Leviticus twenty-three presents the spring and the fall feasts, and the representation of the feasts is divinely profound in the structure, and in the perfect alignment of the beginning and ending structures, within the overall structure. The spring feasts and fall feasts align with one another. The chapter bears witness of Palmoni, the wonderful numberer over and over again. The chapter soundly and marvelously connects with the latter-day message of the one hundred and forty-four thousand.
فى سفر اللاويين، الإصحاح الثالث والعشرين، تُعرَض أعياد الربيع وأعياد الخريف، وتمثيل الأعياد عميقٌ إلهيًّا في بنيته، وفي التوافق الكامل بين البُنى الافتتاحية والختامية داخل البنية الكلية. وتتوافق أعياد الربيع وأعياد الخريف بعضها مع بعض. ويشهد هذا الإصحاح لبالموني، العادِّ العجيب، مرة بعد مرة. كما يرتبط هذا الإصحاح ارتباطًا وثيقًا وعجيبًا برسالة الأيام الأخيرة الخاصة بالمئة والأربعة والأربعين ألفًا.
The number “23” represents the atonement, which is the combination of Divinity and humanity. The name Leviticus represents the priesthood of the one hundred and forty-four thousand, for all the prophets speak of the latter days, and the priests of the latter days are those who Peter identifies as a holy priesthood. Peter’s holy priesthood is the wise who understand the increase of knowledge that produces the message of the Midnight Cry. The foolish, or wicked as Daniel identifies them, reject the increase of knowledge, and Hosea informs us that for this reason they are rejected as priests.
លេខ «២៣» តំណាងឱ្យការប្រោសលោះ ដែលជាការរួមបញ្ចូលគ្នារវាងព្រះភាព និងមនុស្សភាព។ ឈ្មោះ លេវីវិន័យ (Leviticus) តំណាងឱ្យសង្ឃភាពរបស់មួយសែនបួនម៉ឺនបួនពាន់នាក់ ពីព្រោះហោរាទាំងអស់សុទ្ធតែនិយាយអំពីគ្រាចុងក្រោយ ហើយសង្ឃនៅគ្រាចុងក្រោយ គឺជាអ្នកដែលពេត្រុសកំណត់អត្តសញ្ញាណថា ជាសង្ឃភាពបរិសុទ្ធ។ សង្ឃភាពបរិសុទ្ធរបស់ពេត្រុស គឺជាពួកអ្នកប្រាជ្ញដែលយល់អំពីការកើនឡើងនៃចំណេះដឹង ដែលបង្កើតសារនៃសម្រែកអធ្រាត្រ។ រីឯពួកល្ងង់ ឬពួកអាក្រក់ ដូចដានីយ៉ែលបានកំណត់អត្តសញ្ញាណពួកគេ នោះបដិសេធការកើនឡើងនៃចំណេះដឹង ហើយហូសេប្រាប់យើងថា ដោយហេតុនេះហើយ ពួកគេត្រូវបានបដិសេធមិនឲ្យធ្វើជាសង្ឃ។
My people are destroyed for lack of knowledge: because thou hast rejected knowledge, I will also reject thee, that thou shalt be no priest to me: seeing thou hast forgotten the law of thy God, I will also forget thy children. As they were increased, so they sinned against me: therefore will I change their glory into shame. Hosea 4:6, 7.
Bantu ba ngai babebisami mpo na kozanga boyebi; mpo ete oboyi boyebi, ngai mpe nakoboya yo, mpo ozala nganga-nzambe na ngai lisusu te; lokola obosani mobeko ya Nzambe na yo, ngai mpe nakobosana bana na yo. Wana bazalaki kobakisama, ndenge wana nde basalaki ngai lisumu; yango wana nakobalola nkembo na bango ekoma soni. Hosea 4:6, 7.
The drunkards of Ephraim, who Isaiah also calls the “crown of glory” have their glory turned into “shame.” Hosea specifically identifies that those who reject the increase of knowledge of the latter days are the Laodicean Seventh-day Adventist church, for he recorded, “My people.” His people will be rejected as priests, and it happens in the final and fourth generation, for He is to forget their children, and children represent the last generation.
Ефремовите пияници, които Исая също нарича „венец на слава“, имат славата си обърната в „срам“. Осия ясно посочва, че онези, които отхвърлят нарастването на знанието в последните дни, са лаодикийската църква на адвентистите от седмия ден, защото той записа: „Моят народ“. Неговият народ ще бъде отхвърлен като свещеници, и това се случва в последното, четвърто поколение, защото Той ще забрави децата им, а децата представляват последното поколение.
At—one—ment
At—one—ment
The title of “Leviticus 23,” means “the atonement of the priesthood of the one hundred and forty-four thousand.” This truth can be deduced with simply the name of the book in connection with the chapter number. The atonement, which Leviticus twenty-three addresses means “at-one-ment,” and is identifying the combination of Divinity and humanity. That combination is represented with a multitude of symbols in God’s Word, one of which is that the human temple is to be combined with the Divine temple.
Wɔfrɛ “Lewitikɔ 23” no ase sɛ “ɔsɔfokuw a wɔn dodow yɛ ɔha aduanan anan no mpata.” Wobetumi ayi saa nokware yi afi nhoma no din no nko ara mu, bere a wɔde bata ti no nɔma ho no. Mpata a Lewitikɔ aduonu abiɛsa ka ho asɛm no kyerɛ “yɛn nyinaa ayɛ baako,” na ɛda Onyameyɛ ne nnipa suban nkabom no adi. Saa nkabom no gyina hɔ wɔ sɛnkyerɛnne bebree mu wɔ Onyankopɔn Asɛm mu, na emu biako ne sɛ ɛsɛ sɛ wɔde onipa asɔredan no bɔ Onyankopɔn asɔredan no ho.
The human temple has a framework of “23” male and “23” female chromosomes. Peter identifies that the priesthood of the one hundred and forty-four thousand are a “spiritual house.” Those chromosomes join together as does a man and woman, and what God has joined together, let no man put asunder. The marriage is another symbol of the at-one-ment. Leviticus “23” means the combination of the temple of the Heavenly High Priest, with the temple of the priests who are the one hundred and forty-four thousand.
ff մարդկային տաճարն ունի «23» արական և «23» իգական քրոմոսոմների կառուցվածք։ Պետրոսը նույնացնում է, որ հարյուր քառասունչորս հազարի քահանայությունը «հոգևոր տուն» է։ Այդ քրոմոսոմները միանում են, ինչպես տղամարդն ու կինը, և ինչ Աստված միացրել է, մարդը թող չբաժանի։ Ամուսնությունը քավության ևս մեկ խորհրդանիշ է։ Ղևտական «23»-ը նշանակում է Երկնային Քահանայապետի տաճարի և այն քահանաների տաճարի միավորումը, որոնք հարյուր քառասունչորս հազարն են։
Twenty-two Verses
Vèsè vennndeux
The spring feasts in Leviticus twenty-three are represented in the first twenty-two verses of the chapter, and the fall feasts are represented in the last twenty-two verses of the chapter. The last verse is verse forty-four, a symbol of 1844, when the antitypical Day of Atonement began on the tenth day of the seventh month, in fulfillment of Leviticus twenty-three. Chapter twenty-three is divided into two periods of twenty-two verses, both twenty-two verse periods are logically connected by being feasts, but also logically separated by Christ’s courtyard and holy place ministry, represented by the springtime and His Most Holy Place ministry represented by the fall.
Leviticus chapta twenti-tri i gat pikja blong ol spring feasts long fastaem twenti-tu ves blong chapta ya, mo ol fall feasts i gat pikja blong olketa long las twenti-tu ves blong chapta ya. Las ves hem i ves foti-fo, wan simbol blong 1844, taem antitypical Dei blong Atonmen i bin stat long ten dei blong namba seven manis, long folem fulfulmen blong Leviticus twenti-tri. Chapta twenti-tri i seraot long tu taem blong twenti-tu ves, mo tufala taem ya blong twenti-tu ves i joen gud long tingting from se tufala evriwan i ol feasts; be tu, tufala i seraot stret long tingting from ministiri blong Kraes long kotyad mo Holi Pleis, we springtaem i ripresentem, mo ministiri blong Hem long Most Holi Pleis, we fall i ripresentem.
22
22
Both the spring and fall feasts are represented by twenty-two verses, and the verses align with the witness of the Hebrew alphabet, which consists of “22” letters. “22” is a tithe of “220,” which is a symbol of the combination of Divinity and humanity. “220” represents the starting of both the 2,520 years of the scattering of Judah, and the 2,300 years until the Day of Atonement. The starting point of the 2,520 was 677 BC and the starting point for the 2,300 was 457 BC, thus identifying two hundred and twenty years as the link between the prophecy of the trampling down of God’s host and the prophecy of the trampling down of God’s sanctuary. Both those prophecies ended at the antitypical Day of Atonements’ arrival on October 22, 1844.
