay wala sa hangin: at pagkatapos ng hangin ay isang lindol; ngunit ang Panginoon ay wala sa lindol: at pagkatapos ng lindol ay apoy; ngunit ang Panginoon ay wala sa apoy:’ at pagkatapos ng apoy, ang Diyos ay nangusap sa propeta sa pamamagitan ng ‘isang marahan at banayad na tinig.’ 1 Mga Hari 19:11, 12. Gayon gagawin ni Jesus ang Kaniyang gawain, hindi sa pamamagitan ng ingay ng mga sandata at ng pagbubuwal ng mga trono at mga kaharian, kundi sa pamamagitan ng pagsasalita sa mga puso ng mga tao sa pamamagitan ng isang buhay ng habag at pagsasakripisyo sa sarili.” Desire of Ages, 217.
God’s power is conveyed through His Word. It is delivered to “the hearts of men.” That was the lesson of the “still small voice.” Yet Elijah’s message is the external message identifying the forces outside of God’s people. Christ was telling Elijah in the “last days” His word is where the power is located, yet “the clash of arms and the overturning of thrones and kingdoms,” represented by the destructive wind, the earthquake and the fire represent three of the external forces represented in the book of Revelation that God’s people will be confronted with. The destructive “wind” is a symbol of Islam in Bible prophecy. The “earthquake” is the rebellion and anarchy of the French Revolution. The “fire” is the destruction brought upon Sodom and Gomorrah. Elijah had fled the papal power to get to the cave, so the Lord revealed to him that in spite of all the evil forces that make up the crisis at the end of the world, it is the still small voice where God’s power is to be found.
Puissans Bondye transmet atraver Son Parol. I delivre ar “bann leker dimounn.” Sa ti leson “lavwa dou ek leze” la. Selman mesaz Eli li mesaz exteryer ki idantifie bann fors an deor pep Bondye. Kris ti pe dir Eli ki dan “bann dernye zour” se dan So parol mem ki pwisans trouve, me “sok bann lezarme ek ranversman bann tronn ek bann rwayom,” ki reprezant par van destriktif, tranbleman later ek dife, reprezant trwa bann fors exteryer ki dekrir dan liv Revelasyon ek ki pep Bondye pou bizin fer fas. “Van” destriktif la li enn simbol Lasanble Islam dan profesi biblik. “Tranbleman later” la se rebelyon ek lanarsi Lasanble Revolisyon Franse. “Dife” la se destriksion ki ti tonb lor Sodomm ek Gomorr. Eli ti finn sove depi pwisans papal pou ariv ziska kav la, alor Lasanble Segner ti revel ar li ki, malgre tou bann fors move ki form kriz la alafin lemonn, se dan lavwa dou ek leze mem ki bizin trouv pwisans Bondye.
Moses, Elijah and John the Baptist all testify to witnessing God’s character from a cave. The “cave” is the only sign that will be given to a wicked and adulterous generation. Jesus spoke of the “adulterous and wicked generation,” which is the generation of the “last days” of the investigative judgment. The sign for that generation was the prophet Jonah that had spent three days in a cave—the belly of a whale.
Mose, Elija und Johannes der Täufer bezeugen allesamt, Gottes Charakter aus einer Höhle heraus geschaut zu haben. Die „Höhle“ ist das einzige Zeichen, das einem bösen und ehebrecherischen Geschlecht gegeben werden wird. Jesus sprach von dem „ehebrecherischen und bösen Geschlecht“, welches das Geschlecht der „letzten Tage“ des Untersuchungsgerichts ist. Das Zeichen für jenes Geschlecht war der Prophet Jona, der drei Tage in einer Höhle verbracht hatte – im Bauch eines Walfisches.
And when the people were gathered thick together, he began to say, This is an evil generation: they seek a sign; and there shall no sign be given it, but the sign of Jonas the prophet. For as Jonas was a sign unto the Ninevites, so shall also the Son of man be to this generation. Luke 11:29, 30.
Et quand les foules s’amassaient en grand nombre, il se mit à dire : Cette génération est une génération mauvaise ; elle demande un signe, et il ne lui sera donné d’autre signe que le signe de Jonas le prophète. Car, de même que Jonas fut un signe pour les Ninivites, de même aussi le Fils de l’homme en sera un pour cette génération. Luc 11:29, 30.
Jonah was in a belly of the whale for three days and three nights, as was Jesus in the grave for three days. Jonah was a sign and so is Jesus. They represent the sign of the resurrection, which of course, follows death.
Jonas war drei Tage und drei Nächte im Bauch des Walfisches, wie auch Jesus drei Tage im Grab war. Jonas war ein Zeichen, und so ist es auch Jesus. Sie stellen das Zeichen der Auferstehung dar, die natürlich dem Tod folgt.
