The four generations of Joel represent a progressive destruction of God’s vineyard from 1863 unto the Sunday law. The number four also symbolizes four attributes of Christ’s character. The cherubim in the sanctuary have four facial manifestations, and those manifestations align with the fourfold division of ancient Israel as they encamped around the sanctuary. They also represent the four gospels.

四代約珥所代表的，是自 1863 年直到主日法令期間，上帝葡萄園所遭受之漸進性毀壞。數字四亦象徵基督品格的四種屬性。聖所中的基路伯有四種面貌的顯現，而這些顯現與古代以色列人在聖所四圍安營時之四重分布相互對應。它們也代表四福音書。

As for the likeness of their faces, they four had the face of a man, and the face of a lion, on the right side: and they four had the face of an ox on the left side; they four also had the face of an eagle. Ezekiel 1:10.

أما شبهُ وجوهِها، فكان للأربعةِ وجهُ إنسان، ووجهُ أسدٍ عن الجانب الأيمن؛ وكان للأربعةِ وجهُ ثورٍ عن الجانب الأيسر؛ وكان للأربعةِ أيضًا وجهُ نسر. حزقيال 1:10.

And the first beast was like a lion, and the second beast like a calf, and the third beast had a face as a man, and the fourth beast was like a flying eagle. Revelation 4:7.

Ý beast a kɛ́ra leii, nì beast a muna a kɛ́ra nɔ, nì beast a aakɛ́naa a yela kɛ́ra gbɔŋ lɔ, nì beast a ananɔ a kɛ́ra kpakpatɔ a lɛɛ. Ɔfata 4:7.

The Bible (Numbers 2) describes the 12 tribes (excluding Levi, who camped immediately around the tabernacle) organized into four camps of three tribes each, positioned on the four cardinal directions around the sanctuary, each under a standard, meaning, banner or ensign. The arrangement created a symbolic parallel, where the earthly camp mirrors the heavenly throne guarded by the cherubim.

La Bible (Nombres 2) décrit les douze tribus — à l’exclusion de Lévi, qui campait immédiatement autour du tabernacle — organisées en quatre camps de trois tribus chacun, placés aux quatre points cardinaux autour du sanctuaire, chacun sous un étendard, c’est-à-dire une bannière ou une enseigne. Cette disposition établissait un parallèle symbolique, selon lequel le camp terrestre reflète le trône céleste gardé par les chérubins.

Judah faced east, toward the rising sun at the entrance of the sanctuary. Judah’s standard was a lion, for it represents the Lion of the tribe of Judah. The two tribes with Judah were Issachar and Zebulun. In the vision of John, the first beast was as a lion, just as Ezekiel’s cherubim had a face of a lion. Rueben, the symbol of man was on the south with Simeon and Gad. On the west was Ephraim, with Benjamin and Manasseh represented by the ox. On the north was Dan, with Asher and Naphtali, represented by the eagle. The tribe’s association with the four faces of the heavenly sanctuary are represented in the four gospels.

ইয়াহূদা পূর্বদিকে, উদীয়মান সূর্যের দিকে, পবিত্রস্থানের প্রবেশমুখের সম্মুখে অবস্থান করেছিল। ইয়াহূদার পতাকাচিহ্ন ছিল সিংহ, কারণ এটি ইয়াহূদা গোত্রের সিংহকে নির্দেশ করে। ইয়াহূদার সঙ্গে যে দুই গোত্র ছিল, তারা ছিল ইষাখর ও সবুলূন। যোহনের দর্শনে প্রথম জীবটি সিংহের ন্যায় ছিল, যেমন ইযিকিয়েলের করূবদেরও সিংহের মুখ ছিল। রূবেন—মানবের প্রতীক—শিমিয়োন ও গাদের সঙ্গে দক্ষিণে ছিল। পশ্চিমে ছিল ইফ্রয়িম, যার সঙ্গে ছিল বিন্যামীন ও মনশি, এবং তারা বলদের দ্বারা প্রতীকায়িত ছিল। উত্তরে ছিল দান, যার সঙ্গে ছিল আশের ও নপ্তালি, এবং তারা ঈগলের দ্বারা প্রতীকায়িত ছিল। স্বর্গীয় পবিত্রস্থানের চার মুখের সঙ্গে গোত্রগুলোর এই সম্পর্ক চারটি সুসমাচারে প্রতিফলিত হয়েছে।

Matthew is the Lion of the tribe of Judah, Mark is the sacrificial ox, Luke the man and John the high-flying eagle. Christ as the Lion of the tribe of Judah defines Himself as the one who seals and unseals His prophetic Word. The book of Matthew has more direct references to fulfillments of Messianic prophecies (12) as the other three gospels combined. It is not even close.

Matthäus ist der Löwe aus dem Stamm Juda, Markus ist der Opferochse, Lukas der Mensch und Johannes der hochfliegende Adler. Christus als der Löwe aus dem Stamm Juda bezeichnet sich selbst als den, der sein prophetisches Wort versiegelt und entsiegelt. Das Buch Matthäus enthält mehr direkte Verweise auf die Erfüllung messianischer Weissagungen (12) als die anderen drei Evangelien zusammen. Der Unterschied ist nicht einmal annähernd gering.

The book of Matthew represents God’s prophetic Word. Luke, who was a doctor presents his gospel from the perspective of Christ as the Son of Man, for Luke is the face of the man. Mark presents his gospel of Christ from the perspective of the sacrificial offering which Christ represented, for Mark is the ox. John is the high-flying eagle, who presented the deep things of God in his presentation of the gospel of Christ.

Buku Matius melambangkan Firman nubuat Allah. Lukas, yang adalah seorang tabib, menyajikan Injilnya dari sudut pandang Kristus sebagai Anak Manusia, sebab Lukas adalah wajah manusia. Markus menyajikan Injilnya tentang Kristus dari sudut pandang persembahan korban yang dilambangkan oleh Kristus, sebab Markus adalah lembu jantan. Yohanes adalah rajawali yang terbang tinggi, yang menyampaikan hal-hal yang dalam dari Allah dalam penyajiannya tentang Injil Kristus.

It is important to understand the book of Matthew as it is represented within the prophetic Word. The book of Matthew is the Lion of the tribe of Judah, the master of His prophetic Word, the Wonderful Numberer of secrets, the Wonderful Linguist, the one who seals and unseals His Word. Jesus is the Alpha and Omega, and He is the Word. The first book of the New Testament and the last book of the New Testament are prophetic books. Most know this fact about the book of Revelation, but they might not have recognized that Matthew is the alpha of the New Testament, so it must align with the omega of the New Testament. It must represent the end, which is the book of Revelation.

