We ended our last article touching on the three parallel lines of prophetic testimony represented by chapters eleven through twenty-two in Genesis, the first book of the Old Testament, Matthew the first book of the New Testament and Revelation the last book of both the New Testament and the Bible. The line of Genesis identifies the covenant with Abram, the line of Matthew identifies the covenant with the Christian church, with Peter as the symbol of the beginning and end of modern spiritual Israel. The middle verses of both lines identify the seal of God, with Abram, it was “circumcision,” and with Peter it was his name changing. The center verse of the line in Revelation is chapter seventeen, verse twelve.
Amanani myɛnhyɛn artikel a etwa to no so de kaa adansedi nkɔmhyɛ nsensanee mmiɛnsa a ɛnam kwan koro so a wɔgyina hɔ ma no wɔ Genesis, Apam Dedaw no nhoma a edi kan, ti dubaako kosi aduonu mmienu; Mateo, Apam Foforo no nhoma a edi kan; ne Adiyisɛm, Apam Foforo no ne Bible no nyinaa nhoma a etwa to no mu. Genesis nsensanee no kyerɛ apam a wɔne Abram yɛe no; Mateo nsensanee no kyerɛ apam a wɔne Kristofo asafo no yɛe no, a Petro gyina hɔ sɛ mfirihyia yi mu honhom fam Israel a efii ase ne ne awiei no sɛnkyerɛnne. Nkyekyɛm mfimfini a ɛwɔ nsensanee no nyinaa mu no kyerɛ Onyankopɔn nsɔano no; wɔ Abram fam no, na ɛyɛ “twetia,” na wɔ Petro fam no, na ɛyɛ ne din-sesa no. Nkyekyɛm a ɛwɔ Adiyisɛm nsensanee no mfimfini ne ti dubaason, nkyekyɛm dumienu.
And the ten horns which thou sawest are ten kings, which have received no kingdom as yet; but receive power as kings one hour with the beast. Revelation 17:12.
Na zile pembe kumi ulizoziona ni wafalme kumi, ambao bado hawajapokea ufalme; bali wanapokea mamlaka kama wafalme kwa saa moja pamoja na mnyama. Ufunuo 17:12.
Genesis and Matthew identify the marriage of Divinity with humanity, and Revelation identifies the marriage of the beast and the dragon at the Sunday law. All three lines point to the Sunday law where one class manifests the mark of the beast and the other the seal of God. The counterfeit of the beast and dragon in verse twelve is the omega mention of Nimrod’s tower in Genesis eleven. There the counterfeit covenant religion met its judgment, and in Revelation seventeen the whore–who is Babylon the great–is judged. Nimrod is the alpha to the Vatican’s omega, and for this reason the papacy is Babylon the great, the omega to Nimrod’s Babel the alpha.
Genèse et Matthieu identifient le mariage de la Divinité avec l’humanité, et l’Apocalypse identifie le mariage de la bête et du dragon lors de la loi du dimanche. Ces trois lignes convergent vers la loi du dimanche, où une classe manifeste la marque de la bête et l’autre le sceau de Dieu. La contrefaçon de la bête et du dragon au verset douze est la mention oméga de la tour de Nimrod en Genèse onze. Là, la religion de l’alliance contrefaite a rencontré son jugement, et dans Apocalypse dix-sept la prostituée — qui est Babylone la grande — est jugée. Nimrod est l’alpha par rapport à l’oméga du Vatican, et pour cette raison la papauté est Babylone la grande, l’oméga du Babel de Nimrod, l’alpha.
Of note in these three middle verses is that the testimony contained in each middle point of the line is actually three verses.
Waxyaabaha mudan in lagu xuso ee ku jira saddexdan aayadood ee dhexe waxa weeye in maragga ku jira qodob kasta oo dhexe oo xariiqda ka mid ahi uu dhab ahaan yahay saddex aayadood.
This is my covenant, which ye shall keep, between me and you and thy seed after thee; Every man child among you shall be circumcised. And ye shall circumcise the flesh of your foreskin; and it shall be a token of the covenant betwixt me and you. And he that is eight days old shall be circumcised among you, every man child in your generations, he that is born in the house, or bought with money of any stranger, which is not of thy seed. Genesis 17:10–12.
Voici mon alliance, que vous garderez, entre moi et vous, et ta postérité après toi : tout mâle parmi vous sera circoncis. Vous circoncirez la chair de votre prépuce ; et ce sera le signe de l’alliance entre moi et vous. À l’âge de huit jours, tout mâle, dans toutes vos générations, sera circoncis parmi vous, qu’il soit né dans la maison, ou acheté à prix d’argent de quelque étranger qui ne serait pas de ta postérité. Genèse 17:10–12.
And Jesus answered and said unto him, Blessed art thou, Simon Barjona: for flesh and blood hath not revealed it unto thee, but my Father which is in heaven. And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it. And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven. Matthew 16:17–19.
Na Yesu akamjibu, akamwambia, Heri wewe, Simoni Bar-yona; kwa kuwa nyama na damu havikukufunulia jambo hili, bali Baba yangu aliye mbinguni. Nami nakuambia pia ya kwamba wewe ndiwe Petro, na juu ya mwamba huu nitalijenga kanisa langu; wala malango ya kuzimu hayatalishinda. Nami nitakupa funguo za ufalme wa mbinguni; na lolote utakalolifunga duniani litafungwa mbinguni; na lolote utakalolifungua duniani litafunguliwa mbinguni. Mathayo 16:17–19.
And the beast that was, and is not, even he is the eighth, and is of the seven, and goeth into perdition. And the ten horns which thou sawest are ten kings, which have received no kingdom as yet; but receive power as kings one hour with the beast. These have one mind, and shall give their power and strength unto the beast. Revelation 17:11–13.
Et la bête qui était, et qui n’est plus, est elle-même un huitième roi, et elle est du nombre des sept, et elle va à la perdition. Et les dix cornes que tu as vues sont dix rois, qui n’ont pas encore reçu de royaume; mais ils reçoivent autorité comme rois pour une heure avec la bête. Ils ont une même pensée, et ils donnent à la bête leur puissance et leur autorité. Apocalypse 17:11–13.
The story of the counterfeit covenant represented by Nimrod’s bricks and mortar, and his counterfeit system of church and state, represented by the tower and the city, typifies the counterfeit system of the image of the beast represented in the omega of Nimrod’s story. Three lines, with three center points of three verses, which all testify to the covenant of life and the covenant of death. The one hundred and forty-four thousand are the true eighth who are of the seven, and the papacy is simply the counterfeit. Nimrod’s class has unity of mind at their marriage, a counterfeit to the one hundred and forty-four thousand, who are unified with the mind of Christ. The counterfeit beast “was, and is not,” is a counterfeit of Christ who was, and is, and is yet to come. In verse eight the full expression of the counterfeit represented by the papacy is expressed.
Kisah tentang perjanjian palsu yang dilambangkan oleh batu bata dan tanah liat Nimrod, serta sistem palsunya antara gereja dan negara, yang dilambangkan oleh menara dan kota itu, melambangkan sistem palsu dari patung binatang itu yang dinyatakan dalam omega dari kisah Nimrod. Tiga garis, dengan tiga titik pusat dari tiga ayat, yang semuanya memberi kesaksian tentang perjanjian kehidupan dan perjanjian kematian. Seratus empat puluh empat ribu adalah kedelapan yang sejati, yang berasal dari antara yang tujuh, dan kepausan hanyalah pemalsunya. Golongan Nimrod memiliki kesatuan pikiran dalam pernikahan mereka, sebagai pemalsuan terhadap seratus empat puluh empat ribu, yang dipersatukan dengan pikiran Kristus. Binatang palsu itu “ada, dan tidak ada,” adalah pemalsuan terhadap Kristus yang telah ada, dan ada, dan yang akan datang. Dalam ayat delapan, ungkapan penuh dari pemalsuan yang dilambangkan oleh kepausan dinyatakan.
The beast that thou sawest was, and is not; and shall ascend out of the bottomless pit, and go into perdition: and they that dwell on the earth shall wonder, whose names were not written in the book of life from the foundation of the world, when they behold the beast that was, and is not, and yet is. Revelation 17:8.
La bête que tu as vue était, et n’est plus; elle doit monter de l’abîme, et aller à la perdition. Et les habitants de la terre, ceux dont le nom n’a pas été écrit dès la fondation du monde dans le livre de vie, seront dans l’étonnement en voyant la bête, parce qu’elle était, et qu’elle n’est plus, et qu’elle reparaîtra. Apocalypse 17:8.
Jesus is He who was, and is, and is yet to come, and the papacy, the eighth that is of the seven, is the beast that “was, and is not, and yet is.” The “one hour” that the marriage of the dragon and beast represents the history from the Sunday law, where the one hundred thousand represented by Peter and Abram, ascend to the heaven as an ensign, at the very time the papacy ascends.
Yesu ezali Ye oyo azalaki, mpe azali, mpe akoya lisusu; mpe bopapa, mwa mwambe oyo ewuti na nsambo, ezali nyama oyo “ezalaki, mpe ezali te, mpe nzokande ezali.” “Ngonga moko” oyo libala ya dalagona mpe ya nyama ezali komonisa ezali lisolo ya mobeko ya mokolo ya Lomingo, epai bato nkóto nkama moko oyo Petelo mpe Abalama bazali komonisa bamataka na likoló lokola elembo, kaka na ntango yango moko oyo bopapa mpe emataka.
We have been seeking to address the book of Joel from the perspective that Peter at Pentecost identified his Pentecostal message as a fulfillment of Joel. In the three covenant lines of twelve chapters each, the middle three verses of each line address the identical history, and Peter is represented in that history as being with Jesus at Caesarea Philippi, which is Panium, which is where the world is now on the verge of experiencing. At Panium, Peter is also in Jerusalem at the Pentecostal outpouring. The three lines of twelve chapters converge at Panium and Pentecost when the seal of God is impressed upon Christ’s bride and the mark of the beast is impressed upon Satan’s bride. The book of Joel is identifying the wake-up call in the parable of the ten virgins, when the Laodicean Seventh-day Adventist church awakens to the fact that they are lost.
Nakime koluka mokanda ya Yoele uta na likanisi ete Petelo, na Pantekote, alakisaki ete nsango na ye ya Pantekote ezalaki kokokisama ya Yoele. Na milongo misato ya kondimana, moko na moko na biteni zomi na mibale, baversi misato ya katikati ya molongo moko na moko elobeli lisolo moko kaka; mpe Petelo amonisami na lisolo yango lokola azalaki elongo na Yesu na Kaisaria Filipi, oyo ezali Panium, mpe yango nde esika mokili ezali sikawa pene ya kokutana na yango. Na Panium, Petelo azali mpe na Yerusaleme na bosopani ya Pantekote. Milongo misato ya biteni zomi na mibale esangani na Panium mpe na Pantekote, ntango elembo ya Nzambe etyami likolo ya mwasi ya libala ya Klisto mpe elembo ya nyama etyami likolo ya mwasi ya libala ya Satana. Mokanda ya Yoele ezali koyebisa kobelema wana na lisese ya bilenge basi zomi, ntango lingomba ya Bado ya Mokolo ya Sambo ya Laodikia elamuki na bosolo ete bazali babungi.
The book of Joel is set within the context of four generations.
کتاب یوئیل در چارچوبِ چهار نسل قرار دارد.
The word of the Lord that came to Joel the son of Pethuel.
Eli liloba ya Nkolo oyo eyei epai ya Yoele, mwana wa Petuele.
Hear this, ye old men, and give ear, all ye inhabitants of the land.
Écoutez ceci, vous, vieillards, et prêtez l’oreille, vous tous, habitants du pays.
Hath this been in your days, or even in the days of your fathers? Tell ye your children of it, and let your children tell their children, and their children another generation. That which the palmerworm hath left hath the locust eaten; and that which the locust hath left hath the cankerworm eaten; and that which the cankerworm hath left hath the caterpiller eaten. Joel 1:1–4.
هذا أمرٌ ما حدث في أيامكم، ولا حتى في أيام آبائكم؟ أخبروا أبناءكم به، وليخبر أبناؤكم أبناءهم، وأبناؤهم جيلاً آخر. ما أبقاه الجراد الآكل أكلَه الجرادُ، وما أبقاه الجراد أكلَه الدودُ، وما أبقاه الدود أكلَه اليسروع. يوئيل 1:1–4.
The “old men” are the leaders of the Laodicean Seventh-day Adventist church during the sealing time of the one hundred and forty-four thousand, and the sealing is accomplished during the outpouring of the Holy Spirit. The “old men” are represented by Ezekiel as “the ancient men.”
