In the previous two articles addressing the private interpretation that claims that the United States has been typified by the “robbers of thy people” who “establish the vision” in Daniel chapter eleven verse fourteen, we cited a passage from the pen of Ellen White which stated, “The members of the church will individually be tested and proved.” That proving, testing, and sifting process which is represented as the Messenger of the Covenant in Malachi chapter three, cleansing the silver and gold is now under way. In Malachi chapter three, it identifies a purging.
Maqaaladii hore ee laba ahaa ee ka hadlayay fasiraadda gaarka ah ee sheegaysa in Maraykanka lagu matalay “tuugada dadkaaga” ee “aragtiyadii adkeeya” ee ku xusan Daanyeel cutubka kow iyo tobnaad aayadda afar iyo tobnaad, waxaan soo xigannay tuduc ka mid ah qoraallada Ellen White oo leh, “Xubnaha kaniisadda mid mid ayaa loo tijaabin doonaa oo loo caddayn doonaa.” Hannaankaas caddaynta, tijaabinta, iyo haandhaynta ah ee lagu matalay Rasuulka Axdiga ee Malaakii cutubka saddexaad, isaga oo nadiifinaya lacagta iyo dahabka, hadda wuu socdaa. Malaakii cutubka saddexaad, waxa uu tilmaamayaa daahirin.
And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years. Malachi 3:3, 4.
Wa taakaa kama msafishaji na mtakasaji wa fedha; naye atawatakasa wana wa Lawi, na kuwachuja kama dhahabu na fedha, ili wamtolee Bwana sadaka katika haki. Ndipo sadaka ya Yuda na Yerusalemu itakapompendeza Bwana, kama katika siku za kale, na kama katika miaka ya zamani. Malaki 3:3, 4.
Those who hold to the idea that the United States is the symbol which establishes the vision have been unable or unwilling to understand that the message that was unsealed in July of 2023 is what purges the candidates to be among the one hundred and forty-four thousand. In the synagogue at Capernaum the final purging of the one hundred and forty-four thousand was typified.
بعض الذين يتمسكون بالفكرة القائلة إن الولايات المتحدة هي الرمز الذي يثبت الرؤيا، قد عجزوا أو لم يرغبوا في أن يفهموا أن الرسالة التي فُكَّ ختمها في يوليو 2023 هي التي تنقّي المرشحين ليكونوا من بين المئة والأربعة والأربعين ألفًا. وفي المجمع في كفرناحوم تمثّل التطهير النهائي للمئة والأربعة والأربعين ألفًا.
“Jesus told them plainly, ‘There are some of you that believe not;’ adding, ‘Therefore said I unto you, that no man can come unto Me, except it were given unto him of My Father.’ He wished them to understand that if they were not drawn to Him it was because their hearts were not open to the Holy Spirit. ‘The natural man receiveth not the things of the Spirit of God: for they are foolishness unto him: neither can he know them, because they are spiritually discerned.’ 1 Corinthians 2:14. It is by faith that the soul beholds the glory of Jesus. This glory is hidden, until, through the Holy Spirit, faith is kindled in the soul.
Jesus anavaambia waziwazi, “Wapo baadhi yenu wasioamini;” akaongeza, “Kwa hiyo naliwaambia, ya kwamba hakuna mtu awezaye kuja Kwangu, isipokuwa amejaliwa hilo na Baba Yangu.” Alitaka waelewe kwamba kama hawakuvutwa Kwake, ilikuwa kwa sababu mioyo yao haikuwa wazi kwa Roho Mtakatifu. “Bali mwanadamu wa asili hayapokei mambo ya Roho wa Mungu; maana kwake ni upuzi; wala hawezi kuyatambua, kwa kuwa yatambulikana kwa jinsi ya rohoni.” 1 Wakorintho 2:14. Ni kwa imani ndipo nafsi huutazama utukufu wa Yesu. Utukufu huu umefichwa, hata, kwa njia ya Roho Mtakatifu, imani inapowashwa ndani ya nafsi.
“By the public rebuke of their unbelief these disciples were still further alienated from Jesus. They were greatly displeased, and wishing to wound the Saviour and gratify the malice of the Pharisees, they turned their backs upon Him, and left Him with disdain. They had made their choice,—had taken the form without the spirit, the husk without the kernel. Their decision was never afterward reversed; for they walked no more with Jesus.
«Бо ин шогирдон бо сарзаниши ошкорои беимонии худ боз ҳам бештар аз Исо дур шуданд. Онҳо сахт норозӣ гаштанд ва, хоҳони он ки Наҷотдиҳандаро биозоранд ва ба кинаи фарисиён хушнудӣ бахшанд, ба Ӯ пушт гардонданд ва бо таҳқир Ӯро тарк карданд. Онҳо интихоби худро карда буданд,—суратро бе рӯҳ, пӯстро бе мағз гирифта буданд. Қарори онҳо дигар ҳеҷ гоҳ баъдан барнагашт; зеро онҳо дигар бо Исо роҳ намерафтанд.
“‘Whose fan is in His hand, and He will throughly purge His floor, and gather His wheat into the garner.’ Matthew 3:12. This was one of the times of purging. By the words of truth, the chaff was being separated from the wheat. Because they were too vain and self-righteous to receive reproof, too world-loving to accept a life of humility, many turned away from Jesus. Many are still doing the same thing. Souls are tested today as were those disciples in the synagogue at Capernaum. When truth is brought home to the heart, they see that their lives are not in accordance with the will of God. They see the need of an entire change in themselves; but they are not willing to take up the self-denying work. Therefore they are angry when their sins are discovered. They go away offended, even as the disciples left Jesus, murmuring, ‘This is an hard saying; who can hear it?’” The Desire of Ages, 392.
“‘जसका सुपा उहाँको हातमा छ, र उहाँले आफ्ना खलिहानलाई राम्ररी सफा गर्नुहुनेछ, अनि आफ्ना गहुँलाई भण्डारमा जम्मा गर्नुहुनेछ।’ मत्ती 3:12। यो शुद्धीकरण हुने समयहरूमध्ये एक थियो। सत्यका वचनहरूद्वारा भुसलाई गहुँबाट छुट्याइँदै थियो। किनकि तिनीहरू हप्काइ ग्रहण गर्न अत्यन्त व्यर्थ र आत्मधर्मी थिए, नम्रताको जीवन स्वीकार गर्न अत्यन्त संसारप्रेमी थिए, धेरै जना येशूबाट फर्किए। धेरैले अझै पनि यही कुरा गरिरहेका छन्। आज आत्माहरू त्यसरी नै जाँचिन्छन् जसरी कफरनहूमको सभाघरमा ती चेलाहरू जाँचिएका थिए। जब सत्यलाई हृदयमा पुर्याइन्छ, तिनीहरूले देख्छन् कि तिनीहरूको जीवन परमेश्वरको इच्छासँग मेल खाँदैन। तिनीहरूले आफूमै सम्पूर्ण परिवर्तनको आवश्यकता देख्छन्; तर तिनीहरू आत्म-त्यागी कार्य उठाउन इच्छुक हुँदैनन्। त्यसकारण, जब तिनीहरूका पापहरू प्रकट गरिन्छन्, तिनीहरू क्रोधित हुन्छन्। तिनीहरू ठेस लागेर टाढा जान्छन्, ठीक त्यसरी नै जसरी ती चेलाहरू येशूलाई छोडेर यसो भन्दै गए, ‘यो कठोर वचन हो; यसलाई कसले सुन्न सक्छ?’” द डिजायर अफ एजेस, 392.