Ka kongsan ban sngewthuh ïa ka kitab u Matthew katkum ka jingïmihkhmat jong ka hapoh ka Ktien jingïathuhlypa. Ka kitab u Matthew ka long U Sing na ka jait Judah, U Trai jong Ka Ktien jingïathuhlypa jong U, U Nongkheiñ Baphylla ïa ki jingïasopri, U Nongthylliej Baphylla, Uta uba pynsah bad plie ïa Ka Ktien jong U. U Jisu U long U Alpha bad U Omega, bad ma U hi U long Ka Ktien. Ka kitab kaba nyngkong jong ka Testament Bathymmai bad ka kitab kaba khatduh jong ka Testament Bathymmai ki long ki kitab jingïathuhlypa. Bun ki tip ïa kane ka jingshisha shaphang ka kitab Jingpynpaw, hynrei ki lah ban ym shym la ithuh ba u Matthew u long u alpha jong ka Testament Bathymmai, kumta u dei ban ïaïahap bad u omega jong ka Testament Bathymmai. U dei ban mihkhmat ïa ka jingïakut, kata ka long ka kitab Jingpynpaw.

Therefore, when we find in Matthew the parallel line of Genesis’ line of covenant history set forth in chapters eleven through twenty-two, it is nothing less than a truth which the Lion of the tribe of Matthew is unsealing. The twelve chapters of covenant history that are represented in Genesis, Matthew and Revelation are now being unsealed and what we are identifying is that chapter twenty-three of Matthew represents the separation of the wise and foolish in the parable of the vineyard. Eight woes upon the former covenant people, that find their prophetic counterpart in the eight souls representing the one hundred and forty-four thousand who get on the ark of safety. 23 is a representation of the work that began in the Heavenly sanctuary when the 2300 days reached its conclusion on October 22, 1844, and will do so again at the soon-coming Sunday law. Chapter 23 is marking this truth.

त्यसैले, जब हामी मत्तीमा उत्पत्तिको करार-इतिहासको रेखासँग समानान्तर रेखा अध्याय एघारदेखि बाइससम्म प्रस्तुत भएको पाउँछौँ, तब त्यो मत्तीको कुलको सिंहले खोल्दै हुनुहुने सत्यभन्दा कम केही होइन। उत्पत्ति, मत्ती र प्रकाशमा प्रतिनिनिधित्व गरिएका करार-इतिहासका ती बाह्र अध्यायहरू अहिले खोलिँदै छन्, र हामीले पहिचान गरिरहेको कुरा के हो भने मत्तीको तेइसौँ अध्यायले दाखबारीको दृष्टान्तमा बुद्धिमान् र मूर्खबीचको विभाजनलाई प्रतिनिधित्व गर्दछ। अघिल्लो करारका मानिसहरूमाथि उच्चारित आठ शोकहरू, जसको भविष्यसूचक समकक्ष सुरक्षितताको जहाजमा चढ्ने एक लाख चवालीस हजारलाई प्रतिनिधित्व गर्ने आठ प्राणहरूमा पाइन्छ। 23 स्वर्गीय पवित्रस्थानमा आरम्भ भएको त्यस कार्यको एक प्रतिनिधित्व हो, जब 2300 दिनहरू अक्टोबर 22, 1844 मा आफ्नो निष्कर्षमा पुगे, र यही कार्य चाँडै आउन लागेको Sunday law मा फेरि हुनेछ। अध्याय 23 ले यही सत्यलाई चिह्नित गर्दछ।

Chapter twenty-four takes place as Christ has just ended His dialogue with apostate Israel and left the Jew’s temple for the final time. The number 24 is a symbol of the transition of ancient to modern Israel, the very point in prophetic history where Christ stood, when He presented His message in Matthew twenty-four. The prophetic message of Matthew 24 is a Divine illustration of line upon line methodology, that specifically addresses the history of the Millerites, and therefore the history of the one hundred and forty-four thousand. 24 is represented by the church of Revelation twelve, which stands upon the moon that reflects the light of the sun of righteousness. On her head are twelve stars that represent 24, for she represents the history leading up to the birth of Christ when ancient Israel’s 12 tribes would become modern Israel’s twelve disciples. In chapter twenty-four the Millerite history from 1798 unto the great disappointment are represented. Then comes Matthew 25.

Jọt isii na anọ na-ewere ọnọdụ mgbe Kraịst ka mechara mkparịta-ụka Ya na Izrel nke dapụrụ n’ezi okwukwe, ma hapụ ụlọ nsọ ndị Juu ahụ ikpeazụ kpamkpam. Ọnụọgụ 24 bụ akara nke mgbanwe site n’Izrel oge ochie ruo n’Izrel oge ọhụrụ, ya bụ kpọmkwem isi n’akụkọ amụma ebe Kraịst guzoro mgbe O wetara ozi Ya n’ime Matiu isi nke iri abụọ na anọ. Ozi amụma nke Matiu 24 bụ ngosipụta nke Chineke nke usoro “ahịrị n’elu ahịrị,” nke na-ekwu kpọmkwem banyere akụkọ ndị Millerite, ya mere kwa akụkọ nke ndị puku narị anọ na iri anọ na anọ. A na-anọchi 24 anya site na nzukọ nke Mkpughe iri na abụọ, nke guzo n’elu ọnwa nke na-egosipụta ìhè anyanwụ nke ezi omume. N’isi ya dị kpakpando iri na abụọ nke na-anọchi 24 anya, n’ihi na ọ na-anọchi anya akụkọ na-eduga ruo n’ọmụmụ Kraịst mgbe ebo iri na abụọ nke Izrel oge ochie ga-abụ ndịozi iri na abụọ nke Izrel oge ọhụrụ. N’isi nke iri abụọ na anọ, a na-anọchi anya akụkọ ndị Millerite site na 1798 ruo n’oke ndakpọ olileanya ahụ. Mgbe ahụ ka Matiu 25 na-abịa.

The number 25 is a symbol of the Levites, whether good or bad, but just as significantly it represents the separation of the wise and wicked Levites. Matthew 25 identifies upon three witnesses, or three parables, the separation process that is represented by the number twenty-five. Of course, the parable of the ten virgins represents the history of the Millerites, and also the history of the one hundred and forty-four thousand. That history is the history of the first angel, the parable of the talents is the second angel and the parable of sheep and goats is the judgment of the third angel.

