The test of the Bread of Heaven was the omega test of discipleship in the days of Jesus, and it was also the omega in relation to the manna test that is represented in the alpha of ancient Israel’s covenant history. The beginning was manna; the end was the Bread of Heaven. The omega is always the largest, so the largest desertion of disciples’ marks Capernaum as the omega in the history of Christ and the test of discipleship.
The test of the Bread of Heaven was the omega test of discipleship in the days of Jesus, and it was also the omega in relation to the manna test that is represented in the alpha of ancient Israel’s covenant history. The beginning was manna; the end was the Bread of Heaven. The omega is always the largest, so the largest desertion of disciples marks Capernaum as the omega in the history of Christ and the test of discipleship.
Then said Jesus unto his disciples, If any man will come after me, let him deny himself, and take up his cross, and follow me. For whosoever will save his life shall lose it: and whosoever will lose his life for my sake shall find it. For what is a man profited, if he shall gain the whole world, and lose his own soul? or what shall a man give in exchange for his soul? For the Son of man shall come in the glory of his Father with his angels; and then he shall reward every man according to his works. Verily I say unto you, There be some standing here, which shall not taste of death, till they see the Son of man coming in his kingdom. Matthew 16:24–28.
Ainsi parla Jésus à ses disciples : Si quelqu’un veut venir après moi, qu’il renonce à lui-même, qu’il se charge de sa croix, et qu’il me suive. Car quiconque voudra sauver sa vie la perdra ; mais quiconque perdra sa vie à cause de moi la trouvera. Et que servirait-il à un homme de gagner le monde entier, s’il perdait son âme ? Ou que donnera un homme en échange de son âme ? Car le Fils de l’homme viendra dans la gloire de son Père avec ses anges, et alors il rendra à chacun selon ses œuvres. En vérité, je vous le dis, quelques-uns de ceux qui sont ici ne goûteront point la mort, jusqu’à ce qu’ils aient vu le Fils de l’homme venant dans son règne. Matthieu 16:24–28.
Capernaum is an omega test. The test at Capernaum is the test of oil in the parable of the ten virgins; that begins at the cry at midnight, and initiates a period that includes the foolish virgins recognizing they have no oil. They then begin to panic as they approach the closing door of the Sunday law, as represented in the crisis at Capernaum in John 6:66. Prophetically they are “ashamed.”
Capernaum ni mtihani wa omega. Mtihani wa Kapernaumu ni mtihani wa mafuta katika mfano wa mabikira kumi; huo huanza katika kilio cha usiku wa manane, na huanzisha kipindi kinachojumuisha mabikira wapumbavu kutambua kwamba hawana mafuta. Kisha huanza kuingiwa na hofu wanapokaribia mlango unaofungwa wa sheria ya Jumapili, kama inavyowakilishwa katika msiba wa Kapernaumu katika Yohana 6:66. Kiunabii wao “wanaaibika.”
Behold, the days come, saith the Lord God, that I will send a famine in the land, not a famine of bread, nor a thirst for water, but of hearing the words of the Lord: And they shall wander from sea to sea, and from the north even to the east, they shall run to and fro to seek the word of the Lord, and shall not find it. In that day shall the fair virgins and young men faint for thirst. They that swear by the sin of Samaria, and say, Thy god, O Dan, liveth; and, The manner of Beersheba liveth; even they shall fall, and never rise up again. Amos 8:11–14.
« Voici, les jours viennent, dit le Seigneur, l’Éternel, où j’enverrai une famine dans le pays, non une famine de pain, ni une soif d’eau, mais de l’audition des paroles de l’Éternel. Ils erreront d’une mer à l’autre, et du nord jusqu’à l’orient, ils iront çà et là pour chercher la parole de l’Éternel, et ils ne la trouveront pas. En ce jour-là, les belles vierges et les jeunes hommes défailliront de soif. Ceux qui jurent par le péché de Samarie, et qui disent : Ton dieu, ô Dan, est vivant ! et : La voie de Beer-Shéba est vivante ! ceux-là tomberont, et ne se relèveront jamais. » Amos 8:11–14.
The omega test at Capernaum typifies the omega test that follows the foundational test of 2024. The omega test is where the bride is sealed in advance of the Sunday law. It is where the separation is forever finalized, for once she is pure, no more strangers (Gentiles) will walk through Jerusalem anymore forever.
Kapernaumdaki omega sınaması, 2024 yılının temel sınamasını izleyen omega sınamasını simgeler. Omega sınaması, gelinin Pazar yasasından önce mühürlendiği yerdir. Ayrılığın sonsuza dek kesinleştiği yer burasıdır; çünkü o bir kez arındığında, artık yabancılar (Uluslar) bir daha sonsuza dek Yeruşalim’in içinden geçmeyeceklerdir.
The Lord also shall roar out of Zion, and utter his voice from Jerusalem; and the heavens and the earth shall shake: but the Lord will be the hope of his people, and the strength of the children of Israel. So shall ye know that I am the Lord your God dwelling in Zion, my holy mountain: then shall Jerusalem be holy, and there shall no strangers pass through her any more.
Ku Yehova ni we na we azororera i Siyoni, kandi akumvikanisha ijwi rye ari i Yerusalemu; maze ijuru n’isi bizanyeganyega; ariko Yehova azaba ibyiringiro by’ubwoko bwe, n’imbaraga z’abana ba Isirayeli. Ni bwo muzamenya ko ndi Yehova Imana yanyu, uba i Siyoni, umusozi wanjye wera; maze Yerusalemu hazaba hera, kandi nta banyamahanga bazongera kuhanyura ukundi.
And it shall come to pass in that day, that the mountains shall drop down new wine, and the hills shall flow with milk, and all the rivers of Judah shall flow with waters, and a fountain shall come forth of the house of the Lord, and shall water the valley of Shittim.
Na kutatimia siku hiyo, ya kwamba milima itadondosha divai mpya, na vilima vitatiririka maziwa, na mito yote ya Yuda itatiririka maji, na chemchemi itatoka katika nyumba ya Bwana, nayo itamwagilia bonde la Shitimu.
Egypt shall be a desolation, and Edom shall be a desolate wilderness, for the violence against the children of Judah, because they have shed innocent blood in their land. But Judah shall dwell forever, and Jerusalem from generation to generation. For I will cleanse their blood that I have not cleansed: for the Lord dwelleth in Zion. Joel 3:16–21.
Egipti izakuwa ukiwa, na Edomu itakuwa jangwa tupu, kwa sababu ya jeuri dhidi ya wana wa Yuda, kwa kuwa wamemwaga damu isiyo na hatia katika nchi yao. Lakini Yuda itakaa milele, na Yerusalemu kizazi baada ya kizazi. Kwa maana nitasafisha damu yao ambayo sikuisafisha; kwa kuwa Bwana anakaa katika Sayuni. Yoeli 3:16–21.
Jerusalem is cleansed of sin in the final movements of the investigative judgment, which in Zechariah chapter three, is where the white linen Philadelphian garment is given to Joshua to replace the dirty Laodicean garment. “Then shall Jerusalem be holy, and there shall no strangers pass through her anymore,” for the wheat has been separated from the tares and gathered as a first fruit offering. This occurs in the omega test, and it occurs when the windows of heaven are opened, and Jesus cast the jewels into the casket and says to the world, “come and see.” “Come and see” the ensign of my kingdom, my bride, my offering of Levites as in days of old. “Come and see” my temple, my casket full of jewels—each prepared as part of the crown of the kingdom of glory.
Երուսաղեմը մաքրվում է մեղքից քննական դատաստանի վերջին փուլերում, որը Զաքարիա մարգարեի երրորդ գլխում այն պահն է, երբ Հեսուին տրվում է սպիտակ կտավյա փիլադելփիական հանդերձը՝ փոխարինելու կեղտոտ լաոդիկեական հանդերձը։ «Այն ժամանակ Երուսաղեմն սուրբ կլինի, և այլևս օտարներ չեն անցնի նրա միջով», որովհետև ցորենը բաժանվել է որոմներից և հավաքվել՝ որպես առաջին պտղի ընծա։ Սա տեղի է ունենում օմեգայի փորձության ժամանակ, և տեղի է ունենում այն ժամանակ, երբ երկնքի պատուհանները բացվում են, և Հիսուսը գոհարները գցում է զարդատուփի մեջ ու աշխարհին ասում է. «Եկե՛ք և տեսե՛ք»։ «Եկե՛ք և տեսե՛ք» իմ թագավորության դրոշը, իմ հարսին, իմ Ղևտացիների ընծան, ինչպես հին օրերում։ «Եկե՛ք և տեսե՛ք» իմ տաճարը, իմ գոհարներով լի զարդատուփը, որոնցից յուրաքանչյուրը պատրաստված է որպես փառքի թագավորության պսակի մաս։
The foundational alpha test of 2024, leads to the temple omega test. The omega test occurs when the windows of heaven are opened, which is when the bride makes herself ready. The foolish virgins and their false peace and safety latter rain message are blown out through the open windows by the wind, for the message of this history is the message of the east wind. The message is Isaiah’s rough wind that is stayed, in the day of the east wind; it is John’s four winds that are restrained during the sealing time of the one hundred and forty-four thousand.