By “words of truth” the gold and silver of Malachi’s illustration of the final temple cleansing of the one hundred and forty-four thousand was represented.
Par les « paroles de vérité » étaient représentés l’or et l’argent de l’illustration, chez Malachie, de la purification finale du temple des cent quarante-quatre mille.
Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the Lord of hosts. But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire, and like fullers’ soap. Malachi 3:1, 2.
Taga, papahintulutan ko ang aking sugo, at kaniyang ihahanda ang daan sa harap ko: at ang Panginoon, na inyong hinahanap, ay biglang paroroon sa kaniyang templo, samakatuwid baga’y ang sugo ng tipan, na inyong kinalulugdan: narito, siya’y darating, sabi ng Panginoon ng mga hukbo. Ngunit sino ang makatatagal sa araw ng kaniyang pagparito? at sino ang makatatayo pagka siya’y nahayag? sapagka’t siya’y gaya ng apoy ng magdadalisay, at gaya ng sabon ng mga tagapaglaba. Malakias 3:1, 2.
All the prophets, including Malachi are identifying the last days. In the first of these articles we cited, The 1888 Materials, page 403, where we are informed, “He who rests satisfied with his own present imperfect knowledge of the Scriptures, thinking this sufficient for his salvation, is resting in a fatal deception. There are many who are not thoroughly furnished with Scriptural arguments, that they may be able to discern error, and condemn all the tradition and superstition that has been palmed off as truth.” Those identified in the same passage “are not close Bible students,” who have “not studied to a purpose” the “passages of Scripture” where there exists “differences of opinion.” Those being addressed “do not read the Bible [in order] to appropriate the marrow and fatness to their own souls. They do not feel that it is the voice of God speaking to them. But, if we would understand the way of salvation, if we would see the beams of the Sun of righteousness,” they “must study the Scriptures for a purpose.”
วอนซำเสร็จทุกองกงฤสดือ มั่งกี มาลาคี ติ๊ดะ กำลังชี้บอกถึงวาระสุดท้าย ในบทความฉบับแรกในบรรดาบทความเหล่านี้ เราได้อ้างถึง The 1888 Materials, หน้า 403 ซึ่ง ณ ที่นั้นได้แจ้งแก่เราว่า “ผู้ใดที่พอใจหยุดอยู่กับความรู้พระคัมภีร์อันไม่สมบูรณ์ของตนในปัจจุบัน โดยคิดว่านั่นเพียงพอแล้วสำหรับความรอดของตน ผู้นั้นกำลังพักอยู่ในความลวงอันถึงตาย มีคนเป็นอันมากที่ยังไม่ได้รับการจัดเตรียมอย่างครบถ้วนด้วยข้อโต้แย้งจากพระคัมภีร์ เพื่อเขาจะสามารถหยั่งรู้ความผิด และประณามบรรดาธรรมเนียมประเพณีและความงมงายที่ถูกยัดเยียดให้รับว่าเป็นความจริง” ผู้ที่ถูกระบุไว้ในตอนเดียวกันนั้น “มิใช่นักศึกษาพระคัมภีร์อย่างใกล้ชิด” ผู้ซึ่ง “มิได้ศึกษาอย่างมุ่งหมาย” บรรดา “ข้อพระคัมภีร์” ซึ่งในที่เหล่านั้นมี “ความเห็นที่แตกต่างกัน” ผู้ที่กำลังได้รับการกล่าวถึงนั้น “มิได้อ่านพระคัมภีร์ [เพื่อ] รับเอาแก่นสารและความอุดมสมบูรณ์เข้าสู่จิตวิญญาณของตนเอง พวกเขามิได้รู้สึกว่านั่นคือพระสุรเสียงของพระเจ้าที่กำลังตรัสกับพวกเขา แต่ถ้าเราปรารถนาจะเข้าใจหนทางแห่งความรอด ถ้าเราปรารถนาจะเห็นลำแสงแห่งดวงอาทิตย์แห่งความชอบธรรม” พวกเขา “จำต้องศึกษาพระคัมภีร์อย่างมีจุดมุ่งหมาย”
The first article identified that one of the pieces of their misguided prophetic model is the passage from The Great Controversy, which records, “Romanism in the Old World and apostate Protestantism in the New will pursue a similar course toward those who honor all the divine precepts.” The Great Controversy, 615. Their private interpretation claims this sentence is identifying “Romanism” as past history and “apostate Protestantism” as the modern world. After the grammatical evidence that the application they make on this sentence has been wrested from its correct meaning, they exhibited no public retraction of the false application. In fact they used the very passage to advertise their next zoom meeting. Yet we are informed that “We ought to impress upon all the necessity of inquiring diligently into divine truth, that they may know that they do know what is truth.” There was no effort to retract the false claim, which appears to be evidence that those promoting this false application are not “inquiring diligently” to “know what is truth.”
L’article précédent a relevé que l’un des éléments de leur modèle prophétique erroné est le passage tiré de The Great Controversy, qui déclare : « Romanism in the Old World and apostate Protestantism in the New will pursue a similar course toward those who honor all the divine precepts. » The Great Controversy, 615. Leur interprétation privée prétend que cette phrase désigne le « Romanism » comme relevant de l’histoire passée et le « apostate Protestantism » comme représentant le monde moderne. Après que les preuves grammaticales ont montré que l’application qu’ils font de cette phrase a été arrachée à son sens véritable, ils n’ont publié aucune rétractation de cette fausse application. En réalité, ils ont utilisé ce même passage pour faire la publicité de leur réunion Zoom suivante. Pourtant, il nous est dit que « We ought to impress upon all the necessity of inquiring diligently into divine truth, that they may know that they do know what is truth. » Aucun effort n’a été fait pour retirer cette affirmation erronée, ce qui semble constituer la preuve que ceux qui promeuvent cette fausse application ne « inquir[e] diligently » pas afin de « know what is truth ».
From the beginning of this controversy, we have approached it as if it was more than simply a disagreement between truth and error over who the robbers of thy people represent, and I still hold that position. The articles on the book of Daniel had reached a point by number two hundred where the significance of verses thirteen to fifteen of Daniel eleven had been soundly set forth. The verses represent the history from 1989 unto the soon-coming Sunday law that exists in verse forty of Daniel eleven.
