I contend that it is important to understand the connection of the symbol of four generations with the latter rain message to have the best hope of recognizing the significance of the opening four verses of Joel chapter one. Joel sings the song of the vineyard, but his opening stanza is the covenant’s prophetic association with four generations.

Je soutiens qu’il est important de comprendre le lien entre le symbole des quatre générations et le message de la pluie de l’arrière-saison, afin d’avoir la meilleure espérance de reconnaître la portée des quatre premiers versets du chapitre premier de Joël. Joël chante le cantique de la vigne, mais sa strophe d’ouverture est l’association prophétique de l’alliance avec quatre générations.

And he said unto Abram, Know of a surety that thy seed shall be a stranger in a land that is not theirs, and shall serve them; and they shall afflict them four hundred years; And also that nation, whom they shall serve, will I judge: and afterward shall they come out with great substance. And thou shalt go to thy fathers in peace; thou shalt be buried in a good old age. But in the fourth generation they shall come hither again: for the iniquity of the Amorites is not yet full. Genesis 15:13–16.

Et il dit à Abram : Sache avec certitude que ta postérité sera étrangère dans un pays qui ne sera point à elle; ils y seront asservis, et on les affligera pendant quatre cents ans. Mais je jugerai aussi la nation à laquelle ils seront asservis; et ensuite ils sortiront avec de grands biens. Toi, tu iras en paix vers tes pères; tu seras enseveli dans une heureuse vieillesse. Mais à la quatrième génération ils reviendront ici; car l’iniquité des Amoréens n’est pas encore à son comble. Genèse 15:13–16.

This passage is the prophecy that was fulfilled through the life of Moses. When the book of Joel begins the song of the vineyard by referencing four generations of escalating destruction, it is aligning the book of Joel with the prophetic fourth and final generation. That generation is Peter’s “chosen generation” who have been called out of darkness into His “marvelous light.” They are contrasted with their generational counterpart represented as a generation of vipers. That fourth and final generation is represented by John, who is a symbol of the one hundred and forty-four thousand, who “are called, and chosen, and faithful.”

Ce passage est la prophétie qui s’est accomplie au travers de la vie de Moïse. Lorsque le livre de Joël commence le chant de la vigne en évoquant quatre générations de destruction croissante, il met le livre de Joël en correspondance avec la quatrième génération prophétique, la dernière. Cette génération est la « race élue » de Pierre, qui a été appelée des ténèbres à sa « merveilleuse lumière ». Ils sont opposés à leur contrepartie générationnelle, représentée comme une race de vipères. Cette quatrième et dernière génération est représentée par Jean, qui est un symbole des cent quarante-quatre mille, qui « sont appelés, et élus, et fidèles ».

Called at 9/11, chosen in the Midnight Cry and faithful at the Sunday law crisis, just as the Levites were faithful in Aarons and Jeroboams’ golden calf rebellions. The souls who are purified as silver in Malachi three, are Levites who are chosen during the message of the Midnight Cry, for the sealing is accomplished with, and by, an outpouring of the Holy Spirit.

Appelés au 11 septembre, choisis dans le Cri de Minuit et fidèles lors de la crise de la loi du dimanche, tout comme les Lévites furent fidèles lors des rébellions du veau d’or sous Aaron et sous Jéroboam. Les âmes qui sont purifiées comme l’argent dans Malachie 3 sont des Lévites qui sont choisies durant le message du Cri de Minuit, car le scellement s’accomplit avec, et par, une effusion du Saint-Esprit.

In the previous article we brought out lines from the history of Moses, who Sister White identifies as the alpha of Bible prophecy, who prophetically connects with Christ as the omega of Bible prophecy. Moses is the foundation stone and Christ is the capstone. They both are symbols of deliverance from sin, as represented by the deliverance from Egypt with Moses. Yet all the manifestations of the power of God that occurred at the hands of Moses, were far surpassed, when Christ confirmed the covenant with many for one week. Moses is the alpha and Christ is the omega, and the omega is the number “22” and the alpha is the number “1.”

Dans l’article précédent, nous avons mis en évidence des lignes tirées de l’histoire de Moïse, que Sœur White identifie comme l’alpha de la prophétie biblique, et qui se rattache prophétiquement au Christ en tant qu’oméga de la prophétie biblique. Moïse est la pierre de fondement et le Christ est la pierre de faîte. Tous deux sont des symboles de délivrance du péché, telle qu’elle est représentée par la délivrance d’Égypte sous Moïse. Pourtant, toutes les manifestations de la puissance de Dieu qui eurent lieu par l’intermédiaire de Moïse furent de beaucoup surpassées lorsque le Christ confirma l’alliance avec plusieurs pendant une semaine. Moïse est l’alpha et le Christ est l’oméga, et l’oméga est le nombre « 22 » et l’alpha est le nombre « 1 ».

Dealing with Moses we find the deliverance which pervades his prophetic testimony is set within water. His deliverance from the water of the Nile at his birth, typified Noah in the ark. The baptism at the Red Sea aligns with Noah and the eight within the ark, which in turn aligns with the baptism of Joshua at the Jordan River, that was repeated by Christ at the very same spot. The testimony of Moses begins with deliverance at the Nile River and ends at the banks of the Jordan River. The baptism of Christ was His anointing to witness for three and a half years leading up to His death, which was represented at the beginning at His baptism. At His resurrection there was a few drops until the full outpouring at Pentecost.

فی پرداختن به موسی درمی‌یابیم که رهایی‌ای که سراسر شهادت نبویِ او را فرا می‌گیرد، در آب جای گرفته است. رهایی او از آب‌های نیل در هنگام تولدش، نوح را در کشتی به‌عنوان نماد پیش‌نگاشت. تعمید در دریای سرخ با نوح و آن هشت تن درون کشتی همسو است، و این نیز به نوبهٔ خود با تعمید یوشع در رود اردن مطابقت دارد، همان که مسیح آن را در همان جایگاه عیناً تکرار کرد. شهادت موسی با رهایی در رود نیل آغاز می‌شود و بر کرانه‌های رود اردن پایان می‌یابد. تعمید مسیح، مسح او بود تا به مدت سه سال و نیم تا زمان مرگش شهادت دهد؛ مرگی که در آغاز، در تعمید او، نمود یافته بود. در رستاخیز او تنها چند قطره بود، تا آن‌که ریزش کامل در پنتیکاست واقع شد.

God’s covenant promise to mankind begins with Noah, and His covenant promise to a chosen people through Abraham was fulfilled with Moses. Moses the alpha typified Jesus the omega who would come and confirm the covenant with “many,” not just a chosen people. As a type of Christ, Moses’ birth aligns with the covenant given to Noah, with the rainbow as the sign for all people. Moses also aligns with the covenant given to a chosen people, with circumcision as the sign for the chosen people. Moses’ covenant work was with “many,” not simply a chosen people. If that had not been the case, they would not have been constantly plagued by the mixed multitude.

L’alliance promise de Dieu envers l’humanité commence avec Noé, et Sa promesse d’alliance envers un peuple choisi par le moyen d’Abraham fut accomplie avec Moïse. Moïse, l’alpha, préfigurait Jésus, l’oméga, qui viendrait confirmer l’alliance avec « beaucoup », et non pas seulement avec un peuple choisi. En tant que figure du Christ, la naissance de Moïse s’accorde avec l’alliance donnée à Noé, dont l’arc-en-ciel est le signe pour tous les hommes. Moïse s’accorde aussi avec l’alliance donnée à un peuple choisi, dont la circoncision est le signe pour le peuple choisi. L’œuvre d’alliance de Moïse concernait « beaucoup », et non pas simplement un peuple choisi. S’il n’en avait pas été ainsi, ils n’auraient pas été constamment affligés par la multitude mêlée.

In the middle of all the various ‘waters of deliverance’ represented throughout the life of Moses, the baptism at Bethabara on the Jordan River connects the beginning of ancient Israel’s covenant history in the Promised Land with the end of its history, during the week that Christ confirmed the covenant with many. Christ’s baptism aligns with ancient Israel’s baptism and both histories speak to His resurrection when He breathed a few drops of rain, before the plentiful showers at Pentecost fifty days later. The entire line of alpha and omega in terms of Moses to Christ is portrayed within the waters of deliverance.

ਮੂਸਾ ਦੇ ਜੀਵਨ ਭਰ ਵਿੱਚ ਦਰਸਾਏ ਗਏ ਉੱਧਾਰ ਦੇ ਵਿਭਿੰਨ “ਜਲਾਂ” ਦੇ ਵਿਚਕਾਰ, ਯਰਦਨ ਦਰਿਆ ਉੱਤੇ ਬੈਥਅਬਾਰਾ ਵਿੱਚ ਹੋਇਆ ਬਪਤਿਸਮਾ ਵਾਅਦੇ ਦੀ ਧਰਤੀ ਵਿੱਚ ਪ੍ਰਾਚੀਨ ਇਸਰਾਏਲ ਦੇ ਵਾਚਿਕ ਇਤਿਹਾਸ ਦੀ ਸ਼ੁਰੂਆਤ ਨੂੰ ਉਸ ਦੇ ਇਤਿਹਾਸ ਦੇ ਅੰਤ ਨਾਲ ਜੋੜਦਾ ਹੈ, ਉਸ ਹਫ਼ਤੇ ਦੌਰਾਨ ਜਦੋਂ ਮਸੀਹ ਨੇ ਬਹੁਤਿਆਂ ਨਾਲ ਵਾਚਾ ਦੀ ਪੁਸ਼ਟੀ ਕੀਤੀ। ਮਸੀਹ ਦਾ ਬਪਤਿਸਮਾ ਪ੍ਰਾਚੀਨ ਇਸਰਾਏਲ ਦੇ ਬਪਤਿਸਮੇ ਨਾਲ ਸੁਰ ਮਿਲਾਉਂਦਾ ਹੈ, ਅਤੇ ਦੋਵੇਂ ਇਤਿਹਾਸ ਉਸ ਦੇ ਪੁਨਰੁੱਥਾਨ ਵੱਲ ਸੰਕੇਤ ਕਰਦੇ ਹਨ, ਜਦੋਂ ਉਸ ਨੇ ਪੰਜਾਹ ਦਿਨ ਬਾਅਦ ਪੰਤੇਕੁਸਤ ਉੱਤੇ ਹੋਣ ਵਾਲੀਆਂ ਪ੍ਰਚੁਰ ਵਰਖਾਂ ਤੋਂ ਪਹਿਲਾਂ ਵਰਖਾ ਦੀਆਂ ਕੁਝ ਬੂੰਦਾਂ ਫੂਕੀਆਂ। ਮੂਸਾ ਤੋਂ ਮਸੀਹ ਤੱਕ ਅਲਫਾ ਅਤੇ ਓਮੀਗਾ ਦੀ ਪੂਰੀ ਰੇਖਾ ਉੱਧਾਰ ਦੇ ਜਲਾਂ ਦੇ ਅੰਦਰ ਚਿੱਤਰਿਤ ਕੀਤੀ ਗਈ ਹੈ।

“In teaching these disciples, Jesus showed the importance of the Old Testament as a witness to His mission. Many professed Christians now discard the Old Testament, claiming that it is no longer of any use. But such is not Christ’s teaching. So highly did He value it that at one time He said, ‘If they hear not Moses and the prophets, neither will they be persuaded, though one rose from the dead.’ Luke 16:31.

“Le në mësimin e këtyre dishepujve, Jezusi tregoi rëndësinë e Besëlidhjes së Vjetër si dëshmi për misionin e Tij. Shumë të krishterë që e pohojnë veten si të tillë tani e hedhin poshtë Besëlidhjen e Vjetër, duke pretenduar se ajo nuk ka më asnjë dobi. Por ky nuk është mësimi i Krishtit. Aq lart e vlerësonte Ai atë, saqë në një rast tha: ‘Në qoftë se nuk i dëgjojnë Moisiun dhe profetët, nuk do të binden as sikur të ngrihej dikush prej së vdekurish.’ Luka 16:31.”

“It is the voice of Christ that speaks through patriarchs and prophets, from the days of Adam even to the closing scenes of time. The Saviour is revealed in the Old Testament as clearly as in the New. It is the light from the prophetic past that brings out the life of Christ and the teachings of the New Testament with clearness and beauty. The miracles of Christ are a proof of His divinity; but a stronger proof that He is the world’s Redeemer is found in comparing the prophecies of the Old Testament with the history of the New.” The Desire of Ages, 799.

«Christa codha do guth labhairt tre na patriarchan agus na fàidhean, o làithean Adhaimh eadhon gu seallaidhean deireannach na h-ùine. Tha an Slànaighear air fhoillseachadh anns an t-Seann Tiomnadh cho soilleir ris an Tiomnadh Nuadh. Is i an solas on àm fhàidheadaireil a dh’fhalbh a bheir beatha Chrìosd agus teagasg an Tiomnaidh Nuaidh am follais le soilleireachd agus maise. Tha mìorbhailean Chrìosd nan dearbhadh air a dhiadhachd; ach gheibhear dearbhadh nas treasa gur e Fear-saoraidh an t-saoghail e ann a bhith a’ coimeas fàisneachdan an t-Seann Tiomnaidh ri eachdraidh an Tiomnaidh Nuaidh.» The Desire of Ages, 799.

In the articles addressing the book of Joel, we have been “comparing the prophecies of the Old Testament with the history of the New,” and also the history of modern spiritual Israel. Whether it is the Old or New Testaments or the history of the three angels that began in 1798, all of those lines are represented as “the voice of Christ.” The written testimony of the Bible and the Spirit of Prophecy is the voice of Christ, and the voice of Christ, is the voice of He who is the Word of God.

Maqaaladaha ka hadlaya kitaabka Yoo’eel, waxaannu “isku barbar dhignay waxsii sheegyada Axdiga Hore iyo taariikhda Axdiga Cusub,” iyo weliba taariikhda Israa’iilka ruuxiga ah ee casriga ah. Haddiiba ay noqoto Axdiyadii Hore ama Cusub ama taariikhda saddexda malaa’igood ee bilaabatay 1798, dhammaan xariiqyadaas waxaa loo matalay inay yihiin “codka Masiixa.” Markhaatiga qoran ee Baybalka iyo Ruuxa Waxsii sheegidda waa codka Masiixa, codka Masiixuna waa codka Kan ah Erayga Ilaah.

The “voice” of the Word of God, is God’s message as represented in His written Word. His message in the last days is the message of the latter rain, which includes a former rain, followed by a former and latter rain, according to Joel.

“เสียง” แห่งพระวจนะของพระเจ้า คือสารของพระเจ้าตามที่ทรงสำแดงไว้ในพระวจนะลายลักษณ์อักษรของพระองค์ สารของพระองค์ในวาระสุดท้ายคือสารแห่งฝนปลายฤดู ซึ่งตามคำพยากรณ์ในโยเอลนั้น รวมถึงฝนต้นฤดู แล้วต่อด้วยฝนต้นฤดูและฝนปลายฤดูร่วมกัน

John the Revelator represents the one hundred and forty-four thousand who return to the old paths, for he hears a “voice” behind him. The “voice” behind is the voice of Christ “from the days of Adam” onward.

Yəhya Vəhy alan, köhnə yollara qayıdan yüz qırx dörd mini təmsil edir, çünki o, arxasından bir “səs” eşidir. Arxadakı “səs”, “Adəmin günlərindən” bəri Məsihin səsidir.

And I turned to see the voice that spake with me. And being turned, I saw seven golden candlesticks. Revelation 1:12.

Et je me tournai pour voir la voix qui me parlait. M’étant retourné, je vis sept chandeliers d’or. Apocalypse 1:12.

The verse represents a break in chapter one, for up until the previous verse John was in the isle which is called Patmos, but in verse twelve he turns, and from there on John is in the Heavenly Sanctuary. When he turns, he is doing so, for in verse ten he had heard a voice from behind.