Le nombre 25 est un symbole des Lévites, qu’ils soient bons ou mauvais, mais, tout aussi significativement, il représente la séparation des Lévites sages et des Lévites méchants. Matthieu 25 établit, sur la base de trois témoins, ou de trois paraboles, le processus de séparation représenté par le nombre vingt-cinq. Bien entendu, la parabole des dix vierges représente l’histoire des Millerites, ainsi que l’histoire des cent quarante-quatre mille. Cette histoire est l’histoire du premier ange; la parabole des talents correspond au deuxième ange, et la parabole des brebis et des boucs est le jugement du troisième ange.

Chapters twenty-six through twenty-eight identify the history of Passover to the post crucifixion gospel commission.

Les chapitres vingt-six à vingt-huit retracent l’histoire de la Pâque jusqu’à la mission évangélique postérieure à la crucifixion.

And it came to pass, when Jesus had finished all these sayings, he said unto his disciples, Ye know that after two days is the feast of the passover, and the Son of man is betrayed to be crucified. Matthew 26:1, 2.

Kwaye kwathi, ekugqibeni kukaYesu onke la mazwi, wathi kubafundi bakhe, Niyazi ukuba emva kweentsuku ezimbini ngumthendeleko wepasika, yaye uNyana woMntu unikelwa ukuze abethelelwe emnqamlezweni. Mateyu 26:1, 2.

A summary of the various waymarks in chapter 26 is the plot to kill Jesus in verses three through five. Then Jesus is anointed at Bethany in verses six through thirteen. In verses fourteen through sixteen Judas betrays Christ for thirty pieces of silver. Then came Passover with His disciples, in verses seventeen through twenty-five. Verses twenty-six through twenty-nine, Jesus institutes the Lord’s supper, and in verse thirty, Jesus foretells Peter’s denial. In verses thirty-six through forty-six Jesus is in Gethsemane. Verse forty-seven through fifty-six Jesus is arrested, then in verses fifty-seven through sixty-eight, Jesus is before Caiaphas and the Sanhedrin. From verse sixty-nine onward Peter’s denial of Christ is set forth. The chapter contains ten specific waymarks that are to be repeated during the latter days.

Bobi ya mokuse ya bilembo ndenge na ndenge oyo ezali na mokapo 26 ezali mwango ya koboma Yesu na molongo ya misato kino ya mitano. Na nsima, Yesu apakolami mafuta na Betania na molongo ya motoba kino ya zomi na misato. Na molongo ya zomi na minei kino ya zomi na motoba, Yuda akabi Klisto mpo na mbongo ya palata ntuku misato. Bongo Elekeli eyei elongo na bayekoli na Ye, na molongo ya zomi na nsambo kino ya ntuku mibale na mitano. Na molongo ya ntuku mibale na motoba kino ya ntuku mibale na libwa, Yesu atiaki Elambo ya Nkolo, mpe na molongo ya ntuku misato, Yesu asakoli liboso koboya ya Petelo. Na molongo ya ntuku misato na motoba kino ya ntuku minei na motoba, Yesu azali na Getesemane. Na molongo ya ntuku minei na nsambo kino ya ntuku mitano na motoba, Yesu akangami; bongo na molongo ya ntuku mitano na nsambo kino ya ntuku motoba na mwambe, Yesu azali liboso ya Kayafa mpe ya Sanedrina. Uta na molongo ya ntuku motoba na libwa kokende liboso, koboya ya Petelo epai ya Klisto elakisami polele. Mokapo yango ezali na bilembo zomi ya sikisiki oyo esengeli kozongelama na mikolo ya suka.

Chapter twenty-seven has ten distinct waymarks as well. Jesus is delivered to Pilate, then Judas hangs himself, then Jesus is taken before Pilate, then Barabbas is chosen, Pilate delivers Jesus to be crucified, then Jesus is mocked, then the crucifixion, then the death of Jesus, then Jesus is buried and then the guard at the tomb testifies.

Chapit 27 i gat tenpela klia mak tu. Ol i olsem: ol i putim Jisas long han bilong Pailat; bihain Judas i hangamapim em yet; bihain ol i bringim Jisas i go sanap long ai bilong Pailat; bihain ol i makim Barabbas; Pailat i givim Jisas long ol bilong nilim em long diwai kros; bihain ol i tok bilas long Jisas; bihain pasin bilong nilim em long diwai kros; bihain dai bilong Jisas; bihain ol i planim Jisas; na bihain ol soldia i was long matmat i kamap witnes.

Chapter twenty-eight has but three waymarks, the first being the resurrection, followed by the lie of the Sanhedrin and then the great commission. Three chapters with twenty-three distinct waymarks of the cross that will be repeated in the history of the one hundred and forty-four thousand.

चैप्टर अठ्ठाइस में केवल तीन ही मार्गचिह्न हैं; पहला पुनरुत्थान है, उसके बाद महासभा का झूठ, और फिर महान आज्ञा। तीन अध्यायों में क्रूस के तेईस विशिष्ट मार्गचिह्न हैं, जो एक लाख चवालीस हज़ार के इतिहास में पुनः दोहराए जाएंगे।

Matthew 26 – Ten Waymarks

Mataayo 26 – Calaamado Toban ah

  • Plot by chief priests and elders to kill Jesus (vv. 3–5)

    Complot des principaux sacrificateurs et des anciens pour faire mourir Jésus (vv. 3–5)

  • Anointing at Bethany by the woman with alabaster box (vv. 6–13)

    L’onction à Béthanie par la femme au vase d’albâtre (vv. 6–13)

  • Judas agrees to betray Jesus for 30 pieces of silver (vv. 14–16)

    Judas anaanza kumusaliti Yesu kwa vipande 30 vya fedha (aya 14–16)

  • Preparation and eating of the Passover with the disciples (vv. 17–25)

    Disekis ak ƒe wowɔwɔ kple eɖuɖu kple nusrɔ̃lawo (kp. 17–25)

  • Institution of the Lord’s Supper (vv. 26–29)

    Taasisi ya Meza ya Bwana (aya 26–29)

  • Prediction of Peter’s denial (vv. 30–35)

    ការព្យាករណ៍អំពីការបដិសេធរបស់ពេត្រុស (ខ. ៣០–៣៥)

  • Agony in Gethsemane (vv. 36–46)

    ゲツセマネにおける苦悶（36–46節）

  • Betrayal and arrest of Jesus (vv. 47–56)

    Uhaini na kukamatwa kwa Yesu (vv. 47–56)

  • Jesus tried before Caiaphas and the Sanhedrin (vv. 57–68)

    Yesu jugé devant Caïphe et le Sanhédrin (vv. 57–68)

  • Peter’s threefold denial (vv. 69–75)

    Inkore eshatu Petero yahakanye (vv. 69–75)

