In 1844, the Protestants of the United States withdrew from the Millerite movement and took their prophetic position as a daughter of Babylon, as typified by Jeroboam instituting a counterfeit system of worship when his ten northern tribes separated from the southern kingdom of Judah. Jeroboam’s two golden calves, one in the city of Bethel (meaning “the house of God”/Church), and the other in Dan (meaning judgment/State) typified the false system of Church and State that typifies the United States. All the elements of Jeroboam’s counterfeit system of church and state were patterned after the very same structure set forth in the rebellion of Aaron. Thus, Jeroboam’s counterfeit system of worship was an image of Aaron’s counterfeit system of worship.
Im Jahr 1844 zogen sich die Protestanten der Vereinigten Staaten aus der Milleritenbewegung zurück und nahmen ihre prophetische Stellung als Tochter Babylons ein, wie es vorgebildet wurde, als Jerobeam ein nachgeahmtes System der Anbetung einsetzte, nachdem sich seine zehn nördlichen Stämme vom südlichen Königreich Juda getrennt hatten. Jerobeams zwei goldene Kälber, das eine in der Stadt Bethel (bedeutet „das Haus Gottes“/Kirche) und das andere in Dan (bedeutet Gericht/Staat), waren ein Vorbild für das falsche System von Kirche und Staat, das ein Vorbild der Vereinigten Staaten ist. Alle Elemente von Jerobeams nachgeahmtem System von Kirche und Staat waren nach genau derselben Struktur gebildet, die in Aarons Rebellion dargelegt wurde. So war Jerobeams nachgeahmtes System der Anbetung ein Abbild von Aarons nachgeahmtem System der Anbetung.
Jeroboam’s counterfeit system represented the system of worship that Protestantism upheld when it separated from the movement of the first angel and became a daughter, or an image of the Roman beast of the papacy. At the very institution of Jeroboam’s counterfeit system, a prophet from Judah confronted his altar and false system of worship. In 1844, at the very outset of the role of apostate Protestantism instituting a system of worship represented as the daughter of Rome, the Millerites, by faith, entered the Most Holy Place of the heavenly sanctuary and recognized the Sabbath, and thus represented a prophetic rebuke to the daughters of Rome, who chose to continue observing the mark of Rome’s authority—Sunday worship.
ስርዓተ ሐሰት የኢያሮብዓም በመጀመሪያው መልአክ እንቅስቃሴ ከተለየ በኋላ እና የጳጳሳዊት ሮም አውሬ ልጅ፣ ወይም ምስል በሆነ ጊዜ ፕሮቴስታንታዊነት የደገፈውን የአምልኮ ሥርዓት ይወክል ነበር። የኢያሮብዓም ሐሰተኛ ሥርዓት ሲመሠረት በዚያው ጊዜ፣ ከይሁዳ የመጣ ነቢይ መሠዊያውንና የሐሰት የአምልኮ ሥርዓቱን ተቃወመ። በ1844 ዓ.ም. ደግሞ፣ ከሮም ሴት ልጅ ተመስሎ የተወከለ የአምልኮ ሥርዓት ለማቋቋም የከሐዲ ፕሮቴስታንታዊነት ሚና በተጀመረበት በዚያው መነሻ ሰዓት፣ ሚለራውያን በእምነት ወደ ሰማያዊው መቅደስ ቅድስተ ቅዱሳን ገቡ፣ ሰንበትንም አወቁ፤ በዚህም የሮም ባለሥልጣንነት ምልክት የሆነውን—የእሑድ አምልኮን—መጠበቃቸውን ለመቀጠል የመረጡትን የሮም ሴት ልጆች ላይ የትንቢታዊ ግሣጼ ወካዮች ሆኑ።
The prophet of Judah that confronted Jeroboam, there and then set forth a prophecy.
Abɔfo no a ofi Yuda a ɔde ne ho gyinaa Yeroboam anim no, saa bere no ara de nkɔmhyɛ bi too gua.
And he cried against the altar in the word of the Lord, and said, O altar, altar, thus saith the Lord; Behold, a child shall be born unto the house of David, Josiah by name; and upon thee shall he offer the priests of the high places that burn incense upon thee, and men’s bones shall be burnt upon thee. And he gave a sign the same day, saying, This is the sign which the Lord hath spoken; Behold, the altar shall be rent, and the ashes that are upon it shall be poured out. 1 Kings 13:2, 3.
A lemetra ti mîsbeh debaqelā d-Mārēyā, wa amar: “Yā mîsbeh, yā mîsbeh, hākannā amar Mārēyā: Hā, yalda nethyaled l-bēta d-Dāwīd, Yōšiyyāh šmeh; wa ʿlayk netqarreb kōhnē d-bāmōtā d-meqatrīn ʿlayk, wa garme d-ʾnāšā netyaqdūn ʿlayk.” Wa yahab ʾātā b-yōmā haw, wa amar: “Hādē hī ʾātā d-Mārēyā mallel; hā, mîsbeh netbzaʿ, wa qetlē d-ʿalaw netešdpūn.” 1 Malkē 13:2, 3.
