We are recording the truths which the Lion of the tribe of Judah is now unsealing. We are aligning truths in order to address the message of Joel, which Peter identified as the message of the latter rain in the book of Acts. We are approaching the truths that are now in the process of fulfillment, as the truths that accomplish the final separation of the two classes that are always manifested when a testing truth is unsealed. We also are addressing these very same unsealed truths as not only the words of the third angel who separates, but also as the words that accomplish the sealing of the one hundred and forty-four thousand. The third angel both purges and purifies.
ನಾವು ಈಗ ಯೆಹೂದ ಕುಲದ ಸಿಂಹವು ಬಿಚ್ಚಿಡುತ್ತಿರುವ ಸತ್ಯಗಳನ್ನು ದಾಖಲಿಸುತ್ತಿದ್ದೇವೆ. ಕೃತ್ಯಗಳ ಪುಸ್ತಕದಲ್ಲಿ ಪೇತ್ರನು ನಂತರದ ಮಳೆಯ ಸಂದೇಶವೆಂದು ಗುರುತಿಸಿದ ಯೋವೇಲನ ಸಂದೇಶವನ್ನು ಉದ್ದೇಶಿಸಿ ನಾವು ಸತ್ಯಗಳನ್ನು ಹೊಂದಾಣಿಕೆ ಮಾಡುತ್ತಿದ್ದೇವೆ. ಪರೀಕ್ಷಿಸುವ ಸತ್ಯವೊಂದು ಬಿಚ್ಚಿಡಲ್ಪಡುವಾಗ ಯಾವಾಗಲೂ ವ್ಯಕ್ತವಾಗುವ ಎರಡು ವರ್ಗಗಳ ಅಂತಿಮ ವಿಭಜನೆಯನ್ನು ಸಾಧಿಸುವ ಸತ್ಯಗಳಾಗಿರುವ, ಈಗ ನೆರವೇರಿಕೆಯ ಪ್ರಕ್ರಿಯೆಯಲ್ಲಿ ಇರುವ ಸತ್ಯಗಳತ್ತ ನಾವು ಸಮೀಪಿಸುತ್ತಿದ್ದೇವೆ. ಇದೇ ಬಿಚ್ಚಿಡಲ್ಪಟ್ಟಿರುವ ಸತ್ಯಗಳನ್ನು ನಾವು ಕೇವಲ ವಿಭಜನೆ ಮಾಡುವ ಮೂರನೆಯ ದೂತನ ವಾಕ್ಯಗಳೆಂದು ಮಾತ್ರವಲ್ಲ, ಒಂದು ಲಕ್ಷ ನಲವತ್ತ್ನಾಲ್ಕು ಸಾವಿರರ ಮುದ್ರಣವನ್ನು ಸಾಧಿಸುವ ವಾಕ್ಯಗಳೆಂದೂ ಉದ್ದೇಶಿಸುತ್ತಿದ್ದೇವೆ. ಮೂರನೆಯ ದೂತನು ಶುದ್ಧಿಗೊಳಿಸುತ್ತಾನೆ ಮತ್ತು ಪರಿಶುದ್ಧಿಗೊಳಿಸುತ್ತಾನೆ.
Since July of 2023, the Lion of the tribe of Judah has been progressively unsealing truths associated with the external and internal lines in the history of the remnant people of God. We are now opening the book of Matthew, for the purpose of understanding the role of Peter. Peter is a symbol of Christ’s covenant relationship with His Christian bride—the church that He would build upon the Rock. Peter represents the first and also the last Christian bride. Peter is represented as that very symbol in the middle verse of chapters eleven and twenty-two of Matthew, and those chapters are the middle chapters of Genesis and Revelations’ parallel lines of chapter eleven to twenty-two. Peter is representing the one hundred and forty-four thousand in the latter days, and in the passage, he is at Caesarea Philippi, which is Panium of Daniel 11:13–15.
2023-ൽ ജൂലൈ മുതൽ, യെഹൂദാഗോത്രത്തിലെ സിംഹം ദൈവത്തിന്റെ ശേഷിപ്പജനങ്ങളുടെ ചരിത്രത്തിലെ ബാഹ്യവും ആന്തരികവും ആയ രേഖകളുമായി ബന്ധപ്പെട്ട സത്യങ്ങളെ ക്രമേണ മുദ്രവിമോചനം ചെയ്തുകൊണ്ടിരിക്കുകയാണ്. ഇപ്പോൾ, പത്രോസിന്റെ പങ്ക് മനസ്സിലാക്കുന്നതിനായി, നാം മത്തായിയുടെ പുസ്തകം തുറക്കുകയാണ്. പത്രോസ് ക്രിസ്തുവിന്റെ തന്റെ ക്രിസ്തീയ വധുവുമായുള്ള നിയമബന്ധത്തിന്റെ ഒരു പ്രതീകമാണ്—അവൻ പാറമേൽ പണിയുന്ന സഭയുടെ. പത്രോസ് ആദ്യത്തെയും അവസാനത്തെയും ക്രിസ്തീയ വധുവിനെയും പ്രതിനിധീകരിക്കുന്നു. മത്തായിയിലെ പതിനൊന്നും ഇരുപത്തിരണ്ടും അദ്ധ്യായങ്ങളുടെ മദ്ധ്യവാക്യത്തിൽ പത്രോസ് അതേ പ്രതീകമായി അവതരിപ്പിക്കപ്പെടുന്നു; ആ അദ്ധ്യായങ്ങൾ ഉല്പത്തിയും വെളിപ്പാടും എന്നവയുടെ പതിനൊന്നാം അദ്ധ്യായം മുതൽ ഇരുപത്തിരണ്ടാം അദ്ധ്യായം വരെയുള്ള സമാന്തര രേഖകളിലെ മദ്ധ്യ അദ്ധ്യായങ്ങളുമാണ്. അന്ത്യദിവസങ്ങളിൽ പത്രോസ് ഒരു ലക്ഷം നാൽപ്പത്തിനാലായിരത്തെ പ്രതിനിധീകരിക്കുന്നു; ആ ഭാഗത്തിൽ അവൻ കൈസര്യ ഫിലിപ്പിയിലാകുന്നു; അതാണ് ദാനിയേൽ 11:13–15 ലെ പാനിയം.
Peter is at Panium, and He is also located at the day of Pentecost, in the upper room at the third hour, and then in the temple at the ninth hour. The six hours represent the period of time when the one hundred and forty-four thousand are sealed leading up to the arrival of the Sunday law. The crucifixion of Christ also began at the third hour and He died at the ninth hour, which led to the resurrection, that began the Pentecostal season that ended with Peter at Pentecost at the third and ninth hour. When Providence sent the gospel to the Gentiles, Cornelius sent for Peter at the ninth hour. The third hour also represented the morning offering and the ninth hour the evening offering.
Pierre est à Panium, et il se trouve aussi au jour de la Pentecôte, dans la chambre haute à la troisième heure, puis dans le temple à la neuvième heure. Les six heures représentent la période durant laquelle les cent quarante-quatre mille sont scellés jusqu’à l’arrivée de la loi dominicale. La crucifixion de Christ commença également à la troisième heure, et Il mourut à la neuvième heure, ce qui conduisit à la résurrection, laquelle inaugura la saison de la Pentecôte qui s’acheva avec Pierre à la Pentecôte à la troisième et à la neuvième heure. Lorsque la Providence envoya l’Évangile aux Gentils, Corneille fit appeler Pierre à la neuvième heure. La troisième heure représentait aussi l’offrande du matin, et la neuvième heure l’offrande du soir.
The six-hour period was represented by the period of the Exeter Camp meeting and the great disappointment of October 22, 1844. In Acts, Peter is represented as coming into unity with the others who make up the one hundred and forty-four thousand at the end of chapter one, when Judas is replaced with Matthias. The number has then been made up. There is a specific progression identified in the story.
Igihe cy’amasaha atandatu cyagereranyijwe n’igihe cy’inama y’inkambi ya Exeter hamwe n’ugutenguhwa gukomeye ko ku wa 22 Ukwakira 1844. Mu Ibyakozwe, Petero agaragazwa nk’uje mu bumwe n’abandi bagize ibihumbi ijana na mirongo ine na bine ku iherezo ry’igice cya mbere, ubwo Yuda asimburwaga na Matiyasi. Ni bwo uwo mubare wari umaze kuzura. Muri iyo nkuru hagaragajwamo urukurikirane rwihariye.
Peter is first in the upper room, and thereafter in the temple. When he is in the upper room it is the third hour, and in the temple, it is the ninth hour. The presentation at the third hour produced the baptism of three thousand souls.
Peter es el primero en el aposento alto, y después en el templo. Cuando está en el aposento alto, es la hora tercera, y en el templo, es la hora novena. La manifestación en la hora tercera produjo el bautismo de tres mil almas.
Then they that gladly received his word were baptized: and the same day there were added unto them about three thousand souls. Acts 2:41.
Ndipo awo amene analandira mawu ake mokondwera anabatizidwa; ndipo tsiku lomwelo anawonjezedwa kwa iwo miyoyo pafupifupi zikwi zitatu. Machitidwe 2:41.
From the numbering at the end of chapter one, until the temple at the ninth hour the period represents the sealing of the one hundred and forty-four thousand.
Laga bilaabo tirinta dhammaadka cutubka koowaad ilaa macbudka saacadda sagaalaad, muddadu waxay ka dhigan tahay shaabadaynta boqol iyo afar iyo afartan kun.
The one hundred and forty-four thousand will present the message of justification by faith, which is the third angel’s message in verity. Justification is the work of God in laying the glory of man in the dust, as Sister White has so aptly noted.
ผู้หนึ่งแสนสี่หมื่นสี่พันจะประกาศข่าวสารเรื่องการชอบธรรมโดยความเชื่อ ซึ่งคือข่าวสารของทูตสวรรค์องค์ที่สามอย่างแท้จริง การชอบธรรมเป็นพระราชกิจของพระเจ้าในการให้สง่าราศีของมนุษย์ลงไปสู่ธุลีดิน ดังที่ซิสเตอร์ไวท์ได้กล่าวไว้อย่างเหมาะสมยิ่งแล้ว
“What is justification by faith? It is the work of God in laying the glory of man in the dust, and doing for man that which it is not in his power to do for himself. When men see their own nothingness, they are prepared to be clothed with the righteousness of Christ. When they begin to praise and exalt God all the day long, then by beholding they are becoming changed into the same image. What is regeneration? It is revealing to man what is his own real nature, that in himself he is worthless. These lessons you have never learned. Oh, that you could realize the value of the human soul.” Manuscript Releases, volume 20, 117.
“বিশ্বাসের দ্বারা ধার্মিক গণ্য হওয়া কী? এটি মানুষের গৌরবকে ধূলায় মিশিয়ে দেওয়ার এবং মানুষের পক্ষে নিজের জন্য যা করা তার ক্ষমতার মধ্যে নেই, তা মানুষের জন্য সম্পাদন করার ক্ষেত্রে ঈশ্বরের কাজ। যখন মানুষ তাদের নিজস্ব শূন্যতা দেখতে পায়, তখন তারা খ্রিষ্টের ধার্মিকতায় আবৃত হওয়ার জন্য প্রস্তুত হয়। যখন তারা দিনভর ঈশ্বরের প্রশংসা ও মহিমাকীর্তন করতে শুরু করে, তখন দর্শনের মাধ্যমে তারা সেই একই প্রতিমূর্তিতে পরিবর্তিত হতে থাকে। পুনর্জন্ম কী? এটি মানুষের কাছে তার নিজস্ব প্রকৃত স্বরূপ প্রকাশ করা, যে নিজের মধ্যে সে মূল্যহীন। এই শিক্ষাগুলি তোমরা কখনও শেখোনি। আহা, যদি তোমরা মানব-আত্মার মূল্য উপলব্ধি করতে পারতে।” Manuscript Releases, volume 20, 117.
