A symbol of the eighty human priests combined with the Divine High Priest is the number “81,” which is where we find Miller’s Dream in the book Early Writings. In Revelation “81” we find that when the very last seal is removed, there is silence in heaven for half an hour. Habakkuk 2:20 says that all the earth should keep quiet when the Lord is in His holy temple.
इस्वी मनखेव पुजारीमन आर दिव्य महायाजक के मेल के एक प्रतीक “81” संख्या आय, जिहाँ हमन Miller’s Dream ला Early Writings किताब म पाथन। प्रकाशितवाक्य “81” म हमन देखथन कि जब आखिरी ले आखिरी मुहर खोले जाथे, त स्वर्ग म आधा घंटा बर चुप्पी हो जाथे। हबक्कूक 2:20 कहिथे कि जब प्रभु अपन पवित्र मन्दिर म होथे, त पूरी धरती ला शांत रहना चाही।
And when he had opened the seventh seal, there was silence in heaven about the space of half an hour. Revelation 8:1.
Et lorsqu’il eut ouvert le septième sceau, il se fit dans le ciel un silence d’environ une demi-heure. Apocalypse 8:1.
The removing of the seventh seal takes place in the thirty days, for it is the final seal. On December 31, 2023, Ezekiel’s bones began the resurrection process. Christ then began to teach for forty days. That date marked the end of the 1,260 days since the disappointment of July 18, 2020, and John informs us in Revelation eleven that we are to measure the temple, but leave off the courtyard. The courtyard ends at the end of the scattering, for John informs us 1,260 is given to the Gentiles who are the courtyard. When measuring, that history is to be left off.
A eltávolítása a harminc napban történik, mert ez a végső pecsét. 2023. december 31-én Ezékiel csontjai megkezdték a feltámadás folyamatát. Krisztus ezután negyven napon át kezdett tanítani. Ez a dátum jelezte az 1.260 nap végét a 2020. július 18-i csalódás óta, és János a Jelenések tizenegyedik fejezetében tudtunkra adja, hogy meg kell mérnünk a templomot, de az udvart ki kell hagynunk. Az udvar a szétszóratás végén ér véget, mert János tudtunkra adja, hogy az 1.260 a pogányoknak adatott, akik az udvart jelentik. A mérés során ezt a történelmi időszakot ki kell hagyni.
When Miller awakens and sees the dirt brush man, the room is empty, and as he raises his voice, Miller is still in the wilderness. From the history of the resurrection until just before the Sunday law, Christ is raising the temple of the one hundred and forty-four thousand, as He did in the forty-six years from 1798 unto 1844.
Kiedy Miller budzi się i widzi mężczyznę z miotłą do kurzu, pokój jest pusty; a gdy podnosi swój głos, Miller wciąż znajduje się na pustyni. Od historii zmartwychwstania aż do czasu tuż przed ustawą niedzielną Chrystus wznosi świątynię stu czterdziestu czterech tysięcy, tak jak czynił to przez czterdzieści sześć lat od 1798 do 1844 roku.
When He begins to teach, He is working in His temple, especially during the thirty days. The angels then keep silent for thirty minutes, while He teaches His priests of three hundred Millerite preachers, or His army of Gideon’s three hundred, or while He publishes the three hundred 1843 charts; and He does all this during the thirty days from the end of the unleavened bread, unto the message of the trumpets. He is sweeping the floor of Miller’s room, but it is His floor, so Miller’s room is His temple. He is finishing the work of blotting out either the sins or the names of those who were called as candidates to be among the one hundred and forty-four thousand.
ئى ئۆگىتىشنى باشلىغان چاغدا، ئۇ ئۆزىنىڭ ئىبادەتخانىسىدا خىزمەت قىلماقتا بولىدۇ، بولۇپمۇ ئوتتۇز كۈن جەريانىدا. شۇ ۋاقىتتا پەرىشتىلەر ئوتتۇز مىنۇت سۈكۈتتە تۇرىدۇ، ئۇ ئۆزىنىڭ ئۈچ يۈز مىللېرىت ۋەزچىسىدىن ئىبارەت كاھىنلىرىنى، ياكى گىدەئوننىڭ ئۈچ يۈز كىشىلىك قوشۇنىنى ئۆگەتكەن ۋاقىتتا، ياكى 1843-يىلدىكى ئۈچ يۈز دىئاگراممىنى نەشر قىلغان ۋاقىتتا؛ ۋە بۇلارنىڭ ھەممىسىنى ئۇ پېتىر نان بايرىمىنىڭ ئاخىرىدىن تارتىپ، بۇرغۇلارنىڭ ئۇچۇرىغىچە بولغان ئوتتۇز كۈن ئىچىدە قىلىدۇ. ئۇ مىللېرنىڭ ئۆيىنىڭ پولىنى سۈپۈرمەكتە، بىراق ئۇ ئۆزىنىڭ پولىدۇر، شۇڭا مىللېرنىڭ ئۆيى ئۇنىڭ ئىبادەتخانىسىدۇر. ئۇ يۈز قىرىق تۆت مىڭنىڭ ئىچىدە بولۇشقا نامزات سۈپىتىدە چاقىرىلغانلارنىڭ يا گۇناھلىرىنى، ياكى ناملىرىنى ئۆچۈرۈش خىزمىتىنى تاماملاۋاتىدۇ.
The trumpet message that comes five days before the ascension and ten days before judgment is the litmus test. What happens in the thirty minutes that heaven is quiet, or the thirty days of Christ teaching the priests has already produced two classes when the seal is impressed during the three steps of the trumpet, ascension and judgment. It is simple to see.
El mensaje de la trompeta que llega cinco días antes de la ascensión y diez días antes del juicio es la prueba decisiva. Lo que sucede en los treinta minutos en que el cielo guarda silencio, o en los treinta días de la enseñanza de Cristo a los sacerdotes, ya ha producido dos clases cuando el sello es impreso durante los tres pasos de la trompeta, la ascensión y el juicio. Es sencillo verlo.
If you come to the point where you are to sound the message of the trumpet, and refuse to sound the message—you fail.
Ha u fihla boemong boo u lokelang ho letsa molaetsa oa terompeta, ’me u hana ho letsa molaetsa oo—u hlolehile.
The three steps of ‘trumpet, ascension and judgment’ are one waymark in three steps, just as in the beginning of the history where one waymark was represented with the ‘death, burial and resurrection.’ The three step test at the end is the litmus test that precedes by five days the Pentecostal Sunday law.
Les trois étapes de la « trompette, de l’ascension et du jugement » constituent un seul jalon en trois phases, tout comme au commencement de l’histoire, où un seul jalon était représenté par la « mort, l’ensevelissement et la résurrection ». L’épreuve en trois étapes à la fin est le test décisif qui précède de cinq jours la loi dominicale pentecôtiste.
Five days after the resurrection the end of the feast of unleavened bread arrives, and that holy convocation marks the first and foundational test of 2024. Are you going to eat the Bread of Heaven or the bread of human reasoning? That test arrived in 2024, and it had been typified by the foundational rebellion of Adam and Eve, Nimrod, Aaron, Jeroboam, Korah and his rebels, the Protestants of Millerite history, the alpha rebellion of John Harvey Kellogg, the rebellion of 1888 and of course the rebellion of 9/11. The foundational rebellion of Cain, conveys the issue of jealousy against your brother, all down the line of foundational rebellions.
পুনরুত্থানের পাঁচ দিন পরে খামিরবিহীন রুটির উৎসবের সমাপ্তি উপস্থিত হয়, এবং সেই পবিত্র সমাবেশ ২০২৪ সালের প্রথম ও ভিত্তিমূলক পরীক্ষাকে চিহ্নিত করে। আপনি কি স্বর্গের রুটি ভক্ষণ করবেন, নাকি মানবীয় যুক্তির রুটি? সেই পরীক্ষা ২০২৪ সালে উপস্থিত হয়েছিল, এবং তা পূর্বেই আদম ও হবা, নিমরোদ, হারূণ, যিরবিয়াম, কোরহ ও তার বিদ্রোহীরা, মিলারীয় ইতিহাসের প্রোটেস্ট্যান্টরা, জন হার্ভি কেলগের আলফা বিদ্রোহ, ১৮৮৮ সালের বিদ্রোহ, এবং অবশ্যই ৯/১১-এর বিদ্রোহ—এই সকলের ভিত্তিমূলক বিদ্রোহ দ্বারা প্রতিরূপিত হয়েছিল। কাইনের ভিত্তিমূলক বিদ্রোহ আপনার ভ্রাতার বিরুদ্ধে ঈর্ষার বিষয়টি প্রকাশ করে, যা ভিত্তিমূলক বিদ্রোহগুলির সমগ্র ধারাজুড়ে প্রবাহিত হয়েছে।
All the illustrations of foundational rebellion are rebellion against God, but some; such as the rebels of 1888, and the rebels of Korah, include the fact that the chosen messenger is part of the test. The rejection of Miller’s identification that it is Rome that establishes the vision in Daniel 11:14, is a rejection of both the message and the messenger. The test is foundational for not only did Father Miller identify the robbers of verse fourteen as Rome, but also Miller’s son.
Picha zote za uasi wa msingi ni uasi dhidi ya Mungu, lakini baadhi yake—kama vile waasi wa mwaka 1888, na waasi wa Kora—zinajumuisha ukweli kwamba mjumbe mteule ni sehemu ya jaribu. Kukataa utambulisho wa Miller kwamba ni Rumi inayothibitisha maono katika Danieli 11:14, ni kukataa ujumbe na mjumbe pia. Jaribu hilo ni la msingi, kwa maana si tu kwamba Baba Miller aliwatambua wanyang’anyi wa aya ya kumi na nne kuwa ni Rumi, bali pia mwana wa Miller.
Five days after the resurrection of December 31, 2023, Miller’s preparatory teaching ministry was taken over by the One who followed after John. For thirty days special instruction to the worshippers in the temple would be given “face to face” by Christ. That preparation was to prepare a priesthood of 80, to proclaim the warning message of the feast of trumpets.
Le service d’enseignement préparatoire de Miller prit fin cinq jours après la résurrection du 31 décembre 2023, étant repris par Celui qui vint après Jean. Pendant trente jours, une instruction particulière serait donnée « face à face » par Christ aux adorateurs dans le temple. Cette préparation devait former un sacerdoce de 80, afin de proclamer le message d’avertissement de la fête des trompettes.
That preparation of thirty days consists of a foundational first test in the beginning and a second temple test at the ending. The second temple test is finished before the trumpets are blown, and this detail is therefore represented in Miller’s dream when Christ cast the jewels into the casket. It is after He does this, that He invites Miller to “come and see.” It is from the trumpet warning, to the ascension unto judgment that the ensign is lifted up in advance of the Sunday law. The jewels are all in the temple, before Miller is called to “come and see,” and it is when the two witnesses are lifted up in the clouds, that their enemies behold them.
