The last three Messianic fulfillments located within the Book of Matthew identify three elements of the Sunday law waymark; the scattering of God’s people at the Sunday law, as typified by the scattering of the little flock on October 22, 1844 and the scattering of the disciples at the cross. Both scatterings align with the Sunday law. In association with Galilee, which is a symbol of a prophetic turning point, the people who have been in darkness until the Sunday law are going to be called out of darkness. Those persons are God’s other flock, the eleventh-hour workers who are awakened to the issue of the Sabbath controversy as they are called out of Babylon. Their call out of Babylon is the second phase of the judgment, which begins at God’s house, and then at the Sunday law confronts those outside of Jerusalem.
Les trois derniers accomplissements messianiques situés dans le livre de Matthieu identifient trois éléments du repère prophétique de la loi du dimanche : la dispersion du peuple de Dieu à la loi du dimanche, telle qu’elle est préfigurée par la dispersion du petit troupeau le 22 octobre 1844 et par la dispersion des disciples à la croix. Ces deux dispersions s’alignent sur la loi du dimanche. En rapport avec la Galilée, qui est le symbole d’un tournant prophétique, le peuple qui a été dans les ténèbres jusqu’à la loi du dimanche va être appelé hors des ténèbres. Ces personnes constituent l’autre troupeau de Dieu, les ouvriers de la onzième heure qui sont réveillés à la question de la controverse sur le sabbat lorsqu’ils sont appelés à sortir de Babylone. Leur appel à sortir de Babylone est la seconde phase du jugement, qui commence à la maison de Dieu, puis, à la loi du dimanche, affronte ceux qui sont en dehors de Jérusalem.
The Tenth Messianic Waymark is The Sunday law Scattering
Lekineli la Bumesiya la Kumi ni Kutawanyika kwa sheria ya Jumapili
But all this was done, that the scriptures of the prophets might be fulfilled. Then all the disciples forsook him, and fled. Matthew 26:56.
Mais tout cela arriva afin que les Écritures des prophètes fussent accomplies. Alors tous les disciples l’abandonnèrent et prirent la fuite. Matthieu 26:56.
Prediction
ការព្យាករណ៍
Awake, O sword, against my shepherd, and against the man that is my fellow, saith the Lord of hosts: smite the shepherd, and the sheep shall be scattered: and I will turn mine hand upon the little ones. Zechariah 13:7.
Éveille-toi, ô épée, contre mon berger, et contre l’homme qui est mon compagnon, dit l’Éternel des armées : frappe le berger, et les brebis seront dispersées ; et je tournerai ma main vers les petits. Zacharie 13:7.
“We are going to be greatly scattered before long, and what we do must be done quickly.” Fundamentals of Christian Education, 535.
« Nous allons bientôt être largement dispersés, et ce que nous avons à faire doit être fait promptement. » Fundamentals of Christian Education, 535.
“The time is coming when we shall be separated and scattered, and each one of us will have to stand without the privilege of communion with those of like precious faith; and how can you stand unless God is by your side, and you know that he is leading and guiding you?” Review and Herald, March 25, 1890.
„Kweli wakati unakuja ambapo tutatengwa na kutawanyika, na kila mmoja wetu atalazimika kusimama bila fadhila ya ushirika na wale wenye imani ile ile ya thamani; na mtawezaje kusimama isipokuwa Mungu awe upande wenu, na mjue kwamba yeye anawaongoza na kuwaelekeza?” Review and Herald, March 25, 1890.
The Eleventh Messianic Waymark is the Calling of the Gentiles
Marqueur messianique onzième : l’appel des nations
That it might be fulfilled which was spoken by Esaias the prophet, saying, The land of Zabulon, and the land of Nephthalim, by the way of the sea, beyond Jordan, Galilee of the Gentiles; The people which sat in darkness saw great light; and to them which sat in the region and shadow of death light is sprung up. Matthew 4:14–16.
Afin que s’accomplît ce qui avait été annoncé par Ésaïe le prophète, disant : Le pays de Zabulon et le pays de Nephthali, du côté de la mer, au-delà du Jourdain, la Galilée des Gentils ; le peuple qui était assis dans les ténèbres a vu une grande lumière ; et sur ceux qui étaient assis dans la région et l’ombre de la mort, la lumière s’est levée. Matthieu 4:14–16.
Prediction
Пайғамбарлық
Nevertheless the dimness shall not be such as was in her vexation, when at the first he lightly afflicted the land of Zebulun and the land of Naphtali, and afterward did more grievously afflict her by the way of the sea, beyond Jordan, in Galilee of the nations. The people that walked in darkness have seen a great light: they that dwell in the land of the shadow of death, upon them hath the light shined. Isaiah 9:1, 2.
Cependant, les ténèbres ne seront pas telles qu’elles furent au temps de sa détresse, lorsqu’au commencement il frappa légèrement le pays de Zabulon et le pays de Nephthali, et que plus tard il l’affligea plus gravement du côté de la mer, au-delà du Jourdain, dans la Galilée des nations. Le peuple qui marchait dans les ténèbres a vu une grande lumière; sur ceux qui habitaient le pays de l’ombre de la mort, la lumière a resplendi. Ésaïe 9:1, 2.
At the Sunday law the latter rain will be poured out without measure and the Gentiles will see great light. Persecution will scatter the faithful and spread the message.
À la loi dominicale, la pluie de l’arrière-saison sera répandue sans mesure, et les Gentils verront une grande lumière. La persécution dispersera les fidèles et propagera le message.
“‘They will deliver you up to councils, … yea and before governors and kings shall ye be brought for My sake, for a testimony to them and to the Gentiles.’ Matthew 10:17, 18, R. V. Persecution will spread the light. The servants of Christ will be brought before the great men of the world, who, but for this, might never hear the gospel. The truth has been misrepresented to these men. They have listened to false charges concerning the faith of Christ’s disciples. Often their only means of learning its real character is the testimony of those who are brought to trial for their faith. Under examination these are required to answer, and their judges to listen to the testimony borne. God’s grace will be dispensed to His servants to meet the emergency. ‘It shall be given you,’ says Jesus, ‘in that same hour what ye shall speak. For it is not ye that speak, but the Spirit of your Father which speaketh in you.’ As the Spirit of God illuminates the minds of His servants, the truth will be presented in its divine power and preciousness. Those who reject the truth will stand to accuse and oppress the disciples. But under loss and suffering, even unto death, the Lord’s children are to reveal the meekness of their divine Example. Thus will be seen the contrast between Satan’s agents and the representatives of Christ. The Saviour will be lifted up before the rulers and the people.
“‘Mkawabetolama na mabaraza, … naam, na mbele ya maliwali na wafalme mtapelekwa kwa ajili Yangu, kuwa ushuhuda kwao na kwa Mataifa.’ Mathayo 10:17, 18, R. V. Mateso yataeneza nuru. Watumishi wa Kristo watapelekwa mbele ya wakuu wa ulimwengu, ambao, lau si kwa njia hii, huenda wasingeisikia kamwe injili. Kweli imewakilishwa vibaya kwa watu hawa. Wamesikiliza mashtaka ya uongo kuhusu imani ya wanafunzi wa Kristo. Mara nyingi njia yao pekee ya kujua tabia yake halisi ni ushuhuda wa wale wanaofikishwa hukumuni kwa ajili ya imani yao. Wanapochunguzwa, hawa hutakiwa kujibu, na waamuzi wao kusikiliza ushuhuda utolewao. Neema ya Mungu itatolewa kwa watumishi Wake ili kutosheleza hitaji la wakati huo wa dharura. ‘Mtapewa,’ asema Yesu, ‘saa ile ile mtakayoyanena. Kwa maana si ninyi msemao, bali ni Roho wa Baba yenu asemaye ndani yenu.’ Roho wa Mungu anapoangaza akili za watumishi Wake, kweli itawasilishwa katika uwezo wake wa kimungu na thamani yake ya kupendeza. Wale waikataao kweli watasimama kuwashtaki na kuwaonea wanafunzi. Lakini katikati ya hasara na mateso, hata kufikia mauti, watoto wa Bwana wanapaswa kudhihirisha upole wa Kielelezo chao cha kimungu. Hivyo itaonekana tofauti kati ya mawakala wa Shetani na wawakilishi wa Kristo. Mwokozi atainuliwa mbele ya watawala na watu.”
“The disciples were not endowed with the courage and fortitude of the martyrs until such grace was needed. Then the Saviour’s promise was fulfilled. When Peter and John testified before the Sanhedrin council, men ‘marveled; and they took knowledge of them, that they had been with Jesus.’ Acts 4:13. Of Stephen it is written that ‘all that sat in the council, looking steadfastly on him, saw his face as it had been the face of an angel.’ Men ‘were not able to resist the wisdom and the spirit by which he spake.’ Acts 6:15, 10. And Paul, writing of his own trial at the court of the Caesars, says, ‘At my first defense no one took my part, but all forsook me…. But the Lord stood by me, and strengthened me; that through me the message might be fully proclaimed, and that all the Gentiles might hear: and I was delivered out of the mouth of the lion.’ 2 Timothy 4:16, 17, R. V.
শহীদদের সাহস ও অবিচলতা শিষ্যদের প্রদান করা হয়নি, যতক্ষণ না সেই অনুগ্রহের প্রয়োজন দেখা দিয়েছিল। তখন ত্রাণকর্তার প্রতিজ্ঞা পরিপূর্ণ হল। যখন পিতর ও যোহন মহাসভার সম্মুখে সাক্ষ্য দিলেন, লোকেরা “আশ্চর্য্য হইল; এবং তাহারা বুঝিল, ইহারা যীশুর সহচর ছিল।” Acts 4:13. স্তিফনের সম্বন্ধে লিখিত আছে যে, “যাহারা সভায় বসিয়াছিল, তাহারা সকলে তাঁহার প্রতি স্থিরদৃষ্টিতে চাহিয়া দেখিল, তাঁহার মুখ দেবদূতের মুখের ন্যায়।” লোকেরা “যে প্রজ্ঞা ও যে আত্মার দ্বারা তিনি কথা কহিতেন, তাহার প্রতিরোধ করিতে সক্ষম হইল না।” Acts 6:15, 10. আর পৌল, কৈসারদের আদালতে নিজের বিচার সম্বন্ধে লিখিতে গিয়া, বলেন, “আমার প্রথম উত্তরকালে কেহই আমার পক্ষে দাঁড়াইল না, বরং সকলে আমাকে পরিত্যাগ করিল…. কিন্তু প্রভু আমার পাশে দাঁড়াইলেন, এবং আমাকে শক্তি দিলেন; যেন আমার দ্বারা বার্তা সম্পূর্ণরূপে প্রচারিত হয়, এবং সমস্ত অইহুদীরা শুনিতে পায়: এবং আমি সিংহের মুখ হইতে উদ্ধার প্রাপ্ত হইলাম।” 2 Timothy 4:16, 17, R. V.
“The servants of Christ were to prepare no set speech to present when brought to trial. Their preparation was to be made day by day in treasuring up the precious truths of God’s word, and through prayer strengthening their faith. When they were brought into trial, the Holy Spirit would bring to their remembrance the very truths that would be needed.” The Desire of Ages, 354, 355.
«Прислужителите на Христос не трябваше да подготвят никаква предварително съставена реч, която да представят, когато бъдат изправени на съд. Тяхната подготовка трябваше да се извършва ден след ден чрез съхраняване в сърцето на скъпоценните истини на Божието слово и чрез молитва, като укрепват своята вяра. Когато бъдат поставени на изпитание, Светият Дух щеше да им припомни именно онези истини, които щяха да бъдат необходими.» Копнежът на вековете, 354, 355.