An example of the message of justification as presented by the one hundred and forty-four thousand is Gideon, who is a covenant man, for his name was changed to Jerubbaal. Gideon’s message consisted of him placing a lit torch inside an earthen vessel, then smashing the vessel, blowing a trumpet and crying out, “the sword of the Lord and Gideon.” The sword of Gideon was also the Lord’s sword, for the sword is God’s Word, which is the combination of Divinity with humanity. That message was represented by the trumpet and his shout, as he broke the vessel. The vessel is humanity, that must be broken, or humbled into the dust, so the glory of God’s light might shine forth.
Ukulelezo lomlayezo wokugwetshelwa ukulunga njengoba wethulwa yilabo abayizinkulungwane eziyikhulu namashumi amane nane nguGideyoni, oyindoda yesivumelwano, ngokuba igama lakhe laguqulwa laba nguJerubali. Umlayezo kaGideyoni wawuhlanganisa ukubeka kwakhe isibani esivuthayo ngaphakathi komkhumbi wobumba, bese ephihliza lowo mkhumbi, ekhalisa icilongo futhi ememeza ethi, “inkemba yeNkosi nekaGideyoni.” Inkemba kaGideyoni yayiyinkemba yeNkosi futhi, ngokuba inkemba iyiZwi likaNkulunkulu, eliyinhlanganisela yobuNkulunkulu nobuntu. Lowo mlayezo wawumelwe yicilongo nangukumemeza kwakhe, ngesikhathi ephula umkhumbi. Umkhumbi uwubuntu, okufanele buphulwe, noma buthotshiswe buye othulini, ukuze inkazimulo yokukhanya kukaNkulunkulu ikhanye ivele.
Before proclaiming the message Gideon gathered 300 men through a testing process. When the process ended, Gideon had three hundred men. 300 is a tithe of the three thousand at Pentecost. They represent the army that is raised up in Ezekiel thirty-seven, who enter into the everlasting covenant.
Avant de proclamer le message, Gédéon rassembla trois cents hommes au moyen d’un processus d’épreuve. Lorsque ce processus prit fin, Gédéon avait trois cents hommes. Trois cents constituent la dîme des trois mille de la Pentecôte. Ils représentent l’armée qui est suscitée dans Ézéchiel trente-sept, laquelle entre dans l’alliance éternelle.
So I prophesied as he commanded me, and the breath came into them, and they lived, and stood up upon their feet, an exceeding great army. Then he said unto me, Son of man, these bones are the whole house of Israel: behold, they say, Our bones are dried, and our hope is lost: we are cut off for our parts. Ezekiel 37:10, 11.
Por tanto, profeticé como me había mandado, y entró espíritu en ellos, y vivieron, y se levantaron sobre sus pies, un ejército sobremanera grande. Entonces me dijo: Hijo de hombre, todos estos huesos son toda la casa de Israel; he aquí, ellos dicen: Nuestros huesos se secaron, y pereció nuestra esperanza; somos del todo destruidos. Ezequiel 37:10, 11.
The house of Israel is cut off for their parts, and Ezekiel is going to illustrate how the parts of Judah and Ephraim that have been cut off will become one nation. That army is made up of two sticks that have been apart, but that are joined into one stick, when they enter into covenant with God.
Nyumba ya Israeli imekatiliwa mbali kwa sehemu zake, na Ezekieli ataonyesha jinsi sehemu za Yuda na Efraimu ambazo zimekatiliwa mbali zitakavyokuwa taifa moja. Jeshi hilo linafanywa na vijiti viwili ambavyo vimekuwa mbali mbali, lakini vinaunganishwa kuwa kijiti kimoja, wanapoingia katika agano na Mungu.
Moreover I will make a covenant of peace with them; it shall be an everlasting covenant with them: and I will place them, and multiply them, and will set my sanctuary in the midst of them for evermore. My tabernacle also shall be with them: yea, I will be their God, and they shall be my people. And the heathen shall know that I the Lord do sanctify Israel, when my sanctuary shall be in the midst of them for evermore. Ezekiel 37:26–28.
আরও আমি তাদের সঙ্গে শান্তির এক চুক্তি স্থাপন করব; তা তাদের সঙ্গে এক অনন্তকালীন চুক্তি হবে; এবং আমি তাদের স্থাপন করব, তাদের বংশবৃদ্ধি করব, এবং আমার পবিত্রধাম তাদের মধ্যস্থলে চিরকাল স্থাপন করব। আমার আবাসও তাদের সঙ্গে থাকবে; হ্যাঁ, আমি তাদের ঈশ্বর হব, এবং তারা আমার প্রজা হবে। আর জাতিগণ জানতে পারবে যে আমি সদাপ্রভু ইস্রায়েলকে পবিত্র করি, যখন আমার পবিত্রধাম তাদের মধ্যস্থলে চিরকাল থাকবে। যিহিষ্কেল 37:26–28।
The “heathen shall know that the Lord” sanctifies Israel, when He puts His sanctuary into their midst. The joining of God’s sanctuary to God’s people represents the joining of the human temple with the divine temple, and when that occurs, God’s faithful 300 are sealed, and the world can only be warned by seeing a people who are sanctified during the Sunday law crisis.
「異邦人は、主がイスラエルを聖別することを知るであろう。」主が御自身の聖所を彼らのただ中に置かれるときである。神の聖所が神の民と結び合わされることは、人間の神殿が神的な神殿と結び合わされることを表しており、そのとき、神に忠実な三百人は封印され、世界は、日曜法の危機のさなかに聖別された一つの民を見ることによってのみ、警告を受けることができる。
“The work of the Holy Spirit is to convince the world of sin, of righteousness and of judgment. The world can only be warned by seeing those who believe the truth sanctified through the truth, acting upon high and holy principles, showing in a high, elevated sense, the line of demarcation between those who keep the commandments of God, and those who trample them under their feet. The sanctification of the Spirit signalizes the difference between those who have the seal of God, and those who keep a spurious rest-day. When the test comes, it will be clearly shown what the mark of the beast is. It is the keeping of Sunday. Those who after having heard the truth, continue to regard this day as holy, bear the signature of the man of sin, who thought to change times and laws.” Bible Training School, December 1, 1903.
“និយោជនកម្មរបស់ព្រះវិញ្ញាណបរិសុទ្ធ គឺដើម្បីបញ្ចុះបញ្ចូលពិភពលោកអំពីបាប អំពីសេចក្តីសុចរិត និងអំពីការជំនុំជម្រះ។ ពិភពលោកអាចត្រូវបានព្រមានបានតែដោយឃើញអស់អ្នកដែលជឿសេចក្តីពិត ត្រូវបានបរិសុទ្ធដោយសេចក្តីពិត ហើយប្រព្រឹត្តតាមគោលការណ៍ខ្ពង់ខ្ពស់ និងបរិសុទ្ធ ដោយបង្ហាញយ៉ាងខ្ពង់ខ្ពស់ និងថ្លៃថ្នូរ នូវបន្ទាត់បែងចែករវាងអស់អ្នកដែលកាន់តាមព្រះបញ្ញត្តិរបស់ព្រះជាម្ចាស់ និងអស់អ្នកដែលជាន់ឈ្លីព្រះបញ្ញត្តិទាំងនោះក្រោមជើងរបស់ខ្លួន។ ការបរិសុទ្ធដោយព្រះវិញ្ញាណ បញ្ជាក់ឲ្យឃើញភាពខុសគ្នារវាងអស់អ្នកដែលមានត្រារបស់ព្រះជាម្ចាស់ និងអស់អ្នកដែលកាន់ថ្ងៃសម្រាកក្លែងក្លាយមួយ។ នៅពេលការសាកល្បងមកដល់ នោះនឹងត្រូវបានបង្ហាញយ៉ាងច្បាស់ថា សញ្ញារបស់សត្វសាហាវគឺជាអ្វី។ វាគឺជាការកាន់ថ្ងៃអាទិត្យ។ អស់អ្នកដែល បន្ទាប់ពីបានឮសេចក្តីពិតហើយ នៅតែបន្តចាត់ទុកថ្ងៃនេះថាបរិសុទ្ធ នោះកំពុងផ្ទុកហត្ថលេខារបស់មនុស្សនៃអំពើបាប គឺជាអ្នកដែលគិតថានឹងផ្លាស់ប្តូរពេលវេលា និងក្រឹត្យវិន័យទាំងឡាយ។” Bible Training School, December 1, 1903.
God’s sanctuary is joined to His church when the church transforms from the church militant unto the church triumphant. The covenant referred to by Ezekiel, is set forth in connection with the joining of the two sticks, that form one nation.
Ubuhungiro bw’Imana buhuzwa n’itorero ryayo igihe itorero rihinduka rikava ku itorero rirwana rikagera ku itorero ryanesheje. Isezerano Ezekiyeli yavuzeho rishyirwa ahagaragara rijyanye no guhuza inkoni ebyiri, zigahinduka ihanga rimwe.
Say unto them, Thus saith the Lord God; Behold, I will take the stick of Joseph, which is in the hand of Ephraim, and the tribes of Israel his fellows, and will put them with him, even with the stick of Judah, and make them one stick, and they shall be one in mine hand. And the sticks whereon thou writest shall be in thine hand before their eyes. And say unto them,
Đáng nói với họ rằng: Đức Chúa Trời phán như vầy: Nầy, Ta sẽ lấy cây gậy của Giô-sép, vốn ở trong tay Ép-ra-im, cùng các chi phái Y-sơ-ra-ên là bạn hữu nó, và sẽ hiệp chúng với nó, tức là với cây gậy của Giu-đa, mà làm cho chúng thành một cây gậy; và chúng sẽ nên một trong tay Ta. Còn những cây gậy mà ngươi đã viết lên sẽ ở trong tay ngươi trước mắt họ. Và hãy nói với họ,
Thus saith the Lord God; Behold, I will take the children of Israel from among the heathen, whither they be gone, and will gather them on every side, and bring them into their own land: And I will make them one nation in the land upon the mountains of Israel; and one king shall be king to them all: and they shall be no more two nations, neither shall they be divided into two kingdoms any more at all: Neither shall they defile themselves any more with their idols, nor with their detestable things, nor with any of their transgressions: but I will save them out of all their dwellingplaces, wherein they have sinned, and will cleanse them: so shall they be my people, and I will be their God. Ezekiel 37:19–23.
Ainsi parle le Seigneur, l’Éternel : Voici, je prendrai les enfants d’Israël du milieu des nations où ils sont allés, je les rassemblerai de toutes parts et je les ramènerai dans leur propre pays. Je ferai d’eux une seule nation dans le pays, sur les montagnes d’Israël ; un seul roi régnera sur eux tous ; ils ne formeront plus deux nations et ne seront plus jamais divisés en deux royaumes. Ils ne se souilleront plus par leurs idoles, ni par leurs choses abominables, ni par aucune de leurs transgressions ; mais je les sauverai de toutes les demeures où ils ont péché, et je les purifierai. Ainsi ils seront mon peuple, et je serai leur Dieu. Ézéchiel 37:19–23.
