The latter rain message is a warning of the approaching close of probation in conjunction with a call for personal preparation. Those two concepts are represented in chapters ten and eleven of Isaiah’s vision, and they are done so in the context of the message of Daniel eleven which was unsealed in 1989, and whose hidden history is unsealed during the sealing time of the one hundred and forty-four thousand, who are represented in the vision by Isaiah and his sons. The two lines together represent a warning for Ahaz, representing Laodiceans who have no “understanding” of these two internal and external lines that pervade biblical prophecy.
Umlayezo wemvula yakamuva uyisixwayiso sokuvala komusa osekusondela, uhlangene nobizo lokulungiselela komuntu siqu. Lezo zifundo ezimbili zimelelwe ezahlukweni zeshumi neshumi nanye zombono ka-Isaya, futhi zimelelwa zingaphakathi komongo womyalezo kaDaniyeli ishumi nanye owavulwa uphawu ngo-1989, nalowo mlando ofihlekile ovulwa uphawu ngesikhathi sokubekwa uphawu kwabeyizinkulungwane eziyikhulu namashumi amane nane, abamelelwe embonweni ngu-Isaya namadodana akhe. Le migqa emibili ihlangene imelela isixwayiso ku-Ahazi, emele amaLawodikeya angenakho “ukuqonda” kwale migqa emibili yangaphakathi neyangaphandle egcwele eziprofethweni zeBhayibheli.
Daniel 11:11 and Revelation 11:11 present the same internal and external representation with Daniel representing the external and Revelation the internal. These two internal and external “chapter and verses” directly connect with the external and internal messages of chapters ten and eleven, and they do so in Isaiah 11:11.
Daniel 11:11 dan Wahyu 11:11 menyajikan gambaran lahiriah dan batiniah yang sama, dengan Daniel mewakili yang lahiriah dan Wahyu yang batiniah. Kedua “pasal dan ayat” lahiriah dan batiniah ini berhubungan langsung dengan pekabaran lahiriah dan batiniah dari pasal sepuluh dan sebelas, dan hal itu dinyatakan dalam Yesaya 11:11.
Isaiah six is 9/11 and identifies the purification and anointing of Isaiah as a messenger at 9/11. Chapter seven onward is an outline of the message which arrived at 9/11. Chapter ten is identifying the role of the last six verses of Daniel eleven, for it was the message unsealed at the time of the end in 1989.
Isaiah tukhum nabuak ni 9/11 a ni le a hrilfiahna leh Isaia chu thuchah puangtu atan hrihlanna 9/11-ah a tihlan. Bung 7 atanga chhunzawm chu 9/11-ah a lo thleng thuchah chu a tlangkawnga sawi fiahna a ni. Bung 10 chuan Daniela bung 11 chang tawp ber parukte hna a hrilh a, chu chu tawpna hunah 1989-ah hawnchhuah thuchah a nih avangin.
Chapter eleven of Isaiah represents 9/11 and the anointing of Isaiah and his message. Verse one is tied together with verse ten by “Jessie” and verse ten says, “And in that day” and verse eleven continues by saying, “And it shall come to pass in that day that the Lord shall set his hand again the second time to recover the remnant of his people.”
Khaolo ya bolesome le bongwe ya Jesaya e emela 9/11 le tlotso ya Jesaya le molaetsa wa gagwe. Temana ya ntlha e golagantswe le temana ya bolesome ka “Jese,” mme temana ya bolesome e re, “Mme mo letsatsing leo,” mme temana ya bolesome le bongwe e tswelela ka go re, “Mme go tla diragala mo letsatsing leo gore Morena o tla otlolola seatla sa gagwe gape la bobedi go busetsa masalela a batho ba gagwe.”
That day was 1850.
Naga angniara 1850.
And there shall come forth a rod out of the stem of Jesse, and a Branch shall grow out of his roots: And the spirit of the Lord shall rest upon him, the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and of the fear of the Lord; And shall make him of quick understanding in the fear of the Lord: and he shall not judge after the sight of his eyes, neither reprove after the hearing of his ears: But with righteousness shall he judge the poor, and reprove with equity for the meek of the earth: and he shall smite the earth with the rod of his mouth, and with the breath of his lips shall he slay the wicked. And righteousness shall be the girdle of his loins, and faithfulness the girdle of his reins. The wolf also shall dwell with the lamb, and the leopard shall lie down with the kid; and the calf and the young lion and the fatling together; and a little child shall lead them. And the cow and the bear shall feed; their young ones shall lie down together: and the lion shall eat straw like the ox. And the sucking child shall play on the hole of the asp, and the weaned child shall put his hand on the cockatrice’ den. They shall not hurt nor destroy in all my holy mountain: for the earth shall be full of the knowledge of the Lord, as the waters cover the sea.
Na dinga da a fitar da sanda daga jikin Yesse, kuma wani reshe zai tsiro daga saiwoyinsa. Ruhun Ubangiji kuwa zai sauka a kansa, ruhun hikima da fahimta, ruhun shawara da ƙarfi, ruhun sani da tsoron Ubangiji. Zai sa shi ya kasance mai saurin ganewa cikin tsoron Ubangiji; ba kuwa zai yi hukunci bisa ga abin da idanunsa suka gani ba, kuma ba zai tsauta bisa ga abin da kunnuwansa suka ji ba. Amma da adalci zai yi wa matalauta hukunci, da daidaito kuma zai tsauta domin masu tawali’u na duniya. Zai bugi duniya da sandar bakinsa, da numfashin leɓunansa kuma zai kashe mugaye. Adalci kuwa zai zama ɗamarar kuguwansa, aminci kuma ɗamarar ƙirjinsa. Kerkeci kuma zai zauna tare da rago, damisa kuma za ta kwanta tare da ɗan akuya; maraƙi da ɗan zaki da kuma dabbar da aka ƙiba tare; ƙaramin yaro kuwa zai jagorance su. Saniya da beyar kuma za su ci abinci tare; ’ya’yansu kuwa za su kwanta tare. Zaki kuma zai ci ciyawa kamar sa. Jaririn mai shan nono kuma zai yi wasa a bakin ramin maciji, yaron da aka yaye kuma zai sa hannunsa a kan mazaunin macijin cockatrice. Ba za su cuce ko su hallaka ba a dukan tsaunina mai tsarki, gama duniya za ta cika da sanin Ubangiji, kamar yadda ruwaye suke rufe teku.
11:10 And in that day there shall be a root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek: and his rest shall be glorious.
11:10 Ka letsatsi leo go tla ba le modu wa Jese, yo o tla emang e le sesupo sa ditšhaba; Baditšhaba ba tla mo batla; mme boikhutso jwa gagwe bo tla nna jwa kgalalelo.
11:11 And it shall come to pass in that day, that the Lord shall set his hand again the second time to recover the remnant of his people, which shall be left, from Assyria, and from Egypt, and from Pathros, and from Cush, and from Elam, and from Shinar, and from Hamath, and from the islands of the sea.
၁၁း၁၁ ထိုနေ့ရက်၌ ထာဝရဘုရားသည် မိမိလူမျိုး၏ ကျန်ကြွင်းသေးသောအစုကို အာရှုရိမှလည်းကောင်း၊ အဲဂုတ္တုပြည်မှလည်းကောင်း၊ ပါသရုတ်မှလည်းကောင်း၊ ကုရှ်မှလည်းကောင်း၊ ဧလာမ်မှလည်းကောင်း၊ ရှိနာမှလည်းကောင်း၊ ဟာမတ်မှလည်းကောင်း၊ ပင်လယ်ကျွန်းများမှလည်းကောင်း ပြန်လည်ရယူတော်မူရန် ဒုတိယအကြိမ် မိမိလက်တော်ကို ဆန့်တော်မူမည်။
11:12 And he shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth.
