And from the time that the daily sacrifice shall be taken away, and the abomination that maketh desolate set up, there shall be a thousand two hundred and ninety days. Daniel 12:11.
Tyme, a ebiwɔ da a wobeyi daa afɔrebɔ no afi hɔ, na wɔde akyiwade a ɛma ɔsɛe si hɔ no, nna apem ahanu ne aduɔwɔtwe bɛba mu. Daniel 12:11.
Since October 22, 1844, the application of prophetic time is no longer a correct application of prophecy, by those who might wish to rightly divide the word of truth. The period of 1290 years in verse eleven is to be applied as a symbolic period after 1844, and the application after 1844, or a period without the elements of “time,” must retain the foundational understanding of the truth, as it was understood before 1844. The 1290 represents a period of 30, followed by 1260. The understanding before 1844 was that the thirty years from 508 unto 538 represented a period of preparation for the antichrist to begin to rule from 538 unto 1798.
Depuis le 22 octobre 1844, l’application du temps prophétique n’est plus une application correcte de la prophétie pour ceux qui pourraient souhaiter dispenser droitement la parole de vérité. La période de 1290 années du verset onze doit être appliquée comme une période symbolique après 1844, et l’application après 1844, c’est-à-dire une période dépourvue des éléments du « temps », doit conserver la compréhension fondamentale de la vérité telle qu’elle était comprise avant 1844. Les 1290 représentent une période de 30, suivie de 1260. La compréhension antérieure à 1844 était que les trente années allant de 508 à 538 représentaient une période de préparation permettant à l’antichrist de commencer à régner de 538 à 1798.
The 30 years transition is the subject of Paul in 2 Thessalonians. Paul includes no reference to the element of “time,” but he identifies the prophetic characteristics of paganism giving way to papalism in those thirty years. Then the papal rule began. The historical understanding, absent any element of time, identifies the transition of the fourth kingdom of Bible prophecy unto the fifth kingdom, followed by the first of two papal blood baths, thus typifying the transition of the sixth kingdom unto the threefold union of the dragon, the beast and the false prophet and the second papal blood bath.
Les 30 années de transition constituent le sujet de Paul dans 2 Thessaloniciens. Paul n’y fait aucune référence à l’élément du « temps », mais il en identifie les caractéristiques prophétiques, lorsque le paganisme cède la place à la papauté durant ces trente années. Alors commença la domination papale. La compréhension historique, en l’absence de tout élément de temps, identifie la transition du quatrième royaume de la prophétie biblique vers le cinquième royaume, suivie du premier de deux bains de sang papaux, typifiant ainsi la transition du sixième royaume vers l’union triple du dragon, de la bête et du faux prophète, ainsi que le second bain de sang papal.
The thirty years preparation followed by a prophetic period is a primary symbol of God’s covenant with a chosen people. The transition of the two powers over the thirty years, that is followed by 1260 years of persecution aligns with Christ’s thirty years of preparation, followed by 1260 days of salvation. Antichrist’s thirty years preparation counterfeited Christ’s thirty years of preparation. The end of the thirty years identifies either the empowerment of Christ at His baptism, or the empowerment of the antichrist in 538. The empowerment of the antichrist came from the economic and military support that came from the previous kingdom, and the power poured out upon Christ came from the previous kingdom He left thirty years before.
Le trente années de préparation, suivies d’une période prophétique, constituent un symbole fondamental de l’alliance de Dieu avec un peuple choisi. La transition des deux puissances au cours des trente années, suivie de 1260 années de persécution, correspond aux trente années de préparation du Christ, suivies de 1260 jours de salut. Les trente années de préparation de l’antichrist contrefaisaient les trente années de préparation du Christ. La fin des trente années désigne soit l’investiture du Christ lors de Son baptême, soit l’investiture de l’antichrist en 538. L’investiture de l’antichrist provenait du soutien économique et militaire issu du royaume précédent, et la puissance déversée sur le Christ provenait du royaume précédent qu’Il avait quitté trente ans auparavant.
The break in the two periods is marked by an empowerment, and the break in the two periods set forth by Abram and Paul is recognized by simple comparison. In Abram and Pauls’ thirty-year distinction, the preparation period was the first thirty years representing the covenant process, which empowered Abram’s descendants to fulfill the prophecy of bondage in Egypt. The four hundred and thirty years has a further symbolic division, for correctly applied the first two hundred and fifteen years is represented by God’s representative and Pharaoh. For Joseph and the first 215 years it was the good Pharaoh, and for Moses and the second 215 years it was the bad Pharaoh.
Tembreak no mu miikuu a, na miibreak no mu a Abram ne Paul de sii no da hɔ adi denhyɛmu bi so, na wɔhu break a ɛda mperiod abien a Abram ne Paul de too hɔ no ntam no denam ntotoho a ɛnyɛ den so. Wɔ Abram ne Paul mfirihyia aduasa no mu nsonsonoe mu no, ahosiesie bere no ne mfirihyia aduasa a edi kan no, a egyina hɔ ma apam no ho nhyehyɛe no, na ɛno na ɛmaa tumi maa Abram asefo no sɛ wɔmfa wɔn ho nhyɛ nkɔmhyɛ a ɛfa nkoasom mu wɔ Misraim ho no mu ma. Mfirihyia ahanan ne aduasa no nso wɔ mpaapaemu foforo a ɛyɛ sɛnkyerɛnne, efisɛ sɛ wɔde di dwuma yiye a, mfirihyia ahanu ne dunan a edi kan no gyina hɔ ma Onyankopɔn ananmusifo ne Farao. Na Yosef ne mfirihyia 215 a edi kan no fam no, na ɛyɛ Farao pa no; na Mose ne mfirihyia 215 a ɛto so abien no fam no, na ɛyɛ Farao bɔne no.
That division identifies two periods of four generations. The first four generations can be laid over the second four generations line upon line, and in doing so, Joseph and Moses, a prophetic alpha and omega, interact with a alpha-good Pharaoh and an omega bad Pharaoh. There is great light to be derived from this parallel consideration, but I am simply identifying that Abram’s prediction of the fourth generation identifies two witnesses of the four generations in the 430 years. The twofold representation of four generations is found in the genealogies of Genesis four and five. When we consider Cain and Seth as the start of the listing of the blood lines, we find that there are eight generations from Seth to Noah, and that when divided in the middle there is a representation of two periods of four generations. This is recognized in the eight generational lines of both Seth and Cain.
Cette division met en évidence deux périodes de quatre générations. Les quatre premières générations peuvent être superposées aux quatre secondes, ligne sur ligne, et, ce faisant, Joseph et Moïse, un alpha et un oméga prophétiques, interagissent avec un Pharaon alpha bon et un Pharaon oméga mauvais. Une grande lumière peut être tirée de cet examen parallèle, mais je me borne simplement à signaler que la prédiction d’Abram concernant la quatrième génération désigne deux témoins des quatre générations au cours des 430 années. La représentation double de quatre générations se trouve dans les généalogies de Genèse quatre et cinq. Lorsque nous considérons Caïn et Seth comme le point de départ de l’énumération des lignées de sang, nous constatons qu’il y a huit générations de Seth à Noé, et que, lorsqu’elles sont divisées au milieu, il y a une représentation de deux périodes de quatre générations. Cela se reconnaît dans les lignées de huit générations tant de Seth que de Caïn.
The genealogies in chapters four and five are represented with the conclusion of the lines, which is Noah. Noah is the symbol of God’s covenant with mankind as represented by the rainbow. Abram is the symbol of God’s covenant with a chosen people as represented by circumcision. Those two covenants are always tied together, and Genesis eleven, where we find the tower of Babel right after Noah’s flood, is where the genealogy that leads to Abram is set forth. In that passage it is ten generations, not eight. In the passage that leads to Abram and the passage that lead to Noah the Noachian and Abrahamic covenants are represented.
ചതുർത്ഥവും പഞ്ചമവും അധ്യായങ്ങളിലെ വംശാവലികൾ അവയുടെ പര്യവസാനമായി നോഹയിൽ എത്തിച്ചേർന്നു കാണിക്കപ്പെടുന്നു. ഇന്ദ്രധനുസ്സാൽ പ്രതിനിധീകരിക്കപ്പെടുന്ന ദൈവത്തിന്റെ മനുഷ്യജാതിയോടുള്ള നിയമത്തിന്റെ പ്രതീകമാണ് നോഹ. പരിച്ഛേദനയാൽ പ്രതിനിധീകരിക്കപ്പെടുന്ന ദൈവത്തിന്റെ തിരഞ്ഞെടുക്കപ്പെട്ട ജനത്തോടുള്ള നിയമത്തിന്റെ പ്രതീകമാണ് അബ്രാം. ആ രണ്ട് നിയമങ്ങളും എല്ലായ്പ്പോഴും പരസ്പരം ബന്ധിച്ചിരിക്കുന്നവയാണ്; നോഹയുടെ പ്രളയത്തിന് പിന്നാലെ ബാബേൽ ഗോപുരത്തെ കാണുന്ന ഉല്പത്തി പതിനൊന്നാം അധ്യായത്തിൽ തന്നെയാണ് അബ്രാമിലേക്കു നയിക്കുന്ന വംശാവലി അവതരിപ്പിക്കപ്പെടുന്നത്. ആ ഭാഗത്തിൽ അത് എട്ട് തലമുറകളല്ല, പത്ത് തലമുറകളാണ്. അബ്രാമിലേക്കു നയിക്കുന്ന ഭാഗത്തും നോഹയിലേക്കു നയിക്കുന്ന ഭാഗത്തും നോഹീയവും അബ്രാഹാമീയവും ആയ നിയമങ്ങൾ പ്രതിനിധീകരിക്കപ്പെടുന്നു.
In the passage from chapter eleven that addresses a chosen people we find two of those generations are laden with great light.