पवित्र वर्ष 2024 की आधारभूत अल्फा परीक्षा, मन्दिर की ओमेगा परीक्षा तक ले जाती है। ओमेगा परीक्षा तब घटित होती है जब स्वर्ग की खिड़कियाँ खोली जाती हैं, अर्थात् जब दुल्हन अपने आप को तैयार करती है। मूर्ख कुँवारियाँ और उनका झूठा “शान्ति और सुरक्षा” वाला उत्तरवृष्टि का सन्देश, खुली खिड़कियों के द्वारा वायु से उड़ा दिए जाते हैं, क्योंकि इस इतिहास का सन्देश पूर्वी पवन का सन्देश है। यह सन्देश यशायाह की उस प्रचण्ड वायु का सन्देश है जो पूर्वी पवन के दिन में रोक दी जाती है; यह यूहन्ना की उन चार पवनों का सन्देश है जो एक लाख चवालीस हज़ार की मुहरबन्दी के समय रोकी जाती हैं।
“Angels are holding the four winds, represented as an angry horse seeking to break loose and rush over the face of the whole earth, bearing destruction and death in its path.
“Maels tiennent les quatre vents, représentés comme un cheval furieux cherchant à se déchaîner et à se ruer sur la face de toute la terre, portant sur son passage la destruction et la mort.
“Shall we sleep on the very verge of the eternal world? Shall we be dull and cold and dead? Oh, that we might have in our churches the Spirit and breath of God breathed into His people, that they might stand upon their feet and live.” Manuscript Releases, volume 20, 217.
« Devrions-nous dormir au seuil même du monde éternel ? Serions-nous engourdis, froids et morts ? Oh ! puissions-nous avoir dans nos Églises l’Esprit et le souffle de Dieu insufflés en son peuple, afin qu’il se tienne sur ses pieds et qu’il vive. » Manuscript Releases, volume 20, 217.
Those who reject that message of the east wind of Islam, are blown out the window by the wind—the very symbol of their rebellion. The rubbish of error is forever attached to the foolish class who have no oil. Ephraim has again been joined to its idols. They rejected the increase of the knowledge of the sealing time, and its relation to Islam of the third woe. God will turn the glory of their counterfeit latter rain message into “shame.”
Vedle, kdo odmítají ono poselství východního větru islámu, jsou větrem vyváti oknem ven — právě tím symbolem své vzpoury. Smetiště bludu je navždy připojeno k pošetilé třídě, která nemá olej. Efrajim se znovu spojil se svými modlami. Odmítli rozmnožení poznání času pečetění a jeho vztah k islámu třetího běda. Bůh promění slávu jejich padělaného poselství pozdního deště v „hanbu“.
My people are destroyed for lack of knowledge: because thou hast rejected knowledge, I will also reject thee, that thou shalt be no priest to me: seeing thou hast forgotten the law of thy God, I will also forget thy children.
तुम्हारी प्रजा ज्ञान के अभाव से नष्ट हो रही है; क्योंकि तूने ज्ञान को तुच्छ जाना है, इसलिए मैं भी तुझे तुच्छ जानूँगा, कि तू मेरे लिये याजक न रहे। चूँकि तू अपने परमेश्वर की व्यवस्था को भूल गया है, इसलिए मैं भी तेरी सन्तान को भूल जाऊँगा।
As they were increased, so they sinned against me: therefore will I change their glory into shame. They eat up the sin of my people, and they set their heart on their iniquity. And there shall be, like people, like priest: and I will punish them for their ways, and reward them their doings. For they shall eat, and not have enough: they shall commit whoredom, and shall not increase: because they have left off to take heed to the Lord. Whoredom and wine and new wine take away the heart. My people ask counsel at their stocks, and their staff declareth unto them: for the spirit of whoredoms hath caused them to err, and they have gone a whoring from under their God. They sacrifice upon the tops of the mountains, and burn incense upon the hills, under oaks and poplars and elms, because the shadow thereof is good: therefore your daughters shall commit whoredom, and your spouses shall commit adultery. I will not punish your daughters when they commit whoredom, nor your spouses when they commit adultery: for themselves are separated with whores, and they sacrifice with harlots: therefore the people that doth not understand shall fall.
Keď sa rozmnožili, tak zhrešili proti mne; preto zamením ich slávu za hanbu. Požierajú hriech môjho ľudu a po jeho neprávosti túži ich srdce. A bude: aký ľud, taký kňaz; potrescem ich za ich cesty a odplatím im ich skutky. Budú jesť, a nebudú mať dosť; budú smilniť, a nerozmnožia sa, pretože prestali dbať na Hospodina. Smilstvo, víno a mušt odnímajú srdce. Môj ľud sa radí so svojím drevom a jeho palica mu zvestuje; lebo duch smilstva ich zviedol a smilnili odvrátiac sa od svojho Boha. Obetujú na vrchoch hôr a pália kadidlo na pahorkoch, pod dubmi, topoľmi a terebintmi, lebo ich tieň je príjemný; preto budú vaše dcéry smilniť a vaše nevesty cudzoložiť. Nebudem trestať vaše dcéry, keď smilnia, ani vaše nevesty, keď cudzoložia; lebo sami sa oddeľujú s neviestkami a obetujú s pobehlicami; preto ľud, ktorý nemá rozumu, padne.
Though thou, Israel, play the harlot, yet let not Judah offend; and come not ye unto Gilgal, neither go ye up to Bethaven, nor swear, The Lord liveth. For Israel slideth back as a backsliding heifer: now the Lord will feed them as a lamb in a large place.
Nangona wena, Sirayeli, uhamba njengomfazi olihenyukazi, makangoni uYuda; yaye musani ukuya eGilgali, ninganyuki niye eBhethaven, ningafungi nithi, UYehova uyaphila. Kuba uSirayeli uyaduduzela emva njengenkomo emfazi ebuya umva; ngoku uYehova uya kubalusa njengemvana endaweni ebanzi.
Ephraim is joined to idols: let him alone.
Efraim amabatanye n’ibigirwamana; nimureke wenyine.
Their drink is sour: they have committed whoredom continually: her rulers with shame do love, Give ye. The wind hath bound her up in her wings, and they shall be ashamed because of their sacrifices. Hosea 4:6–19.
Leur breuvage est tourné à l’aigre : ils se livrent sans cesse à la prostitution ; ses chefs aiment avec honte : Donnez ! Le vent l’a enveloppée dans ses ailes, et ils auront honte à cause de leurs sacrifices. Osée 4:6–19.
The rubbish that is removed is both the foolish virgins and their erroneous doctrines which they are joined to. We are what we eat, and they rejected the message of the east wind, chose instead the lie which brings strong delusion in its wake, and became joined to their counterfeit peace and safety latter rain message. Joel’s new wine, is cut off from their mouths, right where Jeremiah becomes God’s mouth.
La ordure qui est ôtée, ce sont à la fois les vierges folles et les doctrines erronées auxquelles elles se sont attachées. Nous sommes ce que nous mangeons, et elles ont rejeté le message du vent d’orient, choisissant au contraire le mensonge qui entraîne à sa suite une puissante séduction, et elles se sont unies à leur message contrefait de paix et de sûreté, présenté comme la pluie de l’arrière-saison. Le vin nouveau de Joël est retranché de leur bouche, précisément là où Jérémie devient la bouche de Dieu.
“In rejecting the truth, men reject its Author. In trampling upon the law of God, they deny the authority of the Law-giver. It is as easy to make an idol of false doctrines and theories as to fashion an idol of wood or stone. By misrepresenting the attributes of God, Satan leads men to conceive of Him in a false character. With many, a philosophical idol is enthroned in the place of Jehovah; while the living God, as He is revealed in His word, in Christ, and in the works of creation, is worshiped by but few. Thousands deify nature while they deny the God of nature. Though in a different form, idolatry exists in the Christian world today as verily as it existed among ancient Israel in the days of Elijah. The God of many professedly wise men, of philosophers, poets, politicians, journalists—the God of polished fashionable circles, of many colleges and universities, even of some theological institutions—is little better than Baal, the sun-god of Phoenicia.” The Great Controversy, 583.
“A lahin a fɔli, mɔgɔw bɛ a fɔli-bɔ-la lahin. U bɛ se ka Ala sariyaba taara, ka sariyaba-da-faanga tugu. A ka nɔgɔn cogo kelen de ye ka tugu-jɛsɛli ni teoriw kɛ togon ye, i n’a fɔ ka yiri walima kɔgɔlan togon da. Ni Sutana y’a Ala la sigiyɛrɛw jira-jalan, a bɛ mɔgɔw to k’a hakili la A kan ni nɔɔrɔ-jugu dɔ ye. Mɔgɔ caman fɛ, falsafaw togon dɔ bɛ sigi Yehowa yɔrɔ la; nka Ala ɲɛnamaya, i n’a fɔ cogo min na A bɛ jira A ka kuma la, Kristo la, ani dafa-fɛnw dilan kɛlaw la, o bɛ bato fɛ ka dɔrɔn. Wuli-jɛga wuli-jɛga bɛ dɔgɔya dafa-baarakɛla bato, ka dafa-baarakɛla Ala tugu. Hali ni a ka jira cogoya wɛrɛ de ye, togon-bato bɛ sɔrɔ Kristo dunɲa la bi hakɛ tɔɔrɔ cogo kelen na ni a bɛ yen Isirayɛli kɔrɔ la Eliya tilew la. Ala min ye mɔgɔ hakilitigiw caman ta ye sariya fɔlila—falsafikɛlaw, sɛbɛnnikkɛlaw, politisiyɛnw, kibaru-sɛbɛnnikɛlaw—Ala min ye mɔgɔ kɛlɛnjugu, fasiya-taara-sigida-law bɔlenw ta ye, ani kalansow caman ni yunivɛrsitiw, hali ani teolojiya kalansow dɔw fana ta ye, o tɛ jan ka bɔ Fenisiya tile-bato Baali ye.” The Great Controversy, 583.
At the separation of the genuine and false in Miller’s dream the wind carries the false virgins out, while the Lord seals His bride during the omega internal test of the open window.
A la séparation du vrai et du faux dans le songe de Miller, le vent emporte les vierges folles, tandis que le Seigneur scelle son épouse durant l’épreuve interne oméga de la fenêtre ouverte.
Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the Lord of hosts. But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire, and like fullers’ soap: And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years. Malachi 3:1–4.
Tazama, nitatuma mjumbe wangu, naye ataitengeneza njia mbele yangu; naye Bwana mnayemtafuta atakuja ghafula hekaluni mwake, yaani, mjumbe wa agano, mnayemfurahia; tazama, atakuja, asema Bwana wa majeshi. Lakini ni nani awezaye kustahimili siku ya kuja kwake? Naye ni nani atakayesimama atakapoonekana? Kwa maana yeye ni kama moto wa mtakasaji, na kama sabuni ya wafua nguo; naye ataketi kama mwenye kusafisha na kutakasa fedha; naye atawatakasa wana wa Lawi, na kuwasafisha kama dhahabu na fedha, ili wamtolee Bwana sadaka katika haki. Ndipo sadaka ya Yuda na ya Yerusalemu itakapompendeza Bwana, kama katika siku za kale, na kama katika miaka ya zamani. Malaki 3:1–4.
The sons of Levi are the sons of those Levites who were faithful at Aaron’s image of the beast test, and then again at Jeroboam’s image of the beast test. They are those who pass the image of the beast test, which is the test by which their eternal destiny is decided, and the test they must pass—before we are sealed.
Les fils de Lévi sont les fils de ces Lévites qui furent fidèles lors de l’épreuve de l’image de la bête au temps d’Aaron, puis de nouveau lors de l’épreuve de l’image de la bête au temps de Jéroboam. Ce sont ceux qui franchissent l’épreuve de l’image de la bête, laquelle est l’épreuve par laquelle leur destinée éternelle est décidée, et l’épreuve qu’ils doivent traverser avec succès — avant que nous ne soyons scellés.
“The Lord has shown me clearly that the image of the beast will be formed before probation closes; for it is to be the great test for the people of God, by which their eternal destiny will be decided.
« Le Seigneur m’a clairement montré que l’image de la bête sera formée avant la fin du temps de grâce ; car elle doit constituer la grande épreuve pour le peuple de Dieu, par laquelle sa destinée éternelle sera décidée. »
“This is the test that the people of God must have before they are sealed. All who proved their loyalty to God by observing His law, and refusing to accept a spurious sabbath, will rank under the banner of the Lord God Jehovah, and will receive the seal of the living God. Those who yield the truth of heavenly origin and accept the Sunday sabbath, will receive the mark of the beast” The Seventh-day Adventist Bible Commentary, volume 7, 976.
«Ai là phép thử mà dân sự của Đức Chúa Trời phải trải qua trước khi họ được đóng ấn. Tất cả những ai chứng tỏ lòng trung thành của mình đối với Đức Chúa Trời bằng cách vâng giữ luật pháp Ngài, và khước từ việc chấp nhận một ngày sa-bát giả mạo, sẽ đứng dưới ngọn cờ của Chúa là Đức Giê-hô-va, và sẽ nhận lấy ấn của Đức Chúa Trời hằng sống. Còn những ai từ bỏ lẽ thật có nguồn gốc từ thiên thượng và chấp nhận ngày sa-bát Chủ nhật, sẽ nhận lấy dấu của con thú» The Seventh-day Adventist Bible Commentary, volume 7, 976.
The image of the beast test is the test before the mark of the beast test at the Sunday law, and it must be passed before the door closes.
L’épreuve de l’image de la bête est l’épreuve qui précède celle de la marque de la bête lors de la loi du dimanche, et elle doit être traversée avec succès avant que la porte ne se ferme.
It is the test that purifies the righteous and also separates the righteous from the unrighteous. It is the test where Daniel, Shadrach, Meshach and Abednego are found to be visually fairer and fatter than those who ate the Babylonian diet. One class had eaten the bread of Heaven and the other the bread of Babylon. It is the test of bread in the synagogue at Capernaum.
Dë është prova që i pastron të drejtët dhe gjithashtu i ndan të drejtët nga të padrejtët. Dë është prova në të cilën Danieli, Shadraku, Meshaku dhe Abednegoja gjenden dukshëm më të hijshëm dhe më të shëndoshë se ata që hëngrën ushqimin babilonas. Njëra palë kishte ngrënë bukën e Qiellit dhe tjetra bukën e Babilonisë. Dë është prova e bukës në sinagogën e Kapernaumit.
Externally the testing time that we are now in is the test of the image of the beast, the combination of church and state within the United States. The parallel internal testing time identifies a class of virgins who manifest the image of humanity and another class of virgins who manifest the image of Divinity combined with humanity. After Malachi identifies the purification and purging of the Levites, God proposes a test.
À l’extérieur, le temps d’épreuve dans lequel nous nous trouvons maintenant est l’épreuve de l’image de la bête, c’est-à-dire l’union de l’Église et de l’État au sein des États-Unis. Le temps d’épreuve intérieur parallèle met en évidence une classe de vierges qui manifeste l’image de l’humanité, et une autre classe de vierges qui manifeste l’image de la Divinité unie à l’humanité. Après que Malachie a identifié la purification et l’épuration des Lévites, Dieu propose une épreuve.
And I will come near to you to judgment; and I will be a swift witness against the sorcerers, and against the adulterers, and against false swearers, and against those that oppress the hireling in his wages, the widow, and the fatherless, and that turn aside the stranger from his right, and fear not me, saith the Lord of hosts.
Et je m’approcherai de vous pour le jugement ; et je serai un témoin prompt contre les enchanteurs, contre les adultères, contre ceux qui jurent faussement, contre ceux qui oppriment le mercenaire dans son salaire, la veuve et l’orphelin, qui détournent l’étranger de son droit, et ne me craignent pas, dit l’Éternel des armées.
For I am the Lord, I change not; therefore ye sons of Jacob are not consumed. Malachi 3:5, 6.
Mert én, az ÚR, nem változom; azért ti, Jákób fiai, nem emésztettek meg. Malakiás 3:5, 6.
The first test is to fear God, and the class that failed the testing of the Messenger of the Covenant are then addressed with five condemnations, one for each of the foolish virgins that align with being wretched, miserable, poor, blind, naked; five prophetic attributes for five foolish virgins that summarized under the phrase “and fear not me.” These are those who failed the foundational first alpha test. They failed because they did not understand that God never changes. These are those who failed the foundational external alpha test of 2024.
La première épreuve consiste à craindre Dieu, et la classe qui a échoué à l’épreuve du Messager de l’Alliance se voit ensuite adressée par cinq condamnations, une pour chacune des vierges folles, correspondant à l’état d’être misérable, pitoyable, pauvre, aveugle, nue ; cinq attributs prophétiques pour cinq vierges folles, résumés sous l’expression « et ne me craignez pas ». Ce sont ceux qui ont échoué à la première épreuve alpha fondamentale. Ils ont échoué parce qu’ils n’ont pas compris que Dieu ne change jamais. Ce sont ceux qui ont échoué à l’épreuve alpha externe fondamentale de 2024.
“There are lessons to be learned from the history of the past; and attention is called to these, that all may understand that God works on the same lines now that He ever has done. His hand is seen in His work and among the nations now, just the same as it has been ever since the gospel was first proclaimed to Adam in Eden.
«Unofanira kudzidza zvidzidzo kubva munhoroondo yekare; uye pfungwa dzinokwezverwa kuzvinhu izvi, kuti vose vanzwisise kuti Mwari anoshanda nenzira imwe chete zvino sezvaagara achiita. Ruoko rwake runoonekwa mubasa rake uye pakati pendudzi zvino, saizvozvowo sezvarwagara ruchionekwa kubvira pavakatanga kuparidzwa evhangeri kuna Adhamu muEdheni. »
“There are periods which are turning points in the history of nations and of the church. In the providence of God, when these different crises arrive, the light for that time is given. If it is received, there is spiritual progress; if it is rejected, spiritual declension and shipwreck follow. The Lord in His word has opened up the aggressive work of the gospel as it has been carried on in the past, and will be in the future, even to the closing conflict, when Satanic agencies will make their last wonderful movement.” Bible Echo, August 26, 1895.
«ریښې داسې دورې شته چې د ملتونو او د کلیسا په تاریخ کې د بدلون ټکي وي. د خدای په تدبیر کې، کله چې دا بېلابېل بحرانونه راورسېږي، د هماغه وخت لپاره رڼا ورکول کېږي. که هغه ومنل شي، نو روحاني پرمختګ رامنځته کېږي؛ او که رد شي، نو روحاني زوال او تباهي ورپسې راځي. څښتن په خپله کلمه کې د انجیل تهاجمي کار څرګند کړی دی، لکه څنګه چې هغه په تېر وخت کې پر مخ وړل شوی دی، او په راتلونکي کې به هم وي، آن تر وروستۍ جګړې پورې، کله چې شیطاني ځواکونه به خپل وروستی حیرانوونکی خوځښت ترسره کړي.» Bible Echo, August 26, 1895.
Laodiceans do not see that God’s dealing with men is ever the same. If the light, or the oil is received, there is a blessing, if not, there is a shipwreck.
Waxa dadka La’odikiya aanay arkayn ayaa ah in sida Ilaah ula macaamilo dadka weligeed isku mid tahay. Haddii nuurka, ama saliidda, la aqbalo, barako baa jirta; haddii kalese, waxaa imanaya burbur dhammaystiran.
“In past ages the Lord God of heaven revealed his secrets to his prophets. The present and the future are equally clear to him. The voice of God echoes down the ages, telling man what is to take place. Kings and princes take their places at their appointed time. They think they are carrying out their own purposes, but in reality they are fulfilling the word that God has spoken.
