The latter rain message is a warning of the approaching close of probation in conjunction with a call for personal preparation. Those two concepts are represented in chapters ten and eleven of Isaiah’s vision, and they are done so in the context of the message of Daniel eleven which was unsealed in 1989, and whose hidden history is unsealed during the sealing time of the one hundred and forty-four thousand, who are represented in the vision by Isaiah and his sons. The two lines together represent a warning for Ahaz, representing Laodiceans who have no “understanding” of these two internal and external lines that pervade biblical prophecy.
Die Botschaft des Spätregens ist eine Warnung vor dem herannahenden Abschluss der Gnadenzeit in Verbindung mit einem Ruf zur persönlichen Vorbereitung. Diese beiden Gedankengänge werden in den Kapiteln zehn und elf der Vision Jesajas dargestellt, und zwar im Zusammenhang mit der Botschaft von Daniel elf, die 1989 entsiegelt wurde und deren verborgene Geschichte während der Versiegelungszeit der Hundertvierundvierzigtausend entsiegelt wird, die in der Vision durch Jesaja und seine Söhne dargestellt werden. Die beiden Linien zusammen bilden eine Warnung für Ahas und stehen für Laodizeer, die kein „Verständnis“ dieser beiden inneren und äußeren Linien haben, die die biblische Prophetie durchziehen.
Daniel 11:11 and Revelation 11:11 present the same internal and external representation with Daniel representing the external and Revelation the internal. These two internal and external “chapter and verses” directly connect with the external and internal messages of chapters ten and eleven, and they do so in Isaiah 11:11.
Daniel 11:11 na Revelation 11:11 san na gyina hɔ ma ɔkwan koro no ara wɔ mu ne akyi, na Daniel gyina hɔ ma akyi fam, na Revelation nso gyina hɔ ma mu fam. Saa “ti ne nkyekyɛm” mmienu yi a ɛkyerɛ mu ne akyi no ne ti du ne dumienu no nkrasɛm a ɛfa akyi ne mu ho no wɔ abusuabɔ tẽẽ, na wɔyɛ saa ara wɔ Isaiah 11:11 mu.
Isaiah six is 9/11 and identifies the purification and anointing of Isaiah as a messenger at 9/11. Chapter seven onward is an outline of the message which arrived at 9/11. Chapter ten is identifying the role of the last six verses of Daniel eleven, for it was the message unsealed at the time of the end in 1989.
عیسایاہ چھ 9/11 ہے اور 9/11 پر یسعیاہ کی بطور ایک قاصد تطہیر اور مسح کی نشان دہی کرتا ہے۔ باب سات اور اس کے بعد 9/11 پر پہنچنے والے پیغام کا ایک خاکہ ہے۔ باب دس دانی ایل گیارہ کی آخری چھ آیات کے کردار کی نشان دہی کرتا ہے، کیونکہ یہی وہ پیغام تھا جو 1989 میں آخری وقت پر مُہر کھولا گیا۔
Chapter eleven of Isaiah represents 9/11 and the anointing of Isaiah and his message. Verse one is tied together with verse ten by “Jessie” and verse ten says, “And in that day” and verse eleven continues by saying, “And it shall come to pass in that day that the Lord shall set his hand again the second time to recover the remnant of his people.”
Isaïe, chapitre onze, représente le 11 septembre ainsi que l’onction d’Ésaïe et son message. Le verset un est relié au verset dix par « Jessé », et le verset dix dit : « En ce jour-là », puis le verset onze poursuit en disant : « En ce jour-là, le Seigneur étendra de nouveau sa main, une seconde fois, pour racheter le reste de son peuple. »
That day was 1850.
この日は1850年であった。
And there shall come forth a rod out of the stem of Jesse, and a Branch shall grow out of his roots: And the spirit of the Lord shall rest upon him, the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and of the fear of the Lord; And shall make him of quick understanding in the fear of the Lord: and he shall not judge after the sight of his eyes, neither reprove after the hearing of his ears: But with righteousness shall he judge the poor, and reprove with equity for the meek of the earth: and he shall smite the earth with the rod of his mouth, and with the breath of his lips shall he slay the wicked. And righteousness shall be the girdle of his loins, and faithfulness the girdle of his reins. The wolf also shall dwell with the lamb, and the leopard shall lie down with the kid; and the calf and the young lion and the fatling together; and a little child shall lead them. And the cow and the bear shall feed; their young ones shall lie down together: and the lion shall eat straw like the ox. And the sucking child shall play on the hole of the asp, and the weaned child shall put his hand on the cockatrice’ den. They shall not hurt nor destroy in all my holy mountain: for the earth shall be full of the knowledge of the Lord, as the waters cover the sea.
Munhu umwe u ta bva mu tsinde ra Jesse, kutani Rhavi ri ta kula ri huma emitswinini yakwe. Moya wa HOSI Xikwembu wu ta tshama ehenhla ka yena, moya wa vutlhari ni wa ku twisisa, moya wa makungu ni wa matimba, moya wa vutivi ni wa ku chava HOSI Xikwembu. U ta n’wi endla wa ku hatlisa ku twisisa eku chaveni ka HOSI Xikwembu; a nga ka a nga avanyisi hi leswi mahlo yakwe ma swi vonaka, naswona a nga ka a nga sori hi leswi tindleve takwe ti swi twaka; kambe u ta avanyisa swisiwana hi ku lulama, a avanyisela lavo olova va misava hi ku ringana; u ta ba misava hi nhonga ya nomu wakwe, kutani hi hefemulo ra milomu yakwe u ta dlaya lowo homboloka. Ku lulama ku ta va vamba ra swifuva swakwe, naswona ku tshembeka ku ta va vamba ra nhlana wakwe. Mhisi yi ta tshama ni xinyimpfana, naswona yingwe yi ta etlela ni ximbutana; xinkuzana ni nghala leyitsongo ni xifuwo lexi noneke swi ta va swin’we; kutani n’wana lontsongo u ta swi rhangela. Homu ni bere swi ta dya swin’we; vana va swona va ta etlela swin’we; naswona nghala yi ta dya byanyi kukota homu. N’wana loyi a mamaka u ta tlanga ekusuhi ni mbhovo wa nyoka, kutani n’wana loyi a tshikisiweke ku mamisiwa u ta nghenisa voko rakwe exikheleni xa xihuhuri. A va nga ka va nga vavisisi kumbe ku lovisa entshaveni hinkwayo ya mina yo kwetsima; hikuva misava yi ta tala hi vutivi bya HOSI Xikwembu, hilaha mati ma funengetaka lwandle hakona.
11:10 And in that day there shall be a root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek: and his rest shall be glorious.