ဤကျမ်းပိုဒ်သည် အခန်းတစ်၏ အလယ်ဖြတ်ပြောင်းလဲမှုကို ကိုယ်စားပြုသည်။ အကြောင်းမှာ ယခင်ကျမ်းပိုဒ်အထိ ယောဟန်သည် ပတ်မုဟု ခေါ်သော ကျွန်းပေါ်တွင် ရှိနေခဲ့သော်လည်း၊ ကျမ်းပိုဒ် ၁၂ တွင် သူသည် လှည့်ကြည့်သည်၊ ထိုမှစ၍ ယောဟန်သည် ကောင်းကင်ဗိမာန်တော်၌ ရှိနေ၏။ သူလှည့်ကြည့်သောအခါ၊ ထိုသို့ ပြုခြင်းမှာ ကျမ်းပိုဒ် ၁၀ ၌ မိမိနောက်ဘက်မှ အသံတစ်သံကို ကြားခဲ့သောကြောင့် ဖြစ်သည်။

I was in the Spirit on the Lord’s day, and heard behind me a great voice, as of a trumpet, Saying, I am Alpha and Omega, the first and the last: and, What thou seest, write in a book, and send it unto the seven churches which are in Asia; unto Ephesus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea. Revelation 1:10, 11.

मैं प्रभु के दिन आत्मा में था, और अपने पीछे तुरही के समान एक बड़ा शब्द सुना, जो कह रहा था, मैं अल्फा और ओमेगा हूँ, पहला और अंतिम; और, जो कुछ तू देखता है, उसे एक पुस्तक में लिख, और एशिया की उन सातों कलीसियाओं के पास भेज दे; अर्थात् इफिसुस, और स्मुर्ना, और पिरगमुन, और थुआतीरा, और सार्दिस, और फिलादेल्फिया, और लाओदीकिया को। प्रकाशितवाक्य 1:10, 11.

John represents those who hear the voice of Christ behind them. He hears Jeremiah’s trumpet message to return to the old paths, the paths the wicked refused to walk in and the warning trumpet they refuse to listen to. John listened, and the voice behind him identified himself as Alpha and Omega—the One who illustrates the new path, with the old path.

Jean représente ceux qui entendent derrière eux la voix du Christ. Il entend le message de trompette de Jérémie, qui appelle à revenir aux anciens sentiers, aux sentiers où les méchants ont refusé de marcher, ainsi que la trompette d’avertissement qu’ils refusent d’écouter. Jean a écouté, et la voix derrière lui s’est identifiée comme l’Alpha et l’Oméga — Celui qui illustre le chemin nouveau par l’ancien chemin.

And in the midst of the seven candlesticks one like unto the Son of man, clothed with a garment down to the foot, and girt about the paps with a golden girdle. His head and his hairs were white like wool, as white as snow; and his eyes were as a flame of fire; And his feet like unto fine brass, as if they burned in a furnace; and his voice as the sound of many waters. And he had in his right hand seven stars: and out of his mouth went a sharp twoedged sword: and his countenance was as the sun shineth in his strength. Revelation 1:13–16.

At sa gitna ng pitong kandelero ay isang tulad ng Anak ng tao, na nararamtan ng kasuutang hanggang sa mga paa, at nabibigkisan sa dibdib ng isang pamigkis na ginto. Ang Kaniyang ulo at ang Kaniyang buhok ay maputi na gaya ng balahibo ng tupa, kasimputi ng niebe; at ang Kaniyang mga mata ay gaya ng ningas ng apoy; At ang Kaniyang mga paa ay tulad sa makintab na tanso, na parang pinagniningas sa isang hurno; at ang Kaniyang tinig ay gaya ng ugong ng maraming tubig. At sa Kaniyang kanang kamay ay may pitong bituin: at sa Kaniyang bibig ay lumalabas ang isang matalas na tabak na may dalawang talim: at ang Kaniyang mukha ay gaya ng araw na sumisikat sa kaniyang kalakasan. Apocalipsis 1:13–16.

In verse twelve John turns around and sees a vision of Christ which Sister White aligns with the vision of Christ that Daniel had, which is the vision Isaiah, Jeremiah, Ezekiel and Paul had.

Na vesi kumi na mbili Yohana anageuka na kuona maono ya Kristo ambayo Dada White anayalinganisha na maono ya Kristo ambayo Danieli alikuwa nayo, ambayo ndiyo maono ambayo Isaya, Yeremia, Ezekieli, na Paulo walikuwa nayo.

“It is with an earnest longing that I look forward to the time when the events of the day of Pentecost shall be repeated with even greater power than on that occasion. John says, ‘I saw another angel come down from heaven, having great power; and the earth was lightened with his glory.’ Then, as at the Pentecostal season, the people will hear the truth spoken to them, every man in his own tongue.

«C’est avec un ardent désir que j’attends le temps où les événements du jour de la Pentecôte se répéteront avec une puissance encore plus grande qu’en cette occasion-là. Jean dit : “Je vis un autre ange descendre du ciel, ayant une grande puissance ; et la terre fut éclairée de sa gloire.” Alors, comme au temps de la Pentecôte, les gens entendront la vérité qui leur sera annoncée, chacun dans sa propre langue. »

“God can breathe new life into every soul that sincerely desires to serve Him [Adam and Ezekiel’s valley of bones], and can touch the lips with a live coal from off the altar [Isaiah], and cause them to become eloquent with His praise. Thousands of voices will be imbued with the power to speak forth the wonderful truths of God’s Word. The stammering tongue will be unloosed [Isaiah’s other tongue], and the timid will be made strong to bear courageous testimony to the truth. May the Lord help His people to cleanse the soul temple from every defilement [Malachi’s Levites], and to maintain such a close connection with Him that they may be partakers of the latter rain when it shall be poured out.” Review and Herald, July 20, 1886.

« Dieu peut insuffler une vie nouvelle dans toute âme qui désire sincèrement Le servir [Adam et la vallée des ossements d’Ézéchiel], et Il peut toucher les lèvres d’un charbon ardent pris sur l’autel [Ésaïe], et les rendre éloquentes pour Sa louange. Des milliers de voix seront imprégnées de la puissance nécessaire pour proclamer les merveilleuses vérités de la Parole de Dieu. La langue qui balbutie sera déliée [l’autre langue d’Ésaïe], et les timides seront fortifiés pour rendre à la vérité un témoignage courageux. Que le Seigneur aide Son peuple à purifier le temple de l’âme de toute souillure [les Lévites de Malachie], et à maintenir avec Lui une communion si étroite qu’ils puissent avoir part à la pluie de l’arrière-saison lorsqu’elle sera répandue. » Review and Herald, 20 juillet 1886.

The vision we are considering includes the description of Christ’s voice. When John turns and hears Christ’s voice, it is as the sound of “many waters.” When Christ’s voice speaks of His covenant with men or with a chosen people it is associated with many waters. The message of Daniel seven through nine was unsealed in 1798, and then, in 1989 the message of Daniel ten through twelve was unsealed. 1798 is associated with the voice of the Ulai River and 1989 is the voice of the Hiddekel River.

La vision que nous considérons comprend la description de la voix du Christ. Lorsque Jean se retourne et entend la voix du Christ, elle est comme le bruit de « grandes eaux ». Lorsque la voix du Christ parle de son alliance avec les hommes ou avec un peuple choisi, elle est associée à de grandes eaux. Le message de Daniel sept à neuf fut descellé en 1798, puis, en 1989, le message de Daniel dix à douze fut descellé. 1798 est associé à la voix du fleuve d’Ulaï, et 1989 est la voix du fleuve Hiddékel.

“The light that Daniel received from God was given especially for these last days. The visions he saw by the banks of the Ulai and the Hiddekel, the great rivers of Shinar, are now in process of fulfillment, and all the events foretold will soon come to pass.” Testimonies to Ministers, 112.

“Lumière que Daniel reçut de Dieu fut donnée tout spécialement pour ces derniers jours. Les visions qu’il vit sur les bords de l’Ulaï et du Hiddékel, les grands fleuves de Schinear, sont maintenant en voie d’accomplissement, et tous les événements annoncés s’accompliront bientôt.” Testimonies to Ministers, 112.

The River Jordan is the link between the alpha covenant history and the omega covenant history of ancient Israel. The word Jordan means ‘descender’ and represents Christ ‘the great descender.’

Le fleuve Jourdain est le lien entre l’histoire de l’alliance alpha et l’histoire de l’alliance oméga de l’ancien Israël. Le mot Jourdain signifie « celui qui descend » et représente le Christ, « le grand descendant ».

Let this mind be in you, which was also in Christ Jesus: Who, being in the form of God, thought it not robbery to be equal with God: But made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men: And being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross. Philippians 2:5–9.

Qu’il y ait donc en vous la pensée qui était aussi en Jésus-Christ, lequel, existant en forme de Dieu, n’a point regardé comme une usurpation d’être égal à Dieu; mais s’est dépouillé lui-même, en prenant la forme de serviteur, en devenant semblable aux hommes; et, ayant paru comme un simple homme, il s’est humilié lui-même, se rendant obéissant jusqu’à la mort, même jusqu’à la mort de la croix. Philippiens 2:5–9.

The Jordan River represents Christ ‘the great descender’ and the Jordan is the connection between the alpha and omega history of the chosen people of God, who were given a vineyard to maintain. Moses’ waters of deliverance represent the voice of Christ, that can be heard if a soul would but turn around, to hear ‘the voice behind them,’ and the voice they would then hear is—the voice of many waters. From the flood of Noah to the destruction of Jerusalem in 70 AD, waters of deliverance are set forth as waymarks for God’s covenant people. Those waymarks represent the internal history of God’s final covenant people, the one hundred and forty-four thousand. The water that supplies the Jordan River originates in the dew and snow that accumulates in the Hermon mountains, which form the head waters of the Jordan River.

Le fleuve du Jourdain représente Christ, « le grand descendant », et le Jourdain est le lien entre l’histoire alpha et oméga du peuple choisi de Dieu, à qui une vigne fut confiée pour qu’il l’entretînt. Les eaux de délivrance de Moïse représentent la voix de Christ, qui peut être entendue si une âme voulait seulement se retourner, afin d’entendre « la voix derrière elle », et la voix qu’elle entendrait alors est — la voix de grandes eaux. Du déluge de Noé à la destruction de Jérusalem en 70 apr. J.-C., des eaux de délivrance sont présentées comme des jalons pour le peuple de l’alliance de Dieu. Ces jalons représentent l’histoire interne du peuple final de l’alliance de Dieu, les cent quarante-quatre mille. L’eau qui alimente le fleuve du Jourdain prend sa source dans la rosée et la neige qui s’accumulent sur les montagnes de l’Hermon, lesquelles forment les eaux de tête du fleuve du Jourdain.

A Song of degrees of David. Behold, how good and how pleasant it is for brethren to dwell together in unity! It is like the precious ointment upon the head, that ran down upon the beard, even Aaron’s beard: that went down to the skirts of his garments; As the dew of Hermon, and as the dew that descended upon the mountains of Zion: for there the Lord commanded the blessing, even life for evermore. Psalms 133:1–3.

Un chant des degrés de David. Voici, qu’il est bon et qu’il est agréable pour des frères de demeurer ensemble dans l’unité ! C’est comme l’huile précieuse répandue sur la tête, qui descend sur la barbe, la barbe d’Aaron, qui descend jusqu’au bord de ses vêtements ; comme la rosée de l’Hermon, et comme la rosée qui descend sur les montagnes de Sion ; car c’est là que l’Éternel a commandé la bénédiction, la vie pour toujours. Psaumes 133:1–3.

Those waters also produce the grotto of Pan, a deep pool, set within a cave located in Panium of Daniel 11:13–15, and Caesarea Philippi in the days of Peter. The head waters of the Jordan River also produce the satanic pool of the grotto of Pan. The voice of many waters identifies that the great controversy between Christ and Satan originated in the high mountain peaks of the Hermon mountains.

Izo rano kandi ni zo zikora n’akabande ka Pani, ikidendezi cyimbitse gishyizwe mu buvumo buri i Paniyumu havugwa muri Daniyeli 11:13–15, kandi bukaba ari i Kayisariya ya Filipo mu minsi ya Petero. Amasoko akomokaho uruzi rwa Yorodani kandi ni na yo akora ikidendezi cya satani cyo mu kabande ka Pani. Ijwi ry’amazi menshi rigaragaza ko intambara ikomeye hagati ya Kristo na Satani yatangiriye ku mpinga ndende z’imisozi ya Herumoni.

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. Matthew 16:18.

“Kwaye mna ke ndithi kuwe, UnguPetros, yaye phezu kweli litye ndiya kulakha ibandla lam; namasango esihogo akayi kuloyisa.” Mateyu 16:18.

The name “Hermon” means “sacred, consecrated, devoted, or set apart,” and is a symbol of Heaven, the source of all water and the beginning of the great controversy as represented by “the gates of hell,” which was the label Jesus attached to the grotto of Pan, when at Caesarea Philippi. In that setting Simon Barjona's name was changed to Peter. Simon means ‘one who hears,’ and Barjona means ‘son of the dove.’ Simon was a symbol of the soul who heard the message of Jesus baptism that was represented by the Holy Spirit in the form of a dove. As one who heard the message of Christ’s baptism, Peter is changed, representing the 144,000. Peter was sealed while at Panium, which is verses thirteen through fifteen of Daniel eleven.

ਨਾਮ “Hermon” ਦਾ ਅਰਥ “ਪਵਿੱਤਰ, ਅਰਪਿਤ, ਸਮਰਪਿਤ, ਜਾਂ ਵੱਖ ਰੱਖਿਆ ਹੋਇਆ” ਹੈ, ਅਤੇ ਇਹ ਸਵਰਗ ਦਾ ਪ੍ਰਤੀਕ ਹੈ—ਸਾਰੇ ਜਲ ਦਾ ਸਰੋਤ ਅਤੇ ਮਹਾਨ ਵਿਵਾਦ ਦੀ ਸ਼ੁਰੂਆਤ—ਜਿਵੇਂ ਕਿ “ਨਰਕ ਦੇ ਫਾਟਕਾਂ” ਦੁਆਰਾ ਦਰਸਾਇਆ ਗਿਆ ਹੈ, ਜੋ ਉਹ ਉਪਾਧੀ ਸੀ ਜੋ ਯਿਸੂ ਨੇ ਕੈਸਰੀਆ ਫਿਲਿੱਪੀ ਵਿੱਚ ਹੋਣ ਸਮੇਂ ਪਾਨ ਦੀ ਗੁਫ਼ਾ ਨੂੰ ਦਿੱਤੀ ਸੀ। ਉਸ ਪਰਿਪੇਖ ਵਿੱਚ Simon Barjona ਦਾ ਨਾਮ ਬਦਲ ਕੇ Peter ਰੱਖਿਆ ਗਿਆ। Simon ਦਾ ਅਰਥ ਹੈ ‘ਜੋ ਸੁਣਦਾ ਹੈ,’ ਅਤੇ Barjona ਦਾ ਅਰਥ ਹੈ ‘ਕਬੂਤਰ ਦਾ ਪੁੱਤਰ।’ Simon ਉਸ ਆਤਮਾ ਦਾ ਪ੍ਰਤੀਕ ਸੀ ਜਿਸ ਨੇ ਯਿਸੂ ਦੇ ਬਪਤਿਸਮੇ ਦਾ ਸੁਨੇਹਾ ਸੁਣਿਆ, ਜੋ ਕਬੂਤਰ ਦੇ ਰੂਪ ਵਿੱਚ ਪਵਿੱਤਰ ਆਤਮਾ ਦੁਆਰਾ ਪ੍ਰਤੀਕਿਤ ਕੀਤਾ ਗਿਆ ਸੀ। ਮਸੀਹ ਦੇ ਬਪਤਿਸਮੇ ਦੇ ਸੁਨੇਹੇ ਨੂੰ ਸੁਣਨ ਵਾਲੇ ਵਜੋਂ, Peter ਬਦਲਿਆ ਜਾਂਦਾ ਹੈ, ਜੋ 144,000 ਦੀ ਨੁਮਾਇੰਦਗੀ ਕਰਦਾ ਹੈ। Peter ਨੂੰ Panium ਵਿੱਚ ਮੋਹਰਬੰਦ ਕੀਤਾ ਗਿਆ ਸੀ, ਜੋ ਦਾਨੀਏਲ ਗਿਆਰਾਂ ਦੀਆਂ ਆਯਤਾਂ ਤੇਰਾਂ ਤੋਂ ਪੰਦਰਾਂ ਹਨ।

From Hermon’s waters, the Jordan river, a symbol of Christ—the great descender concludes His journey at the Dead Sea. From Heaven, where the dew of life originates, Christ descended to the death of the cross, represented by the Dead Sea. The Dead Sea shoreline is the deepest exposed surface land on earth. The Jordon river that descends, descends to the lowest water level on earth, as Christ descended to His death on the cross. From the water of life to the water of death, the River Jordan represents the descent of Christ from heaven to the cross.