Judgment begins with the house of God at 9/11 and ends at the Sunday law, when judgment then moves to God’s other flock outside of the house of God.
Das Gericht beginnt beim Hause Gottes am 11. September und endet beim Sonntagsgesetz; dann geht das Gericht auf Gottes andere Herde außerhalb des Hauses Gottes über.
The Twelfth Messianic Waymark is Judgment to the Gentiles
Anohin sa Fito nga Mesyanikong Waymark amo an Paghukom ngadto ha mga Hentil
That it might be fulfilled which was spoken by Esaias the prophet, saying, Behold my servant, whom I have chosen; my beloved, in whom my soul is well pleased: I will put my spirit upon him, and he shall bring judgment to the Gentiles. He shall not strive, nor cry; neither shall any man hear his voice in the streets. A bruised reed shall he not break, and smoking flax shall he not quench, till he send forth judgment unto victory. And in his name shall the Gentiles trust. Matthew 12:17–21.
Afin que fût accompli ce qui avait été annoncé par Ésaïe le prophète, disant : Voici mon serviteur, que j’ai choisi ; mon bien-aimé, en qui mon âme prend plaisir : je mettrai mon Esprit sur lui, et il annoncera le jugement aux nations. Il ne contestera point, et ne criera point ; et personne n’entendra sa voix dans les rues. Il ne brisera point le roseau froissé, et il n’éteindra point le lumignon qui fume encore, jusqu’à ce qu’il ait fait triompher le jugement. Et les nations espéreront en son nom. Matthieu 12:17–21.
Prediction
Prédiction
Behold my servant, whom I uphold; mine elect, in whom my soul delighteth; I have put my spirit upon him: he shall bring forth judgment to the Gentiles. He shall not cry, nor lift up, nor cause his voice to be heard in the street. A bruised reed shall he not break, and the smoking flax shall he not quench: he shall bring forth judgment unto truth. He shall not fail nor be discouraged, till he have set judgment in the earth: and the isles shall wait for his law. Isaiah 42:1–4.
Voici mon serviteur, que je soutiens; mon élu, en qui mon âme prend plaisir; j’ai mis mon Esprit sur lui: il fera paraître le jugement parmi les nations. Il ne criera point, il n’élèvera point la voix, et ne la fera point entendre dans les rues. Il ne brisera point le roseau froissé, et n’éteindra point le lumignon qui fume encore: il fera paraître le jugement selon la vérité. Il ne faiblira point et ne se découragera point, jusqu’à ce qu’il ait établi le jugement sur la terre; et les îles attendront sa loi. Ésaïe 42:1–4.
The close of judgment for the house of God began in July of 2023, when a voice was heard in the streets where Moses and Elijah laid dead in a valley of dead dry bones. When the voice was heard, judgment began to close for the house of God, and proceeded towards the judgment of the Gentiles. There are twelve Messianic fulfillments in the book of Matthew which identify the major waymarks in the reform movement of the one hundred and forty-four thousand. Those twelve waymarks are typified by the Messiah. 1989; 1996; 9/11, 2001; July 18, 2020; July 2023; 2024; the Midnight Cry, the separation of the priests and the Sunday law are all identified, with 9/11 having an internal and external witness and the Sunday law having an internal witness of a scattering, and then two witnesses of the judgment period of the eleventh-hour workers. Nine waymarks of the reform movement of the one hundred and forty-four thousand directly identified in the book of Matthew.
Mutsirizvo wekutongwa kweimba yaMwari wakatanga muna Chikunguru 2023, apo inzwi rakanzwika mumigwagwa umo Mozisi naEria vakanga varere vakafa mumupata wamapfupa akaoma akafa. Inzwi parakanzwika, kutongwa kwakatanga kusvika kumagumo kweimba yaMwari, ndokuzoenderera mberi kuchienda kukutongwa kweVemamwe Marudzi. Mubhuku raMateo mune kuzadzikiswa gumi nembiri kwechiMesia kunoratidza zviratidzo zvikuru zvenzira mukufamba kwechimurenga chekuvandudza chevane zana nemakumi mana nezvina ezviuru. Zviratidzo gumi nembiri izvozvo zvinofananidzirwa neMesia. 1989; 1996; 9/11, 2001; Chikunguru 18, 2020; Chikunguru 2023; 2024; Kuchema kwePakati peUsiku, kuparadzaniswa kwevapristi, uye murayiro weSvondo zvose zvinoratidzwa, nepo 9/11 riine chapupu chemukati nechekunze, uye murayiro weSvondo une chapupu chemukati chekuparadzirwa, uyezve zvapupu zviviri zvenguva yekutongwa kwevashandi veawa regumi nerimwe. Zviratidzo zvipfumbamwe zvenzira mukufamba kwechimurenga chekuvandudza chevane zana nemakumi mana nezvina ezviuru zvinonyatsozivikanwa zvakananga mubhuku raMateo.
Matthew is the alpha of the New Testament and Revelation is the omega. Matthew is a prophetic masterpiece whose significance was sealed up until the latter days. It contains the omega twelve chapters, that correspond to the alpha of Genesis chapter eleven to twenty-two. As the alpha to Revelation, it parallels the inspired relationship of Daniel and Revelation. What is revealed of the books of Daniel and Revelation concerning their prophetic relationship, would hold true with the relationship of Matthew and Revelation. What we have been informed along those lines would equate to:
Matthieu est l’alpha du Nouveau Testament, et l’Apocalypse en est l’oméga. Matthieu est un chef-d’œuvre prophétique dont l’importance fut scellée jusqu’aux derniers jours. Il contient les douze chapitres de l’oméga, qui correspondent à l’alpha de la Genèse, chapitres onze à vingt-deux. En tant qu’alpha de l’Apocalypse, il est en parallèle avec le rapport inspiré entre Daniel et l’Apocalypse. Ce qui est révélé dans les livres de Daniel et de l’Apocalypse concernant leur relation prophétique serait également vrai de la relation entre Matthieu et l’Apocalypse. Ce qui nous a été communiqué dans ce sens équivaudrait à ceci :
In the book of Matthew, the same line of prophecy is taken up as in the book of Revelation.
dans le livre de Matthieu, la même ligne de prophétie est reprise que dans le livre de l’Apocalypse.
“Revelation is a sealed book, but it is also an opened book. It records marvelous events that are to take place in the last days of this earth’s history. The teachings of this book are definite, not mystical and unintelligible. In it the same line of prophecy is taken up as in Daniel. Some prophecies God has repeated, thus showing that importance must be given to them. The Lord does not repeat things that are of no great consequence.” Manuscript Releases, volume 9, 8.
«L’Apocalypse est un livre scellé, mais c’est aussi un livre ouvert. Elle rapporte de merveilleux événements qui doivent se produire dans les derniers jours de l’histoire de cette terre. Les enseignements de ce livre sont précis, non mystiques ni inintelligibles. On y reprend la même ligne de prophétie que dans Daniel. Certaines prophéties, Dieu les a répétées, montrant ainsi qu’il faut leur accorder de l’importance. Le Seigneur ne répète pas des choses qui ne sont pas de grande conséquence.» Manuscript Releases, volume 9, 8.
The book of Matthew takes up the “same line of prophecy” as Revelation and Daniel, and it is brought to perfection in the book of Revelation, for the word “complement” means perfection.
Le livre de Matthieu reprend la « même ligne de prophétie » que l’Apocalypse et Daniel, et celle-ci est portée à sa perfection dans le livre de l’Apocalypse, car le mot « complément » signifie perfection.
“In the Revelation all the books of the Bible meet and end. Here is the complement of the book of Daniel. One is a prophecy; the other a revelation. The book that was sealed is not the Revelation, but that portion of the prophecy of Daniel relating to the last days. The angel commanded, ‘But thou, O Daniel, shut up the words, and seal the book, even to the time of the end.’ Daniel 12:4.” Acts of the Apostles, 585.
«Dans l’Apocalypse, tous les livres de la Bible se rencontrent et s’achèvent. Voici le complément du livre de Daniel. L’un est une prophétie ; l’autre, une révélation. Le livre qui fut scellé n’est pas l’Apocalypse, mais cette partie de la prophétie de Daniel qui se rapporte aux derniers jours. L’ange donna cet ordre : “Mais toi, Daniel, tiens secrètes ces paroles, et scelle le livre jusqu’au temps de la fin.” Daniel 12:4.» Acts of the Apostles, 585.
Matthew, Daniel and Revelation are the same book.
Matthieu, Daniel et l’Apocalypse sont un seul et même livre.
“The books of Daniel and the Revelation are one. One is a prophecy, the other a revelation; one a book sealed, the other a book opened. John heard the mysteries which the thunders uttered, but he was commanded not to write them.” The Seventh-day Adventist Bible Commentary, volume 7, 971.
«بەڕاستی کتێبەکانی دانیال و ئاشکراکردن یەکن. یەکێکیان پێشبینییە، ئەوی دیکە ئاشکراکردنە؛ یەکێکیان کتێبێکی مۆرکراوە، ئەوی دیکە کتێبێکی کراوەیە. یۆحەنا ئەو نهێنییانەی بیست کە گڕومەکان دەریانبڕی، بەڵام فەرمانی پێدرا نەینووسێت.» The Seventh-day Adventist Bible Commentary, volume 7, 971.
It seemed important to take time to place the book of Matthew in context which could emphasize the prophetic significance of Peter being in Caesarea Philippi before I turned the study back to the book of Joel. I will try to summarize my observations of the book of Matthew in an attempt to illustrate the tremendous prophetic significance of Peter at Caesarea Philippi, which is Panium of Daniel eleven verses thirteen to fifteen.
Il m’a paru important de prendre le temps de replacer le livre de Matthieu dans son contexte, ce qui pourrait mettre en évidence la portée prophétique de la présence de Pierre à Césarée de Philippe, avant de ramener l’étude au livre de Joël. Je m’efforcerai de résumer mes observations sur le livre de Matthieu, afin d’illustrer l’immense signification prophétique de Pierre à Césarée de Philippe, qui est Panium de Daniel 11:13-15.
The book of Matthew is structured upon three distinct prophetic lines. The first line is the first ten chapters; the second line is the next twelve chapters that are followed by the third line made up of six chapters. The first ten chapters represent the first angel of Revelation fourteen, the next twelve chapters represent the second angel of Revelation fourteen and the last six chapters represent the third angel of Revelation fourteen. I have not yet clearly proven this observation, but it can easily be accomplished. Before we do that, I wish to continue drawing some of the broader strokes upon the canvas that is the book of Matthew.
Kitabu cha Mathayo kimeundwa juu ya mistari mitatu tofauti ya kinabii. Mstari wa kwanza ni sura kumi za kwanza; mstari wa pili ni sura kumi na mbili zinazofuata, ambazo zinafuatwa na mstari wa tatu unaojumuisha sura sita. Sura kumi za kwanza zinamwakilisha malaika wa kwanza wa Ufunuo kumi na nne, sura kumi na mbili zinazofuata zinamwakilisha malaika wa pili wa Ufunuo kumi na nne, na sura sita za mwisho zinamwakilisha malaika wa tatu wa Ufunuo kumi na nne. Bado sijathibitisha kwa uwazi uchunguzi huu, lakini hilo linaweza kufanywa kwa urahisi. Kabla hatujafanya hivyo, nataka kuendelea kuchora baadhi ya mistari mipana zaidi juu ya turubai ambayo ni kitabu cha Mathayo.