The stick of Ephraim and the stick of Judah are the two 2520 year scatterings against Ephraim and Judah that reached their conclusion on 1798 and October 22, 1844, respectively. They became the single nation of modern spiritual Israel on October 22, 1844, when the work of cleansing His people, or His sanctuary began. That history typifies the history of the one hundred and forty-four thousand who will be purged and purified (cleansed) by the Messenger of the Covenant who suddenly comes to his temple at the Sunday law. When that purging is fulfilled, just in advance of the Sunday law, the church triumphant will have a king over them, and that king is David, who began his reign at thirty years old. It is the same David that in Matthew chapter one, is the fourteenth generation since Abraham. This identifies a third witness of David at the Sunday law. The mighty army that is raised up from the two sticks is led by king David, when the church is purged of tares.
የኤፍሬም በትርና የይሁዳ በትር በኤፍሬምና በይሁዳ ላይ የደረሱትን ሁለቱን 2520 ዓመታት የቆዩ መበተኖች ያመለክታሉ፤ እነዚህም በቅደም ተከተል በ1798 እና በጥቅምት 22, 1844 መደምደማቸውን ደረሱ። ሕዝቡን ማንጻት ወይም መቅደሱን ማንጻት የሚባለው ሥራ በጀመረበት በጥቅምት 22, 1844 እነርሱ የዘመናዊ መንፈሳዊ እስራኤል አንድ ብቸኛ ሕዝብ ሆኑ። ያ ታሪክ በእሁድ ሕግ ጊዜ ድንገት ወደ ቤተ መቅደሱ በሚመጣው የቃል ኪዳኑ መልእክተኛ የሚነጹና የሚጠሩ (የሚነጹ) የመቶ አርባ አራት ሺህ ታሪክን ይወክላል። ያ ማጥራት ከተፈጸመ ጊዜ፣ ከእሁድ ሕጉ በፊት በቀጥታ፣ ድል አድራጊቱ ቤተ ክርስቲያን በላያቸው ንጉሥ ይኖራታል፤ ያም ንጉሥ በሠላሳ ዓመቱ መንግሥቱን የጀመረው ዳዊት ነው። እርሱም በማቴዎስ ምዕራፍ አንድ ከአብርሃም ጀምሮ የአሥራ አራተኛው ትውልድ የሆነው ያው ዳዊት ነው። ይህ በእሁድ ሕግ ጊዜ ስለ ዳዊት ሦስተኛ ምስክርነት መኖሩን ያመለክታል። ከሁለቱ በትሮች የሚነሣው ኃያል ሠራዊት፣ ቤተ ክርስቲያን ከእንክርዳዱ በምትነጻበት ጊዜ፣ በንጉሥ ዳዊት ይመራል።
And David my servant shall be king over them; and they all shall have one shepherd: they shall also walk in my judgments, and observe my statutes, and do them. And they shall dwell in the land that I have given unto Jacob my servant, wherein your fathers have dwelt; and they shall dwell therein, even they, and their children, and their children’s children for ever: and my servant David shall be their prince forever. Ezekiel 37:24, 25.
Na Dauda mtumishi wangu atakuwa mfalme juu yao; nao wote watakuwa na mchungaji mmoja; nao pia watakwenda katika hukumu zangu, na kuzishika amri zangu, na kuzitenda. Nao watakaa katika nchi niliyompa Yakobo mtumishi wangu, ambayo ndani yake baba zenu walikaa; nao watakaa humo, wao, na watoto wao, na watoto wa watoto wao milele; na mtumishi wangu Dauda atakuwa mkuu wao milele. Ezekieli 37:24, 25.
That army is also the priests of first Peter chapter two, that are thirty years old when they begin their service.
Wɔsɔfo no nso ne Petro a edi kan ti 2 no mu asɔfo no, a wɔadi mfe aduasa bere a wofi ase som no.
Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ. 1 Peter 2:5.
بَكم أنتم أيضًا، كحجارة حيّة، تُبْنَوْنَ بيتًا روحيًّا، كهنوتًا مقدّسًا، لتقديم ذبائح روحيّة مقبولة عند الله بيسوع المسيح. 1 بطرس 2:5
Those priests were also typified by the three hundred Millerite preachers who took the three hundred 1843 charts that were published, and employed the charts to take the message to their generation.
Të po ata priftërinj u paratipizuan edhe nga treqind predikuesit milleritë, të cilët morën treqind tabelat e vitit 1843 që u botuan dhe i përdorën ato tabela për t’ia çuar mesazhin brezit të tyre.
“After some discussion on the subject, it was voted unanimously to have three hundred similar to this one lithographed, which was soon accomplished. They were called ‘the ‘43 charts.’ This was a very important Conference.” The Autobiography of Joseph Bates, 263.
«После некоторого обсуждения этого вопроса было единогласно постановлено литографировать триста экземпляров, подобных этому, что вскоре и было осуществлено. Их называли „картами ‘43 года“. Это была весьма важная Конференция». The Autobiography of Joseph Bates, 263.
“Now our history shows that there were hundreds teaching from the same chronological charts that William Miller was, all of one stamp. Then it was the oneness of the message all on one theme, the coming of the Lord Jesus at a certain time, 1844.” Joseph Bates, Early SDA Pamphlets, 17.
“Now our history shows that there were hundreds teaching from the same chronological charts that William Miller was, all of one stamp. Then it was the oneness of the message all on one theme, the coming of the Lord Jesus at a certain time, 1844.” Joseph Bates, Early SDA Pamphlets, 17.
The 300 Millerite preachers accomplished their work during the history of the first angel, and inspiration informs us the first angel typifies the third angel. They were according to Joseph Bates, “all of one stamp.” Gideon instructs his army of three hundred to do as he did. The 300 Millerite preachers, who were typified by Gideon’s army of three hundred, are to be aligned at 9/11, where the first message is empowered and the testing begins.
Wahubiri 300 wa Kimilleriti walitimiza kazi yao katika kipindi cha kihistoria cha malaika wa kwanza, na uvuvio unatufahamisha kwamba malaika wa kwanza ni mfano wa malaika wa tatu. Kwa mujibu wa Joseph Bates, walikuwa “wote wa chapa moja.” Gideoni analielekeza jeshi lake la watu mia tatu kufanya kama yeye alivyofanya. Wahubiri 300 wa Kimilleriti, ambao walifananishwa kwa njia ya mfano na jeshi la Gideoni la watu mia tatu, wanapaswa kupangwa sawasawa mnamo 9/11, ambapo ujumbe wa kwanza unapewa nguvu na kujaribiwa kunaanza.
Then Jerubbaal, who is Gideon, and all the people that were with him, rose up early, and pitched beside the well of Harod: so that the host of the Midianites were on the north side of them, by the hill of Moreh, in the valley. And the Lord said unto Gideon, The people that are with thee are too many for me to give the Midianites into their hands, lest Israel vaunt themselves against me, saying, Mine own hand hath saved me. Now therefore go to, proclaim in the ears of the people, saying, Whosoever is fearful and afraid, let him return and depart early from mount Gilead. And there returned of the people twenty and two thousand; and there remained ten thousand. And the Lord said unto Gideon, The people are yet too many; bring them down unto the water, and I will try them for thee there: and it shall be, that of whom I say unto thee, This shall go with thee, the same shall go with thee; and of whomsoever I say unto thee, This shall not go with thee, the same shall not go.
Puis Jerubbaal, qui est Gédéon, et tout le peuple qui était avec lui, se levèrent de bon matin, et campèrent près de la source de Harod; et le camp des Madianites était au nord d’eux, vers la colline de Moré, dans la vallée. Et l’Éternel dit à Gédéon: Le peuple qui est avec toi est trop nombreux pour que je livre les Madianites entre leurs mains, de peur qu’Israël ne se glorifie contre moi, en disant: Ma propre main m’a sauvé. Maintenant donc, va, proclame aux oreilles du peuple, en disant: Quiconque est craintif et tremblant, qu’il s’en retourne et s’éloigne de bonne heure de la montagne de Galaad. Et il s’en retourna du peuple vingt-deux mille hommes; et il en demeura dix mille. Et l’Éternel dit à Gédéon: Le peuple est encore trop nombreux; fais-les descendre vers l’eau, et là je les éprouverai pour toi; et il arrivera que celui dont je te dirai: Celui-ci ira avec toi, celui-là ira avec toi; et celui dont je te dirai: Celui-ci n’ira pas avec toi, celui-là n’ira pas.
So he brought down the people unto the water: and the Lord said unto Gideon, Every one that lappeth of the water with his tongue, as a dog lappeth, him shalt thou set by himself; likewise every one that boweth down upon his knees to drink. And the number of them that lapped, putting their hand to their mouth, were three hundred men: but all the rest of the people bowed down upon their knees to drink water. Judges 7:1–6.
അങ്ങനെ അവൻ ജനത്തെ വെള്ളത്തിങ്കൽ കൊണ്ടുചെന്നു; യഹോവ ഗിദെയോനോടു അരുളിച്ചെയ്തതു: നായ വെള്ളം ചാട്ടുന്നതുപോലെ തന്റെ നാവുകൊണ്ടു വെള്ളം ചാട്ടുന്ന ഏവനെയും നീ വേറെയായി നിർത്തേണം; അതുപോലെ കുടിപ്പാൻ തന്റെ മുട്ടുകളിന്മേൽ കുനിയുന്ന ഏവനെയും. കൈ വായിലേക്കു കൊണ്ടുചെന്നു വെള്ളം ചാട്ടിക്കുടിച്ചവരുടെ എണ്ണം മുന്നൂറ് പുരുഷന്മാർ ആയിരുന്നു; എന്നാൽ ജനത്തിലെ ശേഷമുള്ളവർ എല്ലാവരും വെള്ളം കുടിപ്പാൻ തങ്ങളുടെ മുട്ടുകളിന്മേൽ കുനിഞ്ഞു. ന്യായാധിപന്മാർ 7:1–6.
Gideon’s name is changed to Jerubbaal, meaning “to contend with Baal.” Gideon means “feller,” and John the Baptist laid the ax at the foot of the tree. John typified William Miller, the messenger of the first angel, which is where Gideon aligns. Gideon is Miller, the alpha Elijah, in the history of the three angels.
Gideon se naam word verander na Jerubbaäl, wat beteken “om met Baäl te twis.” Gideon beteken “uitkapper,” en Johannes die Doper het die byl aan die voet van die boom neergelê. Johannes het William Miller, die boodskapper van die eerste engel, getipeer, en dit is waar Gideon inpas. Gideon is Miller, die alfa-Elía, in die geskiedenis van die drie engele.
The Midianites are the northern enemy, and they pitched by the hill of Moreh, and Gideon by the well of Harod, meaning fear and terror. 9/11 introduced terrorism and the first message is a call to fear God. Gideon is at 9/11, the well of Harod (terrorism), and the northern enemy in the valley by the hill of Moreh, meaning early rain. At 9/11 the sprinkling of the latter rain, which is the early rain, began to fall from the hill of Moreh. After the first of two tests, the twenty-two thousand were sent home from mount Gilead. Gilead means waymark, and the waymark where the twenty-two thousand were sent home is the first disappointment of April 19, 1844 or July 18, 2020. Twenty-two marks the waymark of the first disappointment, just as 22 identifies the day when the great disappointment arrived on October 22, 1844.
