In the first few articles we included the passage from The Desire of Ages which addresses Christ presenting the parable of the vineyard to the quibbling Jews. The parable of the song of the vineyard is also the song of Moses and the Lamb which the one hundred and forty-four thousand, and inspiration informs us that a “song” in prophecy represents an “experience.” The one hundred and forty-four thousand follow the Lamb whithersoever He goeth, so they will walk through the same experience as did Christ and Moses. Christ as the omega of ancient Israel’s prophetic history and Moses the alpha of ancient Israel’s prophetic history both lived in parallel periods when a former covenant people were being passed by and as a new covenant people were being chosen. The one hundred and forty-four thousand sing the song of Moses and of the Lamb by experiencing a history when a former covenant people are being passed by—while the Lord enters into covenant with His final covenant people.
In die eerste paar artikels het ons die gedeelte uit The Desire of Ages ingesluit wat handel oor Christus wat die gelykenis van die wingerd aan die twisgierige Jode voorhou. Die gelykenis van die lied van die wingerd is ook die lied van Moses en die Lam wat die honderd-vier-en-veertig duisend sing, en die inspirasie lig ons in dat ’n “lied” in profesie ’n “ervaring” verteenwoordig. Die honderd-vier-en-veertig duisend volg die Lam waar Hy ook al gaan, en daarom sal hulle deur dieselfde ervaring gaan as Christus en Moses. Christus, as die omega van die profetiese geskiedenis van antieke Israel, en Moses, die alfa van die profetiese geskiedenis van antieke Israel, het albei in parallelle tydperke geleef toe ’n vorige verbondsvolk verbygegaan is en ’n nuwe verbondsvolk gekies is. Die honderd-vier-en-veertig duisend sing die lied van Moses en van die Lam deur ’n geskiedenis te beleef waarin ’n vorige verbondsvolk verbygegaan word—terwyl die Here met sy finale verbondsvolk in verbond tree.
Prophetically when Christ was presenting the parable it aligns with Peter addressing the quibbling Jews at Pentecost. In the final crisis, Jesus presenting the parable to the quibbling Jews, represents those who are singing the song of the vineyard to the drunkards of Ephraim. Peter is presenting the same song at Pentecost, only he is singing in the key of Joel. The song of the vineyard is the song of a former covenant people being divorced during the same time that a new covenant people are being married to the Lord. The virgins who were disappointed and entered into the tarrying time were waiting for the marriage, and the perfect fulfillment would be that they are waiting for the sealing of the one hundred and forty-four thousand.
Prophetisch gesehen stimmt der Zeitpunkt, da Christus das Gleichnis vortrug, mit dem Auftreten des Petrus überein, als er zu Pfingsten die nörgelnden Juden anredete. In der letzten Krise stellt Jesus, indem er das Gleichnis den nörgelnden Juden vorträgt, diejenigen dar, die den Trunkenen Ephraims das Lied vom Weinberg singen. Petrus trägt zu Pfingsten dasselbe Lied vor; nur singt er es in der Tonart Joels. Das Lied vom Weinberg ist das Lied eines ehemaligen Bundesvolkes, das eben zu derselben Zeit verstoßen wird, da ein neues Bundesvolk mit dem Herrn vermählt wird. Die Jungfrauen, die enttäuscht wurden und in die Verweilzeit eintraten, warteten auf die Hochzeit; und die vollkommene Erfüllung wäre, dass sie auf die Versiegelung der hundertvierundvierzigtausend warten.
The book of Joel begins with its first chapter describing how God’s vineyard has been destroyed by the drinkers of wine and strong drink, who have had the “new wine” cut off from their mouths. As soon as Jesus informed the Jews their kingdom would be taken from them and given to a group of husbandmen who will bring forth the genuine fruits of the vineyard, Jesus switched gears and cited the cornerstone in the temple that was set aside, but which was destined to become the capstone. The beginning was going to be repeated at the end, and when this truth is set forth, it is represented as “marvelous.”
Buka ya Yoele e sima na mokapo na yango ya liboso na kolimbolaka ndenge elanga ya vinyo ya Nzambe ebebisamaki na bamɛli ya vinyo mpe ya masanga makasi, oyo “vinyo ya sika” elongolamaki na minoko na bango. Mbala moko Yesu ayebisaki Bayuda ete bokonzi na bango ekolongolama epai na bango mpe ekopesama na etuluku ya basali ya elanga oyo bakobimisa mpenza mbuma ya solo ya elanga ya vinyo, Yesu abongolaki mokano ya maloba na Ye mpe azongelaki libanga ya motuya ya moboko na tempelo oyo batyaki pembeni, kasi oyo ekanamaki kokóma libanga ya nsɔngɛ. Ebandeli esengelaki kozongelama na nsuka, mpe ntango bosolo oyo etalisami polele, emonisami lokola “ya kokamwa.”
The “rule of first mention” in God’s Word informs us that because Joel first addresses the destruction of the vineyard that it is the primary point of his testimony. Joel is not alone for every major prophet begins their testimony addressing the sins and lost condition of Israel.
“Ethetho lokuqala ekukhankanyweni” eLizwini likaThixo liyasazisa ukuba, ngenxa yokuba uYoweli eqala ngokuthetha ngokutshatyalaliswa kwesidiliya, leyo yeyona ngongoma iphambili yobungqina bakhe. UYoweli akayedwa, kuba wonke umprofeti omkhulu uqala ubungqina bakhe ngokujongana nezono nemeko elahlekileyo kaSirayeli.
In Isaiah twenty-eight the “scornful men which rule” “Jerusalem” are represented as the “drunkards of Ephraim,” and as the “crown of pride.” “Crown” represents leadership and “pride” represents a satanic character.
Dalam Yesaya dua puluh delapan, “orang-orang pencemooh yang memerintah” “Yerusalem” digambarkan sebagai “orang-orang mabuk Efraim,” dan sebagai “mahkota kecongkakan.” “Mahkota” melambangkan kepemimpinan dan “kecongkakan” melambangkan watak yang bersifat satanis.
The drunkards are contrasted with the remnant (“residue”) who become God’s “crown” of glory, for during the latter rain the Lord sets up His “kingdom of glory” as typified by Him setting up the “kingdom of grace” at the cross. The kingdom of grace at the cross typifies the kingdom of glory at the Sunday law.
Les ivrognes sont mis en contraste avec le reste (« résidu »), qui devient la « couronne » de gloire de Dieu; car, durant la pluie de l’arrière-saison, le Seigneur établit Son « royaume de gloire », comme l’a préfiguré l’établissement du « royaume de grâce » à la croix. Le royaume de grâce à la croix est le type du royaume de gloire au moment de la loi du dimanche.
The latter rain began on 9/11 when the sealing of the one hundred and forty-four thousand and the judgment of the living also began. In the sealing time the outpouring of the Holy Spirit began at 9/11, as Jesus breathed a few drops. It is the foundation and the outpouring of the Holy Spirit at the Midnight Cry that is the capstone. “Marvelous” is a symbol of the period of the outpouring of the spirit from “9/11 unto the Sunday law.”
Mvua ya masika ya mwisho ilianza tarehe 9/11 wakati kutiwa muhuri kwa wale mia moja arobaini na nne elfu na hukumu ya walio hai pia kulipoanza. Katika wakati wa kutiwa muhuri, kumwagwa kwa Roho Mtakatifu kulianza tarehe 9/11, kama Yesu alivyopuliza matone machache. Huo ndio msingi, na kumwagwa kwa Roho Mtakatifu katika Kilio cha Usiku wa Manane ndilo jiwe la kilele. “Wa ajabu” ni ishara ya kipindi cha kumwagwa kwa Roho kutoka “9/11 hadi sheria ya Jumapili.”
The parallel, yet opposite symbolism of the “crown” representing leadership is set forth in the narrative of Isaiah twenty-eight when the drunkards who rule Jerusalem are passed by and the leadership of God’s church is given to the residue. This illustrates the parable of the vineyard. The drunkard’s crown is removed and the one hundred and forty-four thousand are then the crown which represents Christ’s kingdom. Isaiah teaches the same truth in chapter twenty-two when Shebna is cast into a far country and replaced with Eliakim. Whether it is the drunkards of Ephraim or Shebna in chapter twenty-two they both represent the leadership of God’s former covenant people being passed by.
Lefanolo le lekanang, empa le le hanyetsanang, la “moqhaka” o emelang boetapele le behiloe pepenene tlalehong ea Esaia mashome a mabeli a metso e robeli, ha matahoa a busang Jerusalema a fapoheloa, ’me boetapele ba kereke ea Molimo bo fuoa masala. Sena se bontša setšoantšo sa serapa sa morara. Moqhaka oa letahoa o tlosoa, ’me ba likete tse lekholo le mashome a mane a metso e mene e be bona moqhaka o emelang ’muso oa Kreste. Esaia o ruta ’nete eona eo khaolong ea mashome a mabeli a metso e ’meli, ha Shebna a lahleloa naheng e hōle ’me a nkeloa sebaka ke Eliakime. Ebang ke matahoa a Efraime kapa Shebna khaolong ea mashome a mabeli a metso e ’meli, ka bobeli ba emela boetapele ba batho ba Molimo ba selekane sa Hae sa pele bo fapoheloang.
Zechariah identifies the Triumphal Entry, which is also the Midnight Cry, and the verses that follow agree with Isaiah by identifying God’s people as a crown.
Zekariya anagwira M’njira Yolowera Mwachigonjetso, yomwe ilinso Kulira kwa Pakati pa Usiku, ndipo mavesi otsatirawo amagwirizana ndi Yesaya pozindikiritsa anthu a Mulungu monga korona.
Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem: behold, thy King cometh unto thee: he is just, and having salvation; lowly, and riding upon an ass, and upon a colt the foal of an ass. And I will cut off the chariot from Ephraim, and the horse from Jerusalem, and the battle bow shall be cut off: and he shall speak peace unto the heathen: and his dominion shall be from sea even to sea, and from the river even to the ends of the earth.
Bersukacitalah dengan sangat, hai puteri Sion; bersoraklah, hai puteri Yerusalem: lihatlah, Rajamu datang kepadamu: Ia adil dan membawa keselamatan; rendah hati, dan menunggang seekor keledai, bahkan seekor keledai muda, anak keledai. Dan Aku akan melenyapkan kereta dari Efraim, dan kuda dari Yerusalem, dan busur perang akan dilenyapkan; dan Ia akan memberitakan damai kepada bangsa-bangsa: dan kekuasaan-Nya akan terbentang dari laut sampai ke laut, dan dari sungai sampai ke ujung-ujung bumi.