11:10 І станеться того дня: корінь Єссеїв постане як знамено для народів; до нього звернуться погани, і спочинок його буде славний.
11:11 And it shall come to pass in that day, that the Lord shall set his hand again the second time to recover the remnant of his people, which shall be left, from Assyria, and from Egypt, and from Pathros, and from Cush, and from Elam, and from Shinar, and from Hamath, and from the islands of the sea.
11:11 Na ekozwa na mokolo wana ete Nkolo akosembola lisusu lobɔkɔ na ye mpo na mbala ya mibale, mpo na kozongisa batikali ya bato na ye, oyo bakotikala, longwa na Asiri, mpe na Ejipito, mpe na Patirose, mpe na Kushi, mpe na Elama, mpe na Shinari, mpe na Hamati, mpe na bisanga ya mbu.
11:12 And he shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth.
11:12 Et il élèvera une bannière pour les nations, il rassemblera les exilés d’Israël, et il recueillera les dispersés de Juda des quatre coins de la terre.
The envy also of Ephraim shall depart, and the adversaries of Judah shall be cut off: Ephraim shall not envy Judah, and Judah shall not vex Ephraim. But they shall fly upon the shoulders of the Philistines toward the west; they shall spoil them of the east together: they shall lay their hand upon Edom and Moab; and the children of Ammon shall obey them.
L’envie d’Éphraïm disparaîtra aussi, et les adversaires de Juda seront retranchés ; Éphraïm ne portera plus envie à Juda, et Juda n’opprimera plus Éphraïm. Mais ils fondront sur les épaules des Philistins vers l’occident ; ensemble ils dépouilleront les fils de l’orient ; ils étendront leur main sur Édom et Moab, et les fils d’Ammon leur seront soumis.
And the Lord shall utterly destroy the tongue of the Egyptian sea; and with his mighty wind shall he shake his hand over the river, and shall smite it in the seven streams, and make men go over dryshod. And there shall be an highway for the remnant of his people, which shall be left, from Assyria; like as it was to Israel in the day that he came up out of the land of Egypt. Isaiah 11:1–16.
Bwana ataangamiza kabisa ghuba ya bahari ya Misri; na kwa upepo wake wenye nguvu ataupeperusha mkono wake juu ya mto, naye ataupiga ukagawanyika katika vijito saba, na kuwafanya watu wavuke bila kulowesha miguu. Nayo kutakuwa na njia kuu kwa mabaki ya watu wake watakaosalia, kutoka Ashuru; kama ilivyokuwa kwa Israeli katika siku ile alipopanda kutoka nchi ya Misri. Isaya 11:1–16.
Verse one states, “And there shall come forth a rod out of the stem of Jesse, and a Branch shall grow out of his roots: And the spirit of the Lord shall rest upon him.” The powerful description of Christ continues on, BUT the description applies more to the last days, than the days of Isaiah or even the days when Christ walked among men.
Versetul întâi spune: „Și o Odraslă va ieși din tulpina lui Isai, și un Vlăstar va crește din rădăcinile lui; și Duhul Domnului Se va odihni peste El.” Puternica descriere a lui Hristos continuă, DAR descrierea se aplică mai mult zilelor din urmă decât zilelor lui Isaia sau chiar zilelor când Hristos a umblat printre oameni.
A careful reading identifies that verses one through nine are all identifying characteristics of Christ and in verse ten it states, “And there shall come forth a rod.” There is no break in the flow of thought from verse one on through verse ten. Verse ten says, “and in that day” which must happen in the same day as verse one. Both verse ten and one identify the “root,” and in so doing tie the two verses together line upon line.
Une lecture attentive permet de constater que les versets un à neuf présentent tous des caractéristiques identificatrices du Christ, et qu’au verset dix il est déclaré : « Et il sortira un rejeton ». Il n’y a aucune rupture dans le fil de la pensée depuis le verset un jusqu’au verset dix. Le verset dix dit : « et en ce jour-là », ce qui doit se produire le même jour que celui du verset un. Les versets dix et un désignent tous deux la « racine » et, ce faisant, relient ces deux versets ligne sur ligne.
Together verse one and ten state, “And there shall come forth a rod out of the stem of Jesse, and a Branch shall grow out of his roots: And in that day there shall be a root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek: and his rest shall be glorious.
Bersama-sama ayat satu dan sepuluh menyatakan, “Maka suatu tunas akan keluar dari tunggul Isai, dan suatu cabang akan tumbuh dari akarnya: Dan pada hari itu akan ada suatu akar Isai, yang akan berdiri sebagai panji bagi bangsa-bangsa; kepadanya bangsa-bangsa lain akan mencari: dan tempat perhentian-Nya akan mulia.”
A “rod” is a symbol of authority.
A “rod” est un symbole d’autorité.
And she brought forth a man child, who was to rule all nations with a rod of iron: and her child was caught up unto God, and to his throne. Revelation 12:5.
Et elle enfanta un fils mâle, qui doit paître toutes les nations avec une verge de fer; et son enfant fut enlevé vers Dieu et vers son trône. Apocalypse 12:5.
A “rod” is a symbol of selection, division and separation.
Une « verge » est un symbole de choix, de division et de séparation.
And Moses laid up the rods before the Lord in the tabernacle of witness. And it came to pass, that on the morrow Moses went into the tabernacle of witness; and, behold, the rod of Aaron for the house of Levi was budded, and brought forth buds, and bloomed blossoms, and yielded almonds. And Moses brought out all the rods from before the Lord unto all the children of Israel: and they looked, and took every man his rod. And the Lord said unto Moses, Bring Aaron’s rod again before the testimony, to be kept for a token against the rebels; and thou shalt quite take away their murmurings from me, that they die not. And Moses did so: as the Lord commanded him, so did he. Numbers 17:7–11.
Na Musa aliweka hizo fimbo mbele za Bwana katika hema ya ushuhuda. Ikawa, siku iliyofuata Musa akaingia katika hema ya ushuhuda; na tazama, fimbo ya Haruni kwa nyumba ya Lawi ilikuwa imechipuka, ikatoa machipukizi, ikachanua maua, nayo ikazaa lozi. Musa akazitoa fimbo zote kutoka mbele za Bwana, akawaletea wana wote wa Israeli; nao wakatazama, kila mtu akaitwaa fimbo yake. Bwana akamwambia Musa, Irudishe tena fimbo ya Haruni mbele ya ushuhuda, ihifadhiwe kuwa ishara dhidi ya hao waasi; nawe utayakomesha kabisa manung’uniko yao mbele zangu, wasije wakafa. Musa akafanya hivyo; kama Bwana alivyomwamuru, ndivyo alivyofanya. Hesabu 17:7–11.