Kabon daan nga pag-andam nga katloan ka adlaw naglangkob sa usa ka sukaranang unang pagsulay sa sinugdanan ug sa ikaduhang pagsulay sa templo sa katapusan. Ang ikaduhang pagsulay sa templo mahuman sa dili pa paghuypon ang mga trumpeta, ug kining detalyeha busa gihulagway diha sa damgo ni Miller sa dihang gilabay ni Cristo ang mga mutya ngadto sa kahon. Human Niya kini buhata, gidapit Niya si Miller sa “come and see.” Gikan sa pasidaan sa trumpeta ngadto sa pagkayab ngadto sa paghukom, ang bandila gipataas daan sa dili pa ang balaod sa Domingo. Ang tanang mutya anaa na sa templo sa dili pa tawgon si Miller sa “come and see,” ug sa dihang ang duha ka mga saksi ipataas sa mga panganod, didto makita sila sa ilang mga kaaway.
Their prediction of an attack from Islam that failed in 2020, is to be repeated after it is corrected, as was the true Midnight Cry of Snow. Miller had an understanding that he identified as the Midnight Cry, but Samuel Snow corrected Miller’s Midnight Cry message, and for this reason, Snow’s Midnight Cry message is called the “true” Midnight Cry message in Millerite history. The message of the Midnight Cry is a message that has been corrected, and empowered by the correction.
Leur prédiction d’une attaque venant de l’islam, qui a échoué en 2020, doit être répétée après avoir été corrigée, tout comme le fut le véritable Cri de Minuit de Snow. Miller avait une compréhension qu’il identifiait comme le Cri de Minuit, mais Samuel Snow corrigea le message du Cri de Minuit de Miller; et pour cette raison, dans l’histoire millérite, le message du Cri de Minuit de Snow est appelé le « véritable » message du Cri de Minuit. Le message du Cri de Minuit est un message qui a été corrigé et rendu puissant par la correction.
“The disappointed ones saw from the Scriptures that they were in the tarrying time, and that they must patiently wait the fulfillment of the vision. The same evidence which led them to look for their Lord in 1843, led them to expect Him in 1844.” Early Writings, 247.
“Dzivhaḽelwe vha vhona kha Maṅwalo uri vho vha vha kha tshifhinga tsha u lengisa, nahone uri vha fanela u lindela nga mbilu yo kondelaho u khunyeledzea ha bono. Vhuṱanzi honoho he ha vha ranga u lavhelela Murena wavho nga 1843, ho vha ita uri vha Mu lavhelele nga 1844.” Early Writings, 247.
The phenomenon occurred at the end of the period of 1840 to 1844, and it also occurred at the beginning. Josiah Litch predicted a fulfillment of Islam in 1840. He put his prediction into the public record in 1838, and then corrected it ten days before August 11, 1840. The corrected prediction fulfillment empowered the first angel’s message. The second message was empowered by the corrected message of the Midnight Cry. Two witnesses from one history that are an alpha witness and an omega witness. Together they identify the empowerment of a message based upon the correction of a previous message.
यो घटना 1840 से 1844 की अवधि के अंत में घटित हुआ, और यह आरम्भ में भी घटित हुआ। जोसाइअह लिच ने 1840 में इस्लाम की एक परिपूर्ति की भविष्यवाणी की थी। उसने 1838 में अपनी भविष्यवाणी को सार्वजनिक अभिलेख में रखा, और फिर 11 अगस्त 1840 से दस दिन पहले उसे संशोधित किया। उस संशोधित भविष्यवाणी की परिपूर्ति ने पहले स्वर्गदूत के संदेश को सामर्थ्य प्रदान की। दूसरे संदेश को मिडनाइट क्राइ के संशोधित संदेश के द्वारा सामर्थ्य प्रदान की गई। एक ही इतिहास से दो साक्षी, जो एक अल्फा साक्षी और एक ओमेगा साक्षी हैं। वे दोनों मिलकर एक ऐसे संदेश के सामर्थ्यप्रदान की पहचान कराते हैं, जो किसी पूर्ववर्ती संदेश के संशोधन पर आधारित है।
The alpha identifies a prophecy of Islam and the omega identifies a prophecy of a shut door. Line upon line, Islam in 1840 and the shut door in 1844, identifies Islam and a shut door as the message of the Midnight Cry. At the beginning of the message Islam is loosed, as in Christ’s triumphal entry. At that point the door is closed in the parable of the ten virgins, as the door is closed upon the judgment of the house of God. At the conclusion of the message, Islam strikes again as the door is closed upon the United States.
الفا پيشگويىِ اسلام را مشخص مىكند و اُمگا پيشگويىِ درِ بسته را مشخص مىسازد. خط بر خط، اسلام در 1840 و درِ بسته در 1844، اسلام و درِ بسته را بهعنوان پيامِ نيمهشب مشخص مىكنند. در آغازِ اين پيام، اسلام رها مىشود، همانگونه كه در ورودِ پيروزمندانهٔ مسيح چنين بود. در آن هنگام، در در مَثَلِ ده باكره بسته مىشود، چنانكه در بر داورىِ خاندانِ خدا بسته مىشود. در پايانِ اين پيام، اسلام بار ديگر ضربه مىزند، در حالى كه در بر ايالات متحده بسته مىشود.
It is important to see that the line produced by Leviticus twenty-three identifies the three steps of Passover at the beginning and the three steps of the priests at the end. The priests are lifted up as an offering at the Sunday law, but they are purified before that event. When they are lifted up, they are the ensign, and when Christ was lifted up in the three steps at the beginning of the line, He drew all the world unto Himself. The lifting up of the one hundred and forty-four thousand is the end of the line that began with the lifting up of Christ. In both the beginning and ending one waymark of three steps are identified.
Joko garrantzitsua da ikustea, Levitiko hogeita hiruak sortzen duen lerroak Pazkoaren hiru urratsak hasieran eta apaizen hiru urratsak amaieran identifikatzen dituela. Apaizak igande-legean goratzen dira eskaintza gisa, baina gertaera horren aurretik garbituak izaten dira. Goratzen direnean, ikur dira; eta Kristo lerroaren hasieran hiru urratsetan goratua izan zenean, mundu guztia beregana erakarri zuen. Ehun eta berrogeita lau mila lagunen goratzea Kristoren goratzearekin hasi zen lerroaren amaiera da. Bai hasieran bai amaieran, hiru urratseko mugarri bat identifikatzen da.
Three steps at the beginning that are followed by five days, and three steps at the ending that are followed by five days. From that point on, the story is about the great multitude, for the priesthood has been established as the ensign of the one hundred and forty-four thousand. The seven days of Tabernacles is a period for the Gentiles. If we leave off the time of the Gentiles that begins at the Sunday law, and leave off the three and a half days that ended in 2023, we have the temple of the one hundred and forty-four thousand represented within the fifty days of the Pentecostal season from December 31, 2023 unto the soon-coming Sunday law.
Trzy kroki na początku, po których następuje pięć dni, oraz trzy kroki na końcu, po których następuje pięć dni. Od tego momentu opowieść dotyczy wielkiego mnóstwa, ponieważ kapłaństwo zostało ustanowione jako sztandar stu czterdziestu czterech tysięcy. Siedem dni Święta Namiotów jest okresem dla pogan. Jeżeli pominiemy czas pogan, który rozpoczyna się przy prawie niedzielnym, i pominiemy trzy i pół dnia, które zakończyły się w 2023 roku, wówczas mamy świątynię stu czterdziestu czterech tysięcy przedstawioną w obrębie pięćdziesięciu dni okresu Pięćdziesiątnicy od 31 grudnia 2023 roku aż do rychło nadchodzącego prawa niedzielnego.
Five days from the resurrection for the virgins, thirty days that follow for the priests. Then five days of a trumpet message from the virgins, ending with their ascension when the forty days concludes, followed by five days unto judgment, followed by five days to the Sunday law. As a symbol of the virgins, the number “5” sets forth the footsteps of the one hundred and forty-four thousand, who are virgins and who are also priests.
কুমারীদের জন্য পুনরুত্থান থেকে পাঁচ দিন, এবং তার পর যাজকদের জন্য ত্রিশ দিন। তারপর কুমারীদের পক্ষ থেকে তূর্যধ্বনির বার্তার পাঁচ দিন, যা চল্লিশ দিন পূর্ণ হলে তাদের আরোহণের মধ্য দিয়ে সমাপ্ত হয়; এর পর বিচারের দিকে পাঁচ দিন, এবং তার পর রবিবার-আইনের দিকে পাঁচ দিন। কুমারীদের প্রতীকরূপে “৫” সংখ্যাটি এক লক্ষ চুয়াল্লিশ হাজারের পদচিহ্ন নির্দেশ করে, যারা কুমারী এবং একই সঙ্গে যাজকও।
During the thirty days of teaching, the final and seventh seal is removed, and it is in that period that Miller sees the jewels being restored. “Come and see” is a symbol based upon the first four seals, so when the seventh seal was opened, Miller was told to “come and see,” but the angels in heaven all just watch on in silence. Miller’s dream is identifying the sealing of the jewels who are the one hundred and forty-four thousand, while also identifying the jewels that are the message of the Midnight Cry. That message conveys the power to the virgins that accomplishes the sealing, and the dirt brush man identifies the One who controls both the messengers and the message.
〇kufundzisa lokwemalanga langemashumi lamatsatfu, luphawu lwekugcina, lwesikhombisa, luyasuswa, futsi kunguleso sikhatsi lapho uMiller abona khona emagugu abuyiselwa. “Wota ubone” luphawu lolusekelwe etimphawini tekucala letine, ngako-ke, ngesikhatsi kuvulwa luphawu lwesikhombisa, uMiller watjelwa kutsi, “Wota ubone,” kodvwa tingilosi tasezulwini tonkhe tamane tibukela nje kuthule. Liphupho laMiller likhomba kuvalelwa kweluphawu kwemagugu, langulabalikhulu nemashumi lamane nakune tinkhulungwane, kantsi futsi likhomba emagugu langumyalezo weSikhalo Sasebusuku. Lowo myalezo utfwala emandla aya etintfombini, lawafeza kuvalelwa kweluphawu, kantsi lendvodza yelibhulashi lelitfutfula lutfuli ikhomba Yena lolawula bobabili batfunywa kanye nemlayeto.
2024 represents the foundational test, and now in 2026 the temple test has arrived. We are now in the thirty-day period where Christ is teaching, and to not recognize this fact is fatal.
2024 représente l’épreuve fondamentale, et maintenant, en 2026, l’épreuve du temple est arrivée. Nous sommes à présent dans la période de trente jours où le Christ enseigne, et ne pas reconnaître ce fait est fatal.
Recognizing the message and the messenger was an element of the foundational test represented by Rome establishing the vision, and is an element of the story of Elijah and Ahab.
Reconnaître le message et le messager faisait partie de l’épreuve fondamentale représentée par Rome lorsqu’elle confirma la vision, et fait partie du récit d’Élie et d’Achab.
And in the thirty and eighth year of Asa king of Judah began Ahab the son of Omri to reign over Israel: and Ahab the son of Omri reigned over Israel in Samaria twenty and two years. And Ahab the son of Omri did evil in the sight of the Lord above all that were before him. And it came to pass, as if it had been a light thing for him to walk in the sins of Jeroboam the son of Nebat, that he took to wife Jezebel the daughter of Ethbaal king of the Zidonians, and went and served Baal, and worshipped him. And he reared up an altar for Baal in the house of Baal, which he had built in Samaria. And Ahab made a grove; and Ahab did more to provoke the Lord God of Israel to anger than all the kings of Israel that were before him. In his days did Hiel the Bethelite build Jericho: he laid the foundation thereof in Abiram his firstborn, and set up the gates thereof in his youngest son Segub, according to the word of the Lord, which he spake by Joshua the son of Nun. And Elijah the Tishbite, who was of the inhabitants of Gilead, said unto Ahab, As the Lord God of Israel liveth, before whom I stand, there shall not be dew nor rain these years, but according to my word. 1 Kings 16:29–17:1.
