The dry bones that are laying dead in the street, who hear the “voice” of the one who is crying in the wilderness, do so because the Comforter has come, in fulfillment of Jesus’ promise to send him. In the first disappointment of the Millerites, the Millerites came to understand that they were in the tarrying time of the virgin’s parable.
ئەو ئێسکە قووڵانەی وشک بوونەوە کە مردوو لە شەقامدا کەوتوون، کاتێک «دەنگ»ی ئەوەی لە چۆڵەوانیدا هاوار دەکات دەبیستن، ئەمە دەکەن چونکە پاراکلێت هاتووە، بە جێهێنانی بەڵێنی عیسادا کە ئەوی دەنێرێت. لە یەکەم نائومێدیی میللەرییەکاندا، میللەرییەکان تێگەیشتن کە لە کاتی دواخستندا بوون وەک لە مەتەڵی پاکیزەکچاندا هاتووە.
“The disappointed ones saw from the Bible that they were in the tarrying time, and that they must patiently wait the fulfillment of the vision. The same evidence which led them to look for their Lord in 1843, led them to expect him in 1844.” Spiritual Gifts, volume 1, 153.
„Los decepcionados vieron por la Biblia que se hallaban en el tiempo de tardanza, y que debían esperar pacientemente el cumplimiento de la visión. La misma evidencia que los había llevado a esperar a su Señor en 1843, los llevó a esperarlo en 1844.” Spiritual Gifts, tomo 1, 153.
Those who have been typified by the Millerites repeat the experience of the first disappointment, and when they do, they must understand that they too, are in the tarrying time of the virgin’s parable. It is only the influence of the Comforter that allows them to see this truth. That recognition, brought about by the Comforter, is represented by the first prophecy that Ezekiel was instructed to proclaim to the valley of dry, dead bones.
Aqueles que foram tipificados pelos mileritas repetem a experiência do primeiro desapontamento, e, quando o fazem, devem compreender que também eles se encontram no tempo de demora da parábola das virgens. Somente a influência do Consolador lhes permite ver essa verdade. Esse reconhecimento, produzido pelo Consolador, é representado pela primeira profecia que Ezequiel foi instruído a proclamar ao vale de ossos secos e mortos.
Again he said unto me, Prophesy upon these bones, and say unto them, O ye dry bones, hear the word of the Lord. Thus saith the Lord God unto these bones; Behold, I will cause breath to enter into you, and ye shall live: And I will lay sinews upon you, and will bring up flesh upon you, and cover you with skin, and put breath in you, and ye shall live; and ye shall know that I am the Lord. So I prophesied as I was commanded: and as I prophesied, there was a noise, and behold a shaking, and the bones came together, bone to his bone. And when I beheld, lo, the sinews and the flesh came up upon them, and the skin covered them above: but there was no breath in them. Ezekiel 37:4–8.
Puis il me dit : Prophétise sur ces os, et dis-leur : Ossements desséchés, écoutez la parole de l’Éternel. Ainsi parle le Seigneur, l’Éternel, à ces os : Voici, je vais faire entrer en vous un souffle, et vous vivrez ; je mettrai sur vous des nerfs, je ferai croître sur vous de la chair, je vous couvrirai de peau, je mettrai en vous un souffle, et vous vivrez ; et vous saurez que je suis l’Éternel. Je prophétisai donc selon l’ordre que j’avais reçu ; et comme je prophétisais, il se fit un bruit, et voici, il se produisit un mouvement, et les os s’approchèrent les uns des autres, chaque os selon son os. Je regardai, et voici, des nerfs et de la chair vinrent sur eux, et la peau les couvrit par-dessus ; mais il n’y avait point en eux de souffle. Ézéchiel 37:4–8.
The “noise” represents the Holy Spirit. At that point the virgins need to recognize that they are in the tarrying time. The biblical instructions of what the disappointed must do when they recognize they are in the tarrying time is abundant. Jeremiah teaches they must never return to the “assembly of mockers,” which in the message to Philadelphia, is the synagogue of Satan. They must also separate the precious from the vile. The precious contrasted with the vile has a dual meaning.
Le « bruit » représente le Saint-Esprit. À ce moment-là, les vierges doivent reconnaître qu’elles se trouvent dans le temps du retard. Les instructions bibliques concernant ce que les déçus doivent faire lorsqu’ils reconnaissent qu’ils sont dans le temps du retard sont abondantes. Jérémie enseigne qu’ils ne doivent jamais retourner à « l’assemblée des moqueurs », laquelle, dans le message adressé à Philadelphie, est la synagogue de Satan. Ils doivent aussi séparer ce qui est précieux de ce qui est vil. Le précieux, mis en contraste avec le vil, a une double signification.
I learned for myself this prophetic distinction years ago, when I made an application of William Miller’s dream. I correctly defined the jewels as truths of God’s word, and the spurious jewels as corrupted doctrines. Thereafter, it was pointed out to me that James White had also made an application of William Miller’s dream, and in his application, he identified the jewels as God’s faithful people, and the spurious jewels as the false professors of truth. When I investigated what James White had taught about the dream, I realized we were both correct. The jewels can represent God’s faithful, and the counterfeit jewels, the unfaithful, but the jewels can also represent the truths of God’s word and the counterfeit jewels can be false doctrines. James White applied Miller’s dream to the history that James White was then living in, but I had approached the dream as the history of the last days. Together the two applications identify that men become what they believe, and should they choose to hold to erroneous doctrines, they will be swept out the window by the dirt brush man, along with the doctrines they have become associated with. We are what we eat.
Ndzi swi dyondzele hi ndzexe ku hambana loku ka vuprofeta emalembeni lama hundzeke, loko ndzi tirhisa norho wa William Miller. Ndzi hlamusele hi mfanelo maribye ya nkoka tanihi ntiyiso wa rito ra Xikwembu, naswona maribye ya nkoka ya vuxisi tanihi tidyondzo leti onhiweke. Endzhaku ka sweswo, ndzi kombisiwile leswaku James White na yena u endle ku tirhisa ka norho wa William Miller, naswona eka ku tirhisa kakwe, u kombisa maribye ya nkoka tanihi vanhu va Xikwembu vo tshembeka, kutani maribye ya nkoka ya vuxisi tanihi lava tivulaka va ri va ntiyiso hi mavunwa. Loko ndzi kambisisa leswi James White a swi dyondziseke malunghana ni norho lowu, ndzi lemuke leswaku havambirhi a hi ri ntiyiso. Maribye ya nkoka ma nga yimela lavo tshembeka va Xikwembu, naswona maribye ya vuxisi, lava nga tshembekangiki, kambe maribye ya nkoka ma nga tlhela ma yimela ntiyiso wa rito ra Xikwembu, kutani maribye ya vuxisi ma nga va tidyondzo ta mavunwa. James White u tirhise norho wa Miller eka matimu lawa James White a a hanya eka wona hi nkarhi wolowo, kambe mina ndzi tshinele norho lowu tanihi matimu ya masiku yo hetelela. Swi ri swin’we, ku tirhisa loku kambirhi ku kombisa leswaku vanhu va hundzuka leswi va swi pfumelaka, naswona loko vo hlawula ku khoma tidyondzo leti hoxeke, va ta kukuriwa hi fensele hi munhu wa burachi ra thyaka, swin’we ni tidyondzo leti va hlanganisiweke na tona. Hi leswi hi swi dyaka.
When the disappointed find they are in the tarrying time, according to Jeremiah they are to separate the precious from the vile.
Ka hman lo hriatna nei lote chu an lo awmna chu tarry time a nih tih an hriat chuan, Jeremia sawi angin an tan hian a hlu ber leh a tha lo ber chu hrang hrangin an then ang.
“How is it that men who are at war with the government of God come into possession of the wisdom which they sometimes display? Satan himself was educated in the heavenly courts, and he has a knowledge of good as well as of evil. He mingles the precious with the vile, and this is what gives him power to deceive. But because Satan has robed himself in garments of heavenly brightness, shall we receive him as an angel of light? The tempter has his agents, educated according to his methods, inspired by his spirit, and adapted to his work. Shall we co-operate with them? Shall we receive the works of his agents as essential to the acquirement of an education?” Ministry of Healing, 440.