Allikkinngisa upernaakkut ukiaakkullu nalliuttorsiornerit tamarmik versinik marluk qulillu marluk nittarlugit saqqummiunneqarsimapput, versillu taakku Hebræerit naqinnerinik “22”-nik najoqqutassiamut naapertuutipput. “22” tassaavoq “220”-ip qulerutaata ilagaa, taannalu Guutiussutsip inuttullu pissutsip ataatsimoorneranut assersuutaavoq. “220” sinnerlugu aallartinneqarput Judap siammarterneqarnerata ukiui 2,520-t, kiisalu Ullormi Saammaassivimmiit ukiunut 2,300-nut naatsorsuut. Ukiunut 2,520-nut aallartiffik tassaavoq Kr.in.si. 677, ukiunullu 2,300-nut aallartiffik tassaavoq Kr.in.si. 457, taamaalilluni ukiut marluk hunnorujut qulikullu akornanni atassutaasutut ilisarnaateqarlutik, tassa Guutip sakkutuui naqissuserneqarlutik tutineqarnissaannik siulittuummik aammalu Guutip illernartuata naqissuserneqarluni tutineqarnissaannik siulittuummik akornanni. Siulittuinerit taakku tamarmik naasorineqarput Saammaassiviup Ulluanut assersuutaanngitsumik atituumut tikinnerani ulloq 22 Oktober 1844.
On that date, the work of Christ in combining the human temple with the Divine temple began, and at that time, both Habakkuk 2:20 and John 2:20 were fulfilled. Habakkuk identified the Divine was then in the Most Holy Place, and John recorded that the Millerite temple that was to enter by faith into that Most Holy Place had completed the forty-six-year period, that marked the erection of the Millerite human temple from 1798 unto 1844. The history of “46” years, consisting of “23” and “23” is represented by the work of William Miller who first began to present the message of that history in 1831, “220” years after the publication of the King James Bible. The Divine Word published in 1611, was combined with a human messenger “220” years later in 1831. Both the spring and fall feasts are represented by “22” verses.
Naquela data, iniciou-se a obra de Cristo em combinar o templo humano com o Templo Divino, e, naquele tempo, cumpriram-se tanto Habacuque 2:20 como João 2:20. Habacuque identificou que o Divino estava então no Lugar Santíssimo, e João registrou que o templo milerita, que havia de entrar pela fé naquele Lugar Santíssimo, havia completado o período de quarenta e seis anos, o qual assinalava a edificação do templo humano milerita desde 1798 até 1844. A história de “46” anos, composta de “23” e “23”, é representada pela obra de William Miller, que primeiro começou a apresentar a mensagem dessa história em 1831, “220” anos após a publicação da Bíblia King James. A Palavra Divina, publicada em 1611, foi combinada com um mensageiro humano “220” anos mais tarde, em 1831. Tanto as festas da primavera como as do outono são representadas por “22” versículos.
Twenty-two verses of two lines of the same subject demands that prophetically the first twenty-two verses are to be laid over the top of the next twenty-two verses. In aligning the two lines in this fashion you are joining the work of the courtyard and holy place, represented in the spring feasts with the work of Christ in the Most Holy Place. At this prophetic level it represents the joining of two temples, which illustrates Christ’s work of at-one-ment.
ಇದೇ ವಿಷಯವನ್ನು ಒಳಗೊಂಡ ಎರಡು ಸಾಲುಗಳ ಇಪ್ಪತ್ತೆರಡು ವಚನಗಳು ಪ್ರವಾದ್ಯಾರ್ಥದಲ್ಲಿ ಮೊದಲ ಇಪ್ಪತ್ತೆರಡು ವಚನಗಳನ್ನು ಮುಂದಿನ ಇಪ್ಪತ್ತೆರಡು ವಚನಗಳ ಮೇಲ್ಮೇಲೆ ಇಡಬೇಕೆಂದು ಸೂಚಿಸುತ್ತವೆ. ಈ ರೀತಿಯಾಗಿ ಆ ಎರಡು ಸಾಲುಗಳನ್ನು ಹೊಂದಿಸಿಕೊಳ್ಳುವಾಗ, ವಸಂತಕಾಲದ ಹಬ್ಬಗಳಲ್ಲಿ ಪ್ರತಿನಿಧಿಸಲ್ಪಟ್ಟ ಪ್ರಾಂಗಣದ ಹಾಗೂ ಪವಿತ್ರಸ್ಥಾನದ ಕಾರ್ಯವನ್ನು ಪರಮಪವಿತ್ರಸ್ಥಾನದಲ್ಲಿರುವ ಕ್ರಿಸ್ತನ ಕಾರ್ಯದೊಂದಿಗೆ ನೀವು ಸೇರಿಸುತ್ತಿದ್ದೀರಿ. ಈ ಪ್ರವಾದ್ಯ ಮಟ್ಟದಲ್ಲಿ ಅದು ಎರಡು ದೇವಾಲಯಗಳ ಸೇರ್ಪಡೆಯನ್ನು ಪ್ರತಿನಿಧಿಸುತ್ತದೆ; ಅದು ಕ್ರಿಸ್ತನ ಸಮಾಧಾನಕರ ಕಾರ್ಯವನ್ನು ದೃಷ್ಟಾಂತಗೊಳಿಸುತ್ತದೆ.
When verses one through twenty-two are aligned with verse twenty-three through forty-four, a prophetic line is established that is witnessed to by the twenty-two letters of the Hebrew alphabet, and by the symbolism represented by the number “22” and also by the symbolism represented by the feasts in accompaniment with those feasts fulfillment in sacred history.
لە کاتێکدا ئایەتەکانی یەک تا بیستودوو لەگەڵ ئایەتەکانی بیستوسێ تا چلوچوار هاوتەرز دەکرێن، هێڵێکی پێشبینی دادەمەزرێت کە بیستودوو پیتی ئەلفوبێی عیبری و هەروەها سیمبولیسمەکەی ژمارەی «22» و نیزیکبوونەوەی سیمبولیسمەکەی جەژنەکان لەگەڵ تەواوبوونی ئەو جەژنانە لە مێژووی پیرۆزدا شایەتی بۆ دەدەن.
The beginning of the spring feasts first identifies the seventh-day Sabbath and the ending of the fall feasts identifies the seventh-year Sabbath. Christ, as Alpha and Omega placed the Sabbath at the beginning and ending of the two witnesses of “22” in the line of the priesthood of the one hundred and forty-four thousand.
Lwangu lwa mikolo ya bilambo ya ntembe ya mpângi ludi ntete lumanyika Saba ya lumbu lwa mwandamutekete, ne nsukisilu wa mikolo ya bilambo ya mvu ya kubwela ludi lumanyika Saba ya mwaka wa mwandamutekete. Kristu, bu Alpha ne Omega, wabikila Saba ku ntu ne ku nsuka wa bambangi zole ya “22” mu mulongo wa bumpika bwa banganga-bilambo ba nkama yimosi ne makumi ana ne banaayi.
The seventh-day Sabbath was the special light at the beginning of the antitypical Day of Atonement in 1844, and the light of the seventh-year Sabbath is the light at the end. The seventh-day Sabbath was also the first holy convocation of Leviticus “23,” as is the seventh-year Sabbath the last holy convocation in the chapter. Sabbath is the alpha and omega of the priest’s line in chapter “23.” The first, and seventh-day Sabbath is the alpha of the priesthood of the one hundred and forty-four thousand, and the last, and seventh-year Sabbath is the omega of the priesthood of the one hundred and forty-four thousand.
Шабати рӯзи ҳафтум нури махсус дар оғози Рӯзи Каффораи тимсолӣ дар соли 1844 буд, ва нури шабати соли ҳафтум он нурест дар анҷом. Шабати рӯзи ҳафтум ҳамчунин нахустин маҷлиси муқаддас дар Ибодатиён «23» буд, чунон ки шабати соли ҳафтум охирин маҷлиси муқаддас дар ин боб аст. Шабат алфа ва омегаи хатти коҳин дар боби «23» аст. Нахустин, яъне шабати рӯзи ҳафтум, алфаи коҳиноти саду чилу чаҳор ҳазор аст, ва охирин, яъне шабати соли ҳафтум, омегаи коҳиноти саду чилу чаҳор ҳазор аст.
“Those who commune with God walk in the light of the Sun of Righteousness. They do not dishonor their Redeemer by corrupting their way before God. Heavenly light shines upon them. As they near the close of this earth’s history, their knowledge of Christ, and of the prophecies relating to him, greatly increases. They are of infinite worth in God’s sight; for they are in unity with his Son. To them the word of God is of surpassing beauty and loveliness. They see its importance. Truth is unfolded to them. The doctrine of the incarnation is invested with a soft radiance. They see that the Scripture is the key that unlocks all mysteries and solves all difficulties. Those who have been unwilling to receive the light and walk in the light will be unable to understand the mystery of godliness, but those who have not hesitated to take up the cross and follow Jesus, will see light in God’s light.” The Southern Watchman, April 4, 1905.