मिद्यानीहरू उत्तरतर्फका शत्रु हुन्, र तिनीहरूले मोरेहको डाँडानजिक छाउनी हाले; अनि गिदोन हारोदको इनारतिर थिए, जसको अर्थ भय र आतंक हो। 9/11 ले आतंकवादको परिचय गरायो, र पहिलो सन्देश परमेश्वरसँग डराउन गरिएको आह्वान हो। गिदोन 9/11 मा, हारोदको इनारमा (आतंकवाद), र उत्तरतर्फका शत्रुहरू उपत्यकामा मोरेहको डाँडानजिक छन्, जसको अर्थ अगिल्लो वर्षा हो। 9/11 मा पछिल्ला वर्षाको छर्काइ, जो अगिल्लो वर्षा हो, मोरेहको डाँडाबाट पर्न थाल्यो। दुई परीक्षामध्ये पहिलोपछि, बाइस हजारलाई गिलाद पर्वतबाट घर पठाइयो। गिलादको अर्थ मार्गचिह्न हो, र जहाँबाट ती बाइस हजारलाई घर पठाइयो त्यो मार्गचिह्न 19 अप्रिल, 1844 वा 18 जुलाई, 2020 को पहिलो निराशा हो। बाइसले पहिलो निराशाको मार्गचिह्नलाई चिह्नित गर्छ, जसरी 22 ले 22 अक्टोबर, 1844 मा महान् निराशा आएको दिनलाई पहिचान गराउँछ।
The next test was the test of the water, illustrated in Millerite history by the Exeter camp meeting, where there were two tents associated with water, thus representing two classes of worshippers. Exeter means “fortress on the water,” and the other tent was occupied by the foolish virgins from Watertown. Exeter represents the water test of Gideon, but it was not the water so much, as the methodology employed to drink the water. One class was too weary to keep moving as they scooped up the water, and the other class kept moving forward. One class was the weary class, represented by Leah in contrast with Rachel, who was the good traveler.
Isivivinyo esilandelayo kwakuyisivivinyo samanzi, esiboniswe emlandweni wamaMillerite ngomhlangano wekamu wase-Exeter, lapho kwakukhona amatende amabili ahlobene namanzi, ngalokho emelela izigaba ezimbili zabakhulekeli. I-Exeter isho “inqaba esemanzini,” kanti elinye itende lalihlaliswe yizintombi eziyiziwula zase-Watertown. I-Exeter imelela isivivinyo samanzi sikaGideyoni, kodwa kwakungewona amanzi kakhulu, kunalokho kwakuyindlela esetshenzisiwe yokuphuza amanzi. Esinye isigaba sakhathala kakhulu ukuba siqhubeke sihamba ngesikhathi sikha amanzi, kanti esinye isigaba saqhubeka siqhubekela phambili. Esinye isigaba kwakuyisigaba esikhathele, esimelwe nguLeah ngokuphambene noRasheli, owayengumhambi omuhle.
The ministry of Future for America was Gideon at 9/11, when the first of two tests would purge a large class from Gideon’s band. The terrorism of 9/11 identifies the well of Harod’s fear and terror, and the hill of Moreh identifies the beginning of the latter rain. A separation took place on July 18, 2020 when twenty-two-thousand left, thus marking the arrival of the tarrying time with the number twenty-two. Gideon’s three hundred are those who pass the second test, which is the test of the methodology of the latter rain as identified in Isaiah twenty-eight.
Le ministère de Future for America, c’était Gédéon au 11 septembre, lorsque le premier de deux tests devait retrancher une grande classe de la troupe de Gédéon. Le terrorisme du 11 septembre identifie la source de Harod comme étant celle de la peur et de la terreur, et la colline de Moré identifie le commencement de la pluie de l’arrière-saison. Une séparation eut lieu le 18 juillet 2020, lorsque vingt-deux mille partirent, marquant ainsi l’arrivée du temps de retard avec le nombre vingt-deux. Les trois cents de Gédéon sont ceux qui réussissent la seconde épreuve, laquelle est l’épreuve de la méthodologie de la pluie de l’arrière-saison telle qu’elle est identifiée dans Ésaïe vingt-huit.
Peter is at Panium as well as Pentecost. Pentecost is the Sunday law, and Daniel eleven verse sixteen is also the Sunday law. Verses thirteen through fifteen of chapter eleven of Daniel are Panium, and those verses represent the external prophetic history that leads to the Sunday law, and Peter in Acts, at the third and ninth hour represent the internal prophetic history that leads to the Sunday law. The external line is identifying the history that leads to the mark of the beast, and the internal identifies the history of the sealing of the one hundred and forty-four thousand. With Peter being such an important symbol in both the external and internal history that is now in the process of fulfillment, it seemed appropriate to place Peter into the prophetic context which runs below the surface reading of Scripture.
Petro awɔ Panium ne Pentekoste nyinaa mu. Pentekoste yɛ Memeneda da mmara no, na Daniel ti dubaako nkyekyɛm du nsia nso yɛ Memeneda da mmara no. Nkyekyɛm du mmiɛnsa kosi du num a ɛwɔ Daniel ti dubaako mu yɛ Panium, na saa nkyekyɛm no gyina hɔ ma nkɔmhyɛ abakɔsɛm a ɛda adi no a ɛde kɔ Memeneda da mmara no so; na Petro a ɔwɔ Asomafo Nnwuma mu, wɔ dɔn a ɛto so abiɛsa ne dɔn a ɛto so akron no, gyina hɔ ma nkɔmhyɛ abakɔsɛm a ɛwɔ mu no a ɛde kɔ Memeneda da mmara no so. Abɔnten kwan no da abakɔsɛm a ɛde kɔ aboa no agyiraehyɛde no ho adi, na emu kwan no da abakɔsɛm a ɛfa apem ɔha aduanan anan no nsɔanohyɛ ho adi. Esiane sɛ Petro yɛ agyirae ho hia paa wɔ abɔnten ne emu abakɔsɛm no nyinaa mu, a seesei wɔrenya ne mmamu mu nti, ɛyɛɛ nea ɛfata sɛ wɔde Petro bɛhyɛɛ nkɔmhyɛ mu tebea no mu, a ɛkɔ so wɔ Kyerɛwsɛm no akenkan a ɛda adi no ase.
The twelve Messianic prophecies that are marked as fulfilled in the book of Matthew represent the history of the one hundred and forty-four thousand. The “time of the end” marks the beginning of a reformatory movement, and just as the birth of Aaron and Moses marked the “time of the end” in the line of Moses, the alpha of Christ, so too the birth of John, and his cousin Jesus marked the “time of the end” in 1989. Whether it is worthwhile to consider the twelve Messianic prophecies is more intriguing, when placed in context by raising another question. What other biblical book marks as many Messianic fulfillments as found in Matthew?
Barahanuura Masiihummaa kudha lamaan kan kitaaba Maatewoos keessatti akka raawwatamanitti mallatteeffaman, seenaa warra dhibba afurtamii afur kuma taʼan sanaa bakka buʼu. “Yeroon dhumaa” jalqaba sochii haaromsaa agarsiisa; akkuma dhaloonni Aroonii fi Musee sarara Musee keessatti—alfaa Kiristoos taʼe keessatti—“yeroo dhumaa” mallatteesse, akkasuma immoo dhaloonni Yohaannisii fi obboleessa isaatiin Yesuus bara 1989 keessatti “yeroo dhumaa” mallatteessan. Raajiiwwan Masiihummaa kudha lamaan sana ilaaluun buʼa qabeessa taʼuu isaa yoo ilaalle, gaaffii biraa kaasuudhaan yeroo keessatti kaaʼamee ilaalamuun caalaatti nama hawwata. Kitaabni Macaafa Qulqulluu kamitu akka Maatewoos keessatti argametti raawwiiwwan Masiihummaa baayʼina kanaa mallatteessa?
“The work of God in the earth presents, from age to age, a striking similarity in every great reformation or religious movement. The principles of God’s dealing with men are ever the same. The important movements of the present have their parallel in those of the past, and the experience of the church in former ages has lessons of great value for our own time.” The Great Controversy, 343.
« L’œuvre de Dieu sur la terre présente, d’âge en âge, une ressemblance frappante dans toute grande réforme ou tout mouvement religieux. Les principes selon lesquels Dieu agit envers les hommes demeurent toujours les mêmes. Les mouvements importants du temps présent ont leur parallèle dans ceux du passé, et l’expérience de l’Église aux siècles antérieurs renferme des leçons d’une grande valeur pour notre époque. » The Great Controversy, 343.
Every reformatory movement has a starting point, which is labelled as “the time of the end,” in the book of Daniel. The time of the end in the reformatory movement of Christ was His birth, which typified both 1798 and 1989,
Awanim nimye nɛɛlɛhɛ‑bɛɛweŋŋa fɔtɔmmu nɛ yoŋ bɛɛrɛ‑tɔɔrɛ, kaŋŋa Daniɛl gbɛrɛŋm paŋŋmtiɛ yɔɔ “yɛŋa kɔlɛ laa” yi. Yɛŋa kɔlɛ laa wɔ Kristɔ nɛɛlɛhɛ‑bɛɛweŋŋa mɔɔm yɔɔ ŋan bɛɛrɛ, kaŋŋa 1798 nɛ 1989 yi fɔtɔmmuŋŋa nyɛŋŋa.
The First Messianic Waymark—1989
पहिलो मसीही मार्गचिन्ह—१९८९
And they said unto him, In Bethlehem of Judaea: for thus it is written by the prophet, And thou Bethlehem, in the land of Juda, art not the least among the princes of Juda: for out of thee shall come a Governor, that shall rule my people Israel. Matthew 2:5, 6.
Na ratou sa tukuna yani vua, Mai Peceliema mai Jutia: ni sa volai vaka oqo mai vua na parofita, Iko Peceliema, ena vanua ko Juta, ko sega ni lailai duadua vei ira na turaga ni Juta: ni na lako mai vei iko e dua na Kovana, o koya ena lewai ira na noqu tamata ko Isireli. Maciu 2:5, 6.
Prediction
Prévision
But thou, Bethlehem Ephratah, though thou be little among the thousands of Judah, yet out of thee shall he come forth unto me that is to be ruler in Israel; whose goings forth have been from of old, from everlasting. Micah 5:2.
Mas tu, Bethléhem Éphrata, quoique tu sois petite entre les milliers de Juda, de toi sortira pour moi celui qui doit être dominateur en Israël; et dont les origines remontent aux temps anciens, aux jours de l’éternité. Michée 5:2.
1989 was the time of the end for the movement of the third angel. It arrived 126 years after the rebellion of 1863, and was represented by Ronald Reagan and George Bush the senior. The time of the end in the history of Moses was the birth of Aaron and Moses, as was the time of the end in the history of Christ the birth of John the Baptist and Christ. When the book of Daniel is unsealed, as it was in 1989, there is an increase of knowledge. That increase of knowledge leads to the second waymark, identifying when a testing message is developed from the knowledge that was unsealed.
១៩៨៩ គឺជាពេលវេលាចុងបញ្ចប់សម្រាប់ចលនានៃទេវតាទីបី។ វាបានមកដល់ ១២៦ ឆ្នាំបន្ទាប់ពីការបះបោរនៃឆ្នាំ ១៨៦៣ ហើយត្រូវបានតំណាងដោយ រ៉ូណាល់ រេហ្គែន និង ចច ប៊ុស ឪពុក។ ពេលវេលាចុងបញ្ចប់នៅក្នុងប្រវត្តិសាស្ត្ររបស់ម៉ូសេ គឺជាកំណើតរបស់អើរ៉ុន និងម៉ូសេ ដូចគ្នានឹងពេលវេលាចុងបញ្ចប់នៅក្នុងប្រវត្តិសាស្ត្ររបស់ព្រះគ្រីស្ទ គឺជាកំណើតរបស់យ៉ូហាន បាទីស្ទ និងព្រះគ្រីស្ទ។ នៅពេលសៀវភៅដានីយ៉ែលត្រូវបានបើកត្រា ដូចដែលបានកើតឡើងនៅឆ្នាំ ១៩៨៩ នោះមានការកើនឡើងនៃចំណេះដឹង។ ការកើនឡើងនៃចំណេះដឹងនោះ នាំទៅកាន់សញ្ញាសម្គាល់ទីពីរ ដោយកំណត់អត្តសញ្ញាណពេលដែលសារនៃការសាកល្បងមួយត្រូវបានអភិវឌ្ឍចេញពីចំណេះដឹងដែលត្រូវបានបើកត្រានោះ។
Every reformatory movement marks a point when the message is formalized and thereafter becomes a testing message. Christ always explains the test, in advance of holding men and women responsible for the test. Adam and Eve were told in advance of the results that would happen if they disobeyed, and God never changes.
