“It is with an earnest longing that I look forward to the time when the events of the day of Pentecost shall be repeated with even greater power than on that occasion. John says, ‘I saw another angel come down from heaven, having great power; and the earth was lightened with his glory.’ Then, as at the Pentecostal season, the people will hear the truth spoken to them, every man in his own tongue.
“मी अत्यन्त उत्कट अभिलाषा के साथ उस समय की बाट जोहती हूँ जब पिन्तेकुस्त के दिन की घटनाएँ उस अवसर की अपेक्षा भी अधिक सामर्थ्य के साथ पुनः घटित होंगी। यूहन्ना कहता है, ‘मैं ने एक और स्वर्गदूत को स्वर्ग से उतरते देखा, जिसके पास बड़ा अधिकार था; और पृथ्वी उसकी महिमा से प्रकाशमान हो गई।’ तब, जैसे पिन्तेकुस्त के समय हुआ था, लोग सत्य को अपने-अपने ही भाषा में उनसे कहते हुए सुनेंगे।”
“God can breathe new life into every soul that sincerely desires to serve Him, and can touch the lips with a live coal from off the altar, and cause them to become eloquent with His praise. Thousands of voices will be imbued with the power to speak forth the wonderful truths of God’s Word. The stammering tongue will be unloosed, and the timid will be made strong to bear courageous testimony to the truth. May the Lord help His people to cleanse the soul temple from every defilement, and to maintain such a close connection with Him that they may be partakers of the latter rain when it shall be poured out.” Review and Herald, July 20, 1886.
“Dieu peut insuffler une vie nouvelle à toute âme qui désire sincèrement Le servir; Il peut toucher les lèvres avec un charbon ardent pris sur l’autel, et les rendre éloquentes dans Sa louange. Des milliers de voix seront pénétrées de la puissance nécessaire pour proclamer les merveilleuses vérités de la Parole de Dieu. La langue balbutiante sera déliée, et le timide sera fortifié pour rendre un courageux témoignage à la vérité. Que le Seigneur aide Son peuple à purifier le temple de l’âme de toute souillure, et à maintenir avec Lui une communion si étroite qu’ils puissent avoir part à la pluie de l’arrière-saison lorsqu’elle sera répandue.” Review and Herald, 20 juillet 1886.
Pentecost, when considered as a feast of the Lord cannot be separated from Passover, the feast of unleavened bread, the first fruit offering and the feast of weeks. Pentecost is a period of time, though it is also a point in time. This is why it is called “the Pentecostal season.” The season began with Christ’s death, burial and resurrection. After His ascension Christ began forty days of personal instruction that was followed by ten days in the upper room where unity was accomplished. 9/11 began a period that ends at the Sunday law in the United States. That Sunday law is represented by the day of Pentecost as a point in time; a point in time that has been preceded by a period of time which began at 9/11. From 9/11 unto the Sunday law the “Pentecostal season” is repeated.
Ef Pentecost, ibin e we kein im olsem wanpela bikpela kaikai bilong Bikpela, em i no inap long bruk lus long Passover, kaikai bilong bret i no gat yis, ofa bilong namba wan kaikai i kamap, na kaikai bilong ol wik. Pentecost em i wanpela taim bilong haptaim, maski em tu i wanpela stret de long taim. Long dispela as em i kolim “sisen bilong Pentecost.” Dispela sisen i stat long dai, planim, na kirap bek bilong Krais. Bihain long Asensin bilong En, Krais i statim foti de bilong givim stretpela skul long pesenel, na bihain dispela i bihainim tenpela de long rum antap we wanbel i kamap pinis. 9/11 i statim wanpela haptaim we i pinis long Sunday law long United States. Dispela Sunday law i makim de bilong Pentecost olsem wanpela stret de long taim; wanpela stret de long taim we bipo long en i gat wanpela haptaim i go pas, we i stat long 9/11. Stat long 9/11 i go inap long Sunday law, “sisen bilong Pentecost” i kamap gen.
Peter explained that the miraculous phenomenon of “tongues of fire,” was not drunken folly, but a fulfillment of the book of Joel because a controversy was brought against the message. “Tongues” represent the presentation of a message, and the fire represents the Holy Spirit. The message of Pentecost represents a combination of divinity (God is a consuming fire) with the humanity of the tongue. Just as Peter represents the one hundred and forty-four thousand during the time of the latter rain, so too the quibbling Jews represent a former covenant people who are being passed by at the very point in time when the latter rain is falling.
Peter alifafanua kwamba tukio la kimiujiza la “ndimi za moto” halikuwa upumbavu wa ulevi, bali lilikuwa utimizo wa kitabu cha Yoeli kwa sababu pingamizi lililetwa dhidi ya ujumbe. “Ndimi” zinawakilisha uwasilishaji wa ujumbe, na moto unamwakilisha Roho Mtakatifu. Ujumbe wa Pentekoste unawakilisha muungano wa uungu (Mungu ni moto ulao) na ubinadamu wa ulimi. Kama vile Petro anavyowawakilisha wale mia moja arobaini na nne elfu wakati wa mvua ya mwisho, vivyo hivyo Wayahudi wabishi wanawakilisha watu wa agano la kwanza wanaopitwa wakati uleule hasa ambapo mvua ya mwisho inanyesha.
And they were all filled with the Holy Ghost, and began to speak with other tongues, as the Spirit gave them utterance. And there were dwelling at Jerusalem Jews, devout men, out of every nation under heaven. Now when this was noised abroad, the multitude came together, and were confounded, because that every man heard them speak in his own language. And they were all amazed and marvelled, saying one to another, Behold, are not all these which speak Galilaeans? And how hear we every man in our own tongue, wherein we were born? Parthians, and Medes, and Elamites, and the dwellers in Mesopotamia, and in Judaea, and Cappadocia, in Pontus, and Asia, Phrygia, and Pamphylia, in Egypt, and in the parts of Libya about Cyrene, and strangers of Rome, Jews and proselytes, Cretes and Arabians, we do hear them speak in our tongues the wonderful works of God. And they were all amazed, and were in doubt, saying one to another, What meaneth this? Others mocking said, These men are full of new wine. But Peter, standing up with the eleven, lifted up his voice, and said unto them, Ye men of Judaea, and all ye that dwell at Jerusalem, be this known unto you, and hearken to my words: For these are not drunken, as ye suppose, seeing it is but the third hour of the day. Acts 2:4–15.
Իսկ բոլորը լցվեցին Սուրբ Հոգով և սկսեցին խոսել այլ լեզուներով, ինչպես Հոգին նրանց արտահայտվելու կարողություն էր տալիս։ Եվ Երուսաղեմում բնակվում էին հրեաներ, բարեպաշտ մարդիկ՝ երկնքի տակ եղող ամեն ազգից։ Եվ երբ այս լուրը տարածվեց, բազմությունը հավաքվեց և շփոթության մատնվեց, որովհետև յուրաքանչյուր ոք նրանց լսում էր իր սեփական լեզվով խոսելիս։ Եվ բոլորը զարմացած ու ապշած՝ իրար ասում էին. «Ահա, մի՞թե սրանք բոլորը, որ խոսում են, գալիլեացիներ չեն։ Եվ ինչպե՞ս է, որ մեզնից յուրաքանչյուրը լսում է իր մայրենի լեզուն, որում ծնվել է։ Պարթևներ և մարեր և էլամացիներ, և Միջագետքի, Հրեաստանի և Կապադովկիայի բնակիչները, Պոնտոսի և Ասիայի, Փռյուգիայի և Պամփյուլիայի, Եգիպտոսի և Կյուրենեի մոտ գտնվող Լիբիայի շրջանների, և Հռոմից եկած պանդուխտներ, հրեաներ և դավանափոխներ, կրետացիներ և արաբներ, մենք լսում ենք, թե նրանք մեր լեզուներով պատմում են Աստծո մեծագործությունները»։ Եվ բոլորը զարմացած ու տարակուսած՝ իրար ասում էին. «Ի՞նչ է նշանակում սա»։ Իսկ ուրիշները, ծաղրելով, ասում էին. «Սրանք նոր գինուց հարբած են»։ Բայց Պետրոսը, տասնմեկի հետ կանգնած, բարձրացրեց իր ձայնը և ասաց նրանց. «Հրեաստանի՛ մարդիկ և բոլո՛րդ, որ բնակվում եք Երուսաղեմում, թող սա հայտնի լինի ձեզ, և ականջ դրեք իմ խոսքերին. որովհետև սրանք հարբած չեն, ինչպես դուք եք կարծում, քանի որ դեռ օրվա երրորդ ժամն է»։ Գործք 2:4–15.
