The book of Joel confronts the leadership of the Laodicean Seventh-day Adventist church with the testimony of its escalating rebellion over four generations. Those four generations are also illustrated in Ezekiel chapter eight, where the twenty-five men of that fourth-generation bow to the sun. In 1901, 13 years after the rebellion of 1888, the Adventist church organized a committee to lead the church.
Le livre de Joël met la direction de l’Église adventiste du septième jour de Laodicée en présence du témoignage de sa rébellion croissante sur quatre générations. Ces quatre générations sont aussi illustrées dans Ézéchiel, chapitre huit, où les vingt-cinq hommes de cette quatrième génération se prosternent devant le soleil. En 1901, treize ans après la rébellion de 1888, l’Église adventiste organisa un comité pour diriger l’Église.
The initial General Conference’s Executive Committee was established during the major reorganization at the 1901 General Conference Session, and it consisted of 25 members. This was a significant expansion from the pre-1901 committee, which had only 13 members. The members have increased through the years, but Jesus always identifies the end with the beginning. The beginning was 25 members, with one as the leader, paralleling a course in the sanctuary, which consisted of 24 priests and one high priest.
Komité Egzekitif Konferans Jeneral la te etabli pandan gwo reorganizasyon an nan Sesyon Konferans Jeneral 1901 an, e li te konpoze de 25 manm. Sa te yon elajisman enpòtan an rapò ak komite ki te egziste anvan 1901 an, ki te genyen sèlman 13 manm. Kantite manm yo ogmante atravè ane yo, men Jezi toujou idantifye fen an ak kòmansman an. Kòmansman an te genyen 25 manm, avèk youn kòm dirijan an, ann amoni ak yon lòd nan sanktyè a, ki te konpoze de 24 prèt ak yon sèl gran prèt.
Judas and the Sanhedrin are two symbols of rebellion in the time of Christ. The Sanhedrin represents the Laodicean Seventh-day Adventist church. The Sanhedrin’s participation in the crucifixion of Christ, typifies the role of Adventism in the Sunday law crisis. The Sanhedrin—the supreme Jewish council in Jerusalem, composed of chief priests, elders, and scribes, presided over by High Priest Caiaphas—played a central role in the events leading to Jesus’ death.
იუდა და სინედრიონი ქრისტეს დროს აჯანყების ორი სიმბოლოა. სინედრიონი წარმოადგენს ლაოდიკიის მეშვიდე დღის ადვენტისტურ ეკლესიას. სინედრიონის მონაწილეობა ქრისტეს ჯვარცმაში წინასახავს ადვენტიზმის როლს კვირა კანონის კრიზისში. სინედრიონი — იერუსალიმში არსებული უმაღლესი იუდეველთა საბჭო, რომელიც შედგებოდა მღვდელმთავართა, უხუცესთა და მწიგნობართაგან და რომელსაც სათავეში ედგა მღვდელმთავარი კაიაფა — ცენტრალურ როლს ასრულებდა იმ მოვლენებში, რომლებმაც იესოს სიკვდილი მოიყვანა.
After Jesus’ arrest in Gethsemane (orchestrated with Judas’ betrayal), he was brought before the Sanhedrin at night in Caiaphas’ house. They sought testimony to condemn him, producing witnesses who accused him of blasphemy and insurrection.
Yesu kaŋ ta ko Gethsemane (Yudasi ŋaŋkuu la), n be ye a taa Sanhedirin ɲɛ ka tile su la Kayifa so kono. U be seede caman ɲini walasa ka a kiti, ka seedew dɔw bɔ minnu ye a ko a ye Ala tɔgɔ jaw ye ani murutiya.
When Caiaphas directly asked Jesus if he was the Messiah (or Son of God), Jesus’ affirmative response, “You have said so” led the high priest to declare, “Blasphemy!” The council condemned Him as deserving death. Lacking authority under Roman rule to execute capital sentences, they handed Jesus over to Pontius Pilate, the Roman governor, accusing him of sedition to secure a Roman execution. The actual crucifixion was carried out by Roman soldiers under Pilate’s order, but only after Pilate yielded to pressure from the chief priests and a crowd (who demanded Jesus’ death and the release of Barabbas).
Caiaphas jezu-a sronig directly sku nga ni Messiah yin na (yang na Son of God), jezu-gi yin zhes pa’i lan, “Khyed rang gis smras so,” zhes pa des mchod dpon chen pos, “Blasphemy!” zhes bsgrags so. Tshogs pa des Khong la shi ba ’os par kha gcig tu btang ngo. Roma’i dbang ’og tu srog gcod kyi khrims gcod byed pa’i dbang thang med pas, de dag gis jezu-a Pontius Pilate, Roma’i spyi khyab la gtad de, Roma pa’i lag nas bsad par byed pa’i ched du khong la srid la ngo log gi skyon btags so. Dngos su rgya shing la btab pa ni Pilate’i bka’ ’og tu Roma’i dmag mi rnams kyis bsgrub pa yin, ’on kyang de ni mchod dpon chen po rnams dang mi tshogs shig gi non shugs la Pilate mgo ’og tu song ba’i rjes su kho na byung ngo (de dag gis jezu’i ’chi ba dang Barabbas btang dgos zhes bskul ba yin).
“When Christ was upon this earth, the world preferred Barabbas. And today the world and the churches are making the same choice. The scenes of the betrayal, the rejection, and the crucifixion of Christ have been re-enacted, and will again be re-enacted on an immense scale. People will be filled with the attributes of the enemy, and with them his delusions will have great power. Just to that degree that light is refused will there be misconception and misunderstanding. Those who reject Christ and choose Barabbas work under a ruinous deception. Misrepresentation and false witness will grow to open rebellion. The eye being evil, the whole body will be full of darkness. Those who give their affections to any leader but Christ will find themselves under the control, body, soul, and spirit, of an infatuation that is so entrancing that under its power souls turn away from hearing the truth to believe a lie. They are ensnared and taken, and by their every action they cry, Release unto us Barabbas, but crucify Christ.
«Вақте ки Масеҳ бар ин замин буд, ҷаҳон Барабборо авлотар донист. Ва имрӯз низ ҷаҳон ва калисоҳо ҳамон интихобро мекунанд. Манзараҳои хиёнат, радкунӣ ва маслуб шудани Масеҳ боз такрор шудаанд ва боз ҳам дар миқёси азим такрор хоҳанд шуд. Одамон аз хислатҳои душман пур хоҳанд шуд, ва фиребҳои ӯ дар миёни онҳо қудрати бузург хоҳанд дошт. Ба ҳамон андозае ки нур рад карда мешавад, тасаввуроти нодуруст ва нофаҳмӣ вуҷуд хоҳад дошт. Онҳое ки Масеҳро рад мекунанд ва Барабборо интихоб менамоянд, зери фиреби ҳалокатбор амал мекунанд. Таҳриф ва шаҳодати дурӯғин то ба ошкоро исён кардан хоҳад афзуд. Агар чашм бад бошад, тамоми бадан аз торикӣ пур хоҳад буд. Онҳое ки дилбастагиҳои худро ба ҳар роҳбаре ҷуз Масеҳ месупоранд, худро зери назорати як шайдоие хоҳанд ёфт, ки тан, ҷон ва рӯҳро фаро мегирад ва чунон мафтункунанда аст, ки зери қудрати он ҷонҳо аз шунидани ростӣ рӯй мегардонанд, то ба дурӯғ имон оваранд. Онҳо ба дом афтода ва гирифтор мешаванд, ва бо ҳар амали худ фарёд мезананд: Барабборо барои мо раҳо кун, вале Масеҳро маслуб намо.»
“Even now this decision is being made. The scenes enacted at the cross are being re-enacted. In the churches that have departed from truth and righteousness it is being revealed what human nature can do and will do when the love of God is not an abiding principle in the soul. We need not be surprised at anything that may take place now. We need not marvel at any developments of horror. Those who trample under their unholy feet the law of God have the same spirit as had the men who insulted and betrayed Jesus. Without any compunction of conscience, they will do the deeds of their father, the devil. They will ask the question that came from the traitorous lips of Judas, What will you give me if I betray unto you Jesus the Christ? Even now Christ is being betrayed in the person of his saints.” Review and Herald, January 30, 1900.
“Bado sasa uamuzi huu unafanywa. Matukio yaliyotendeka pale msalabani yanatendwa tena. Katika makanisa yaliyoiacha kweli na haki inadhihirishwa yale ambayo asili ya mwanadamu yaweza kufanya na itafanya wakati upendo wa Mungu si kanuni idumuyo moyoni. Hatupaswi kushangazwa na jambo lolote linaloweza kutukia sasa. Hatupaswi kustaajabia maendeleo yoyote ya kutisha. Wale waliolikanyaga chini ya miguu yao michafu sheria ya Mungu wana roho ileile waliokuwa nayo wale watu waliomdhalilisha na kumsaliti Yesu. Bila majuto yoyote ya dhamiri, watafanya matendo ya baba yao, yaani, Ibilisi. Watauliza swali lile lililotoka katika midomo ya usaliti ya Yuda, Mtanipa nini nikimsaliti Yesu Kristo kwenu? Hata sasa Kristo anasalitiwa katika nafsi ya watakatifu wake.” Review and Herald, Januari 30, 1900.