Każdy ruch reformatorski wyznacza moment, w którym poselstwo zostaje sformalizowane i odtąd staje się poselstwem próby. Chrystus zawsze wyjaśnia na czym polega próba, zanim pociągnie mężczyzn i kobiety do odpowiedzialności za tę próbę. Adam i Ewa zostali uprzednio poinformowani o skutkach, jakie nastąpią, jeśli okażą nieposłuszeństwo, a Bóg nigdy się nie zmienia.
And the Lord God commanded the man, saying, Of every tree of the garden thou mayest freely eat: But of the tree of the knowledge of good and evil, thou shalt not eat of it: for in the day that thou eatest thereof thou shalt surely die. Genesis 2:16, 17.
Et l’Éternel Dieu donna cet ordre à l’homme, disant : Tu mangeras librement de tout arbre du jardin ; mais tu ne mangeras pas de l’arbre de la connaissance du bien et du mal ; car le jour où tu en mangeras, tu mourras certainement. Genèse 2:16, 17.
William Miller “formalized” the testing message of the first angel in 1831 through 1833. The message of the one hundred and forty-four thousand was formalized in 1996, with the publication of the Time of the End magazine that covers the last six verses of Daniel eleven, that were unsealed in 1989. In that year the publication titled, Prophetic Time Lines was also published, and set forth the methodology that is twenty-two times more powerful than the rules adopted by William Miller. Those rules are now set forth in the publication Prophetic Keys. The rules which all who proclaim the third angel’s message will employ are Miller’s rules.
William Miller akonza m’ndondomeko uthenga woyesedwa wa mngelo woyamba kuyambira 1831 mpaka 1833. Uthenga wa anthu zana limodzi ndi makumi anayi ndi anayi sauzande unakonzedwa m’ndondomeko mu 1996, pamene magazini ya Time of the End inafalitsidwa, yomwe ikufotokoza mavesi asanu ndi limodzi omaliza a Danieli chaputala 11, amene anamasulidwa chisindikizo mu 1989. M’chaka chimenecho buku lotchedwa, Prophetic Time Lines, nalonso linafalitsidwa, ndipo linaika poyera njira yomasulira yomwe ili yamphamvu ka makumi awiri ndi ziwiri kuposa malamulo amene William Miller anavomereza. Malamulo amenewo tsopano afotokozedwa m’buku la Prophetic Keys. Malamulo amene onse amene adzalalikira uthenga wa mngelo wachitatu adzagwiritse ntchito ndi malamulo a Miller.
“Those who are engaged in proclaiming the third angel’s message are searching the Scriptures upon the same plan that Father Miller adopted.” Review and Herald, November 25, 1884.
“እነዚያ በሶስተኛው መልአክ መልእክት ማወጅ የተሰማሩ ሰዎች፣ አባት ሚለር የወሰደውን ተመሳሳይ እቅድ በመከተል ቅዱሳት መጻሕፍትን እየመረመሩ ነው።” Review and Herald, November 25, 1884.
Miller’s rules are the alpha and Prophetic Keys are the omega. The only way to pass a prophetic testing message, is to employ the methodology of study outlined in God’s Word. The true message cannot be separated from the true methodology that establishes the message. In every reform movement the testing message for that generation is set forth, and it includes the correct methodology as an element of the waymark. Miller’s message was based upon the unsealing of the book of Daniel. His message was Gideon’s message, for it also produced an army of three hundred.
Les règles de Miller sont l’alpha, et les Clés prophétiques sont l’oméga. Le seul moyen de réussir l’épreuve d’un message prophétique est de recourir à la méthode d’étude exposée dans la Parole de Dieu. Le vrai message ne peut être séparé de la vraie méthodologie qui établit ce message. Dans tout mouvement de réforme, le message d’épreuve pour cette génération est présenté, et il comprend la méthodologie correcte comme l’un des jalons. Le message de Miller était fondé sur le descellement du livre de Daniel. Son message était le message de Gédéon, car lui aussi produisit une armée de trois cents.
And he divided the three hundred men into three companies, and he put a trumpet in every man’s hand, with empty pitchers, and lamps within the pitchers. And he said unto them, Look on me, and do likewise: and, behold, when I come to the outside of the camp, it shall be that, as I do, so shall ye do. When I blow with a trumpet, I and all that are with me, then blow ye the trumpets also on every side of all the camp, and say, The sword of the Lord, and of Gideon. Judges 7:16–18.
اور اُس نے اُن تین سو آدمیوں کو تین دستوں میں تقسیم کیا، اور ہر ایک کے ہاتھ میں ایک نرسنگا دیا، اور خالی گھڑے، اور گھڑوں کے اندر مشعلیں رکھوائیں۔ پھر اُس نے اُن سے کہا، میری طرف دیکھو اور ویسا ہی کرو؛ اور دیکھو، جب میں لشکرگاہ کے بیرونی کنارے پر پہنچوں گا تو ایسا ہوگا کہ جیسا میں کروں، ویسا ہی تم بھی کرنا۔ جب میں، اور سب جو میرے ساتھ ہیں، نرسنگا پھونکیں، تو تم بھی تمام لشکرگاہ کے ہر طرف نرسنگے پھونکنا، اور کہنا، خداوند کی تلوار، اور جدعون کی۔ قضاة 7:16–18۔
Miller’s message was the “trumpet,” and the “sword.” Yet it was the sword of both Gideon and the Lord. The Word of the Lord was published in 1611, and 220 years later Miller published his message of the first angel. The Declaration of Independence was published in 1776, and 220 years later in 1996, the message of the third angel was published. Millers was the first angel’s internal message of God’s people, as represented by the vision of the Ulai River, announcing the opening of judgment. The third angel’s message of Future for America is the external message of God’s people, as represented by the vision of the Hiddekel River, announcing the close of judgment.
Ujumbe wa Miller ulikuwa “baragumu,” na “upanga.” Hata hivyo ulikuwa upanga wa Gideoni na wa Bwana pia. Neno la Bwana lilichapishwa mwaka wa 1611, na miaka 220 baadaye Miller akachapisha ujumbe wake wa malaika wa kwanza. Azimio la Uhuru lilichapishwa mwaka wa 1776, na miaka 220 baadaye, mwaka wa 1996, ujumbe wa malaika wa tatu ulichapishwa. Ujumbe wa Miller ulikuwa ujumbe wa ndani wa malaika wa kwanza kwa watu wa Mungu, kama inavyowakilishwa na njozi ya Mto Ulai, ukitangaza kufunguliwa kwa hukumu. Ujumbe wa malaika wa tatu wa Future for America ndio ujumbe wa nje wa watu wa Mungu, kama inavyowakilishwa na njozi ya Mto Hiddekel, ukitangaza kufungwa kwa hukumu.
The prophetic methodology is represented by one of the Messianic prophecies identified by Matthew as being fulfilled by Christ, and in so doing typifies 1831, with the “father” representing his son in 1996. The two witnesses of methodology are an alpha and omega, and with the human messenger’s involvement, together they establish a father and son relationship, which is the relationship of Malachi’s Elijah message. The hearts of the father are turned to the children, and vice versa. Miller’s rules are to be joined with the rules titled as Prophetic Keys. The new light must be built upon the old light. Those who choose not to employ the methodology of 1831 and 1996 are cursed. One class is cursed, and the other is blessed. The choice is yours?
Jënoñam nuwa tiowï wa pweki, esle pwe emon me lelaño prophécie Messianique ko a Matthew alette me a pwal angei pwe re pwonüer me won Christ, nge me iei ussun a typifie 1831, me “semirit” ei a repwesenta nean “mwän” seni 1996. Ruo mi chon pwärätä me pweki nuwa tiowï repwe alpha me omega, nge fan iten an human messenger etto, ir mi rrú mefitiir repwe apwüngü eman fään me nöün mwän relashon, iei e relashon ren Elijah message a Malachi. Letipechchön semirit repwe kul ngeni semirit, nge pwal vice versa. Kapasen Miller ko epwe allüköfengen me kapasen allük ko mi title seni Prophetic Keys. Saram mi fö must epwe nünö me won saram mi meinisin mwo. Ir mi filätä pwe rese mochen usun nuwa tiowï a 1831 me 1996, repwe otto pwe re curse. Ewe eu class a curse, nge ewe pwal eu a bless. Filachom nge noum?
The Second Messianic Waymark —1996
दोस्रो मसीही मार्गचिन्ह —1996
That it might be fulfilled which was spoken by the prophet, saying, I will open my mouth in parables; I will utter things which have been kept secret from the foundation of the world. Matthew 13:35.
afin que s’accomplît ce qui avait été annoncé par le prophète, disant : J’ouvrirai ma bouche en paraboles ; je publierai des choses demeurées cachées dès la fondation du monde. Matthieu 13:35.
Prediction
Utabiri
I will open my mouth in a parable: I will utter dark sayings of old. Psalms 78:2.
Jeg vil oplade min mund i lignelse; jeg vil fremsige fordums dunkle ord. Salmernes Bog 78:2.
The dark sayings; the parables that the Lion of the tribe of Judah “utters” represent line upon line presentations of truths that have been sealed up, or kept secret from the foundation of the world. Once the message is formalized, it is thereafter empowered by a fulfillment of prophecy that marks the beginning of a testing time.
Les paroles obscures, les paraboles que le Lion de la tribu de Juda « prononce », constituent des présentations, ligne sur ligne, de vérités qui ont été scellées ou tenues secrètes dès la fondation du monde. Une fois le message formulé, il est dès lors revêtu de puissance par un accomplissement prophétique qui marque le commencement d’un temps d’épreuve.
When the latter rain began to sprinkle on September 11, 2001, the rebellion of 1888 and of Korah was repeated. At the Minneapolis rebellion of 1888 and with Korah’s rebellion, God’s selected messengers were rejected along with the message they presented. Both the baby and the bath water were thrown out together. They were thrown out under the premise that the whole congregation was as holy, as those God had selected. The rebels were unable to see Divinity with the human messengers. All they could see was themselves, humanity void of Divinity, so they thought everyone was the same.
Apabila hujan akhir mula direnjis pada 11 September 2001, pemberontakan tahun 1888 dan pemberontakan Korah telah berulang. Dalam pemberontakan Minneapolis pada tahun 1888 dan dalam pemberontakan Korah, para utusan pilihan Tuhan telah ditolak bersama dengan pekabaran yang mereka sampaikan. Kedua-duanya, bayi dan air mandian, telah dibuang bersama-sama. Mereka dibuang atas anggapan bahawa seluruh jemaah adalah sama kudusnya dengan mereka yang telah dipilih Tuhan. Para pemberontak tidak mampu melihat Keilahian yang menyertai para utusan manusia itu. Yang dapat mereka lihat hanyalah diri mereka sendiri, iaitu kemanusiaan yang kosong daripada Keilahian, maka mereka menyangka bahawa semua orang adalah sama.
Now Korah, the son of Izhar, the son of Kohath, the son of Levi, and Dathan and Abiram, the sons of Eliab, and On, the son of Peleth, sons of Reuben, took men: And they rose up before Moses, with certain of the children of Israel, two hundred and fifty princes of the assembly, famous in the congregation, men of renown: And they gathered themselves together against Moses and against Aaron, and said unto them, Ye take too much upon you, seeing all the congregation are holy, every one of them, and the Lord is among them: wherefore then lift ye up yourselves above the congregation of the Lord? Numbers 16:1–3.