Aaron’s rod that budded identifies a “rod” in the latter rain time period, for Aaron’s was the only “rod” that budded out of the thirteen “rods.” The budding out is a symbol of the latter rain time period when God will manifest a distinction between the twelve rebellious “rods” that claim to have the message of the latter rain, and as also illustrated with Elijah’s demonstration by fire marking the distinction between the true and the false. A “rod” is also a symbol of measurement and judgment.
La verge d’Aaron qui a bourgeonné désigne une « verge » dans la période de la pluie de l’arrière-saison, car celle d’Aaron fut la seule « verge » à avoir bourgeonné parmi les treize « verges ». Le bourgeonnement est un symbole de la période de la pluie de l’arrière-saison, lorsque Dieu manifestera une distinction entre les douze « verges » rebelles qui prétendent avoir le message de la pluie de l’arrière-saison, comme cela est aussi illustré par la démonstration d’Élie par le feu, marquant la distinction entre le vrai et le faux. Une « verge » est aussi un symbole de mesure et de jugement.
And there was given me a reed like unto a rod: and the angel stood, saying, Rise, and measure the temple of God, and the altar, and them that worship therein. Revelation 11:1.
E mi bin givim long wanpela rid i olsem wanpela stik bilong makim samting; na ensel i sanap, i tok, “Kirap, na skelim tempel bilong God, na alta, na ol husat i lotu long en.” Revelesen 11:1.
The “rod” comes forth out of the stem of Jessie and “Jessie” means ‘to stand out’ as waymarks do in Bible prophecy. Pharez was the actual “root” of Jessie, and Pharez means “a breach, to break out or scatter.” Pharez is the root or beginning of Jessie’s blood line. The “root of Jessie” is therefore a symbol of the alpha Pharez and the omega is Jessie, the beginning and the ending. The root of Jessie begins with a scattering (Pharez) and ends at a waymark of a man standing. Men standing up prophetically marks a kingdom. In the Bible Pharez begins a blood line, with no linkage before his introduction and his name means a break, so the record of his genealogy and his name are identifying Pharez as the beginning, making Jessie the end. Melchizedek is also a biblical figure that is identified as having no prior lineage, as is the case with Pharez. The root of Pharez contains the truth that he represents a priesthood of Melchizedek, of whom Abraham paid tithes.
እቲ “በትሪ” ካብ ጉንዲ እሴ ይወፅእ፣ “እሴ” ድማ ከምቲ ኣብ ትንቢት መጽሓፍ ቅዱስ ዝርከቡ መለለዪ ምልክታት ዚኾኑ፡ “ንፁር ኮይኑ ምቕራብ” ማለት እዩ። ፋሬስ እቲ ብሓቂ “ሱር” እሴ ነበረ፣ ፋሬስ ድማ “ፍልልይ፣ ምፍንጫል ወይ ምዝርጋሕ” ማለት እዩ። ፋሬስ ሱር ወይ መጀመርታ መስመር ደም እሴ እዩ። ስለዚ እቲ “ሱር እሴ” ምልክት ናይቲ ኣልፋ ፋሬስ እዩ፣ ኦሜጋ ድማ እሴ እዩ፤ መጀመርታን መወዳእታን። ሱር እሴ ብምዝርጋሕ (ፋሬስ) ይጅምር፣ ኣብ መለለዪ ምልክት ናይ ሰብ ደው ዝበለ ድማ ይውዳእ። ኣብ ትንቢታዊ ትርጉም ሰባት ደው ምባሎም መንግስቲ ይመልክት። ኣብ መጽሓፍ ቅዱስ ፋሬስ መስመር ደም ይጅምር፣ ቅድሚ መግቢኡ ዝኾነ ምትእስሳር ከይተገልጸ እዩ፣ ስሙ ድማ ፍልልይ ማለት እዩ፤ ስለዚ መዝገብ ወለዶኡን ስሙን ፋሬስ ከም መጀመርታ ይለልይዎ፣ እሴ ድማ መወዳእታ ከም ዝኾነ ይገብሩ። መልከጼዴቅ እውን ከም ፋሬስ ቅድሚኡ ዝነበረ ወለዶ ዘይተገልጸሉ መጽሓፍ ቅዱሳዊ ሰብ እዩ። ሱር ፋሬስ እቲ ንሱ ክህነት መልከጼዴቅ ዝወክል ሓቂ ይሓዝ፣ እቲ ኣብርሃም ዓስራት ዝኸፈለሉ።
The order of Melchizedek is the priestly order of Christ.
L’ordre de Melchisédek est l’ordre sacerdotal du Christ.
Whither the forerunner is for us entered, even Jesus, made an high priest for ever after the order of Melchisedec. Hebrews 6:20.
Kule ambako mtangulizi ametutangulia kwa ajili yetu, yaani Yesu, aliyefanywa Kuhani Mkuu milele kwa mfano wa Melkizedeki. Waebrania 6:20.
The root of Jessie was the priesthood of Melchizedek and the beginning must reflect the end. Jessie represents the last group of the priesthood of Melchizedek to stand up, who according to Isaiah are an ensign to the nations.
मूल, जो यिशै से है, मलिकिसिदक की याजकता थी, और आरम्भ को अन्त का प्रतिबिम्ब होना चाहिए। यिशै मलिकिसिदक की याजकता के उस अन्तिम समूह का प्रतिनिधित्व करता है जो उठ खड़ा होगा, जो यशायाह के अनुसार जातियों के लिये एक ध्वज है।
The “stem” means ‘to cut down (trees); the trunk or stump of a tree (as felled or as planted),’ and the “stem” grows out of a kingdom that has been passed by as was Nebuchadnezzar in Daniel chapter four. A tree is a kingdom prophetically, and when a kingdom ends that tree has been cut down.
Le « tronc » signifie « abattre (des arbres) ; le tronc ou la souche d’un arbre (qu’il ait été abattu ou planté) », et le « tronc » sort d’un royaume qui a été mis de côté, comme ce fut le cas de Nebucadnetsar au chapitre quatre de Daniel. Un arbre représente prophétiquement un royaume, et lorsqu’un royaume prend fin, cet arbre a été abattu.
The “stem” in the passage comes out of a stump—not an upper branch. Out of a former kingdom represented by the stump, a “rod” a symbol of authority comes forth, and that authority is based upon whether the “rod” bears the “buds and blossoms” of the latter rain message. That authority is derived from a previous kingdom, that has been cut down.
Dans ce passage, le « rejeton » sort d’une souche, et non d’une branche supérieure. D’un royaume antérieur, représenté par la souche, sort une « verge », symbole d’autorité, et cette autorité dépend du fait que la « verge » porte ou non les « bourgeons et les fleurs » du message de la pluie de l’arrière-saison. Cette autorité procède d’un royaume précédent, qui a été abattu.
