In 1844, the doctrine of the seventh-day Sabbath was unsealed and then emphasized to Sister White when she looked into the ark of the covenant. She also recorded that in the last days the doctrine of the incarnation possessed the same heavenly emphasis. The seventh-day Sabbath, represents the special light from the ark when the antitypical Day of Atonement began, and the seventh-year Sabbath represents the special light from the ark when the antitypical Day of Atonement reaches its conclusion.
En 1844, la doctrine du sabbat du septième jour fut descellée, puis mise en relief à sœur White lorsqu’elle regarda dans l’arche de l’alliance. Elle rapporta aussi que, dans les derniers jours, la doctrine de l’incarnation possédait la même emphase céleste. Le sabbat du septième jour représente la lumière particulière provenant de l’arche lorsque le Jour antitypique des Expiations commença, et le sabbat de la septième année représente la lumière particulière provenant de l’arche lorsque le Jour antitypique des Expiations atteint sa conclusion.
The doctrine of the incarnation is typified in the last holy convocation of Leviticus twenty-three; it is the omega to the seventh-day Sabbath, which is the first holy convocation at the beginning of Leviticus twenty-three. That first Sabbath represents God’s creative power and the last Sabbath represents His recreative power. That first Sabbath is represented by the number “23” and the last by the number “252.”
Inyigisho y’ukwigira umuntu kw’Imana ishushanywa n’iteraniro ryera rya nyuma ryo muri Abalewi makumyabiri na gatatu; ni omega y’Isabato y’umunsi wa karindwi, ari yo teraniro ryera rya mbere ritangirira muri Abalewi makumyabiri na gatatu. Iyo Sabato ya mbere ihagarariye imbaraga z’Imana zo kurema, naho Isabato ya nyuma igahagararira imbaraga zayo zo kongera kurema. Iyo Sabato ya mbere ishushanywa n’umubare “23”, naho iya nyuma igashushanywa n’umubare “252.”
Those two symbols are the bookends of Leviticus twenty-three and they are also the bookends for the Millerite history. 1798 was the fulfillment of the 2,520 years against the northern kingdom of Israel and the 2,300 years was fulfilled October 22, 1844. When Sister White was led into the sanctuary and gazed upon the Ten Commandments, she was typifying God’s latter-day people who follow Christ into the Most Holy Place when He is finishing His work of at-one-ment. The temple test is the test of following the Lamb whithersoever He goeth.
Woh do pratik Laivyavyavastha teis ke aarambh aur ant ke sahare hain, aur ve hi Millerite itihas ke bhi aarambh aur ant ke sahare hain. 1798, Israel ke uttari rajya ke viruddh 2,520 varshon ki poorti thi, aur 2,300 varsh 22 October, 1844 ko poore hue. Jab Sister White ko pavitra sthan mein le jaya gaya aur unhone Das Agyāon par drishti ki, tab ve Parmeshwar ke antim-dinon ke logon ka pratik kar rahi thin, jo Masih ke pichhe-pichhe Ati Pavitra Sthan mein pravesh karte hain jab vah apne mel-milaap ke karya ko samapt kar raha hota hai. Mandir ki pariksha us Memne ke pichhe chalne ki pariksha hai, jahan kahin vah jata hai.
These are they which were not defiled with women; for they are virgins. These are they which follow the Lamb whithersoever he goeth. These were redeemed from among men, being the firstfruits unto God and to the Lamb. Revelation 14:4.
هؤلاء هم الذين لم يتنجّسوا مع النساء، لأنهم أبكار. هؤلاء هم الذين يتبعون الخروف حيثما ذهب. هؤلاء اشتُروا من بين الناس، باكورةً لله وللخروف. رؤيا 14:4.
Sister White, as a prophet was illustrating the faithful at the beginning who entered the Most Holy Place by faith, and in so doing she was providing an example of the faithful at the end who enter by faith into the Most Holy Place and then gaze into the ark. What they see illuminated there is the doctrine of the incarnation, the finishing of the at-one-ment. They see the two covering cherubs representing the two Sabbaths of creation and re-creation. They see the 252 on one side of the ark and the 23 on the other and recognize that in agreement with creation and re-creation; 23 represents the marriage of Divinity with humanity, and they see 252 as the symbol of a human’s transformation into a human that is combined with Divinity.
ఒక ప్రవక్తగా సిస్టర్ వైట్, ఆరంభంలో విశ్వాసముచేత అత్యంత పరిశుద్ధ స్థలములోనికి ప్రవేశించిన విశ్వాసులను చిత్రీకరిస్తూ ఉండెను; అలా చేయుట ద్వారా, అంత్యంలో విశ్వాసముచేత అత్యంత పరిశుద్ధ స్థలములోనికి ప్రవేశించి తరువాత మందసమును తిలకించు విశ్వాసులకు ఆమె ఒక మాదిరిని సమకూర్చుచుండెను. అక్కడ ప్రకాశింపబడి వారు చూచేది అవతార సిద్ధాంతమును, ఏకత్వపరచుట యొక్క సమాప్తిని. సృష్టి మరియు పునఃసృష్టి అనే రెండు విశ్రాంతిదినములను సూచించు రెండు ఆవరణ కెరూబులను వారు చూచుదురు. మందసమునకు ఒక ప్రక్కన 252ను, మరియొక ప్రక్కన 23ను వారు చూచి, సృష్టి మరియు పునఃసృష్టితో సారూప్యముగా 23 అనేది దివ్యత్వము మరియు మానవత్వము యొక్క వివాహమును సూచించునని గ్రహించుదురు; మరియు 252 అనేది దివ్యత్వముతో ఏకీకృతమైన మనుష్యునిగా ఒక మనిషి రూపాంతరమునకు చిహ్నమని వారు గ్రహించుదురు.
The mercy seat was not to be removed, so for Sister White to look inside was a special revelation, and prophetically the illustration is more for the latter days, than the days in which she lived. By beholding we are changed. The temple test is Christ leading His virgin people into His temple, step by step. Prophetic truths represent the steps along the path that is lightened by the message of the Midnight Cry.
ff语言尚未明确指定。请告知“ff”指的是哪一种语言，我将按你的要求只返回译文。
The Millerite temple of forty-six years is a step.
Heewto ɓii Millerite ndu duuɓi cappanɗe nay e jeego'o ko yamre.
The human temple of “23,” (male and female, He created them) is a step.
Maaluuddan namaa kan “23” (“dhalaa fi dubartii, isaan uume”) tarkaanfii dha.
Christ raising His temple in three days is a step.
Christ relevant Son temple en trois jours est une étape.
The storehouse is the temple of Malachi.
I can translate this, but I need to know what language “ff” refers to.
Nehemiah cleansed the storehouse from the profanation of Tobiah.
নহেমিয়া তোবিয়ার অপবিত্রতা থেকে ভাণ্ডারগৃহকে শুচি করেছিলেন।
That temple was where the high priest Hilkiah discovered the writings of Moses during the revival of king Josiah.
Ta tempel var, hvor ypperstepræsten Hilkija opdagede Moses’ skrifter under kong Josijas vækkelse.
The temple Nehemiah cleansed from profanation is the same temple Christ twice cleansed from it’s “sacrilegious profanation” as Sister White states.
Hekalu Nehemia i pastruar nga përdhosja është i njëjti tempull që Krishti e pastroi dy herë nga “përdhosja e tij sakrilegje”, siç thotë Motra White.