As for thee also, by the blood of thy covenant I have sent forth thy prisoners out of the pit wherein is no water.
Quant à toi aussi, à cause du sang de ton alliance, j’ai fait sortir tes prisonniers de la fosse où il n’y a point d’eau.
Turn you to the strong hold, ye prisoners of hope: even today do I declare that I will render double unto thee; When I have bent Judah for me, filled the bow with Ephraim, and raised up thy sons, O Zion, against thy sons, O Greece, and made thee as the sword of a mighty man.
Retournez à la forteresse, vous prisonniers de l’espérance : aujourd’hui même je le déclare, je te rendrai le double ; quand j’aurai bandé Juda pour moi, rempli l’arc d’Éphraïm, et suscité tes fils, ô Sion, contre tes fils, ô Grèce, et que je t’aurai rendue semblable à l’épée d’un homme puissant.
And the Lord shall be seen over them, and his arrow shall go forth as the lightning: and the Lord God shall blow the trumpet, and shall go with whirlwinds of the south. The Lord of hosts shall defend them; and they shall devour, and subdue with sling stones; and they shall drink, and make a noise as through wine; and they shall be filled like bowls, and as the corners of the altar. And the Lord their God shall save them in that day as the flock of his people: for they shall be as the stones of a crown, lifted up as an ensign upon his land. For how great is his goodness, and how great is his beauty! corn shall make the young men cheerful, and new wine the maids. Zechariah 9:9–17.
És az Úr megjelenik fölöttük, és nyila villámlásként csap ki; az Úr Isten megfújja a harsonát, és a délnek forgószeleivel vonul. A Seregek Ura megoltalmazza őket; ők pedig emésztenek, és leigáznak parittyakövekkel; isznak, és bortól felhangzó zajhoz hasonlóan ujjonganak; megtelnek, mint az áldozati csészék, és mint az oltár szegletei. És az Úr, az ő Istenük megszabadítja őket azon a napon, mint népének nyáját; mert olyanok lesznek, mint a korona kövei, fölemelve mint zászló az ő földjén. Mert mily nagy az ő jósága, és mily nagy az ő szépsége! A gabona felvidámítja az ifjakat, és az újbor a hajadonokat. Zakariás 9:9–17.
Verse eleven (9/11) states, “As for thee also, by the blood of thy covenant I have sent forth thy prisoners out of the pit wherein is no water.” Christ confirmed the covenant with many for one week, and the week began at His baptism. For three and a half years Christ walked among men and in the concluding period of those three and a half years Christ fulfilled Zechariah’s prediction identifying the triumphal entry of the Messiah into Jerusalem. The Midnight Cry began a period which led to Christ’s death, burial and resurrection. Christ’s baptism represents His death, burial and resurrection, so the beginning and ending of the period of three and a half years are the same.
Versículo once (9/11) declara: «En cuanto a ti también, por la sangre de tu pacto he sacado a tus prisioneros del foso en el cual no hay agua.» Cristo confirmó el pacto con muchos por una semana, y la semana comenzó en Su bautismo. Durante tres años y medio Cristo anduvo entre los hombres, y en el período culminante de esos tres años y medio Cristo cumplió la predicción de Zacarías, identificando la entrada triunfal del Mesías en Jerusalén. El Clamor de Medianoche dio inicio a un período que condujo a la muerte, sepultura y resurrección de Cristo. El bautismo de Cristo representa Su muerte, sepultura y resurrección; por lo tanto, el comienzo y el final del período de tres años y medio son lo mismo.
Christ’s baptism typifies 9/11, and 9/11 marks the beginning of a period that ends at the Sunday law. At 9/11 the latter rain began to sprinkle and at the Sunday law it is poured out without measure as typified by Christ breathing upon the disciples a few drops of rain in advance of the outpouring at Pentecost.
Le baptême du Christ est une figure du 11 septembre, et le 11 septembre marque le commencement d’une période qui s’achève à la loi du dimanche. Le 11 septembre, la pluie de l’arrière-saison commença à tomber en ondées légères, et à la loi du dimanche elle est répandue sans mesure, comme le typifie le Christ soufflant sur les disciples quelques gouttes de pluie par anticipation de l’effusion de la Pentecôte.
Zechariah 9:11 aligns with 9/11 and also the Midnight Cry which leads to the Sunday law. At 9/11 the Laodicean message arrived as present truth as it had done in 1856 and 1888. The Laodicean message is given to people who are unaware that they are dead. They are in a “pit” with no latter rain message, for their pit has no water. If Laodicea would just respond to the knocking on their hearts the Lord would raise them out of the pit, for until probation closes at the Sunday law they are “prisoners of hope.”
Zekaria 9:11 se stem ooreen met 9/11 en ook met die Middernagsroep, wat tot die Sondagswet lei. By 9/11 het die Laodiséa-boodskap as teenwoordige waarheid gekom, soos dit in 1856 en 1888 gedoen het. Die Laodiséa-boodskap word gegee aan mense wat onbewus is daarvan dat hulle dood is. Hulle is in ’n “put” sonder enige laatreënboodskap, want hulle put het geen water nie. As Laodiséa maar net sou reageer op die geklop aan hulle harte, sou die Here hulle uit die put oprig, want totdat die genadetyd by die Sondagswet sluit, is hulle “gevangenes van hoop.”
As for thee also, by the blood of thy covenant I have sent forth thy prisoners out of the pit wherein is no water. Turn you to the strong hold, ye prisoners of hope: even to day do I declare that I will render double unto thee. Zechariah 9:11, 12.
Inanga namu, kwa damu ya agano lako nimewatoa wafungwa wako katika shimo lisilo na maji. Rudini kwenye ngome, enyi wafungwa wa tumaini; hata leo natangaza ya kuwa nitakurudishia mara mbili. Zekaria 9:11, 12.
9/11 empowered the message which arrived in 1989. That message is the third angel’s message, but in the structure and terms of the Millerite reformatory movement, 1989 marked the arrival of the first angel. The first angel’s message was empowered on August 11, 1840 by a fulfillment of a prophecy concerning Islam, and it identifies that 1989’s arrival of the third angel would be empowered by a fulfillment of a prophecy concerning Islam.
۹/۱۱ پیامی را که در سال ۱۹۸۹ وارد شد، با قدرت تأیید کرد. آن پیام، پیامِ فرشتهٔ سوم است؛ اما در ساختار و اصطلاحاتِ جنبشِ اصلاحیِ میلری، سال ۱۹۸۹ زمانِ ورودِ فرشتهٔ اول را مشخص ساخت. پیامِ فرشتهٔ اول در ۱۱ اوت ۱۸۴۰ بهوسیلهٔ تحققِ نبوتی دربارهٔ اسلام با قدرت تأیید شد، و این امر نشان میدهد که ورودِ فرشتهٔ سوم در سال ۱۹۸۹ نیز بهوسیلهٔ تحققِ نبوتی دربارهٔ اسلام با قدرت تأیید میشد.
When the prophecy of Islam was confirmed on August 11, 1840 the angel of Revelation ten descended, thus typifying the descent of the angel of Revelation eighteen on 9/11. The empowerment of the first angel in 1840, and the empowerment of the second angel in 1844 both typify the empowerment of the third angel on 9/11. July 18, 2020 was the arrival of the second angel as typified by the first disappointment of the Millerites on April 19, 1844. The histories of both empowerments of the first and second angels of Millerite history, and also the history of the empowerment of the third angel on 9/11 provide witnesses to the empowerment of the message of the Midnight Cry that arrived in July 2023.
په 1840 کال د اګست په 11مه، کله چې د اسلام نبوت تصدیق شو، د مکاشفې د لسم فصل فرښته راکوزه شوه؛ او په دې توګه یې د 9/11 پر ورځ د مکاشفې د اتلسم فصل د فرښتې نزول تمثیل کړ. په 1840 کې د لومړۍ فرښتې ځواکمنېدل، او په 1844 کې د دویمې فرښتې ځواکمنېدل، دواړه د 9/11 پر ورځ د درېیمې فرښتې د ځواکمنېدو تمثیل کوي. د 2020 کال د جولای 18مه د دویمې فرښتې راتګ و، لکه څنګه چې دا د 1844 کال د اپرېل په 19مه د مېلریانو د لومړۍ ناهیلۍ له لارې تمثیل شوی و. د مېلري تاریخ د لومړۍ او دویمې فرښتو د دواړو ځواکمنېدو تاریخونه، او همدارنګه د 9/11 پر ورځ د درېیمې فرښتې د ځواکمنېدو تاریخ، د نیمې شپې د فریاد د پیغام د ځواکمنېدو لپاره شاهدان برابروي، هغه پیغام چې د 2023 کال په جولای کې راورسېد.
The period of the sealing begins at 9/11 and ends at the Sunday law. It begins with Christ breathing a few drops of the latter rain and ends with tongues of fire carrying a message to the world at Pentecost. Peter identified Pentecost as a fulfillment of Joel. That being the fact of the matter it establishes that Christ’s breathing was also a fulfillment of Joel, for the Pentecostal season has a specific beginning and ending that demonstrates that the alpha is also the omega. The day of Christ’s resurrection the barley first fruit offering was made, and fifty days later on Pentecost the wheat first fruit offering was lifted up. 9/11 typifies the Midnight Cry that arrives just before and leads to the Sunday law. The perfect fulfillment of Zechariah 9:9 representation of the Midnight Cry is post-July 2023.