Les « vieillards » sont les dirigeants de l’Église adventiste du septième jour de Laodicée au temps du scellement des cent quarante-quatre mille, et ce scellement s’accomplit durant l’effusion du Saint-Esprit. Les « vieillards » sont représentés par Ézéchiel comme « les hommes anciens ».
Then said he unto me, Son of man, hast thou seen what the ancients of the house of Israel do in the dark, every man in the chambers of his imagery? for they say, The Lord seeth us not; the Lord hath forsaken the earth. Ezekiel 8:12.
Puis il me dit : Fils de l’homme, as-tu vu ce que font dans les ténèbres les anciens de la maison d’Israël, chacun dans les chambres de ses images ? Car ils disent : Le Seigneur ne nous voit pas ; le Seigneur a abandonné la terre. Ézéchiel 8:12.
Inspiration is clear that the sealing of Ezekiel chapter nine is the same sealing as chapter seven of Revelation. It is also clear that the “ancient men” of chapter eight’s four escalating abominations, are represented by the number 25. Twenty-five “ancient men” who were to be the guardians of God’s flock, are the men bowing to the sun. They are the first to be judged. In context of the sanctuary that they turn away from, they represent two courses of twelve priests and the high priest. At the Sunday law, they bow to the sun and accept the mark of the beast, pledging their agreement with the dragon, the beast and the false prophet. The 25 were typified by the 250 in the rebellion of Korah, Dathan and Abiram, who represent the threefold union that the 250 men offering incense join. The three ring leaders of apostasy died when the earth opened its mouth and swallowed them up.
Ufunuo uko wazi kwamba kutiwa muhuri kwa Ezekieli sura ya tisa ni kule kutiwa muhuri kulekule kama katika sura ya saba ya Ufunuo. Vilevile iko wazi kwamba “wazee” wa machukizo manne yanayozidi kuongezeka ya sura ya nane wanawakilishwa na hesabu 25. “Wazee” ishirini na watano, ambao walipaswa kuwa walinzi wa kundi la Mungu, ndio wale wanaoiinamia jua. Hao ndio wa kwanza kuhukumiwa. Katika muktadha wa patakatifu wanapoiacha, wanawakilisha zamu mbili za makuhani kumi na wawili na kuhani mkuu. Wakati wa sheria ya Jumapili, wanaliinamia jua na kuipokea chapa ya mnyama, wakiahidi mapatano yao na yule joka, na mnyama, na nabii wa uongo. Hao 25 walifananishwa na wale 250 katika uasi wa Kora, Dathani na Abiramu, ambao wanawakilisha muungano wa namna tatu ambao wale watu 250 watoao uvumba wanajiunga nao. Viongozi wale watatu wakuu wa ukengeufu walikufa wakati nchi ilipofungua kinywa chake na kuwameza.
And Moses said, Hereby ye shall know that the Lord hath sent me to do all these works; for I have not done them of mine own mind. If these men die the common death of all men, or if they be visited after the visitation of all men; then the Lord hath not sent me. But if the Lord make a new thing, and the earth open her mouth, and swallow them up, with all that appertain unto them, and they go down quick into the pit; then ye shall understand that these men have provoked the Lord.
Et Moïse dit : Par ceci vous saurez que l’Éternel m’a envoyé pour faire toutes ces œuvres ; car je ne les ai point faites de mon propre mouvement. Si ces hommes meurent de la mort commune à tous les hommes, ou s’ils sont frappés selon le châtiment de tous les hommes, alors l’Éternel ne m’a point envoyé. Mais si l’Éternel fait une chose nouvelle, et que la terre ouvre sa bouche pour les engloutir, eux et tout ce qui leur appartient, et qu’ils descendent vivants dans la fosse, alors vous comprendrez que ces hommes ont méprisé l’Éternel.
And it came to pass, as he had made an end of speaking all these words, that the ground clave asunder that was under them: And the earth opened her mouth, and swallowed them up, and their houses, and all the men that appertained unto Korah, and all their goods. They, and all that appertained to them, went down alive into the pit, and the earth closed upon them: and they perished from among the congregation.
Il arriva, lorsqu’il eut achevé de prononcer toutes ces paroles, que le sol qui était sous eux se fendit. La terre ouvrit sa bouche et les engloutit, eux, leurs maisons, tous les hommes qui appartenaient à Koré, et tous leurs biens. Eux et tout ce qui leur appartenait descendirent vivants dans la fosse, et la terre se referma sur eux ; et ils périrent du milieu de l’assemblée.
And all Israel that were round about them fled at the cry of them: for they said, Lest the earth swallow us up also. And there came out a fire from the Lord, and consumed the two hundred and fifty men that offered incense. Numbers 16:28–35.
Et tout Israël, qui était autour d’eux, s’enfuit à leur cri; car ils disaient: De peur que la terre ne nous engloutisse, nous aussi. Et un feu sortit de la part de l’Éternel, et consuma les deux cent cinquante hommes qui offraient le parfum. Nombres 16:28–35.
The rebellion of 1888 was typified by the rebellion of Korah, Dahan, Abiram and the 250 men who offered incense. The 250 men had formed an alliance with a threefold confederacy that arrives at the Sunday law when the United States, the earth beast opens its mouth and speaks as a dragon. At that point, the latter rain is poured out without measure, just as the 250 men that offered incense were destroyed by fire coming down from heaven. The 250 men represent a false religious system who are destroyed during the outpouring of the latter rain at the Sunday law. The earth opening up on Korah and his cohorts, is the earthquake of Revelation eleven, that identifies the United States opening its mouth and speaking as a dragon. When the fire came down out of heaven on the 250, it typified the fire of Elijah at Mount Carmel, when those false prophets were slain. Elijah’s fire at Mount Carmel aligns with the Sunday law, so the fire upon the 250 men is the Sunday law fire of the latter rain.
1888-ൽ ഉണ്ടായ കലാപം കോരഹ്, ദാഥാൻ, അബീരാം, ധൂപം അർപ്പിച്ചിരുന്ന 250 പുരുഷന്മാർ എന്നിവരുടെ കലാപത്താൽ പ്രതിരൂപീകരിക്കപ്പെട്ടു. ധൂപം അർപ്പിച്ചിരുന്ന ആ 250 പുരുഷന്മാർ, ഭൂമിയിലെ മൃഗമായ ഐക്യനാടുകൾ തന്റെ വായ് തുറന്ന് മഹാസർപ്പത്തെപ്പോലെ സംസാരിക്കുന്ന വേളയിൽ ഞായറാഴ്ചാനിയമത്തിലെത്തുന്ന ത്രിവിധ കൂട്ടുകെട്ടുമായി സഖ്യം ചെയ്തിരുന്നു. ആ ഘട്ടത്തിൽ, അളവില്ലാതെ പിന്നാക്കമഴ പകർന്നൊഴിക്കപ്പെടുന്നു; അതുപോലെതന്നെ ധൂപം അർപ്പിച്ചിരുന്ന ആ 250 പുരുഷന്മാർ സ്വർഗ്ഗത്തിൽനിന്ന് ഇറങ്ങിയ അഗ്നിയാൽ നശിപ്പിക്കപ്പെട്ടു. ആ 250 പുരുഷന്മാർ, ഞായറാഴ്ചാനിയമസമയത്ത് പിന്നാക്കമഴയുടെ പകർച്ചയിനിടെ നശിപ്പിക്കപ്പെടുന്ന ഒരു വ്യാജ മതവ്യവസ്ഥയെ പ്രതിനിധീകരിക്കുന്നു. കോരഹിനെയും അവന്റെ കൂട്ടരെയും ഭൂമി വിഴുങ്ങിയ സംഭവം, വെളിപ്പാട് പതിനൊന്നിലെ ഭൂകമ്പമാണ്; അത് ഐക്യനാടുകൾ തന്റെ വായ് തുറന്ന് മഹാസർപ്പത്തെപ്പോലെ സംസാരിക്കുന്നതിനെ തിരിച്ചറിയിക്കുന്നു. ആ 250 പുരുഷന്മാരുടെ മേൽ സ്വർഗ്ഗത്തിൽനിന്ന് അഗ്നി ഇറങ്ങിയപ്പോൾ, കർമ്മേൽപർവ്വതത്തിൽ ഏലിയാവിന്റെ അഗ്നിയെ അത് പ്രതിരൂപീകരിച്ചു; അവിടെ ആ വ്യാജ പ്രവാചകർ കൊല്ലപ്പെട്ടു. കർമ്മേൽപർവ്വതത്തിലെ ഏലിയാവിന്റെ അഗ്നി ഞായറാഴ്ചാനിയമത്തോടു യോജിക്കുന്നു; അതിനാൽ ആ 250 പുരുഷന്മാരുടെ മേലുള്ള അഗ്നി പിന്നാക്കമഴയുടെ ഞായറാഴ്ചാനിയമത്തിലെ അഗ്നിയാണ്.
The passage in Numbers dealing with Korah’s rebellion, is prophetically aligned with the rebellion against the message of the Promised Land, as presented by Joshua and Caleb. That rebellion represents the biblical “day of provocation.” The passage of Korah’s rebellion says, “ye shall understand that these men have provoked the Lord.”
Le passage des Nombres traitant de la rébellion de Koré est, sur le plan prophétique, en correspondance avec la rébellion contre le message de la Terre promise, tel qu’il fut présenté par Josué et Caleb. Cette rébellion représente le « jour de la provocation » biblique. Le passage relatif à la rébellion de Koré dit : « vous saurez que ces hommes ont irrité l’Éternel. »
It is the wise who understand, and the wise are to understand that the history of Korah’s rebellion, is to be laid upon the rebellion against Joshua’s message of the Promised Land. That rebellion took place at Kadesh, and both Kadesh and Korah’s rebellion are the rebellion of Seventh-day Adventism at the Sunday law. Korah and the 250 men who offered incense, typified the 25 men bowing to the sun in Ezekiel 8. The ancient men in Ezekiel eight represent the fourth of four escalating abominations, that are accomplished in Jerusalem, the symbol of God’s church.
Ni wenye hekima ndio waelewao, na wenye hekima wanapaswa kuelewa kwamba historia ya uasi wa Kora inapaswa kuwekwa juu ya uasi dhidi ya ujumbe wa Yoshua kuhusu Nchi ya Ahadi. Uasi huo ulitukia huko Kadeshi, na Kadeshi pamoja na uasi wa Kora ni uasi wa Waadventista Wasabato wakati wa sheria ya Jumapili. Kora na wale watu 250 waliotoa uvumba walikuwa mfano wa wale watu 25 waliolisujudia jua katika Ezekieli 8. Wazee wa kale katika Ezekieli nane wanawakilisha chukizo la nne kati ya chukizo nne zinazozidi kuongezeka, zinazotendeka katika Yerusalemu, ishara ya kanisa la Mungu.
The first abomination is the image of jealousy, the second is hidden chambers, the third is weeping for Tammuz and then the 25 men bow down to the sun. Then chapter nine identifies those who are sighing and crying for the abominations, represented in chapter eight. Those that sigh and cry are sealed by the angel that ascends from the east. An angel is a messenger, and represents a message.
L’abomination première est l’image de la jalousie; la deuxième, les chambres secrètes; la troisième, les lamentations pour Tammuz; puis les vingt-cinq hommes se prosternent devant le soleil. Ensuite, le chapitre neuf identifie ceux qui soupirent et qui gémissent à cause des abominations représentées au chapitre huit. Ceux qui soupirent et qui gémissent sont scellés par l’ange qui monte de l’orient. Un ange est un messager, et il représente un message.
The sealing message from the east, is the message of the east wind, which is the message of Islam. Once the one hundred and forty-four thousand are sealed, the destroying angels begin their work, right where the external line of prophecy teaches that “national apostasy is followed by national ruin.” Before the judgment is accomplished upon those represented by Korah, the rebels are taken outside of Jerusalem. The wicked are removed from Jerusalem, for it is not the righteous that flee Jerusalem.
Le message du scellement venant de l’est est le message du vent d’orient, lequel est le message de l’islam. Une fois que les cent quarante-quatre mille sont scellés, les anges destructeurs commencent leur œuvre, précisément là où la ligne extérieure de la prophétie enseigne que « l’apostasie nationale est suivie de la ruine nationale ». Avant que le jugement ne soit exécuté sur ceux qui sont représentés par Koré, les rebelles sont emmenés hors de Jérusalem. Les méchants sont ôtés de Jérusalem, car ce ne sont pas les justes qui fuient Jérusalem.
Moreover the spirit lifted me up, and brought me unto the east gate of the Lord’s house, which looketh eastward: and behold at the door of the gate five and twenty men; among whom I saw Jaazaniah the son of Azur, and Pelatiah the son of Benaiah, princes of the people.