If the passage truly means what it says, then those who were being identified as “choosing Barabbas,” will be unable to understand what the passage teaches. Those people are the people in 2 Thessalonians who receive strong delusion, because they loved not the truth. She says of those who choose Barabbas, “Those who give their affections to any leader but Christ will find themselves under the control, body, soul, and spirit, of an infatuation that is so entrancing that under its power souls turn away from hearing the truth to believe a lie.” Those who are choosing Barabbas, are under the control of Satan before the waymark of the cross and Sunday law. In that condition they cannot possibly understand what the passage teaches. They will therefore suggest that, “the conditions when Sister White penned these words were for that peculiar history, not now.” Perhaps they would say, “She is speaking about Christianity in a generic way, and this does not apply directly to Seventh-day Adventists.” Poppycock.
ਜਿਸ ਭਾਗ ਦਾ ਅਰਥ ਸੱਚਮੁੱਚ ਉਹੀ ਹੈ ਜੋ ਉਹ ਕਹਿੰਦਾ ਹੈ, ਤਾਂ ਜਿਨ੍ਹਾਂ ਨੂੰ “ਬਰੱਬਾਸ ਨੂੰ ਚੁਣਨ ਵਾਲੇ” ਵਜੋਂ ਪਛਾਣਿਆ ਜਾ ਰਿਹਾ ਸੀ, ਉਹ ਉਸ ਭਾਗ ਦੀ ਸਿੱਖਿਆ ਨੂੰ ਸਮਝਣ ਦੇ ਯੋਗ ਨਹੀਂ ਹੋਣਗੇ। ਉਹੀ ਲੋਕ 2 ਥੱਸਲੁਨੀਕੀਆਂ ਵਿੱਚ ਦਰਸਾਏ ਗਏ ਹਨ ਜੋ ਇਸ ਲਈ ਭਾਰੀ ਭ੍ਰਮ ਪ੍ਰਾਪਤ ਕਰਦੇ ਹਨ ਕਿਉਂਕਿ ਉਨ੍ਹਾਂ ਨੇ ਸੱਚਾਈ ਨਾਲ ਪ੍ਰੇਮ ਨਹੀਂ ਕੀਤਾ। ਉਹ ਬਰੱਬਾਸ ਨੂੰ ਚੁਣਨ ਵਾਲਿਆਂ ਬਾਰੇ ਕਹਿੰਦੀ ਹੈ, “ਜੋ ਲੋਕ ਮਸੀਹ ਤੋਂ ਬਿਨਾ ਕਿਸੇ ਭੀ ਨੇਤਾ ਨੂੰ ਆਪਣੀ ਪ੍ਰੀਤਿ ਅਰਪਣ ਕਰਦੇ ਹਨ, ਉਹ ਆਪਣੇ ਆਪ ਨੂੰ ਅਜਿਹੇ ਮੋਹ ਦੇ ਨਿਯੰਤਰਣ ਹੇਠ ਪਾਏਂਗੇ—ਦੇਹ, ਆਤਮਾ ਅਤੇ ਆਤਮਿਕ ਸਰੂਪ ਸਮੇਤ—ਜੋ ਇੰਨਾ ਮੋਹਕ ਹੋਵੇਗਾ ਕਿ ਉਸ ਦੀ ਸ਼ਕਤੀ ਹੇਠ ਪ੍ਰਾਣੀ ਸੱਚ ਸੁਣਨ ਤੋਂ ਮੁੜ ਕੇ ਝੂਠ ਉੱਤੇ ਵਿਸ਼ਵਾਸ ਕਰਨ ਲੱਗ ਪੈਂਦੇ ਹਨ।” ਜੋ ਬਰੱਬਾਸ ਨੂੰ ਚੁਣ ਰਹੇ ਹਨ, ਉਹ ਸਲੀਬ ਅਤੇ ਐਤਵਾਰ ਦੀ ਵਿਵਸਥਾ ਦੇ ਮੀਲ-ਚਿੰਨ੍ਹ ਤੋਂ ਪਹਿਲਾਂ ਹੀ ਸ਼ੈਤਾਨ ਦੇ ਨਿਯੰਤਰਣ ਹੇਠ ਹਨ। ਉਸ ਅਵਸਥਾ ਵਿੱਚ ਉਹ ਉਸ ਭਾਗ ਦੀ ਸਿੱਖਿਆ ਨੂੰ ਕਿਸੇ ਭੀ ਤਰੀਕੇ ਨਾਲ ਸਮਝ ਨਹੀਂ ਸਕਦੇ। ਇਸ ਲਈ ਉਹ ਇਹ ਸੁਝਾਉਣਗੇ ਕਿ, “ਜਦੋਂ ਸਿਸਟਰ ਵਾਈਟ ਨੇ ਇਹ ਸ਼ਬਦ ਲਿਖੇ, ਉਹ ਹਾਲਾਤ ਉਸ ਵਿਲੱਖਣ ਇਤਿਹਾਸ ਲਈ ਸਨ, ਹੁਣ ਲਈ ਨਹੀਂ।” ਸੰਭਵ ਹੈ ਉਹ ਕਹਿਣ, “ਉਹ ਇਸਾਈ ਧਰਮ ਬਾਰੇ ਆਮ ਅਰਥ ਵਿੱਚ ਬੋਲ ਰਹੀ ਹੈ, ਅਤੇ ਇਹ ਸਿੱਧੇ ਤੌਰ ‘ਤੇ ਸੇਵੰਥ-ਡੇ ਐਡਵੈਂਟਿਸਟਾਂ ‘ਤੇ ਲਾਗੂ ਨਹੀਂ ਹੁੰਦਾ।” ਬਕਵਾਸ।
Of course, the circumstances of the history when Sister White wrote those words were actually a commentary on her personal history, but just as with John in the Revelation, when a prophet is told to write, he is told to write “the things which thou hast seen, and the things which are, and the things which shall be hereafter.” When a prophet records the things that are, he is simultaneously recording the things that will be.
当然，怀爱伦姊妹写下这些话时的历史处境，实际上也是对她个人经历的一种注解；然而，正如启示录中的约翰一样，当一位先知被吩咐写作时，他所受的吩咐乃是写下“你所看见的事，和现在的事，并将来必成的事”。当一位先知记录现今之事时，他也同时是在记录将来之事。
The leadership of Adventism is represented by Ezekiel’s 25 men, who are also prophetically aligned with the 250 men who stood with Korah, Dathan and Abiram. Just as significantly the rebels of 1888 and the Minneapolis General Conference were identified by Sister White as repeating the rebellion of Korah, Dathan and Abiram. Sister White directly teaches that when the angel of Revelation eighteen descends and lightens the earth with his glory, the latter rain begins.
Uongozi wa Waadventista unawakilishwa na watu ishirini na watano wa Ezekieli, ambao pia kwa unabii wanawekwa sambamba na wale watu mia mbili na hamsini waliosimama pamoja na Kora, Dathani na Abiramu. Vivyo hivyo kwa umuhimu, waasi wa mwaka 1888 na Mkutano Mkuu wa Minneapolis walitambuliwa na Dada White kuwa walikuwa wakirudia uasi wa Kora, Dathani na Abiramu. Dada White anafundisha moja kwa moja kwamba wakati malaika wa Ufunuo kumi na nane anaposhuka na kuutia nuru ulimwengu kwa utukufu wake, mvua ya masika inaanza.
“The latter rain is to fall upon the people of God. A mighty angel is to come down from heaven, and the whole earth is to be lighted with his glory.” Review and Herald, April 21, 1891.
«La pluie de l’arrière-saison doit tomber sur le peuple de Dieu. Un ange puissant doit descendre du ciel, et la terre entière doit être illuminée de sa gloire.» Review and Herald, 21 avril 1891.
Sister White directly teaches that the angel of Revelation eighteen descended at the 1888 General Conference with the messages of A. T. Jones and E. J. Waggoner. When she was at the Conference she was so overwhelmed with the rebellion that she decided to pack up her things and leave, but an angel told her that she must stay and record the history, for it was a repetition of the rebellion of Korah. Why did the angel want it recorded, if it wasn’t for a testimony in the latter days? If it is a testimony for the latter days, what else could it mean; other than the Laodicean Seventh-day Adventist church will walk in the footsteps of the Sanhedrin during the Sunday law crisis, and particularly the history that leads up to it.