အားသာမင်းကြီး အာသာ၏ နန်းစံသုံးဆယ့်ရှစ်နှစ်မြောက်တွင် ဩမရီ၏သား အာဟပ်သည် ဣသရေလအပေါ် စတင်နန်းစံလေ၏။ ဩမရီ၏သား အာဟပ်သည် ရှမာရိမြို့၌ ဣသရေလအပေါ် နှစ်ဆယ့်နှစ်နှစ် နန်းစံလေ၏။ ဩမရီ၏သား အာဟပ်သည် မိမိရှေ့၌ ရှိခဲ့သမျှသူတို့အားလုံးထက် ထာဝရဘုရား၏ မျက်မှောက်တော်၌ ဆိုးညစ်သောအမှုကို ပြုလေ၏။ ထိုသူသည် နေဗတ်၏သား ယေရောဗောင်၏ အပြစ်များ၌ လျှောက်လှမ်းခြင်းကို ပေါ့ပါးသောအရာတစ်ခုကဲ့သို့ မှတ်ယူသကဲ့သို့၊ ဇိဒုန်လူမျိုးတို့၏ ရှင်ဘုရင် အက်သဗာလ၏ သမီး ယေဇဗေလကို မိဖုရားအဖြစ် ယူလေ၏။ ထို့နောက် ဗာလကို သွား၍ အမှုတော်ဆောင်ကာ ကိုးကွယ်လေ၏။ ထို့ပြင် ရှမာရိမြို့၌ မိမိတည်ဆောက်ခဲ့သော ဗာလဘုရားအိမ်၌ ဗာလအတွက် ယဇ်ပလ္လင်တစ်ခုကို ထူထောင်လေ၏။ အာဟပ်သည် အာရှေရတိုင်ကိုလည်း ပြုလုပ်လေ၏။ ထို့ကြောင့် အာဟပ်သည် မိမိရှေ့၌ ရှိခဲ့သော ဣသရေလဘုရင်အပေါင်းတို့ထက် ဣသရေလ၏ ဘုရားသခင် ထာဝရဘုရား၏ အမျက်တော်ကို ပို၍ နှိုးဆော်လေ၏။ သူ၏ နေ့ရက်များတွင် ဗေသေလမြို့သား ဟီအေလသည် ယေရိခေါမြို့ကို ပြန်လည်တည်ဆောက်လေ၏။ ထာဝရဘုရားသည် နုန်၏သား ယောရှုအားဖြင့် မိန့်တော်မူခဲ့သော နှုတ်ကပတ်တော်နှင့်အညီ၊ သူသည် ၎င်း၏ အခြေခံကို မိမိ၏ သားဦး အဘိရမ်ကို ပေးဆပ်၍ ချလေ၏။ ၎င်း၏ တံခါးပေါက်များကိုလည်း မိမိ၏ အငယ်ဆုံးသား စေဂုဘ်ကို ပေးဆပ်၍ တပ်ဆင်လေ၏။ ထို့နောက် ဂိလဒ်ပြည်သားများအနက် တိရှဘိမြို့သား ဧလိယသည် အာဟပ်အား ဆိုလေ၏။ “ငါ ရပ်တည်၍ အမှုတော်ဆောင်ရသော ဣသရေလ၏ ဘုရားသခင် ထာဝရဘုရား အသက်ရှင်တော်မူသည်အတိုင်း၊ ဤနှစ်များအတွင်း ငါ၏ နှုတ်ကပတ်အတိုင်းမဟုတ်လျှင် နှင်းမကျ၊ မိုးမရွာရ။” ၁ ဘုရင်များ ၁၆:၂၉–၁၇:၁။
The numbers associated with Ahab add to the context of the passage. “Thirty-eight” represents a “rising up.” Israel was commanded to “rise up” and enter the Promised Land in the thirty-eighth year.
Números ndị metụtara Ehab na-agbakwunye n’ọdịnaya nke akụkụ Akwụkwọ Nsọ a. “Iri atọ na asatọ” na-anọchi anya “ibilite elu.” E nyere Izrel iwu ka ha “bilie elu” ma banye n’Ala Nsọ ahụ e kwere ná nkwa n’afọ nke iri atọ na asatọ.
Now rise up, said I, and get you over the brook Zered. And we went over the brook Zered. And the space in which we came from Kadeshbarnea, until we were come over the brook Zered, was thirty and eight years; until all the generation of the men of war were wasted out from among the host, as the Lord sware unto them. Deuteronomy 2:13, 14.
Araw bumangon kayo, sabi ko, at tumawid kayo sa batis ng Zered. At kami ay tumawid sa batis ng Zered. At ang panahong lumipas mula nang kami ay yumaon mula sa Kadesh-barnea hanggang sa kami ay makatawid sa batis ng Zered ay tatlumpu’t walong taon; hanggang sa ang buong salinlahi ng mga lalaking mandirigma ay nalipol mula sa gitna ng kampo, ayon sa isinumpa ng Panginoon sa kanila. Deuteronomio 2:13, 14.
Jesus healed the crippled man who was thirty-eight years old when He told him to “rise.”
耶穌對那三十八歲的瘸子說：「起來。」他就得了醫治。
And a certain man was there, which had an infirmity thirty and eight years. When Jesus saw him lie, and knew that he had been now a long time in that case, he saith unto him, Wilt thou be made whole? The impotent man answered him, Sir, I have no man, when the water is troubled, to put me into the pool: but while I am coming, another steppeth down before me. Jesus saith unto him, Rise, take up thy bed, and walk. And immediately the man was made whole, and took up his bed, and walked: and on the same day was the sabbath. John 5:5–9.
Aha na e nwere otu nwoke nọ ebe ahụ, onye nwere ọrịa kemgbe afọ iri atọ na asatọ. Mgbe Jisọs hụrụ ya ka ọ dina, ma mara na ọ nọrọla ogologo oge ugbu a n’ọnọdụ ahụ, ọ sịrị ya, Ì chọrọ ka e mee ka ị dịrị ike? Nwoke ahụ na-enweghị ike zara ya, Sọ, enweghị m onye ga-etinye m n’ime ọdọ mmiri mgbe mmiri ahụ na-emegharị: ma ka m na-abịa, onye ọzọ na-arịda tupu m. Jisọs sịrị ya, Bilie, bulie ihe ndina gị, jegharịa. Ozugbo ahụ, e mere ka nwoke ahụ dịrị ike, o wee bulie ihe ndina ya, jegharịa: ma ụbọchị ahụ bụ ụbọchị izu ike. Jọn 5:5–9.
Josiah Litch made a prediction in 1838, that he fine-tuned in 1840. The thirty-eighth year Moses references in Deuteronomy, was also the fortieth year. Josiah Litch’s two-step process paralleled the two-step revival of his namesake, king Josiah. The numbers of 38 and 40 in relation to one another, represent a rising up, which is what happens to the two witnesses when they are lifted up into the clouds.
Josiah Litch fit en 1838 une prédiction, qu’il affina en 1840. La trente-huitième année à laquelle Moïse fait référence dans le Deutéronome était aussi la quarantième année. Le processus en deux étapes de Josiah Litch correspondait au réveil en deux étapes de son homonyme, le roi Josias. Les nombres 38 et 40, dans leur rapport l’un à l’autre, représentent un relèvement, ce qui est précisément ce qui arrive aux deux témoins lorsqu’ils sont élevés dans les nuées.
With Litch, the lifting up was accomplished by the message of Islam of the second woe. The lifting up that is marked by Christ’s ascension, comes after the trumpet message of Islam. Those first two steps of the waymark of trumpet, ascension and judgment was typified by Litch, whose two steps were typified by king Josiah’s two step revival and reformation. In Deuteronomy the command was to rise up and go into the Promised Land, and the lifting up of the ensign at the Sunday law is the identical promise.
ከLitch ጋር፣ ከሁለተኛው ወዮ የእስልምና መልእክት ጋር መነሣቱ ተፈጸመ። በክርስቶስ ዕርገት የተለየው ያ መነሣት፣ ከእስልምና የመለከት መልእክት በኋላ ይመጣል። እነዚያ የመለከት፣ ዕርገት፣ እና ፍርድ የመንገድ ምልክት የመጀመሪያ ሁለት ደረጃዎች በLitch ምሳሌ ተገልጠው ነበር፤ የእርሱም ሁለቱ ደረጃዎች በንጉሥ ኢዮስያስ የሁለት ደረጃ ተሐድሶና ተግሣጽ ምሳሌ ተገልጠው ነበር። በዘዳግም ትእዛዙ ተነሥታችሁ ወደ ተስፋይቱ ምድር እንድትገቡ ነበር፤ በእሁድ ሕግም የባንዲራው መነሣት ያው ተመሳሳይ وعد ነው።
Ahab reigned twenty-two years, thus he reigns during the period when Divinity is combined with humanity, which is the period of thirty days that precedes the trumpet message. Ahab is Trump, who will marry Jezebel in the very near future. In the period of Trump, only Elijah has a message of rain. This fact is foundational, for the movement of the one hundred and forty-four thousand is the movement of the methodology of line upon line; and that methodology is based upon the foundational truth that the reform movement of the one hundred and forty-four thousand has been typified by every reform movement of sacred history. In each of those movements the leaders were part of the testing process. Every time.
Ahab alitawala kwa muda wa miaka ishirini na miwili; hivyo basi, anatawala katika kipindi ambacho Uungu umeunganishwa na ubinadamu, nacho ni kipindi cha siku thelathini kinachotangulia ujumbe wa tarumbeta. Ahabu ni Trump, ambaye atamwoa Yezebeli katika wakati wa karibu sana ujao. Katika kipindi cha Trump, ni Eliya peke yake aliye na ujumbe wa mvua. Ukweli huu ni wa msingi, kwa maana mwendo wa wale mia moja arobaini na nne elfu ni mwendo wa mbinu ya mstari juu ya mstari; na mbinu hiyo imejengwa juu ya ukweli wa msingi kwamba mwamko wa matengenezo wa wale mia moja arobaini na nne elfu umetabiriwa kwa mfano na kila mwamko wa matengenezo katika historia takatifu. Katika kila moja ya miondoko hiyo, viongozi walikuwa sehemu ya mchakato wa kujaribiwa. Kila mara.
Ahab is the seventh king from Jeroboam, and we have repeatedly shown how Ahab is the state during the Sunday law crisis. We have shown how the Laodicean Seventh-day Adventist church rebuilt Jericho in 1863, costing the Whites their oldest and youngest sons, and typifying Jericho at the Sunday law. 1863 typifies the Sunday law.
Akabu ndiye mfalme wa saba tangu Yeroboamu, na tumeonyesha mara kwa mara jinsi Akabu alivyo hali ya taifa wakati wa shida ya sheria ya Jumapili. Tumeonyesha jinsi kanisa la Walaodekia la Waadventista Wasabato lilivyoijenga upya Yeriko mwaka wa 1863, jambo lililowagharimu White wana wao wa kwanza na wa mwisho, na kuifanya iwe mfano wa Yeriko katika sheria ya Jumapili. Mwaka wa 1863 ni mfano wa sheria ya Jumapili.