11:12 Lalu Dia akan mengangkat suatu panji bagi bangsa-bangsa, dan akan menghimpunkan orang-orang buangan Israel, serta mengumpulkan orang-orang Yehuda yang tercerai-berai dari keempat penjuru bumi.
The envy also of Ephraim shall depart, and the adversaries of Judah shall be cut off: Ephraim shall not envy Judah, and Judah shall not vex Ephraim. But they shall fly upon the shoulders of the Philistines toward the west; they shall spoil them of the east together: they shall lay their hand upon Edom and Moab; and the children of Ammon shall obey them.
Kecemburuan Efraim juga akan lenyap, dan para lawan Yehuda akan dilenyapkan; Efraim tidak akan cemburu terhadap Yehuda, dan Yehuda tidak akan menyesakkan Efraim. Tetapi mereka akan menerjang di atas bahu orang Filistin ke arah barat; bersama-sama mereka akan merampasi orang-orang di sebelah timur; mereka akan menjulurkan tangan mereka ke atas Edom dan Moab; dan bani Amon akan takluk kepada mereka.
And the Lord shall utterly destroy the tongue of the Egyptian sea; and with his mighty wind shall he shake his hand over the river, and shall smite it in the seven streams, and make men go over dryshod. And there shall be an highway for the remnant of his people, which shall be left, from Assyria; like as it was to Israel in the day that he came up out of the land of Egypt. Isaiah 11:1–16.
Dan Tuhan akan membinasakan sama sekali teluk laut Mesir; dan dengan angin-Nya yang dahsyat Ia akan mengayunkan tangan-Nya ke atas sungai itu, dan akan memukulnya menjadi tujuh aliran, dan membuat orang menyeberang dengan kaki yang tidak berbasah. Maka akan ada suatu jalan raya bagi sisa umat-Nya, yang akan tertinggal, dari Asyur; seperti halnya bagi Israel pada hari ketika ia keluar dari tanah Mesir. Yesaya 11:1–16.
Verse one states, “And there shall come forth a rod out of the stem of Jesse, and a Branch shall grow out of his roots: And the spirit of the Lord shall rest upon him.” The powerful description of Christ continues on, BUT the description applies more to the last days, than the days of Isaiah or even the days when Christ walked among men.
Ayat pertama menyatakan, “Dan akan keluar suatu tunas dari batang Isai, dan suatu Cabang akan tumbuh dari akar-akarnya: Dan Roh Tuhan akan tinggal di atas-Nya.” Uraian yang penuh kuasa tentang Kristus itu berlanjut, TETAPI uraian tersebut lebih berlaku bagi zaman akhir daripada bagi zaman Yesaya atau bahkan zaman ketika Kristus berjalan di antara manusia.
A careful reading identifies that verses one through nine are all identifying characteristics of Christ and in verse ten it states, “And there shall come forth a rod.” There is no break in the flow of thought from verse one on through verse ten. Verse ten says, “and in that day” which must happen in the same day as verse one. Both verse ten and one identify the “root,” and in so doing tie the two verses together line upon line.
Membaca dengan teliti memperlihatkan bahwa ayat satu sampai sembilan semuanya merupakan ciri-ciri pengenal Kristus, dan pada ayat sepuluh dinyatakan, “Dan suatu tunas akan keluar.” Tidak ada jeda dalam alur pemikiran dari ayat satu sampai ayat sepuluh. Ayat sepuluh mengatakan, “dan pada hari itu,” yang harus terjadi pada hari yang sama seperti ayat satu. Baik ayat sepuluh maupun ayat satu menyebutkan “akar” itu, dan dengan demikian mengikat kedua ayat tersebut bersama-sama, baris demi baris.
Together verse one and ten state, “And there shall come forth a rod out of the stem of Jesse, and a Branch shall grow out of his roots: And in that day there shall be a root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek: and his rest shall be glorious.
Бүлэг 1 ба 10 хамтдаа ингэж өгүүлнэ: “Иессейн үндсээс нэгэн иш урган гарч, түүний язгуураас Нэгэн Мөчир ургана: Тэр өдөр Иессейн язгуур болох Нэгэн нь ард түмнүүдийн туг тэмдэг болон зогсох бөгөөд, түүн уруу харь үндэстнүүд эрэн ирнэ; мөн түүний амралт алдар суут байх болно.”
A “rod” is a symbol of authority.
“batang tongkat” ialah lambang kuasa.
And she brought forth a man child, who was to rule all nations with a rod of iron: and her child was caught up unto God, and to his throne. Revelation 12:5.
Mme a nna ngwana wa mosimane, yo o tlaa busang ditšhaba tsotlhe ka thobane ya tshipi; mme ngwana wa gagwe a tseelwa kwa godimo kwa Modimong, le kwa teroneng ya gagwe. Tshenolo 12:5.
A “rod” is a symbol of selection, division and separation.
“தடி” என்பது தேர்ந்தெடுத்தல், பிரித்தல் மற்றும் வேறுபடுத்தல் ஆகியவற்றின் ஒரு அடையாளமாகும்.
And Moses laid up the rods before the Lord in the tabernacle of witness. And it came to pass, that on the morrow Moses went into the tabernacle of witness; and, behold, the rod of Aaron for the house of Levi was budded, and brought forth buds, and bloomed blossoms, and yielded almonds. And Moses brought out all the rods from before the Lord unto all the children of Israel: and they looked, and took every man his rod. And the Lord said unto Moses, Bring Aaron’s rod again before the testimony, to be kept for a token against the rebels; and thou shalt quite take away their murmurings from me, that they die not. And Moses did so: as the Lord commanded him, so did he. Numbers 17:7–11.
Musa menaikkan tongkat-tongkat itu di hadapan Tuhan di dalam Khemah Kesaksian. Maka terjadilah, pada keesokan harinya Musa masuk ke dalam Khemah Kesaksian; dan lihatlah, tongkat Harun bagi kaum Lewi telah bertunas, mengeluarkan tunas-tunas, mengembangkan bunga-bunga, dan menghasilkan buah badam. Lalu Musa membawa keluar segala tongkat itu dari hadapan Tuhan kepada segala bani Israel; maka mereka melihatnya, dan setiap orang mengambil tongkatnya. Dan Tuhan berfirman kepada Musa, “Bawalah kembali tongkat Harun ke hadapan Kesaksian, untuk disimpan sebagai suatu tanda terhadap orang-orang yang memberontak; maka engkau akan sungguh-sungguh melenyapkan persungutan mereka daripada-Ku, supaya mereka jangan mati.” Dan Musa pun berbuat demikian; seperti yang diperintahkan Tuhan kepadanya, demikianlah dilakukannya. Bilangan 17:7–11.
Aaron’s rod that budded identifies a “rod” in the latter rain time period, for Aaron’s was the only “rod” that budded out of the thirteen “rods.” The budding out is a symbol of the latter rain time period when God will manifest a distinction between the twelve rebellious “rods” that claim to have the message of the latter rain, and as also illustrated with Elijah’s demonstration by fire marking the distinction between the true and the false. A “rod” is also a symbol of measurement and judgment.