ਮੋਹਰ ਲਗਾਏ ਜਾਣ ਦਾ ਅਰਸਾ 9/11 ਤੋਂ ਸ਼ੁਰੂ ਹੁੰਦਾ ਹੈ ਅਤੇ ਐਤਵਾਰ ਦੇ ਕਾਨੂੰਨ ਉੱਤੇ ਸਮਾਪਤ ਹੁੰਦਾ ਹੈ। ਇਹ ਮਸੀਹ ਵੱਲੋਂ ਪਿੱਛਲੀ ਵਰਖਾ ਦੀਆਂ ਕੁਝ ਬੂੰਦਾਂ ਫੂਕਣ ਨਾਲ ਸ਼ੁਰੂ ਹੁੰਦਾ ਹੈ ਅਤੇ ਪੈਂਤੀਕੁਸਤ ਦੇ ਦਿਨ ਅੱਗ ਦੀਆਂ ਜ਼ਬਾਨਾਂ ਦੁਆਰਾ ਸੰਸਾਰ ਲਈ ਇੱਕ ਸੰਦੇਸ਼ ਲਿਜਾਣ ਨਾਲ ਸਮਾਪਤ ਹੁੰਦਾ ਹੈ। ਪਤਰਸ ਨੇ ਪੈਂਤੀਕੁਸਤ ਨੂੰ ਜੋਏਲ ਦੀ ਪੂਰਤੀ ਵਜੋਂ ਪਹਿਚਾਣਿਆ ਸੀ। ਜੇਹੋ ਜਿਹੀ ਇਹ ਗੱਲ ਹਕੀਕਤ ਹੈ, ਤਾਂ ਇਹ ਇਸ ਗੱਲ ਨੂੰ ਸਥਾਪਿਤ ਕਰਦੀ ਹੈ ਕਿ ਮਸੀਹ ਦਾ ਫੂਕਣਾ ਵੀ ਜੋਏਲ ਦੀ ਹੀ ਇੱਕ ਪੂਰਤੀ ਸੀ; ਕਿਉਂਕਿ ਪੈਂਤੀਕੁਸਤ ਦੇ ਮੌਸਮ ਦਾ ਇੱਕ ਨਿਸ਼ਚਿਤ ਆਰੰਭ ਅਤੇ ਅੰਤ ਹੈ, ਜੋ ਇਹ ਦਰਸਾਉਂਦਾ ਹੈ ਕਿ ਅਲਫਾ ਹੀ ਓਮੇਗਾ ਵੀ ਹੈ। ਮਸੀਹ ਦੇ ਪੁਨਰੁੱਥਾਨ ਦੇ ਦਿਨ ਜੌਂ ਦੀ ਪਹਿਲੀ ਫਸਲ ਦੀ ਭੇਟ ਚੜ੍ਹਾਈ ਗਈ ਸੀ, ਅਤੇ ਪੰਜਾਹ ਦਿਨਾਂ ਬਾਅਦ ਪੈਂਤੀਕੁਸਤ ਉੱਤੇ ਗੈਂਹੂਂ ਦੀ ਪਹਿਲੀ ਫਸਲ ਦੀ ਭੇਟ ਉੱਪਰ ਚੁੱਕੀ ਗਈ। 9/11 ਅੱਧੀ ਰਾਤ ਦੀ ਪੁਕਾਰ ਦਾ ਪ੍ਰਤੀਕ ਹੈ, ਜੋ ਐਤਵਾਰ ਦੇ ਕਾਨੂੰਨ ਤੋਂ ਥੋੜ੍ਹਾ ਪਹਿਲਾਂ ਆਉਂਦੀ ਹੈ ਅਤੇ ਉਸ ਵੱਲ ਲੈ ਜਾਂਦੀ ਹੈ। ਜ਼ਕਰਿਆਹ 9:9 ਵਿੱਚ ਅੱਧੀ ਰਾਤ ਦੀ ਪੁਕਾਰ ਦੀ ਪ੍ਰਤੀਨਿਧਤਾ ਦੀ ਸੰਪੂਰਨ ਪੂਰਤੀ ਜੁਲਾਈ 2023 ਤੋਂ ਬਾਅਦ ਦੀ ਹੈ।
Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem: behold, thy King cometh unto thee: he is just, and having salvation; lowly, and riding upon an ass, and upon a colt the foal of an ass. Zechariah 9:9.
Réjouis-toi avec transport, fille de Sion; pousse des cris, fille de Jérusalem: voici, ton Roi vient à toi; il est juste, et victorieux; humble, et monté sur un âne, sur un ânon, le petit d’une ânesse. Zacharie 9:9.
So Zechariah agrees with Isaiah’s symbolization of God’s people being a crown, but he adds that the crown is also the ensign when he recorded, “for they shall be as the stones of a crown, lifted up as an ensign upon his land“, and Zechariah further echoes the joy associated with Joel’s symbols of “corn” and “new wine,” by stating, “corn shall make the young men cheerful, and new wine the maids.” As we consider the record of the drunkards of Ephraim in chapter twenty-eight, take note that this is the biblical chapter that identifies the “rest and the refreshing.” This is one of the primary passages in the Scriptures concerning the latter rain, so these drunkards of Ephraim must be the same drunks Joel speaks of.
Jadi, Zakharia sependapat dengan perlambangan Yesaya tentang umat Allah sebagai sebuah mahkota, tetapi ia menambahkan bahwa mahkota itu juga adalah panji ketika ia mencatat, “for they shall be as the stones of a crown, lifted up as an ensign upon his land”, dan Zakharia selanjutnya menggemakan sukacita yang dikaitkan dengan lambang-lambang “corn” dan “new wine” dalam Yoel, dengan menyatakan, “corn shall make the young men cheerful, and new wine the maids.” Ketika kita mempertimbangkan catatan tentang orang-orang mabuk dari Efraim dalam pasal dua puluh delapan, perhatikanlah bahwa inilah pasal Alkitab yang mengidentifikasi “the rest and the refreshing.” Inilah salah satu bagian utama dalam Kitab Suci mengenai hujan akhir, sehingga orang-orang mabuk dari Efraim ini pasti adalah orang-orang mabuk yang sama seperti yang dibicarakan Yoel.
Woe to the crown of pride, to the drunkards of Ephraim, whose glorious beauty is a fading flower, which are on the head of the fat valleys of them that are overcome with wine! Behold, the Lord hath a mighty and strong one, which as a tempest of hail and a destroying storm, as a flood of mighty waters overflowing, shall cast down to the earth with the hand. The crown of pride, the drunkards of Ephraim, shall be trodden under feet: And the glorious beauty, which is on the head of the fat valley, shall be a fading flower, and as the hasty fruit before the summer; which when he that looketh upon it seeth, while it is yet in his hand he eateth it up. In that day shall the Lord of hosts be for a crown of glory, and for a diadem of beauty, unto the residue of his people, And for a spirit of judgment to him that sitteth in judgment, and for strength to them that turn the battle to the gate. But they also have erred through wine, and through strong drink are out of the way; the priest and the prophet have erred through strong drink, they are swallowed up of wine, they are out of the way through strong drink; they err in vision, they stumble in judgment. For all tables are full of vomit and filthiness, so that there is no place clean. …
Fe alas á corona da soberba, aos bêbados de Efraim, cuja formosa glória é flor que murcha, os quais estão sobre a cabeça do fértil vale dos vencidos do vinho! Eis que o Senhor tem um que é poderoso e forte, que, como tempestade de saraiva e tormenta destruidora, como torrente de águas impetuosas que transbordam, lançará por terra com a mão. A coroa da soberba, os bêbados de Efraim, será pisada aos pés; e a formosa glória, que está sobre a cabeça do fértil vale, será flor que murcha, e como o fruto temporão antes do verão; o qual, vendo-o aquele que o contempla, estando-o ainda na mão, o engole. Naquele dia o Senhor dos Exércitos será por coroa de glória e por diadema de formosura ao remanescente do seu povo, e por espírito de juízo ao que se assenta no tribunal, e por fortaleza aos que fazem recuar a peleja até à porta. Mas também estes erram por causa do vinho e se desencaminham por causa da bebida forte; o sacerdote e o profeta erram por causa da bebida forte, são absorvidos pelo vinho, andam fora do caminho por causa da bebida forte; erram na visão, tropeçam no juízo. Porque todas as mesas estão cheias de vômito e imundícia, de modo que não há lugar limpo. …
Stay yourselves, and wonder; cry ye out, and cry: they are drunken, but not with wine; they stagger, but not with strong drink. For the Lord hath poured out upon you the spirit of deep sleep, and hath closed your eyes: the prophets and your rulers, the seers hath he covered. And the vision of all is become unto you as the words of a book that is sealed, which men deliver to one that is learned, saying, Read this, I pray thee: and he saith, I cannot; for it is sealed: And the book is delivered to him that is not learned, saying, Read this, I pray thee: and he saith, I am not learned.
Attendez et soyez dans l’étonnement; poussez des cris, et criez: ils sont ivres, mais non de vin; ils chancellent, mais non de boisson forte. Car l’Éternel a répandu sur vous un esprit d’assoupissement profond, et il a fermé vos yeux: les prophètes et vos chefs, les voyants, il les a couverts. Et toute vision est devenue pour vous comme les paroles d’un livre scellé, qu’on remet à un homme instruit, en disant: Lis ceci, je te prie; et il dit: Je ne le puis, car il est scellé. Et l’on remet le livre à celui qui n’est point instruit, en disant: Lis ceci, je te prie; et il dit: Je ne suis point instruit.
Wherefore the Lord said, Forasmuch as this people draw near me with their mouth, and with their lips do honour me, but have removed their heart far from me, and their fear toward me is taught by the precept of men: Therefore, behold, I will proceed to do a marvellous work among this people, even a marvellous work and a wonder: for the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid. Woe unto them that seek deep to hide their counsel from the Lord, and their works are in the dark, and they say, Who seeth us? and who knoweth us? Surely your turning of things upside down shall be esteemed as the potter’s clay: for shall the work say of him that made it, He made me not? or shall the thing framed say of him that framed it, He had no understanding? Isaiah 28:1–8; 29:9–16.
ἔφη οὖν ὁ Κύριος· Ἐπειδὴ ὁ λαὸς οὗτος ἐγγίζει μοι τῷ στόματι αὐτοῦ καὶ τοῖς χείλεσιν αὐτοῦ με τιμᾷ, ἡ δὲ καρδία αὐτοῦ πόρρω ἀπέχει ἀπ’ ἐμοῦ, καὶ ὁ φόβος αὐτοῦ πρὸς ἐμὲ διδάσκεται ἐντάλμασιν ἀνθρώπων, διὰ τοῦτο ἰδοὺ ἐγὼ προσθήσω τοῦ ποιῆσαι ἐν τῷ λαῷ τούτῳ θαυμαστὰ καὶ παράδοξα· ἀπολεῖται γὰρ ἡ σοφία τῶν σοφῶν αὐτῶν, καὶ ἡ σύνεσις τῶν συνετῶν αὐτῶν κρυβήσεται. Οὐαὶ τοῖς βαθέως βουλευομένοις τοῦ κρύψαι βουλὴν ἀπὸ Κυρίου, καὶ ἔσται ἐν σκότει τὰ ἔργα αὐτῶν, καὶ ἐροῦσιν· Τίς ἡμᾶς ὁρᾷ; καὶ τίς ἡμᾶς γινώσκει; ἢ ὡς πηλὸς κεραμέως λογισθήσεσθε; μὴ ἐρεῖ τὸ πλάσμα τῷ πλάσαντι αὐτό· Οὐ σύ με ἔπλασας; ἢ τὸ ποίημα τῷ ποιήσαντι· Οὐ συνῆκας; Ἠσαΐας 28:1–8· 29:9–16.