Peter is explaining Pentecost as a fulfillment of the book of Joel. He is doing so prophetically when the entire world is represented, for the passage states the audience came “out of every nation under heaven.” At 9/11 the earth was lightened with Christ’s glory and then again at the Sunday law the one hundred and forty-four thousand will perfectly reflect the glory of Christ as they are lifted up as an ensign before the entire world. The Pentecostal period began at 9/11 and it ends at the Sunday law.
Pierre explique la Pentecôte comme un accomplissement du livre de Joël. Il le fait dans un cadre prophétique où le monde entier est représenté, car le passage déclare que l’auditoire venait « de toute nation qui est sous le ciel ». Au 11 septembre, la terre fut éclairée de la gloire du Christ, puis, de nouveau, lors de la loi du dimanche, les cent quarante-quatre mille refléteront parfaitement la gloire du Christ lorsqu’ils seront élevés comme une bannière devant le monde entier. La période pentecostale commença au 11 septembre et elle s’achève à la loi du dimanche.
“Not one of us will ever receive the seal of God while our characters have one spot or stain upon them. It is left with us to remedy the defects in our characters, to cleanse the soul temple of every defilement. Then the latter rain will fall upon us as the early rain fell upon the disciples on the Day of Pentecost.
“A si ti wa lara wa ti yoo gba èdìdì Ọlọrun lae nigba ti iwa wa ba ni abawọn kan tabi àbàwọ́n kan lórí wọn. A fi sí ọwọ́ wa láti tún àwọn àìpé inú ìwà wa ṣe, láti wẹ tẹ́ńpìlì ọkàn kúrò nínú gbogbo ẹ̀gbin. Nígbà náà ni òjò ìkẹyìn yóò rọ̀ sórí wa gẹ́gẹ́ bí òjò àkọ́kọ́ ti rọ̀ sórí àwọn ọmọ-ẹ̀yìn ní Ọjọ́ Pẹ́nítíkọ́sì.
“We are too easily satisfied with our attainments. We feel rich and increased with goods and know not that we are ‘wretched, and miserable, and poor, and blind, and naked.’ Now is the time to heed the admonition of the True Witness: ‘I counsel thee to buy of Me gold tried in the fire, that thou mayest be rich; and white raiment, that thou mayest be clothed, and that the shame of thy nakedness do not appear; and anoint thine eyes with eyesalve, that thou mayest see.’ …
«نحن نرضى بسهولة مفرطة بما نبلغه من إنجازات. ونشعر أننا أغنياء وقد استغنينا بالمال، ولا نعلم أننا “شقِيّون، وبائسون، وفقراء، وعميان، وعراة”. الآن هو وقت الإصغاء إلى إنذار الشاهد الأمين: “أشير عليك أن تشتري مني ذهبًا مُصفّى بالنار لكي تستغني؛ وثيابًا بيضًا لكي تلبس فلا يظهر خزي عريك؛ وكحّل عينيك بكحل لكي تبصر”. …»
“It is now that we must keep ourselves and our children unspotted from the world. It is now that we must wash our robes of character and make them white in the blood of the Lamb. It is now that we must overcome pride, passion, and spiritual slothfulness. It is now that we must awake and make determined effort for symmetry of character. ‘Today if ye will hear His voice, harden not your hearts.’ We are in a most trying position, waiting, watching for our Lord’s appearing. The world is in darkness. ‘But ye, brethren,’ says Paul, ‘are not in darkness, that that day should overtake you as a thief.’ It is ever God’s purpose to bring light out of darkness, joy out of sorrow, and rest out of weariness for the waiting, longing soul.
“Ku ri masakna nga ilih saon ka kalibutan, kag bantayan nga wala sing buling ang aton kaugalingon kag ang aton mga kabataan. Ku ri masakna nga hugasan naton ang aton mga bayo sang kinaiya kag papution ini sa dugo sang Cordero. Ku ri masakna nga daugon naton ang bugal, ang mapintas nga pagbati, kag ang espirituhanon nga katamad. Ku ri masakna nga magmata kita kag maghimo sing malig-on nga paningkamot agod may pagkatimbang ang kinaiya. ‘Subong nga adlaw, kon pamatian ninyo ang Iya tingog, indi ninyo pagpatig-a ang inyo mga tagipusuon.’ Yara kita sa isa ka labing mabudlay nga kahimtangan, nga nagahulat kag nagabantay sa pagpakita sang aton Ginoo. Ang kalibutan yara sa kadulom. ‘Apang kamo, mga kauturan,’ siling ni Pablo, ‘wala kamo sa kadulom, agod nga ina nga adlaw makaabot sa inyo subong sa isa ka kawatan.’ Amo gid permi ang katuyoan sang Dios nga magdala sing kapawa gikan sa kadulom, kalipay gikan sa kasubo, kag kapahulayan gikan sa kapoy para sa nagahulat, nagahandum nga kalag.”
“What are you doing, brethren, in the great work of preparation? Those who are uniting with the world are receiving the worldly mold and preparing for the mark of the beast. Those who are distrustful of self, who are humbling themselves before God and purifying their souls by obeying the truth these are receiving the heavenly mold and preparing for the seal of God in their foreheads. When the decree goes forth and the stamp is impressed, their character will remain pure and spotless for eternity.
“Bira byanyu, ni igiki mukora muri uwo murimo ukomeye wo kwitegura? Abifatanya n’isi barimo kwakira ishusho y’isi kandi barimo kwitegura ikimenyetso cy’inyamaswa. Abatita ku kwiyizera, abicisha bugufi imbere y’Imana kandi bagatunganya ubugingo bwabo bubahiriza ukuri, abo ni bo barimo kwakira ishusho yo mu ijuru kandi barimo kwitegura ikimenyetso cy’Imana mu ruhanga rwabo. Igihe itegeko rizasohoka kandi ikimenyetso kigashyirwaho, imico yabo izaguma itunganye kandi itanduye iteka ryose.”
“Now is the time to prepare. The seal of God will never be placed upon the forehead of an impure man or woman. It will never be placed upon the forehead of the ambitious, world-loving man or woman. It will never be placed upon the forehead of men or women of false tongues or deceitful hearts. All who receive the seal must be without spot before God—candidates for heaven. Go forward, my brethren and sisters. I can only write briefly upon these points at this time, merely calling your attention to the necessity of preparation. Search the Scriptures for yourselves, that you may understand the fearful solemnity of the present hour.” Testimonies, volume 5, 214, 216.
«الآن هو وقت الاستعداد. إن ختم الله لن يُوضَع قط على جبين رجل أو امرأة نجسَين. ولن يُوضَع قط على جبين الرجل أو المرأة الطموحَين المُحبَّين للعالم. ولن يُوضَع قط على جبين رجال أو نساء ذوي ألسنة كاذبة أو قلوب ماكرة. فجميع الذين ينالون الختم يجب أن يكونوا بلا دنس أمام الله—مؤهَّلين للسماء. امضوا قُدُمًا، يا إخوتي وأخواتي. لا أستطيع في هذا الوقت إلا أن أكتب بإيجاز عن هذه النقاط، مكتفيةً بمجرد لفت انتباهكم إلى ضرورة الاستعداد. فتِّشوا الكتب المقدسة بأنفسكم، لكي تدركوا المهابة المخيفة لهذه الساعة الحاضرة.» الشهادات، المجلد 5، 214، 216.
Here Sister White identifies Pentecost as a point in time, aligning with the Sunday law in the United States, “when the decree goes forth.” Yet, though she marks the Sunday law and Pentecost as a point in time, her message calling for preparation identifies a period that precedes the Sunday law as typified by the Pentecostal season. The Sunday law is the seventh-day Sabbath test, and the period from 9/11 unto the Sunday law can be identified as the symbolic “day of the Lord’s preparation.” Preparation precedes the test.
Itt identifierar syster White pingsten som en tidpunkt och förbinder den med söndagslagen i Förenta staterna, ”när påbudet går ut”. Men även om hon anger söndagslagen och pingsten som en tidpunkt, identifierar hennes budskap, som kallar till förberedelse, en period som föregår söndagslagen och som förebildas av pingsttiden. Söndagslagen är provet beträffande sjundedagssabbaten, och perioden från 11 september fram till söndagslagen kan identifieras som den symboliska ”Herrens förberedelses dag”. Förberedelsen föregår provet.
The “latter rain will fall upon” the one hundred and forty-four thousand just “as the early rain fell upon the disciples on the Day of Pentecost.” The period represented as the Pentecostal season began with a sprinkling when Christ returned from His ascension.