The second line of chapters eleven through twenty-two are represented by the second angel, and the second angel always identifies a doubling, for Babylon is fallen, is fallen. Chapters eleven through twenty-two of Genesis set forth the promise and then the three-step covenant of God with a chosen people through the patriarch Abram. The very center verse of those twelve chapters identifies “circumcision” as the sign of the covenant, and it was established in the second of three steps. The very center verse of Matthew’s parallel covenant line is when Simon Barjona’s name is changed to Peter.
ဖျာ့ဘာသာဆိုတာ ဘာဘာသာကို ဆိုလိုသည်ကို ရှင်းလင်းပေးပါ။
And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it. Matthew 16:18.
Ve ayrıca sana derim ki, sen Petrus’sun; ve kilisemi bu kayanın üzerine kuracağım; ve cehennemin kapıları ona karşı galip gelemeyecektir. Matta 16:18.
Peter’s name represents the one hundred and forty-four thousand, and he is representing the class who base their faith upon hearing the message of Christ. Not simply the message about Jesus, but the message which Jesus identified as having been given to Peter by the Lord Himself.
Le nom de Pierre représente les cent quarante-quatre mille, et il représente la classe de ceux qui fondent leur foi sur le fait d’entendre le message du Christ. Non pas simplement le message au sujet de Jésus, mais le message que Jésus a identifié comme ayant été donné à Pierre par le Seigneur Lui-même.
He saith unto them, But whom say ye that I am?
அவர் அவர்களிடத்தில், “ஆனால் நீங்கள் என்னை யார் என்று சொல்லுகிறீர்கள்?” என்று கேட்டார்.
And Simon Peter answered and said, Thou art the Christ, the Son of the living God. And Jesus answered and said unto him,
Y Simon Pedro respondió y dijo: Tú eres el Cristo, el Hijo del Dios viviente. Entonces le respondió Jesús y dijo:
Blessed art thou, Simon Barjona: for flesh and blood hath not revealed it unto thee, but my Father which is in heaven. Matthew 16:15–17.
Heureux es-tu, Simon Barjona; car ce ne sont pas la chair et le sang qui t’ont révélé cela, mais mon Père qui est dans les cieux. Matthieu 16:15–17.
Peter’s faith is based upon Jesus becoming the Christ—the Messiah. Peter’s name is changed, as was Abram’s to mark a covenant relationship, and his name equates to 144,000, and in that very verse, the great controversy is identified as a Rock who is the foundation of a church, that would prevail against the churches of hell. The one hundred and forty-four thousand are the final manifestation of a chosen covenant people, and Peter represents that group.
Iman Petrus didasarkan pada Yesus yang menjadi Kristus—Mesias. Nama Petrus diubah, sebagaimana nama Abram diubah untuk menandai suatu hubungan perjanjian, dan nilainya setara dengan 144.000; dan dalam ayat itu juga, pertentangan besar dikenali sebagai suatu Batu Karang yang adalah dasar sebuah gereja, yang akan menang terhadap gereja-gereja neraka. Seratus empat puluh empat ribu adalah perwujudan terakhir dari suatu umat perjanjian yang terpilih, dan Petrus melambangkan kelompok itu.
Peter also simultaneously represents the first Christian church, the church of the disciples, for that is the history where Christ placed the foundation of His church. Christ is the foundation and He is also the capstone, and Peter is a symbol of the first Christian bride and the last Christian bride. Therefore, Peter is both an alpha and an omega symbol in one verse.
پیتر همزمان نمایندۀ نخستین کلیسای مسیحی، یعنی کلیسای شاگردان، نیز هست؛ زیرا این همان تاریخی است که در آن مسیح بنیاد کلیسای خود را نهاد. مسیح بنیاد است و او همچنین سنگِ سرِ زاویه است، و پیتر نمادی از نخستین عروس مسیحی و آخرین عروس مسیحی است. ازاینرو، پیتر در یک آیه، هم نماد آلفا است و هم نماد اُمگا.
That one verse is the center verse of twelve chapters that represent the second angel’s message, and Peter “doubles” as the first bride and the last bride. The last bride will be in a war with the synagogue of Satan, and the last bride will be made up of two groups. One group, the one hundred and forty-four thousand, the other group are the great multitude. The great multitude are represented by Smyrna and the one hundred and forty-four thousand by Philadelphia.
Ce seul verset est le verset central de douze chapitres qui représentent le message du deuxième ange, et Pierre « fait double emploi » en tant que première épouse et dernière épouse. La dernière épouse sera en guerre avec la synagogue de Satan, et la dernière épouse sera composée de deux groupes. Un groupe, les cent quarante-quatre mille ; l’autre groupe, la grande multitude. La grande multitude est représentée par Smyrne et les cent quarante-quatre mille par Philadelphie.
The one hundred and forty-four thousand are Philadelphians and Peter’s name change in verse eighteen represents the sealing of the one hundred and forty-four thousand. He is the symbol of those who are sealed, and in the verse, the very center verse of the twelve covenant chapters, he aligns with the very center verse in the twelve chapters of Genesis, where circumcision is identified as the sign. Revelation chapters eleven through twenty-two provide the third line to the twelve chapters of covenant testimony, and the center verse of those twelve chapters identifies the marriage of the whore of Revelation seventeen with the kings of the earth.
Les cent quarante-quatre mille sont des Philadelphiens, et le changement de nom de Pierre, au verset dix-huit, représente le scellement des cent quarante-quatre mille. Il est le symbole de ceux qui sont scellés, et, dans ce verset, le verset central même des douze chapitres de l’alliance, il s’aligne avec le verset central même des douze chapitres de la Genèse, où la circoncision est identifiée comme le signe. Les chapitres onze à vingt-deux de l’Apocalypse fournissent la troisième ligne des douze chapitres du témoignage de l’alliance, et le verset central de ces douze chapitres identifie le mariage de la prostituée d’Apocalypse dix-sept avec les rois de la terre.
And the beast that was, and is not, even he is the eighth, and is of the seven, and goeth into perdition. Revelation 17:11.
والوحشُ الذي كان وليس الآن، فهو الثامن، وهو من السبعة، ويمضي إلى الهلاك. رؤيا 17:11.
This verse is involved with identifying the final fall of Babylon the great, and the first fall of Babel was in the first chapter of Genesis’ twelve-chapter covenant line. Peter is representing the one hundred and forty-four thousand in the center verse, that aligns with the center verse of Genesis. In the center verse of Revelation, the fall of Babylon the great, brings to the conclusion the story of Nimrod the great hunter of Babel.
Iyi nge yii yimanyiita fua Babylɔn kɛse no hwehwehwɛ a etwa to, na Babel ahwe ase a edi kan no wɔ Genesis nhoma no apam kwan a ɛwɔ ti du-mmienu mu no ti a edi kan mu. Petro gyina hɔ ma ɔha aduanan anan mpem no wɔ mfua a ɛwɔ mfinimfini no mu, a ɛne Genesis mfinimfini mfua no hyia. Wɔ Adiyisɛm mfinimfini mfua no mu no, Babylɔn kɛse no ahwe ase no de Nimrod, Babel ɔbɔmmɔfo kɛse no, abakɔsɛm no ba awiei.
The center verses of each of these three prophetic lines identify either the seal of God or the mark of the beast. The beginning Babylonian covenant of death in Genesis reaches its end in Revelation. In doing so it places a beginning and an ending upon all three lines, when they are brought together, line upon line. Where Peter is employed as a symbol of the great controversy between the Rock and the gates of Hell is the second angel’s message, for the second angel’s message is Babylon is fallen (Nimrod) is fallen (the whore of Rome). The second line in Matthew’s three lines is the second angel’s message for it identifies two falls of Babylon. It presents a counterfeit marriage right where the true marriage in consummated, at the Sunday law. It represents the number “8” as counterfeit of God’s people who are the true eight. The papacy is also portrayed as counterfeiting God, for it was, and yet is, and shall ascend. It ascends, right where the ensign ascends—the Sunday law.
Les versets centraux de chacune de ces trois lignes prophétiques désignent soit le sceau de Dieu, soit la marque de la bête. L’alliance babylonienne de mort, à son commencement dans la Genèse, atteint sa fin dans l’Apocalypse. Ce faisant, elle place un commencement et une fin sur ces trois lignes, lorsqu’elles sont réunies, ligne sur ligne. Là où Pierre est employé comme symbole du grand conflit entre le Rocher et les portes de l’enfer, c’est le message du deuxième ange, car le message du deuxième ange est : Babylone est tombée (Nimrod), elle est tombée (la prostituée de Rome). La deuxième ligne des trois lignes de Matthieu est le message du deuxième ange, car elle identifie deux chutes de Babylone. Elle présente un mariage contrefait précisément là où le vrai mariage est consommé, à la loi du dimanche. Elle représente le nombre « 8 » comme une contrefaçon du peuple de Dieu, qui constitue les véritables huit. La papauté est aussi décrite comme contrefaisant Dieu, car elle était, et pourtant elle est, et elle montera. Elle monte précisément là où l’étendard s’élève — à la loi du dimanche.
In Matthew there are twelve Messianic fulfillments, and there is between three hundred to five hundred prophecies of the Messiah in the Old Testament. Matthew contains twelve directly identified fulfillments, far and above any of the other three gospels. Those twelve fulfillments align with nine distinct waymarks in the reformatory movement of the one hundred and forty-four thousand. Nine symbolizes completeness, for there is no number beyond “nine,” for every other amount following “nine,” employs only the nine digits of one through nine, and the zero. Nine is fullness. Of those nine waymarks, two have more than one of Matthew’s fulfillments. 9/11 has two, and the Sunday law has three.
Në Mateun gjenden dymbëdhjetë përmbushje mesianike, dhe në Besëlidhjen e Vjetër ka nga treqind deri në pesëqind profeci mbi Mesinë. Mateu përmban dymbëdhjetë përmbushje të përcaktuara drejtpërdrejt, shumë më tepër se cilido prej tre ungjijve të tjerë. Këto dymbëdhjetë përmbushje përputhen me nëntë shenja dalluese të veçanta në lëvizjen reformatore të njëqind e dyzet e katër mijëve. Nënta simbolizon plotësinë, sepse nuk ka numër përtej “nëntës”, pasi çdo sasi tjetër pas “nëntës” përdor vetëm nëntë shifrat nga njëshi deri te nënta, dhe zeron. Nënta është plotësi. Nga ato nëntë shenja dalluese, dy kanë më shumë se një nga përmbushjet e Mateut. 9/11 ka dy, dhe ligji i së dielës ka tre.
The time of the end in 1989, the formalization of the message in 1996, followed by 9/11, followed by the disappointment of July 18, 2020, followed by the voice in the wilderness in July of 2023, which led to the resurrection of 2024, which leads to the Midnight Cry, followed by the separation of the priests, that culminates at the Sunday law. Nine waymarks, one which has two witnesses and one that has three witnesses; 9/11 has two and the Sunday law three. This means that in the reform line of the one hundred and forty-four thousand, 9/11’s two witnesses unto the Sunday law’s three witnesses—marks the sealing time of the one hundred and forty-four thousand. The twelve waymarks align with every reformatory movement, and in doing so, they emphasize and identify the sealing time of the one hundred and forty-four thousand from 9/11 unto the Sunday law.