The “root” is the “root of Jessie” and the “stem” that comes from “the stump” is coming from the “stump” whose roots are the root of Jessie. The stem that produces the authority comes from the stump, but the Branch comes from the root—and the root is the ensign. The root is the beginning and the ending is the branch.
La « racine » est la « racine de Jessé », et la « tige » qui sort du « tronc » provient du « tronc » dont les racines sont la racine de Jessé. La tige qui produit l’autorité sort du tronc, mais le Rameau procède de la racine — et la racine est l’étendard. La racine est le commencement, et la fin est le Rameau.
The word “branch” means watchman or waymark. Isaiah informs us the Branch comes at the Sunday law.
Maksud perkataan “branch” ialah penjaga atau penanda jalan. Yesaya memberitahu kita bahawa Sang Tunas datang pada waktu undang-undang Ahad.
And in that day seven women shall take hold of one man, saying, We will eat our own bread, and wear our own apparel: only let us be called by thy name, to take away our reproach. In that day shall the branch of the Lord be beautiful and glorious, and the fruit of the earth shall be excellent and comely for them that are escaped of Israel. And it shall come to pass, that he that is left in Zion, and he that remaineth in Jerusalem, shall be called holy, even every one that is written among the living in Jerusalem: When the Lord shall have washed away the filth of the daughters of Zion, and shall have purged the blood of Jerusalem from the midst thereof by the spirit of judgment, and by the spirit of burning. Isaiah 4:1–4.
And in that day seven women shall take hold of one man, saying, We will eat our own bread, and wear our own apparel: only let us be called by thy name, to take away our reproach. En dien dag zullen zeven vrouwen één man aangrijpen en zeggen: Wij zullen ons eigen brood eten en onze eigen kleding dragen; laat ons slechts naar uw naam genoemd worden, om onze smaad weg te nemen. In dien dag zal de Spruit des HEEREN schoon en heerlijk zijn, en de vrucht der aarde voortreffelijk en sierlijk voor hen die aan Israël ontkomen zijn. En het zal geschieden, dat wie in Sion overgebleven is en wie in Jeruzalem is overgelaten, heilig genoemd zal worden, ieder die te Jeruzalem ten leven opgeschreven is: wanneer de HEERE de onreinheid der dochters van Sion zal hebben afgewassen en de bloedschulden van Jeruzalem uit haar midden zal hebben weggedaan door de geest des oordeels en door de geest der uitbranding. Jesaja 4:1–4.
The “one man” that the seven women take hold of is the pope, who becomes the eighth that is of the seven at the Sunday law, counterfeiting the 8 souls upon the ark. At the Sunday law, “in that day” “the branch of the Lord be beautiful and glorious” “when the Lord shall have washed away the filth of the daughters of Zion, and shall have purged the blood of Jerusalem from the midst thereof by the spirit of judgment, and by the spirit of burning.” The purging with the spirit of judgment and burning is accomplished by the Messenger of the Covenant in Malachi three at the Sunday law. The “beautiful branch” is the one hundred and forty-four thousand who come not from the stump, but from the root of Jessie, which is the ensign.
“एक पुरुष” जसलाई सात स्त्रीहरूले समात्छन्, त्यो पोप हो, जो आइतबारको व्यवस्थाको समयमा सातमध्येबाट उत्पन्न भएको आठौँ बन्छ, र जहाजभित्रका ८ प्राणहरूको नक्कल गर्छ। आइतबारको व्यवस्थाको समयमा, “त्यस दिन” “परमप्रभुको हाँगो सुन्दर र महिमामय हुनेछ” “जब परमप्रभुले सियोनकी छोरीहरूको मलिनता पखालिदिनुहुनेछ, र न्यायको आत्माद्वारा तथा दहनको आत्माद्वारा यरूशलेमको रगत त्यसको बीचबाट शुद्ध पारिदिनुहुनेछ।” न्यायको आत्मा र दहनद्वारा हुने यो शुद्धीकरण मलाकी अध्याय तीनमा वर्णित करारका दूतद्वारा आइतबारको व्यवस्थाको समयमा सम्पन्न हुन्छ। “सुन्दर हाँगो” भनेका एक लाख चौवालीस हजार हुन्, जो ठुटाबाट होइन, तर जेसीको मूलबाट निस्कन्छन्, जो ध्वजा हो।
Their authority is represented by the rod that came from a branch of a fallen kingdom. The kingdom of Philadelphia fell from 1856 unto 1863, and the authority established in that fallen kingdom is re-established at the Sunday law. When the branch that is the ensign is lifted up, the Laodicean movement of the one hundred and forty-four thousand transitions unto the Philadelphian movement of the one hundred and forty-four thousand. It is then that the authority or rod that came from the Millerite or Philadelphian kingdom is represented by a key that is placed upon Eliakim in Isaiah 22:22.
Mamlaka yao inawakilishwa na fimbo iliyotoka katika tawi la ufalme ulioanguka. Ufalme wa Filadelfia ulianguka tangu mwaka 1856 hadi 1863, na mamlaka iliyoanzishwa katika ufalme huo ulioanguka huanzishwa tena katika sheria ya Jumapili. Tawi lile lililo bendera liinuliwapo juu, mwendo wa Laodikia wa wale mia moja arobaini na nne elfu hubadilika na kuwa mwendo wa Filadelfia wa wale mia moja arobaini na nne elfu. Ndipo mamlaka, au fimbo, iliyotoka katika ufalme wa Millerite au wa Filadelfia inawakilishwa na ufunguo unaowekwa juu ya Eliakimu katika Isaya 22:22.
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. Isaiah 22:22.
Na ufunguo wa nyumba ya Daudi nitaweka juu ya bega lake; naye atafungua, wala hakuna atakayefunga; naye atafunga, wala hakuna atakayefungua. Isaya 22:22.
The verse marks October 22, 1844 and is identifying Eliakim as receiving a “key.” In the previous two verses the authority of Laodicea is taken from Shebna and given to Eliakim. At the Sunday law the authority once given to the chosen covenant people is taken from the kingdom of Laodicean Seventh-day Adventism and given to the kingdom of the Philadelphian movement of the one hundred and forty-four thousand—which is the kingdom of glory.
Die Schriftstelle kennzeichnet den 22. Oktober 1844 und weist Eliakim als den aus, der einen „Schlüssel“ empfängt. In den beiden vorhergehenden Versen wird die Vollmacht Laodizeas Schebna entzogen und Eliakim übertragen. Beim Sonntagsgesetz wird die Vollmacht, die einst dem erwählten Bundesvolk gegeben worden war, dem Reich des laodizeischen Siebenten-Tags-Adventismus entzogen und dem Reich der philadelphischen Bewegung der Hundertvierundvierzigtausend gegeben — welches das Reich der Herrlichkeit ist.