Emanzini aseHermoni, umfula iJordani, uphawu lukaKristu—owehlayo omkhulu—uphetha uhambo lwawo oLwandle Olufileyo. Emazulwini, lapho kuvela khona amazolo okuphila, uKristu wehlela ekufeni kwesiphambano, okufanekiselwa uLwandle Olufileyo. Ugu loLwandle Olufileyo luyindawo ephansi kunazo zonke eziveziwe emhlabeni. Umfula iJordani owehlayo, wehlela ezingeni lamanzi eliphansi kunawo wonke emhlabeni, njengoba noKristu wehlela ekufeni kwakhe esiphambanweni. Kusukela emanzini okuphila kuya emanzini okufa, uMfula iJordani umele ukwehla kukaKristu esuka ezulwini eya esiphambanweni.

Important themes of Bible prophecy are associated with water, and Bible prophecy is the voice of Christ, which is a voice of many waters. The whore of Babylon is seated upon many waters, and the waters of the Euphrates are dried up to prepare the way of the kings of the east, and the merchants and kings stand a far off and lament for the ships of Tarshish are destroyed in the midst of the seas, and the covenant of death that the drunkards of Ephraim accepted when they hid themselves under lies, is disannulled by the overwhelming flood of the papal Sunday law.

Les thèmes importants de la prophétie biblique sont associés à l’eau, et la prophétie biblique est la voix du Christ, laquelle est une voix de grandes eaux. La prostituée de Babylone est assise sur de grandes eaux, et les eaux de l’Euphrate sont taries pour préparer la voie des rois de l’Orient, et les marchands et les rois se tiennent au loin et se lamentent, car les navires de Tarsis sont détruits au milieu des mers, et l’alliance avec la mort que les ivrognes d’Éphraïm ont acceptée lorsqu’ils se sont cachés sous le mensonge est annulée par le déferlement accablant de la loi dominicale papale.

When Sister White references the “great rivers of Shinar,” she is addressing the Tigris and Euphrates Rivers. Those waters can be traced back to the Garden of Eden where they are the third and fourth river to come out of Eden.

当怀爱伦姐妹提到“示拿的大河”时，她所指的是底格里斯河和幼发拉底河。这些水源可追溯至伊甸园，在那里，它们是从伊甸流出的第三和第四条河。

And the name of the third river is Hiddekel: that is it which goeth toward the east of Assyria. And the fourth river is Euphrates. Genesis 2:14.

Le nom du troisième fleuve est Hiddékel : c’est celui qui coule à l’orient de l’Assyrie. Et le quatrième fleuve, c’est l’Euphrate. Genèse 2:14.

The Hiddekel is the Tigris, and of course, the Euphrates was the Euphrates, though modern historians and theologians disagree. They insist that the Ulai was not a great river, but simply a man-made aqueduct in Persia, not Shinar. Those same human authorities identify that the only two rivers of any note that are associated with Shinar, were the Tigris and Euphrates, and the prophetess states that the Ulai and the Hiddekel were “the great rivers of Shinar.”

L’Hiddékel est le Tigre, et, bien entendu, l’Euphrate était l’Euphrate, bien que les historiens et les théologiens modernes soient en désaccord. Ils soutiennent que l’Ulaï n’était pas un grand fleuve, mais simplement un aqueduc artificiel en Perse, et non en Schinear. Ces mêmes autorités humaines reconnaissent que les deux seuls fleuves de quelque importance associés à Schinear étaient le Tigre et l’Euphrate, et la prophétesse déclare que l’Ulaï et l’Hiddékel étaient « les grands fleuves de Schinear ».

The prophetess words on the message of water opposes the modern experts, as did the ancient experts—who opposed Noah’s message of water. We are informed that the two visions represented by the two rivers are in the process of fulfillment, and therefore, everything represented within those two visions that were given by “the two great rivers of Shinar,” will soon come to pass. The message associated with those rivers is the voice of Christ, for His voice is as many waters. The Tigris and Euphrates represent a major prophetic theme, and their testimony is related to the covenant that the alpha Moses set forth, which is the same covenant that the omega Christ confirmed.

தண்ணீரின் செய்தியைப் பற்றிய தீர்க்கதரிசினியின் வார்த்தைகள், நவீன நிபுணர்களுக்கு எதிராக நிற்கின்றன; நோவாவின் தண்ணீரின் செய்திக்கே எதிராக நின்ற பண்டைய நிபுணர்கள் இருந்ததுபோல. இரண்டு நதிகளால் குறிக்கப்பட்டுள்ள இரண்டு தரிசனங்களும் நிறைவேறிக் கொண்டிருக்கின்றன என்றும், ஆகையால், “சிநேயாரின் இரண்டு மகா நதிகள்” மூலம் அளிக்கப்பட்ட அந்த இரண்டு தரிசனங்களுக்குள் பிரதிநிதித்துவப்படுத்தப்பட்ட அனைத்தும் விரைவில் நிகழப்போகின்றன என்றும் நமக்குத் தெரிவிக்கப்படுகிறது. அந்த நதிகளோடு தொடர்புடைய செய்தி கிறிஸ்துவின் சத்தமே ஆகும்; ஏனெனில் அவருடைய சத்தம் பெருந்தண்ணீர்களின் இரைச்சலைப்போல உள்ளது. திக்ரிஸ் மற்றும் யூபிராத்து ஒரு முக்கியமான தீர்க்கதரிசனக் கருப்பொருளைக் குறிக்கின்றன; அவற்றின் சாட்சி, ஆல்பாவாகிய மோசே முன்வைத்த உடன்படிக்கையோடும் தொடர்புடையது; அதே உடன்படிக்கையைத்தான் ஓமேகாவாகிய கிறிஸ்து உறுதிப்படுத்தினார்.

In prophecy the Tigris represents Assyria and the Euphrates is Babylon. In this relation they are the two powers, represented as lions by Jeremiah who would carry first the northern kingdom and thereafter the southern kingdom into captivity.

Na profecia, o Tigre representa a Assíria, e o Eufrates é a Babilônia. Nessa relação, eles são os dois poderes, representados como leões por Jeremias, que levariam primeiro o reino do norte e, depois, o reino do sul ao cativeiro.

Israel is a scattered sheep; the lions have driven him away: first the king of Assyria hath devoured him; and last this Nebuchadrezzar king of Babylon hath broken his bones. Jeremiah 50:17.

Israel la fa ol bilong sipsip i kamap nabaut; ol laion i rausim em i go: pastaim king bilong Asiria i kaikai em pinis; na bihain dispela Nebukadresar, king bilong Babilon, i brukim bun bilong em. Jeremiah 50:17.

Both Assyria and Babylon were northern enemies in relation to either kingdom of Israel, and are therefore types of the counterfeit king of the north—the papal power. Essentially the same political and religious traditions were carried out by the two powers that arose from the same cultural setting, but Assyria’s political structure emphasized statecraft, whereas; Babylon emphasized churchcraft, though very similar. Pagan Rome and papal Rome at some levels are identical, but still, pagan Rome represents statecraft and papal Rome churchcraft. Assyria, in prophetic relation to Babylon was a kingdom of statecraft, followed by Babylon a similar power that emphasized churchcraft. Assyria represented pagan Rome and Babylon represents papal Rome. All four of these powers trampled down God’s sanctuary and host. Assyria is associated with the Tigris and Babylon the Euphrates. This is in agreement with the drying up of the Euphrates in the book of Revelation, to prepare the way for the kings of the east as typified by the work of Cyrus in diverting the Euphrates to bring down Babylon. Babylon is the Euphrates; Assyria is the Tigris.

अश्शूर और बाबुल दोनों, इस्राएल के किसी भी राज्य की दृष्टि से, उत्तर के शत्रु थे; और इसलिए वे उत्तर के उस जाली राजा—पापसीय सत्ता—के प्रतिरूप हैं। मूलतः वही राजनीतिक और धार्मिक परम्पराएँ उन दोनों शक्तियों द्वारा कार्यान्वित की गईं जो एक ही सांस्कृतिक परिवेश से उत्पन्न हुईं; परन्तु अश्शूर की राजनीतिक संरचना में राज्यकला पर बल था, जबकि बाबुल ने, यद्यपि वह अत्यन्त समान था, कलीसियाई-कला पर बल दिया। मूर्तिपूजक रोम और पापसीय रोम कुछ स्तरों पर एकसमान हैं, तथापि मूर्तिपूजक रोम राज्यकला का, और पापसीय रोम कलीसियाई-कला का प्रतिनिधित्व करता है। बाबुल के साथ भविष्यद्वाणीगत सम्बन्ध में अश्शूर राज्यकला का एक राज्य था, जिसके पश्चात बाबुल आया, जो एक समान शक्ति थी, परन्तु जिसने कलीसियाई-कला पर बल दिया। अश्शूर मूर्तिपूजक रोम का प्रतिनिधित्व करता था और बाबुल पापसीय रोम का प्रतिनिधित्व करता है। इन चारों शक्तियों ने परमेश्वर के पवित्रस्थान और उसकी सेना को रौंद डाला। अश्शूर दजला से और बाबुल फरात से सम्बद्ध है। यह प्रकाशितवाक्य की पुस्तक में फरात के सूख जाने के साथ संगत है, जिससे पूर्व के राजाओं के लिए मार्ग तैयार हो, जैसा कि बाबुल को गिराने के लिए कुरूश द्वारा फरात का रुख मोड़ देने के कार्य में प्रतिरूपित किया गया था। बाबुल फरात है; अश्शूर दजला है।

The king of the north in prophecy conquers the world during the Sunday law crisis and thereafter falls, but the conquering is often represented as an overwhelming flood. The story of the king of the north, as represented by Assyria and Babylon, is symbolized by rivers for the story is told by the voice of many waters.

Пайғамбарлықта солтүстіктің патшасы жексенбілік заң дағдарысы кезінде дүниені жаулап алып, содан кейін құлайды; алайда бұл жаулап алу көбіне сұрапыл тасқын ретінде бейнеленеді. Ассур мен Бабыл арқылы көрсетілген солтүстіктің патшасының тарихы өзендермен рәмізделеді, өйткені бұл әңгіме көп сулардың үнімен баяндалады.

The land between the two rivers is called Mesopotamia, which means ‘the land between two rivers.’ The two rivers represent the northern power which God employs to chastise His apostate people by scattering them into captivity. One of the tributary streams of the voice of many waters is found in the name “Padanaram,” which is referenced only ten times in the Scriptures. The first mention is in association with the covenant, for it identifies the blood roots of Rebekah, the wife of Isaac. The verse says:

Le pays situé entre les deux fleuves est appelé Mésopotamie, ce qui signifie « le pays entre deux fleuves ». Les deux fleuves représentent la puissance du nord que Dieu emploie pour châtier Son peuple apostat en le dispersant dans la captivité. L’un des cours tributaires de la voix de grandes eaux se trouve dans le nom « Paddan-Aram », qui n’est mentionné que dix fois dans les Écritures. La première mention apparaît en lien avec l’alliance, car elle identifie les racines du sang de Rébecca, la femme d’Isaac. Le verset dit :

And Isaac was forty years old when he took Rebekah to wife, the daughter of Bethuel the Syrian of Padanaram, the sister to Laban the Syrian.

Et Isaac était âgé de quarante ans lorsqu’il prit pour femme Rébecca, fille de Bethuel le Syrien, de Paddan-Aram, sœur de Laban le Syrien.

The end of forty years has been shown upon the three witnesses of Moses to lead to Kadesh, 1863 and the Sunday law. The marriage of Isaac is a covenant marriage typifying the marriage of Christ to the one hundred and forty-four thousand at the Sunday law, which is 1863, which is Kadesh, which is the end of a forty-year covenant history. Rebekah was a daughter of a Syrian and the sister of Laban a Syrian, (who in the next generation of covenant history, broke a covenant with Isaac’s son Jacob.)

Mi òpin ọdún mẹ́rìnlélógójì ni a ti fihàn lórí àwọn ẹlẹ́rìí mẹ́ta ti Mose láti yọrí sí Kadeṣi, 1863 àti òfin Ọjọ́ Àìkú. Ìgbéyàwó Isaaki jẹ́ ìgbéyàwó májẹ̀mú tí ó jẹ́ àpẹẹrẹ ìgbéyàwó Kristi pẹ̀lú ẹgbẹ̀rún lọ́nà ọgọ́rùn-ún mẹ́rìnlélógójì ní òfin Ọjọ́ Àìkú, èyí tí í ṣe 1863, èyí tí í ṣe Kadeṣi, èyí tí í ṣe òpin ìtàn májẹ̀mú ọdún mẹ́rìnlélógójì. Rebeka jẹ́ ọmọbìnrin ará Síríà kan, àti arábìnrin Labani ará Síríà, (ẹni tí, nínú ìran tí ó tẹ̀lé e nínú ìtàn májẹ̀mú, ṣẹ májẹ̀mú kan pẹ̀lú Jakọbu ọmọ Isaaki.)

Bethuel means ‘house of desolation or desolator,’ so Rebekah was the daughter of “the house of the desolator.’ Syria means highland and plateau, and Padanaram means Mesopotamia, or the land between. Rebekah was from the bloodline of Syrians who came from Mesopotamia the highland between ‘the Tigris of Assyria’ and ‘the Euphrates of Babylon,’ who represent the lions which the Lord used to scatter his apostate sheep. The house of the desolators was joined with the house of God in the marriage of Isaac and Rebekah. It is not an accident that in the first mention of Padanaram, these two rivers representing the prophetic king of the north who is represented as an overflowing flood is first mentioned in Genesis 25:20.

Betuel signifie « maison de la désolation » ou « maison du dévastateur » ; ainsi, Rébecca était la fille de « la maison du dévastateur ». La Syrie signifie haut pays et plateau, et Paddan-Aram signifie la Mésopotamie, ou le pays d’entre-deux. Rébecca était issue de la lignée des Syriens venus de la Mésopotamie, le haut pays situé entre « le Tigre de l’Assyrie » et « l’Euphrate de Babylone », lesquels représentent les lions dont le Seigneur se servit pour disperser ses brebis apostates. La maison des dévastateurs fut unie à la maison de Dieu dans le mariage d’Isaac et de Rébecca. Ce n’est pas un hasard que, lors de la première mention de Paddan-Aram, ces deux fleuves représentant le roi prophétique du nord, lequel est figuré comme un débordement d’eaux, soient mentionnés pour la première fois dans Genèse 25:20.

The connection of the house of desolation with God’s covenant people continues when Jacob flees from Esau, and ends up at his uncle Laban’s and there serves two periods’ of 2520 days in order to secure the next covenant marriage. One marriage ends with the scattering of the northern kingdom of Israel and the other marriage ends with the scattering of the southern kingdom. When those two kingdoms respective period of scattering ended in 1798 and 1844, the marriage that Jacob labored to accomplish over two periods of 2520 was fulfilled, as the bridegroom came to the marriage on October 22, 1844.