Dans le passage du chapitre onze qui s’adresse à un peuple choisi, nous constatons que deux de ces générations sont chargées d’une grande lumière.
And Eber lived four and thirty years, and begat Peleg: And Eber lived after he begat Peleg four hundred and thirty years, and begat sons and daughters. And Peleg lived thirty years, and begat Reu. Genesis 11:16–19.
Na Éber azaki mbula ntuku misato na minei, mpe abotaki Pelegi. Mpe Éber awumelaki sima ya kobota Pelegi mbula nkama minei na ntuku misato, mpe abotaki bana mibali mpe bana basi. Mpe Pelegi azaki mbula ntuku misato, mpe abotaki Reu. Genese 11:16–19.
The reference to Eber is the first reference of the Hebrew word that is eventually identified as the Hebrew word “Hebrew.” In the genealogy of a chosen people, one of the ten descendants is named Hebrew, which is what the chosen people were to be known as. In three verses Eber and Peleg are used to mark the distinction of the chosen Hebrew race. Eber means “crossing over” or “the one who crosses over” and is the root of the word, “Hebrew.” Abram is a symbol of those who cross over from Babylon to the Promised Land. “Peleg” means “division” or “split,” as referenced in Genesis 10:25, where we are informed that in Peleg’s days the “earth was divided.”
Eber का उल्लेख उस इब्रानी शब्द का प्रथम उल्लेख है, जो अंततः इब्रानी शब्द “Hebrew” के रूप में पहचाना जाता है। एक चुनी हुई प्रजा की वंशावली में, उन दस वंशजों में से एक का नाम Hebrew है, और यही वह नाम था जिससे उस चुनी हुई प्रजा को जाना जाना था। तीन पदों में Eber और Peleg का प्रयोग चुनी हुई Hebrew जाति की विशिष्टता को चिह्नित करने के लिए किया गया है। Eber का अर्थ है “पार करना” या “वह जो पार करता है,” और यही “Hebrew” शब्द का मूल है। Abram उन लोगों का प्रतीक है जो Babylon से प्रतिज्ञात देश की ओर पार जाते हैं। “Peleg” का अर्थ है “विभाजन” या “बँटवारा,” जैसा कि Genesis 10:25 में उल्लिखित है, जहाँ हमें बताया गया है कि Peleg के दिनों में “पृथ्वी बाँट दी गई थी।”
Eber and Peleg represent a prophetic division for those who wish to rightly divide the word of truth. The genealogy of Noah produced two lines of eight, which represented two sets of four generations, as does the 430 years in Egypt. The genealogy of Genesis eleven is represented by ten, not eight, for it is the genealogy of a chosen people. The chosen people are divided into two groups of five, thus aligning with the parable of the ten virgins, which is the parable of God’s covenant people.
Éber et Péleg représentent une division prophétique pour ceux qui désirent dispenser droitement la parole de vérité. La généalogie de Noé a produit deux lignées de huit, lesquelles représentaient deux séries de quatre générations, tout comme les 430 années en Égypte. La généalogie de Genèse onze est représentée par dix, et non par huit, car elle est la généalogie d’un peuple élu. Le peuple élu est divisé en deux groupes de cinq, s’accordant ainsi avec la parabole des dix vierges, laquelle est la parabole du peuple de l’alliance de Dieu.
In that chosen people genealogy, Peleg’s name and his historical fulfillment represent a division of two classes of wise or foolish virgins, at the very point in biblical history that the earth had been divided at the tower of Babel. In the list of ten, Peleg is number five, for that is the center of ten. Eber the Hebrew, typified by Abram represents a foolish virgin who crosses over and becomes a wise virgin, when the two classes are divided at the cry at midnight. Eber, the first Hebrew in name, represents Abram, the first Hebrew by covenant. When the Lord called Abram out of Babylon, it typified the message of the midnight cry, which is the empowerment of the second angel, who calls men and women out of Babylon.
वह चुनी हुई प्रजा की वंशावली में, पेलेग का नाम और उसकी ऐतिहासिक परिपूर्ति बुद्धिमान और मूर्ख कुँवारियों के दो वर्गों के विभाजन का प्रतिनिधित्व करते हैं, ठीक बाइबिलीय इतिहास के उसी बिंदु पर जब बाबेल के गुम्मट पर पृथ्वी विभाजित कर दी गई थी। दस की सूची में, पेलेग पाँचवें स्थान पर है, क्योंकि वही दस का मध्य है। एबेर इब्री, जिसका प्रतिरूप अब्राम में देखा जाता है, उस मूर्ख कुँवारी का प्रतिनिधित्व करता है जो आधी रात की पुकार पर, जब वे दो वर्ग विभाजित किए जाते हैं, पार उतरकर बुद्धिमान कुँवारी बन जाती है। एबेर, नाम से प्रथम इब्री, अब्राम का प्रतिनिधित्व करता है, जो वाचा के द्वारा प्रथम इब्री है। जब प्रभु ने अब्राम को बाबेल से बाहर बुलाया, तब वह आधी रात की पुकार के संदेश का प्रतिरूप था, जो दूसरे स्वर्गदूत का सामर्थ्य-प्रदान है, और जो पुरुषों और स्त्रियों को बाबेल से बाहर बुलाता है।
The parable of the ten virgins is represented with Eber and Peleg representing a call to come out, just before the dividing line of Peleg closes the door of probation. In the prophetic relationship Eber lived 430 years after Peleg, who then lived 30 years. The first step of Abram’s threefold covenant was represented by Eber and Peleg. Abram, as Eber and Peleg as the dividing line between two classes. Paul’s addition to Abram’s prophecy is Peleg’s addition to Eber’s prophecy. Eber proclaimed 400 years, but Peleg identified 430 years. Peleg therefore represented Paul, and Paul’s addition of 30 years to the 400 years, and Paul’s ministry was to identify the Peleg of Bible prophecy. The “Peleg” of Bible prophecy that Paul identified represented the dividing of the nation from literal to spiritual.
Mfano wa wanawali kumi unawakilishwa kwa Eberi na Pelegi wakionyesha wito wa kutoka, muda mfupi kabla ya mstari wa mgawanyiko wa Pelegi kufunga mlango wa rehema. Katika uhusiano wa kinabii, Eberi aliishi miaka 430 baada ya Pelegi, ambaye kisha aliishi miaka 30. Hatua ya kwanza ya agano la pande tatu la Abramu iliwasilishwa na Eberi na Pelegi. Abramu, kama Eberi na Pelegi, kama mstari wa mgawanyiko kati ya makundi mawili. Nyongeza ya Paulo katika unabii wa Abramu ni nyongeza ya Pelegi katika unabii wa Eberi. Eberi alitangaza miaka 400, lakini Pelegi alitambulisha miaka 430. Kwa hiyo Pelegi alimwakilisha Paulo, na nyongeza ya Paulo ya miaka 30 kwa ile miaka 400, nayo huduma ya Paulo ilikuwa kuitambulisha Pelegi wa unabii wa Biblia. “Pelegi” wa unabii wa Biblia ambaye Paulo alimtambulisha aliwakilisha mgawanyiko wa taifa kutoka katika hali ya halisi kwenda katika hali ya kiroho.
From Shem to Peleg is five descendants, and from Rue to Abram is five.
Aus Sem bis Peleg sind es fünf Nachkommen, und von Rue bis Abram sind es fünf.
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. Genesis 15:13.
Naye akamwambia Abramu, “Jua yakini kwamba uzao wako utakuwa mgeni katika nchi isiyo yao, nao watawatumikia wenyeji wake; nao watawaonea miaka mia nne.” Mwanzo 15:13.
Now to Abraham and his seed were the promises made. He saith not, And to seeds, as of many; but as of one, And to thy seed, which is Christ. And this I say, that the covenant, that was confirmed before of God in Christ, the law, which was four hundred and thirty years after, cannot disannul, that it should make the promise of none effect. For if the inheritance be of the law, it is no more of promise: but God gave it to Abraham by promise. Galatians 3:16–18.
Demain yε Abraham mo ne ne aba no na wɔhyɛɛ bɔ no. Ɔnka sɛ, “na wo mma no,” sɛnea ɛkyerɛ bebree; na mmom sɛnea ɛkyerɛ baako no, “na w’aba no,” a ɔno ne Kristo. Na eyi na meka yi: apam a Onyankopɔn dii kan maa so wɔ Kristo mu no, mmara a ɛbae mfe ahanan aduasa akyi no ntumi ngu so, na ɛmma bɔ no nyɛ kwa. Na sɛ agyapade no fi mmara no mu a, ɛnyɛ bɔ bio; nanso Onyankopɔn nam bɔ so na ɔde maa Abraham. Galatifo 3:16–18.
Thirty Years Old
פֿינף־און־דרײַסיק יאָר אַלט
Jesus was thirty when he began His ministry.
Yesu alikuwa na umri wa miaka thelathini alipoanza huduma Yake.
And Jesus himself began to be about thirty years of age, being (as was supposed) the son of Joseph, which was the son of Heli. Luke 3:23.
Et Jésus lui-même commençait à être âgé d’environ trente ans, étant, comme on le croyait, fils de Joseph, fils d’Héli. Luc 3:23.
Joseph began to serve Pharaoh in Egypt when he was thirty years old.
യോസേഫ് മുപ്പത് വയസ്സായപ്പോൾ മിസ്രയീമിൽ ഫറവോനെ സേവിക്കാൻ തുടങ്ങി.
And Joseph was thirty years old when he stood before Pharaoh king of Egypt. And Joseph went out from the presence of Pharaoh, and went throughout all the land of Egypt. Genesis 41:46.
Et Joseph était âgé de trente ans lorsqu’il se tint devant Pharaon, roi d’Égypte. Puis Joseph se retira de devant Pharaon et parcourut tout le pays d’Égypte. Genèse 41:46.