Then certain of the scribes and of the Pharisees answered, saying, Master, we would see a sign from thee. But he answered and said unto them, An evil and adulterous generation seeketh after a sign; and there shall no sign be given to it, but the sign of the prophet Jonas: For as Jonas was three days and three nights in the whale’s belly; so shall the Son of man be three days and three nights in the heart of the earth. The men of Nineveh shall rise in judgment with this generation, and shall condemn it: because they repented at the preaching of Jonas; and, behold, a greater than Jonas is here. Matthew 12:38–41.
Yeroo sanatti barreessitoota keessaa fi Fariisota keessaa tokko tokko deebisanii, “Yaa Barsiisaa, mallattoo si irraa arguu ni barbaanna” jedhan. Inni garuu deebisee ulfina isaanii akkana jedhe: “Dhaloonni hamaanii fi ejjitootni mallattoo barbaadu; mallattoon garuu isaaf hin kennamu, malee mallattoo Yoonaas raajichaa qofatu kennama. Akkuma Yoonaas guyyaa sadii fi halkan sadii garaa qurxummii guddaa keessa ture, Ilmi Namaas akkasuma guyyaa sadii fi halkan sadii garaa lafaa keessa ni ta’a. Namoonni Nanawwee murtiidhaan dhaloota kana wajjin ni ka’u, ni balleessus; sababni isaa isaan lallaba Yoonaasitti qalbii jijjiirratan; kunoo, kan Yoonaas caalu as jira.” Maatewos 12:38–41.
If we understand the principle of the repetition of history, in conjunction with the fact that all sacred history identifies the end of the world, then Jonah and Christ’s death, burial and resurrection are the “sign” and also the message for God’s people now. When Jonah was cast out of the belly of the whale, he proclaimed the message, just as the message of the resurrection of Christ was immediately proclaimed when the angel removed the rock from the cave that Christ was in. Those represented by Moses, Elijah, Jonah and Christ are symbolizing not only God’s people of the “last days,” but also the message that each of them gave.
ئەگەر ئێمە بنەمای دووبارەبوونەوەی مێژوو تێبگەین، لەگەڵ ئەو ڕاستییەدا کە هەموو مێژووی پیرۆز کۆتایی جیهان نیشان دەدات، ئەوا مردن، ناشتن و زیندووبوونەوەی یۆنس و مەسیح «نیشانە»کەیە و هەروەها پەیامەکەشە بۆ گەلی خودا لە ئێستادا. کاتێک یۆنس لە ناو سکی ماهییە گەورەکەدا هاتە دەرەوە، ئەو پەیامەکەی ڕاگەیاند، هەروەک پەیامی زیندووبوونەوەی مەسیح دەستبەجێ ڕاگەیەنرا کاتێک فریشتەکە بەردەکەی لەسەر ئەو ئەشکەوتە لادایە کە مەسیحی تێدا بوو. ئەوانەی لەلایەن موسا، ئیلیا، یۆنس و مەسیحەوە نمایندگی دەکرێن، تەنها گەلەکەی خودا لە «ڕۆژانی دوا»دا هێما ناکەن، بەڵکو هەروەها ئەو پەیامەش هێما دەکەن کە هەر یەکێک لەوان پێشکەشی کرد.
The sign of Jonah includes the cave experience where the merciful character of Christ is manifested. The same mercy that Jesus extended to Elijah was extended to Jonah as he fled from his responsibility of proclaiming the message. There is much more to say of Jonah, but other points now need to be addressed.
Le signe de Jonas comprend l’expérience de la caverne, où se manifeste le caractère miséricordieux du Christ. La même miséricorde que Jésus a accordée à Élie fut accordée à Jonas alors qu’il fuyait la responsabilité de proclamer le message. Il y aurait beaucoup plus à dire au sujet de Jonas, mais d’autres points doivent maintenant être abordés.
The cave, among other things represents death and resurrection. God’s covenant people in the last days have been identified on multiple witnesses as having been dead and then resurrected. Of course, a Christian must be born again to see the kingdom of God, and this represents the death of the old carnal man, but prophetically it means more. It speaks of a message that is stopped in its tracks. Elijah stopped proclaiming the message, Jonah fled from proclaiming the message. John was thrown in prison and executed. Jesus was crucified.
Fð hula, millum annað, umboðar deyða og uppreisn. Sáttmálafólk Guds á hinum síðstu døgum er, á grundarlagi av mongum vitnum, eyðmerkt sum tey, ið hava verið deyð og síðani eru uppreist. Sjálvandi má ein kristin verða endurføddur fyri at síggja ríki Guds, og hetta umboðar deyðan hjá gamla holdsliga menniskjanum, men profetiskt merkir tað meir. Tað talar um ein boðskap, ið verður steðgaður á síni leið. Elia helt uppat at boða boðskapin, Jónas flýddi undan at boða boðskapin. Jóhannes varð varpaður í fongsul og tikin av døgum. Jesus varð krossfestur.