Dès le commencement de cette controverse, nous l’avons abordée comme si elle était plus qu’un simple désaccord entre la vérité et l’erreur au sujet de l’identité de ceux que représentent les brigands de ton peuple, et je maintiens encore cette position. Les articles sur le livre de Daniel étaient parvenus, au numéro deux cents, à un point où la signification des versets treize à quinze de Daniel onze avait été solidement exposée. Ces versets représentent l’histoire depuis 1989 jusqu’à la loi dominicale imminente qui se trouve au verset quarante de Daniel onze.
We have been identifying that history as the hidden history of verse forty. We have also identified that when Sister Whites states “the book that was sealed is not the Revelation, but that portion of the prophecy of Daniel relating to the last days,” that the hidden history of Daniel chapter eleven verse forty is “that portion of the prophecy of Daniel.” Verses thirteen through fifteen represent the prophetic truth which is unsealed in the last days. Those three verses are therefore also represented as both the “Revelation of Jesus Christ” and the “Seven Thunders” in the book of Revelation that is unsealed just prior to the close of probation. When Sister White refers to that “portion of the book of Daniel,” the passage where the statement is located states:
Մենք նույնականացրել ենք այդ պատմությունը որպես քառասուներորդ համարի թաքնված պատմություն։ Մենք նաև նույնականացրել ենք, որ երբ Քույր Ուայթը ասում է. «կնքված գիրքը Հայտնությունը չէ, այլ Դանիելի մարգարեության այն մասը, որ վերաբերում է վերջին օրերին», ապա Դանիել տասնմեկերորդ գլխի քառասուներորդ համարի թաքնված պատմությունը հենց «Դանիելի մարգարեության այն մասն» է։ Տասներեքից մինչև տասնհինգ համարները ներկայացնում են այն մարգարեական ճշմարտությունը, որ բացվում է վերջին օրերում։ Հետևաբար այդ երեք համարները նաև ներկայացված են որպես թե՛ «Հիսուս Քրիստոսի Հայտնությունը», թե՛ Հայտնության գրքում գտնվող «Յոթ Որոտները», որը բացվում է փորձաշրջանի ավարտից անմիջապես առաջ։ Երբ Քույր Ուայթը հղում է անում Դանիելի գրքի այդ «մասին», այն հատվածը, ուր գտնվում է այդ արտահայտությունը, ասում է.
“Let none think, because they cannot explain the meaning of every symbol in the Revelation, that it is useless for them to search this book in an effort to know the meaning of the truth it contains. The One who revealed these mysteries to John will give to the diligent searcher for truth a foretaste of heavenly things. Those whose hearts are open to the reception of truth will be enabled to understand its teachings, and will be granted the blessing promised to those who ‘hear the words of this prophecy, and keep those things which are written therein.’
“Ke ho se be le ea nahanang hore, hobane a sitoa ho hlalosa moelelo oa letšoao le leng le le leng bukeng ea Tšenolo, ha ho na thuso hore a batlisise buka ena ka boiteko ba ho tseba moelelo oa ’nete eo e e fupereng. Eo ea senoletseng Johanne liphiri tsena o tla nea mofuputsi ea mafolo-folo oa ’nete tatso ea pele ea lintho tsa leholimo. Bao lipelo tsa bona li bulehileng ho amohela ’nete ba tla nolofalloa ho utloisisa lithuto tsa eona, ’me ba tla fuoa tlhohonolofatso e tšepisitsoeng ba ‘utloang mantsoe a boprofeta bona, ’me ba bolokang lintho tse ngoliloeng ho bona.’”
“In the Revelation all the books of the Bible meet and end. Here is the complement of the book of Daniel. One is a prophecy; the other a revelation. The book that was sealed is not the Revelation, but that portion of the prophecy of Daniel relating to the last days. The angel commanded, ‘But thou, O Daniel, shut up the words, and seal the book, even to the time of the end.’ Daniel 12:4.” Acts of the Apostles, 584, 585.
« Dans l’Apocalypse, tous les livres de la Bible se rencontrent et s’achèvent. Voici le complément du livre de Daniel. L’un est une prophétie ; l’autre une révélation. Le livre qui était scellé n’est pas l’Apocalypse, mais cette partie de la prophétie de Daniel qui se rapporte aux derniers jours. L’ange donna cet ordre : “Mais toi, Daniel, tiens secrètes ces paroles, et scelle le livre jusqu’au temps de la fin.” Daniel 12:4. » Acts of the Apostles, 584, 585.
The word “complement” means to bring to perfection. The portion of the book of Daniel that relates to the last days, which is unsealed at the time of the end, is made perfect when combined, “line upon line” with the “Revelation of Jesus Christ,” and “the Seven Thunders.” Those three representations are the message which is unsealed, and therefore represents the “words of truth” that are employed to “purge” the one hundred and forty four thousand in the final temple cleansing of Malachi, as represented in verses thirteen to fifteen of Daniel eleven. The verse in the middle is the verse where the current controversy is represented, and as such represents the identical controversy that confronted the Millerites in their prophetic history.
‘Complement’ jechuun gara guutummaatti raawwatamuu fiduu jechuudha. Kutaan macaafa Daaniʼel kan bara dhumaa wajjin wal qabatu, yeroo dhumaa irratti kan banamu, yeroo “line upon line” jedhuun “Mulʼata Yesuus Kiristoos” fi “Sagaleewwan Torban” wajjin walitti makamu guutummaatti raawwatama. Fakkeenyonni sadan sun ergaa baname sana dha; kanaafis “jechoota dhugaa” warra dhibba afurtamii afur kuma afur (144,000) qulqulleessuu mana qulqullummaa Malakiyaas keessatti isa xumuraa keessatti “qulqulleessuuf” itti hojjetaman agarsiisu. Kunis akkuma lakkoofsa kudha sadii irraa hamma kudha shaniitti Daaniʼel boqonnaa kudha tokko keessatti bakka buʼameetti. Lakkoofsi giddugaleessaa lakkoofsa falmiin yeroo ammaa keessatti bakka buʼametti dha; akkasumas, seenaa isaanii keessatti falmii walfakkaataa kan Miilariitoota mudate isauma sana bakka buʼa.
To claim the “robbers of thy people” in verse fourteen is the United States is a perfect parallel to the Protestants of Millerite history claiming that the robbers represented Antiochus Epiphanes. The controversy will purge the dross from the gold and silver, but the more important issue is that the controversy has been allowed to lead those represented by the Levites of Malachi chapter three to study more deeply than ever before God’s prophetic Word. The “dirt brush Man” of William Miller’s dream is now sweeping the counterfeit coins and jewels out of the room, in advance of His work in reassembling the genuine jewels into a perfect order which shines ten times brighter than the sun.
Attribuer aux « brigands de ton peuple », au verset quatorze, les États-Unis constitue un parallèle parfait avec les protestants de l’histoire millérite qui soutenaient que ces brigands représentaient Antiochus Épiphane. La controverse purifiera l’or et l’argent de leurs scories, mais la question plus importante est que la controverse a été permise afin de conduire ceux qui sont représentés par les Lévites du chapitre trois de Malachie à étudier plus profondément que jamais auparavant la Parole prophétique de Dieu. L’« Homme à la brosse à poussière » du rêve de William Miller balaie maintenant hors de la pièce les pièces de monnaie et les joyaux contrefaits, en prévision de son œuvre consistant à rassembler de nouveau les véritables joyaux dans un ordre parfait qui resplendit dix fois plus que le soleil.
