The Book of Joel and The Laodicean Seventh-day Adventist Church - Number Three

We ended the previous article with the question, “With these concepts in place the question may be asked how is it that at 9/11 the book of Joel became the message Peter identified at Pentecost?”

Makala iliyotangulia tuliihitimisha kwa swali, “Kwa kuwekwa kwa dhana hizi, yaweza kuulizwa ni jinsi gani kwamba katika 9/11 kitabu cha Yoeli kilikuja kuwa ujumbe ambao Petro aliutambua katika Pentekoste?”

Peter was identifying that Joel was being fulfilled on the day of Pentecost, which is a point in time marking the end of the Pentecostal season. In the Pentecostal season there was a manifestation of the Holy Spirit at the beginning, and then a greater manifestation of the Holy Spirit at the end. By faith understanding that both the Bible and Spirit of Prophecy apply Joel to the time of the latter rain we may know that the book of Joel became present truth at 9/11; and that every element of the book will speak directly of the prophetic history beginning at 9/11 on through to and including the seven last plagues, which Joel identifies as the “day of the Lord.”

Peter o duahae se Joel a rekɔ so wɔ Pentekoste da no so, a ɛyɛ bere pɔtee bi a ɛhyɛ Pentekoste bere no awiei agyirae. Wɔ Pentekoste bere no mu no, Honhom Kronkron no daa ne ho adi wɔ mfiase, na afei wɔ awiei no Honhom Kronkron no daa ne ho adi kɛse sen kan. Gyidi mu ntease so, bere a yɛte ase sɛ Bible no ne Nkɔmhyɛ Honhom no nyinaa de Joel fa osu a etwa to no bere so no, yebetumi ahu sɛ Joel nwoma no bɛyɛɛ nokware a ɛfa bere yi ho wɔ 9/11; na sɛnea ɛte no, nwoma no mu ade biara bɛkasa tẽẽ afa nkɔmhyɛ abakɔsɛm a efi ase wɔ 9/11 no so, de akɔsi na akɔka ɔhaw ason a etwa to no ho, a Joel frɛ no “Awurade da” no.

As typified by 1888, on 9/11 the presentation of the Laodicean message became present testing truth. Isaiah typifies that same message in chapter fifty-eight with the trumpet voice showing God’s people their transgressions. The “day” when Isaiah begins sounding his voice like a trumpet is the same day he sings the song of the vineyard.

In that day sing ye unto her, A vineyard of red wine. I the Lord do keep it; I will water it every moment: lest any hurt it, I will keep it night and day. Fury is not in me: who would set the briers and thorns against me in battle? I would go through them, I would burn them together. Or let him take hold of my strength, that he may make peace with me; and he shall make peace with me. He shall cause them that come of Jacob to take root: Israel shall blossom and bud, and fill the face of the world with fruit. Isaiah 27:2–6.

那日，你们要指着这葡萄园唱歌说：有红酒的葡萄园。我—耶和华是看守它的；我必时刻浇灌，免得有人损害它；我必昼夜看守它。忿怒不在我里面；谁敢使荆棘蒺藜与我交战呢？我必直闯过去，把它们一同焚烧。不然，让他持住我的能力，使他与我和好；他必与我和好。将来雅各中出来的，必要扎根；以色列必开花发芽，以果实充满世界的面。以赛亚书 27:2–6

Modern spiritual “Israel shall blossom and bud, and fill the face of the world with fruit” during the period of the latter rain, for the early rain cause the budding and blossoming of a plant, and the latter rain produces the fruit. When the buildings of New York came down on 9/11 the mighty angel of Revelation eighteen descended and the latter rain began to sprinkle. At that time God’s watchmen were to blow the trumpet to the Laodicean church. Isaiah’s message identifying the sins of God’s people is also the song of the vineyard of red wine. The first chapter of Joel is that very message.

Israël spirituel moderne « fleurira et bourgeonnera, et remplira la face du monde de fruits » durant la période de la pluie de l’arrière-saison, car la première pluie fait bourgeonner et fleurir la plante, et la pluie de l’arrière-saison produit le fruit. Lorsque les bâtiments de New York se sont effondrés le 11 septembre, l’ange puissant d’Apocalypse 18 est descendu, et la pluie de l’arrière-saison a commencé à tomber en ondées légères. En ce temps-là, les sentinelles de Dieu devaient sonner de la trompette à l’intention de l’Église de Laodicée. Le message d’Ésaïe, qui identifie les péchés du peuple de Dieu, est aussi le cantique de la vigne du vin rouge. Le premier chapitre de Joël est précisément ce message.

The word of the Lord that came to Joel the son of Pethuel.

Parole du Seigneur qui fut adressée à Joël, fils de Pethuel.

Hear this, ye old men, and give ear, all ye inhabitants of the land. Hath this been in your days, or even in the days of your fathers? Tell ye your children of it, and let your children tell their children, and their children another generation.

Écoutez ceci, vieillards, et prêtez l’oreille, vous tous, habitants du pays. Cela est-il arrivé de votre temps, ou même du temps de vos pères ? Racontez-le à vos enfants, et que vos enfants le racontent à leurs enfants, et leurs enfants à une autre génération.

That which the palmerworm hath left hath the locust eaten; and that which the locust hath left hath the cankerworm eaten; and that which the cankerworm hath left hath the caterpiller eaten.

Cee nam palmerworm tìŧaŋ héhaŋ lé, locust kin hiyá; na cée nam locust tìŧaŋ héhaŋ lé, cankerworm kin hiyá; na cée nam cankerworm tìŧaŋ héhaŋ lé, caterpiller kin hiyá.

Awake, ye drunkards, and weep; and howl, all ye drinkers of wine, because of the new wine; for it is cut off from your mouth.

Xin hãy tỉnh thức, hỡi những kẻ say sưa, và khóc lóc; hỡi tất cả những kẻ uống rượu, hãy than van, vì cớ rượu mới; bởi nó đã bị cất khỏi miệng các ngươi.

For a nation is come up upon my land, strong, and without number, whose teeth are the teeth of a lion, and he hath the cheek teeth of a great lion. He hath laid my vine waste, and barked my fig tree: he hath made it clean bare, and cast it away; the branches thereof are made white. Lament like a virgin girded with sackcloth for the husband of her youth. The meat offering and the drink offering is cut off from the house of the Lord; the priests, the Lord’s ministers, mourn. The field is wasted, the land mourneth; for the corn is wasted: the new wine is dried up, the oil languisheth.

بَر مَمْلَكَتِي قَوْمٌ صَعِدَ، قَوِيٌّ وَبِلَا عَدَدٍ، أَسْنَانُهُ أَسْنَانُ أَسَدٍ، وَلَهُ أَنْيَابُ لَبُوَةٍ عَظِيمَةٍ. قَدْ جَعَلَ كَرْمِي خَرَابًا، وَقَشَّرَ تِينَتِي؛ جَرَّدَهَا تَجْرِيدًا وَطَرَحَهَا، فَابْيَضَّتْ أَغْصَانُهَا. نُوحِي كَعَذْرَاءَ مُتَنَطِّقَةٍ بِمِسْحٍ عَلَى زَوْجِ صِبَاهَا. قَدِ انْقَطَعَتِ التَّقْدِمَةُ وَالسَّكِيبُ مِنْ بَيْتِ الرَّبِّ؛ وَالْكَهَنَةُ، خُدَّامُ الرَّبِّ، يَنُوحُونَ. خَرِبَ الْحَقْلُ، نَاحَتِ الأَرْضُ؛ لأَنَّ الْحِنْطَةَ قَدْ خَرِبَتْ، وَجَفَّ الْخَمْرُ الْجَدِيدُ، وَذَبُلَ الزَّيْتُ.

Be ye ashamed, O ye husbandmen; howl, O ye vinedressers, for the wheat and for the barley; because the harvest of the field is perished. The vine is dried up, and the fig tree languisheth; the pomegranate tree, the palm tree also, and the apple tree, even all the trees of the field, are withered: because joy is withered away from the sons of men.

A kua mā te hunga mahi whenua; aue, e te hunga tiaki māra waina, mō te wīti, mō te parei; kua ngaro hoki te kotinga o te māra. Kua maroke te waina, kua ngoikore te rākau piki; te rākau pamekaranete, me te nikau anō, me te rākau āporo, arā, kua memenge katoa ngā rākau o te māra; nō te mea kua memenge atu te hari i ngā tama a te tangata.

Gird yourselves, and lament, ye priests: howl, ye ministers of the altar: come, lie all night in sackcloth, ye ministers of my God: for the meat offering and the drink offering is withholden from the house of your God. Sanctify ye a fast, call a solemn assembly, gather the elders and all the inhabitants of the land into the house of the Lord your God, and cry unto the Lord, Alas for the day! for the day of the Lord is at hand, and as a destruction from the Almighty shall it come. Is not the meat cut off before our eyes, yea, joy and gladness from the house of our God? The seed is rotten under their clods, the garners are laid desolate, the barns are broken down; for the corn is withered. How do the beasts groan! the herds of cattle are perplexed, because they have no pasture; yea, the flocks of sheep are made desolate.

Ceignez-vous, et lamentez-vous, prêtres ; poussez des hurlements, ministres de l’autel ; venez, passez toute la nuit dans le sac, ministres de mon Dieu ; car l’offrande et la libation sont retirées de la maison de votre Dieu. Sanctionnez un jeûne, convoquez une assemblée solennelle, rassemblez les anciens et tous les habitants du pays dans la maison de l’Éternel, votre Dieu, et criez à l’Éternel : Hélas pour ce jour ! car le jour de l’Éternel est proche, et il viendra comme une destruction venant du Tout-Puissant. La nourriture n’est-elle pas retranchée devant nos yeux, ainsi que la joie et l’allégresse de la maison de notre Dieu ? La semence a pourri sous ses mottes, les greniers sont dévastés, les celliers sont en ruine ; car le blé est desséché. Comme les bêtes gémissent ! les troupeaux de gros bétail sont dans la détresse, parce qu’ils n’ont point de pâturage ; même les troupeaux de brebis sont désolés.

O Lord, to thee will I cry: for the fire hath devoured the pastures of the wilderness, and the flame hath burned all the trees of the field. The beasts of the field cry also unto thee: for the rivers of waters are dried up, and the fire hath devoured the pastures of the wilderness. Joel 1:1–20.