समय का अंत 1989 में, सन्देश का औपचारिकीकरण 1996 में, उसके पश्चात 9/11, उसके पश्चात 18 जुलाई, 2020 की निराशा, उसके पश्चात जुलाई 2023 में जंगल में पुकारनेवाली आवाज़, जिसने 2024 के पुनरुत्थान की ओर अगुवाई की, जो मध्यरात्रि की पुकार की ओर ले जाता है, जिसके पश्चात याजकों का पृथक्करण होता है, जो संडे लॉ पर परिपूर्णता को पहुँचता है। नौ मार्गचिह्न; उनमें से एक के दो साक्षी हैं और एक के तीन साक्षी हैं; 9/11 के दो और संडे लॉ के तीन। इसका अर्थ है कि एक लाख चवालीस हज़ार की सुधार-रेखा में, 9/11 के दो साक्षियों से लेकर संडे लॉ के तीन साक्षियों तक—यही एक लाख चवालीस हज़ार के मुद्रांकन का समय चिह्नित करता है। बारह मार्गचिह्न प्रत्येक सुधारात्मक आंदोलन के साथ संरेखित होते हैं, और ऐसा करते हुए वे 9/11 से लेकर संडे लॉ तक एक लाख चवालीस हज़ार के मुद्रांकन के समय पर बल देते और उसकी पहचान कराते हैं।
In doing so, it identifies two witnesses at 9/11, and three witnesses at the Sunday law. The two witnesses at 9/11 are the second angel’s message and the three witnesses at the Sunday law are the third angel’s message. Therefore, the line produced with Matthew’s fulfillments of Messianic prophecies isolates and magnifies the sealing time, while identifying the second angel as the alpha to the history of the sealing time, and the third angel as the omega. That means the sealing time is bookended between a number two and a number three, thus placing twenty-three, a symbol of the atonement—over the entire history of the sealing.
En faisant ainsi, elle identifie deux témoins au 11 septembre, et trois témoins au moment de la loi du dimanche. Les deux témoins au 11 septembre sont le message du deuxième ange, et les trois témoins à la loi du dimanche sont le message du troisième ange. Par conséquent, la ligne produite à partir des accomplissements, dans Matthieu, des prophéties messianiques isole et magnifie le temps du scellement, tout en identifiant le deuxième ange comme l’alpha de l’histoire du temps du scellement, et le troisième ange comme l’oméga. Cela signifie que le temps du scellement est encadré entre le nombre deux et le nombre trois, plaçant ainsi le vingt-trois, symbole de l’expiation, sur l’ensemble de l’histoire du scellement.
In the book of Matthew there are three prophetic lines, that represent the first, second and third angels respectively, and that the twelve chapters in the second line of Matthew represents the covenant with the one hundred and forty-four thousand, for it is the omega to Genesis’ alpha covenant with Abram. This also means that as the second angel, when Peter represents both the first and last Christian bride, Peter’s doubling establishes the prophetic requirement of a doubling in the second angel. Upon three witnesses the number twelve is the rope that binds the three lines of twelve chapters together, so when we find another representation of the number twelve in the book of Matthew, it must be aligned with the other twelve in the book of Matthew.
ꯃꯦꯊ꯭ꯌꯨꯒꯤ ꯂꯥꯏꯔꯤꯛꯇ ꯄ꯭ꯔꯣꯐꯦꯇꯤꯛ ꯂꯥꯏꯟ ꯑꯍꯨꯝ ꯂꯩ, ꯃꯁꯤꯅ ꯑꯃꯒꯤ ꯃꯊꯪꯗ ꯑꯍꯥꯟꯕ, ꯑꯅꯤꯁꯨꯕ ꯑꯃꯁꯨꯡ ꯑꯍꯨꯝꯁꯨꯕ ꯑꯦꯟꯖꯦꯜꯁꯤꯡꯗ ꯃꯥꯏꯄꯥꯛ ꯎꯠꯂꯤ; ꯑꯃꯁꯨꯡ ꯃꯦꯊ꯭ꯌꯨꯒꯤ ꯑꯅꯤꯁꯨꯕ ꯂꯥꯏꯟꯗ ꯂꯩꯕ ꯆꯥꯞꯇꯔ ꯇ꯭ꯋꯦꯜꯞꯁꯤꯡꯅ ꯃꯤ ꯂꯥꯛꯈ ꯑꯃꯁꯨꯡ ꯃꯔꯤ ꯂꯥꯛꯈ ꯄꯨꯔꯛꯄꯥ ꯃꯤ ꯃꯑꯥꯂꯤ ꯃꯔꯤ ꯄꯨꯔꯛꯄꯥ ꯃꯤꯁꯤꯡꯒ ꯂꯣꯏꯅꯅ ꯂꯩꯕ ꯀꯣꯕꯦꯅꯦꯟꯠꯀꯤ ꯃꯥꯏꯄꯥꯛ ꯑꯣꯏ, ꯃꯔꯝꯗꯤ ꯃꯁꯤ ꯖꯦꯅꯦꯁꯤꯁꯀꯤ ꯑꯂꯐꯥ ꯀꯣꯕꯦꯅꯦꯟꯠ ꯑꯃꯁꯨꯡ ꯑꯕ꯭ꯔꯝꯒ ꯂꯣꯏꯅꯅ ꯂꯩꯕ ꯑꯣꯃꯦꯒꯥ ꯑꯣꯏꯅꯥꯅꯤ। ꯃꯁꯤꯅ ꯑꯗꯨꯒ ꯑꯅꯤꯁꯨꯕ ꯑꯦꯟꯖꯦꯜ ꯑꯣꯏꯅꯥ, ꯄꯤꯇꯔꯅ ꯑꯍꯥꯟꯕ ꯑꯃꯁꯨꯡ ꯑꯔꯣꯏꯕ ꯈ꯭ꯔꯤꯁꯆꯦꯟ ꯕ꯭ꯔꯥꯏꯗ ꯑꯅꯤꯃꯛ ꯃꯥꯏꯄꯥꯛ ꯎꯠꯂꯕꯗ, ꯄꯤꯇꯔꯒꯤ ꯑꯅꯤꯁꯨꯕ ꯑꯣꯏꯕꯅ ꯑꯅꯤꯁꯨꯕ ꯑꯦꯟꯖꯦꯜꯗ ꯑꯅꯤꯁꯨꯕ ꯑꯃ ꯂꯣꯏꯁꯤꯟꯕ ꯄ꯭ꯔꯣꯐꯦꯇꯤꯛ ꯑꯋꯥꯡꯕ ꯑꯗꯨ ꯂꯩꯕꯗ ꯁꯦꯝꯒꯠꯂꯤ। ꯃꯔꯨꯟ ꯑꯍꯨꯝꯒꯤ ꯁꯥꯛꯁꯤꯒꯤ ꯃꯊꯛꯇ, ꯅꯝꯕꯔ ꯇ꯭ꯋꯦꯜꯞ ꯑꯁꯤꯅꯤ ꯆꯥꯞꯇꯔ ꯇ꯭ꯋꯦꯜꯞ ꯑꯃꯥ ꯑꯃꯥ ꯂꯩꯕ ꯂꯥꯏꯟ ꯑꯍꯨꯝ ꯑꯁꯤ ꯄꯨꯟꯁꯤꯟꯅꯕ ꯔꯣꯞ ꯑꯗꯨ ꯑꯣꯏ; ꯃꯔꯝ ꯑꯗꯨꯅ, ꯃꯦꯊ꯭ꯌꯨꯒꯤ ꯂꯥꯏꯔꯤꯛꯇ ꯅꯝꯕꯔ ꯇ꯭ꯋꯦꯜꯞꯀꯤ ꯑꯇꯣꯞꯄ ꯃꯥꯏꯄꯥꯛ ꯑꯃ ꯑꯩꯈꯣꯏꯅ ꯊꯤꯕ ꯃꯇꯝꯗ, ꯃꯁꯤ ꯃꯦꯊ꯭ꯌꯨꯒꯤ ꯂꯥꯏꯔꯤꯛꯇ ꯂꯩꯕ ꯇ꯭ꯋꯦꯜꯞ ꯑꯇꯣꯞꯄꯁꯤꯡ ꯑꯃꯁꯨꯡ ꯆꯥꯟꯅꯔꯛꯄ ꯑꯣꯏꯒꯗꯕꯅꯤ।
The twelve chapters of Matthew, that begin with the symbolic number eleven and end with its symbolic counterpart, number twenty-two, align with the reform line of the one hundred and forty-four thousand represented by the twelve Messianic fulfillments, thus manifesting a second “doubling” in the line of the second angel. The twelve Messianic fulfillments, together with the twelve chapters are the “doubling” of the second angel, but when multiplied they represent 144,000. Peter is doubled, and the number twelve is also doubled. Those doublings fulfill the doubling of Babylon falling twice.
दाउद अध्यायों का वह समुच्चय जो मत्ती में प्रतीकात्मक संख्या ग्यारह से आरम्भ होता है और उसके प्रतीकात्मक समकक्ष, संख्या बाईस पर समाप्त होता है, मसीही पूर्तियों की बारह घटनाओं द्वारा निरूपित एक लाख चवालीस हज़ार की सुधार-रेखा के साथ सामंजस्य रखता है; इस प्रकार वह दूसरे स्वर्गदूत की रेखा में दूसरी “दुगुनाई” को प्रकट करता है। बारह मसीही पूर्तियाँ, उन बारह अध्यायों के साथ मिलकर, दूसरे स्वर्गदूत की “दुगुनाई” हैं; परन्तु जब उनका गुणन किया जाता है, तब वे 144,000 का प्रतिनिधित्व करती हैं। पतरस दुगुना किया गया है, और संख्या बारह भी दुगुनी की गई है। वे दुगुनाइयाँ बाबुल के दो बार गिरने की दुगुनाई को पूर्ण करती हैं।
Chapters eleven through twenty-two represent the second angel of Revelation fourteen. Ten is symbolic of a test, and the first of three tests, is the first ten chapters of Matthew. “Ten” symbolizes a test. Because Matthew is the alpha to Revelations omega, chapter one of either book begins with a revelation of Jesus Christ. In chapter one Joseph is tested over believing the angel or not. His counterpart was John the Baptist’s father Zechariah, who disbelieved and failed the same test. One accepted a providential birth, the other doubted.
Les chapitres onze à vingt-deux représentent le deuxième ange d’Apocalypse quatorze. Dix est symbolique d’une épreuve, et la première de trois épreuves est constituée par les dix premiers chapitres de Matthieu. « Dix » symbolise une épreuve. Parce que Matthieu est l’alpha de l’oméga de l’Apocalypse, le chapitre un de l’un comme de l’autre livre commence par une révélation de Jésus-Christ. Au chapitre un, Joseph est mis à l’épreuve quant à savoir s’il croira ou non l’ange. Son pendant était Zacharie, le père de Jean-Baptiste, qui ne crut pas et échoua à la même épreuve. L’un accepta une naissance providentielle, l’autre en douta.
In chapter two Herod feared the birth of a new king, and Joseph and Mary fled into Egypt. John the Baptist brought the first test in chapter three, a first test which Sister White identifies as a life or death test, for she wrote that “those who rejected the message of John could not be benefitted by Jesus.” The first angel is a testing message that calls on men, as did John to fear God, for the hour of God’s judgment is coming. This is represented by John when he asked “who hath warned you to flee from the wrath to come?”