Matthew 27 – Ten Waymarks

Matthäus 27 – Zehn Wegmarken

  • Jesus delivered to Pilate (vv. 1–2)

    Jésus livré à Pilate (vv. 1–2)

  • Judas’s remorse and suicide (vv. 3–10)

    Le remords et le suicide de Judas (vv. 3–10)

  • Jesus before Pilate – the formal Roman trial (vv. 11–14)

    Yesu imbere ya Pilato — urubanza rwemewe rw’Abaroma (imirongo ya 11–14)

  • Choice of Barabbas over Jesus (vv. 15–26)

    Choix de Barabbas plutôt que Jésus (vv. 15–26)

  • Pilate delivers Jesus to be crucified (included in the release of Barabbas)

    Pilatus livre Jésus pour être crucifié (y compris la libération de Barabbas)

  • Mocking and scourging by the soldiers (vv. 27–31)

    Les moqueries et les flagellations infligées par les soldats (vv. 27–31)

  • The crucifixion (vv. 32–44)

    ការឆ្កាងលើឈើឆ្កាង (ខ. ៣២–៤៤)

  • The death of Jesus (vv. 45–50)

    Le mort de Jésus (vv. 45–50)

  • Supernatural signs and burial by Joseph of Arimathea (vv. 51–61)

    Alama za kimuujiza na kuzikwa na Yosefu wa Arimathaya (aya 51–61)

  • Posting of the guard at the tomb (vv. 62–66)

    Asew si le gɛngɛl fɛnwɔrɔ no so wɔ ɔda no mu (nky. 62–66)

Matthew 28 – Three Waymarks

Matthieu 28 – Trois repères

  • The resurrection and empty tomb (vv. 1–10)

    Ang pagkabanhaw at ang walang-lamang libingan (mga tal. 1–10)

  • The lie of the chief priests and elders to the soldiers (vv. 11–15)

    Le mensonge des principaux sacrificateurs et des anciens aux soldats (vv. 11–15)

  • The Great Commission (vv. 16–20)

    Tuma Kubwa (aya 16–20)

Just as Christ’s experience from the anointing at Bethany to the Great Commission marked the close of His earthly ministry and the beginning of the gospel to all nations, so these same waymarks are repeated in the experience of God’s remnant as they approach the close of probation and their final triumph.

Tel qu’entre l’onction à Béthanie et le grand mandat l’expérience du Christ marqua la clôture de Son ministère terrestre et le commencement de l’Évangile destiné à toutes les nations, de même ces mêmes jalons se répètent dans l’expérience du reste de Dieu, à mesure qu’il s’approche de la clôture du temps de grâce et de son triomphe final.

Chapters twenty-six through twenty-eight represent the Passover history structured upon 23 distinct waymarks that are repeated during the history leading to and following after the Sunday law.

Les chapitres vingt-six à vingt-huit représentent l’histoire de la Pâque structurée selon 23 balises distinctes, lesquelles se répètent au cours de l’histoire conduisant à la loi du dimanche et se poursuivant après celle-ci.

“The coming of Christ as our high priest to the most holy place, for the cleansing of the sanctuary, brought to view in Daniel 8:14; the coming of the Son of man to the Ancient of Days, as presented in Daniel 7:13; and the coming of the Lord to His temple, foretold by Malachi, are descriptions of the same event; and this is also represented by the coming of the bridegroom to the marriage, described by Christ in the parable of the ten virgins, of Matthew 25.” The Great Controversy, 427.

« La venue du Christ comme notre souverain sacrificateur dans le lieu très saint, pour la purification du sanctuaire, présentée dans Daniel 8:14 ; la venue du Fils de l’homme vers l’Ancien des jours, telle qu’elle est exposée dans Daniel 7:13 ; et la venue du Seigneur à son temple, annoncée par Malachie, sont des descriptions du même événement ; et cela est aussi représenté par la venue de l’époux aux noces, décrite par le Christ dans la parabole des dix vierges, en Matthieu 25. » The Great Controversy, 427.

The end of the 2300 days on October 22, 1844 is repeated at the Sunday law. The 23 waymarks located in the last three chapters of Matthew identify the precious blood that is employed to combine Divinity with humanity.

La fin des 2300 jours, le 22 octobre 1844, se répète lors de la loi du dimanche. Les 23 balises prophétiques situées dans les trois derniers chapitres de Matthieu identifient le sang précieux qui est employé pour unir la Divinité à l’humanité.

“The intercession of Christ in man’s behalf in the sanctuary above is as essential to the plan of salvation as was His death upon the cross. By His death He began that work which after His resurrection He ascended to complete in heaven. We must by faith enter within the veil, ‘whither the forerunner is for us entered.’ Hebrews 6:20. There the light from the cross of Calvary is reflected. There we may gain a clearer insight into the mysteries of redemption. The salvation of man is accomplished at an infinite expense to heaven; the sacrifice made is equal to the broadest demands of the broken law of God. Jesus has opened the way to the Father’s throne, and through His mediation the sincere desire of all who come to Him in faith may be presented before God.” The Great Controversy, 489.

“Ukuyincengela kukaKristu umuntu endaweni engcwele yasezulwini kubaluleke kakhulu ohlelweni lwensindiso njengoba nokufa kwaKhe esiphambanweni kwakubalulekile. Ngokufa kwaKhe waqala lowo msebenzi okwakuthi, emva kokuvuka kwaKhe, enyukele ezulwini ukuyowuphelelisa. Kumelwe singene ngokukholwa ngaphakathi kwesihenqo, ‘lapho umanduleli engené khona ngenxa yethu.’ Hebrews 6:20. Lapho ukukhanya okuvela esiphambanweni saseKalvari kubonakala khona. Lapho singazuza ukuqonda okucace kakhudlwana ngezimfihlakalo zokuhlengwa. Insindiso yomuntu ifezwa ngezindleko ezingapheliyo ezulwini; umhlatshelo owenziweyo uyalingana nezimfuno ezibanzi kakhulu zomthetho kaNkulunkulu owephuliwe. UJesu uvule indlela eya esihlalweni sobukhosi sikaYise, futhi ngokumela kwaKhe izifiso eziqotho zabo bonke abeza kuYe ngokukholwa zingethulwa phambi kukaNkulunkulu.” The Great Controversy, 489.

Chapter 23 of Matthew emphasizes the condemnation upon the counterfeit priesthood. Chapters twenty-six through twenty-eight are the omega to chapter twenty-three. The counterfeit Levites, the old men’s escalating rebellion over four generations produced the waymarks in the last three chapters.