Ya Bwana, nitakulilia; kwa maana moto umeteketeza malisho ya nyikani, na mwali umeiteketeza miti yote ya shambani. Wanyama wa kondeni nao wanakulilia; kwa maana mito ya maji imekauka, na moto umeteketeza malisho ya nyikani. Yoeli 1:1–20.

The first chapter of Joel is addressing the destruction of God’s vineyard. Isaiah establishes “that day” as the day when the latter rain begins, for the plants on that day begin to blossom and bud. The fact that Isaiah informs us that God’s people will “take root,” “blossom and bud” and fill the earth with “fruit” is illustrating a progressive history of three steps. A plant takes “root” in the ground. To “take root” therefore means to stand upon the ground, which is the ground floor or the foundation. Those who “come out of Jacob” “take root” and then they are called “Israel.” Those who come out of the Laodicean experience are then called Philadelphians, though to retain that experience requires victory in a testing process that ends at the Sunday law.

La première chapitre de Joël traite de la destruction de la vigne de Dieu. Ésaïe établit « ce jour-là » comme le jour où commence la pluie de l’arrière-saison, car, en ce jour-là, les plantes commencent à fleurir et à bourgeonner. Le fait qu’Ésaïe nous informe que le peuple de Dieu « prendra racine », « fleurira et bourgeonnera » et remplira la terre de « fruit » illustre une histoire progressive en trois étapes. Une plante prend « racine » dans le sol. « Prendre racine » signifie donc se tenir sur le sol, lequel est le rez-de-chaussée ou le fondement. Ceux qui « sortent de Jacob » « prennent racine », puis ils sont appelés « Israël ». Ceux qui sortent de l’expérience de Laodicée sont alors appelés Philadelphiens, bien que le fait de conserver cette expérience exige la victoire dans un processus d’épreuve qui s’achève à la loi du dimanche.

The prophetic relationship of Jacob, (the supplanter) and Israel, (the overcomer) is identifying that at 9/11 those who “take root” by returning to the foundations, there and then enter into a covenant relationship. Prophetically a change of name is a symbol of a covenant, as represented by Abram to Abraham, Sarai to Sarah, Jacob to Israel and others. In the verse those who returned to the old foundational truths at 9/11 entered into a covenant relationship as the rain began to produce blossoms and buds. At the Sunday law the whole world will be filled with “fruit” as the rain is then poured out without measure.

យ៉ាកុប (អ្នកបន្លំយកជំនួស) និងអ៊ីស្រាអែល (អ្នកឈ្នះ) មានទំនាក់ទំនងព្យាករណ៍ ដែលបញ្ជាក់ថា នៅពេល 9/11 អស់អ្នកដែល «ចាក់ឫស» ដោយវិលត្រឡប់ទៅកាន់មូលដ្ឋានគ្រឹះទាំងឡាយ បានចូលទៅក្នុងទំនាក់ទំនងសម្ពន្ធមេត្រីនៅទីនោះ និងនៅពេលនោះផ្ទាល់។ តាមន័យព្យាករណ៍ ការប្រែឈ្មោះគឺជានិមិត្តសញ្ញានៃសម្ពន្ធមេត្រី ដូចដែលបានតំណាងដោយ Abram ទៅ Abraham, Sarai ទៅ Sarah, Jacob ទៅ Israel និងអ្នកដទៃទៀត។ នៅក្នុងខនេះ អស់អ្នកដែលបានវិលត្រឡប់ទៅកាន់សេចក្តីពិតជាមូលដ្ឋានបុរាណនៅពេល 9/11 បានចូលទៅក្នុងទំនាក់ទំនងសម្ពន្ធមេត្រី ខណៈដែលភ្លៀងបានចាប់ផ្តើមបង្កើតផ្កា និងកូនផ្កា។ នៅពេលច្បាប់ថ្ងៃអាទិត្យ ពិភពលោកទាំងមូលនឹងពេញដោយ «ផលផ្លែ» ព្រោះនៅពេលនោះភ្លៀងនឹងត្រូវបានចាក់បង្ហូរចុះដោយគ្មានខ្នាត។

Isaiah must agree with Isaiah, and of course all the other prophets, but Isaiah is to lift up his voice like a trumpet and show Laodicean Seventh-day Adventists their sins in the context of the song of the vineyard. That song was sung by Jesus in the parable of the vineyard. The vineyard caused him to weep as He for the last time before the cross looked out over Jerusalem; knowing ancient Israel had reached the end of their probationary period and were being passed by as God’s covenant people. Simultaneously Christ was entering into a covenant with a people who would bring forth the appropriate fruits from God’s vineyard. Whether the vineyard story of Joshua at the beginning or of Jesus at the end those who became the new covenant people typified the one hundred and forty-four thousand.

Isaïe doit s’accorder avec Isaïe, et bien sûr avec tous les autres prophètes; mais Isaïe doit élever la voix comme une trompette et montrer aux Adventistes du Septième Jour laodicéens leurs péchés dans le contexte du cantique de la vigne. Ce cantique fut chanté par Jésus dans la parabole de la vigne. La vigne le fit pleurer lorsqu’il contempla, pour la dernière fois avant la croix, Jérusalem étendue devant lui, sachant que l’ancien Israël était parvenu au terme de son temps de grâce et qu’il était écarté comme peuple de l’alliance de Dieu. Simultanément, le Christ entrait en alliance avec un peuple qui produirait les fruits convenables de la vigne de Dieu. Que ce soit dans le récit de la vigne au commencement, à l’époque de Josué, ou à la fin, à l’époque de Jésus, ceux qui devinrent le peuple de la nouvelle alliance préfiguraient les cent quarante-quatre mille.

Christ spoke of Isaiah’s vineyard prophecy, as does Sister White.

Kristi tokk paa Yesaias vingardsprofeti, liksom syster White.

“The parable of the vineyard applies not alone to the Jewish nation. It has a lesson for us. The church in this generation has been endowed by God with great privileges and blessings, and He expects corresponding returns.” Christ Object Lessons, 296.

« La parabole de la vigne ne s’applique pas uniquement à la nation juive. Elle contient pour nous une leçon. L’Église de cette génération a été dotée par Dieu de grands privilèges et de riches bénédictions, et Il en attend des fruits correspondants. » Christ’s Object Lessons, 296.

It is instructive to read the passage which leads to the last statement from the Spirit of Prophecy.

Mety mahasoa ny mamaky ny andalan-teny izay mitarika ho amin’ilay fanambarana farany avy amin’ny Fanahin’ny Faminaniana.

“Chapter 23—The Lord’s Vineyard

« Le chapitre 23 — La vigne du Seigneur »

“The Jewish Nation

“שिव्हुদি जाित”

“The parable of the two sons was followed by the parable of the vineyard. In the one, Christ had set before the Jewish teachers the importance of obedience. In the other, He pointed to the rich blessings bestowed upon Israel, and in these showed God’s claim to their obedience. He set before them the glory of God’s purpose, which through obedience they might have fulfilled. Withdrawing the veil from the future, He showed how, by failure to fulfill His purpose, the whole nation was forfeiting His blessing, and bringing ruin upon itself.

La parabole des deux fils fut suivie de la parabole de la vigne. Dans l’une, le Christ avait mis devant les docteurs juifs l’importance de l’obéissance. Dans l’autre, Il montrait les riches bénédictions accordées à Israël, et révélait, à travers elles, le droit de Dieu à leur obéissance. Il plaçait devant eux la gloire du dessein de Dieu, qu’ils auraient pu accomplir par l’obéissance. Écartant le voile de l’avenir, Il montrait comment, en manquant d’accomplir son dessein, la nation tout entière se privait de sa bénédiction et attirait sur elle-même la ruine.

“‘There was a certain householder,’ Christ said, ‘which planted a vineyard, and hedged it round about, and digged a winepress in it, and built a tower, and let it out to husbandmen, and went into a far country.’

«Существовал некий хозяин дома, — сказал Христос, — который насадил виноградник, обнёс его оградою, выкопал в нём точило, построил башню, отдал его виноградарям и отлучился в далёкую страну».

“A description of this vineyard is given by the prophet Isaiah: ‘Now will I sing to my wellbeloved a song of my beloved touching His vineyard. My wellbeloved hath a vineyard in a very fruitful hill; and He fenced it, and gathered out the stones thereof, and planted it with the choicest vine, and built a tower in the midst of it, and also made a winepress therein; and He looked that it should bring forth grapes.’ Isaiah 5:1, 2.

Përshkrimi i këtij vreshti jepet nga profeti Isaia: “Tani do t’i këndoj të dashurit tim një këngë të të dashurit tim lidhur me vreshtin e Tij. I dashuri im kishte një vresht mbi një kodër shumë pjellore; dhe e rrethoi, dhe i mblodhi gurët prej tij, dhe e mbolli me hardhinë më të zgjedhur, dhe ndërtoi një kullë në mes të tij, dhe gjithashtu bëri aty një trojk; dhe priste që ai të jepte rrush.” Isaia 5:1, 2.

“The husbandman chooses a piece of land from the wilderness; he fences, clears, and tills it, and plants it with choice vines, expecting a rich harvest. This plot of ground, in its superiority to the uncultivated waste, he expects to do him honor by showing the results of his care and toil in its cultivation. So God had chosen a people from the world to be trained and educated by Christ. The prophet says, ‘The vineyard of the Lord of hosts is the house of Israel, and the men of Judah His pleasant plant.’ Isaiah 5:7. Upon this people God had bestowed great privileges, blessing them richly from His abundant goodness. He looked for them to honor Him by yielding fruit. They were to reveal the principles of His kingdom. In the midst of a fallen, wicked world they were to represent the character of God.