Dans le chapitre deux, Hérode craignit la naissance d’un nouveau roi, et Joseph et Marie s’enfuirent en Égypte. Jean-Baptiste apporta la première épreuve au chapitre trois, une première épreuve que Sœur White identifie comme une épreuve de vie ou de mort, car elle écrivit que « ceux qui rejetèrent le message de Jean ne pouvaient être rendus participants des bienfaits de Jésus ». Le premier ange est un message d’épreuve qui appelle les hommes, comme Jean le fit, à craindre Dieu, car l’heure du jugement de Dieu vient. Cela est représenté par Jean lorsqu’il demanda : « qui vous a avertis de fuir la colère à venir ? »
Then in chapter four, Jesus is fasting for forty days that culminate with three distinct tests, for the three tests are always represented in the first angel’s message. Then Jesus began to build the foundations by selecting His disciples, for with Ezra and Nehemiah the foundations of the temple were laid in the history of the first decree, and with the Millerite’s, the foundations were laid in the history of the first angel. The foundations are the beatitudes, followed by His miracles that led to His sending out the twelve disciples to end chapter ten. The twelve disciples were then in place, and inspiration identifies the disciples were the foundation of the Christian church. By chapter eleven the foundations were finished.
Afei i stap long japta foa, Jisas i stap pas long foti dei we i pinis wetem tri difren tes, from tri tes ya oltaem oli representem long mesej blong fas enjel. Afta Jisas i stat blong bildimap ol fandesen taem Hem i jusum ol disaepol blong Hem, from wetem Esra mo Nehemaea, oli bin putum ol fandesen blong tempol long histri blong fas dikri, mo wetem ol Milerait, oli putum ol fandesen long histri blong fas enjel. Ol fandesen ya hem i ol Bietitud, mo afta i kam ol merikel blong Hem we oli lid i go long taem we Hem i sanem i go aot ol twelef disaepol kasem en blong japta ten. Naoia ol twelef disaepol oli stap finis long ples blong olgeta, mo inspirasen i talem se ol disaepol oli hemia fandesen blong Kristin jos. Long japta ileven, ol fandesen oli finis.
In chapter eleven the disciples are ministering on their own, Jesus is alone identifying a distinct break between chapter ten and eleven. Chapters one through ten are the first angel’s message, that ended at the arrival of the second. The second angel produces a division, a separation as with the Millerites and the Protestants. Chapter ten ends with Jesus separating from the disciples, and in chapter eleven He is alone.
අධ್ಯಾಯ එකොළහේදී ශ්රාවකයෝ ස්වයංවම සේවාවෙහි නියැලෙති; යේසුස් වහන්සේ තනිව සිටින අතර, එමඟින් අධ್ಯಾಯ දහය සහ එකොළහ අතර පැහැදිලි විච්ඡේදයක් හඳුන්වා දෙයි. අධ್ಯಾಯ එක සිට දහය දක්වා පළමු දූතයාගේ පණිවිඩය වෙයි; එය දෙවැනි දූතයාගේ පැමිණීමේදී අවසන් විය. දෙවැනි දූතයා බෙදීමක්, වෙන්කිරීමක් උපදවයි, එය මිලර්වරුන් සහ ප්රොටෙස්තන්ත්රිකයන් අතර සිදු වූවාක් මෙන්ය. අධ್ಯಾಯ දහය යේසුස් වහන්සේ ශ්රාවකයන්ගෙන් වෙන්වීමෙන් අවසන් වන අතර, අධ್ಯಾಯ එකොළහේදී උන්වහන්සේ තනිව සිටිති.
Chapter eleven through twenty-two represents the second angel, leading to chapter twenty-three through to twenty-eight, as the third line of the third angel. Of course the third angel arrives at the Sunday law, which is what the Passover of chapters twenty-six through twenty-eight represents. “23” is the symbol of the atonement, and the first of those six chapters represent the first angel’s message and the last three chapters represent the third angel’s message. The two chapters in the middle (24 & 25) represent the second angel. The last three chapters contain “23” specific waymarks aligning chapter “23,” as the first angel or the beginning and chapters twenty-six through twenty-eight as the third, with “23” waymarks. Chapter 23 is the first angel, and the next two chapters are the second angel and the last three chapters are the third angel.
Les chapitres onze à vingt-deux représentent le deuxième ange, conduisant aux chapitres vingt-trois à vingt-huit comme la troisième ligne du troisième ange. Bien entendu, le troisième ange arrive à la loi du dimanche, ce que représente la Pâque des chapitres vingt-six à vingt-huit. « 23 » est le symbole de l’expiation, et le premier de ces six chapitres représente le message du premier ange, tandis que les trois derniers chapitres représentent le message du troisième ange. Les deux chapitres au milieu (24 & 25) représentent le deuxième ange. Les trois derniers chapitres contiennent « 23 » jalons spécifiques, alignant le chapitre « 23 », comme le premier ange ou le commencement, et les chapitres vingt-six à vingt-huit comme le troisième, avec « 23 » jalons. Le chapitre 23 est le premier ange, les deux chapitres suivants sont le deuxième ange, et les trois derniers chapitres sont le troisième ange.
The third line in Matthew represents the third angel, and it is divided into three steps. Chapter 23 is the first step, and the first angel. Chapters 24 and 25 are the second step, and the second angel. Chapters 26, 27, and 28 are the third step and the third angel. One chapter for the first angel, two chapters for the second angel and three chapters for the third. The third, which is Passover, which represents the cross, which in turn aligns with the Sunday law, is also represented by Pentecost.
Matthäus의 세 번째 선은 세 번째 천사를 나타내며, 그것은 세 단계로 나뉜다. 23장은 첫 번째 단계이며, 첫 번째 천사이다. 24장과 25장은 두 번째 단계이며, 두 번째 천사이다. 26장, 27장, 그리고 28장은 세 번째 단계이며 세 번째 천사이다. 첫 번째 천사에는 한 장, 두 번째 천사에는 두 장, 그리고 세 번째 천사에는 세 장이 해당한다. 세 번째 것은 유월절이며, 이는 십자가를 상징하고, 다시 말해 일요일 법과 일치하며, 또한 오순절로도 표상된다.
Pentecost is the number 50, and 50 is the symbol of the Jubilee. The Jubilee contains a forty-ninth year, the end of the seventh cycle of seven years. The number 49 precedes the number 50, but is directly connected to it. The third line in Matthew begins with chapter 23, it is then followed by two chapters (24, 25) that add up to 49, just before the third angel that represents the number 50.
Pentecôte est le nombre 50, et 50 est le symbole du Jubilé. Le Jubilé comprend une quarante-neuvième année, la fin du septième cycle de sept années. Le nombre 49 précède le nombre 50, mais lui est directement lié. La troisième ligne dans Matthieu commence au chapitre 23, puis elle est suivie de deux chapitres (24, 25) dont la somme est de 49, juste avant le troisième ange qui représente le nombre 50.
The beginning of the line of six chapters is “23” and the end is “23” waymarks and the amount that is derived from adding chapter 26, with 27 and 28 equals “81,” which is a symbol of the priests embedded in the very verses that identify the shedding of the blood that the Heavenly High Priest would use in His high priestly ministry. For this reason, the title of chapter “81” in The Desire of Ages is based upon Matthew 28.
L’inin de la lingie de sîs chapitris al è “23” e la fin e je “23” marcs cronologjics, e la cifre che e risulte de la some dal capitul 26 cun il 27 e il 28 e fâs “81”, che al è un simbul dai predis inserît tai stes versets che a identificjin il spandiment dal sanc che il Somi Predi Celesti al varès doprât tal so ministeri som-prestidâl. Par cheste reson, il titul dal capitul “81” in The Desire of Ages si fonde su Matteu 28.
“Chapter 81— ‘The Lord Is Risen’
«Chapitre 81 — “Le Seigneur est ressuscité”»
“This chapter is based on Matthew 28:2–4, 11–15.” The Desire of Ages, 780.
« Ce chapitre est fondé sur Matthieu 28:2–4, 11–15. » Jésus-Christ, 780.
The number “81” represents the priesthood and in Leviticus 8 the seven days of consecration of the priests is set forth. In Numbers chapter 8, the purification of the Levites is set forth. In 2 Chronicles, “81” priests oppose king Uzziah, and the passage directly contributes to establishing the sealing message of the one hundred and forty-four thousand.
የ“81” ቁጥር ክህነትን ይወክላል፤ በዘሌዋውያን 8 ውስጥም የካህናት የሰባቱ ቀናት መቀደስ ተቀርቦአል። በዘኍልቍ ምዕራፍ 8 ውስጥ ደግሞ የሌዋውያን መንጻት ተቀርቦአል። በ2 ዜና መዋዕል፣ “81” ካህናት ንጉሥ ዖዝያንን ይቃወማሉ፤ ይህም ክፍል የመቶ አርባ አራት ሺህ ማተም መልእክትን ለማቋቋም በቀጥታ ያበረክታል።
But when he was strong, his heart was lifted up to his destruction: for he transgressed against the Lord his God, and went into the temple of the Lord to burn incense upon the altar of incense. And Azariah the priest went in after him, and with him fourscore priests of the Lord, that were valiant men: And they withstood Uzziah the king, and said unto him, It appertaineth not unto thee, Uzziah, to burn incense unto the Lord, but to the priests the sons of Aaron, that are consecrated to burn incense: go out of the sanctuary; for thou hast trespassed; neither shall it be for thine honour from the Lord God.
ਪਰ ਜਦੋਂ ਉਹ ਬਲਵਾਨ ਹੋਇਆ, ਤਾਂ ਉਸ ਦਾ ਦਿਲ ਉਸ ਦੀ ਹੀ ਨਾਸੀ ਲਈ ਘਮੰਡ ਨਾਲ ਉੱਪਰ ਚੜ੍ਹ ਗਿਆ; ਕਿਉਂਕਿ ਉਸ ਨੇ ਯਹੋਵਾਹ ਆਪਣੇ ਪਰਮੇਸ਼ੁਰ ਦੇ ਵਿਰੁੱਧ ਅਪਰਾਧ ਕੀਤਾ, ਅਤੇ ਧੂਪ ਦੀ ਵੇਦੀ ਉੱਤੇ ਧੂਪ ਸਾੜਨ ਲਈ ਯਹੋਵਾਹ ਦੇ ਮੰਦਰ ਵਿੱਚ ਪ੍ਰਵੇਸ਼ ਕੀਤਾ। ਤਦ ਅਜ਼ਰਿਆਹ ਯਾਜਕ ਉਸ ਦੇ ਪਿੱਛੇ ਅੰਦਰ ਗਿਆ, ਅਤੇ ਉਸ ਦੇ ਨਾਲ ਯਹੋਵਾਹ ਦੇ ਅੱਸੀ ਯਾਜਕ ਸਨ, ਜੋ ਸ਼ੂਰਵੀਰ ਮਨੁੱਖ ਸਨ। ਅਤੇ ਉਹ ਉਜ਼ਜ਼ਿਆਹ ਰਾਜੇ ਦੇ ਸਾਹਮਣੇ ਡਟ ਕੇ ਖੜ੍ਹੇ ਹੋਏ ਅਤੇ ਉਸ ਨੂੰ ਕਿਹਾ, “ਹੇ ਉਜ਼ਜ਼ਿਆਹ, ਯਹੋਵਾਹ ਲਈ ਧੂਪ ਸਾੜਨਾ ਤੇਰੇ ਯੋਗ ਨਹੀਂ, ਪਰ ਯਾਜਕਾਂ ਲਈ ਹੈ, ਅਰਥਾਤ ਹਾਰੂਨ ਦੇ ਪੁੱਤਰਾਂ ਲਈ, ਜੋ ਧੂਪ ਸਾੜਨ ਲਈ ਪਵਿੱਤਰ ਕੀਤੇ ਗਏ ਹਨ। ਪਵਿੱਤਰ ਅਸਥਾਨ ਤੋਂ ਬਾਹਰ ਨਿਕਲ ਜਾ; ਕਿਉਂਕਿ ਤੂੰ ਅਪਰਾਧ ਕੀਤਾ ਹੈ, ਅਤੇ ਇਹ ਤੇਰੇ ਲਈ ਯਹੋਵਾਹ ਪਰਮੇਸ਼ੁਰ ਵੱਲੋਂ ਆਦਰ ਦਾ ਕਾਰਨ ਨਹੀਂ ਹੋਵੇਗਾ।”
Then Uzziah was wroth, and had a censer in his hand to burn incense: and while he was wroth with the priests, the leprosy even rose up in his forehead before the priests in the house of the Lord, from beside the incense altar. And Azariah the chief priest, and all the priests, looked upon him, and, behold, he was leprous in his forehead, and they thrust him out from thence; yea, himself hasted also to go out, because the Lord had smitten him. And Uzziah the king was a leper unto the day of his death, and dwelt in a several house, being a leper; for he was cut off from the house of the Lord: and Jotham his son was over the king’s house, judging the people of the land. 2 Chronicles 26:16–21.