He saith unto them, But whom say ye that I am? And Simon Peter answered and said, Thou art the Christ, the Son of the living God. And Jesus answered and said unto him, Blessed art thou, Simon Barjona: for flesh and blood hath not revealed it unto thee, but my Father which is in heaven. And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it. And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven. Matthew 16:16–19.
Han siger til dem: Men I, hvem siger I, at jeg er? Og Simon Peter svarede og sagde: Du er Kristus, den levende Guds Søn. Og Jesus svarede og sagde til ham: Salig er du, Simon Barjona; thi kød og blod har ikke åbenbaret dig dette, men min Fader, som er i himlene. Og jeg siger dig også, at du er Peter, og på denne klippe vil jeg bygge min kirke, og dødsrigets porte skal ikke få magt over den. Og jeg vil give dig Himmerigets nøgler, og hvad du end binder på jorden, skal være bundet i himlene, og hvad du end løser på jorden, skal være løst i himlene. Matthæus 16:16–19.
The rod of authority, represented as a key given to Peter, is placed upon Eliakim’s shoulder in Isaiah 22:22. Peter represents the branch of the one hundred and forty-four thousand who enter into covenant with Christ just before the Sunday law. In the passage Peter is in Caesarea Philippi, which is Panium of verses thirteen to fifteen of Daniel eleven. His name is changed, representing a covenant relationship, and the name Peter when approached with multiplying the numbered positions of each letter, equates to 144,000. The authority, or rod, or key that is placed upon Eliakim when Shebna is cast into a field like a ball, and is the “rod” which comes from the stump of Philadelphian Millerite Adventism that was cut down from 1856 unto 1863.
మహాధికార దండము, పేతురుకు అప్పగించబడిన ఒక తాళంచెవిగా సూచింపబడినది, యెషయా 22:22లో ఎల్యాకీముని భుజముమీద ఉంచబడుతుంది. ఆదివారపు ధర్మశాసనానికి కొద్దికాలము ముందు క్రీస్తుతో నిబంధనలో ప్రవేశించు ఒక లక్ష నలుబది నాలుగు వేల మందిలోని కొమ్మను పేతురు సూచించుచున్నాడు. ఆ భాగములో పేతురు కైసరయ ఫిలిప్పీలో ఉన్నాడు; అది దానియేలు పదకొండవ అధ్యాయములో పదమూడవ నుండి పదిహేనవ వచనములలో పేర్కొనబడిన పానియమై యున్నది. అతని పేరు మార్పు పొందినది, అది నిబంధన సంబంధమును సూచించుచున్నది; మరియు ప్రతి అక్షరమునకు కేటాయించబడిన సంఖ్యాస్థానములను గుణించినప్పుడు “పేతురు” అనే పేరు 144,000కు సమానమగును. శెబ్నా బంతివలె ఒక పొలములోనికి విసరబడినప్పుడు ఎల్యాకీముపై ఉంచబడిన అధికారము, లేదా దండము, లేదా తాళంచెవి, 1856 నుండి 1863 వరకు నరికి వేయబడిన ఫిలడెల్ఫియా మిల్లరైట్ అడ్వెంటిజము అనే మొద్దు నుండే బయలుదేరిన “దండము”యే.
Peter is receiving the authority of God’s covenant people at the separation of the wheat and tares, for the wheat is to be lifted up as the wave loaf offering of Pentecost. The tares first are separated, as represented by the leaven in the Pentecostal wave loaves being removed through the baking process. The authority of the rod or key comes from the stump of a fallen kingdom and the branch that is the ensign comes from the root of Jessie and is the root of Jessie, for Jesus illustrates the end of a thing with the beginning of a thing. The root is the beginning and the branch the end. This prophetic application cannot be understood by the quibbling Jews of Christ time or today, for it is the primary principle of the methodology of the latter rain, and it is also represented as the key of the house of David. The key opens the door to the house of David which has been shut. The key opens the door unto the heavenly sanctuary, the house of David. The alpha of October 22, 1844 repeats in the omega of the Sunday law.
Petru primește autoritatea poporului legământului lui Dumnezeu la despărțirea grâului de neghină, căci grâul trebuie să fie înălțat ca darul legănat al pâinilor de la Cincizecime. Neghina este despărțită mai întâi, așa cum este reprezentat de aluatul din pâinile legănate de la Cincizecime, care este îndepărtat prin procesul coacerii. Autoritatea toiagului sau a cheii vine din trunchiul unei împărății căzute, iar vlăstarul care este steagul vine din rădăcina lui Iesei și este rădăcina lui Iesei, căci Isus ilustrează sfârșitul unui lucru prin începutul unui lucru. Rădăcina este începutul, iar vlăstarul sfârșitul. Această aplicare profetică nu poate fi înțeleasă de iudeii cârtitori din vremea lui Hristos sau de astăzi, căci ea este principiul primordial al metodologiei ploii târzii și este de asemenea reprezentată ca cheia casei lui David. Cheia deschide ușa către casa lui David, care a fost închisă. Cheia deschide ușa către sanctuarul ceresc, casa lui David. Alfa din 22 octombrie 1844 se repetă în omega legii duminicale.
David, the son of Jessie records an enigma that marked the end of any further discussion with the quibbling Jews in the days of Christ, thus marking the end of His testimony to the Jews.
داۋۇد، يەسسىنىڭ ئوغلى، بىر سىرلىق باياننى خاتىرىلەيدۇ؛ بۇ بايان مەسىھنىڭ كۈنلىرىدە چۈچۈملەپ تالاشقان يەھۇدىيلار بىلەن بولغان ھەر قانداق كېيىنكى مۇنازىرىنىڭ ئاخىرلاشقانلىقىنى بىلدۈردى، شۇنىڭ بىلەن ئۇنىڭ يەھۇدىيلارغا بولغان گۇۋاھلىقىنىڭمۇ ئاخىرىنى بىلدۈردى.
A Psalm of David. The Lord said unto my Lord, Sit thou at my right hand, until I make thine enemies thy footstool. The Lord shall send the rod of thy strength out of Zion: rule thou in the midst of thine enemies. Thy people shall be willing in the day of thy power, in the beauties of holiness from the womb of the morning: thou hast the dew of thy youth. The Lord hath sworn, and will not repent, Thou art a priest for ever after the order of Melchizedek. Psalms 110:1–4.
