Peter was symbolically at Caesarea Philippi at the third hour, on his way to Caesarea Maritima and the ninth hour. According to Matthew and Mark, six days later, Peter, James and John were at the Mount of Transfiguration. Luke says eight days, between Panium and the Mount. From the gates of hell, at Caesarea Philippi to the death of the cross, with a stop along the way at the Mount of Transfiguration. Three steps from Panium to the Sunday law. Caesarea at the beginning, the Mount in the middle, and Caesarea at the end. Hell at the beginning, death at the end, with God’s glory in the middle. An alpha rebellion represented by the gates of hell and an omega rebellion represented by the death of the Son of God.
Peter di Caesarea Filipi secara simbolis berada pada jam ketiga, sedang dalam perjalanan menuju Kaisarea Maritima dan jam kesembilan. Menurut Matius dan Markus, enam hari kemudian, Petrus, Yakobus, dan Yohanes berada di Gunung Transfigurasi. Lukas mengatakan delapan hari, di antara Panium dan Gunung itu. Dari pintu-pintu gerbang neraka, di Caesarea Filipi, sampai kepada kematian salib, dengan suatu persinggahan di sepanjang jalan di Gunung Transfigurasi. Tiga langkah dari Panium menuju undang-undang hari Minggu. Kaisarea pada permulaan, Gunung di tengah, dan Kaisarea pada akhirnya. Neraka pada permulaan, kematian pada akhirnya, dengan kemuliaan Allah di tengah. Suatu pemberontakan alfa yang dilambangkan oleh pintu-pintu gerbang neraka dan suatu pemberontakan omega yang dilambangkan oleh kematian Anak Allah.
Caesarea Philippi is the foundation, for it was there that Christ identified the Rock on which He would build His church. The Mount of Transfiguration is the second step, where the temple is finished and the capstone is placed. The third step of judgment at the cross followed after.
Cesarea Philippi ndiye msingi, kwa maana ni huko Kristo alipotambulisha Mwamba ambao juu yake angelijenga kanisa lake. Mlima wa Kugeuka Sura ndiyo hatua ya pili, ambako hekalu linakamilishwa na jiwe kuu la pembeni linawekwa. Hatua ya tatu ya hukumu msalabani ilifuata baada ya hapo.
And he said unto them, Verily I say unto you, That there be some of them that stand here, which shall not taste of death, till they have seen the kingdom of God come with power. And after six days Jesus taketh with him Peter, and James, and John, and leadeth them up into an high mountain apart by themselves: and he was transfigured before them. And his raiment became shining, exceeding white as snow; so as no fuller on earth can white them. And there appeared unto them Elias with Moses: and they were talking with Jesus.
Et il leur dit : En vérité, je vous le dis, il y en a quelques-uns de ceux qui sont ici présents qui ne goûteront point la mort, jusqu’à ce qu’ils aient vu le royaume de Dieu venir avec puissance. Six jours après, Jésus prit avec lui Pierre, Jacques et Jean, et les mena seuls à l’écart sur une haute montagne. Et il fut transfiguré devant eux. Ses vêtements devinrent resplendissants, d’une blancheur éclatante comme la neige, telle qu’aucun foulon sur la terre ne peut ainsi blanchir. Élie et Moïse leur apparurent, s’entretenant avec Jésus.
And Peter answered and said to Jesus, Master, it is good for us to be here: and let us make three tabernacles; one for thee, and one for Moses, and one for Elias.
Et Pierre, prenant la parole, dit à Jésus : Maître, il est bon que nous soyons ici ; faisons trois tabernacles : un pour toi, un pour Moïse, et un pour Élie.
For he wist not what to say; for they were sore afraid. And there was a cloud that overshadowed them: and a voice came out of the cloud, saying, This is my beloved Son: hear him. And suddenly, when they had looked round about, they saw no man any more, save Jesus only with themselves. And as they came down from the mountain, he charged them that they should tell no man what things they had seen, till the Son of man were risen from the dead. And they kept that saying with themselves, questioning one with another what the rising from the dead should mean. Mark 9:1–10.
เพราะเขาไม่รู้ว่าจะพูดอะไรดี ด้วยว่าพวกเขากลัวยิ่งนัก แล้วมีเมฆก้อนหนึ่งมาปกคลุมพวกเขาไว้ และมีพระสุรเสียงออกมาจากเมฆนั้นว่า “ผู้นี้เป็นบุตรที่รักของเรา จงฟังท่านเถิด” และในทันใดนั้น เมื่อพวกเขามองไปรอบ ๆ ก็ไม่เห็นผู้ใดอีกเลย เว้นแต่พระเยซูเท่านั้นที่อยู่กับพวกเขา และเมื่อพวกเขากำลังลงจากภูเขา พระองค์ได้ทรงกำชับพวกเขาว่า อย่าได้บอกผู้ใดถึงสิ่งที่พวกเขาได้เห็น จนกว่าบุตรมนุษย์จะทรงเป็นขึ้นจากความตาย และพวกเขาก็เก็บถ้อยคำนั้นไว้ในใจของตน โดยซักถามกันและกันว่าการเป็นขึ้นจากความตายนั้นจะหมายความว่าอย่างไร มาระโก 9:1–10
At the mount, Peter proposes to erect a tabernacle for Moses, Christ and Elijah.
Tágbeɔ jiɛi, Peter suɔ i ye aŋgbeɔ Moses, Kristo ni Elijah shishi mli.
“Moses passed through death, but Michael came down and gave him life before his body had seen corruption. Satan tried to hold the body, claiming it as his; but Michael resurrected Moses and took him to heaven. Satan railed bitterly against God, denouncing Him as unjust in permitting his prey to be taken from him; but Christ did not rebuke His adversary, though it was through his temptation that the servant of God had fallen. He meekly referred him to His Father, saying, ‘The Lord rebuke thee.’
“Musa alifia katika mauti, lakini Mikayeli alishuka chini akampa uzima kabla mwili wake haujaona uharibifu. Shetani alijaribu kuushikilia mwili, akidai kuwa ni wake; lakini Mikayeli alimfufua Musa na kumchukua kwenda mbinguni. Shetani alimkashifu Mungu kwa uchungu mwingi, akimlaumu kuwa si wa haki kwa kuruhusu mawindo yake kunyang’anywa kutoka kwake; lakini Kristo hakumkemea adui Yake, ijapokuwa ilikuwa kwa njia ya jaribu lake ndipo mtumishi wa Mungu alikuwa ameanguka. Kwa upole alimwelekeza kwa Baba Yake, akisema, ‘Bwana na akukemee.’”
“Jesus had told His disciples that there were some standing with Him who should not taste of death till they should see the kingdom of God come with power. At the transfiguration this promise was fulfilled. The countenance of Jesus was there changed and shone like the sun. His raiment was white and glistening. Moses was present to represent those who will be raised from the dead at the second appearing of Jesus. And Elijah, who was translated without seeing death, represented those who will be changed to immortality at Christ’s second coming and will be translated to heaven without seeing death. The disciples beheld with astonishment and fear the excellent majesty of Jesus and the cloud that overshadowed them, and heard the voice of God in terrible majesty, saying, ‘This is My beloved Son; hear Him.’” Early Writings, 164.