ចំណែកអ៊ូស៊ីយ៉ាទ្រង់មានព្រះពិរោធ ហើយកាន់កំអួតធូបនៅក្នុងព្រះហស្ត ដើម្បីដុតធូប; ហើយខណៈដែលទ្រង់មានព្រះពិរោធនឹងពួកសង្ឃ នោះជំងឺឃ្លង់ក៏ផុសឡើងនៅលើថ្ងាសរបស់ទ្រង់ នៅចំពោះមុខពួកសង្ឃ ក្នុងព្រះវិហារនៃព្រះយេហូវ៉ា ពីក្បែរអាសនៈដុតធូប។ ហើយអាសារ្យា ជាសម្ដេចសង្ឃ និងពួកសង្ឃទាំងអស់ បានសម្លឹងមើលទ្រង់ ហើយមើល៍! ទ្រង់មានជំងឺឃ្លង់នៅលើថ្ងាសរបស់ទ្រង់; នោះពួកគេក៏បណ្ដេញទ្រង់ចេញពីទីនោះយ៉ាងរហ័ស; មែនហើយ ទ្រង់ផ្ទាល់ក៏ប្រញាប់ចេញទៅដែរ ពីព្រោះព្រះយេហូវ៉ាបានវាយប្រហារទ្រង់។ ហើយស្ដេចអ៊ូស៊ីយ៉ាទ្រង់មានជំងឺឃ្លង់រហូតដល់ថ្ងៃមរណភាពរបស់ទ្រង់ ហើយគង់នៅក្នុងផ្ទះដាច់ដោយឡែក ដោយព្រោះទ្រង់ជាមនុស្សឃ្លង់; ពីព្រោះទ្រង់ត្រូវបានកាត់ផ្ដាច់ចេញពីព្រះវិហារនៃព្រះយេហូវ៉ា។ រីឯយ៉ូថាម ជាបុត្រារបស់ទ្រង់ បានគ្រប់គ្រងលើវាំងរបស់ស្ដេច ដោយជំនុំជម្រះប្រជាជននៃស្រុក។ 2 របាក្សត្រ 26:16–21។
Eighty-one as a symbol is associated with the priests who opposed Uzziah’s efforts to offer sacrifices in the sanctuary. The prophetic structure of the passage of Uzziah aligns with the prophetic structure of Daniel eleven verses eleven and twelve. Both passages identify a southern king, whose heart is lifted up from military victories, and especially the recent victory over a king of the north. When verse eleven of Daniel eleven was fulfilled by Ptolemy at the battle of Raphia, he, as did Uzziah, sought to offer a sacrifice in the sanctuary at Jerusalem, but was resisted by the priests. Line upon line the two witnesses identify the Ukrainian war that is almost ended.
Eighty-one comme symbole est associé aux prêtres qui s’opposèrent aux efforts d’Ozias pour offrir des sacrifices dans le sanctuaire. La structure prophétique du passage concernant Ozias s’aligne sur la structure prophétique de Daniel 11:11-12. Les deux passages désignent un roi du sud, dont le cœur s’élève à cause de victoires militaires, et en particulier de la récente victoire sur un roi du nord. Lorsque le verset 11 de Daniel 11 s’accomplit en la personne de Ptolémée à la bataille de Raphia, celui-ci, comme Ozias, chercha à offrir un sacrifice dans le sanctuaire à Jérusalem, mais il fut repoussé par les prêtres. Ligne sur ligne, les deux témoins identifient la guerre d’Ukraine qui est presque achevée.
Chapter eighty-one of The Desire of Ages, is based upon Matthew 28, and identifies Christ ascending to begin His work as the Heavenly High Priest.
Surah them baadnys jeh “The Desire of Ages,” t’eh bunnit er Matthew 28, as t’eh soilshaghey Creest goll seose dy chur toshiaght da’n obbyr echey myr Ard-saggyrt Niau.
Now of the things which we have spoken this is the sum: We have such an high priest, who is set on the right hand of the throne of the Majesty in the heavens. Hebrews 8:1.
Казано накратко за онова, което изговорихме, ето главното: ние имаме такъв Първосвещеник, Който седна отдясно на престола на Величието в небесата. Евреи 8:1.
The number “81” is a symbol of the priests, and chapters 26, 27, 28; the third step of the third line in Matthew adds up to 81. The second step adds up to 49 and the first step is 23. Eighty-one represents 80 priests and a high priest in the testimony of Uzziah. At this level the 80 priests are human, and the high priest is Divine. 81 represents the combination of Divinity with humanity. The number one in the number eighty-one represents Divinity.
Le nombre « 81 » est un symbole des prêtres, et les chapitres 26, 27, 28 ; la troisième étape de la troisième ligne dans Matthieu totalise 81. La deuxième étape totalise 49 et la première étape est 23. Le nombre quatre-vingt-un représente 80 prêtres et un grand prêtre dans le témoignage d’Ozias. À ce niveau, les 80 prêtres sont humains, et le grand prêtre est Divin. 81 représente l’union de la Divinité avec l’humanité. Le chiffre un dans le nombre quatre-vingt-un représente la Divinité.
The number one in eleven represents humanity and also Divinity. The number one in the number twenty-one represents Divinity, and twenty humanity. The two and one combination can be seen in the disciples on the road to Emmaus.
លេខមួយក្នុងលេខដប់មួយតំណាងឲ្យមនុស្សជាតិ ហើយក៏តំណាងឲ្យព្រះភាពផងដែរ។ លេខមួយក្នុងលេខម្ភៃមួយតំណាងឲ្យព្រះភាព ហើយលេខម្ភៃតំណាងឲ្យមនុស្សជាតិ។ ការរួមបញ្ចូលគ្នានៃលេខពីរ និងលេខមួយអាចត្រូវបានឃើញនៅក្នុងពួកសិស្សលើផ្លូវទៅអេម៉ាស។
The three and one combination is humanity and Divinity as represented by the fiery furnace of Shadrach, Meshach and Abednego.
Cette combinaison de trois et d’un est l’humanité et la Divinité, telles qu’elles sont représentées par la fournaise ardente de Shadrac, Méshac et Abed-Nego.
The four and one combination identifies that the combination of Divinity with humanity is accomplished in the fourth generation.
A combinação de quatro e um identifica que a combinação da Divindade com a humanidade é realizada na quarta geração.
The five and one combination identifies the five virgins waiting for the bridegroom.
Ang pinagsamang lima at isa ay kumikilala sa limang dalagang naghihintay sa kasintahang lalaki.
The six and one combination represents man’s relation to the seventh-day Sabbath, of which Divinity is the Lord of. The number “six” is a symbol of man, and the one is Christ.
La combinaison de six et un représente la relation de l’homme avec le sabbat du septième jour, dont la Divinité est le Seigneur. Le nombre « six » est un symbole de l’homme, et le un est le Christ.
The seven and one combination represents the transition of the seventh church of Laodicea into the Philadelphian experience.
La combinaison du sept et du un représente la transition de la septième Église de Laodicée vers l’expérience philadelphienne.
81 is a symbol of the priests and their relation to the high priest.
81 არის მღვდლებისა და მათი დამოკიდებულების სიმბოლო მღვდელმთავრის მიმართ.
The nine and one combination identifies completion. Pregnancy is nine months. There were 9 generations leading to Noah, and nine generations after which led to the covenant. Jesus gave up the ghost at the ninth hour. The nine and one combination is identifying the finishing of the work of sealing His people.
रान्देक् बों आरो मोनसैनि जोथोनि माखासे फोजोबनायखौ चिन्हायो। गर्भधारण नौ माह होयो। नोहा बायदि जाबाय ९ फुरुमगिरि दंमोन, आरो बिदिनोनि उनाव जोंमोन ९ फुरुमगिरि बायदिसे नियमजों थांदों। जिशुयै नवम घन्टायाव निजर प्राणखौ समर्पण खालामदों। रान्देक् बों आरो मोनसैनि जोथोनि माखासे बेयोनि मानुखफोरखौ मोहोर दानायनि खामानिखौ फोजोबनायनि चिन्हाखौ दिहुनायो।
In this context, one is the combination of humanity and Divinity, number two is the Divine teacher, teaching humanity. Number three is the three angel’s message, which is the message they are taught in number two. Number four identifies the fourth generation, thus identifying the prophetic history when the five wise virgins are manifested, and recreated as represented by the sixth creation day. Then the seventh step identifies the transition to Philadelphia and the enigma of the eight being of the seven. At which point the covenant is accomplished and the priesthood of “81” is lifted up to finish the work represented by the number nine. At each step number one is the Lion of the tribe of Judah, who is also Palmoni, the Wonderful Numberer. 81 is a symbol of the priests. Palmoni created all the numbers.
Dans ce contexte, le nombre un est la combinaison de l’humanité et de la Divinité ; le nombre deux est le divin Enseignant, enseignant l’humanité. Le nombre trois est le message des trois anges, lequel est le message qui leur est enseigné au nombre deux. Le nombre quatre identifie la quatrième génération, identifiant ainsi l’histoire prophétique au moment où les cinq vierges sages sont manifestées et recréées, comme le représente le sixième jour de la création. Puis la septième étape identifie la transition vers Philadelphie et l’énigme du huit étant des sept. C’est alors que l’alliance est accomplie et que le sacerdoce de « 81 » est élevé pour achever l’œuvre représentée par le nombre neuf. À chaque étape, le nombre un est le Lion de la tribu de Juda, qui est aussi Palmoni, le Merveilleux Nombreur. 81 est un symbole des prêtres. Palmoni a créé tous les nombres.
The number eleven represents half of twenty-two, and they both represent the combination of Divinity with humanity. In a recent article I included two statements that address the beginning and ending.
Le nombre onze représente la moitié de vingt-deux, et tous deux représentent la combinaison de la Divinité avec l’humanité. Dans un article récent, j’ai inclus deux déclarations qui traitent du commencement et de la fin.
The first statement identified that when Ellen White had her initial visions of the sanctuary, she was shown that the Sabbath commandment shown brighter than the other commandments. She was also shown that in the latter days the “doctrine of the incarnation” was invested with a soft radiance. The Sabbath was a light at the beginning that typified the doctrine of the incarnation at the end. The combination of Divinity with humanity is the doctrine of the incarnation, for it is the doctrine of Christ taking upon Himself human flesh, and thus setting the example that Divinity combined with humanity does not sin.