«Հողագործը ամայի վայրից ընտրում է մի հողակտոր. նա ցանկապատում, մաքրում ու մշակում է այն և տնկում ընտիր որթատունկերով՝ ակնկալելով առատ բերք։ Այս հողակտորը, իր առավելությամբ՝ անմշակ ամայության հանդեպ, նա ակնկալում է, որ իրեն պատիվ պիտի բերի՝ իր խնամքի և մշակության մեջ գործադրած աշխատանքի արդյունքները ցույց տալով։ Այդպես էլ Աստված աշխարհից ընտրել էր մի ժողովուրդ, որպեսզի Քրիստոսի կողմից կրթվեր և դաստիարակվեր։ Մարգարեն ասում է. «Զորաց Տիրոջ այգին Իսրայելի տունն է, և Հուդայի մարդիկ՝ Նրա սիրելի տնկաստանը»։ Եսայիա 5:7։ Այս ժողովրդի վրա Աստված մեծ արտոնություններ էր շնորհել՝ առատորեն օրհնելով նրանց Իր լիառատ բարությամբ։ Նա ակնկալում էր, որ նրանք պիտի պատվեն Իրեն՝ պտուղ բերելով։ Նրանք պետք է հայտնեին Նրա թագավորության սկզբունքները։ Ընկած ու չար աշխարհի մեջ նրանք պետք է ներկայացնեին Աստծո բնավորությունը»։

“As the Lord’s vineyard they were to produce fruit altogether different from that of the heathen nations. These idolatrous peoples had given themselves up to work wickedness. Violence and crime, greed, oppression, and the most corrupt practices, were indulged without restraint. Iniquity, degradation, and misery were the fruits of the corrupt tree. In marked contrast was to be the fruit borne on the vine of God’s planting.

“Da sila Guds vingård skulle de bære frukt som var helt annerledes enn den hedenske nasjonenes. Disse avgudsdyrkende folkene hadde overgitt seg til å gjøre ondskap. Vold og forbrytelse, grådighet, undertrykkelse og de mest fordervede handlinger ble utøvd uten tilbakeholdenhet. Urett, fornedrelse og elendighet var fruktene av det fordervede tre. I skarp kontrast skulle den frukt være som ble båret på den vinstokk som Gud hadde plantet.

“It was the privilege of the Jewish nation to represent the character of God as it had been revealed to Moses. In answer to the prayer of Moses, ‘Show me Thy glory,’ the Lord promised, ‘I will make all My goodness pass before thee.’ Exodus 33:18, 19. ‘And the Lord passed by before him, and proclaimed, The Lord, the Lord God, merciful and gracious, longsuffering, and abundant in goodness and truth, keeping mercy for thousands, forgiving iniquity and transgression and sin.’ Exodus 34:6, 7. This was the fruit that God desired from His people. In the purity of their characters, in the holiness of their lives, in their mercy and loving-kindness and compassion, they were to show that ‘the law of the Lord is perfect, converting the soul.’ Psalm 19:7.

“Yahudiy xalqi uchun Musoga vahiy qilinganidek, Xudoning fe’l-atvorini namoyon etish sharaf edi. Musoning: ‘Menga O‘z ulug‘vorligingni ko‘rsatgin’, degan ibodatiga javoban, Rabbiy shunday va’da berdi: ‘Men butun yaxshiligimni sening oldingdan o‘tkazaman.’ Chiqish 33:18, 19. ‘Va Egamiz uning oldidan o‘tib, shunday deb e’lon qildi: Egamiz, Egamiz Xudo, rahmdil va marhamatli, sabr-toqatli, ezgulik va haqiqatga boy, minglar uchun rahm-shafqatni saqlovchi, gunohni, itoatsizlikni va xatoni kechiruvchi.’ Chiqish 34:6, 7. Xudo O‘z xalqidan istagan hosil mana shu edi. Ular o‘z fe’l-atvorlarining pokligida, hayotlarining muqaddasligida, rahm-shafqatlarida, mehribonlik va hamdardliklarida ‘Egamizning qonuni mukammaldir, jonni qaytaradi’, degan haqiqatni namoyon etishlari kerak edi. Zabur 19:7.”

“Through the Jewish nation it was God’s purpose to impart rich blessings to all peoples. Through Israel the way was to be prepared for the diffusion of His light to the whole world. The nations of the world, through following corrupt practices, had lost the knowledge of God. Yet in His mercy God did not blot them out of existence. He purposed to give them opportunity for becoming acquainted with Him through His church. He designed that the principles revealed through His people should be the means of restoring the moral image of God in man.

«តាមរយៈជាតិយូដា នោះគឺជាព្រះបំណងរបស់ព្រះ ក្នុងការផ្ដល់ព្រះពរដ៏សម្បូរបែបដល់គ្រប់ជាតិសាសន៍ទាំងអស់។ តាមរយៈអ៊ីស្រាអែល ផ្លូវត្រូវបានរៀបចំទុកជាមុន សម្រាប់ការផ្សព្វផ្សាយពន្លឺរបស់ទ្រង់ទៅកាន់ពិភពលោកទាំងមូល។ បណ្ដាជាតិនានានៃពិភពលោក ដោយសារតែការដើរតាមអំពើពុករលួយ បានបាត់បង់ចំណេះដឹងអំពីព្រះ។ ទោះជាយ៉ាងណា ដោយសារព្រះមេត្តារបស់ទ្រង់ ព្រះមិនបានលុបបំបាត់ពួកគេចេញពីអត្ថិភាពឡើយ។ ទ្រង់មានព្រះបំណងប្រទានឱកាសឲ្យពួកគេបានស្គាល់ទ្រង់ តាមរយៈក្រុមជំនុំរបស់ទ្រង់។ ទ្រង់បានកំណត់ថា គោលការណ៍ដែលបានបើកសម្ដែងតាមរយៈប្រជារាស្ត្ររបស់ទ្រង់ នឹងក្លាយជាមធ្យោបាយសម្រាប់ស្ដារឡើងវិញនូវរូបសីលធម៌របស់ព្រះនៅក្នុងមនុស្ស។»

“It was for the accomplishment of this purpose that God called Abraham out from his idolatrous kindred and bade him dwell in the land of Canaan. ‘I will make of thee a great nation,’ He said, ‘and I will bless thee, and make thy name great; and thou shalt be a blessing.’ Genesis 12:2.

C’était pour l’accomplissement de ce dessein que Dieu appela Abraham à sortir du milieu de sa parenté idolâtre et lui ordonna d’habiter dans le pays de Canaan. « Je ferai de toi une grande nation, dit-Il, je te bénirai, je rendrai ton nom grand; et tu seras une bénédiction. » Genèse 12:2.

“The descendants of Abraham, Jacob and his posterity, were brought down to Egypt that in the midst of that great and wicked nation they might reveal the principles of God’s kingdom. The integrity of Joseph and his wonderful work in preserving the lives of the whole Egyptian people were a representation of the life of Christ. Moses and many others were witnesses for God.

“Les descendants d’Abraham, Jacob et sa postérité, furent conduits en Égypte afin que, au milieu de cette grande et méchante nation, ils puissent révéler les principes du royaume de Dieu. L’intégrité de Joseph et son œuvre admirable dans la préservation de la vie de tout le peuple égyptien étaient une représentation de la vie du Christ. Moïse et beaucoup d’autres furent des témoins pour Dieu.

“In bringing forth Israel from Egypt, the Lord again manifested His power and His mercy. His wonderful works in their deliverance from bondage and His dealings with them in their travels through the wilderness were not for their benefit alone. These were to be as an object lesson to the surrounding nations. The Lord revealed Himself as a God above all human authority and greatness. The signs and wonders He wrought in behalf of His people showed His power over nature and over the greatest of those who worshiped nature. God went through the proud land of Egypt as He will go through the earth in the last days. With fire and tempest, earthquake and death, the great I AM redeemed His people. He took them out of the land of bondage. He led them through the ‘great and terrible wilderness, wherein were fiery serpents, and scorpions, and drought.’ Deuteronomy 8:15. He brought them forth water out of ‘the rock of flint,’ and fed them with ‘the corn of heaven.’ Psalm 78:24. ‘For,’ said Moses, ‘the Lord’s portion is His people; Jacob is the lot of His inheritance. He found him in a desert land, and in the waste howling wilderness; He led him about, He instructed him, He kept him as the apple of His eye. As an eagle stirreth up her nest, fluttereth over her young, spreadeth abroad her wings, taketh them, beareth them on her wings: so the Lord alone did lead him, and there was no strange God with him.’ Deuteronomy 32:9–12. Thus He brought them unto Himself, that they might dwell as under the shadow of the Most High.

「主はイスラエルをエジプトから導き出されるにあたり、再び御自身の力と憐れみを現された。彼らを奴隷の境遇から救い出すに際してなされた驚くべき御業、また荒野を旅する間に彼らに対してなされた御取り扱いは、ただ彼ら自身の益のためだけではなかった。これらは周囲の諸国民に対する実物教訓となるべきものであった。主は、あらゆる人間の権威と偉大さを超える神として御自身を示された。御民のために行われたしるしと不思議は、自然に対する主の力、また自然を拝む者たちのうち最も偉大な者に対する主の力を示した。神は、高ぶるエジプトの国を巡られたが、それは終わりの日に地を巡られるようにであった。火と暴風と、地震と死とをもって、偉大なる「わたしはある」は御自身の民を贖われた。主は彼らを奴隷の地から導き出し、『火のへびやさそりがおり、水のない乾いた』「大いなる恐るべき荒野」の中を導かれた。申命記 8:15。主は『堅い岩から』彼らのために水を湧き出させ、『天の穀物』をもって彼らを養われた。詩篇 78:24。『それは、』とモーセは言った。『主の分はその民、ヤコブはその嗣業のくじである。主はこれを荒野の地に見いだし、荒れすさんだ、ほえたける荒野に見いだし、これをめぐり導き、これを諭し、御目のひとみのようにこれを守られた。わしがその巣のひなを呼び起こし、その子らの上を舞いかけり、その翼を広げてこれを取り、その翼に載せて運ぶように、ただ主だけがこれを導き、主とともに異国の神はなかった。』申命記 32:9–12。このようにして主は彼らを御自身のもとに導き、高き方の陰の下に住まわせようとされた。」

“Christ was the leader of the children of Israel in their wilderness wanderings. Enshrouded in the pillar of cloud by day and the pillar of fire by night, He led and guided them. He preserved them from the perils of the wilderness, He brought them into the land of promise, and in the sight of all the nations that acknowledged not God He established Israel as His own chosen possession, the Lord’s vineyard.

« Le Christ était le chef des enfants d’Israël durant leurs pérégrinations dans le désert. Enveloppé dans la colonne de nuée le jour et dans la colonne de feu la nuit, il les conduisait et les guidait. Il les préserva des périls du désert, il les introduisit dans le pays de la promesse, et à la vue de toutes les nations qui ne reconnaissaient pas Dieu, il établit Israël comme son bien élu, la vigne du Seigneur. »

“To this people were committed the oracles of God. They were hedged about by the precepts of His law, the everlasting principles of truth, justice, and purity. Obedience to these principles was to be their protection, for it would save them from destroying themselves by sinful practices. And as the tower in the vineyard, God placed in the midst of the land His holy temple.