ନିମ୍ନେ, ଇଜହାରଙ୍କ ପୁତ୍ର, କୋହାଥଙ୍କ ପୁତ୍ର, ଲେବୀଙ୍କ ପୁତ୍ର କୋରହ; ଏବଂ ଏଲିଆବଙ୍କ ପୁତ୍ର ଦାଥାନ ଓ ଆବୀରାମ; ଏବଂ ପେଲେଥଙ୍କ ପୁତ୍ର ଓନ—ରୂବେନଙ୍କ ପୁତ୍ରମାନେ—କିଛି ଲୋକଙ୍କୁ ସଙ୍ଗେ ନେଲେ। ସେମାନେ ଇସ୍ରାଏଲ ସନ୍ତାନମାନଙ୍କ ମଧ୍ୟରୁ କେତେକଙ୍କ ସହିତ, ସଭାର ଦୁଇ ଶତ ପଞ୍ଚାଶିଜଣ ଅଧିପତି, ଯେମାନେ ସମାଜରେ ପ୍ରସିଦ୍ଧ ଓ ଖ୍ୟାତନାମା ଲୋକ ଥିଲେ, ମୋଶାଙ୍କ ସମ୍ମୁଖରେ ଉଠି ଦାଁଡିଲେ। ତାପରେ ସେମାନେ ମୋଶା ଓ ଆହରୋଣଙ୍କ ବିରୋଧରେ ଏକତ୍ର ହୋଇ ସେମାନଙ୍କୁ କହିଲେ, “ତୁମେ ନିଜମାନଙ୍କ ଉପରେ ଅତ୍ୟଧିକ କରୁଛ; କାରଣ ସମଗ୍ର ମଣ୍ଡଳୀ ପବିତ୍ର, ସେମାନଙ୍କ ମଧ୍ୟରୁ ପ୍ରତ୍ୟେକଜଣ ପବିତ୍ର, ଏବଂ ପ୍ରଭୁ ସେମାନଙ୍କ ମଧ୍ୟରେ ଅଛନ୍ତି; ତେବେ ତୁମେ କାହିଁକି ପ୍ରଭୁଙ୍କ ମଣ୍ଡଳୀ ଉପରେ ନିଜମାନଙ୍କୁ ଉଚ୍ଚ କରୁଛ?” ଗଣନା 16:1–3।
The rebellion of Korah, 1888 and 9/11 is represented as a refusal to submit to God’s choice of selected leadership, while placing confidence in a false definition of God’s congregation. Jeremiah identifies the same phenomenon when the rebels claimed the “temple of the Lord, the temple of the Lord are these.”
La rébellion de Koré, 1888 et le 11 septembre sont présentés comme un refus de se soumettre au choix de Dieu quant à une direction choisie, tout en plaçant sa confiance dans une fausse définition de l’assemblée de Dieu. Jérémie identifie le même phénomène lorsque les rebelles prétendaient : « Le temple de l’Éternel, le temple de l’Éternel, c’est ici. »
The word that came to Jeremiah from the Lord, saying,
ffからエレミヤに臨んだ言葉は、次のとおりである。
Stand in the gate of the Lord’s house, and proclaim there this word, and say, Hear the word of the Lord, all ye of Judah, that enter in at these gates to worship the Lord. Thus saith the Lord of hosts, the God of Israel, Amend your ways and your doings, and I will cause you to dwell in this place. Trust ye not in lying words, saying, The temple of the Lord, The temple of the Lord, The temple of the Lord, are these.
Señor’un evinin kapısında dur, orada bu sözü ilân et ve de ki: Ey Yahuda’nın hepsi, bu kapılardan girip Señor’a tapınanlar, Señor’un sözünü işitin. İsrail’in Tanrısı, orduların Señor’u şöyle diyor: Yollarınızı ve işlerinizi düzeltin; ben de sizi bu yerde oturtayım. Yalancı sözlere güvenmeyin; “Señor’un mabedi, Señor’un mabedi, Señor’un mabedi budur” demeyin.
For if ye throughly amend your ways and your doings; if ye throughly execute judgment between a man and his neighbour; If ye oppress not the stranger, the fatherless, and the widow, and shed not innocent blood in this place, neither walk after other gods to your hurt: Then will I cause you to dwell in this place, in the land that I gave to your fathers, for ever and ever.
Denn wenn ihr eure Wege und euer Tun gründlich bessert, wenn ihr zwischen einem Mann und seinem Nächsten wahrhaftig Recht schafft, wenn ihr den Fremdling, die Waise und die Witwe nicht bedrückt und an diesem Ort kein unschuldiges Blut vergießt und nicht anderen Göttern nachwandelt zu eurem eigenen Schaden, dann will ich euch an diesem Ort wohnen lassen, in dem Land, das ich euren Vätern gegeben habe, von Ewigkeit zu Ewigkeit.
Behold, ye trust in lying words, that cannot profit. Jeremiah 7:1–8.
देखो, तुम झूठी बातों पर भरोसा रखते हो, जिनसे कुछ लाभ नहीं हो सकता। यिर्मयाह 7:1–8।
The lying words of the Jews in Jeremiah’s period, are the lying words of Korah and his cohorts, the rebels of 1888 and of course, the rebels of 9/11. They are the lies that the drunkards of Ephraim hide beneath in Isaiah twenty-eight.
Les paroles mensongères des Juifs à l’époque de Jérémie sont les paroles mensongères de Koré et de ses compagnons, des rebelles de 1888 et, bien entendu, des rebelles du 11 septembre. Ce sont les mensonges sous lesquels se cachent les ivrognes d’Éphraïm dans Ésaïe vingt-huit.
Wherefore hear the word of the Lord, ye scornful men, that rule this people which is in Jerusalem. Because ye have said, We have made a covenant with death, and with hell are we at agreement; when the overflowing scourge shall pass through, it shall not come unto us: for we have made lies our refuge, and under falsehood have we hid ourselves. Isaiah 28:14, 15.
Écoutez donc la parole de l’Éternel, hommes railleurs, qui dominez sur ce peuple qui est à Jérusalem. Parce que vous avez dit : Nous avons fait une alliance avec la mort, et nous avons conclu un accord avec le séjour des morts ; quand le fléau débordant passera, il ne nous atteindra pas ; car nous avons fait du mensonge notre refuge, et nous nous sommes cachés sous la fausseté. Ésaïe 28:14, 15.
It is also the lie that represents a lack of love of the Truth, which brings strong delusion in 2 Thessalonians.
Sɛ so nso yɛ atoro a ɛda nokware no ho dɔ a enni hɔ adi, a ɛde nnaadaa kɛse ba sɛnea ɛwɔ 2 Thessalonians no mu.
And 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 2:11, 12.
Je, kwa sababu hiyo, Mungu atawapelekea upotovu wenye nguvu, ili wauamini uongo; kusudi wahukumiwe wote ambao hawakuiamini kweli, bali walipendezwa na udhalimu. 2 Wathesalonike 2:11, 12.
The “lying words” represent the foolish idea that the church is where salvation is found, not in chosen messengers and their chosen messages. The connection between God and man is accomplished and maintained only through His Word. He is the Word, and no man cometh to the Father except by the Word. Christ is represented by His chosen messengers and the message they present. To believe otherwise, is to hate the Truth and believe a lie. Jeremiah condemns the Jews who trust in the temple, by reminding them of Shiloh, where God’s Ark had been since the entrance into the Promised Land.
“বুজুক কথা” সেই মূর্খতাপূর্ণ ধারণাকেই নির্দেশ করে যে, পরিত্রাণ নির্বাচিত বার্তাবাহকগণ এবং তাঁদের নির্বাচিত বার্তাসমূহে নয়, বরং মণ্ডলীতেই পাওয়া যায়। ঈশ্বর ও মানুষের মধ্যকার সংযোগ কেবল তাঁর বাক্যের মাধ্যমেই সম্পন্ন ও রক্ষিত হয়। তিনিই বাক্য, এবং বাক্য ব্যতীত কোনো মানুষ পিতার নিকট আসিতে পারে না। খ্রীষ্ট তাঁর মনোনীত বার্তাবাহকগণ এবং তাঁহারা যে বার্তা উপস্থাপন করেন, তাহার দ্বারাই প্রতিনিধিত্বপ্রাপ্ত হন। অন্যরূপে বিশ্বাস করা মানে সত্যকে ঘৃণা করা এবং মিথ্যাকে বিশ্বাস করা। যিরমিয় ভাববাদী মন্দিরের উপরে নির্ভরশীল ইহুদীদের নিন্দা করেন, শীলোহের কথা স্মরণ করাইয়া, যেখানে প্রতিজ্ঞাত দেশে প্রবেশের পর হইতে ঈশ্বরের সিন্দুক অবস্থান করিতেছিল।
Therefore will I do unto this house, which is called by my name, wherein ye trust, and unto the place which I gave to you and to your fathers, as I have done to Shiloh. And I will cast you out of my sight, as I have cast out all your brethren, even the whole seed of Ephraim. Therefore pray not thou for this people, neither lift up cry nor prayer for them, neither make intercession to me: for I will not hear thee. Jeremiah 7:14–16.
C’est pourquoi je traiterai cette maison sur laquelle mon nom est invoqué, en laquelle vous mettez votre confiance, et le lieu que j’ai donné à vous et à vos pères, comme j’ai traité Silo. Et je vous rejetterai loin de ma face, comme j’ai rejeté tous vos frères, toute la descendance d’Éphraïm. Toi donc, n’intercède pas pour ce peuple, n’élève pour eux ni cri ni prière, et ne m’adresse aucune supplication; car je ne t’écouterai pas. Jérémie 7:14–16.
Wicked Eli, and his two wicked sons, Hophni and Phineas parallel and align with Korah, Dathan and Abiram for allowing escalating apostasy to develop until probation closed and all three died on the same day, as did Korah, Dathan and Abiram. They all die at the Sunday law!
Éli le méchant, et ses deux fils méchants, Hophni et Phinées, correspondent à Koré, Dathan et Abiram et leur sont parallèles, pour avoir permis qu’une apostasie croissante se développe jusqu’à ce que le temps de grâce prenne fin, et tous trois moururent le même jour, comme aussi Koré, Dathan et Abiram. Ils meurent tous au moment de la loi du dimanche !
At 9/11 Korah’s rebellion, and the rebellion of Eli, the rebellion of the Jews in Jeremiah’s testimony and the rebels of 1888 reject and rebel against the message and messengers of that period. That period concludes at the Sunday law after two tests. The first test is from 9/11 unto July 18, 2020, and the second test is the purging and sealing represented by the message of the Midnight Cry. Out of that purification process Gideon and His three hundred are prepared to blow their trumpets, and they do so when Samuel is raised up at the Sunday law, which is when the Ark is captured by the Philistines. Then the church triumphant is lifted up as an ensign.
E 9/11, la ribellione di Core, e la ribellione di Eli, la ribellione dei Giudei nella testimonianza di Geremia e i ribelli del 1888 respingono e si ribellano contro il messaggio e i messaggeri di quel periodo. Quel periodo si conclude alla legge domenicale dopo due prove. La prima prova va dal 9/11 fino al 18 luglio 2020, e la seconda prova è la purificazione e il suggellamento rappresentati dal messaggio del Grido di Mezzanotte. Da questo processo di purificazione, Gedeone e i suoi trecento sono preparati a suonare le loro trombe, e lo fanno quando Samuele è suscitato alla legge domenicale, che è il momento in cui l’Arca è catturata dai Filistei. Allora la chiesa trionfante è innalzata come un vessillo.