The casket of Miller’s dream was a step.
Le cercueil du rêve de Miller était une marche.
Once Christ has led His faithful in the Most Holy Place, He leads them, as represented by Sister White to the ark, raises the mercy seat and allows them to look inside. When they look inside they see both the doctrine of the incarnation and the seventh-day Sabbath is invested with a soft halo. Line upon line those who recognize the doctrines that are “invested with a soft radiance” align with Sister White entering the Most Holy Place by faith and looking into the ark.
Setelah Kristus memimpin orang-orang setia-Nya ke dalam Tempat Mahakudus, Ia memimpin mereka, sebagaimana dilambangkan oleh Sister White, kepada tabut, mengangkat tutup pendamaian, dan mengizinkan mereka melihat ke dalamnya. Ketika mereka melihat ke dalam, mereka melihat bahwa baik doktrin inkarnasi maupun Sabat hari ketujuh diselubungi oleh suatu cahaya lembut. Baris demi baris, mereka yang mengenali doktrin-doktrin yang “diselubungi oleh suatu sinar lembut” menyelaraskan diri dengan Sister White, memasuki Tempat Mahakudus oleh iman dan memandang ke dalam tabut.
The ancient prophets spoke more specifically for the latter days than the days in which they lived. When those ancient prophets themselves become part of the testimony, they represent God’s people in the latter days, and God’s people in the latter days are the one hundred and forty-four thousand. Sister White is perhaps the most important ancient prophet, for all her illustrations represent the alpha history of the omega history of the one hundred and forty-four thousand. All the prophets illustrate the remnant, but Sister White also represents a beginning history that is fulfilled in the ending history—to the very letter.
Les prophètes anciens ont parlé plus précisément pour les derniers jours que pour les jours dans lesquels ils vivaient. Lorsque ces prophètes anciens eux-mêmes deviennent une partie du témoignage, ils représentent le peuple de Dieu dans les derniers jours, et le peuple de Dieu dans les derniers jours, ce sont les cent quarante-quatre mille. Sœur White est peut-être le prophète ancien le plus important, car toutes ses illustrations représentent l’histoire alpha de l’histoire oméga des cent quarante-quatre mille. Tous les prophètes illustrent le reste, mais Sœur White représente aussi une histoire de commencement qui s’accomplit dans l’histoire finale — jusque dans la moindre lettre.
In the alpha foundational history, Sister White in vision, is taken into the Most Holy Place of the heavenly sanctuary. Once there, the mercy seat upon the ark of the covenant, a seat that was not to be removed, was raised so that Sister White could gaze inside where she saw the Ten Commandments.
Katika historia ya msingi ya alfa, Dada White, katika maono, alichukuliwa kuingia Patakatifu pa Patakatifu pa patakatifu pa mbinguni. Alipokuwa huko, kiti cha rehema juu ya sanduku la agano, kiti ambacho hakikupaswa kuondolewa, kiliinuliwa ili Dada White aweze kutazama ndani, ambamo aliziona Amri Kumi.
“In the holiest I saw an ark; on the top and sides of it was purest gold. On each end of the ark was a lovely cherub, with its wings spread out over it. Their faces were turned toward each other, and they looked downward. Between the angels was a golden censer. Above the ark, where the angels stood, was an exceeding bright glory, that appeared like a throne where God dwelt. Jesus stood by the ark, and as the saints’ prayers came up to Him, the incense in the censer would smoke, and He would offer up their prayers with the smoke of the incense to His Father. In the ark was the golden pot of manna, Aaron’s rod that budded, and the tables of stone which folded together like a book. Jesus opened them, and I saw the Ten Commandments written on them with the finger of God. On one table were four, and on the other six. The four on the first table shone brighter than the other six. But the fourth, the Sabbath commandment, shone above them all; for the Sabbath was set apart to be kept in honor of God’s holy name. The holy Sabbath looked glorious—a halo of glory was all around it. I saw that the Sabbath commandment was not nailed to the cross. If it was, the other nine commandments were; and we are at liberty to break them all, as well as to break the fourth. I saw that God had not changed the Sabbath, for He never changes. But the pope had changed it from the seventh to the first day of the week; for he was to change times and laws.” Early Writings, 32.
「在至聖所中，我看見一個約櫃；其上面和四圍都是最純淨的金子。約櫃的兩端各有一位美麗的基路伯，翅膀展開，覆蔭其上。牠們的臉彼此相對，並向下觀看。天使之間有一個金香爐。在約櫃之上，就是天使站立之處，有極其明亮的榮耀，顯現如同神所居住的寶座。耶穌站在約櫃旁；當聖徒的祈禱上達於祂時，香爐中的香便上騰，祂就將他們的祈禱，連同香的煙，一同獻給祂的父。約櫃裡有盛嗎哪的金罐、亞倫發過芽的杖，以及那兩塊如書卷般合攏的石版。耶穌把它們打開，我便看見其上有神用指頭所寫的十條誡命。一塊石版上有四條，另一塊上有六條。第一塊石版上的四條，比其餘六條更為明亮。但第四條，就是安息日的誡命，光輝超過一切；因為安息日是被分別出來，為要在尊榮神聖名之中被遵守。神聖的安息日顯得榮美——有一圈榮耀的光環環繞著它。我看見，安息日的誡命並沒有被釘在十字架上；若它被釘了，其餘九條誡命也同樣被釘了；那麼我們便可以任意違犯全部誡命，如同違犯第四條一樣。我看見，神並沒有改變安息日，因為祂從不改變；但教皇卻把它從一週的第七日改為第一日；因為他必要改變節期和律法。」《早期著作》，32。
The doctrine of the seventh-day Sabbath was the alpha doctrine of the foundational history of the Millerite movement that began as the Philadelphian Millerite movement, then transformed unto the Laodicean Millerite movement in 1856, and then unto the Laodicean Seventh-day Adventist Church in 1863. Sister White also identifies the omega doctrine in the history of the latter days, when the Laodicean movement of the one hundred and forty-four thousand transforms into the Philadelphian movement of the one hundred and forty-four thousand. The alpha and omega lights are represented by the doctrine of the seventh-day Sabbath and the doctrine of the incarnation.
Doctrina sabatului zilei a șaptea a fost doctrina alfa a istoriei de temelie a mișcării millerite, care a început ca mișcarea millerită filadelfiană, apoi s-a transformat în mișcarea millerită laodiceană în 1856, iar apoi în Biserica Adventistă de Ziua a Șaptea laodiceană în 1863. Sora White identifică, de asemenea, doctrina omega în istoria zilelor de pe urmă, când mișcarea laodiceană a celor o sută patruzeci și patru de mii se transformă în mișcarea filadelfiană a celor o sută patruzeci și patru de mii. Luminile alfa și omega sunt reprezentate de doctrina sabatului zilei a șaptea și doctrina întrupării.
“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.