Nadto duch mnie podniósł i zaprowadził mnie do bramy wschodniej domu Pana, zwróconej ku wschodowi. A oto u wejścia do bramy było dwudziestu pięciu mężów; wśród nich ujrzałem Jaazanię, syna Azura, oraz Pelatiasza, syna Benajasza, książąt ludu.
Then said he unto me, Son of man, these are the men that devise mischief, and give wicked counsel in this city: Which say, It is not near; let us build houses: this city is the caldron, and we be the flesh.
憩伊對我說、人子啊、這些就是圖謀奸惡、在這城中出惡謀的人。 他們說、時候還未近；只管建造房屋吧。 這城就是鍋，我們就是肉。
Therefore prophesy against them, prophesy, O son of man. And the Spirit of the Lord fell upon me, and said unto me, Speak; Thus saith the Lord;
Nuko wahanure juu yao, hawanure, ee mwanadamu. Naye Roho wa Bwana akaanguka juu yangu, akaniambia, Nena; Bwana asema hivi;
Thus have ye said, O house of Israel: for I know the things that come into your mind, every one of them. Ye have multiplied your slain in this city, and ye have filled the streets thereof with the slain. Therefore thus saith the Lord God; Your slain whom ye have laid in the midst of it, they are the flesh, and this city is the caldron: but I will bring you forth out of the midst of it. Ye have feared the sword; and I will bring a sword upon you, saith the Lord God. And I will bring you out of the midst thereof, and deliver you into the hands of strangers, and will execute judgments among you. Ye shall fall by the sword; I will judge you in the border of Israel; and ye shall know that I am the Lord. This city shall not be your caldron, neither shall ye be the flesh in the midst thereof; but I will judge you in the border of Israel: And ye shall know that I am the Lord: for ye have not walked in my statutes, neither executed my judgments, but have done after the manners of the heathen that are round about you.
Ainsi avez-vous parlé, ô maison d’Israël ; car je connais les choses qui montent dans votre esprit, chacune d’elles. Vous avez multiplié vos morts dans cette ville, et vous en avez rempli les rues de morts. C’est pourquoi ainsi parle le Seigneur, l’Éternel : Vos morts que vous avez étendus au milieu d’elle, ce sont eux la chair, et cette ville est la chaudière ; mais vous, je vous ferai sortir du milieu d’elle. Vous avez craint l’épée ; et moi, je ferai venir l’épée sur vous, dit le Seigneur, l’Éternel. Je vous ferai sortir du milieu d’elle, je vous livrerai entre les mains des étrangers, et j’exécuterai des jugements au milieu de vous. Vous tomberez par l’épée ; je vous jugerai à la frontière d’Israël ; et vous saurez que je suis l’Éternel. Cette ville ne sera pas pour vous la chaudière, et vous n’en serez pas la chair au milieu d’elle ; je vous jugerai à la frontière d’Israël. Et vous saurez que je suis l’Éternel ; car vous n’avez pas marché dans mes statuts, ni pratiqué mes ordonnances, mais vous avez agi selon les coutumes des nations qui vous entourent.
And it came to pass, when I prophesied, that Pelatiah the son of Benaiah died. Then fell I down upon my face, and cried with a loud voice, and said, Ah Lord God! wilt thou make a full end of the remnant of Israel? Ezekiel 11:1–13.
Et il arriva, tandis que je prophétisais, que Pelatia, fils de Benaja, mourut. Alors je tombai sur ma face, et je poussai un grand cri, et je dis : Ah ! Seigneur Dieu, vas-tu faire une entière destruction du reste d’Israël ? Ézéchiel 11:1–13.
Jerusalem is purified at the Sunday law, when the wheat is separated from the tares. The men represented by the 25, or Korah’s 250 are taken outside, to the “border” of Jerusalem to die. 25 is the number of priests who served for a week, and when symbolized by the tenfold number of 250, it represents the worldwide church, for ten is a symbol of worldwide. The church militant is defined as the church made up of wheat and tares, and the church triumphant represents the church that is only wheat.
פֿון ירושלים ווערט רייניקונג דורכגעפֿירט בײַם זונטיק־געזעץ, ווען דער ווייץ ווערט אָפּגעטיילט פֿון די ווידער. די מענער, פֿאָרגעשטעלט דורך די 25, אָדער די 250 פֿון קֹרח, ווערן אַרויסגעפֿירט, צו דעם „גרענעץ“ פֿון ירושלים, כּדי צו שטאַרבן. 25 איז דער צאָל פֿון כּהנים וואָס האָבן געדינט אַ וואָך, און ווען זי ווערט סימבאָליזירט דורך דעם צען־פֿאַכיקן צאָל 250, שטעלט זי פֿאָר די וועלט־ווײַטע קירך, ווײַל צען איז אַ סימבאָל פֿון וועלט־ווײַטקייט. די קירך־מיליטאַנט ווערט באַשטימט ווי די קירך וואָס באַשטייט פֿון ווייץ און ווידער, און די קירך־טריומפֿאַנט שטעלט פֿאָר די קירך וואָס איז בלויז ווייץ.
“Has God no living church? He has a church, but it is the church militant, not the church triumphant. We are sorry that there are defective members, that there are tares amid the wheat. Jesus said: ‘The kingdom of heaven is likened unto a man which sowed good seed in his field: but while men slept, his enemy came and sowed tares among the wheat, and went his way…. So the servants of the householder came and said unto him, Sir, didst not thou sow good seed in thy field? from whence then hath it tares? He said unto them, An enemy hath done this. The servants said unto him, Wilt thou then that we go and gather them up? But he said, Nay; lest while ye gather up the tares, ye root up also the wheat with them. Let both grow together until the harvest: and in the time of harvest I will say to the reapers, Gather ye together first the tares, and bind them in bundles to burn them: but gather the wheat into my barn.’
“ဘုရားသခင်၌ အသက်ရှင်သော အသင်းတော် မရှိသလော။ သူ၌ အသင်းတော်တစ်ရပ် ရှိ၏။ သို့ရာတွင် ယင်းသည် အောင်မြင်ပြီးသော အသင်းတော် မဟုတ်၊ စစ်တိုက်လျက်ရှိသော အသင်းတော် ဖြစ်၏။ ကျွန်ုပ်တို့သည် အဖွဲ့ဝင်အချို့၌ ချို့ယွင်းမှုများ ရှိနေခြင်းကြောင့်လည်းကောင်း၊ ဂျုံအလယ်၌ ပေါင်းပင်များ ရှိနေခြင်းကြောင့်လည်းကောင်း ဝမ်းနည်းရ၏။ ယေရှုက၊ ‘ကောင်းကင်နိုင်ငံတော်ကို မိမိလယ်ကွင်း၌ မျိုးစေ့ကောင်းကို ကြဲသော လူတစ်ဦးနှင့် နှိုင်းယှဉ်နိုင်၏။ သို့သော် လူတို့ အိပ်ပျော်နေစဉ်တွင် သူ၏ရန်သူသည် လာ၍ ဂျုံအကြား၌ ပေါင်းပင်များကို ကြဲပြီး ထွက်သွားလေ၏။ … ထို့ကြောင့် အိမ်ရှင်၏ အစေခံတို့သည် လာ၍၊ သခင်၊ ကိုယ်တော်သည် ကိုယ်တော်၏လယ်ကွင်း၌ မျိုးစေ့ကောင်းကို ကြဲတော်မူသည် မဟုတ်လော။ သို့ဖြစ်လျှင် ပေါင်းပင်များသည် အဘယ်မှ ဖြစ်ပေါ်လာသနည်းဟု မေးလျှောက်ကြ၏။ သူကလည်း၊ ဤအမှုကို ရန်သူတစ်ဦးက ပြုလုပ်ခြင်း ဖြစ်သည်ဟု သူတို့အား ပြန်ဆိုလေ၏။ အစေခံတို့ကလည်း၊ သို့ဖြစ်လျှင် ကျွန်တော်တို့ သွား၍ ယင်းတို့ကို စုဆောင်းဖယ်ရှားစေလိုတော်မူသလောဟု မေးကြ၏။ သို့သော် သူက၊ မလို။ ပေါင်းပင်များကို စုဆောင်းစဉ် ဂျုံကိုလည်း ယင်းတို့နှင့်အတူ အမြစ်မှ ဆွဲနုတ်မိမည်ကို စိုးရိမ်ရ၏။ ရိတ်သိမ်းချိန်တိုင်အောင် နှစ်မျိုးလုံးကို အတူတကွ ကြီးထွားစေကြလော့။ ရိတ်သိမ်းချိန်ရောက်သောအခါ ငါသည် ရိတ်သိမ်းသူတို့အား၊ ပထမဦးစွာ ပေါင်းပင်များကို စုဆောင်း၍ မီးရှို့ရန် အစုအပုံများအဖြစ် စည်းနှောင်ကြလော့။ ဂျုံကိုမူ ငါ၏ကျီထဲသို့ စုဆောင်းသွင်းကြလော့ဟု ဆိုမည်’ ဟူ၍ မိန့်တော်မူ၏။”
“In the parable of the wheat and the tares, we see the reason why the tares were not to be plucked up; it was lest the wheat be rooted up with the tares. Human opinion and judgment would make grave mistakes. But rather than have a mistake made, and one single blade of wheat rooted up, the Master says, ‘Let both grow together until the harvest;’ then the angels will gather out the tares, which will be appointed to destruction. Although in our churches, that claim to believe advanced truth, there are those who are faulty and erring, as tares among the wheat, God is long-suffering and patient. He reproves and warns the erring, but He does not destroy those who are long in learning the lesson He would teach them; He does not uproot the tares from the wheat. Tares and wheat are to grow together till the harvest; when the wheat comes to its full growth and development, and because of its character when ripened, it will be fully distinguished from the tares.
«در مَثَلِ گندم و علفهای هرزه، سببِ آن را میبینیم که چرا علفهای هرزه را نباید برمیکندند؛ مبادا گندم نیز همراه با علفهای هرزه از ریشه برکنده شود. رأی و داوریِ انسانی مرتکب اشتباهات فاحش میشد. اما استاد، بهجای آنکه خطایی روی دهد و حتی یک خوشهٔ تنها از گندم از ریشه برکنده شود، میگوید: “بگذارید هر دو تا هنگامِ حصاد با هم نمو کنند؛” آنگاه فرشتگان علفهای هرزه را که برای هلاکت معیّن شدهاند، جمع خواهند کرد. هرچند در کلیساهای ما، که مدّعیِ ایمان به حقیقتِ مترقّی هستند، کسانی یافت میشوند که معیوب و خطاکارند، همچون علفهای هرزه در میان گندم، خدا دیرغضب و بردبار است. او خطاکاران را توبیخ میکند و هشدار میدهد، امّا آنان را که در آموختنِ درسی که او میخواهد به ایشان تعلیم دهد، دیرآموزند، هلاک نمیسازد؛ او علفهای هرزه را از میان گندم برنمیکند. علفهای هرزه و گندم باید تا هنگامِ حصاد با هم نمو کنند؛ و چون گندم به رشد و تکاملِ کاملِ خود برسد، به سببِ سرشتِ خویش در هنگامِ رسیدن، کاملاً از علفهای هرزه متمایز خواهد شد.»
“The church of Christ on earth will be imperfect, but God does not destroy His church because of its imperfection. There have been and will be those who are filled with zeal not according to knowledge, who would purify the church, and uproot the tares from the midst of the wheat. But Christ has given special light as to how to deal with those who are erring, and with those who are unconverted in the church. There is to be no spasmodic, zealous, hasty action taken by church members in cutting off those they may think defective in character. Tares will appear among the wheat; but it would do more harm to weed out the tares, unless in God’s appointed way, than to leave them alone. While the Lord brings into the church those who are truly converted, Satan at the same time brings persons who are not converted into its fellowship. While Christ is sowing the good seed, Satan is sowing the tares. There are two opposing influences continually exerted on the members of the church. One influence is working for the purification of the church, and the other for the corrupting of the people of God.” Testimonies to Ministers, 45, 46.
„Biserica lui Hristos de pe pământ va fi imperfectă, dar Dumnezeu nu-Și nimicește biserica din pricina imperfecțiunii ei. Au fost și vor fi dintre aceia care sunt plini de zel, dar nu potrivit cu cunoștința, care ar curăți biserica și ar smulge neghina din mijlocul grâului. Dar Hristos a dat lumină deosebită cu privire la felul în care trebuie procedat față de cei care greșesc și față de cei neconvertiți din biserică. Membrii bisericii nu trebuie să întreprindă nicio acțiune pripită, înfierbântată și impulsivă pentru a-i înlătura pe aceia pe care i-ar putea socoti cu defecte de caracter. Neghina va apărea printre grâu; dar ar face mai mult rău să fie smulsă neghina, dacă nu se face în felul rânduit de Dumnezeu, decât să fie lăsată în pace. În timp ce Domnul aduce în biserică pe cei care sunt cu adevărat convertiți, Satana aduce în același timp în părtășia ei persoane care nu sunt convertite. În timp ce Hristos seamănă sămânța cea bună, Satana seamănă neghina. Sunt două influențe potrivnice care se exercită neîncetat asupra membrilor bisericii. O influență lucrează pentru curățirea bisericii, iar cealaltă pentru coruperea poporului lui Dumnezeu.” Testimonies to Ministers, 45, 46.