The Lord is going to do a “marvelous work” among the drunkards of Ephraim as he removes their wisdom and understanding, the very two elements associated with understanding the increase of knowledge when a prophetic message is unsealed. It is the wise who understand. Part of the “marvelous work” is removing the knowledge that is unsealed by the Lion of the tribe of Judah from the minds of the drunkards of Ephraim. The separation of the wise and wicked is part of the Lord’s “marvelous work.” It is the everlasting gospel. After Christ led the quibbling Jews through the parable of the vineyard and thus trapped them into pronouncing their own judgment, He asked a question from Psalm 118:
Le Seigneur va accomplir une « œuvre merveilleuse » parmi les ivrognes d’Éphraïm, en leur ôtant leur sagesse et leur intelligence, ces deux éléments mêmes qui sont associés à la compréhension de l’accroissement de la connaissance lorsqu’un message prophétique est descellé. Ce sont les sages qui comprennent. Une part de l’« œuvre merveilleuse » consiste à retirer de l’esprit des ivrognes d’Éphraïm la connaissance descellée par le Lion de la tribu de Juda. La séparation des sages et des méchants fait partie de l’« œuvre merveilleuse » du Seigneur. C’est l’Évangile éternel. Après que le Christ eut conduit les Juifs chicaneurs à travers la parabole de la vigne et les eut ainsi amenés à prononcer leur propre jugement, il posa une question tirée du Psaume 118 :
The stone which the builders refused is become the head stone of the corner. This is the Lord’s doing; it is marvelous in our eyes. This is the day which the Lord hath made; we will rejoice and be glad in it. Psalms 118:22–24.
Ibu nkume nke ndị na-ewu ụlọ jụrụ aghọwo isi nkume nkuku. Nke a bụ ọrụ Onyenwe anyị; ọ dị ebube n’anya anyị. Nke a bụ ụbọchị Onyenwe anyị mere; anyị ga-aṅụrị ọṅụ ma nwee obi ụtọ n’ime ya. Abụ Ọma 118:22–24.
The Lord is to accomplish “a marvelous work and a wonder” upon the drunkards of Ephraim and it includes removing their ability to recognize truth. The “head stone of the corner” is marvelous in the eyes of those who possess Joel’s “new wine.”
Le Seigneur doit accomplir « une œuvre merveilleuse et un prodige » contre les ivrognes d’Éphraïm, et cela comprend le retrait de leur capacité à reconnaître la vérité. La « pierre principale de l’angle » est merveilleuse aux yeux de ceux qui possèdent le « vin nouveau » de Joël.
The drunkards cannot read the book that is sealed whether it is the leadership represented as “learned” or the laity represented by the “not learned.” It is impossible for the drunkards to understand rightly the prophetic testimony of Scriptures as represented as “the book that is sealed.” The drunkards are also twice identified as being “out of the way.” Once again this is recorded in Isaiah twenty-eight a premier latter rain passage of Scripture, where Isaiah identifies the “rest and refreshing” that the drunkards would not hear. The “rest and refreshing” is a message, for it can be heard.
မူးယစ်သောသူတို့သည် “ပညာရှိ” ဟူ၍ ကိုယ်စားပြုထားသော ခေါင်းဆောင်မှုဖြစ်စေ၊ “ပညာမရှိ” ဟူ၍ ကိုယ်စားပြုထားသော သာမန်ယုံကြည်သူတို့ဖြစ်စေ၊ တံဆိပ်ခတ်ထားသော စာအုပ်ကို မဖတ်နိုင်ကြ။ “တံဆိပ်ခတ်ထားသော စာအုပ်” ဟူ၍ ကိုယ်စားပြုထားသော သမ္မာကျမ်းစာ၏ ပရောဖက်ပြုသက်သေခံချက်ကို မူးယစ်သောသူတို့က မှန်ကန်စွာ နားလည်နိုင်ရန်မှာ မဖြစ်နိုင်ပေ။ ထို့ပြင် မူးယစ်သောသူတို့ကို “လမ်းမှ လွဲသွားကြသည်” ဟူ၍ နှစ်ကြိမ်တိုင် ဖော်ပြထားသည်။ ဤအချက်ကို ဟေရှာယ အခန်းကြီး ၂၈ တွင်လည်း တစ်ဖန် မှတ်တမ်းတင်ထားပြီး၊ ထိုအခန်းသည် နောက်မိုး၏ အမြတ်ဆုံးသော ကျမ်းပိုဒ်တစ်ပိုဒ် ဖြစ်သည်။ ထိုနေရာ၌ ဟေရှာယသည် မူးယစ်သောသူတို့ နားမထောင်လိုခဲ့သော “အနားယူခြင်းနှင့် လန်းဆန်းစေခြင်း” ကို ဖော်ထုတ်ပြသည်။ “အနားယူခြင်းနှင့် လန်းဆန်းစေခြင်း” သည် သတင်းစကားတစ်ရပ် ဖြစ်သည်၊ အကြောင်းမှာ ၎င်းကို ကြားနာနိုင်သောကြောင့် ဖြစ်သည်။
That drunkenness has taken the drunkards out of the way of Jeremiah’s “old paths” which is the “way” to walk in and find the latter rain, represented as “rest” by Jeremiah. The rejection of the latter rain message by the drunkards of Ephraim is a specific subject of God’s Word. They are drunk because they refused to return to the foundational history which provides the blueprint for the history of the one hundred and forty-four thousand which is the history of the latter rain.
Është ajo dehje që i ka nxjerrë të dehurit jashtë shtigjeve të vjetra të Jeremias, të cilat janë “udha” në të cilën duhet ecur për të gjetur shiun e fundit, të paraqitur nga Jeremia si “prehje”. Refuzimi i mesazhit të shiut të fundit nga të dehurit e Efraimit është një temë e veçantë e Fjalës së Perëndisë. Ata janë të dehur, sepse refuzuan të kthehen te historia themelore, e cila jep modelin për historinë e njëqind e dyzet e katër mijëve, që është historia e shiut të fundit.
The “marvelous work” that is accomplished upon the drunkards of Ephraim occurs during the outpouring of the latter rain. During the latter rain a testing message produces two classes of worshippers, which are illustrated by the “wine” which they partake of. The wicked have refused to base their prophetic application upon the lines of sacred history and those who employ the “line upon line” methodology of Isaiah twenty-eight partake of the “new wine.” The wicked’s drunkenness is manifested by their inability to understand prophecy, and their blind condition was caused by an unwillingness to return to the foundational old paths. Jesus rebuked the quibbling Jews by asking if they had ever read about the stone which is rejected, and becomes the head of the corner.
“કાર્ય અદભૂત” જે એફ્રાયિમના મદ્યપો પર પૂર્ણ થાય છે, તે અંતિમ વરસાદના ઉંડેલવામાં થાય છે. અંતિમ વરસાદ દરમિયાન પરીક્ષણકારી સંદેશ ઉપાસકોના બે વર્ગો ઉત્પન્ન કરે છે, જેમનું ચિત્રણ તેઓ જે “દ્રાક્ષારસ” માંથી ભાગ લે છે તેના દ્વારા કરવામાં આવે છે. દુષ્ટોએ પોતાની ભવિષ્યવાણીની વ્યાખ્યા પવિત્ર ઇતિહાસની રેખાઓ પર આધારિત કરવાનું અસ્વીકાર્યું છે, અને જે લોકો યશાયા અઠ્ઠાવીસની “રેખા પર રેખા” પદ્ધતિનો ઉપયોગ કરે છે તેઓ “નવા દ્રાક્ષારસ” માંથી ભાગ લે છે. દુષ્ટોની મદ્યાવસ્થા તેમની ભવિષ્યવાણી સમજવાની અસમર્થતા દ્વારા પ્રગટ થાય છે, અને તેમની અંધ સ્થિતિ મૂળભૂત પ્રાચીન માર્ગોમાં પાછા ફરવાની અનિચ્છાથી ઉત્પન્ન થઈ હતી. ઈસુએ ટીકાખોર યહૂદીઓને ઠપકો આપતાં પૂછ્યું કે શું તેમણે કદી એ પથ્થર વિષે વાંચ્યું નથી, જે નકારવામાં આવે છે અને ખૂણાના મસ્તકરૂપ બને છે.
The stone which becomes the head of the corner represents that the prophetic truth that the foundation or cornerstone is duplicated in the capstone. The alpha stone is also the omega stone. The primary prophetic principle which establishes and upholds the methodology of line upon line, (which is the methodology of the latter rain) is that the beginning of a thing illustrates the end of a thing. The primary prophetic principle in the Millerite movement was the day for a year principle that was confirmed when the angel of Revelation ten descended. The primary prophetic principle in the movement of the one hundred and forty-four thousand is that the beginning illustrates the end which was confirmed when the angel of Revelation eighteen descended.
ई पत्थर जे कोना के सिर बनत बा, ई दर्शावेला कि जे भविष्यसूचक सत्य नींव अथवा कोना-पत्थर में बा, उहे शिखर-पत्थर में भी पुनरावृत्त होखेला। अल्फा पत्थर ही ओमेगा पत्थर भी ह। मुख्य भविष्यसूचक सिद्धान्त, जे “पंक्ति पर पंक्ति” के पद्धति के स्थापित आ बनाए रखेला, (जे पिछला वर्षा के पद्धति ह), ई बा कि कवनो वस्तु के आरम्भ ओकर अन्त के चित्रित करेला। मिलरवादी आन्दोलन में मुख्य भविष्यसूचक सिद्धान्त “एक दिन के बदले एक वर्ष” के सिद्धान्त रहल, जे तब पुष्टि भइल जब प्रकाशितवाक्य दस के स्वर्गदूत उतरल। एक सौ चवालीस हजार के आन्दोलन में मुख्य भविष्यसूचक सिद्धान्त ई बा कि आरम्भ अन्त के चित्रित करेला, जे तब पुष्टि भइल जब प्रकाशितवाक्य अठारह के स्वर्गदूत उतरल।
God’s prophetic Word is very detailed in its explanation of the factors involved with the latter rain. One of those facts is that the drunkards of Ephraim are not capable of recognizing the latter rain, and this was typified by the Jews who were suggesting to Peter that the disciples were drunk. The main principle of the methodology is directly set forth as Alpha and Omega repeatedly within God’s Word, but the Word has been sealed unto them. The methodology, the main prophetic rule and the message of the latter rain are some of the sanctified themes in a prophetic line of history that is represented as a “marvelous work.”