ខាងស្រី វ៉ៃត៍ បង្រៀនយ៉ាងច្បាស់ថា ទេវតានៃ វិវរណៈ ជំពូក ១៨ បានចុះមកនៅសន្និបាតទូទៅ ឆ្នាំ 1888 ជាមួយនឹងសាររបស់ A. T. Jones និង E. J. Waggoner។ នៅពេលដែលនាងស្ថិតនៅក្នុងសន្និបាត នាងត្រូវបានគ្របដណ្តប់យ៉ាងខ្លាំងដោយការបះបោរ ដល់ថ្នាក់នាងសម្រេចចិត្តប្រមូលរបស់របររបស់នាង ហើយចាកចេញ ប៉ុន្តែទេវតាមួយបានប្រាប់នាងថា នាងត្រូវតែនៅ ហើយកត់ត្រាប្រវត្តិសាស្ត្រនោះ ព្រោះវាជាការធ្វើឡើងវិញនៃការបះបោររបស់កូរ៉ាហ៍។ ហេតុអ្វីបានជាទេវតាចង់ឲ្យកត់ត្រាវាទុក បើមិនមែនសម្រាប់ធ្វើជាសាក្សីមួយនៅថ្ងៃចុងក្រោយទេ? ប្រសិនបើវាជាសាក្សីសម្រាប់ថ្ងៃចុងក្រោយ នោះវាអាចមានន័យអ្វីផ្សេងទៀតទៅបាន លើកលែងតែថា ព្រះវិហារអាដវិនទីស្ទថ្ងៃទីប្រាំពីរនៃសភាពឡាវឌីសេនឹងដើរតាមជើងជាន់របស់សានហេឌ្រីន ក្នុងអំឡុងវិបត្តិច្បាប់ថ្ងៃអាទិត្យ ហើយជាពិសេស គឺប្រវត្តិសាស្ត្រដែលនាំឲ្យឈានទៅដល់វិបត្តិនោះ។
The message of Jones and Waggoner was represented as the “message of justification by faith, in verity,” the “Laodicean message,” the “message of Christ’s righteousness” and the “third angel’s message.” The rebels resisted the message, and also rejected the guidance of the Spirit of Prophecy and the chosen messengers of the meeting. Sister White also teaches that when the great buildings of New York City are brought down, by a touch of God’s power, then Revelation 18:1–3, will be fulfilled. Since 9/11 the leadership of the Laodicean Seventh-day Adventist church has been repeating the rebellion of Korah, the rebellion of the 25 ancient men, the rebellion of the leadership in 1888 and the rebellion of the Sanhedrin at the time leading up to the cross. Those 25 men, are a symbol representing a counterfeit Levitical priesthood.
Pitong Isip ya Jones ngan Waggoner in ginlarawan sugad nga an “mensahe han paginmatarong pinaagi han pagtoo, ha kamatuoran,” an “mensahe ngadto ha Laodicea,” an “mensahe han katadongan ni Cristo” ngan an “mensahe han ikatulo nga anghel.” An mga rebelde nakontra han mensahe, ngan iginsalikway liwat nira an giya han Espiritu han Propesiya ngan an pinili nga mga mensahero han katirok. Igintututdo liwat ni Sister White nga kon an dagku nga mga tinukod ha Syudad han New York pagapahubason pinaagi han usa la ka paghikap han gahum han Dios, didto matutuman an Pahayag 18:1–3. Tikang han 9/11 an pagpangulo han iglesia Adventista del Séptimo Día nga Laodicea padayon nga nag-uusab han pagrebelde ni Core, han pagrebelde han baynte singko nga kadaan nga kalalakin-an, han pagrebelde han pagpangulo han 1888, ngan han pagrebelde han Sanhedrin ha panahon nga nag-unhan ngadto ha krus. Adton baynte singko nga kalalakin-an simbolo nga nagrirepresentar hin peke nga pagkasaserdote nga Levitico.
A Levite was to 25 years old when he began to serve.
Um levita devia ter vinte e cinco anos de idade quando começasse a servir.
And the Lord spake unto Moses, saying, This is it that belongeth unto the Levites: from twenty and five years old and upward they shall go in to wait upon the service of the tabernacle of the congregation: And from the age of fifty years they shall cease waiting upon the service thereof, and shall serve no more: But shall minister with their brethren in the tabernacle of the congregation, to keep the charge, and shall do no service. Thus shalt thou do unto the Levites touching their charge. Numbers 8:23–26.
रब ने मूसा से कहा, “लेवियों के विषय में यह व्यवस्था है: पच्चीस वर्ष की आयु से ऊपर के लोग मिलापवाले तम्बू की सेवा में कार्य करने के लिए प्रवेश करें; और पचास वर्ष की आयु से वे उस सेवा से निवृत्त हो जाएँ, और फिर सेवा न करें। तौभी वे मिलापवाले तम्बू में अपने भाइयों के साथ पहरा और उत्तरदायित्व निभाने में सेवा करें, परन्तु कोई नियमित सेवा का कार्य न करें। लेवियों के विषय में उनकी जिम्मेदारी के अनुसार तू ऐसा ही करना।” गिनती 8:23–26.
A Levite begins his service at age twenty-five and serves for twenty-five years, until he is fifty. The Messenger of the Covenant in Malachi three, is purging and also cleansing the Levites at the Sunday law, as He did on October 22, 1844.
Un Lévite commence son service à l’âge de vingt-cinq ans et sert pendant vingt-cinq ans, jusqu’à l’âge de cinquante ans. Le Messager de l’Alliance, dans Malachie trois, est en train de purifier et aussi de nettoyer les Lévites au moment de la loi dominicale, comme Il l’a fait le 22 octobre 1844.
Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the Lord of hosts.
Miiri, ani ngir ɗaɓɓitan mo waɗiingo am, e mo siryoo laawol yeeso am; e Joomiraawo on mo njiɗɗon, o waran law law ɗoo e suudu muuɗum seniiɗo, ɗuum ko ɗaɓɓitan mo alkawal ngal mo njaɓɓoton: miiri, o waran, wi'i Joomiraawo Jeyaaɓe.
But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire, and like fullers’ soap: And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years. Malachi 3:1–4.
Lekin us ke āne ke din ko kaun sah sakta hai? aur jab woh zāhir ho to kaun qā’im reh sakta hai? kyūnki woh sone ko pālane wālī āg kī mānind hai, aur kapṛe dhone wālon ke sājān kī tarah: aur woh chāṅdī ko pālane aur pāk karne wāle kī tarah baiṭhegā: aur woh Lawī ke beton ko pāk karegā, aur unhen sone aur chāṅdī kī tarah sāf karegā, tāki woh Khudāvand ke liye rāstbāzī meṅ nazrāna pesh kareṅ. Phir Yahūdāh aur Yarūshalam kā nazrāna Khudāvand ko pasand āyegā, jaise qadīm ayyām meṅ, aur jaise guzishta barsoṅ meṅ. Malākī 3:1–4.
The number “25” as a symbol, represents not only a faithful Levite, but a counterfeit Levite. “25” as a symbol is therefore identifying the separation of two classes of worshippers, whether they be wise and foolish virgins, sheep and goats, wheat and tares. The number twenty-five is a symbol of not only a Levite, but just as importantly it is a symbol of the separation (purging) of the Levites. That separation is at the Sunday law, and it is a primary subject of God’s prophetic Word. It is fitting that Matthew chapter twenty-five, is simply a continuation of Jesus’ prophecy of the end of the world in Matthew twenty-four.
Le nombre « 25 », en tant que symbole, représente non seulement un Lévite fidèle, mais aussi un faux Lévite. Ainsi, « 25 » comme symbole désigne la séparation de deux classes d’adorateurs, qu’il s’agisse des vierges sages et des vierges folles, des brebis et des boucs, du blé et de l’ivraie. Le nombre vingt-cinq est le symbole non seulement d’un Lévite, mais aussi, tout aussi essentiellement, de la séparation (purification) des Lévites. Cette séparation a lieu au moment de la loi du dimanche, et elle constitue un sujet primordial de la Parole prophétique de Dieu. Il est donc approprié que le chapitre vingt-cinq de Matthieu ne soit que la continuation de la prophétie de Jésus sur la fin du monde dans Matthieu vingt-quatre.
And Jesus went out, and departed from the temple: and his disciples came to him for to shew him the buildings of the temple. And Jesus said unto them, See ye not all these things? verily I say unto you, There shall not be left here one stone upon another, that shall not be thrown down. Matthew 24:1, 2.
ನಂತರ ಯೇಸು ದೇವಾಲಯದಿಂದ ಹೊರಟು ತೆರಳಿದನು; ಆಗ ಅವನ ಶಿಷ್ಯರು ದೇವಾಲಯದ ಕಟ್ಟಡಗಳನ್ನು ಅವನಿಗೆ ತೋರಿಸಲು ಅವನ ಬಳಿಗೆ ಬಂದರು. ಆಗ ಯೇಸು ಅವರಿಗೆ ಹೇಳಿದನು: “ಈ ಎಲ್ಲಾ ಸಂಗತಿಗಳನ್ನು ನೀವು ನೋಡುತ್ತಿಲ್ಲವೇ? ನಿಜವಾಗಿ ನಾನು ನಿಮಗೆ ಹೇಳುತ್ತೇನೆ: ಇಲ್ಲಿ ಒಂದು ಕಲ್ಲಿನ ಮೇಲೊಂದು ಕಲ್ಲು ಉಳಿಯುವುದಿಲ್ಲ; ಎಲ್ಲವೂ ಕೆಡವಲ್ಪಡುವವು.” ಮತ್ತಾಯ 24:1, 2.