The wicked are taken outside of Jerusalem to be destroyed. They are removed at the time of the harvest, which is also the time when the wheat has matured, for it is then that the wheat is gathered together as the first fruit wave offering of the two Pentecostal wave loaves. The harvesting of the first fruit of the wheat is a specific subject of biblical prophecy. The separation of the wheat and tares is addressing this very subject, and many of Christ’s parables identify this very significant prophetic waymark.
Les méchants sont emmenés hors de Jérusalem pour être détruits. Ils sont ôtés au temps de la moisson, qui est aussi le moment où le blé est parvenu à maturité, car c’est alors que le blé est rassemblé comme l’offrande tournoyée des prémices des deux pains tournoyés de la Pentecôte. La récolte des prémices du blé constitue un sujet précis de la prophétie biblique. La séparation du blé et de l’ivraie traite précisément de ce sujet, et plusieurs des paraboles du Christ mettent en évidence ce jalon prophétique d’une très grande importance.
“Again, these parables teach that there is to be no probation after the judgment. When the work of the gospel is completed, there immediately follows the separation between the good and the evil, and the destiny of each class is forever fixed.” Christ’s Object Lessons, 123.
« De nouveau, ces paraboles enseignent qu’il ne doit y avoir aucun temps de grâce après le jugement. Lorsque l’œuvre de l’Évangile est achevée, la séparation entre les bons et les méchants s’ensuit immédiatement, et la destinée de chaque classe est fixée pour toujours. » Christ’s Object Lessons, 123.
The wheat offering is the one hundred and forty-four thousand, and the third angel separates the wheat from the tares.
गहुँको भेटी एक लाख चौवालीस हजार हुन्, र तेस्रो स्वर्गदूतले गहुँलाई जंगली घाँसबाट अलग गर्छ।
“I then saw the third angel. Said my accompanying angel, ‘Fearful is his word, awful is his mission. He is the angel that is to select the wheat from the tares, and seal or bind the wheat for the heavenly garner.’ These things should engage the whole mind, the whole attention. Again I was shown the necessity of those who believe we are having the last message of mercy, being separate from those who are daily receiving or imbibing new error. I saw that neither young nor old should attend the assemblies of those who are in error and darkness. Said the angel, ‘Let the mind cease to dwell on things of no profit.’” Manuscript Releases, volume 5, 425.
« Je vis ensuite le troisième ange. Mon ange accompagnateur dit : “Redoutable est sa parole, terrible est sa mission. C’est l’ange qui doit séparer le blé de l’ivraie, et sceller ou lier le blé pour le grenier céleste.” Ces choses devraient occuper tout l’esprit, toute l’attention. Il me fut de nouveau montré combien il est nécessaire que ceux qui croient que nous recevons le dernier message de miséricorde se tiennent à part de ceux qui, chaque jour, reçoivent ou absorbent de nouvelles erreurs. Je vis que ni les jeunes ni les vieux ne devraient assister aux assemblées de ceux qui sont dans l’erreur et dans les ténèbres. L’ange dit : “Que l’esprit cesse de s’attarder sur des choses sans profit.” » Manuscript Releases, volume 5, 425.
The third angel seals the wheat and also separates the wheat from the tares. The third angel represents the Sunday law, which is where the 25 men, representing the leadership of the Laodicean Seventh-day Adventist church are taken outside of Jerusalem and judged. At that point the church militant is transformed into the church triumphant.
Mutumwa wa tatu anafunga muhuri ngano na pia anatenganisha ngano na magugu. Mutumwa wa tatu anawakilisha sheria ya Jumapili, ambapo wale watu ishirini na watano, wanaowakilisha uongozi wa kanisa la Waadventista Wasabato wa Laodikia, wanachukuliwa nje ya Yerusalemu na kuhukumiwa. Wakati huo kanisa la vita linabadilishwa kuwa kanisa la ushindi.
“The work is soon to close. The members of the church militant who have proved faithful will become the church triumphant. In reviewing our past history, having travelled over every step of advance to our present standing, I can say, Praise God! As I see what God has wrought, I am filled with astonishment and with confidence in Christ as Leader. We have nothing to fear for the future, except as we shall forget the way the Lord has led us, and his teaching in our past history.” General Conference Bulletin, January 29, 1893.
“Le travail touchera bientôt à sa fin. Les membres de l’Église militante qui se seront montrés fidèles deviendront l’Église triomphante. En repassant l’histoire de notre passé, ayant parcouru chaque étape de progrès jusqu’à la position que nous occupons aujourd’hui, je puis dire : Loué soit Dieu ! En voyant ce que Dieu a accompli, je suis remplie d’étonnement et de confiance en Christ comme Conducteur. Nous n’avons rien à craindre pour l’avenir, sinon d’oublier le chemin par lequel le Seigneur nous a conduits, et son enseignement dans notre histoire passée.” General Conference Bulletin, 29 janvier 1893.
The prophetic subject of the separation of the tares from the wheat is a major subject of Bible prophecy. Christ cleansing the temple is an illustration of this work, the climax occurs at the Sunday law, for we the see those who were to be judged taken to the border of Jerusalem to die.
Le sujet prophétique de la séparation de l’ivraie d’avec le blé est un thème majeur de la prophétie biblique. Le Christ purifiant le temple en est une illustration; l’apogée en survient lors de la loi du dimanche, car nous y voyons ceux qui devaient être jugés conduits jusqu’à la frontière de Jérusalem pour y mourir.
“When Jesus began His public ministry, He cleansed the Temple from its sacrilegious profanation. Among the last acts of His ministry was the second cleansing of the Temple. So in the last work for the warning of the world, two distinct calls are made to the churches. The second angel’s message is, ‘Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication’ (Revelation 14:8). And in the loud cry of the third angel’s message a voice is heard from heaven saying, ‘Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities’ (Revelation 18:4, 5).” Selected Messages, book 2, 118.
„عندما بدأ يسوع خدمته العلنية، طهَّر الهيكل من تدنيسه الكفري. ومن بين آخر أعمال خدمته كان التطهير الثاني للهيكل. وهكذا، في العمل الأخير لإنذار العالم، تُوجَّه إلى الكنائس دعوتان متميزتان. فرسالة الملاك الثاني هي: «سقطت، سقطت بابل، المدينة العظيمة، لأنها سقت جميع الأمم من خمر غضب زناها» (رؤيا 14:8). وفي الصراخ العظيم لرسالة الملاك الثالث يُسمَع صوت من السماء قائلاً: «اخرجوا منها يا شعبي، لئلا تشتركوا في خطاياها، ولئلا تنالوا من ضرباتها. لأن خطاياها قد لحقت السماء، وتذكَّر الله آثامها» (رؤيا 18:4، 5).“ Selected Messages, book 2, 118.
The church of wheat and tares exists until the Sunday law crisis when the tares are removed, not by human strength, but by the third angel—which represents the Sunday law, but also the message of the latter rain then swelling into a loud cry. The tares are an element of the prophetic testimony, as is the wheat. The providence of God reaches the Sunday law and the third angel purifies the temple the second time. He cleansed it on October 22, 1844, and the second temple cleansing is the Sunday law.
الكنيسةُ التي فيها الحنطةُ والزوانُ تبقى قائمةً إلى أزمةِ قانونِ الأحد، حين يُنزَع الزوانُ، لا بقوةٍ بشرية، بل بالملاكِ الثالث—الذي يمثّل قانونَ الأحد، ويمثّل أيضًا رسالةَ المطرِ الأخير حين تنتفخُ إلى صراخٍ عظيم. والزوانُ عنصرٌ من عناصرِ الشهادةِ النبوية، كما أن الحنطةَ كذلك. وعنايةُ الله تمتدّ إلى قانونِ الأحد، والملاكُ الثالث يطهّر الهيكلَ للمرةِ الثانية. لقد طهّره في 22 أكتوبر 1844، والتطهيرُ الثاني للهيكل هو قانونُ الأحد.
The external elements of history that lead to the Sunday law are a major element of the testimony of the church triumphant, as are the tares, the wheat and the binding of the two classes. The closing messages of Revelation are the three angels’ messages, and they separate and bind the two classes, but it is important to see that Sister White identifies that those “closing messages,” “ripen the harvest.” The closing message that ripens the harvest is the latter rain, and it is the fire that binds the 250 men “as fagots for the fires of destruction.”
عناصر بیرونیِ تاریخ که به قانون یکشنبه میانجامند، بخشی عمده از شهادتِ کلیسای ظافر را تشکیل میدهند، همانگونه که زوان، گندم، و بسته شدنِ این دو طبقه نیز چنیناند. پیامهای پایانیِ مکاشفه، همان پیامهای سه فرشتهاند، و این دو طبقه را از هم جدا کرده و میبندند؛ اما مهم است دیده شود که خواهر وایت تصریح میکند که آن «پیامهای پایانی» «محصول را برای درو میرسانند.» پیام پایانیای که محصول را برای درو میرساند، بارانِ آخر است، و همان آتشی است که آن ۲۵۰ مرد را «چون دستههای هیزم برای آتشهای هلاکت» میبندد.
“To John were opened scenes of deep and thrilling interest in the experience of the church. He saw the position, dangers, conflicts, and final deliverance of the people of God. He records the closing messages which are to ripen the harvest of the earth, either as sheaves for the heavenly garner or as fagots for the fires of destruction. Subjects of vast importance were revealed to him, especially for the last church, that those who should turn from error to truth might be instructed concerning the perils and conflicts before them. None need be in darkness in regard to what is coming upon the earth.” The Great Controversy, 341.
«Yo te mở ra cho Giăng những cảnh tượng đầy chiều sâu và hết sức cảm động liên quan đến kinh nghiệm của Hội thánh. Ông đã thấy địa vị, những hiểm nguy, những cuộc xung đột, và sự giải cứu cuối cùng của dân sự Đức Chúa Trời. Ông ghi chép những sứ điệp cuối cùng sẽ làm cho mùa gặt của đất chín muồi, hoặc thành những bó lúa cho kho trên trời, hoặc thành những bó củi cho lửa hủy diệt. Những đề tài có tầm quan trọng hết sức lớn lao đã được bày tỏ cho ông, đặc biệt dành cho Hội thánh cuối cùng, để những ai từ bỏ sự sai lạc mà quay về với lẽ thật có thể được dạy dỗ về những hiểm nguy và những cuộc xung đột ở trước mặt họ. Không ai cần phải ở trong sự tối tăm về những điều sắp giáng trên đất.» Thiện Ác Đấu Tranh, 341.
His cleansing of the temple, is also illustrated by the work of the Dirt Brush man who John the Baptist introduced as the One who followed his ministry. He is the one who sweeps out the rubbish in Miller’s dream.
Nettoyage de Son temple est également illustré par l’œuvre de l’homme au balai à poussière que Jean-Baptiste a présenté comme Celui qui suivait son ministère. C’est lui qui balaie les détritus dans le rêve de Miller.
“The Lord is about to reveal the difference between the righteous and the wicked; for his ‘fan is in his hand, and he will thoroughly purge his floor, and gather his wheat into his garner; but he will burn up the chaff with unquenchable fire.’” Review and Herald, November 8, 1892.
«Le Seigneur est sur le point de révéler la différence entre les justes et les méchants; car son “van est dans sa main, et il nettoiera entièrement son aire, et il amassera son blé dans son grenier; mais il brûlera la balle dans un feu qui ne s’éteint point.”» Review and Herald, 8 novembre 1892.
Isaiah is referenced by Sister White, when she identified that in 1849 the Lord had stretched out his hand a second time to gather the remnant of His people, and Isaiah and Sister White are identifying the final gathering of the one hundred and forty-four thousand. The process of gathering includes the scattering and gathering represented as the first disappointment, that leads to the gathering at the end of a tarrying time. Each of these elements of the sealing of the one hundred and forty-four thousand is a specific topic of biblical prophecy. The external history which the Lord employs as His tool to bring sin to its conclusion is represented in Daniel 11:11; and the final gathering is found in Isaiah 11:11; and the end of the tarrying time is found in Revelation 11:11 and the separation of the wheat and tares at the Sunday law is located in Ezekiel 11:11:
Isaïe est cité par Sœur White lorsqu’elle a indiqué qu’en 1849 le Seigneur avait étendu sa main une seconde fois pour rassembler le reste de son peuple; et Isaïe ainsi que Sœur White désignent le rassemblement final des cent quarante-quatre mille. Le processus de rassemblement comprend la dispersion et le rassemblement représentés par la première déception, laquelle conduit au rassemblement à la fin d’un temps d’attente. Chacun de ces éléments du scellement des cent quarante-quatre mille constitue un sujet précis de la prophétie biblique. L’histoire extérieure dont le Seigneur se sert comme de son instrument pour conduire le péché à sa conclusion est représentée dans Daniel 11:11; et le rassemblement final se trouve dans Isaïe 11:11; et la fin du temps d’attente se trouve dans Apocalypse 11:11, et la séparation du blé et de l’ivraie au moment de la loi du dimanche se trouve dans Ézéchiel 11:11:
This city shall not be your caldron, neither shall ye be the flesh in the midst thereof; but I will judge you in the border of Israel. Ezekiel 11:11.