The passage is full of symbolism identifying the period as the sealing of the one hundred and forty-four thousand, and in that time period to reject Miller’s understanding of a truth that was placed upon Habakkuk’s 1843 table is foundational rebellion, that includes a disregard for God’s chosen messenger under the same pretext as Korah’s rebels and the rebels of 1888, who claimed that all the congregation is holy.
Icyanditswe cyuzuyemo ibimenyetso by’ihanura bigaragaza icyo gihe nk’igihe cyo gushyirwaho ikimenyetso kw’abihumbi ijana na mirongo ine na bane, kandi muri icyo gihe kwanga uburyo Miller yasobanukiwe ukuri kwashyizwe ku meza ya Habakuki yo mu 1843 ni ubugome bw’ishingiro, bukubiyemo no kwirengagiza intumwa Imana yatoranyije hashingiwe ku rwitwazo rumwe rw’abigometse ba Kora n’abigometse bo mu 1888, bavugaga ko iteraniro ryose ari iryera.
We are now in the test of the temple when the windows of heaven are opened along with a dispensational door. The dispensational door marks the transition for the priests from Laodicea unto the priests of Philadelphia. It marks the separation of the counterfeit and true jewels of Miller’s dream. The windows identify a curse or a blessing. Malachi three, premises the test upon returning. Miller’s dream emphasizes the restoration of both the priesthood and the message. Revelation nineteen identifies the army of the Lord that is raised up when a prediction of a trumpet message of Islam is fulfilled.
Nous sommes maintenant dans l’épreuve du temple, lorsque les fenêtres du ciel s’ouvrent en même temps qu’une porte dispensationnelle. La porte dispensationnelle marque la transition, pour les prêtres, de Laodicée aux prêtres de Philadelphie. Elle marque la séparation des bijoux contrefaits et des bijoux véritables du rêve de Miller. Les fenêtres désignent soit une malédiction, soit une bénédiction. Malachie 3 fonde l’épreuve sur le retour. Le rêve de Miller met en relief la restauration tant de la prêtrise que du message. Apocalypse 19 identifie l’armée du Seigneur qui est suscitée lorsqu’est accomplie une prédiction d’un message de trompette concernant l’islam.
The test that precedes the litmus test of the trumpet message is the second and it is the temple test. Miller’s dream produces a doubling, that is always associated with the second test, for Miller’s dream uses jewels as both the messages and the messengers. The temple test involves the application of the line upon line methodology of the latter rain. It requires the priests to see the temple in the various lines of prophecy in order to align the messages. The dirt brush man’s larger casket is the temple of the one hundred and forty-four thousand, and Malachi’s storehouse is the same. The heart of the temple furnishing is the ark of the covenant, which the covering cherubim’s continually look to, thus emphasizing the focus of all holy beings. The holy in this history need to look unto the temple and gaze into the ark.
ဧခရာသံတမန်၏ သတင်းစကားကို စိစစ်သော litmus test မတိုင်မီ ရှိသော စမ်းသပ်မှုမှာ ဒုတိယစမ်းသပ်မှုဖြစ်ပြီး၊ ၎င်းသည် ဗိမာန်တော်စမ်းသပ်မှု ဖြစ်သည်။ Miller ၏ အိပ်မက်သည် နှစ်ဆပြုခြင်းတစ်ရပ်ကို ဖော်ထုတ်ပေးပြီး၊ ၎င်းသည် အမြဲတမ်း ဒုတိယစမ်းသပ်မှုနှင့် ဆက်စပ်လျက်ရှိသည်။ အကြောင်းမှာ Miller ၏ အိပ်မက်တွင် ရတနာများကို သတင်းစကားများအဖြစ်လည်းကောင်း၊ သံတမန်များအဖြစ်လည်းကောင်း အသုံးပြုထားသောကြောင့် ဖြစ်သည်။ ဗိမာန်တော်စမ်းသပ်မှုသည် latter rain ၏ line upon line နည်းလမ်းကို လက်တွေ့အသုံးချရန် ပါဝင်သည်။ သတင်းစကားများကို ညှိနှိုင်းစည်းကမ်းတကျ ထားရှိနိုင်ရန်အတွက် ယဇ်ပုရောဟိတ်များသည် ပရောဖက်ပြုချက်၏ အမျိုးမျိုးသော လမ်းကြောင်းများအတွင်း ဗိမာန်တော်ကို မြင်ရမည်ဖြစ်သည်။ dirt brush man ၏ ပိုမိုကြီးမားသော သေတ္တာသည် တစ်သိန်းလေးသောင်းလေးထောင်၏ ဗိမာန်တော်ဖြစ်ပြီး၊ Malachi ၏ storehouse လည်း ထိုအရာတည်းဖြစ်သည်။ ဗိမာန်တော် အဆင်တန်ဆာများ၏ အလယ်ဗဟိုသည် ပဋိညာဉ်သေတ္တာဖြစ်ပြီး၊ ဖုံးအုပ်ကေရုဗိမ်များသည် ၎င်းကို အစဉ်တစိုက် ကြည့်ရှုလျက်ရှိကြသည်။ ထိုကြောင့် သန့်ရှင်းသော သတ္တဝါအပေါင်းတို့၏ အာရုံစိုက်မှုကို အထူးအလေးပေးဖော်ပြလျက်ရှိသည်။ ဤသမိုင်းကာလအတွင်းရှိ သန့်ရှင်းသူများသည် ဗိမာန်တော်ကို မျှော်ကြည့်ရမည်ဖြစ်ပြီး၊ ပဋိညာဉ်သေတ္တာအတွင်းသို့ စူးစိုက်ကြည့်ရှုရမည်ဖြစ်သည်။
The temple of the one hundred and forty-four thousand is the subject of Leviticus twenty-three and it presents a historical line that was fulfilled in the time of Christ with what Sister White calls “the Pentecostal season.” From the resurrection unto Pentecost, or from December 31, 2023 unto the Sunday law Leviticus twenty-three’s prophetic line represents the temple of the one hundred and forty-four thousand. That history begins with a waymark of three steps followed by five days and it ends with a waymark of three steps followed by five days. In the middle of the alpha and omega histories is the thirty days of sealing the priests. That overall line begins with the seventh-day Sabbath and ends with the seventh-year Sabbath. At this level the temple of the one hundred and forty-four thousand is the ark that will carry 8 souls to the earth made new, and it is also the ark of the covenant that is shadowed by two angels, just as the two Sabbaths shadow the temple of the priesthood of the one hundred and forty-four thousand represented with the Pentecostal season.
𞤂𞤵𞤣𞤭𞤤𞤵 𞤲𞤺𞤭 𞤳𞤵𞥅𞤬𞤵 𞤥𞤭𞥅𞤲𞤺𞤵 𞥑𞥔𞥔,𞥐𞥐𞥐 𞤳𞤮 𞤫 𞤦𞤵𞤫𞤴𞤭 𞤂𞤫𞤱𞤭𞤻𞤭𞤳𞤵𞤧 𞥒𞥓, 𞤳𞤮 𞤢 𞤴𞤢𞤪𞤢 𞤤𞤫𞤴𞤣𞤭 𞤤𞤢𞤥𞤲𞤣𞤭 𞤳𞤮 𞤴𞤫𞤟𞤮𞤴𞤭 𞤲𞤣𞤫 𞤸𞤢𞤳𞤭𞤴𞤵 𞤑𞤭𞤪𞤭𞤧𞤼𞤵 𞤯𞤫 𞤲𞤣𞤵𞤥 𞤳𞤮 𞤂𞤫𞤲𞤳𞤭𞤲𞤣𞤭𞤪𞤫 𞤱𞤢𞤴𞤭𞤼 𞤲𞤮𞤣𞤣𞤭 “𞤳𞤢𞤤𞤢 𞤨𞤫𞤲𞤼𞤫𞤳𞤮𞤧𞤼𞤵.” 𞤂𞤢𞥄𞤱𞤢 𞤻𞤵𞤥𞤢𞤱𞤵𞤲𞤺𞤮 𞤫 𞤨𞤫𞤲𞤼𞤫𞤳𞤮𞤧𞤼𞤵, 𞤱𞤢𞤤𞤢 𞤳𞤵𞤥𞤢 𞥓𞥑 𞤣𞤫𞤧𞤢𞤥𞤦𞤵𞤪𞤵 𞥒𞥐𞥒𞥓 𞤫 𞤣𞤮𞤩𞤵 𞤣𞤫 𞤣𞤮𞤥𞤭𞤲𞤺𞤮, 𞤤𞤫𞤴𞤣𞤭 𞤂𞤫𞤱𞤭𞤻𞤭𞤳𞤵𞤧 𞥒𞥓 𞤲𞤣𞤵𞤢𞤲𞤭 𞤳𞤮 𞤫 𞤣𞤮𞤲𞤪𞤭 𞤳𞤵𞤣𞤭𞤤𞤵 𞤲𞤺𞤭 𞤳𞤵𞥅𞤬𞤵 𞤥𞤭𞥅𞤲𞤺𞤵 𞥑𞥔𞥔,𞥐𞥐𞥐. 𞤂𞤮𞤲 𞤤𞤢𞤥𞤲𞤣𞤭 𞤥𞤢𞤴𞤢𞤧𞤭 𞤫 𞤱𞤢𞤴𞤥𞤢𞤪𞤳𞤵 𞤳𞤮 𞤣𞤢𞤼𞤵𞤶𞤫 𞤼𞤢𞤼𞤵 𞤲𞤣𞤫 𞤶𞤮𞤴𞤭 𞤶𞤮𞤱𞤭, 𞤳𞤮 𞤢 𞤧𞤮𞤴𞤭 𞤫 𞤱𞤢𞤴𞤥𞤢𞤪𞤳𞤵 𞤳𞤮 𞤣𞤢𞤼𞤵𞤶𞤫 𞤼𞤢𞤼𞤵 𞤲𞤣𞤫 𞤶𞤮𞤴𞤭 𞤶𞤮𞤱𞤭. 𞤋𞤫 𞤶𞤢𞤳𞤢 𞤢𞤤𞤬𞤢 𞤫 𞤮𞤥𞤫𞤺𞤢 𞤤𞤢𞤥𞤲𞤣𞤭𞤶𞤭 𞤫 𞤼𞤫𞤤𞤤𞤢𞤴 𞤳𞤮 𞤶𞤮𞤴𞤭 𞤼𞤢𞤼𞤵𞤤𞤢 𞤲𞤣𞤫 𞤦𞤭𞤥𞤥𞤭𞤲𞤺𞤮 𞤧𞤢𞤴𞤪𞤮𞤦𞤫. 𞤋𞤫𞤴𞤣𞤭 𞤥𞤢𞤱𞤭 𞤬𞤮𞤬 𞤴𞤭𞤴𞤭 𞤫 𞤥𞤢𞤴𞤢𞤧𞤭 𞤫 𞤻𞤢𞤦𞤢𞤼𞤵 𞤲𞤣𞤫 𞤶𞤮𞤴𞤭 𞤶𞤭𞤣𞤣𞤮𞤥, 𞤳𞤮 𞤢 𞤧𞤮𞤴𞤭 𞤫 𞤻𞤢𞤦𞤢𞤼𞤵 𞤲𞤣𞤫 𞤣𞤵𞤥𞤵𞤲𞤣𞤭 𞤶𞤭𞤣𞤣𞤮𞤥. 𞤋𞤫 𞤣𞤢𞤪𞤢𞤶𞤢 𞤳𞤮𞤲𞤺𞤮, 𞤳𞤵𞤣𞤭𞤤𞤵 𞤲𞤺𞤭 𞤳𞤵𞥅𞤬𞤵 𞤥𞤭𞥅𞤲𞤺𞤵 𞥑𞥔𞥔,𞥐𞥐𞥐 𞤳𞤮 𞤫 𞤢𞤪𞤳𞤵 𞤳𞤮 𞤧𞤵𞤣𞤣𞤭 𞤴𞤭𞤥ɓ𞤫 𞥘 𞤫 𞤤𞤫𞤴𞤣𞤭 𞤳𞤫𞤧𞤵𞤥 𞤳𞤫𞤱𞤵𞤲𞤺𞤮, 𞤳𞤮 𞤢 𞤴𞤢𞤱𞤭 𞤢𞥄𞤪𞤳𞤵 𞤣𞤫 𞤳𞤢𞤱𞤭𞤲𞤢𞤲𞤼𞤵 𞤳𞤮 𞤣𞤭𞥅𞤲𞤭 𞤴𞤫𞤥𞤢 𞤤𞤫 𞤥𞤢𞤤𞤢𞤴𞤳𞤵𞤶𞤫 𞤣𞤭𞤣𞤮, 𞤧𞤭𞤣𞤣𞤢 𞤴𞤫𞤥𞤢 𞤻𞤢𞤦𞤢𞤼𞤵𞤶𞤫 𞤣𞤭𞤣𞤮 𞤣𞤭𞥅𞤲𞤢 𞤴𞤫𞤥𞤢 𞤳𞤵𞤣𞤭𞤤𞤵 𞤲𞤺𞤭 𞤧𞤢𞤪𞤮𞤦𞤫 𞤲𞤺𞤭 𞤳𞤵𞥅𞤬𞤵 𞤥𞤭𞥅𞤲𞤺𞤵 𞥑𞥔𞥔,𞥐𞥐𞥐 𞤳𞤮 𞤨𞤫𞤲𞤼𞤫𞤳𞤮𞤧𞤼𞤵 𞤲𞤣𞤵𞤢𞤲𞤭.