घराने-ए-विरानी का ख़ुदा की अह्दी क़ौम के साथ संबंध उस वक़्त भी जारी रहता है जब याक़ूब ऐसौ से भागता है और अपने मामा लाबान के यहाँ पहुँचता है, और वहाँ अगली अह्दी शादी को प्राप्त करने के लिए 2520 दिनों के दो दौरों तक ख़िदमत करता है। एक शादी इस्राएल की शुमाली सल्तनत के बिखेर दिए जाने पर समाप्त होती है और दूसरी शादी जुनूबी सल्तनत के बिखेर दिए जाने पर समाप्त होती है। जब उन दोनों सल्तनतों की बिखराव की संबंधित मुद्दतें 1798 और 1844 में समाप्त हुईं, तब वह शादी, जिसे याक़ूब ने 2520 के दो दौरों के दौरान मेहनत करके पूरा किया था, पूरी हुई, क्योंकि दूल्हा 22 अक्तूबर, 1844 को शादी में आया।

Did Christ then marry Leah, which means ‘weary and tired,’ or did He marry Rachel, which means ‘a good traveler?’ Leah and Rachel represent two classes of travelling virgins, one virgin who ‘grows weary’ and one virgin who ‘travels well’ on the path to marry Jacob on October 22, 1844.

तो क्या मसीह ने लेआह से विवाह किया, जिसका अर्थ है ‘थकी हुई और क्लांत,’ या उसने राहेल से विवाह किया, जिसका अर्थ है ‘अच्छी यात्री?’ लेआह और राहेल यात्रा करती हुई कुँवारियों के दो वर्गों का प्रतिनिधित्व करती हैं—एक कुँवारी जो ‘थक जाती है’ और एक कुँवारी जो 22 अक्टूबर, 1844 को याकूब से विवाह करने के मार्ग पर ‘भली प्रकार यात्रा करती है।’

“They had a bright light set up behind them at the beginning of the path, which an angel told me was the ‘midnight cry.’ This light shone all along the path, and gave light for their feet, so that they might not stumble.

«Бидалған йўлнинг бошида уларнинг орқасида ёрқин бир нур ўрнатилган эди; фаришта менга бу нур “ярим тунги хитоб” эканини айтди. Бу нур бутун йўл бўйлаб ёритиб турарди ва улар қоқилиб кетмасликлари учун оёқларига нур берарди. »

“If they kept their eyes fixed on Jesus, who was just before them, leading them to the city, they were safe. But soon some grew weary, and said the city was a great way off, and they expected to have entered it before. Then Jesus would encourage them by raising His glorious right arm, and from His arm came a light which waved over the advent band, and they shouted ‘Alleluia!’ Others rashly denied the light behind them, and said that it was not God that had led them out so far. The light behind them went out, leaving their feet in perfect darkness, and they stumbled and lost sight of the mark and of Jesus, and fell off the path down into the dark and wicked world below.” Early Writings, 15.

“Kung kanilang iningatang nakatuon ang kanilang mga mata kay Jesus, na nasa unahan lamang nila, na inaakay sila patungo sa lunsod, sila ay ligtas. Ngunit di-nagtagal ang ilan ay nanghimagod, at nagsabi na ang lunsod ay napakalayo pa, at inaasahan nilang sila’y nakapasok na roon noon pa man. Nang magkagayon ay pinalalakas sila ni Jesus sa pamamagitan ng pagtataas ng Kaniyang maluwalhating kanang bisig, at mula sa Kaniyang bisig ay lumabas ang isang liwanag na pumapagaspas sa ibabaw ng pangkat ng mga Adventista, at sila’y sumigaw, ‘Aleluya!’ Ang iba naman ay padalus-dalos na ikinaila ang liwanag sa kanilang likuran, at nagsabi na hindi ang Diyos ang umakay sa kanila hanggang sa gayong kalayuan. Ang liwanag sa kanilang likuran ay namatay, anupat iniwan ang kanilang mga paa sa lubos na kadiliman, at sila’y natisod at nawala sa kanilang paningin ang tanda at si Jesus, at nahulog mula sa landas pababa sa madilim at masamang sanlibutan sa ibaba.” Early Writings, 15.

In 1844, the Philadelphian Millerite movement went into the marriage. The marriage of October 22, 1844 separated two classes of worshippers represented by Rachel and Leah. Rachel, represents a class who had successfully travelled on the path to the marriage of October 22, 1844, but Leah’s class grew weary. They were then separated and the testing process of the third angel began, right where the testing-process of the Midnight Cry concluded.

នៅឆ្នាំ 1844 ចលនាមីឡឺរ៉ាយត៍នៃភីឡាឌែលភា បានចូលទៅក្នុងអាពាហ៍ពិពាហ៍។ អាពាហ៍ពិពាហ៍នៅថ្ងៃទី 22 ខែតុលា ឆ្នាំ 1844 បានបំបែកអ្នកថ្វាយបង្គំពីរប្រភេទ ដែលត្រូវបានតំណាងដោយរ៉ាឆែល និងលេអា។ រ៉ាឆែល តំណាងឲ្យពួកមនុស្សមួយប្រភេទដែលបានធ្វើដំណើរដោយជោគជ័យតាមផ្លូវឆ្ពោះទៅកាន់អាពាហ៍ពិពាហ៍នៅថ្ងៃទី 22 ខែតុលា ឆ្នាំ 1844 ប៉ុន្តែពួករបស់លេអាបាននឿយហត់។ បន្ទាប់មក ពួកគេត្រូវបានបំបែកចេញពីគ្នា ហើយដំណើរការសាកល្បងរបស់ទេវតាទីបីបានចាប់ផ្តើម នៅត្រង់កន្លែងដែលដំណើរការសាកល្បងនៃសម្រែកកណ្តាលអធ្រាត្រ បានបញ្ចប់។

The marriage had commenced and it was to thereafter to be consummated and tested. The marriage was consummated in 1846, and the testing process of the third angel began. In 1849 and 1850 the Lord was stretching out His hand a second time to gather His remnant. The second table of Habakkuk was then placed into history, as typified by the second set of Commandments. After Moses broke the first set, the second set of tables were set forth. The 1850 chart replaced the 1843, and in 1850, the testing of ancient Israel as God’s new covenant bride continued towards Kadesh and 1863.

Le mariage avait commencé, et il devait ensuite être consommé et éprouvé. Le mariage fut consommé en 1846, et le processus d’épreuve du troisième ange commença. En 1849 et 1850, le Seigneur étendait Sa main une seconde fois pour rassembler Son reste. La seconde table d’Habacuc fut alors inscrite dans l’histoire, comme le préfigurait le second jeu des Commandements. Après que Moïse eut brisé le premier jeu, le second jeu de tables fut présenté. Le tableau de 1850 remplaça celui de 1843, et en 1850, l’épreuve de l’ancien Israël en tant qu’épouse de la nouvelle alliance de Dieu se poursuivit en direction de Kadès et de 1863.

In 1856, more water from the two rivers came through the pen of Hiram Edson. The light upon the “seven times” which came through Edson’s pen, was the light represented by the two rivers that began their prophetic testimony at the Garden of Eden. The Garden of Eden is a symbol of mankind’s rebellion against God’s law, and is where the waters of the Ulai and Hiddekel rivers begin their journey. They travel through covenant history, for that Garden, the symbol of rebellion, is also where a lamb was slain to provide clothes to replace the fig leaves upon Adam and Eve. Covenant history begins with the covenant of life between Adam and God. That covenant symbolized by the tree of life, led to the broken covenant by Adam and Eve, that initiated a new covenant of life, when the Lamb slain from the foundation of the world provided clothing for the naked and lost pair. The two rivers which flow from that Garden ultimately become the symbols of the powers God employs as His rod of chastisement.

በ1856 ዓ.ም. ከሁለቱ ወንዞች የበለጠ ውኃ በሂራም ኤድሰን ብዕር በኩል መጣ። በኤድሰን ብዕር በኩል የመጣው በ“ሰባቱ ጊዜያት” ላይ ያለው ብርሃን፣ በኤደን ገነት የትንቢታዊ ምስክርነታቸውን የጀመሩት ሁለቱ ወንዞች የሚወክሉት ብርሃን ነበር። የኤደን ገነት የሰው ልጅ በእግዚአብሔር ሕግ ላይ ያደረገው ዓመፅ ምልክት ነው፥ እንዲሁም የኡላይና የሂደቅል ወንዞች ውኆች ጉዞአቸውን የሚጀምሩበት ስፍራ ነው። እነርሱ በቃል ኪዳን ታሪክ ውስጥ ይጓዛሉ፤ ምክንያቱም ያ ገነት፣ የዓመፅ ምልክት ሆኖ ሳለ፣ ደግሞ በአዳምና በሔዋን ላይ የነበሩትን የበለስ ቅጠሎች ለመተካት ልብስ እንዲሰጥ በግ የታረደበት ስፍራ ነው። የቃል ኪዳን ታሪክ የሚጀምረው በአዳምና በእግዚአብሔር መካከል ባለው የሕይወት ቃል ኪዳን ነው። በሕይወት ዛፍ የተመሰለው ያ ቃል ኪዳን፣ በአዳምና በሔዋን ወደ ተሰበረው ቃል ኪዳን መራ፤ ይህም ዓለም ሳይፈጠር ከመሠረቱ የታረደው በግ ለእርቃናቸውና ለጠፉት ጥንዶች ልብስ በሰጠ ጊዜ አዲስ የሕይወት ቃል ኪዳንን አስጀመረ። ከዚያ ገነት የሚፈሱት ሁለቱ ወንዞች በመጨረሻ እግዚአብሔር እንደ ቅጣት በትሩ የሚጠቀምባቸው ኃይላት ምልክቶች ይሆናሉ።

O Assyrian, the rod of mine anger, and the staff in their hand is mine indignation. I will send him against an hypocritical nation, and against the people of my wrath will I give him a charge, to take the spoil, and to take the prey, and to tread them down like the mire of the streets. Isaiah 10:5, 6.

Ašýriuma, róð mínrar vreiði, og stavurin í hendi teirra er mín heift. Eg skal senda hann móti eini gudleysari tjóð, og móti fólkinum, sum vreiði mín er vend ímóti, skal eg geva honum boð um at taka herfongin og at taka ránið og at traðka tey niður sum skarnið á gøtunum. Jesaja 10:5, 6.

Those two rivers flowed out of Eden into the lineage of Rebekah and her covenant marriage to Isaac, and onward to Jacob, where the water of the two rivers is represented as two distinct periods of seven times. Then, the same two rivers flow through the last six chapters of Daniel, where three chapters are represented by each river. One river represents the increase of knowledge which was unsealed in chapters seven, eight and nine and the other river represents the increase of knowledge which was unsealed in chapters ten, eleven and twelve.

Ces deux fleuves sortirent d’Éden vers la lignée de Rébecca et son mariage d’alliance avec Isaac, puis jusqu’à Jacob, où l’eau des deux fleuves est représentée comme deux périodes distinctes de sept temps. Ensuite, ces mêmes deux fleuves traversent les six derniers chapitres de Daniel, où trois chapitres sont représentés par chaque fleuve. Un fleuve représente l’accroissement de la connaissance qui fut descellé dans les chapitres sept, huit et neuf, et l’autre fleuve représente l’accroissement de la connaissance qui fut descellé dans les chapitres dix, onze et douze.

Chapters seven, eight and nine are represented as the vision of the Ulai and Christ is portrayed in a similar way in chapters ten, eleven and twelve. In both river visions, represented by three chapters—Christ is represented as standing upon the water.

Ang mga kapitulo pito, walo, ug siyam gilarawan ingon nga panan-awon sa Ulai, ug si Cristo gihulagway sa susamang paagi sa mga kapitulo napulo, napulog-usa, ug napulog-duha. Sa duha ka mga panan-awon sa suba, nga girepresentahan sa tulo ka mga kapitulo—si Cristo gihulagway nga nagatindog ibabaw sa tubig.

And it came to pass, when I, even I Daniel, had seen the vision, and sought for the meaning, then, behold, there stood before me as the appearance of a man. And I heard a man’s voice between the banks of Ulai, which called, and said, Gabriel, make this man to understand the vision. Daniel 8:15, 16.

Nangyari nga, nang ako, sa makatuwid baga’y ako si Daniel, ay makakita han panan-awon, ngan nagtinguha ako paghibaro han kahulogan hini, dayon, kitaa, may nagtindog ha atubangan ko nga sugad hin dagway hin tawo. Ngan nakabati ako hin tingog hin tawo ha butnga han mga pangpang han Ulai, nga nagtawag, ngan nagsiring, Gabriel, pasabuta ini nga tawo han panan-awon. Daniel 8:15, 16.

The vision of Christ in chapter ten is similar to the vision John witnessed in Revelation chapter one, and in Daniel’s vision of chapter eight Palmoni is upon the waters, as He was in chapter twelve, where He was clothed in linen.

Onyinye nke Kraịst dị n’isi nke iri yiri onyinye Jọn hụrụ n’Akwụkwọ Mkpughe isi nke mbụ, ma n’onyinye Daniel nke isi nke asatọ Palmoni nọ n’elu mmiri, dịka Ọ dị n’isi nke iri na abụọ, ebe O yi uwe ọcha linen.

“At the time of Gabriel’s visit, the prophet Daniel was unable to receive further instruction; but a few years afterward, desiring to know more of subjects not yet fully explained, he again set himself to seek light and wisdom from God. ‘In those days I Daniel was mourning three full weeks. I ate no pleasant bread, neither came flesh nor wine in my mouth, neither did I anoint myself at all…. Then I lifted up mine eyes, and looked, and behold a certain man clothed in linen whose loins were girded with fine gold of Uphaz. His body also was like the beryl, and his face as the appearance of lightning, and his eyes as lamps of fire, and his arms and his feet like in color to polished brass, and the voice of his words like the voice of a multitude.’

«پہنگل گبرئیل دَ وَقت، نبی دانیال مزید ہدایت حاصل کَرنہ قاصر تھا؛ مگر کُچھ برس بعد، اُن مضامین کے بارے میں زیادہ جاننے کی خواہش رکھتے ہوئے جو ہنوز پوری طرح واضح نہ کیے گئے تھے، اُس نے پھر اپنے آپ کو خدا سے نور اور حکمت طلب کرنے کے لیے وقف کیا۔ “اُن دِنوں میں مَیں دانیال پورے تین ہفتے ماتم کرتا رہا۔ مَیں نے کوئی لذیذ روٹی نہ کھائی، نہ گوشت اور نہ مَے میرے منہ میں آئی، اور نہ ہی مَیں نے بالکل اپنے آپ پر تیل لگایا۔ … پھر مَیں نے اپنی آنکھیں اُٹھا کر دیکھا، اور کیا دیکھتا ہوں کہ ایک شخص کتان پہنے ہوئے ہے، اور اُس کی کمر اُوفاز کے خالص سونے سے بندھی ہوئی ہے۔ اُس کا بدن زبرجد کی مانند تھا، اور اُس کا چہرہ بجلی کی سی صورت رکھتا تھا، اور اُس کی آنکھیں آگ کے چراغوں کی مانند تھیں، اور اُس کے بازو اور اُس کے پاؤں صیقل کیے ہوئے پیتل کے رنگ کے مانند تھے، اور اُس کی باتوں کی آواز ایک ہجوم کی آواز کی مانند تھی۔”

“No less a personage than the Son of God appeared to Daniel. This description is similar to that given by John when Christ was revealed to him upon the Isle of Patmos. Our Lord now comes with another heavenly messenger to teach Daniel what would take place in the latter days. This knowledge was given to Daniel and recorded by inspiration for us upon whom the ends of the world are come.” Review and Herald, February 8, 1881.