ᱟᱨᱚᱱ ᱨᱮᱱ ᱫᱟᱹᱰᱤ ᱡᱮ ᱢᱚᱸᱪ ᱟᱠᱟᱱᱟ, ᱚᱱᱟ ᱛᱮ ᱢᱟᱦᱟᱨ ᱚᱛ ᱡᱚᱢᱚᱠ ᱚᱠᱛᱚ ᱨᱮ ᱢᱤᱫ “ᱫᱟᱹᱰᱤ” ᱚᱞᱚᱜᱼᱟ, ᱚᱠᱟ ᱢᱮᱱᱠᱷᱟᱱ ᱛᱮᱨᱚ ᱮᱭᱟ “ᱫᱟᱹᱰᱤ” ᱠᱚ ᱵᱤᱛᱟᱨᱨᱮ ᱟᱨᱚᱱ ᱨᱮᱱ ᱫᱟᱹᱰᱤ ᱜᱮ ᱢᱤᱫᱜᱤ ᱢᱚᱸᱪ ᱟᱠᱟᱱᱟ। ᱢᱚᱸᱪ ᱚᱫᱚᱠ ᱞᱮᱱᱟ ᱢᱟᱦᱟᱨ ᱚᱛ ᱡᱚᱢᱚᱠ ᱚᱠᱛᱚ ᱨᱮᱱ ᱢᱤᱫ ᱪᱤᱱᱦᱟᱹ ᱠᱟᱱᱟ, ᱡᱚᱠᱷᱚᱱ ᱤᱥᱚᱨ ᱵᱟᱨᱚ ᱵᱤᱫᱽᱨᱚᱦᱤ “ᱫᱟᱹᱰᱤ” ᱠᱚ ᱛᱟᱞᱟᱨᱮ ᱢᱤᱫ ᱯᱟᱨᱛᱷᱚᱠᱚᱛᱟ ᱩᱫᱩᱜᱟᱭ, ᱚᱠᱚᱭ ᱢᱟᱦᱟᱨ ᱚᱛ ᱡᱚᱢᱚᱠ ᱨᱮᱱ ᱥᱟᱱᱫᱮᱥ ᱛᱟᱭᱚᱢᱮ ᱫᱟᱣᱟ ᱠᱟᱱᱟ; ᱟᱨ ᱮᱞᱤᱭᱟᱹᱦ ᱨᱮᱱ ᱟᱜᱩᱭ ᱛᱮ ᱩᱫᱟᱦᱨᱚᱱ ᱨᱮᱱ ᱞᱮᱠᱟᱛᱮ, ᱡᱟᱦᱟᱸ ᱥᱟᱹᱨᱤ ᱟᱨ ᱵᱷᱩᱞ ᱵᱤᱛᱟᱨᱨᱮ ᱯᱟᱨᱛᱷᱚᱠᱚᱛᱟ ᱟᱹᱜ ᱫᱚ ᱪᱤᱱᱦᱟᱹ ᱞᱮᱠᱟ ᱢᱟᱨᱠ ᱮᱢᱟᱜᱼᱟ। “ᱫᱟᱹᱰᱤ” ᱫᱚ ᱢᱟᱯ ᱟᱨ ᱵᱤᱪᱟᱨ ᱨᱮᱱ ᱦᱚᱸ ᱢᱤᱫ ᱪᱤᱱᱦᱟᱹ ᱠᱟᱱᱟ।
And there was given me a reed like unto a rod: and the angel stood, saying, Rise, and measure the temple of God, and the altar, and them that worship therein. Revelation 11:1.
Ndzi nyikiwe lihlanga leri fanaka ni nhonga; kutani ntsumi yi yima, yi ku: Pfuka, u pima tempele ya Xikwembu, ni alitari, ni lava gandzelaka eka yona. Nhlavutelo 11:1.
The “rod” comes forth out of the stem of Jessie and “Jessie” means ‘to stand out’ as waymarks do in Bible prophecy. Pharez was the actual “root” of Jessie, and Pharez means “a breach, to break out or scatter.” Pharez is the root or beginning of Jessie’s blood line. The “root of Jessie” is therefore a symbol of the alpha Pharez and the omega is Jessie, the beginning and the ending. The root of Jessie begins with a scattering (Pharez) and ends at a waymark of a man standing. Men standing up prophetically marks a kingdom. In the Bible Pharez begins a blood line, with no linkage before his introduction and his name means a break, so the record of his genealogy and his name are identifying Pharez as the beginning, making Jessie the end. Melchizedek is also a biblical figure that is identified as having no prior lineage, as is the case with Pharez. The root of Pharez contains the truth that he represents a priesthood of Melchizedek, of whom Abraham paid tithes.
“មែក” ចេញមកពីគល់របស់យេសសេ ហើយ “យេសសេ” មានន័យថា «ឈរឲ្យលេចធ្លោ» ដូចជាសញ្ញាសម្គាល់តាមផ្លូវដែរ ក្នុងពាក្យទំនាយព្រះគម្ពីរ។ ផារេសគឺជា “ឫស” ពិតប្រាកដរបស់យេសសេ ហើយ ផារេស មានន័យថា «ការបែកបាក់ ការផ្ទុះចេញ ឬការខ្ចាត់ខ្ចាយ»។ ផារេសគឺជាឫស ឬការចាប់ផ្តើមនៃខ្សែពូជរបស់យេសសេ។ ដូច្នេះ “ឫសរបស់យេសសេ” គឺជានិមិត្តសញ្ញានៃអាល់ហ្វា គឺផារេស ហើយអូមេហ្គា គឺយេសសេ គឺជាការចាប់ផ្តើម និងការបញ្ចប់។ ឫសរបស់យេសសេចាប់ផ្តើមដោយការខ្ចាត់ខ្ចាយមួយ (ផារេស) ហើយបញ្ចប់នៅត្រង់សញ្ញាសម្គាល់នៃបុរសម្នាក់ដែលកំពុងឈរ។ តាមន័យទំនាយ ការដែលមនុស្សឈរឡើង គឺជាសញ្ញាសម្គាល់នៃនគរមួយ។ ក្នុងព្រះគម្ពីរ ផារេសចាប់ផ្តើមខ្សែពូជមួយ ដោយគ្មានការភ្ជាប់ពូជពង្សអ្វីមុនការលេចមករបស់គាត់ ហើយឈ្មោះរបស់គាត់មានន័យថា ការបែកបាក់ ដូច្នេះកំណត់ត្រានៃពង្សាវតាររបស់គាត់ និងឈ្មោះរបស់គាត់ កំពុងកំណត់អត្តសញ្ញាណផារេសថាជាការចាប់ផ្តើម ដោយធ្វើឲ្យយេសសេជាការបញ្ចប់។ មេលគីសេដេកក៏ជាបុគ្គលម្នាក់ក្នុងព្រះគម្ពីរ ដែលត្រូវបានកំណត់អត្តសញ្ញាណថាគ្មានខ្សែពូជមុនដូចគ្នានឹងករណីរបស់ផារេសដែរ។ ឫសរបស់ផារេសផ្ទុកសេចក្តីពិតថា គាត់តំណាងឲ្យសង្ឃភាពរបស់មេលគីសេដេក ដែលអប្រាហាំបានថ្វាយដប់ភាគមួយដល់លោក។
The order of Melchizedek is the priestly order of Christ.
Tlhatlhamano ya Melkizedeke ke tlhatlhamano ya boprista ya Kreste.
Whither the forerunner is for us entered, even Jesus, made an high priest for ever after the order of Melchisedec. Hebrews 6:20.
Ko fino ong yatgirin katagani ong aulaha, a, Jisas, Melkisedek ni niam gita jringjrotna dal·gipa man·e, jringjrotna Dal·gipa Kamal ong·aha. Ibrirangna 6:20.
The root of Jessie was the priesthood of Melchizedek and the beginning must reflect the end. Jessie represents the last group of the priesthood of Melchizedek to stand up, who according to Isaiah are an ensign to the nations.