Denne by skal ikke være jeres gryde, og I skal heller ikke være kødet midt i den; men jeg vil dømme jer ved Israels grænse. Ezekiel 11:11.
In Joel, the “new wine” is cut off from the ancient old men who were to be the guardians of the sanctuary. The message of the Midnight Cry is the new wine of Joel, and the fire that comes down at the Sunday law has been typified by the Pentecostal fire. That fire represents a message, which is the new wine, but it is also the message that destroys the 250 men who offered incense. The Laodicean Seventh-day Adventist church ends at the Sunday law, for it is then that the fire is poured out without measure and it destroys the 250 men who offered incense; it therefore destroys their system of worship.
In Joel, ang “bag-ong bino” giputol gikan sa mga karaang tigulang nga gitudlo unta nga mahimong mga magbalantay sa santuwaryo. Ang mensahe sa Singgit sa Tungang Gabii mao ang bag-ong bino ni Joel, ug ang kalayo nga mokunsad sa balaod sa Domingo gitipoan sa Pentekostal nga kalayo. Kana nga kalayo nagrepresentar ug usa ka mensahe, nga mao ang bag-ong bino, apan mao usab kini ang mensahe nga nagalaglag sa 250 ka mga tawo nga naghalad ug incienso. Ang Laodiceanhong Iglesia Adventista sa Ikapitong Adlaw matapos sa balaod sa Domingo, kay didto ang kalayo igabubo nga walay sukod ug laglagon niini ang 250 ka mga tawo nga naghalad ug incienso; busa laglagon usab niini ang ilang sistema sa pagsimba.
If the Seventh-day Adventist church were faithful at the Sunday law, the power and might of the United States government will close it down. If it is unfaithful, it will simply change its name to First-day Adventist church or some other close facsimile. Righteous or unrighteous the Seventh-day Adventist church does not go beyond the Sunday law. The prophetic testimony identifies that Adventism has rejected the message of the old paths at 9/11, and those old paths lead to the shut door at the Sunday law. The 25 men were represented in Ezekiel’s passage by “Jaazaniah the son of Azur, and Pelatiah the son of Benaiah, princes of the people.”
अगर सेवन्थ-डे एडवेंटिस्ट कलीसिया संडे लॉ के समय विश्वासयोग्य रही, तो संयुक्त राज्य अमेरिका की सरकार की शक्ति और सामर्थ्य उसे बंद कर देगी। यदि वह अविश्वासयोग्य रही, तो वह केवल अपना नाम बदलकर फर्स्ट-डे एडवेंटिस्ट कलीसिया, या उसके किसी अन्य निकटवर्ती प्रतिरूप में परिवर्तित कर लेगी। चाहे धर्मी हो या अधर्मी, सेवन्थ-डे एडवेंटिस्ट कलीसिया संडे लॉ से आगे नहीं जाती। भविष्यवाणी की गवाही यह पहचानती है कि एडवेंटिज़्म ने 9/11 पर पुरानी बाटों के संदेश को अस्वीकार कर दिया है, और वे पुरानी बाटें संडे लॉ पर बंद द्वार तक ले जाती हैं। उन 25 पुरुषों का प्रतिनिधित्व यहेजकेल के अंश में “आजूर का पुत्र याज़न्याह, और बनायाह का पुत्र पलत्याह, जो प्रजा के प्रधान थे,” के द्वारा किया गया था।
Their name’s profess the characteristics of God’s people, but it is simply profession. Jaazaniah means God hears, and he is the son of Azur, which means to help and protect. Sister White says the 25 men were to be the guardians, as represented by “Azur.” His son professes to “hear” God, but he is the class that seeing, they see not, and hearing, they hear not. Pelatiah means delivered of God, and his father “Benaiah,” means God has built. When Ezekiel finished his warning message Pelatiah died.
ତାଙ୍କର ନାମଗୁଡ଼ିକ ଈଶ୍ୱରଙ୍କ ଜନଙ୍କର ଲକ୍ଷଣମାନଙ୍କୁ ଘୋଷଣା କରେ, କିନ୍ତୁ ସେହିଟା କେବଳ ଘୋଷଣାମାତ୍ର। “ଯାଆଜାନିୟାହ”ର ଅର୍ଥ ହେଉଛି “ଈଶ୍ୱର ଶୁଣନ୍ତି”, ଏବଂ ସେ “ଆଜୁର”ଙ୍କ ପୁତ୍ର, ଯାହାର ଅର୍ଥ “ସାହାଯ୍ୟ କରିବା ଏବଂ ସୁରକ୍ଷା କରିବା”। ସିଷ୍ଟର ହ୍ୱାଇଟ କହନ୍ତି ଯେ, ସେହି 25 ଜଣ “ଆଜୁର” ଦ୍ୱାରା ପ୍ରତିନିଧିତ ଭାବରେ ରକ୍ଷକ ହେବାକୁ ଥିଲେ। ତାଙ୍କ ପୁତ୍ର “ଈଶ୍ୱରଙ୍କୁ ଶୁଣିବା”ର ଘୋଷଣା କରେ, କିନ୍ତୁ ସେ ସେହି ଶ୍ରେଣୀର, ଯେମାନେ ଦେଖିଲେ ମଧ୍ୟ ଦେଖନ୍ତି ନାହିଁ, ଏବଂ ଶୁଣିଲେ ମଧ୍ୟ ଶୁଣନ୍ତି ନାହିଁ। “ପେଲଟିୟାହ”ର ଅର୍ଥ “ଈଶ୍ୱରଙ୍କ ଦ୍ୱାରା ଉଦ୍ଧାରପ୍ରାପ୍ତ”, ଏବଂ ତାଙ୍କ ପିତା “ବେନାୟାହ”ର ଅର୍ଥ “ଈଶ୍ୱର ନିର୍ମାଣ କରିଛନ୍ତି”। ଯେତେବେଳେ ଇହିଜ୍କିଏଲ ତାଙ୍କର ସତର୍କବାଣୀର ସନ୍ଦେଶ ସମାପ୍ତ କଲେ, ପେଲଟିୟାହ ମରିଗଲେ।
This city shall not be your caldron, neither shall ye be the flesh in the midst thereof; but I will judge you in the border of Israel: And ye shall know that I am the Lord: for ye have not walked in my statutes, neither executed my judgments, but have done after the manners of the heathen that are round about you. And it came to pass, when I prophesied, that Pelatiah the son of Benaiah died. Then fell I down upon my face, and cried with a loud voice, and said, Ah Lord God! wilt thou make a full end of the remnant of Israel? Ezekiel 11:11–13.
Ville-ci ne sera point pour vous une chaudière, et vous ne serez point la chair au milieu d’elle; mais je vous jugerai sur la frontière d’Israël. Et vous saurez que je suis l’Éternel; car vous n’avez point marché dans mes statuts, ni exécuté mes ordonnances, mais vous avez agi selon les coutumes des nations qui vous entourent. Et il arriva, comme je prophétisais, que Pelatia, fils de Benaja, mourut. Alors je tombai sur ma face, et je criai d’une voix forte, et je dis: Ah! Seigneur Éternel, feras-tu une entière destruction du reste d’Israël? Ézéchiel 11:11–13.
Pelatiah died at the loud cry of Ezekiel. The wheat died in the street on July 18, 2020 in fulfillment of Revelation eleven. The wheat are Moses and Elijah, the first author of God’s Word, and the promise of Elijah to come, is the last statement in the Old Testament. Alpha and Omega are slain in the street of Sodom and Egypt, but they are resurrected in 2024, as represented in Revelation 11:11. While they were dead, Sodom and Egypt rejoiced. Ezekiel places the death of Pelatiah in the time of the remnant when he says, “Ah Lord God! wilt thou make a full end of the remnant of Israel?” Sodom is the Seventh-day Adventist church in the time of the remnant, according to Isaiah.
Peletia alikufa kwa kilio kikuu cha Ezekieli. Ngano ilikufa njiani tarehe 18 Julai 2020 katika utimilifu wa Ufunuo kumi na moja. Ngano ni Musa na Eliya, mwandishi wa kwanza wa Neno la Mungu, na ahadi ya Eliya atakayekuja ndiyo tamko la mwisho katika Agano la Kale. Alfa na Omega wanauawa katika njia ya Sodoma na Misri, lakini wanafufuliwa mwaka 2024, kama inavyowakilishwa katika Ufunuo 11:11. Wakati walipokuwa wamekufa, Sodoma na Misri walifurahi. Ezekieli huiweka kifo cha Peletia katika wakati wa mabaki anaposema, “Aa, Bwana MUNGU! Je, utawakomesha kabisa mabaki ya Israeli?” Sodoma ni kanisa la Waadventista wa Sabato katika wakati wa mabaki, kulingana na Isaya.
Hear, O heavens, and give ear, O earth: for the Lord hath spoken, I have nourished and brought up children, and they have rebelled against me. The ox knoweth his owner, and the ass his master’s crib: but Israel doth not know, my people doth not consider.
Écoutez, ô cieux, et prête l’oreille, ô terre; car l’Éternel a parlé: J’ai nourri et élevé des enfants, et ils se sont rebellés contre moi. Le bœuf connaît son possesseur, et l’âne la crèche de son maître; mais Israël ne connaît rien, mon peuple n’a point d’intelligence.
Ah sinful nation, a people laden with iniquity, a seed of evildoers, children that are corrupters: they have forsaken the Lord, they have provoked the Holy One of Israel unto anger, they are gone away backward. Why should ye be stricken anymore? ye will revolt more and more: the whole head is sick, and the whole heart faint. From the sole of the foot even unto the head there is no soundness in it; but wounds, and bruises, and putrifying sores: they have not been closed, neither bound up, neither mollified with ointment. Your country is desolate, your cities are burned with fire: your land, strangers devour it in your presence, and it is desolate, as overthrown by strangers. And the daughter of Zion is left as a cottage in a vineyard, as a lodge in a garden of cucumbers, as a besieged city.
अहो, पापमय राष्ट्र, अधर्म से लदी हुई प्रजा, कुकर्मियों का वंश, भ्रष्ट करने वाली सन्तान! उन्होंने यहोवा को त्याग दिया है, उन्होंने इस्राएल के पवित्र परमेश्वर को क्रोधित किया है, वे पीछे हट गए हैं। तुम्हें और क्यों मारा जाए? तुम तो और भी अधिक विद्रोह करते जाओगे; सारा सिर रोगग्रस्त है, और सारा हृदय निर्बल। पाँव के तलवे से लेकर सिर तक उसमें कुछ भी स्वस्थ नहीं; केवल घाव, और नील, और सड़ते हुए फोड़े हैं; न वे दबाए गए, न बाँधे गए, न तेल से मुलायम किए गए। तुम्हारा देश उजाड़ पड़ा है, तुम्हारे नगर आग से भस्म किए गए हैं; तुम्हारी भूमि को परदेसी तुम्हारी आँखों के सामने निगल रहे हैं, और वह परदेसियों द्वारा उलट दी गई भूमि के समान उजाड़ है। और सिय्योन की बेटी दाख की बारी में झोंपड़ी के समान, खीरे की बारी में मड़ैया के समान, और घेरे में पड़ी नगरी के समान छोड़ दी गई है।
Except the Lord of hosts had left unto us a very small remnant, we should have been as Sodom, and we should have been like unto Gomorrah. Hear the word of the Lord, ye rulers of Sodom; give ear unto the law of our God, ye people of Gomorrah. Isaiah 1:2–10.
Kama Bwana wa majeshi asingalituchia mabaki machache sana, tungalikuwa kama Sodoma, nasi tungalifanana na Gomora. Lisikieni neno la Bwana, enyi watawala wa Sodoma; tegeeni sikio sheria ya Mungu wetu, enyi watu wa Gomora. Isaya 1:2–10.