«Աստծո Որդուց ոչ պակաս Անձնավորություն հայտնվեց Դանիելին։ Այս նկարագրությունը նման է այն նկարագրությանը, որ տվել է Հովհաննեսը, երբ Քրիստոսը հայտնվեց նրան Պատմոս կղզում։ Մեր Տերը այժմ գալիս է մեկ այլ երկնային պատգամաբերի հետ՝ Դանիելին սովորեցնելու, թե ինչ պիտի տեղի ունենար վերջին օրերում։ Այս գիտությունը տրվեց Դանիելին և ներշնչմամբ արձանագրվեց մեզ համար, որոնց վրա հասել են աշխարհի վախճանները»։ Review and Herald, February 8, 1881.

In the Hiddekel vision of Christ in chapter ten, Christ is upon the water and clothed in linen and in the Ulai vision He is upon the water. The vision of Revelation one aligns with the vision presented in the Ulai and Hiddekel visions, where Sister White identifies that it is “no less a personage than the Son of God.” When she identifies the angel of Revelation ten she states the angel was “no less a personage than Jesus Christ.” The angel in Revelation ten lifts up His hand to heaven and swears by Him that liveth forever and ever, connected with the vision of Christ in chapter twelve who lifts up both His hands to heaven and swears by Him that liveth forever and ever. In Revelation ten He is upon both the water and land.

na bobombi ya Hiddekel ya Klisto na mokapo ya zomi, Klisto azali likoló ya mai mpe alati lino, mpe na bobombi ya Ulai Azali likoló ya mai. Bobombi ya Emoniseli mokapo ya liboso ekokani na bobombi oyo elakisami na babombi ya Ulai mpe Hiddekel, epai Ndeko mwasi White ayebisi ete ezali “moto moko te ya nse koleka Mwana na Nzambe.” Ntango ayebisi anzelu ya Emoniseli zomi, alobi ete anzelu yango azalaki “moto moko te ya nse koleka Yesu Klisto.” Anzelu oyo na Emoniseli zomi atomboli lobɔkɔ na Ye epai ya likoló mpe alapi ndayi na Ye oyo azali na bomoi libela na libela, ekangami na bobombi ya Klisto na mokapo ya zomi na mibale oyo atomboli mabɔkɔ na Ye nyonso mibale epai ya likoló mpe alapi ndayi na Ye oyo azali na bomoi libela na libela. Na Emoniseli zomi Azali likoló ya mai mpe ya mabele.

What exists “between the banks” of a river is water, and Daniel heard “a man’s voice between the banks,” so the voice came from the man upon the water, and the voice was the sound of the waters of the Ulai river.

Mida on jõe „kallaste vahel“, on vesi, ja Taaniel kuulis „mehe häält kallaste vahelt“, seega tuli hääl vee kohal oleva mehelt ning see hääl oli Ulai jõe vete kohin.

And in the four and twentieth day of the first month, as I was by the side of the great river, which is Hiddekel; Then I lifted up mine eyes, and looked, and behold a certain man clothed in linen, whose loins were girded with fine gold of Uphaz: His body also was like the beryl, and his face as the appearance of lightning, and his eyes as lamps of fire, and his arms and his feet like in colour to polished brass, and the voice of his words like the voice of a multitude. …

Na katika siku ya ishirini na nne ya mwezi wa kwanza, nilipokuwa kando ya mto ule mkuu, uitwao Hidekeli; ndipo nikainua macho yangu, nikaona, na tazama, mtu mmoja aliyekuwa amevaa kitani, ambaye viuno vyake vilikuwa vimefungwa kwa dhahabu safi ya Ufazi; na mwili wake ulikuwa mfano wa yakuti kijani, na uso wake kama sura ya umeme, na macho yake kama taa za moto, na mikono yake na miguu yake kama rangi ya shaba iliyosuguliwa sana, na sauti ya maneno yake kama sauti ya umati wa watu. …

But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased. Then I Daniel looked, and, behold, there stood other two, the one on this side of the bank of the river, and the other on that side of the bank of the river. And one said to the man clothed in linen, which was upon the waters of the river, How long shall it be to the end of these wonders? And I heard the man clothed in linen, which was upon the waters of the river, when he held up his right hand and his left hand unto heaven, and sware by him that liveth for ever that it shall be for a time, times, and an half; and when he shall have accomplished to scatter the power of the holy people, all these things shall be finished.

Lakini wewe, ee Danieli, yafunge maneno haya, ukakitie muhuri kitabu hiki hata wakati wa mwisho; wengi watapita huku na huku, na maarifa yataongezeka. Kisha mimi, Danieli, nikatazama, na tazama, walisimama wawili wengine, mmoja upande huu wa ukingo wa mto, na mwingine upande ule wa ukingo wa mto. Na mmoja akamwambia yule mtu aliyevikwa kitani, aliyekuwa juu ya maji ya mto, Itakuwa hata lini mwisho wa maajabu haya? Nami nikamsikia yule mtu aliyevikwa kitani, aliyekuwa juu ya maji ya mto, hapo alipoinua mkono wake wa kuume na mkono wake wa kushoto kuelekea mbinguni, akaapa kwa yeye aliye hai milele na milele, ya kwamba itakuwa kwa wakati, na nyakati, na nusu ya wakati; na hapo atakapokuwa amemaliza kuvunja-vunja nguvu za watu watakatifu, mambo haya yote yatatimizwa.

And I heard, but I understood not: then said I, O my Lord, what shall be the end of these things? And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. Daniel 10:4–6; 12:4–10.

Y oí, mas no entendí; entonces dije: Oh, Señor mío, ¿cuál será el fin de estas cosas? Y él dijo: Anda, Daniel, pues estas palabras están cerradas y selladas hasta el tiempo del fin. Muchos serán purificados, emblanquecidos y probados; pero los impíos procederán impíamente, y ninguno de los impíos entenderá; mas los sabios entenderán. Daniel 10:4–6; 12:4–10.

The great rivers of Shinar as Sister White identifies them, are both attached to a vision where Christ is upon the water speaking, for His voice is as the sound of many waters. In both visions the question of “how long” is asked. Both rivers are also represented in Daniel’s ‘question and answer’ of chapter eight, which is the central pillar and foundation of Adventism. There, the two rivers are symbols of the “seven times” of scattering and trampling down of both the sanctuary and the host. The two rivers fulfill their role as God’s rod of chastisement, only to thereafter flow into the Millerite history of the first angel, where William Miller discovered his first prophetic jewel, which was the line of the “seven times” in Leviticus twenty-six. The two rivers represent the two scatterings of 2520 years, which were accomplished by the two lions of Assyria and Babylon, who are represented by the Tigris and Euphrates, and of course by Leah and Rachel, nieces of Rebekah, whose covenant marriage occurred when Isaac was forty years old, as recorded in Genesis 2520.

ሻዕናር የታላላቅ ወንዞች እህት ዋይት እንደምትለው፣ ሁለቱም ክርስቶስ በውኃው ላይ ቆሞ ሲናገር በሚታይበት ራእይ ጋር የተያያዙ ናቸው፤ ምክንያቱም ድምፁ እንደ ብዙ ውኃዎች ድምፅ ነውና። በሁለቱም ራእዮች “እስከ መቼ” የሚለው ጥያቄ ይጠየቃል። ሁለቱም ወንዞች ደግሞ የአድቬንቲዝም ማዕከላዊ ምሰሶና መሠረት በሆነው በዳንኤል ምዕራፍ ስምንት ውስጥ ባለው የ‘ጥያቄና መልስ’ ትንቢት ውስጥ ተወክለዋል። በዚያ ሁለቱ ወንዞች መቅደሱንና ሠራዊቱን ለመበተንና ለመርገጥ የተፈጸመውን “ሰባቱን ዘመናት” የሚያመለክቱ ምልክቶች ናቸው። ሁለቱ ወንዞች እንደ እግዚአብሔር የቅጣት በትር ሥራቸውን ከፈጸሙ በኋላ፣ ወደ መጀመሪያው መልአክ የሚለር ታሪክ ይፈሳሉ፤ በዚያም ዊሊያም ሚለር የመጀመሪያውን የትንቢት እንቁ አግኝቶ ነበር፥ እርሱም በዘሌዋውያን ሃያ ስድስት ውስጥ ያለው የ“ሰባቱ ዘመናት” መስመር ነበር። ሁለቱ ወንዞች በአሶርና በባቢሎን ሁለቱ አንበሶች የተፈጸሙትን ሁለቱን የ2520 ዓመት መበተኖች ይወክላሉ፤ እነርሱም በጤግሮስና በኤፍራጥስ የተወከሉ ሲሆን፣ በእርግጥም በርብቃ እህት ልጆች በሆኑት በልያና በራሔል ደግሞ ይወከላሉ፤ የቃል ኪዳን ጋብቻቸውም ይስሐቅ አርባ ዓመት ሲሆነው ተፈጸመ፥ ይህም በዘፍጥረት 2520 እንደተመዘገበ ነው።

Miller only presented the scattering of “seven times” against the southern kingdom of Judah, which was fulfilled with the 2300-year prophecy in 1844. In 1856, the “new wine” of the “seven times” identified the same scattering upon the northern kingdom ending in 1798. As the first prophetic discovery of William Miller, the water of the river Euphrates arrived as the alpha doctrine in the history of the first angel. The water of the Ulai river arrived with the third angel. The alpha discovery of Miller was the seven times represented by the river Ulai and the omega discovery of Hiram Edson was the seven times represented by the Hiddekel river.

Miller ne présenta que la dispersion des « sept temps » appliquée au royaume méridional de Juda, laquelle s’accomplit avec la prophétie des 2300 ans en 1844. En 1856, le « vin nouveau » des « sept temps » identifia la même dispersion sur le royaume septentrional, prenant fin en 1798. En tant que première découverte prophétique de William Miller, l’eau du fleuve Euphrate apparut comme la doctrine alpha dans l’histoire du premier ange. L’eau du fleuve Ulaï apparut avec le troisième ange. La découverte alpha de Miller était les sept temps représentés par le fleuve Ulaï, et la découverte oméga de Hiram Edson était les sept temps représentés par le fleuve Hiddékel.

The 2520 represents the length of the period that is the same for each kingdom, but that begins and ends forty-six years apart. 1798 marks the time of the end and the arrival of the first angel of Revelation fourteen. 1798 is the fulfillment of the 2520 years of scattering brought upon the northern kingdom by the lion of Assyria. 1844 is the fulfillment of the “seven times” brought upon the southern kingdom and is represented by the lion of Babylon. The two rivers are the bookends for the history of the first and second angels’ messages that ended with the arrival of the third on October 22, 1844, when both the seventh trumpet and also the jubilee trumpet were sounded on the antitypical Day of Atonement.

2520 हे त्या कालखंडाची लांबी दर्शविते जी प्रत्येक राज्यासाठी सारखीच आहे, परंतु जी सुरू होते व संपते ती एकमेकांपासून छेचाळीस वर्षे अंतराने. 1798 हा शेवटच्या काळाचा निर्देश करतो आणि प्रकटीकरण चौदाच्या पहिल्या देवदूताच्या आगमनाचे चिन्ह ठरतो. 1798 हे अश्शूरच्या सिंहाद्वारे उत्तरेकडील राज्यावर आणलेल्या विखुरण्याच्या 2520 वर्षांच्या पूर्णतेचे परिपूर्णन आहे. 1844 हे दक्षिणेकडील राज्यावर आणलेल्या “सात वेळा” याच्या पूर्णतेचे परिपूर्णन आहे आणि ते बाबेलच्या सिंहाद्वारे दर्शविले जाते. त्या दोन नद्या पहिल्या व दुसऱ्या देवदूतांच्या संदेशांच्या इतिहासाचे प्रारंभ व समाप्ती दर्शविणाऱ्या मर्यादा आहेत; हा इतिहास 22 ऑक्टोबर, 1844 रोजी तिसऱ्याच्या आगमनाने समाप्त झाला, जेव्हा प्रतिरूप प्रायश्चित्तदिनी सातवा कर्णा आणि जयंतीचा कर्णा हे दोन्हीही फुंकले गेले.

Then shalt thou cause the trumpet of the jubilee to sound on the tenth day of the seventh month, in the day of atonement shall ye make the trumpet sound throughout all your land. Leviticus 25:9.

Afei ia e faalogoina le pu o le Iupeli i le aso lona sefulu o le masina lona fitu; i le aso o le togiola ia outou faalogoina ai le pu i lo outou nuu uma. Levitiko 25:9.

The sounding of the seventh trumpet is a symbol of Christ’s work in combining His Divinity with humanity, and is represented by the 2300 years of the Ulai River vision, and the sounding of the jubilee trumpet is a symbol of the covenant of the land that was broken and brought upon God’s people, what Daniel called the curse and oath of Moses, and what Moses called the “quarrel of God’s covenant.”

Le retentissement de la septième trompette est un symbole de l’œuvre du Christ consistant à unir sa divinité à l’humanité, et il est représenté par les 2300 années de la vision du fleuve d’Ulaï; et le son de la trompette du jubilé est un symbole de l’alliance du pays qui a été rompue et attirée sur le peuple de Dieu, ce que Daniel a appelé la malédiction et le serment de Moïse, et ce que Moïse a appelé la « contestation de l’alliance de Dieu ».

Yea, all Israel have transgressed thy law, even by departing, that they might not obey thy voice; therefore the curse is poured upon us, and the oath that is written in the law of Moses the servant of God, because we have sinned against him. Daniel 9:11.

Oui, tout Israël a transgressé ta loi, en se détournant pour ne pas obéir à ta voix ; c’est pourquoi la malédiction s’est répandue sur nous, ainsi que le serment qui est écrit dans la loi de Moïse, serviteur de Dieu, parce que nous avons péché contre lui. Daniel 9:11.

The “curse” and the “oath” written of “in the law of Moses” is the “seven times” of Leviticus twenty-six. The word translated as “oath” is the same Hebrew word that in Leviticus is translated as “seven times.” The curse, for breaking the oath of the covenant in chapter twenty-five, is set forth in chapter twenty-six, where Moses identifies the curse as the “quarrel of the covenant.”

Na rubutu game da “la’ana” da “rantsuwa” “a cikin dokar Musa” shi ne “sau bakwai” na Littafin Firistoci ashirin da shida. Kalmar da aka fassara da “rantsuwa” ita ce wannan kalmar Ibrananci ɗaya wadda a cikin Littafin Firistoci aka fassara da “sau bakwai.” La’anar kuwa, saboda karya rantsuwar alkawari a babi na ashirin da biyar, an bayyana ta a babi na ashirin da shida, inda Musa ya bayyana la’anar a matsayin “jayayyar alkawari.”

Then will I also walk contrary unto you, and will punish you yet seven times for your sins. And I will bring a sword upon you, that shall avenge the quarrel of my covenant: and when ye are gathered together within your cities, I will send the pestilence among you; and ye shall be delivered into the hand of the enemy. Leviticus 26:24, 25.

Ke nako eo le nna ke tla tsamaea khahlanong le lona, ’me ke tla le otla hape ka makhetlo a supileng ka baka la libe tsa lona. ’Me ke tla le tlisetsa sabole, e tla iphetetsa qoso ea selekane sa ka; ’me ha le bokane ka hare ho metse ea lona, ke tla romela lefu la seoa har’a lona; ’me le tla neheloa letsohong la sera. Levitike 26:24, 25.

The Lord brought the sword of the lion of Assyria upon the northern kingdom to “punish” them by delivering them into “the hand of the enemy,” in 723 BC. Forty-six years later in 677 BC, the southern kingdom felt the curse of Moses. The curse of Moses is the quarrel of the covenant. For forty-six years the lions of Mesopotamia were employed by God to remove and trample down the host. At the end of that period of forty-six years Nebuchadnezzar destroyed the sanctuary. The host of Daniel’s question in verse thirteen of Daniel eight was enslaved by their enemies over a forty-six-year period that culminated with the destruction of the sanctuary, which was the other subject that was to be trampled down in verse thirteen. When those rivers reached 1798 and 1844 respectably, a host had been gathered together as a temple, for the host is a body, and the body is a temple. At the end of that period the temple erected over the forty-six years was to join with the heavenly temple in the marriage of Divinity with humanity. Marriage is between two temples, and what God joins together is not to be apart.