«Ժամանակների անցյալ դարերում երկնքի Տեր Աստված Իր գաղտնիքները հայտնել է Իր մարգարեներին։ Նրա համար ներկան և ապագան հավասարապես պարզ են։ Աստծու ձայնը դարերի միջով հնչում է՝ մարդուն հայտնելով, թե ինչ է լինելու։ Թագավորներն ու իշխանները իրենց տեղերն են զբաղեցնում իրենց նշանակված ժամանակին։ Նրանք կարծում են, թե իրականացնում են իրենց սեփական նպատակները, բայց իրականում կատարում են այն խոսքը, որ Աստված ասել է։»
“Paul declares that the records of God’s dealings with mankind in the past ‘are written for our admonition, upon whom the ends of the world are come.’ Daniel’s history is given us for our admonition. ‘The secret of the Lord is with them that fear him.’ Daniel’s God still lives and reigns. He has not closed heaven against his people. As in the Jewish age, so in this age, God reveals his secrets to his servants the prophets.
“Paulos menyatakan bahwa catatan mengenai tindakan-tindakan Allah terhadap umat manusia pada masa lampau ‘dituliskan untuk menjadi peringatan bagi kita, yang kepada kita kesudahan zaman telah datang.’ Riwayat Daniel diberikan kepada kita untuk menjadi peringatan bagi kita. ‘Rahasia TUHAN adalah bagi orang-orang yang takut akan Dia.’ Allah Daniel tetap hidup dan memerintah. Ia tidak menutup langit terhadap umat-Nya. Sebagaimana pada zaman Yahudi, demikian juga pada zaman ini, Allah menyatakan rahasia-rahasia-Nya kepada hamba-hamba-Nya, para nabi.”
“The apostle Peter says: ‘We have also a more sure word of prophecy; whereunto ye do well that ye take heed, as unto a light that shineth in a dark place, until the day dawn, and the day-star arise in your hearts: knowing this first, that no prophecy of the Scripture is of any private interpretation. For the prophecy came not in old time by the will of man: but holy men of God spake as they were moved by the Holy Ghost.’
L’apôtre Pierre dit : « Nous avons aussi la parole prophétique, rendue plus certaine, à laquelle vous faites bien de prêter attention, comme à une lampe qui brille dans un lieu obscur, jusqu’à ce que le jour vienne à paraître et que l’étoile du matin se lève dans vos cœurs ; sachant tout d’abord qu’aucune prophétie de l’Écriture ne procède d’une interprétation particulière. Car ce n’est point par une volonté d’homme qu’une prophétie a jamais été apportée autrefois ; mais c’est poussés par le Saint-Esprit que des hommes saints de Dieu ont parlé. »
“The unbelieving and godless do not discern the importance of the signs of the times, foretold in the prophetic word. In ignorance they may refuse to accept the inspired record. But when professed Christians speak sneeringly of the ways and means employed by the great I AM to make his purposes known, they show themselves to be ignorant both of the Scriptures and of the power of God. The Creator knows just what elements he has to deal with in human nature. He knows what means to employ to obtain the desired results.
Les incroyants et les impies ne discernent pas l’importance des signes des temps, annoncés dans la parole prophétique. Dans leur ignorance, ils peuvent refuser d’accepter le récit inspiré. Mais lorsque des chrétiens de profession parlent avec dérision des voies et des moyens employés par le grand JE SUIS pour faire connaître ses desseins, ils montrent qu’ils ignorent à la fois les Écritures et la puissance de Dieu. Le Créateur sait exactement avec quels éléments il a à traiter dans la nature humaine. Il sait quels moyens employer pour obtenir les résultats désirés.
“Man’s word fails. He who makes the assertions of men his dependence, may well tremble; for he will someday be as a shipwrecked vessel. God’s word is infallible, and endures forever. Christ declares, ‘Verily I say unto you, Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law, till all be fulfilled.’ God’s word will endure throughout the ceaseless ages of eternity.” Youth Instructor, December 1, 1903.
“Shabdkii aadmigu wuu fashilmaa. Kii ka dhigta hadallada dadka tiirsanaantiisa, si xaq ah buu u gariiri karaa; waayo, maalin buu noqon doonaa sida doon burburtay. Erayga Ilaah waa aan khaldami karin, wuuna sii jiraa weligiis. Masiixu wuxuu ku dhawaaqayaa, ‘Runtii waxaan idinku leeyahay, Ilaa samada iyo dhulku idlaan, hal yodh ama hal tix yarinnaba sharciga sinnaba kama gudbi doonto, ilaa wax walba la wada oofiyo.’ Erayga Ilaah wuxuu sii jiri doonaa qarniyada aan joogsiga lahayn ee daa’imadda oo dhan.” Youth Instructor, December 1, 1903.
God never changes and He works upon the same lines as He has always done.
Zoti nuk ndryshon kurrë dhe Ai vepron sipas të njëjtave parime siç ka vepruar gjithmonë.
“The work of God in the earth presents, from age to age, a striking similarity in every great reformation or religious movement. The principles of God’s dealing with men are ever the same. The important movements of the present have their parallel in those of the past, and the experience of the church in former ages has lessons of great value for our own time.” The Great Controversy, 343.
«Құдайдың жер бетіндегі ісі әр дәуірден екінші дәуірге дейін әрбір ұлы реформаның немесе діни қозғалыстың барысында таңғаларлық ұқсастық танытады. Құдайдың адамдармен әрекет ету қағидаттары әрқашан бірдей. Қазіргі уақыттағы маңызды қозғалыстардың өткен дәуірлердегі қозғалыстармен өз параллелі бар, ал бұрынғы ғасырлардағы қауымның тәжірибесі біздің өз уақытымыз үшін аса құнды сабақтар береді». Ұлы Күрес, 343.
Malachi chapter three’s first four verses identify the messenger that prepares the way for the Messenger of the Covenant, and the purging and purification of the Levites. Then the Lord pronounces judgment upon Laodicea, identifying they fear not God, meaning they failed the foundational alpha test of the third angel. Their lack of fear represents a purposeful rejection of knowledge, and the context of the knowledge they refuse is the acceptance of the history of the messenger who prepares the way and the Divine messenger who follows. All the prophets identify the latter days, and there would be no reason to identify a counterfeit reformatory movement, if there was not a genuine.
Malaquias capítulo três, nos seus primeiros quatro versículos, identifica o mensageiro que prepara o caminho para o Mensageiro da Aliança, bem como a expurgação e a purificação dos levitas. Então o Senhor pronuncia juízo sobre Laodiceia, identificando que eles não temem a Deus, o que significa que fracassaram na prova fundamental, o alfa, do terceiro anjo. Sua falta de temor representa uma rejeição deliberada do conhecimento, e o contexto do conhecimento que recusam é a aceitação da história do mensageiro que prepara o caminho e do Mensageiro divino que o segue. Todos os profetas identificam os últimos dias, e não haveria razão para identificar um movimento reformador falsificado, se não houvesse um genuíno.
“But Satan was not idle. He now attempted what he has attempted in every other reformatory movement—to deceive and destroy the people by palming off upon them a counterfeit in place of the true work. As there were false Christ’s in the first century of the Christian church, so there arose false prophets in the sixteenth century.” The Great Controversy, 186.
«Καὶ ὁ Σατανᾶς δὲν ἦταν ἀδρανής. Ἐπεχείρησε τώρα ἐκεῖνο ποὺ ἔχει ἐπιχειρήσει σὲ κάθε ἄλλο μεταρρυθμιστικὸ κίνημα — νὰ ἐξαπατήσει καὶ νὰ καταστρέψει τὸν λαὸ, προβάλλοντας σ’ αὐτὸν ἕνα παραχάραγμα ἀντὶ τοῦ ἀληθινοῦ ἔργου. Ὅπως ὑπῆρξαν ψευδόχριστοι κατὰ τὸν πρῶτο αἰῶνα τῆς Χριστιανικῆς ἐκκλησίας, ἔτσι ἀναφάνηκαν ψευδοπροφῆτες κατὰ τὸν δέκατο ἕκτο αἰῶνα.» The Great Controversy, 186.
The context of the first six verses of Malachi three is the purging and purification of the Levites of the reformatory movement of the one hundred and forty-four thousand. Future for America is either that very movement, or one of many counterfeits. Then Malachi states:
Kontexten till de första sex verserna i Malaki tre är utrensningen och reningen av leviterna i den reformatoriska rörelsen med de etthundrafyrtiofyra tusen. Det som ligger framför Amerika är antingen just denna rörelse eller en av många förfalskningar. Därefter säger Malaki:
Even from the days of your fathers ye are gone away from mine ordinances, and have not kept them. Return unto me, and I will return unto you, saith the Lord of hosts. Malachi 3:7.
Depuis les jours de vos pères, vous vous êtes écartés de mes ordonnances, et vous ne les avez point gardées. Revenez à moi, et je reviendrai à vous, dit l’Éternel des armées. Malachie 3:7.
The progressive rebellion over the four generations is the introduction and setting of the book of Joel, and Malachi here identifies the same progressive rebellion when he says, “even from the days of your fathers ye are gone away.” From 1863, the days of the fathers of the first generation of rebellion, they have increasingly went further and further away from God. The pronouncement against their continuous sin is tempered with the Laodicean call that in mournful tones promises that if they would but only return, God would return unto them.