The controversy was allowed to take place to accomplish that very work, for we have been informed that, “God will arouse His people; if other means fail, heresies will come in among them, which will sift them, separating the chaff from the wheat. The Lord calls upon all who believe His word to awake out of sleep. Precious light has come, appropriate for this time. It is Bible truth, showing the perils that are right upon us. This light should lead us to a diligent study of the Scriptures and a most critical examination of the positions which we hold. God would have all the bearings and positions of truth thoroughly and perseveringly searched, with prayer and fasting. Believers are not to rest in suppositions and ill-defined ideas of what constitutes truth.”
እቲ ክርክር እቲ እቲ ግብሪ ንምፍጻም ክፍቀድ ተፈቒዱ ነበረ፤ ምኽንያቱ ከምዚ ተነጊሩና እዩ፡ “እግዚኣብሔር ህዝቡ ከንቅሕ እዩ፤ ካልኦት መንገዶች እንተ ኣልቦሙ፡ ኣብ መንጎኦም መናፍቕነት ክኣቱ እዩ፣ እዚ ድማ ክወቅዖም እዩ፥ ሓሰር ካብ ስርናይ እናፈለየ። ጐይታ ንኹሎም ቃሉ ዝኣምኑ ካብ ድቃስ ክነቅሑ ይጽውዕ። ክቡር ብርሃን መጺኡ ኣሎ፣ ንዚ ዘመን ዝግባእ። እዚ ናይ መጽሓፍ ቅዱስ ሓቂ እዩ፣ ነቶም ቀረባ ዘለዉና ሓደጋታት ዘርኢ። እዚ ብርሃን እዚ ናብ ትጉህ ምጽናዕ ቅዱሳት መጻሕፍቲን እቶም እንሕዞም መርገጽታት ድማ ብዝበለጸ ጥንቃቐ ምርመራን ክመርሓና ይግባእ። እግዚኣብሔር ኩሉ መዳያትን መርገጽታትን ሓቂ ብጸሎትን ጾምን ብምሉእን ቀጻሊን ክምርመሩ ይደሊ። ኣመንቲ ሓቂ እንታይ ከም ዝኾነት ብግምትን ዘይተነጸረ ሓሳባትን ክዕረፉ የብሎምን።”
The “heresies” He allows and employs to arouse His sleeping saints are “old controversies.”
Les « hérésies » qu’Il permet et qu’Il emploie pour réveiller Ses saints endormis sont de « vieilles controverses ».
“In history and prophecy the Word of God portrays the long continued conflict between truth and error. That conflict is yet in progress. Those things which have been, will be repeated. Old controversies will be revived, and new theories will be continually arising. But God’s people, who in their belief and fulfillment of prophecy have acted a part in the proclamation of the first, second, and third angels’ messages, know where they stand. They have an experience that is more precious than fine gold. They are to stand firm as a rock, holding the beginning of their confidence steadfast unto the end.” Selected Messages, book 2, 109.
«En historia y profecía, la Palabra de Dios presenta el prolongado conflicto entre la verdad y el error. Ese conflicto aún sigue en curso. Aquellas cosas que han sido, se repetirán. Antiguas controversias serán reavivadas, y continuamente surgirán nuevas teorías. Pero el pueblo de Dios, que en su creencia y en el cumplimiento de la profecía ha desempeñado una parte en la proclamación de los mensajes del primer, segundo y tercer ángel, sabe dónde está. Posee una experiencia más preciosa que el oro fino. Ha de permanecer firme como una roca, reteniendo el principio de su confianza, firme hasta el fin.» Selected Messages, book 2, 109.
The controversy over the “robbers of thy people” is an old controversy from the Millerite history, which is the “beginning of their confidence” that they are told to hold “steadfast to the end.” The “beginning of” the one hundred and forty-four thousand’s “confidence” is the foundational truths which are represented upon the 1843 and 1850 pioneer charts.
Ang hidwaan bahin sa “mga tulisan sa imong katawohan” usa ka daang hidwaan gikan sa kasaysayan sa mga Millerite, nga mao ang “sinugdanan sa ilang pagsalig” nga gisugo kanila nga kuptan nga “malig-on hangtod sa katapusan.” Ang “sinugdanan sa” “pagsalig” sa usa ka gatos ug kap-atan ug upat ka libo mao ang mga patukoranan nga kamatuoran nga gilarawan diha sa mga tsart sa mga payunir sa 1843 ug 1850.
“The enemy is seeking to divert the minds of our brethren and sisters from the work of preparing a people to stand in these last days. His sophistries are designed to lead minds away from the perils and duties of the hour. They estimate as nothing the light that Christ came from heaven to give John for his people. They teach that the scenes just before us are not of sufficient importance to receive special attention. They make of no effect the truth of heavenly origin, and rob the people of God of their past experience, giving them instead a false science.
“Ɖui dzi kokoko la le mía nɔviŋutsuwo kple nɔvinyɔnuwo ƒe susuwɔwɔme trɔm le dɔ si nye amewo ɖoɖowɔwɔ be woate ŋu tsi tre le ŋkeke mamlɛtɔ siawo me la gbɔ. Eƒe aɖaŋuwɔwɔwo ɖe ɖoɖo be yele susuwɔwɔwo kplɔm adzo le gaƒoƒo sia ƒe vɔ̃sa kple dɔwɔwɔwo gbɔ. Wole kekeli si Kristo tso dzi va tsɔ na Yohanes na eƒe ameawo la kpɔm abe menye nyaa aɖeke o. Wole fiam be nuwuwu siwo le mía ŋgɔ tututu la menye siwo le ŋusẽ nyuitɔ aɖe be woakpɔ ɖe eme tɔxɛe o. Wole dziƒo ƒe gɔmeɖeɖe tso la ƒe nyateƒe la wɔm be mekpɔa dɔ o, eye wole Mawu ƒe ameawo ƒe woƒe numetotowo si va yi la ɖeem le wo gbɔ, hele atsɔ dzesii aʋatsɔtsɔ ƒe sidzedze aɖe nɔ teƒe na wo.”
“‘Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein.’
«Voici ce que dit le Seigneur : Tenez-vous sur les chemins, regardez, et demandez quels sont les sentiers anciens, quelle est la bonne voie, et marchez-y.»
“Let none seek to tear away the foundations of our faith,—the foundations that were laid at the beginning of our work, by prayerful study of the Word and by revelation. Upon these foundations we have been building for the last fifty years. Men may suppose that they have found a new way, and that they can lay a stronger foundation than that which has been laid. But this is a great deception. Other foundation can no man lay than that which has been laid.