“Ni gute abantu bari mu ntambara n’ubutegetsi bw’Imana bashobora kugera ku bwenge bo rimwe na rimwe bagaragaza? Satani ubwe yize mu ngoro zo mu ijuru, kandi afite ubumenyi bw’icyiza kimwe n’ubw’ikibi. Avanga iby’igiciro n’ibiteye ishozi, kandi icyo ni cyo kimuhesha ubushobozi bwo kuyobya. Ariko se, kubera ko Satani yambaye imyambaro y’ubwiza bwo mu ijuru, twamwemera nk’umumarayika w’umucyo? Umushukanyi afite intumwa ze, zize hakurikijwe uburyo bwe, zahumetswe n’umwuka we, kandi zibereye umurimo we. Mbese twakorana na zo? Mbese twakwakira imirimo y’intumwa ze nk’iy’ingenzi kugira ngo umuntu abone uburezi?” Ministry of Healing, 440.
The precious and vile represents truth and error. It also represents two classes of men.
Ceejiinnii fi jibbamaan dhugaa fi dogoggora bakka bu’u. Akkasumas garee namoota lama bakka bu’a.
“‘Nevertheless the foundation of God standeth sure, having this seal, The Lord knoweth them that are His. And, Let everyone that nameth the name of Christ depart from iniquity. But in a great house there are not only vessels of gold and of silver, but also of wood and of earth; and some to honor, and some to dishonor.’ The ‘great house’ represents the Church. In the Church will be found the vile as well as the precious. The net cast into the sea gathers both good and bad.” Review and Herald, February 5, 1901.
“‘Jakkolwiek fundament Boży stoi niewzruszenie, mając tę pieczęć: Pan zna tych, którzy są Jego. I: Niech odstąpi od nieprawości każdy, kto wzywa imienia Chrystusowego. Lecz w wielkim domu są nie tylko naczynia złote i srebrne, lecz także drewniane i gliniane; jedne ku czci, drugie ku nieczci.’ ‘Wielki dom’ przedstawia Kościół. W Kościele znajdą się zarówno podli, jak i cenni. Sieć zarzucona w morze zagarnia zarówno dobre, jak i złe.” Review and Herald, 5 lutego 1901.
Jeremiah was instructed that if he would return, he needed to separate from the foolish virgins, and he must also separate from the erroneous teachings of the foolish virgins. The one hundred and forty-four thousand are those who come into perfect unity. Jeremiah is representing the work that those called to be sealed by Ezekiel’s second message of the four winds must accomplish, if they are to be God’s “mouth,” when the vision speaks. The vision spoke in Millerite history when the judgment arrived, and it speaks in the history of the one hundred and forty-four thousand when the earth beast speaks, and the judgment of the third woe arrives. Then those who have accomplished the work identified by Jeremiah are lifted up as God’s watchmen.
യിരെമ്യാവിനോടു ഇങ്ങനെ കല്പിക്കപ്പെട്ടു: അവൻ മടങ്ങിവരുവാൻ ഇടയാകേണ്ടതിന്നു, മൂഢകന്യകമാരിൽ നിന്നു താൻ വേർപെടേണ്ടതുണ്ടായിരുന്നു; മാത്രമല്ല, മൂഢകന്യകമാരുടെ തെറ്റായ ഉപദേശങ്ങളിൽ നിന്നുമവൻ വേർപെടേണ്ടതുണ്ടായിരുന്നു. നൂറ്റിനാല്പത്തിനാലായിരം പേർ സമ്പൂർണ്ണ ഐക്യത്തിലേക്കു പ്രവേശിക്കുന്നവരാണ്. ദർശനം സംസാരിക്കുമ്പോൾ ദൈവത്തിന്റെ “വായായി” ഇരിക്കേണ്ടവരായി, നാല് കാറ്റുകളെക്കുറിച്ചുള്ള യെഹെസ്കേലിന്റെ രണ്ടാം സന്ദേശത്താൽ മുദ്രയിടപ്പെടുവാൻ വിളിക്കപ്പെട്ടവർ നിർവഹിക്കേണ്ട പ്രവൃത്തി എന്തെന്നതു യിരെമ്യാവു പ്രതിനിധീകരിച്ചുകൊണ്ടിരിക്കുന്നു. ന്യായവിധി വന്നെത്തിയപ്പോൾ മില്ലറൈറ്റ് ചരിത്രത്തിൽ ദർശനം സംസാരിച്ചു; ഭൂമിയിലെ മൃഗം സംസാരിക്കുമ്പോഴും മൂന്നാം കഷ്ടതയുടെ ന്യായവിധി വന്നെത്തുമ്പോഴും നൂറ്റിനാല്പത്തിനാലായിരത്തിന്റെ ചരിത്രത്തിൽ അതു സംസാരിക്കുന്നു. അപ്പോൾ യിരെമ്യാവിനാൽ തിരിച്ചറിയപ്പെട്ടിരിക്കുന്ന പ്രവൃത്തി നിർവഹിച്ചവർ ദൈവത്തിന്റെ കാവൽക്കാരായി ഉയർത്തപ്പെടുന്നു.
When the Lord sends the Comforter to awaken the disappointed from their death, He identifies a work of purification they must accomplish if they are to be His spokesmen in the Sunday law crisis. Isaiah agrees with Jeremiah’s counsel.
Lorsque le Seigneur envoie le Consolateur pour réveiller les déçus de leur mort, Il désigne une œuvre de purification qu’ils doivent accomplir s’ils veulent être Ses porte-parole dans la crise de la loi du dimanche. Ésaïe s’accorde avec le conseil de Jérémie.
How beautiful upon the mountains are the feet of him that bringeth good tidings, that publisheth peace; that bringeth good tidings of good, that publisheth salvation; that saith unto Zion, Thy God reigneth! Thy watchmen shall lift up the voice; with the voice together shall they sing: for they shall see eye to eye, when the Lord shall bring again Zion. Break forth into joy, sing together, ye waste places of Jerusalem: for the Lord hath comforted his people, he hath redeemed Jerusalem. Isaiah 52:7–9.
A ta yaya suke da kyau a kan duwatsu ƙafafun mai kawo labarai masu daɗi, mai shelar salama; mai kawo labarai masu daɗi na alheri, mai shelar ceto; mai cewa wa Sihiyona, Allahnki yana mulki! Masu gadinki za su ɗaga murya; da murya ɗaya za su raira waƙa: gama za su gani ido da ido, sa’ad da Ubangiji zai komo da Sihiyona. Ku ɓarke da farin ciki, ku raira waƙa tare, ya kufaifan wuraren Urushalima: gama Ubangiji ya ta’azantar da mutanensa, ya fanshi Urushalima. Ishaya 52:7–9.
Those that “bringeth good tidings” and who “publish peace and salvation” lift up “their voices together,” for they “shall see eye to eye.”
Wale “wa leta habari njema” na wanao “itangaza amani na wokovu” huinua “sauti zao pamoja,” kwa maana “wataona uso kwa uso.”
“A few others were shown me as joining their influence with those I have mentioned, and together they do what they can to draw off from the body and cause confusion; and their influence brings the truth of God into disrepute. Jesus and holy angels are bringing up and uniting God’s people into one faith, that they may all have one mind and one judgment. And while they are being brought into the unity of the faith, to see eye to eye upon the solemn, important truths for this time, Satan is at work to oppose their advancement. Jesus is at work through His instruments to gather and unite. Satan works through his instruments to scatter and divide. ‘For, lo, I will command, and I will sift the house of Israel among all nations, like as corn is sifted in a sieve, yet shall not the least grain fall upon the earth.’