When Jesus departed the temple, He never returned again. In the final verses of chapter twenty-three, Jesus had pronounced judgment upon the Sanhedrin, and the judgment is expressed as “eight,” woes, thus counterfeiting the eight souls upon the ark, the eighth day of circumcision, the eighth day of resurrection, the eight generations of Abraham 430 years and on. The counterfeit number “eight,” aligns with the counterfeit Levite.
Ketika Yesus meninggalkan Bait Suci, Ia tidak pernah kembali lagi. Dalam ayat-ayat terakhir pasal dua puluh tiga, Yesus telah menjatuhkan penghakiman atas Sanhedrin, dan penghakiman itu dinyatakan sebagai “delapan” celaka, dengan demikian memalsukan delapan jiwa di atas bahtera, hari kedelapan penyunatan, hari kedelapan kebangkitan, delapan generasi Abraham 430 tahun dan seterusnya. Bilangan “delapan” yang palsu itu selaras dengan orang Lewi palsu.
Verily I say unto you, All these things shall come upon this generation.
En vérité, je vous le dis, toutes ces choses viendront sur cette génération.
O Jerusalem, Jerusalem, thou that killest the prophets, and stonest them which are sent unto thee, how often would I have gathered thy children together, even as a hen gathereth her chickens under her wings, and ye would not! Behold, your house is left unto you desolate.
Ô Jérusalem, Jérusalem, toi qui tues les prophètes et qui lapides ceux qui te sont envoyés, combien de fois ai-je voulu rassembler tes enfants, comme une poule rassemble ses poussins sous ses ailes, et vous ne l’avez pas voulu ! Voici, votre maison vous est laissée déserte.
For I say unto you, Ye shall not see me henceforth, till ye shall say, Blessed is he that cometh in the name of the Lord. Matthew 23:36–39.
Car je vous le dis, vous ne me verrez plus désormais, jusqu’à ce que vous disiez : Béni soit celui qui vient au nom du Seigneur. Matthieu 23:36–39.
Matthew chapter twenty-two concludes with an illustration of the binding of the wicked into bundles, and concludes with the final interaction between Christ and the quibbling Jews. Then in chapter 24 He leaves the temple for the last time, ceasing His labors for ancient Israel. The chapter ends where it began, with the pronouncement that their house was left unto them empty, and what He called His Father’s house when He first cleansed the temple was now the empty Jewish house.
মথি অধ্যায় বাইশ দুষ্টদের আঁটিতে বেঁধে ফেলার একটি দৃষ্টান্ত দিয়ে সমাপ্ত হয়, এবং খুঁতখুঁতে ইহুদিদের সঙ্গে খ্রিষ্টের শেষ কথোপকথনের মাধ্যমেও সমাপ্ত হয়। তারপর অধ্যায় ২৪-এ তিনি শেষবারের মতো মন্দির ত্যাগ করেন, প্রাচীন ইস্রায়েলের জন্য তাঁর কার্য সমাপ্ত করে। অধ্যায়টি যেখানে শুরু হয়েছিল, সেখানেই শেষ হয়—এই ঘোষণার মাধ্যমে যে তাদের গৃহ তাদের নিকট শূন্য অবস্থায় রেখে দেওয়া হলো; আর যে গৃহকে তিনি প্রথমবার মন্দির শুদ্ধ করার সময় তাঁর পিতার গৃহ বলেছিলেন, তা এখন শূন্য ইহুদি গৃহ।
In chapter 24, Jesus is going to answer questions about the temple, and its approaching destruction. The destruction was to take place in that very generation, which was a generation of vipers. He left that temple never to return, so the predictions he sets forth are addressing spiritual not literal Israel. When Christ leaves the temple which is the Laodicean Seventh-day Adventist church as He did with ancient Israel; simultaneously, the human temple of the one hundred and forty-four thousand will be joined to the Divine temple for eternity. When Jesus left the temple of ancient Israel, He divorced His former covenant people for eternity.
Mu sura ya 24, Yesu agiye gusubiza ibibazo byerekeye urusengero n’irimbuka rwarwo rwegereje. Iryo rimbuka ryagombaga kuba muri icyo gisekuru nyir’izina, cyari igisekuru cy’inzoka z’ubumara. Yavuye muri urwo rusengero atazongera kurugarukamo ukundi; bityo rero, ubuhanuzi atanga bwerekeye Isirayeli yo mu mwuka, si Isirayeli isanzwe. Igihe Kristo avuye mu rusengero ari rwo itorero ry’Abadiventisiti b’Umunsi wa Karindwi ry’i Lawodikiya nk’uko yabigenje kuri Isirayeli ya kera, icyarimwe urusengero rw’umuntu rw’abihumbi ijana na mirongo ine na bine ruzahuzwa n’Urusengero rw’Imana iteka ryose. Igihe Yesu yavaga mu rusengero rwa Isirayeli ya kera, yatandukanye n’abahoze ari ubwoko bwe bw’isezerano iteka ryose.
Chapter eleven through to chapter twenty-two of Matthew is the omega to the line of chapter eleven to twenty-two in the book of Genesis. When the line begins in Genesis eleven, it also marks the beginning of Babel and Babel’s covenant of death, which reaches its omega fulfillment in Revelation chapter seventeen, verse eleven, the verse that is the dead center of the verses that make up chapter eleven through twenty-two. The middle of chapters eleven to twenty-two in Genesis, Matthew and Revelation each emphasize the ensign or its counterfeit ensign. In Genesis it was circumcision, in Matthew it was Peter and the Rock which Christ would build his church upon, and in Revelation it was the counterfeit beast that was and is and shall ascend, who is the eight, that is of the seven, and who is then married to the dragon.
Na Mataio mataupu e sefulu ma le tasi e oo atu i le mataupu e luasefulu ma le lua, o le omega lea o le laina o mataupu e sefulu ma le tasi e oo i le luasefulu ma le lua i le tusi o Kenese. Ina ua amata le laina i le Kenese 11, na faailogaina ai foi le amataga o Papelonia ma le feagaiga o le oti a Papelonia, lea e oo atu lona faataunuuina omega i le Faaaliga mataupu e sefulu ma le fitu, fuaiupu e sefulu ma le tasi, o le fuaiupu lea o loo tonu i le ogatotonu o fuaiupu o loo fausia ai mataupu e sefulu ma le tasi e oo i le luasefulu ma le lua. O le ogatotonu o mataupu e sefulu ma le tasi e oo i le luasefulu ma le lua i Kenese, Mataio, ma le Faaaliga, e taitasi ona faamamafa ai le tagavai po o lona tagavai faafoliga. I le Kenese o le peritomeina lea; i le Mataio o Peteru ma le Papa lea o le a fausia ai e Keriso lana ekalesia; a o le Faaaliga o le manu feai faafoliga sa i ai, ma o loo i ai, ma o le a alu aʻe, o lē o le valu, e mai i le toafitu, ma o lē ua faaipoipo ai i le tarako.
Eleven and twenty-two are symbols that identify the combination of Divinity with humanity, which is the very issue represented by Christ writing His law upon our hearts and minds. 11 and 22 are symbols of the covenant of the one hundred and forty-four thousand. In Matthew, chapter twenty-three the false priesthood received eight woes, at the same point in time, the true priesthood is anointed. The priests were consecrated for seven days, and on the eighth day they began to serve.
၁၁ နှင့် ၂၂ တို့သည် ဘုရားသခင်တော်၏သဘာဝနှင့် လူ့သဘာဝ ပေါင်းစည်းခြင်းကို ခွဲခြားဖော်ပြသော သင်္ကေတများဖြစ်ကြပြီး၊ ထိုအရာသည်ပင် ခရစ်တော်က မိမိ၏ ပညတ်တရားကို ကျွန်ုပ်တို့၏ စိတ်နှလုံးများနှင့် စိတ်များပေါ်တွင် ရေးသွင်းတော်မူခြင်းအားဖြင့် ကိုယ်စားပြုထားသော အဓိကအကြောင်းအရာဖြစ်သည်။ ၁၁ နှင့် ၂၂ တို့သည် တစ်သိန်းလေးသောင်းလေးထောင်၏ ပဋိညာဉ်ဆိုင်ရာ သင်္ကေတများဖြစ်သည်။ မဿဲကျမ်း အခန်း ၂၃ တွင် အတုအယောင် ယဇ်ပုရောဟိတ်အဖွဲ့သည် အမင်္ဂလာရှစ်ပါးကို ခံယူရသော်လည်း၊ အချိန်တစ်ချိန်တည်း၌ပင် အမှန်သော ယဇ်ပုရောဟိတ်အဖွဲ့သည် ဘိသိက်ခံရသည်။ ယဇ်ပုရောဟိတ်တို့သည် ခုနစ်ရက်ပတ်လုံး သန့်ရှင်းအပ်နှံခြင်း ခံရကြပြီး၊ ရှစ်ရက်မြောက်နေ့၌ သူတို့သည် အမှုတော်ကို စတင်ထမ်းဆောင်ကြသည်။
It is not an accident that the seven days of consecration of the priests that led to their service beginning on the eighth day begins in Numbers chapter eight and verse one, for “81” is a symbol of the priests.