Motso wa Jessie e ne e le boperesiti jwa ga Melkisedeke, mme tshimologo e tshwanetse go supa bokhutlo. Jessie o emela setlhopha sa bofelo sa boperesiti jwa ga Melkisedeke se se emang, se go ya ka Isaia e leng sefoka mo ditšhabeng.
The “stem” means ‘to cut down (trees); the trunk or stump of a tree (as felled or as planted),’ and the “stem” grows out of a kingdom that has been passed by as was Nebuchadnezzar in Daniel chapter four. A tree is a kingdom prophetically, and when a kingdom ends that tree has been cut down.
“Bong” i minanemnehane na ‘putul (kayu); batang utama atau tunggul kayu (sama ada yang telah ditebang atau yang ditanam),’ dan “bong” itu tumbuh daripada sebuah kerajaan yang telah dilangkaui sebagaimana Nebukadnezar dalam Daniel fasal empat. Sebatang pokok, secara kenabian, melambangkan sebuah kerajaan, dan apabila sesebuah kerajaan berakhir, maka pokok itu telah ditebang.
The “stem” in the passage comes out of a stump—not an upper branch. Out of a former kingdom represented by the stump, a “rod” a symbol of authority comes forth, and that authority is based upon whether the “rod” bears the “buds and blossoms” of the latter rain message. That authority is derived from a previous kingdom, that has been cut down.
“Batang” dalam petikan itu keluar dari tunggul—bukan dari dahan yang di atas. Daripada suatu kerajaan terdahulu yang dilambangkan oleh tunggul itu, muncul suatu “tongkat”, iaitu lambang kekuasaan, dan kekuasaan itu bergantung pada sama ada “tongkat” itu menghasilkan “tunas dan bunga” daripada pekabaran hujan akhir. Kekuasaan itu berasal daripada suatu kerajaan sebelumnya, yang telah ditebang.
The “root” is the “root of Jessie” and the “stem” that comes from “the stump” is coming from the “stump” whose roots are the root of Jessie. The stem that produces the authority comes from the stump, but the Branch comes from the root—and the root is the ensign. The root is the beginning and the ending is the branch.
“ခွမြစ်” သည် “ယေရှဲ၏ ခွမြစ်” ဖြစ်ပြီး “ငုတ်တို” မှ ထွက်လာသော “ပင်စည်” သည် မိမိ၏ ခွမြစ်များက ယေရှဲ၏ ခွမြစ်ဖြစ်သော ထို “ငုတ်တို” မှ ထွက်ပေါ်လာခြင်းဖြစ်သည်။ အာဏာကို ဖြစ်ပေါ်စေသော ပင်စည်သည် ငုတ်တိုမှ ထွက်လာသော်လည်း၊ အကိုင်းသည် ခွမြစ်မှ ထွက်လာသည်—ထိုခွမြစ်သည် အလံတော်ဖြစ်သည်။ ခွမြစ်သည် အစဖြစ်၍ အဆုံးသည် အကိုင်းဖြစ်သည်။
The word “branch” means watchman or waymark. Isaiah informs us the Branch comes at the Sunday law.
Lentšu “branch” le ra molebeli goba sesupo sa tsela. Jesaya o re tsebiša gore Lekala le tla ka nako ya molao wa Lamorena.
And in that day seven women shall take hold of one man, saying, We will eat our own bread, and wear our own apparel: only let us be called by thy name, to take away our reproach. In that day shall the branch of the Lord be beautiful and glorious, and the fruit of the earth shall be excellent and comely for them that are escaped of Israel. And it shall come to pass, that he that is left in Zion, and he that remaineth in Jerusalem, shall be called holy, even every one that is written among the living in Jerusalem: When the Lord shall have washed away the filth of the daughters of Zion, and shall have purged the blood of Jerusalem from the midst thereof by the spirit of judgment, and by the spirit of burning. Isaiah 4:1–4.
ਅਤੇ ਉਸ ਦਿਨ ਸੱਤ ਇਸਤ੍ਰੀਆਂ ਇੱਕ ਪੁਰਖ ਨੂੰ ਫੜ ਕੇ ਕਹਿਣਗੀਆਂ, ਅਸੀਂ ਆਪਣੀ ਹੀ ਰੋਟੀ ਖਾਵਾਂਗੀਆਂ ਅਤੇ ਆਪਣੇ ਹੀ ਕੱਪੜੇ ਪਹਿਨਾਂਗੀਆਂ; ਕੇਵਲ ਸਾਨੂੰ ਤੇਰੇ ਨਾਮ ਨਾਲ ਬੁਲਾਇਆ ਜਾਵੇ, ਤਾਂ ਜੋ ਸਾਡੀ ਨਿੰਦਿਆ ਦੂਰ ਹੋ ਜਾਵੇ। ਉਸ ਦਿਨ ਯਹੋਵਾਹ ਦੀ ਟਾਹਣੀ ਸੁੰਦਰ ਅਤੇ ਮਹਿਮਾਯੋਗ ਹੋਵੇਗੀ, ਅਤੇ ਧਰਤੀ ਦਾ ਫਲ ਇਸਰਾਏਲ ਦੇ ਬਚ ਨਿਕਲੇ ਹੋਇਆਂ ਲਈ ਉੱਤਮ ਅਤੇ ਸੋਭਣ ਹੋਵੇਗਾ। ਅਤੇ ਐਸਾ ਹੋਵੇਗਾ ਕਿ ਜੋ ਸਿਓਨ ਵਿੱਚ ਰਹਿ ਗਿਆ ਹੈ, ਅਤੇ ਜੋ ਯਰੂਸ਼ਲਮ ਵਿੱਚ ਬਚਿਆ ਰਹਿੰਦਾ ਹੈ, ਉਹ ਪਵਿੱਤਰ ਕਹਾਇਆ ਜਾਵੇਗਾ, ਅਰਥਾਤ ਹਰ ਇੱਕ ਜੋ ਯਰੂਸ਼ਲਮ ਵਿੱਚ ਜੀਉਂਦਿਆਂ ਵਿੱਚ ਲਿਖਿਆ ਗਿਆ ਹੈ: ਜਦੋਂ ਪ੍ਰਭੂ ਨਿਆਂ ਦੀ ਆਤਮਾ ਅਤੇ ਦਾਹ ਦੀ ਆਤਮਾ ਦੁਆਰਾ ਸਿਓਨ ਦੀਆਂ ਧੀਆਂ ਦੀ ਮੈਲ ਧੋ ਦੇਵੇਗਾ, ਅਤੇ ਯਰੂਸ਼ਲਮ ਦੇ ਲਹੂ ਨੂੰ ਉਸ ਦੇ ਵਿਚਕਾਰੋਂ ਸ਼ੁੱਧ ਕਰ ਦੇਵੇਗਾ। ਯਸਾਯਾਹ 4:1–4॥
The “one man” that the seven women take hold of is the pope, who becomes the eighth that is of the seven at the Sunday law, counterfeiting the 8 souls upon the ark. At the Sunday law, “in that day” “the branch of the Lord be beautiful and glorious” “when the Lord shall have washed away the filth of the daughters of Zion, and shall have purged the blood of Jerusalem from the midst thereof by the spirit of judgment, and by the spirit of burning.” The purging with the spirit of judgment and burning is accomplished by the Messenger of the Covenant in Malachi three at the Sunday law. The “beautiful branch” is the one hundred and forty-four thousand who come not from the stump, but from the root of Jessie, which is the ensign.