“Ɔfoforo kakra nso wɔdaa wɔn adi kyerɛɛ me sɛ wɔde wɔn tumi ne wɔn nkɛntɛnso reyɛ baako ne wɔn a maka wɔn ho asɛm no, na wɔn nyinaa boom yɛ nea wobetumi biara de twe afoforo afi nipadua no ho na wɔde basabasa ba; na wɔn nkɛntɛnso de Onyankopɔn nokware no ba animtiaabu mu. Yesu ne abɔfo kronkron no de Onyankopɔn nkurɔfo reba soro na wɔde wɔn reyɛ baako wɔ gyidi koro mu, sɛnea wɔn nyinaa benya adwene koro ne atemmu koro. Na bere a wɔde wɔn reba gyidi no mu nkabom no, na wɔahu adekɛse, aniberesɛm nokware ahorow a ɛfa saa bere yi ho no pɛpɛɛpɛ, Satan reyɛ adwuma de si wɔn nkɔso ano. Yesu nam N’akadeɛfo so reyɛ adwuma de rebɛboaboa ano na waka abom. Satan nso nam n’akadeɛfo so yɛ adwuma de petepete mu na ɛkyekyɛ mu. ‘Na hwɛ, mɛhyɛ mmara, na mayiyi Israel fi nnaman nyinaa mu, sɛnea wɔyiyi atoko mu wɔ kye mu no; nanso aba ketewa biara renhwe ase wɔ asase so.’”
“God is now testing and proving His people. Character is being developed. Angels are weighing moral worth, and keeping a faithful record of all the acts of the children of men. Among God’s professed people are corrupt hearts; but they will be tested and proved. That God who reads the hearts of everyone, will bring to light hidden things of darkness where they are often least suspected, that stumbling blocks which have hindered the progress of truth may be removed, and God have a clean and holy people to declare His statutes and judgments.
«Քանի որ Աստուած այժմ քննում և փորձում է Իր ժողովրդին։ Բնաւորութիւնը մշակւում է։ Հրեշտակները կշռում են բարոյական արժէքը և հաւատարիմ կերպով արձանագրում մարդկանց որդիների բոլոր արարքները։ Աստծու դաւանեալ ժողովրդի մէջ ապականուած սրտեր կան, սակայն նրանք պիտի քննուեն և փորձուեն։ Այն Աստուածը, որ կարդում է ամէն մարդու սիրտը, յայտնի պիտի դարձնի խաւարի ծածուկ բաները այնտեղ, ուր դրանք յաճախ ամենաքիչն են կասկածւում, որպէսզի այն գայթակղութեան քարերը, որոնք խոչընդոտել են ճշմարտութեան առաջընթացին, վերացուեն, և Աստուած ունենայ մաքուր ու սուրբ ժողովուրդ՝ Իր կանոններն ու դատաստանները հռչակելու համար։»
“The Captain of our salvation leads His people on step by step, purifying and fitting them for translation, and leaving in the rear those who are disposed to draw off from the body, who are not willing to be led, and are satisfied with their own righteousness. ‘If therefore the light that is in thee be darkness, how great is that darkness!’ No greater delusion can deceive the human mind than that which leads men to indulge a self-confident spirit, to believe that they are right and in the light, when they are drawing away from God’s people, and their cherished light is darkness.” Testimonies, volume 1, 332, 333.
„Lederen for vår frelse fører sitt folk frem skritt for skritt, renser og gjør dem skikket til forvandlingen, og lar dem bli tilbake som er tilbøyelige til å trekke seg bort fra legemet, som ikke er villige til å bli ledet, og som er fornøyde med sin egen rettferdighet. ‘Hvis derfor lyset i deg er mørke, hvor stort er da ikke mørket!’ Ingen større villfarelse kan bedra menneskesinnet enn den som får mennesker til å nære en selvsikker ånd, til å tro at de har rett og er i lyset, mens de trekker seg bort fra Guds folk, og deres kjære lys er mørke.“ Testimonies, bind 1, 332, 333.
The phrase “bringeth good tidings” is repeated twice in the passage of Isaiah to identify the history of the Midnight Cry, as does the verses that lead to Isaiah’s description of the unity that is accomplished when the precious is separated from the vile.
ഈശയ്യാവിന്റെ ഈ ഭാഗത്തിൽ “സദ്വാർത്ത അറിയിക്കുന്നവൻ” എന്ന പ്രയോഗം രണ്ടുതവണ ആവർത്തിക്കപ്പെടുന്നു; അതുവഴി മദ്ധ്യരാത്രിയിലെ നിലവിളിയുടെ ചരിത്രത്തെ തിരിച്ചറിയുന്നു; അതുപോലെ, നിഷ്പ്രയോജനത്തിൽ നിന്ന് വിലയേറിയത് വേർതിരിക്കപ്പെടുമ്പോൾ സാഫല്യപ്രാപിക്കുന്ന ഐക്യത്തെ ഈശയ്യാവ് വിവരണം ചെയ്യുന്ന വാക്യങ്ങൾക്ക് മുമ്പിലുള്ള വാക്യങ്ങളും അതിനെ തിരിച്ചറിയിക്കുന്നു.
Awake, awake; put on thy strength, O Zion; put on thy beautiful garments, O Jerusalem, the holy city: for henceforth there shall no more come into thee the uncircumcised and the unclean. Shake thyself from the dust; arise, and sit down, O Jerusalem: loose thyself from the bands of thy neck, O captive daughter of Zion. Isaiah 52:1, 2.
Réveille-toi, réveille-toi; revêts ta force, ô Sion; revêts tes plus beaux vêtements, ô Jérusalem, ville sainte; car désormais l’incirconcis et l’impur n’entreront plus chez toi. Secoue la poussière; lève-toi, et assieds-toi, ô Jérusalem; détache les liens de ton cou, ô fille captive de Sion. Ésaïe 52:1, 2.
Jeremiah represents those in the first disappointment, that recognize they are in the tarrying time. Isaiah commands those same persons to “awake, awake.” They awake and ultimately arrive to a point where there will no longer be any uncircumcised and unclean in God’s church, for they will have accomplished the work of separating the precious and the vile. “The Lord would have his church purified, before his judgments shall fall more signally upon the world.”
जेरमायाह उन लोगों का प्रतिनिधित्व करता है जो प्रथम निराशा में हैं और यह पहचानते हैं कि वे विलंब के समय में हैं। यशायाह उन्हीं व्यक्तियों को आज्ञा देता है, “जाग, जाग।” वे जागते हैं और अंततः उस स्थिति तक पहुँचते हैं जहाँ परमेश्वर की कलीसिया में फिर कोई भी खतनारहित और अशुद्ध न रहेगा, क्योंकि वे बहुमूल्य और तुच्छ के पृथक्करण का कार्य पूरा कर चुके होंगे। “प्रभु चाहता है कि उसके न्याय जगत पर अधिक प्रत्यक्ष रूप से पड़ने से पहले उसकी कलीसिया शुद्ध की जाए।”
“We are rapidly nearing the close of this earth’s history. The end is very near, much nearer than many suppose, and I feel burdened to urge upon our people the necessity of seeking the Lord earnestly. Many are asleep, and what can be said to arouse them from their carnal slumber? The Lord would have his church purified, before his judgments shall fall more signally upon the world.
« Nous approchons rapidement de la fin de l’histoire de cette terre. La fin est tout près, bien plus près que beaucoup ne le supposent, et je me sens pressée d’insister auprès de notre peuple sur la nécessité de rechercher ardemment le Seigneur. Beaucoup sont endormis, et que peut-on dire pour les tirer de leur sommeil charnel ? Le Seigneur veut que son Église soit purifiée, avant que ses jugements ne s’abattent plus manifestement sur le monde. »
“‘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: 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.’
“‘Nani awezaye kustahimili siku ya kuja kwake? naye ni nani atakayesimama atakapoonekana? kwa maana yeye ni kama moto wa mtakasaji, na kama sabuni ya mfuliaji nguo; naye ataketi kama mtakasaji na msafishaji wa fedha; naye atawatakasa wana wa Lawi, na kuwasafisha kama dhahabu na fedha, ili wamtolee Bwana sadaka katika haki.’