“En hendur hesum fólki vóru orð Guðs litin. Tey vóru innbyrgd av fyriskipanunum í lóg Hansara, teimum ævigu grundreglum sannleika, rættvísi og reinleika. Lýdni móti hesum grundreglum skuldi vera teimum til verju, tí hon fór at bjarga teimum frá at oyðileggja seg sjálv við syndugum atburði. Og eins og tornurin í vínagarðinum setti Guð heilaga tempul Sítt mitt í landinum.

“Christ was their instructor. As He had been with them in the wilderness, so He was still to be their teacher and guide. In the tabernacle and the temple His glory dwelt in the holy shekinah above the mercy seat. In their behalf He constantly manifested the riches of His love and patience.

«Քրիստոսը նրանց ուսուցիչն էր։ Ինչպես Նա նրանց հետ էր անապատում, այնպես էլ դեռևս պետք է լիներ նրանց ուսուցիչն ու առաջնորդը։ Վրանի և տաճարի մեջ Նրա փառքը բնակվում էր սուրբ շեքինայում՝ քավության աթոռի վերևում։ Նրանց համար Նա անդադար հայտնում էր Իր սիրո և համբերության հարստությունները։»

“God desired to make of His people Israel a praise and a glory. Every spiritual advantage was given them. God withheld from them nothing favorable to the formation of character that would make them representatives of Himself.

«Бог желаеше да направи от Своя народ Израил хвала и слава. На тях им бе дадено всяко духовно предимство. Бог не им отказа нищо благоприятно за изграждането на характер, който би ги направил Негови представители. »

“Their obedience to the law of God would make them marvels of prosperity before the nations of the world. He who could give them wisdom and skill in all cunning work would continue to be their teacher, and would ennoble and elevate them through obedience to His laws. If obedient, they would be preserved from the diseases that afflicted other nations, and would be blessed with vigor of intellect. The glory of God, His majesty and power, were to be revealed in all their prosperity. They were to be a kingdom of priests and princes. God furnished them with every facility for becoming the greatest nation on the earth.

“Tader Allahor bidhanor prati ānugatyae biswar jātisamūhar āgat teuloke samriddhir āścaryar biṣay hoi uṭhilaheṅten. Jiẏe teulokak pratyek kuśal karmatat prajñā aru nipuṇatā dib pāre, teṅe teulokar śikṣak rūpe obirata thākilaheṅten, aru Nijor bidhanasamuḥar prati ānugatyar dvārā teulokak gaurabanbita aru unnata karilaheṅten. Yadi ānugata thākile, teulokak anyānya jātik biṣpṛta rogasamūhar porā rakhyā karā jaḥil heṅten, aru buddhibalor saṅge āśīrbādita karā jaḥil heṅten. Allahor mahimā, Tēṅr gaurab aru śakti, teulokar samasta samriddhit prakāś pāb lagil. Teuloke yājak aru rājakumāror ek rājyā hob lagil. Allah e prithibīt sarbaśreṣṭha jāti hoi uṭhibar nimite teulokak pratyek subidhā jogāi dīchil.”

“In the most definite manner Christ through Moses had set before them God’s purpose, and had made plain the terms of their prosperity. ‘Thou art an holy people unto the Lord thy God,’ He said; ‘the Lord thy God hath chosen thee to be a special people unto Himself, above all people that are upon the face of the earth…. Know therefore that the Lord thy God, He is God, the faithful God, which keepeth covenant and mercy with them that love Him and keep His commandments to a thousand generations…. Thou shalt therefore keep the commandments, and the statutes, and the judgments, which I command thee this day, to do them. Wherefore it shall come to pass, if ye hearken to these judgments, and keep, and do them, that the Lord thy God shall keep unto thee the covenant and the mercy which He sware unto thy fathers; and He will love thee, and bless thee, and multiply thee: He will also bless the fruit of thy womb, and the fruit of thy land, thy corn, and thy wine, and thine oil, the increase of thy kine, and the flocks of thy sheep, in the land which He sware unto thy fathers to give thee. Thou shalt be blessed above all people…. And the Lord will take away from thee all sickness, and will put none of the evil diseases of Egypt, which thou knowest, upon thee.’ Deuteronomy 7:6, 9, 11–15.

“Na kaʻinaʻina loa hoʻi i waiho mai ai ʻo Kristo, ma o Mose lā, i mua o lākou i ka manaʻo o ke Akua, a ua hōʻike mōakāka mai i nā kūlana o ko lākou pōmaikaʻi. ‘He poʻe laʻa nō ʻoe no Iēhova kou Akua,’ wahi āna; ‘ua wae mai ʻo Iēhova kou Akua iā ʻoe i poʻe waiwai nona iho, ma luna o nā kānaka a pau ma luna o ka ʻili o ka honua…. No laila, e ʻike ʻoe, ʻo Iēhova kou Akua, ʻo ia nō ke Akua, ke Akua kūpaʻa, nāna e mālama i ka berita a me ke aloha i ka poʻe e aloha aku iā ia, a e mālama i kāna mau kauoha, a hiki i hoʻokahi tausani hanauna…. No laila, e mālama ʻoe i nā kauoha, a me nā kānāwai, a me nā ʻōlelo hoʻokolokolo, aʻu e kauoha aku nei iā ʻoe i kēia lā, e hana ia mau mea. A no laila hoʻi e hiki mai nō, inā e hoʻolohe ʻoukou i kēia mau ʻōlelo hoʻokolokolo, a e mālama, a e hana hoʻi ia mau mea, a laila e mālama mai nō ʻo Iēhova kou Akua iā ʻoe i ka berita a me ke aloha āna i hoʻohiki ai i kou poʻe kūpuna; a e aloha mai ʻo ia iā ʻoe, a e hoʻomaikaʻi mai, a e hoʻonui mai iā ʻoe: e hoʻomaikaʻi mai nō hoʻi ʻo ia i ka hua o kou ʻōpū, a me ka hua o kou ʻāina, i kou palaoa, a me kou waina, a me kou ʻaila, i ka hoʻonui ʻana o kou poʻe bipi, a me nā pūʻulu o kou poʻe hipa, ma ka ʻāina āna i hoʻohiki ai i kou poʻe kūpuna e hāʻawi aku iā ʻoe. E hoʻomaikaʻi ʻia ʻoe ma luna o nā kānaka a pau…. A e lawe aku nō ʻo Iēhova i nā maʻi a pau mai ou aku lā, ʻaʻole hoʻi ia e kau mai ma luna ou i kekahi o nā maʻi ʻino o ʻAigupita āu i ʻike ai.’ Kānāwai Lua 7:6, 9, 11–15.”

“If they would keep His commandments, God promised to give them the finest of the wheat, and bring them honey out of the rock. With long life would He satisfy them, and show them His salvation.

“Be wonŋɔ e ba tɔ̀n ŋutifafa le ŋu la, Mawu do ŋugbedodo be Yewoa na yé blɔ nuku si nyo wu; eye Wòatsɔ anyitsi si tso kpea me va na yé. Kple agbe didi la Yewoa tsɔ adze asi na yé, eye Wòafia yé Eƒe ɖeɖeame.”

“Through disobedience to God, Adam and Eve had lost Eden, and because of sin the whole earth was cursed. But if God’s people followed His instruction, their land would be restored to fertility and beauty. God Himself gave them directions in regard to the culture of the soil, and they were to co-operate with Him in its restoration. Thus the whole land, under God’s control, would become an object lesson of spiritual truth. As in obedience to His natural laws the earth should produce its treasures, so in obedience to His moral law the hearts of the people were to reflect the attributes of His character. Even the heathen would recognize the superiority of those who served and worshiped the living God.

«По послушании Богу Адам и Ева утратили Едем, и по причине греха вся земля была проклята. Но если бы народ Божий следовал Его наставлению, их земля была бы вновь возвращена к плодородию и красоте. Сам Бог дал им указания относительно возделывания почвы, и они должны были сотрудничать с Ним в её восстановлении. Так вся земля, находящаяся под Божьим управлением, стала бы наглядным уроком духовной истины. Как в повиновении Его естественным законам земля должна была приносить свои сокровища, так в повиновении Его нравственному закону сердца народа должны были отражать свойства Его характера. Даже язычники признали бы превосходство тех, кто служит и поклоняется живому Богу.»

“‘Behold,’ said Moses, ‘I have taught you statutes and judgments, even as the Lord my God commanded me, that ye should do so in the land whither ye go to possess it. Keep therefore and do them; for this is your wisdom and your understanding in the sight of the nations, which shall hear all these statutes, and say, Surely this great nation is a wise and understanding people. For what nation is there so great, who hath God so nigh unto them, as the Lord our God is in all things that we call upon Him for? And what nation is there so great, that hath statutes and judgments so righteous as all this law, which I set before you this day?’ Deuteronomy 4:5–8.

“‘ดูเถิด’ โมเสสกล่าวว่า ‘ข้าพเจ้าได้สอนกฎเกณฑ์และคำพิพากษาแก่ท่านทั้งหลายแล้ว ตามที่พระยาห์เวห์พระเจ้าของข้าพเจ้าได้ทรงบัญชาข้าพเจ้าไว้ เพื่อท่านทั้งหลายจะได้กระทำตามนั้นในแผ่นดินซึ่งท่านกำลังจะเข้าไปยึดครอง จงรักษาและปฏิบัติตามเถิด เพราะนี่แหละเป็นสติปัญญาและความเข้าใจของท่านทั้งหลายในสายตาของบรรดาประชาชาติ ซึ่งจะได้ยินกฎเกณฑ์ทั้งสิ้นเหล่านี้แล้วจะกล่าวว่า แน่ทีเดียว ชนชาติใหญ่ยิ่งนี้เป็นชนชาติที่มีปัญญาและความเข้าใจ เพราะมีประชาชาติใดเล่าที่ยิ่งใหญ่ถึงเพียงนี้ ที่มีพระเจ้าอยู่ใกล้เขา ดังที่พระยาห์เวห์พระเจ้าของเราทรงอยู่ใกล้เราในทุกสิ่งที่เราร้องทูลต่อพระองค์? และมีประชาชาติใดเล่าที่ยิ่งใหญ่ถึงเพียงนี้ ที่มีกฎเกณฑ์และคำพิพากษาอันชอบธรรมดังพระราชบัญญัติทั้งสิ้นนี้ ซึ่งข้าพเจ้าตั้งไว้ต่อหน้าท่านทั้งหลายในวันนี้?’ เฉลยธรรมบัญญัติ 4:5–8.