„Есүс Өөрийн шавь нартайгаа хамт зогсож байсан зарим нь Бурханы хаанчлал хүч чадалтайгаар ирэхийг үзэх хүртлээ үхлийг амсахгүй гэж айлдсан билээ. Энэ амлалт нь хувиралтын үед биелэв. Тэнд Есүсийн царай төрх өөрчлөгдөж, нар мэт гэрэлтэн байв. Түүний хувцас цав цагаан, гялалзан байлаа. Есүсийн хоёр дахь үзэгдэлтээр үхэгсдээс амилуулагдах хүмүүсийг төлөөлөхөөр Мосе тэнд байв. Харин үхлийг үзэлгүйгээр өргөгдсөн Елиа нь Христийн хоёр дахь ирэлтээр үхэшгүй байдалд өөрчлөгдөж, үхлийг үзэлгүйгээр тэнгэр өөд өргөгдөх хүмүүсийг төлөөлж байв. Шавь нар Есүсийн дээд сүр жавхланг, мөн тэднийг халхалсан үүлийг гайхшрал ба айдастайгаар харж, аймшигт сүр жавхлан дунд хэлэх Бурханы дууг сонсов: “Энэ бол Миний хайрт Хүү; Түүнийг сонс.”” Эртний Бичвэрүүд, 164.
The Mount of Transfiguration identifies three tabernacles. The tabernacle of Moses at the beginning of ancient Israel, the tabernacle of Christ as represented by His incarnation and the tabernacle that is the one hundred and forty-four thousand as represented by Elijah. The one hundred and forty-four thousand are those who do not taste of death, until they see the Second Coming of Christ. The Mount is identifying the point where the seal is impressed upon the one hundred and forty-four thousand.
Le mont de la Transfiguration met en évidence trois tabernacles : le tabernacle de Moïse au commencement de l’ancien Israël, le tabernacle du Christ tel qu’il est représenté par Son incarnation, et le tabernacle que constituent les cent quarante-quatre mille, tel qu’il est représenté par Élie. Les cent quarante-quatre mille sont ceux qui ne goûteront pas la mort jusqu’à ce qu’ils voient la seconde venue du Christ. Le mont désigne le moment où le sceau est imprimé sur les cent quarante-quatre mille.
The tabernacle of the one hundred and forty-four thousand is raised up in the antitypical feast of Tabernacles. The Mount identifies those who do not taste death, and sets forth three witnesses that when they see the glory of God in the mount, it is the antitypical feast of Tabernacles.
Hema ya wale mia moja na arobaini na nne elfu inainuliwa katika Sikukuu ya Vibanda ya kiantitipo. Mlima unawatambulisha wale wasioonja mauti, nao huweka mbele mashahidi watatu kwamba, wanapouona utukufu wa Mungu mlimani, hiyo ndiyo Sikukuu ya Vibanda ya kiantitipo.
They are raised up as the tabernacle of Elijah, that began to be reared up in 2023, when both Moses and Elijah were resurrected. First the foundation was laid, that is the only foundation that can be laid, and that foundation is Christ, the corner and foundation stone. Then the capstone is placed, which represents the sealing of the one hundred and forty-four thousand as represented at the Mount of Transfiguration. At the Mount Peter, James and John represent those who actually do not taste of death. Peter later recorded that the kingdom of priests is those who have tasted that the Lord is good, and who were a spiritual house. They tasted life, so they do not taste death.
Ivo vanomutswa seTaberenakeri raEria, rakatanga kuvakwa muna 2023, apo vose Mozisi naEria vakamutswa kuvakafa. Kutanga kwakaiswa hwaro, ndihwo hwaro bedzi hunogona kuiswa, uye hwaro ihwohwo ndiKristu, ibwe repakona neibwe rehwaro. Zvino ibwe repamusoro rinoiswa, rinomirira kusimbiswa kwezana namakumi mana nezvina zvuru, sezvakaratidzwa paGomo reKushanduka Chiso. Pagomo ipapo Petro, Jakobho naJohani vanomirira avo vasingatongoraviri rufu. Petro akazonyora kuti ushe hwevaprista ndivo vakaravira kuti Ishe akanaka, uye vakanga vari imba yomweya. Vakaravira upenyu, naizvozvo havaraviri rufu.
If so be ye have tasted that the Lord is gracious. To whom coming, as unto a living stone, disallowed indeed of men, but chosen of God, and precious, Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ. Wherefore also it is contained in the scripture, Behold, I lay in Sion a chief corner stone, elect, precious: and he that believeth on him shall not be confounded. 1 Peter 2:3–6.
اگر فیالواقع چشیدهاید که خداوند کریم است. و چون نزد او میآیید، همچون نزد سنگی زنده، که هرچند از جانب مردمان مردود شمرده شد، اما نزد خدا برگزیده و گرانبهاست، شما نیز، چون سنگهای زنده، بنا میشوید تا خانهای روحانی و کهانتی مقدس باشید، تا قربانیهای روحانی را که بهواسطهٔ عیسی مسیح نزد خدا مقبول است، تقدیم کنید. از اینرو در کتاب نیز آمده است: «اینک، در صهیون سنگ زاویهٔ اصلیای مینهم، برگزیده و گرانبها؛ و هر که به او ایمان آورد، هرگز سرافکنده نخواهد شد.» 1 Peter 2:3–6.
The word translated as “confounded” means “to be ashamed.” The remnant is represented by Peter, and their joy is contrasted with those who rejected the latter rain message. A key of the one hundred and forty-four thousand, for Peter was given the “keys” to the kingdom, is the “chief corner stone” that was laid in Sion. That stone is marvelous in the eyes of the righteous, and a stone of stumbling to the drunkards of Ephraim.
“آشفته” diýlip terjime edilen söz “utanmak” diýmekdir. Galyndy Petrus arkaly şekillendirilýär, we olaryň şatlygy ahyrky ýagyş habaryny ret edenler bilen garşy goýulýar. Bir ýüz kyrk dört müňüň açary — çünki Petrusa patyşalygyň “açarlary” berildi — Sionda goýlan “baş burç daşy”dyr. Ol daş dogruçylaryň gözünde ajaýypdyr, Efraýymyň serhoşlary üçin bolsa büdreme daşy bolup durýar.
The stone which the builders refused is become the head stone of the corner. This is the Lord’s doing; it is marvellous in our eyes. Psalms 118:22, 23.
سنگی که معماران رد کردند، همان سنگِ سرِ زاویه شده است. این از جانب خداوند است؛ و در نظر ما شگفتانگیز است. مزمور 118:22، 23.
Jesus commented on these verses in the conclusion of the parable of the vineyard.
Yesu yavuze kuri iyo mirongo mu gusoza umugani w’uruzabibu.
Jesus saith unto them, 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 marvellous 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. And when the chief priests and Pharisees had heard his parables, they perceived that he spake of them. But when they sought to lay hands on him, they feared the multitude, because they took him for a prophet. Matthew 21:42–46.
耶稣对他们说：“经上写着：‘匠人所弃的石头，已成了房角的头块石头；这是主所做的，在我们眼中看为希奇。’你们没有念过吗？所以我告诉你们， 神的国必从你们夺去，赐给那能结出其果子的国民。凡跌在这石头上的，必要跌碎；这石头掉在谁的身上，就要把谁砸得粉碎。”祭司长和法利赛人听见他的比喻，就看出他是指着他们说的。于是他们想要下手拿他，只是怕众人，因为众人以他为先知。马太福音 21:42–46。
Whoever accepts the foundational message, shall be broken, for the Rock is Christ, and the work of the gospel is to humble the human into the dust.