«ئۇلۇغ خۇدا بىلەن مۇناجەتتە بولىدىغانلار ئادالەت قۇياشىنىڭ نۇرىدا ماڭىدۇ. ئۇلار خۇدا ئالدىدا ئۆز يولىنى بۇزۇپ، ئۆز قۇتقۇزغۇچىسىنى ھۆرمەتسىزلەندۈرمەيدۇ. ئاسمانىي نۇر ئۇلارنىڭ ئۈستىگە يورۇيدۇ. بۇ يەر يۈزى تارىخىنىڭ ئاخىرىغا يېقىنلاشقانسېرى، ئۇلارنىڭ مەسىھ توغرىسىدىكى، ۋە ئۇنىڭغا ئالاقىدار نۇبۇۋەتلەر توغرىسىدىكى بىلىمى زور دەرىجىدە ئاشىدۇ. ئۇلار خۇدانىڭ نەزىرىدە چەكسىز قىممەتكە ئىگە؛ چۈنكى ئۇلار ئۇنىڭ ئوغلى بىلەن بىرلىكتەدۇر. ئۇلار ئۈچۈن خۇدانىڭ سۆزى تەڭداشسىز گۈزەللىك ۋە سۆيۈملۈككە ئىگىدۇر. ئۇلار ئۇنىڭ مۇھىملىقىنى كۆرىدۇ. ھەقىقەت ئۇلارغا ئېچىلىدۇ. تجسّد تەلىماتى يۇمşاق بىر پارلاق نۇر بىلەن قاپلىنىدۇ. ئۇلار مۇقەددەس يازمىلارنىڭ بارلىق سىرلارنى ئاچىدىغان ۋە بارلىق قىيىنچىلىقلارنى ھەل قىلىدىغان ئاچقۇچ ئىكەنلىكىنى كۆرىدۇ. نۇرنى قوبۇل قىلىشقا ۋە نۇردا مېڭىشكە ئىستەكسىز بولغانلار خۇدادارلىق سىرىنى چۈشىنىشكە قادىر بولمايدۇ؛ ئەمما كىرېستنى كۆتۈرۈپ ئەيساغا ئەگىشىشتىن ئىككىلەنمىگەنلەر خۇدانىڭ نۇرىدا نۇر كۆرىدۇ.» The Southern Watchman, 1905-يىلى 4-ئاپرېل.
Here, “near the close of this earth’s history,” at the end of the antitypical Day of Atonement, the “doctrine of the incarnation” is invested with a “soft” radiance as was the doctrine of the seventh-day Sabbath at the beginning of the antitypical Day of Atonement.
Burada, “bu yeryüzü tarihinin sona yaklaşan döneminde,” örnek karşıtı Kefaret Günü’nün sonunda, “beden alma öğretisi,” örnek karşıtı Kefaret Günü’nün başlangıcında yedinci gün Sebt’i öğretisinin kuşandığı gibi “yumuşak” bir parlaklıkla kuşatılmıştır.
“Jesus raised the cover of the ark, and I beheld the tables of stone on which the Ten Commandments were written. I was amazed as I saw the fourth commandment in the very center of the ten precepts, with a soft halo of light encircling it. Said the angel: ‘It is the only one of the ten which defines the living God who created the heavens and the earth and all things that are therein. When the foundations of the earth were laid, then was laid the foundation of the Sabbath also.’” Testimonies, volume 1, 75.
«Иисус приподнял крышку ковчега, и я увидела каменные скрижали, на которых были написаны Десять Заповедей. Я была изумлена, когда увидела четвертую заповедь в самом центре десяти предписаний, окруженную мягким ореолом света. Ангел сказал: „Это единственная из десяти, которая указывает на живого Бога, сотворившего небо и землю и всё, что в них. Когда были положены основания земли, тогда же было положено и основание субботы“». Свидетельства, том 1, 75.
The seventh-day Sabbath, which is a “foundation,” begins Leviticus “23” and the seventh-year Sabbath ends the testimony of the priests as represented by the spring and fall feasts. The seventh-year Sabbath represents the temple that is built upon the foundation. The seventh-year Sabbath at the end is represented by the 2,520, just as the seventh-day Sabbath is represented by the 2,300. The seventh-year Sabbath represents the “doctrine of the incarnation.” The seventh-day Sabbath is the sign of the Creator and the seventh-year Sabbath is the sign of Divinity combined with humanity.
शब्बाथको सातौँ दिन, जो “जग” हो, लेवीव्यवस्था “23” को आरम्भ गर्दछ, र सातौँ वर्षको शब्बाथले वसन्त र शरद्कालीन पर्वहरूद्वारा प्रतिनिधित्व गरिएको याजकहरूको साक्षीको अन्त्य गर्दछ। सातौँ वर्षको शब्बाथले त्यस मन्दिरलाई प्रतिनिधित्व गर्दछ, जो त्यस जगमाथि निर्माण गरिएको छ। अन्त्यमा रहेको सातौँ वर्षको शब्बाथ 2,520 द्वारा प्रतिनिधित्व गरिएको छ, जसरी सातौँ दिनको शब्बाथ 2,300 द्वारा प्रतिनिधित्व गरिएको छ। सातौँ वर्षको शब्बाथले “अवतारको सिद्धान्त” लाई प्रतिनिधित्व गर्दछ। सातौँ दिनको शब्बाथ सृष्टिकर्ताको चिह्न हो, र सातौँ वर्षको शब्बाथ दिव्यता र मानवताको संयोजनको चिह्न हो।
Aligning the Lines
Lignes d’alignement
When we align the spring feasts with the fall feasts in Leviticus twenty-three, the feast of Passover, is followed the next day by the seven-day feast of unleavened bread, and the feast of first fruits follows the day after the seven-day feast of unleavened bread begins. Three waymarks in three days.
当我们将利未记二十三章中的春季节期与秋季节期相对应时，逾越节之后的次日，便是为期七日的无酵节；而初熟节则是在这七日无酵节开始后的次日来到。三天之内，三个路标。
The period of seven days that makes up the feast of unleavened bread begins with a holy convocation and ends with the same. The day after the feast of unleavened bread begins, the feast of first fruits arrives, and it includes the spring barley first fruit offering. Pentecost, also called the feast of weeks occurs fifty days after the feast of first fruits, which marks the beginning of a seven-week period that ends on the forty-ninth day, which is followed by Pentecost, meaning fifty.
Le texte de sept jours qui constitue la fête des pains sans levain commence par une sainte convocation et s’achève de même. Le lendemain du commencement de la fête des pains sans levain survient la fête des prémices, qui comprend l’offrande printanière des prémices de l’orge. La Pentecôte, appelée aussi la fête des semaines, a lieu cinquante jours après la fête des prémices, laquelle marque le début d’une période de sept semaines qui se termine au quarante-neuvième jour, suivi de la Pentecôte, c’est-à-dire cinquante.
Passover begins at even on the fourteenth. Passover is not a holy convocation.
Pâques commence au soir du quatorzième. Pâques n’est pas une sainte convocation.
Then on the fifteenth day, the seven-day feast of unleavened bread arrives. The first day and the last day of the seven-day feast is holy convocations.
Then, on the fifteenth day, the seven-day Feast of Unleavened Bread arrives. The first day and the last day of the seven-day feast are holy convocations.
The next day, the sixteenth day, the day of first fruits arrives. Then the seven weeks that are marked by the feast of Pentecost begins, and Pentecost is one of the seven holy convocations represented in the spring and fall feasts. First fruits is not a holy convocation.
Le lendemain, le seizième jour, arrive le jour des prémices. Alors commencent les sept semaines marquées par la fête de la Pentecôte, et la Pentecôte est l’une des sept saintes convocations représentées dans les fêtes du printemps et de l’automne. Les prémices ne constituent pas une sainte convocation.
Then on the first day of the seventh month the feast of trumpets, is a holy convocation.
Puis, le premier jour du septième mois, la fête des trompettes est une sainte convocation.
The Day of Atonement on the tenth day of the seventh month is a holy convocation, but not a feast.
Kafara Günü, yedinci ayın onuncu gününde kutsal bir toplantıdır, ancak bir bayram değildir.
The first day of the feast of Tabernacles is a holy convocation. After the seven-day feast there is the eighth day of tabernacles, though the eighth day is considered outside the periods represented by the feasts. That eighth day is a holy convocation.
つの庵の祭りの第一日は、聖なる会合である。七日間の祭りの後に、庵の祭りの第八日があるが、この第八日は、祭りによって表される諸期間の外にあるものとみなされる。その第八日もまた、聖なる会合である。
This equates to seven holy convocations when you include the seventh-day Sabbath that introduces the feasts. Seven holy convocations and seven feasts, though they align differently than the holy convocations. The first and last waymarks are Sabbaths, first for day, then for the year. Within the feasts that are identified between the alpha and omega Sabbaths there are seven feasts and five holy convocations. If you include the alpha seventh-day Sabbath and the omega seventh-year Sabbath you have seven holy convocations and seven feasts. It is understood that the eighth day of Tabernacles is not part of the feasts, and creates the enigma of the eighth being of the seven. The point I am identifying here is that Jesus, as Palmoni organized the variations of numbers within chapter “23” in an absolutely astonishing fashion.