Ang Pulong ng Diyos na makahulagwayon sa tagna labi ka detalyado sa iyang pagpatin-aw sa mga hinungdan nga nalangkit sa ulahing ulan. Usa sa maong mga kamatuoran mao nga ang mga hubog sa Ephraim dili makahimo sa pag-ila sa ulahing ulan, ug kini gitipo pinaagi sa mga Judio nga nagsugyot kang Pedro nga ang mga tinun-an nangahubog. Ang nag-unang prinsipyo sa pamaagi tin-awng gipahayag sa makadaghang higayon ingon nga Alpha ug Omega sulod sa Pulong sa Diyos, apan ang Pulong gitimrihan alang kanila. Ang pamaagi, ang nag-unang lagda sa tagna, ug ang mensahe sa ulahing ulan maoy pipila sa mga gibalaan nga mga tema sa usa ka makahulagwayong laray sa kasaysayan nga gihulagway ingon nga usa ka “katingalahang buhat.”
Again the word of the Lord of hosts came to me, saying, Thus saith the Lord of hosts; I was jealous for Zion with great jealousy, and I was jealous for her with great fury. Thus saith the Lord; I am returned unto Zion, and will dwell in the midst of Jerusalem: and Jerusalem shall be called a city of truth; and the mountain of the Lord of hosts the holy mountain. Thus saith the Lord of hosts; There shall yet old men and old women dwell in the streets of Jerusalem, and every man with his staff in his hand for very age. And the streets of the city shall be full of boys and girls playing in the streets thereof.
De nouveau, la parole de l’Éternel des armées me fut adressée, en ces termes : Ainsi parle l’Éternel des armées : J’ai été jaloux pour Sion d’une grande jalousie, et j’ai été jaloux pour elle avec une grande fureur. Ainsi parle l’Éternel : Je suis revenu vers Sion, et j’habiterai au milieu de Jérusalem ; et Jérusalem sera appelée ville de vérité, et la montagne de l’Éternel des armées, montagne sainte. Ainsi parle l’Éternel des armées : Il y aura encore dans les rues de Jérusalem des vieillards et des femmes âgées habitant, chacun ayant son bâton à la main à cause du grand nombre de ses jours. Et les rues de la ville seront remplies de garçons et de filles qui joueront dans ses rues.
Thus saith the Lord of hosts; If it be marvellous in the eyes of the remnant of this people in these days, should it also be marvellous in mine eyes? saith the Lord of hosts. Thus saith the Lord of hosts; Behold, I will save my people from the east country, and from the west country; And I will bring them, and they shall dwell in the midst of Jerusalem: and they shall be my people, and I will be their God, in truth and in righteousness. Thus saith the Lord of hosts; Let your hands be strong, ye that hear in these days these words by the mouth of the prophets, which were in the day that the foundation of the house of the Lord of hosts was laid, that the temple might be built. For before these days there was no hire for man, nor any hire for beast; neither was there any peace to him that went out or came in because of the affliction: for I set all men every one against his neighbour. But now I will not be unto the residue of this people as in the former days, saith the Lord of hosts. Zechariah 8:1–11.
Ainsi parle l’Éternel des armées : Si la chose paraît merveilleuse aux yeux du reste de ce peuple en ces jours-ci, sera-t-elle aussi merveilleuse à mes yeux ? dit l’Éternel des armées. Ainsi parle l’Éternel des armées : Voici, je sauverai mon peuple du pays de l’orient et du pays de l’occident ; je les ramènerai, et ils habiteront au milieu de Jérusalem ; ils seront mon peuple, et je serai leur Dieu, dans la vérité et dans la justice. Ainsi parle l’Éternel des armées : Que vos mains soient fortes, vous qui entendez en ces jours ces paroles de la bouche des prophètes, lesquels étaient là au jour où fut posé le fondement de la maison de l’Éternel des armées, afin que le temple fût bâti. Car avant ces jours-là il n’y avait point de salaire pour l’homme, ni de salaire pour la bête ; et il n’y avait point de paix pour celui qui sortait ou pour celui qui entrait, à cause de l’affliction ; car je mettais tous les hommes, chacun contre son prochain. Mais maintenant, je ne serai pas envers le reste de ce peuple comme dans les jours précédents, dit l’Éternel des armées. Zacharie 8:1–11.
Zechariah states, “Let your hands be strong, ye that hear in these days these words by the mouth of the prophets, which were in the day that the foundation of the house of the Lord of hosts was laid, that the temple might be built.” What strengthens God’s people is the message of the foundation that becomes the headstone. That message is that the Millerite history is repeated in the history of the one hundred and forty-four thousand.
Zekariya anasema, “Mikono yenu na iwe hodari, ninyi msikiao siku hizi maneno haya kwa vinywa vya manabii, waliokuwako siku ile msingi wa nyumba ya Bwana wa majeshi ulipowekwa, ili hekalu lipate kujengwa.” Kiwatiacho nguvu watu wa Mungu ni ujumbe wa msingi unaokuwa jiwe kuu la pembeni. Ujumbe huo ni kwamba historia ya Wamilleri inarudiwa katika historia ya wale mia moja arobaini na nne elfu.
Christ askes, “If it be marvellous in the eyes of the remnant of this people in these days, should it also be marvellous in mine eyes?” That question identifies the prophetic period of God’s “marvelous work” that is the subject of every prophet, but it also identifies when the Laodicean movement of the one hundred and forty-four thousand changes unto the Philadelphian movement of the one hundred and forty-four thousand. It is the same point as when they are sealed, and the same point the movement changes from militant to triumphant, which is also where the work of combining divinity with humanity among this group of people is finalized as the sanctuary is truly cleansed. This can be recognized in the verses for the prophetic history represented by His “marvelous work” is marvelous in God’s eyes and the eyes of the remnant, and eye to eye is a symbol of unity. The unity here represented is speaking of the sealing of God’s people who follow the Lamb withersoever He goeth who have reached a point that they would die rather than sin and misrepresent the character of Christ.
Christ demande : « Si cela paraît merveilleux aux yeux du reste de ce peuple en ces jours, cela devrait-il aussi paraître merveilleux à mes yeux ? » Cette question identifie la période prophétique de l’« œuvre merveilleuse » de Dieu, qui est le sujet de tout prophète ; mais elle identifie aussi le moment où le mouvement laodicéen des cent quarante-quatre mille devient le mouvement philadelphien des cent quarante-quatre mille. C’est le même point que celui où ils sont scellés, et le même point où le mouvement passe de militant à triomphant, lequel est aussi celui où l’œuvre consistant à unir la divinité à l’humanité parmi ce groupe de personnes est menée à son terme, tandis que le sanctuaire est véritablement purifié. Cela peut être reconnu dans les versets, car l’histoire prophétique représentée par son « œuvre merveilleuse » est merveilleuse aux yeux de Dieu et aux yeux du reste, et voir d’œil à œil est un symbole d’unité. L’unité ici représentée parle du scellement du peuple de Dieu qui suit l’Agneau partout où il va, et qui est parvenu au point où il préférerait mourir plutôt que de pécher et de dénaturer le caractère de Christ.
Micah identifies the foundational history of ancient Israel as “marvelous things.”
Miha prepoznaje temeljnu povijest drevnoga Izraela kao „čudesna djela“.
According to the days of thy coming out of the land of Egypt will I show unto him marvellous things. Micah 7:15.
Malinga na mikolo ya kobima na yo na mokili ya Ejipito nakolakisa ye makambo ya kokamwa. Mika 7:15.
The “marvelous works” are foundational history which is “marvelous” because the foundational history is repeated in the ending history, represented by the capstone. The “marvelous works” are the history that begins with the corner stone and ends with the “cap stone.” His “marvelous works” were manifested in the history of Moses and repeated in the history of Christ. Moses was the corner stone and Christ was the cap stone. Moses is alpha and Christ omega prophetically.
Les « œuvres merveilleuses » constituent l’histoire fondatrice, laquelle est « merveilleuse » parce que cette histoire fondatrice se répète dans l’histoire de la fin, représentée par la pierre faîtière. Les « œuvres merveilleuses » sont l’histoire qui commence avec la pierre angulaire et s’achève avec la « pierre faîtière ». Ses « œuvres merveilleuses » se sont manifestées dans l’histoire de Moïse et se sont répétées dans l’histoire de Christ. Moïse était la pierre angulaire et Christ la pierre faîtière. Moïse est alpha et Christ oméga, prophétiquement.
“Beginning at Moses, the very Alpha of Bible history, Christ expounded in all the Scriptures the things concerning Himself.” The Desire of Ages, 797.
«En commençant par Moïse, le véritable Alpha de l’histoire biblique, le Christ expliqua, dans toutes les Écritures, ce qui le concernait.» The Desire of Ages, 797.
Moses taught, and Peter used Moses’ words at Pentecost to identify that Moses typified Christ.
Mose o rutile, mme Petro a dirisa mafoko a ga Mose ka Pentekosete go supa gore Mose o ne a tshwantsha Keresete.
But those things, which God before had showed by the mouth of all his prophets, that Christ should suffer, he hath so fulfilled. Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; And he shall send Jesus Christ, which before was preached unto you: Whom the heaven must receive until the times of restitution of all things, which God hath spoken by the mouth of all his holy prophets since the world began. For Moses truly said unto the fathers, A prophet shall the Lord your God raise up unto you of your brethren, like unto me; him shall ye hear in all things whatsoever he shall say unto you. And it shall come to pass, that every soul, which will not hear that prophet, shall be destroyed from among the people. Yea, and all the prophets from Samuel and those that follow after, as many as have spoken, have likewise foretold of these days. Acts 3:18–24.