“Que personne ne cherche à arracher les fondements de notre foi,—les fondements qui furent posés au commencement de notre œuvre, par l’étude fervente de la Parole et par la révélation. C’est sur ces fondements que nous bâtissons depuis cinquante ans. Des hommes peuvent s’imaginer qu’ils ont trouvé une voie nouvelle, et qu’ils peuvent poser un fondement plus solide que celui qui a été posé. Mais c’est là une grande séduction. Car personne ne peut poser un autre fondement que celui qui a été posé.
“In the past many have undertaken the building of a new faith, the establishment of new principles. But how long did their building stand?—It soon fell; for it was not founded upon the Rock.
«Ժամանակի ընթացքում շատերն են ձեռնարկել նոր հավատ կառուցելու, նոր սկզբունքներ հաստատելու գործը։ Բայց որքան ժամանակ տևեց նրանց շինությունը։—Այն շուտով կործանվեց, որովհետև Վեմի վրա հիմնված չէր։»
“Did not the first disciples have to meet the sayings of men? Did they not have to listen to false theories, and then, having done all, to stand firm, saying, ‘Other foundation can no man lay than that is laid’?
«Τα πρώτα μαθητικά μέλη δεν χρειάστηκε να αντιμετωπίσουν τα λεγόμενα των ανθρώπων; Δεν χρειάστηκε να ακούσουν ψευδείς θεωρίες και κατόπιν, αφού έπραξαν τα πάντα, να σταθούν στερεοί, λέγοντας: “Θεμέλιον άλλον ουδείς δύναται να θέσει παρά το τεθέν”;»
“So we are to hold the beginning of our confidence steadfast unto the end. Words of power have been sent by God and by Christ to this people, bringing them out from the world, point by point, into the clear light of present truth. With lips touched with holy fire, God’s servants have proclaimed the message. The divine utterance has set its seal to the genuineness of the truth proclaimed.” Review and Herald, March 3, 1904.
“Kwa hiyo yapaswa tuushike mwanzo wa tumaini letu kwa uthabiti hata mwisho. Maneno ya nguvu yametumwa na Mungu na Kristo kwa watu hawa, yakiwatoa ulimwenguni, hatua kwa hatua, na kuwaingiza katika nuru safi ya kweli ya wakati huu. Kwa midomo iliyoguswa na moto mtakatifu, watumishi wa Mungu wametangaza ujumbe huo. Tamko la kimungu limeutia muhuri uhalisi wa kweli iliyotangazwa.” Review and Herald, March 3, 1904.
Jeremiah’s “old paths,” are the “foundations that were laid at the beginning of our work.” Those truths were founded “upon the Rock,” and in the Millerite history those foundational truths were the “present truth” message that was proclaimed in 1842, 1843 and 1844.
“Lalitẹ Jeremaya” jẹ́ “àwọn ìpìlẹ̀ tí a fi lélẹ̀ ní ìbẹ̀rẹ̀ iṣẹ́ wa.” Àwọn òtítọ́ wọ̀nyẹn ni a fi “lórí Àpáta” múlẹ̀, àti nínú ìtàn àwọn Millerite, àwọn òtítọ́ ìpìlẹ̀ wọ̀nyẹn ni ìhìnrere “òtítọ́ fún àkókò yìí” tí a kéde ní 1842, 1843 àti 1844.
“May God help you to receive the words that I have spoken. Let those who stand as God’s watchmen on the walls of Zion be men who can see the dangers before the people,—men who can distinguish between truth and error, righteousness and unrighteousness.
«Ձեզ օգնի Աստված ընդունելու այն խոսքերը, որ ես ասել եմ։ Նրանք, ովքեր կանգնած են որպես Աստծո պահակներ Սիոնի պարիսպների վրա, թող լինեն մարդիկ, որոնք կարող են տեսնել ժողովրդի առջև եղած վտանգները,—մարդիկ, որոնք կարող են տարբերակել ճշմարտությունն ու մոլորությունը, արդարությունն ու անիրավությունը։»
“The warning has come: Nothing is to be allowed to come in that will disturb the foundation of the faith upon which we have been building ever since the message came in 1842, 1843, and 1844. I was in this message, and ever since I have been standing before the world, true to the light that God has given us. We do not propose to take our feet off the platform on which they were placed as day by day we sought the Lord with earnest prayer, seeking for light. Do you think that I could give up the light that God has given me? It is to be as the Rock of Ages. It has been guiding me ever since it was given. Brethren and sisters, God lives and reigns and works today. His hand is on the wheel, and in his providence he is turning the wheel in accordance with his own will. Let not men fasten themselves to documents, saying what they will do, and what they will not do. Let them fasten themselves to the Lord God of heaven. Then the light of heaven will shine into the soul-temple, and we shall see the salvation of God.” Review and Herald, April 14, 1903.
“Ang babala ay dumating na: Walang anumang dapat pahintulutang pumasok na makagagambala sa saligan ng pananampalataya na aming pinagtatayuan magmula pa nang dumating ang mensahe noong 1842, 1843, at 1844. Ako ay kasama sa mensaheng ito, at mula noon ay tumatayo na ako sa harap ng sanlibutan, tapat sa liwanag na ibinigay sa atin ng Diyos. Hindi namin binabalak na alisin ang aming mga paa mula sa platapormang doo’y inilagay ang mga ito habang araw-araw naming hinahanap ang Panginoon sa taimtim na panalangin, na naghahanap ng liwanag. Iniisip ba ninyo na maibibigay ko ang liwanag na ibinigay sa akin ng Diyos? Ito ay magiging gaya ng Batong Walang Hanggan. Ito ang naging gabay ko mula nang ito’y ibigay. Mga kapatid, ang Diyos ay buhay at naghahari at gumagawa ngayon. Ang Kaniyang kamay ay nasa manibela, at sa Kaniyang probidensiya ay iniikot Niya ang gulong alinsunod sa Kaniyang sariling kalooban. Huwag nawang itali ng mga tao ang kanilang sarili sa mga dokumento, na sinasabi kung ano ang kanilang gagawin, at kung ano ang hindi nila gagawin. Itali nila ang kanilang sarili sa Panginoong Diyos ng langit. Kung magkagayon, ang liwanag ng langit ay sisikat sa templong kaluluwa, at makikita natin ang pagliligtas ng Diyos.” Review and Herald, Abril 14, 1903.
The message that was proclaimed “in 1842, 1843, and 1844” is the message represented upon the 1843 pioneer chart. In May of 1842, three hundred 1843 charts were printed. Ellen White and the pioneers all gave testimony that the chart was a fulfillment of Habakkuk chapter two’s command to write the vision and make it plain upon tables. In that very history there were three hundred Millerite preachers, and SDA historians testify to the fact that they all employed the 1843 chart.