Ani aɖe si xɔ gɔmedzedze nyanyui la, woaƒe e ɖe anyigba, elabena Agbadza lae nye Kristo, eye nyanyui la ƒe dɔe nye be wòatsɔ amegbetɔ la abɔbɔe ɖe anyigba me.
“What is justification by faith? It is the work of God in laying the glory of man in the dust, and doing for man that which it is not in his power to do for himself. When men see their own nothingness, they are prepared to be clothed with the righteousness of Christ. When they begin to praise and exalt God all the day long, then by beholding they are becoming changed into the same image. What is regeneration? It is revealing to man what is his own real nature, that in himself he is worthless.” Manuscript Releases, volume 20, 117.
“Што е оправдување преку вера? Тоа е Божјо дело, со кое славата на човекот се положува во правта и за човекот се прави она што не е во негова моќ да го направи за себе. Кога луѓето ќе ја увидат сопствената ништожност, тие се подготвени да бидат облечени со Христовата праведност. Кога ќе почнат да Го фалат и возвишуваат Бога по цел ден, тогаш, гледајќи, се преобразуваат во истиот образ. Што е преродување? Тоа е откривање на човекот каква е неговата вистинска природа, дека во себе самиот е безвреден.” Manuscript Releases, volume 20, 117.
Whoever rejects the foundation stone is destroyed, as was the case with ancient Israel in fulfillment of Jesus’ application of the parable of the vineyard. The Jews rejected Christ, they also rejected Moses, for if they had believed Moses, they would have also believed Christ. They rejected God’s law, teaching for doctrine the commandments of men. Christ, Moses and the Law are all symbols of foundations, and Christ is the only foundation that can be laid, but Christ as the foundation is represented with many symbols. Moses and the Law are both illustrations of this fact. Christ is the only foundation, but this only means that the other foundations in His prophetic Word are simply symbols of some aspect of His character.
Quiconque rejette la pierre de fondement est détruit, comme ce fut le cas pour l’ancien Israël, en accomplissement de l’application par Jésus de la parabole de la vigne. Les Juifs ont rejeté le Christ; ils ont aussi rejeté Moïse, car s’ils avaient cru Moïse, ils auraient aussi cru le Christ. Ils ont rejeté la loi de Dieu, enseignant comme doctrine les commandements des hommes. Le Christ, Moïse et la Loi sont tous des symboles de fondements, et le Christ est le seul fondement qui puisse être posé; mais le Christ comme fondement est représenté par de nombreux symboles. Moïse et la Loi sont tous deux des illustrations de ce fait. Le Christ est le seul fondement, mais cela signifie seulement que les autres fondements dans sa Parole prophétique ne sont que des symboles de quelque aspect de son caractère.
For other foundation can no man lay than that is laid, which is Jesus Christ. 1 Corinthians 3:11.
Denn einen anderen Grund kann niemand legen als den, der gelegt ist, welcher ist Jesus Christus. 1. Korinther 3,11.
Jesus is the Word, and as such the rules within His Word represent Himself. This is why Sister White records that the Ten Commandments are a transcript of Christ’s character. He is the First and the Last, and when represented in this fashion it identifies that Christ always illustrates the end of a thing, with the beginning of a thing. As the Word, He is also “Truth,” and truth is a prophetic framework. He is the Lion of the tribe of Judah when He seals and unseals His Word. He is also the corner stone that becomes the cap stone. The corner stone is simply an illustration of Him as the foundation, or the first letter of the Hebrew word “truth.” The cap stone is the crowning work on the temple, and when aligned with the framework of truth, the cap stone is twenty-two times more powerful than the corner stone. What is marvelous in the eyes of those who have tasted that the Lord is good, is how the principles of the framework of truth aligned with the corner and cap stone identifies one of the prophetic keys that were given to Peter.
यीशु वचन हैं, और इस नाते उनके वचन के भीतर के नियम स्वयं उन्हीं का प्रतिनिधित्व करते हैं। इसी कारण सिस्टर व्हाइट यह दर्ज करती हैं कि दस आज्ञाएँ मसीह के चरित्र की प्रतिलिपि हैं। वह प्रथम और अंतिम हैं, और जब इस प्रकार प्रस्तुत किए जाते हैं, तो यह प्रकट होता है कि मसीह किसी वस्तु के आरम्भ के साथ-साथ उसके अन्त को भी सदा दर्शाते हैं। वचन होने के नाते, वह “सत्य” भी हैं, और सत्य एक भविष्यद्वाणीगत रूपरेखा है। जब वह अपने वचन पर मुहर लगाते और उसकी मुहर खोलते हैं, तब वह यहूदा के गोत्र के सिंह हैं। वह वह कोने का पत्थर भी हैं जो सिरा-पत्थर बन जाता है। कोने का पत्थर केवल उनके आधार होने का, अथवा इब्रानी शब्द “सत्य” के प्रथम अक्षर होने का, एक चित्रण है। सिरा-पत्थर मन्दिर पर मुकुटस्वरूप पूर्णकारी कार्य है, और जब वह सत्य की रूपरेखा के साथ समरेखित होता है, तब सिरा-पत्थर कोने के पत्थर से बाईस गुना अधिक सामर्थी होता है। जिन्होंने यह चखा है कि प्रभु भला है, उनकी दृष्टि में जो बात अद्भुत है, वह यह है कि सत्य की रूपरेखा के सिद्धान्त, जब कोने और सिरा-पत्थर के साथ समरेखित होते हैं, तब वे उन भविष्यद्वाणीगत कुंजियों में से एक की पहचान कराते हैं जो पतरस को दी गई थीं।
The alpha first letter is one, but the omega last letter is twenty-two. Miller’s jewels shine as the sun, but when the dirt brush man assembled the jewels, they were ten times brighter. The recognition that the end of a prophetic line is the same, but more powerful than the beginning of a prophetic lines is “marvelous.” It is an element of Christ’s character; it is one of the keys given to Peter to bind the one hundred and forty-four thousand.
Le premier caractère, l’alpha, est un, mais la dernière lettre, l’oméga, est vingt-deux. Les joyaux de Miller brillent comme le soleil, mais lorsque l’homme au balai à poussière rassembla les joyaux, ils furent dix fois plus éclatants. La reconnaissance que la fin d’une ligne prophétique est la même, mais plus puissante que le commencement des lignes prophétiques, est « merveilleuse ». C’est un élément du caractère du Christ ; c’est l’une des clefs données à Pierre pour lier les cent quarante-quatre mille.
Peter’s “spiritual house” is the casket of William Miller’s dream and also Malachi’s storehouse of tithes and offerings. When the windows of heaven are opened; one class is cast out of the room, and the other class is cast into the casket and given the white linen uniforms of God’s triumphant church.
Nyumba ya kiroho ya Petro ni sanduku la ndoto ya William Miller, na pia ni ghala la zaka na sadaka la Malaki. Madirisha ya mbinguni yanapofunguliwa, kundi moja hutupwa nje ya chumba, na kundi lile lingine hutupwa ndani ya sanduku na kupewa mavazi meupe ya kitani ya kanisa la Mungu lenye ushindi.