“mwula wa masiku aumaliro udzagwera pa” zana limodzi ndi makumi anayi ndi anayi a zikwi monga momwe “mvula yoyamba idagwera pa ophunzira pa Tsiku la Pentekoste.” Nthawi yoimiridwa monga nyengo ya Pentekoste inayamba ndi kuwazidwa pamene Khristu anabwera kuchokera ku kukwera Kwake kumwamba.
And when he had said this, he breathed on them, and saith unto them, Receive ye the Holy Ghost. John 20:22.
Et après avoir dit cela, il souffla sur eux et leur dit : Recevez le Saint-Esprit. Jean 20:22.
His breath conveys the Holy Spirit and breath is what produces the sound of words. Jesus is the Word and His breath conveys the Holy Spirit through the impartation of His word. The breath is what brought the body of Adam to life, and the breath is what brings Ezekiel’s army of resurrected dead dry bones to life.
Son souffle communique le Saint-Esprit, et c’est le souffle qui produit le son des paroles. Jésus est la Parole, et son souffle communique le Saint-Esprit par la transmission de sa parole. C’est le souffle qui donna vie au corps d’Adam, et c’est le souffle qui redonne vie à l’armée d’ossements desséchés, ressuscités d’entre les morts, d’Ézéchiel.
“The act of Christ in breathing upon his disciples the Holy Ghost, and in imparting his peace to them, was as a few drops before the plentiful shower to be given on the day of Pentecost.” Spirit of Prophecy, volume 3, 243.
«Քրիստոսի այն գործը, որով Նա շնչեց Իր աշակերտների վրա Սուրբ Հոգին և Իր խաղաղությունը նրանց հաղորդեց, Պենտեկոստեի օրը տրվելիք առատ հեղեղի համեմատ ընդամենը մի քանի կաթիլ էր»։ Spirit of Prophecy, հատոր 3, էջ 243։
At the beginning of the Pentecostal season Christ’s “breath” imparted the Holy Spirit to the disciples, but some doubted.
Au commencement de la saison de la Pentecôte, le « souffle » du Christ communiqua le Saint-Esprit aux disciples, mais quelques-uns doutèrent.
But Thomas, one of the twelve, called Didymus, was not with them when Jesus came. The other disciples therefore said unto him, We have seen the Lord. But he said unto them, Except I shall see in his hands the print of the nails, and put my finger into the print of the nails, and thrust my hand into his side, I will not believe. John 2:24, 25.
Mais Thomas, l’un des douze, appelé Didyme, n’était pas avec eux lorsque Jésus vint. Les autres disciples lui dirent donc : Nous avons vu le Seigneur. Mais il leur dit : Si je ne vois dans ses mains la marque des clous, si je ne mets mon doigt dans la marque des clous, et si je ne mets ma main dans son côté, je ne croirai point. Jean 2:24, 25.
The Pentecostal period began a period of “testing,” starting with the breath of Christ and Thomas’ controversy of doubt. Thomas’ controversy at the beginning typifies the controversy of the Jews at the ending of the Pentecostal season. Christ imparted His word and the Holy Spirit to the disciples at the beginning, and the disciples imparted the word and the Holy Spirit to the world at the end of the Pentecostal season.
L’époque pentecostale inaugura un temps d’« épreuve », commençant par le souffle du Christ et la controverse du doute de Thomas. La controverse de Thomas au commencement préfigure la controverse des Juifs à la fin de la saison pentecostale. Au commencement, le Christ communiqua sa parole et le Saint-Esprit aux disciples, et, à la fin de la saison pentecostale, les disciples communiquèrent la parole et le Saint-Esprit au monde.
The work that Christ accomplished when He breathed upon the disciples was a second witness to the same work He had just accomplished with the disciples on the road to Emmaus.
Le travail que Christ accomplit lorsqu’Il souffla sur les disciples fut un second témoignage du même travail qu’Il venait d’accomplir avec les disciples sur le chemin d’Emmaüs.
And it came to pass, that, while they communed together and reasoned, Jesus himself drew near, and went with them. But their eyes were holden that they should not know him. …
Og det skete, mens de samtalede med hinanden og drøftede det, at Jesus selv kom nær og fulgtes med dem. Men deres øjne blev holdt tilbage, så de ikke genkendte ham. …
Then he said unto them, O fools, and slow of heart to believe all that the prophets have spoken: Ought not Christ to have suffered these things, and to enter into his glory? And beginning at Moses and all the prophets, he expounded unto them in all the scriptures the things concerning himself. And they drew nigh unto the village, whither they went: and he made as though he would have gone further. But they constrained him, saying, Abide with us: for it is toward evening, and the day is far spent. And he went in to tarry with them. And it came to pass, as he sat at meat with them, he took bread, and blessed it, and brake, and gave to them. And their eyes were opened, and they knew him; and he vanished out of their sight. And they said one to another, Did not our heart burn within us, while he talked with us by the way, and while he opened to us the scriptures? Luke 24:15, 16, 25–32.
Afei na ɔka kyerɛɛ wɔn sɛ, Ao mo nkwaseafo, mo koma yɛ hare sɛ mubegye biribiara a adiyifo no aka no adi: Ɛnyɛ sɛ na ɛsɛ sɛ Kristo hu amane yi nyinaa na ɔkɔ ne anuonyam mu anaa? Na ofi Mose ne adiyifo no nyinaa so kyerɛkyerɛɛ wɔn n’ankasa ho nsɛm a ɛwɔ Kyerɛwsɛm no nyinaa mu. Na wɔbɛn akuraa a na wɔrekɔ no; na ɔyɛɛ te sɛ nea ɔbɛkɔ akyiri. Nanso wɔhyɛɛ no den kae sɛ, Tena yɛn nkyɛn; efisɛ anwummere rebɛn, na ade resa. Enti ɔkɔɔ mu sɛ ɔne wɔn bɛtena. Na ɛbaa sɛ, bere a ɔne wɔn te adidii no, ɔfaa brodo, na ohyiraa so, na obubuu mu, na ɔde maa wɔn. Na wɔn ani buee, na wohuu no yiye; na ofii wɔn ani so yerae. Na wɔka kyerɛɛ wɔn ho wɔn ho sɛ, Bere a ɔne yɛn rekasa wɔ kwanten no so, na ɔrebue Kyerɛwsɛm no mu kyerɛ yɛn no, na yɛn koma anhyew wɔ yɛn mu anaa? Luka 24:15, 16, 25–32.
Just as Jesus “sat with meat” in Emmaus, He thereafter ate with the disciples. In both instances eating is represented. Together they identify that the beginning of the Pentecostal period is marked by the breath of the Holy Spirit and also by eating. The opening events produces a controversy between a class who believes and a class who doubts. The eating, the impartation of the Holy Spirit and the opening of the Scriptures include that Christ began His instruction with “Moses and all the prophets.” Christ’s teaching was conveyed by taking the prophetic line of Moses and aligning it with the lines of all the prophets, here a little and there a little.
Sama seperti Yesus “duduk makan” di Emaus, sesudah itu Ia pun makan bersama para murid. Dalam kedua peristiwa itu, tindakan makan ditampilkan. Bersama-sama, keduanya menunjukkan bahwa permulaan masa Pentakosta ditandai oleh hembusan Roh Kudus dan juga oleh makan. Peristiwa-peristiwa pembukaan itu menimbulkan suatu pertentangan antara satu golongan yang percaya dan satu golongan yang ragu-ragu. Tindakan makan, pemberian Roh Kudus, dan pembukaan Kitab Suci mencakup kenyataan bahwa Kristus memulai pengajaran-Nya dengan “Musa dan segala nabi.” Pengajaran Kristus disampaikan dengan mengambil garis nubuatan Musa dan menyelarakannya dengan garis-garis semua nabi, di sini sedikit dan di sana sedikit.
On 9/11 the breath of the four winds of Ezekiel blew upon the dead dry bones of chapter thirty-seven. At that time, as typified by the angel who descended on August 11, 1840 and empowered the first angel’s message, the angel of Revelation eighteen descended with a message that must be eaten, as did the disciples eat at the beginning of the Pentecostal period. The unwillingness of Thomas to believe identifies that when the message is introduced a shaking is marked.