“Lomwe anayelelana na Mulungu amayenda m’kuunika kwa Dzuwa la Chilungamo. Iwo saipitsa ulemerero wa Muwomboli wawo mwa kuwononga njira yawo pamaso pa Mulungu. Kuunika kwa kumwamba kumawala pa iwo. Pamene akuyandikira kumapeto kwa mbiri ya dziko lino, chidziwitso chawo cha Khristu, ndi cha mauneneri okhudza Iye, chimakulirakulira kwambiri. Iwo ali ndi mtengo wopanda malire pamaso pa Mulungu; pakuti ali m’umodzi ndi Mwana wake. Kwa iwo mawu a Mulungu ali ndi kukongola ndi kusiririka kopambana. Amaona kufunika kwake. Choonadi chimavumbulutsidwa kwa iwo. Chiphunzitso cha kubadwa m’thupi chimavala kunyezimira kofatsa. Amaona kuti Malemba ndi kiyi yotsegula zinsinsi zonse ndi kuthetsa zovuta zonse. Iwo amene sanali ofuna kulandira kuunika ndi kuyenda m’kuunika sadzatha kumvetsa chinsinsi cha umulungu, koma iwo amene sanazengereze kunyamula mtanda ndi kutsatira Yesu, adzaona kuunika m’kuunika kwa Mulungu.” The Southern Watchman, April 4, 1905.
The “doctrine of the incarnation” is also called the “mystery of godliness.”
“शरीरधारण का सिद्धान्त” को “भक्ति का भेद” भी कहा जाता है।
And without controversy great is the mystery of godliness: God was manifest in the flesh, justified in the Spirit, seen of angels, preached unto the Gentiles, believed on in the world, received up into glory. 1 Timothy 3:16.
विवाद से परे, भक्ति का यह भेद महान है: परमेश्वर देह में प्रकट हुआ, आत्मा में धर्मी ठहराया गया, स्वर्गदूतों को दिखाई दिया, अन्यजातियों में प्रचारित किया गया, संसार में उस पर विश्वास किया गया, और महिमा में ऊपर उठा लिया गया। 1 तीमुथियुस 3:16।
The “mystery” is hidden until the final generation, when the faithful see that the doctrine of the incarnation is the omega of the seventh-day Sabbath.
“nghmieih” cu a rakthup a ni a, khawvel nunna hrilhlâkna hnuai ber thleng hnuah chauh a lang ang; chutih hunah chuan rinawmte chuan tihsaka an hmuh ang, chuan incarnation chungchâng zirna chu ni sarihna Sabbath a omega a ni tih.
Even the mystery which hath been hid from ages and from generations, but now is made manifest to his saints: To whom God would make known what is the riches of the glory of this mystery among the Gentiles; which is Christ in you, the hope of glory. Colossians 1:26, 27.
Saudaraning misteri, ye atu se i stap hait long olgeta taem na long olgeta jeneresen, tasol nau em i kamap ples klia long ol santo bilong em: long husat God i laik mekim i save wanem samting em i olgeta rikes bilong glori bilong dispela misteri namel long ol Hiten; dispela em i Krais i stap long yupela, hop bilong glori. Kolosi 1:26, 27.
It is fitting that it is Colossians 1:26 that speaks of a “mystery” that “hath been hid,” but that mystery is “made manifest” in the latter days. Prophetic light is made manifest when prophecy is unsealed, as represented in Daniel twelve where at the end of 1,260 days, at the time of the end a prophecy is unsealed. The prophecy that has been hid for generations is unsealed, and the prophecy is the truth which when unsealed is the “glory” that is made known unto the Gentiles at the Sunday law. That mystery is Christ in you the hope of glory, which is accomplished in the days of the sounding of the seventh trumpet.
ለ“ምሥጢር” እንዲህ የሚናገረው ቆላስይስ 1፡26 መሆኑ ተገቢ ነው፤ እርሱም “ተሰውሮ የነበረ” ምሥጢር ነው፣ ነገር ግን ያ ምሥጢር በኋለኛው ዘመን “ይገለጣል።” ትንቢታዊ ብርሃን ትንቢት ሲፈታ ይገለጣል፤ ይህም በዳንኤል 12 እንደተወከለው፣ በ1,260 ቀናት መጨረሻ፣ በፍጻሜው ዘመን አንድ ትንቢት እንዲፈታ ይሆናል። ለትውልዶች ተሰውሮ የነበረው ትንቢት ይፈታል፣ እናም ያ ትንቢት ሲፈታ በእሁድ ሕግ ጊዜ ለአሕዛብ የሚገለጥ “ክብር” የሆነው እውነት ነው። ያ ምሥጢር በእናንተ ውስጥ ያለው ክርስቶስ፣ የክብር ተስፋ ነው፤ ይህም በሰባተኛው መለከት ድምፅ በሚሰማባቸው ቀናት ይፈጸማል።
But in the days of the voice of the seventh angel, when he shall begin to sound, the mystery of God should be finished, as he hath declared to his servants the prophets. Revelation 10:7.
Mas nos dias da voz do sétimo anjo, quando ele começar a tocar, o mistério de Deus se cumprirá, como ele declarou aos seus servos, os profetas. Apocalipse 10:7.
It is only fitting that the voice of the seventh angel began to sound on the tenth day of the seventh month as represented in Revelation 10:7. The seventh angel is also represented as the third woe, and the first two woes were Islam, thus providing two witnesses that the third woe is Islam. The mystery of God is finished when the trumpet of Islam is blowing.
Справедливо е гласът на седмия ангел да започне да звучи на десетия ден от седмия месец, както е представено в Откровение 10:7. Седмият ангел е представен и като третото горко, а първите две горко бяха ислямът, като по този начин се дават две свидетелства, че третото горко е ислямът. Тайната Божия се завършва, когато тръбата на исляма звучи.
In the history of the seventh trumpet the doctrine of the incarnation, which is the mystery of Christ in you, or the combination of Divinity with humanity, as represented by Christ when He took upon Himself human flesh; the candidates to be among the one hundred and forty-four thousand will be tested as to whether they have the necessary oil and faith to enter into the Most Holy Place. If they hesitate darkness falls upon them, if they follow the Lamb withersoever He goeth, they will be led to look into the ark. In the ark they will find the doctrines of the seventh-day Sabbath and the doctrine of the incarnation.
Sa kasaysayan ng ikapitong trumpeta, ang doktrina ng pagkakatawang-tao, na siyang hiwaga ni Cristo sa inyo, o ang pagsasanib ng Pagka-Diyos at ng pagkatao, gaya ng inilarawan kay Cristo nang Siya ay magbihis sa Kaniyang sarili ng laman ng tao; ang mga kandidato upang mapabilang sa isang daan at apatnapu’t apat na libo ay susubukin kung taglay nila ang kinakailangang langis at pananampalataya upang makapasok sa Kabanal-banalang Dako. Kung sila’y mag-aatubili, ang kadiliman ay sasapit sa kanila; kung susundin nila ang Cordero saanman Siya pumaroon, sila’y aakayin upang tumingin sa loob ng kaban. Sa loob ng kaban ay masusumpungan nila ang mga doktrina ng Sabbath ng ikapitong araw at ang doktrina ng pagkakatawang-tao.
As significant as these two doctrines are, what I am focusing on is not the alpha and omega lights, but that the prophetess illustrated God’s people entering into the heavenly sanctuary and looking into the ark of the covenant. There must be a point in the history of the one hundred and forty-four thousand, during the latter days, where the one hundred and forty-four thousand are taken into the Most Holy Place to gaze upon the opened ark.
غم دې دوو عقيدو ته هر څومره ستر اهميت ورکړل شي، زما تمرکز پر الفا او اوميګا رڼاوو نه دی، بلکې پر دې دی چې نبيې د خدای د قوم هغه حالت انځور کړی چې آسماني مقدس ته ننوځي او د عهد صندوق ته ګوري. د يو سل او څلور څلوېښت زرو په تاريخ کې، د اخيرو ورځو په دوران کې، بايد داسې يو پړاو وي چې پکې يو سل او څلور څلوېښت زره تر اقدس الاقداسه بوتلل شي، څو پر پرانيستل شوي صندوق نظر واچوي.