The prophet Ezekiel was thirty years old when he began his ministry, and his ministry lasted twenty-two years.
Neema Sɛnkani Hesekiel dii mfe aduasa bere a ofii n’asomdwoe ase, na n’asomdwoe no kɔɔ so mfe aduonu abien.
Now it came to pass in the thirtieth year, in the fourth month, in the fifth day of the month, as I was among the captives by the river of Chebar, that the heavens were opened, and I saw visions of God. Ezekiel 1:1.
Oo sa diragile mo ikaruarua a taon, iti maikappat a bulan, iti maikalima nga aldaw ti bulan, idi addaak kadagiti naipapanaw a kas balud iti igid ti karayan ti Chebar, nalukatan dagiti langit, ket nakitak dagiti sirmata ti Dios. Ezekiel 1:1.
Ezekiel has more historical references within his writings than any other prophet. There are thirteen direct references to ascertainable dates in the writings of Ezekiel, and unknowingly, the biblical scholars and historians confirm that his ministry spanned twenty-two years, though they know not that twenty-two is a symbol of the one hundred and forty-four thousand.
ఆదికాలిక సూచనలను తన రచనలలో ఇతర ఏ ప్రవక్తకన్నా ఎక్కువగా యెహెజ్కేలు కలిగియున్నాడు. యెహెజ్కేలు గ్రంథరచనలలో నిర్ధారించదగిన తేదీలకు పదమూడు ప్రత్యక్ష సూచనలు ఉన్నాయి; మరియు తెలియకుండనే, బైబిలు పండితులు మరియు చరిత్రకారులు అతని పరిచర్య ఇరవై రెండు సంవత్సరాలు కొనసాగినదని ధృవీకరించుచున్నారు, అయితే ఇరవై రెండు అనేది లక్ష నలభై నాలుగు వేల మందికి సూచకమని వారు తెలిసికొనరు.
King David was thirty years old when he began to reign and he reigned for forty years.
Mfumu Davide aali na myaka makumi asatu bwe yatandika okufuga, era yafuga emyaka amakumi ana.
David was thirty years old when he began to reign, and he reigned forty years. In Hebron he reigned over Judah seven years and six months: and in Jerusalem he reigned thirty and three years over all Israel and Judah. 2 Samuel 5:4, 5.
ဒါဝိဒ်သည် နန်းစတင်စိုးစံသောအခါ အသက်သုံးဆယ်ရှိ၏၊ စုစုပေါင်း လေးဆယ်နှစ် စိုးစံလေ၏။ ဟေဗြုန်မြို့၌ ယုဒအမျိုးအပေါ် ခုနစ်နှစ်နှင့် ခြောက်လ စိုးစံလေ၏။ ယေရုရှလင်မြို့၌မူ ဣသရေလနှင့် ယုဒအမျိုးသားအပေါင်းတို့အပေါ် သုံးဆယ့်သုံးနှစ် စိုးစံလေ၏။ ၂ ရှမွေလ ၅:၄၊ ၅။
David’s forty-year reign is a symbolic number, and the period of 40 is like Abram and Paul’s 430 years, for the 40 years is divided into two parts (7 and a half and 33 years). The two periods of David’s forty-year reign, have an added prophetic enigma, for another biblical witness records those two periods as seven years and thirty-three years. What does the extra six months in Second Samuel represent, and how does 7.5 and 33 equal 40? There is an overlap of six months that must represent a prophetic truth.
Reignidh Dhaibhidh de dhà-fhichead bliadhna is àireamh shamhlaich, agus tha an ùine de 40 cosmhail ri 430 bliadhna Abraim agus Phòil, oir tha na 40 bliadhna air an roinn ann an dà earrann (7 bliadhna gu leth agus 33 bliadhna). Tha ceist-fhàisneachd a bharrachd anns an dà ùine de rìoghachadh Dhaibhidh de dhà-fhichead bliadhna, oir tha fianais eile bhìoballach a’ clàradh an dà ùine sin mar sheachd bliadhna agus trì-bliadhna-deug ar fhichead. Dè tha na sia mìosan a bharrachd anns an Dàrna Leabhar Shamueil a’ riochdachadh, agus ciamar a tha 7.5 agus 33 co-ionann ri 40? Tha tar-chòmhdach de shia mìosan ann a dh’fheumas fìrinn fhàidheadaireil a riochdachadh.
And the days that David reigned over Israel were forty years: seven years reigned he in Hebron, and thirty and three years reigned he in Jerusalem. 1 Kings 2:11.
Na siku ambazo Daudi alitawala juu ya Israeli zilikuwa miaka arobaini: miaka saba alitawala huko Hebroni, na miaka thelathini na mitatu alitawala huko Yerusalemu. 1 Wafalme 2:11.
22 is a symbolic number representing the combination of Divinity with humanity and Ezekiel’s ministry lasted twenty-two-years. Joseph’s fourteen years is divided into two periods of seven years, Christ’s covenant week divided into two equal 1260-day periods, and David’s forty year reign is broken into two periods, with an additional symbol connecting the two periods.
22 waa tiro astaan ah oo ka dhigan isu-geynta Ilaahnimada iyo bini-aadannimada, adeegiddii Yexesqeelna waxay socotay labaatan iyo laba sannadood. Afar iyo tobanka sannadood ee Yuusuf waxaa loo qaybiyey laba xilli oo min toddoba sannadood ah, toddobaadka axdiga Masiixana waxaa loo qaybiyey laba xilli oo isle’eg oo min 1260 maalmood ah, xukunkii Daa’uud ee afartanka sannadood ahaana waxaa loo kala jebiyey laba xilli, iyadoo ay jirto astaan dheeraad ah oo isku xidha labadaas xilli.
Jesus is the Prophet, the Priest and the King. In the latter days He will lift up His church triumphant as an ensign, and that church is represented by Christ, the prophet, priest and king who has combined His Divinity with men, represented by Ezekiel the prophet, Joseph the priest and David the king. The four symbols represent three worthies in the furnace that was heated seven times above normal, and then there appeared the fourth, and He was as the son of God. All the world was represented at the celebration of Nebuchadnezzar’s golden image, and they all saw the church triumphant made up of a human prophet, a human priest and a human king, sustained by the fourth Divine person.
Yesu ni Nabii, Kuhani, na Mfalme. Katika siku za mwisho ataliliinua kanisa Lake lenye ushindi kama bendera, na kanisa hilo linawakilishwa na Kristo, nabii, kuhani, na mfalme ambaye ameunganisha Uungu Wake na wanadamu, wanaowakilishwa na Ezekieli nabii, Yusufu kuhani, na Daudi mfalme. Alama hizo nne zinawakilisha watu watatu mashuhuri ndani ya tanuru iliyokuwa imechochewa moto mara saba zaidi ya kawaida, kisha akaonekana wa nne, naye alikuwa kama mwana wa Mungu. Ulimwengu wote uliwakilishwa katika sherehe ya sanamu ya dhahabu ya Nebukadneza, nao wote waliliona kanisa lenye ushindi likiwa limeundwa na nabii wa kibinadamu, kuhani wa kibinadamu, na mfalme wa kibinadamu, wakitegemezwa na nafsi ya nne ya Kiungu.
“Satan has taken the world captive. He has introduced an idol sabbath, apparently giving to it great importance. He has stolen the homage of the Christian world away from the Sabbath of the Lord for this idol sabbath. The world bows to a tradition, a man-made commandment. As Nebuchadnezzar set up his golden image on the plain of Dura, and so exalted himself, so Satan exalts himself in this false sabbath, for which he has stolen the livery of heaven.” Review and Herald, March 8, 1898.
«Սատանան աշխարհը գերեվարել է։ Նա ներմուծել է կռապաշտական մի շաբաթ, և, ըստ երևույթին, նրան մեծ կարևորություն է տվել։ Նա քրիստոնեական աշխարհի պատիվն ու երկրպագությունը Տիրոջ շաբաթից հափշտակել և ուղղել է դեպի այս կռապաշտական շաբաթը։ Աշխարհը խոնարհվում է ավանդության, մարդկային պատվիրանի առաջ։ Ինչպես Նաբուգոդոնոսորը Դուրայի դաշտում կանգնեցրեց իր ոսկե արձանը և այդպես բարձրացրեց ինքն իրեն, այնպես էլ Սատանան բարձրացնում է ինքն իրեն այս կեղծ շաբաթում, որի համար նա գողացել է երկնքի հանդերձանքը»։ Review and Herald, March 8, 1898.
The Number Four
Le Nombre Quatre
At the prophetic level, forty is a tithe of Abram’s four hundred, and four is a tithe of forty. Any prophetic characteristic that is found in the number four, must align with the symbolism of forty, which in turn must align with the symbolism of four hundred. In context, four often represents “worldwide,” a familiar understanding, but it also represents “a progression” and in some contexts a “progressive destruction.”
در سطح نبوی، چهل یکدهمِ چهارصدِ اَبرام است، و چهار نیز یکدهمِ چهل است. هر ویژگی نبویای که در عدد چهار یافت شود، باید با نمادپردازیِ چهل هماهنگ باشد، و آن نیز بهنوبهٔ خود باید با نمادپردازیِ چهارصد همراستا باشد. در این بافت، عدد چهار غالباً نمایانگرِ «جهانشمول» است، که برداشتی آشناست؛ اما همچنین نمایانگرِ «یک پیشرفت» و در برخی بافتها «ویرانیِ تدریجی» نیز هست.
The first four of the seven trumpets represent the progressive destruction of Western Rome. Eastern Rome in Constantinople ended in submission to the four Ottoman Sultans. Line upon line eastern and western Rome progressively disintegrated over four periods, represented by four trumpets, while also being brought down by Islam of the fifth and sixth trumpets. Together the two lines identify the fall of Rome over four generations of trumpets, while an escalating war with Islam leads to the ultimate demise when the four sultans of Islam take supremacy over the kingdom. The history of west and east began with the division of the Empire by Constantine in 330.