ການກະບົດທີ່ຄ່ອຍໆທະວີຂຶ້ນຕະຫຼອດສີ່ຊົ່ວອາຍຸຄົນ ແມ່ນບົດນໍາແລະພາກຈັດວາງຂອງພຣະທຳໂຢເອນ, ແລະໃນທີ່ນີ້ ມາລາຄີກໍຊີ້ບອກເຖິງການກະບົດທີ່ຄ່ອຍໆທະວີຂຶ້ນອັນດຽວກັນນັ້ນ ເມື່ອທ່ານກ່າວວ່າ, “ແມ່ນແຕ່ຕັ້ງແຕ່ວັນເວລາຂອງບັນພະບຸລຸດທັງຫຼາຍຂອງພວກເຈົ້າ ພວກເຈົ້າໄດ້ຫັນໜີໄປແລ້ວ.” ນັບແຕ່ປີ 1863, ຄືວັນເວລາຂອງບັນພະບຸລຸດແຫ່ງຊົ່ວອາຍຸຄົນທຳອິດຂອງການກະບົດ, ພວກເຂົາໄດ້ຫ່າງອອກໄປຈາກພຣະເຈົ້າຫຼາຍຂຶ້ນ ແລະ ຫຼາຍຂຶ້ນຢ່າງຕໍ່ເນື່ອງ. ຄໍາປະກາດພິພາກສາຕໍ່ບາບອັນຕໍ່ເນື່ອງຂອງພວກເຂົາ ຖືກຜ່ອນນ້ຳໜັກລົງດ້ວຍການເຊີນເອີ້ນແບບລາວດີເຊຍ ຊຶ່ງໃນນ້ຳສຽງແຫ່ງຄວາມໂສກເສົ້າໄດ້ສັນຍາວ່າ ຖ້າພວກເຂົາພຽງແຕ່ຫັນກັບຄືນມາ ພຣະເຈົ້າກໍຈະຫັນກັບຄືນມາຫາພວກເຂົາ.
But ye said, Wherein shall we return? Will a man rob God? Yet ye have robbed me. But ye say, Wherein have we robbed thee? In tithes and offerings. Ye are cursed with a curse: for ye have robbed me, even this whole nation.
“Fakat siz dediniz: ‘Nasıl dönelim?’ İnsan Tanrı’yı soyar mı? Oysa siz beni soydunuz. Ama siz diyorsunuz: ‘Seni nasıl soyduk?’ Ondalıklar ve takdimeler konusunda. Siz lanetle lanetlenmişsiniz; çünkü beni soydunuz, ey bütün bu ulus.”
Bring ye all the tithes into the storehouse, that there may be meat in mine house, and prove me now herewith, saith the Lord of hosts, if I will not open you the windows of heaven, and pour you out a blessing, that there shall not be room enough to receive it.
Aumenez à la maison du trésor toutes les dîmes, afin qu’il y ait de la nourriture dans ma maison; et mettez-moi de la sorte à l’épreuve maintenant, dit l’Éternel des armées, si je n’ouvrirai pas pour vous les écluses des cieux et ne répandrai pas sur vous la bénédiction en abondance, jusqu’à ce qu’il n’y ait plus assez de place pour la recevoir.
And I will rebuke the devourer for your sakes, and he shall not destroy the fruits of your ground; neither shall your vine cast her fruit before the time in the field, saith the Lord of hosts. And all nations shall call you blessed: for ye shall be a delightsome land, saith the Lord of hosts. Malachi 3:5–12.
Ọzọkwa, n’ihi unu ka M ga-abara onye na-eripịa ihe mba, ọ gaghịkwa emebi mkpụrụ nke ala unu; osisi vaịn unu agaghịkwa atụfu mkpụrụ ya tupu oge eruo n’ubi, ka Jehova nke ndị agha siri kwuo. Mba niile ga-akpọkwa unu ndị a gọziri agọzi; n’ihi na unu ga-abụ ala na-atọ ụtọ, ka Jehova nke ndị agha siri kwuo. Malakaị 3:5–12.
The alpha foundational external test of 2024 is followed by the capstone internal test of 2026. That capstone test occurs when the windows of heaven are opened, and three places where those open windows are identified in the context of the church triumphant are Malachi three, Miller’s dream and Revelation nineteen. Malachi is the alpha, Miller’s dream is the middle and Revelation is the omega. The test is illustrated by Christ, as the dirt brush man, casting the jewels into the casket. Those jewels are both truths perfectly arranged in their order, and the remnant. The storehouse is where the meat is gathered and distributed. As with the test of manna, the test of Capernaum and the Bread of Heaven—“meat” is the subject.
पवित्र आधार वाला 2024 का बाहरी अल्फा-परीक्षण, 2026 के शिखरस्थ आंतरिक परीक्षण के द्वारा अनुसरित होता है। वह शिखरस्थ परीक्षण तब घटित होता है जब स्वर्ग की खिड़कियाँ खोली जाती हैं, और वे तीन स्थान जहाँ उन खुली हुई खिड़कियों की पहचान विजयी कलीसिया के संदर्भ में की गई है, मलाकी तीन, मिलर का स्वप्न, और प्रकाशितवाक्य उन्नीस हैं। मलाकी अल्फा है, मिलर का स्वप्न मध्य है, और प्रकाशितवाक्य ओमेगा है। इस परीक्षण का चित्रण मसीह के द्वारा, धूल-झाड़ने वाले पुरुष के रूप में, रत्नों को संदूक में डालते हुए किया गया है। वे रत्न अपनी व्यवस्था में पूर्णतः क्रमबद्ध सत्यों भी हैं, और शेषजन भी। भण्डारघर वह स्थान है जहाँ भोजन एकत्र किया जाता है और वितरित किया जाता है। जैसे मन्ना की परीक्षा, कफरनहूम की परीक्षा, और स्वर्ग की रोटी की परीक्षा में—“भोजन” ही विषय है।
The “meat” is oil in the parable of the virgins, and it represents character, the Holy Spirit and the prophetic message that brings the Holy Spirit into the hearts and minds of those who develop the character of Christ. The “meat” is Joel’s “new wine” that is cut off from the drunkards of Ephraim. To pass the internal capstone temple test of the second angel you must have passed the external first alpha foundational test. If you haven’t accepted the foundation, you cannot be part of the temple which is raised upon the foundation, but if you are not of the number who passed that foundational test, you will build your spiritual counterfeit house upon sand. John calls that counterfeit spiritual house, “the synagogue of Satan” and Jeremiah, “the assembly of mockers.”
“گوشت” در مَثَلِ باکرهها همان روغن است، و نمایانگرِ سیرت، روحالقدس، و پیامِ نبویای است که روحالقدس را به دلها و ذهنهای کسانی میآورد که سیرتِ مسیح را پرورش میدهند. “گوشت” همان “شرابِ تازه” در یوئیل است که از مستانِ افرایم منقطع شده است. برای آنکه از آزمونِ درونیِ معبدِ سنگِ سرزاویه در فرشتهٔ دوم بگذرید، باید پیشتر از آزمونِ بیرونیِ نخستینِ الفایِ بنیادین گذشته باشید. اگر بنیاد را نپذیرفته باشید، نمیتوانید بخشی از آن معبدی باشید که بر آن بنیاد برپا میشود؛ اما اگر از شمارِ کسانی نباشید که از آن آزمونِ بنیادین گذشتند، خانهٔ روحانیِ بدلیِ خود را بر شن بنا خواهید کرد. یوحنا آن خانهٔ روحانیِ بدلی را “کنیسهٔ شیطان” مینامد، و ارمیا، “مجمعِ استهزاکنندگان.”
Bring ye all the tithes and offerings into the storehouse is the internal test where the seal is impressed. The dirt brush man cast the remnant people of God into the enlarged casket, and in so doing He was illustrating the work of bringing all the tithes into the storehouse. The Levites are the offering that is lifted up when He pours out a blessing from the windows of heaven. The dirt brush man’s jewels are His remnant people and in Isaiah chapter six those remnant people are identified as a tithe.
Apportez toutes les dîmes et les offrandes dans le magasin est l’épreuve intérieure où le sceau est imprimé. L’homme à la brosse de terre a jeté le peuple du reste de Dieu dans le cercueil élargi, et ce faisant, Il illustrait l’œuvre qui consiste à apporter toutes les dîmes dans le magasin. Les Lévites sont l’offrande qui est élevée lorsqu’Il répand une bénédiction par les fenêtres du ciel. Les joyaux de l’homme à la brosse de terre sont Son peuple du reste, et dans Ésaïe, chapitre six, ce peuple du reste est identifié comme une dîme.
Then said I, Lord, how long? And he answered, Until the cities be wasted without inhabitant, and the houses without man, and the land be utterly desolate, And the Lord have removed men far away, and there be a great forsaking in the midst of the land. But yet in it shall be a tenth, and it shall return, and shall be eaten: as a teil tree, and as an oak, whose substance is in them, when they cast their leaves: so the holy seed shall be the substance thereof. Isaiah 6:11–13.
Alors je dis : Seigneur, jusques à quand ? Et il répondit : Jusqu’à ce que les villes soient dévastées, sans habitants, et les maisons sans homme, et que le pays soit entièrement désolé ; jusqu’à ce que l’Éternel ait éloigné les hommes au loin, et qu’il y ait un grand abandon au milieu du pays. Mais il y en aura encore un dixième, et il reviendra, et sera consumé ; comme le térébinthe et comme le chêne, dont la souche demeure en eux lorsqu’ils perdent leurs feuilles, ainsi la sainte postérité sera sa souche. Ésaïe 6:11–13.
The Lord identifies the question of “how long” on multiple witnesses as pointing to the Sunday law, and in verse three of Isaiah six the angels proclaim “Holy, holy, holy, is the Lord of hosts: the whole earth is full of his glory.” Sister White connects this with the mighty angel of Revelation eighteen.
Bwana anatambulisha swali la “hata lini” kwa mashahidi wengi kuwa linaelekeza kwenye sheria ya Jumapili, na katika aya ya tatu ya Isaya sita malaika wanatangaza, “Mtakatifu, mtakatifu, mtakatifu, ni Bwana wa majeshi: dunia yote imejaa utukufu wake.” Dada White anaunganisha jambo hili na malaika mwenye nguvu wa Ufunuo kumi na nane.