خداوند شمشیرِ شیرِ آشور را بر پادشاهیِ شمالی آورد تا در سالِ ۷۲۳ ق.م. با سپردن ایشان به «دستِ دشمن»، آنان را «مجازات» کند. چهل‌وشش سال بعد، در سالِ ۶۷۷ ق.م.، پادشاهیِ جنوبی لعنتِ موسی را احساس کرد. لعنتِ موسی همان مخاصمهٔ عهد است. طی چهل‌وشش سال، شیرانِ بین‌النهرین به‌وسیلهٔ خدا به کار گرفته شدند تا لشکر را برچینند و پایمال سازند. در پایانِ آن دورهٔ چهل‌وشش‌ساله، نبوکدنصر مَقْدِس را ویران کرد. لشکرِ مذکور در پرسشِ دانیال در آیهٔ سیزدهمِ دانیال هشت، در طی دوره‌ای چهل‌وشش‌ساله به دستِ دشمنانِ خود به بردگی گرفته شد؛ دوره‌ای که با ویرانیِ مَقْدِس به اوج رسید، و آن همان موضوعِ دیگری بود که بنا بر آیهٔ سیزدهم می‌بایست پایمال گردد. هنگامی که آن نهرها به‌ترتیب به ۱۷۹۸ و ۱۸۴۴ رسیدند، لشکری به‌مثابهٔ هیکلی گرد آورده شده بود؛ زیرا لشکر یک بدن است، و بدن یک هیکل است. در پایانِ آن دوره، هیکلی که در طولِ آن چهل‌وشش سال برپا شده بود، می‌بایست در پیوندِ زناشوییِ الوهیت با انسانیت با هیکلِ آسمانی متحد گردد. ازدواج میان دو هیکل است، و آنچه را خدا به هم پیوسته است، نباید از هم جدا باشد.

The water of the Tigris came to 1798 and the water of the Euphrates came to 1844. Just before the arrival of the third angel, the second angel arrived, and thereafter at the Exeter, New Hampshire camp meeting on August 12–17, 1844, the message of the Midnight Cry was poured out. Exeter means “a water fortress,” and at the camp meeting, there was a counterfeit meeting held in a different tent, set up by a group from Watertown, Massachusetts. The waters that originated in Eden, according to Sister White, were about to be dispersed as “a tidal wave” across the eastern seaboard of the United States. The earthquake which triggered that tidal wave occurred in the Garden of Eden when Satan conquered mankind, causing a seismic upheaval in Eden whose waves reached the Midnight Cry of the Millerite history. That tidal wave floods into the Midnight Cry in the history of the one hundred and forty-four thousand, and the wave that began at the earthquake of Adam’s sin reaches to the earthquake of the Sunday law of Revelation chapter eleven.

Տիգրիսի ջուրը հասավ մինչև 1798 թվականը, իսկ Եփրատի ջուրը՝ մինչև 1844 թվականը։ Երրորդ հրեշտակի գալուստից անմիջապես առաջ եկավ երկրորդ հրեշտակը, և ապա 1844 թվականի օգոստոսի 12–17-ին Նյու Հեմփշիրի Էքզեթեր քաղաքի ճամբարային ժողովում Թափանցիկ գոչյունի պատգամը թափվեց։ Exeter նշանակում է «ջրային ամրոց», և ճամբարային ժողովում տեղի ունեցավ կեղծ ժողով մեկ այլ վրանում, որը կանգնեցվել էր Մասաչուսեթսի Ուոթերթաուն քաղաքից եկած մի խմբի կողմից։ Ըստ Քույր Ուայթի՝ Եդեմից սկիզբ առած ջրերը պատրաստվում էին «մակընթացային ալիքի» պես տարածվել Միացյալ Նահանգների արևելյան ծովափի ողջ երկայնքով։ Այն երկրաշարժը, որ շարժման մեջ դրեց այդ մակընթացային ալիքը, տեղի ունեցավ Եդեմի պարտեզում, երբ Սատանան հաղթեց մարդկությանը՝ պատճառելով Եդեմում սեյսմիկ ցնցում, որի ալիքները հասան մինչև միլլերիտական պատմության Թափանցիկ գոչյունը։ Այդ մակընթացային ալիքը հեղեղում է Թափանցիկ գոչյունը հարյուր քառասունչորս հազարի պատմության մեջ, և այն ալիքը, որ սկիզբ առավ Ադամի մեղքի երկրաշարժից, հասնում է մինչև Հայտնություն գրքի տասնմեկերորդ գլխի կիրակնօրյա օրենքի երկրաշարժը։

The voice of Christ is the voice of many waters, and the waters combined, make up the message of the latter rain. Isaiah and his son Shearjashub are standing in verse three of chapter seven at the pool from the upper conduit, presenting the latter rain message in the sealing time of the one hundred and forty-four thousand. There Isaiah’s pronouncement upon the foolish and wicked king Ahaz is that the Lord would send upon Ahaz the waters of Assyria, king Sennacherib and his water would flow up to the neck.

Sauti ya Kristo ni sauti ya maji mengi, nayo maji hayo yaliyounganika yanafanya ujumbe wa mvua ya masika ya mwisho. Isaya na mwanawe Shear-yashubu wanasimama katika aya ya tatu ya sura ya saba kando ya bwawa la mfereji wa juu, wakitoa ujumbe wa mvua ya masika ya mwisho katika wakati wa kutiwa muhuri kwa wale mia moja arobaini na nne elfu. Hapo tamko la Isaya juu ya mfalme mpumbavu na mwovu Ahazi ni kwamba Bwana angemletea Ahazi maji ya Ashuru, yaani mfalme Senakeribu, nayo maji yake yangepanda hadi shingoni.

The Lord spake also unto me again, saying, Forasmuch as this people refuseth the waters of Shiloah that go softly, and rejoice in Rezin and Remaliah’s son; Now therefore, behold, the Lord bringeth up upon them the waters of the river, strong and many, even the king of Assyria, and all his glory: and he shall come up over all his channels, and go over all his banks: And he shall pass through Judah; he shall overflow and go over, he shall reach even to the neck; and the stretching out of his wings shall fill the breadth of thy land, O Immanuel. Isaiah 8:5–8.

Eia, ka naʻe pehē maila ʻo Iēhova iaʻu, ʻī maila, No ka mea, hōʻole kēia poʻe i nā wai o Siloama e kahe mālie ana, a hauʻoli iā Rezina a me ke keiki a Remalia; No laila hoʻi, aia hoʻi, ke hoʻāla mai nei ka Haku ma luna o lākou i nā wai o ka muliwai, ikaika a nui, ʻo ia hoʻi ke aliʻi o ʻAsuria, a me kona nani a pau; a e piʻi aʻe nō ia ma luna o kona mau kahawai a pau, a e kahe aʻe ma luna o kona mau kapa a pau; A e holo aku nō ia ma loko o Iuda; e hē aʻe nō ia a kahe ma luna, a hiki i ka ʻāʻī; a ʻo ka hohola ʻana o kona mau ʻēheu e hoʻopiha nō i ka laulā o kou ʻāina, e ʻImanuela. ʻIsaia 8:5–8.

Ahaz refused the waters that were ‘sent’ by the Lord, so the Lord ‘sent’ the waters of Assyria to Ahaz. Ahaz “rejoiced” in the confederacy of “Rezin and Remaliah’s son.” Ahaz “rejoices” in a counterfeit latter rain message represented by Rezin and Remaliah’s son.

Ahaz me ka wai i “hoʻouna ʻia” mai e ka Haku; no laila, ua “hoʻouna” mai ka Haku i nā wai o ʻAsuria iā Ahaz. Ua “hauʻoli” ʻo Ahaz i loko o ka hui kūʻikahi o “Rezina lāua me ke keiki a Remalia.” Ke “hauʻoli” nei ʻo Ahaz i kahi ʻōlelo hoʻopunipuni no ka ua hope, i hōʻailona ʻia e Rezina a me ke keiki a Remalia.

Rezin and the son of Remaliah, who is Pekah, king of the northern kingdom, represent a counterfeit of Isaiah and his son. The foolish and wicked king Ahaz “rejoices” in the confederacy represented by the ten northern tribes of Israel and Syria, typifying the unlawful relationship of church and state at the Sunday law. Ahaz rejoices, for shame and joy are the two opposite emotions that are employed by inspiration to address those who are represented in the debate of the latter rain. When Jeremiah ate the little book it was the joy and rejoicing of his heart, and Joel informs us God’s people will never be ashamed. Ahaz, as a Laodicean is blind, so he is rejoicing in the false water message and rejecting Isaiah’s true water message. He should be ashamed for trusting in the counterfeit latter rain message represented by the flood of the king of the north, but he has rejected the message of Shiloah.

ரெசீனும், ரெமலியாவின் மகனான பெகாவும், அதாவது வடக்கு ராஜ்யத்தின் ராஜாவும், ஏசாயாவையும் அவரது மகனையும் போலியாகக் காட்டும் கள்ளநகலை பிரதிநிதித்துவப்படுத்துகின்றனர். மூடனும் துன்மார்க்கனுமான ராஜா ஆகாஸ், இஸ்ரவேலின் வடக்கிலுள்ள பத்து கோத்திரங்களாலும் சீரியாவாலும் பிரதிநிதித்துவப்படுத்தப்படும் கூட்டுச் சங்கத்தில் “மகிழ்கிறான்”; இது ஞாயிற்றுக்கிழமைச் சட்டத்தின் போது திருச்சபையும் அரசும் கொண்டிருக்கும் சட்டவிரோத உறவை முன்மாதிரியாகக் காட்டுகிறது. ஆகாஸ் மகிழ்கிறான்; ஏனெனில் வெட்கமும் மகிழ்ச்சியும் என்பது பின்னேர மழையின் விவாதத்தில் பிரதிநிதித்துவப்படுத்தப்படுகிறவர்களை அணுகுவதற்காகத் தூண்டுதலால் பயன்படுத்தப்படும் இரு எதிர்மறையான உணர்ச்சிகளாகும். எரேமியா அந்தச் சிறிய புத்தகத்தை உண்டபோது, அது அவரது இருதயத்தின் சந்தோஷமும் மகிழ்ச்சியும் ஆயிற்று; மேலும் தேவனுடைய ஜனங்கள் ஒருபோதும் வெட்கப்படமாட்டார்கள் என்று யோவேல் நமக்குத் தெரிவிக்கிறார். லவோதிக்கேயராகிய ஆகாஸ் குருடனாயிருக்கிறான்; ஆகையால் அவன் பொய்யான நீரின் செய்தியில் மகிழ்ந்து, ஏசாயாவின் உண்மையான நீரின் செய்தியை நிராகரிக்கிறான். வடக்கின் ராஜாவின் பெருக்கெடுத்த வெள்ளத்தால் பிரதிநிதித்துவப்படுத்தப்படும் கள்ளப்பின்னேர மழைச் செய்தியை நம்புவதற்காக அவன் வெட்கப்பட வேண்டும்; ஆனால் அவன் சிலோவாவின் செய்தியை நிராகரித்திருக்கிறான்.

The message of Shiloah in Isaiah eight is the message of the latter rain. The pool of Shiloah is identified in the New Testament as the pool of Siloam. In Hebrew or Greek it means “sent.” It was expedient for Christ to leave that He might “send” the Holy Spirit. Isaiah and Ahaz are at the pool of Shiloah, and the test is based upon whether to have faith in the pool Shiloah as represented by Isaiah and his son, or faith in Rezin and Remaliah’s son? Ahaz is choosing between two waters, the waters of Shiloah or the waters of the King of Assyria. Ahaz rejoiced in the alliance and message represented by Rezin and Remaliah’s son and he therefore received the flood of desolation, instead of the water that runs softly at his judgment. His judgment represents the Sunday law when the king of the north overflows the entire world like a flood. It does so from the Sunday law onward, when the flood of the Midnight Cry is also sweeping the world.

Pacamama ti Shiloah iti Isaias walo ket ti pacamama ti naudi a tudo. Ti paglinungan ti Shiloah ket mailasin idiay Baro a Tulag a kas ti paglinungan ti Siloam. Iti Hebreo wenno Griego, ti kaipapananna ket “naibaon.” Masapul idi a pumanaw ni Cristo tapno maibaonna ti Espiritu Santo. Ni Isaias ken ni Ahaz ket addaanda idiay paglinungan ti Shiloah, ket ti suot ket naibatay no mamati kadagiti dandanum ti Shiloah, a naiparangarang babaen kenni Isaias ken ti anakna, wenno mamati ken Rezin ken ti anak ni Remaliah? Ni Ahaz ket agpili iti nagbaetan ti dua a dandanum, dagiti dandanum ti Shiloah wenno dagiti dandanum ti Ari ti Asiria. Ni Ahaz nagrag-o iti pannakikadua ken pacamama a naitakderan kenni Rezin ken ti anak ni Remaliah, ket gapu iti dayta inawatna ti layus ti pannakadadael, imbes a ti dandanum a agayus a naulimek idiay panangukomna. Ti panangukomna ket itakderanna ti linteg ti Domingo inton ti ari ti amianan aglayus iti entero a lubong a kas la uram. Aramidenna dayta manipud iti linteg ti Domingo agingga iti sumaruno, idi a ti layus ti Angaw ti Tengnga ti Rabii ket agsasaruno met laeng a mangsalsalup iti lubong.

Ahaz rejoices in the alliance of the ten northern tribes and Syria, and thus rejoices in the message that combines church and state, as represented by every unlawful alliance found within God’s Word. Isaiah represents a Philadelphian and Ahaz a Laodicean. Christ connects Isaiah’s testimony with His own when He cures the blind man, a Laodicean at the pool of Siloam.

Ahaz se réjouit de l’alliance des dix tribus du nord et de la Syrie, et se réjouit ainsi du message qui unit l’Église et l’État, tel qu’il est représenté par toute alliance illégitime que l’on trouve dans la Parole de Dieu. Ésaïe représente un Philadelphien, et Achaz un Laodicéen. Le Christ relie le témoignage d’Ésaïe au Sien propre lorsqu’Il guérit l’aveugle, un Laodicéen, à la piscine de Siloé.

And as Jesus passed by, he saw a man which was blind from his birth. And his disciples asked him, saying, Master, who did sin, this man, or his parents, that he was born blind?

Yesu ni ko a na faako no, ohuu ɔbarima bi a ɔfiri ne awo mu no na ɔyɛ onifurae. Na n’asuafoɔ bisaa no sɛ, Rabbi, hwan na ɔyɛɛ bɔne, saa ɔbarima yi anaa n’awofoɔ, na wɔwoo no onifurae?

Jesus answered, Neither hath this man sinned, nor his parents: but that the works of God should be made manifest in him. I must work the works of him that sent me, while it is day: the night cometh, when no man can work. As long as I am in the world, I am the light of the world. When he had thus spoken, he spat on the ground, and made clay of the spittle, and he anointed the eyes of the blind man with the clay, And said unto him, Go, wash in the pool of Siloam, (which is by interpretation, Sent.) He went his way therefore, and washed, and came seeing.

Yesu akamjibu, Wala mtu huyu hakutenda dhambi, wala wazazi wake; bali ni ili kazi za Mungu zidhihirishwe ndani yake. Imempasa nitende kazi zake yeye aliyenipeleka maadamu ni mchana; usiku unakuja, ambapo hakuna mtu awezaye kufanya kazi. Maadamu niko ulimwenguni, mimi ndimi nuru ya ulimwengu. Alipokwisha kusema hayo, alitema mate chini, akafanya tope kwa yale mate, akampaka yule kipofu machoni kwa lile tope, akamwambia, Enenda, ukanawe katika birika la Siloamu, (maana yake kwa tafsiri ni, Aliyetumwa.) Basi akaenda zake, akaosha, akarudi anaona.

The neighbours therefore, and they which before had seen him that he was blind, said, Is not this he that sat and begged? Some said, This is he: others said, He is like him: but he said, I am he. Therefore said they unto him, How were thine eyes opened?