पहिल्या सात तुर्यांपैकी पहिले चार तुरे पश्चिम रोमाच्या क्रमिक विनाशाचे प्रतिनिधित्व करतात. कॉन्स्टँटिनोपल येथील पूर्व रोमाचा शेवट चार ऑटोमन सुलतानांच्या अधीनतेत झाला. ओळीवर ओळ अशा रीतीने, पूर्व व पश्चिम रोम चार कालखंडांमध्ये क्रमशः विघटित होत गेले, ज्यांचे प्रतिनिधित्व चार तुरे करतात; आणि त्याच वेळी पाचव्या व सहाव्या तुर्यांतील इस्लामद्वारेही ते खाली आणले गेले. या दोन्ही रेषा एकत्र येऊन चार पिढ्यांच्या तुर्यांमधून रोमाचा पतन दर्शवितात, तर इस्लामाशी वाढत चाललेले युद्ध अखेरीस त्या अंतिम विनाशाकडे नेते, जेव्हा इस्लामचे चार सुलतान राज्यावर सर्वोच्च प्रभुत्व मिळवितात. पश्चिम व पूर्व यांचा इतिहास इ.स. 330 मध्ये कॉन्स्टँटाइनने साम्राज्याचे विभाजन केल्याने आरंभ झाला.
The four trumpets of western Rome begin in 330, and the fifth and sixth trumpet represent the power that bring eastern Rome down, an eastern Rome also began in 330. Both eastern and western Rome contributed to the work of placing the papal power on the throne of the earth in 538, so the two lines of western and eastern typify the two horns of the United States, who places the papal power back on the throne at the Sunday law. Western Rome is the symbol of churchcraft in the prophetic relationship and eastern Rome is the symbol of statecraft.
Les quatre trompettes de la Rome occidentale commencent en 330, et les cinquième et sixième trompettes représentent la puissance qui fait tomber la Rome orientale, une Rome orientale qui a elle aussi commencé en 330. Tant la Rome orientale que la Rome occidentale ont contribué à l’œuvre consistant à placer la puissance papale sur le trône de la terre en 538 ; ainsi, les deux lignes de l’Occident et de l’Orient typifient les deux cornes des États-Unis, qui replacent la puissance papale sur le trône lors de la loi du dimanche. Dans la relation prophétique, la Rome occidentale est le symbole de l’influence ecclésiastique, et la Rome orientale est le symbole du pouvoir civil.
Within the history of the fall of western and eastern Rome, the history of papal Rome is set forth. Beginning with the church of the disciples, represented by Ephesus, the first three churches lead to the fourth church, which is the papacy from 538 until 1798. In Revelation thirteen, the papacy is identified as ruling for 42 months, after its deadly wound of 1798 is healed at the Sunday law. “Time is no longer” after 1844, so the forty-two months are a symbol of the period of persecution from the Sunday law until Michael stands up. The pioneers understood the churches, seals and trumpets represented three lines of history that run parallel to one another. Laying the prophetic testimony of western Rome over the line of eastern Rome and the line of papal Rome is not a prophetic application which was employed by the Millerites, but the technique does not contradict any of their established understandings.
Kwa ndani ya historia ya kuanguka kwa Rumi ya magharibi na ya mashariki, historia ya Rumi ya kipapa imewekwa wazi. Ikianzia na kanisa la wanafunzi, linalowakilishwa na Efeso, makanisa matatu ya kwanza yanaongoza hadi kanisa la nne, ambalo ni upapa tangu mwaka 538 hadi 1798. Katika Ufunuo kumi na tatu, upapa unatambulishwa kuwa unatawala kwa miezi arobaini na miwili, baada ya jeraha lake la mauti la mwaka 1798 kuponywa katika sheria ya Jumapili. “Wakati hautakuwapo tena” baada ya 1844, kwa hiyo miezi arobaini na miwili ni ishara ya kipindi cha mateso kutoka sheria ya Jumapili mpaka Mikaeli atakaposimama. Waanzilishi walielewa kwamba makanisa, mihuri, na tarumbeta viliwakilisha mistari mitatu ya historia inayokwenda sambamba moja kwa nyingine. Kuweka ushuhuda wa unabii wa Rumi ya magharibi juu ya mstari wa Rumi ya mashariki na mstari wa Rumi ya kipapa si matumizi ya kiunabii yaliyotumiwa na Wamilleri, lakini mbinu hiyo haipingani na uelewa wao wowote uliowekwa imara.
Line upon line, the first four trumpets are to be laid over the history represented by the fifth and sixth trumpets, and then the line of the first three churches that lead to the period of papal persecution represented by the fourth church. Four trumpets on the one line, four sultans on the second line, and four churches on the third line. The number “four” represents worldwide, but it also represents a progressive destruction of either a civil or religious power. What it represents is determined by context.
Linya juu ya linya, tarumbeta nne za kwanza zinapaswa kuwekwa juu ya historia inayowakilishwa na tarumbeta ya tano na ya sita, na kisha mstari wa makanisa matatu ya kwanza yanayoongoza hadi kipindi cha mateso ya upapa kinachowakilishwa na kanisa la nne. Tarumbeta nne katika mstari wa kwanza, masultani wanne katika mstari wa pili, na makanisa manne katika mstari wa tatu. Namba “nne” inawakilisha ulimwenguni kote, lakini pia inawakilisha uharibifu wa hatua kwa hatua wa mamlaka ya kiraia au ya kidini. Kile inachowakilisha huamuliwa na muktadha.
At the Sunday law the papal power is restored. The first time the papacy was empowered there was a thirty-year period of preparation. In the first four churches, the fourth church is the papacy, and the first church was the disciples, represented as Ephesus. The first three generations of the Christian church led to the fourth church of Thyatira, that is represented by Jezebel. When you get to Thyatira, in 538, a Sunday law was enacted at the Counsel of Orleans, thus identifying the Sunday law in the United States, when the deadly wound of 1798 is healed.
در هنگام قانون یکشنبه، قدرت پاپی بازگردانده میشود. نخستین بار که پاپیت اقتدار یافت، یک دورهٔ سیسالهٔ آمادگی وجود داشت. در چهار کلیسای نخست، کلیسای چهارم همان پاپیت است، و کلیسای نخست شاگردان بودند که بهصورت اِفِسُس به تصویر کشیده شدهاند. سه نسل نخست کلیسای مسیحی به کلیسای چهارم، یعنی طیاتیرا، انجامید که با ایزابل نمایانده شده است. هنگامی که به طیاتیرا میرسید، در سال ۵۳۸، در شورای اورلئان قانونی دربارهٔ یکشنبه وضع شد، و بدینسان قانون یکشنبه در ایالات متحده شناسایی میشود، آنگاه که زخمِ مُهلِکِ ۱۷۹۸ شفا مییابد.
The history from 1798, until the Sunday law in the United States is represented by the first four churches. The fourth church of Thyatira is the Sunday law, and the papal persecution which follows. The first church of Ephesus, the church who lost its first love, ended up at the conclusion of the four-step progressive destruction, at the Sunday law of Thyatira. The generation that leads to the Sunday law of Thyatira, is the third generation of Pergamos. Thyatira represents the Sunday law until the close of probation, and Pergamos represents the compromise of the third generation that prepares the way for Thyatira. The third generation of Pergamos, and the compromise it represents was first fulfilled in the time of Constantine, who passed the very first Sunday law in 321. The United States began as the lamb of Ephesus, but when it places Thyatira back on the throne, it speaks as a dragon.
១៧៩៨ ចាប់រហូតដល់ច្បាប់ថ្ងៃអាទិត្យនៅសហរដ្ឋអាមេរិក ត្រូវបានតំណាងដោយពួកជំនុំបួនដំបូង។ ពួកជំនុំទីបួន គឺថាយ៉ាទីរ៉ា ជាច្បាប់ថ្ងៃអាទិត្យ និងការបៀតបៀនរបស់សម្តេចប៉ាបដែលកើតតាមមក។ ពួកជំនុំទីមួយ គឺអេភេសូរ ជាពួកជំនុំដែលបានបាត់បង់សេចក្តីស្រឡាញ់ដំបូងរបស់ខ្លួន បានទៅដល់ទីបញ្ចប់នៃការបំផ្លាញជាបន្តបន្ទាប់ជាបួនជំហាន នៅច្បាប់ថ្ងៃអាទិត្យរបស់ថាយ៉ាទីរ៉ា។ ជំនាន់ដែលនាំទៅដល់ច្បាប់ថ្ងៃអាទិត្យរបស់ថាយ៉ាទីរ៉ា គឺជាជំនាន់ទីបីនៃពើហ្គាម៉ុស។ ថាយ៉ាទីរ៉ា តំណាងឲ្យច្បាប់ថ្ងៃអាទិត្យរហូតដល់ការបិទពេលសាកល្បង ហើយពើហ្គាម៉ុស តំណាងឲ្យការសម្របសម្រួលរបស់ជំនាន់ទីបីដែលរៀបចំផ្លូវសម្រាប់ថាយ៉ាទីរ៉ា។ ជំនាន់ទីបីនៃពើហ្គាម៉ុស និងការសម្របសម្រួលដែលវាតំណាងឲ្យ នោះបានសម្រេចជាលើកដំបូងនៅសម័យកុងស្តង់ទីន ដែលបានអនុម័តច្បាប់ថ្ងៃអាទិត្យដំបូងបង្អស់នៅឆ្នាំ ៣២១។ សហរដ្ឋអាមេរិកបានចាប់ផ្តើមឡើងជាកូនចៀមនៃអេភេសូរ ប៉ុន្តែនៅពេលវាលើកថាយ៉ាទីរ៉ាឲ្យត្រឡប់មកលើបល្ល័ង្កវិញ វានិយាយដូចជានាគ។
The progressive destruction of the United States is represented by the first four churches of Revelation. The progressive destruction of the sixth kingdom of Bible prophecy occurs over four generations that lead to the Sunday law, where the earth beast, speaks as a dragon. The final generation is represented by the dragon, that is a reptile, as in the Garden of Eden, and for this reason, both John the Baptist and Jesus called the last generation of ancient Israel, “a generation of vipers.”