“Solemnly and publicly the people of Judah had pledged themselves to obey the law of God. But when the influence of Ezra and Nehemiah was for a time withdrawn, there were many who departed from the Lord. Nehemiah had returned to Persia. During his absence from Jerusalem, evils crept in that threatened to pervert the nation. Idolaters not only gained a foothold in the city, but contaminated by their presence the very precincts of the temple. Through intermarriage, a friendship had been brought about between Eliashib the high priest and Tobiah the Ammonite, Israel’s bitter enemy. As a result of this unhallowed alliance, Eliashib had permitted Tobiah to occupy an apartment connected with the temple, which heretofore had been used as a storeroom for tithes and offerings of the people.
ด้วยท่าทีอันเคร่งขรึมและต่อหน้าสาธารณชน ชนยูดาห์ได้ปฏิญาณตนว่าจะเชื่อฟังธรรมบัญญัติของพระเจ้า แต่เมื่ออิทธิพลของเอสราและเนหะมีย์ถูกถอนออกไปชั่วระยะหนึ่ง ก็มีคนเป็นอันมากที่หันเหไปจากองค์พระผู้เป็นเจ้า เนหะมีย์ได้กลับไปยังเปอร์เซียแล้ว ระหว่างที่ท่านไม่อยู่จากกรุงเยรูซาเล็ม ความชั่วร้ายต่าง ๆ ได้ค่อย ๆ แทรกเข้ามา ซึ่งคุกคามที่จะบิดเบือนประชาชาติ บรรดาคนที่กราบไหว้รูปเคารพไม่เพียงแต่ได้ตั้งหลักอยู่ในเมืองเท่านั้น แต่ด้วยการปรากฏตัวของพวกเขา สถานบริเวณอันศักดิ์สิทธิ์ของพระวิหารเองก็ถูกทำให้เป็นมลทินด้วย โดยการสมรสกับชนต่างชาติ ได้เกิดสัมพันธไมตรีขึ้นระหว่างเอลียาชีบมหาปุโรหิตกับโทบียาห์ชาวอัมโมน ผู้เป็นศัตรูตัวฉกาจของอิสราเอล อันเป็นผลจากพันธมิตรอันมิชอบนี้ เอลียาชีบได้อนุญาตให้โทบียาห์เข้าไปอาศัยอยู่ในห้องหนึ่งที่อยู่เนื่องกับพระวิหาร ซึ่งแต่ก่อนเคยใช้เป็นห้องเก็บสิบลดและเครื่องถวายของประชาชน
“Because of the cruelty and treachery of the Ammonites and Moabites toward Israel, God had declared through Moses that they should be forever shut out from the congregation of His people. See Deuteronomy 23:3–6. In defiance of this word, the high priest had cast out the offerings stored in the chamber of God’s house, to make a place for this representative of a proscribed race. Greater contempt for God could not have been shown than to confer such a favor on this enemy of God and His truth.
“Waanii gara jabinaa fi gantummaa Amoonotaa fi Moʼaabotaa Israaʼel irratti raawwatan irraa kan kaʼe, Waaqayyo karaa Museetiin akka isaan bara baraan waldaa saba Isaa keessaa ariʼaman dubbatee ture. Keessa Deuteronomy 23:3–6 ilaalaa. Dubbii kana mormuudhaan, lubni ol aanaan kennaawwan mana Waaqayyoo keessaa kutaa sana keessatti kuufaman baasuun bakka nama kanaa, bakka buʼaa sanyii dhorkamaa kanaatiif qopheessee ture. Kana caalaa Waaqayyoon tuffachuun hin dandaʼamu ture; sababni isaas diina Waaqayyoo fi dhugaa Isaa taʼe kanaaf ayyaana akkanaa kennuun tuffii guddaa agarsiisuu isaati.”
“On returning from Persia, Nehemiah learned of the bold profanation and took prompt measures to expel the intruder. ‘It grieved me sore,’ he declares; ‘therefore I cast forth all the household stuff of Tobiah out of the chamber. Then I commanded, and they cleansed the chambers: and thither brought I again the vessels of the house of God, with the meat offering and the frankincense.’
« À son retour de Perse, Néhémie apprit cette profanation audacieuse et prit sans délai des mesures pour chasser l’intrus. “J’en fus profondément affligé,” déclare-t-il ; “c’est pourquoi je jetai hors de la chambre tous les objets du ménage de Tobie. Puis je donnai des ordres, et l’on purifia les chambres ; et j’y fis rapporter les ustensiles de la maison de Dieu, avec l’offrande et l’encens.” »
“Not only had the temple been profaned, but the offerings had been misapplied. This had tended to discourage the liberalities of the people. They had lost their zeal and fervor, and were reluctant to pay their tithes. The treasuries of the Lord’s house were poorly supplied; many of the singers and others employed in the temple service, not receiving sufficient support, had left the work of God to labor elsewhere.
«Non seulement le temple avait été profané, mais les offrandes avaient été détournées de leur destination. Cela avait contribué à décourager la libéralité du peuple. Celui-ci avait perdu son zèle et sa ferveur, et se montrait peu disposé à acquitter ses dîmes. Les trésors de la maison du Seigneur étaient insuffisamment pourvus; beaucoup de chantres et d’autres personnes employées au service du temple, ne recevant pas un soutien suffisant, avaient abandonné l’œuvre de Dieu pour travailler ailleurs. »
“Nehemiah set to work to correct these abuses. He gathered together those who had left the service of the Lord’s house, ‘and set them in their place.’ This inspired the people with confidence, and all Judah brought ‘the tithe of the corn and the new wine and the oil.’ Men who ‘were counted faithful’ were made ‘treasurers over the treasuries,’ ‘and their office was to distribute unto their brethren.’” Prophets and Kings, 669, 670.
“Nehemia se mitit travay pou redres sa bann abi. Li ti rasanble ansanm bann ki ti’n kit servis lakaz Senyer, ‘e i ti remet zot dan zot plas.’ Sa ti enspir pep la avek konfyans, e tou Zida ti anmenn ‘ladim ble, diven nouvo, ek delwil.’ Bann zonm ki ‘ti ganny konsidere fidel’ ti ganny fer ‘trezorye lo trezorriyo,’ ‘e zot fonksyon ti pou distribye avek zot bann frer.’” Prophets and Kings, 669, 670.
When Nehemiah “cast out Tobiah,” he was prefiguring Christ casting the money-changers out of the very same temple. It wasn’t simply the temple, but the very room in the temple where the tithes were stored. When Eliakim the Philadelphian replaced Shebna the Laodicean, Shebna was the treasurer that was cast into a far field.
Ngati Nehemiya “adzinga Tobiya,” iye anali kusonyeza pasadakhale Khristu akuthamangitsa osintha ndalama m’kachisi womwewo. Sinalinso kachisi wokha, koma chipinda chomwecho cha m’kachisimo momwe zachikhumi zimasungidwamo. Pamene Eliyakimu wa ku Filadelfiya analowa m’malo mwa Sebena wa ku Laodikaya, Sebena anali msungichuma amene anaponyedwa ku dziko lakutali.