ចំនួននេះស្មើនឹងការប្រជុំបរិសុទ្ធប្រាំពីរ បើរាប់បញ្ចូលទាំងថ្ងៃសប្ប័ទថ្ងៃទីប្រាំពីរ ដែលជាការណែនាំបុណ្យទាំងឡាយ។ មានការប្រជុំបរិសុទ្ធប្រាំពីរ និងបុណ្យប្រាំពីរ ទោះបីជាវាស្របគ្នាខុសប្លែកពីការប្រជុំបរិសុទ្ធក៏ដោយ។ សញ្ញាសម្គាល់ទីមួយ និងទីចុងក្រោយគឺជាថ្ងៃសប្ប័ទ គឺដំបូងសម្រាប់ថ្ងៃ បន្ទាប់មកសម្រាប់ឆ្នាំ។ នៅក្នុងបុណ្យទាំងឡាយដែលត្រូវបានកំណត់អត្តសញ្ញាណនៅចន្លោះថ្ងៃសប្ប័ទអាល់ហ្វា និងអូមេហ្គា មានបុណ្យប្រាំពីរ និងការប្រជុំបរិសុទ្ធប្រាំ។ បើរាប់បញ្ចូលទាំងថ្ងៃសប្ប័ទថ្ងៃទីប្រាំពីរអាល់ហ្វា និងឆ្នាំសប្ប័ទទីប្រាំពីរអូមេហ្គា នោះអ្នកមានការប្រជុំបរិសុទ្ធប្រាំពីរ និងបុណ្យប្រាំពីរ។ គេយល់ថា ថ្ងៃទីប្រាំបីនៃបុណ្យបារាំ មិនមែនជាផ្នែកមួយនៃបុណ្យទាំងឡាយទេ ហើយបង្កើតអាថ៌កំបាំងនៃលេខប្រាំបីដែលស្ថិតក្នុងចំណោមប្រាំពីរ។ ចំណុចដែលខ្ញុំកំពុងបញ្ជាក់នៅទីនេះ គឺថា ព្រះយេស៊ូវ ក្នុងនាមជា Palmoni បានរៀបចំការប្រែប្រួលនៃចំនួននៅក្នុងជំពូក “23” យ៉ាងអស្ចារ្យបំផុត។
Spring
Printemps
The spring feasts contain a seven-day feast period of unleavened bread, containing an alpha holy convocation at the beginning and an omega holy convocation at the end. Pentecost is the third holy convocation in the spring feasts. Pentecost arrives after a seven-week period, that ends with a feast on the fiftieth day. The spring feasts are marked by four feast days and three periods. Passover, unleavened bread, first fruits and Pentecost are the four feast days, and the three periods are the seven days of unleavened bread, the forty-nine days that precede and include the fiftieth day of Pentecost and the first three days which are a period consisting of three steps.
Tisororo ta selemo di akaretsa paka ya malatsi a supa ya senkgwa se se sa bediswang, e e nang le kopano e e boitshepo ya alefa kwa tshimologong le kopano e e boitshepo ya omega kwa bokhutlong. Pentekosete ke kopano ya boraro e e boitshepo mo tisororong tsa selemo. Pentekosete e tla morago ga paka ya dibeke di supa, e e felelang ka moletlo mo letsatsing la bomasome a matlhano. Tisororo ta selemo di tshwaiwa ka malatsi a mane a meletlo le dipaka di le tharo. Tlolaganyo, Senkgwa se se sa Bediswang, Maduo a Ntlha le Pentekosete ke malatsi a mane a meletlo, mme dipaka tse tharo ke malatsi a supa a Senkgwa se se sa Bediswang, malatsi a masome a manè le boferabongwe a a etelelang letsatsi la bomasome a matlhano la Pentekosete pele e bile a le akaretsa, le malatsi a ntlha a le mararo, e leng paka e e nang le dikgato di le tharo.
The first fruit offering of the Passover period aligns with the first fruit offering on the day of Pentecost; the first fruit offerings of barley in Passover’s three-day period, and the first fruit offering of wheat on Pentecost at the conclusion of the Pentecostal season of forty-nine, slash— fifty days.
To help accurately, I need to know what language “ff” refers to.
Fall
Chute
The fall feasts begin with a specific feast day that initiates a ten-day period which leads to judgment. Five days after judgment a feast of seven days, of which the first and last day of the seven days are identified as holy convocations. From the fifteenth unto the twenty-second day the feast of Tabernacles is celebrated and then on the twenty-third day the Sabbath of the land is marked.
Pasákat a laglagip ket mangrugi iti maysa a naisangsangayan a panagfiesta a mangipangruna iti sangapulo nga aldaw a panawen a mangiturong iti panangukom. Lima nga aldaw kalpasan ti panangukom, adda maysa a pito nga aldaw a pammadayaw, a ti umuna ken maudi nga aldaw iti dayta a pito nga aldaw ket nailasin a kas nasantoan a panagtitipon. Manipud iti maikasangapulo ket lima agingga iti maikadua pulo ket dua nga aldaw, mairuar ti Piyesta ti Tabernakulo, ket kalpasanna, iti maikadua pulo ket tallo nga aldaw, mamarkaan ti Sabado ti daga.
When we take the fall feasts and place them over the top of the spring feasts, we have two lines that are both represented by twenty-two verses, thus they are represented by the twenty-two letters of the Hebrew alphabet. When this is done, the first waymark is the holy convocation of the seventh-day Sabbath, and the last waymark is the holy convocation of the seventh-year Sabbath.
Lè nou pran fèt otòn yo epi nou mete yo anwo fèt prentan yo, nou genyen de liy ki toude reprezante pa vennde vèsè; konsa yo reprezante pa vennde lèt alfabè ebre a. Lè sa fèt, premye mak chemen an se asanble sen Saba setyèm jou a, epi dènye mak chemen an se asanble sen Saba setyèm ane a.
Also in the fifteenth day of the seventh month, when ye have gathered in the fruit of the land, ye shall keep a feast unto the Lord seven days: on the first day shall be a sabbath, and on the eighth day shall be a sabbath. Leviticus 23:39.
And in dell' quindecim die del septime mense, quando vos have colligite le fructo del terra, vos celebrara un festa al Senior durante septe dies: in le prime die habera un sabbato, e in le octave die habera un sabbato. Levitico 23:39.
Pentecost was the early rain and Tabernacles is the latter rain. The outpouring of the Holy Spirit at Pentecost was represented by a day, and the outpouring represented by Tabernacles is a period that concludes, and then is followed by a Sabbath, that is the eighth day, of seven days. The Sabbath which follows the final manifestation of the outpouring of the Holy Spirit represents the Sabbath of the earth resting for one thousand years.
پینتیکاست بارانِ اوّل بود و عیدِ خیمهها بارانِ آخر است. افاضهٔ روحالقدس در پینتیکاست بهوسیلهٔ یک روز نمودار شد، و افاضهای که عیدِ خیمهها نمایانگر آن است، دورهای است که به پایان میرسد و سپس سَبَّتی در پی آن میآید، یعنی روزِ هشتم، پس از هفت روز. سَبَّتی که پس از ظهورِ نهاییِ افاضهٔ روحالقدس میآید، نمودارِ سَبَّتِ زمین است که به مدّتِ یکهزار سال در آرامش خواهد بود.
“In the time of trouble we all fled from the cities and villages, but were pursued by the wicked, who entered the houses of the saints with a sword. They raised the sword to kill us, but it broke, and fell as powerless as a straw. Then we all cried day and night for deliverance, and the cry came up before God. The sun came up, and the moon stood still. The streams ceased to flow. Dark, heavy clouds came up and clashed against each other. But there was one clear place of settled glory, whence came the voice of God like many waters, which shook the heavens and the earth. The sky opened and shut and was in commotion. The mountains shook like a reed in the wind, and cast out ragged rocks all around. The sea boiled like a pot and cast out stones upon the land. And as God spoke the day and the hour of Jesus’ coming and delivered the everlasting covenant to His people, He spoke one sentence, and then paused, while the words were rolling through the earth. The Israel of God stood with their eyes fixed upward, listening to the words as they came from the mouth of Jehovah, and rolled through the earth like peals of loudest thunder. It was awfully solemn. And at the end of every sentence the saints shouted, ‘Glory! Alleluia!’ Their countenances were lighted up with the glory of God; and they shone with the glory, as did the face of Moses when he came down from Sinai. The wicked could not look on them for the glory. And when the never-ending blessing was pronounced on those who had honored God in keeping His Sabbath holy, there was a mighty shout of victory over the beast and over his image.
«በመከራው ዘመን ሁላችንም ከከተሞችና ከመንደሮች ሸሸን፤ ነገር ግን ቅዱሳኑ የሚኖሩባቸውን ቤቶች በሰይፍ የገቡት ክፉዎች አሳደዱን። እነርሱ ሊገድሉን ሰይፉን አነሡ፤ ነገር ግን ተሰበረ፥ እንደ ገለባም ኀይል የሌለው ሆኖ ወደቀ። ከዚያም ሁላችን ስለ መዳን ቀንና ሌሊት ጮኽን፤ ጩኸታችንም በእግዚአብሔር ፊት ወጣ። ፀሐይ ወጣች፥ ጨረቃም ቆመች። ፈሳሾችም መፍሰሳቸውን አቆሙ። ጨለማ ያላቸው ከባድ ደመናዎች ተነሡና እርስ በእርሳቸው ተጋጩ። ነገር ግን አንድ ጥሩ የተረጋጋ ክብር ያለበት ስፍራ ነበረ፤ ከዚያም እንደ ብዙ ውኃዎች ድምፅ ያለ የእግዚአብሔር ድምፅ መጣ፥ ሰማያትንና ምድርንም አናወጠ። ሰማዩ ተከፈተና ተዘጋ፥ በመናወጥም ላይ ነበረ። ተራሮች በነፋስ የሚናወጥ ሸምበቆ እንደሚመስል ተናወጡ፥ የተሰነጣጠቁ ድንጋዮችንም በዙሪያ ጣሉ። ባሕሩም እንደ ምንቸት ፈላ፥ ድንጋዮችንም ወደ ምድር ጣለ። እግዚአብሔርም የኢየሱስን መምጣት ቀንና ሰዓት ሲናገር ለሕዝቡም ዘላለማዊውን ኪዳን ሲያስረክብ፥ አንድ ነገር ተናገረ ከዚያም ቃላቱ በምድር ላይ እየተንከባለሉ ሳሉ ቆሞ ቆየ። የእግዚአብሔር እስራኤል ዓይናቸውን ወደ ላይ አቅንተው ቆመው ነበር፤ ቃላቱም ከይሖዋ አፍ ሲወጡና እንደ እጅግ ኃይለኛ ነጐድጓድ ድምፅ በምድር ላይ ሲንከባለሉ ያዳምጡ ነበር። እጅግ አስፈሪ የተሞላ ግርማ ነበረበት። በእያንዳንዱም ነገር መጨረሻ ላይ ቅዱሳኑ፥ “ክብር! ሃሌሉያ!” ብለው ይጮኹ ነበር። ፊታቸው በእግዚአብሔር ክብር በራ፤ ሙሴም ከሲና በወረደ ጊዜ ፊቱ እንደበራ እነርሱም በዚያ ክብር ይበሩ ነበር። ክፉዎችም ስለ ክብሩ ሊመለከቱአቸው አልቻሉም። እግዚአብሔርንም ሰንበቱን ቅዱስ በማድረግ ባከበሩት ላይ የማያልቅ በረከት በተነገረ ጊዜ፥ በአውሬውና በምስሉ ላይ ታላቅ የድል ጩኸት ነበረ።»
“Then commenced the jubilee, when the land should rest.” Early Writings, 34.