“Christ will remove every pretentious cloak. No mingling of the true with the spurious can deceive him. ‘He is like a refiner’s fire,’ separating the precious from the vile, the dross from the gold.
«Քրիստոսը կհեռացնի ամեն մի ցուցամոլ քողը։ Ճշմարիտի և կեղծիքի ոչ մի խառնուրդ չի կարող խաբել Նրան։ «Նա նման է զտողի կրակին», որը բաժանում է թանկագինը պիղծից, խարամը՝ ոսկուց։»
“Like the Levites, God’s chosen people are set apart by him for his special work. Every true Christian bears priestly credentials. He is honored with the sacred responsibility of representing to the world the character of his Heavenly Father. He is to heed well the words, ‘Be ye therefore perfect, even as your Father which is in heaven is perfect.’
“Comme les Lévites, le peuple élu de Dieu est mis à part par lui pour son œuvre particulière. Tout véritable chrétien porte les titres du sacerdoce. Il est honoré de la responsabilité sacrée de représenter au monde le caractère de son Père céleste. Il doit prêter une attentive obéissance à ces paroles : « Soyez donc parfaits, comme votre Père qui est dans les cieux est parfait. »
“‘But unto you that fear my name shall the Sun of Righteousness arise with healing in his wings; and ye shall go forth, and grow up as calves of the stall. And ye shall tread down the wicked; for they shall be ashes under the soles of your feet in the day that I shall do this, saith the Lord of hosts.
« Mais pour vous qui craignez mon nom, le Soleil de justice se lèvera, et la guérison sera sous ses ailes ; vous sortirez, et vous bondirez comme les veaux d’une étable. Et vous foulerez les méchants, car ils seront comme de la cendre sous la plante de vos pieds, au jour où j’accomplirai cela, dit l’Éternel des armées. »
“‘Remember ye the law of Moses my servant, which I commanded unto him in Horeb for all Israel, with the statutes and the judgments. Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord: and he shall turn the heart of the fathers to the children, and the heart of the children to their fathers, lest I come and smite the earth with a curse.’” Review and Herald, November 8, 1906.
“‘Souvenez-vous de la loi de Moïse, mon serviteur, à qui, en Horeb, j’ai prescrit pour tout Israël des statuts et des ordonnances. Voici, je vous enverrai Élie, le prophète, avant la venue du jour grand et redoutable de l’Éternel. Il ramènera le cœur des pères vers les enfants, et le cœur des enfants vers leurs pères, de peur que je ne vienne frapper le pays d’interdit.’” Review and Herald, 8 novembre 1906.
Those that hold to false doctrines will be separated in the history that begins with the “voice” crying in the wilderness. Those who refuse to allow the creative power of God to produce a personal sanctified experience, will be separated from the “gold” in the history that begins with the “voice” crying in the wilderness. They will remain as Laodiceans, right at the point where Laodicea transcends into Philadelphia.
Les tenants de fausses doctrines seront séparés dans l’histoire qui commence avec la « voix » qui crie dans le désert. Ceux qui refusent de permettre à la puissance créatrice de Dieu de produire une expérience personnelle sanctifiée seront séparés de « l’or » dans l’histoire qui commence avec la « voix » qui crie dans le désert. Ils demeureront des Laodicéens, précisément au point où Laodicée passe en Philadelphie.
The work of separating the precious from the vile is almost totally the work of the messenger of the covenant who comes suddenly to purify the sons of Levi, but we must participate.
L’ouvrage qui consiste à séparer ce qui est précieux de ce qui est vil est presque entièrement l’œuvre du messager de l’alliance, qui vient soudainement pour purifier les fils de Lévi, mais nous devons y participer.
Wherefore, my beloved, as ye have always obeyed, not as in my presence only, but now much more in my absence, work out your own salvation with fear and trembling. For it is God which worketh in you both to will and to do of his good pleasure. Do all things without murmurings and disputings: That ye may be blameless and harmless, the sons of God, without rebuke, in the midst of a crooked and perverse nation, among whom ye shine as lights in the world. Philippians 2:12–15.
Por lo tanto, amados míos, así como siempre habéis obedecido, no sólo como en mi presencia, sino mucho más ahora en mi ausencia, ocupaos en vuestra salvación con temor y temblor. Porque Dios es el que en vosotros produce así el querer como el hacer, por su buena voluntad. Haced todo sin murmuraciones ni contiendas, para que seáis irreprensibles y sencillos, hijos de Dios sin mancha, en medio de una generación torcida y perversa, entre la cual resplandecéis como luminares en el mundo. Filipenses 2:12–15.
Jeremiah was told to separate the precious from the vile if he desired to be God’s spokesman in the coming judgment. The fact that Jeremiah was hearing God’s counsel to him, demonstrated the presence of the Comforter was already available if he chose to take up the work.
Jérémie reçut l’ordre de séparer ce qui est précieux de ce qui est vil, s’il désirait être le porte-parole de Dieu dans le jugement à venir. Le fait que Jérémie entendait le conseil que Dieu lui adressait démontrait que la présence du Consolateur était déjà à sa disposition, s’il choisissait d’entreprendre cette œuvre.
“The work of gaining salvation is one of copartnership, a joint operation. There is to be co-operation between God and the repentant sinner. This is necessary for the formation of right principles in the character. Man is to make earnest efforts to overcome that which hinders him from attaining to perfection. But he is wholly dependent upon God for success. Human effort of itself is not sufficient. Without the aid of divine power it avails nothing. God works and man works. Resistance of temptation must come from man, who must draw his power from God. On the one side there is infinite wisdom, compassion, and power; on the other, weakness, sinfulness, absolute helplessness.
ಸಾಲ್ವೇಶನ್ ಅನ್ನು ಹೊಂದುವ ಕಾರ್ಯವು ಸಹಭಾಗಿತ್ವದ ಕಾರ್ಯವಾಗಿದ್ದು, ಸಂಯುಕ್ತ ಕ್ರಿಯೆಯಾಗಿದೆ. ದೇವರಿಗೂ ಪಶ್ಚಾತ್ತಾಪಪಟ್ಟ ಪಾಪಿಗೂ ಮಧ್ಯೆ ಸಹಕಾರ ಇರಬೇಕಾಗಿದೆ. ಇದು ಸ್ವಭಾವದಲ್ಲಿ ಸರಿಯಾದ ತತ್ತ್ವಗಳ ರೂಪುಗೊಳಿಸುವಿಕೆಗೆ ಅಗತ್ಯವಾಗಿದೆ. ಪರಿಪೂರ್ಣತೆಯನ್ನು ಹೊಂದುವುದಕ್ಕೆ ತಡೆಗಟ್ಟುವ ಸಂಗತಿಗಳನ್ನು ಜಯಿಸಲು ಮನುಷ್ಯನು ಗಂಭೀರ ಪ್ರಯತ್ನಗಳನ್ನು ಮಾಡಬೇಕಾಗಿದೆ. ಆದರೆ ಯಶಸ್ಸಿಗಾಗಿ ಅವನು ಸಂಪೂರ್ಣವಾಗಿ ದೇವರ ಮೇಲೆಯೇ ಅವಲಂಬಿತನಾಗಿದ್ದಾನೆ. ಮಾನವ ಪ್ರಯತ್ನವು ತಾನೇ ತಾನು ಸಾಕಾಗುವುದಿಲ್ಲ. ದೈವೀ ಶಕ್ತಿಯ ಸಹಾಯವಿಲ್ಲದೆ ಅದು ಯಾವುದಕ್ಕೂ ಉಪಯೋಗವಾಗುವುದಿಲ್ಲ. ದೇವರು ಕಾರ್ಯನಿರ್ವಹಿಸುತ್ತಾನೆ ಮತ್ತು ಮನುಷ್ಯನು ಕಾರ್ಯನಿರ್ವಹಿಸುತ್ತಾನೆ. ಪ್ರಲೋಭನಕ್ಕೆ ಪ್ರತಿರೋಧವು ಮನುಷ್ಯನಿಂದಲೇ ಬರಬೇಕಾಗಿದೆ; ಅವನು ತನ್ನ ಶಕ್ತಿಯನ್ನು ದೇವರಿಂದ ಪಡೆಯಬೇಕಾಗಿದೆ. ಒಂದು ಕಡೆ ಅನಂತ ಜ್ಞಾನ, ಕರುಣೆ, ಮತ್ತು ಶಕ್ತಿ ಇವೆ; ಇನ್ನೊಂದು ಕಡೆ ದೌರ್ಬಲ್ಯ, ಪಾಪಪೂರ್ಣತೆ, ಮತ್ತು ಸಂಪೂರ್ಣ ನಿರ್ಗತಿಕತೆ ಇವೆ.