Ce n’est pas par hasard que les sept jours de consécration des prêtres, qui ont conduit au commencement de leur service le huitième jour, commencent en Nombres, chapitre huit, verset un, car « 81 » est un symbole des prêtres.
And the Lord spake unto Moses, saying, Take Aaron and his sons with him, and the garments, and the anointing oil, and a bullock for the sin offering, and two rams, and a basket of unleavened bread; And gather thou all the congregation together unto the door of the tabernacle of the congregation. And Moses did as the Lord commanded him; and the assembly was gathered together unto the door of the tabernacle of the congregation. And Moses said unto the congregation, This is the thing which the Lord commanded to be done. …
そして主はモーセに告げて言われた。「アロンとその子ら、また衣服、注ぎの油、罪祭のための雄牛一頭、雄羊二頭、そして種を入れないパンの籠を携えよ。さらに、会衆の全体を会見の幕屋の入口に集めよ。」モーセは主が彼に命じられたとおりに行い、集会は会見の幕屋の入口に集められた。モーセは会衆に言った。「これが、主が行うように命じられたことである。」…
And ye shall not go out of the door of the tabernacle of the congregation in seven days, until the days of your consecration be at an end: for seven days shall he consecrate you. As he hath done this day, so the Lord hath commanded to do, to make an atonement for you. Therefore shall ye abide at the door of the tabernacle of the congregation day and night seven days, and keep the charge of the Lord, that ye die not: for so I am commanded. So Aaron and his sons did all things which the Lord commanded by the hand of Moses. And it came to pass on the eighth day, that Moses called Aaron and his sons, and the elders of Israel; And he said unto Aaron, Take thee a young calf for a sin offering, and a ram for a burnt offering, without blemish, and offer them before the Lord. … And Moses said, This is the thing which the Lord commanded that ye should do: and the glory of the Lord shall appear unto you. … And Aaron lifted up his hand toward the people, and blessed them, and came down from offering of the sin offering, and the burnt offering, and peace offerings. And Moses and Aaron went into the tabernacle of the congregation, and came out, and blessed the people: and the glory of the Lord appeared unto all the people. And there came a fire out from before the Lord, and consumed upon the altar the burnt offering and the fat: which when all the people saw, they shouted, and fell on their faces. Leviticus 8:1–5, 33–36; 9:1, 2, 6, 22–24.
اور تم ہفت دن تک خیمۂ اجتماع کے دروازے سے باہر نہ نکلنا، جب تک تمہاری تخصیص کے دن پورے نہ ہو جائیں؛ کیونکہ وہ ہفت دن تک تمہاری تخصیص کرے گا۔ جیسا آج کیا گیا ہے، ویسا ہی کرنے کا خداوند نے حکم دیا ہے، تاکہ تمہارے لیے کفارہ دیا جائے۔ پس تم ہفت دن تک دن رات خیمۂ اجتماع کے دروازے پر ٹھہرے رہنا، اور خداوند کی نگہبانی کو بجا لانا، تاکہ تم مر نہ جاؤ؛ کیونکہ مجھے ایسا ہی حکم دیا گیا ہے۔ سو ہارون اور اُس کے بیٹوں نے وہ سب کچھ کیا جو خداوند نے موسیٰ کے وسیلہ سے حکم فرمایا تھا۔ اور آٹھویں دن ایسا ہوا کہ موسیٰ نے ہارون اور اُس کے بیٹوں اور اسرائیل کے بزرگوں کو بلایا؛ اور اُس نے ہارون سے کہا، اپنے لیے ایک بچھڑا گناہ کی قربانی کے لیے، اور ایک مینڈھا سوختنی قربانی کے لیے، بے عیب لے، اور اُنہیں خداوند کے حضور چڑھا۔ … اور موسیٰ نے کہا، یہی وہ بات ہے جس کے کرنے کا خداوند نے حکم دیا ہے؛ اور خداوند کا جلال تم پر ظاہر ہوگا۔ … اور ہارون نے لوگوں کی طرف اپنا ہاتھ اٹھایا اور اُنہیں برکت دی، اور گناہ کی قربانی اور سوختنی قربانی اور سلامتی کی قربانیوں کو چڑھانے سے فارغ ہو کر نیچے اُترا۔ پھر موسیٰ اور ہارون خیمۂ اجتماع میں گئے، اور باہر آ کر لوگوں کو برکت دی؛ اور خداوند کا جلال سب لوگوں پر ظاہر ہوا۔ اور خداوند کے حضور سے آگ نکلی اور اُس نے مذبح پر سوختنی قربانی اور چربی کو بھسم کر دیا؛ یہ دیکھ کر سب لوگوں نے للکارا مارا اور اپنے منہ کے بل گر پڑے۔ احبار 8:1–5، 33–36؛ 9:1، 2، 6، 22–24۔
Chapter twenty-three is identifying the counterfeit Levites who are revealed at the time the genuine Levites are sealed. Chapter twenty-two of Matthew concludes with no man ever asking Jesus any more questions, then chapter twenty-three he sets forth the eight woes, identifying the Sanhedrin’s probation was closed, and that the executive judgment was then to begin. In chapter twenty-four, He identifies the temple as the Jews house. It is important to see the sequence in the chapters.
લેઈવીયોની સાચી મુદ્રાંકિતતા થાય તે જ સમયે પ્રગટ થનારા ખોટા લેઈવીયોની ઓળખ અધ્યાય તેવીસમાં કરવામાં આવે છે. મથિ અધ્યાય બાવીસનો અંત એ રીતે થાય છે કે પછી કોઈ મનુષ્યએ યેશુને વધુ કોઈ પ્રશ્ન પૂછ્યો નહોતો; ત્યારબાદ અધ્યાય તેવીસમાં તેઓ આઠ હાયોની જાહેરાત કરે છે, જેના દ્વારા સન્હેદ્રીનની પરીક્ષાકાળ સમાપ્ત થઈ ગઈ હતી અને હવે કાર્યકારી ન્યાય આરંભ થવાનો હતો, તે દર્શાવવામાં આવે છે. અધ્યાય ચોવીસમાં તેઓ મંદિરને યહૂદીઓનું ઘર તરીકે ઓળખાવે છે. અધ્યાયોની અનુક્રમણિકાને સમજવી મહત્વપૂર્ણ છે.
Chapters eleven to twenty-two of Matthew, is identifying the finishing of the sealing of the one hundred and forty-four thousand in the context of God’s covenant with a chosen people. Palmoni’s symbolism of the alpha chapter eleven, and His symbolism of the omega chapter twenty-two, add to the story within the chapters.
Matthieu, chapitres onze à vingt-deux, identifie l’achèvement du scellement des cent quarante-quatre mille dans le contexte de l’alliance de Dieu avec un peuple choisi. Le symbolisme de Palmoni dans le chapitre onze, l’alpha, et son symbolisme dans le chapitre vingt-deux, l’oméga, ajoutent au récit contenu dans ces chapitres.
Chapter twenty-three is the atonement, the combining of the Divine with the human as represented by the number twenty-three. But the chapter is telling of the executive judgment of the tares, the counterfeit priesthood, the counterfeit Levites. Every priest was a Levite, but not every Levite was a priest. Within the descendants of Levi, only the bloodline of Aaron, qualified for priesthood. The Bible identifies that the Levites would begin to serve at age twenty-five, but the sons of Kohath would serve at age 30.
Kabanata beinte-tres amo an pagtubos, an pag-urusa kan Diosnon asin kan tawohanon, siring kan isinasagisag kan numero beinte-tres. Alagad an kabanata nagsasaysay manungod sa ehekutibong paghukom sa mga tare, sa huwad na pagkasaserdote, sa huwad na mga Levita. An lambang saserdote iyo an sarong Levita, alagad bako an lambang Levita iyo an saserdote. Sa laog kan mga inapo ni Levi, an linya san dugo ni Aaron sana an kuwalipikado para sa pagkasaserdote. Ipinapakilala kan Biblia na an mga Levita mag-uumpisa magserbi sa edad na beinte-singko, alagad an mga aki ni Kohath magserbi sa edad na trenta.
And the Lord spake unto Moses and unto Aaron, saying, Take the sum of the sons of Kohath from among the sons of Levi, after their families, by the house of their fathers, From thirty years old and upward even until fifty years old, all that enter into the host, to do the work in the tabernacle of the congregation. Numbers 4:1–3.