प्रकाशितवाक्य की पहली चार कलीसियाओं में संयुक्त राज्य अमेरिका के क्रमिक विनाश का चित्रण किया गया है। बाइबल की भविष्यवाणी के छठे राज्य का क्रमिक विनाश चार पीढ़ियों के दौरान घटित होता है, जो रविवार-विधि तक ले जाती हैं, जहाँ पृथ्वी का पशु अजगर के समान बोलता है। अंतिम पीढ़ी का प्रतिनिधित्व अजगर द्वारा किया गया है, जो एक सरीसृप है, जैसा अदन की वाटिका में था; और इसी कारण यूहन्ना बपतिस्मा देनेवाले और यीशु—दोनों ने प्राचीन इस्राएल की अंतिम पीढ़ी को “साँपों की संतान” कहा।
The fourth and last generation is either the “chosen generation” representing the one hundred and forty-four thousand, or its counterpart, the generation of vipers. One class has formed the image of Christ, the other the image of the beast—the serpent. The generation of vipers is directly set forth, four times in God’s Word. The context at each reference is different.
Ihe nkpuru-ọgbọ nke anọ na nke ikpeazụ bụ ma ọ bụ “nkpuru-ọgbọ a họpụtara,” nke na-anọchi anya otu narị puku na iri anọ na anọ, ma ọ bụ ihe kwekọrọ na ya, nkpuru-ọgbọ nke agwọ-ọjọọ. Otu òtù ewulitela oyiyi Kraịst; nke ọzọ, oyiyi anụ-ọhịa ahụ—agwọ ahụ. A na-egosipụta nkpuru-ọgbọ nke agwọ-ọjọọ n’ụzọ kpọmkwem, ugboro anọ, n’Okwu Chineke. Ihe gbara ya gburugburu n’ebe nkwupụta nke ọ bụla dị dị iche.
But when he saw many of the Pharisees and Sadducees come to his baptism, he said unto them, O generation of vipers, who hath warned you to flee from the wrath to come? Matthew 3:7.
Men, u ko‘plab farziylar va sadduqiylarning uning cho‘mish marosimiga kelayotganini ko‘rgach, ularga dedi: Ey ilonlar zurriyoti, kelajak g‘azabdan qochishga sizlarni kim ogohlantirdi? Matto 3:7.
If the “generation of vipers” were simply some derogatory remarks about a couple sects of people that John didn’t like, then there would be nothing to say about the expression. But every word is sacred within God’s Word, so John was assigning a specific label to the Sadducees and Pharisees. That label is defined prophetically by the context of the passage where it is expressed. In the passage John is identified as accomplishing his ministry, then the Sadducees and Pharisees enter the narrative. In the opening verses John is identified as Isaiah’s “voice in the wilderness.”
Si la « génération de vipères » n’était simplement qu’une série de remarques injurieuses au sujet de quelques sectes de personnes que Jean n’aimait pas, il n’y aurait alors rien à dire de cette expression. Mais chaque mot est sacré dans la Parole de Dieu ; Jean attribuait donc aux Sadducéens et aux Pharisiens une désignation précise. Cette désignation est définie prophétiquement par le contexte du passage où elle est employée. Dans ce passage, Jean est présenté comme accomplissant son ministère, puis les Sadducéens et les Pharisiens entrent dans le récit. Dans les versets d’ouverture, Jean est identifié comme la « voix de celui qui crie dans le désert » d’Ésaïe.
In those days came John the Baptist, preaching in the wilderness of Judaea, And saying, Repent ye: for the kingdom of heaven is at hand.
Nna zile zile Yohane Mbatizaji alikuja, akihubiri katika jangwa la Uyahudi, akisema, Tubuni ninyi; kwa maana ufalme wa mbinguni umekaribia.
For this is he that was spoken of by the prophet Esaias, saying,
Denn dieser ist es, von dem durch den Propheten Esaias geredet worden ist, als er sprach:
The voice of one crying in the wilderness, Prepare ye the way of the Lord, make his paths straight.
کا بے وُہ واں جھاڑاں اندر پکاردا اے، خُداوند دا راہ تیار کرو، اُس دیاں راہواں سیدھیاں کرو۔
And the same John had his raiment of camel’s hair, and a leathern girdle about his loins; and his meat was locusts and wild honey.
John same du i bin get klos we dem make from kamel hier, an leda belt na in waist; an in food na grasshoppa dem an wild honey.
Then went out to him Jerusalem, and all Judaea, and all the region round about Jordan, And were baptized of him in Jordan, confessing their sins. But when he saw many of the Pharisees and Sadducees come to his baptism, he said unto them, O generation of vipers, who hath warned you to flee from the wrath to come? Matthew 3:2–7.
“Fa a alu atu iā te ia Ierusalema, ma Iutaia uma, atoa ma le nuu uma e siʻosiʻomia Ioritana, ma sa papatisoina i latou e ia i Ioritana, a o latou taʻutaʻu atu a latou agasala. A ua iloa e ia le toʻatele o le ʻau Faresaio ma le ʻau Satukaio ua ō mai i lona papatisoga, ona fetalai atu lea o ia iā te i latou, Le fanau a gata feʻai e, o ai ea ua lapataʻiina outou e sosola ese ai i le toʻasā o le a oo mai?” Mataio 3:2–7.
The final generation of ancient Israel is labelled as “a generation of vipers,” by a prophet who came out of the wilderness. John is the prophet who fulfilled the role as Malachi’s messenger who prepared the way for the Messenger of the Covenant, who was also the voice in the wilderness identified by Isaiah.
Israël ancien tsro̱h tso̱ me-sukhumabia “mokevhi a mige̱lhi,” mo̱ghe prophet mi pfu me̱ wilderness-o. John ne prophet mi ketsi role ka Malachi netsa messenger mi tsüba̱ ke way ka Messenger of the Covenant, mi no voice me̱ wilderness-o Isaiah pe identified.
If we consider “leaves” as a symbol, we find that they represent “profession.” The first reference is with Adam and Eve, who covered their unrighteousness, with fig leaves. They had previously worn the garment of light, the garment of righteousness, but when that was gone, they realized they were naked Laodiceans, who think all they need to do is hide behind the “leaves of profession,” and everything will be OK. Further on in the passage, John speaks directly against the Laodicean Jews trusting in the bloodline of Abraham to save them, for their presumption was simply the empty leaves of profession. A person’s garments represent who they are.
Йисунылъэбжь “хъужьыр” лъэпкъым хуэдэу дыщытщэмэ, ар “зэхэгъэщIэн” къызэрыхъурэ дыщыIэщ. Езы къэпсэлъэкIэу иупщIэныр Адамрэ Хьэуэрэ яхъур, ахэр къуэжьыгъэр зыпхуагъэплъащ фигъ хъужьыбзэхэркIэ. Апхуэдэу ахэр нэхъыщхьэу щыгъуэгъуэн дахэ, щыгъуэгъуэн щыпIэцIэныгъэу къэщауагъуэм щыгъуэщIагъэхэрщ, ауэ ар къызэхъуахэм къыдэкIуакIэ, ахэр жыпIэцIэу къыщыщхьэщ Лаодикейэм и цIыхухэр, зэхэщIэгъэкIуэн хуейр пэтми “зэхэгъэщIэныр и хъужьыр” и лъапIэм къыщыгъапщэнырщ, и щхьэусыгъуэр псоми зэхэтынущ жэрыIуэу. Псалъэм и къэкIуэкIэ, Иоанн Лаодикейэм и Адыгэхэм Абрахам и лъэбжьыр къытегъэгъуэтынымкIэ зыфигъэщIэнухэр гупсысэу къехъуэгъуэжьыщ, сырыхуэщIынущ жыпIэу; сырыхуэщIынум и унафэр абыхэм и зэхэщIэгъэкIуэныр хъужьыр гуэркъым, фIыжьыгъэ зимыIэу къыщыхъуарщ. ЦIыхум и щыгъуэгъуэнхэр ар сыт хуэдэ щыIэр къыхэщ.
Trees are a symbol of men and of kingdoms, and the fruit, the branch, the seed, the soil, the water, the root and obviously the leaves all represent specific prophetic symbols unto themselves, but each of those truths is connected to the other symbols represented in the various lines of prophecy that employ the prophetic symbols that go to make up a “tree.” Of course, the first prophetic symbolism of a tree is that it represents a life-or-death test.
Les arbres sont un symbole des hommes et des royaumes, et le fruit, la branche, la semence, le sol, l’eau, la racine et, bien évidemment, les feuilles, représentent tous en eux-mêmes des symboles prophétiques spécifiques; mais chacune de ces vérités est liée aux autres symboles représentés dans les diverses lignes de prophétie qui emploient les symboles prophétiques constituant un « arbre ». Bien entendu, le premier symbolisme prophétique d’un arbre est qu’il représente une épreuve de vie ou de mort.
John’s message is represented by the clothes he wore, and the food he ate. Prophetic food, such as the manna at the beginning of ancient Israel, or the Bread of Heaven at the end; must be eaten. The food represents a prophetic testing message which must be eaten, for it is Christ’s flesh and His blood. The clothes John wore and the food he ate identifies the message, and messenger who prepared the way for Christ. John typifies the final messenger who prepares the way for Christ, who is the Messenger of the Covenant who suddenly comes to His temple at the Sunday law. When that takes place, the foolish virgins, who are also Laodiceans and tares, represent the final fourth generation of those who profess to be the legitimate covenant people of Abraham, just as did the Pharisees and Sadducees, in the time when John appeared out of the wilderness.