Sɛ́ngbɛ nyɛ nù siwo Mawu fia ŋgɔ́ la, to eƒe nyagblɔɖila gbogbowo nu me be Kristo la ava kpe ŋu, eyae wòwɔ ale. Míedzudzɔ nû me la, eye miaɖo asi le Mawu ŋu, bena woatsɔ miaƒe nuvɔ̃wo afu, ne ɣeyiɣi siwo nyɔnyrɔ̃ ƒe dzudzɔ ava tso Aƒetɔ la ƒe ŋkume la va; eye wòado Yesu Kristo ɖa, ame si wowóe ƒe gbe na mi do ŋgɔ́. Esi dziƒo le egbɔ dzi va yi vaseɖe ɣeyiɣi siwo le nu gbogbo ƒe gbugbɔgblɔme la, siwo Mawu gblɔ tso eƒe nyagblɔɖila kɔkɔewo gbogbo ƒe nu me tso xexeame gɔmedzedze. Esi Mose gblɔ nyateƒe na fofowo be, Aƒetɔ, miaƒe Mawu la, ado nyagblɔɖila ɖe miŋu tso mia nɔviwo dome, abe nye ene; eya la, miaɖo to le nu sia nu siwo katã wòagblɔ na mi. Eye ava eme be, luʋɔ̃ sia luʋɔ̃ si mate ŋu aɖo to na nyagblɔɖila ma o la, woatsrɔ̃e tso ameawo dome. Ke nyagblɔɖilawo katã tso Samuel dzi kple ame siwo ƒo to eyome la, ame alesiwó katã gblɔ nu la, wowɔ ɣeɖeɖe ɖe ŋkeke siawo ŋu fan. Dɔwɔwɔwo 3:18–24.
Moses as alpha and Christ as omega was established by Peter’s second witness of Moses at the Pentecostal outpouring, and in so doing Peter is emphasizing and identifying that a primary component of the latter rain message (and the controversy raised against it) is the prophetic principle of “alpha and omega.” That principle is the one hundred and forty-four thousand’s counterpart to the year/day principle in Millerite history. The principle of “alpha and omega” is the principle of ‘the foundation becoming the cap stone,’ it is the principles of ‘Moses and the Lamb;’ and therefore is identified by inspiration as one of the verses in the song of the vineyard, which is also the song of Moses and the Lamb.
Moses comme alpha et le Christ comme oméga furent établis par le second témoignage de Pierre concernant Moïse lors de l’effusion de la Pentecôte; ce faisant, Pierre souligne et identifie qu’un élément primordial du message de la pluie de l’arrière-saison (et de la controverse suscitée contre lui) est le principe prophétique de « l’alpha et l’oméga ». Ce principe est, pour les cent quarante-quatre mille, l’équivalent du principe année/jour dans l’histoire millérite. Le principe de « l’alpha et l’oméga » est le principe selon lequel « le fondement devient la pierre de faîte »; il est le principe de « Moïse et l’Agneau »; et, par conséquent, il est identifié par l’Inspiration comme l’un des versets du chant de la vigne, lequel est aussi le cantique de Moïse et de l’Agneau.
The beginning and ending that is represented by the various prophetic lines represent the history where God accomplishes His “marvelous works,” and it is the light that is brought out from recognizing what the symbol of “marvelous works” represents that transforms a Laodicean unto a Philadelphia thus becoming a stone in a temple that is being built, as was the Millerite temple built in 46 years leading up to October 22, 1844 when the Lord suddenly came to His temple.
Le commencement et la fin que représentent les diverses lignes prophétiques désignent l’histoire au cours de laquelle Dieu accomplit Ses « œuvres merveilleuses », et c’est la lumière mise en évidence par la reconnaissance de ce que représente le symbole des « œuvres merveilleuses » qui transforme un Laodicéen en un Philadelphien, devenant ainsi une pierre dans un temple en cours d’édification, comme le fut le temple millérite bâti en 46 ans jusqu’au 22 octobre 1844, lorsque le Seigneur vint soudainement à Son temple.
If so be ye have tasted that the Lord is gracious. To whom coming, as unto a living stone, disallowed indeed of men, but chosen of God, and precious, Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ. Wherefore also it is contained in the scripture, Behold, I lay in Sion a chief corner stone, elect, precious: and he that believeth on him shall not be confounded. Unto you therefore which believe he is precious: but unto them which be disobedient, the stone which the builders disallowed, the same is made the head of the corner, And a stone of stumbling, and a rock of offence, even to them which stumble at the word, being disobedient: whereunto also they were appointed. But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should show forth the praises of him who hath called you out of darkness into his marvellous light: Which in time past were not a people, but are now the people of God: which had not obtained mercy, but now have obtained mercy. 1 Peter 2:3–10.
Եթե իսկապէս ճաշակած էք, թէ Տէրը քաղցր է։ Մօտենալով Նրան՝ որպէս կենդանի քարի, որ թէպէտ մարդկանց կողմից մերժուած է, բայց Աստծոյ կողմից ընտրուած է եւ թանկագին, դուք եւս, որպէս կենդանի քարեր, կառուցւում էք իբրեւ հոգեւոր տուն, սուրբ քահանայութիւն, որպէսզի մատուցանէք հոգեւոր զոհեր, որոնք Յիսուս Քրիստոսի միջոցով ընդունելի են Աստծուն։ Ուստի նաեւ Գիրքն ասում է. «Ահա Սիոնում դնում եմ անկեան գլխաւոր քարը, ընտրեալ, թանկագին. եւ ով որ հաւատայ Նրան, չի ամաչի»։ Արդ, ձեզ համար, որ հաւատում էք, Նա թանկագին է, իսկ անհնազանդների համար՝ «քարը, որ շինարարները մերժեցին, նա՛ դարձաւ անկեան գլուխը», եւ՝ «գայթակղութեան քար եւ սայթաքման վէմ»՝ նրանց համար, որոնք սայթաքում են խօսքի վրայ՝ լինելով անհնազանդ, ինչին իսկ նշանակուած էլ էին։ Բայց դուք ընտրեալ ազգ էք, թագաւորական քահանայութիւն, սուրբ ազգ, սեփականութեան ժողովուրդ, որպէսզի պատմէք Նրա առաքինութիւնները, որ ձեզ խաւարից կանչեց Իր սքանչելի լոյսի մէջ։ Դուք, որ առաջ ժողովուրդ չէիք, բայց այժմ Աստծոյ ժողովուրդն էք, որ ողորմութիւն չէիք ստացել, բայց այժմ ողորմութիւն ստացաք։ Ա Պետրոս 2:3–10.
To be called into His marvelous light identifies when the call is made, for the waymark of 1888, which is aligned by inspiration as the rebellion of Korah in the alpha history of Moses is brought to the last days it aligns with 9/11, when the Laodicean message arrives with the third angel according to inspiration. Laodiceans in prophecy are “blind,” meaning they are in darkness, and the call to come out of darkness began when the Laodicean message arrived in 1856, 1888 and 9/11. At 9/11 the “call out of darkness” was not only a call to understand the light of the angel of Revelation eighteen, but also a call to the hearer into the very history where God’s “marvelous works” will find their perfect fulfillments.
Dansk?
It has been demonstrated repeatedly over the past three decades that the prophetic definition of the “everlasting gospel” is a history where a prophetic truth is unsealed which initiates a three-step testing process, with two characteristics of distinction in the three tests. The first two tests are different in nature than the third, for the third is a litmus test which demonstrates whether you passed the first and second tests. The other distinction in the everlasting gospel is that you must pass the current test to be involved with the following test.
Kwa miongo mitatu iliyopita imeonyeshwa mara kwa mara kwamba ufafanuzi wa kinabii wa “injili ya milele” ni historia ambamo ukweli wa kinabii unafunuliwa kutoka katika kufungwa kwake, na kuanzisha mchakato wa majaribio wa hatua tatu, wenye sifa mbili za utofauti katika majaribio hayo matatu. Majaribu mawili ya kwanza yana asili tofauti na la tatu, kwa maana la tatu ni kipimo cha kuthibitisha kama ulifaulu majaribio ya kwanza na ya pili. Tofauti nyingine katika injili ya milele ni kwamba ni lazima upite jaribio la sasa ili ushiriki katika jaribio linalofuata.
The history of the “marvelous works” is also the history where the “everlasting gospel” reaches its climax, for the hour of judgment that is announced by the first angel and identified as the everlasting gospel finds its perfect fulfillment beginning at 9/11. The judgment that is being warned about for the Millerites was October 22, 1844 when the door closed in the parable of the ten virgins, thus typifying the Sunday law when the door closes again in the parable of the ten virgins. 9/11 is announcing that the hour of God’s executive judgment begins at the Sunday law, just as the Millerites announced that the hour of the investigative judgment began on October 22, 1844.
L’histoire des « œuvres merveilleuses » est aussi l’histoire dans laquelle « l’Évangile éternel » atteint son point culminant, car l’heure du jugement, annoncée par le premier ange et identifiée comme étant l’Évangile éternel, trouve son accomplissement parfait à partir du 11 septembre. Le jugement contre lequel les millérites étaient avertis était le 22 octobre 1844, lorsque la porte se ferma dans la parabole des dix vierges, préfigurant ainsi la loi du dimanche, lorsque la porte se ferme de nouveau dans la parabole des dix vierges. Le 11 septembre annonce que l’heure du jugement exécutif de Dieu commence à la loi du dimanche, de même que les millérites annonçaient que l’heure du jugement investigatif commença le 22 octobre 1844.
From 9/11 unto the Sunday law is a period that is represented as “Gods’ marvelous works,” and just as the foundational stone that becomes “the head of the corner,” and just as the “Pentecostal season,” and just as “Habakkuk chapter two,” and as “the sealing time of the one hundred and forty-four thousand,” and as “the image of the beast testing time,” and as “the everlasting gospel,” and as “the sacred history of 1840 to 1844,” and as the history of “Revelation chapter ten,” and as “the history from Christ’s baptism unto His death.”
O 9/11 ilaa sharciga Axadda waa xilli loo matalay “shuqullada yaabka leh ee Ilaah,” iyo sida dhagaxii aasaaska ahaa oo noqda “madaxii geeska,” iyo sida “xilligii Bentakostiga,” iyo sida “Xabaquuq cutubka labaad,” iyo sida “wakhtiga shaabadaynta ee boqol iyo afartan iyo afar kun,” iyo sida “wakhtiga imtixaanka ee sawirka bahalka,” iyo sida “injiilka weligiis ah,” iyo sida “taariikhda quduuska ah ee 1840 ilaa 1844,” iyo sida taariikhda “Muujintii cutubka tobnaad,” iyo sida “taariikhda laga bilaabo baabtiiskii Masiixa ilaa dhimashadiisii.”
The history represented in a fractal by His baptism began the period of 2520 days that ended at the cross. Christ’s baptism represented His death, burial and resurrection which was literally fulfilled at the end of the 1260 days.