The sign of Jonah therefore is not simply about death and resurrection, it is about the death and resurrection of a message, and all the messages typified in God’s word represent the final warning message that was given to Jesus by the Father, who then gave it to Gabriel, who then gave it to the prophet, who then wrote it and sent it to the churches. God was willing to end the message and start over in the cave experience of Moses. Elijah ended his work as a messenger and fled to the cave. Jonah fled to Tarshish. John the Baptist was murdered, as was Jesus. All of these testimonies are to be brought to the book of Revelation and aligned with one another. Daniel and Revelation are two books, but the “testimony of Jesus” identifies that they are also one book. They possess the same characteristics as the Bible. Two books that make one book and two authors that represent two witnesses.
Jonahin merkki ei siis koske ainoastaan kuolemaa ja ylösnousemusta, vaan sanoman kuolemaa ja ylösnousemusta; ja kaikki Jumalan sanassa esikuvallisesti kuvatut sanomat edustavat sitä viimeistä varoitussanomaa, jonka Isä antoi Jeesukselle, joka sitten antoi sen Gabrielille, joka sitten antoi sen profeetalle, joka sitten kirjoitti sen ja lähetti sen seurakunnille. Jumala oli valmis lopettamaan sanoman ja aloittamaan alusta Mooseksen luolakokemuksessa. Elia päätti työnsä sanansaattajana ja pakeni luolaan. Joona pakeni Tarsiiseen. Johannes Kastaja murhattiin, samoin Jeesus. Kaikki nämä todistukset on tuotava Ilmestyskirjaan ja sovitettava keskenään yhteen. Daniel ja Ilmestyskirja ovat kaksi kirjaa, mutta ”Jeesuksen todistus” osoittaa, että ne ovat myös yksi kirja. Niillä on samat tunnusmerkit kuin Raamatulla. Kaksi kirjaa, jotka muodostavat yhden kirjan, ja kaksi kirjoittajaa, jotka edustavat kahta todistajaa.
Daniel, a captive of Babylon and thereafter Medo-Persia symbolically died when he was thrown into the lion’s den. Jonah symbolically died when eaten by the whale. John the Revelator symbolically died when he was thrown into the boiling oil. William Miller died but has the promise that angels are waiting at his grave for the resurrection of the righteous. The ministry Future for America symbolically died on July 18, 2020.
دانیال، اسیرِ بابل و سپس ماد-فارس، هنگامی که به چاهِ شیران افکنده شد، بهطور نمادین مرد. یونس هنگامی که بهوسیلهٔ نهنگ بلعیده شد، بهطور نمادین مرد. یوحنای مکاشفهکننده هنگامی که در روغنِ جوشان افکنده شد، بهطور نمادین مرد. ویلیام میلر مرد، اما این وعده را دارد که فرشتگان در کنار قبر او برای قیامِ عادلان انتظار میکشند. خدمتِ Future for America در ۱۸ ژوئیهٔ ۲۰۲۰ بهطور نمادین مرد.
The final warning message is set within the context of the papal power’s deadly wound being healed. The healing of the wound is a specific subject of chapters thirteen and seventeen of Revelation. When the deadly wound is healed the resurrected papacy will become the eighth kingdom represented in chapter seventeen of Revelation. It is identified as the eighth, that is of the seven. Eight is symbolic of resurrection, for circumcision as the seal of the covenant relationship was to be carried out on the eighth day after a male child was born. That rite was replaced by baptism in the Christian dispensation, and baptism represent the death, burial and resurrection of Christ. Christ was resurrected on the day after the seventh day. He therefore was resurrected prophetically on the eighth day. After one thousand years of rest, the earth made new is resurrected in the eighth millennium.
Lağwâta tăhîrta tettetwa di s-siyâq n ufeččel n tezmert tibbabit i twelled l-jerḥa n l-mawt-is. Aseḥlu n l-jerḥa d asentel usdid n yixfawen wis kraḍ d wis mraw n Revelation. Mi tettuṣeḥla l-jerḥa n l-mawt, tibbabit i d-yennekran ad tili d tagelda tam n tmettelt deg yixef wis mraw n Revelation. Tettwassemgared d tam, yebɣa ad yini seg seven. Tam d azamul n tnekra, acku taǧǧalt, d asekkil n wassaɣ n lɛehd, tella tettwaselkam deg wass wis tam anda d-ilul aqcic amalay. Amsiḍen-agi yettwabeddel s lmaɛmudiyya deg l-izliḥ akristyan, yerna lmaɛmudiyya tettwasegza tamsalt n lmawt, anẓar, d tnekra n l-Mesiḥ. L-Mesiḥ yenekra deg wass i d-iteddun deffir n wass wis sa. Ihi, deg tneccabin n nnubuwa, yenekra deg wass wis tam. Deffir n wacḥal n iseggasen n usgunfu, tamurt i yettwaxedmen d tazegzawt tettuṣekker-d deg millennium wis tam.