Matthieu 23 met l’accent sur la condamnation qui pèse sur le sacerdoce contrefait. Les chapitres vingt-six à vingt-huit constituent l’oméga du chapitre vingt-trois. Les faux Lévites, la rébellion croissante des anciens au cours de quatre générations, ont produit les jalons exposés dans les trois derniers chapitres.

Chapter twenty-four identifies the line upon line methodology as the methodology of Christ, as He employs the destruction of Jerusalem to describe the things that are, the things that have been and the things that will be.

Lesa ya ntuku zole na iya ikalelula mayele ya “liné par ligne” lokola mayele ya Klisto, wana Azali kosalela kobebisama ya Yelusaleme mpo na kolimbola makambo oyo ezali, makambo oyo esilá kozala mpe makambo oyo ekoya.

The fall of Jerusalem in 70 AD, took place on the same day of the year that Jerusalem was first destroyed by Nebuchadnezzar. The destruction of Jerusalem by Nebuchadnezzar was past history, and Christ’s history, when Titus took Jerusalem, typified the end of the world. Matthew 24 is lifting up the line upon line methodology, thus identifying “methodology” as an element of the prophetic testimony.

Quddusaan Yeruusaalem sanadkii 70 AD waxay dhacday isla maalinta sannadka ee Yeruusaalem markii ugu horraysay uu Nebukadnesar baabbi'iyey. Baabbi'inta Yeruusaalem ee uu Nebukadnesar sameeyey waxay ahayd taariikh hore, taariikhdii Masiixana, markii Tiitos qabsaday Yeruusaalem, waxay ahayd astaan u ah dhammaadka dunida. Matayos 24 wuxuu kor u qaadaa habraaca xariiqda xariiqda ku dul taalla, sidaas darteedna wuxuu aqoonsanayaa “habraac” inuu yahay qayb ka mid ah markhaatifurka nebiyadeed.

It is in chapter 24 that Christ identifies the necessity of understanding the “abomination of desolation” spoken of by Daniel the prophet, the very foundational understanding of William Miller, and the symbol that establishes the vision in Daniel. It also represents the rebellion of Adventism, as they rejected the Millerite understanding of “the daily” in the book of Daniel, and thus partook of the strong delusion of 2 Thessalonians chapter two. The chapter directly connects with Luke 21, thus identifying August 11, 1840 through October 22, 1844, which typifies 9/11 unto the Sunday law. It also connects with the “times of the Gentiles” in Luke 21:24, which is a primary key in unlocking the “seven times” of Moses, while also aligning with the measuring of the temple in Revelation eleven.

在第24章中，基督指出，必须明白先知但以理所说的“那行毁坏可憎的”，这正是威廉·米勒最根本的认识，也是确立但以理异象的表号。它同时也代表着复临信仰的悖逆，因为他们弃绝了米勒派对于但以理书中“常献的”之理解，因此有分于帖撒罗尼迦后书第二章所说那强烈的迷惑。此章又直接与路加福音第21章相连，从而指明1840年8月11日至1844年10月22日，这预表着由9/11直到星期日法令。它也与路加福音21:24中的“外邦人的日期”相连；这是开启摩西“七次”之奥秘的一把主要钥匙，同时也与启示录第十一章中量度圣殿之事相互对应。

Beginning with chapter twenty-three, followed by 24 and 25, and then concluding with chapters 26 through 27, three chapters which possess twenty-three waymarks that are the omega to the alpha of chapter twenty-three. Chapter twenty-six added to twenty-seven and twenty-eight equals “81,” which is a symbol of the priesthood. Upon three witnesses (Genesis, Matthew and Revelation) chapters 11 through 22 are one line. Chapters 23 through 28 are a line of truth which begins with 23 and ends with 23.

Daga fara da sura ta ashirin da uku, sai 24 da 25, sannan a kammala da surori 26 zuwa 27, surori uku waɗanda suke da alamomin hanya ashirin da uku, waɗanda su ne omega ga alpha na sura ta ashirin da uku. Sura ta ashirin da shida idan aka ƙara ta da ashirin da bakwai da ashirin da takwas, suna ba da “81,” wanda alama ce ta firistanci. Bisa ga shaidu uku (Farawa, Matiyu da Ru’ya ta Yohanna), surori 11 zuwa 22 layi ɗaya ne. Surori 23 zuwa 28 layin gaskiya ne wanda yake farawa da 23 kuma ya ƙare da 23.

Chapters one through ten are the first of three prophetic lines in the book of Matthew. Ten chapters, followed by twelve chapters, followed by six chapters. Inspiration informs us that all the books of the Bible meet and end in the Revelation, and therefore all the books of the Bible meet and end in Matthew. Matthew, as the face of the lion of the tribe of Judah identifies twelve distinct Messianic prophecies, and those twelve passages produce the waymarks of the history of the Millerites and the one hundred and forty-four thousand. As the book of Revelation begins with the revelation of Jesus Christ, Matthew chapter one presents a revelation of Jesus Christ which connects with the life and testimony of Moses, with the history of Antichrist while identifying the three elements of the church triumphant as represented by the prophet, the priest and the king.

Los capítulos uno al diez constituyen la primera de tres líneas proféticas en el libro de Mateo: diez capítulos, seguidos de doce capítulos, seguidos de seis capítulos. La Inspiración nos informa que todos los libros de la Biblia confluyen y terminan en el Apocalipsis, y por lo tanto todos los libros de la Biblia confluyen y terminan en Mateo. Mateo, como el rostro del león de la tribu de Judá, identifica doce profecías mesiánicas distintas, y esos doce pasajes producen los hitos de la historia de los Milleritas y de los ciento cuarenta y cuatro mil. Así como el libro de Apocalipsis comienza con la revelación de Jesucristo, Mateo capítulo uno presenta una revelación de Jesucristo que se vincula con la vida y el testimonio de Moisés, con la historia del Anticristo, a la vez que identifica los tres elementos de la iglesia triunfante, representados por el profeta, el sacerdote y el rey.

Matthew begins with the revelation of Jesus Christ in the context of God’s covenant with a chosen people. From Abraham to David was 14 generations, from David to captivity in Babylon was fourteen generations, and from Babylon to Christ is another fourteen generations. The genealogy of Christ in Matthew aligns with Moses, for Moses is the alpha of Christ the omega. Moses life of one hundred and twenty years, aligns with the one hundred and twenty years of probationary time in the history of Noah. Noah’s covenant is therefore connected with the covenant of a chosen people. The one hundred and twenty years of Moses represents three periods of forty years that concluded with Moses slaying the Egyptian at the end of forty years, and the first born, Pharaoh and his army being slain at the end of the second forty-year period. The second forty-year period ended at a rebellion at Kadesh and the third forty-year period ended at the second rebellion of Kadesh. All of the three prophetic lines of the alpha end at Kadesh and the three prophetic lines of Matthew’s genealogy end at David, captivity in Babylon and the Messenger of the covenant.