Laadarkii la baahiyey “1842, 1843, iyo 1844” waa laadarka lagu matalay shaxdii hormuudka ahayd ee 1843. Bishii Maay ee 1842, waxaa la daabacay saddex boqol oo shaxood oo 1843 ah. Ellen White iyo dhammaan hormuudayaashu waxay marag ka wada fureen in shaxdu ahayd rumoobidda amarka ku qoran Xabaquuq cutubka labaad ee ah in riyada la qoro oo si cad loogu muujiyo looxyo. Isla taariikhdaas gudaheeda waxaa jiray saddex boqol oo wacdiyayaal Milleriyiin ah, taariikhyahannada SDA-na waxay ka marag kacaan xaqiiqda ah in dhammaantood ay adeegsadeen shaxdii 1843.
What would possess a person to claim that the pioneer identification of Rome as the robbers of thy people, as represented upon the chart, is erroneous? What would possess someone to receive that claim? Yet, what possesses those of us that claim to accept the pioneer understanding that Rome is symbolized with the expression, “robbers of thy people,” and yet in reality not be able to defend that understanding for themselves?
Ni iki cyatuma umuntu avuga ko kumenyekanisha kwa ba pioneri ko Roma ari “abambuzi b’ubwoko bwawe,” nk’uko byerekanwe ku mbonerahamwe, ari ikosa? Ni iki cyatuma undi muntu yemera icyo kirego? Nyamara se, ni iki gituma bamwe muri twe bavuga ko twemera uko ba pioneri basobanukiwe ko Roma ishushanywa n’imvugo ngo “abambuzi b’ubwoko bwawe,” ariko mu by’ukuri ntitubashe ubwacu kurwanirira uko gusobanukirwa?
In the first article we cited the following passage:
Makala ya liboso, topesaki ndakisa ya eteni oyo elandi:
“Whatever may be man’s intellectual advancement, let him not for a moment think that there is no need of thorough and continuous searching of the Scriptures for greater light. As a people we are called individually to be students of prophecy. We must watch with earnestness that we may discern any ray of light which God shall present to us.” Testimonies, volume 5, 708.
“Zote zite zvingava budiriro yomunhu padivi renjere, ngaarege kumbofunga kunyange kwechinguvana kuti hakuna kudikanwa kwekunzvera Magwaro zvakadzama uye nguva dzose kuti awane chiedza chikuru. Sevanhu, takadanwa umwe nomumwe kuti tive vadzidzi vechiporofita. Tinofanira kurinda nokushingaira kukuru kuti tigone kuona chero mwaranzi yechiedza iyo Mwari yaachatiratidza.” Testimonies, volume 5, 708.
I claim the “light which God” is now presenting “to us” is that we have not fully awakened to our responsibility to personally understand the first fifteen verses of Daniel eleven, and that we have not understood that verses thirteen to fifteen of that same chapter represents the truths that accomplish the final purging and sealing of the one hundred and forty-four thousand. If there were no heresies introduced in this very history it would provide evidence that we are wide awake. But this controversy proves otherwise.
Jeg gjør gjeldende at det «lys som Gud» nå fremholder «for oss», er at vi ikke fullt ut er blitt vekket til vårt ansvar for personlig å forstå de første femten versene i Daniel elleve, og at vi ikke har forstått at vers tretten til femten i det samme kapitlet fremstiller de sannheter som fullbyrder den endelige renselse og besegling av de hundre og førtifire tusen. Dersom ingen vranglærdommer var blitt innført i nettopp denne historien, ville det være et bevis på at vi var fullt våkne. Men denne strid viser noe annet.
“The fact that there is no controversy or agitation among God’s people should not be regarded as conclusive evidence that they are holding fast to sound doctrine. There is reason to fear that they may not be clearly discriminating between truth and error. When no new questions are started by investigation of the Scriptures, when no difference of opinion arises which will set men to searching the Bible for themselves to make sure that they have the truth, there will be many now, as in ancient times, who will hold to tradition and worship they know not what. . ..
«Nkhani yakuti pakati pa anthu a Mulungu palibe mkangano kapena chisokonezo siyenera kuonedwa ngati umboni wokwanira wakuti akugwiritsitsa chiphunzitso cholondola. Pali chifukwa choopa kuti mwina sakusiyanitsa momveka bwino pakati pa choonadi ndi cholakwa. Pamene palibe mafunso atsopano omwe ayambitsidwa chifukwa cha kufufuza Malemba, pamene palibe kusiyana kwa maganizo komwe kungapangitse anthu kufufuza Baibulo paokha kuti atsimikize kuti ali nacho choonadi, pamenepo adzakhalapo ambiri tsopano, monga m’nthawi zakale, amene adzamamatira ku miyambo ndi kulambira chimene sadziwa kuti ndi chiyani....»
“God will arouse His people; if other means fail, heresies will come in among them, which will sift them, separating the chaff from the wheat. The Lord calls upon all who believe His word to awake out of sleep. Precious light has come, appropriate for this time. It is Bible truth, showing the perils that are right upon us. This light should lead us to a diligent study of the Scriptures and a most critical examination of the positions which we hold. God would have all the bearings and positions of truth thoroughly and perseveringly searched, with prayer and fasting. Believers are not to rest in suppositions and ill-defined ideas of what constitutes truth. Their faith must be firmly founded upon the word of God so that when the testing time shall come and they are brought before councils to answer for their faith they may be able to give a reason for the hope that is in them, with meekness and fear.
“Dyos ay gigisingin ang Kaniyang bayan; kung mabigo ang ibang mga paraan, papasok sa gitna nila ang mga erehiya, na magsasala sa kanila, na maghihiwalay sa ipa mula sa trigo. Tinatawag ng Panginoon ang lahat ng naniniwala sa Kaniyang salita na gumising mula sa pagkakatulog. Dumating ang mahalagang liwanag, na angkop sa panahong ito. Ito ay katotohanan ng Biblia, na nagpapakita ng mga panganib na naririto na mismo sa ating harapan. Ang liwanag na ito ay dapat umakay sa atin sa masikap na pag-aaral ng mga Kasulatan at sa lubhang masusing pagsisiyasat ng mga paninindigang ating pinanghahawakan. Nais ng Diyos na ang lahat ng mga aspekto at mga paninindigan ng katotohanan ay lubos at buong tiyagang saliksikin, na may panalangin at pag-aayuno. Ang mga mananampalataya ay hindi dapat manahan sa mga haka-haka at malalabong kuru-kuro tungkol sa kung ano ang bumubuo sa katotohanan. Ang kanilang pananampalataya ay dapat matibay na maitatag sa salita ng Diyos upang, pagdating ng panahon ng pagsubok at sila’y iharap sa mga kapulungan upang managot para sa kanilang pananampalataya, ay makapagbigay sila ng katuwiran tungkol sa pag-asang nasa kanila, na may kaamuan at takot.
“Agitate, agitate, agitate. The subjects which we present to the world must be to us a living reality. It is important that in defending the doctrines which we consider fundamental articles of faith we should never allow ourselves to employ arguments that are not wholly sound.” Testimonies, volume 5, 708.
« Remuez, remuez, remuez. Les sujets que nous présentons au monde doivent être pour nous une réalité vivante. Il importe que, dans la défense des doctrines que nous regardons comme des articles fondamentaux de la foi, nous ne nous permettions jamais d’employer des arguments qui ne soient pas entièrement solides. » Testimonies, volume 5, 708.