9/11 அன்று எசேக்கியேல் முப்பத்தேழாம் அதிகாரத்தில் உள்ள உலர்ந்த சாவுக்கெலும்புகளின் மேல் நான்கு காற்றுகளின் சுவாசம் வீசியது. அந்நேரத்தில், 1840 ஆகஸ்ட் 11 அன்று இறங்கி முதல் தூதனுடைய செய்திக்கு வல்லமையளித்த தூதனால் முன்னுருவாக்கப்பட்டபடி, வெளிப்படுத்தல் பதினெட்டாம் அதிகாரத்தின் தூதன், பெந்தெகொஸ்தே காலத்தின் தொடக்கத்தில் சீஷர்கள் உண்டதுபோல உண்ணப்பட வேண்டிய ஒரு செய்தியோடு இறங்கினான். தோமா விசுவாசிக்க மனமில்லாதிருந்தது, அந்தச் செய்தி அறிமுகப்படுத்தப்படும் போது ஒரு உலுக்குதல் அடையாளப்படுத்தப்படுகிறது என்பதை வெளிப்படுத்துகிறது.
Speaking of the fall of the Twin Towers on 9/11 we are told that the Lord arose to “shake terribly the nations.” It is important to remember that a “shaking” among God’s people is accomplished by those who are fighting against a message of truth. There are “shakings” that are external, but internal shakings within the church occur in the environment of a message being presented.
À propos de la chute des tours jumelles le 11 septembre, il nous est dit que le Seigneur s’est levé pour « secouer terriblement les nations ». Il importe de se rappeler qu’un « ébranlement » parmi le peuple de Dieu est provoqué par ceux qui combattent un message de vérité. Il existe des « ébranlements » externes, mais les ébranlements internes au sein de l’Église se produisent dans le cadre de la présentation d’un message.
“I asked the meaning of the shaking I had seen and was shown that it would be caused by the straight testimony called forth by the counsel of the True Witness to the Laodiceans. This will have its effect upon the heart of the receiver, and will lead him to exalt the standard and pour forth the straight truth. Some will not bear this straight testimony. They will rise up against it, and this is what will cause a shaking among God’s people.
« Ndzi vutise nhlamuselo ya ku ninginika loku a ndzi ku vonile, kutani ndzi kombisiwile leswaku a ku ta vangiwa hi vumbhoni byo kongoma lebyi vitaniweke hi ndzayo ya Mbhoni ya Ntiyiso eka va Laodikiya. Leswi swi ta va ni nkucetelo wa swona ehenhla ka mbilu ya la byi byi amukelaka, naswona swi ta n’wi yisa eku tlakuseni ka mpimo ni le ku humeseni ka ntiyiso wo kongoma. Van’wana a va nge swi koti ku tiyisela vumbhoni lebyi byo kongoma. Va ta pfukela byona, kutani hi swona leswi swi nga ta vanga ku ninginika exikarhi ka vanhu va Xikwembu.
“I saw that the testimony of the True Witness has not been half heeded. The solemn testimony upon which the destiny of the church hangs has been lightly esteemed, if not entirely disregarded. This testimony must work deep repentance; all who truly receive it will obey it and be purified.” Early Writings, 271.
« Je vis que le témoignage du Témoin fidèle n’a pas été écouté à moitié. Le témoignage solennel dont dépend la destinée de l’Église a été tenu en faible estime, sinon entièrement négligé. Ce témoignage doit produire une repentance profonde ; tous ceux qui le reçoivent véritablement lui obéiront et seront purifiés. » Early Writings, 271.
The internal “shaking” is caused by those who resist the presentation of the Laodicean message. Sister White identifies Jones and Waggoner’s message of 1888 as the Laodicean message.
La « secousse » intérieure est provoquée par ceux qui résistent à la présentation du message à Laodicée. Sœur White identifie le message de Jones et Waggoner de 1888 comme étant le message à Laodicée.
“The message given us by A. T. Jones, and E. J. Waggoner is the message of God to the Laodicean church, and woe be unto anyone who professes to believe the truth and yet does not reflect to others the God-given rays.” The 1888 Materials, 1053.
«ព្រះសារដែលបានប្រទានមកយើងតាមរយៈ A. T. Jones និង E. J. Waggoner គឺជាព្រះសាររបស់ព្រះជាម្ចាស់ទៅកាន់ក្រុមជំនុំឡាវឌីសេ ហើយវេទនាដល់អ្នកណាក៏ដោយដែលអះអាងថាខ្លួនជឿសេចក្ដីពិត ប៉ុន្តែមិនឆ្លុះបញ្ចាំងកាំរស្មីដែលព្រះបានប្រទានទៅកាន់អ្នកដទៃទេ»។ The 1888 Materials, 1053.
The resistance to the Laodicean message produces a shaking and Sister White aligns the message of 1888 with the descent of the angel of Revelation eighteen.
Ukumelana nesigidimi saseLawodikea kuvelisa ukugungqiswa, yaye uDade uWhite usihlanganisa isigidimi sango-1888 nokuhla kwengelosi yesahluko seshumi elinesibhozo seSityhilelo.
“An unwillingness to yield up preconceived opinions, and to accept this truth, lay at the foundation of a large share of the opposition manifested at Minneapolis against the Lord’s message through Brethren Waggoner and Jones. By exciting that opposition Satan succeeded in shutting away from our people, in a great measure, the special power of the Holy Spirit that God longed to impart to them. The enemy prevented them from obtaining that efficiency which might have been theirs in carrying the truth to the world, as the apostles proclaimed it after the day of Pentecost. The light that is to lighten the whole earth with its glory was resisted, and by the action of our own brethren has been in a great degree kept away from the world.” Selected Messages, book 1, 235.
«প্রাক্কলিত মতামত ত্যাগ করতে অনীহা, এবং এই সত্য গ্রহণ না করা—এই মনোভাবই মিনিয়াপোলিসে ভ্রাতা ওয়াগনার ও জোন্সের মাধ্যমে প্রভুর বার্তার বিরুদ্ধে প্রকাশিত বিরোধিতার একটি বৃহৎ অংশের ভিত্তিতে নিহিত ছিল। সেই বিরোধিতাকে উত্তেজিত করে শয়তান আমাদের লোকদের নিকট থেকে, বহুলাংশে, পবিত্র আত্মার সেই বিশেষ শক্তিকে দূরে সরিয়ে রাখতে সফল হয়েছিল, যা ঈশ্বর তাদের প্রদান করতে আকুল আকাঙ্ক্ষা করেছিলেন। শত্রু তাদের সেই কার্যক্ষমতা লাভ করা থেকে বিরত রেখেছিল, যা তাদের হতে পারত, জগতে সত্য বহন করার কাজে—যেমন প্রেরিতেরা পেন্টেকস্টের দিনের পর তা ঘোষণা করেছিলেন। যে আলো সমগ্র পৃথিবীকে তার মহিমায় আলোকিত করার কথা, সেই আলো প্রতিরোধ করা হয়েছিল, এবং আমাদের নিজেদের ভ্রাতৃবৃন্দের কার্যকলাপের ফলে তা বহুল পরিমাণে জগত থেকে দূরে রাখা হয়েছে।» Selected Messages, book 1, 235.
The doubt of Thomas at the beginning of the Pentecostal season, typifying the rebellion against the message that arrived on the day of Pentecost, typified the shaking that occurred when the leadership of Seventh-day Adventism stood up and resisted the message to the Laodicean church as presented by Jones and Waggoner in 1888. In 1888 the mighty angel of Revelation eighteen descended to lighten the earth with His glory, but due in large part to unwillingness of those leaders to set aside preconceived opinions the rebellion of Korah, Dathan and Abiram was repeated. Thomas, the Jews at Pentecost, Korah’s rebellion in the time of Moses, the rebellion of 1888 all typify 9/11 when, according to Joel—a trumpet was to be blown. That trumpet, according to Isaiah was blown to identify the sins of God’s people, thus typifying 1888 and the message to Laodicea. Jeremiah’s watchman, who blows the trumpet to return to the “old paths” aligns with Isaiah lifting up his voice as a trumpet. Jeremiah’s watchmen are Habakkuk’s watchmen who asks the question about what will be his position in the argument or debate of his history?