“God wishes us to have the mastery over ourselves. But He cannot help us without our consent and co-operation. The divine Spirit works through the powers and faculties given to man. Of ourselves, we are not able to bring the purposes and desires and inclinations into harmony with the will of God; but if we are ‘willing to be made willing,’ the Saviour will accomplish this for us, ‘Casting down imaginations, and every high thing that exalteth itself against the knowledge of God, and bringing into captivity every thought to the obedience of Christ.’ 2 Corinthians 10:5.” Acts of the Apostles, 482.
«God veut que nous ayons la maîtrise de nous-mêmes. Mais Il ne peut nous aider sans notre consentement et notre coopération. L’Esprit divin agit par les pouvoirs et les facultés donnés à l’homme. De nous-mêmes, nous ne sommes pas capables d’amener nos desseins, nos désirs et nos inclinations en harmonie avec la volonté de Dieu; mais si nous sommes “disposés à être rendus disposés”, le Sauveur accomplira cela pour nous, “renversant les raisonnements et toute hauteur qui s’élève contre la connaissance de Dieu, et amenant toute pensée captive à l’obéissance de Christ.” 2 Corinthiens 10:5.» Actes des Apôtres, 482.
The three and a half days of Revelation eleven, when the dry bones are dead in the street, is a symbol of a “wilderness,” and a “wilderness” represents the “seven times” of Leviticus twenty-six. At the end of the scattering of the three and a half days, those called to be among the one hundred and forty-four thousand are to “awake” and “shake off the dust.” Sister White says “The Lord would have his church purified, before his judgments shall fall more signally upon the world.”
योहनको प्रकाशको पुस्तक अध्याय एघारका साढे तीन दिन—जब ती सुख्खा हड्डीहरू सडकमा मृत अवस्थामा छन्—एक “उजाडस्थान” को प्रतीक हो, र “उजाडस्थान” ले लैव्यव्यवस्था अध्याय छब्बीसका “सात काल” लाई जनाउँछ। साढे तीन दिनको तितरबितर पारिने समयको अन्त्यमा, एक लाख चवालीस हजारमध्ये हुन बोलाइएकाहरूले “जाग्न” र “धूलो झार्न” पर्नेछ। सिस्टर ह्वाइट भन्छिन्, “प्रभु चाहनुहुन्छ कि उहाँको मण्डली शुद्ध पारियोस्, उहाँका न्यायहरू संसारमाथि अझ स्पष्टरीतिले पर्नुअघि।”
In connection with a “purified church” she references Jeremiah’s separation process that removes the “precious from the vile.” She also connects it with Malachi chapter three, where a messenger prepares the way for the messenger of the covenant. The messenger that prepares the way is Isaiah’s “voice crying in the wilderness.” The messenger of the covenant is Christ, who is preparing to enter into covenant with the one hundred and forty-four thousand, who “like” “the Levites,” “are set apart by him for his special work.” She then identifies them as priests, and quotes Jesus who says, “Be ye therefore perfect, even as your Father which is in heaven is perfect.”
“ဝိညာဉ်ရေးအရ သန့်စင်ထားသော အသင်းတော်” နှင့်စပ်လျဉ်း၍၊ သူမသည် “အဖိုးတန်သောအရာကို အညံ့အဖျင်းသောအရာမှ ခွဲထုတ်” သော ယေရမိ၏ ခွဲခြားသန့်စင်ရေးလုပ်ငန်းစဉ်ကို ရည်ညွှန်းထားသည်။ ထို့ပြင်၊ သူမသည် ၎င်းကို မာလခိ အခန်းကြီး ၃ နှင့်လည်း ဆက်စပ်ထားပြီး၊ ထိုအခန်း၌ ပဋိညာဉ်၏ တမန်တော်အတွက် လမ်းကို ပြင်ဆင်ပေးသော တမန်တော်တစ်ပါးအကြောင်း ဖော်ပြထားသည်။ လမ်းကို ပြင်ဆင်ပေးသော ထိုတမန်တော်သည် ဟေရှာယ၏ “တော၌ ဟစ်ကြွေးသော အသံ” ဖြစ်သည်။ ပဋိညာဉ်၏ တမန်တော်မှာ ခရစ်တော်ဖြစ်ပြီး၊ “လေဝိသားတို့ကဲ့သို့” “မိမိ၏ အထူးအမှုတော်အတွက် သူက သီးသန့်ခွဲထား” သော တစ်သိန်းလေးသောင်းလေးထောင်နှင့် ပဋိညာဉ်ဖွဲ့ဝင်ရန် ပြင်ဆင်လျက်ရှိတော်မူ၏။ ထို့နောက် သူမသည် ၎င်းတို့ကို ယဇ်ပုရောဟိတ်များဟု သတ်မှတ်ဖော်ပြပြီး၊ “သင်တို့၏ ကောင်းကင်ဘုံ၌ရှိတော်မူသော အဘသည် ပြည့်စုံတော်မူသကဲ့သို့၊ သင်တို့လည်း ထိုသို့ ပြည့်စုံကြလော့” ဟု မိန့်တော်မူသော ယေရှု၏ စကားကို ကိုးကားထားသည်။
There is a purification process that is marked at the end of the period of the tarrying time, for the Lord has a special work for the one hundred and forty-four thousand to accomplish, and He will have a purified church before “his judgments shall fall more signally upon the world.” His judgments are already in the world, but at the Sunday law, “God’s destructive judgments” begin to fall.
Il existe un processus de purification qui est marqué à la fin de la période du délai, car le Seigneur a une œuvre spéciale à confier aux cent quarante-quatre mille, et Il aura une Église purifiée avant que « ses jugements ne tombent plus manifestement sur le monde ». Ses jugements sont déjà dans le monde, mais, lors de la loi du dimanche, « les jugements destructeurs de Dieu » commencent à tomber.
Those judgments are a “time of mercy for those who have never known the truth.” But there is no mercy in those judgments for those who would not enter into the necessary purification process. The “judgments,” which “fall more signally” identify judgments that are signs. They represent a signal, and the Holy Spirit uses the chaos and confusion accomplished by those judgments, to mark a distinction between those who keep “the spurious rest day” and those who “conscientiously keep the Sabbath of the Lord,” for this is the only way the “world can be warned.” The judgments that are signals are the backdrop that the Holy Spirit uses to direct God’s children that are still in Babylon, to recognize the ensign of the one hundred and forty-four thousand.
Ces jugements sont un « temps de miséricorde pour ceux qui n’ont jamais connu la vérité ». Mais il n’y a aucune miséricorde dans ces jugements pour ceux qui n’ont pas voulu entrer dans le processus nécessaire de purification. Les « jugements » qui « tombent d’une manière plus marquée » désignent des jugements qui sont des signes. Ils représentent un signal, et le Saint-Esprit se sert du chaos et de la confusion produits par ces jugements pour établir une distinction entre ceux qui observent « le faux jour de repos » et ceux qui « gardent consciencieusement le sabbat du Seigneur », car c’est le seul moyen par lequel « le monde peut être averti ». Les jugements qui sont des signaux constituent l’arrière-plan dont le Saint-Esprit se sert pour conduire les enfants de Dieu qui sont encore à Babylone à reconnaître l’enseigne des cent quarante-quatre mille.