Yahyānyň habary onuň geýen egin-eşiginde we iýen iýmitinde şekillendirilýär. Gadymy Ysraýylyň başlangyjyndaky manna ýa-da soňundaky Gök nany ýaly pygamberlik iýmiti iýilmelidir. Bu iýmit Mesihiň teni we Onuň gany bolany üçin, iýilmegi zerur bolan pygamberlik synag habaryny aňladýar. Yahyānyň geýen egin-eşigi we iýen iýmiti Mesih üçin ýoly taýýarlan habary hem-de habarçyny kesgitleýär. Yahyā, Mesih üçin ýoly taýýarlaýan soňky habarçynyň nusgasydyr; ol Ahdyň Habarçysydyr we ýekşenbe kanuny wagtynda duýdansyz Öz ybadathanasyna gelýär. Bu waka bolup geçende, paýhassyz gyzlar, şol bir wagtyň özünde Laodikialylar we haşal otlar bolup, Ybraýymyň hakyky ahd halkydyklaryny yglan edýänleriň soňky dördünji neslini aňladýarlar; edil Yahyā çölden peýda bolan döwürde Fariseýler we Saddukeýler nähili bolsa, şonuň ýaly.
John wore camel hair, a leather girdle that included a harness attachment, such as farm animals have with a yoke. He ate, and therefore his message was of locusts, a premier symbol of Islam in the Scriptures, and he mixed his message of Islam, with the honey.
Jean portait un vêtement de poil de chameau et une ceinture de cuir comportant un dispositif d’attache, tel qu’en ont les bêtes de somme avec un joug. Il mangeait, et par conséquent son message était fait de sauterelles, symbole éminent de l’islam dans les Écritures, et il mêlait son message de l’islam avec le miel.
And the house of Israel called the name thereof Manna: and it was like coriander seed, white; and the taste of it was like wafers made with honey. Exodus 16:31.
Na ko te fale ʻo ʻIsileli naʻa nau ui hono hingoa ko e Mana; pea naʻe hangē ia ko e tengaʻiʻakau kolianitā, hinehina; pea ko hono ifo naʻe hangē ko e ngaahi keke mānifi kuo ngaohi ʻaki ʻa e honi. ʻEkesotosi 16:31.
Manna is a symbol of God’s Word, and it tasted like honey, which the prophets identify as the taste of the message, they are represented as eating. John brought the message of Islam as represented by the locusts, and a girdle of camel leather and camel hair. The locusts and the camel are both symbols of Islam. That message of Islam was mixed with the enlightenment of God’s Word that is represented as “honey.”
La manne est un symbole de la Parole de Dieu, et elle avait le goût du miel, que les prophètes identifient comme le goût du message qu’ils sont représentés comme mangeant. Jean apporta le message de l’Islam, représenté par les sauterelles, ainsi qu’une ceinture de cuir de chameau et un vêtement de poil de chameau. Les sauterelles et le chameau sont tous deux des symboles de l’Islam. Ce message de l’Islam était mêlé à l’illumination de la Parole de Dieu, représentée comme du « miel ».
Then said Jonathan, My father hath troubled the land: see, I pray you, how mine eyes have been enlightened, because I tasted a little of this honey. 1 Samuel 14:29.
Jónatan sagði þá: „Faðir minn hefir steypt landinu í nauð; sjáið, bið ég yður, hvernig augu mín hafa lýst upp, af því að ég bragðaði lítið eitt af þessu hunangi.“ 1. Samúelsbók 14:29.
John did not simply represent a message of Islam, but he came from the wilderness, as did Elijah, and John did not eat honey, he ate wild honey, for he, as with Christ, was not trained in the institutions of the day who had their own honey of a message, represented by the leaven of the Pharisees and Sadducees. John ate honey from the wilderness, for he was trained by the Holy Spirit outside the religious institutions of his day. The typical girdle of the time period contained a hinge mechanism that a person would tie their camel hair garment onto. The hinge represents John, who was the turning point from the earthly unto the heavenly sanctuary.
جان صرفاً نمایانگر پیامی از اسلام نبود، بلکه او از بیابان آمد، همانگونه که ایلیا آمد؛ و جان عسل معمولی نخورد، بلکه عسل وحشی خورد، زیرا او نیز همچون مسیح، در نهادهای زمان خود که عسلِ خاصِ پیامِ خویش را داشتند، تعلیم نیافته بود؛ همان پیامی که به خمیرمایهٔ فریسیان و صدوقیان نمود یافته بود. جان از بیابان عسل خورد، زیرا او بهوسیلهٔ روحالقدس، بیرون از نهادهای دینیِ روزگار خویش، تعلیم یافته بود. کمربندِ متعارفِ آن دوره دارای سازوکارِ لولایی بود که شخص جامهٔ موی شترِ خود را بر آن میبست. آن لولا نمایانگرِ جان است، که نقطهٔ عطف از مقدّسِ زمینی به سوی قدسِ آسمانی بود.
“The prophet John was the connecting link between the two dispensations. As God’s representative he stood forth to show the relation of the law and the prophets to the Christian dispensation. He was the lesser light, which was to be followed by a greater. The mind of John was illuminated by the Holy Spirit, that he might shed light upon his people; but no other light ever has shone or ever will shine so clearly upon fallen man as that which emanated from the teaching and example of Jesus. Christ and His mission had been but dimly understood as typified in the shadowy sacrifices. Even John had not fully comprehended the future, immortal life through the Saviour.” The Desire of Ages, 220.
“Profeti Gjon ishte hallka lidhëse ndërmjet dy periudhave të administrimit hyjnor. Si përfaqësues i Perëndisë, ai doli përpara që të tregonte marrëdhënien e ligjit dhe të profetëve me periudhën e administrimit të krishterë. Ai ishte drita më e vogël, pas së cilës duhej të vinte një dritë më e madhe. Mendja e Gjonit u ndriçua nga Fryma e Shenjtë, që ai të përhapte dritë mbi popullin e tij; por asnjë dritë tjetër kurrë nuk ka shkëlqyer e as do të shkëlqejë ndonjëherë kaq qartë mbi njeriun e rënë sa ajo që buronte nga mësimi dhe shembulli i Jezusit. Krishti dhe misioni i Tij ishin kuptuar vetëm në mënyrë të zbehtë, siç ishin paratreguar në flijimet hijore. As vetë Gjoni nuk e kishte kuptuar plotësisht jetën e ardhshme, të pavdekshme, nëpërmjet Shpëtimtarit.” The Desire of Ages, 220.
The hinge garment of John is introduced at the very point of Christ’s baptism, which was the turning point, represented by the place where John was baptizing. That place was named Bethabara meaning “ferry crossing,” and is the very place ancient Israel entered into the Promised Land as they came out of the wilderness, just as John had done.
वचावट हारलेल्या योहानाचो पोशाख क्रिस्ताच्या बाप्तिस्म्याच्या नेमक्या त्याच बिंदूवर प्रस्तुत केलो जाता, जे एक वळणबिंदू आशिल्लो, आणि ज्या स्थळान त्या गोष्टीचें प्रतिनिधित्व केलें ज्या ठिकाणी योहान बाप्तिस्मा दित आशिल्लो. त्या स्थळाचें नाव बेथाबारा आशिल्लें, जें अर्थ “फेरी ओलांड” अशें जाता; आणि हेंच तें स्थान आसा ज्या वयल्या इस्राएलान रानांतल्यान भायर येऊन वचन दिलेल्या भूमीन प्रवेश केलो, जशें योहानान केलें.
Of course, the movement of the one hundred and forty-four thousand are who John is representing, but we are simply pointing out that when Jesus was baptized, it was that generation that He and John called the “generation of vipers.” Jesus came to magnify God’s Ten Commandment law, and He inspired every word in the Bible, so when He calls the final generation of ancient Israel a generation of vipers, He knows full well that the second commandment identifies the judgment being accomplished in the third and fourth generations.
Bien sûr, le mouvement des cent quarante-quatre mille est celui que Jean représente, mais nous soulignons simplement que, lorsque Jésus fut baptisé, c’était cette génération-là que lui et Jean appelèrent la « génération de vipères ». Jésus est venu magnifier la loi des Dix Commandements de Dieu, et c’est lui qui a inspiré chaque parole de la Bible; ainsi, lorsqu’il appelle la génération finale de l’ancien Israël une génération de vipères, il sait parfaitement bien que le second commandement désigne le jugement qui s’accomplit dans la troisième et la quatrième génération.
The third and fourth generations represent a progressive judgment that ends in the fourth generation, which is the generation of vipers. Christ baptism typifies 9/11. The Laodicean Seventh-day Adventist generation has been in its final generation since that time. John’s message to the Pharisees and Sadducees was the Laodicean message.
Третье и четвёртое поколения представляют собой поступательный суд, завершающийся в четвёртом поколении, которое есть порождение ехиднино. Крещение Христа прообразует 9/11. Лаодикийское поколение адвентистов седьмого дня с того времени находится в своём последнем поколении. Весть Иоанна к фарисеям и саддукеям была Лаодикийской вестью.
But when he saw many of the Pharisees and Sadducees come to his baptism, he said unto them,
Mais, voyant venir à son baptême beaucoup de pharisiens et de sadducéens, il leur dit,
O generation of vipers, who hath warned you to flee from the wrath to come?
ኣቱም ወለዶ ኣራዊት መርዛማት፣ ካብቲ ዚመጽእ ቍጥዓ ክትሃድሙ መን ኣጠንቂቑኩም፧
Bring forth therefore fruits meet for repentance: And think not to say within yourselves, We have Abraham to our father:
O hlahiseng ke gone maungo a a tshwanetseng boikwatlhao; mme lo se ka lwa gopola go bua mo go lona ka bolona lo re, Re na le Aborahame e le rraetsho:
for I say unto you, that God is able of these stones to raise up children unto Abraham.
car je vous dis que Dieu peut, de ces pierres, susciter des enfants à Abraham.