Leviticus twenty-three is about the priesthood of the one hundred and forty-four thousand during the final manifestation of the Pentecostal season that began at Christ’s resurrection and continued until fifty days later at the Day of Pentecost. The Pentecostal season is established when the first twenty-two verses of Leviticus twenty-three is aligned with the last twenty-two verses. William Miller’s dream identifies that the jewels of God’s word are both the message and the messengers.
მე-23 ლევიანნი ეხება ას ორმოცდაოთხი ათასის მღვდელმსახურებას ორმოცდამეათეობის ჟამის საბოლოო გამოცხადების პერიოდში, რომელიც დაიწყო ქრისტეს აღდგომისას და გაგრძელდა ორმოცდაათი დღის შემდეგ ორმოცდამეათეობის დღემდე. ორმოცდამეათეობის ჟამი დგინდება მაშინ, როდესაც ლევიანნის ოცდამესამე თავის პირველი ოცდაორი მუხლი შეპირისპირებულია ბოლო ოცდაორ მუხლთან. უილიამ მილერის სიზმარი ცხადყოფს, რომ ღვთის სიტყვის სამკაულები არიან როგორც უწყება, ისე მაცნენიც.
“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.” Life Sketches, 429.
« 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 aux 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. » Life Sketches, 429.
The angels are symbols of God’s people who proclaim the message represented by the angel.
Los ángeles son símbolos del pueblo de Dios que proclama el mensaje representado por el ángel.
“Time is short. The first, second, and third angel’s messages are the messages to be given to the world. We hear not literally the voice of the three angels, but these angels in Revelation represent a people who will be upon the earth and give these messages.
“Le temps est court. Les messages du premier, du deuxième et du troisième ange sont les messages qui doivent être donnés au monde. Nous n’entendons pas littéralement la voix des trois anges, mais ces anges dans l’Apocalypse représentent un peuple qui sera sur la terre et qui donnera ces messages.
“John saw ‘Another angel come down from heaven, having great power; and the whole earth was lightened with his glory.’ Revelation 18:1. That work is the voice of the people of God proclaiming a message of warning to the world.” The 1888 Materials, 926.
«យ៉ូហានបានឃើញ “ទេវតាមួយទៀតចុះមកពីស្ថានសួគ៌ មានអំណាចយ៉ាងធំ; ហើយផែនដីទាំងមូលបានភ្លឺស្វាងដោយសិរីល្អរបស់គាត់។” វិវរណៈ 18:1។ កិច្ចការនោះគឺជាសំឡេងរបស់ប្រជាជនរបស់ព្រះ ដែលប្រកាសសារព្រមានមួយដល់លោកិយ»។ The 1888 Materials, 926.
Angels represent the people who give the messages represented by the angels. William Miller is represented prophetically in a multitude of applications. One of those applications is that Miller is represented by the first and the last time prophecies he was led to proclaim. The seven times or 2,520 years that ended in 1798, was Miller’s alpha discovery and the cleansing of the sanctuary at the end of 2,300 evenings and mornings on October 22, 1844 was Miller’s omega discovery. Millerite history is represented from 1798 to 1844, and though it was the history of the first and second angels’ it is called by the name of the messenger of that history. Millerite history identifies that Miller was the “voice” proclaiming the first and second angels’ message, and the first angel announced the beginning of judgment on October 22, 1844, and the first angel arrived at the time of the end in 1798, at the conclusion of the “seven times” scattering of the kingdom of Israel. Miller is a symbol of both the 2,520-year prophecy and the 2,300-year prophecy.
Les anges représentent le peuple qui porte les messages représentés par les anges. William Miller est représenté prophétiquement dans une multitude d’applications. L’une de ces applications est que Miller est représenté par les premières et les dernières prophéties de temps qu’il fut conduit à proclamer. Les sept temps, soit 2 520 années, qui prirent fin en 1798, furent la découverte alpha de Miller, et la purification du sanctuaire au terme des 2 300 soirs et matins, le 22 octobre 1844, fut sa découverte oméga. L’histoire millérite est représentée de 1798 à 1844, et bien qu’elle fût l’histoire des premier et deuxième anges, elle est appelée du nom du messager de cette histoire. L’histoire millérite montre que Miller était la « voix » proclamant le message des premier et deuxième anges, et le premier ange annonça le commencement du jugement le 22 octobre 1844, et le premier ange arriva au temps de la fin en 1798, à la conclusion de la dispersion du royaume d’Israël des « sept temps ». Miller est un symbole à la fois de la prophétie des 2 520 ans et de la prophétie des 2 300 ans.
The first waymark of 1798 announced that the judgment would begin when the 2,300-years ended on October 22, 1844. Then the Lord opened up the light of the seventh-day Sabbath, and it was His intent to finish the work, so He attempted to open up further light upon the seven times in 1856, but rebellion was manifested, instead of faith. The seven times is the alpha of Millerite history and the 2,300 is the omega.
1798 年的第一個路標宣告，當二千三百年於 1844 年 10 月 22 日期滿時，審判便要開始。其後，主開啟了第七日安息日的亮光；而祂原意是要完成這工作，因此祂曾於 1856 年試圖進一步開啟關於七個時期的亮光，然而所顯出的不是信心，乃是悖逆。七個時期乃是米勒運動歷史的阿拉法，而二千三百年則是俄梅戛。
The seven times is represented by the seventh-year Sabbath and the 2,300 is represented by the seventh-day Sabbath. Millerite history is represented by 1798 and 1844, and 1798 represents the seven times and 1844 represents the 2,300 years. Those two Sabbaths are the bookends to the history represented in Leviticus twenty-three. Those two Sabbaths represent two messages, that make one message. Those two messages represent the Millerites, for the people that proclaim the messages represent the angels that symbolize the message. 1798 the first angel arrived and in 1844 the third angel arrived.
Les sept temps sont représentés par le sabbat de la septième année, et les 2 300 sont représentés par le sabbat du septième jour. L’histoire millérite est représentée par 1798 et 1844, et 1798 représente les sept temps, tandis que 1844 représente les 2 300 années. Ces deux sabbats constituent les bornes de l’histoire représentée dans Lévitique vingt-trois. Ces deux sabbats représentent deux messages, qui n’en font qu’un seul. Ces deux messages représentent les millérites, car le peuple qui proclame les messages représente les anges qui symbolisent le message. En 1798, le premier ange arriva, et en 1844, le troisième ange arriva.
Leviticus twenty-three has seven feasts and seven holy convocations, though every feast is not a holy convocation and vise versa. The feasts all fall between the first and the last holy convocation, which is the seventh-day Sabbath in the beginning and the seventh-year Sabbath at the end. The history of the feasts is bookended with the two Sabbaths that represent William Miller and the Millerites.
Leviticus vingt-trois comporte sept fêtes et sept saintes convocations, bien que chaque fête ne soit pas une sainte convocation, et inversement. Toutes les fêtes se situent entre la première et la dernière sainte convocation, à savoir le sabbat du septième jour au commencement et le sabbat de la septième année à la fin. L’histoire des fêtes est encadrée par les deux sabbats qui représentent William Miller et les millérites.
When the first twenty-two verses and the last twenty-two verses are combined in Leviticus twenty-three the Pentecostal season is identified. The structure that is established by bringing the lines together is absolutely divine. The Pentecostal season of the structure clearly illustrates the three steps of the three angels. It bears the signature of “Truth.” It bears the signature of Alpha and Omega. It bears the signature of Palmoni. It leads a student to the very heart of the Most Holy Place. It identifies the temple of the one hundred and forty-four thousand. It extends all the way to the earth made new.
Når de første toogtyve vers og de sidste toogtyve vers sammenstilles i Tredje Mosebog treogtyve, identificeres pinsetiden. Den struktur, som etableres ved at føre linjerne sammen, er fuldstændig guddommelig. Strukturens pinsetid fremstiller tydeligt de tre engles tre trin. Den bærer „Sandhedens“ signatur. Den bærer Alfa og Omegas signatur. Den bærer Palmonis signatur. Den leder en studerende til selve hjertet af Det Allerhelligste. Den identificerer de hundrede og fireogfyrre tusindes tempel. Den strækker sig hele vejen til jorden, gjort ny.
This truth of Leviticus twenty-three is now being unsealed in connection with the temple test that precedes the litmus and third test. The third angel arrived in 1844, and then again at 9/11 and then again in 2023. When the third angel arrived in 1844 the faithful were to by faith follow Christ into the Most Holy Place. Leviticus twenty-three is the path into the Most Holy Place and represents an element of the temple test. John was told to measure the temple and also the worshippers therein.