But Sister White doesn’t simply reference Malachi chapter three, she also includes the closing verses of the book of Malachi chapter four, and once again references the “voice” that was to prepare the way for the messenger of the covenant. Those closing verses are not about the preparation for the messenger of the covenant, they are about remembering the law of Moses, and the turning of the hearts of the fathers to the children and vice versa. The “voice” first prepares for Christ, as the messenger of the covenant, to suddenly come to His temple and purify His disappointed people who have been awakened, that they might accomplish the work of the ensign. Then Malachi addresses another aspect of the work of the “voice.”
Ma soeur White ne se contente pas de faire référence au chapitre trois de Malachie; elle inclut aussi les derniers versets du livre de Malachie, au chapitre quatre, et fait de nouveau mention de la « voix » qui devait préparer le chemin pour le messager de l’alliance. Ces derniers versets ne concernent pas la préparation pour le messager de l’alliance; ils concernent le souvenir de la loi de Moïse, ainsi que le retour du cœur des pères vers les enfants et de celui des enfants vers leurs pères. La « voix » prépare d’abord la venue soudaine du Christ, en tant que messager de l’alliance, à Son temple, afin de purifier Son peuple déçu qui a été réveillé, pour qu’il puisse accomplir l’œuvre de l’enseigne. Puis Malachie aborde un autre aspect de l’œuvre de la « voix ».
He “shall turn the heart of the fathers to the children, and the heart of the children to their fathers,” and He will do this work in relation to the law given at Horeb. Elijah, who is also Isaiah’s “voice,” will identify the sins of God’s people. It is part of the purification process. There is only one definition of sin, that being the transgression of the law given at Horeb. John the Baptist was Elijah, and his work included that very element.
তিনি “পিতৃগণের হৃদয় সন্তানদের প্রতি, এবং সন্তানদের হৃদয় তাদের পিতৃগণের প্রতি ফিরাইবেন,” এবং তিনি এই কার্য হোরেবে প্রদত্ত ব্যবস্থার সহিত সম্পর্কিতভাবে সম্পন্ন করবেন। এলিয়, যিনি যিশাইয়ের “কণ্ঠস্বর”-ও, তিনি ঈশ্বরের প্রজাদের পাপসমূহ চিহ্নিত করবেন। এটি শুদ্ধিকরণ-প্রক্রিয়ার একটি অংশ। পাপের সংজ্ঞা একটিই, আর তা হোরেবে প্রদত্ত ব্যবস্থার লঙ্ঘন। যোহন বাপ্তাইস্ত এলিয় ছিলেন, এবং তাঁর কার্য সেই উপাদানটিও অন্তর্ভুক্ত করেছিল।
In those days came John the Baptist, preaching in the wilderness of Judaea, And saying, Repent ye: for the kingdom of heaven is at hand. For this is he that was spoken of by the prophet Esaias, saying, The voice of one crying in the wilderness, Prepare ye the way of the Lord, make his paths straight. And the same John had his raiment of camel’s hair, and a leathern girdle about his loins; and his meat was locusts and wild honey. Then went out to him Jerusalem, and all Judaea, and all the region round about Jordan, And were baptized of him in Jordan, confessing their sins. But when he saw many of the Pharisees and Sadducees come to his baptism, he said unto them, O generation of vipers, who hath warned you to flee from the wrath to come?
Sa mga araw na yaon ay dumating si Juan na Tagapagbautismo, na nangangaral sa ilang ng Judea, At nagsasabi, Mangagsisi kayo: sapagkat malapit na ang kaharian ng langit. Sapagkat ito yaong sinalita sa pamamagitan ng propetang si Isaias, na nagsasabi, Ang tinig ng isang sumisigaw sa ilang, Ihanda ninyo ang daan ng Panginoon, tuwirin ninyo ang kaniyang mga landas. At ang si Juan ding yaon ay may kasuutang balahibo ng kamelyo, at may pamigkis na balat sa kaniyang baywang; at ang kaniyang pagkain ay mga balang at pulot-pukyutan. Nang magkagayo’y nagsilabas sa kaniya ang Jerusalem, at ang buong Judea, at ang buong lupaing nasa palibot ng Jordan, At nangabautismuhan sa kaniya sa ilog Jordan, na ipinahahayag ang kanilang mga kasalanan. Datapuwa’t nang makita niyang marami sa mga Fariseo at mga Saduceo ang nagsisiparoon sa kaniyang bautismo, ay sinabi niya sa kanila, O lahi ng mga ulupong, sino ang nagbabala sa inyo upang magsitakas sa galit na darating?
Bring forth therefore fruits meet for repentance: And think not to say within yourselves, We have Abraham to our father: for I say unto you, that God is able of these stones to raise up children unto Abraham. And now also the ax is laid unto the root of the trees: therefore every tree which bringeth not forth good fruit is hewn down, and cast into the fire. I indeed baptize you with water unto repentance: but he that cometh after me is mightier than I, whose shoes I am not worthy to bear: he shall baptize you with the Holy Ghost, and with fire: Whose fan is in his hand, and he will thoroughly purge his floor, and gather his wheat into the garner; but he will burn up the chaff with unquenchable fire. Matthew 3:1–12.
Therefore, bring forth fruits worthy of repentance. And do not presume to say within yourselves, “We have Abraham as our father”; for I tell you that God is able from these stones to raise up children to Abraham. And even now the axe is laid to the root of the trees; therefore every tree that does not bear good fruit is cut down and cast into the fire. I indeed baptize you with water unto repentance, but He who comes after me is mightier than I, whose sandals I am not worthy to carry. He will baptize you with the Holy Spirit and with fire. His winnowing fan is in His hand, and He will thoroughly cleanse His threshing floor, and gather His wheat into the garner; but the chaff He will burn up with unquenchable fire. Matthew 3:1–12.
John the Baptist came to the “wilderness” of the three and a half days of Revelation eleven, for all the prophets are speaking more of the last days, than the days in which they lived. He brought a message to repent from sin, for the kingdom of heaven was at hand, just as the Revelation of Jesus Christ is opened up when “the time is at hand.” John the Baptist illustrates the work of the “voice,” for according to Jesus, he was also Elijah that was to come.
Yohana Mubatizi yaje mu “butayu” bw’iyo minsi itatu n’igice ivugwa mu Byahishuwe igice cya cumi na kimwe, kuko abahanuzi bose bavuga cyane ku minsi y’imperuka kuruta ku minsi babayemo. Yazanye ubutumwa bwo kwihana ibyaha, kuko ubwami bwo mu ijuru bwari buri hafi, nk’uko no Ibyahishuwe bya Yesu Kristo bifungurwa iyo “igihe kiri hafi.” Yohana Mubatizi agaragaza umurimo w’“ijwi,” kuko, nk’uko Yesu yabivuze, na we yari Eliya wagombaga kuza.
For all the prophets and the law prophesied until John. And if ye will receive it, this is Elias, which was for to come. He that hath ears to hear, let him hear. Matthew 11:13–15.
Ka dommeŋ en la loi ko bay annabiyaama faa fo tuma faa haŋ Yohanna. Nii eŋ moyi a la, o laŋ Elias min ka naataya. Moolu min be naŋa sii ka mennu, o ye mennu. Matiyu 11:13–15.
Jesus identifies that the prophetic identity of John the Baptist was a test. He states directly, “if ye will receive it”. Then Jesus encourages His disciples to receive it by saying, “He that hath ears to hear, let him hear.” Let him hear what? Let him hear who the voice is that comes to the final wilderness of the Bible, and prepares the way for the messenger of the covenant to prepare the one hundred and forty-four thousand to do a special work during a time of the signal judgments of God.