اینک همسایگان و آنان که پیش از آن دیده بودند که او نابینا بود، گفتند: «آیا این همان نیست که می‌نشست و گدایی می‌کرد؟» بعضی گفتند: «این همان است.» و بعضی دیگر گفتند: «شبیه اوست.» اما او گفت: «من همانم.» پس بدو گفتند: «چگونه چشمانت گشوده شد؟»

He answered and said, A man that is called Jesus made clay, and anointed mine eyes, and said unto me, Go to the pool of Siloam, and wash: and I went and washed, and I received sight. John 9:1–11.

그가 대답하여 이르되, 예수라 하는 한 사람이 진흙을 이겨 내 눈에 바르고 내게 말하기를, 실로암 못에 가서 씻으라 하였나이다. 이에 내가 가서 씻었더니 보게 되었나이다. 요한복음 9:1–11.

The blind man along with the foolish and wicked king Ahaz are tested as to whether to place their confidence in the pool of Siloam or the flood of Assyria. The blind man knows he is blind, but Ahaz is rich, increased with goods and in need of nothing. Ahaz is the foolish virgin at the pool of the latter rain, and the blind man a wise virgin. The waters that are Sent from, or the waters that are sent from Assyria are the test.

L’aveugle, ainsi que le roi insensé et méchant Achaz, sont mis à l’épreuve pour savoir s’ils placeront leur confiance dans la piscine de Siloé ou dans le déluge de l’Assyrie. L’aveugle sait qu’il est aveugle, mais Achaz est riche, enrichi de biens, et n’a besoin de rien. Achaz est la vierge folle auprès de la piscine de la pluie de l’arrière-saison, et l’aveugle une vierge sage. Les eaux qui sont envoyées de Siloé, ou les eaux qui sont envoyées de l’Assyrie, sont l’épreuve.

A pool is where water is gathered together, and prophetically a pool is where the various streams, rivers, creeks, seas, oceans, lakes, rain and dew of all the “waters” which represent the voice of Christ are gathered together. The pool of the latter rain is formed by the water which flows from the upper pool. The pool represents the message of the latter rain in the context of a test. Ahaz rejected the waters that flow softly, but the blind man was obedient to the message connected with the pool. Jesus took some of His Divinity, represented as “spit” and combined it with clay, representing the combination of Divinity with humanity that is accomplished by Christ in the Most Holy Place.

Une piscine est un lieu où l’eau est rassemblée, et, prophétiquement, une piscine est le lieu où sont réunis les divers ruisseaux, fleuves, torrents, mers, océans, lacs, pluie et rosée de toutes les « eaux » qui représentent la voix du Christ. La piscine de la pluie de l’arrière-saison est formée par l’eau qui s’écoule de la piscine supérieure. La piscine représente le message de la pluie de l’arrière-saison dans le contexte d’une épreuve. Achaz rejeta les eaux qui coulent doucement, mais l’aveugle obéit au message lié à la piscine. Jésus prit quelque chose de Sa divinité, représentée par la « salive », et la combina avec de l’argile, représentant l’union de la divinité avec l’humanité qu’accomplit le Christ dans le lieu très saint.

Christ spat on the ground and mixed His spit to form clay. He used the message of the combination of Divinity and humanity to anoint the eyes of the blind man. The message represented by the combination of Divinity and humanity is the message of 1888, and it is designed to transform a person from the condition of Laodicea unto the condition of Philadelphia. But the message requires human participation. They must go to the pool, then wash.

Le Christ cracha à terre et mêla sa salive pour en faire de la boue. Il se servit du message de l’union de la Divinité et de l’humanité pour oindre les yeux de l’aveugle. Le message représenté par l’union de la Divinité et de l’humanité est le message de 1888, et il est destiné à transformer une personne de l’état de Laodicée à celui de Philadelphie. Mais le message exige la participation humaine. Ils doivent aller à la piscine, puis se laver.

All have sinned and come short of the glory of God, but Jesus said the blind man and his parents had not sinned. Jesus is removing the question of blame from the blind man’s condition, and identifies him as a man that was raised up to glorify the Lord, and the prophetic man in Bible prophecy that is raised up for the purpose that “the works of God should be made manifest” are the ensign, which is made up of men and women who have transitioned from Laodicea to Philadelphia. The ensign is where the works of God are manifested, for His work was to combine Divinity with humanity (as represented by the ointment of clay), and the trophies of that work are those who not only heard the Laodicean message, but those who followed the prescription in the message. The prescription for the blind man was to go and wash. Once he could see he did not need to try and glorify God, the circumstances surrounding him made that happen.

Onse han syndet og mangler Guds herlighet, men Jesus sa at verken den blinde mannen eller hans foreldre hadde syndet. Jesus fjerner spørsmålet om skyld fra den blinde mannens tilstand og peker på ham som en mann som var oppreist for å herliggjøre Herren; og den profetiske mannen i Bibelens profeti som oppreises med det formål at «Guds gjerninger skulle bli åpenbart», er banneret, som består av menn og kvinner som har gått over fra Laodikea til Filadelfia. Banneret er der Guds gjerninger blir åpenbart, for Hans verk var å forene guddommelighet med menneskelighet (slik det er fremstilt ved leirsalven), og trofeene for dette verket er dem som ikke bare hørte budskapet til Laodikea, men dem som fulgte forskriften i budskapet. Forskriften for den blinde mannen var å gå og vaske seg. Da han først kunne se, behøvde han ikke å forsøke å herliggjøre Gud; omstendighetene omkring ham gjorde at det skjedde.

It began with Christ’s approach, followed by Christ’s work. The last work of Christ in the Heavenly sanctuary in relation to man is to transform a human being from a valley of dead dry bones, or from being dead in the streets or from being blind as a bat. His last work is to recreate His people into His image, and that is the very work He did when He created Adam out of the dust of the ground, then breathed into him the breath of life. The last work is the first work, for He first made the clay and then anointed that clay with the life of His Spirit. With Adam the Spirit was His breath, with the blind man it was the water. With Ezekiel’s valley of dead bones it was a gathering message which created the body. Then a message of the four winds was breathed upon the body, and then it stood up as an mighty army.

ᎤᏓᎴᎲᏍᎩ ᎤᎵᏰᎢᎸᏍᎩ ᎦᎶᏁᏛ ᎤᎷᎯᏍᏗ ᎤᎾᏄᎪᏫᏎᎢ, ᎣᏂᏃ ᎦᎶᏁᏛ ᎤᏛᏁᎸ ᎤᎾᏄᎪᏫᏎᎢ। ᎦᎶᏁᏛ ᎤᏓᎴᏅ ᎤᏛᏁᎸ ᎦᎸᎶᎢ ᎤᏓᏁᎸ ᎭᎲᎢ ᏴᏫ ᎤᏩᏒ ᎡᎵᏗ ᎾᏍᎩ ᎤᏪᎵᏎᎵᏒ ᏱᎩ ᎤᏲᎱᏒ ᎤᎵᏂᎩᏗ ᎦᎾᎵᏍᎬ ᎤᏂᏢᎬᎢ, ᎠᎴ ᎤᏲᎱᏒ ᎦᏚᎲ ᎠᏰᎵ ᎠᏁᎯ ᎾᏍᎩ ᏱᎩ, ᎠᎴ ᏧᎨᎳᏗ ᎤᏢᎩ ᎤᎨᏫᏐᏗ ᎾᏍᎩ ᏱᎩ ᎠᏥᎨᏫᏐᏗ ᎤᏅᏒ ᎡᎯᏍᏗ ᎾᏍᎩ ᎤᎬᏩᎷᎸᏗ ᎨᏒᎢ። ᎤᏓᎴᏅ ᎤᏛᏁᎸ ᎾᏍᎩ ᎤᏍᏆᏂᎪᏗ ᎤᏤᎵ ᏴᏫ ᎤᏁᏟᏴᏒ ᎤᏤᎵ ᎦᏟᎶᏍᏛ ᎾᎬᏁᎸ, ᎠᎴ ᎾᏍᎩ ᎤᏠᏱ ᎾᏍᎩ ᎤᏛᏁᎴ ᎠᏟᏗ ᎠᏧᏁᎢᏍᏔᏅ ᎡᏓᎻ ᎦᏙᎯ ᎤᏓᏅᏖᏍᎬ ᎤᎵᏍᏚᎲᎢ, ᎿᎭᏉ ᎤᏅᏁ ᎠᎩᎵᏍᏙᏗ ᎤᏓᏅᏙ ᎠᏓᏅᏍᎬ ᎠᏥᏅᏁᎴᎢ। ᎤᏓᎴᏅ ᎤᏛᏁᎸ ᎾᏍᎩ ᎢᎬᏱᏱ ᎤᏛᏁᎸ ᎨᏎᎢ, ᎾᏍᎩ ᎢᎬᏱ ᎤᏬᏢᏅ ᎦᏓᎸᎯ, ᎿᎭᏉ ᎤᎶᏁᏔᏅ ᎾᏍᎩ ᎦᏓᎸᎯ ᎤᏓᏅᏙ ᎬᏅᎢ ᏕᎤᏁᏁᎢ। ᎡᏓᎻ ᎠᏁᎬ ᎤᏓᏅᏙ ᎾᏍᎩ ᎤᏅᏒ ᎠᏓᏅᏍᎬ ᎨᏎᎢ; ᎤᎨᏫᏐᏗ ᎠᏍᎦᏯ ᎠᏁᎬ ᎾᏍᎩ ᎠᎹ ᎨᏎᎢ। ᎢᏏᎩᎵ ᎤᎵᏍᎪᎸ ᎤᏲᎱᏒ ᎤᎵᏂᎩᏗ ᏗᎨᏒᎢ ᎠᏁᎬ ᎾᏍᎩ ᎠᎪᎵᏰᏗ ᎧᏃᎮᏛ ᎨᏎᎢ ᎾᏍᎩ ᎤᏬᏢᏅ ᎠᏰᎸᎢ। ᎿᎭᏉ ᎩᎦᎨ ᏅᏓᎦᎶᏄᎮᏛ ᎧᏃᎮᏛ ᎤᏃᎴ ᎠᏰᎸᎢ ᎤᎷᏤᎸᎢ, ᎿᎭᏉ ᎤᎴᏅᎮ ᎠᎴ ᎤᏂᎩᏛ ᏑᎾᏓᏡᎬ ᎤᏣᏘ ᎦᏰᎩ ᎨᏎᎢ។

While the blind man was yet blind, Jesus saw Him and then approached him. He approaches the blind man within the context of a question that was raised by His disciples, thus allowing Him to establish the proper prophetic setting for the illustration. The “works of God” are a prophetic symbol upon many various lines of witnesses in the Bible. Every manifestation of the “works of God” in the Scriptures is fulfilled in the time of the latter rain. Jesus is placing the context of the story in terms of the final message, as represented by Elijah in the last verses of Malachi.

Pendant que l’aveugle était encore aveugle, Jésus le vit, puis s’approcha de lui. Il s’approche de l’aveugle dans le cadre d’une question soulevée par Ses disciples, lui permettant ainsi d’établir le contexte prophétique approprié de cette illustration. Les « œuvres de Dieu » constituent un symbole prophétique sur de nombreuses lignes variées de témoins dans la Bible. Toute manifestation des « œuvres de Dieu » dans les Écritures s’accomplit au temps de la pluie de l’arrière-saison. Jésus place le contexte de ce récit en fonction du message final, tel qu’il est représenté par Élie dans les derniers versets de Malachie.

The parents and the blind child are not condemned as sinners, for this is the time of God’s marvelous works, and in that time the hearts of the parents and the hearts of the children will get turned to see the issue at hand. The issue being—whether the blind Laodicean man has been changed into a anointed Philadelphian man. That is the issue that confronts the parents and the child in the time of the latter rain, for that is also the time of judgment. And the time of judgment is carried out during the third and fourth generations according to Abraham’s covenant prophecy. The blind man is the last and fourth generation, and his parents are the third. In that period the Elijah message places families into circumstances where they are forced to accept or reject the message of the pool of Siloam. The foolish and wicked king Ahaz rejected the message of that pool, but the blind man accepted. The Elijah message of Malachi is set in the context of a curse before the great and terrible day of the Lord.

Wongpyepong me anka amɛnya na amefofofia nyi yɔ wɔn ɖe abonsamɛnyɔnuwo alo nuvɔ̃wɔlawo ene o, elabena siae nye Mawu ƒe dɔ wɔnukuwo ƒe ɣeyiɣi, eye le ɣeyiɣi ma me la, amefofofiawo ƒe dziwo kple viwo ƒe dziwo atrɔ va be woakpɔ nyatakaka si le ŋgɔ na wo la. Nyatakaka si nye be—ɖe Laodikeatɔŋuti si nye ameŋku vakpo la trɔ zu Filadelfiatɔŋuti si wotsɔ amenuveve ƒo asi le laa? Eyae nye nyatakaka si tsi tre ɖe amefofofiawo kple vi la ŋgɔ le tsi megbe ƒe ɖiɖi ƒe ɣeyiɣi me, elabena eya kee nye ʋɔnudɔdrɔ̃ ƒe ɣeyiɣi hã. Eye wowɔ ʋɔnudɔdrɔ̃ ƒe ɣeyiɣi la le dzidzime etɔ̃lia kple enealia me le Abraham ƒe nubabla nyagblɔɖi la nu. Ameŋku vakpo lae nye dzidzime mamlɛtɔ kple enealia, eye eƒe amefofofiawo nye etɔ̃lia. Le ɣeyiɣi ma me la, Eliya ƒe gbedeasi la tsɔ ƒomeviwo de nɔnɔme siwo me wowoatrɔ̃ wo de be woatsɔ Siloam tɔdziɖi ƒe gbedeasi la alo woagbe e. Fia Ahaz, si nye amebumbum kple vɔ̃ɖiɖila, gbe tɔdziɖi ma ƒe gbedeasi la, gake ameŋku vakpo la xɔe. Eliya ƒe gbedeasi si le Malaki me la, woɖo e ɖe fiƒode si me fiƒo le ŋgɔ na Yehowa ƒe ŋkeke gã kple vɔ̃ɖi la.

When Jesus organized the setting we are considering, He included in His summary of the purpose of the miracle was that He must work then, for a time will come when no man can work. The work He referred to takes place in the daylight, and the end of work is represented as night. His reference is to the close of probation.

Nan moman Jezi t ap òganize sitiyasyon n ap konsidere a, nan rezime Li te bay sou objektif mirak la, Li te fè konprann Li te dwe travay lè sa a, paske yon tan ap vini kote pèsonn pa kapab travay. Travay Li t ap pale a fèt nan lajounen, epi fen travay la reprezante kòm lannuit. Referans Li a se sou fèmti tan gras la.

When He finishes His work of judgment, he takes off His priestly garments and puts on His garments of vengeance. When He finishes that work of separating the lost from the saved, the work of salvation ends. Probation is closed and it is now nighttime when no man can work. Christ’s message was not only the Laodicean message to a blind man, but it was the Elijah message set within the context of the nearness of the close of probation, which is Christ’s sanctified motivation to work for the saving of souls.

عندما يُتمّ عملَ الدينونة، يخلع ثيابَ كهنوته ويلبس ثيابَ النقمة. وعندما يُتمّ ذلك العمل، عملَ الفصل بين الهالكين والمخلَّصين، ينتهي عملُ الخلاص. يُغلَق بابُ النعمة، ويحين حينئذٍ الليلُ الذي لا يستطيع فيه أحدٌ أن يعمل. ولم تكن رسالةُ المسيح مجردَ الرسالةِ اللاودكية إلى إنسانٍ أعمى، بل كانت أيضًا رسالةَ إيليا في سياقِ قُربِ إغلاقِ بابِ النعمة، وهو دافعُ المسيح المُقدَّس للعمل من أجل خلاص النفوس.