थोमस का संदेह, जो पिन्तेकुस्तीय काल के आरम्भ में प्रकट हुआ और उस सन्देश के विरुद्ध विद्रोह का प्रतीक था जो पिन्तेकुस्त के दिन पहुँचा, उस हिलाए जाने का भी प्रतीक था जो तब घटित हुआ जब सेवन्थ-डे एडवेंटिज़्म का नेतृत्व उठ खड़ा हुआ और 1888 में जोन्स और वैग्नर द्वारा प्रस्तुत लौदीकिया की कलीसिया के लिए सन्देश का विरोध किया। 1888 में प्रकाशितवाक्य अठारह का बलवन्त स्वर्गदूत अपनी महिमा से पृथ्वी को प्रकाशित करने के लिए उतरा, परन्तु उन अगुओं की पूर्वधारित धारणाओं को त्यागने की अनिच्छा के कारण बड़े भाग में कोरह, दातान और अबीराम का विद्रोह पुनः दोहराया गया। थोमस, पिन्तेकुस्त के समय के यहूदी, मूसा के समय में कोरह का विद्रोह, 1888 का विद्रोह—ये सब 9/11 का प्रतीक हैं, जब योएल के अनुसार तुरही फूंकी जानी थी। वह तुरही, यशायाह के अनुसार, परमेश्वर की प्रजा के पापों की पहचान कराने के लिए फूंकी गई थी, इस प्रकार 1888 और लौदीकिया के लिए सन्देश का प्रतीक ठहरती है। यिर्मयाह का पहरेदार, जो “पुराने मार्गों” की ओर लौटने के लिए तुरही फूंकता है, यशायाह के उस स्वर के साथ संगति रखता है जो तुरही के समान ऊँचा उठाया गया है। यिर्मयाह के पहरेदार हबक्कूक के पहरेदार हैं, जो यह प्रश्न पूछते हैं कि अपने इतिहास के तर्क या वाद-विवाद में उसकी स्थिति क्या होगी?
I will stand upon my watch, and set me upon the tower, and will watch to see what he will say unto me, and what I shall answer when I am reproved. Habakkuk 2:1.
我必站在守望所，立在望楼上观看，看耶和华对我说什么，我可用什么话向他诉冤。哈巴谷书 2:1
The word “reproved” means “rebuked or argued with” and it infers a question, for the next verse provides an answer.
Пач “reproved” значыць “папракнуты або той, з кім спрачаліся” і ўтрымлівае ў сабе пытанне, бо наступны верш дае адказ.
And the Lord answered me, and said, Write the vision, and make it plain upon tables, that he may run that readeth it. Habakkuk 2:2.
Le Seigneur me répondit, et dit : Écris la vision, et grave-la clairement sur des tables, afin qu’on la lise couramment. Habacuc 2:2.
The “debate” or shaking that began in fulfillment of Millerite history was the message of William Miller and his rules of prophetic interpretations versus the theologians of Protestantism. The debate in Millerite history began with the confirmation of the Millerite message on August 11, 1840 when no “less a personage than Jesus Christ” descended with a little book that John was to take and eat. The argument of the watchmen of Habakkuk, the doubts of Thomas, the rebellion of 1888, the rebellion of Korah, the argument of drunkenness at Pentecost all witness to a debate which began at 9/11. The controversy which is debated is over the message of the latter rain, which began to sprinkle on 9/11.
Ngakngaihna (“debate”) ahihlohlo in hnahthlakna (“shaking”) chu Millerite chanchinah a lo thleng a, chu chu William Miller leh a hrilhfiahnate hmang a zâwlnei hrilhfiahnate dânte, Protestant theologian-te nên inkalh tlatna thuchah a ni. Millerite chanchina inkalhna chu August 11, 1840-ah Millerite thuchah nemnghehna hmanga a ṭan a; chutah chuan “Isua Krista aia mi ropui lo deuh mah” a lo chhuk a, Johana’n a lâk a, a ei tûr lehkhabu tê a keng. Habakkuk-a vengtuho thu inkalh, Thomasa ringhlelna, 1888-a helna, Korah-a helna, Pentekos-ah zu inna nia an sawi thu inkalhna — heng zawng zawng hian 9/11-ah a ṭan tawh inkalhna pakhat an hriattîr a ni. Chumi thu inkalhna an sawi ziah chu hnûr hnahthlakna thuchah chungchâng a ni, chu chu 9/11-ah a theihthlâk hmasa ṭan tawh a ni.
The answer in Habakkuk that led the Millerites to produce the 1843 chart connects with the development of two classes of worshippers represented Korah and associates versus Moses, by Thomas and the other disciples; the Jews argument of drunkenness at Pentecost, the leadership of Adventism in 1888; the Protestants versus the Millerites in 1844 and the foolish and wise virgins of October 22, 1844.
ཧ་བ་ཀུག་ནང་གི་ལན་དེས་Millerites རྣམས་ཀྱིས་1843 chart བསྒྲིགས་པར་འགོད་པ་བྱས་པ་དེ་ནི། མཆོད་པ་པོའི་རིགས་གཉིས་ཀྱི་རྒྱས་འཕེལ་དང་འབྲེལ་བ་ཡོད་པ་སྟེ། Korah དང་ཁོའི་ལྷན་འཛོམས་པ་རྣམས་དང་ Moses བར་གྱི་ཁྱད་པར། Thomas དང་སློབ་མ་གཞན་རྣམས་བར་གྱི་ཁྱད་པར། Pentecost སྐབས་སུ་ཡིཧུ་ད་པ་རྣམས་ཀྱིས་ར་བཟི་བའི་རྩོད་གཞི་བཏོན་པ། 1888 ལོའི་Adventism གྱི་འགོ་ཁྲིད། 1844 ལོར་Protestants དང་ Millerites བར་གྱི་ཁྱད་པར། དེ་བཞིན་1844 ལོའི་ཟླ་10 ཚེས་22 ཀྱི་བླུན་པོའི་ན་ཆུང་མ་དང་མཁས་པའི་ན་ཆུང་མ་རྣམས་ཀྱང་ཡིན།
On 9/11 Christ breathed upon His disciples the Holy Spirit as a few drops before the full outpouring at the Sunday law. He then opened their understanding to the prophetic message beginning, “line upon line” with Moses by leading those disciples back to Jeremiah’s old paths where they were anointed to blow a warning trumpet. Christ breath at 9/11 came from Ezekiel’s and John’s four winds and it was the Laodicean message, which is the “straight testimony” which causes a shaking as it is resisted. 1888 typifies the rebellion of Korah, Dathan and Abiram, for it was not only the message which was being rejected, but also the chosen watchmen that were giving the trumpet a certain sound.
९/११ मा ख्रीष्टले आफ्ना चेलामाथि पवित्र आत्मालाई पूर्ण उण्डेलाइ अघि केही थोपा स्वरूप सन्डे कानूनको समयभन्दा पहिले सास फुकिदिनुभयो। त्यसपछि उहाँले तिनीहरूको समझलाई भविष्यसूचक सन्देशतर्फ खोलिदिनुभयो, “पङ्क्तिमाथि पङ्क्ति” भनी मोशादेखि आरम्भ गर्दै, ती चेलाहरूलाई यर्मियाका प्राचीन मार्गहरूतर्फ फिर्ता डोर्याएर, जहाँ तिनीहरू चेतावनीको तुरही फुक्न अभिषिक्त भएका थिए। ९/११ मा आएको ख्रीष्टको श्वास इजकिएल र यूहन्नाका चार वायुदेखि आएको थियो, र त्यो लाओदिकियाको सन्देश थियो, जुन “सिधा गवाही” हो, र प्रतिरोध गरिँदा कम्पन उत्पन्न गर्दछ। १८८८ को घटना कोरह, दातान र अबीरामको विद्रोहको प्रतिरूप हो, किनकि अस्वीकृत गरिँदै गरेको केवल सन्देश मात्र थिएन, तर ती चुनिएका पहरेदारहरू पनि थिए, जसले तुरहीलाई निश्चित ध्वनि दिइरहेका थिए।
Sister White penned that the, “shaking I had seen” “would be caused by the straight testimony called forth by the counsel of the True Witness to the Laodiceans.” The 1888 message was that straight testimony, and both 1888 and 9/11 mark the descent of the angel of Revelation eighteen.
Saudari White menulis bahwa “penggoncangan yang telah kulihat” “akan disebabkan oleh kesaksian yang terus terang yang dibangkitkan oleh nasihat Saksi Yang Benar kepada jemaat Laodikia.” Pekabaran tahun 1888 itulah kesaksian yang terus terang itu, dan baik 1888 maupun 9/11 menandai turunnya malaikat dalam Wahyu delapan belas.
“A straight testimony must be borne to our churches and institutions, to arouse the sleeping ones.’
«Un témoignage direct doit être rendu à nos Églises et à nos institutions, afin de réveiller ceux qui dorment.»
“When the word of the Lord is believed and obeyed, steady advancement will be made. Let us now see our great need. The Lord cannot use us until he breathes life into the dry bones. I heard the words spoken: ‘Without the deep moving of the Spirit of God upon the heart, without its life-giving influence, truth becomes a dead letter.’” Review and Herald, November 18, 1902.