Matthieu commence par la révélation de Jésus-Christ dans le contexte de l’alliance de Dieu avec un peuple élu. D’Abraham à David, il y eut quatorze générations ; de David jusqu’à la captivité à Babylone, quatorze générations ; et de Babylone jusqu’au Christ, encore quatorze générations. La généalogie du Christ dans Matthieu correspond à Moïse, car Moïse est l’alpha du Christ, l’oméga. La vie de Moïse, de cent vingt ans, correspond aux cent vingt années de temps probatoire dans l’histoire de Noé. L’alliance de Noé est donc liée à l’alliance d’un peuple élu. Les cent vingt années de Moïse représentent trois périodes de quarante ans, lesquelles s’achevèrent par Moïse tuant l’Égyptien à la fin des quarante premières années, puis par la mise à mort du premier-né, de Pharaon et de son armée à la fin de la deuxième période de quarante ans. La deuxième période de quarante ans prit fin lors d’une rébellion à Kadès, et la troisième période de quarante ans prit fin lors de la seconde rébellion de Kadès. Les trois lignes prophétiques de l’alpha se terminent toutes à Kadès, et les trois lignes prophétiques de la généalogie de Matthieu se terminent à David, à la captivité à Babylone, et au Messager de l’alliance.

When the alpha of Moses is aligned with the omega of Christ there are six witnesses of Kadesh, which is 1863 and the Sunday law. Matthew’s genealogy places king David at Kadesh, which is where apostate Adventism is taken to Babylon, as Christ confirms the covenant with the one hundred and forty-four thousand. By placing David at the Sunday law a second witness of David is established with David being one of three human representatives that began to serve when they were thirty years old. Christ, David, Joseph and Ezekiel all began their work at thirty years of age. Together the four thirty-year-old’s that began to serve represent the combination of Divinity with humanity, when the church militant is transformed into the church triumphant. That church is made up of a prophet, a priest and a king. The transformation is marked at the Sunday law, which is also Kadesh, so David in the genealogy of Matthew aligns with the thirty year old David.

မောရှေ၏ အာလဖာသည် ခရစ်တော်၏ အိုမေဂါနှင့် ညီညွတ်စွာ ကိုက်ညီသည့်အခါ၊ ကာဒေရှ်၏ သက်သေ ခြောက်ပါး ရှိလာသည်။ ၎င်းမှာ 1863 နှင့် တနင်္ဂနွေဥပဒေ ဖြစ်သည်။ မဿဲ၏ မျိုးရိုးစဉ်တွင် ဘုရင်ဒါဝိဒ်ကို ကာဒေရှ်၌ တင်ထားပြီး၊ ထိုနေရာ၌ပင် ဖောက်ပြန်သော အက်ဒ်ဗင့်ဝါဒသည် ဘာဗျလုန်သို့ ခေါ်ဆောင်ခံရသည်။ ထိုအချိန်တွင် ခရစ်တော်သည် တစ်သိန်းလေးသောင်းလေးထောင်နှင့် ပဋိညာဉ်ကို အတည်ပြုတော်မူသည်။ ဒါဝိဒ်ကို တနင်္ဂနွေဥပဒေ၌ တင်ထားခြင်းအားဖြင့် ဒါဝိဒ်ဆိုင်ရာ ဒုတိယသက်သေတစ်ပါးကို တည်စေသည်။ အကြောင်းမှာ ဒါဝိဒ်သည် အသက် သုံးဆယ်အရွယ်၌ စတင်အမှုတော်ဆောင်ခဲ့သော လူသားကိုယ်စားလှယ် သုံးပါးအနက် တစ်ပါး ဖြစ်သောကြောင့် ဖြစ်သည်။ ခရစ်တော်၊ ဒါဝိဒ်၊ ယောသပ်နှင့် ယေဇကျေလ တို့သည် မိမိတို့၏ အမှုတော်ကို အသက် သုံးဆယ်အရွယ်၌ စတင်ခဲ့ကြသည်။ အတူတကွ၊ အမှုတော်ဆောင်ရန် စတင်ခဲ့သော အသက် သုံးဆယ်အရွယ် လေးပါးတို့သည် တိုက်ခိုက်ဆဲအသင်းတော်ကို အောင်မြင်သောအသင်းတော်အဖြစ် ပြောင်းလဲသောအခါ၊ ဘုရားသဘောသဘာဝနှင့် လူသားသဘောသဘာဝတို့၏ ပေါင်းစည်းမှုကို ကိုယ်စားပြုကြသည်။ ထိုအသင်းတော်သည် ပရောဖက်တစ်ပါး၊ ယဇ်ပုရောဟိတ်တစ်ပါး၊ ဘုရင်တစ်ပါးတို့ဖြင့် ဖွဲ့စည်းထားသည်။ ထိုပြောင်းလဲခြင်းကို ကာဒေရှ်လည်းဖြစ်သော တနင်္ဂနွေဥပဒေ၌ အမှတ်အသားပြုထားသဖြင့်၊ မဿဲ၏ မျိုးရိုးစဉ်အတွင်းရှိ ဒါဝိဒ်သည် အသက် သုံးဆယ်အရွယ် ဒါဝိဒ်နှင့် ကိုက်ညီသည်။

The thirty years of preparation aligns with the four hundred and thirty years of Abraham’s covenant, and also the age of a priest and the 1290 years of Daniel 12:11. In the next article we will consider each of those twelve Messianic prophecies within the book of Matthew. We are first identifying three prophetic lines within Matthew; chapters one through ten, followed by chapters eleven through twenty-two, and then twenty-three through twenty-eight.

تیس برس کی تیاری ابرہام کے عہد کے چار سو تیس برسوں کے ساتھ مطابقت رکھتی ہے، اور نیز ایک کاہن کی عمر اور دانی ایل 12:11 کے 1290 برسوں کے ساتھ بھی۔ اگلے مضمون میں ہم متی کی کتاب کے اندر ان بارہ مسیحائی پیشین گوئیوں میں سے ہر ایک پر غور کریں گے۔ ہم پہلے متی کے اندر تین نبوتی خطوط کی نشان دہی کر رہے ہیں: ابواب ایک سے دس تک، پھر ابواب گیارہ سے بائیس تک، اور پھر تیئیس سے اٹھائیس تک۔

“For a time after the disappointment in 1844, I did hold, in common with the advent body, that the door of mercy was then forever closed to the world. This position was taken before my first vision was given me. It was the light given me of God that corrected our error, and enabled us to see the true position.