Istoria reprezentată în mod fractalic prin botezul Său a început perioada de 2520 de zile care s-a încheiat la cruce. Botezul lui Hristos a reprezentat moartea, îngroparea și învierea Sa, care s-au împlinit literal la sfârșitul celor 1260 de zile.
When the Holy Spirit descended at Christ’s baptism it typified the descent of the angel of Revelation eighteen on 9/11. 1260 prophetic days later the events symbolized by baptism were literally fulfilled at the cross. The history from the baptism to the cross contains a symbolic alpha history which is fulfilled literally at the end of the period. The alpha and omega histories are fractals of the entire overall history. The history from the baptism to the cross is “God’s marvelous works,” and that history is also represented by “Christ’s baptism” and also by His literal “death, burial and resurrection,” and therefore also by “the baptism of ancient Israel at the Red Sea,” and also by “the baptism of the eight souls during the history of Noah.” All of these periods represent the history of His “marvelous works.”
当圣灵在基督受洗时降临，这乃是预表启示录第十八章的天使于 9/11 的降临。再过一千二百六十个预言日，受洗所象征之事便在十字架上按字面应验了。从受洗到十字架的这段历史，包含一个象征性的阿尔法历史，并在该时期的末了按字面得以成全。阿尔法与欧米伽的历史，乃是整个总体历史的分形。从受洗到十字架的历史，就是“上帝奇妙的作为”；这段历史也由“基督的受洗”所表征，也由祂字面的“死、埋葬与复活”所表征，因此也由“古以色列人在红海中的受洗”所表征，也由“挪亚时代八个灵魂所经历的受洗”所表征。所有这些时期都代表祂“奇妙的作为”的历史。
When it comes to the number 8 as a symbol of resurrection it was those eight souls on the ark that are the first mention of the number eight as a symbol, and with the rule of first mention, all the prophetic details are in the first mention. The eight souls are going from the old earth to a new earth, are they not?
Quant au nombre 8 en tant que symbole de résurrection, ce sont ces huit âmes dans l’arche qui en constituent la première mention comme symbole; et selon la règle de la première mention, tous les détails prophétiques se trouvent dans cette première mention. Ces huit âmes passent de l’ancienne terre à une nouvelle terre, n’est-ce pas?
Those eight souls lived through the time of the rain, but all who refused the warning message of the rain died, correct? The “8” souls that go to the new earth that are represented with the history of the rejected warning message, the closed door, the rain and the new earth went through a dispensational change from the old world to the new world.
Esas ocho almas vivieron durante el tiempo de la lluvia, pero todos los que rechazaron el mensaje de advertencia acerca de la lluvia murieron, ¿correcto? Las “8” almas que pasan a la tierra nueva, representadas por la historia del mensaje de advertencia rechazado, la puerta cerrada, la lluvia y la tierra nueva, atravesaron un cambio dispensacional del mundo antiguo al mundo nuevo.
The dispensational change that marks the eight souls who are the one hundred and forty-four thousand is the transition from Laodicea unto Philadelphia, which is also the transition from the church militant composed of wheat and tares unto the church triumphant composed of only the first fruit wheat offering that is lifted up as an ensign offering for all the world to see, similar to viewing a lone boat upon stormy waters. Those people are the 8 that is of the 7, and the history of the ark crossing and the Red Sea crossing are both illustrations of His “marvelous works.”
Chanjman dispensasyonèl ki make uit nanm sa yo ki se san karannkat mil la, se pasaj soti Laodise rive Filadèlfi; li se tou pasaj soti nan legliz militè a, ki konpoze de ble ak move zèb, pou rive nan legliz triyonfan an, ki konpoze sèlman de premye fwi ofrann ble a, ki leve tankou yon ofrann siy pou tout lemonn wè, menm jan ak lè yon moun ap gade yon bato sèl sou dlo tanpèt yo. Moun sa yo se 8 la ki soti nan 7 la, epi istwa travèse lach la ak travèse Lanmè Wouj la se toude ilistrasyon “zèv mèvèy” Li yo.
Those souls are they who were resurrected in fulfillment of Revelation 11:11. They are God’s covenant people, represented by their father Abraham who bore the token of the covenant through circumcision that was to take place on the eighth day.
Amasoul ao ke bao ba tsositšwego go phethagatša Kutollo 11:11. Ke batho ba kgwerano ya Modimo, ba emetšwego ke tatago bona Aborahama yo a bego a rwala leswao la kgwerano ka lebollo leo le bego le swanetše go dirwa ka letšatši la seswai.
All these lines represent the same period of time, and that period of time begins with the foundations of 9/11 and ends at the Sunday law. 9/11 is the foundation stone and the Sunday law is the cap stone. In the history of rebuilding Jerusalem in the time of Nehemiah and Ezra the foundation was completed during the history of the first decree and the temple itself was finished well before the third decree. In Millerite history the foundations were established in May of 1842 when the 1843 chart was published. The Millerite temple was to be forty-six years in erecting, from 1798 unto 1844. Before October 22, 1844 the Millerite temple was finished, the cap stone being the Midnight Cry. When the Midnight Cry concluded on October 22, 1844 the alpha and third decree of 457 BC had met its counterpart in the omega of 1844. 457 BC as the alpha to the 2300 years and 1844 as the omega. Both the same at one level, for a decree or an angel are both messages, and they both typify the Sunday law, where there will be a decree and where the third angel’s message swells to a loud cry.
ဤမျဉ်းကြောင်းအပေါင်းတို့သည် တူညီသော အချိန်ကာလတစ်ရပ်ကို ကိုယ်စားပြုကြပြီး၊ ထိုအချိန်ကာလသည် 9/11 ၏ အခြေခံအုတ်မြစ်များဖြင့် စတင်ကာ တနင်္ဂနွေနေ့ဥပဒေ၌ အဆုံးသတ်သည်။ 9/11 သည် အခြေခံအုတ်မြစ်ကျောက် ဖြစ်ပြီး၊ တနင်္ဂနွေနေ့ဥပဒေသည် ထိပ်သီးကျောက် ဖြစ်သည်။ နေဟမိနှင့် ဧဇရတို့ခေတ်၌ ယေရုရှလင်မြို့ကို ပြန်လည်တည်ဆောက်သော သမိုင်းတွင် အခြေခံအုတ်မြစ်သည် ပထမအမိန့်တော်၏ သမိုင်းအတွင်း ပြီးစီးခဲ့ပြီး၊ ဗိမာန်တော်ကိုယ်တိုင်မှာ တတိယအမိန့်တော်မတိုင်မီ ကောင်းစွာပြီးစီးနှင့်ခဲ့သည်။ မီလာရိုက် သမိုင်းတွင် 1843 ဇယားကို ထုတ်ဝေခဲ့သော 1842 ခုနှစ် မေလတွင် အခြေခံအုတ်မြစ်များကို တည်ထောင်ခဲ့သည်။ မီလာရိုက်ဗိမာန်တော်သည် 1798 မှ 1844 အထိ လေးဆယ့်ခြောက်နှစ်ကြာ တည်ဆောက်ရမည်ဖြစ်သည်။ 1844 ခုနှစ် အောက်တိုဘာ 22 မတိုင်မီ မီလာရိုက်ဗိမာန်တော်သည် ပြီးစီးခဲ့ပြီး၊ ထိပ်သီးကျောက်မှာ သန်းခေါင်ယံကြွေးကြော်ချက် ဖြစ်သည်။ သန်းခေါင်ယံကြွေးကြော်ချက်သည် 1844 ခုနှစ် အောက်တိုဘာ 22 ရက်၌ အဆုံးသတ်သောအခါ၊ ဘီစီ 457 ခုနှစ်၏ alpha နှင့် တတိယအမိန့်တော်သည် 1844 ခုနှစ်၏ omega ၌ ၎င်း၏ ဆန့်ကျင်ဘက်တူညီမှုနှင့် တွေ့ဆုံခဲ့သည်။ ဘီစီ 457 သည် 2300 နှစ်အတွက် alpha ဖြစ်သကဲ့သို့၊ 1844 သည် omega ဖြစ်သည်။ အဆင့်တစ်ခု၌ နှစ်ရပ်စလုံးသည် တူညီကြသည်၊ အကြောင်းမူကား အမိန့်တော်ဖြစ်စေ၊ ကောင်းကင်တမန်ဖြစ်စေ၊ နှစ်ရပ်စလုံးသည် သတင်းစကားများဖြစ်ပြီး၊ ထိုနှစ်ရပ်စလုံးသည် တနင်္ဂနွေနေ့ဥပဒေကို ရှေ့ပြုအရိပ်အယောင်ပြုကြသည်။ ထိုနေရာ၌ အမိန့်တော်တစ်ရပ် ရှိမည်ဖြစ်သကဲ့သို့၊ တတိယကောင်းကင်တမန်၏ သတင်းစကားသည်လည်း ကြီးသောကြွေးကြော်ချက်အဖြစ် ဖောင်းထွားတက်ကြွလာမည်ဖြစ်သည်။
From 457 BC until 408 BC, forty-nine years were identified by Daniel as the period of time when the Jews would finish building “the street shall be built again, and the wall, even in troublous times.”
Horee bara 457 irraa jalqabee hamma bara 408tti, waggootni afurtamii sagal Daaniʼeliin akka yeroo Yihudoonni itti hojii ijaarsa xumuranitti adda baafaman; “daandiin deebiʼee ni ijaaramti, dallaanis, yeroo rakkisaa keessatti iyyuu.”
Know therefore and understand, that from the going forth of the commandment to restore and to build Jerusalem unto the Messiah the Prince shall be seven weeks, and threescore and two weeks: the street shall be built again, and the wall, even in troublous times. Daniel 9:25.
تو بدينسان بدان و بفهم كه از صدور فرمان برای بازگردانیدن و بنا كردن اورشلیم تا مسیحِ رئیس، هفت هفته و شصت و دو هفته خواهد بود؛ كوچهها بار دیگر بنا خواهند شد، و حصار نیز، هرچند در زمانهای آشوب. دانیال ۹:۲۵
457 BC and 1844 are the alpha and omega to the prophecy of the 2300 years. They both typify the Sunday law, for as an alpha and omega they are the same, and the disappointment of 1844 is aligned by inspiration with the disappointment of the cross. If 1844 typifies the cross, and it does, then its alpha counterpart (457 BC) does so as well. 1844 unto 1863 illustrates the testing process of the third angel. That testing process is represented by the 49 years between the third decree, the Sunday law decree and the finishing of the work of the street and the wall that takes place in troublous time.