«Когда Слову Господню верят и повинуются, будет совершаться неуклонное продвижение вперёд. Ныне увидим нашу великую нужду. Господь не может употребить нас, пока не вдохнёт жизнь в сухие кости. Я слышала произнесённые слова: “Без глубокого воздействия Духа Божия на сердце, без Его животворного влияния истина становится мёртвой буквой”». Review and Herald, November 18, 1902.
At 9/11 the Laodicean message reached its perfect fulfillment as the last call to God’s former covenant people began to be sounded. It is then that Sister White notes, “A straight testimony must be borne to our churches and institutions, to arouse the sleeping ones.” The Laodicean message began when the angel of Revelation eighteen descended at 9/11, which means that at 9/11 the message to Laodicean Seventh-day Adventists was and is to “awake.” Joel commanded the drunkards to awake in verse five of chapter one. 9/11 marks the arrival of the final testing period for Adventism and it represents Joel’s command to awake. The beginning of the Pentecostal season starts with an awakening of God’s people at 9/11 and ends with the fulfillment of the parable of the ten virgins just before the Sunday law.
À la date du 11 septembre, le message à Laodicée parvint à son accomplissement parfait, lorsque le dernier appel adressé à l’ancien peuple de l’alliance de Dieu commença à retentir. C’est alors que Sœur White remarque : « Un témoignage direct doit être rendu à nos églises et à nos institutions, afin de réveiller ceux qui dorment. » Le message à Laodicée commença lorsque l’ange d’Apocalypse dix-huit descendit le 11 septembre, ce qui signifie qu’au 11 septembre, le message adressé aux Adventistes du Septième Jour laodicéens était et demeure : « Réveillez-vous. » Joël ordonna aux ivrognes de se réveiller au verset cinq du chapitre premier. Le 11 septembre marque l’arrivée de la période finale d’épreuve pour l’adventisme, et il représente l’ordre de Joël de se réveiller. Le commencement de la saison pentecostale débute par un réveil du peuple de Dieu au 11 septembre et s’achève avec l’accomplissement de la parabole des dix vierges, juste avant la loi du dimanche.
The awakening at 9/11 is a call to the final generation of a covenant people who are in apostasy. The awakening just before the Sunday law closes the door on the former covenant people. The beginning and the ending are the same and in July of 2023 the two witnesses of Revelation eleven were awakened to the rebellion of the prediction of July 18, 2020. The middle awakening is represented by rebellion, which identifies 9/11 as the first letter of the Hebrew alphabet, July 18, 2020 as the thirteenth letter and the Sunday law as the twenty-second and last letter of the Hebrew alphabet. The twenty-second letter represents the combination of divinity with humanity that is finalized in the last of those three awakenings.
Pada 9/11, kebangkitan itu merupakan panggilan kepada generasi terakhir dari suatu umat perjanjian yang berada dalam kemurtadan. Kebangkitan yang terjadi tepat sebelum undang-undang hari Minggu menutup pintu bagi umat perjanjian yang terdahulu. Permulaan dan pengakhiran adalah sama, dan pada bulan Juli 2023 dua saksi dalam Wahyu pasal sebelas dibangunkan kepada pemberontakan dari prediksi tanggal 18 Juli 2020. Kebangkitan yang di tengah dilambangkan oleh pemberontakan, yang menandai 9/11 sebagai huruf pertama dari alfabet Ibrani, 18 Juli 2020 sebagai huruf ketiga belas, dan undang-undang hari Minggu sebagai huruf kedua puluh dua dan huruf terakhir dari alfabet Ibrani. Huruf kedua puluh dua melambangkan perpaduan keilahian dengan kemanusiaan yang disempurnakan pada kebangkitan yang terakhir dari ketiga kebangkitan itu.
The Lord “breathes life into the dry bones” at 9/11, just as He breathed the Holy Spirit on the disciples at the beginning of the Pentecostal period. The disciples after His ascension represent those who received the Holy Spirit, and who thereafter had their understanding of the prophetic Word opened up through the methodology of “line upon line.” The reception of the Holy Spirit occurred while eating a meal, for to spiritually eat requires that you eat the flesh and drink the blood of Jesus, who is the Word.
Seigneur « souffle la vie dans les ossements desséchés » au 11/9, tout comme Il souffla le Saint-Esprit sur les disciples au commencement de la période pentecôtiste. Les disciples, après Son ascension, représentent ceux qui reçurent le Saint-Esprit et dont, par la suite, l’intelligence de la Parole prophétique fut ouverte par la méthodologie du « précepte sur précepte ». La réception du Saint-Esprit eut lieu pendant un repas, car manger spirituellement exige que vous mangiez la chair et buviez le sang de Jésus, qui est la Parole.
The rebels who joined with Korah, Dathan and Abiram represent (as do the leadership of Adventism in 1888) the class who cause the shaking by opposing the trumpet message identifying the sins of God’s people, and while also calling for a return to the old paths, the foundational truths represented by the “seven times” of Leviticus twenty-six. The trumpet is calling for both revival and reformation. The first of Miller’s prophetic jewels, and also the first to be rejected by Adventism represents the beginning and ending of the Millerite movement. The beginning and ending of the message of the first angel as proclaimed by the Millerites is marked by Moses’ “seven times.” In the beginning it was accepted, at the end it was rejected. Due to that rejection Ezekiel presents Adventism as a valley of dead dry bones. The period from 1863 unto the Sunday law in the United States is the valley of vision, according to Isaiah twenty-two, but it is a valley of dead dry bones according to Ezekiel. Both of those prophetic valleys align with Joel’s valley of Jehoshaphat, which Joel also identifies as the valley of decision.
वह विद्रोही जो कोरह, दातान और अबीराम के साथ जा मिले, उस वर्ग का प्रतिनिधित्व करते हैं—जैसा कि 1888 में एडवेंटवाद का नेतृत्व भी करता है—जो परमेश्वर की प्रजा के पापों की पहचान कराने वाले तुरही-संदेश का विरोध करके हिलाए जाने का कारण बनते हैं, और साथ ही पुराने मार्गों की ओर लौटने का आह्वान भी करते हैं, अर्थात् वे आधारभूत सत्य जो लैव्यव्यवस्था छब्बीस के “सात कालों” द्वारा निरूपित हैं। तुरही पुनर्जागरण और सुधार, दोनों के लिए पुकार रही है। मिलर के भविष्यद्वाणी-संबंधी रत्नों में से पहला, और साथ ही एडवेंटवाद द्वारा अस्वीकार किया जाने वाला पहला, मिलराइट आंदोलन के आरंभ और अंत का प्रतिनिधित्व करता है। मिलराइटों द्वारा उद्घोषित पहले स्वर्गदूत के संदेश का आरंभ और अंत मूसा के “सात कालों” से चिह्नित होता है। आरंभ में इसे स्वीकार किया गया था; अंत में इसे अस्वीकार कर दिया गया। उस अस्वीकृति के कारण यहेजकेल एडवेंटवाद को सूखी मरी हुई हड्डियों की एक तराई के रूप में प्रस्तुत करता है। 1863 से लेकर संयुक्त राज्य अमेरिका में रविवार संबंधी व्यवस्था तक की अवधि, यशायाह बाईस के अनुसार, दर्शन की तराई है; परन्तु यहेजकेल के अनुसार वह सूखी मरी हुई हड्डियों की तराई है। वे दोनों भविष्यद्वाणी-संबंधी तराइयाँ योएल की यहोशापात की तराई के अनुरूप हैं, जिसे योएल निर्णय की तराई भी ठहराता है।
With these concepts in place the question may be asked how is it that at 9/11 the book of Joel became the message Peter identified at Pentecost? We’ll try to clarify these concepts in the following articles.
Ngale mibono seyibekiwe, umbuzo ungabuzwa uthi: kwenzeka kanjani ukuthi ngo-9/11 incwadi kaJoweli ibe ngumlayezo uPetru awukhomba ngePhentekoste? Sizozama ukucacisa le mibono ezihlokweni ezilandelayo.
“(Written November 5, 1892, from Adelaide, South Australia, to ‘Dear Nephew and Niece, Frank and Hattie [Belden].’)
«(Écrit le 5 novembre 1892, depuis Adelaide, Australie-Méridionale, à “Cher Neveu et Chère Nièce, Frank et Hattie [Belden].”)»