Jisas i tok klia se profetik aedentiti bilong Jon Baptais em i wanpela tes. Em i tok stret, “sapos yupela bai kisim dispela.” Na bihain Jisas i strongim ol disaipel bilong Em long kisim dispela taim Em i tok, “Man i gat yau bilong harim, larim em i harim.” Em i harim wanem? Larim em i harim husat dispela nek i kam long las ples nating bilong Baibel, na i redim rot bilong man bilong bringim kontrak bilong God long redim dispela wan handret na foti‑fo tausen long mekim wanpela spesel wok long taim bilong ol makim jasmen bilong God.
John wore “a raiment of camel’s hair, and a leathern girdle about his loins; and his meat was locusts and wild honey.” His “meat” was the message of Islam, for the word “locusts” represents Islam, and honey is the word of God, that was sweet in his mouth. The sweet message he ate was about the “wild” Arabian ass, the very first symbol of Islam in the Scriptures. The sweet message of the wild Arabian ass of Islam, which is also represented by “locusts” was also woven into his raiment, for camel’s are another symbol of Islam. It is not a wresting of the word “locusts” to use it as a symbol of Islam, even if the food John ate was referencing the locust tree, and not the insects. The word “locusts” is a symbol of Islam, and John was not representing the eating of any physical food, his diet was a symbol of the prophetic message he had eaten.
Yahya mengenakan “pakaian dari bulu unta, dan ikat pinggang kulit pada pinggangnya; dan makanannya adalah belalang dan madu hutan.” “Makanannya” adalah pekabaran Islam, sebab kata “belalang” melambangkan Islam, dan madu adalah firman Allah, yang manis di dalam mulutnya. Pekabaran manis yang ia makan itu adalah tentang keledai liar Arab “hutan”, lambang Islam yang paling mula-mula dalam Kitab Suci. Pekabaran manis tentang keledai liar Arab dari Islam, yang juga dilambangkan oleh “belalang”, juga terjalin ke dalam pakaiannya, sebab unta juga merupakan lambang lain dari Islam. Bukanlah suatu pemelintiran atas kata “belalang” jika kata itu dipakai sebagai lambang Islam, sekalipun makanan yang dimakan Yahya itu menunjuk kepada pohon belalang, dan bukan kepada serangga. Kata “belalang” adalah lambang Islam, dan Yahya tidak sedang melambangkan pemakanan makanan jasmani apa pun; makanannya adalah lambang dari pekabaran nubuat yang telah ia makan.
His girdle was the “prophecy” represented in Habakkuk. That prophecy brings together the first disappointment, the tarrying time of the virgins, and the foundations of Adventism as represented upon the sacred charts. Habakkuk was the prophetic girdle that bound all those truths together.
Son ceinturon était la « prophétie » représentée dans Habacuc. Cette prophétie réunit la première déception, le temps de retard des vierges, et les fondements de l’adventisme tels qu’ils sont représentés sur les cartes sacrées. Habacuc était le ceinturon prophétique qui liait ensemble toutes ces vérités.
For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry. Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith. Habakkuk 2:3, 4.
Car la vision est encore pour un temps fixé; à la fin elle parlera, et ne mentira pas. Si elle tarde, attends-la; car elle s’accomplira certainement, elle ne tardera pas. Voici, son âme enflée d’orgueil n’est pas droite en lui; mais le juste vivra par sa foi. Habacuc 2:3, 4.
The prophetic message that bound together as a girdle the messages that make up the warning of the “voice,” is the parable of the virgins in relation to the vision that tarried, but would speak. The vision of the Midnight Cry produces a distinction between the vile, whose “soul is lifted up” and the precious, who are justified by faith. Justification by faith is the girdle the “voice” wears.
Ujumbe wa kinabii uliounganisha pamoja kama mshipi jumbe zinazounda onyo la “sauti,” ni mfano wa mabikira kuhusiana na njozi iliyokawia, lakini ambayo ingenena. Njozi ya Kilio cha Usiku wa Manane huleta tofauti kati ya waovu, ambao “nafsi yake hujivuna,” na wa thamani, ambao huhesabiwa haki kwa imani. Kuhesabiwa haki kwa imani ndilo mshipi ambao “sauti” huuvaa.
And righteousness shall be the girdle of his loins, and faithfulness the girdle of his reins. Isaiah 11:5.
და სიმართლე იქნება მისი წელთა სარტყელი, და ერთგულება — მისი თეძოთა სარტყელი. ესაია 11:5.
When the “voice crying in the wilderness” of the disappointment arrived, after the disappointment of July 18, 2020, his message was the same message that it had been since September 11, 2001. That message from Elijah to come, to the waiting disappointed dead dry bones is, that Islam is the “signal judgments,” that provide the backdrop for God’s other children in Babylon to learn righteousness.
เมื่อ “เสียงของผู้ร้องในถิ่นทุรกันดาร” แห่งความผิดหวังมาถึง ภายหลังความผิดหวังของวันที่ 18 กรกฎาคม ค.ศ. 2020 ข่าวสารของเขาก็เป็นข่าวสารเดียวกันกับที่ได้เป็นมาตั้งแต่วันที่ 11 กันยายน ค.ศ. 2001 ข่าวสารนั้นจากเอลียาห์ผู้จะมา ซึ่งมีต่อกระดูกแห้งที่ตายแล้วอันกำลังคอยอยู่อย่างผิดหวัง คือว่า อิสลามคือ “การพิพากษาอันเป็นสัญญาณ” ซึ่งเป็นฉากหลังสำหรับบุตรคนอื่น ๆ ของพระเจ้าในบาบิโลน เพื่อจะได้เรียนรู้ความชอบธรรม។
The way of the just is uprightness: thou, most upright, dost weigh the path of the just. Yea, in the way of thy judgments, O Lord, have we waited for thee; the desire of our soul is to thy name, and to the remembrance of thee. With my soul have I desired thee in the night; yea, with my spirit within me will I seek thee early: for when thy judgments are in the earth, the inhabitants of the world will learn righteousness. Isaiah 26:7–9.
Jalan orang benar adalah kelurusan; ya, Engkau, yang Mahalurus, menimbang jalan orang benar. Ya, di jalan penghukuman-Mu, ya TUHAN, kami telah menantikan Engkau; kerinduan jiwa kami tertuju kepada nama-Mu dan kepada peringatan akan Engkau. Dengan jiwaku aku merindukan Engkau pada malam hari; ya, dengan rohku yang ada di dalam diriku aku akan mencari Engkau pada waktu fajar: sebab apabila penghukuman-Mu ada di bumi, penduduk dunia akan belajar kebenaran. Yesaya 26:7–9.
John the Baptist, who was Elijah to come, is the “voice” in the “wilderness” of the three and a half days of Revelation chapter eleven. His work includes identifying the fourth and final generation of Adventism, whose souls are lifted up and who are trusting in the spiritual heritage of their fathers, but sense that the wrath of God is about to come. They are the fourth generation, for they have fully manifested into a generation that is just the opposite of Christ. They are the generation of vipers, but they still point to their father Abraham, to argue that they are actually the generation of the Lamb. The generation of the Lamb are Peter’s chosen generation, they are those who follow the Lamb whithersoever he goeth.
Yohana Mbatizaji, aliyekuwa Eliya atakayekuja, ndiye “sauti” katika “jangwa” la siku tatu na nusu za Ufunuo sura ya kumi na moja. Kazi yake inajumuisha kuitambua kizazi cha nne na cha mwisho cha Waadventista, ambao nafsi zao zimeinuliwa na ambao wanatumainia urithi wa kiroho wa baba zao, lakini wanatambua kwamba ghadhabu ya Mungu iko karibu kuja. Hao ndio kizazi cha nne, kwa maana wamejidhihirisha kikamilifu kuwa kizazi kilicho kinyume kabisa na Kristo. Wao ni kizazi cha nyoka, lakini bado wanamrejelea baba yao Ibrahimu, ili kubishania kwamba kwa kweli wao ndio kizazi cha Mwana-Kondoo. Kizazi cha Mwana-Kondoo ndicho kizazi kiteule cha Petro; hao ni wale wamfuatao Mwana-Kondoo kila aendako.