“1844年の失望ののち、しばらくの間、私は再臨信徒の一団と同様に、その時に恵みの扉は世界に対して永久に閉ざされたのだと信じていました。この立場は、私に最初の幻が与えられる前に取られたものでした。私たちの誤りを正し、真の立場を理解させてくださったのは、神から私に与えられた光でした。”

“I am still a believer in the shut-door theory, but not in the sense in which we at first employed the term or in which it is employed by my opponents.

“Ninabaki bado ni muumini wa nadharia ya mlango uliofungwa, lakini si katika maana ambayo sisi hapo mwanzo tulitumia istilahi hiyo, wala katika maana ambayo wapinzani wangu wanautumia.”

“There was a shut door in Noah’s day. There was at that time a withdrawal of the Spirit of God from the sinful race that perished in the waters of the Flood. God Himself gave the shut-door message to Noah: ‘My spirit shall not always strive with man, for that he also is flesh: yet his days shall be an hundred and twenty years’ (Genesis 6:3).

„नोहाच्या दिवसांत एक बंद दरवाजा होता. त्या वेळी प्रलयाच्या पाण्यात नष्ट झालेल्या पापी वंशापासून देवाच्या आत्म्याची माघार झाली होती. देवाने स्वतः नोहाला बंद-दरवाज्याचा संदेश दिला: ‘माझा आत्मा मनुष्याशी सदासर्वकाळ वाद करीत राहणार नाही; कारण तोही देहस्वरूप आहे; तरी त्याचे दिवस एकशे वीस वर्षांचे असतील’ (उत्पत्ति 6:3).“

“There was a shut door in the days of Abraham. Mercy ceased to plead with the inhabitants of Sodom, and all but Lot, with his wife and two daughters, were consumed by the fire sent down from heaven.

“Trong những ngày của Áp-ra-ham, đã có một cánh cửa đóng lại. Lòng thương xót không còn nài xin cùng các cư dân thành Sô-đôm nữa, và hết thảy, ngoại trừ Lót, vợ ông và hai con gái ông, đều bị thiêu diệt bởi lửa từ trời giáng xuống.

“There was a shut door in Christ’s day. The Son of God declared to the unbelieving Jews of that generation, ‘Your house is left unto you desolate’ (Matthew 23:38).

“Krista dögum var ein dyr stongd. Sonur Guds segði við vantrúgvu jødarnar í tí ættarliðnum: ‘Hús tykkara verður latið tykkum eftir oyði’ (Matteus 23:38).”

“Looking down the stream of time to the last days, the same infinite power proclaimed through John: ‘These things saith he that is holy, he that is true, he that hath the key of David, he that openeth, and no man shutteth; and shutteth, and no man openeth’ (Revelation 3:7).

“En regardant le cours du temps jusqu’aux derniers jours, la même puissance infinie proclama par Jean : ‘Voici ce que dit le Saint, le Véritable, celui qui a la clef de David, celui qui ouvre, et personne ne fermera ; qui ferme, et personne n’ouvrira’ (Apocalypse 3:7).”

“I was shown in vision, and I still believe, that there was a shut door in 1844. All who saw the light of the first and second angels’ messages and rejected that light, were left in darkness. And those who accepted it and received the Holy Spirit which attended the proclamation of the message from heaven, and who afterward renounced their faith and pronounced their experience a delusion, thereby rejected the Spirit of God, and it no longer pleaded with them.

“Tôi đã được cho thấy trong khải tượng, và tôi vẫn tin, rằng đã có một cánh cửa đóng lại vào năm 1844. Tất cả những ai đã thấy ánh sáng của sứ điệp thiên sứ thứ nhất và thứ hai mà khước từ ánh sáng ấy, thì bị bỏ lại trong sự tối tăm. Còn những người đã chấp nhận ánh sáng ấy và nhận lãnh Đức Thánh Linh, Đấng đã đồng hành với việc rao truyền sứ điệp từ trời, nhưng về sau lại từ bỏ đức tin mình và tuyên bố rằng kinh nghiệm của mình chỉ là một sự mê lầm, thì bởi đó đã khước từ Thánh Linh của Đức Chúa Trời, và Ngài không còn khẩn nài họ nữa.

“Those who did not see the light, had not the guilt of its rejection. It was only the class who had despised the light from heaven that the Spirit of God could not reach. And this class included, as I have stated, both those who refused to accept the message when it was presented to them, and also those who, having received it, afterward renounced their faith. These might have a form of godliness, and profess to be followers of Christ; but having no living connection with God, they would be taken captive by the delusions of Satan. These two classes are brought to view in the vision—those who declared the light which they had followed a delusion, and the wicked of the world who, having rejected the light, had been rejected of God. No reference is made to those who had not seen the light, and therefore were not guilty of its rejection.” Selected Messages, book 1, 62, 63.

「那些未曾看见亮光的人，并没有拒绝那亮光的罪责。惟有那一等藐视从天而来之亮光的人，是上帝的灵所不能达到的。而这一等人，正如我所说，包括两类：一类是在信息传给他们时拒绝接受的人；另一类是已经接受了信息，后来却又背弃其信仰的人。这些人也许有敬虔的外貌，自称为基督的跟从者；但因与上帝没有活泼的联络，便必被撒但的迷惑掳去。异象中所显明的，正是这两等人——那些宣称自己所曾跟随的亮光乃是迷惑的人，以及世上的恶人；他们既拒绝了亮光，也就被上帝所弃绝。这里并未提到那些未曾见过亮光，因此不负拒绝亮光之罪的人。」《信息选粹》卷一，第62、63页。

“It is those who by faith follow Jesus in the great work of the atonement who receive the benefits of His mediation in their behalf, while those who reject the light which brings to view this work of ministration are not benefited thereby. The Jews who rejected the light given at Christ’s first advent, and refused to believe on Him as the Saviour of the world, could not receive pardon through Him. When Jesus at His ascension entered by His own blood into the heavenly sanctuary to shed upon His disciples the blessings of His mediation, the Jews were left in total darkness to continue their useless sacrifices and offerings. The ministration of types and shadows had ceased. That door by which men had formerly found access to God was no longer open. The Jews had refused to seek Him in the only way whereby He could then be found, through the ministration in the sanctuary in heaven. Therefore they found no communion with God. To them the door was shut. They had no knowledge of Christ as the true sacrifice and the only mediator before God; hence they could not receive the benefits of His mediation.