“Mosali a le mongwe” yo basadi ba supa ba mo tshwarang ke mopapa, yo o fetogang wa borobedi yo e leng wa ba supa ka nako ya molao wa Tshipi, a iketsisa meya e le 8 e e neng e le mo arekeng. Ka molao wa Tshipi, “mo letsatsing leo” “lekala la MORENA le tla nna lentle e bile le galalela” “fa Morena a tla bo a tlhapisitse leswe la barwadi ba Sione, e bile a phekolotse madi a Jerusalema mo gare ga gagwe ka moya wa katlholo, le ka moya wa go fisa.” Go phekolwa ka moya wa katlholo le wa go fisa go diragadiwa ke Morongwa wa Kgolagano mo go Malaki kgaolo ya boraro ka nako ya molao wa Tshipi. “Lekala le lentle” ke ba dikete di le lekgolo le masome a mane le bone, ba ba sa tsweng mo kutung, mme ba tswa mo moding wa Jese, o e leng folaga.
Their authority is represented by the rod that came from a branch of a fallen kingdom. The kingdom of Philadelphia fell from 1856 unto 1863, and the authority established in that fallen kingdom is re-established at the Sunday law. When the branch that is the ensign is lifted up, the Laodicean movement of the one hundred and forty-four thousand transitions unto the Philadelphian movement of the one hundred and forty-four thousand. It is then that the authority or rod that came from the Millerite or Philadelphian kingdom is represented by a key that is placed upon Eliakim in Isaiah 22:22.
Хо́торосни бүрэн эрх нь унасан хаанчлалын мөчрөөс гарсан таягаар дүрслэгддэг. Филаделфийн хаанчлал 1856 оноос 1863 он хүртэл унасан бөгөөд тэр унасан хаанчлалд тогтоогдсон эрх мэдэл нь Ням гаргийн хуулийн үед дахин тогтоогдоно. Туг тэмдэг болсон тэр мөчир өргөгдөхөд, нэг зуун дөчин дөрвөн мянгын Лаодикийн хөдөлгөөн нэг зуун дөчин дөрвөн мянгын Филаделфийн хөдөлгөөн рүү шилжинэ. Тэгэхэд л Миллерийн буюу Филаделфийн хаанчлалаас гарсан тэр эрх мэдэл буюу таяг нь Исаиа 22:22-т Елиакимын дээр тавигдсан түлхүүрээр дүрслэгддэг.
And the key of the house of David will I lay upon his shoulder; so he shall open, and none shall shut; and he shall shut, and none shall open. Isaiah 22:22.
ហើយយើងនឹងដាក់កូនសោនៃវង្សដាវីឌលើស្មារបស់គាត់; ដូច្នេះ គាត់នឹងបើក ហើយគ្មានអ្នកណាអាចបិទបានឡើយ; ហើយគាត់នឹងបិទ ហើយគ្មានអ្នកណាអាចបើកបានឡើយ។ អេសាយ 22:22។
The verse marks October 22, 1844 and is identifying Eliakim as receiving a “key.” In the previous two verses the authority of Laodicea is taken from Shebna and given to Eliakim. At the Sunday law the authority once given to the chosen covenant people is taken from the kingdom of Laodicean Seventh-day Adventism and given to the kingdom of the Philadelphian movement of the one hundred and forty-four thousand—which is the kingdom of glory.
Ayat itu menandai 22 Oktober 1844 dan sedang mengidentifikasi Eliakim sebagai menerima suatu “kunci.” Dalam dua ayat sebelumnya, otoritas Laodikia diambil dari Shebna dan diberikan kepada Eliakim. Pada waktu undang-undang hari Minggu, otoritas yang dahulu diberikan kepada umat perjanjian pilihan diambil dari kerajaan Adventisme Hari Ketujuh Laodikia dan diberikan kepada kerajaan pergerakan Filadelfia dari seratus empat puluh empat ribu—yang adalah kerajaan kemuliaan.
He saith unto them, But whom say ye that I am? And Simon Peter answered and said, Thou art the Christ, the Son of the living God. And Jesus answered and said unto him, Blessed art thou, Simon Barjona: for flesh and blood hath not revealed it unto thee, but my Father which is in heaven. And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it. And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven. Matthew 16:16–19.
Ia berkata kepada mereka, “Tetapi menurut kamu, siapakah Aku ini?” Maka Simon Petrus menjawab, “Engkau adalah Kristus, Anak Allah yang hidup.” Lalu Yesus menjawab dan berkata kepadanya, “Berbahagialah engkau, Simon Barjona, sebab daging dan darah tidak menyatakan hal itu kepadamu, melainkan Bapa-Ku yang di sorga. Dan Aku pun berkata kepadamu: engkau adalah Petrus, dan di atas batu karang ini Aku akan mendirikan jemaat-Ku, dan pintu-pintu gerbang alam maut tidak akan menguasainya. Kepadamu akan Kuberikan kunci-kunci Kerajaan Sorga. Dan apa pun yang engkau ikat di bumi akan terikat di sorga, dan apa pun yang engkau lepaskan di bumi akan terlepas di sorga.” Matius 16:16–19.
The rod of authority, represented as a key given to Peter, is placed upon Eliakim’s shoulder in Isaiah 22:22. Peter represents the branch of the one hundred and forty-four thousand who enter into covenant with Christ just before the Sunday law. In the passage Peter is in Caesarea Philippi, which is Panium of verses thirteen to fifteen of Daniel eleven. His name is changed, representing a covenant relationship, and the name Peter when approached with multiplying the numbered positions of each letter, equates to 144,000. The authority, or rod, or key that is placed upon Eliakim when Shebna is cast into a field like a ball, and is the “rod” which comes from the stump of Philadelphian Millerite Adventism that was cut down from 1856 unto 1863.
ត្រនាប់នៃសិទ្ធិអំណាច ដែលត្រូវបានតំណាងដោយកូនសោមួយដែលប្រទានដល់ពេត្រុស នោះ ត្រូវបានដាក់លើស្មារបស់អេល្យាគីម ក្នុង អេសាយ 22:22។ ពេត្រុសតំណាងឲ្យមែកមួយនៃមួយសែនសែសិបបួនពាន់ ដែលចូលក្នុងសញ្ញាកិច្ចសន្យាជាមួយព្រះគ្រីស្ទ មុនច្បាប់ថ្ងៃអាទិត្យបន្តិច។ ក្នុងអត្ថបទនោះ ពេត្រុសស្ថិតនៅកេសារីយ៉ា ភីលីព ដែលជាប៉ានីអ៊ុំនៃខទីដប់បីដល់ដប់ប្រាំ នៃ ដានីយ៉ែល ជំពូក 11។ ឈ្មោះរបស់គាត់ត្រូវបានផ្លាស់ប្ដូរ ដោយតំណាងឲ្យទំនាក់ទំនងនៃសញ្ញាកិច្ចសន្យា ហើយឈ្មោះពេត្រុស កាលណាគណនាតាមការគុណលំដាប់លេខនៃអក្សរនីមួយៗ នោះស្មើនឹង 144,000។ សិទ្ធិអំណាច ឬដំបង ឬកូនសោ ដែលត្រូវបានដាក់លើអេល្យាគីម នៅពេលសែបនាត្រូវបានបោះចូលទៅក្នុងវាលមួយដូចបាល់ ហើយនោះគឺជា «ដំបង» ដែលចេញមកពីគល់នៃអាដվենទីស៊ីមមីឡ្លើរហ្វីឡាឌែលហ្វៀ ដែលត្រូវបានកាប់ឲ្យដួលចុះ ចាប់ពីឆ្នាំ 1856 ដល់ឆ្នាំ 1863។
Peter is receiving the authority of God’s covenant people at the separation of the wheat and tares, for the wheat is to be lifted up as the wave loaf offering of Pentecost. The tares first are separated, as represented by the leaven in the Pentecostal wave loaves being removed through the baking process. The authority of the rod or key comes from the stump of a fallen kingdom and the branch that is the ensign comes from the root of Jessie and is the root of Jessie, for Jesus illustrates the end of a thing with the beginning of a thing. The root is the beginning and the branch the end. This prophetic application cannot be understood by the quibbling Jews of Christ time or today, for it is the primary principle of the methodology of the latter rain, and it is also represented as the key of the house of David. The key opens the door to the house of David which has been shut. The key opens the door unto the heavenly sanctuary, the house of David. The alpha of October 22, 1844 repeats in the omega of the Sunday law.