ᏕᏫᎨᏏ ᎤᏤᎵ ᏗᏜᏍᏗ. ᎤᎬᏫᏳᎯ ᎯᎠ ᎤᏪᏎ ᎤᎬᏫᏳᎯ, ᎠᎩ ᏗᎦᏘᏏ ᎦᏥᏯᏍᏗ, ᎬᏂ ᏥᎬᏁᎵ ᏗᏍᎩᏍᎩᎾ ᏣᏍᏆᏂᎪᏗ ᏧᏍᎦᏅᎢ. ᎤᎬᏫᏳᎯ ᏓᏳᏅᏏ ᏣᏤᎵ ᎤᎵᏂᎩᏛ ᎦᏙᎵ ᏌᏯᏂ ᎤᏓᎴᎲᎢ: ᏣᏤᎵ ᏍᎦᏂ ᎭᏂᏯᎵ ᏗᏍᎩᏍᎩᎾ ᎠᏂᏰᎵᏍᎬᎢ. ᏣᏤᎵ ᏴᏫ ᎤᏅᏒ ᎤᏂᏰᎸᏗ ᏂᎦᎥ ᏣᏤᎵ ᎤᎵᏂᎩᏛ ᎢᎦ; ᎤᏁᎬ ᎤᏔᏅᎯ ᎤᏮᎢ ᎠᏂᎸᎢ ᎤᎵᏍᏆᎸᎢ ᎤᏓᎴᎲᎢ: ᎯᎠ ᏣᏤᎵ ᎠᏰᎵ ᏥᏳᎦᏛ ᎤᏃᎸᎢ. ᎤᎬᏫᏳᎯ ᎤᎪᎵᏰᎥ, ᎠᎴ ᎥᏝ ᏱᏚᏁᏟᏴᏏ, ᏂᎯ ᎠᏥᎸ-ᎨᏒᎯ ᏂᎪᎯᎸ ᎺᎵᏥᏕᎩ ᎤᏍᏛᎢ ᎠᎬᏗᏍᎬᎢ. ᏌᎵᎻ 110:1–4.
Palmoni determined to place this passage in Psalm 110, which is of course another number in the world of mathematics that is recognized as a special number. Half of “220” and ten times “11” would lead a soul to expect the number “110” holds some significance, and it does—as does the passage itself. It is a song of David, and David is a symbol of the one hundred and forty-four thousand, so it is a verse from the song of the vineyard, which is the song of Moses and the Lamb. It identifies when the former husbandmen of the vineyard are passed by and the vineyard is given to the one hundred and forty-four thousand. When that happens, it is the “day of thy power” aligning with the power of Pentecost at the climax of the Pentecostal season.
Palmoni a hotărât să așeze acest pasaj în Psalmul 110, care este, desigur, un alt număr din lumea matematicii recunoscut ca număr special. Jumătatea lui „220” și de zece ori „11” ar face ca un suflet să se aștepte ca numărul „110” să aibă o anumită semnificație, și o are — la fel și pasajul însuși. Este o cântare a lui David, iar David este un simbol al celor o sută patruzeci și patru de mii, astfel că acesta este un verset din cântarea viei, care este cântarea lui Moise și a Mielului. El arată când foștii vieri ai viei sunt trecuți cu vederea și via este dată celor o sută patruzeci și patru de mii. Când se întâmplă aceasta, este „ziua puterii Tale”, în armonie cu puterea Cincizecimii la apogeul perioadei Cincizecimii.
God’s people will be “willing” in the day they come from “the womb of the morning,” with the “dew of thy youth.” New birth is an illustration of conversion and life. The one hundred and forty-four thousand were taken from the womb in July of 2023, and they were born with the dew of their youth, for they were born into the message of the Midnight Cry, which also occurred with the Millerites in the beginning, or their “youth.” It is the same dew, for it is a repetition of the alpha history within the history of the omega. In the “day of their” ‘empowerment,’ when Shebna is driven “from” his “station, and from” his “state” and pulled “down” Eliakim, the one hundred and forty-four thousand are made omega priests, for they are made after the order of Melchizedek, for the one hundred and forty-four thousand shall not taste death, or as with Melchizedek they are priests forever.
Les membres du peuple de Dieu seront « volontaires » au jour où ils sortiront du « sein de l’aurore », avec « la rosée de ta jeunesse ». La nouvelle naissance est une illustration de la conversion et de la vie. Les cent quarante-quatre mille ont été tirés du sein en juillet 2023, et ils sont nés avec la rosée de leur jeunesse, car ils sont nés dans le message du Cri de Minuit, lequel se produisit aussi avec les millérites au commencement, ou dans leur « jeunesse ». C’est la même rosée, car il s’agit d’une répétition de l’histoire alpha au sein de l’histoire oméga. Au « jour de leur » ‘investiture de puissance’, lorsque Shebna est chassé « de » sa « place, et de » son « état » et précipité « en bas », Éliakim, les cent quarante-quatre mille sont faits prêtres oméga, car ils sont établis selon l’ordre de Melchisédek; car les cent quarante-quatre mille ne goûteront pas la mort, ou bien, comme Melchisédek, ils sont prêtres pour toujours.
In the “day of his power” the Lord will send the “rod of His strength out of Zion.” The authority of His kingdoms both grace (justification) and glory (sanctification) has been placed upon those who wear His crown of glory, for they represent His kingdom. The are sent out of Zion, for Zion’s meaning represents the ensign of the one hundred and forty-four thousand.
Mu “munsi y’ububasha bwe” Uwiteka azohereza “inkoni y’inkomezi ziwe ivuye i Siyoni.” Ubuyobozi bw’ubwami bwiwe, haba ubw’ubuntu (gutsindanishirizwa) canke ubw’ubuninahazwa (kwezwa), bwashizwe ku bambara urugori rwiwe rw’ubuninahazwa, kuko bagereranya ubwami bwiwe. Barungikwa bavuye i Siyoni, kuko insiguro ya Siyoni igereranya ikimenyetso c’abantu ibihumbi ijana na mirongo ine na bine.
While the Pharisees were gathered together, Jesus asked them, Saying, What think ye of Christ? whose son is he? They say unto him, The son of David.
彼のファリサイ人たちが集まっているとき、イエスは彼らに尋ねて言われた、「キリストについて、あなたがたはどう思うか。彼はだれの子か。」彼らはイエスに言った、「ダビデの子です。」
He saith unto them, How then doth David in spirit call him Lord, saying, The Lord said unto my Lord, Sit thou on my right hand, till I make thine enemies thy footstool? If David then call him Lord, how is he his son?
Er spricht zu ihnen: Wie nennt David ihn dann im Geist Herr, indem er spricht: „Der Herr sprach zu meinem Herrn: Setze dich zu meiner Rechten, bis ich deine Feinde zum Schemel deiner Füße lege“? Wenn David ihn nun Herr nennt, wie ist er sein Sohn?