“Puis commença le jubilé, lorsque le pays devait se reposer.” Early Writings, 34.
The jubilee is the fiftieth year, after seven cycles of seven years, which is the 49 days that lead to the fiftieth day of Pentecost. When the line of the fall feasts is brought together with the spring feasts there are 49 days that lead to Pentecost, which marks the beginning of the seven-day period of Tabernacles. Pentecost and Tabernacles align, and together they identify the period of the latter rain that begins at the soon-coming Sunday law and continues until probation closes, the Lord returns and then the earth rests, as represented by the seventh-year Sabbath, that is the eighth of the seven in the feast of Tabernacles.
le jubilé est la cinquantième année, après sept cycles de sept années, ce qui correspond aux 49 jours qui conduisent au cinquantième jour de la Pentecôte. Lorsque la ligne des fêtes d’automne est mise en relation avec les fêtes du printemps, il y a 49 jours qui conduisent à la Pentecôte, laquelle marque le commencement de la période de sept jours des Tabernacles. La Pentecôte et les Tabernacles s’alignent, et ensemble ils désignent la période de la pluie de l’arrière-saison qui commence à la loi dominicale imminente et se poursuit jusqu’à la fin du temps de grâce, au retour du Seigneur, puis au repos de la terre, tel qu’il est représenté par le sabbat de la septième année, lequel est le huitième des sept dans la fête des Tabernacles.
When we bring both lines of twenty-two verses together, we do so for several reasons. Both lines are twenty-two verses, twenty-two being a tithe of 220, a symbol of the combination of Divinity and humanity.
เมื่อเรานำทั้งสองชุดซึ่งมีข้อพระคัมภีร์ยี่สิบสองข้อมาไว้ด้วยกัน เรากระทำเช่นนั้นด้วยเหตุผลหลายประการ ทั้งสองชุดมีข้อพระคัมภีร์ยี่สิบสองข้อ โดยที่เลขยี่สิบสองเป็นหนึ่งในสิบของ 220 ซึ่งเป็นสัญลักษณ์แห่งการรวมกันของความเป็นพระเจ้าและความเป็นมนุษย์
Both lines represent the Hebrew alphabet of twenty-two letters.
يُمثِّل كلا السطرين الأبجدية العبرية المؤلَّفة من اثنين وعشرين حرفًا.
Both lines represent the feasts.
Zaɓɓukan biyu suna wakiltar bukukuwa.
Both lines represent the two harvest seasons of the year.
Ambi le linea representa le duo stationes del recolta del anno.
Both lines represent Christ work in the courtyard, holy place and Most Holy Place. Leviticus means the priests, and Jesus is the Heavenly High Priest. For these reasons, we are justified in applying the line upon line methodology to the forty-four verses of Leviticus twenty-three.
Liyne nyonso mibale ezali komonisa mosala ya Klisto na lopango, na Esika Mosantu mpe na Esika Eleki Bosantu. Baebele elobeli banganga-nzambe, mpe Yesu azali Nganga-Nzambe Mokonzi ya Likoló. Mpo na bantina yango, tokoki na bosembo kosalela ndenge ya “liloba likoló ya liloba” na bavɛrsɛ ntuku minei na minei ya Baebele mokapo ya ntuku mibale na misato.
Pentecost was the early rain for Christianity and Tabernacles is the latter rain for Christianity. We therefore align the spring “day of Pentecost” with the fall seven days of Tabernacles. When Sister White stated, “In the time of trouble we all fled from the cities and villages” she is identifying the time when God’s people are living in the wilderness due to persecution. Living in booths during the Tabernacle season typifies the history that leads directly to the Sabbath jubilee rest for the earth.
La Pentecôte fut la pluie de la première saison pour le christianisme, et les Tabernacles en sont la pluie de l’arrière-saison. Nous faisons donc correspondre le « jour de la Pentecôte » du printemps aux sept jours automnaux des Tabernacles. Lorsque Sœur White déclara : « Dans le temps de détresse, nous avons tous fui les villes et les villages », elle désigne le moment où le peuple de Dieu vit dans le désert à cause de la persécution. Le fait d’habiter dans des huttes durant la saison des Tabernacles est une figure de l’histoire qui conduit directement au repos jubilaire du sabbat pour la terre.
The Day of Pentecost marks the beginning of seven days of Tabernacles. Then the jubilee is represented by the eighth day, that is of the seven days of Tabernacles. Five days before the feast of Tabernacles was the Day of Atonement. Thus, five days before Pentecost that marks the beginning of Tabernacles—judgment is marked. Ten days before the judgment of the Day of Atonement is the feast of Trumpets. When the lines are combined five days before the Sunday law, represented by Pentecost, judgment is marked. Ten days before that, the feast of Trumpets is marked.
Mokolo ya Pentekosta e supa qaleho ya matsatsi a supileng a Menyanya ya Metlotlo. Jwale selemo sa jubile se emetswe ke letsatsi la borobedi, ke hore, la matsatsi a supileng a Menyanya ya Metlotlo. Matsatsi a mahlano pele ho mokete wa Metlotlo e ne e le Letsatsi la Poelano. Ka baka leo, matsatsi a mahlano pele ho Pentekosta e supang qaleho ya Metlotlo—kahlolo e supuwa. Matsatsi a leshome pele ho kahlolo ya Letsatsi la Poelano ho na le mokete wa Diterompeta. Ha mela ena e kopanngwa, matsatsi a mahlano pele ho molao wa Sontaha, o emetsweng ke Pentekosta, kahlolo e supuwa. Matsatsi a leshome pele ho moo, mokete wa Diterompeta o supuwa.
The baptism of Christ represented His death, burial and resurrection. Those three steps are represented by His death at Passover, His burial and rest upon the Sabbath, and His resurrection on Sunday. The three days of His death, burial and resurrection are one waymark that consists of three steps. We therefore start the combination of the two lines of spring and fall feasts at the resurrection. The resurrection of the third day begins a forty-nine-day period that leads to Pentecost, which is the Sunday law. That forty-nine-day period is preceded by the feast of unleavened bread, that begins one day before and extends five days beyond the day of first fruits.
Le baptême du Christ représentait Sa mort, Son ensevelissement et Sa résurrection. Ces trois étapes sont représentées par Sa mort à la Pâque, Son ensevelissement et Son repos durant le sabbat, et Sa résurrection le dimanche. Les trois jours de Sa mort, de Son ensevelissement et de Sa résurrection constituent un seul repère composé de trois étapes. Nous commençons donc la combinaison des deux lignes des fêtes du printemps et de l’automne à la résurrection. La résurrection du troisième jour inaugure une période de quarante-neuf jours qui conduit à la Pentecôte, laquelle est la loi du dimanche. Cette période de quarante-neuf jours est précédée par la fête des pains sans levain, qui commence un jour auparavant et se prolonge cinq jours au-delà du jour des prémices.
From the resurrection of the first fruits unto the Sunday law is forty-nine days, the Sunday law being the fiftieth day. Five days before the Sunday law judgment is represented, and ten days before that judgment the warning of the trumpets is marked. Resurrection is the first waymark, then five days later the period of unleavened bread concludes. Thirty days after unleavened bread ends, the warning of the trumpets occurs. Ten days later the judgment of the Day of Atonement is marked and five days later the Sunday law of Pentecost arrives.
Tan jẹ adáde láti inú àjíǹde àkọ́so sí òfin Ọjọ́-Àìkú, nígbà tí òfin Ọjọ́-Àìkú náà jẹ́ ọjọ́ karùn-ún-dín-lọ́gọ́rin. Ọjọ́ márùn-ún kí ìdájọ́ òfin Ọjọ́-Àìkú tó dé ni a fi ṣàpẹẹrẹ ìdájọ́ náà, àti ọjọ́ mẹ́wàá kí ìdájọ́ yẹn tó dé ni a ti samisi ìkìlọ̀ àwọn kàkàkí. Àjíǹde ni àmì-ọ̀nà àkọ́kọ́; lẹ́yìn náà, ọjọ́ márùn-ún lẹ́yìn rẹ̀ ni àkókò àkàrà aláìwúwò parí. Ọjọ́ ọgbọ̀n lẹ́yìn tí àkàrà aláìwúwò bá parí ni ìkìlọ̀ àwọn kàkàkí wáyé. Ọjọ́ mẹ́wàá lẹ́yìn náà ni a samisi ìdájọ́ Ọjọ́ Ètùtù, àti ọjọ́ márùn-ún lẹ́yìn náà ni òfin Ọjọ́-Àìkú ti Pẹ́ńtíkọ́sì dé.