If you possess the faith to believe the prophets illustrate God’s people in the latter days, along with the faith that Sister White was as much inspired, in every way, as every other prophet in the Bible—then the application I just set forth must be accepted as true. The one hundred and forty-four thousand must follow Christ, by faith into the Most Holy Place, as Sister White says the faithful did on October 22, 1844. There were then two classes manifested, those who refused to enter in by faith, and those who entered in.
Si vous avez la foi de croire que les prophètes représentent le peuple de Dieu dans les derniers jours, ainsi que la foi de croire que Sœur White fut tout autant inspirée, à tous égards, que chacun des autres prophètes de la Bible, alors l’application que je viens d’exposer doit être acceptée comme vraie. Les cent quarante-quatre mille doivent suivre Christ, par la foi, dans le Très-Saint Lieu, comme Sœur White dit que les fidèles l’ont fait le 22 octobre 1844. Il y eut alors deux classes manifestées : ceux qui refusèrent d’y entrer par la foi, et ceux qui y entrèrent.
“I was pointed back to the proclamation of the first advent of Christ. John was sent in the spirit and power of Elijah to prepare the way of Jesus. Those who rejected the testimony of John were not benefited by the teachings of Jesus. Their opposition to the message that foretold His coming placed them where they could not readily receive the strongest evidence that He was the Messiah. Satan led on those who rejected the message of John to go still farther, to reject and crucify Christ. In doing this they placed themselves where they could not receive the blessing on the day of Pentecost, which would have taught them the way into the heavenly sanctuary. The rendering of the veil of the temple showed that the Jewish sacrifices and ordinances would no longer be received. The great Sacrifice had been offered and had been accepted, and the Holy Spirit which descended on the day of Pentecost carried the minds of the disciples from the earthly sanctuary to the heavenly, where Jesus had entered by His own blood, to shed upon His disciples the benefits of His atonement. But the Jews were left in total darkness. They lost all the light which they might have had upon the plan of salvation, and still trusted in their useless sacrifices and offerings. The heavenly sanctuary had taken the place of the earthly, yet they had no knowledge of the change. Therefore they could not be benefited by the mediation of Christ in the holy place.
«Мен Христ ба Анхны ирэлтийн тунхаглал руу дахин анхааруулан хандуулсан. Есүсийн замыг бэлтгэхийн тулд Иохан Елиагийн сүнс ба хүч дотор илгээгдсэн байв. Иоханы гэрчлэлийг няцаасан хүмүүс Есүсийн сургаалаас ашиг хүртсэнгүй. Түүний ирэлтийг урьдчилан мэдүүлсэн мэдээнд тэдний үзүүлсэн эсэргүүцэл нь Тэр Мессиа мөн гэдгийн хамгийн хүчтэй нотолгоог ч тэд амархан хүлээн авч чадахгүй тийм байдалд тэднийг хүргэсэн. Сатан Иоханы мэдээг няцаасан хүмүүсийг улам цааш хөтөлж, Христийг няцаан цовдлоход хүргэсэн. Үүнийг хийснээрээ тэд Пентекостын өдөр ирэх байсан, тэнгэрлэг ариун сүм рүү орох замыг тэдэнд заах байсан ерөөлийг хүлээн авч чадахгүй байдалд өөрсдийгөө оруулсан. Ариун сүмийн хөшиг урагдсан явдал нь иудейн тахил өргөлүүд ба ёслолууд цаашид хүлээн зөвшөөрөгдөхгүй болохыг харуулсан. Агуу Тахил өргөгдсөн бөгөөд хүлээн авагдсан байсан, мөн Пентекостын өдөр буусан Ариун Сүнс шавь нарын бодлыг газрын ариун сүмээс Есүс Өөрийн цусаар орсон тэнгэрлэг ариун сүм рүү чиглүүлж, Өөрийн эвлэрүүллийн ач тусыг шавь нар дээрээ асгахын тулд тийш оруулсан. Харин иудейчүүд бүрэн харанхуйд үлдсэн. Тэд авралын төлөвлөгөөний талаар авч болох байсан бүх гэрлийг алдсан атлаа ашиггүй тахил өргөл, өргөлүүддээ итгэсээр байв. Тэнгэрлэг ариун сүм нь газрын ариун сүмийн байрыг эзэлсэн байсан боловч тэд энэ өөрчлөлтийн талаар ямар ч мэдлэггүй байв. Иймээс тэд ариун газарт Христийн зуучлалаас ашиг хүртэж чадахгүй байлаа.
“Many look with horror at the course of the Jews in rejecting and crucifying Christ; and as they read the history of His shameful abuse, they think they love Him, and would not have denied Him as did Peter, or crucified Him as did the Jews. But God who reads the hearts of all, has brought to the test that love for Jesus which they professed to feel. All heaven watched with the deepest interest the reception of the first angel’s message. But many who professed to love Jesus, and who shed tears as they read the story of the cross, derided the good news of His coming. Instead of receiving the message with gladness, they declared it to be a delusion. They hated those who loved His appearing and shut them out of the churches. Those who rejected the first message could not be benefited by the second; neither were they benefited by the midnight cry, which was to prepare them to enter with Jesus by faith into the most holy place of the heavenly sanctuary. And by rejecting the two former messages, they have so darkened their understanding that they can see no light in the third angel’s message, which shows the way into the most holy place. I saw that as the Jews crucified Jesus, so the nominal churches had crucified these messages, and therefore they have no knowledge of the way into the most holy, and they cannot be benefited by the intercession of Jesus there. Like the Jews, who offered their useless sacrifices, they offer up their useless prayers to the apartment which Jesus has left; and Satan, pleased with the deception, assumes a religious character, and leads the minds of these professed Christians to himself, working with his power, his signs and lying wonders, to fasten them in his snare.” Early Writings, 259–261.