Thus saith the Lord God of hosts, Go, get thee unto this treasurer, even unto Shebna, which is over the house, and say, What hast thou here? and whom hast thou here, that thou hast hewed thee out a sepulchre here, as he that heweth him out a sepulchre on high, and that graveth an habitation for himself in a rock? Behold, the Lord will carry thee away with a mighty captivity, and will surely cover thee. He will surely violently turn and toss thee like a ball into a large country: there shalt thou die, and there the chariots of thy glory shall be the shame of thy lord’s house. And I will drive thee from thy station, and from thy state shall he pull thee down.
Ainsi parle le Seigneur, l’Éternel des armées : Va, rends-toi auprès de cet intendant, auprès de Shebna, qui est préposé à la maison, et dis-lui : Qu’as-tu ici, et qui as-tu ici, pour que tu te sois taillé ici un sépulcre, comme celui qui se taille un sépulcre en haut, qui se creuse une demeure dans le roc ? Voici, l’Éternel te jettera au loin avec une force irrésistible, et il t’enveloppera entièrement. Il te fera certainement tournoyer et te lancera comme une balle dans un vaste pays : là tu mourras, et là seront les chars de ta gloire, ô honte de la maison de ton seigneur ! Je te chasserai de ton poste, et l’on t’arrachera de ta position.
And it shall come to pass in that day, that I will call my servant Eliakim the son of Hilkiah: And I will clothe him with thy robe, and strengthen him with thy girdle, and I will commit thy government into his hand: and he shall be a father to the inhabitants of Jerusalem, and to the house of Judah. And the key of the house of David will I lay upon his shoulder; so he shall open, and none shall shut; and he shall shut, and none shall open.
En ce jour-là, j’appellerai mon serviteur Éliakim, fils de Hilkija; je le revêtirai de ta tunique, je le ceindrai de ta ceinture, et je remettrai ton autorité entre ses mains. Il sera un père pour les habitants de Jérusalem et pour la maison de Juda. Je mettrai sur son épaule la clé de la maison de David: il ouvrira, et nul ne fermera; il fermera, et nul n’ouvrira.
And I will fasten him as a nail in a sure place; and he shall be for a glorious throne to his father’s house. And they shall hang upon him all the glory of his father’s house, the offspring and the issue, all vessels of small quantity, from the vessels of cups, even to all the vessels of flagons. In that day, saith the Lord of hosts, shall the nail that is fastened in the sure place be removed, and be cut down, and fall; and the burden that was upon it shall be cut off: for the Lord hath spoken it. Isaiah 22:15–22.
Na mimi nitamtia kama msumari mahali palipo imara; naye atakuwa kiti cha enzi cha utukufu kwa nyumba ya baba yake. Nao wataning’iniza juu yake utukufu wote wa nyumba ya baba yake, wazao na matawi, vyombo vyote vidogo, tangu vyombo vya vikombe hata vyombo vyote vya mapipa. Siku hiyo, asema Bwana wa majeshi, msumari uliotwaliwa katika mahali palipo imara utaondolewa, nao utakatwa na kuanguka; na mzigo uliokuwa juu yake utakomeswa; kwa kuwa Bwana amenena hayo. Isaya 22:15–22.
In the day that Shebna the foolish Laodicean is cast out, Eliakim is given the government of the church triumphant. When Christ cleanses the temple of the one hundred and forty-four thousand, from the rubbish that has covered up the precious jewels, He identifies that He would “cover” those represented by Shebna. Before the windows of heaven were opened the jewels were covered with rubbish, and when the rubbish is cast out, the rubbish is then covered with shame. William Miller’s dream is identifying the sealing of the one hundred and forty-four thousand.
On the day when Shebna, the foolish Laodicean, is cast out, Eliakim is given the government of the church triumphant. When Christ cleanses the temple of the one hundred and forty-four thousand from the rubbish that has covered up the precious jewels, He reveals that He would “cover” those represented by Shebna. Before the windows of heaven were opened, the jewels were covered with rubbish; and when the rubbish is cast out, the rubbish is then covered with shame. William Miller’s dream identifies the sealing of the one hundred and forty-four thousand.
The casket, is Malachi’s storehouse, Peter’s spiritual house and the tabernacle of Elijah that Peter wished to build. The dirt brush man illustrates the sealing of the one hundred and forty-four thousand when He casts the jewels into the box. Malachi identifies the test that proves that God’s people have truly returned unto Him.
پېتىك مالاكىنىڭ خەزىنىخانىسى، پېترۇسنىڭ روھانى ئۆيى ۋە پېترۇس قۇرۇشنى ئارزۇ قىلغان ئىلýasنىڭ چېدىرىدۇر. توپا سۈپۈرىدىغان ئادەم زىبۇزىننەتلەرنى ساندۇققا تاشلىغاندا، يۈز قىرىق تۆت مىڭ كىشىنىڭ مۇھىرلىنىشىنى ئىپادىلەيدۇ. مالاكى خۇدانىڭ خەلقىنىڭ ھەقىقەتەن ئۇنىڭغا قايتقانلىقىنى ئىسپاتلايدىغان سىناقتىكى بەلگىنى كۆرسىتىپ بېرىدۇ.
Then they that feared the Lord spake often one to another: and the Lord hearkened, and heard it, and a book of remembrance was written before him for them that feared the Lord, and that thought upon his name. And they shall be mine, saith the Lord of hosts, in that day when I make up my jewels; and I will spare them, as a man spareth his own son that serveth him. Then shall ye return, and discern between the righteous and the wicked, between him that serveth God and him that serveth him not. Malachi 3:16–18.
Andantino, ireo izay natahotra an’i Jehovah dia nifampiresaka matetika; ary Jehovah nihaino ka nandre izany, ary nisy boky fahatsiarovana nosoratana teo anatrehany ho an’izay matahotra an’i Jehovah sy mihevitra ny anarany. Ary ho Ahy ireo, hoy Jehovah, Tompon’ny maro, amin’ny andro hanaovako azy ho rakitro manokana; ary hiantra Azy Aho, tahaka ny olona miantra ny zanany lahy izay manompo azy. Ary amin’izany dia hiverina ianareo ka hahalala manavaka ny marina sy ny ratsy fanahy, dia ny manompo an’Andriamanitra sy ny tsy manompo Azy. Malakia 3:16–18.
Return is a key word in the passage, for God calls on His people to return unto Him, but He also challenges those people to test Him, by returning tithes and offerings, and there is also a time when the righteous will “return,” and in so doing, they will “discern” between the wise and the foolish. Those who feared the Lord, and who thought upon His name are those that are to be the ensign of the one hundred and forty-four thousand.
Àfípadà jẹ́ ọ̀rọ̀ pàtàkì nínú àyọkà náà, nítorí Ọlọ́run ń pe àwọn ènìyàn Rẹ̀ láti padà sọ́dọ̀ Rẹ̀, ṣùgbọ́n Ó tún ń pe àwọn ènìyàn wọ̀nyẹn láti dán an wò nípa pípadà àwọn ìdámẹ́wàá àti ọrẹ, bẹ́ẹ̀ sì ni àkókò kan wà nígbà tí àwọn olódodo yóò “padà,” àti nípa ṣíṣe bẹ́ẹ̀, wọn yóò “fi ìyàtọ̀ hàn” láàárín ọlọ́gbọ́n àti aṣiwèrè. Àwọn tí wọ́n bẹ̀rù Olúwa, tí wọ́n sì ronú lórí orúkọ Rẹ̀, ni àwọn tí yóò jẹ́ àsíá ti ọgọ́rùn-ún mẹ́rìnlélógójì ẹgbẹ̀rún náà.