Ҷон被吩咐量度聖殿，也要量度其中敬拜的人；《利未記》二十三章的這一真理，如今正與那先於試金石與第三重考驗之聖殿考驗相關而被開啟封印。第三位天使曾於 1844 年來到，其後又於 9/11 之時來到，並且再次於 2023 年來到。當第三位天使於 1844 年來到之時，忠心的人當憑著信心跟隨基督進入至聖所。《利未記》二十三章乃是進入至聖所之途徑，並且代表聖殿考驗的一個要素。
Miller’s casket is the temple and the jewels are the worshippers therein. Malachi’s storehouse is the temple and the tithes are the worshippers therein. The Pentecostal season, as represented in the line upon line application of Leviticus twenty-three represents the temple of the one hundred and forty-four thousand. More directly it illustrates the ark of the covenant, with the covering cherubs looking at the Ten Commandments, Aaron’s rod that budded and the golden pot of manna.
Le cercueil de Miller est le temple, et les joyaux en sont les adorateurs. Le magasin de Malachie est le temple, et les dîmes en sont les adorateurs. La saison de la Pentecôte, telle qu’elle est représentée dans l’application ligne sur ligne de Lévitique vingt-trois, représente le temple des cent quarante-quatre mille. Plus directement, elle illustre l’arche de l’alliance, avec les chérubins du propitiatoire regardant les Dix Commandements, la verge d’Aaron qui avait bourgeonné, et le vase d’or contenant la manne.
The covering cherubs are angels, and angels represent a message and the messenger. The message that is the alpha message of Leviticus twenty-three is the seventh-day Sabbath, and the omega message is the seventh-year Sabbath. Both are messages, and they are also the alpha and omega messages of William Miller and the Millerites, with the fulfillment of the “seven times,” in 1798, a symbol of the seventh-year Sabbath, and in 1844, God led His people into the Most Holy Place, where they discovered the seventh-day Sabbath. Those two Sabbaths are the first and last holy convocations in Leviticus twenty-three, and the Pentecostal season is positioned between them both, just as the ark was positioned between the two covering cherubs.
करुबिम आवरण करने वाले स्वर्गदूत हैं, और स्वर्गदूत संदेश तथा संदेशवाहक का प्रतिनिधित्व करते हैं। लैव्यव्यवस्था तेईस का जो अल्फा-संदेश है, वह सातवें दिन का सब्त है, और ओमेगा-संदेश सातवें वर्ष का सब्त है। दोनों ही संदेश हैं, और वे विलियम मिलर तथा मिलरवादियों के भी अल्फा और ओमेगा-संदेश हैं; 1798 में “सात समय” की पूर्ति, सातवें वर्ष के सब्त का एक प्रतीक है, और 1844 में परमेश्वर ने अपनी प्रजा को परमपवित्र स्थान में ले गया, जहाँ उन्होंने सातवें दिन के सब्त को खोज निकाला। ये दोनों सब्त लैव्यव्यवस्था तेईस में प्रथम और अंतिम पवित्र सभाएँ हैं, और पिन्तेकुस्त का काल उनके बीच स्थित है, ठीक वैसे ही जैसे सन्दूक उन दोनों आवरण करने वाले करुबिमों के बीच स्थित था।
The temple is to be measured, and it includes leaving off the courtyard that is given to the Gentiles. At the Sunday law judgment for the house of God ends, and the judgment of the Gentiles begins. The times of the Gentiles ended in 1798, at the end of 1,260 years, and at the end of three and a half days, (a symbol of 1,260) John was to leave off the courtyard.
નહાક વિહાર માપવામાં આવવાનો છે, અને તેમાં એ આંગણું બહાર રાખવાનું સમાવેશ થાય છે જે ગેરજાતિઓને અપાયું છે. રવિવારના કાનૂન સમયે દેવના ઘર ઉપરનો ન્યાય સમાપ્ત થાય છે, અને ગેરજાતિઓનો ન્યાય શરૂ થાય છે. ગેરજાતિઓના સમય 1798માં, 1,260 વર્ષોના અંતે, સમાપ્ત થયા; અને સાડા ત્રણ દિવસોના અંતે (જે 1,260નું પ્રતીક છે) યોહાનને આંગણું બહાર રાખવાનું હતું.
And there was given me a reed like unto a rod: and the angel stood, saying, Rise, and measure the temple of God, and the altar, and them that worship therein. But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty and two months. Revelation 11:1, 2.
A ka mifu iu iau ulon ka tugu, me ka ensel e tu, ma e pwarata, i popa: Tolik, o sonomwongolong long imwen ka Uan, me ka pwaisong, me aramas kei ka lotu lon. A ka lel kapinimwomw ei me likin imwen ka Uan, e monsona, nge kosap sonomwongolong; pun a mifu ngeni aramas en likin, o aul en felin loni ara pwe i pwelifisidi lon maram fa me ruu. Pworausen ka Pwung 11:1, 2.
The court was to be left off, for it was given to the Gentiles, who trod it under foot for three and a half days, or forty-two months.
మండపపు వెలుపలి ప్రాంగణము విడిచిపెట్టబడవలెను, ఎందుకనగా అది జనములకు అప్పగించబడెను; వారు దానిని మూడు నరముల దినములు, లేదా నలభై రెండుమాసములు, పాదముల క్రింద త్రొక్కిరి.
And they shall fall by the edge of the sword, and shall be led away captive into all nations: and Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled. Luke 21:24.
Et ils tomberont sous le tranchant de l’épée, et seront emmenés captifs parmi toutes les nations ; et Jérusalem sera foulée aux pieds par les Gentils, jusqu’à ce que les temps des Gentils soient accomplis. Luc 21:24.
The times of the Gentiles was fulfilled in 1798, when the book of Daniel was unsealed.
Les temps des Gentils s’accomplirent en 1798, lorsque le livre de Daniel fut descellé.
“In the temple at Jerusalem a low wall separated the outer court from all other portions of the sacred building. Upon this wall were inscriptions in different languages, stating that none but Jews were allowed to pass this boundary. Had a Gentile presumed to enter the inner enclosure, he would have desecrated the temple, and would have paid the penalty with his life. But Jesus, the originator of the temple and its service, drew the Gentiles to Him by the tie of human sympathy, while His divine grace brought to them the salvation which the Jews rejected.” The Desire of Ages, 194.
„នៅក្នុងព្រះវិហារនៅក្រុងយេរូសាឡឹម មានជញ្ជាំងទាបមួយបំបែកទីលានខាងក្រៅចេញពីគ្រប់ផ្នែកផ្សេងទៀតនៃអគារដ៏បរិសុទ្ធ។ លើជញ្ជាំងនេះ មានសិលាចារឹកជាភាសាផ្សេងៗ ដែលប្រកាសថា គ្មាននរណាអាចឆ្លងកាត់ព្រំដែននេះបានឡើយ លើកលែងតែជនជាតិយូដា។ ប្រសិនបើសាសន៍ដទៃណាម្នាក់ហ៊ានចូលទៅក្នុងបរិវេណខាងក្នុង នោះគាត់នឹងបានបង្អាប់ព្រះវិហារ ហើយគាត់នឹងបង់ទោសដោយជីវិតរបស់ខ្លួន។ ប៉ុន្តែ ព្រះយេស៊ូវ ជាព្រះអង្គដែលជាអ្នកបង្កើតព្រះវិហារ និងការបម្រើនៅក្នុងព្រះវិហារនោះ បានទាក់ទាញសាសន៍ដទៃមករកព្រះអង្គ ដោយចំណងនៃសមានុស្សធម៌ ខណៈដែលព្រះគុណដ៏ទេវភាពរបស់ព្រះអង្គ បាននាំសេចក្ដីសង្គ្រោះមកដល់ពួកគេ ជាសេចក្ដីសង្គ្រោះដែលជនជាតិយូដាបានបដិសេធ។” The Desire of Ages, 194.
December 31, 2023 ended the three and a half prophetic days from the disappointment of July 18, 2020. That three and a half years identifies that a prophetic message would then be unsealed, and that the times of the Gentiles was fulfilled, and left off of the measuring of the temple and the worshippers therein. At the Sunday law, which in the Pentecostal season was the Day of Pentecost, judgment passes unto the Gentiles. When we leave off the times of the Gentiles when measuring the temple of the one hundred and forty-four thousand, we find that December 31, 2023 unto the Sunday law is the temple.
ڎمبەر 31, 2023، ئەو سێ ڕۆژی نیوە پێغەمبەرانەییەی تەواو کرد کە لە ناڕەزایی July 18, 2020 دەست پێ کردبوو. ئەو سێ ساڵ و نیوەیە ناساندنی ئەوەیە کە پاشان پەیامێکی پێغەمبەرانەیی دەکرێت کراوە، و کاتەکانی نەتەوەکان تەواو بوو، و لە پیمانەکردنی پەرستگا و ئەوانەی تێیدا دەپەرستن وەستان. لە یاسای یەکشەممە، کە لە وەرزی پەنجاهەمینەدا ڕۆژی پەنجاهەمین بوو، حوکم دەگوازرێتەوە بۆ نەتەوەکان. کاتێک لە پیمانەکردنی پەرستگای صەد و چل و چوار هەزارەکان کاتەکانی نەتەوەکان وەدەهێڵین، دەبینین کە ڎمبەر 31, 2023 هەتا یاسای یەکشەممە پەرستگاکەیە.
The witness of the temple is that it is raised up in two steps; first the foundation, then the temple is identified as finished when the foundation stone that was rejected, marvelously becomes the head of the corner. The foundation was laid when ancient Israel came out of Babylon in the history of the first decree, and the temple was finished in the history of the second decree, but before the third decree. The foundational test occurred in 2024 and we are now in the temple test. That temple test ends at the third and litmus test, and the temple test requires God’s people to measure the temple.
ਗਵਾਹੀ ਇਹ ਹੈ ਕਿ ਮੰਦਰ ਦੋ ਪੜਾਵਾਂ ਵਿੱਚ ਖੜ੍ਹਾ ਕੀਤਾ ਜਾਂਦਾ ਹੈ; ਪਹਿਲਾਂ ਨੀਂਹ, ਫਿਰ ਮੰਦਰ ਤਦ ਪੂਰਾ ਮੰਨਿਆ ਜਾਂਦਾ ਹੈ ਜਦੋਂ ਉਹ ਨੀਂਹ ਦਾ ਪੱਥਰ ਜੋ ਰੱਦ ਕੀਤਾ ਗਿਆ ਸੀ, ਅਦਭੁਤ ਰੂਪ ਵਿੱਚ ਕੋਨੇ ਦਾ ਮੁੱਖ ਪੱਥਰ ਬਣ ਜਾਂਦਾ ਹੈ। ਨੀਂਹ ਉਸ ਵੇਲੇ ਰੱਖੀ ਗਈ ਜਦੋਂ ਪ੍ਰਾਚੀਨ ਇਸਰਾਏਲ ਪਹਿਲੇ ਹੁਕਮ ਦੇ ਇਤਿਹਾਸ ਵਿੱਚ ਬਾਬਲ ਤੋਂ ਬਾਹਰ ਆਇਆ, ਅਤੇ ਮੰਦਰ ਦੂਜੇ ਹੁਕਮ ਦੇ ਇਤਿਹਾਸ ਵਿੱਚ, ਪਰ ਤੀਸਰੇ ਹੁਕਮ ਤੋਂ ਪਹਿਲਾਂ, ਪੂਰਾ ਕੀਤਾ ਗਿਆ। ਨੀਂਹ-ਸੰਬੰਧੀ ਪਰਖ 2024 ਵਿੱਚ ਹੋਈ ਸੀ ਅਤੇ ਹੁਣ ਅਸੀਂ ਮੰਦਰ ਦੀ ਪਰਖ ਵਿੱਚ ਹਾਂ। ਮੰਦਰ ਦੀ ਉਹ ਪਰਖ ਤੀਸਰੀ ਅਤੇ ਲਿਟਮਸ ਪਰਖ ‘ਤੇ ਸਮਾਪਤ ਹੁੰਦੀ ਹੈ, ਅਤੇ ਮੰਦਰ ਦੀ ਪਰਖ ਲਈ ਪਰਮੇਸ਼ੁਰ ਦੇ ਲੋਕਾਂ ਨੂੰ ਮੰਦਰ ਨੂੰ ਮਾਪਣਾ ਲਾਜ਼ਮੀ ਹੈ।
The temple in Leviticus twenty-three is raised up from December 31, 2023 unto the Sunday law, and within that prophetic history the three tests that always occur when a prophecy is unsealed are represented. The last of the three is the litmus test, that was represented by the Exeter camp meeting. At that meeting you either attended the meetings in the tent where Elder Snow twice presented his message of the true Midnight Cry, or you attended the emotional and unbalanced meetings over at the Watertown tent. When the meetings ended the message of the true Midnight Cry went like a tidal wave. Exeter was the litmus test, and the litmus test represents the sealing.