This identifies seven waymarks in the line upon line application of the spring and fall feasts; the beginning of unleavened bread, the resurrection, the end of unleavened bread, the warning of trumpets, judgment, Pentecost and the latter rain. Those seven waymarks are set within an alpha seventh-day Sabbath and an omega seventh-year Sabbath. The seven waymarks couched between the two Sabbaths isolate and identify a five-day period, followed by a thirty-day period, a ten-day period, a five-day period and a seven-day period.
Ceci identifie sept repères dans l’application ligne sur ligne des fêtes du printemps et de l’automne : le commencement des pains sans levain, la résurrection, la fin des pains sans levain, l’avertissement des trompettes, le jugement, la Pentecôte et la pluie de l’arrière-saison. Ces sept repères sont placés à l’intérieur d’un sabbat alpha du septième jour et d’un sabbat oméga de la septième année. Les sept repères, enchâssés entre les deux sabbats, isolent et identifient une période de cinq jours, suivie d’une période de trente jours, d’une période de dix jours, d’une période de cinq jours et d’une période de sept jours.
When we then align Christ’s resurrection, we find a forty-day period where He instructed the disciples “face to face” and thereafter ascended. Then for ten days the disciples were in the upper room. Those ten days concluded at the Day of Pentecost, which is the Sunday law. This adds a forty-day period and ten-day period to the line of priests represented by Leviticus “23.”
Lẹ́yìn náà, nígbà tí a bá fi àjíǹde Kristi sí ìbámu, a rí àkókò ọjọ́ mẹ́rìnlélógójì kan nínú èyí tí Ó ti kọ́ àwọn ọmọ-ẹ̀yìn náà “ojúkojú,” lẹ́yìn náà sì gòkè re ọ̀run. Nígbà náà, fún ọjọ́ mẹ́wàá, àwọn ọmọ-ẹ̀yìn náà wà nínú yàrá òkè. Àwọn ọjọ́ mẹ́wàá wọ̀nyí parí ní Ọjọ́ Pẹ́ńtẹ́kọ́sì, èyí tí í ṣe òfin Ọjọ́ Àìkú. Èyí fi àkókò ọjọ́ mẹ́rìnlélógójì kan àti àkókò ọjọ́ mẹ́wàá kan kún ìlà àwọn àlùfáà tí Lefitiku “23” ṣàfihàn.
From the resurrection there is five days to the end of unleavened bread, then thirty days to the trumpet warning, then five days to Christ’s ascension, then five days to judgment, then five days to Pentecost’s seven days of the latter rain.
Ar aiséirí, tá cúig lá ann go deireadh Fhéile an Aráin Neamhghoirtithe; ansin tríocha lá go rabhadh na trumpa; ansin cúig lá go deascabháil Chríost; ansin cúig lá go breithiúnas; ansin cúig lá go seacht lá na báistí déanaí de chuid na Cincíse.
The beginning of the seven days of unleavened bread is followed the next day by the resurrection of first fruits. The resurrection occurs within the seven days of unleavened bread, and five days after the resurrection the period of unleavened bread ends.
အချဉ်မပါသောမုန့် ခုနစ်ရက်ပွဲ၏အစကို နောက်တစ်နေ့တွင် ပထမအသီးအနှံတို့၏ ထမြောက်ခြင်းက ဆက်လက်လိုက်ပါသည်။ ထမြောက်ခြင်းသည် အချဉ်မပါသောမုန့် ခုနစ်ရက်ပွဲ၏ကာလအတွင်း၌ ဖြစ်ပေါ်ပြီး၊ ထမြောက်ခြင်းပြီးနောက် ငါးရက်အကြာတွင် အချဉ်မပါသောမုန့်ကာလသည် အဆုံးသတ်လေသည်။
Thirty days after the end of unleavened bread the trumpets mark a warning.
Tridhjetë ditë pas mbarimit të të Ndormeve, trumpetat shënojnë një paralajmërim.
Five days after the warning of the trumpets Christ ascended after teaching for forty days. His ascension marked the beginning of ten days in the upper room.
Lima hari sesudah peringatan sangkakala, Kristus naik ke surga setelah mengajar selama empat puluh hari. Kenaikan-Nya menandai dimulainya sepuluh hari di ruang atas.
Then five days after His ascension judgment is marked.
Puis, cinq jours après Son ascension, le jugement est marqué.
Five days later the Sunday law of Pentecost opens the seven-day period of the latter rain.
Cinq jours plus tard, la loi dominicale de la Pentecôte ouvre la période de sept jours de la pluie de l’arrière-saison.
The one hundred and forty-four thousand are those who follow the Lamb whithersoever He goeth. Elijah and Moses were slain on July 18, 2020. They were slain where also our Lord was crucified. Christ’s resurrection typified the resurrection of December 31, 2023. Before that date, in July of 2023, a voice in the wilderness began to sound a message represented as unleavened bread. Leaven represents error, hypocrisy and sin, and the message from the wilderness was unleavened. From December 31, 2023 through to the Sunday law, Leviticus “23” has designed a framework of the atonement of the one hundred and forty-four thousand. That framework aligns with Miller’s dream, Malachi three and Revelation nineteens’ windows of heaven. It aligns with the third and ninth hour in the sacred week from 27 to 34 AD.
Ἑκατὸν τεσσαράκοντα τέσσαρες χιλιάδες εἰσὶν οἱ ἀκολουθοῦντες τῷ Ἀρνίῳ ὅπου ἂν ὑπάγῃ. Ὁ Ἠλίας καὶ ὁ Μωϋσῆς ἐφονεύθησαν τῇ 18ῃ Ἰουλίου 2020. Ἐφονεύθησαν ἐκεῖ, ὅπου καὶ ὁ Κύριος ἡμῶν ἐσταυρώθη. Ἡ ἀνάστασις τοῦ Χριστοῦ προετύπου τὴν ἀνάστασιν τῆς 31ης Δεκεμβρίου 2023. Πρὸ ταύτης τῆς ἡμερομηνίας, ἐν Ἰουλίῳ τοῦ 2023, φωνὴ ἐν τῇ ἐρήμῳ ἤρξατο νὰ ἠχῇ μήνυμα παριστώμενον ὡς ἄζυμος ἄρτος. Τὸ προζύμιον συμβολίζει τὴν πλάνην, τὴν ὑπόκρισιν καὶ τὴν ἁμαρτίαν, καὶ τὸ μήνυμα ἐκ τῆς ἐρήμου ἦτο ἄζυμον. Ἀπὸ τῆς 31ης Δεκεμβρίου 2023 μέχρι τοῦ νόμου τῆς Κυριακῆς, τὸ Λευιτικόν «23» ἔχει διαμορφώσει ἕνα πλαίσιον τοῦ ἐξιλασμοῦ τῶν ἑκατὸν τεσσαράκοντα τεσσάρων χιλιάδων. Τὸ πλαίσιον τοῦτο εὐθυγραμμίζεται μὲ τὸ ὄνειρον τοῦ Miller, τὸ Μαλαχίαν τρία καὶ τὰ παράθυρα τοῦ οὐρανοῦ τοῦ Ἀποκαλύψεως δεκαεννέα. Εὐθυγραμμίζεται μὲ τὴν τρίτην καὶ τὴν ἐνάτην ὥραν ἐν τῇ ἱερᾷ ἑβδομάδι ἀπὸ τοῦ 27 ἕως τοῦ 34 μ.Χ.
We will continue these things in the next article.
Vi fortsætter med disse ting i den næste artikel.
“‘By knowledge shall the chambers be filled with all precious and pleasant riches.’
«Car c’est par la connaissance que les chambres se remplissent de toutes sortes de richesses précieuses et agréables.»
“For the mind and the soul, as well as for the body, it is God’s law that strength is acquired by effort. It is exercise that develops. In harmony with this law, God has provided in His word the means for mental and spiritual development.
“Na leleketla ni vakanananu kei na yalo, me vaka tale ga ena yago, sa lawa ni Kalou ni na rawati na kaukauwa ena sasaga. Na vakaukauwataki e dau tubu mai ena vakayacori ni cakacaka. Me salavata kei na lawa oqo, sa vakarautaka kina na Kalou ena Nona vosa na iwalewale ni tuberi ni vakanananu kei na bula vakayalo.
“The Bible contains all the principles that men need to understand in order to be fitted either for this life or for the life to come. And these principles may be understood by all. No one with a spirit to appreciate its teaching can read a single passage from the Bible without gaining from it some helpful thought. But the most valuable teaching of the Bible is not to be gained by occasional or disconnected study. Its great system of truth is not so presented as to be discerned by the hasty or careless reader. Many of its treasures lie far beneath the surface, and can be obtained only by diligent research and continuous effort. The truths that go to make up the great whole must be searched out and gathered up, ‘here a little, and there a little.’ Isaiah 28:10.