Moses and Elijah are slain in Sodom and Egypt during the period of the remnant. Egypt is a symbol of corrupted statecraft and Sodom of corrupted churchcraft. Pelatiah the son of Benaiah dies at the Sunday law, which Isaiah aligns with the biblical day of provocation, which is either 1863, or the Sunday law. Pelatiah the son of Benaiah represents a counterfeit of those who actually hear the Word of God. In the time of the remnant those represented by Moses and Elijah are slain and then resurrected. That resurrection began with a voice in the wilderness in July of 2023. From 2024 the final separation of the wheat and tares has been under way.
मोसा और एलियाह अवशेष के समय में सदोम और मिस्र में मार डाले जाते हैं। मिस्र भ्रष्ट राज्य-नीति का और सदोम भ्रष्ट कलीसियाई-नीति का प्रतीक है। रविवार के विधान के समय बनायाह का पुत्र पलत्याह मर जाता है, जिसे यशायाह बाइबिल के उकसावे के दिन के साथ संबद्ध करता है, जो या तो 1863 है, या रविवार का विधान। बनायाह का पुत्र पलत्याह उन लोगों की एक जाली प्रतिकृति का प्रतिनिधित्व करता है जो वास्तव में परमेश्वर के वचन को सुनते हैं। अवशेष के समय में, जिनका प्रतिनिधित्व मोसा और एलियाह करते हैं, वे मार डाले जाते हैं और फिर पुनर्जीवित किए जाते हैं। वह पुनरुत्थान जुलाई 2023 में जंगल में पुकारनेवाली एक वाणी के साथ आरम्भ हुआ। 2024 से गेहूँ और जंगली बीज के अंतिम पृथक्करण का कार्य चल रहा है।
At the Sunday law the Seventh-day Adventist church will know that they are lost.
Na sheria ya Jumapili, kanisa la Waadventista Wasabato litajua kwamba limepotea.
This city shall not be your caldron, neither shall ye be the flesh in the midst thereof; but I will judge you in the border of Israel: And ye shall know that I am the Lord: for ye have not walked in my statutes, neither executed my judgments, but have done after the manners of the heathen that are round about you. And it came to pass, when I prophesied, that Pelatiah the son of Benaiah died. Ezekiel 11:11–13.
Diese Stadt soll euch nicht der Kessel sein, und ihr sollt nicht das Fleisch in ihrer Mitte sein; sondern ich will euch an der Grenze Israels richten. Und ihr sollt erkennen, dass ich der HERR bin; denn ihr seid nicht in meinen Satzungen gewandelt und habt meine Rechtsordnungen nicht vollzogen, sondern nach den Sitten der Heiden gehandelt, die rings um euch her sind. Und es geschah, als ich weissagte, da starb Pelatja, der Sohn Benajas. Hesekiel 11,11–13.
The death of Pelatiah, whose names means delivered by God, means in context, delivered unto death, at the same point that the eleventh-hour workers are delivered from the hand of the king of the north in verse forty-one of Daniel eleven. Pelatiah is delivered into the hand of the king of the north at the Sunday law. Pelatiah, the son of Benaiah, meaning “what God’s has built.” At the very point where God has once again built a temple, to lift up as the church triumphant at the Sunday law, those represented by Pelatiah are delivered unto death, for rather than participating in the work of building up the old waste places, they were building themselves Tobiah’s tomb. Pelatiah represents Isaiah’s head to the toe, a body that is completely laden with sin. That body is the Laodicean Seventh-day Adventist church at the conclusion of four generations of progressive rebellion, that Isaiah expresses as an escalating rebellion when he states, “revolt more and more.” In the final testing process which began in 2024, the wheat is dead for three and a half days, then resurrected, at which point they shall know that the Lord is God.
دې پيلاتياه، چې نوم يې معنا لري «د خدای له خوا خلاص شوی»، په دې سياق کې معنا لري: «مرګ ته سپارل شوی»؛ په هماغه وخت کې چې د يوولسم ساعت کارګران د دانيال يوولسم فصل په يوڅلوېښتم آيت کې د شمال د پاچا له لاسه خلاصيږي. پيلاتياه د يکشنبې د قانون پر مهال د شمال د پاچا لاس ته سپارل کېږي. پيلاتياه، د بناياه زوی، چې معنا يې ده: «هغه څه چې خدای جوړ کړي دي.» په عين هغه نقطه کې چې خدای يو ځل بيا يو معبد جوړ کړی وي، څو هغه د يکشنبې د قانون پر مهال د بريالۍ کليسا په توګه لوړ کړي، هغه کسان چې د پيلاتياه له خوا استازولي کېږي مرګ ته سپارل کېږي؛ ځکه چې د پخوانيو ورانو شويو ځايونو د بيا ابادولو په کار کې د ګډون پر ځای، هغوی د ځان لپاره د طوبياه قبر جوړاوه. پيلاتياه د اشعيا هغه بدن استازولي کوي چې له سر نه تر پښو پورې په بشپړه توګه له ګناه څخه ډک دی. دا بدن د لاوديکيې د اوومې ورځې اېډوېنټېسټ کليسا ده د پرلهپسې بغاوت د څلورو نسلونو په پای کې، کوم چې اشعيا يې د زياتېدونکي بغاوت په توګه داسې بيانوي کله چې وايي: «لا ډېر او ډېر سرغړونه کوئ.» د وروستي ازمېيښتي بهير په ترڅ کې چې په 2024 کال کې پيل شو، غنم د درې نيمو ورځو لپاره مړه وي، بيا راژوندي کېږي، او په هغه وخت کې به هغوی پوه شي چې څښتن خدای دی.
Therefore prophesy and say unto them, Thus saith the Lord God; Behold, O my people, I will open your graves, and cause you to come up out of your graves, and bring you into the land of Israel. And ye shall know that I am the Lord, when I have opened your graves, O my people, and brought you up out of your graves, And shall put my spirit in you, and ye shall live, and I shall place you in your own land: then shall ye know that I the Lord have spoken it, and performed it, saith the Lord. Ezekiel 37:12–14.
Par conséquent, prophétise, et dis-leur : Ainsi parle le Seigneur, l’Éternel : Voici, ô mon peuple, j’ouvrirai vos sépulcres, je vous ferai sortir de vos sépulcres, et je vous ramènerai dans le pays d’Israël. Et vous saurez que je suis l’Éternel, lorsque j’aurai ouvert vos sépulcres, ô mon peuple, et que je vous aurai fait sortir de vos sépulcres. Je mettrai mon esprit en vous, et vous vivrez ; je vous rétablirai dans votre pays : alors vous saurez que moi, l’Éternel, j’ai parlé et agi, dit l’Éternel. Ézéchiel 37:12–14.
The counterfeit priesthood who are represented by 25 at the Sunday law, shall then know the Lord is God. The wheat know that the Lord is God in 2024, and the tares wake up to that knowledge at the Sunday law, when it is too late. The period begins with a grave and resurrection and ends with a grave and no resurrection. The wheat at the beginning know God, when He fulfills the resurrection of Revelation eleven, and the tares know at the Sunday law earthquake of the same chapter. In between those two waymarks the testing process of the latter rain brings both classes to maturity for the harvest.
De vervalste priesterschap, voorgesteld door de 25 bij de zondagswet, zal dan weten dat de Heere God is. De tarwe weet dat de Heere God is in 2024, en het onkruid ontwaakt tot die kennis bij de zondagswet, wanneer het te laat is. De periode begint met een graf en een opstanding en eindigt met een graf en geen opstanding. De tarwe aan het begin kent God, wanneer Hij de opstanding van Openbaring elf vervult, en het onkruid weet het bij de aardbeving van de zondagswet in hetzelfde hoofdstuk. Tussen die twee wegmerken brengt het beproevingsproces van de late regen beide klassen tot rijpheid voor de oogst.
Joel’s message is the song of the vineyard, but the first issue it raises is whether men can recognize the latter days, by the former days. The “old men” in Joel could not do that, for when the wake-up call arrives at midnight, they are cut off—spewed out of the mouth of the Lord, right where the earth beast opens it’s mouth to speak, which is also where Balaam’s ass spoke, and where John the Baptist’s father spoke.
Le message de Joël est le cantique de la vigne, mais la première question qu’il soulève est de savoir si les hommes peuvent reconnaître les derniers jours à partir des premiers jours. Les « vieillards » dans Joël ne pouvaient pas le faire, car lorsque l’appel au réveil retentit à minuit, ils sont retranchés — vomis de la bouche du Seigneur, précisément là où la bête de la terre ouvre sa bouche pour parler, ce qui est aussi l’endroit où l’ânesse de Balaam parla, et où le père de Jean-Baptiste parla.
The judgment upon the “old ancient men” is based upon the question of whether this has happened in the days of your forefathers? The passage opens by saying, “hear this.” It then sets forth two witnesses, one of four generations of men and the other four types of insects. Then they are awakened at the Midnight Cry, only to find they are passed by as God’s chosen covenant people. They are not passed by because they had no wine, they are passed by because they have the wrong wine. In the parable of the ten virgins, Joel’s new wine is oil.
पुराना प्राचीन पुरुषों पर आने वाला न्याय इस प्रश्न पर आधारित है कि क्या यह तुम्हारे पूर्वजों के दिनों में हुआ है? यह अंश “यह सुनो” कहकर आरम्भ होता है। फिर यह दो साक्षियों को प्रस्तुत करता है, जिनमें एक मनुष्यों की चार पीढ़ियों का है और दूसरा कीड़ों के चार प्रकारों का। तब उन्हें मध्यरात्रि की पुकार पर जगाया जाता है, केवल यह जानने के लिए कि परमेश्वर की चुनी हुई वाचा-प्रजा होने के नाते उन्हें छोड़ दिया गया है। उन्हें इसलिए नहीं छोड़ दिया गया कि उनके पास दाखमधु न था; उन्हें इसलिए छोड़ दिया गया कि उनके पास गलत दाखमधु था। दस कुँवारियों के दृष्टान्त में, योएल का नया दाखमधु तेल है।
Their salvation is placed in the terms of whether they receive the “new wine” of the latter rain message. The “old and ancient men” are also portrayed as “the drunkards of Ephraim” by Isaiah, and Ephraim is not represented in the sealed in Revelation seven. He is replaced by his brother Manasseh. It is difficult to find a more wicked king than Manasseh, but he replaces the drunkards of Ephraim.
Tahanan ko yenekake na maloba ya soki bazwi “vinyo ya sika” ya nsango ya mbula ya nsuka. “Babange mpe mibali ya kala” bazali mpe kolakisama lokola “balangwi ya Efraime” na Yisaya, mpe Efraime azali komonisama te kati na bato oyo batyami elembo na Emoniseli nsambo. Azali kozwa esika na ndeko na ye Manase. Ezali mpasi mpo na kokuta mokonzi moko ya mabe koleka Manase, kasi ye nde azwi esika ya balangwi ya Efraime.
“The class who do not feel grieved over their own spiritual declension, nor mourn over the sins of others, will be left without the seal of God. The Lord commissions His messengers, the men with slaughtering weapons in their hands: ‘Go ye after him through the city, and smite: let not your eye spare, neither have ye pity: slay utterly old and young, both maids, and little children, and women: but come not near any man upon whom is the mark; and begin at My sanctuary. Then they began at the ancient men which were before the house.’
هغه ډله چې د خپل روحاني زوال له امله غمجنه نه وي، او نه د نورو د ګناهونو پر سر ماتم کوي، د خدای له مُهره به بېبرخې پرېښودل شي. رب خپلو استازو ته، هغو سړيو ته چې د حلالوونکو وسلې يې په لاسونو کې دي، امر کوي: «تاسې پسې په ښار کې لاړ شئ او ووژنئ: ستاسو سترګه دې سپما نه کوي، او مه رحم کوئ: زاړه او ځوانان، هم پېغلې او واړه ماشومان او ښځې، په بشپړه توګه ووژنئ: خو هغه چا ته مه نږدې کېږئ چې نښه پرې ده؛ او زما له مقدس ځایه پيل وکړئ. بيا هغوی له هغو مشرانو سړيو څخه پيل وکړ چې د کور په وړاندې وو.»
“Here we see that the church—the Lord’s sanctuary—was the first to feel the stroke of the wrath of God. The ancient men, those to whom God had given great light and who had stood as guardians of the spiritual interests of the people, had betrayed their trust. They had taken the position that we need not look for miracles and the marked manifestation of God’s power as in former days. Times have changed. These words strengthen their unbelief, and they say: The Lord will not do good, neither will He do evil. He is too merciful to visit His people in judgment. Thus ‘Peace and safety’ is the cry from men who will never again lift up their voice like a trumpet to show God’s people their transgressions and the house of Jacob their sins. These dumb dogs that would not bark are the ones who feel the just vengeance of an offended God. Men, maidens, and little children all perish together.