“The children of Israel were to occupy all the territory which God appointed them. Those nations that rejected the worship and service of the true God were to be dispossessed. But it was God’s purpose that by the revelation of His character through Israel men should be drawn unto Him. To all the world the gospel invitation was to be given. Through the teaching of the sacrificial service Christ was to be uplifted before the nations, and all who would look unto Him should live. All who, like Rahab the Canaanite, and Ruth the Moabitess, turned from idolatry to the worship of the true God, were to unite themselves with His chosen people. As the numbers of Israel increased they were to enlarge their borders, until their kingdom should embrace the world.

बनी-इस्राएल को उस समस्त देश पर अधिकार करना था जिसे परमेश्वर ने उनके लिये नियत किया था। वे जातियाँ जिन्होंने सच्चे परमेश्वर की उपासना और सेवा को अस्वीकार कर दिया था, अपने अधिकार से वंचित की जानी थीं। परन्तु परमेश्वर का अभिप्राय यह था कि इस्राएल के द्वारा उसके चरित्र के प्रकाशन के माध्यम से मनुष्य उसकी ओर आकर्षित किए जाएँ। समस्त संसार को सुसमाचार का निमंत्रण दिया जाना था। बलिदान-संबंधी सेवा की शिक्षा के द्वारा मसीह को जातियों के सामने उच्च किया जाना था, और जो कोई उस पर दृष्टि करेगा, वह जीवित रहेगा। जो कोई, कनानी राहाब और मोआबी रूथ के समान, मूर्तिपूजा से फिरकर सच्चे परमेश्वर की उपासना की ओर मुड़े, उन्हें उसके चुने हुए लोगों के साथ अपने को मिला लेना था। जैसे-जैसे इस्राएल की संख्या बढ़ती जाती, वैसे-वैसे उन्हें अपनी सीमाओं का विस्तार करना था, यहाँ तक कि उनका राज्य समस्त संसार को अपने भीतर समेट ले।

“God desired to bring all peoples under His merciful rule. He desired that the earth should be filled with joy and peace. He created man for happiness, and He longs to fill human hearts with the peace of heaven. He desires that the families below shall be a symbol of the great family above.

«Dieu désirait amener tous les peuples sous sa domination miséricordieuse. Il désirait que la terre fût remplie de joie et de paix. Il créa l’homme pour le bonheur, et il aspire à remplir les cœurs humains de la paix du ciel. Il désire que les familles d’ici-bas soient un symbole de la grande famille d’en haut. »

“But Israel did not fulfill God’s purpose. The Lord declared, ‘I had planted thee a noble vine, wholly a right seed: how then art thou turned into the degenerate plant of a strange vine unto Me?’ Jeremiah 2:21. ‘Israel is an empty vine, he bringeth forth fruit unto himself.’ Hosea 10:1. ‘And now, O inhabitants of Jerusalem, and men of Judah, judge, I pray you, betwixt Me and My vineyard. What could have been done more to My vineyard, that I have not done in it? Wherefore when I looked that it should bring forth grapes, brought it forth wild grapes? And now go to; I will tell you what I will do to My vineyard: I will take away the hedge thereof, and it shall be eaten up; and break down the wall thereof, and it shall be trodden down: and I will lay it waste; it shall not be pruned nor digged; but there shall come up briers and thorns: I will also command the clouds that they rain no rain upon it. For … He looked for judgment, but behold oppression; for righteousness, but behold a cry.’ Isaiah 5:3–7.

“그러나 이스라엘은 하나님의 목적을 이루지 못하였다. 주께서 선언하시기를, ‘내가 너를 귀한 포도나무로 심었나니, 전부 참된 종자거늘, 어찌하여 네가 내게 이방 포도나무의 타락한 가지로 변하였느냐?’ 예레미야 2:21. ‘이스라엘은 빈 포도나무라, 열매를 자기를 위하여 맺는도다.’ 호세아 10:1. ‘그러므로 이제, 예루살렘 주민과 유다 사람들아, 청하노니 나와 내 포도원 사이를 판단하라. 내가 내 포도원을 위하여 행한 것 외에 무엇을 더 할 수 있었겠느냐? 내가 좋은 포도 맺기를 바랐거늘, 어찌하여 들포도를 맺었느냐? 이제 내가 내 포도원에 어떻게 행할지를 너희에게 이르리라. 내가 그 울타리를 걷어 버리리니, 그것이 삼킴을 당할 것이요, 그 담을 헐리니, 짓밟힘을 당할 것이며, 내가 그것을 황폐하게 하리니, 가지치기도 아니하고 북도 주지 아니할 것이요, 찔레와 가시가 날 것이며, 또 내가 구름에 명하여 그 위에 비를 내리지 못하게 하리라. 이는 … 그가 정의를 바라셨으나, 보라, 포학이요; 공의를 바라셨으나, 보라, 부르짖음이로다.’ 이사야 5:3–7.”

“The Lord had through Moses set before His people the result of unfaithfulness. By refusing to keep His covenant, they would cut themselves off from the life of God, and His blessing could not come upon them. ‘Beware,’ said Moses, ‘that thou forget not the Lord thy God, in not keeping His commandments, and His judgments, and His statutes, which I command thee this day: lest when thou hast eaten and art full, and hast built goodly houses, and dwelt therein; and when thy herds and thy flocks multiply, and thy silver and thy gold is multiplied, and all that thou hast is multiplied; then thine heart be lifted up, and thou forget the Lord thy God…. And thou say in thine heart, My power and the might of mine hand hath gotten me this wealth…. And it shall be, if thou do at all forget the Lord thy God, and walk after other gods, and serve them, and worship them, I testify against you this day that ye shall surely perish. As the nations which the Lord destroyeth before your face, so shall ye perish; because ye would not be obedient unto the voice of the Lord your God.’ Deuteronomy 8:11–14, 17, 19, 20.

“Le Seigneur avait, par Moïse, exposé devant son peuple les conséquences de l’infidélité. En refusant de garder son alliance, ils se retrancheraient eux-mêmes de la vie de Dieu, et sa bénédiction ne pourrait venir sur eux. « Garde-toi, dit Moïse, d’oublier l’Éternel, ton Dieu, en ne gardant pas ses commandements, ses ordonnances et ses statuts, que je te prescris aujourd’hui ; de peur qu’après avoir mangé et t’être rassasié, après avoir bâti de belles maisons et les avoir habitées ; après avoir vu se multiplier ton gros et ton menu bétail, se multiplier ton argent et ton or, et s’accroître tout ce qui est à toi ; ton cœur ne s’élève, et que tu n’oublies l’Éternel, ton Dieu…. Et que tu ne dises en ton cœur : Ma force et la puissance de ma main m’ont acquis ces richesses…. Et il arrivera, si tu oublies en quelque manière l’Éternel, ton Dieu, si tu suis d’autres dieux, les sers et te prosternes devant eux, je vous déclare aujourd’hui que vous périrez certainement. Comme les nations que l’Éternel détruit devant vous, ainsi vous périrez, parce que vous n’aurez pas obéi à la voix de l’Éternel, votre Dieu. » Deutéronome 8:11–14, 17, 19, 20.

“The warning was not heeded by the Jewish people. They forgot God, and lost sight of their high privilege as His representatives. The blessings they had received brought no blessing to the world. All their advantages were appropriated for their own glorification. They robbed God of the service He required of them, and they robbed their fellow men of religious guidance and a holy example. Like the inhabitants of the antediluvian world, they followed out every imagination of their evil hearts. Thus they made sacred things appear a farce, saying, ‘The temple of the Lord, the temple of the Lord, are these’ (Jeremiah 7:4), while at the same time they were misrepresenting God’s character, dishonoring His name, and polluting His sanctuary.

“Isangeni sokuxwayisa asizange silalelwe ngabantu bamaJuda. Bamkhohlwa uNkulunkulu, balahlekelwa ukubona ilungelo labo eliphakeme njengabameleli baKhe. Izibusiso ababekade bezamukele azizange zilethe isibusiso emhlabeni. Zonke izinzuzo zabo bazithathela ukuzidumisa bona uqobo. Bamphuca uNkulunkulu inkonzo ayeyifuna kubo, baphuca nabanye abantu ukuqondiswa ngokwenkolo nesibonelo esingcwele. Njengabakhileyo bezwe langaphambi kukazamcolo, balandela yonke imicabango yezinhliziyo zabo ezimbi. Ngaleyo ndlela benza izinto ezingcwele zibonakale ziyinhlekisa, bethi, ‘Ithempeli leNkosi, ithempeli leNkosi, yilezi’ (Jeremiya 7:4), kuyilapho ngesikhathi esifanayo babephambanisa isimilo sikaNkulunkulu, behlazisa igama laKhe, futhi bengcolisa indlu yaKhe engcwele.

“The husbandmen who had been placed in charge of the Lord’s vineyard were untrue to their trust. The priests and teachers were not faithful instructors of the people. They did not keep before them the goodness and mercy of God and His claim to their love and service. These husbandmen sought their own glory. They desired to appropriate the fruits of the vineyard. It was their study to attract attention and homage to themselves.

“ꞌUngu, di tèe ni nyua la lwɛ̀nlɔŋŋɔ yi áfúɔ́ kɛ M̀fɔ̀ŋ m̀bɛ̀, be kɛ bè nè nyuɔ̀ŋ m̀bè. Bɛ̀fɛ̀lɛ̀ŋ ni bɛ̀sɔ́ɔ̀ bɛ̀ bè nè yi bɛ̀sɔ́ɔ̀ bɛ̀ŋgɛ̀lɛ̀ ni bɛ̀fɛ̀lɛ̀ŋ bɛ̀fɔ̀ŋ yi m̀fɛ̀ŋ. Bè nè yi m̀bɛ̀ m̀bè bɛ̀ m̀fɛ̀ŋ ni m̀bɛ̀ŋ m̀fɔ̀ŋ màà m̀bè ni yi m̀fɔ̀ŋ m̀bɔ̀ŋ bɛ̀ bɛ̀fɔ̀ŋ ni bɛ̀sɔ́ɔ̀. Bɛ̀gùngù bɛ̀ŋgɛ̀lɛ̀ yi bè nyuɔ̀ŋ bɛ̀sɔ́ɔ̀. Bè yi m̀fɛ̀ŋ ni bè lɔ̀ŋ bɛ̀mɔ̀ŋ bɛ̀ m̀bɛ̀. À yi bè m̀fɛ̀ŋ ni bè kɔ̀ŋ m̀bɔ̀ŋ ni m̀bɛ̀ŋ m̀bè ni bɛ̀ŋgɛ̀lɛ̀ bè.”