“When you are enlightened by the Holy Spirit, you will see all that wickedness at Minneapolis as it is, as God looks upon it. If I never see you again in this world, be assured that I forgive you the sorrow and distress and burden of soul you have brought upon me without any cause. But for your soul’s sake, for the sake of Him who died for you, I want you to see and confess your errors. You did unite with those who resisted the Spirit of God. You had all the evidence that you needed that the Lord was working through Brethren Jones and Waggoner; but you did not receive the light; and after the feelings indulged, the words spoken against the truth, you did not feel ready to confess that you had done wrong, that these men had a message from God, and you had made light of both message and messengers.
«Ao seres iluminado pelo Espírito Santo, verás toda aquela maldade em Minneapolis tal como ela é, tal como Deus a contempla. Se eu nunca mais te vir neste mundo, fica certo de que te perdoo a tristeza, a angústia e o peso de alma que, sem causa alguma, trouxeste sobre mim. Mas, por amor da tua alma, por amor dAquele que morreu por ti, quero que vejas e confesses os teus erros. Tu te uniste aos que resistiram ao Espírito de Deus. Tinhas toda a evidência de que necessitavas de que o Senhor estava operando por meio dos irmãos Jones e Waggoner; mas não recebeste a luz; e, depois dos sentimentos alimentados e das palavras proferidas contra a verdade, não te sentiste pronto a confessar que havias procedido mal, que esses homens tinham uma mensagem de Deus, e que havias feito pouco caso tanto da mensagem como dos mensageiros.»
“Never before have I seen among our people such firm self-complacency and unwillingness to accept and acknowledge light as was manifested at Minneapolis. I have been shown that not one of the company who cherished the spirit manifested at that meeting would again have clear light to discern the preciousness of the truth sent them from heaven until they humbled their pride and confessed that they were not actuated by the Spirit of God, but that their minds and hearts were filled with prejudice. The Lord desired to come near to them, to bless them and heal them of their backslidings, but they would not hearken. They were actuated by the same spirit that inspired Korah, Dathan, and Abiram. Those men of Israel were determined to resist all evidence that would prove them to be wrong, and they went on and on in their course of disaffection until many were drawn away to unite with them.
“Jamais auparavant je n’avais vu parmi notre peuple une complaisance de soi aussi ferme et une telle répugnance à accepter et à reconnaître la lumière que celle qui s’est manifestée à Minneapolis. Il m’a été montré qu’aucun de ceux qui chérissaient l’esprit manifesté lors de cette réunion ne recevrait de nouveau une claire lumière pour discerner la valeur précieuse de la vérité qui leur était envoyée du ciel, jusqu’à ce qu’ils eussent humilié leur orgueil et confessé qu’ils n’étaient pas animés par l’Esprit de Dieu, mais que leurs pensées et leurs cœurs étaient remplis de préjugés. Le Seigneur désirait s’approcher d’eux, les bénir et les guérir de leurs égarements, mais ils n’ont pas voulu écouter. Ils étaient animés du même esprit qui inspira Koré, Dathan et Abiram. Ces hommes d’Israël étaient résolus à résister à toute évidence qui prouverait qu’ils avaient tort, et ils persévérèrent encore et encore dans leur voie de désaffection, jusqu’à ce que beaucoup fussent entraînés à se joindre à eux.”
“Who were these? Not the weak, not the ignorant, not the unenlightened. In that rebellion there were two hundred and fifty princes famous in the congregation, men of renown. What was their testimony? ‘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 16:3]. When Korah and his companions perished under the judgment of God, the people whom they had deceived saw not the hand of the Lord in this miracle. The whole congregation the next morning charged Moses and Aaron, ‘Ye have killed the people of the Lord’ [verse 41], and the plague was upon the congregation, and more than fourteen thousand perished.
« Ceux-ci, qui étaient-ils ? Non pas des faibles, non pas des ignorants, non pas des hommes dépourvus de lumière. Dans cette rébellion, il y avait deux cent cinquante princes, des hommes de renom, considérés dans l’assemblée. Quel était leur témoignage ? “Toute l’assemblée, eux tous, sont saints, et l’Éternel est au milieu d’eux : pourquoi donc vous élevez-vous au-dessus de l’assemblée de l’Éternel ?” [Nombres 16:3]. Lorsque Koré et ses compagnons périrent sous le jugement de Dieu, le peuple qu’ils avaient séduit ne vit pas la main du Seigneur dans ce miracle. Le lendemain matin, toute l’assemblée accusa Moïse et Aaron en disant : “Vous avez fait mourir le peuple de l’Éternel” [verset 41] ; alors la plaie frappa l’assemblée, et plus de quatorze mille périrent. »
“When I purposed to leave Minneapolis, the angel of the Lord stood by me and said: ‘Not so; God has a work for you to do in this place. The people are acting over the rebellion of Korah, Dathan, and Abiram. I have placed you in your proper position, which those who are not in the light will not acknowledge; they will not heed your testimony; but I will be with you; My grace and power shall sustain you. It is not you they are despising, but the messengers and the message I send to My people. They have shown contempt for the word of the Lord. Satan has blinded their eyes and perverted their judgment; and unless every soul shall repent of this their sin, this unsanctified independence that is doing insult to the Spirit of God, they will walk in darkness. I will remove the candlestick out of his place except they repent and be converted, that I should heal them. They have obscured their spiritual eyesight. They would not that God would manifest His Spirit and His power; for they have a spirit of mockery and disgust at My word. Lightness, trifling, jesting, and joking are daily practiced. They have not set their hearts to seek Me. They walk in the sparks of their own kindling, and unless they repent they shall lie down in sorrow. Thus saith the Lord: Stand at your post of duty; for I am with thee, and will not leave thee nor forsake thee.’ These words from God I have not dared to disregard.
«Вақте ки ман тасмим гирифтам аз Миннеаполис равам, фариштаи Худованд назди ман истода, гуфт: “Не, чунин нашавад; Худо барои ту дар ин ҷо коре дорад, ки бояд анҷом диҳӣ. Ин мардум боз ҳамон исёни Қӯраҳ, Дотон ва Абиромро такрор мекунанд. Ман туро дар мавқеи дурусти ту қарор додаам, ки онеро, ки дар нур нестанд, эътироф нахоҳанд кард; онҳо ба шаҳодати ту гӯш нахоҳанд дод; аммо Ман бо ту хоҳам буд; файз ва қудрати Ман туро қувват хоҳад дод. Ин туро нест, ки онҳо хор мешуморанд, балки фиристодагон ва паёмеро, ки Ман ба қавми Худ мефиристам. Онҳо ба каломи Худованд беэҳтиромӣ зоҳир кардаанд. Шайтон чашмони онҳоро кӯр кардааст ва доварии онҳоро каҷ гардонидааст; ва агар ҳар ҷон аз ин гуноҳи худ, аз ин истиқлолияти тақдисношудае, ки ба Рӯҳи Худо таҳқир мерасонад, тавба накунад, онҳо дар торикӣ роҳ хоҳанд рафт. Ман чароғдонро аз ҷояш бармедорам, агар тавба накунанд ва бозгашт нанамоянд, то онҳоро шифо диҳам. Онҳо чашми рӯҳонии худро тира кардаанд. Онҳо намехоҳанд, ки Худо Рӯҳи Худ ва қудрати Худро зоҳир намояд; зеро нисбат ба каломи Ман рӯҳи истеҳзо ва нафрат доранд. Сабукфикрӣ, беҳудагӯӣ, масхарабозӣ ва шӯхӣ ҳар рӯз роиҷ аст. Онҳо дилҳои худро барои ҷустани Ман қарор надодаанд. Онҳо дар шарораҳои оташе, ки худашон афрӯхтаанд, роҳ мераванд, ва агар тавба накунанд, дар андӯҳ хоҳанд хобид. Худованд чунин мегӯяд: Дар мақоми вазифаи худ биист; зеро Ман бо ту ҳастам, ва туро тарк нахоҳам кард ва вогузор нахоҳам намуд.” Ин суханонро, ки аз ҷониби Худо буданд, ман ҷуръат накардам, ки нодида гирам.»
“Light has been shining in Battle Creek in clear, bright rays; but who of those that acted a part in the meeting at Minneapolis have come to the light and received the rich treasures of truth which the Lord sent them from heaven? Who have kept step and step with the Leader, Jesus Christ? Who have made full confession of their mistaken zeal, their blindness, their jealousies and evil surmisings, their defiance of truth? Not one; and because of their long neglect to acknowledge the light, it has left them far behind; they have not been growing in grace and in the knowledge of Christ Jesus our Lord. They have failed to receive the needed grace which they might have had, and which would have made them strong men in religious experience.