Et l’Éternel parla à Moïse et à Aaron, disant : Faites le dénombrement des fils de Kehath d’entre les fils de Lévi, selon leurs familles, selon la maison de leurs pères, depuis l’âge de trente ans et au-dessus, jusqu’à l’âge de cinquante ans, de tous ceux qui entrent au service, pour faire l’œuvre dans le tabernacle d’assignation. Nombres 4:1–3.
The number “30” represents the priests that were in the bloodline of Kohath, who was the son of Levi, and Kohath’s son was Amram, who was the father of Aaron. Levi means “attached or joined to God.” Kohath means “assembled around His presence.” Amram means “exalted people,” and Aaron means “light bearer or exalted mediator.” Together, they trace a movement from the Red Sea to Sinai, thus typifying the covenant between God and the one hundred and forty-four thousand, who are the human temple that joins with the divine temple, when Christ stretches forth His hand a second time to gather His remnant people into His sanctuary, where He then lifts them up and exalts them as they are illuminated with the Heavenly High Priest, as He illuminated Shadrach, Meshach and Abednego.
Tal i “30” representerar prästerna som stod i blodslinjen från Kehat, som var Levis son, och Kehats son var Amram, som var Arons far. Levi betyder ”fäst vid eller förenad med Gud”. Kehat betyder ”församlad kring Hans närvaro”. Amram betyder ”upphöjt folk”, och Aron betyder ”ljusbärare eller upphöjd medlare”. Tillsammans tecknar de en rörelse från Röda havet till Sinai och blir därmed en förebild för förbundet mellan Gud och de etthundrafyrtiofyra tusen, vilka är det mänskliga templet som förenas med det gudomliga templet, när Kristus för andra gången räcker ut sin hand för att samla sitt kvarblivna folk in i sin helgedom, där Han sedan lyfter upp dem och upphöjer dem medan de upplyses av den himmelske Översteprästen, såsom Han upplyste Shadrak, Meshak och Abed-Nego.
The number “30” represents a period for preparation for the priests and 25, as the age of the Levites, is to be applied to 30, line upon line, for every priest was a Levite, but not every Levite was a priest. Thirty represents the period of preparation which began in 1989, at the time of the end, and it ends at the Sunday law in the United States. The number twenty-five as a symbol of Levites, is also the symbol of separation between two classes, and in relation to the priests it identifies a separation. Twenty-five marks the separation of the Levites and counterfeit Levites at the Sunday law, and in the context of the genuine priests and the genuine Levites it also creates a distinction, howbeit, not a negative separation, as with the counterfeit Levites.
Numri “30” përfaqëson një periudhë përgatitjeje për priftërinjtë dhe 25, si mosha e levitëve, duhet të zbatohet te 30, rresht mbi rresht, sepse çdo prift ishte levit, por jo çdo levit ishte prift. Tridhjeta përfaqëson periudhën e përgatitjes që filloi në vitin 1989, në kohën e fundit, dhe ajo përfundon te ligji i së dielës në Shtetet e Bashkuara. Numri njëzet e pesë, si simbol i levitëve, është gjithashtu simbol i ndarjes midis dy klasave dhe, në lidhje me priftërinjtë, ai përcakton një ndarje. Njëzet e pesë shënon ndarjen e levitëve dhe levitëve të rremë te ligji i së dielës dhe, në kontekstin e priftërinjve të vërtetë dhe levitëve të vërtetë, ai krijon gjithashtu një dallim, megjithatë jo një ndarje negative, si me levitët e rremë.
Kohath was one of the three main branches of the Levites (along with Gershon and Merari). The priestly line came specifically through Kohath’s descendant Aaron. Aaron is the fourth-generational descendant of Levi, and the priestly privilege was restricted to his male descendants within this Kohathite branch. The Kohathites as a whole (all descendants of Kohath) had the honor of carrying the most sacred items, but only Aaron’s line could actually perform the priestly functions at the altar and in the sanctuary. Aaron represents the same fourth generation as Joel’s “old men,” or the “ancient men” in Ezekiel chapter eight, who bow to the sun.
कोहात लेवीहरूको तीन मुख्य शाखामध्ये एक थियो (गेरशोन र मेरारीसँगै)। याजकीय वंश विशेष रूपमा कोहातका सन्तान हारूनद्वारा आएको थियो। हारून लेवीको चौथो पुस्ताका सन्तान हुन्, र याजकीय विशेषाधिकार यही कोहाती शाखाभित्र रहेका उनका पुरुष सन्तानहरूमा मात्र सीमित थियो। समग्र कोहातीहरूलाई (कोहातका सबै सन्तानहरूलाई) अत्यन्त पवित्र वस्तुहरू बोक्ने सम्मान दिइएको थियो, तर वेदीमा र पवित्रस्थानमा याजकीय कार्य वास्तवमा हारूनको वंशले मात्र गर्न सक्थ्यो। हारूनले योएलका “वृद्धहरू” वा इजकिएल अध्याय आठका “प्राचीन पुरुषहरू” — जसले सूर्यलाई दण्डवत् गर्छन् — सँग उही चौथो पुस्ताको प्रतिनिधित्व गर्छन्।
The system of 24 rotating courses (divisions) for the priests (and similarly for non-priestly Levites in supporting roles like musicians and gatekeepers) was established by King David. David organized the descendants of Aaron into 24 courses (divisions) to serve in rotation (1 Chronicles 24:1–19). David, with help from priests Zadok (from Eleazar’s line) and Ahimelech (from Ithamar’s line), divided them into 24 groups (16 from Eleazar’s larger family, 8 from Ithamar’s). Lots were cast to determine the order of service.
Urutonde rw’ibice 24 bisimburana (divisions) by’abatambyi (kandi no ku Balevi batari abatambyi bari mu mirimo yo kubafasha, nk’abaririmbyi n’abarinzi b’amarembo) rwashyizweho n’Umwami Dawidi. Dawidi yatondekanyije abakomoka kuri Aroni mu byiciro 24 (divisions) kugira ngo bakore umurimo mu buryo bwo gusimburana (1 Ibyo ku Ngoma 24:1–19). Dawidi, afashijwe n’abatambyi Sadoki (wo mu murongo wa Eleyazari) na Ahimeleki (wo mu murongo wa Itamari), yabagabanyijemo amatsinda 24 (16 yo mu muryango munini wa Eleyazari, 8 yo mu wa Itamari). Bafatishije ubufindo kugira ngo hagenwe uko bagombaga gukurikirana mu murimo.
Each course served for one week (from Sabbath to Sabbath), twice a year, plus all courses served together during the major festivals (Passover, Pentecost, Tabernacles). David similarly organized non-priestly Levites into 24 courses for music, gatekeeping, etc. (1 Chronicles 23–26). This system was implemented under Solomon (2 Chronicles 8:14) and continued through the Second Temple period. Zechariah, father of John the Baptist, was in the course of Abijah—Luke 1:5; 1 Chronicles 24:10. The order of the 24 courses of priests was selected by lot, and Zechariah was in the course of Abijah, who out of the twenty-four courses, represented the “eighth” course. Zechariah means “God remembers,” and his father’s name Abijah means “God is my father.”
هر نوبت یک هفته خدمت میکرد (از سَبَّت تا سَبَّت)، سالی دو بار؛ و افزون بر آن، در ایام اعیاد بزرگ، همهٔ نوبتها با هم خدمت مینمودند (فِصَح، پَنْتیکاست، عید خیمهها). داوود نیز لاویانِ غیرکاهن را به ۲۴ نوبت برای موسیقی، دربانی، و جز آن سامان داد (1 Chronicles 23–26). این نظام در عهد سلیمان به اجرا درآمد (2 Chronicles 8:14) و در سراسر دورهٔ هیکل دوم استمرار یافت. زکریا، پدرِ یحیای تعمیددهنده، از نوبتِ اَبیا بود—Luke 1:5; 1 Chronicles 24:10. ترتیب ۲۴ نوبتِ کاهنان به قید قرعه تعیین شده بود، و زکریا در نوبتِ اَبیا بود که از میان آن بیستوچهار نوبت، نوبتِ «هشتم» بهشمار میآمد. زکریا یعنی «خدا به یاد میآورد»، و نام پدرش، اَبیا، یعنی «خدا پدر من است».
The heavenly Father remembered His promise to raise up a messenger who would prepare the way for the Messiah. But Zechariah also aligns with the Sunday law, for it is there that the Sabbath, the day men were to always remember—becomes the final test. Zechariah represents a priest, of the course of Abijah, which is the “eighth” course. Zechariah disbelieves the message of the angel and is made dumb, until the birth of his son John. When John is born Zechariah enters into the discussion about the name of John, and he then speaks. The prophetic speaking of the latter days is when the United States speaks as a dragon.