Fyrsta staðhæfingin benti á að þegar Ellen White fékk sínar fyrstu sýnir um helgidóminn, var henni sýnt að sabbatsboðið ljómaði skærar en hin boðorðin. Henni var einnig sýnt að á hinum síðustu dögum var „kenningin um holdtekjuna“ umlukin mjúkri birtu. Sabbatinn var ljós í upphafi sem var fyrirboði kenningarinnar um holdtekjuna í lokin. Sameining guðdóms og mannleiks er kenningin um holdtekjuna, því að hún er kenningin um að Kristur tók á sig mannlegt hold og setti þannig það fordæmi að guðdómur sameinaður mannleika syndgar ekki.
Eleven plus eleven equals twenty-two, and the number eleven begins each of the twelve-chapter covenant lines, and each end with twenty-two. The chapters elevens and verse elevens within the Scriptures represent waymarks of the one hundred and forty-four thousand.
十一加十一等于二十二，而数字十一开启了十二章之约的每一条线，并且每一条线都以二十二结束。圣经中的第十一章与第十一节，代表十四万四千人的路标。
2014
2014
The Ukrainian war began in 2014, and is the external line of the sealing time of the one hundred and forty–four thousand.
Lufta ukrainase filloi në vitin 2014 dhe është vija e jashtme e kohës së vulosjes së njëqind e dyzet e katër mijëvet.
And the king of the south shall be moved with choler, and shall come forth and fight with him, even with the king of the north: and he shall set forth a great multitude; but the multitude shall be given into his hand. Daniel 11:11.
Gẹgẹ bi Danieli 11:11 ti sọ: “Ati ọba guusu yio bínú gidigidi, yio si jade wá jagun pẹlu rẹ̀, ani pẹlu ọba ariwa: on o si ko ogun nla jọ; ṣugbọn a o fi ọ̀pọ̀ eniyan náà lé e lọ́wọ́.”
July 18, 2020
18 de julio de 2020
The first disappointment was Jesus’ tarrying to go to raise Lazarus, the crowning miracle and the seal of God. Jesus waited four days before resurrecting Lazarus. The verse in John is identifying the last of seven miracles that are directly identified in the gospel of John. The first was changing water to wine. There is much light in considering the seven miracles that culminate with John 11:11, and all the theologians agree that there are only seven miracles in John, based upon those miracles being directly identified. For this reason, they do not include Christ’s resurrection as the eighth sign, but it was a miracle, and His resurrection is the sign of the covenant, so the resurrection in the book of John is the eighth miracle, that is of the seven, for each of the previous seven miracles was accomplished through the power of His resurrection.
Ласарын амилуулсан, хамгийн дээд гайхамшиг бөгөөд Бурханы тамга болсон үйл явдал руу Есүс саатсан нь анхны урам хугаралт байв. Есүс Ласарыг амилуулахаасаа өмнө дөрвөн өдөр хүлээсэн. Иоханы ном дахь энэ эшлэл нь Иоханы сайн мэдээнд шууд тодорхойлон тэмдэглэгдсэн долоон гайхамшгийн сүүлчийнхийг зааж байна. Эхнийх нь усыг дарс болгосон явдал байв. Иохан 11:11-т хүрч төгсдөг эдгээр долоон гайхамшгийг авч үзэхэд асар их гэрэл байдаг бөгөөд бүх теологичид Иоханд зөвхөн долоон гайхамшиг бий гэдэг дээр санал нийлдэг, учир нь тэдгээр гайхамшгууд шууд тодорхойлогдон тэмдэглэгдсэн байдаг. Иймээс тэд Христийн амилалтыг найм дахь тэмдэг гэж оруулдаггүй; гэвч энэ нь гайхамшиг мөн бөгөөд Түүний амилалт нь гэрээний тэмдэг билээ. Тиймээс Иоханы ном дахь амилалт нь долоогийнх нь найм дахь гайхамшиг мөн, учир нь өмнөх долоон гайхамшиг тус бүр Түүний амилалтын хүчээр үйлдэгдсэн билээ.
These things said he: and after that he saith unto them, Our friend Lazarus sleepeth; but I go, that I may awake him out of sleep. John 11:11.
他說了這話之後，又對他們說：我們的朋友拉撒路睡了；但我去，為要叫他從睡中醒過來。約翰福音 11:11。
July, 2023
Julie, 2023
In July 2023, the voice in the wilderness began to cry out a message that possesses the Spirit of life.
En juillet 2023, la voix dans le désert commença à proclamer un message qui possède l’Esprit de vie.
And after three days and an half the Spirit of life from God entered into them, and they stood upon their feet; and great fear fell upon them which saw them. Revelation 11:11.
Na posle tří dnů a půl vstoupil do nich Duch života od Boha; i postavili se na nohy své, a veliká bázeň padla na ty, kteří je viděli. Zjevení 11,11.
John is born eight days before the Sunday law, for it is at the Sunday law that his father Zechariah speaks. John’s name is changed from Zechariah unto John at the Sunday law, when his name change identifies a covenant relationship. The birth typifies the resurrection of those slain in the streets on July 18, 2020.
Yuhanna an haife shi kwana takwas kafin dokar Lahadi, gama a dokar Lahadi ce mahaifinsa Zakariya ya yi magana. An canja sunan Yuhanna daga Zakariya zuwa Yuhanna a dokar Lahadi, sa’ad da canjin sunansa ya bayyana dangantakar alkawari. Haihuwar tana misalta tashin waɗanda aka kashe a kan tituna a ranar 18 ga Yuli, 2020.
Verily I say unto you, Among them that are born of women there hath not risen a greater than John the Baptist: notwithstanding he that is least in the kingdom of heaven is greater than he. Matthew 11:11.
Amen, mwen di nou sa: pami tout moun fanm fè pitit, pa janm leve yon moun ki pi gran pase Jan Batis; men, moun ki pi piti nan wayòm syèl la pi gran pase li. Matye 11:11.
2024
2024
Isaiah identifies the second gathering that was fulfilled in 1849. The second gathering began in July of 2023, and ends when God’s people are sealed.
Ésaïe identifie le second rassemblement qui s’est accompli en 1849. Le second rassemblement a commencé en juillet 2023 et s’achève lorsque le peuple de Dieu est scellé.
And it shall come to pass in that day, that the Lord shall set his hand again the second time to recover the remnant of his people, which shall be left, from Assyria, and from Egypt, and from Pathros, and from Cush, and from Elam, and from Shinar, and from Hamath, and from the islands of the sea. Isaiah 11:11.
Et il arrivera, en ce jour-là, que le Seigneur étendra de nouveau sa main, pour la seconde fois, afin de racheter le reste de son peuple qui sera demeuré, de l’Assyrie, de l’Égypte, de Pathros, de Cusch, d’Élam, de Schinear, de Hamath, et des îles de la mer. Ésaïe 11:11.
Just Before the Sunday law
Tad ka war al La Ley dominical
Jesus just finished the triumphal entry, thus identifying the transition from the Midnight Cry to the Sunday law, He has the twelve disciples with Him, for they are already chosen before the Sunday law.
Yesu awɔwie Nkunimdi Mu Hyɛn no ara pɛ, na ɛno kyerɛ sɛ wɔafiri Mfinimfini Nteɛm no mu akɔ Ɔkronkron Da mmara no so; na ɔwɔ asuafo dumienu no ka ne ho, efisɛ wɔayi wɔn dedaw ansa na Ɔkronkron Da mmara no aba.
And Jesus entered into Jerusalem, and into the temple: and when he had looked round about upon all things, and now the eventide was come, he went out unto Bethany with the twelve. Mark 11:11.
Na Yesu akaingia Yerusalemu, na ndani ya hekalu; na alipokwisha kuangalia pande zote mambo yote, na wakati wa jioni ulikuwa umekwisha kufika, akaenda zake mpaka Bethania pamoja na wale Thenashara. Marko 11:11.
When the sealing is accomplished upon the one hundred and forty-four thousand, just before the Sunday law, the joining together of the husband of Divinity with the wife of humanity is finished, and the two are eternally one, for the atonement is finished.
Lorsque le scellement est accompli sur les cent quarante-quatre mille, juste avant la loi dominicale, l’union de l’Époux de la Divinité avec l’épouse de l’humanité est achevée, et les deux sont éternellement un, car l’expiation est achevée.
Nevertheless neither is the man without the woman, neither the woman without the man, in the Lord. 1 Corinthians 11:11.
Toutefois, ni l’homme n’est sans la femme, ni la femme sans l’homme, dans le Seigneur. 1 Corinthiens 11:11.
The miracle birth of Sarah, a birth long overdue since the rebellion of 1863, is accomplished when the woman of Revelation twelve gives birth to twins. The first child arrives at the Midnight Cry and the second child at the Sunday law. The child who came out second, had the scarlet thread that represents the sign of Rahab at Jericho.
La naissance miraculeuse de Sara, longtemps différée depuis la rébellion de 1863, s’accomplit lorsque la femme d’Apocalypse douze enfante des jumeaux. Le premier enfant paraît au Cri de Minuit, et le second enfant à la loi du dimanche. L’enfant qui sortit le second portait le fil écarlate qui représente le signe de Rahab à Jéricho.
Through faith also Sara herself received strength to conceive seed, and was delivered of a child when she was past age, because she judged him faithful who had promised. Hebrews 11:11.
Par la foi, Sara elle-même reçut la force de concevoir une postérité et enfanta, malgré son âge avancé, parce qu’elle tint pour fidèle celui qui avait fait la promesse. Hébreux 11:11.
The Sunday law for Laodicea
Mun bi xam nekk ci bésu Dibéer ci Laodisee
Jeremiah identifies the judgment of the Laodicean Seventh-day Adventist church.
Yeremia mengenal pasti penghakiman terhadap gereja Masehi Advent Hari Ketujuh Laodikia.
Therefore thus saith the Lord, Behold, I will bring evil upon them, which they shall not be able to escape; and though they shall cry unto me, I will not hearken unto them. Jeremiah 11:11.
Nokuti Yehova: Tsono ndidzawabweretsera tsoka limene sadzatha kulipulumuka; ndipo ngakhale adzandilirira, sindidzawamvera. Yeremiya 11:11.
Ezekiel agrees with Jeremiah’s judgment upon Adventism.
Hezekieli anakubaliana na hukumu ya Yeremia juu ya Uadventista.
This city shall not be your caldron, neither shall ye be the flesh in the midst thereof; but I will judge you in the border of Israel. Ezekiel 11:11.
ဤမြို့သည် သင်တို့အတွက် အိုးမဟုတ်၊ သင်တို့သည်လည်း ၎င်း၏အလယ်၌ရှိသော အသားမဟုတ်ကြ။ သို့ရာတွင် ငါသည် သင်တို့ကို ဣသရေလနယ်စပ်၌ တရားစီရင်မည်။ ယေဇကျေလ 11:11။
The passing by of ancient Israel as God’s covenant people includes God provoking the former covenant people to jealousy over what they threw away. This is repeated upon Adventism at the Sunday law.
Het voorbijgaan van het oude Israël als Gods verbondsvolk houdt in dat God het vroegere verbondsvolk tot jaloersheid verwekt over hetgeen het heeft weggeworpen. Dit herhaalt zich bij het adventisme ten tijde van de zondagswet.