That church has a king, David by name, and a prophet represented by Ezekiel, and Samuel, at the overthrow of Shiloh. The church will also have the priesthood represented by Joseph. The Sunday law testing time is where the fire of the Holy Spirit is poured out without measure, as represented by the seventh seal. That fire destroys the men of renown who rebelled with Korah, Dathan, Abiram, Eli, Hophni, Phineas and the rebels of 1888.
Laquelle église a un roi, David de nom, et un prophète représenté par Ézéchiel et Samuel, lors du renversement de Silo. L’Église aura aussi le sacerdoce représenté par Joseph. Le temps d’épreuve de la loi du dimanche est celui où le feu du Saint-Esprit est répandu sans mesure, comme le représente le septième sceau. Ce feu détruit les hommes de renom qui se sont rebellés avec Koré, Dathan, Abiram, Éli, Hophni, Phinées, ainsi que les rebelles de 1888.
That very fire of the outpouring of the Holy Spirit, is the backdrop of the drama of the church triumphant. The church is represented by king David, the prophet Ezekiel and Joseph the priest. Those three are standing in the fire that destroys the 250 men of renown, as did Nebuchadnezzar’s fire destroy the men who threw the three worthies into the furnace. As the church triumphant, the whole world watches as they are thrown into the fiery furnace, and suddenly, the Son of God appears with the churches’ prophet, priest and king—represented by Shadrach, Meshak and Abednego. Four thirty-year old’s in the fiery furnace representing the truth that Divinity combined with humanity does not sin!
Tandayo mismong apoy ng pagbubuhos ng Banal na Espiritu ang pinangyayarihan ng dakilang dula ng nagtatagumpay na iglesia. Ang iglesia ay inilalarawan ni haring David, ng propetang Ezekiel, at ni Jose na saserdote. Ang tatlong ito ay nakatayo sa apoy na pumupuksa sa 250 lalaking tanyag, gaya ng pagpuksa ng apoy ni Nabucodonosor sa mga lalaking naghagis sa tatlong mararangal sa loob ng pugon. Bilang nagtatagumpay na iglesia, pinagmamasdan ng buong sanlibutan habang sila’y inihahagis sa nagniningas na pugon, at biglang nagpapakita ang Anak ng Dios kasama ang propeta, saserdote, at hari ng mga iglesia—na kinakatawan nina Shadrach, Meshak, at Abednego. Apat na tatlumpung taóng gulang sa nagniningas na pugon na kumakatawan sa katotohanang ang Pagka-Dios na kaisa ng pagkatao ay hindi nagkakasala!
Korah, Dathan and Abiram, who are also Eli, Hophni and Phineas are the counterfeit of the church triumphant that is made up with a prophet, priest and king. Those three are Gideon’s 300, the three thousand souls at Pentecost, the 300 Millerite preachers, the three-hundred 1843 charts, who are thirty years old when the Sunday law arrives and fire comes down out of heaven. With Elijah the fire was to distinguish between the true and false prophets. The fire that comes down in Leviticus on the “eighth” day, when Aaron begins to serve, consumes Aaron’s offering, which is the offering of Malachi three, that is pleasant as in former years. That same fire destroys those who offer strange or common fire, as represented by Hophni and Phineas, the sons of Aaron.
Kora, Dathan dan Abiram, demikian pula Eli, Hofni dan Pinehas, adalah tiruan palsu dari gereja yang menang, yang terdiri atas seorang nabi, imam, dan raja. Ketiga golongan itu adalah tiga ratus orang Gideon, tiga ribu jiwa pada hari Pentakosta, tiga ratus pengkhotbah Millerit, tiga ratus bagan tahun 1843, yang berumur tiga puluh tahun ketika undang-undang hari Minggu tiba dan api turun dari langit. Pada zaman Elia, api itu dimaksudkan untuk membedakan antara nabi-nabi yang benar dan yang palsu. Api yang turun dalam Imamat pada hari “kedelapan”, ketika Harun mulai melayani, menghanguskan persembahan Harun, yaitu persembahan dalam Maleakhi tiga, yang menyenangkan seperti pada tahun-tahun dahulu. Api yang sama itu membinasakan mereka yang mempersembahkan api asing atau api biasa, sebagaimana dilambangkan oleh Hofni dan Pinehas, anak-anak Harun.
When God is confirming the true prophet with Elijah, or the true priest with Aaron the fire leads to the death of the false prophets of Baal, who are also Hophni and Phineas. Hophni and Phineas are the sons of Aaron, they are the last generation of a covenant people who are spewed out of the mouth of the Lord at the Sunday law.
Ff jechuun afaan kam akka ta’e naaf ifa miti. Maaloo afaan guutuu ibsi—fakkeenyaaf French, Finnish, Fulfulde, fi kkf—ani achumaan hiika sirrii nan kenna.
“These are not the words of Sister White, but the words of the Lord, and His messenger has given them to me to give to you. God calls upon you to no longer work at cross purposes with Him. Much instruction was given in regard to men claiming to be Christian when they are revealing the attributes of Satan, counteracting in spirit, word, and action the advancement of truth, and are surely following the path where Satan is leading them. In their hardness of heart they have grasped authority which in no way belongs to them, and which they should not exercise. Saith the great Teacher, ‘I will overturn, overturn, overturn.’ Men say in Battle Creek, ‘The temple of the Lord, the temple of the Lord are we’ but they are using common fire. Their hearts are not softened and subdued by the grace of God.” Manuscript Releases, volume 13, 222.
“Dette er ikke Søster Whites ord, men Herrens ord, og Hans budbærer har gitt dem til meg for at jeg skal gi dem til dere. Gud kaller dere til ikke lenger å arbeide på tvers av Hans hensikt. Mye undervisning ble gitt angående menn som gjør krav på å være kristne, mens de åpenbarer Satans egenskaper, motarbeider i ånd, ord og handling sannhetens fremgang, og visselig følger den sti hvor Satan leder dem. I sitt hjertes hardhet har de tilegnet seg myndighet som på ingen måte tilhører dem, og som de ikke bør utøve. Den store Lærer sier: ‘Jeg vil omstyrte, omstyrte, omstyrte.’ Mennesker sier i Battle Creek: ‘Herrens tempel, Herrens tempel er vi,’ men de bruker fremmed ild. Deres hjerter er ikke gjort myke og undergitt ved Guds nåde.” Manuscript Releases, bind 13, 222.
The “common fire” is what Aaron’s son used when the priesthood began. The number “81” is a symbol of the priesthood, and in Leviticus eight, verse one, the seven days of purification and consecration of the priest is illustrated. Their clothes are removed and replaced with the garments of the Heavenly High Priest’s, as illustrated in Zechariah’s vision of Joshua and the angel in chapter three. The 300 in Zechariah are represented as “men wondered at,” for they represented in the history when God removes the iniquities of His people, which is the Sunday law, when the church is transformed from militant to triumphant. After seven days of consecration, the began to serve on day eight.
“અશુદ્ધ અગ્નિ” એ જ હતું જે આરોનના પુત્રે યાજકપદની શરૂઆત વખતે ઉપયોગમાં લીધું હતું. “81” સંખ્યા યાજકપદનું પ્રતીક છે, અને લેવ્યવસ્થા આઠમા અધ્યાયના પ્રથમ વચનમાં યાજકના સાત દિવસના શુદ્ધિકરણ અને અભિષેકનું ચિત્રણ કરવામાં આવ્યું છે. તેમના વસ્ત્રો ઉતારી લેવામાં આવે છે અને તેના સ્થાને સ્વર્ગીય મહાયાજકના વસ્ત્રો પહેરાવવામાં આવે છે, જેમ ઝખરિયાના ત્રીજા અધ્યાયમાં યહોશુઆ અને દૂતના દર્શનમાં દર્શાવવામાં આવ્યું છે. ઝખરિયામાંના 300 “અદ્ભુત માનવામાં આવતા પુરુષો” તરીકે રજૂ કરવામાં આવ્યા છે, કારણ કે તેઓ તે ઇતિહાસમાં પ્રતિનિધિત્વ કરતા હતા જ્યારે દેવ પોતાના લોકોના અપરાધોને દૂર કરે છે, જે રવિવારના કાયદાનો સમય છે, જ્યારે કલીસિયા યુદ્ધરતથી વિજયી રૂપમાં પરિવર્તિત થાય છે. સાત દિવસના અભિષેક પછી, તેમણે આઠમા દિવસે સેવા શરૂ કરી.
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. Leviticus 8:33.
Et vous ne sortirez point de l’entrée de la tente d’assignation pendant sept jours, jusqu’à ce que les jours de votre consécration soient accomplis; car il vous consacrera pendant sept jours. Lévitique 8:33.
Day eight, is a symbol of the eighth that is of the seven, of Laodicea turning into Philadelphia, of the eight souls on Noah’s ark, of the eighth day of circumcision, and the eighth day of resurrection. That day is the Sunday law, when the papacy’s deadly wound is healed, and therefore resurrected it becomes the eighth, that is of the seven.
Siku ya nane ni ishara ya yule wa nane, aliye wa wale saba; ya Laodikia kubadilika kuwa Filadelfia; ya wale nafsi nane katika safina ya Nuhu; ya siku ya nane ya tohara; na ya siku ya nane ya ufufuo. Siku hiyo ni sheria ya Jumapili, wakati jeraha la mauti la upapa linapoponywa, na hivyo, likiwa limefufuliwa, linakuwa wa nane, aliye wa wale saba.
And it came to pass on the eighth day, that Moses called Aaron and his sons, and the elders of Israel. Leviticus 9:1.
Et il arriva, le huitième jour, que Moïse appela Aaron et ses fils, ainsi que les anciens d’Israël. Lévitique 9:1.
On day eight, the priests began to serve, but Aaron’s sons offered “common fire.” Adventism claim that they are the temple of the Lord, and Sister White identified that claim as common fire. Not only is it a lie, but it is common fire, as contrasted with holy fire. The holy fire is the message of the Midnight Cry, and the common fire is the counterfeit peace and safety message, that will be the last message proclaimed by the dumb dogs that refused to bark, and give a warning message. In chapter nine, Aaron presents the offering, and fire comes down out of heaven and consumes the offering. Then his two wicked sons, offer common fire and God’s fire consumes them.
An latha a h‑ochd, thòisich na sagartan air seirbhis a dhèanamh, ach thairg mic Aaroin “teine cumanta.” Tha an t‑Adhbainteachas ag agairt gur iad teampall an Tighearna, agus dh’aithnich Sister White an tagradh sin mar theine cumanta. Chan e a‑mhàin gur breug a tha ann, ach is teine cumanta a tha ann, an coimeas ri teine naomh. Is e an teine naomh teachdaireachd a’ Ghlaoich Mheadhon‑oidhche, agus is e an teine cumanta teachdaireachd bhrèige na sìthe agus na tèarainteachd, agus is i sin an teachdaireachd mu dheireadh a thèid a ghairm leis na coin bhalbha a dhiùlt comhartaich agus teachdaireachd rabhaidh a thoirt seachad. Anns a’ chaibideil naoi, tha Aaron a’ taisbeanadh na h‑ìobairt, agus tha teine a’ tighinn a‑nuas o nèamh agus ag ithe suas na h‑ìobairt. An sin tha a dhithis mhac aingidh a’ tairgsinn teine cumanta, agus tha teine Dhè gan caitheamh.
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. And Nadab and Abihu, the sons of Aaron, took either of them his censer, and put fire therein, and put incense thereon, and offered strange fire before the Lord, which he commanded them not. And there went out fire from the Lord, and devoured them, and they died before the Lord. Leviticus 9:22–10:2.