As we move forward in this consideration of the robbers of God’s people we will demonstrate that the argument upon verse fourteen of Daniel eleven between the Protestants and the Millerites is identical to the argument between the new and private interpretation that the United States, and not Rome, establishes the vision. The position that The Great Controversy uses the expression, “old world” to identify past history is a “supposition and ill-defined idea” and it is an illustration of an “argument that is not wholly sound.”
私たちが神の民を略奪する者たちに関するこの考察をさらに進めるにあたり、ダニエル書十一章十四節をめぐるプロテスタントとミラー派との論争が、合衆国であってローマではなくそれがその幻を確立するのだとする新たな私的解釈との論争と同一であることを示すであろう。『各時代の大争闘』が「旧世界」という表現を用いて過去の歴史を指し示しているとする立場は、「推測的で曖昧な観念」であり、またそれは「完全に健全とはいえない議論」の一例である。
Those who have used the passage to uphold their supposition that the Millerites were incorrect in identifying Rome as the robbers of thy people, should fulfill their Christian obligation and publicly retract their claim, for it is unsustainable grammatically and historically. For those sitting on the side-lines of this controversy, you are responsible to rightly divide the word of truth, for you have been called to be an individual who is a student of prophecy, not a follower of a man’s idea.
Wɔn a wɔde saa asɛm yi agyina wɔn adwene a ɛka sɛ na Millerfo no adi mfomso wɔ Roma a wɔhuu no sɛ “wo nkurɔfo mu akorɔmfo no” no so no, ɛsɛ sɛ wodi wɔn Kristofo asɛyɛde so na wɔsan yi wɔn asɛm no fi gua so wɔ baguam, efisɛ ɛrentumi ngyina hɔ wɔ kasa nhyehyɛe ne abakɔsɛm mu. Na mo a mote saa akyinnyegye yi nkyɛn no, mo wɔ asɛyɛde sɛ mobɛkyekyɛ nokware asɛm no pɛpɛɛpɛ, efisɛ wɔafrɛ mo sɛ monyɛ ankorankoro a moyɛ nkɔmhyɛ suafo, na monnyɛ obi adwene akyidifo.
Men wrest the Scriptures to their own destruction.
Les hommes tordent les Écritures pour leur propre perdition.
And account that the longsuffering of our Lord is salvation; even as our beloved brother Paul also according to the wisdom given unto him hath written unto you; As also in all his epistles, speaking in them of these things; in which are some things hard to be understood, which they that are unlearned and unstable wrest, as they do also the other scriptures, unto their own destruction. Ye therefore, beloved, seeing ye know these things before, beware lest ye also, being led away with the error of the wicked, fall from your own stedfastness. But grow in grace, and in the knowledge of our Lord and Saviour Jesus Christ. To him be glory both now and forever. Amen. 2 Peter 3:15–18.
Rabbiin keenya obsi guddaan fayyina akka taʼe lakkaaʼaa; akkuma obboleessi keenya jaallatamaan Phaawulos immoo ogummaa isaaf kennameen isinitti barreesse; akkasumas ergaawwan isaa hundumaa keessatti waaʼee wantoota kanaa isaan keessatti dubbachaa jira; isaan keessattis wantoota hubachuun isaanii rakkisan tokko tokko ni jiru; warri hin barannee fi hin jabaannes akkuma Katabolee Qulqulluu kaanittis micciiru, badiisa ofii isaaniif. Egaa isin, warra jaallatamoo, waan kana duraan dursee waan beektaniif, akka dogoggora warra jalʼootiin fudhatamtanii jabaatinaa ofii keessaniirraa hin kufneef of eeggadhaa. Garuu ayyaana keessatti fi beekumsa Gooftaa keenyaa fi Fayyisaa keenya Yesuus Kiristoos keessatti guddadhaa. Ulfinni isaaf amma illee hamma bara baraatti haa taʼu. Ameen. 2 Phexiros 3:15–18.
Peter states that it is the “unlearned and unstable” who “wrest” the Scriptures “unto their own destruction.” In agreement with that fact is Sister White’s repeated warnings to us to study for ourselves. If we are not fulfilling our responsibility to be students of prophecy, we are determining our own destruction.
Pierre déclare que ce sont les « ignorants et mal affermis » qui « tordent » les Écritures « pour leur propre ruine ». En accord avec ce fait, Sœur White nous adresse à maintes reprises l’avertissement d’étudier par nous-mêmes. Si nous n’assumons pas notre responsabilité d’être des étudiants de la prophétie, nous décidons de notre propre destruction.
It is the robbers of thy people who establish the vision, and Solomon identifies that where there is no vision the people perish.
Ce sont les brigands de ton peuple qui établissent la vision, et Salomon déclare que là où il n’y a point de vision, le peuple périt.
Where there is no vision, the people perish: but he that keepeth the law, happy is he. Proverbs 29:18.
Là où il n’y a pas de vision, le peuple périt; mais heureux est celui qui garde la loi. Proverbes 29:18.
One of the definitions of “perish” is to be made naked. Where there is an incorrect understanding of the vision, it is based upon the fact that the symbol that establishes the vision is not understood, or incorrectly understood. To be among those who perish in Solomon’s warning is to secure the nakedness represented by the Laodiceans who are spewed out of the mouth of the Lord at the soon coming Sunday law. Why would we accept an idea that misrepresents the clear meaning of Sister White’s comments upon the old and new world, and that rejects the Millerite identification that it is Rome who establishes the vision, which was directly represented upon the 1843 chart, which represents the foundational truths of Adventism, and which is Christ, the Rock of Ages that is represented by all sacred illustration of the foundations?
“Perish” के अर्थों में से एक यह है कि नग्न कर दिया जाना। जहाँ दर्शन की समझ गलत होती है, वहाँ इसका आधार इस तथ्य पर होता है कि जो प्रतीक उस दर्शन को स्थापित करता है, उसे या तो समझा नहीं गया है, अथवा गलत समझा गया है। सुलैमान की चेतावनी में उन लोगों के बीच होना जो नाश होते हैं, उस नग्नता को निश्चित करना है जिसका प्रतिनिधित्व लौदीकियावासी करते हैं, जिन्हें शीघ्र आने वाले संडे लॉ के समय प्रभु के मुँह से उगल दिया जाता है। हम ऐसी धारणा को क्यों स्वीकार करें जो सिस्टर व्हाइट की पुरानी और नई दुनिया के संबंध में टिप्पणियों के स्पष्ट अर्थ को विकृत करती है, और जो मिलेराइट पहचान को अस्वीकार करती है कि वही रोम है जो दर्शन को स्थापित करता है—जिसका प्रत्यक्ष निरूपण 1843 के चार्ट पर किया गया था, जो एडवेंटिज़्म के आधारभूत सत्यों का प्रतिनिधित्व करता है, और जो मसीह है, युगों की चट्टान, जिसका प्रतिनिधित्व नींवों के विषय में प्रत्येक पवित्र चित्रण में किया गया है?