The fear of the Lord is the first test, so when verse sixteen says, “then” they that feared the Lord, it is pointing back into the prophetic narrative.
Kumcha Yehova i yo ma sɔretna a wɔde sɔ hwɛ, enti bere a nkyekyem dunsia ka sɛ, “na afei” wɔn a wosuroo Yehova no, ɛrekyerɛ san kɔhyɛ nkɔmhyɛ asɛm no mu.
Your words have been stout against me, saith the Lord. Yet ye say, What have we spoken so much against thee? Ye have said, It is vain to serve God: and what profit is it that we have kept his ordinance, and that we have walked mournfully before the Lord of hosts? And now we call the proud happy; yea, they that work wickedness are set up; yea, they that tempt God are even delivered. Malachi 3:13–15.
Pamalo a n’wina ma ndzi nonohile, ku vula HOSI. Kambe n’wina mi ri: Hi vulavule ngopfu yini ku lwa na wena? Mi te: Ku tirhela Xikwembu i swa hava; naswona ku pfune yini leswaku hi hlayisile nawu wa xona, ni leswaku hi fambile hi ku rila emahlweni ka HOSI ya mavandla? Kutani sweswi hi vula leswaku lava tikukumuxaka va ni mikateko; ina, lava endlaka leswo biha va tlakusiwile; ina, lava ringaka Xikwembu va tlhela va kutsuriwa. Malaki 3:13–15.
Malachi says, “and now we call the proud happy.” The drunkards of Ephraim are called the “crown of pride” and they are happy when they think Moses and Elijah, the two prophets that tormented them were dead. They were so happy, that they sent gifts to one another.
Malaki di, “awi ma yɛfrɛ ahantanfo no anigyefo.” Wɔfrɛ Efraim asanomfo no “ahantan ahenkyɛw,” na wɔn ani gye bere a wosusuw sɛ Mose ne Elia, adiyifo baanu a wɔhaw wɔn no, awuwu. Wɔn ani gyee koraa ara, enti wɔsomaa akyɛde kɔmaa wɔn ho wɔn ho.
And their dead bodies shall lie in the street of the great city, which spiritually is called Sodom and Egypt, where also our Lord was crucified. And they of the people and kindreds and tongues and nations shall see their dead bodies three days and an half, and shall not suffer their dead bodies to be put in graves. And they that dwell upon the earth shall rejoice over them, and make merry, and shall send gifts one to another; because these two prophets tormented them that dwelt on the earth. Revelation 11:8–10.
Og likene deres skal bli liggende på gaten i den store stad, som i åndelig betydning kalles Sodoma og Egypt, der også vår Herre ble korsfestet. Og mennesker av folk og stammer og tungemål og nasjoner skal se likene deres i tre og en halv dag, og de skal ikke tillate at likene deres blir lagt i grav. Og de som bor på jorden, skal glede seg over dem og fryde seg, og de skal sende gaver til hverandre, fordi disse to profetene plaget dem som bodde på jorden. Åpenbaringen 11:8–10.
The proud are happy from July 18, 2020 on through 2023. On July 18, 2020 the message was “stout” against the “Lord.” On July 18, 2020 we did not recognize how terribly we had spoken against God and His Word. Disappointed we entered the tarrying time as represented by the lament of “It is vain to serve God: and what profit is it that we have kept his ordinance, and that we have walked mournfully before the Lord of hosts?” This is parallel to Jeremiah’s lament, when he illustrates the first disappointment.
Wenye kiburi wanafurahi tangu Julai 18, 2020 hadi katika mwaka wa 2023. Tarehe 18 Julai, 2020 ujumbe ulikuwa wa “maneno magumu” dhidi ya “Bwana.” Tarehe 18 Julai, 2020 hatukutambua jinsi tulivyokuwa tumenena kwa kutisha dhidi ya Mungu na Neno Lake. Tukiwa tumekatishwa tamaa tuliingia katika wakati wa kukawia, kama unavyowakilishwa na maombolezo haya: “Ni bure kumtumikia Mungu; tena yafaa nini kwamba tumeishika amri yake, na kwamba tumekwenda kwa huzuni mbele za Bwana wa majeshi?” Hili linalingana na maombolezo ya Yeremia, anapoeleza kukatishwa tamaa kwa kwanza.
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.
Je ne me suis point assis dans l’assemblée des moqueurs, et je ne m’y suis point réjoui; je me suis tenu seul à cause de ta main, car tu m’as rempli d’indignation. Pourquoi ma douleur est-elle perpétuelle, et ma plaie incurable, refusant d’être guérie? Serais-tu pour moi comme un torrent trompeur, comme des eaux qui tarissent? Jérémie 15:17, 18.
Our words were stout with the prediction of July 18, 2020, and we did not then know how badly we had rebelled. At the disappointment the tarrying time was underway, while one class mourned and the other class rejoiced. In that context Malachi states:
Nos paroles furent hardies avec la prédiction du 18 juillet 2020, et nous ne savions pas alors à quel point nous nous étions rebellés. Au moment de la déception, le temps d’attente était en cours, tandis qu’une classe était dans le deuil et que l’autre se réjouissait. Dans ce contexte, Malachie déclare :
Then they that feared the Lord spake often one to another: and the Lord hearkened, and heard it, and a book of remembrance was written before him for them that feared the Lord, and that thought upon his name. And they shall be mine, saith the Lord of hosts, in that day when I make up my jewels; and I will spare them, as a man spareth his own son that serveth him.
Потоа оние што се боеја од Господа зборуваа често еден со друг; и Господ внимаваше и чу, и книга за спомен беше запишана пред Него за оние што се бојат од Господа и го почитуваат Неговото име. И тие ќе бидат Мои, вели Господ над воинствата, во оној ден кога ќе ги составам Моите скапоцености; и ќе ги поштедам, како што човек го поштедува својот син кој му служи.
Then shall ye return, and discern between the righteous and the wicked, between him that serveth God and him that serveth him not. Malachi 3:16–18.
Yeroo sanatti deebitanii gidduu nama qajeelaa fi nama hamaa, gidduu isa Waaqayyoon tajaajiluu fi isa isa hin tajaajille ni addaan baaftu. Miilkiyaas 3:16–18.
In 2024, the foundational test represented as the fear of the Lord arrived. Two classes were manifested in that test, and the group that made up the two classes had been often talking to one another on regular zoom meetings, throughout the three and a half days. The Lord listened to their discussions. The class who feared the Lord thought upon His name; Palmoni, the Lion of the tribe of Judah, the Alpha and Omega, the Truth, the Word, the Wonderful Linguist, the corner and cap stone, the Lamb, the Heavenly High Priest, the Temple, the Rock. Those who made it into that book are to be jewels upon the crown representing the ensign of the kingdom of glory. When He makes up those jewels, then they return, and discern between the righteous and the wicked. When He casts the jewels into the casket, it is then discerned who is foolish and who is wise.