“The guilt of these leaders in Israel was not like the guilt of the ordinary sinner. These men stood under the most solemn obligation to God. They had pledged themselves to teach a ‘Thus saith the Lord’ and to bring strict obedience into their practical life. Instead of doing this they were perverting the Scriptures. They laid heavy burdens upon men, enforcing ceremonies that reached to every step in life. The people lived in continual unrest, for they could not fulfill the requirements laid down by the rabbis. As they saw the impossibility of keeping man-made commandments, they became careless in regard to the commandments of God.

«Ұсташəр Израилдəгі бу рəҳбəрлəрниң гунаси аддий гунһкарниң гунасиға охшимиған еди. Бу адәмлəр Худаниң алдида әң җиддий мəсулийəт астида туридиған. Улар “Рəбб мундақ дəйду” дегән һалда тəлим беришкə вə өз амалий һаятида қаттиқ итаəтни намаян қилишқа өзлирини беғишлиған еди. Амма буни қилишниң орниға, улар Муқəддәс Язмиларни бузуп-тəлкин қилатти. Улар адәмлəрниң үстигə оғир жүклəрни артип, һаятниң һәр бир қəдимиғичә йетидиған мəрасимларни мəҗбурий иҗра қилдурәтти. Хəлқ дайимий биарамлиқ ичидә яшатти, чүнки улар раббилар бекиткəн тəлəплəрни ада қилалматти. Инсан ясап чиққан əмирлəрни сақлашниң мумкин əмəслигини көргəндə, улар Худаниң əмирлиригə қарита бепəрва болуп қалди.»

“The Lord had instructed His people that He was the owner of the vineyard, and that all their possessions were given them in trust to be used for Him. But the priests and teachers did not perform the work of their sacred office as if they were handling the property of God. They were systematically robbing Him of the means and facilities entrusted to them for the advancement of His work. Their covetousness and greed caused them to be despised even by the heathen. Thus the Gentile world was given occasion to misinterpret the character of God and the laws of His kingdom.

“主は御自分の民に対し、御自分がぶどう園の所有者であり、彼らの持ち物はすべて、御自分のために用いるべく、信託として彼らに委ねられたものであることをお教えになっていた。しかし祭司たちと教師たちは、自分たちが神の所有物を取り扱っている者であるかのように、その聖なる務めを果たしてはいなかった。彼らは、神の御業の進展のために自分たちに委ねられていた手段と便宜とを、組織的に神から奪っていたのである。彼らの貪欲と強欲のゆえに、彼らは異邦人たちからさえ軽蔑されるようになった。このようにして、異邦の世界は、神の御性質とその御国の律法とを誤って解する機会を与えられたのである。”

“With a father’s heart, God bore with His people. He pleaded with them by mercies given and mercies withdrawn. Patiently He set their sins before them, and in forbearance waited for their acknowledgment. Prophets and messengers were sent to urge God’s claim upon the husbandmen; but instead of being welcomed, they were treated as enemies. The husbandmen persecuted and killed them. God sent still other messengers, but they received the same treatment as the first, only that the husbandmen showed still more determined hatred.

“Akuateŋŋöŋ nɣa baba, ŋunɔŋtɔrɔ nyaa ŋusɔkɔrɔ ni nyinaabɔ. A pɛrɛ nɣa wɔn nɣa adom a wɔde maa wɔn ne adom a wɔgyee fii wɔn nsa. Nɣa aboterɛ mu no, ɔde wɔn bɔne sii wɔn anim, na nɣa abotɔyam mu twɛn wɔn mmɔden sɛ wobegye atom. Wɔsoma nkɔmhyɛfo ne asomafo baa wɔn nkyɛn sɛ wɔmfa Onyankopɔn tumi a ɔwɔ wɔ kuayɛfo no so nsi wɔn so; na mmom sɛ wobegye wɔn ato mu no, wɔyɛɛ wɔn sɛ atamfo. Kuayɛfo no taa wɔn ani, na wokunkum wɔn. Onyankopɔn sane soma asomafo foforo bio, nanso wɔde saa ara na ɛyɛɛ wɔn sɛnea wɔyɛɛ kan no, na kuayɛfo no daa ɔtan a ɛyɛ den paa adi kɛse sen kan no.”

“As a last resource, God sent His Son, saying, ‘They will reverence My Son.’ But their resistance had made them vindictive, and they said among themselves, ‘This is the heir; come, let us kill Him, and let us seize on His inheritance.’ We shall then be left to enjoy the vineyard, and to do as we please with the fruit.

« Comme ultime recours, Dieu envoya son Fils, disant : “Ils auront du respect pour mon Fils.” Mais leur résistance les avait rendus vindicatifs, et ils se dirent entre eux : “Celui-ci est l’héritier ; venez, tuons-le, et emparons-nous de son héritage.” Nous serons alors laissés libres de jouir de la vigne et de faire du fruit ce qu’il nous plaira. »

“The Jewish rulers did not love God; therefore they cut themselves away from Him, and rejected all His overtures for a just settlement. Christ, the Beloved of God, came to assert the claims of the Owner of the vineyard; but the husbandmen treated Him with marked contempt, saying, We will not have this man to rule over us. They envied Christ’s beauty of character. His manner of teaching was far superior to theirs, and they dreaded His success. He remonstrated with them, unveiling their hypocrisy, and showing them the sure results of their course of action. This stirred them to madness. They smarted under the rebukes they could not silence. They hated the high standard of righteousness which Christ continually presented. They saw that His teaching was placing them where their selfishness would be uncloaked, and they determined to kill Him. They hated His example of truthfulness and piety and the elevated spirituality revealed in all He did. His whole life was a reproof to their selfishness, and when the final test came, the test which meant obedience unto eternal life or disobedience unto eternal death, they rejected the Holy One of Israel. When they were asked to choose between Christ and Barabbas, they cried out, ‘Release unto us Barabbas!’ Luke 23:18. And when Pilate asked, ‘What shall I do then with Jesus?’ they cried fiercely, ‘Let Him be crucified.’ Matthew 27:22. ‘Shall I crucify your King?’ Pilate asked, and from the priests and rulers came the answer, ‘We have no king but Caesar.’ John 19:15. When Pilate washed his hands, saying, ‘I am innocent of the blood of this just person,’ the priests joined with the ignorant mob in declaring passionately, ‘His blood be on us, and on our children.’ Matthew 27:24, 25.

“Yahudiy amaldorlar Xudoni sevmadilar; shu sababli ular o‘zlarini Undan uzib tashladilar va adolatli yarashuv haqidagi Uning barcha da’vatlarini rad etdilar. Xudoning Mahbubi bo‘lgan Masih uzumzor Egasi huquqlarini ilgari surish uchun keldi; ammo bog‘bonlar Uni oshkora mensimaslik bilan qarshi olib: Biz bu odamning ustimizdan hukmronlik qilishini istamaymiz, dedilar. Ular Masihning fe’l-atvoridagi go‘zallikka hasad qildilar. Uning ta’lim berish usuli ularnikidan ancha ustun edi, va ular Uning muvaffaqiyatidan qo‘rqardilar. U ularga e’tiroz bildirib, ularning riyokorligini fosh etdi hamda tutgan yo‘llarining muqarrar oqibatlarini ko‘rsatdi. Bu esa ularni jununga soldi. Ular sukutga keltira olmaydigan tanbehlar ostida azob chekdilar. Ular Masih doimo taqdim etib kelgan yuksak solihlik me’yoridan nafratlandilar. Ular Uning ta’limoti o‘zlarini, ya’ni ularning xudbinligini niqobsiz ochib qo‘yayotganini ko‘rdilar va Uni o‘ldirishga qaror qildilar. Ular Uning haqiqatgo‘ylik va taqvodorlikdagi namunasidan hamda qilgan barcha ishlarida namoyon bo‘lgan yuksak ruhiylikdan nafratlandilar. Uning butun hayoti ularning xudbinligiga tanbeh edi; va yakuniy sinov kelganida — abadiy hayotga olib boradigan itoat yoki abadiy o‘limga olib boradigan itoatsizlik sinovi — ular Isroilning Muqaddas Zotini rad etdilar. Ulardan Masih bilan Barabbas o‘rtasida tanlash so‘ralganida, ular: ‘Bizga Barabbasni qo‘yib yubor!’ deb baqirdilar. Luqo 23:18. Pilat: ‘Unda Iso bilan nima qilay?’ deb so‘raganida, ular qattiq hayqirib: ‘U xochga mixlansin’, dedilar. Matto 27:22. ‘Shohingizni xochga mixlaymi?’ deb so‘radi Pilat, va ruhoniylar hamda amaldorlardan: ‘Qaysardan boshqa shohimiz yo‘q’, degan javob keldi. Yuhanno 19:15. Pilat qo‘llarini yuvib: ‘Men bu odil Kishining qonidan aybsizman’, deganida, ruhoniylar johil olomon bilan birga jo‘shqinlik bilan: ‘Uning qoni bizning va bolalarimizning bo‘ynida bo‘lsin’, deb e’lon qildilar. Matto 27:24, 25.”

“Thus the Jewish leaders made their choice. Their decision was registered in the book which John saw in the hand of Him that sat upon the throne, the book which no man could open. In all its vindictiveness this decision will appear before them in the day when this book is unsealed by the Lion of the tribe of Judah.

“Đức vậy, các nhà lãnh đạo Do Thái đã đưa ra sự lựa chọn của mình. Quyết định của họ đã được ghi vào sách mà Giăng đã thấy trong tay Đấng ngự trên ngai, cuốn sách mà không một ai có thể mở ra. Với toàn bộ tính chất báo oán của nó, quyết định ấy sẽ hiện ra trước mặt họ trong ngày khi cuốn sách này được Chiên Con thuộc chi phái Giu-đa mở ấn.

“The Jewish people cherished the idea that they were the favorites of heaven, and that they were always to be exalted as the church of God. They were the children of Abraham, they declared, and so firm did the foundation of their prosperity seem to them that they defied earth and heaven to dispossess them of their rights. But by lives of unfaithfulness they were preparing for the condemnation of heaven and for separation from God.