Peter sedang menerima kuasa umat perjanjian Allah pada saat pemisahan gandum dan lalang, karena gandum itu akan diangkat sebagai persembahan roti unjukan pada hari Pentakosta. Lalang terlebih dahulu dipisahkan, sebagaimana dilambangkan oleh ragi dalam roti-roti unjukan Pentakosta yang disingkirkan melalui proses pembakaran. Kuasa tongkat atau kunci itu berasal dari tunggul suatu kerajaan yang telah jatuh, dan tunas yang menjadi panji itu berasal dari akar Isai dan adalah akar Isai itu sendiri, karena Yesus menggambarkan akhir suatu perkara dengan permulaannya. Akar adalah permulaan dan tunas adalah akhirnya. Penerapan nubuat ini tidak dapat dipahami oleh orang-orang Yahudi yang suka berbantah-bantah pada zaman Kristus maupun pada masa kini, karena inilah asas utama metodologi hujan akhir, dan hal ini juga dilambangkan sebagai kunci bait Daud. Kunci itu membuka pintu menuju bait Daud yang telah tertutup. Kunci itu membuka pintu menuju tempat kudus surgawi, bait Daud. Alfa dari 22 Oktober 1844 terulang dalam omega hukum hari Minggu.
David, the son of Jessie records an enigma that marked the end of any further discussion with the quibbling Jews in the days of Christ, thus marking the end of His testimony to the Jews.
Daud, putra Yese, mencatat suatu teka-teki yang menandai berakhirnya segala perbincangan lanjut dengan orang-orang Yahudi yang suka berbantah-bantahan pada zaman Kristus, dan dengan demikian menandai berakhirnya kesaksian-Nya kepada orang-orang Yahudi.
A Psalm of David. The Lord said unto my Lord, Sit thou at my right hand, until I make thine enemies thy footstool. The Lord shall send the rod of thy strength out of Zion: rule thou in the midst of thine enemies. Thy people shall be willing in the day of thy power, in the beauties of holiness from the womb of the morning: thou hast the dew of thy youth. The Lord hath sworn, and will not repent, Thou art a priest for ever after the order of Melchizedek. Psalms 110:1–4.
Mokgwa wa ga Dafide. Morena a re go Morena wa me: Dula ka letsogo la me la moja, go fitlha ke dira baba ba gago sebega sa dinao tsa gago. Morena o tla romela thobane ya thata ya gago go tswa mo Sione; busa mo gare ga baba ba gago. Batho ba gago ba tla ineela ka go rata mo letsatsing la thata ya gago, mo bontleng jwa boitshepo go tswa mo sebopelong sa moso; o na le monyo wa bosheng jwa gago. Morena o ikanne, mme ga a kitla a ikwatlhaela, a re: O moperesiti ka bosakhutleng go ya ka thulaganyo ya ga Melkisedeke. Pesalema 110:1–4.
Palmoni determined to place this passage in Psalm 110, which is of course another number in the world of mathematics that is recognized as a special number. Half of “220” and ten times “11” would lead a soul to expect the number “110” holds some significance, and it does—as does the passage itself. It is a song of David, and David is a symbol of the one hundred and forty-four thousand, so it is a verse from the song of the vineyard, which is the song of Moses and the Lamb. It identifies when the former husbandmen of the vineyard are passed by and the vineyard is given to the one hundred and forty-four thousand. When that happens, it is the “day of thy power” aligning with the power of Pentecost at the climax of the Pentecostal season.
Palmoni menetapkan untuk menempatkan petikan ini dalam Mazmur 110, yang sudah tentu merupakan satu lagi nombor dalam dunia matematik yang diiktiraf sebagai nombor istimewa. Separuh daripada “220” dan sepuluh kali “11” akan menuntun seseorang jiwa untuk menjangkakan bahawa nombor “110” mempunyai suatu makna yang penting, dan memang demikianlah—sebagaimana juga petikan itu sendiri. Ini ialah nyanyian Daud, dan Daud ialah lambang bagi seratus empat puluh empat ribu, maka ini ialah suatu ayat daripada nyanyian kebun anggur, iaitu nyanyian Musa dan Anak Domba. Ia mengenal pasti bilakah pengusaha-pengusaha kebun anggur yang terdahulu dilangkaui dan kebun anggur itu diberikan kepada seratus empat puluh empat ribu. Apabila hal itu terjadi, itulah “hari kuasa-Mu” yang selaras dengan kuasa Pentakosta pada kemuncak musim Pentakosta.
God’s people will be “willing” in the day they come from “the womb of the morning,” with the “dew of thy youth.” New birth is an illustration of conversion and life. The one hundred and forty-four thousand were taken from the womb in July of 2023, and they were born with the dew of their youth, for they were born into the message of the Midnight Cry, which also occurred with the Millerites in the beginning, or their “youth.” It is the same dew, for it is a repetition of the alpha history within the history of the omega. In the “day of their” ‘empowerment,’ when Shebna is driven “from” his “station, and from” his “state” and pulled “down” Eliakim, the one hundred and forty-four thousand are made omega priests, for they are made after the order of Melchizedek, for the one hundred and forty-four thousand shall not taste death, or as with Melchizedek they are priests forever.
Umat Tuhan akan “rela” pada hari mereka keluar dari “rahim fajar,” dengan “embun masa mudamu.” Kelahiran baru adalah suatu gambaran tentang pertobatan dan kehidupan. Seratus empat puluh empat ribu diambil dari rahim pada bulan Juli 2023, dan mereka dilahirkan dengan embun masa muda mereka, karena mereka dilahirkan ke dalam pekabaran Seruan Tengah Malam, yang juga terjadi pada kaum Millerit pada permulaannya, atau “masa muda” mereka. Itulah embun yang sama, karena hal itu merupakan pengulangan sejarah alfa di dalam sejarah omega. Pada “hari” ‘pemberdayaan’ mereka, ketika Sebna dihalau “dari” “jabatannya, dan dari” “kedudukannya” serta ditarik “turun”, Elyakim, maka seratus empat puluh empat ribu dijadikan imam-imam omega, karena mereka dijadikan menurut peraturan Melkisedek, sebab seratus empat puluh empat ribu tidak akan merasakan maut, atau seperti halnya Melkisedek mereka adalah imam-imam untuk selama-lamanya.
In the “day of his power” the Lord will send the “rod of His strength out of Zion.” The authority of His kingdoms both grace (justification) and glory (sanctification) has been placed upon those who wear His crown of glory, for they represent His kingdom. The are sent out of Zion, for Zion’s meaning represents the ensign of the one hundred and forty-four thousand.
Pada “hari kuasa-Nya” Tuhan akan mengutus “tongkat kekuatan-Nya dari Sion.” Wewenang kerajaan-kerajaan-Nya, yaitu kasih karunia (pembenaran) dan kemuliaan (pengudusan), telah diletakkan atas mereka yang mengenakan mahkota kemuliaan-Nya, karena mereka melambangkan kerajaan-Nya. Mereka diutus dari Sion, sebab makna Sion melambangkan panji bagi seratus empat puluh empat ribu.