“As they [the angels] see the future, when the whole earth shall be filled with His glory, the triumphant song of praise is echoed from one to another in melodious chant, ‘Holy, holy, holy, is the Lord of Hosts.’ They are fully satisfied to glorify God; and in His presence, beneath His smile of approbation, they wish for nothing more. In bearing His image, in doing His service and worshiping Him, their highest ambition is fully reached.” Review and Herald, December 22, 1896.
“Pab lawv [cov tim tswv] pom yav tom ntej, thaum tag nrho lub ntiajteb yuav puv npo rau hauv Nws lub yeeb koob, zaj nkauj qhuas uas muaj yeej ntawd nrov rov qab ntawm ib tug mus rau ib tug hauv suab paj nruag mos muag hais tias, ‘Dawb huv, dawb huv, dawb huv, yog tus Tswv ntawm Cov Tub Rog.’ Lawv txaus siab kawg nkaus rau kev ua kom Vajtswv tau koob meej; thiab hauv Nws xub ntiag, hauv qab Nws txoj kev luag nyav uas pom zoo, lawv tsis ntshaw ib yam dab tsi ntxiv lawm. Hauv kev ris Nws tus yam ntxwv, hauv kev ua Nws tes dej num thiab pe hawm Nws, lawv txoj kev ntshaw siab tshaj plaws twb raug ua tiav tag nrho lawm.” Review and Herald, December 22, 1896.
Isaiah six identifies 9/11, when the earth was lightened with the glory of the first voice of Revelation eighteen’s two voices. When Isaiah asked “how long” the history of the chapter is identified as the period from 9/11 unto the Sunday law, where the second voice arrives. Isaiah informs us that at the Sunday law there will be a remnant—who are a tithe. The remnant has substance within them—oil in their vessels.
یسعیاہ چھ اس واقعہ کی نشان دہی کرتا ہے جو 9/11 پر پیش آیا، جب زمین مکاشفہ اٹھارہ کی دو آوازوں میں سے پہلی آواز کے جلال سے منور ہوئی۔ جب یسعیاہ نے پوچھا، “کب تک؟” تو باب کی تاریخ اس مدت کے طور پر متعین ہوتی ہے جو 9/11 سے یکشنبہ کے قانون تک پھیلی ہوئی ہے، جہاں دوسری آواز آ پہنچتی ہے۔ یسعیاہ ہمیں آگاہ کرتا ہے کہ یکشنبہ کے قانون کے وقت ایک بقیہ موجود ہوگا—جو دہیکی ہے۔ اس بقیہ کے اندر جوہر ہے—اپنے برتنوں میں تیل۔
But yet in it shall be a tenth [tithe], and it shall return, and shall be eaten: as a teil tree, and as an oak, whose substance is in them, when they cast their leaves: so the holy seed shall be the substance thereof. Isaiah 6:13.
Lakini bado ndani yake kutakuwa na sehemu ya kumi [zaka], nayo itarudi, na italiwa: kama mti wa teil, na kama mwaloni, ambamo kiini chake kimo ndani yao, wanapoangusha majani yao; hivyo mbegu takatifu itakuwa ndiyo kiini chake. Isaya 6:13.
The “tenth” are those who have “returned” in answer to Malachi’s and also Jeremiah’s call to return. They are trees of humanity, combined with Divinity (the holy seed). They will be eaten, for they are not only the messengers, but they are the ensign of the Pentecostal wave loaves; they are the message which the Gentiles shall eat.
“दसवाँ भाग” वे हैं जो मलाकी और यिर्मयाह दोनों की लौट आने की पुकार के उत्तर में “लौट आए” हैं। वे मनुष्यता के वृक्ष हैं, जो दिव्यता (पवित्र वंश) के साथ संयुक्त हैं। उन्हें खाया जाएगा, क्योंकि वे केवल सन्देशवाहक ही नहीं हैं, वरन् वे पिन्तेकुस्त की लहराए जाने वाली रोटियों का ध्वज भी हैं; वे वही सन्देश हैं जिसे अन्यजाति लोग खाएँगे।
Therefore thus saith the Lord, If thou return, then will I bring thee again, and thou shalt stand before me: and if thou take forth the precious from the vile, thou shalt be as my mouth: let them return unto thee; but return not thou unto them. Jeremiah 15:19.
C’est pourquoi ainsi parle l’Éternel : Si tu reviens, je te ramènerai, et tu te tiendras devant moi ; et si tu sépares ce qui est précieux de ce qui est vil, tu seras comme ma bouche. Qu’ils reviennent à toi ; mais toi, ne retourne pas à eux. Jérémie 15:19.
Jeremiah represents those who ate the message in the angel’s hand, which was the alpha and foundational test represented by August 11, 1840, 1888, and 9/11, for he says he found the words and did eat them.
Jérémie représente ceux qui ont mangé le message qui se trouvait dans la main de l’ange, lequel constituait l’épreuve alpha et fondamentale, représentée par le 11 août 1840, 1888 et le 11 septembre, car il dit qu’il a trouvé les paroles et qu’il les a mangées.
Thy words were found, and I did eat them; and thy word was unto me the joy and rejoicing of mine heart: for I am called by thy name, O Lord God of hosts. Jeremiah 15:16.
Torah a wii, na midi; na wo asɛm yɛɛ me koma mu anigye ne ahosɛpɛw; efisɛ wɔde wo din afrɛ me, O AWURADE Nyankopɔn Asafo. Yeremia 15:16.
Jeremiah is called by God’s name when he ate the little book in the angel’s hand, and that message produced joy and rejoicing, as opposed to shame. When God’s name is given to Jeremiah, he is representing the one hundred and forty-four thousand who are Philadelphians.
Yeremiya Allahın adı ilə çağırılır, mələyin əlindəki kiçik kitabı yediyi zaman; və o xəbər rüsvayçılığın əksinə olaraq sevinc və fərəh doğurdu. Allahın adı Yeremiyaya verildikdə, o, Filadelfiyalı olan yüz qırx dörd mini təmsil edir.
Him that overcometh will I make a pillar in the temple of my God, and he shall go no more out: and I will write upon him the name of my God, and the name of the city of my God, which is new Jerusalem, which cometh down out of heaven from my God: and I will write upon him my new name. Revelation 3:12.
Celui qui vaincra, je ferai de lui une colonne dans le temple de mon Dieu, et il n’en sortira plus; j’écrirai sur lui le nom de mon Dieu, et le nom de la cité de mon Dieu, la nouvelle Jérusalem, qui descend du ciel d’auprès de mon Dieu; et j’écrirai sur lui mon nouveau nom. Apocalypse 3:12.
Jeremiah ate the message of 9/11 and suffered the disappointment of July 18, 2020.
Yeremia memakan pekabaran 9/11 dan mengalami kekecewaan pada 18 Juli 2020.
I sat not in the assembly of the mockers, nor rejoiced; I sat alone because of thy hand: for thou hast filled me with indignation. Why is my pain perpetual, and my wound incurable, which refuseth to be healed? wilt thou be altogether unto me as a liar, and as waters that fail? Jeremiah 15:17, 18.
Jeremia 15:17, 18 Ich saß nicht in der Versammlung der Spötter, noch frohlockte ich; ich saß allein wegen deiner Hand; denn du hast mich mit Entrüstung erfüllt. Warum ist mein Schmerz beständig und meine Wunde unheilbar, die sich nicht heilen lassen will? Willst du mir denn ganz und gar sein wie ein trügerischer Bach und wie Wasser, die versiegen?
Jeremiah’s “assembly of the mockers,” is Philadelphia and Smyrna’s “synagogue of Satan,” who say they are Jews, but they are not. Jeremiah did not rejoice for the message he had proclaimed was a false message, producing only shame, not joy. Jeremiah’s “perpetual wound that refused to be healed,” was the three and a half days that the assembly of mockers rejoiced while Jeremiah, Moses and Elijah were dead in the street that ran through the valley of dead dry bones. In the midst of that period of doubt and uncertainty, the Lord asked Jeremiah to return.
ജെറെമ്യാവിന്റെ “പരിഹാസകരുടെ സഭ” എന്നാണ് ഫിലഡെൽഫിയയുടെയും സ്മിർണയുടെയും “സാത്താന്റെ സിനഗോഗ്”; അവർ തങ്ങളെ യെഹൂദന്മാരാണെന്ന് പറയുന്നു, എങ്കിലും അവർ അങ്ങനെ അല്ല. ജെറെമ്യാവു സന്തോഷിച്ചില്ല; കാരണം അവൻ പ്രഖ്യാപിച്ച സന്ദേശം ഒരു വ്യാജസന്ദേശമായിരുന്നു; അതു സന്തോഷമല്ല, ലജ്ജ മാത്രം ഉത്പാദിപ്പിച്ചു. ജെറെമ്യാവിന്റെ “സൗഖ്യം പ്രാപിക്കാൻ സമ്മതിക്കാത്ത ശാശ്വത മുറിവ്” എന്നതു, പരിഹാസകരുടെ സഭ ആനന്ദിച്ചുകൊണ്ടിരുന്ന മൂന്നര ദിവസങ്ങളായിരുന്നു; ആ കാലത്ത് ജെറെമ്യാവും മോശെയും ഏലിയാവും ഉണങ്ങിയ മരിച്ച അസ്ഥികളുടെ താഴ്വരയിലൂടെ കടന്നുപോകുന്ന വീഥിയിൽ മരിച്ചുകിടന്നു. സംശയത്തിന്റെയും അനിശ്ചിതത്വത്തിന്റെയും ആ കാലഘട്ടത്തിന്റെ നടുവിൽ, യഹോവ ജെറെമ്യാവിനോടു മടങ്ങിവരുവാൻ ആവശ്യപ്പെട്ടു.