«Mofti heddii e leydiɓe ɓen e cuusal Yahudankooɓe nde ɓe sali e nde ɓe ɓiiɗi Almasiihu; e nde ɓe njanga daande nder ko o semmbinii e ko o torrii no haaɗi, ɓe miɗo miijo wonde ɓe yiɗi mo, e wonnoo ɓe anndaa ko ɓe nganyi mo no Butrus waɗi, walla ɓe ɓiiɗi mo no Yahudankooɓe waɗi. Kono Alla, mo jangtooɓo ɓerɗe fow, waɗii eesiingo yiɗde nde ɓe mbi’i ɓe ngoodi e ɗum e dow Yesu. Kammu fow laatii e ndaaƴu maaɗa e no ɓe njaɓiri mesajii malaa’ika arande. Kono heewɓe e waɗɓe waɗi no ɓe yiɗi Yesu, e ɓe wurtinii gonɗi nde ɓe njangi daande leggal ndiyanɗe, njanii habaru lobbo waaju ngaru makko. Nde ɓe njaɓa mesajii ɗin e weltaare, ɓe mbi’i ko ngel yooyre. Ɓe nganyii waɗɓe yiɗuɓe bangol makko, e ɓe maɓɓii ɓe daga nder dewaluuji. Ɓe saliiɓe mesajii arande ngalaa no ɓe nafiri e ɗiɗaɓo; ɗum maa, ngalaa no ɓe nafiri e noddii hakkunde jemma, ɗum ko no feewnude ɓe ngam ɓe naata e Yesu, e dow gomɗinal, nder nokkuure Ceniinde Maaɗa nder suudu-sellorde ardoore. E nde ɓe salii mesajii ɗiɗi ɓee arandeeji, ɓe ɓurtii hirnaande hakkillaaji maɓɓe haa ɓe mbaawataa yiyde hay annoora gooto nder mesajii malaa’ika tataɓo, ɗum ko hollata laawol yahugol nder nokkuure Ceniinde Maaɗa. Mi yi’i wonde no Yahudankooɓe ɓiiɗi Yesu, non maa ekklesiyaaji inneteeji ɓen ɓiiɗii ɗee mesajiiji; e ɗum waɗi ɓe ngalaa anndal laawol yahugol nder nokkuure Ceniinde Maaɗa, e ɓe mbaawataa nafirde e ceeɓugol Yesu toon. No Yahudankooɓe, ɓe ngartunoo sadakaaji maɓɓe moƴƴaani, non maa ɓe ngartii ɗuuɗe toriiɗe maɓɓe moƴƴaani ɗoon nokkuure nde Yesu yaltinii; e Seytaane, belɗo e ɗin ɗaɓɓitaaki, waɗata hoore mum nder mbaydi diina, e o ardinta miijooji ɗee Kiristankooɓe wi’ooɓe no ɗe njahata to mum, e o waɗira e semmbe makko, e maande makkooji, e kayɗe fewre ɗin ngol ngol, ngam o naatna ɓe e comci makko.» Early Writings, 259–261.
Sister White identifies the progressive testing process of John the Baptist and Christ’s history that ended with the Jews being in total darkness in order to illustrate the same history in the time of the Millerites, which is the alpha history of Sister White; the ancient prophetess of the latter days. The life-or-death test in the beginning was over entering into the Most Holy Place or refusing to do so. To refuse to do so produced the same darkness upon the rebels of Millerite history that had come upon the rebellious Jews in the history of Christ.
Udade White tuuhaa adichiishshata qorishsha hegeranchuwa Yohaannisa Ximmataayssaanne Kiristoosa taarikee Ayhudata wurssanthaa xumaa giddo gelichchida ayssaa erissida; he tariikee Millereetota wode giddo issi malaan de7ishshaa bessanau, hegee Udade White‑i alfa taarikee, wurssetha baraa beni geeshsha meezetiyo. Koyro giddo de7iya shempponne hayqqo paaccee Ubba Aadhdhiya Soqqaa gelanaawwo woykko gelanau ixxanaawwo gishshau de7ees. Hegee ixxiyoogee, Kiristoosa taarike giddo makkala Ayhudata bolla yiida xumaa mala, Millereetota taarikee giddo makkaliisota bollakka he xumaa ehees.
Jesus always illustrates the end of a thing, with the beginning of a thing; so, when Sister White was taken into the Most Holy Place and gazed upon the open ark, in connection with the test of October 22, 1844, it identifies that the one hundred and forty-four thousand will be tested upon following the Lamb into the Most Holy Place or going into perfect eternal darkness. This fact is premised upon a faith that understands the ancient prophets are illustrating God’s latter-day people when they themselves become part of the recorded testimony. Sister White illustrates both classes.
Jesus toujours illustre la fin d’une chose par le commencement d’une chose; ainsi, lorsque Sœur White fut introduite dans le lieu très saint et contempla l’arche ouverte, en rapport avec l’épreuve du 22 octobre 1844, cela montre que les cent quarante-quatre mille seront éprouvés quant au fait de suivre l’Agneau dans le lieu très saint, ou d’entrer dans des ténèbres éternelles parfaites. Ce fait repose sur une foi qui comprend que les anciens prophètes illustrent le peuple de Dieu des derniers jours lorsqu’eux-mêmes deviennent une partie du témoignage consigné. Sœur White illustre les deux classes.
“While in this state of despondency I had a dream that made a deep impression upon my mind. I dreamed of seeing a temple, to which many persons were flocking. Only those who took refuge in that temple would be saved when time should close. All who remained outside would be forever lost. The multitudes without who were going about their various ways, derided and ridiculed those who were entering the temple, and told them that this plan of safety was a cunning deception, that in fact there was no danger whatever to avoid. They even laid hold of some to prevent them from hastening within the walls.
«Dans cet état d’abattement, j’eus un songe qui fit sur mon esprit une profonde impression. Je rêvai que je voyais un temple, vers lequel affluaient de nombreuses personnes. Seuls ceux qui prendraient refuge dans ce temple seraient sauvés lorsque le temps prendrait fin. Tous ceux qui demeureraient au dehors seraient perdus à jamais. Les multitudes qui étaient dehors, allant chacune à ses diverses occupations, raillaient et tournaient en ridicule ceux qui entraient dans le temple, et leur disaient que ce plan de salut n’était qu’une tromperie habile, qu’en réalité il n’y avait absolument aucun danger à éviter. Elles saisirent même certains d’entre eux pour les empêcher de se hâter à l’intérieur des murailles. »
“Fearing to be ridiculed, I thought best to wait until the multitude dispersed, or until I could enter unobserved by them. But the numbers increased instead of diminishing, and fearful of being too late, I hastily left my home and pressed through the crowd. In my anxiety to reach the temple I did not notice or care for the throng that surrounded me. On entering the building, I saw that the vast temple was supported by one immense pillar, and to this was tied a lamb all mangled and bleeding. We who were present seemed to know that this lamb had been torn and bruised on our account. All who entered the temple must come before it and confess their sins.
“Tiasy hohatsarain’ny olona aho ka nihevitra fa tsara kokoa ny miandry mandra-piparitahan’ny vahoaka maro, na mandra-pahafahako miditra nefa tsy hitan’izy ireo. Kanjo nitombo ny isan’ny olona fa tsy nihena, ary noho ny tahotra sao tara loatra aho, dia niala haingana tao an-tranoko ka nanosika namaky ny vahoaka. Noho ny tebiteby mafy nananako hahatratra ny tempoly dia tsy hitako akory, na tsy noraharahiako, ny olona betsaka nanodidina ahy. Raha vao niditra tao amin’ilay trano aho, dia hitako fa tohanan’andry tokana goavana dia goavana ilay tempoly lehibe, ary teo amin’izany no namatorana zanak’ondry iray, efa voaviravira sy nandeha rà. Izahay izay teo dia toa nahalala fa io zanak’ondry io dia noviraviraina sy notorotoroina noho ny aminay. Izay rehetra niditra tao amin’ny tempoly dia tsy maintsy nandalo teo anatrehany ka niaiky ny fahotany.
“Just before the lamb were elevated seats, upon which sat a company looking very happy. The light of heaven seemed to shine upon their faces, and they praised God and sang songs of glad thanksgiving that seemed like the music of the angels. These were they who had come before the lamb, confessed their sins, received pardon, and were now waiting in glad expectation of some joyful event.
«د ورېي لږ مخکې لوړې څوکۍ پرتې وې، چې پر هغو باندې یوه ډله ناسته وه او ډېرې خوښ ښکارېدې. داسې برېښېده چې د اسمان رڼا د هغوی پر مخونو ځلېږي، او هغوی د خدای ثنا ویله او د خوښ شکرانې سندرې یې ویلې، چې د پرښتو د موسیقۍ په څېر ښکارېدې. دا هماغه کسان وو چې د ورېي مخې ته راغلي وو، خپلو ګناهونو ته یې اعتراف کړی و، بښنه یې ترلاسه کړې وه، او اوس د کومې خوښونکې پېښې په خوشحال تمه کې انتظار ایست.»