While the Pharisees were gathered together, Jesus asked them, Saying, What think ye of Christ? whose son is he? They say unto him, The son of David.
Lokom baphathelene ndawonye, Jesu wababuza, wathi: Licabangani ngoKristu? Uyindodzana yabani na? Batsi kuye: Uyindodzana yaDavide.
He saith unto them, How then doth David in spirit call him Lord, saying, The Lord said unto my Lord, Sit thou on my right hand, till I make thine enemies thy footstool? If David then call him Lord, how is he his son?
Dia berfirman kepada mereka, “Kalau demikian, bagaimana Daud di dalam Roh menyebut Dia Tuhan, dengan berkata: Tuhan telah berfirman kepada Tuhanku: Duduklah di sebelah kanan-Ku, sampai Kubuat musuh-musuh-Mu menjadi tumpuan kaki-Mu? Jika Daud menyebut Dia Tuhan, bagaimana mungkin Ia adalah anaknya?”
And no man was able to answer him a word, neither durst any man from that day forth ask him any more questions. Matthew 24:41–46.
Le hakuna munhu akakona kumungula shoko na limodzi; ndipo kufuma pa zuŵa ilo, pakaŵavya munthu wakalimbanga kumufumba mafumbo ghanyake. Mateyu 24:41–46.
David’s prophetic relationship to Christ in terms of alpha and omega—the beginning and ending, is the primary rule of the “line upon line” methodology, and that rule could not be fathomed by the quibbling Jews anymore than a Laodicean Seventh-day Adventist can understand that the history of the Millerites during the message of the Midnight Cry was where the dew of heaven was poured out during the youth of Adventism. The “dew” of thy youth is upon the one hundred and forty-four thousand, and it began to sprinkle at 9/11, and the Sunday law is the “day of power,” when the remnant is anointed as priests after the order of Melchizedek.
Hubungan nubuat Daud dengan Kristus dari segi alfa dan omega—permulaan dan pengakhiran—merupakan kaidah utama dari metodologi “baris demi baris”, dan kaidah itu tidak dapat dipahami oleh orang-orang Yahudi yang suka berbantah itu, sama seperti seorang Masehi Advent Hari Ketujuh Laodikia tidak dapat memahami bahwa sejarah kaum Millerit pada masa pekabaran Seruan Tengah Malam adalah tempat embun surga dicurahkan pada masa muda Adventisme. “Embun” masa mudamu ada atas seratus empat puluh empat ribu orang itu, dan mulai tercurah pada 9/11, dan hukum hari Minggu adalah “hari kuasa,” ketika umat yang sisa diurapi sebagai imam-imam menurut aturan Melkisedek.
Out of the stump of Laodicean Seventh-day Adventism (the church militant) comes the branch (the church triumphant), while out of the root of Jessie, the one hundred and forty-four thousand—are the branch of glorious fruit lifted up as a wave offering in the day of his power.
Daripada tunggul Adventisme Hari Ketujuh Laodikia (gereja yang berjuang) muncul cabang itu (gereja yang menang), manakala daripada akar Isai, seratus empat puluh empat ribu—ialah cabang buah yang mulia yang diangkat sebagai persembahan unjukan pada hari kuasa-Nya.
We will continue these thoughts in the next article.
Re tla tšwela pele ka dikgopolo tše mo sengwalong se se latelago.
“Proverbs One
“Maele One”
“April 1, 1850 To the ‘Little Flock.’
“1850 йил 1 апрел. «Кичик подага».”
“Dear Brethren.—The Lord gave me a view, January 26, which I will relate. I saw that some of the people of God were stupid and dormant; and were but half awake, and did not realize the time we were now living in; and that the ‘man’ with the ‘dirt-brush’ had entered, and that some were in danger of being swept away. I begged of Jesus to save them, to spare them a little longer, and let them see their awful danger, that they might get ready before it should be forever too late. The angel said, ‘Destruction is coming like a mighty whirlwind.’ I begged of the angel to pity and to save those who loved this world, and were attached to their possessions, and were not willing to cut loose from them, and sacrifice them to speed the messengers on their way to feed the hungry sheep, who were perishing for want of spiritual food.
“Saudara-saudara yang dikasihi.—Tuhan telah memberikan kepadaku suatu penglihatan pada tanggal 26 Januari, yang akan kuceritakan. Aku melihat bahwa sebagian umat Allah berada dalam keadaan dungu dan tertidur; mereka hanya setengah terjaga, dan tidak menyadari zaman yang kini sedang kita hidupi; dan bahwa ‘orang’ dengan ‘sikat debu’ itu telah masuk, dan bahwa sebagian berada dalam bahaya untuk disapu lenyap. Aku memohon kepada Yesus agar menyelamatkan mereka, mengasihani mereka sedikit lebih lama, dan membiarkan mereka melihat bahaya mereka yang mengerikan itu, supaya mereka dapat bersiap sebelum semuanya terlambat untuk selama-lamanya. Malaikat itu berkata, ‘Kebinasaan sedang datang seperti angin puyuh yang dahsyat.’ Aku memohon kepada malaikat itu agar menaruh belas kasihan dan menyelamatkan mereka yang mengasihi dunia ini, yang terikat pada harta milik mereka, dan yang tidak rela melepaskan diri daripadanya serta mengorbankannya untuk mempercepat para pekabar dalam perjalanan mereka memberi makan domba-domba yang lapar, yang sedang binasa karena kekurangan makanan rohani.”
“As I viewed poor souls dying for want of the present truth, and some who professed to believe the truth were letting them die, by withholding the necessary means to carry forward the work of God, the sight was too painful, and I begged of the angel to remove it from me. I saw that when the cause of God called for some of their property, like the young man who came to Jesus, [Matthew 19:16–22.] they went away sorrowful; and that soon the overflowing scourge would pass over and sweep their possessions all away, and then it would be too late to sacrifice earthly goods, and lay up a treasure in heaven.
“Ka tlhavutshela mimphefumulo leyi nga eku feni hi ku pfumala ntiyiso wa nkarhi wa sweswi, naswona van’wana lava a va vula leswaku va pfumela ntiyiso a va va tshika va fa, hi ku khoma tindlela leti lavekaka leswaku ntirho wa Xikwembu wu ya emahlweni, xivono xexo a xi vava ngopfu, kutani ndzi kombela ntsumi leswaku yi xi susa eka mina. Ndzi vonile leswaku loko mhaka ya Xikwembu yi lava swin’wana swa rifuwo ra vona, ku fana ni jaha leri nga ta eka Yesu, [Matewu 19:16–22.] a va suka va ri ni gome; naswona leswaku ku nga ri khale nxupulo lowu khulukaka wu ta tlula wu hundza, wu khukhula rifuwo ra vona hinkwaro ri hela, kutani hi nkarhi wolowo a swi ta be swi ri endzhaku ngopfu ku humesa magandzelo ya swilo swa misava, ni ku tihlayisela xuma etilweni.
“I then saw the glorious Redeemer, beautiful and lovely, that he left the realms of glory, and came to this dark and lonely world, to give his precious life and die, the just for the unjust. He bore the cruel mocking and scourging, and wore the platted crown of thorns, and sweat great drops of blood in the garden; while the burden of the sins of the whole world were upon him. The angel asked, ‘What for?’ O, I saw and knew that it was for us; for our sins he suffered all this, that by his precious blood he might redeem us unto God.