“Orang Yahudi memelihara gagasan bahwa merekalah kesayangan surga, dan bahwa mereka akan senantiasa ditinggikan sebagai jemaat Allah. Mereka, kata mereka, adalah anak-anak Abraham, dan demikian teguh dasar kemakmuran mereka tampak bagi mereka sehingga mereka menantang bumi dan surga untuk merampas hak-hak mereka. Tetapi melalui kehidupan yang tidak setia mereka sedang mempersiapkan diri bagi penghukuman dari surga dan bagi perpisahan dari Allah.

“In the parable of the vineyard, after Christ had portrayed before the priests their crowning act of wickedness, He put to them the question, ‘When the Lord therefore of the vineyard cometh, what will he do unto those husbandmen?’ The priests had been following the narrative with deep interest, and without considering the relation of the subject to themselves they joined with the people in answering, ‘He will miserably destroy those wicked men, and will let out His vineyard unto other husbandmen, which shall render Him the fruits in their seasons.’

“Na lingeni ya elanga ya vino, nsima ya ete Klisto alakisa liboso ya banganga-nzambe mosala na bango ya nsuka mpe ya mabe koleka, atunaki bango motuna oyo: ‘Boye, soko Nkolo ya elanga ya vino aye, akosalela basali wana nini?’ Banganga-nzambe bazalaki kolanda lisolo yango na mposa monene, mpe kozanga kotalela ndenge likambo yango ezalaki kozonga epai na bango moko, basanganaki na bato mpo na kozongisa eyano oyo: ‘Akobebisa bato wana mabe penza na bobebisi ya nsɔmɔ, mpe akopesa elanga na ye ya vino epai ya basali mosusu, oyo bakopesa Ye mbuma na yango na bileko na yango.’”

“Unwittingly they had pronounced their own doom. Jesus looked upon them, and under His searching gaze they knew that He read the secrets of their hearts. His divinity flashed out before them with unmistakable power. They saw in the husbandmen a picture of themselves, and they involuntarily exclaimed, ‘God forbid!’

“Bila sadar mereka telah menjatuhkan hukuman atas diri mereka sendiri. Yesus memandang mereka, dan di bawah tatapan-Nya yang menyelidiki itu mereka mengetahui bahwa Ia membaca rahasia hati mereka. Keilahian-Nya terpancar di hadapan mereka dengan kuasa yang tak dapat disangkal. Mereka melihat dalam diri penggarap-penggarap kebun anggur itu gambaran diri mereka sendiri, dan dengan tidak sadar mereka berseru, ‘Dijauhkan Allah kiranya!’”

“Solemnly and regretfully Christ asked, ‘Did ye never read in the scriptures, The stone which the builders rejected, the same is become the head of the corner; this is the Lord’s doing, and it is marvelous in our eyes? Therefore say I unto you, The kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof. And whosoever shall fall on this stone shall be broken; but on whomsoever it shall fall, it will grind him to powder.’

ด้วยความเคร่งขรึมและโศกเศร้า พระคริสต์ได้ตรัสถามว่า “ท่านทั้งหลายไม่เคยอ่านในพระคัมภีร์หรือว่า ศิลาซึ่งพวกช่างก่อสร้างได้ทิ้งเสียนั้น ศิลานั้นเองได้กลายเป็นศิลามุมเอกแล้ว การนี้เป็นพระราชกิจขององค์พระผู้เป็นเจ้า และเป็นที่อัศจรรย์ในสายตาของเรา ฉะนั้น เราบอกท่านทั้งหลายว่า แผ่นดินของพระเจ้าจะทรงนำไปจากท่าน และจะประทานแก่ชนชาติหนึ่งซึ่งเกิดผลสมกับแผ่นดินนั้น และผู้ใดจะสะดุดศิลานี้ ผู้นั้นจะถูกกระทำให้แตกหัก แต่ศิลานั้นจะตกทับผู้ใด ก็จะบดผู้นั้นให้แหลกเป็นผุยผง”

“Christ would have averted the doom of the Jewish nation if the people had received Him. But envy and jealousy made them implacable. They determined that they would not receive Jesus of Nazareth as the Messiah. They rejected the Light of the world, and thenceforth their lives were surrounded with darkness as the darkness of midnight. The doom foretold came upon the Jewish nation. Their own fierce passions, uncontrolled, wrought their ruin. In their blind rage they destroyed one another. Their rebellious, stubborn pride brought upon them the wrath of their Roman conquerors. Jerusalem was destroyed, the temple laid in ruins, and its site plowed like a field. The children of Judah perished by the most horrible forms of death. Millions were sold, to serve as bondmen in heathen lands.

“Kristus akan mencegah kebinasaan bangsa Yahudi sekiranya umat itu menerima-Nya. Tetapi iri hati dan kecemburuan menjadikan mereka tak dapat didamaikan. Mereka menetapkan bahwa mereka tidak akan menerima Yesus dari Nazaret sebagai Mesias. Mereka menolak Terang dunia, dan sejak itu hidup mereka diselubungi kegelapan seperti gelapnya tengah malam. Kebinasaan yang telah dinubuatkan menimpa bangsa Yahudi. Hawa nafsu mereka sendiri yang ganas, yang tidak terkendalikan, mendatangkan kehancuran mereka. Dalam amarah mereka yang buta, mereka saling membinasakan. Keangkuhan mereka yang memberontak dan keras kepala mendatangkan atas mereka murka para penakluk Romawi mereka. Yerusalem dihancurkan, bait suci dijadikan puing-puing, dan tapaknya dibajak seperti ladang. Anak-anak Yehuda binasa oleh bentuk-bentuk kematian yang paling mengerikan. Berjuta-juta orang dijual untuk menjadi budak di negeri-negeri kafir.

“As a people the Jews had failed of fulfilling God’s purpose, and the vineyard was taken from them. The privileges they had abused, the work they had slighted, was entrusted to others.

“Vorbere bi Yudafo no antumi anyɛ Onyankopɔn botae no mu. Enti wogyee bobe turo no fii wɔn nsam. Hokwan a wɔde dii dwuma bɔne no ne adwuma a wobuu animtiaa no, wɔde hyɛɛ afoforo nsa.”

“The parable of the vineyard applies not alone to the Jewish nation. It has a lesson for us. The church in this generation has been endowed by God with great privileges and blessings, and He expects corresponding returns.” Christ’s Object Lessons. 284–296.

«Притчата за лозето не се отнася само до юдейския народ. Тя съдържа урок и за нас. Църквата в това поколение е надарена от Бога с велики преимущества и благословения и Той очаква съответни плодове.» Притчи Христови. 284–296.

The book of Joel identifies the history of the latter rain at the end of the world. The latter rain is God’s final warning message of the third angel of Revelation fourteen. Although the latter rain represents the message of the third angel, it also represents the communication process between Divinity and humanity as symbolized by Zechariah’s golden oil, the early and latter rains, the fire from the altar and other representations. The latter rain is not only a message, and the communication process between God and man, but it is also the only sanctified “methodology” of Bible study sustained in God’s Word. That methodology is Isaiah’s “line upon line” found in chapter twenty-eight.

Le livre de Joël expose l’histoire de la pluie de l’arrière-saison à la fin du monde. La pluie de l’arrière-saison est le dernier message d’avertissement de Dieu, celui du troisième ange d’Apocalypse quatorze. Bien que la pluie de l’arrière-saison représente le message du troisième ange, elle représente aussi le processus de communication entre la Divinité et l’humanité, tel qu’il est symbolisé par l’huile d’or de Zacharie, les pluies de la première et de l’arrière-saison, le feu de l’autel, et d’autres représentations. La pluie de l’arrière-saison n’est pas seulement un message, ni seulement le processus de communication entre Dieu et l’homme ; elle est aussi la seule « méthodologie » sanctifiée de l’étude de la Bible, attestée dans la Parole de Dieu. Cette méthodologie est le « ligne sur ligne » d’Ésaïe, que l’on trouve au chapitre vingt-huit.

At the beginning of ancient and also modern Israel, God, “the husbandman” brought Israel “from the wilderness.” Whether the captivity of four hundred and thirty years captivity in Egypt or the captivity of the Dark Ages from 538 unto 1798, Israel was taken out of “the wilderness,” for a “wilderness” is a symbol of slavery and captivity. Whether ancient literal Israel or modern spiritual Israel God delivered them out of a wilderness captivity and “established” them “as His own chosen possession, the Lord’s vineyard” called to be priests and princes who “were committed” with the privilege of representing “the oracles of God.” The “oracles” for ancient Israel being the Law and to modern Israel being both the Law and the prophecies.

在古代以色列和现代以色列的起始之时，上帝——“园户”——将以色列“从旷野中”带出来。无论是那在埃及四百三十年的奴役与被掳，还是自538年至1798年黑暗时代的被掳，以色列都是从“旷野”中被领出来的，因为“旷野”乃是奴役和被掳的象征。无论是古代属地的以色列，还是现代属灵的以色列，上帝都将他们从旷野的被掳中拯救出来，并“建立”他们为“祂自己所拣选的产业，耶和华的葡萄园”，蒙召作祭司和君王；他们“受托”享有代表“上帝圣言”的特权。对古代以色列而言，这“圣言”乃是律法；对现代以色列而言，则既包括律法，也包括预言。

“God has called His church in this day, as He called ancient Israel, to stand as a light in the earth. By the mighty cleaver of truth, the messages of the first, second, and third angels, He has separated them from the churches and from the world to bring them into a sacred nearness to Himself. He has made them the depositaries of His law and has committed to them the great truths of prophecy for this time. Like the holy oracles committed to ancient Israel, these are a sacred trust to be communicated to the world. The three angels of Revelation 14 represent the people who accept the light of God’s messages and go forth as His agents to sound the warning throughout the length and breadth of the earth.” Testimonies, volume 5, 455.

“Ang Dios ay tumawag sa Kanyang iglesya sa panahong ito, gaya ng pagtawag Niya sa sinaunang Israel, upang tumayong isang liwanag sa lupa. Sa pamamagitan ng makapangyarihang panghiwalay ng katotohanan, ng mga pabalita ng una, ikalawa, at ikatlong anghel, sila ay inihiwalay Niya mula sa mga iglesia at mula sa sanlibutan upang dalhin sila sa isang banal na pagkalapit sa Kanya. Ginawa Niya silang mga katiwala ng Kanyang kautusan at ipinagkatiwala sa kanila ang mga dakilang katotohanan ng hula para sa panahong ito. Gaya ng mga banal na pahayag na ipinagkatiwala sa sinaunang Israel, ang mga ito ay isang banal na pagtitiwalang dapat ipahayag sa sanlibutan. Ang tatlong anghel ng Apocalipsis 14 ay kumakatawan sa mga taong tumatanggap sa liwanag ng mga pabalita ng Dios at humahayo bilang Kanyang mga kinatawan upang ihayag ang babala sa buong kahabaan at kalawakan ng lupa.” Testimonies, tomo 5, 455.