And now also the axe is laid unto the root of the trees: therefore every tree which bringeth not forth good fruit is hewn down, and cast into the fire. I indeed baptize you with water unto repentance: but he that cometh after me is mightier than I, whose shoes I am not worthy to bear: he shall baptize you with the Holy Ghost, and with fire: Whose fan is in his hand, and he will throughly purge his floor, and gather his wheat into the garner; but he will burn up the chaff with unquenchable fire.
Et voici, déjà la cognée est mise à la racine des arbres ; c’est pourquoi tout arbre qui ne produit pas de bon fruit est coupé et jeté au feu. Pour moi, je vous baptise d’eau en vue de la repentance ; mais celui qui vient après moi est plus puissant que moi, et je ne suis pas digne de porter ses sandales : lui vous baptisera du Saint-Esprit et de feu. Il a son van dans la main, et il nettoiera parfaitement son aire ; il amassera son blé dans le grenier, mais il consumera la balle par un feu inextinguible.
Then cometh Jesus from Galilee to Jordan unto John, to be baptized of him. Matthew 3:7–13.
そしてイエスは、ヨハネからバプテスマを受けるために、ガリラヤからヨルダンへ来られた。マタイ 3:7–13。
Jesus came from Galilee, which symbolizes a turning point in agreement with John’s girdle-hinge, and the meaning of Bethabara. John’s work of preparing the way, had then changed to Christ’s work of confirming the covenant. The thirty years of preparation was ended and the three and a half years before and after the cross began.
Jesus kom fra Galilæa, som symboliserer et vendepunkt i overensstemmelse med Johannes’ bæltehængsel og betydningen af Bethabara. Johannes’ gerning med at berede vejen var da blevet forandret til Kristi gerning med at stadfæste pagten. De tredive års forberedelse var afsluttet, og de tre et halvt år før og efter korset begyndte.
John’s message was a warning of the coming wrath at the destruction of Jerusalem, a destruction that also represents the end of the world and the seven last plagues. That warning message was set within the context of Islam, and it was delivered by a man who not only fulfilled Malachi’s messenger who prepares the way, and Isaiah’s voice in the wilderness, but also the message of Elijah, for John’s clothing paralleled Elijah’s just as John’s message paralleled Elijah’s.
Le message de Jean était un avertissement de la colère à venir lors de la destruction de Jérusalem, destruction qui représente aussi la fin du monde et les sept derniers fléaux. Ce message d’avertissement fut placé dans le contexte de l’islam, et il fut proclamé par un homme qui accomplissait non seulement le messager de Malachie qui prépare le chemin, et la voix dans le désert d’Ésaïe, mais aussi le message d’Élie, car le vêtement de Jean correspondait à celui d’Élie, tout comme le message de Jean correspondait à celui d’Élie.
And he said unto them, What manner of man was he which came up to meet you, and told you these words? And they answered him, He was an hairy man, and girt with a girdle of leather about his loins. And he said, It is Elijah the Tishbite. 2 Kings 1:7, 8.
A řekl jim: Jaký byl ten muž, který vám vyšel vstříc a mluvil k vám tato slova? Odpověděli mu: Byl to muž oděný srstí a přepásaný koženým pásem kolem svých beder. I řekl: To je Eliáš Tišbijský. 2 Královská 1,7.8.
If they were to ask of John, and not of Elijah, “what manner of man was he?” they would be answered “a hairy man, and girt with a girdle of leather about his loins.” The entire six-month ministry of John is represented in the passage where the final and fourth generation is specifically identified and defined. The Laodicean message unto them directly attacks the profession of being God’s covenant people, it warns them of the coming wrath as illustrated by an ax striking the roots of the trees. The message included that Christ would finish the testing process that began with John. Later in Matthew, Jesus also calls the Jews “a generation of vipers,” and He takes the thought up from John’s theme of cutting down a tree, and explains why.
Ẹ bá wọn béèrè nípa Johanu, kì í ṣe nípa Elijah, pé, “irú ènìyàn wo ni òun jẹ́?” a ó dá wọn lóhùn pé, “ọkùnrin onírun ni, ó sì fi àmùrè aláwọ̀ dì mọ́ ìbàdí rẹ̀.” Gbogbo iṣẹ́-ìránṣẹ́ oṣù mẹ́fà ti Johanu ni a ṣàfihàn nínú àbala náà níbi tí a ti dá ìran ìkẹyìn, ìyẹn ìran kẹrin, mọ̀ ní pàtó, tí a sì ṣe ìtumọ̀ rẹ̀. Ìròyìn Laodicea sí wọn kọlu ìjẹ́wọ́ pé àwọn jẹ́ ènìyàn májẹ̀mú Ọlọ́run ní tààrà; ó kìlọ̀ fún wọn nípa ìbínú tí ń bọ̀ gẹ́gẹ́ bí a ti ṣàpèjúwe rẹ̀ nípa àáké tí ń lu gbòǹgbò àwọn igi. Ìròyìn náà tún ní i pé Kristi yóò parí ìlànà ìdánwò tí ó bẹ̀rẹ̀ pẹ̀lú Johanu. Lẹ́yìn náà nínú Matteu, Jesu náà pè àwọn Júù ní “ìran paramọlẹ,” Ó sì gbé èrò náà sókè láti inú kókó-ọrọ̀ Johanu nípa gígé igi lulẹ̀, Ó sì ṣàlàyé ìdí rẹ̀.
Either make the tree good, and his fruit good; or else make the tree corrupt, and his fruit corrupt: for the tree is known by his fruit. O generation of vipers, how can ye, being evil, speak good things? for out of the abundance of the heart the mouth speaketh. A good man out of the good treasure of the heart bringeth forth good things: and an evil man out of the evil treasure bringeth forth evil things. But I say unto you, That every idle word that men shall speak, they shall give account thereof in the day of judgment. For by thy words thou shalt be justified, and by thy words thou shalt be condemned. Matthew 12:33–37.
அல்லது மரத்தை நல்லதாக்குங்கள்; அதன் கனியையும் நல்லதாக்குங்கள்; இல்லையெனில் மரத்தை கெட்டதாக்குங்கள்; அதன் கனியையும் கெட்டதாக்குங்கள்; ஏனெனில் மரம் அதன் கனியினால் அறியப்படும். பாம்புகளின் சந்ததியினரே, நீங்கள் பொல்லாதவர்களாயிருக்கையில் நல்லவற்றைப் எப்படி பேச முடியும்? ஏனெனில் இதயத்தின் நிறைவிலிருந்தே வாய் பேசுகிறது. நல்ல மனிதன் இதயத்தின் நல்ல பொக்கிஷத்திலிருந்து நல்லவற்றை வெளிக்கொணருகிறான்; பொல்லாத மனிதன் பொல்லாத பொக்கிஷத்திலிருந்து பொல்லாதவற்றை வெளிக்கொணருகிறான். ஆனால் நான் உங்களுக்குச் சொல்லுகிறேன்: மனிதர்கள் பேசும் ஒவ்வொரு பயனற்ற வார்த்தைக்காகவும் அவர்கள் நியாயத்தீர்ப்புநாளில் கணக்குக் கொடுப்பார்கள். ஏனெனில் உன் வார்த்தைகளினால் நீ நீதிமானாக்கப்படுவாய்; உன் வார்த்தைகளினால் நீ குற்றவாளியாகத் தீர்க்கப்படுவாய். மத்தேயு 12:33–37.
The day of judgment, according to the second commandment is in the fourth generation. The judgment is based upon the message we speak, and that message comes out of our hearts. It is the message we speak that identifies whether we are Peter’s “chosen generation” or a “generation of vipers.” Either class is manifested at the conclusion of a testing process where Christ, as the dirt brush man cleans His floor. As with the oil in the parable of the ten virgins, the message is represented either by an evil or a good heart. Christ’s reference adds that this generation of vipers, which is the fourth and final generation—seek after a sign, and the only sign they would be given was the sign of Jonah.
Na mokolo ya kosambisama, kolanda na mobeko ya mibale, ezali na ekeke ya minei. Kosambisama yango etongami likoló ya nsango oyo tolobaka, mpe nsango yango ebimaka na mitema na biso. Ezali nsango oyo tolobaka nde emonisaka soki tozali “libota oyo Lipetelo aponami” to “libota ya banyoka ya ngɛngɛ.” Bato ya lolenge nyonso mibale bamonisamaka na suka ya mosala ya komekama, epai Klisto, lokola moto ya kopɛtola putulu, apɛtolaka etando na Ye. Ndenge moko mpe na mafuta na lisese ya bangɔndɔ zomi, nsango emonisami to na motema mabe to na motema malamu. Lisakoli ya Klisto ebakisi ete libota oyo ya banyoka ya ngɛngɛ, oyo ezali ekeke ya minei mpe ya nsuka, elukaka elembo, mpe elembo kaka oyo bakopesa bango ezalaki elembo ya Yona.
Then certain of the scribes and of the Pharisees answered, saying, Master, we would see a sign from thee. But he answered and said unto them, An evil and adulterous generation seeketh after a sign; and there shall no sign be given to it, but the sign of the prophet Jonas: For as Jonas was three days and three nights in the whale’s belly; so shall the Son of man be three days and three nights in the heart of the earth. The men of Nineveh shall rise in judgment with this generation, and shall condemn it: because they repented at the preaching of Jonas; and, behold, a greater than Jonas is here. The queen of the south shall rise up in the judgment with this generation, and shall condemn it: for she came from the uttermost parts of the earth to hear the wisdom of Solomon; and, behold, a greater than Solomon is here. Matthew 12:38–42.