“Kemudiannya aku melihat Penebus yang mulia itu, indah dan elok, bahawa Dia telah meninggalkan alam kemuliaan, lalu datang ke dunia yang gelap dan sunyi ini, untuk menyerahkan nyawa-Nya yang berharga dan mati, yang adil bagi yang tidak adil. Dia menanggung ejekan dan sebatan yang kejam, serta memakai mahkota duri yang dianyam, dan berpeluh titisan-titisan darah yang besar di taman; sementara beban dosa seluruh dunia tertanggung ke atas-Nya. Malaikat itu bertanya, ‘Untuk apa?’ Oh, aku melihat dan mengetahui bahawa semuanya itu adalah bagi kita; kerana dosa-dosa kitalah Dia menanggung semua ini, supaya oleh darah-Nya yang berharga Dia dapat menebus kita bagi Allah.
“Then again was held up before me those who were not willing to dispose of this world’s goods to save perishing souls, by sending them the truth, while Jesus stands before the Father, pleading his blood, his sufferings and his death for them; and while God’s messengers were waiting, ready to carry them the saving truth that they might be sealed with the seal of the living God. It was hard for some who professed to believe the present truth, to even do so little as to hand the messengers God’s own money, that he had lent them to be stewards over.
“แล้วข้าพเจ้าได้เห็นอีกครั้งหนึ่งถึงคนทั้งหลายที่ไม่เต็มใจจะสละทรัพย์สินของโลกนี้เพื่อช่วยวิญญาณที่กำลังพินาศให้รอด โดยการส่งความจริงไปถึงพวกเขา ขณะที่พระเยซูทรงยืนอยู่เบื้องพระพักตร์พระบิดา ทรงวิงวอนด้วยพระโลหิตของพระองค์ ด้วยความทุกข์ทรมานของพระองค์ และด้วยความตายของพระองค์เพื่อพวกเขา; และขณะที่ผู้สื่อข่าวของพระเจ้ากำลังคอยอยู่ พร้อมที่จะนำความจริงอันช่วยให้รอดไปถึงพวกเขา เพื่อพวกเขาจะได้ถูกประทับตราด้วยตราประทับของพระเจ้าผู้ทรงพระชนม์อยู่ เป็นเรื่องยากสำหรับบางคนที่อ้างว่าตนเชื่อความจริงสำหรับปัจจุบัน แม้แต่จะทำเพียงเล็กน้อย คือยื่นเงินของพระเจ้าเองแก่ผู้สื่อข่าว ซึ่งพระองค์ได้ทรงให้เขายืมไว้และทรงตั้งเขาให้เป็นผู้ดูแลจัดการเงินนั้น”
“Then the suffering Jesus, his sacrifice and love so deep, as to give his life for them, was again held up before me; and then the lives of those who professed to be his followers, who had this world’s goods, and considered it so great a thing to help the cause of salvation. The angel said, ‘Can such enter heaven?’ Another angel answered, ‘No, never, never, never. Those who are not interested in the cause of God on earth, can never sing the song of redeeming love above.’
“Subo a pamu po i Jesus a magtiis, ing atag na ning sakripisyu na ampong lugud na maralas, angga king pamagkaloob na ning biye na para karela; at subo ne naman ipakitang mauli kang aku ing pamiabye ning balang mikaing tagasunud nala, deng atin yaman king yatu, at akala ra a dakal ya nang bage ing sumaup kareng obra ning kaligtasan. Ing anghel migsabi, ‘Malyari lang pasibayung la ding anti kareti king banua?’ Tinugon ne ning aliwang anghel, ‘Ali, e mu, e mu, e mu. Deng e interesado king obra ning Dios king yatu, e la kailanman makakanta king banua ning kansion ning mapaglubus a lugud.’”
“I saw that the quick work that God was doing on earth would soon be cut short in righteousness, and that the swift messengers must speed on their way to search out the scattered flock. An angel said, ‘Are all messengers? No, no, God’s messengers have a message.’
“Ara aku tumon manawa pagawean enggal kang ditindakake Gusti Allah ana ing bumi bakal enggal dipuncekak kanthi kabeneran, lan para utusan kang rikat kudu enggal lumaku ing dalane kanggo nggolèki pepanthan kang sumebar. Ana malaékat ngandika, ‘Apa kabèh iku utusan? Ora, ora, para utusané Gusti Allah nduwèni sawijining pawarta.’”
“I saw that the cause of God had been hindered, and dishonored by some travelling who had no message from God. Such will have to give an account to God for every dollar they have used in travelling where it was not their duty to go; for that money might have helped on the cause of God, and for the lack of it, souls have starved and died for the want of spiritual food, that might have been given them by God’s called and chosen messengers if they had had the means.
“Akaona gore umurimo w’Imana wabujijwe kandi ushyizwe mu gisebo n’abantu bamwe bagendaga nyamara badafite ubutumwa buva ku Mana. Bene abo bazasabwa kuzabazwa n’Imana ku idolari ryose bakoresheje mu ngendo aho bitari inshingano yabo kujya; kuko ayo mafaranga yashoboraga gufasha umurimo w’Imana, kandi kubura kwayo kwatumye imitima ipfa inzara ikicwa no kubura ibyokurya by’umwuka, byari gushobora guhabwa abo bantu n’intumwa z’Imana zahamagawe kandi zatoranyijwe iyo baza kuba bafite ubushobozi.”
“The mighty shaking has commenced, and will go on, and all will be shaken out who are not willing to take a hold and unyielding stand for the truth, and sacrifice for God and his cause. The angel said, ‘Think ye that any will be compelled to sacrifice. No. no. It must be a free-will offering. It will take all to buy the field.’—I cried to God to spare his people, some of whom were fainting and dying.
“Pebremginyik muruŋen onte, na onga mende pe, eye bisiŋen mel me ŋuworake te i nesiŋi kaŋi me iŋsinsiye mel pe mosiya aŋgiliŋin iŋsinsiye marŋ me ma mebiya so i mer mende ŋuworake. Aŋelo mo, ‘Yepe eŋde masiŋen mo mebiya me iŋsinsiye te mende? Kanda, kanda. I beŋgimiya yabiŋi yeya muruŋ. I gosiya mel mende me i nesiŋi paraya te pakiŋi tana iŋi.’—Aŋa maŋgaleŋya de Ŋundune i marene nesiŋi pe, mo me eŋde i nesiŋi iŋsinsiye mel mebiya i, so i muruŋen na i mosiŋen.”
“I saw that those who have strength to labor with their hands, and help sustain the cause, were as accountable for that strength, as others were for their property.
Ndzi vona leswaku lava nga ni matimba yo tirha hi mavoko ya vona, ni ku pfuna ku seketela ntirho lowu, a va ri ni vutihlamuleri bya matimba wolawo, hilaha van’wana a va ri ni vutihlamuleri bya swilo swa vona hakona.
“Then I saw that the judgments of Almighty God were speedily coming. I begged of the angel to speak in his language to the people. Said he, ‘All the thunders and lightnings of Mount Sinai would not move those who will not be moved by the plain truths of the word of God; neither would an angel’s message awake them.’” Review and Herald, April 1, 1850.
“Би тэгээд Төгс Хүчит Бурханы шүүлтүүд тун удалгүй ирж байгааг харлаа. Би тэнгэрэлчээс ард түмэнд өөрийнх нь хэлээр ярихыг гуйв. Тэрээр: ‘Синаи уулын бүх аянга нижигнэл, цахилгаан гялбаа нь ч Бурханы үгийн энгийн үнэнүүдээр хөдөлгөхийг хүсдэггүй хүмүүсийг хөдөлгөж чадахгүй; мөн тэнгэрэлчийн мэдээ ч тэднийг сэрээхгүй’ гэж хэлэв.” Review and Herald, April 1, 1850.