I say then, Have they stumbled that they should fall? God forbid: but rather through their fall salvation is come unto the Gentiles, for to provoke them to jealousy. Romans 11:11.
我且说，他们失脚是要他们跌倒吗？断乎不是；反倒因他们的过失，救恩便临到外邦人，为要激动他们发愤。罗马书 11:11
Adventism, based upon the work of William Miller, which they reject, is still the movement that built the temple; but as with Solomon, who also built the temple, they broke the covenant and their kingdom will be taken from them, and given to a people who will manage God’s vineyard as He directs.
ئەدڤەنتیزم، کە لەسەر بنەمای کاری وڵیام میلەر دامەزراوە، ئەوەی کە ئەوان ڕەتی دەکەنەوە، هێشتا ئەو بزووتنەوەیەیە کە پەرستگاکەی بنیات نا؛ بەڵام وەک سلێمان، کە هەروەها پەرستگاکەی بنیات نا، ئەوان پەیمانەکەیان شکاند و شانشینییان لێ وەردەگیرێت، و دەدرێت بە گەلێک کە ڕەزەمەی خودا بەو شێوەیە بەڕێوە دەبەن کە ئەو ڕێنمایی دەکات.
Wherefore the Lord said unto Solomon, Forasmuch as this is done of thee, and thou hast not kept my covenant and my statutes, which I have commanded thee, I will surely rend the kingdom from thee, and will give it to thy servant. 1 Kings 11:11.
C’est pourquoi l’Éternel dit à Salomon : Puisque tu as agi de la sorte, et que tu n’as point gardé mon alliance ni mes statuts, que je t’avais commandés, je déchirerai certainement le royaume d’avec toi, et je le donnerai à ton serviteur. 1 Rois 11:11.
The Sunday law for Philadelphia
အင်္ဂါရပ်မသတ်မှတ်ထားသော “ff” ဘာသာသို့ ဘာသာပြန်ရန် အတိအကျ မဖော်ပြထားသဖြင့်၊ “ff” သည် မည်သည့်ဘာသာကို ဆိုလိုသည်ကို ကျေးဇူးပြု၍ သတ်မှတ်ပေးပါ။
At the Sunday law the church triumphant is placed into its own land, according to the prophets, and that land is a land that is abundant with the message of the latter rain. Jericho was rebuilt in 1863, and at the Sunday law Jericho comes down.
रविवार व्यवस्था के समय भविष्यद्वक्ताओं के अनुसार विजयी कलीसिया को उसके अपने देश में स्थापित किया जाता है, और वह देश उत्तरवर्षा के सन्देश की बहुतायत से परिपूर्ण है। यरीहो 1863 में फिर से बसाया गया था, और रविवार व्यवस्था के समय यरीहो गिर पड़ता है।
But the land, whither ye go to possess it, is a land of hills and valleys, and drinketh water of the rain of heaven. Deuteronomy 11:11.
Lakini nchi mnayoingia kuimiliki ni nchi ya milima na mabonde, nayo hunywa maji ya mvua ya mbinguni. Kumbukumbu la Torati 11:11.
A city is a kingdom, and the church triumphant represents Christ’s kingdom of glory. That kingdom of the church triumphant, begins at the Sunday law, when His church is lifted up and exalted above all the mountains and hills.
Une ville est un royaume, et l’Église triomphante représente le royaume de gloire du Christ. Ce royaume de l’Église triomphante commence à la loi du dimanche, lorsque son Église est élevée et exaltée au-dessus de toutes les montagnes et de toutes les collines.
By the blessing of the upright the city is exalted: but it is overthrown by the mouth of the wicked. Proverbs 11:11.
ဖောက်ပြန်ခြင်းမရှိသောသူတို့၏ ကောင်းကြီးမင်္ဂလာအားဖြင့် မြို့သည် မြင့်မားချီးမြှောက်ခြင်းခံရ၏။ သို့ရာတွင် မတရားသောသူတို့၏ နှုတ်ကြောင့် ထိုမြို့သည် ဖျက်ဆီးခြင်းခံရ၏။ သုတ္တံကျမ်း 11:11။
It was at the ninth hour that the angel came to Cornelious instructing him to send for Peter, thus identifying when the gospel goes to the Gentiles at the Sunday law. When Peter was instructed by God to go, it was in the context of a vision of eating unclean animals. This is fulfilled at the Sunday law. The ninth hour aligns with the ninth hour, when Christ died. The ninth hour represents the end of a period that begins at the third hour, when Jesus was crucified, dying six hours later. It is the same period of Peter who is in the upper room at the third hour, then in the temple at the ninth hour. One ninth hour ends at the death of Christ, the next ninth hour Peter is in the temple proclaiming the message of Joel. Christ death ended the covenant relation with Israel, and opened the door for the Gentiles, represented by Cornelious.
၎င်းသည် ကိုနေလျုအား ပေတရုကို ခေါ်ယူစေဖို့ ကောင်းကင်တမန်က ညွှန်ကြားလာသော ကိုးနာရီအချိန်၌ ဖြစ်ခဲ့ပြီး၊ ထိုအားဖြင့် တနင်္ဂနွေနေ့ဥပဒေကာလတွင် ဧဝံဂေလိတရားသည် တပါးအမျိုးသားတို့ထံသို့ သွားရောက်ကြောင်းကို သတ်မှတ်ဖော်ပြထားသည်။ ပေတရုအား ဘုရားသခင်က သွားရန် ညွှန်ကြားတော်မူသောအခါ၊ ထိုအရာသည် မသန့်ရှင်းသော တိရစ္ဆာန်များကို စားသောက်ခြင်းနှင့် ဆိုင်သော ရူပါရုံ၏ အခြေအနေအတွင်း၌ ဖြစ်သည်။ ဤအရာသည် တနင်္ဂနွေနေ့ဥပဒေကာလ၌ ပြည့်စုံသည်။ ကိုးနာရီအချိန်သည် ခရစ်တော် ကွယ်လွန်တော်မူသော ကိုးနာရီအချိန်နှင့် ကိုက်ညီသည်။ ကိုးနာရီအချိန်သည် ယေရှုကို လက်ဝါးကပ်တိုင်ပေါ်တွင် တင်ခဲ့သော သုံးနာရီအချိန်မှ စတင်၍ ခြောက်နာရီကြာပြီးနောက် ကွယ်လွန်တော်မူသည့် ကာလ၏ အဆုံးကို ကိုယ်စားပြုသည်။ ၎င်းသည်ပင် ပေတရုအတွက်လည်း အတူတူသောကာလ ဖြစ်သည်။ သူသည် သုံးနာရီအချိန်၌ အပေါ်ခန်းတွင်ရှိပြီး၊ ထို့နောက် ကိုးနာရီအချိန်၌ ဗိမာန်တော်၌ ရှိသည်။ ကိုးနာရီတစ်ကြိမ်သည် ခရစ်တော်၏ ကွယ်လွန်ခြင်း၌ အဆုံးသတ်သွားပြီး၊ နောက်တစ်ကြိမ်သော ကိုးနာရီအချိန်၌ ပေတရုသည် ဗိမာန်တော်၌ ယောအဲလ်၏ သတင်းစကားကို ကြေညာလျက်ရှိသည်။ ခရစ်တော်၏ ကွယ်လွန်ခြင်းသည် ဣသရေလနှင့်ရှိသော ပဋိညာဉ်ဆက်ဆံရေးကို အဆုံးသတ်စေပြီး၊ ကိုနေလျုက ကိုယ်စားပြုသော တပါးအမျိုးသားတို့အတွက် တံခါးကို ဖွင့်ပေးခဲ့သည်။
And, behold, immediately there were three men already come unto the house where I was, sent from Caesarea unto me. Acts 11:11.
Et voici, aussitôt trois hommes se présentèrent à la maison où j’étais, envoyés de Césarée vers moi. Actes 11:11.
They shall be even an abomination unto you; ye shall not eat of their flesh, but ye shall have their carcases in abomination. Leviticus 11:11.
Vivyo hivyo vitakuwa chukizo kwenu; hamtakula nyama yake, bali mizoga yao mtaihesabu kuwa chukizo. Mambo ya Walawi 11:11.
We will continue this study in the next article.
Haɗa za mu ci gaba da wannan nazari a maƙala ta gaba.
“I dreamed that God, by an unseen hand, sent me a curiously wrought casket about ten inches long by six square, made of ebony and pearls curiously inlaid. To the casket there was a key attached. I immediately took the key and opened the casket, when, to my wonder and surprise, I found it filled with all sorts and sizes of jewels, diamonds, precious stones, and gold and silver coin of every dimension and value, beautifully arranged in their several places in the casket; and thus arranged they reflected a light and glory equaled only to the sun. …
“Niliota kwamba Mungu, kwa mkono usioonekana, aliniletea kisanduku kilichotengenezwa kwa ustadi wa ajabu, chenye urefu wa yapata inchi kumi na upana wa inchi sita kwa pande zote, kilichofanywa kwa mti wa ebano na lulu zilizoingizwa kwa ustadi wa ajabu. Kisanduku hicho kilikuwa kimefungiwa ufunguo. Mara nikauchukua ufunguo huo na kufungua kisanduku; ndipo, kwa mshangao na taharuki yangu, nikakikuta kimejaa aina zote na ukubwa wote wa vito, almasi, mawe ya thamani, na sarafu za dhahabu na fedha za kila kipimo na thamani, vikiwa vimepangwa kwa uzuri katika mahali pake mbalimbali ndani ya kisanduku; na vikiwa vimepangwa hivyo vilirejesha nuru na utukufu uliolingana na jua peke yake. …”
“I looked into the casket, but my eyes were dazzled with the sight. They shone with ten times their former glory. I thought they had been scoured in the sand by the feet of those wicked persons who had scattered and trod them in the dust. They were arranged in beautiful order in the casket, every one in its place, without any visible pains of the man who cast them in. I shouted with very joy, and that shout awoke me.” Early Writings, 81–83.
「Ես նայեցի տապանակի մեջ, բայց իմ աչքերը շլացան այդ տեսարանից։ Դրանք փայլում էին իրենց նախկին փառքից տասնապատիկ ավելի։ Ես մտածեցի, թե դրանք ավազի մեջ մաքրվել էին այն ամբարիշտ մարդկանց ոտքերի տակ, որոնք ցրել էին դրանք և կոխկռտել փոշու մեջ։ Դրանք տապանակի մեջ դասավորված էին գեղեցիկ կարգով, յուրաքանչյուրը՝ իր տեղում, առանց որևէ տեսանելի հետքի այն մարդու գործադրած ջանքի, ով դրանք այնտեղ էր գցել։ Ես հրճվանքից իսկապես աղաղակեցի, և այդ աղաղակը արթնացրեց ինձ»։ Վաղ գրվածքներ, 81–83։
“You are getting the coming of the Lord too far off. I saw the latter rain was coming as [suddenly as] the midnight cry, and with ten times the power.” Spalding and Magan, 5.
« Vous placez la venue du Seigneur trop loin dans l’avenir. J’ai vu que la pluie de l’arrière-saison venait aussi soudainement que le cri de minuit, et avec une puissance dix fois plus grande. » Spalding and Magan, 5.
And in all matters of wisdom and understanding, that the king inquired of them, he found them ten times better than all the magicians and astrologers that were in all his realm. Daniel 1:18–20.
És minden bölcsességre és értelemre tartozó dologban, amely felől a király kikérdezte őket, tízszer különbeknek találta őket országának minden írástudójánál és csillagjósánál. Dániel 1:18–20.