At sinabi ni Aaron, na itinaas ang kaniyang kamay sa bayan, at sila’y binasbasan; at siya’y bumaba mula sa paghahandog ng handog dahil sa kasalanan, at ng handog na susunugin, at ng mga handog tungkol sa kapayapaan. At si Moises at si Aaron ay pumasok sa tabernakulo ng kapisanan, at lumabas, at binasbasan ang bayan: at ang kaluwalhatian ng Panginoon ay napakita sa buong bayan. At may lumabas na apoy mula sa harapan ng Panginoon, at tinupok sa ibabaw ng dambana ang handog na susunugin at ang taba: na nang makita ng buong bayan, ay nagsigawan sila, at nangagpatirapa. At sina Nadab at Abihu, na mga anak ni Aaron, ay kumuha bawat isa ng kaniyang insensaryo, at nilagyan ng apoy, at nilagyan ng kamangyan, at naghandog ng ibang apoy sa harapan ng Panginoon, na hindi niya iniutos sa kanila. At may lumabas na apoy mula sa Panginoon, at nilamon sila, at sila’y nangamatay sa harapan ng Panginoon. Levitico 9:22–10:2.
The men of Battle Creek are the modern Sanhedrin who trust in their church structure above the message of the True Witness to Laodicea. The True Witness to Laodicea is Christ, and He never changes, and he has always used men of His own choosing to present the message to a people who were manifesting the characteristics of Laodicea. There is nothing new under the sun.
Battle Creek-ի մարդիկ ժամանակակից Սանհեդրինն են, որոնք իրենց եկեղեցական կառուցվածքին են ավելի վստահում, քան Լაოდիկէիային ուղղված Ճշմարիտ Վկայի պատգամին։ Լაოდիկէիային ուղղված Ճշմարիտ Վկան Քրիստոսն է, և Նա երբեք չի փոխվում, և Նա միշտ Իր իսկ ընտրած մարդկանց է գործածել՝ պատգամը ներկայացնելու մի ժողովրդի, որը դրսևորում էր Լაოდիկէիայի բնութագրերը։ Արեգակի տակ ոչ մի նոր բան չկա։
He selected Moses, who had been trained by God alone for forty years, just as Jesus and his cousin John had been trained. He selected Moses, Christ and John as examples of those trained outside of the formal educational system. Nazareth represents a symbol of a person who has been chosen, as were the new upstarts; Jones and Waggoner in the 1888 Minneapolis rebellion. Nazareth represents the calling and consecration of a chosen man, but the chosen man is a citizen of a city that is disrespected.
Hij koos Mozes, die veertig jaar lang alleen door God was onderwezen, zoals ook Jezus en zijn neef Johannes waren onderwezen. Hij koos Mozes, Christus en Johannes als voorbeelden van hen die buiten het formele onderwijssysteem waren gevormd. Nazareth vertegenwoordigt een symbool van een mens die is uitverkoren, zoals de nieuwe nieuwlichters, Jones en Waggoner, in de opstand van Minneapolis in 1888. Nazareth vertegenwoordigt de roeping en toewijding van een uitverkoren man, maar de uitverkoren man is een burger van een stad die met minachting wordt bejegend.
And Nathanael said unto him, Can there any good thing come out of Nazareth? Philip saith unto him, Come and see. John 1:46.
Natanaeli i tha: “A mund të dalë ndonjë e mirë nga Nazareti?” Filipi i tha: “Eja e shih.” Gjoni 1:46.
The stammering tongues of Isaiah 28, represent those who came from Nazareth. After the formalization of Miller’s message in 1831, the message was empowered by the fulfillment of the prophecy of the second woe, typifying the fulfillment of a prophecy of the third woe at 9/11. We will take up the third Messianic prophecy in the next article.
Les langues balbutiantes d’Ésaïe 28 représentent ceux qui venaient de Nazareth. Après la formalisation du message de Miller en 1831, le message fut revêtu de puissance par l’accomplissement de la prophétie du second malheur, préfigurant l’accomplissement d’une prophétie du troisième malheur au 11 septembre. Nous aborderons la troisième prophétie messianique dans le prochain article.
“Three nights before the Review office burned, I was in an agony that words cannot describe. I could not sleep. I walked the room, praying to God to have mercy upon His people. Then I seemed to be in the Review office with the men who have the management of the institution. I was trying to speak to them and thus to help them. One of authority arose and said, ‘You say, The temple of the Lord, the temple of the Lord are we; therefore, we have authority to do this thing and that thing and the other thing. But the word of God forbids many of the things that you propose to do.’ At His first advent, Christ cleansed the Temple. Prior to His second advent He will again cleanse the temple. He was there cleansing the temple. Why? Because commercial work had been brought in, and God had been forgotten. With hurry here and hurry there and hurry somewhere else, there was no time to think of heaven. The principles of God’s law were presented, and I heard the question asked, ‘How much of the law have you obeyed?’ Then the word was spoken, ‘God will cleanse and purify His temple in His displeasure.’
“Telo alina talohan’ny nandoroan’ny afo ny biraon’ny Review, dia tao anatin’ny fijaliana mangidy tsy hay ambara amin’ny teny aho. Tsy afaka natory aho. Nandehandeha eran’ny efitra aho, nivavaka tamin’Andriamanitra mba hamindra fo amin’ny olony. Avy eo dia toy ny teo amin’ny biraon’ny Review aho niaraka tamin’ireo lehilahy izay misahana ny fitantanana ilay andrim-panjakana. Niezaka hiteny taminy aho, ary toy izany no nanampiako azy. Nisy Iray manam-pahefana nitsangana ka nanao hoe: ‘Hoy ianareo: Ny tempolin’i Jehovah, ny tempolin’i Jehovah izahay; koa manana fahefana hanao izao zavatra izao sy izao zavatra izany ary izao zavatra hafa izao izahay. Nefa ny tenin’Andriamanitra mandrara ny maro amin’ireo zavatra kasainareo hatao.’ Tamin’ny fiaviany voalohany, Kristy dia nanadio ny Tempoly. Alohan’ny fiaviany faharoa dia mbola hanadio ny tempoly indray Izy. Teo Izy, nanadio ny tempoly. Nahoana? Satria efa nampidirina ny asa ara-barotra, ary efa hadino Andriamanitra. Noho ny fahamaikana aty sy ny fahamaikana eroa ary ny fahamaikana any an-kafa, dia tsy nisy fotoana hieritreretana ny lanitra. Naseho ny foto-kevitry ny lalàn’Andriamanitra, ary reko ny fanontaniana natao hoe: ‘Hatraiza amin’ny lalàna no efa nankatoavinareo?’ Ary avy eo dia nolazaina ny teny hoe: ‘Andriamanitra dia hanadio sy hanamasina ny tempoliny amin’ny fahatezerany.’”
“In the visions of the night I saw a sword of fire hung out over Battle Creek.
«Во видениях ночи я увидела огненный меч, простёртый над Батл-Криком.
“Brethren, God is in earnest with us. I want to tell you that if after the warnings given in these burnings the leaders of our people go right on, just as they have done in the past, exalting themselves, God will take the bodies next. Just as surely as He lives, He will speak to them in language that they cannot fail to understand.
“Wamembala anzanga, Mulungu ali wosimikiza kwambiri ndi ife. Ndikufuna kukuwuzani kuti ngati, pambuyo pa machenjezo operekedwa m’ziwotcha izi, atsogoleri a anthu athu apitiriza monga achitira m’mbuyomu, kudzikweza okha, Mulungu adzatenga matupiwo otsatira. Ndithudi monga momwe Iye alili wamoyo, adzalankhula nawo m’chinenero chimene sangalephere kuchimvetsa.
“God is watching us to see if we will humble ourselves before Him as little children. I speak these words now that we may come to Him in humility and contrition and find out what He requires of us.’ Publishing Ministry, 170, 171.
«Бог наблюдает за нами, чтобы увидеть, смиримся ли мы пред Ним, как малые дети. Я говорю эти слова ныне, чтобы мы пришли к Нему в смирении и сокрушении и узнали, чего Он требует от нас». Publishing Ministry, 170, 171.
“The message for this time is not, ‘The temple of the Lord, the temple of the Lord, the temple of the Lord are we.’ Whom does the Lord receive as vessels unto honor?—Those who co-operate with Christ; those who believe the truth, who live the truth, who proclaim the truth in all its bearings.” Review and Herald, October 22, 1903.
“Ngri ka khubor na ka bynta kane ka por kam long, ‘Ka jingïaseng jong U Trai, ka jingïaseng jong U Trai, ka jingïaseng jong U Trai ngi long ma ngi.’ Ïano U Trai u pdiang kum ki atiar sha ka burom?—Kito kiba trei lang bad U Khrist; kito kiba ngeit ïa ka jingshisha, kiba im ïa ka jingshisha, kiba pynbna ïa ka jingshisha ha baroh ki liang jong ka.” Review and Herald, October 22, 1903.
“These are not the words of Sister White, but the words of the Lord, and His messenger has given them to me to give to you. God calls upon you to no longer work at cross purposes with Him. Much instruction was given in regard to men claiming to be Christian when they are revealing the attributes of Satan, counteracting in spirit, word, and action the advancement of truth, and are surely following the path where Satan is leading them. In their hardness of heart they have grasped authority which in no way belongs to them, and which they should not exercise. Saith the great Teacher, ‘I will overturn, overturn, overturn.’ Men say in Battle Creek, ‘The temple of the Lord, the temple of the Lord are we’ but they are using common fire. Their hearts are not softened and subdued by the grace of God.” Manuscript Releases, volume 13, 222.
«මෙය සහෝදරි වයිට්ගේ වචන නොව, ස්වාමීන්වහන්සේගේ වචන වේ; උන්වහන්සේගේ දූතයා ඒවා ඔබට දීමට මට දී ඇත. දෙවියන්වහන්සේ ඔබව කැඳවන්නේ තවදුරටත් උන්වහන්සේට විරුද්ධ අරමුණුවලින් වැඩ නොකරන ලෙසය. ක්රිස්තියානීන් යයි කියා සිටින මිනිසුන් ගැන බොහෝ උපදේශ දෙන ලදී; එහෙත් ඔවුන් සාතන්ගේ ලක්ෂණ ප්රකාශ කරමින්, ආත්මයෙන්ද වචනයෙන්ද ක්රියාවෙන්ද සත්යයේ ප්රගතියට විරුද්ධව ක්රියා කරමින්, නියතවම සාතන් ඔවුන්ව ගෙන යන මාර්ගය අනුගමනය කරති. ඔවුන්ගේ සිතේ දෘඩකම නිසා, කිසි අයුරකින්වත් ඔවුන්ට අයත් නොවන, ඔවුන් විසින් භාවිත නොකළ යුතු අධිකාරියක් ඔවුන් අල්ලාගෙන ඇත. මහෝත්තම ගුරුතුමා පවසන්නේ, ‘මම පෙරළන්නෙමි, පෙරළන්නෙමි, පෙරළන්නෙමි.’ මනුෂ්යයෝ Battle Creekහි කියති, ‘ස්වාමීන්වහන්සේගේ මන්දිරය, ස්වාමීන්වහන්සේගේ මන්දිරය අප වෙමු’; එහෙත් ඔවුන් සාමාන්ය ගින්න භාවිත කරති. ඔවුන්ගේ හදවත් දෙවියන්වහන්සේගේ කරුණාවෙන් මෘදු කරදමනු ලැබූවද, යටත් කරනු ලැබූවද නැත.» Manuscript Releases, volume 13, 222.