“Bíblia no mu nyansapɛsɛ a nnipa hia nyinaa sɛ wɔte ase na ama wɔafata ama saa abrabɔ yi anaa abrabɔ a ɛreba no. Na nyansapɛsɛ yi nyinaa betumi ayɛ nea obiara te ase. Obiara a ɔwɔ honhom a ɛma no bu nkyerɛkyerɛ a ɛwɔ mu no can no rentumi nkenkan faako pɛ fi Bible mu a onnya mmoa bi a ɛyɛ mfaso mfi mu. Nanso Bible no nkyerɛkyerɛ a ɛsom bo sen biara no, wonnya no denam adesua a ɛtɔ da biara anaa nea emu afrafra so. Wɔamfa ne nokware nhyehyɛe kɛse no amma wɔ ɔkwan a nea ɔrekenkan no ntɛm anaa ɔnyɛ no yiye betumi ahu no so. Ne ademude pii da akyiri koraa wɔ ani so, na wobetumi anya no denam nhwehwɛmu a emu yɛ den ne mmɔden a ɛkɔ so daa nkutoo so. Ɛsɛ sɛ wɔhwehwɛ nokware a ɛbom yɛ ne nyinaa kɛse no mu na wɔboaboa ano, ‘ha kakra, na hɔ kakra.’ Yesaia 28:10.”
“When thus searched out and brought together, they will be found to be perfectly fitted to one another. Each Gospel is a supplement to the others, every prophecy an explanation of another, every truth a development of some other truth. The types of the Jewish economy are made plain by the gospel. Every principle in the word of God has its place, every fact its bearing. And the complete structure, in design and execution, bears testimony to its Author. Such a structure no mind but that of the Infinite could conceive or fashion.
“যখন এইভাবে অনুসন্ধান করে একত্র করা হবে, তখন দেখা যাবে যে তারা পরস্পরের সঙ্গে সম্পূর্ণরূপে মানানসই। প্রত্যেক সুসমাচার অন্যগুলির পরিপূরক, প্রত্যেক ভবিষ্যদ্বাণী আরেকটির ব্যাখ্যা, প্রত্যেক সত্য অন্য কোনো সত্যের বিকাশ। ইহুদি ব্যবস্থার প্রতিরূপসমূহ সুসমাচারের দ্বারা স্পষ্ট করা হয়েছে। ঈশ্বরের বাক্যে প্রত্যেক নীতির নিজ নিজ স্থান আছে, প্রত্যেক ঘটনার নিজস্ব তাৎপর্য আছে। এবং পরিকল্পনা ও বাস্তবায়নে সমগ্র গঠনটি তার রচয়িতার সাক্ষ্য বহন করে। এমন এক গঠন অসীমের মনের বাইরে আর কোনো মন কল্পনা বা নির্মাণ করতে পারত না।”
“In searching out the various parts and studying their relationship, the highest faculties of the human mind are called into intense activity. No one can engage in such study without developing mental power.
“විවිධ කොටස් සොයා බැලීමේදීද, ඒවායේ අන්යෝන්ය සම්බන්ධතාව අධ්යයනය කිරීමේදීද, මනුෂ්ය මනසේ උසස්තම ශක්ති ඉතා තීව්ර ක්රියාකාරිත්වයකට කැඳවනු ලබයි. එවැනි අධ්යයනයක නිරත වන කිසිවෙකුට මානසික බලය වර්ධනය නොකර සිටිය නොහැක.”
“And not alone in searching out truth and bringing it together does the mental value of Bible study consist. It consists also in the effort required to grasp the themes presented. The mind occupied with commonplace matters only, becomes dwarfed and enfeebled. If never tasked to comprehend grand and far-reaching truths, it after a time loses the power of growth. As a safeguard against this degeneracy, and a stimulus to development, nothing else can equal the study of God’s word. As a means of intellectual training, the Bible is more effective than any other book, or all other books combined. The greatness of its themes, the dignified simplicity of its utterances, the beauty of its imagery, quicken and uplift the thoughts as nothing else can. No other study can impart such mental power as does the effort to grasp the stupendous truths of revelation. The mind thus brought in contact with the thoughts of the Infinite cannot but expand and strengthen.
「而圣经研究之于心智的价值，并不单在于探求真理并将之融会贯通；也在于为领会所呈现之主题而必须付出的努力。心思若只专注于寻常之事，便会变得狭隘而衰弱。若从未被要求去理解宏伟而深远的真理，久而久之，便会丧失成长的能力。作为防止这种退化的保障，并作为促进发展的激励，没有什么能与上帝圣言的研究相比。作为智力训练的工具，圣经比任何别的书，甚至比一切别的书合在一起，都更为有效。其主题之伟大，其言辞之庄严朴实，其意象之优美，能以别无他物可比的方式激发并提升人的思想。没有任何别的研究，能像努力把握启示中那些惊人的伟大真理那样，赋予人如此的心智能力。如此与无限者之思想接触的心灵，必然得以扩展并坚强。」
“And even greater is the power of the Bible in the development of the spiritual nature. Man, created for fellowship with God, can only in such fellowship find his real life and development. Created to find in God his highest joy, he can find in nothing else that which can quiet the cravings of the heart, can satisfy the hunger and thirst of the soul. He who with sincere and teachable spirit studies God’s word, seeking to comprehend its truths, will be brought in touch with its Author; and, except by his own choice, there is no limit to the possibilities of his development.
“Et plus grande encore est la puissance de la Bible dans le développement de la nature spirituelle. L’homme, créé pour la communion avec Dieu, ne peut trouver sa véritable vie et son plein développement que dans une telle communion. Créé pour trouver en Dieu sa joie suprême, il ne peut trouver en rien d’autre ce qui puisse apaiser les aspirations du cœur, satisfaire la faim et la soif de l’âme. Celui qui, d’un esprit sincère et docile, étudie la parole de Dieu en cherchant à en comprendre les vérités sera mis en contact avec son Auteur; et, sauf par son propre choix, il n’y a pas de limite aux possibilités de son développement.
“In its wide range of style and subjects the Bible has something to interest every mind and appeal to every heart. In its pages are found history the most ancient; biography the truest to life; principles of government for the control of the state, for the regulation of the household—principles that human wisdom has never equaled. It contains philosophy the most profound, poetry the sweetest and the most sublime, the most impassioned and the most pathetic. Immeasurably superior in value to the productions of any human author are the Bible writings, even when thus considered; but of infinitely wider scope, of infinitely greater value, are they when viewed in their relation to the grand central thought. Viewed in the light of this thought, every topic has a new significance. In the most simply stated truths are involved principles that are as high as heaven and that compass eternity.
“N’ebutu buru ibu ya nke ụdị edemede na isiokwu dị iche iche, Akwụkwọ Nsọ nwere ihe ga-adọrọ uche ọ bụla ma metụ obi ọ bụla aka. N’ime ibe ya ka a na-achọta akụkọ ihe mere eme kacha ochie; akụkọ ndụ kacha bụrụ eziokwu dịka ndụ si dị n’ezie; ụkpụrụ ọchịchị maka ijikwa ala-eze, maka ịhazi ezi-na-ụlọ—ụkpụrụ amamihe mmadụ enwebeghị ike iru hà. Ọ nwere nkà ihe ọmụma kacha miri emi, abụ kacha dị ụtọ ma kacha dị ebube, nke kacha jupụta n’ọkụ mmetụta na nke kacha eju obi ebere. Edemede Akwụkwọ Nsọ, ọbụna mgbe e si n’ụzọ a tụlee ha, karịrị ihe odide onye ọ bụla dere n’ụwa nke ukwuu n’ọnụ ahịa; ma ha dịkwa n’ogo sara mbara nke na-enweghị njedebe, dịkwa oke ọnụ ahịa nke ukwuu karịa, mgbe a hụrụ ha n’ihe gbasara echiche etiti ukwu ahụ. Mgbe e lechara isiokwu ọ bụla n’ìhè nke echiche a, ọ na-enweta ihe ọ pụtara ọhụrụ. N’eziokwu ndị e kwuru n’ụzọ kachasị mfe ka e tinyere ụkpụrụ ndị dị elu dịka eluigwe, ndị na-agbakwa ebighị ebi gburugburu.”
“The central theme of the Bible, the theme about which every other in the whole book clusters, is the redemption plan, the restoration in the human soul of the image of God. From the first intimation of hope in the sentence pronounced in Eden to that last glorious promise of the Revelation, ‘They shall see His face; and His name shall be in their foreheads’ (Revelation 22:4), the burden of every book and every passage of the Bible is the unfolding of this wondrous theme,—man’s uplifting,—the power of God, ‘which giveth us the victory through our Lord Jesus Christ.’ 1 Corinthians 15:57.
“Ang pinakasentrong paksa ng Biblia, ang paksang pinagiikutan ng bawat iba pa sa buong aklat, ay ang panukala ng pagtubos, ang pagpapanumbalik sa kaluluwa ng tao ng larawan ng Diyos. Mula sa unang pahiwatig ng pag-asa sa hatol na ipinahayag sa Eden hanggang sa huling maluwalhating pangako ng Apocalipsis, ‘At makikita nila ang Kaniyang mukha; at ang Kaniyang pangalan ay sasa kanilang mga noo’ (Apocalipsis 22:4), ang diwa ng bawat aklat at bawat talata ng Biblia ay ang paglalahad ng kahanga-hangang paksang ito,—ang pagtataas sa tao,—ang kapangyarihan ng Diyos, ‘na nagbibigay sa atin ng pagtatagumpay sa pamamagitan ng ating Panginoong Jesucristo.’ 1 Corinto 15:57.
“He who grasps this thought has before him an infinite field for study. He has the key that will unlock to him the whole treasure house of God’s word.