John obviously presented the sins of those who came to hear his message, for they repented and were baptized. He also informed them that there is One who would follow him, that would thoroughly purge His floor. That Person is the messenger of the covenant, He is “the dirt brush man” who sweeps the counterfeit coins and jewels out the window and restores the original jewels, that then shine ten times brighter than they did when William Miller was directed by angels in the work of assembling the original jewels in the movement of the first angel.
Jean exposa manifestement les péchés de ceux qui venaient entendre son message, car ils se repentirent et furent baptisés. Il les informa aussi qu’il en viendrait Un après lui, qui nettoierait entièrement son aire. Cette Personne est le messager de l’alliance; Il est « l’homme à la brosse pour la poussière » qui balaie par la fenêtre les pièces et les joyaux contrefaits, et rétablit les joyaux originaux, lesquels brillent alors dix fois plus qu’ils ne brillaient lorsque William Miller fut dirigé par des anges dans l’œuvre de rassembler les joyaux originaux, dans le mouvement du premier ange.
John the Baptist was direct in his denunciation of the Laodicean Adventist’s confidence in their father Abraham, for Elijah to come was to turn the hearts of the fathers to the children and vice versa. The principle of biblical application of the first and the last is represented in that work, but so too, is the remedy for those who find themselves in a scattered condition, in the enemies’ land, dead in the wilderness. They must recognize their sins, and the sins of their fathers and repent. In conjunction with recognizing their sins and the father’s sins, they must also admit that they had not been walking with the Lord during the period of the wilderness of three and a half days. Furthermore, they must admit that God was not walking with them during that history.
Yohane Mubatiza yari ataziguye mu kwamagana icyizere cy’Umwadivantisiti w’i Lawodikiya mu sekuruza wabo Aburahamu, kuko Eliya ugomba kuza yagombaga guhindura imitima y’ababyeyi iyerekeza ku bana, n’iy’abana ikayerekeza ku babyeyi. Ihame rya Bibiliya ry’ishyirwa mu bikorwa ry’uw’imbere n’uw’imperuka rigaragarira muri uwo murimo; ariko kandi ni na wo muti w’abisanga bari mu mimerere yo gutatanywa, mu gihugu cy’abanzi, bapfiriye mu butayu. Bagomba kwemera ibyaha byabo n’ibyaha bya ba sekuruza babo no kwihana. Bifatanyije no kwemera ibyaha byabo n’ibyaha bya ba sekuruza babo, bagomba no kwemera ko batagendanaga n’Umwami mu gihe cy’ubutayu bw’iminsi itatu n’igice. Ikindi kandi, bagomba kwemera ko Imana itagendanaga na bo muri ayo mateka.
And they that are left of you shall pine away in their iniquity in your enemies’ lands; and also in the iniquities of their fathers shall they pine away with them. If they shall confess their iniquity, and the iniquity of their fathers, with their trespass which they trespassed against me, and that also they have walked contrary unto me; And that I also have walked contrary unto them, and have brought them into the land of their enemies; if then their uncircumcised hearts be humbled, and they then accept of the punishment of their iniquity: Then will I remember my covenant with Jacob, and also my covenant with Isaac, and also my covenant with Abraham will I remember; and I will remember the land. Leviticus 26:39–42.
Et ceux d’entre vous qui resteront se consumeront à cause de leur iniquité dans les pays de vos ennemis; ils se consumeront aussi avec eux à cause des iniquités de leurs pères. S’ils confessent leur iniquité et l’iniquité de leurs pères, la transgression qu’ils ont commise contre moi, et s’ils reconnaissent aussi qu’ils ont marché en opposition avec moi, et que moi aussi j’ai marché en opposition avec eux, et que je les ai amenés dans le pays de leurs ennemis; si alors leur cœur incirconcis s’humilie, et s’ils acceptent alors la punition de leur iniquité: alors je me souviendrai de mon alliance avec Jacob, et aussi de mon alliance avec Isaac, et aussi de mon alliance avec Abraham je me souviendrai; et je me souviendrai du pays. Lévitique 26:39–42.
The curse was because they didn’t remember the sabbaths of the land.
Na minista ay agsipud ta saanda a nalagip dagiti aldaw ti panaginana ti daga.
John the Baptist, who was Elijah to come, typified the “voice” in the wilderness of Revelation eleven’s three and a half days. He would direct the dead dry bones to “remember” Moses’ law at Horeb, and if they did, then the messenger of the covenant would “remember” the covenant of their fathers. But only if they confessed their sins, the sins of their fathers, and more humbling, they were to specify the trespasses “they trespassed against” God.
Yohane Mubatisi, wari Eliya wari kuzouya, akafananidzira “inzwi” riri murenje remamwe mazuva matatu nehafu eZvakazarurwa gumi neimwe. Aizorayira mapfupa akaoma akafa kuti “ayeuke” murayiro waMozisi paHorebhi, uye kana vakadaro, ipapo mutumwa wesungano “aizoyeuka” sungano yamadzibaba avo. Asi izvi zvaingova chete kana vakareurura zvivi zvavo, zvivi zvamadzibaba avo, uye, zvinonyanya kuvazvininipisa, vaifanira kutsanangura kudarika kwacho “kwavakadarika nako” kuna Mwari.
They would also need to admit that they had been walking “contrary” to God, and that God had been walking “contrary” to them.
Əlavə olaraq etiraf etməli idilər ki, onlar Allaha “zidd” olaraq yeriyiblər və Allah da onlara “zidd” olaraq yeriyib.
They would also need to recognize that they were the dead dry bones in the street of Revelation eleven, for they had to admit that God had brought them into the enemy’s land, and the enemy’s land is death.
Ils devraient aussi reconnaître qu’ils étaient les ossements desséchés et morts dans la rue d’Apocalypse onze, car il leur fallait admettre que Dieu les avait amenés dans le pays de l’ennemi, et le pays de l’ennemi, c’est la mort.
According to John the Baptist, they would also need to answer the question of who the “voice” crying in the “wilderness” is, for John asked, “Who hath warned you to flee from the wrath to come?”
Dapre Zan Batis, yo ta bezwen tou reponn kestyon sou kiyès “vwa” k ap rele nan “dezè” a ye, paske Jan te mande: “Ki moun ki avèti nou pou nou kouri chape anba kòlè k ap vini an?”
We will continue these subjects in the next article.
Nous poursuivrons ces sujets dans le prochain article.
“The minister of God is commanded: ‘Cry aloud, spare not, lift up thy voice like a trumpet, and show My people their transgression, and the house of Jacob their sins.’ The Lord says of these people: ‘They seek Me daily, and delight to know My ways, as a nation that did righteousness.’ Here is a people who are self-deceived, self-righteous, self-complacent, and the minister is commanded to cry aloud and show them their transgressions. In all ages this work has been done for God’s people, and it is needed now more than ever before.” Testimonies, volume 5, 299.
“Ang ministro ng Diyos ay inuutusan: ‘Humiyaw ka nang malakas, huwag kang magpigil, itaas mo ang iyong tinig na parang trumpeta, at ihayag mo sa Aking bayan ang kanilang pagsalangsang, at sa sambahayan ni Jacob ang kanilang mga kasalanan.’ Sinasabi ng Panginoon tungkol sa mga taong ito: ‘Hinahanap nila Ako araw-araw, at kinaluluguran nilang makilala ang Aking mga daan, gaya ng isang bansang gumagawa ng katuwiran.’ Narito ang isang bayang nadadaya ang kanilang sarili, mapag-aaring-matuwid sa sarili, at kampante sa sarili, at ang ministro ay inuutusang humiyaw nang malakas at ihayag sa kanila ang kanilang mga pagsalangsang. Sa lahat ng kapanahunan ang gawang ito ay ginawa para sa bayan ng Diyos, at higit kailanman ay kinakailangan ito ngayon.” Testimonies, volume 5, 299.