पिता परमेश्वर ने अपनी उस प्रतिज्ञा को स्मरण रखा कि वह एक ऐसे सन्देशवाहक को उठाएगा जो मसीह के लिए मार्ग तैयार करेगा। परन्तु जकरयाह रविवार-विधि के साथ भी सामंजस्य रखता है, क्योंकि वहीं सब्त—वह दिन जिसे मनुष्यों को सदा स्मरण रखना था—अन्तिम परीक्षा बन जाता है। जकरयाह अबिय्याह की पाली का, अर्थात् “आठवीं” पाली का, एक याजक प्रतिनिधित्व करता है। जकरयाह स्वर्गदूत के सन्देश पर विश्वास नहीं करता और अपने पुत्र यूहन्ना के जन्म तक गूँगा कर दिया जाता है। जब यूहन्ना उत्पन्न होता है, तब जकरयाह यूहन्ना के नाम के विषय में चर्चा में प्रवेश करता है, और तब वह बोलता है। अन्तिम दिनों का भविष्यद्वक्तापूर्ण बोलना वह है जब संयुक्त राज्य अमेरिका अजगर के समान बोलता है।
And it came to pass, that on the eighth day they came to circumcise the child; and they called him Zacharias, after the name of his father. And his mother answered and said, Not so; but he shall be called John. And they said unto her, There is none of thy kindred that is called by this name. And they made signs to his father, how he would have him called. And he asked for a writing table, and wrote, saying, His name is John. And they marvelled all. And his mouth was opened immediately, and his tongue loosed, and he spake, and praised God. Luke 1:59–64.
Na ikatokea kwamba siku ya nane walikuja kumtahiri mtoto; nao wakamwita Zakaria, kwa jina la baba yake. Lakini mama yake akajibu, akasema, Sivyo; bali ataitwa Yohana. Nao wakamwambia, Hakuna mtu wa jamaa yako aliyeitwa kwa jina hili. Wakampa baba yake ishara, aeleze jinsi anavyotaka aitwe. Akaomba kibao cha kuandikia, akaandika, akisema, Jina lake ni Yohana. Wakastaajabu wote. Mara kinywa chake kikafunguliwa, na ulimi wake ukafunguliwa, naye akanena, akimsifu Mungu. Luka 1:59–64.
John the Baptist is of the eighth course of Abijah, as was his father. At John’s circumcision, on the eighth day his name is changed. John the Baptist represents those who are priests, of the fourth generation, who are in a covenant relation with God, who changes their name (from Laodicea unto Philadelphia), seals them with the sign of the covenant, when the United States speaks as a dragon.
యోహాను బాప్తిస్మకుడు తన తండ్రివలె అబీయా యొక్క ఎనిమిదవ వర్గానికి చెందినవాడు. యోహాను సున్నతి జరిగినప్పుడు, ఎనిమిదవ దినమున అతని పేరు మార్చబడింది. యోహాను బాప్తిస్మకుడు దేవునితో నిబంధన సంబంధములో ఉన్న, నాలుగవ తరానికి చెందిన యాజకులను సూచించుచున్నాడు; యునైటెడ్ స్టేట్స్ అజగరవలె మాటలాడినప్పుడు, దేవుడు వారి పేరును (లయోదికయ నుండి ఫిలదెల్ఫియకు) మార్చి, నిబంధన యొక్క చిహ్నముతో వారిని ముద్రించును.
We are the temple of God. The prophetic lines which address the temple are speaking to men and women as individuals, and also corporately, for God’s church is also a temple. And of course there is a heavenly temple, and it is Christ who builds the temple of the Lord. It is He who lays the foundation and places the capstone upon the temple. In terms of the number “25” being a symbol, 25 represents the Levites, who are purged (separated) from counterfeit Levites in Malachi chapter three, and who are also purified in the same passage. In Ezekiel chapter 40 to 48 a symbolic temple is described with great detail. The water of life comes out of that temple and fills the earth.
Nous sommes le temple de Dieu. Les lignes prophétiques qui s’adressent au temple parlent aux hommes et aux femmes en tant qu’individus, et aussi collectivement, car l’Église de Dieu est également un temple. Et, bien entendu, il existe un temple céleste, et c’est Christ qui bâtit le temple du Seigneur. C’est Lui qui en pose le fondement et qui place la pierre faîtière sur le temple. Quant au nombre « 25 » en tant que symbole, 25 représente les Lévites, qui sont purgés (séparés) des faux Lévites dans Malachie, chapitre trois, et qui sont également purifiés dans ce même passage. Dans Ézéchiel, chapitres 40 à 48, un temple symbolique est décrit avec de grands détails. L’eau de la vie sort de ce temple et remplit la terre.
“Wonderful is the work which God designs to accomplish through His servants, that His name may be glorified. God made Joseph a fountain of life to the Egyptian nation. Through Joseph the life of that whole people was preserved. Through Daniel God saved the life of all the wise men of Babylon. And these deliverances were as object lessons; they illustrated to the people the spiritual blessings offered them through connection with the God whom Joseph and Daniel worshiped. So through His people today God desires to bring blessings to the world. Every worker in whose heart Christ abides, everyone who will show forth His love to the world, is a worker together with God for the blessing of humanity. As he receives from the Saviour grace to impart to others, from his whole being flows forth the tide of spiritual life. Christ came as the Great Physician to heal the wounds that sin has made in the human family; and His Spirit, working through His servants, imparts to sin-sick, suffering human beings a mighty healing power that is efficacious for the body and the soul. ‘In that day,’ says the Scriptures, ‘there shall be a fountain opened to the house of David and to the inhabitants of Jerusalem for sin and for uncleanness.’ Zechariah 13:1. The waters of this fountain contain medicinal properties that will heal both physical and spiritual infirmities.
« Merveilleuse est l’œuvre que Dieu se propose d’accomplir par l’intermédiaire de Ses serviteurs, afin que Son nom soit glorifié. Dieu fit de Joseph une source de vie pour la nation égyptienne. Par Joseph, la vie de tout ce peuple fut préservée. Et par Daniel, Dieu sauva la vie de tous les sages de Babylone. Ces délivrances étaient comme des leçons de choses ; elles illustraient aux yeux du peuple les bénédictions spirituelles qui lui étaient offertes par son union avec le Dieu que Joseph et Daniel adoraient. De même, aujourd’hui, Dieu désire, par Son peuple, apporter des bénédictions au monde. Tout ouvrier dans le cœur duquel Christ demeure, quiconque manifestera Son amour au monde, est un collaborateur de Dieu pour la bénédiction de l’humanité. En recevant du Sauveur la grâce à communiquer aux autres, il voit jaillir de tout son être le courant de la vie spirituelle. Christ est venu comme le Grand Médecin pour guérir les blessures que le péché a faites dans la famille humaine ; et Son Esprit, agissant par Ses serviteurs, communique aux êtres humains souffrants, atteints par le péché, une puissante vertu guérissante, efficace pour le corps et pour l’âme. “En ce jour-là”, dit l’Écriture, “une source sera ouverte pour la maison de David et pour les habitants de Jérusalem, pour le péché et pour l’impureté.” Zacharie 13:1. Les eaux de cette source possèdent des vertus médicinales qui guériront à la fois les infirmités physiques et spirituelles. »
“From this fountain flows the mighty river seen in Ezekiel’s vision. ‘These waters issue out toward the east country, and go down into the desert, and go into the sea: which being brought forth into the sea, the waters shall be healed. And it shall come to pass, that everything that liveth, which moveth, whithersoever the rivers shall come, shall live…. And by the river upon the bank thereof, on this side and on that side, shall grow all trees for meat, whose leaf shall not fade, neither shall the fruit thereof be consumed: it shall bring forth new fruit according to his months, because their waters they issued out of the sanctuary: and the fruit thereof shall be for meat, and the leaf thereof for medicine.’ Ezekiel 47:8–12.” Testimonies, volume 6, 227.
“از این چشمه، آن رود عظیمی جاری میشود که در رؤیای حزقیال دیده شد. «این آبها به سوی ناحیهٔ مشرق جاری میشوند و به بیابان فرو میروند و به دریا داخل میگردند؛ و چون به دریا برسند، آبها شفا خواهند یافت. و واقع خواهد شد که هر موجود زندهای که حرکت میکند، هر جا که این نهرها برسند، زنده خواهد ماند…. و بر کنار رود، در این سو و در آن سو، همهگونه درختان برای خوراک خواهد رویید، که برگشان پژمرده نخواهد شد و میوهشان تمام نخواهد گردید؛ هر ماه میوهٔ تازه خواهند آورد، زیرا آبهایشان از مقدسگاه جاری میشود؛ و میوهٔ آنها برای خوراک خواهد بود و برگ آنها برای شفا.» حزقیال 47:8–12.” شهادتها، جلد 6، 227.
Ezekiel’s temple is prophetic symbolism of the highest nature, and John was commanded in Revelation chapter eleven, to measure the temple, but to leave off the courtyard. When we do that very thing to Ezekiel’s temple, we find that the two most prominent numbers within the temple dimensions represent the priesthood. 50 cubits is the most prominent number, and it is repeated 11 times as the overall length of each gate complex (Ezekiel 40:15, 21, 25, 29, 33, 36, etc.). 50 is also used for certain wall and chamber lengths (42:7–8). It defines the full gate passageway from outer to inner threshold.