And no man was able to answer him a word, neither durst any man from that day forth ask him any more questions. Matthew 24:41–46.
E nessun uomo fu capace di rispondergli una parola, né alcuno osò da quel giorno in poi rivolgergli altre domande. Matteo 24:41–46.
David’s prophetic relationship to Christ in terms of alpha and omega—the beginning and ending, is the primary rule of the “line upon line” methodology, and that rule could not be fathomed by the quibbling Jews anymore than a Laodicean Seventh-day Adventist can understand that the history of the Millerites during the message of the Midnight Cry was where the dew of heaven was poured out during the youth of Adventism. The “dew” of thy youth is upon the one hundred and forty-four thousand, and it began to sprinkle at 9/11, and the Sunday law is the “day of power,” when the remnant is anointed as priests after the order of Melchizedek.
Uhusiano wa kinabii wa Daudi na Kristo kwa mtazamo wa alfa na omega—mwanzo na mwisho—ndiyo kanuni kuu ya mbinu ya “mstari juu ya mstari,” na kanuni hiyo haingeweza kufahamika na Wayahudi wabishi vivyo hivyo kama Mwadventista wa Saba wa Laodikia hawezi kuelewa kwamba historia ya Wamilleri wakati wa ujumbe wa Kilio cha Usiku wa Manane ndipo umande wa mbinguni ulimwagwa wakati wa ujana wa Uadventista. “Umande” wa ujana wako uko juu ya wale laki moja na arobaini na nne elfu, nao ulianza kunyunyiza mnamo 9/11, na sheria ya Jumapili ndiyo “siku ya nguvu,” wakati mabaki wanatiwa mafuta kuwa makuhani kwa utaratibu wa Melkizedeki.
Out of the stump of Laodicean Seventh-day Adventism (the church militant) comes the branch (the church triumphant), while out of the root of Jessie, the one hundred and forty-four thousand—are the branch of glorious fruit lifted up as a wave offering in the day of his power.
Kutoka katika kisiki cha Uadventista wa Sabato wa Laodikia (kanisa linalopigana) hutoka tawi (kanisa linaloshinda), nayo kutoka katika mzizi wa Yese, wale mia moja arobaini na nne elfu—ndio tawi la matunda ya utukufu lililoinuliwa kama sadaka ya kutikiswa katika siku ya nguvu zake.
We will continue these thoughts in the next article.
Nous poursuivrons ces réflexions dans le prochain article.
“Proverbs One
«Притчи, глава первая»
“April 1, 1850 To the ‘Little Flock.’
« 1er avril 1850. Au “Petit Troupeau”. »
“Dear Brethren.—The Lord gave me a view, January 26, which I will relate. I saw that some of the people of God were stupid and dormant; and were but half awake, and did not realize the time we were now living in; and that the ‘man’ with the ‘dirt-brush’ had entered, and that some were in danger of being swept away. I begged of Jesus to save them, to spare them a little longer, and let them see their awful danger, that they might get ready before it should be forever too late. The angel said, ‘Destruction is coming like a mighty whirlwind.’ I begged of the angel to pity and to save those who loved this world, and were attached to their possessions, and were not willing to cut loose from them, and sacrifice them to speed the messengers on their way to feed the hungry sheep, who were perishing for want of spiritual food.
“प्रिय भाइयो.—प्रभु ने मुझे 26 जनवरी को एक दर्शन दिया, जिसे मैं वर्णन करूँगी। मैंने देखा कि परमेश्वर के लोगों में से कुछ सुस्त और निद्रित थे; वे केवल आधे ही जागे हुए थे, और यह नहीं समझते थे कि हम अब किस समय में जी रहे हैं; और कि ‘मैल-झाड़न’ लिए हुए वह ‘मनुष्य’ भीतर प्रवेश कर चुका था, और कुछ लोग बहा दिए जाने के संकट में थे। मैंने यीशु से विनती की कि वह उन्हें बचाए, उन्हें कुछ और समय तक छोड़े रखे, और उन्हें उनका भयानक संकट दिखाए, ताकि वे तैयार हो जाएँ, इससे पहले कि सदा के लिए बहुत देर हो जाए। स्वर्गदूत ने कहा, ‘विनाश एक प्रचण्ड बवंडर के समान आ रहा है।’ मैंने स्वर्गदूत से विनती की कि वह उन लोगों पर दया करे और उन्हें बचाए जो इस संसार से प्रेम रखते थे, अपनी संपत्तियों से बँधे हुए थे, और उनसे अलग होकर उन्हें त्याग देने के इच्छुक नहीं थे, ताकि दूतों को उनके मार्ग पर शीघ्र आगे बढ़ाया जा सके और वे उन भूखी भेड़ों को आहार दे सकें, जो आत्मिक भोजन के अभाव में नष्ट हो रही थीं।”
“As I viewed poor souls dying for want of the present truth, and some who professed to believe the truth were letting them die, by withholding the necessary means to carry forward the work of God, the sight was too painful, and I begged of the angel to remove it from me. I saw that when the cause of God called for some of their property, like the young man who came to Jesus, [Matthew 19:16–22.] they went away sorrowful; and that soon the overflowing scourge would pass over and sweep their possessions all away, and then it would be too late to sacrifice earthly goods, and lay up a treasure in heaven.
“我看到可憐的靈魂因缺乏現代真理而瀕於滅亡，又有一些自稱相信真理的人，因扣留推進上帝聖工所必需的資財，任憑他們死去；這景象太過痛苦，我便懇求那位天使將它從我眼前挪去。我看見，當上帝的聖工向他們要求一部分財產時，他們就像那來到耶穌面前的少年人一樣，[Matthew 19:16–22.] 憂憂愁愁地走了；而且不久，那氾濫的刑罰必要越過，把他們的產業盡都掃除；到那時，要犧牲地上的財物、積攢財寶在天上，就太遲了。”
“I then saw the glorious Redeemer, beautiful and lovely, that he left the realms of glory, and came to this dark and lonely world, to give his precious life and die, the just for the unjust. He bore the cruel mocking and scourging, and wore the platted crown of thorns, and sweat great drops of blood in the garden; while the burden of the sins of the whole world were upon him. The angel asked, ‘What for?’ O, I saw and knew that it was for us; for our sins he suffered all this, that by his precious blood he might redeem us unto God.