姆uryango wera wo mu gitabo cya Abalewi makumyabiri na gatatu urazamurwa guhera ku ya 31 Ukuboza 2023 kugeza ku cyumweru cy’itegeko, kandi muri ayo mateka y’ubuhanuzi hagaragazwamo ibigeragezo bitatu buri gihe bibaho igihe ubuhanuzi bukinguwe. Icya nyuma muri ibyo bitatu ni ikigeragezo cya litimusi, cyashushanyijwe n’ikoraniro ry’i Exeter. Muri iryo koraniro, ushobora kuba waritabiriye amateraniro yo mu ihema aho Umusaza Snow yagejejeho ubutumwa bwe bw’Induru ya Nijoro nyakuri inshuro ebyiri, cyangwa se ukitabira amateraniro y’amarangamutima kandi adashyitse yo mu ihema ry’i Watertown. Igihe ayo materaniro yarangiraga, ubutumwa bw’Induru ya Nijoro nyakuri bwakwirakwiye nk’umuhengeri ukomeye. Exeter yari ikigeragezo cya litimusi, kandi ikigeragezo cya litimusi kigereranya gushyirwaho ikimenyetso.
The Exeter camp meeting was typified by Christ triumphal entry into Jerusalem, and Lazarus led the ass Jesus rode upon. Lazarus death was the disappointment of July 18, 2020, but he was also Christ’s crowning miracle and the “seal” of His divinity.
Ntetee a ɛkɔɔ so wɔ Exeter no yɛɛ nhwɛsoɔ a ɛda Kristo nkonimdi mu nkɔhyɛsoɔ a ɔde kɔɔ Yerusalem no adi, na Lasaro na ɔdii afunumu a Yesu tenaa so no anim. Lasaro owuo no yɛ July 18, 2020 abasamtuo no, nanso na ɔyɛ Kristo anwanwadwuma a ɛsen biara nso, na ɔno ne Ne Nyamesu no “sɔano.”
“Had Christ been in the sickroom, Lazarus would not have died; for Satan would have had no power over him. Death could not have aimed his dart at Lazarus in the presence of the Life-giver. Therefore Christ remained away. He suffered the enemy to exercise his power, that He might drive him back, a conquered foe. He permitted Lazarus to pass under the dominion of death; and the suffering sisters saw their brother laid in the grave. Christ knew that as they looked on the dead face of their brother their faith in their Redeemer would be severely tried. But He knew that because of the struggle through which they were now passing their faith would shine forth with far greater power. He suffered every pang of sorrow that they endured. He loved them no less because He tarried; but He knew that for them, for Lazarus, for Himself, and for His disciples, a victory was to be gained.
“Եթե Քրիստոսը հիվանդասենյակում լիներ, Ղազարոսը չէր մեռնի, որովհետև սատանան նրա վրա ոչ մի իշխանություն չէր ունենա։ Մահը չէր կարող իր նետը ուղղել Ղազարոսի վրա Կյանք Տվողի ներկայությամբ։ Ուստի Քրիստոսը հեռու մնաց։ Նա թույլ տվեց թշնամուն գործադրել իր զորությունը, որպեսզի հետ մղի նրան՝ որպես պարտված ոսոխի։ Նա թույլ տվեց, որ Ղազարոսը անցնի մահվան իշխանության տակ, և տառապող քույրերը տեսան, թե ինչպես իրենց եղբայրը դրվեց գերեզմանում։ Քրիստոսը գիտեր, որ երբ նրանք նայում էին իրենց եղբոր մեռած դեմքին, իրենց Հիսուս Քավչի հանդեպ հավատը պիտի խստորեն փորձվեր։ Բայց Նա գիտեր, որ այն պայքարի պատճառով, որի միջով նրանք այժմ անցնում էին, նրանց հավատը պիտի շողար շատ ավելի մեծ զորությամբ։ Նա կրեց վշտի ամեն մի ցավը, որ նրանք տանում էին։ Նա նրանց պակաս չէր սիրում այն պատճառով, որ հապաղեց, այլ գիտեր, որ նրանց համար, Ղազարոսի համար, Իր համար և Իր աշակերտների համար մի հաղթանակ պիտի նվաճվեր։”
“‘For your sakes,’ ‘to the intent ye may believe.’ To all who are reaching out to feel the guiding hand of God, the moment of greatest discouragement is the time when divine help is nearest. They will look back with thankfulness upon the darkest part of their way. ‘The Lord knoweth how to deliver the godly,’ 2 Peter 2:9. From every temptation and every trial He will bring them forth with firmer faith and a richer experience.
“‘Kwa ajili yenu,’ ‘ili mpate kuamini.’ Kwa wote wanaonyoosha mikono yao ili kuugusa mkono unaoongoza wa Mungu, wakati wa kukata tamaa kuu ndio wakati ambao msaada wa kimungu uko karibu zaidi. Watautazama nyuma kwa shukrani sehemu iliyo giza zaidi ya njia yao. ‘Bwana ajuaye jinsi ya kuwaokoa watauwa,’ 2 Petro 2:9. Kutoka katika kila jaribu na kila mtihani atawatoa wakiwa na imani iliyo imara zaidi na uzoefu ulio tajiri zaidi.”
“In delaying to come to Lazarus, Christ had a purpose of mercy toward those who had not received Him. He tarried, that by raising Lazarus from the dead He might give to His stubborn, unbelieving people another evidence that He was indeed ‘the resurrection, and the life.’ He was loath to give up all hope of the people, the poor, wandering sheep of the house of Israel. His heart was breaking because of their impenitence. In His mercy He purposed to give them one more evidence that He was the Restorer, the One who alone could bring life and immortality to light. This was to be an evidence that the priests could not misinterpret. This was the reason of His delay in going to Bethany. This crowning miracle, the raising of Lazarus, was to set the seal of God on His work and on His claim to divinity.” The Desire of Ages, 528, 529.
«Лазарьға келуді кешіктіргенде, Мәсіхтің Өзін қабылдамағандарға деген мейірімдік мақсаты болды. Ол әдейі кідірді, өйткені Лазарьды өлілерден тірілту арқылы қасарысқан, сенімсіз халқына Өзінің шын мәнінде “қайта тірілу және өмір” екеніне тағы бір дәлел бермек болды. Ол Исраил үйінің кедей, адасқан қойлары болған бұл халыққа деген үміттің бәрінен біржола айырылуға қимады. Олардың тәубеге келмегендігі салдарынан Оның жүрегі жараланып тұрған еді. Өз мейірімінде Ол оларға Өзінің Қалпына Келтіруші, өмір мен өлмес мәңгілікті айқын ете алатын жалғыз Тұлға екеніне тағы бір дәлел беруді мақсат етті. Бұл діни қызметкерлер бұрмалап түсіндіре алмайтын дәлел болуға тиіс еді. Бетанияға баруын кешіктіруінің себебі осы болатын. Бұл ең ұлы керемет — Лазарьды қайта тірілту — Оның ісіне де, Өзінің құдайлық болмысы жөніндегі мәлімдемесіне де Құдайдың мөрін басуы тиіс еді». The Desire of Ages, 528, 529.
The triumphal entry began with the loosing of an ass for Christ to ride upon.
L’entrée triomphale commença par le détachement d’une ânesse, afin que Christ la montât.
And when they drew nigh unto Jerusalem, and were come to Bethphage, unto the mount of Olives, then sent Jesus two disciples, Saying unto them, Go into the village over against you, and straightway ye shall find an ass tied, and a colt with her: loose them, and bring them unto me. And if any man say ought unto you, ye shall say, The Lord hath need of them; and straightway he will send them. All this was done, that it might be fulfilled which was spoken by the prophet, saying, Tell ye the daughter of Sion, Behold, thy King cometh unto thee, meek, and sitting upon an ass, and a colt the foal of an ass. And the disciples went, and did as Jesus commanded them. Matthew 21:1–6.
እነርሱም ወደ ኢየሩሳሌም በቀረቡ ጊዜ፥ ወደ ቤተፋጌም ወደ ደብረ ዘይት በደረሱ ጊዜ፥ ኢየሱስ ሁለት ደቀ መዛሙርትን ላከ፥ እንዲህም አላቸው፤ በፊታችሁ ወዳለችው መንደር ሂዱ፤ ወዲያውኑም የታሰረች አህያ ከውርንጫዋ ጋር ታገኛላችሁ፤ ፍቱአቸውና ወደ እኔ አምጡአቸው። ማንም ሰው ምንም ቢላችሁ፥ ‘ጌታ ያስፈልጋቸዋል’ በሉት፤ ወዲያውኑም ይልካቸዋል። ይህም ሁሉ በነቢዩ እንደ ተነገረው እንዲፈጸም ሆነ፥ እንዲህ ሲል፤ “ለጽዮን ልጅ ንገሩአት፤ እነሆ፥ ንጉሥሽ ወደ አንቺ ይመጣል፤ ትሑት ሆኖም በአህያ ላይ፥ በውርንጫም በአህያ ልጅ ላይ ተቀምጦ።” ደቀ መዛሙርቱም ሄደው ኢየሱስ እንዳዘዛቸው አደረጉ። ማቴዎስ 21፥1-6።
The Midnight Cry message joined the message of the second angel that had arrived at the first disappointment. In the time of Christ that disappointment was the death of Lazarus, and for the Millerites it was the failed prediction of 1843, that arrived on April 19, 1844. Both those disappointments represent July 18, 2020.
Sekrè mitanlannuit la te ini ak mesaj dezyèm zanj lan ki te rive nan premye desepsyon an. Nan epòk Kris la, desepsyon sa a se te lanmò Laza a; epi pou Millerit yo, se te prediksyon 1843 la ki te echwe, ki te rive 19 avril 1844. Toude desepsyon sa yo reprezante 18 jiyè 2020.