“บรรดาผู้ที่ติดตามพระเยซูด้วยความเชื่อในพระราชกิจอันยิ่งใหญ่แห่งการลบล้างบาปเท่านั้น ที่ได้รับประโยชน์จากการทรงเป็นคนกลางแทนพวกเขา ส่วนผู้ที่ปฏิเสธความสว่างซึ่งทำให้งานแห่งการปฏิบัติพันธกิจนี้ปรากฏชัด ก็ย่อมไม่ได้รับประโยชน์จากสิ่งนั้นเลย ชาวยิวที่ปฏิเสธความสว่างซึ่งประทานให้ในการเสด็จมาครั้งแรกของพระคริสต์ และไม่ยอมเชื่อในพระองค์ว่าเป็นพระผู้ช่วยให้รอดของโลก ย่อมไม่อาจได้รับการอภัยผ่านทางพระองค์ได้ เมื่อพระเยซูในการเสด็จขึ้นสู่สวรรค์ของพระองค์ ได้ทรงเข้าสู่สถานนมัสการฝ่ายสวรรค์ด้วยพระโลหิตของพระองค์เอง เพื่อหลั่งพระพรแห่งการทรงเป็นคนกลางของพระองค์เหนือเหล่าสาวกของพระองค์นั้น ชาวยิวก็ถูกปล่อยไว้ในความมืดมิดอย่างสิ้นเชิง ให้ดำเนินพิธีบูชาและเครื่องถวายอันไร้ประโยชน์ของตนต่อไป พันธกิจแห่งแบบและเงาได้สิ้นสุดลงแล้ว ประตูนั้นซึ่งแต่ก่อนมนุษย์เคยพบทางเข้าสู่พระเจ้า ก็ไม่เปิดอีกต่อไป ชาวยิวได้ปฏิเสธที่จะเสาะหาพระองค์ในหนทางเดียวที่ขณะนั้นจะพบพระองค์ได้ คือโดยทางพันธกิจในสถานนมัสการในสวรรค์ ฉะนั้นพวกเขาจึงไม่พบความสัมพันธ์ร่วมกับพระเจ้า สำหรับพวกเขาแล้ว ประตูนั้นปิดอยู่ พวกเขาไม่มีความรู้เรื่องพระคริสต์ว่าเป็นเครื่องบูชาที่แท้จริงและเป็นคนกลางเพียงผู้เดียวเฉพาะพระพักตร์พระเจ้า ฉะนั้นพวกเขาจึงไม่อาจได้รับประโยชน์จากการทรงเป็นคนกลางของพระองค์”

“The condition of the unbelieving Jews illustrates the condition of the careless and unbelieving among professed Christians, who are willingly ignorant of the work of our merciful High Priest. In the typical service, when the high priest entered the most holy place, all Israel were required to gather about the sanctuary and in the most solemn manner humble their souls before God, that they might receive the pardon of their sins and not be cut off from the congregation. How much more essential in this antitypical Day of Atonement that we understand the work of our High Priest and know what duties are required of us.

De toestand van de ongelovige Joden is een illustratie van de toestand van de zorgelozen en ongelovigen onder de belijdende christenen, die willens en wetens onkundig zijn van het werk van onze barmhartige Hogepriester. In de zinnebeeldige dienst, wanneer de hogepriester het allerheiligste binnenging, werd van geheel Israël verlangd dat het zich rondom het heiligdom verzamelde en op de plechtigste wijze zijn ziel voor God verootmoedigde, opdat het vergeving van zijn zonden zou ontvangen en niet uit de gemeente zou worden afgesneden. Hoeveel noodzakelijker is het dan op deze tegenbeeldige Grote Verzoendag dat wij het werk van onze Hogepriester verstaan en weten welke plichten van ons worden vereist.

“Men cannot with impunity reject the warning which God in mercy sends them. A message was sent from heaven to the world in Noah’s day, and their salvation depended upon the manner in which they treated that message. Because they rejected the warning, the Spirit of God was withdrawn from the sinful race, and they perished in the waters of the Flood. In the time of Abraham, mercy ceased to plead with the guilty inhabitants of Sodom, and all but Lot with his wife and two daughters were consumed by the fire sent down from heaven. So in the days of Christ. The Son of God declared to the unbelieving Jews of that generation: ‘Your house is left unto you desolate.’ Matthew 23:38. Looking down to the last days, the same Infinite Power declares, concerning those who ‘received not the love of the truth, that they might be saved’: ‘For this cause God shall send them strong delusion, that they should believe a lie: that they all might be damned who believed not the truth, but had pleasure in unrighteousness.’ 2 Thessalonians 2:10–12. As they reject the teachings of His word, God withdraws His Spirit and leaves them to the deceptions which they love.” The Great Controversy, 430, 431.

„Արդար մարդիկ չեն կարող անպատիժ մերժել այն նախազգուշացումը, որ Աստված Իր ողորմությամբ ուղարկում է նրանց։ Նոյի օրերում երկնքից մի պատգամ ուղարկվեց աշխարհին, և նրանց փրկությունը կախված էր այն բանից, թե ինչպես էին նրանք վերաբերվում այդ պատգամին։ Քանի որ նրանք մերժեցին նախազգուշացումը, Աստծո Հոգին ետ վերցվեց մեղավոր ազգից, և նրանք կործանվեցին Ջրհեղեղի ջրերում։ Աբրահամի ժամանակ ողորմությունն այլևս չշարունակեց աղաչել Սոդոմի մեղավոր բնակիչներին, և Ղովտից, նրա կնոջից ու երկու դուստրերից բացի, բոլորը սպառվեցին երկնքից իջած կրակից։ Այդպես էլ Քրիստոսի օրերում։ Աստծո Որդին այդ սերնդի անհավատ հրեաներին հայտարարեց. «Ահա ձեր տունը ամայի է թողնվում ձեզ»։ Matthew 23:38։ Նայելով վերջին օրերին՝ նույն Անսահման Զորությունը հայտարարում է նրանց մասին, ովքեր «ճշմարտության սերը չընդունեցին, որպեսզի փրկվեն». «Եվ դրա համար Աստված նրանց վրա կուղարկի մոլորության զորություն, որպեսզի նրանք հավատան ստին, որպեսզի դատապարտվեն բոլոր նրանք, որ չհավատացին ճշմարտությանը, այլ հաճույք գտան անիրավության մեջ»։ 2 Thessalonians 2:10–12։ Երբ նրանք մերժում են Նրա խոսքի ուսմունքները, Աստված ետ է վերցնում Իր Հոգին և նրանց թողնում է այն խաբեություններին, որոնք նրանք սիրում են»։ The Great Controversy, 430, 431.