Alors quelques-uns des scribes et des pharisiens prirent la parole et dirent : Maître, nous voudrions voir de toi un signe. Mais il leur répondit : Une génération méchante et adultère demande un signe ; et il ne lui sera donné d’autre signe que le signe du prophète Jonas. Car, de même que Jonas fut trois jours et trois nuits dans le ventre du grand poisson, de même le Fils de l’homme sera trois jours et trois nuits dans le sein de la terre. Les hommes de Ninive se lèveront, au jugement, avec cette génération, et la condamneront, parce qu’ils se repentirent à la prédication de Jonas ; et voici, il y a ici plus que Jonas. La reine du Midi se lèvera, au jugement, avec cette génération, et la condamnera, car elle vint des extrémités de la terre pour entendre la sagesse de Salomon ; et voici, il y a ici plus que Salomon. Matthieu 12:38–42.
Christ referenced the Jews as a generation of vipers, and He uses illustrations of judgment as the message of Jonah, and the message of the wisdom of Solomon. Jesus is identifying by context, and with two witnesses, that the generation of vipers is the fourth generation, for the fourth generation is where judgment is accomplished.
Christ a désigné les Juifs comme une génération de vipères, et Il emploie des illustrations de jugement, à savoir le message de Jonas et le message de la sagesse de Salomon. Jésus identifie, par le contexte et par deux témoins, que la génération de vipères est la quatrième génération, car c’est dans la quatrième génération que le jugement s’accomplit.
The one hundred and forty-four thousand are the ensign, or the sign of the latter days, as is the law of God, and the Sabbath. The sign of Jonah is the sign of the resurrection, which for the Jews in Christ’s day and age was His baptism, when the Holy Spirit descended, represented as a dove. Jonah means “dove.” Jonah, John the Revelator, Daniel, Joseph and Lazarus represent the one hundred and forty-four thousand, who are resurrected from being dead in the street for three and a half days. At that point they are to transition from Laodiceans unto Philadelphians, thus becoming the eighth that is of the seven. Jonah represents baptism, for he was cast into the water and symbolically died when he was eaten by the whale. He was thereafter resurrected, as was John, when he was taken out of the boiling oil, and as was Daniel when he was taken out of the lion’s den, and as was Joseph, when he was taken out of the pit, as was Lazarus, the sealing miracle in the time of Christ. The Jews could not see the sign of Jonah, as represented by Christ’s resurrection any clearer than Adventism sees the sign of 9/11, which is the sign of Jonah.
144,000 là cờ hiệu, hay dấu chỉ của những ngày sau rốt, cũng như luật pháp của Đức Chúa Trời và ngày Sa-bát vậy. Dấu chỉ của Giô-na là dấu chỉ của sự phục sinh, mà đối với người Do Thái trong thời đại của Đấng Christ, đó là phép báp-têm của Ngài, khi Đức Thánh Linh ngự xuống, được biểu hiện như chim bồ câu. Giô-na có nghĩa là “chim bồ câu.” Giô-na, Giăng, tác giả sách Khải Huyền, Đa-ni-ên, Giô-sép và La-xa-rơ tượng trưng cho 144,000 người, là những người được phục sinh khỏi tình trạng chết ngoài đường trong ba ngày rưỡi. Đến lúc ấy họ phải chuyển từ người Lao-đi-xê sang người Phi-la-đen-phi, nhờ đó trở nên vị thứ tám vốn thuộc về bảy vị. Giô-na tượng trưng cho phép báp-têm, vì ông đã bị ném xuống nước và chết theo biểu tượng khi bị cá lớn nuốt. Sau đó ông được phục sinh, cũng như Giăng, khi được đem ra khỏi vạc dầu sôi; cũng như Đa-ni-ên, khi được đem ra khỏi hang sư tử; cũng như Giô-sép, khi được đem lên khỏi hố; cũng như La-xa-rơ, phép lạ niêm ấn trong thời Đấng Christ. Người Do Thái không thể thấy dấu chỉ của Giô-na, như được biểu hiện bởi sự phục sinh của Đấng Christ, rõ ràng hơn việc Cơ Đốc Phục Lâm nhìn thấy dấu chỉ của biến cố 11/9, vốn là dấu chỉ của Giô-na.
We will continue these subjects in the next article.
Nous poursuivrons ces sujets dans le prochain article.
“The burden of the warning now to come to the people of God, nigh and afar off, is the third angel’s message. And those who are seeking to understand this message will not be led by the Lord to make an application of the Word that will undermine the foundation and remove the pillars of the faith that has made Seventh-day Adventists what they are today. The truths that have been unfolding in their order, as we have advanced along the line of prophecy revealed in the Word of God, are truth, sacred, eternal truth today. Those who passed over the ground step by step in the past history of our experience, seeing the chain of truth in the prophecies, were prepared to accept and obey every ray of light. They were praying, fasting, searching, digging for the truth as for hidden treasures, and the Holy Spirit, we know, was teaching and guiding us. Many theories were advanced, bearing a semblance of truth, but so mingled with misinterpreted and misapplied scriptures, that they led to dangerous errors. Very well do we know how every point of truth was established, and the seal set upon it by the Holy Spirit of God. And all the time voices were heard, ‘Here is the truth,’ ‘I have the truth; follow me.’ But the warnings came, ‘Go not ye after them. I have not sent them, but they ran.’ (See Jeremiah 23:21.)
“भार जो अब परमेश्वर की प्रजा को, निकट और दूर रहने वालों को, चेतावनी के रूप में पहुँचना है, वह तीसरे स्वर्गदूत का सन्देश है। और जो लोग इस सन्देश को समझने का प्रयत्न कर रहे हैं, उन्हें प्रभु इस प्रकार वचन का ऐसा प्रयोग करने के लिए नहीं ले चलेगा जो उस नींव को दुर्बल कर दे और उस विश्वास के स्तम्भों को हटा दे, जिन्होंने सेवेंथ-डे एडवेंटिस्टों को वह बनाया है जो वे आज हैं। वे सत्य जो परमेश्वर के वचन में प्रकट भविष्यद्वाणी की रेखा के अनुसार आगे बढ़ते हुए अपने क्रम में उद्घाटित होते आए हैं, वे आज भी सत्य हैं—पवित्र, अनन्त सत्य। जिन्होंने हमारे अनुभव के पूर्व इतिहास में उस भूमि पर क्रमशः, पग-पग चलकर यात्रा की, और भविष्यद्वाणियों में सत्य की कड़ी को देखा, वे ज्योति की प्रत्येक किरण को ग्रहण करने और उसका पालन करने के लिए तैयार किए गए थे। वे प्रार्थना कर रहे थे, उपवास कर रहे थे, खोज रहे थे, सत्य के लिए ऐसे खोद रहे थे मानो वह गुप्त धन हो, और हम जानते हैं कि पवित्र आत्मा हमें शिक्षा दे रही थी और हमारा मार्गदर्शन कर रही थी। बहुत-से सिद्धान्त प्रस्तुत किए गए, जिनमें सत्य का कुछ आभास था, पर वे इस प्रकार गलत समझे गए और गलत प्रकार से लागू किए गए पवित्रशास्त्र-वचनों के साथ मिले हुए थे कि वे संकटपूर्ण भूलों की ओर ले गए। हम भली-भाँति जानते हैं कि सत्य का प्रत्येक बिन्दु किस प्रकार स्थापित किया गया, और उस पर परमेश्वर के पवित्र आत्मा की मुहर लगा दी गई। और इस पूरे समय यह आवाज़ें सुनाई देती रहीं, ‘यही सत्य है,’ ‘मेरे पास सत्य है; मेरे पीछे चलो।’ पर चेतावनियाँ आईं, ‘उनके पीछे मत जाना। मैंने उन्हें नहीं भेजा, तौभी वे दौड़ पड़े।’ (यिर्मयाह 23:21 देखिए।)”
“The leadings of the Lord were marked, and most wonderful were His revelations of what is truth. Point after point was established by the Lord God of heaven. That which was truth then, is truth today. But the voices do not cease to be heard—‘This is truth. I have new light.’ But these new lights in prophetic lines are manifest in misapplying the Word and setting the people of God adrift without an anchor to hold them. If the student of the Word would take the truths which God has revealed in the leadings of His people, and appropriate these truths, digest them, and bring them into their practical life, they would then be living channels of light. But those who have set themselves to study out new theories, have a mixture of truth and error combined, and after trying to make these things prominent, have demonstrated that they have not kindled their taper from the divine altar, and it has gone out in darkness.” Selected Messages, book 2, 103, 104.
“Bwana aliwaongoza watu Wake kwa namna iliyo wazi, na mafunuo Yake kuhusu yaliyo kweli yalikuwa ya ajabu sana. Jambo baada ya jambo lilithibitishwa na Bwana Mungu wa mbinguni. Kile kilichokuwa kweli wakati ule, ni kweli leo pia. Lakini sauti zinaendelea kusikika—‘Huu ndio ukweli. Nina nuru mpya.’ Lakini hizi nuru mpya katika mistari ya unabii hujidhihirisha katika kulipotosha Neno na kuwaacha watu wa Mungu wakielea bila nanga ya kuwashikilia. Kama mwanafunzi wa Neno angezipokea kweli ambazo Mungu amezifunua katika uongozi Wake kwa watu Wake, na kuzifanya kuwa zake, akazimeng’enya, na kuzileta katika maisha yake ya kila siku, basi angekuwa mfereji ulio hai wa nuru. Lakini wale waliojitoa kuchunguza nadharia mpya, wana mchanganyiko wa kweli na kosa uliounganishwa pamoja, na baada ya kujaribu kuyafanya mambo haya yawe ya umuhimu mkuu, wameonyesha kwamba hawajawasha taa yao kutoka kwenye madhabahu ya Mungu, nayo imezimika gizani.” Selected Messages, book 2, 103, 104.