Therefore thus saith the Lord, If thou return, then will I bring thee again, and thou shalt stand before me: and if thou take forth the precious from the vile, thou shalt be as my mouth: let them return unto thee; but return not thou unto them. And I will make thee unto this people a fenced brasen wall: and they shall fight against thee, but they shall not prevail against thee: for I am with thee to save thee and to deliver thee, saith the Lord. And I will deliver thee out of the hand of the wicked, and I will redeem thee out of the hand of the terrible. Jeremiah 15:19–21.
Naizvozvo, Gospodin govori ovako: Ako se obratiš, opet ću te vratiti, i stajaćeš preda mnom; i ako odvojiš dragoceno od ništavnoga, bićeš kao moja usta. Neka se oni vrate k tebi, ali se ti ne vraćaj k njima. I učiniću da budeš ovom narodu kao utvrđen bronzani zid; i boriće se protiv tebe, ali te neće nadvladati; jer sam ja s tobom da te spasim i da te izbavim, govori Gospodin. I izbaviću te iz ruke zlih, i iskupiću te iz ruke nasilnika. Jeremija 15:19–21.
If Jeremiah would return, God would make him an army, represented as a brazen wall that both the “wicked” and the “terrible” will fight against, but not prevail. This is the army of the white horses with horsemen arrayed in uniforms of white linen. That army, or brazen wall is raised up when Jeremiah returns; if and when, he separates the precious from the vile. In Ezekiel thirty-seven, the army that Sister White says is God’s remnant people stands up when they have returned. The remnant returns, then stands up a mighty army, when they separate the precious and the vile and they then become God’s mouth. They must rightly divide the word of truth, separating the chaff from the wheat for they are using the same rules adopted by their father, who was a miller who specialized in preparing the very best bread. If they separate the precious from the vile; the truth from the error, they will be God’s watchman when God separates the wicked and the wise.
Yàgbyin Jeremiah báa san bɛ̀rɛ́, God náa kɛ̀ à yí tɔ̀ɔrɔ̀ kɛnɛ́ tɔ́, kà a jɔ̀n báa yɛ́ sùlùfɛ̀n tìnín bìa, níi “wicked” kà “terrible” béle kɛ̀ à kɔ̀fɛ̀, kà àn bɛ́ se ka à fɛ̀. O yí tɔ̀ɔrɔ̀ kɛ̀nɛ́ dɔ́ le yí wɔ̀n nàfàgbànà yàa gbɛ̀nɛ́mɔ́ nìi gbɛ̀nɛ́mɔ́bìa nàa sò sàràkì yàa kɔ́fɛ́rɛ́ white linen nà. O yí tɔ̀ɔrɔ̀, màa sùlùfɛ̀n tìnín bìa, bɛ̀rɛ́ jɔ̀n níi Jeremiah san báa; yé kɛ̀, à yáa fɛ̀ precious kà vile tɔ̀. Ezekiel thirty-seven nìi, yí tɔ̀ɔrɔ̀ kɛ̀nɛ́ kà Sister White bé yìrɛ́ God remnant people, bé jɔ̀n níi yé san báa. Remnant bé san báa, kà yé jɔ̀n yí tɔ̀ɔrɔ̀ kɛnɛ́ tɔ́, níi yé fɛ̀ precious kà vile tɔ̀, kà yé bɛ̀ God nùmù. Yé kɛ̀nɛ́ bé se ka rightly divide word of truth, yáa fɛ̀ chaff kà wheat tɔ̀, báa kɛ̀ yé bé lɔ̀n yɛ̀rɛ̀n kɛ̀nɛ́ mà yé bàa yé fa adopted, yè nàa father, níi à yɛ́ miller kà à specialized in preparing the very best bread. Yàgbyin yé fɛ̀ precious kà vile tɔ̀; truth kà error tɔ̀, yé náa bɛ̀ God watchman níi God yáa fɛ̀ wicked kà wise tɔ̀.
Jeremiah answered the call to return in 2023, then in 2024 he was disappointed as a large group separated at the foundational test of Rome establishing the vision. Jeremiah rightly separated the precious from the vile, the truth from error, and carried on until the omega internal test at the opening of the windows of heaven. When the heavens are opened, the church triumphant has made herself ready. She passed the foundational external alpha test, then she passed the internal omega test of the windows of heaven. She either passes and becomes part of God’s army, or she is blown out of the windows by the wind. She is cast out into a large field, as was Shebna in Isaiah twenty-two or she is cast into the casket. She is either cast into the casket, or cast out of the temple as Nehemiah cast out Tobiah or Christ cast out the money changers. When the dirt brush man casts the jewels into the casket, the casket is either the Word of God in a new framework of truth or the casket is the temple of God, both of which are symbols of Christ, and Christ is not to be divided.
Yeremia menjawab panggilan untuk kembali pada tahun 2023, kemudian pada tahun 2024 ia dikecewakan ketika suatu kelompok besar memisahkan diri pada ujian dasar tentang Roma yang menegakkan penglihatan itu. Yeremia dengan tepat memisahkan yang berharga dari yang hina, kebenaran dari kesesatan, dan terus melanjutkan sampai kepada ujian internal omega pada pembukaan tingkap-tingkap langit. Ketika langit terbuka, gereja yang berjaya telah mempersiapkan dirinya. Ia telah lulus ujian dasar eksternal alfa, kemudian ia lulus ujian internal omega dari tingkap-tingkap langit. Ia либо lulus dan menjadi bagian dari bala tentara Allah, atau ia dihembuskan keluar dari tingkap-tingkap itu oleh angin. Ia dilemparkan ke suatu padang yang luas, seperti Sebna dalam Yesaya dua puluh dua, atau ia dimasukkan ke dalam peti. Ia либо dimasukkan ke dalam peti, atau dibuang keluar dari bait suci sebagaimana Nehemia membuang Tobia atau Kristus mengusir para penukar uang. Ketika orang penyapu debu itu melemparkan permata-permata ke dalam peti, peti itu либо adalah Firman Allah dalam suatu kerangka kebenaran yang baru atau peti itu adalah bait Allah, yang keduanya merupakan lambang Kristus, dan Kristus tidak boleh dibagi-bagi.
Is Christ divided? was Paul crucified for you? or were ye baptized in the name of Paul? 1 Corinthians 1:13.
ست اَتِ كِرِستُس اِتْفَرِيقًا؟ هَلْ صُلِبَ بُولُسُ مِنْ أَجْلِكُمْ؟ أَمْ اعْتَمَدْتُمْ بِاسْمِ بُولُسَ؟ ١ كورنثوس ١:١٣
Christ is not separated from Paul. Divinity was not separated from the humanity of Paul. When Paul the human baptized in the name of Divinity their was no division, for the human messenger is combined with the Divine message. Paul was joined to Divinity as certainly as Ephraim was joined to its idols.
Le Christ n’est pas séparé de Paul. La divinité n’était pas séparée de l’humanité de Paul. Lorsque Paul, l’homme, baptisait au nom de la Divinité, il n’y avait aucune division, car le messager humain est uni au message divin. Paul était uni à la Divinité aussi sûrement qu’Éphraïm était attaché à ses idoles.
Those in Miller’s dream who are cast into the temple (casket), are the tithes of Malachi three who are to be brought into the storehouse, where the meat is stored and distributed. That storehouse is the temple of the one hundred and forty-four thousand, or as Peter stated, “a spiritual house, an holy priesthood.” The casket is the spiritual house and the jewels are the priesthood. For this reason Miller’s dream is recorded on page “81,” a symbol of the Divine High Priest combined with eighty human priests.
Awon tí ó wà nínú àlá Miller tí a jù sínú tẹ́ńpìlì náà (àpótí náà), ni ìdámẹ́wàá tí Málákì orí kẹta sọ̀rọ̀ nípa rẹ̀, èyí tí a gbọ́dọ̀ mú wá sínú ilé ìkó, níbi tí oúnjẹ ti ń wà nípamọ́ tí a sì ti ń pín un. Ilé ìkó náà ni tẹ́ńpìlì ti ẹgbẹ̀rún mẹ́rìnlélọ́gọ́rin àti ẹgbẹ̀rún mẹ́rin [ọgọ́rùn-ún kan àti mẹ́rìnlélọ́gọ́rin], tàbí gẹ́gẹ́ bí Peteru ti sọ pé, “ilé ẹ̀mí kan, ẹgbẹ́ àlùfáà mímọ́.” Àpótí náà ni ilé ẹ̀mí náà, àwọn iyebíye náà sì ni ẹgbẹ́ àlùfáà náà. Nítorí èyí ni a ṣe kọ àlá Miller sí ojú-ìwé “81,” àmì àpẹẹrẹ Àlùfáà Àgbà Ọlọ́run tí a darapọ̀ mọ́ ọgọ́rin àlùfáà ènìyàn.
In Miller’s dream the dirt brush man illustrates bringing the jewels, (which are Isaiah’s tithes and Malachi’s offerings), when He casts the jewels into the temple, which is the storehouse, which is the casket. There are often two questions involved with the second angel, and the omega test is the second angel in relation to the alpha test and the third litmus test. The call is to return, and the return is demonstrated by bringing all the tithes and offerings into the storehouse, that there might be meat in His house. The two questions here are what is the “meat?” and what is the “storehouse?”