“Nuru imekuwa ikiangaza katika Battle Creek kwa miale iliyo wazi na yenye kung’aa; lakini ni nani miongoni mwa wale waliokuwa na sehemu katika mkutano wa Minneapolis aliyeijia nuru na kupokea hazina nyingi za kweli ambazo Bwana aliwatumia kutoka mbinguni? Ni nani waliokwenda hatua kwa hatua pamoja na Kiongozi, Yesu Kristo? Ni nani waliofanya ungamo kamili la juhudi yao iliyopotoka, upofu wao, wivu wao na tuhuma zao mbaya, ukaidi wao dhidi ya kweli? Hakuna hata mmoja; na kwa sababu ya kupuuza kwao kwa muda mrefu kuikubali nuru, imewaacha nyuma sana; hawajakuwa wakikua katika neema na katika kumjua Kristo Yesu Bwana wetu. Wameshindwa kuipokea neema iliyohitajika ambayo wangeweza kuwa nayo, na ambayo ingewafanya kuwa watu hodari katika uzoefu wa kidini.”
“The position taken at Minneapolis was apparently an insurmountable barrier which in a great degree shut them in with doubters, questioners, with the rejecters of truth and the power of God. When another crisis comes, those who have so long resisted evidence piled upon evidence will again be tested upon the points where they failed so manifestly, and it will be hard for them to receive that which is from God and refuse that which is from the powers of darkness. Therefore their only safe course is to walk in humility, making straight paths for their feet, lest the lame be turned out of the way. It makes every difference whom we company with, whether it is with men who walk with God and who believe and trust Him, or with men who follow their own supposed wisdom, walking in the sparks of their own kindling.
ចំណុចឈរដែលបានយកនៅទីក្រុង Minneapolis ហាក់ដូចជាជាឧបសគ្គមួយដែលមិនអាចឆ្លងកាត់បាន ហើយក្នុងកម្រិតយ៉ាងធំបានបិទពួកគេឲ្យស្ថិតនៅជាមួយនឹងអ្នកសង្ស័យ អ្នកសួរចម្លើយ ជាមួយនឹងអ្នកបដិសេធសេចក្តីពិត និងអំណាចរបស់ព្រះ។ នៅពេលវិបត្តិមួយទៀតមកដល់ អ្នកដែលបានតស៊ូប្រឆាំងនឹងភស្តុតាងដែលបានបន្ថែមលើភស្តុតាងអស់រយៈពេលយូរនោះ នឹងត្រូវបានសាកល្បងម្ដងទៀតលើចំណុចដែលពួកគេបានបរាជ័យយ៉ាងច្បាស់លាស់ ហើយវានឹងពិបាកសម្រាប់ពួកគេក្នុងការទទួលយកអ្វីដែលមកពីព្រះ ហើយបដិសេធអ្វីដែលមកពីអំណាចនៃសេចក្តីងងឹត។ ដូច្នេះ ផ្លូវដ៏មានសុវត្ថិភាពតែមួយរបស់ពួកគេ គឺត្រូវដើរដោយសេចក្តីរាបទាប បង្កើតផ្លូវត្រង់សម្រាប់ជើងរបស់ខ្លួន កុំឲ្យអ្នកខ្វិនត្រូវបានបង្វែរចេញពីផ្លូវ។ វាធ្វើឲ្យមានភាពខុសគ្នាទាំងស្រុងថា យើងសេពគប់ជាមួយនរណា ថាតើជាមួយមនុស្សដែលដើរជាមួយព្រះ ហើយជឿ និងទុកចិត្តលើទ្រង់ ឬជាមួយមនុស្សដែលដើរតាមប្រាជ្ញាដែលខ្លួនសន្មតថាមាន ដោយដើរនៅក្នុងផ្កាភ្លើងនៃភ្លើងដែលខ្លួនបានបង្កើតឡើង។
“The time and care and labor required to counteract the influence of those who have worked against the truth has been a terrible loss; for we might have been years ahead in spiritual knowledge; and many, many souls might have been added to the church if those who ought to have walked in the light had followed on to know the Lord, that they might know His going forth is prepared as the morning. But when so much labor has to be expended right in the church to counteract the influence of workers who have stood as a granite wall against the truth God sends to His people, the world is left in comparative darkness.
“Wakati na uangalifu na kazi uliotakiwa ili kukabiliana na ushawishi wa wale waliofanya kazi kinyume na kweli umekuwa hasara ya kutisha; kwa maana tungalikuwa miaka kadhaa mbele katika maarifa ya kiroho; na nafsi nyingi sana zingalikuwa zimeongezwa kanisani kama wale waliopaswa kutembea katika nuru wangeendelea kumjua Bwana, ili wapate kujua ya kuwa kutoka kwake kumeandaliwa kama asubuhi. Lakini wakati kazi nyingi namna hiyo inalazimika kutumiwa humo kanisani ili kukabiliana na ushawishi wa watendakazi ambao wamesimama kama ukuta wa granite dhidi ya kweli ambayo Mungu huwatumia watu Wake, ulimwengu huachwa katika giza la kulinganisha.
“God meant that the watchmen should arise and with united voices send forth a decided message, giving the trumpet a certain sound, that the people might all spring to their post of duty and act their part in the great work. Then the strong, clear light of that other angel who comes down from heaven having great power, would have filled the earth with his glory. We are years behind; and those who stood in blindness and hindered the advancement of the very message that God meant should go forth from the Minneapolis meeting as a lamp that burneth, have need to humble their hearts before God and see and understand how the work has been hindered by their blindness of mind and hardness of heart.
“Baieti Mungu ulikuwa kwamba walinzi wasimame na, kwa sauti zilizoungana, watoe ujumbe ulio thabiti, wakiipiga tarumbeta kwa mlio ulio hakika, ili watu wote wapige hatua kwenda kwenye nafasi yao ya wajibu na kutenda sehemu yao katika kazi ile kuu. Ndipo nuru ile yenye nguvu, iliyo wazi, ya yule malaika mwingine ashukaye kutoka mbinguni akiwa na mamlaka makuu, ingeijaza dunia kwa utukufu wake. Tuko nyuma kwa miaka; na wale waliosimama katika upofu na kuzuia kusonga mbele kwa ujumbe uleule ambao Mungu alikusudia utoke kutoka mkutano wa Minneapolis kama taa iwakayo, wanahitaji kunyenyekeza mioyo yao mbele za Mungu na kuona na kuelewa jinsi kazi ilivyozuiliwa kwa upofu wao wa akili na ugumu wa moyo.”
“Hours have been spent in quibbling over little things; golden opportunities have been wasted while heavenly messengers have grieved, impatient at the delay. The Holy Spirit—there has been so little appreciation of its value or the necessity for every soul to receive it. Those who do receive the heavenly endowment will go forth clad with the armor of righteousness to do battle for God. They will respect the leadings of the Lord and will be filled with gratitude to Him for His mercy. But in many, many places, and on many, many occasions, it could truthfully be said as in Christ’s day of those who profess to be God’s people, that not many mighty works could be done, because of their unbelief. Many who have been bound in fetters of darkness have been respected because God has used them, and their unbelief has aroused doubt and prejudice against the message of truth which angels of heaven were seeking to communicate through human agencies—justification by faith, the righteousness of Christ.” The 1888 Materials, 1066–1070.
„B’ojiy soat sawolg’a, mayda narsalar ustida bahs-talash qilishga sarflandi; oltin imkoniyatlar zoye ketdi, osmoniy xabarchilar esa kechikishdan iztirob chekib, sabrsizlik qildilar. Muqaddas Ruh — uning qadr-qimmati va har bir jon uni qabul qilishi zarurligi juda oz darajada qadrlangan. Samoviy in’omni qabul qilganlar solihlik zirhini kiygan holda Xudo uchun jang qilishga chiqadilar. Ular Rabbiyning yo‘llovlariga hurmat bilan bo‘ysunadilar va Uning marhamati uchun Unga shukronaga to‘ladilar. Ammo juda ko‘p joylarda va juda ko‘p hollarda, Masihning kunlarida o‘zlarini Xudoning xalqi deb e’tirof etganlar haqida aytilganidek, haqiqatan ham shunday deyish mumkin ediki: ularning imonsizligi sababli ko‘p qudratli ishlar qilinmadi. Zulmat kishanlari bilan bog‘langan ko‘plar Xudo ulardan foydalangani uchun hurmat qozongan edilar, va ularning imonsizligi osmon farishtalari insoniy vositalar orqali yetkazishga intilgan haqiqat xabari — imon orqali oqlanish, Masihning solihligi — ga qarshi shubha va xurofotni qo‘zg‘atdi.” The 1888 Materials, 1066–1070.