Modern Israel was ordained to proclaim the loud cry of the third angel under the power of the latter rain, while manifesting the character of Christ in their personal experience under the power of the Holy Spirit. The loud cry of the third angel is fulfilled during the outpouring of the latter rain, during a time when a false peace and safety latter rain message is being promoted by a class of men who are drunken with the wine of Babylon. These are Isaiah’s drunkards of Ephraim and Joel’s drinkers of wine who have the new wine cut off from their mouths. Those receiving the true latter rain message are represented by Daniel, Mishael, Hananiah and Azariah who rejected the Babylonian food for heavenly fare. These are the one hundred and forty-four thousand who sing the song of Moses and the Lamb, but also of the vineyard, for the vineyard parable was fulfilled in the history of Moses in the beginning of ancient Israel’s covenant relationship, and it was fulfilled again at the end of ancient Israel’s covenant relationship in the history of the Lamb.

Israeli i sotëm u caktua të shpallte thirrjen e fuqishme të engjëllit të tretë nën fuqinë e shiut të vonë, ndërsa shfaqte karakterin e Krishtit në përvojën e vet personale nën fuqinë e Frymës së Shenjtë. Thirrja e fuqishme e engjëllit të tretë përmbushet gjatë derdhjes së shiut të vonë, në një kohë kur një mesazh i rremë i shiut të vonë për paqe dhe siguri po promovohet nga një klasë njerëzish që janë të dehur me verën e Babilonisë. Këta janë të dehurit e Efraimit te Isaia dhe pijetarët e verës te Joeli, të cilëve vera e re u është prerë nga goja. Ata që marrin mesazhin e vërtetë të shiut të vonë përfaqësohen nga Danieli, Mishaeli, Hananiahu dhe Azariahu, të cilët refuzuan ushqimin babilonas për ushqimin qiellor. Këta janë njëqind e dyzet e katër mijët që këndojnë këngën e Moisiut dhe të Qengjit, por edhe të vreshtit, sepse shëmbëlltyra e vreshtit u përmbush në historinë e Moisiut në fillimin e marrëdhënies besëlidhëse të Izraelit të lashtë, dhe u përmbush përsëri në fund të marrëdhënies besëlidhëse të Izraelit të lashtë në historinë e Qengjit.

The song of the vineyard concludes with a former covenant people being passed by when a new covenant people are being married to the Lord. The Lord passed by those who died in the forty-year wilderness wandering and entered into covenant with Joshua at the very same time he was divorcing those who would die. The Lord was divorcing ancient Israel at the very same time He was marrying the Christian church. The alpha or beginning history is represented by Moses and the omega is represented by the Lamb. The history they both represent is the history of the vineyard parable, thus Isaiah’s song of the vineyard is John the Revelator’s song of Moses and the Lamb.

Wimbo wa shamba la mizabibu unahitimishwa kwa watu wa agano la awali kupitwa wakati watu wa agano jipya wanapoozwa kwa Bwana. Bwana aliwapita wale waliokufa katika kutangatanga kwa miaka arobaini nyikani, naye akaingia katika agano na Yoshua wakati uleule alipokuwa akiwaacha kwa talaka wale ambao wangekufa. Bwana alikuwa akiipa talaka Israeli ya kale wakati uleule alipokuwa akilioa kanisa la Kikristo. Alfa, au historia ya mwanzo, inawakilishwa na Musa, na omega inawakilishwa na Mwanakondoo. Historia wanayo iwakilisha wote wawili ni historia ya mfano wa shamba la mizabibu; hivyo basi, wimbo wa Isaya wa shamba la mizabibu ndio wimbo wa Musa na wa Mwanakondoo wa Yohana Mfunuo.

We will continue these thoughts in the next article.

“These are not the words of Sister White, but the words of the Lord, and His messenger has given them to me to give to you. God calls upon you to no longer work at cross purposes with Him. Much instruction was given in regard to men claiming to be Christian when they are revealing the attributes of Satan, counteracting in spirit, word, and action the advancement of truth, and are surely following the path where Satan is leading them. In their hardness of heart they have grasped authority which in no way belongs to them, and which they should not exercise. Saith the great Teacher, ‘I will overturn, overturn, overturn.’ Men say in Battle Creek, ‘The temple of the Lord, the temple of the Lord are we’ but they are using common fire. Their hearts are not softened and subdued by the grace of God.” Manuscript Releases, volume 13, 222.

«Eyi si awọn ọrọ Arabinrin White, ṣugbọn awọn ọrọ Oluwa ni, ati pe ojiṣẹ Rẹ ti fi wọn fun mi lati fi fun yin. Ọlọrun n pe yin pe ki ẹ má ba a ṣiṣẹ́ lòdì sí i mọ́. A fi ẹ̀kọ́ púpọ̀ hàn nípa àwọn ènìyàn tí ń jẹ́wọ́ pé Kristẹni ni wọ́n, nígbà tí wọ́n ń fi àwọn ànímọ́ Satani hàn, tí wọ́n sì ń tako ìlọsíwájú òtítọ́ ní ẹ̀mí, ní ọ̀rọ̀, àti ní ìṣe, tí wọ́n sì dájú pé wọ́n ń tẹ̀lé ọ̀nà tí Satani ń darí wọn sí. Nínú líle ọkàn wọn ni wọ́n ti gba àṣẹ-ọba kan mọ́ra tí kò ṣeé sọ pé ó jẹ́ tiwọn ní ọ̀nà kankan, àti èyí tí wọn kò gbọ́dọ̀ lò. Bẹ́ẹ̀ ni Olùkọ́ ńlá náà wí pé, ‘Èmi yóò yi i padà, yi i padà, yi i padà.’ Àwọn ènìyàn ń wí ní Battle Creek pé, ‘Tẹmpili Oluwa, tẹmpili Oluwa ni àwa,’ ṣùgbọ́n iná àìmọ́ ni wọ́n ń lò. Ọkàn wọn kò rọ̀, bẹ́ẹ̀ ni a kò tẹ́ wọn lọ́rùn lábẹ́ oore-ọ̀fẹ́ Ọlọrun.» Manuscript Releases, volume 13, 222.

“The patience of God has an object, but you are defeating it. He is allowing a state of things to come that you would fain see counteracted by and by, but it will be too late. God commanded Elijah to anoint the cruel and deceitful Hazael king over Syria, that he might be a scourge to idolatrous Israel. Who knows whether God will not give you up to the deceptions you love? Who knows but that the preachers who are faithful, firm, and true may be the last who shall offer the gospel of peace to our unthankful churches? It may be that the destroyers are already training under the hand of Satan and only wait the departure of a few more standard-bearers to take their places, and with the voice of the false prophet cry, ‘Peace, peace,’ when the Lord hath not spoken peace. I seldom weep, but now I find my eyes blinded with tears; they are falling upon my paper as I write. It may be that erelong all prophesyings among us will be at an end, and the voice which has stirred the people may no longer disturb their carnal slumbers.

«Долготерпение Бога имеет свою цель, но вы разрушаете её. Он попускает наступить такому положению вещей, которому вы охотно пожелали бы воспрепятствовать позднее, но тогда будет уже слишком поздно. Бог повелел Илии помазать жестокого и коварного Азаила царём над Сириею, чтобы он стал бичом для идолопоклоннического Израиля. Кто знает, не предаст ли Бог и вас тем обольщениям, которые вы любите? Кто знает, не окажутся ли проповедники, верные, твёрдые и истинные, последними, кто ещё предложит Евангелие мира нашим неблагодарным церквам? Может быть, губители уже обучаются под рукою сатаны и лишь ожидают ухода ещё нескольких знаменосцев, чтобы занять их места и голосом лжепророка восклицать: „Мир, мир“, когда Господь не говорил мира. Я редко плачу, но теперь чувствую, что глаза мои ослеплены слезами; они падают на мою бумагу, пока я пишу. Может статься, что вскоре всякое пророчествование среди нас прекратится, и голос, который пробуждал народ, уже более не будет тревожить его плотские дремоты.»

“When God shall work His strange work on the earth, when holy hands bear the ark no longer, woe will be upon the people. Oh, that thou hadst known, even thou, in this thy day, the things that belong unto thy peace! Oh, that our people may, as did Nineveh, repent with all their might and believe with all their heart, that God may turn away His fierce anger from them.” Testimonies, volume 5, 77.

« Lorsque Dieu accomplira sur la terre son œuvre étrange, lorsque des mains saintes ne porteront plus l’arche, malheur au peuple. Oh ! si toi aussi, en ce jour qui t’est donné, tu connaissais les choses qui appartiennent à ta paix ! Oh ! que notre peuple puisse, comme Ninive, se repentir de toutes ses forces et croire de tout son cœur, afin que Dieu détourne d’eux l’ardeur de sa colère. » Testimonies, volume 5, 77.

“If you indulge stubbornness of heart, and through pride and self-righteousness do not confess your faults, you will be left subject to Satan’s temptations. If when the Lord reveals your errors you do not repent or make confession, his providence will bring you over the ground again and again. You will be left to make mistakes of a similar character, you will continue to lack wisdom, and will call sin righteousness, and righteousness sin. The multitude of deceptions that will prevail in these last days will encircle you, and you will change leaders, and not know that you have done so.” Review and Herald, December 16, 1890.

“Se vos vos entregais à obstinação de coração, e, por orgulho e justiça própria, não confessais as vossas faltas, sereis deixados sujeitos às tentações de Satanás. Se, quando o Senhor vos revela os vossos erros, não vos arrependeis nem fazeis confissão, a Sua providência vos fará passar pelo mesmo terreno repetidas vezes. Sereis deixados a cometer erros de caráter semelhante; continuareis a carecer de sabedoria e chamareis ao pecado justiça, e à justiça pecado. A multidão de enganos que prevalecerá nestes últimos dias vos cercará, e mudareis de líder sem saber que o fizestes.” Review and Herald, 16 de dezembro de 1890.