In the Pentecostal season represented by Leviticus twenty-three the litmus test is represented by the threefold waymark of the feast of trumpets, Christ’s ascension and the Day of Atonement. Those three steps represent the litmus test in relation to the first two tests of the foundation and the temple. Those three steps come five days before the Sunday law of Pentecost and represent a lifting up of the one hundred and forty-four thousand as the ensign. If they pass the litmus test, they are lifted up, if they don’t, they are blown out of the windows of Miller’s dream.
Katika majira ya Pentekoste yanayowakilishwa na Mambo ya Walawi ishirini na tatu, jaribio la litmus linawakilishwa na alama ya njia ya namna tatu ya sikukuu ya tarumbeta, kupaa kwa Kristo, na Siku ya Upatanisho. Hatua hizo tatu zinawakilisha jaribio la litmus kuhusiana na majaribio mawili ya kwanza ya msingi na hekalu. Hatua hizo tatu huja siku tano kabla ya sheria ya Jumapili ya Pentekoste na zinawakilisha kuinuliwa kwa wale mia moja arobaini na nne elfu kuwa bendera. Wakipita jaribio la litmus, huinuliwa; wasipopita, hupulizwa nje ya madirisha ya ndoto ya Miller.
The third step of the sealing is the Day of Atonement and it represents the blotting out of sin. The second step is the lifting up of Malachi’s offering of Levites and the first step is the message of the trumpets. Since 1844 mankind has been living in the history of the sounding of the seventh trumpet. The external message of the seventh trumpet is the message of the third woe of Islam and the internal message of the seventh trumpet is Christ’s work of combining His Divinity with the humanity of the one hundred and forty-four thousand.
Sigillatsiyaning uchinchi bosqichi Poklanish kunidir va u gunohning o‘chirib tashlanishini ifodalaydi. Ikkinchi bosqich — Malakiyoning levilar nazrini yuksaltirishidir, birinchi bosqich esa karnaylar xabaridir. 1844 yildan beri insoniyat yettinchi karnay sadosi yangrayotgan tarix ichida yashab kelmoqda. Yettinchi karnayning tashqi xabari Islomning uchinchi voy xabaridir, yettinchi karnayning ichki xabari esa Masihning O‘z ilohiyligini yuz qirq to‘rt ming kishining insoniyati bilan birlashtirish ishidir.
We will continue in the next article.
Nous continuerons dans le prochain article.
“In the writings of the prophets are portrayed scenes that, although hoary with age, appear to us in the freshness and power of new revelations. Through faith we understand that these records of God’s dealings with his people in past ages have been preserved in order that we may discern the lessons God desires to teach us by present-day experiences.
« Dans les écrits des prophètes sont dépeintes des scènes qui, bien qu’anciennes et vénérables par leur antiquité, nous apparaissent avec la fraîcheur et la puissance de révélations nouvelles. Par la foi, nous comprenons que ces récits des rapports de Dieu avec son peuple aux siècles passés ont été conservés afin que nous discernions les leçons que Dieu désire nous enseigner au moyen des expériences du temps présent. »
“Living, as we are, in no less momentous a period than that just prior to Christ’s second advent, we need to be especially careful to avoid making mistakes similar to those made by the Jews living in the time of Christ’s first advent.
“Béann, mar atáimid, i dtréimhse nach lú tábhachtach ná an tréimhse díreach roimh dara teacht Chríost, is gá dúinn a bheith thar a bheith cúramach gan botúin a dhéanamh cosúil leo siúd a rinne na Giúdaigh a mhair in aimsir chéad teacht Chríost.
“Like the Jewish leaders, who gradually devised a formal system of worship, in which the importance of unessential matters was greatly magnified, some men are now in danger of losing sight of the important truths applicable to this generation, and of seeking for those things that are new, strange, entrancing.
«Ինչպէս հրեայ առաջնորդները, որոնք աստիճանաբար մշակեցին պաշտամունքի ձեւական համակարգ մը, ուր ոչ էական հարցերու կարեւորութիւնը չափազանց մեծցուած էր, այժմ ալ ոմանք վտանգի մէջ են տեսադաշտէ կորսնցնելու այս սերունդին վերաբերող կարեւոր ճշմարտութիւնները եւ որոնելու այն բաները, որոնք նոր են, տարօրինակ, հրապուրիչ։»
“There is need of cherishing elevated principles. Those who search after and advocate fanciful ideas need to be taught what is truth before they attempt to teach others. Man-made theories and suppositions are not to be sought after as truth.
«Il y a nécessité d’entretenir des principes élevés. Ceux qui recherchent et défendent des idées fantaisistes doivent être instruits de ce qu’est la vérité avant d’entreprendre d’enseigner les autres. Les théories et suppositions d’origine humaine ne doivent pas être recherchées comme si elles étaient la vérité. »
“There are many who are as true as steel to principle, and these will be helped and blessed; for they are weeping between the porch and the altar, saying, ‘Spare thy people, O Lord, and give not thine heritage to reproach.’ We must let the foundation principles of the third angel’s message stand out clear and distinct. The great pillars of our faith will hold all the weight that can be placed upon them.
“Il en est beaucoup qui sont aussi fermes que l’acier dans leur attachement aux principes, et ceux-là seront secourus et bénis; car ils pleurent entre le portique et l’autel, disant: ‘Épargne ton peuple, ô Éternel, et ne livre pas ton héritage à l’opprobre.’ Il faut que les principes fondamentaux du message du troisième ange ressortent avec clarté et netteté. Les grandes colonnes de notre foi soutiendront tout le poids qu’on pourra faire reposer sur elles.
“In this age of error, of day-dreaming and reverie, we need to learn the first principles of the doctrine of Christ. Let us strive to be able to say with the apostle, ‘We have not followed cunningly devised fables when we made known unto you the power and coming of our Lord Jesus Christ.’ The Lord calls upon us to follow high and noble principles.
“Katika enzi hii ya upotovu, ya kuota ndoto za mchana na mawazoni, twahitaji kujifunza mafundisho ya kwanza ya elimu ya Kristo. Na tujitahidi kuweza kusema pamoja na mtume, ‘Hatukufuata hadithi zilizobuniwa kwa werevu tulipowajulisha ninyi uweza na kuja kwake Bwana wetu Yesu Kristo.’ Bwana anatuita tushike kanuni zilizo kuu na za heshima.”
“Truth, present truth, is all that the word of God represents it to be. The Lord would have his people keep themselves from all superfluities, from all that tends to mysticism. Let those who are tempted to indulge in fanciful, imaginary doctrines sink the shaft deep into the quarries of heavenly truth, and secure the treasure that means life eternal to the receiver. In the word there are the most precious truths. These will be found by those who study with earnestness; for heavenly angels will direct the search.
«Աշխարհիկ ճշմարտութիւնը, ներկայ ճշմարտութիւնը, այն ամենն է, ինչ Աստուծոյ խօսքը ներկայացնում է, որ այն լինի։ Տէրը կ’ուզէ, որ իր ժողովուրդը իրեն հեռու պահի ամէն տեսակ աւելորդութիւններից, ամէն բանից, որ մղում է դէպի միստիցիզմ։ Թող նրանք, ովքեր փորձութեան են ենթարկւում՝ տրուելու շքեղամիտ, երեւակայական վարդապետութիւնների, իրենց հորանի փորումը խորը իջեցնեն երկնային ճշմարտութեան քարահանքերի մէջ եւ ձեռք բերեն այն գանձը, որ ստացողի համար նշանակում է յաւիտենական կեանք։ Խօսքի մէջ կան ամենաթանկարժէք ճշմարտութիւններ։ Սրանք կը գտնուեն նրանց կողմից, ովքեր ուսումնասիրում են ջանասիրութեամբ, որովհետեւ երկնային հրեշտակները կը ղեկավարեն որոնումը։»
“Referring to those who are now living upon the earth, Paul declared: ‘The time will come when they will not endure sound doctrine, but after their own lusts shall they heap to themselves teachers, having itching ears; and they shall turn away their ears from the truth, and shall be turned unto fables.’
“Ngokuqondisa kulabo asebephila manje emhlabeni, uPawulu wamemezela wathi: ‘Kuyofika isikhathi lapho bengayikukumela khona ukufundisa okuqondileyo, kodwa ngokwezinkanuko zabo bayakuzibuthela abafundisi, benezindlebe ezilumayo; futhi bayakuphendukisa izindlebe zabo eqinisweni, baphendukele ezinganekwaneni.’”
“How significant, how soul-stirring, is the charge Paul gave at the time he prophesied concerning those who would not endure sound doctrine: ‘I charge thee therefore before God, and the Lord Jesus Christ, who shall judge the quick and the dead at his appearing and his kingdom: Preach the word; be instant in season, out of season; reprove, rebuke, exhort with all long-suffering and doctrine.’
«Quelle solennité, quelle puissance pour émouvoir l’âme, dans l’injonction que Paul donna au moment où il prophétisait au sujet de ceux qui ne supporteraient pas la saine doctrine : “Je t’adjure donc devant Dieu et le Seigneur Jésus-Christ, qui jugera les vivants et les morts lors de son apparition et de son royaume : prêche la parole ; insiste en temps favorable et en temps défavorable ; reprends, censure, exhorte, avec une entière patience et avec doctrine.”»
“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.
“Wọ́n tí ń bá Ọlọ́run sọ̀rọ̀ pẹ̀lú ìbáṣepọ̀ mímọ́ ń rìn nínú ìmọ́lẹ̀ Oòrùn Òdodo. Wọ́n kò fi bà Olùdá wọn níyì jẹ́ nípa bíbà ọ̀nà wọn jẹ́ níwájú Ọlọ́run. Ìmọ́lẹ̀ ọ̀run ń tàn sí wọn. Bí wọ́n ṣe ń sún mọ́ òpin ìtàn ayé yìí, ìmọ̀ wọn nípa Kristi, àti nípa àwọn àsọtẹ́lẹ̀ tí ó jẹmọ́ òun, ń pọ̀ sí i gidigidi. Wọ́n ní iyì aláìlópin ní ojú Ọlọ́run; nítorí wọ́n wà ní ìṣọ̀kan pẹ̀lú Ọmọ rẹ̀. Lọ́dọ̀ wọn ọ̀rọ̀ Ọlọ́run ní ẹwà àti ìfẹ́ni tí ó ga ju gbogbo lọ. Wọ́n rí i pé ó ṣe pàtàkì gidigidi. A ń ṣí òtítọ́ payá fún wọn. A fi ìmọ́lẹ̀ pẹ̀lẹ́pẹ̀lẹ́ kan wọ ẹ̀kọ́ nípa ìṣe ara Kristi gẹ́gẹ́ bí ènìyàn. Wọ́n rí i pé Ìwé Mímọ́ ni kọ́kọ́rọ́ tí ń ṣí gbogbo àṣírí sílẹ̀, tí ó sì ń yanjú gbogbo ìṣòro. Àwọn tí kò fẹ́ gba ìmọ́lẹ̀ tí wọ́n sì rìn nínú ìmọ́lẹ̀ kì yóò lè lóye àṣírí ìwà-bi-Ọlọ́run, ṣùgbọ́n àwọn tí kò kúkú ṣiyèméjì láti gbé àgbélébùú wọn, kí wọ́n sì tẹ̀lé Jesu, yóò rí ìmọ́lẹ̀ nínú ìmọ́lẹ̀ Ọlọ́run.” The Southern Watchman, April 4, 1905.