હઝકિયેલનું મંદિર સર્વોચ્ચ સ્વરૂપના ભવિષ્યવાણીય પ્રતીકવાદનું દ્યોતક છે, અને યોહાનને પ્રકાશિત વાક્યના અધ્યાય અગિયારમાં મંદિરનું માપ લેવા, પરંતુ આંગણાને બહાર રાખવા આજ્ઞા આપવામાં આવી હતી. જ્યારે આપણે એ જ કાર્ય હઝકિયેલના મંદિર સાથે કરીએ છીએ, ત્યારે આપણે જોવા મળે છે કે મંદિરના માપોમાં સૌથી પ્રખર રીતે દેખાતા બે સંખ્યાઓ યાજકપદનું પ્રતિનિધિત્વ કરે છે. 50 હાથ સૌથી પ્રખર સંખ્યા છે, અને તે દરેક દ્વાર-સમુહની કુલ લંબાઈ તરીકે 11 વખત પુનરાવર્તિત થાય છે (હઝકિયેલ 40:15, 21, 25, 29, 33, 36, વગેરે). 50 નો ઉપયોગ કેટલીક ભીંતો અને કોઠારીઓની લંબાઈ માટે પણ થયો છે (42:7–8). તે બહારના થાંભલેથી અંદરના થાંભલા સુધીના સમગ્ર દ્વારમાર્ગને નિર્ધારિત કરે છે.
25 cubits is the clear second-most prominent. It is repeated 10 times as the breadth and width of the gate complexes (Ezekiel 40:13, 21, 25, 29, 30, 33, 36). Combined, 50 and 25 form the consistent 50 by 25 rectangular patterns for the six main gates. This 50 by 25 pairing dominates the architectural description of the gates leading into the inner areas. There is no other pair that repeats with such systematic frequency in the temple building itself.
२५ हात हा स्पष्टपणे दुसऱ्या क्रमांकाचा सर्वाधिक ठळक माप आहे. तो द्वार-समूहांच्या रुंदी व विस्तार म्हणून १० वेळा पुनरुक्त झाला आहे (यहेज्केल 40:13, 21, 25, 29, 30, 33, 36). एकत्रितपणे, ५० आणि २५ हे सहा मुख्य द्वारांसाठी सातत्यपूर्ण ५० बाय २५ आयताकार नमुने तयार करतात. अंतर्गत भागांकडे नेणाऱ्या द्वारांच्या स्थापत्यवर्णनावर ही ५० बाय २५ अशी जोडी प्रभुत्व गाजविते. मंदिराच्या इमारतीतच इतक्या पद्धतशीर वारंवारतेने पुनरावृत्ती होणारी अशी दुसरी कोणतीही जोडी नाही.
Levites entered active service at 25 (Numbers 8:24: “from twenty and five years old and upward they shall go in to wait upon the service”). They served until 50 (Numbers 4:3, 39, 43; 8:25: “until fifty years old”). This gives exactly 25 years of active service (50 – 25 = 25).
WaLevi waliingia katika utumishi wa kazi wakiwa na umri wa miaka 25 (Hesabu 8:24: “kuanzia mtu wa miaka ishirini na mitano na zaidi wataingia kufanya utumishi wa kazi”). Walitumikia hadi miaka 50 (Hesabu 4:3, 39, 43; 8:25: “hata mtu wa miaka hamsini”). Hili linatoa miaka 25 kamili ya utumishi wa kazi (50 – 25 = 25).
Thus, the 25-year span of Levitical service is directly reflected in the 25 by 50-cubit measurements that dominate the temple gates and structure—the very place where the Levites served. The primary dimensions of Ezekiel’s temple, that is the temple of the church triumphant and the one hundred and forty-four thousand are architecturally designed into the very temple where they were to serve; JUST as the forty-six chromosomes are built into the very temple where God’s people are to serve. Palmoni has placed His signature upon the individual human temple and the corporate body temple that is to be His bride.
Así, el período de 25 años del servicio levítico se refleja directamente en las medidas de 25 por 50 codos que dominan las puertas y la estructura del templo, el mismo lugar donde servían los levitas. Las dimensiones principales del templo de Ezequiel, es decir, el templo de la iglesia triunfante y de los ciento cuarenta y cuatro mil, están diseñadas arquitectónicamente en el mismo templo donde habían de servir; EXACTAMENTE como los cuarenta y seis cromosomas están incorporados en el mismo templo donde el pueblo de Dios ha de servir. Palmoni ha puesto Su firma sobre el templo humano individual y sobre el templo del cuerpo corporativo que ha de ser Su novia.
We will continue these lines in the next article.
Nous poursuivrons ces lignes dans le prochain article.
“Those who are in responsible positions are not to become converted to the self-indulgent, extravagant principles of the world, for they cannot afford it; and if they could, Christlike principles would not allow it. Manifold teaching needs to be given. ‘Whom shall He teach knowledge? and whom shall He make to understand doctrine? them that are weaned from the milk, and drawn from the breasts. For precept must be upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little.’ Thus the word of the Lord is patiently to be brought before the children and kept before them, by parents who believe the word of God. ‘For with stammering lips and another tongue will He speak to this people. To whom He said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing: yet they would not hear. But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken.’ Why?—because they did not heed the word of the Lord that came unto them.
« Ceux qui occupent des postes de responsabilité ne doivent pas se laisser gagner aux principes du monde, principes de complaisance envers soi-même et de luxe excessif, car ils ne peuvent se le permettre; et quand bien même ils le pourraient, les principes christiques ne le permettraient pas. Un enseignement multiple doit être donné. “À qui enseignera-t-Il la connaissance? et à qui fera-t-Il comprendre la doctrine? à ceux qui sont sevrés du lait, et retirés de la mamelle. Car précepte sur précepte, précepte sur précepte; règle sur règle, règle sur règle; un peu ici, un peu là.” Ainsi la parole du Seigneur doit être patiemment présentée aux enfants et maintenue devant eux, par des parents qui croient à la parole de Dieu. “Car c’est par des lèvres balbutiantes et par une langue étrangère qu’Il parlera à ce peuple. Il lui avait dit: Voici le repos, donnez du repos à celui qui est lassé; voici le soulagement. Mais ils n’ont point voulu entendre. Et pour eux la parole du Seigneur sera: précepte sur précepte, précepte sur précepte; règle sur règle, règle sur règle; un peu ici, un peu là; afin qu’ils aillent, qu’ils tombent à la renverse, qu’ils soient brisés, enlacés et pris.” Pourquoi? — parce qu’ils n’ont pas pris garde à la parole du Seigneur qui leur était adressée. »
“This means those who have not received instruction, but have cherished their own wisdom, and have chosen to work themselves according to their own ideas. The Lord gives these the test, that they shall either take their position to follow His counsel, or refuse and do according to their own ideas, and then the Lord will leave them to the sure result. In all our ways, in all our service to God, He speaks to us, ‘Give Me thine heart.’ It is the submissive, teachable spirit that God wants. That which gives to prayer its excellence is the fact that it is breathed from a loving, obedient heart.
“Esto significa a aquellos que no han recibido instrucción, sino que han atesorado su propia sabiduría y han escogido obrar por sí mismos conforme a sus propias ideas. El Señor les pone la prueba, para que tomen su posición y sigan su consejo, o rehúsen hacerlo y procedan según sus propias ideas; y entonces el Señor los dejará al resultado seguro. En todos nuestros caminos, en todo nuestro servicio a Dios, Él nos dice: ‘Dame, hijo mío, tu corazón.’ Es el espíritu sumiso y dócil lo que Dios quiere. Lo que da a la oración su excelencia es el hecho de que brota de un corazón amante y obediente.”
“God requires certain things of His people; if they say, I will not give up my heart to do this thing, the Lord lets them go on in their supposed wise judgment without heavenly wisdom, until this scripture [Isaiah 28:13] is fulfilled. You are not to say, I will follow the Lord’s guidance up to a certain point that is in harmony with my judgment, and then hold fast to your own ideas, refusing to be molded after the Lord’s similitude. Let the question be asked, Is this the will of the Lord? not, Is this the opinion or judgment of—–?” Testimonies to Ministers, 419.
«Бог требует от Своего народа определённого; если они говорят: я не отдам своего сердца, чтобы сделать это, Господь позволяет им и дальше идти в их мнимо мудром суждении без небесной мудрости, доколе не исполнится это место Писания [Isaiah 28:13]. Вам не следует говорить: я буду следовать руководству Господа до известного предела, который согласуется с моим суждением, а затем крепко держаться за собственные идеи, отказываясь быть преобразованными по подобию Господа. Пусть будет поставлен вопрос: такова ли воля Господа? — а не: таково ли мнение или суждение —–?» Testimonies to Ministers, 419.