Mu mwaka wa 2024, ikigeragezo cy’ibanze cyagereranyijwe n’ubwoba bw’Uwiteka cyarageze. Muri icyo kigeragezo habonetse amatsinda abiri, kandi itsinda ryari rigize ayo matsinda yombi ryari rimaze igihe kinini rikunda kuganira hagati yaryo mu nama za Zoom zihoraho, mu gihe cy’iminsi itatu n’igice yose. Uwiteka yateze amatwi ibiganiro byabo. Itsinda ryubaha Uwiteka ryatekereje ku izina Rye; Palmoni, Intare yo mu muryango wa Yuda, Alufa na Omega, Ukuri, Jambo, Umuhanga w’Indimi w’Igitangaza, ibuye rikomeza imfuruka n’iry’agahebuzo, Umwana w’Intama, Umutambyi Mukuru wo mu Ijuru, Urusengero, Igitare. Abanditswe muri icyo gitabo bagomba kuba amabuye y’agaciro ku ikamba rigereranya ibendera ry’ubwami bw’ubwiza. Igihe azakoranya ayo mabuye y’agaciro, ni bwo bazagaruka, maze batandukanye umukiranutsi n’umunyabyaha. Igihe azashyira ayo mabuye y’agaciro mu gasanduku kabugenewe, ni bwo hazamenyekana uw’umupfapfa n’uw’umunyabwenge.
Malachi records:
Malaki anotara:
Return unto me, and I will return unto you,
Revenez à moi, et je reviendrai à vous,
But ye said, Wherein shall we return?
എന്നാൽ നിങ്ങൾ പറഞ്ഞു: ഞങ്ങൾ ഏതിൽ തിരിയേണ്ടതു?
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.
Ndejenii zaka zonse m’nyumba yosungiramo zinthu, kuti m’nyumba mwanga mukhale chakudya; ndipo mundiyese tsopano pa ichi, ati Yehova wa makamu, ngati sindidzakutsegulirani mazenera akumwamba, ndi kukutsanulirani dalitso, kufikira pakuti sipadzakhala malo okwanira kulandiramo.
The storehouse is the casket and the tithes are the wise virgins. The storehouse is God’s Word placed into a new framework of truth. The jewels that get cast into that casket are the truths associated with the message of the Midnight Cry. The tithes were kept in a specific room in the temple, as identified in Nehemiah’s cleansing. The casket and the storehouse, or Peter spiritual house represents God’s temple and the jewels represent human temples who are joined with Divinity in the secret place of the Most High. The human messengers cannot be separated from the Divine message. The jewels are both God’s messengers and they are also the message they proclaim. Inspiration often identifies the message and the messenger combined.
L’entrepôt est le coffret, et les dîmes sont les vierges sages. L’entrepôt est la Parole de Dieu placée dans un nouveau cadre de vérité. Les joyaux qui sont déposés dans ce coffret sont les vérités associées au message du Cri de Minuit. Les dîmes étaient conservées dans une pièce particulière du temple, comme cela est indiqué dans la purification opérée par Néhémie. Le coffret et l’entrepôt, ou la maison spirituelle de Pierre, représentent le temple de Dieu, et les joyaux représentent des temples humains qui sont unis à la Divinité dans le lieu secret du Très-Haut. Les messagers humains ne peuvent être séparés du message divin. Les joyaux sont à la fois les messagers de Dieu, et ils sont aussi le message qu’ils proclament. L’Inspiration identifie souvent le message et le messager comme étant un tout combiné.
“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. Christ declares to His followers: ‘Ye are the light of the world.’ To every soul that accepts Jesus the cross of Calvary speaks: ‘Behold the worth of the soul: “Go ye into all the world, and preach the gospel to every creature.’” Nothing is to be permitted to hinder this work. It is the all-important work for time; it is to be far-reaching as eternity. The love that Jesus manifested for the souls of men in the sacrifice which He made for their redemption, will actuate all His followers.” Testimonies, volume 5, 455.
“Dios ha llamado a Su iglesia en este tiempo, así como llamó al antiguo Israel, para que permanezca como una luz en la tierra. Por medio del poderoso hacha de la verdad, de los mensajes del primero, segundo y tercer ángel, los ha separado de las iglesias y del mundo para llevarlos a una sagrada cercanía con Él mismo. Los ha hecho depositarios de Su ley y les ha confiado las grandes verdades de la profecía para este tiempo. Como los santos oráculos confiados al antiguo Israel, estas son un cometido sagrado que debe ser comunicado al mundo. Los tres ángeles de Apocalipsis 14 representan al pueblo que acepta la luz de los mensajes de Dios y sale como Sus agentes para hacer resonar la amonestación a lo largo y a lo ancho de la tierra. Cristo declara a Sus seguidores: ‘Vosotros sois la luz del mundo.’ A toda alma que acepta a Jesús, la cruz del Calvario le habla: ‘He aquí el valor del alma: “Id por todo el mundo y predicad el evangelio a toda criatura.”’ No se ha de permitir que nada estorbe esta obra. Es la obra de suprema importancia para este tiempo; ha de extenderse tanto como la eternidad. El amor que Jesús manifestó por las almas de los hombres en el sacrificio que hizo para su redención impulsará a todos Sus seguidores.” Testimonios, tomo 5, 455.
We will begin to draw together these concepts in the next article.
फेर लेखमे हम एहि अवधारणासभकेँ एकसूत्रमे जोड़नाइ प्रारम्भ करब।
“During the last fifty years of my life, I have had precious opportunities to obtain an experience. I have had an experience in the first, second, and third angels’ messages. The angels are represented as flying in the midst of heaven, proclaiming to the world a message of warning, and having a direct bearing upon the people living in the last days of this earth’s history. No one hears the voice of these angels, for they are a symbol to represent the people of God who are working in harmony with the universe of heaven. Men and women, enlightened by the Spirit of God and sanctified through the truth, proclaim the three messages in their order.
« Durant les cinquante dernières années de ma vie, j’ai eu de précieuses occasions d’acquérir une expérience. J’ai eu une expérience dans les messages du premier, du deuxième et du troisième ange. Les anges sont représentés comme volant au milieu du ciel, proclamant au monde un message d’avertissement et ayant un rapport direct avec le peuple qui vit dans les derniers jours de l’histoire de cette terre. Personne n’entend la voix de ces anges, car ils sont un symbole représentant le peuple de Dieu qui œuvre en harmonie avec l’univers du ciel. Des hommes et des femmes, éclairés par l’Esprit de Dieu et sanctifiés par la vérité, proclament les trois messages dans leur ordre. »
“I have acted a part in this solemn work. Nearly all my Christian experience is interwoven with it. There are those now living who have an experience similar to my own. They have recognized the truth unfolding for this time; they have kept in step with the great Leader, the Captain of the Lord’s host.