« Celui qui saisit cette pensée a devant lui un champ d’étude infini. Il possède la clef qui lui ouvrira tout le trésor de la parole de Dieu. »
“The science of redemption is the science of all sciences; the science that is the study of the angels and of all the intelligences of the unfallen worlds; the science that engages the attention of our Lord and Saviour; the science that enters into the purpose brooded in the mind of the Infinite—‘kept in silence through times eternal’ (Romans 16:25, R.V.); the science that will be the study of God’s redeemed throughout endless ages. This is the highest study in which it is possible for man to engage. As no other study can, it will quicken the mind and uplift the soul.
“𞤅𞤭𞤱𞤲𞤫 𞤤𞤧𞤨𞤮𞤴𞤢𞤪𞤳𞤭 𞤯𞤮 𞤅𞤭𞤱𞤲𞤫 𞤳𞤮 𞤅𞤭𞤱𞤲𞤫 𞤬𞤉𞤵𞤤𞤪𞤫; 𞤅𞤭𞤱𞤲𞤫 𞤳𞤮 𞤯𞤮 𞤥𞤪𞤫𞤲𞤳𞤮 𞤪𞤫 𞤥𞤮𞤤𞤢𞤥𞤢𞥄𞤶𞤫 𞤫 𞤢𞥄𞤲𞤶𞤫𞤤𞤵 𞤫 𞤪𞤫 𞤶𞤫𞤰𞤰𞤫 𞤶𞤭𞤲𞤢𞤥𞤶𞤫 𞤶𞤮 𞤣𞤵𞤲𞤭𞤴𞤢𞤳𞤮 𞤥𞤢𞤤𞤢𞥄𞤤𞤢𞥄𞤣𞤭; 𞤅𞤭𞤱𞤲𞤫 𞤳𞤮 𞤯𞤮 𞤦𞤢𞤲𞤯𞤭𞤪𞤢 𞤴𞤭𞤰𞤰𞤫 𞤪𞤫 𞤴𞤫𞤪𞤮𞤤𞤢𞤽𞤫 𞤥𞤢𞤲 𞤫 𞤶𞤫𞤤𞤤𞤭𞤲𞤮𞤱𞤮 𞤥𞤫𞤲, 𞤁𞤮𞤮𞤥𞤭𞤪𞤣𞤫 𞤥𞤫𞤫𞤯𞤫𞤲; 𞤅𞤭𞤱𞤲𞤫 𞤳𞤮 𞤲𞤢𞤼𞤼𞤵𞤣𞤭 𞤯𞤮 𞤲𞤣𞤢𞤱𞤢 𞤳𞤮 𞤯𞤢𞤲𞤢 𞤲𞤣𞤫 𞤸𞤢𞤳𞤭𞤤𞤫 𞤔𞤢𞤩𞤼𞤢𞤣𞤮—‘𞤳𞤫𞤶𞤮𞤸𞤮 𞤲𞤣𞤫 𞤰𞤵𞤥𞤲𞤢𞤢𞤲𞤫 𞤥𞤢 𞤶𞤢𞤥𞤢𞤲𞤫 𞤫 𞤢𞥄𞤩𞤢𞤣𞤭’ (Romans 16:25, R.V.); 𞤅𞤭𞤱𞤲𞤫 𞤳𞤮 𞤶𞤮 𞤥𞤪𞤫𞤲𞤳𞤮 𞤪𞤫 𞤶𞤮𞤱𞤵𞤪𞤣𞤫𞤲 𞤔𞤢𞤩𞤼𞤢𞤣𞤮 𞤯𞤮 𞤢𞥄𞤤𞤢 𞤥𞤢 𞤶𞤢𞤥𞤢𞤲𞤫 𞤥𞤢 𞤶𞤫𞤪𞤢𞤣𞤭. Ɗum woni jaŋngol ɓurngo ko waɗde neɗɗo waawi waɗde. Nde walaa goɗɗum jaŋngol waɗata ko ɗum, ɗum yaltinta hakkillo ndin, tee ɗum hoccinta yonki ndu.”
“‘The excellency of knowledge is, that wisdom giveth life to them that have it.’ ‘The words that I speak unto you,’ said Jesus, ‘they are spirit, and they are life.’ ‘This is life eternal, that they should know Thee the only true God, and Him whom Thou didst send.’ Ecclesiastes 7:12; John 6:63; 17:3, R.V.
«Білімнің артықшылығы — даналық оны иеленгендерге өмір сыйлайды». Иса: «Сендерге айтып тұрған сөздерім — рух, әрі өмір», — деді. «Мәңгілік өмір дегеніміз — жалғыз шынайы Құдай болып табылатын Сені және Өзің жіберген Тұлғаны танулары». Екклесиаст 7:12; Жохан 6:63; 17:3, R.V.
“The creative energy that called the worlds into existence is in the word of God. This word imparts power; it begets life. Every command is a promise; accepted by the will, received into the soul, it brings with it the life of the Infinite One. It transforms the nature and re-creates the soul in the image of God.
« L’énergie créatrice qui a appelé les mondes à l’existence se trouve dans la parole de Dieu. Cette parole communique la puissance ; elle engendre la vie. Chaque commandement est une promesse ; accepté par la volonté, reçu dans l’âme, il apporte avec lui la vie de l’Être infini. Il transforme la nature et recrée l’âme à l’image de Dieu. »
“The life thus imparted is in like manner sustained. ‘By every word that proceedeth out of the mouth of God’ (Matthew 4:4) shall man live.
“Hayatkii sidaas lagu bixiyey si la mid ah baa loo sii hayaa. ‘Erey kasta oo afka Ilaah ka soo baxa’ (Matayos 4:4) ayuu dadku ku noolaan doonaa.”
“The mind, the soul, is built up by that upon which it feeds; and it rests with us to determine upon what it shall be fed. It is within the power of everyone to choose the topics that shall occupy the thoughts and shape the character. Of every human being privileged with access to the Scriptures, God says, ‘I have written to him the great things of My law.’ ‘Call unto Me, and I will answer thee, and show thee great and mighty things, which thou knowest not.’ Hosea 8:12; Jeremiah 33:3.
“Akili, yaani nafsi, hujengwa na kile inachokilisha; nasi imewekwa mikononi mwetu kuamua italishwa nini. Iko ndani ya uwezo wa kila mtu kuchagua mambo yatakayoshughulisha mawazo na kuunda tabia. Kwa kila mwanadamu aliyebahatika kupata Maandiko, Mungu asema, ‘Nimemwandikia mambo makuu ya sheria Yangu.’ ‘Niite, nami nitakujibu, na kukuonyesha mambo makuu na yenye nguvu, usiyoyajua.’ Hosea 8:12; Yeremia 33:3.
“With the word of God in his hands, every human being, wherever his lot in life may be cast, may have such companionship as he shall choose. In its pages he may hold converse with the noblest and best of the human race, and may listen to the voice of the Eternal as He speaks with men. As he studies and meditates upon the themes into which ‘the angels desire to look’ (1 Peter 1:12), he may have their companionship. He may follow the steps of the heavenly Teacher, and listen to His words as when He taught on mountain and plain and sea. He may dwell in this world in the atmosphere of heaven, imparting to earth’s sorrowing and tempted ones thoughts of hope and longings for holiness; himself coming closer and still closer into fellowship with the Unseen; like him of old who walked with God, drawing nearer and nearer the threshold of the eternal world, until the portals shall open, and he shall enter there. He will find himself no stranger. The voices that will greet him are the voices of the holy ones, who, unseen, were on earth his companions—voices that here he learned to distinguish and to love. He who through the word of God has lived in fellowship with heaven, will find himself at home in heaven’s companionship.” Education, 123–127.
“Dengan firman Allah di tangannya, setiap manusia, di mana pun bahagiannya dalam kehidupan ini ditempatkan, dapat memiliki persekutuan seperti yang dipilihnya. Di dalam halaman-halamannya ia dapat bercakap-cakap dengan orang-orang yang termulia dan terbaik dari umat manusia, dan dapat mendengarkan suara Yang Kekal ketika Ia berbicara dengan manusia. Sementara ia mempelajari dan merenungkan pokok-pokok bahasan yang ke dalamnya ‘malaikat-malaikat ingin melihat’ (1 Petrus 1:12), ia dapat memperoleh persekutuan mereka. Ia dapat mengikuti jejak Sang Guru surgawi, dan mendengarkan perkataan-Nya seperti ketika Ia mengajar di gunung dan di tanah datar dan di tepi laut. Ia dapat hidup di dunia ini dalam suasana surga, menyampaikan kepada orang-orang di bumi yang berdukacita dan dicobai pikiran-pikiran pengharapan dan kerinduan akan kekudusan; dirinya sendiri makin lama makin dekat ke dalam persekutuan dengan Dia yang Tidak Kelihatan; seperti dia pada zaman dahulu yang berjalan bersama Allah, makin mendekat dan semakin mendekat ke ambang dunia yang kekal, hingga pintu-pintu gerbang itu terbuka, dan ia pun masuk ke sana. Ia tidak akan mendapati dirinya sebagai orang asing. Suara-suara yang akan menyambutnya adalah suara orang-orang kudus, yang, walaupun tidak kelihatan, dahulu di bumi adalah sahabat-sahabatnya—suara-suara yang di sini telah dipelajarinya untuk dibedakan dan dikasihi. Barangsiapa melalui firman Allah telah hidup dalam persekutuan dengan surga, akan mendapati dirinya berada di rumah dalam persekutuan surga.” Education, 123–127.