“Even after I had entered the building, a fear came over me, and a sense of shame that I must humble myself before these people. But I seemed compelled to move forward, and was slowly making my way around the pillar in order to face the lamb, when a trumpet sounded, the temple shook, shouts of triumph arose from the assembled saints, an awful brightness illuminated the building, then all was intense darkness. The happy people had all disappeared with the brightness, and I was left alone in the silent horror of night. I awoke in agony of mind and could hardly convince myself that I had been dreaming. It seemed to me that my doom was fixed, that the Spirit of the Lord had left me, never to return.
"حتى بعد أن دخلتُ المبنى، غشيني خوفٌ، وإحساسٌ بالخزي لأن عليَّ أن أتذلل أمام هؤلاء الناس. لكن بدا لي أنني كنتُ مُكرَهًا على المضي قُدُمًا، وكنتُ أشقُّ طريقي ببطء حول العمود لكي أواجه الحمل، حين دوَّى بوق، واهتزَّ الهيكل، وارتفعت هتافات الظفر من القديسين المجتمعين، وأضاء المبنىَ سطوعٌ مهيب، ثم صار كلُّ شيء ظلمةً حالكة. وكان جميع أولئك السعداء قد اختفوا مع ذلك السطوع، وتُركتُ وحدي في رعب الليل الصامت. فاستيقظتُ في عذابٍ نفسي، وكدتُ لا أستطيع أن أُقنع نفسي بأنني كنتُ أحلم. وبدا لي أن هلاكي قد تقرر، وأن روح الرب قد فارقني، ولن يعود أبدًا.״
“Soon after this I had another dream. I seemed to be sitting in abject despair with my face in my hands, reflecting like this: If Jesus were upon earth, I would go to Him, throw myself at His feet, and tell Him all my sufferings. He would not turn away from me, He would have mercy upon me, and I would love and serve Him always. Just then the door opened, and a person of beautiful form and countenance entered. He looked upon me pitifully and said: ‘Do you wish to see Jesus? He is here, and you can see Him if you desire it. Take everything you possess and follow me.’
«មិនយូរប៉ុន្មានបន្ទាប់ពីនេះ ខ្ញុំបានសុបិនមួយទៀត។ ខ្ញុំដូចជាកំពុងអង្គុយក្នុងសេចក្តីអស់សង្ឃឹមយ៉ាងជ្រាលជ្រៅ ដោយយកដៃទាំងពីរបាំងមុខ ហើយគិតពិចារណាដូចនេះថា៖ ប្រសិនបើព្រះយេស៊ូវគង់នៅលើផែនដី ខ្ញុំនឹងទៅរកព្រះអង្គ ក្រាបខ្លួននៅព្រះបាទរបស់ព្រះអង្គ ហើយទូលព្រះអង្គអំពីទុក្ខវេទនាទាំងអស់របស់ខ្ញុំ។ ព្រះអង្គនឹងមិនបែរចេញពីខ្ញុំឡើយ ព្រះអង្គនឹងមានព្រះមេត្តាចំពោះខ្ញុំ ហើយខ្ញុំនឹងស្រឡាញ់ និងបម្រើព្រះអង្គជានិច្ច។ នៅពេលនោះទ្វារបានបើកឡើង ហើយមានមនុស្សម្នាក់ដែលមានរូបរាង និងទឹកមុខដ៏ស្រស់ល្អចូលមក។ គាត់បានមើលមកខ្ញុំដោយសេចក្តីអាណិត ហើយនិយាយថា៖ “តើអ្នកចង់ឃើញព្រះយេស៊ូវឬ? ព្រះអង្គគង់នៅទីនេះ ហើយអ្នកអាចឃើញព្រះអង្គបាន ប្រសិនបើអ្នកប្រាថ្នាចង់ឃើញ។ ចូរយកអ្វីៗទាំងអស់ដែលអ្នកមាន ហើយមកតាមខ្ញុំ”។»
“I heard this with unspeakable joy, and gladly gathered up all my little possessions, every treasured trinket, and followed my guide. He led me to a steep and apparently frail stairway. As I commenced to ascend the steps, he cautioned me to keep my eyes fixed upward, lest I should grow dizzy and fall. Many others who were climbing the steep ascent fell before gaining the top.
“Ndzi twe leswi hi ntsako lowu nga hlamusekiki hi marito, kutani hi ku tsaka ndzi hlengeleta swilo swa mina hinkwaswo leswintsongo, xilo xin’wana ni xin’wana lexi a ndzi xi teka tanihi xa nkoka, kutani ndzi landzela mukongomisi wa mina. U ndzi yise eka switepisi leswi a swi tlhava swinene, naswona a swi vonaka onge swi tsanile. Loko ndzi sungula ku khandziya switepisi sweswo, u ndzi lemukise leswaku ndzi fanele ku tshama ndzi langute ehenhla, hikuva loko swi nga ri tano ndzi nga ha rhurhumela nhloko ndzi wa. Vo tala van’wana lava a va khandziya ndhawu yoleyo leyi tlhavaka va we va nga si fika ehenhla.”
“Finally we reached the last step, and stood before a door. Here my guide directed me to leave all the things that I had brought with me. I cheerfully laid them down; he then opened the door and bade me enter. In a moment I stood before Jesus. There was no mistaking that beautiful countenance. That expression of benevolence and majesty could belong to no other. As His gaze rested upon me, I knew at once that He was acquainted with every circumstance of my life and all my inner thoughts and feelings.
«Enfin nous parvînmes à la dernière marche, et nous nous tînmes devant une porte. Là, mon guide me prescrivit de laisser toutes les choses que j’avais apportées avec moi. Je les déposai avec joie; puis il ouvrit la porte et m’ordonna d’entrer. En un instant, je me tins devant Jésus. Il était impossible de se méprendre sur ce beau visage. Cette expression de bienveillance et de majesté ne pouvait appartenir à nul autre. Lorsque son regard se posa sur moi, je sus aussitôt qu’il connaissait toutes les circonstances de ma vie, ainsi que toutes mes pensées et tous mes sentiments intérieurs.»
“I tried to shield myself from His gaze, feeling unable to endure His searching eyes, but He drew near with a smile, and, laying His hand upon my head, said: ‘Fear not.’ The sound of His sweet voice thrilled my heart with a happiness it had never before experienced. I was too joyful to utter a word, but, overcome with emotion, sank prostrate at His feet. While I was lying helpless there, scenes of beauty and glory passed before me, and I seemed to have reached the safety and peace of heaven. At length my strength returned, and I arose. The loving eyes of Jesus were still upon me, and His smile filled my soul with gladness. His presence filled me with a holy reverence and an inexpressible love.