« Mi su unspielet en Part in dis ernsthaftig Werk. Fast all min christlich Erfahrig isch dermit verflochte. Es git jetz Läbendi, wo e Erfahrig hend, wo minere eigete glych chunnt. Si hend d’Wahrheit erkannt, wo sich für die Zyt entfaltet het; si sind im Schrit gblibe mit em grosse Führer, em Hauptmaa vo de Heerschar vom Herr. »
“In the proclamation of the messages, every specification of prophecy has been fulfilled. Those who were privileged to act a part in proclaiming these messages have gained an experience which is of the highest value to them; and now when we are amid the perils of these last days, when voices will be heard on every side saying, ‘Here is Christ,’ ‘Here is truth’; while the burden of many is to unsettle the foundation of our faith which has led us from the churches and from the world to stand as a peculiar people in the world, like John our testimony will be borne:
“Na italatala ti pannakaikaskasabaan dagiti damag, natungpal ti tunggal detalye ti padto. Dagidiay a naitedan iti gundaway a makipagpaset iti pannakaiwaragawag dagitoy a damag ket nagun-odda iti maysa nga kapadasan a naindaklan unay ti pategna kadakuada; ket ita a maaddatayo iti tengnga dagiti peggad dagitoy maudi nga aldaw, inton mangngegto dagiti timek iti amin a bangir a mangibagbaga, ‘Adda ditoy ni Cristo,’ ‘Adda ditoy ti kinapudno’; kabayatan a ti awit ti adu ket tapno ribokenna ti pamuon ti pammatitayo a nangiturong kadatayo manipud kadagiti iglesia ken manipud iti lubong tapno agtakdertayo a kas maysa a naisina a tattao iti lubong, kas ken Juan, kastoy ti pannakaisaksitayo:”
“‘That which was from the beginning, which we have heard, which we have seen with our eyes, which we have looked upon, and our hands have handled, of the Word of life;… that which we have seen and heard declare we unto you, that ye also may have fellowship with us.’
“‘Ko tā nā mei te ʻuluaki, ʻa ia kuo mau fanongo ki ai, ʻa ia kuo mau sio ki ai ʻaki homau mata, ʻa ia kuo mau vakai fakalelei ki ai, pea kuo ala ki ai homau nima, ʻo kau ki he Folofola ʻo e Moʻui; … ko ia kuo mau sio mo fanongo ki ai ʻoku mau fakahā atu kiate kimoutolu, koeʻuhi ke mou maʻu foki ʻa e feohi mo kimautolu.’
“I testify the things which I have seen, the things which I have heard, the things which my hands have handled of the Word of life. And this testimony I know to be of the Father and the Son. We have seen and do testify that the power of the Holy Ghost has accompanied the presentation of the truth, warning with pen and voice, and giving the messages in their order. To deny this work would be to deny the Holy Ghost, and would place us in that company who have departed from the faith, giving heed to seducing spirits.
«Je rends témoignage des choses que j’ai vues, des choses que j’ai entendues, de ce que mes mains ont touché concernant la Parole de vie. Et ce témoignage, je sais qu’il procède du Père et du Fils. Nous avons vu, et nous attestons, que la puissance du Saint-Esprit a accompagné la présentation de la vérité, avertissant par la plume et par la voix, et donnant les messages dans leur ordre. Nier cette œuvre, ce serait nier le Saint-Esprit, et cela nous placerait dans la compagnie de ceux qui se sont détournés de la foi, s’attachant à des esprits séducteurs. »
“The enemy will set everything in operation to uproot the confidence of the believers in the pillars of our faith in the messages of the past, which have placed us upon the elevated platform of eternal truth, and which have established and given character to the work. The Lord God of Israel has led out His people, unfolding to them truth of heavenly origin. His voice has been heard, and is still heard, saying, Go forward from strength to strength, from grace to grace, from glory to glory. The work is strengthening and broadening, for the Lord God of Israel is the defense of His people.
“Shatru sab kuchh kriyaashīl karegā tāki vishvāsiyon kā hamāre vishvās ke stambhon par se, ateet ke sandeshon mein sthāpit us bharose ko ukhaṛ phenke, jinhon ne hamein anant satya ke ūnche manch par sthāpit kiyā hai, aur jinhon ne is kārya ko sthāpit karke usse uska svarūp diyā hai. Israēl ke Prabhu Parmeshvar ne apne logon kā mārgdarshan kiyā hai, unke sāmne svargīya mūl kī satya ko prakaṭ karte hue. Uski vāṇī sunāī dī hai, aur ab bhī sunāī detī hai, yah kahte hue, Shakti se adhik shakti kī or, anugrah se adhik anugrah kī or, mahimā se adhik mahimā kī or baṛhte jāo. Yah kārya dr̥ṛh aur vistārit hotā jā rahā hai, kyonki Israēl kā Prabhu Parmeshvar apne logon kā bachāv hai.”
“Those who have a hold of the truth theoretically, with their fingertips as it were, who have not brought its principles into the inner sanctuary of the soul, but have kept the vital truth in the outer court, will see nothing sacred in the past history of this people which has made them what they are, and has established them as earnest, determined, missionary workers in the world.
“Waxa kuwa runta si aragtiyeed u qabsaday, oo sidii ay faraha caaradooda ku hayaan, kuwaas oo aan mabaadi’deeda gelin meesha quduuska ah ee gudaha ee nafta, balse runta nool ku sii hayay barxadda dibadda, ma ay arki doonaan wax quduus ah oo ku jira taariikhdii hore ee dadkan taas oo ka dhigtay waxay yihiin, oo ku adkaysay inay dunida ka noqdaan shaqaale adeeg oo dhab ah, go’aan adag leh, oo wacdiyayaal ah.
“The truth for this time is precious, but those whose hearts have not been broken by falling on the rock Christ Jesus, will not see and understand what is truth. They will accept that which pleases their ideas, and will begin to manufacture another foundation than that which is laid. They will flatter their own vanity and esteem, thinking that they are capable of removing the pillars of our faith, and replacing them with pillars they have devised.
“Haƙiƙa domin wannan lokaci abu ne mai tamani, amma waɗanda ba a karye zukatansu ba ta wurin faɗuwa a kan dutsen nan Almasihu Yesu, ba za su gani su kuma fahimci abin da yake haƙiƙa ba. Za su karɓi abin da yake faranta wa tunaninsu rai, kuma za su fara ƙirƙirar wani harsashi dabam da wanda aka riga aka kafa. Za su yi wa girman kansu da mutuncinsu kirari, suna zaton cewa suna iya kawar da ginshiƙan bangaskiyarmu, su maye gurbinsu da ginshiƙan da su da kansu suka ƙirƙira.”
“This will continue to be as long as time shall last. Anyone who has been a close student of the Bible will see and understand the solemn position of those who are living in the closing scenes of this earth’s history. They will feel their own inefficiency and weakness, and will make it their first business to have not merely a form of godliness, but a vital connection with God. They will not dare to rest until Christ is formed within, the hope of glory. Self will die; pride will be expelled from the soul, and they will have the meekness and gentleness of Christ.” Notebook Leaflets, 60, 61.
“Hii itaendelea kuwa hivyo maadamu wakati utakapodumu. Yeyote ambaye amekuwa mwanafunzi makini wa Biblia ataona na kuelewa nafasi ya uzito mkuu ya wale wanaoishi katika mandhari za kufunga za historia ya dunia hii. Watahisi kutotosha kwao wenyewe na udhaifu wao, nao watafanya kuwa jambo lao la kwanza kabisa kuwa na siyo tu mfano wa utauwa, bali muungano hai na Mungu. Hawatathubutu kutulia mpaka Kristo atakapoumbika ndani yao, tumaini la utukufu. Nafsi ya ubinafsi itakufa; kiburi kitafukuzwa kutoka rohoni, nao watakuwa na upole na unyenyekevu wa Kristo.” Notebook Leaflets, 60, 61.