First Christ approached the blind man, then prepared and applied the ointment, then gave instructions for a work that the blind man must do for himself, and just as importantly is that as he takes up the work his sight is restored. Once he has sight he has transformed from a blind Laodicean into a Philadelphian. The transformation period of those two churches was fulfilled in the beginning from 1856 unto 1863.

D’abord, le Christ s’approcha de l’aveugle, puis il prépara et appliqua l’onguent; ensuite, il donna des instructions en vue d’une œuvre que l’aveugle devait accomplir lui-même; et, ce qui est tout aussi important, c’est qu’au moment où il se met à l’œuvre, sa vue lui est rendue. Une fois qu’il a recouvré la vue, il est transformé d’un Laodicéen aveugle en un Philadelphien. La période de transformation de ces deux Églises s’est accomplie au commencement, de 1856 à 1863.

That period represents the separation of the wheat and tares, and the final sealing of the one hundred and forty-four thousand who are thereafter lifted up as an ensign. The blind man immediately became the public focus—once he changed from a Laodicean unto a Philadelphian. The blind man is the one hundred and forty-four thousand and the wicked and foolish king Ahaz are the former covenant people who are spewed out of the mouth of the Lord. At the same point in history, Jesus is either using his spit to anoint His new covenant people, or He is spitting the old covenant people out of His mouth.

Aquela época representa a separação do trigo e do joio, e o selo final dos cento e quarenta e quatro mil, que depois são levantados como estandarte. O homem cego tornou-se imediatamente o foco público — uma vez que mudou de laodiceano para filadelfiano. O homem cego são os cento e quarenta e quatro mil, e o rei ímpio e insensato Acaz são o antigo povo da aliança, que é vomitado da boca do Senhor. Nesse mesmo ponto da história, Jesus está ou usando a sua saliva para ungir o Seu povo da nova aliança, ou cuspindo da Sua boca o povo da antiga aliança.

We will continue these thoughts in the next article.

Kami akan melanjutkan pemikiran-pemikiran ini dalam artikel berikutnya.

“The Coming Crisis

«کەشەی داهاتوو»

“With unerring accuracy the Infinite One keeps an account with all nations. While his mercy is offered with calls to repentance, this account will remain open; but when a certain limit which God has fixed is reached, the ministry of his wrath begins. The account is then closed; divine patience ceases; there is no more pleading for mercy in their behalf.

“Kwa usahihi usiokosea, Yule asiye na kikomo huweka hesabu ya mataifa yote. Wakati rehema yake inapotolewa pamoja na miito ya kutubu, hesabu hii itabaki wazi; lakini kikomo fulani ambacho Mungu amekiweka kitakapofikiwa, huduma ya ghadhabu yake huanza. Hapo hesabu hufungwa; ustahimilivu wa Mungu hukoma; hapana tena kusihiwa kwa rehema kwa niaba yao.

“The prophet, looking down the ages, had our time presented before his vision. The nations of this age have been the recipients of unprecedented mercies. The choicest of Heaven’s blessings have been given them; but increased pride, covetousness, idolatry, contempt of God, and base ingratitude, are written against them. They are fast closing up their account with God.

“Nyakaboni, iyabonerana ebiseera eby’omu maaso, yalagibwa mu kwolesebwa kwe ebiseera byaffe. Amawanga ag’omulembe guno gaweereddwa okusaasirwa okutabangawo. Ensi eweereddwa ebirungi eby’okungulu ennyo okuva mu Migisa egy’omu Ggulu; naye okweyongera okw’amalala, obukodo, okusinza ebifaananyi, okunyooma Katonda, n’obuteebaza obw’obubi ennyo, byawandiikiddwa okubavunaana. Mangu nnyo bali kumpi okuggala embalirira yaabwe ne Katonda.

“The days are fast approaching when there will be great perplexity and confusion in the religious world. There will be gods many and lords many; every wind of doctrine will be blowing; and Satan, clothed in angel robes, would deceive, if it were possible, the very elect.

Les jours approchent rapidement où il y aura une grande perplexité et une grande confusion dans le monde religieux. Il y aura beaucoup de dieux et beaucoup de seigneurs ; tout vent de doctrine soufflera ; et Satan, revêtu d’habits angéliques, séduirait, s’il était possible, les élus mêmes.

“The universal scorn thrown upon true piety and holiness, leads those who have not a living connection with God to lose their reverence for his law. And as the disrespect for the divine law becomes more manifest, the line of demarcation between its observers and the world and a world-loving church will become more distinct. Love of God’s precepts increases with one class, according as contempt for them increases with the other.

“දේවභක්තියත් ශුද්ධකමත් යන සැබෑ තත්ත්වයන් මත සියලු ලෝකය විසින් එල්ල කරනු ලබන නින්දාව, දෙවියන් වහන්සේ සමඟ ජීවමාන සම්බන්ධතාවයක් නොමැති අය, උන්වහන්සේගේ ව්‍යවස්ථාව පිළිබඳ ඔවුන්ගේ භක්තිය නැති කරගැනීමට හේතු වේ. තවද දේවීය ව්‍යවස්ථාව කෙරෙහි වන අගෞරවය වඩාත් ප්‍රකට වන විට, එය පාලනය කරන අය සහ ලෝකයත් ලෝකයට ප්‍රේම කරන සභාවත් අතර වූ වෙන්කිරීමේ රේඛාව වඩාත් පැහැදිලි වනු ඇත. දෙවියන් වහන්සේගේ ආඥා කෙරෙහි ඇති ප්‍රේමය, එක් පන්තියක් තුළ, අනෙක් පන්තියේ එවා පිළිබඳ අගෞරවය වැඩිවන ප්‍රමාණයට අනුරූපව වැඩිවේ.”

“The great I AM is vindicating his law. He is speaking to those who make it void in storms, in floods, in tempests, in earthquakes, in perils by land and by sea. Now is the time for his people to show themselves true to principle.

“Wielkie JA JESTEM usprawiedliwia swoje prawo. Przemawia do tych, którzy je unieważniają, poprzez burze, powodzie, nawałnice, trzęsienia ziemi oraz niebezpieczeństwa na lądzie i na morzu. Teraz jest czas, aby Jego lud okazał się wierny zasadzie.

“We are standing on the threshold of great and solemn events. The Lord is at the door. Upon the Mount of Olives the Saviour rehearsed the scenes that were to precede this great event: ‘Ye shall hear of wars and rumors of wars,’ he said. ‘Nation shall rise against nation, and kingdom against kingdom; and there shall be famines, and pestilences, and earthquakes in divers places. All these are the beginning of sorrows.’ While these prophecies received a partial fulfilment at the destruction of Jerusalem, they have a more direct application in the last days.

«እኛ በታላቅና በክቡር ክስተቶች መደረቅ ላይ ቆመናል። ጌታ በደጅ ላይ ነው። በዘይት ተራራ ላይ መድኃኒቱ ይህን ታላቅ ክስተት ከሚቀድሙ ሁኔታዎች በተመለከተ እንደገና አቀረበ፤ “ስለ ጦርነቶችና ስለ ጦርነቶች ወሬ ትሰማላችሁ፥” አለ። “ሕዝብ በሕዝብ ላይ፥ መንግሥትም በመንግሥት ላይ ይነሣል፤ ራብና ቸነፈርም ይሆናል፥ በልዩ ልዩ ስፍራም ምድር መናወጥ ይሆናል። ይህ ሁሉ የምጥ መጀመሪያ ነው።” እነዚህ ትንቢቶች በኢየሩሳሌም ጥፋት ጊዜ ከፊል ፍጻሜ ቢቀበሉም፥ በመጨረሻዎቹ ዘመናት የበለጠ ቀጥተኛ መተግበሪያ አላቸው።»

“John and the other prophets also were witnesses of the terrible scenes that will take place as signs of Christ’s coming. They saw armies mustering for battle, and men’s hearts failing them for fear. They saw the earth moved out of its place, the mountains carried into the midst of the sea, the waves thereof roaring and troubled, and the mountains shaking with the swelling thereof. They saw the vials of God’s wrath opened, and pestilence, famine, and death come upon the inhabitants of the earth.

“جان و سایِر انبیا نیز شاهدِ صحنه‌های هولناکی بودند که به‌عنوان نشانه‌های آمدنِ مسیح واقع خواهد شد. آنان دیدند که لشکرها برای جنگ گرد می‌آیند، و دل‌های مردمان از ترس از کار می‌افتد. آنان دیدند که زمین از جای خود برکنده می‌شود، کوه‌ها به میانِ دریا افکنده می‌گردد، امواجِ آن خروشان و متلاطم است، و کوه‌ها از طغیانِ آن می‌لرزد. آنان دیدند که جام‌های غضبِ خدا گشوده می‌شود، و وبا، قحطی، و مرگ بر ساکنانِ زمین فرود می‌آید.״

“Already the restraining Spirit of God is being withdrawn from the world. And hurricanes, tempests, disasters by sea and land, follow each other in quick succession. Science seeks to explain all these. The signs thickening around us, telling of the near approach of the Son of God, are attributed to any other than the true cause. Men cannot discern the sentinel angels restraining the four winds that they may not blow until the servants of God are sealed; but when God shall bid his angels loose the winds, there will be such a scene of his avenging wrath as no pen can picture.

«Հիմա իսկ Աստծո զսպող Հոգին ետ է վերցվում աշխարհից։ Եվ մրրիկները, փոթորիկները, ծովային ու ցամաքային աղետները արագ հաջորդականությամբ գալիս են իրար ետևից։ Գիտությունը ձգտում է բացատրել այս ամենը։ Մեզ շրջապատող և գնալով խտացող նշանները, որոնք վկայում են Աստծո Որդու մոտալուտ գալստյան մասին, վերագրվում են ամեն ինչի, միայն ոչ ճշմարիտ պատճառին։ Մարդիկ չեն կարող զանազանել պահապան հրեշտակներին, որոնք զսպում են չորս քամիները, որպեսզի դրանք չփչեն, մինչև Աստծո ծառաները կնիքվեն. բայց երբ Աստված հրամայի Իր հրեշտակներին արձակել քամիները, Նրա հատուցող բարկության այնպիսի տեսարան կլինի, որ ոչ մի գրիչ չի կարող պատկերել։»

“A crisis is just upon us; but God’s servants are not to trust to themselves in this great emergency. In the visions given to Isaiah, Ezekiel, and John, we see how closely heaven is connected with the events transpiring upon the earth. We see the care of God for those who are loyal to him. The world is not without a ruler. The program of coming events is in the hands of the Lord. The Majesty of heaven has the destiny of nations, as well as the concerns of his church, in his own keeping.

«Ұлы бір дағдарыс дәл алдымызда тұр; бірақ Құдайдың қызметшілері осы зор сын сағатында өздеріне сенбеуге тиіс. Ишаяға, Езекиелге және Жоханға берілген аяндардан біз көктің жер бетінде болып жатқан оқиғалармен қаншалық тығыз байланысты екенін көреміз. Біз Оған адал болғандар үшін Құдайдың қамқорлығын көреміз. Бұл дүние Әміршісіз емес. Келе жатқан оқиғалардың барысы Жаратқан Иенің қолында. Көк Әміршісі халықтардың тағдырын да, сондай-ақ Өз шіркеуінің істерін де Өз қамқорлығында ұстап тұр.»

“God has revealed what is to take place in the last days, that his people may be prepared to stand against the tempests of opposition and wrath. Those who have been warned of the events before them are not to sit in calm expectation of the coming storm, comforting themselves that the Lord will shelter his faithful ones in the day of trouble. We are to be as men waiting for their Lord, not in idle expectancy, but in earnest work, with unwavering faith. It is no time now to allow our minds to be engrossed with things of minor importance.

ࢸࢹ

“While men are sleeping, Satan is actively arranging matters so that the Lord’s people may not have mercy or justice. The Sunday movement is now making its way in darkness. The leaders are concealing the true issue, and many who unite in the movement do not themselves see whither the under-current is tending. Its professions are mild, and apparently Christian; but when it shall speak, it will reveal the spirit of the dragon. It is our duty to do all in our power to avert the threatened danger. We should bring before the people the real question at issue, thus interposing the most effectual protest against measures to restrict liberty of conscience. We should search the Scriptures, and be able to give the reason for our faith. Says the prophet, ‘The wicked shall do wickedly, and none of the wicked shall understand; but the wise shall understand.’

“Hekk in-nies ikunu reqdin, Satana jkun qiegħed jaħdem b’mod attiv biex jirranġa l-affarijiet b’tali mod li l-poplu tal-Mulej ma jsibx ħniena jew ġustizzja. Il-moviment tal-Ħadd issa qiegħed jiftaħ triqtu fid-dlam. Il-mexxejja qegħdin jaħbu l-kwistjoni vera, u ħafna minn dawk li jingħaqdu mal-moviment lanqas huma stess ma jaraw lejn fejn qiegħed iwassal il-kurrent moħbi. Il-professjonijiet tiegħu huma ġwejda, u fil-wiċċ jidhru Nsara; imma meta jitkellem, jikxef l-ispirtu tad-dragun. Huwa dmirna li nagħmlu dak kollu li hu fil-qawwa tagħna biex nevitaw il-periklu mhedded. Għandna nqiegħdu quddiem il-poplu l-mistoqsija vera li hemm fil-kwistjoni, u b’hekk inressqu l-aktar protesta effikaċi kontra miżuri li jirrestrinġu l-libertà tal-kuxjenza. Għandna nfittxu l-Iskrittura, u nkunu nistgħu nagħtu r-raġuni tal-fidi tagħna. Jgħid il-profeta, ‘Il-ħżiena jagħmlu l-ħażen, u ħadd mill-ħżiena ma jifhem; imma l-għorrief jifhmu.’”

“The important future is before us. To meet its trials and temptations, and to perform its duties, will require great faith, energy, and perseverance. But we may triumph gloriously; for not one watching, praying, believing soul will be ensnared by the devices of the enemy. All heaven is interested in our welfare, and waits our demand upon its wisdom and strength. Every opposing influence, whether open or secret, may be successfully resisted, ‘not by might nor by power, but by my Spirit, saith the Lord of hosts.’ God is just as willing now as anciently to work through human efforts, and to accomplish great things through weak instrumentalities. We shall not gain the victory through numbers, but through full surrender of the soul to Jesus.

“भविष्य का वह महत्त्वपूर्ण समय हमारे सामने है। उसकी परीक्षाओं और प्रलोभनों का सामना करने, और उसके कर्तव्यों को पूरा करने के लिए, महान विश्वास, शक्ति, और धैर्य की आवश्यकता होगी। परन्तु हम महिमापूर्वक विजय प्राप्त कर सकते हैं; क्योंकि कोई भी जागता, प्रार्थना करता, विश्वास रखने वाला प्राणी शत्रु की युक्तियों में फँसाया न जाएगा। समस्त स्वर्ग हमारे कल्याण में रुचि रखता है, और अपनी बुद्धि तथा सामर्थ्य के लिए हमारी याचना की प्रतीक्षा करता है। प्रत्येक विरोधी प्रभाव, चाहे प्रकट हो या गुप्त, सफलतापूर्वक प्रतिरोध किया जा सकता है, ‘न बल से, और न शक्ति से, परन्तु मेरे आत्मा के द्वारा, सेनाओं के यहोवा का यही वचन है।’ परमेश्वर आज भी उतना ही इच्छुक है जितना प्राचीन काल में था कि मानवीय प्रयासों के द्वारा कार्य करे, और दुर्बल साधनों के माध्यम से महान कार्यों को संपन्न करे। हम संख्या के द्वारा विजय प्राप्त नहीं करेंगे, परन्तु आत्मा के यीशु के प्रति पूर्ण समर्पण के द्वारा।”

“Now, while mercy still lingers, while Jesus is making intercession for us, let us make thorough work for eternity.” Southern Watchman, December 25, 1906.

« Maintenon, tandis que la miséricorde se prolonge encore, tandis que Jésus intercède pour nous, accomplissons une œuvre complète en vue de l’éternité. » Southern Watchman, 25 décembre 1906.