«Je tentai de me dérober à Son regard, me sentant incapable de soutenir Ses yeux pénétrants; mais Il s’approcha avec un sourire et, posant Sa main sur ma tête, dit: “N’aie pas peur.” Le son de Sa douce voix fit tressaillir mon cœur d’un bonheur qu’il n’avait jamais éprouvé auparavant. J’étais trop remplie de joie pour prononcer une parole; mais, vaincue par l’émotion, je tombai prosternée à Ses pieds. Tandis que je demeurais là, sans force, des scènes de beauté et de gloire passaient devant moi, et il me semblait être parvenue à la sécurité et à la paix du ciel. Enfin, mes forces revinrent, et je me levai. Les yeux pleins d’amour de Jésus étaient encore fixés sur moi, et Son sourire remplissait mon âme d’allégresse. Sa présence m’inspirait une sainte révérence et un amour inexprimable. »
“My guide now opened the door, and we both passed out. He bade me take up again all the things I had left without. This done, he handed me a green cord coiled up closely. This he directed me to place next my heart, and when I wished to see Jesus, take it from my bosom and stretch it to the utmost. He cautioned me not to let it remain coiled for any length of time, lest it should become knotted and difficult to straighten. I placed the cord near my heart and joyfully descended the narrow stairs, praising the Lord and telling all whom I met where they could find Jesus. This dream gave me hope. The green cord represented faith to my mind, and the beauty and simplicity of trusting in God began to dawn upon my soul.” Testimonies, volume 1, 27–29.
«Тепер мій провідник відчинив двері, і ми обоє вийшли. Він звелів мені знову взяти всі речі, які я залишила надворі. Зробивши це, він подав мені зелений шнур, туго згорнутий. Він наказав мені покласти його біля серця, а коли я захочу побачити Ісуса, вийняти його з-за пазухи й розтягнути на всю довжину. Він застеріг мене не залишати його згорнутим надовго, щоб він не заплутався і його не було важко випрямити. Я поклала шнур біля серця і радісно зійшла вузькими сходами, прославляючи Господа й розповідаючи всім, кого зустрічала, де вони можуть знайти Ісуса. Цей сон дав мені надію. Зелений шнур у моєму розумінні символізував віру, і краса та простота довір’я Богові почали осявати мою душу». Свідчення, том 1, 27–29.
From the end of the Exeter camp meeting on August 17 unto October 22 in 1844 was sixty-six days. Those sixty-six days represent the period of the proclamation of the Midnight Cry, and in the context of the parable of the ten virgins those that then proclaimed the message represent those who had oil, and those who did not then proclaim the message had no oil.
Từ khi kết thúc buổi nhóm trại tại Exeter vào ngày 17 tháng 8 cho đến ngày 22 tháng 10 năm 1844 là sáu mươi sáu ngày. Sáu mươi sáu ngày ấy tượng trưng cho thời kỳ công bố Tiếng Kêu Lúc Nửa Đêm, và trong bối cảnh của dụ ngôn mười trinh nữ, những người khi ấy công bố sứ điệp tượng trưng cho những người có dầu, còn những người khi ấy không công bố sứ điệp thì không có dầu.
In the parable, the marriage took place at the beginning of the tarrying time. The legal marriage took place and then everyone went home and waited until the groom’s father decided if it was acceptable to consummate the marriage. Infidelity between the first marriage and the second ceremony at midnight was considered adultery. The tarrying time was based upon the father of the groom waiting to see what happened to the bride over a period of time. Was she pregnant?
Dans la parabole, le mariage eut lieu au commencement du temps d’attente. Le mariage légal fut célébré, puis chacun rentra chez soi et attendit jusqu’à ce que le père de l’époux décide s’il convenait de consommer le mariage. L’infidélité entre le premier mariage et la seconde cérémonie à minuit était considérée comme un adultère. Le temps d’attente dépendait du père de l’époux, qui attendait de voir ce qu’il adviendrait de l’épouse pendant un certain temps. Était-elle enceinte ?
When the father decided all was well, the midnight procession began, and it began at night to avoid the oppressive heat in the daytime of Palestine. For this reason, the bride’s attendants, the virgins of the parable, were required to have their own lantern and supply of oil waiting for the midnight cry announcing that the procession to the marriage was under way, for it was to take place at night. At Exeter the midnight cry arrived and you either had enough oil ready for the procession or you didn’t.
Toen de vader besloot dat alles gereed was, begon de middernachtelijke stoet; en zij begon des nachts om de drukkende hitte van de dag in Palestina te vermijden. Om deze reden moesten de begeleidsters van de bruid, de maagden uit de gelijkenis, hun eigen lamp en voorraad olie gereed hebben, in afwachting van de middernachtelijke roep die aankondigde dat de optocht naar het huwelijk op gang was gekomen, want deze zou des nachts plaatsvinden. Te Exeter klonk de middernachtelijke roep, en ofwel had u genoeg olie gereed voor de stoet, ofwel had u die niet.
When they left Exeter with the message they were illustrating a people who were sealed. Some had enough oil to make into the marriage on October 22, 1844, and some didn’t. Those sixty-six-days represent a period of time when God’s people are sealed unto the closed door of the Sunday law. If they had the proper amount of oil they entered by faith into the Most Holy Place. Sister White illustrated God’s people entering into the Most Holy Place in the latter days, and in her alpha history it was a life-or-death test that was involved with entering into the Most Holy Place by faith. In the latter days the one hundred and forty-four thousand will be tested as to whether they will enter into the Most Holy Place by faith. It is once again a life-or-death test.
जब वे एक्सेटर से उस सन्देश के साथ निकले, तब वे उस प्रजा का चित्रण कर रहे थे जो मुहरबन्द की गई थी। कुछ के पास इतना तेल था कि वे 22 अक्टूबर, 1844 को विवाह में प्रवेश कर सकें, और कुछ के पास नहीं था। वे छियासठ दिन उस समयावधि का प्रतिनिधित्व करते हैं जब परमेश्वर की प्रजा रविवार-व्यवस्था के बन्द द्वार तक के लिए मुहरबन्द की जाती है। यदि उनके पास उचित मात्रा में तेल था, तो उन्होंने विश्वास के द्वारा परमपवित्र स्थान में प्रवेश किया। सिस्टर व्हाइट ने अन्तिम दिनों में परमेश्वर की प्रजा के परमपवित्र स्थान में प्रवेश करने का चित्रण किया, और उनके अल्फा-इतिहास में विश्वास के द्वारा परमपवित्र स्थान में प्रवेश करने के साथ जीवन-मरण की परीक्षा जुड़ी हुई थी। अन्तिम दिनों में एक लाख चवालीस हजार की यह परीक्षा होगी कि क्या वे विश्वास के द्वारा परमपवित्र स्थान में प्रवेश करेंगे। यह एक बार फिर जीवन-मरण की परीक्षा है।
We will continue these things in the next article.
Nayi ci gaba da waɗannan abubuwa a talifi na gaba.
“In the cleansing of the temple, Jesus was announcing His mission as the Messiah, and entering upon His work. That temple, erected for the abode of the divine Presence, was designed to be an object lesson for Israel and for the world. From eternal ages it was God’s purpose that every created being, from the bright and holy seraph to man, should be a temple for the indwelling of the Creator. Because of sin, humanity ceased to be a temple for God. Darkened and defiled by evil, the heart of man no longer revealed the glory of the Divine One. But by the incarnation of the Son of God, the purpose of Heaven is fulfilled. God dwells in humanity, and through saving grace the heart of man becomes again His temple. God designed that the temple at Jerusalem should be a continual witness to the high destiny open to every soul. But the Jews had not understood the significance of the building they regarded with so much pride. They did not yield themselves as holy temples for the Divine Spirit. The courts of the temple at Jerusalem, filled with the tumult of unholy traffic, represented all too truly the temple of the heart, defiled by the presence of sensual passion and unholy thoughts.