“But every building erected on other foundation than God’s word will fall. He who, like the Jews in Christ’s day, builds on the foundation of human ideas and opinions, of forms and ceremonies of man’s invention, or on any works that he can do independently of the grace of Christ, is erecting his structure of character upon the shifting sand. The fierce tempests of temptation will sweep away the sandy foundation and leave his house a wreck on the shores of time.
«Намо ҳар бино, ки бар таҳкурсии дигаре ҷуз Каломи Худо бино мешавад, фурӯ хоҳад рехт. Ҳар кӣ, мисли яҳудиён дар айёми Масеҳ, бар таҳкурсии афкор ва андешаҳои инсонӣ, бар расму ойинҳое, ки ихтирои одамӣ ҳастанд, ё бар ҳар аъмоле, ки ӯ метавонад ҷудо аз файзи Масеҳ ба ҷо оварад, бино мекунад, ӯ бинои хислати худро бар реги ҷунбанда бармесозад. Тӯфонҳои сахти васваса он таҳкурсии регинро рӯфта хоҳанд бурд ва хонаи ӯро чун вайронае бар соҳилҳои замон боқӣ хоҳанд гузошт.»
“‘“Therefore thus saith the Lord God, … Judgment also will I lay to the line, and righteousness to the plummet: and the hail shall sweep away the refuge of lies, and the waters shall overflow the hiding place.’ Isaiah 28:16, 17.
“‘“E derfor siger den Herre Gud, … Også dom vil jeg lægge til målesnoren, og retfærdighed til lodsnoren; og haglen skal feje løgnens tilflugtssted bort, og vandene skal oversvømme skjulestedet.’ Esajas 28:16, 17.
“But today mercy pleads with the sinner. ‘As I live, saith the Lord God, I have no pleasure in the death of the wicked; but that the wicked turn from his way and live: turn ye, turn ye from your evil ways; for why will ye die?’ Ezekiel 33:11. The voice that speaks to the impenitent today is the voice of Him who in heart anguish exclaimed as He beheld the city of His love: ‘O Jerusalem, Jerusalem, which killeth the prophets, and stoneth them that are sent unto her! how often would I have gathered thy children together, even as a hen gathereth her own brood under her wings, and ye would not! Behold, your house is left unto you desolate.’ Luke 13:34, 35 , R.V. In Jerusalem, Jesus beheld a symbol of the world that had rejected and despised His grace. He was weeping, O stubborn heart, for you! Even when Jesus’ tears were shed upon the mount, Jerusalem might yet have repented, and escaped her doom. For a little space the Gift of heaven still waited her acceptance. So, O heart, to you Christ is still speaking in accents of love: ‘Behold, I stand at the door, and knock: if any man hear My voice, and open the door, I will come in to him, and will sup with him, and he with Me.’ ‘Now is the accepted time; behold, now is the day of salvation.’ Revelation 3:20; 2 Corinthians 6:2.
“Maar vandag pleit die barmhartigheid met die sondaar. ‘So waar as Ek leef, spreek die Here HERE, Ek het geen behae in die dood van die goddelose nie; maar daarin dat die goddelose hom bekeer van sy weg en lewe: bekeer julle, bekeer julle van julle verkeerde weë; want waarom wil julle sterwe?’ Esegiël 33:11. Die stem wat vandag tot die onboetvaardige spreek, is die stem van Hom wat in sielsangs uitgeroep het toe Hy die stad van sy liefde aanskou het: ‘Jerusalem, Jerusalem, jy wat die profete doodmaak en stenig dié wat na jou gestuur is! Hoe dikwels wou Ek jou kinders bymekaarmaak soos ’n hen haar kuikens onder haar vlerke bymekaarmaak, en julle wou nie! Kyk, julle huis word vir julle woes gelaat.’ Lukas 13:34, 35, R.V. In Jerusalem het Jesus ’n simbool gesien van die wêreld wat sy genade verwerp en verag het. Hy het geween, o halsstarrige hart, oor jou! Selfs toe Jesus se trane op die berg gestort is, kon Jerusalem nog tot bekering gekom en haar oordeel vryspring. Vir ’n kort tydjie het die Gawe van die hemel nog op haar aanvaarding gewag. So spreek Christus, o hart, nog steeds tot jou in klanke van liefde: ‘Kyk, Ek staan by die deur en klop; as iemand my stem hoor en die deur oopmaak, sal Ek ingaan na hom toe en saam met hom maaltyd hou, en hy met My.’ ‘Nou is die tyd van welbehae; kyk, nou is die dag van heil.’ Openbaring 3:20; 2 Korinthiërs 6:2.
“You who are resting your hope on self are building on the sand. But it is not yet too late to escape the impending ruin. Before the tempest breaks, flee to the sure foundation. ‘Thus saith the Lord God, Behold, I lay in Zion for a foundation a stone, a tried stone, a precious cornerstone, of sure foundation: he that believeth shall not make haste.’ ‘Look unto Me, and be ye saved, all the ends of the earth: for I am God, and there is none else.’ ‘Fear thou not; for I am with thee: be not dismayed; for I am thy God: I will strengthen thee; yea, I will help thee; yea, I will uphold thee with the right hand of My righteousness.’ ‘Ye shall not be ashamed nor confounded world without end.’ Isaiah 28:16, R.V.; 45:22; 41:10; 45:17.” Thoughts from the Mount of Blessing, 150–152.
“Ntọndụn̄wọt itịn̄de ke idem, nnọ ẹkebe ke ájá. Ndi emi, isọn̄ owo ikọt idaha nsụk ọdiọkn̄kpọ emi ededi. Tupu ofum adaha, ọsọp afa ke edem isọn̄ emi omum. ‘Nte Udomo Ebiet Abasi ọdọhọde, Le, Ami anam edi ke Zion nkume k’idem isọn̄, nkume a nwale, nkume ukot ẹkpọ isọn̄, isọn̄ emi omum: enye emi enyene ntụkwasị-obi ke Enye idikemeke ọsọ ọsọ.’ ‘Lelee Ami, ẹnyụn̄ ẹduọk, mbufo nsinsi isọn̄ enyọn̄: n’ihi Ami bụ Abasi, m̄mē idịghe ọzọ.’ ‘Ufiopkeme; n’ihi Ami nọ yiet fo: ikemesịre; n’ihi Ami bụ Abasi fo: Ami nyene ukeme n̄kpọ fo; ee, Ami keme n̄kpọ fo inam enyem; ee, Ami okut fi nte idem-ubọk itie ndisana Ami.’ ‘Ẹnyụn̄ idikemeke ifre idem esie, idikemeke n̄kpọ ikpa ke nsinsi ebighebi.’ Isaiah 28:16, R.V.; 45:22; 41:10; 45:17.” Thoughts from the Mount of Blessing, 150–152.
We will continue this study in the next article.
Bopanzeli oyo na lisolo oyo ekolanda.