Dans le songe de Miller, l’homme à la brosse à poussière illustre l’apport des joyaux, (qui sont les dîmes d’Ésaïe et les offrandes de Malachie), lorsqu’Il jette les joyaux dans le temple, qui est le magasin, qui est l’écrin. Il y a souvent deux questions liées au second ange, et l’épreuve oméga est le second ange en relation avec l’épreuve alpha et le troisième test décisif. L’appel est à revenir, et ce retour est démontré en apportant toutes les dîmes et les offrandes dans le magasin, afin qu’il y ait de la nourriture dans Sa maison. Les deux questions ici sont : qu’est-ce que la « nourriture » ? et qu’est-ce que le « magasin » ?
If the jewels are the messengers, or if the jewels are the message determines how those two questions are answered. If it is the messengers, then they are the tithe that make up the temple, that is always erected in the second step. If it is the message, it is the message of the Midnight Cry that is brought to perfection as the capstone of the temple, and of the empowerment of the second angel’s message.
Бижутата да са вестителите, или бижутата да са вестта — от това зависи как ще се отговори на тези два въпроса. Ако това са вестителите, тогава те са десятъкът, който съставя храма, който винаги се издига във втората стъпка. Ако това е вестта, тя е вестта на Среднощния вик, доведена до съвършенство като крайъгълния камък на храма, и на упълномощаването на вестта на втория ангел.
And said, For this cause shall a man leave father and mother, and shall cleave to his wife: and they twain shall be one flesh? Wherefore they are no more twain, but one flesh. What therefore God hath joined together, let not man put asunder. Matthew 19:5, 6.
而且說：『因此，人要離開父母，與妻子連合，二人成為一體。』這樣，他們不再是兩個人，乃是一體的了。所以，神所配合的，人不可分開。馬太福音 19:5, 6
We will continue this study in the next article.
Nous poursuivrons cette étude dans le prochain article.
“I was pointed back to the proclamation of the first advent of Christ. John was sent in the spirit and power of Elijah to prepare the way of Jesus. Those who rejected the testimony of John were not benefited by the teachings of Jesus. Their opposition to the message that foretold His coming placed them where they could not readily receive the strongest evidence that He was the Messiah. Satan led on those who rejected the message of John to go still farther, to reject and crucify Christ. In doing this they placed themselves where they could not receive the blessing on the day of Pentecost, which would have taught them the way into the heavenly sanctuary. The rendering of the veil of the temple showed that the Jewish sacrifices and ordinances would no longer be received. The great Sacrifice had been offered and had been accepted, and the Holy Spirit which descended on the day of Pentecost carried the minds of the disciples from the earthly sanctuary to the heavenly, where Jesus had entered by His own blood, to shed upon His disciples the benefits of His atonement. But the Jews were left in total darkness. They lost all the light which they might have had upon the plan of salvation, and still trusted in their useless sacrifices and offerings. The heavenly sanctuary had taken the place of the earthly, yet they had no knowledge of the change. Therefore they could not be benefited by the mediation of Christ in the holy place.
“Je fus ramenée à la proclamation du premier avènement de Christ. Jean fut envoyé dans l’esprit et la puissance d’Élie pour préparer la voie de Jésus. Ceux qui rejetèrent le témoignage de Jean ne tirèrent aucun profit des enseignements de Jésus. Leur opposition au message qui annonçait sa venue les plaça dans une position où ils ne pouvaient pas recevoir aisément les preuves les plus fortes qu’il était le Messie. Satan poussa ceux qui avaient rejeté le message de Jean à aller plus loin encore, jusqu’à rejeter et crucifier Christ. En agissant ainsi, ils se placèrent là où ils ne pouvaient recevoir la bénédiction du jour de la Pentecôte, qui leur aurait enseigné le chemin vers le sanctuaire céleste. Le déchirement du voile du temple montra que les sacrifices et les ordonnances juifs ne seraient plus reçus. Le grand Sacrifice avait été offert et avait été accepté, et le Saint-Esprit qui descendit au jour de la Pentecôte transporta les pensées des disciples du sanctuaire terrestre vers le sanctuaire céleste, où Jésus était entré par son propre sang, pour répandre sur ses disciples les bienfaits de son expiation. Mais les Juifs furent laissés dans de complètes ténèbres. Ils perdirent toute la lumière qu’ils auraient pu avoir sur le plan du salut, et continuèrent à se confier dans leurs sacrifices et leurs offrandes inutiles. Le sanctuaire céleste avait pris la place du sanctuaire terrestre, et pourtant ils n’avaient aucune connaissance de ce changement. C’est pourquoi ils ne pouvaient bénéficier de la médiation de Christ dans le lieu saint.
“Many look with horror at the course of the Jews in rejecting and crucifying Christ; and as they read the history of His shameful abuse, they think they love Him, and would not have denied Him as did Peter, or crucified Him as did the Jews. But God who reads the hearts of all, has brought to the test that love for Jesus which they professed to feel. All heaven watched with the deepest interest the reception of the first angel’s message. But many who professed to love Jesus, and who shed tears as they read the story of the cross, derided the good news of His coming. Instead of receiving the message with gladness, they declared it to be a delusion. They hated those who loved His appearing and shut them out of the churches. Those who rejected the first message could not be benefited by the second; neither were they benefited by the midnight cry, which was to prepare them to enter with Jesus by faith into the most holy place of the heavenly sanctuary. And by rejecting the two former messages, they have so darkened their understanding that they can see no light in the third angel’s message, which shows the way into the most holy place. I saw that as the Jews crucified Jesus, so the nominal churches had crucified these messages, and therefore they have no knowledge of the way into the most holy, and they cannot be benefited by the intercession of Jesus there. Like the Jews, who offered their useless sacrifices, they offer up their useless prayers to the apartment which Jesus has left; and Satan, pleased with the deception, assumes a religious character, and leads the minds of these professed Christians to himself, working with his power, his signs and lying wonders, to fasten them in his snare.” Early Writings, 259–261.
“অনেকে খ্রিষ্টকে অস্বীকার ও ক্রুশবিদ্ধ করার ক্ষেত্রে ইহুদিদের কার্যধারা দেখে আতঙ্কিত দৃষ্টিতে তাকায়; এবং তাঁর লজ্জাজনক নির্যাতনের ইতিহাস পাঠ করতে করতে তারা মনে করে যে তারা তাঁকে ভালোবাসে, এবং পিতরের ন্যায় তাঁকে অস্বীকার করত না, কিংবা ইহুদিদের ন্যায় তাঁকে ক্রুশবিদ্ধ করত না। কিন্তু যিনি সকলের হৃদয় পাঠ করেন, সেই ঈশ্বর যীশুর প্রতি তাদের যে প্রেম অনুভব করার দাবি ছিল, সেটিকে পরীক্ষার সম্মুখে এনেছেন। প্রথম স্বর্গদূতের বার্তার গ্রহণযোগ্যতা সমগ্র স্বর্গ গভীরতম আগ্রহসহ পর্যবেক্ষণ করছিল। কিন্তু অনেকে, যারা যীশুকে ভালোবাসার দাবি করত, এবং ক্রুশের কাহিনি পাঠ করে অশ্রুপাত করত, তাঁর আগমনের সুসমাচারকে উপহাস করল। আনন্দের সঙ্গে বার্তাটি গ্রহণ করার পরিবর্তে, তারা একে ভ্রান্তি বলে ঘোষণা করল। যারা তাঁর আবির্ভাবকে ভালোবাসত, তাদের তারা ঘৃণা করল এবং মণ্ডলীগুলো থেকে বহিষ্কার করল। যারা প্রথম বার্তাটি প্রত্যাখ্যান করেছিল, তারা দ্বিতীয়টির দ্বারা উপকৃত হতে পারেনি; তেমনি মধ্যরাত্রির আহ্বান দ্বারাও তারা উপকৃত হয়নি, যে আহ্বান তাদের প্রস্তুত করার জন্য ছিল, যেন তারা বিশ্বাসের দ্বারা যীশুর সঙ্গে স্বর্গীয় পবিত্রধামের পরম পবিত্র স্থানে প্রবেশ করতে পারে। আর পূর্ববর্তী দুইটি বার্তা প্রত্যাখ্যান করার মাধ্যমে তারা তাদের বোধশক্তিকে এমন অন্ধকারাচ্ছন্ন করেছে যে, তৃতীয় স্বর্গদূতের বার্তায়, যা পরম পবিত্র স্থানে প্রবেশের পথ প্রদর্শন করে, তারা কোনো আলোই দেখতে পায় না। আমি দেখেছি, যেমন ইহুদিরা যীশুকে ক্রুশবিদ্ধ করেছিল, তেমনি নামমাত্র মণ্ডলীগুলো এই বার্তাগুলোকে ক্রুশবিদ্ধ করেছে; আর সেই কারণে পরম পবিত্র স্থানে যাওয়ার পথ সম্পর্কে তাদের কোনো জ্ঞান নেই, এবং সেখানে যীশুর মধ্যস্থতার দ্বারা তারা কোনো উপকারও পেতে পারে না। ইহুদিদের ন্যায়, যারা তাদের নিষ্ফল বলিদান উৎসর্গ করত, তারাও সেই কক্ষে তাদের নিষ্ফল প্রার্থনাগুলো নিবেদন করে, যেখান থেকে যীশু প্রস্থান করেছেন; আর শয়তান, এই প্রতারণায় সন্তুষ্ট হয়ে, ধর্মীয় চরিত্র ধারণ করে, এবং এই কথিত খ্রিষ্টানদের মনকে নিজের দিকে পরিচালিত করে, নিজের শক্তি, নিজ চিহ্নসমূহ এবং মিথ্যাচারপূর্ণ আশ্চর্যকর্মের দ্বারা তাদেরকে তার ফাঁদে দৃঢ়ভাবে আবদ্ধ করে।” Early Writings, 259–261.