“Aquí vemos que la iglesia —el santuario del Señor— fue la primera en sentir el golpe de la ira de Dios. Los ancianos, aquellos a quienes Dios había dado gran luz y que habían estado como guardianes de los intereses espirituales del pueblo, habían traicionado su cometido. Habían adoptado la postura de que no necesitamos esperar milagros ni la señalada manifestación del poder de Dios como en los días pasados. Los tiempos han cambiado. Estas palabras fortalecen su incredulidad, y dicen: El Señor no hará bien, ni hará mal. Es demasiado misericordioso para visitar a su pueblo con juicio. Así, “Paz y seguridad” es el clamor de hombres que nunca más alzarán su voz como trompeta para mostrar a los del pueblo de Dios sus transgresiones y a la casa de Jacob sus pecados. Estos perros mudos que no querían ladrar son los que sienten la justa venganza de un Dios ofendido. Hombres, doncellas y niños pequeños perecen todos juntamente.
“The abominations for which the faithful ones were sighing and crying were all that could be discerned by finite eyes, but by far the worst sins, those which provoked the jealousy of the pure and holy God, were unrevealed. The great Searcher of hearts knoweth every sin committed in secret by the workers of iniquity. These persons come to feel secure in their deceptions and, because of His long-suffering, say that the Lord seeth not, and then act as though He had forsaken the earth. But He will detect their hypocrisy and will open before others those sins which they were so careful to hide.
“那些忠心之人所为之叹息哀哭的可憎之事，不过是有限的人眼所能辨识的一切；然而，远为更甚、激起那纯洁圣洁之上帝忌邪之心的诸般罪恶，却并未显露出来。那鉴察人心的主，知道作孽之人一切暗中所犯的罪。这等人因自己的诡诈，渐渐自觉稳妥；又因祂恒久忍耐，便说主看不见，遂行事仿佛祂已离弃这地。然而，祂必察出他们的假冒为善，并要将那些他们如此谨慎隐藏的罪，揭露在众人面前。”
“No superiority of rank, dignity, or worldly wisdom, no position in sacred office, will preserve men from sacrificing principle when left to their own deceitful hearts. Those who have been regarded as worthy and righteous prove to be ring-leaders in apostasy and examples in indifference and in the abuse of God’s mercies. Their wicked course He will tolerate no longer, and in His wrath He deals with them without mercy.
«Aucune supériorité de rang, de dignité ou de sagesse mondaine, aucune position dans une charge sacrée, ne préservera les hommes du sacrifice des principes lorsqu’ils sont livrés à leur propre cœur trompeur. Ceux qui ont été tenus pour dignes et justes se révèlent être les meneurs de l’apostasie et des exemples d’indifférence et d’abus des miséricordes de Dieu. Leur conduite perverse, Il ne la tolérera plus longtemps, et dans Sa colère Il les traite sans miséricorde. »
“It is with reluctance that the Lord withdraws His presence from those who have been blessed with great light and who have felt the power of the word in ministering to others. They were once His faithful servants, favored with His presence and guidance; but they departed from Him and led others into error, and therefore are brought under the divine displeasure.” Testimonies, volume 5, 211, 212.
« Le Seigneur ne retire qu’à regret Sa présence à ceux qui ont été bénis d’une grande lumière et qui ont ressenti la puissance de la parole dans leur ministère envers les autres. Ils furent autrefois Ses serviteurs fidèles, favorisés par Sa présence et Sa direction ; mais ils se sont éloignés de Lui et ont entraîné d’autres dans l’erreur ; c’est pourquoi ils sont tombés sous la disgrâce divine. » Testimonies, volume 5, 211, 212.
Joel is speaking to the leadership of the Laodicean Seventh-day Adventist church when he identifies the “old men,” but Joel is also speaking to the unlearned, as Isaiah calls those who are contrasted with the learned. Joel is speaking to the ancient men who bow to the sun in Ezekiel chapter eight, and who are the first to be judged in chapter nine. He is also addressing the laity of the Laodicean Seventh-day Adventist church when he says, “Hear this, ye old men, and give ear, all ye inhabitants of the land.”
جوئيل هنگامی که «پیران» را مشخص میسازد، با رهبری کلیسای ادونتیست روز هفتمِ لائودیکیه سخن میگوید؛ اما او همچنین با ناآموختگان نیز سخن میگوید، همانگونه که اشعیا آنان را در تقابل با آموختگان یاد میکند. جوئيل با آن مردان کهنسال نیز سخن میگوید که در فصل هشتمِ حزقیال در برابر خورشید تعظیم میکنند و در فصل نهم نخستین کسانی هستند که مورد داوری قرار میگیرند. او همچنین هنگامی که میگوید: «این را بشنوید، ای پیران، و گوش فرا دهید، ای جمیع ساکنان زمین»، عوامِ کلیسای ادونتیست روز هفتمِ لائودیکیه را نیز مورد خطاب قرار میدهد.
The 25 men in chapter eight are located at the Sunday law, where they are bowing to the sun with their backs to the sanctuary. They are a “tithe” of the rebellion of the 250, who stood with Korah, Dathan and Abiram. The 25 men are a symbol of the rebellion that was repeated, according to inspiration in 1888, which typified the rebellion of the leadership of the Laodicean Seventh-day Adventist church at 9/11, through unto the Sunday law. They represent a “tithe” of rebellion in the very same period that Isaiah in chapter six identifies the wise as a “tithe,” that has substance within.
Li-25 men fetolong la borobedi ba beilwe molaong wa Sontaga, moo ba khumamelang letsatsi ba furaletse sehalalelo. Ke “karolo ea leshome” ea borabele ba ba 250, ba ileng ba ema le Kora, Dathane le Abirame. Li-25 men ke letšoao la borabele bo ileng ba phetoa, ho ea ka pululelo ka 1888, bo neng bo tšoantšetsa borabele ba boetapele ba kereke ea Seventh-day Adventist ea Laodisea ka 9/11, ho fihlela molaong wa Sontaga. Ba emela “karolo ea leshome” ea borabele nakong eona eo Esaia khaolong ea botšelela a hlalosang ba bohlale e le “karolo ea leshome,” e nang le motheo kahare.
Joel is the announcement to Adventism, that their probation is closed for they have filled up their cup of probationary time with sin, and the fulness is represented as sickness from their head unto their toes, identifying that the message of the latter rain has been cut off from their mouths. Isaiah describes the same reality in chapter twenty-nine.
Yoeli ezali nsango epai ya Boadventiste, ete ngonga na bango ya ngolu ekangami, mpo batondisi kopo ya ntango na bango ya komekama na lisumu; mpe botondi yango elakisami lokola bokono banda na motó na bango kino na misapi ya makolo na bango, kolakisa ete nsango ya mbula ya sima elongolami na minoko na bango. Yisaya alimboli bosolo moko wana na mokapo ya ntuku mibale na libwa.
Stay yourselves, and wonder; cry ye out, and cry: they are drunken, but not with wine; they stagger, but not with strong drink. For the Lord hath poured out upon you the spirit of deep sleep, and hath closed your eyes: the prophets and your rulers, the seers hath he covered. And the vision of all is become unto you as the words of a book that is sealed, which men deliver to one that is learned, saying, Read this, I pray thee: and he saith, I cannot; for it is sealed: And the book is delivered to him that is not learned, saying, Read this, I pray thee: and he saith, I am not learned.
Demeurez stupéfaits et dans l’étonnement; poussez des cris et clamez: ils sont ivres, mais non de vin; ils chancellent, mais non sous l’effet des boissons fortes. Car l’Éternel a répandu sur vous un esprit d’assoupissement profond, et il a fermé vos yeux: les prophètes et vos chefs, les voyants, il les a couverts. Et toute vision est devenue pour vous comme les paroles d’un livre scellé, que l’on remet à un homme instruit, en disant: Lis ceci, je te prie; et il répond: Je ne le puis, car il est scellé. Puis l’on remet le livre à celui qui n’est point instruit, en disant: Lis ceci, je te prie; et il répond: Je ne suis pas instruit.
Wherefore the Lord said, Forasmuch as this people draw near me with their mouth, and with their lips do honour me, but have removed their heart far from me, and their fear toward me is taught by the precept of men: Therefore, behold, I will proceed to do a marvellous work among this people, even a marvellous work and a wonder: for the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid. Woe unto them that seek deep to hide their counsel from the Lord, and their works are in the dark, and they say, Who seeth us? and who knoweth us? Surely your turning of things upside down shall be esteemed as the potter’s clay: for shall the work say of him that made it, He made me not? or shall the thing framed say of him that framed it, He had no understanding? Isaiah 29:9–16.
C’est pourquoi le Seigneur a dit : Parce que ce peuple s’approche de moi de sa bouche et m’honore de ses lèvres, tandis que son cœur est éloigné de moi, et que la crainte qu’il a de moi n’est qu’un précepte de tradition humaine, voici, je ferai de nouveau au milieu de ce peuple une œuvre merveilleuse et prodigieuse ; la sagesse de ses sages périra, et l’intelligence de ses hommes intelligents disparaîtra. Malheur à ceux qui s’enfoncent dans les profondeurs pour cacher leurs desseins à l’Éternel, qui accomplissent leurs œuvres dans les ténèbres, et qui disent : Qui nous voit ? et qui nous connaît ? Quelle perversité est la vôtre ! Le potier doit-il être regardé comme l’argile, pour que l’ouvrage dise de l’ouvrier : Il ne m’a point fait ? pour que le vase dise du potier : Il n’a point d’intelligence ? Ésaïe 29:9–16.
The “understanding” of the wise men is based upon the unsealing of God’s prophetic Word. Those who have been trained in the corrupted institutions of Adventism cannot read the book of prophecy, and they accuse God of having no understanding. When the prophecy is unsealed, they cannot understand it, so they accuse God of being the one who has no understanding, and in so doing they turn things upside down. The learned and unlearned of Adventism cannot understand the prophecy that is unsealed just before probation closes, and the book of Joel commands the “old men” to hear, but they are a class that hearing, they do not hear, and seeing they do not see.
L’« intelligence » des sages repose sur le dévoilement de la Parole prophétique de Dieu. Ceux qui ont été formés dans les institutions corrompues de l’adventisme ne peuvent lire le livre de la prophétie, et ils accusent Dieu d’être dépourvu d’intelligence. Lorsque la prophétie est descellée, ils ne peuvent la comprendre ; ils accusent donc Dieu d’être celui qui est sans intelligence, et, ce faisant, ils renversent l’ordre des choses. Les instruits comme les ignorants de l’adventisme ne peuvent comprendre la prophétie qui est descellée juste avant la fin du temps de grâce, et le livre de Joël ordonne aux « vieillards » d’entendre ; mais ils forment une classe qui, entendant, n’entend pas, et voyant, ne voit pas.
The very heart of their rebellion is represented in their inability to recognize Christ as the first and the last. This is the context of the chapter where the question is asked, “Hath this been in your days, or even in the days of your fathers?”
Прамое сэрца іхняга бунту выяўляецца ў іхняй няздольнасці прызнаць Хрыста як Першага і Апошняга. Менавіта ў гэтым кантэксце ў раздзеле задаецца пытанне: «Ці было такое ў дні вашыя, або нават у дні бацькоў вашых?»
Was there a time in the history of your fathers where a people awaken at the Midnight Cry, only to find they are foolish virgins? The “old men” are commanded to “awake,” as were the Millerites at Exeter camp meeting in 1844. The parable of the ten virgins is the parable of the experience of the Adventist people which was fulfilled to the very letter in Millerite history, and will be fulfilled again to the very letter in the latter days. The inability of Laodicean Seventh-day Adventism to recognize that the foundational history of their church is repeated in the latter days, emphasizes the prophetic principle that is the key that unlocks the prophetic message. It is not only the biblical rule, but also the heart of the Revelation of Jesus Christ’s character that is unsealed just before probation closes.
Je, kulipata kuwa na wakati katika historia ya baba zenu ambapo watu waliamshwa kwa Kilio cha Usiku wa Manane, na ndipo wakagundua ya kwamba wao ni wanawali wapumbavu? “Wazee” wanaamriwa “kuamka,” kama walivyoamshwa Wamilleri katika mkutano wa kambi wa Exeter mwaka 1844. Mfano wa wanawali kumi ni mfano wa uzoefu wa watu wa Waadventista ambao ulitimia kwa kila neno katika historia ya Wamilleri, nao utatimia tena kwa kila neno katika siku za mwisho. Kutoweza kwa Uadventista wa Sabato wa Laodikia kutambua kwamba historia ya msingi ya kanisa lao inarudiwa katika siku za mwisho kunasisitiza kanuni ya unabii iliyo ufunguo wa kufungua ujumbe wa unabii. Hiyo siyo tu kanuni ya kibiblia, bali pia ndiyo kiini cha Ufunuo wa tabia ya Yesu Kristo unaofunuliwa muda mfupi kabla ya kufungwa kwa rehema.