"Ka takuahi ka kite ahau i te Kaiwhakaora kororia, he ātaahua, he aronui hoki; i whakarerea e ia ngā ao o te korōria, ā, ka haere mai ki tēnei ao pōuri, mokemoke hoki, kia hoatu ai tōna ora utu nui, kia mate ai hoki, te tika mō te hunga hē. I whakamanawanui ia ki te tawai nanakia me te whiu, ā, i mau i a ia te karauna tataramoa i whiria, ā, i te māra ka māngere iho tōna werawera hei pata toto nunui; i te mea e takoto ana ki runga ki a ia te pikaunga o ngā hara o te ao katoa. Ka ui te anahera, ‘Mō te aha?’ Āue, i kite ahau, i mōhio hoki ahau, nā tātou ia; nā ā tātou hara i whakamamae ai ia i ēnei mea katoa, kia taea ai e ia, nā tōna toto utu nui, te hoko tātou mā te Atua."
“Then again was held up before me those who were not willing to dispose of this world’s goods to save perishing souls, by sending them the truth, while Jesus stands before the Father, pleading his blood, his sufferings and his death for them; and while God’s messengers were waiting, ready to carry them the saving truth that they might be sealed with the seal of the living God. It was hard for some who professed to believe the present truth, to even do so little as to hand the messengers God’s own money, that he had lent them to be stewards over.
«پس بار دیگر آنان در برابر من مجسم شدند که حاضر نبودند برای نجات جانهای در حال هلاکت، با فرستادن حقیقت به ایشان، از اموال این جهان صرفنظر کنند؛ در حالی که عیسی در حضور پدر ایستاده، خون خود و رنجها و مرگ خویش را برای ایشان شفاعت میکرد؛ و در حالی که رسولان خدا در انتظار بودند و آماده بودند تا حقیقت نجاتبخش را به آنان برسانند تا به مُهر خدای زنده مختوم شوند. برای برخی که اظهار میداشتند به حقیقت حاضر ایمان دارند، حتی انجام چنین کار اندکی نیز دشوار بود که مالِ خودِ خدا را، که آن را به ایشان قرض داده بود تا بر آن امین و مباشر باشند، به دست رسولان بسپارند.»
“Then the suffering Jesus, his sacrifice and love so deep, as to give his life for them, was again held up before me; and then the lives of those who professed to be his followers, who had this world’s goods, and considered it so great a thing to help the cause of salvation. The angel said, ‘Can such enter heaven?’ Another angel answered, ‘No, never, never, never. Those who are not interested in the cause of God on earth, can never sing the song of redeeming love above.’
“Puis Jésus souffrant, son sacrifice et son amour si profonds, jusqu’à donner sa vie pour eux, me furent de nouveau présentés; puis les vies de ceux qui professaient être ses disciples, qui possédaient les biens de ce monde et regardaient comme une si grande chose d’aider à la cause du salut. L’ange dit: ‘De tels peuvent-ils entrer dans le ciel?’ Un autre ange répondit: ‘Non, jamais, jamais, jamais. Ceux qui ne s’intéressent pas à la cause de Dieu sur la terre ne pourront jamais chanter là-haut le cantique de l’amour rédempteur.’”
“I saw that the quick work that God was doing on earth would soon be cut short in righteousness, and that the swift messengers must speed on their way to search out the scattered flock. An angel said, ‘Are all messengers? No, no, God’s messengers have a message.’
« Je vis que l’œuvre rapide que Dieu accomplissait sur la terre serait bientôt abrégée avec justice, et que les messagers diligents devaient hâter leur course afin de rechercher le troupeau dispersé. Un ange dit : “Tous sont-ils des messagers ? Non, non, les messagers de Dieu ont un message.” »
“I saw that the cause of God had been hindered, and dishonored by some travelling who had no message from God. Such will have to give an account to God for every dollar they have used in travelling where it was not their duty to go; for that money might have helped on the cause of God, and for the lack of it, souls have starved and died for the want of spiritual food, that might have been given them by God’s called and chosen messengers if they had had the means.
“Ndzi vone leswaku mhaka ya Xikwembu a yi siveriwile, naswona a yi nyamekisiwile hi van’wana lava fambafambaka kasi a va ri na rungula leri humaka eka Xikwembu. Lava va ta boheka ku tihlamulela emahlweni ka Xikwembu hikwalaho ka dolara yin’wana ni yin’wana leyi va yi tirhiseke eku fambeni laha a swi nga ri ntirho wa vona ku ya kona; hikuva mali yoleyo a yi nga pfuna ku tlakusa mhaka ya Xikwembu, naswona hikwalaho ka ku pfumaleka ka yona, mimoya yi file yi ri ni ndlala hikwalaho ka ku pfumaleka ka swakudya swa moya, leswi a swi nga nyikiwa vona hi varhumiwa va Xikwembu lava vitaniweke ni ku hlawuriwa hi xona loko a va ri ni switirhisiwa.
“The mighty shaking has commenced, and will go on, and all will be shaken out who are not willing to take a hold and unyielding stand for the truth, and sacrifice for God and his cause. The angel said, ‘Think ye that any will be compelled to sacrifice. No. no. It must be a free-will offering. It will take all to buy the field.’—I cried to God to spare his people, some of whom were fainting and dying.
“Le grand ébranlement a commencé, et il se poursuivra, et tous ceux qui ne sont pas disposés à saisir fermement la vérité et à prendre pour elle une position inébranlable, et à se sacrifier pour Dieu et pour sa cause, seront secoués hors des rangs. L’ange dit : ‘Pensez-vous que quelqu’un sera contraint de se sacrifier ? Non, non. Ce doit être une offrande volontaire. Il faudra tout pour acheter le champ.’ — Je criai à Dieu d’épargner son peuple, dont quelques-uns défaillaient et mouraient.”
“I saw that those who have strength to labor with their hands, and help sustain the cause, were as accountable for that strength, as others were for their property.
“Naona ya kuwa wale walio na nguvu za kufanya kazi kwa mikono yao, na kusaidia kulitunza jambo hili, walikuwa na wajibu kwa nguvu hizo vilevile kama wengine walivyokuwa na wajibu kwa mali yao.
“Then I saw that the judgments of Almighty God were speedily coming. I begged of the angel to speak in his language to the people. Said he, ‘All the thunders and lightnings of Mount Sinai would not move those who will not be moved by the plain truths of the word of God; neither would an angel’s message awake them.’” Review and Herald, April 1, 1850.
«Puis je vis que les jugements du Dieu Tout-Puissant arrivaient rapidement. Je suppliai l’ange de parler au peuple dans sa langue. Il dit : “Tous les tonnerres et tous les éclairs du mont Sinaï ne remueraient pas ceux qui ne veulent pas être ébranlés par les vérités simples de la parole de Dieu ; et le message d’un ange ne les réveillerait pas davantage.” » Review and Herald, 1er avril 1850.