457 av. J.-C. et 1844 sont l’alpha et l’oméga de la prophétie des 2300 ans. Tous deux préfigurent la loi du dimanche, car, en tant qu’alpha et oméga, ils sont identiques, et la déception de 1844 est mise en parallèle par l’inspiration avec la déception de la croix. Si 1844 préfigure la croix, et c’est bien le cas, alors son pendant alpha (457 av. J.-C.) le fait également. La période de 1844 à 1863 illustre le processus d’épreuve du troisième ange. Ce processus d’épreuve est représenté par les 49 années comprises entre le troisième décret, le décret de la loi du dimanche, et l’achèvement de l’œuvre de la rue et de la muraille, qui a lieu en des temps de détresse.
457 BC unto 408 BC is the alpha history of the 2300 years that illustrates the omega history of 1844 unto 1863. Those two histories illustrate the history of the one hundred and forty-four thousand after they are sealed at the Sunday law until human probation closes. The work of the one hundred and forty-four thousand is to call men and women back to the “old paths” which is portrayed by Isaiah as rebuilding the old waste places, and which Jeremiah identifies as the path that leads to the latter rain message. The “wall” is the law of God which the one hundred and forty-four thousand will represent unto the entire world as an ensign. This will take place in the troublous times of the third woe of Islam, for it is Islam that angers the nations. The work and the troublous times continue until Michael stands up.
४५७ ईसा-पूर्वदेखि ४०८ ईसा-पूर्वसम्मको काल २३०० वर्षको अल्फा इतिहास हो, जसले १८४४ देखि १८६३ सम्मको ओमेगा इतिहासलाई दृष्टान्तस्वरूप देखाउँछ। यी दुई इतिहासहरूले आइतबारको व्यवस्था लागू भएको समयदेखि मानवको अनुग्रह-अवधि समाप्त नहुन्जेलसम्म, छाप लगाइएपछि, एक लाख चवालीस हजारको इतिहासलाई चित्रित गर्छन्। एक लाख चवालीस हजारको कार्य भनेको पुरुष र स्त्रीहरूलाई “पुराना मार्गहरू” तर्फ पुनः बोलाउनु हो, जसलाई यशैयाले प्राचीन उजाड स्थानहरूको पुनर्निर्माणको रूपमा चित्रित गरेका छन्, र जसलाई यर्मियाले पछिल्लो वर्षाको सन्देशतर्फ लैजाने मार्गको रूपमा चिनाएका छन्। “पर्खाल” परमेश्वरको व्यवस्था हो, जसलाई एक लाख चवालीस हजारले सम्पूर्ण संसारका सामु एउटा ध्वजचिन्हको रूपमा प्रस्तुत गर्नेछन्। यो इस्लामको तेस्रो हायका क्लेशपूर्ण समयमा हुनेछ, किनकि जातिहरूलाई क्रोधित तुल्याउने इस्लाम नै हो। यो कार्य र ती क्लेशपूर्ण समयहरू मिखाएल उठी खडा नहुन्जेलसम्म जारी रहनेछन्।
So, if you can see it 457 BC to 408 BC is a prophetic period that began at the third decree and typified a prophetic period that began in 1844 with the arrival of the third angel and ended in 1863, then you can see that their connection with the 2300-year prophecy as either starting point or and ending point identifies them as alpha and omega in relation to each other. The troublous times of Nehemiah illustrate the troublous time leading up to and including the Civil War. The forty-nine-year period in the alpha history represents the 19-year-period in the omega history. That 19-year-period was also represented by the 19 years at the beginning of the 65-year prophecy of Isaiah.
Gutenberg: 457 v. Chr. bis 408 v. Chr. ist eine prophetische Zeitspanne, die mit dem dritten Erlass begann und eine prophetische Zeitspanne vorbildlich darstellte, die 1844 mit dem Eintreffen des dritten Engels begann und 1863 endete, dann kannst du erkennen, dass ihre Verbindung mit der 2300-Jahr-Prophezeiung — sei es als Ausgangspunkt oder als Endpunkt — sie in ihrer Beziehung zueinander als Alpha und Omega kennzeichnet. Die trübseligen Zeiten Nehemias veranschaulichen die trübselige Zeit, die bis zum Bürgerkrieg hinführte und ihn einschloss. Die neunundvierzigjährige Zeitspanne in der Alpha-Geschichte stellt die neunzehnjährige Zeitspanne in der Omega-Geschichte dar. Diese neunzehnjährige Zeitspanne wurde auch durch die neunzehn Jahre am Anfang der 65-Jahr-Prophezeiung Jesajas dargestellt.
For the head of Syria is Damascus, and the head of Damascus is Rezin; and within threescore and five years shall Ephraim be broken, that it be not a people. Isaiah 7:8.
Mu xeloo Siriya mooy Damaas, te mu xeloo Damaas mooy Resin; te ci biir juróom-benn-fukk ak juróom ñaari at, Efrayim dina daanu, ba du nit ñi ci seen bopp. Esayi 7:8.
Isaiah set forth this prophecy in 742 BC and 19 years later in 723 BC the northern kingdom was carried away into captivity for 2520 years ending in 1798. The 19 years from 742 BC unto 723 BC align with the 19 years from 1844 unto 1863, for the first 19 years is the alpha of this prophecy and the last 19 is the omega. In the history of 19 years wicked king Ahaz was confronted by Isaiah with the message of the latter rain as represented in verse eight as the message of the “seven times.” Ahaz rejected the message, as did Laodicean Millerite Adventism in 1863.
Isaïe énonça cette prophétie en 742 av. J.-C., et 19 ans plus tard, en 723 av. J.-C., le royaume du Nord fut emmené en captivité pour 2520 ans, prenant fin en 1798. Les 19 années allant de 742 av. J.-C. à 723 av. J.-C. correspondent aux 19 années allant de 1844 à 1863, car les 19 premières années sont l’alpha de cette prophétie, et les 19 dernières en sont l’oméga. Dans cette période de 19 ans, le méchant roi Achaz fut confronté par Ésaïe au message de la pluie de l’arrière-saison, représenté au verset huit comme le message des « sept temps ». Achaz rejeta le message, de même que l’adventisme millérite laodicéen en 1863.
During that period, Ahaz’s high priest visited Assyria, brought back the design of their pagan temple, and Ahaz had it constructed in the courtyard of the God’s temple. This line is parallel to the story of the disobedient prophet who was not to return to Judah the same way he came, but did and was deceived by a false and lying prophet, representing the return to apostate Protestant methodology in order to hide from the Millerite understanding of the “seven times” in a classic fulfillment of a dog returning to its own vomit.
Pendant cette période, le grand prêtre d’Achaz se rendit en Assyrie, en rapporta le modèle de leur temple païen, et Achaz le fit construire dans le parvis du temple de Dieu. Cette ligne est parallèle au récit du prophète désobéissant qui ne devait pas retourner en Juda par le même chemin que celui par lequel il était venu, mais qui le fit néanmoins et fut séduit par un prophète faux et menteur, ce qui représente le retour à une méthodologie protestante apostate afin de se soustraire à la compréhension millérite des « sept temps », dans un accomplissement classique du chien retournant à son propre vomissement.
This was taking place while a Civil War between the northern kingdom and southern kingdom is getting under way, thus typifying the Civil War in the United States when the period of 19 years was repeated. 742 BC unto 723 BC represents the 19-year-period of 1844 unto 1863, which represents the period from the Sunday law until the close of probation. The history of 9/11 unto the Sunday law is the history of the image of the beast test within the United States that is duplicated in the world image of the beast test beginning at the Sunday law. For this reason, the 19-year periods that represent the Sunday law to the close of probation, also represent the history of 9/11 unto the Sunday law, which is the history of His “marvelous works.”
這件事發生之時，正值北國與南國之間的內戰開始展開，因此預表了美國在那十九年時期重演之際所經歷的南北戰爭。主前742年至主前723年，代表自1844年至1863年的十九年時期；這又代表自星期日法令直到恩門關閉的時期。從9/11直到星期日法令的歷史，乃是美國境內獸像試驗的歷史；而這一歷史在自星期日法令開始之世界性獸像試驗中被重複。為此，那些代表從星期日法令直到恩門關閉之十九年時期，也同樣代表從9/11直到星期日法令的歷史，這就是祂「奇妙作為」的歷史。
We will continue in the next article.
On continuera dans le prochain article.
And the word of the Lord came unto me, saying, Son of man, what is that proverb that ye have in the land of Israel, saying, The days are prolonged, and every vision faileth? Tell them therefore, Thus saith the Lord God; I will make this proverb to cease, and they shall no more use it as a proverb in Israel; but say unto them, The days are at hand, and the effect of every vision. For there shall be no more any vain vision nr flattering divination within the house of Israel. For I am the Lord: I will speak, and the word that I shall speak shall come to pass; it shall be no more prolonged: for in your days, O rebellious house, will I say the word, and will perform it, saith the Lord God.
ثم صار إليَّ كلامُ الربِّ قائلاً: يا ابنَ الإنسان، ما هذا المثلُ الذي لكم في أرضِ إسرائيل، القائل: قد تطاولتِ الأيامُ، وكلُّ رؤيا قد خابت؟ لذلك قُل لهم: هكذا قال السيدُ الرب: أُبطلُ هذا المثلَ، فلا يعودون يستعملونه مثلاً في إسرائيل؛ بل قُل لهم: قد اقتربتِ الأيامُ وتحقُّقُ كلِّ رؤيا. لأنه لا تكون بعدُ رؤيا باطلة ولا عِرافةٌ متملِّقة في بيتِ إسرائيل. لأني أنا الرب: أتكلم، والكلمةُ التي أتكلم بها تكون؛ لا تتأخر بعدُ. لأنه في أيامكم، يا بيتَ التمرُّد، أتكلم بالكلمة وأُجريها، يقول السيدُ الرب.
Again the word of the Lord came to me, saying, Son of man, behold, they of the house of Israel say, The vision that he seeth is for many days to come, and he prophesieth of the times that are far off. Therefore say unto them, Thus saith the Lord God; There shall none of my words be prolonged any more, but the word which I have spoken shall be done, saith the Lord God. Ezekiel 12:21–28.
И отново към мене дойде словото Господне и каза: Сине човешки, ето, Израилевият дом казва: Видението, което той вижда, се отнася за много дни напред, и той пророкува за далечни времена. Затова им кажи: Така казва Господ Бог: Нито едно от Моите слова вече няма да се отлага, а словото, което съм изговорил, ще се изпълни, казва Господ Бог. Езекиил 12:21–28.