Joel asks, “Hath this been in your days, or even in the days of your fathers?” Or it might be asked, “In the days of your fathers, was there a testing process that separated a new covenant people, from and old covenant people?” There was, and the separation was accomplished by the prophetic message represented as oil in the parable. “Hath this been in your days or the days of your fathers” immediately identified that what happened in the days of their fathers was an awakening after four generations of escalating destruction, as represented by the command to send the message out over four generations, and with the four insects of escalating destruction. Joel is the pronouncement of judgment against a backslidden and apostate church at the Midnight Cry. No church in sacred history has stood against greater light than the Seventh-day Adventist church. The symbol of that type of rebellion against the truth is represented by “Capernaum.”
जोल पूछता है, “क्या यह तुम्हारे दिनों में हुआ है, अथवा तुम्हारे पितरों के दिनों में भी?” अथवा यह पूछा जा सकता है, “क्या तुम्हारे पितरों के दिनों में ऐसी परीक्षा-प्रक्रिया हुई थी, जिसने एक नये वाचा-जन को एक पुराने वाचा-जन से अलग किया?” हुई थी, और वह पृथक्करण उस भविष्यद्वाणी-संदेश के द्वारा सम्पन्न किया गया था, जो दृष्टान्त में तेल के रूप में निरूपित है। “क्या यह तुम्हारे दिनों में, या तुम्हारे पितरों के दिनों में हुआ है,” यह तुरन्त पहचान करा देता है कि उनके पितरों के दिनों में जो हुआ, वह चार पीढ़ियों तक बढ़ते हुए विनाश के पश्चात् एक जागृति थी, जैसा कि चार पीढ़ियों तक यह संदेश भेजने की आज्ञा में, और क्रमशः बढ़ते हुए विनाश के चार कीड़ों में निरूपित है। जोएल मध्यरात्रि के पुकार के समय एक पथभ्रष्ट और धर्मत्यागी कलीसिया के विरुद्ध न्याय की उद्घोषणा है। पवित्र इतिहास में किसी भी कलीसिया ने सातवें दिन के एडवेंटिस्ट कलीसिया से अधिक महान ज्योति का विरोध नहीं किया है। सत्य के विरुद्ध इस प्रकार के विद्रोह का प्रतीक “कफरनहूम” द्वारा निरूपित है।
We will continue in the next article.
Nous continuerons dans l’article suivant.
“At Capernaum Jesus dwelt in the intervals of His journeys to and fro, and it came to be known as ‘His own city.’ It was on the shores of the Sea of Galilee, and near the borders of the beautiful plain of Gennesaret, if not actually upon it.” The Desire of Ages, 252.
«Na Kapernaum Yesu yakomaki kofanda na ntango nyonso oyo azalaki na kati ya mikolo ya bopumbwi na Ye awa mpe kuna, mpe engumba yango eyebanaki lokola “engumba na Ye moko.” Ezalaki na pembeni ya Mbu ya Galile, mpe pene na ndelo ya etando kitoko ya Gennesaret, soki te mpenza na likoló na yango.» The Desire of Ages, 252.
“Among the professed children of God, how little patience has been manifested, how many bitter words have been spoken, how much denunciation has been uttered against those not of our faith. Many have looked upon those belonging to other churches as great sinners, when the Lord does not thus regard them. Those who look thus upon the members of other churches, have need to humble themselves under the mighty hand of God. Those whom they condemn may have had but little light, few opportunities and privileges. If they had had the light that many of the members of our churches have had, they might have advanced at a far greater rate, and have better represented their faith to the world. Of those who boast of their light, and yet fail to walk in it, Christ says, ‘But I say unto you, It shall be more tolerable for Tyre and Sidon at the day of judgment, than for you. And thou, Capernaum [Seventh-day Adventists, who have had great light], which art exalted unto heaven [in point of privilege], shalt be brought down to hell: for if the mighty works, which have been done in thee, had been done in Sodom, it would have remained until this day. But I say unto you, That it shall be more tolerable for the land of Sodom in the day of judgment, than for thee.’ At that time Jesus answered and said, ‘I thank thee, O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent [in their own estimation], and hast revealed them unto babes.’
“E mohuaka ana he tamariki nā te Atua, he iti rawa te manawanui kua whakaaturia, e hia kē ngā kupu kawa kua kōrerotia, e hia hoki ngā kupu whakahē kua whakapuakina ki te hunga kāore i tō tātou whakapono. He tokomaha kua titiro ki te hunga nō ētahi atu hāhi he tino tangata hara, otiia kāore te Ariki e pērā ana tana titiro ki a rātou. Ko te hunga e pēnei ana te titiro ki ngā mema o ētahi atu hāhi, me whakaiti rātou i a rātou anō i raro i te ringa kaha o te Atua. Ko te hunga e whakawakia ana e rātou, tērā pea he iti noa te māramatanga i riro i a rātou, he ruarua noa ngā whai wāhitanga me ngā manaakitanga. Mehemea i a rātou te māramatanga i riro i te tokomaha o ngā mema o ō tātou hāhi, tērā pea kua nui kē atu tā rātou ahu whakamua, ā, kua pai kē atu tā rātou whakakanohi i tō rātou whakapono ki te ao. Mō te hunga e whakamanamana ana ki tō rātou māramatanga, heoi anō kāore e haere i runga i taua māramatanga, e kī ana a te Karaiti, ‘Nāku ia e mea atu ki a koutou, Engari i te rā whakawa e mama noa atu mō Taira rāua ko Hairona, i tō koutou. Ā, ko koe, e Kaperenauma [ngā Hāto Adventist o te Rā Whitu, kua whiwhi nei ki te māramatanga nui], kua whakanuia ake ki te rangi [i te āhua o ngā manaakitanga], ka whakahokia iho koe ki te reinga: me i meatia hoki ki Horoma ngā mahi kaha, i meatia nei ki a koe, kua tū tonu ia ā mohoa noa nei. Nāku anō e mea atu ki a koutou, Engari i te rā whakawa e mama noa atu mō te whenua o Horoma, i tōu.’ I taua wā ka whakahoki a Īhu, ka mea, ‘E whakawhetai ana ahau ki a koe, e Pa, e te Ariki o te rangi me te whenua, mōu i huna ai ēnei mea i te hunga whakaaro nui, hunga matau [ki tā rātou anō whakaaro], ā, i whakakitea mai ai ki ngā pēpi.’”
“‘And now, because ye have done all these works, saith the Lord, and I spake unto you, rising up early and speaking, but ye heard not; and I called you, but ye answered not; therefore will I do unto this house, which is called by my name, wherein ye trust, and unto the place which I gave to you and to your fathers, as I have done to Shiloh. And I will cast you out of my sight, as I have cast out all your brethren, even the whole seed of Ephraim.’
« Et maintenant, parce que vous avez commis toutes ces œuvres, dit l’Éternel, et que je vous ai parlé, me levant de bon matin et parlant, mais que vous n’avez point écouté, et que je vous ai appelés, mais que vous n’avez point répondu, c’est pourquoi je traiterai cette maison qui est appelée de mon nom, en laquelle vous vous confiez, et le lieu que j’ai donné à vous et à vos pères, comme j’ai traité Silo. Et je vous rejetterai loin de ma face, comme j’ai rejeté tous vos frères, toute la postérité d’Éphraïm. »
“The Lord has established among us institutions of great importance, and they are to be managed, not as worldly institutions are managed, but after God’s order. They are to be managed with an eye single to his glory, that by all means perishing souls may be saved. To the people of God the testimonies of the Spirit have come, and yet many have not taken heed to reproofs, warnings, and counsels.
“Seigneur a établi parmi nous des institutions d’une grande importance, et elles doivent être administrées, non comme le sont les institutions du monde, mais selon l’ordre de Dieu. Elles doivent être dirigées avec un regard uniquement fixé sur sa gloire, afin que, par tous les moyens, les âmes qui périssent puissent être sauvées. Au peuple de Dieu sont parvenus les témoignages de l’Esprit, et pourtant beaucoup n’ont pas prêté attention aux réprimandes, aux avertissements et aux conseils.
“‘Here now this, O foolish people, and without understanding; which have eyes, and see not; which have ears, and hear not: fear ye not me saith the Lord: will ye not tremble at my presence, which have placed the sand for the bound of the sea by a perpetual degree, that it cannot pass it: and though the waves thereof toss themselves, yet can they not prevail; though they roar, yet can they not pass over it? but this people hath a revolting and a rebellious heart; they are revolted and gone. Neither say they in their heart, Let us now fear the Lord our God, that giveth rain, both the former and the latter, in his season: he reserveth unto us the appointed weeks of the harvest. Your iniquities have turned away these things, and your sins have withholden good things from you. . . . They judge not the cause, the cause of the fatherless, yet they prosper; and the right of the needy do they not judge. Shall I not visit for these things? saith the Lord; shall not my soul be revenged on such a nation as this?’
“‘ယခု ဤအရာကို နားထောင်ကြလော့၊ အို မိုက်မဲ၍ ဉာဏ်မရှိသော လူမျိုးတော်၊ မျက်စိရှိသော်လည်း မမြင်ကြ၊ နားရှိသော်လည်း မကြားကြသောသူတို့။ ထာဝရဘုရား မိန့်တော်မူသည်ကား၊ သင်တို့သည် ငါ့ကို မကြောက်ကြသလော။ ငါ့ရှေ့တော်၌ မတုန်လှုပ်ကြသလော။ ငါသည် သမုဒ္ဒရာအတွက် သဲကို အစဉ်အမြဲ သတ်မှတ်ထားသော နယ်နိမိတ်အဖြစ် ချမှတ်ခဲ့သဖြင့်၊ ၎င်းသည် ထိုနယ်ကို မကျော်လွန်နိုင်။ ၎င်း၏ လှိုင်းများသည် အပြင်းအထန် ထကြွလှုပ်ရှားသော်လည်း မအောင်မြင်နိုင်ကြ။ ဟိန်းဟောက်သော်လည်း ထိုနယ်ကို မကျော်နိုင်ကြ။ သို့ရာတွင် ဤလူမျိုး၌ ပုန်ကန်၍ ဆန့်ကျင်သော နှလုံးရှိ၏။ သူတို့သည် ပုန်ကန်၍ လွဲသွားကြပြီ။ သူတို့သည် မိမိတို့၏ နှလုံးထဲ၌၊ ‘ယခု ငါတို့၏ဘုရားသခင် ထာဝရဘုရားကို ကြောက်ရွံ့ကြစို့။ ကိုယ်တော်သည် မိုးကို၊ အစောမိုးနှင့် နောက်မိုးကို၊ မိမိအချိန်၌ ပေးတော်မူ၏။ ရိတ်သိမ်းရာ ကာလအတွက် ခန့်မှန်းထားသော သီတင်းပတ်များကိုလည်း ငါတို့အတွက် ထိန်းသိမ်းတော်မူ၏’ ဟု မဆိုကြ။ သင်တို့၏ အပြစ်ဒုစရိုက်များသည် ဤအရာများကို လွဲသွားစေပြီ၊ သင်တို့၏ အပြစ်များသည် ကောင်းသောအရာများကို သင်တို့မှ ချုပ်တည်းထားပြီ။ ... သူတို့သည် တရားမစီရင်ကြ။ မိဘမဲ့၏ အမှုကိုပင် မစီရင်ကြသော်လည်း ချမ်းသာကြ၏။ ဆင်းရဲနွမ်းပါးသူ၏ အခွင့်အရေးကိုလည်း မစီရင်ကြ။ ထာဝရဘုရား မိန့်တော်မူသည်ကား၊ ဤအရာများကြောင့် ငါသည် အပြစ်ဒဏ်မပေးဘဲ နေမည်လော။ ဤသို့သော လူမျိုးအပေါ်၌ ငါ၏ဝိညာဉ်သည် လက်စားမချဘဲ နေမည်လော။’”
“Shall the Lord be compelled to say, ‘Pray not thou for this people, neither lift up cry nor prayer for them, neither make intercession to me: for I will not hear thee’? ‘Therefore the showers have been withholden, and there hath been no latter rain. . . . Wilt thou not from this time cry unto me, My father, thou art the guide of my youth?’” Review and Herald, August 1, 1893.
« Le Seigneur sera-t-il contraint de dire : “N’adresse pas de prière pour ce peuple, n’élève pour eux ni cri ni supplication, et n’intercède pas auprès de moi ; car je ne t’écouterai pas” ? “C’est pourquoi les pluies ont été retenues, et il n’y a point eu de pluie de l’arrière-saison.... Dès maintenant ne crieras-tu pas vers moi : Mon père, tu es le guide de ma jeunesse ?” » Review and Herald, 1er août 1893.