“དམ་པའི་ཁང་པ་དག་པར་མཛད་པའི་ནང་དུ། ཡེ་ཤུས་རང་ཉིད་མེ་ཤི་ཨ་ཡིན་པའི་མངོན་བསྒྲགས་གནང་ཞིང་། རང་གི་ཕྱག་ལས་ལ་འཇུག་པར་མཛད། ལྷའི་ཞལ་སྣང་གི་བཞུགས་གནས་སུ་བཞེངས་པའི་དམ་པའི་ཁང་པ་དེ་ནི། ཨིས་ར་ཨེལ་དང་འཛམ་གླིང་ཡོངས་ཀྱི་ཆེད་དུ་དཔེ་མཚོན་གྱི་སློབ་ཚན་ཞིག་ཡིན་པར་དགོངས་ཏེ་བཞེངས་པ་ཡིན། དུས་རབས་མཐའ་མེད་ནས་བཟུང་། འོད་གསལ་ཞིང་དམ་པའི་སེ་ར་ཕིམ་ནས་མི་ལ་ཐུག་པའི་བར་དུ་གསར་བསྐྲུན་ཐམས་ཅད་ནི། གསར་བསྐྲུན་པའི་བཞུགས་གནས་ཀྱི་དམ་པའི་ཁང་པ་ཞིག་ཏུ་འགྱུར་བ་ནི་དཀོན་མཆོག་གི་དགོངས་པ་ཡིན་ནོ། སྡིག་པའི་རྐྱེན་གྱིས། མིའི་རིགས་ནི་དཀོན་མཆོག་གི་དམ་པའི་ཁང་པ་མ་ཡིན་པར་གྱུར། ངན་པས་མུན་པར་བསྒྲིབས་ཤིང་སྦགས་པར་བྱས་པས། མིའི་སེམས་ནི་ལྷ་ཡི་གཟི་བརྗིད་མངོན་པར་མི་ནུས་པར་གྱུར། འོན་ཀྱང་། དཀོན་མཆོག་གི་སྲས་མི་ཡུལ་དུ་ཤར་བའི་ཐོག་ནས། ནམ་མཁའི་དགོངས་པ་འགྲུབ་པར་གྱུར། དཀོན་མཆོག་ནི་མིའི་ནང་དུ་བཞུགས་ཤིང་། ཐར་པར་བྱེད་པའི་ཐུགས་རྗེ་བརྒྱུད་ནས། མིའི་སེམས་ནི་ཡང་བསྐྱར་ཁོང་གི་དམ་པའི་ཁང་པ་འགྱུར་རོ། ཡེ་རུ་ས་ལེམ་གྱི་དམ་པའི་ཁང་པ་ནི། སྲོག་ཅན་རེ་རེར་འབྱུང་བའི་མཐོ་བའི་དམིགས་ཡུལ་ལ་རྟག་ཏུ་དཔང་པོ་བྱེད་པར་དཀོན་མཆོག་གིས་དགོངས་ཏེ་བཟོས། འོན་ཀྱང་། ཡ་ཧུ་ད་པ་རྣམས་ཀྱིས་རང་ཉིད་སྤོབས་པ་ཆེན་པོས་ལྟ་བའི་ཁང་པ་དེའི་དོན་གནད་མ་རྟོགས། ཁོང་ཚོས་རང་ཉིད་ལྷའི་དམ་པའི་ཐུགས་ཉིད་ཀྱི་དམ་པའི་ཁང་པ་དག་པར་མ་ཕུལ། ཡེ་རུ་ས་ལེམ་གྱི་དམ་པའི་ཁང་པའི་ཁྱམས་རྣམས་མ་དག་པའི་ཚོང་ལས་ཀྱི་ཟིང་ཆས་ཁེངས་པ་དེས། འདོད་ཆགས་ཀྱི་འདོད་ཞེན་དང་མ་དག་པའི་རྣམ་རྟོག་གིས་སྦགས་པའི་སེམས་ཀྱི་ཁང་པ་མཚོན་པར་ལྷག་པར་བདེན་པ་ཡིན་ནོ།”
“In cleansing the temple from the world’s buyers and sellers, Jesus announced His mission to cleanse the heart from the defilement of sin,—from the earthly desires, the selfish lusts, the evil habits, that corrupt the soul. Malachi 3:1–3 quoted.” The Desire of Ages, 161.
「世界の売り手や買い手たちを宮から清めることによって、イエスは、心を罪の汚れから、すなわち、魂を腐敗させる地上的欲望、利己的な情欲、悪しき習慣から清めるという御自分の使命を宣言された。― マラキ 3:1–3 引用。」『各時代の希望』161頁。
“The prophet says, ‘I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils’ (Revelation 18:1, 2). This is the same message that was given by the second angel. Babylon is fallen, ‘because she made all nations drink of the wine of the wrath of her fornication’ (Revelation 14:8). What is that wine?—Her false doctrines. She has given to the world a false sabbath instead of the Sabbath of the fourth commandment, and has repeated the falsehood that Satan first told Eve in Eden—the natural immortality of the soul. Many kindred errors she has spread far and wide, ‘teaching for doctrines the commandments of men’ (Matthew 15:9).
Le prophète dit : « Je vis un autre ange descendre du ciel, ayant une grande puissance ; et la terre fut éclairée de sa gloire. Et il cria d’une voix forte, disant : Babylone la grande est tombée, elle est tombée, et elle est devenue la demeure des démons » (Apocalypse 18:1, 2). C’est le même message qui fut donné par le deuxième ange. Babylone est tombée, « parce qu’elle a abreuvé toutes les nations du vin de la fureur de sa fornication » (Apocalypse 14:8). Qu’est-ce que ce vin ? — Ses fausses doctrines. Elle a donné au monde un faux sabbat à la place du sabbat du quatrième commandement, et elle a répété le mensonge que Satan dit d’abord à Ève en Éden — l’immortalité naturelle de l’âme. Bien d’autres erreurs apparentées, elle les a répandues au loin, « enseignant comme doctrines des commandements d’hommes » (Matthieu 15:9).
“When Jesus began His public ministry, He cleansed the Temple from its sacrilegious profanation. Among the last acts of His ministry was the second cleansing of the Temple. So in the last work for the warning of the world, two distinct calls are made to the churches. The second angel’s message is, ‘Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication’ (Revelation 14:8). And in the loud cry of the third angel’s message a voice is heard from heaven saying, ‘Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities’ (Revelation 18:4, 5).” Selected Messages, book 2, 118.
“Când Isus Și-a început lucrarea publică, El a curățit Templul de profanarea lui sacrilegă. Printre ultimele acte ale lucrării Sale s-a aflat a doua curățire a Templului. Tot astfel, în ultima lucrare pentru avertizarea lumii, sunt adresate bisericilor două chemări distincte. Solia îngerului al doilea este: „A căzut, a căzut Babilonul, cetatea cea mare, pentru că a dat tuturor neamurilor să bea din vinul mâniei curviei ei” (Apocalipsa 14:8). Iar în strigătul cel puternic al soliei îngerului al treilea se aude un glas din cer, zicând: „Ieșiți din mijlocul ei, poporul Meu, ca să nu fiți părtași la păcatele ei și să nu primiți din plăgile ei. Căci păcatele ei s-au îngrămădit și au ajuns până la cer, iar Dumnezeu Și-a adus aminte de nelegiuirile ei” (Apocalipsa 18:4, 5).” Solii Alese, cartea 2, 118.