The prophecy included the doubling of the word “altar.” A doubling of a word or phrase in prophecy represents a symbol of the second angel’s message, thus identifying the year 1844, when the second angel arrived and Protestantism fell, becoming a daughter of Babylon. At the same time the prophet provided a sign, just as the Millerites in 1844, recognized the sign of the Sabbath. As Jeroboam threatened the prophet in the following verses, his hand was paralyzed, thus referencing the mark of Babylon that is forced upon either the forehead or the hand, and which when received spiritually cripples a person for eternity.
A profecia incluía a duplicação da palavra “altar”. A duplicação de uma palavra ou expressão na profecia representa um símbolo da mensagem do segundo anjo, identificando assim o ano de 1844, quando o segundo anjo chegou e o protestantismo caiu, tornando-se filha de Babilônia. Ao mesmo tempo, o profeta forneceu um sinal, assim como os mileritas em 1844 reconheceram o sinal do sábado. Quando Jeroboão ameaçou o profeta nos versículos seguintes, sua mão ficou paralisada, aludindo assim à marca de Babilônia, imposta quer na testa, quer na mão, e que, ao ser recebida espiritualmente, incapacita uma pessoa para a eternidade.
For the purposes of this study, we are considering the prediction the prophet set forth identifying that “a child shall be born unto the house of David, Josiah by name; and upon thee shall he offer the priests of the high places that burn incense upon thee, and men’s bones shall be burnt upon thee.” Josiah means “the foundation of God”, and represents the foundations of Adventism that were built in the very history typified by Jeroboam’s inauguration of his false system of worship. Upon the false system of worship instituted by Jeroboam, Josiah would punish the priests who led out in the counterfeit worship.
Uchun bu tadqiqotning maqsadlari, biz payg‘ambar ilgari surgan bashoratni ko‘rib chiqmoqdamiz; unda shunday deyilgan: “a child shall be born unto the house of David, Josiah by name; and upon thee shall he offer the priests of the high places that burn incense upon thee, and men’s bones shall be burnt upon thee.” Josiah “Xudoning poydevori” degan ma’noni anglatadi va Adventizmning aynan Jeroboam o‘zining soxta sajda tizimini yo‘lga qo‘ygan tarixda barpo etilgan poydevorlarini ifodalaydi. Jeroboam joriy etgan soxta sajda tizimi ustiga Josiah qalbaki sajdada bosh bo‘lgan ruhoniylarni jazolaydi.
The prophet disobeyed the Lord’s command not to return the way he had come to Jeroboam’s inauguration, and not to eat or drink in Bethel. When he ate the food of the lying prophet of Bethel he was set forth as a symbol of the death that would be brought upon those who after 1844, would choose to return to and eat the doctrines and false prophetic methodologies of apostate Protestantism, as represented by the rebellion of 1863. The deathbed of those who rebelled in 1863, would be the same deathbed as the lying prophet of Bethel. The deathbed for apostate Protestantism was the history of August 11, 1840 through to 1844, when they; the former chosen people of God were passed by, and became the daughters of Rome. Laodicean Adventism’s deathbed will also be between the date when the mighty angel descended on September 11, 2001, as it had done in 1840, and the hour of the great earthquake, representing the soon coming Sunday law.
Aŋmaroŋo noŋon bawoŋ ne tʼaa ti ŋmaleygoi kʼAŋtuusye, li maam laar naanaŋii li yegei Jeroboam akeeŋ niŋtwaak, amu li meeta ne li noŋ ntaa meekerak komii Bethel. Nto eyiita chakata noŋ laar bo propet ageek komii Bethel, kakeetaakooke akeeŋ oltoilo le mɛɛta ne mɛɛkak loo koongʼ 1844, aiyieu aar laar amu eyiita akeeŋ tiŋo, amu mɛtɔɔk ne propet ageek chu apostate Protestantism, ŋolemuaki akeeŋ bawoŋ ne 1863. Kiiŋwokik ne mɛɛta loorui baat chu kaam 1863, bo kiiŋwokik cee mɛɛta bo propet ageek komii Bethel. Kiiŋwokik ne mɛɛta ne apostate Protestantism bo taariik ne August 11, 1840 teke 1844, aŋoole; baat chu kaa bo kʼAŋtuusye keetaak aŋibey, amu kaabetei konyek chu Rome. Kiiŋwokik ne mɛɛta ne Laodicean Adventism bo aalak bo taariik ne olongʼ ne malaika ageeta ne tororot aŋisak Septemba 11, 2001, taataakee akeeŋ bo kaa aŋisak 1840, amu saa ne mokeera ne golyo ne boor, ne kaararam Sunday law ne toi aachei.
On September 11, 2001, the sealing of the one hundred and forty-four thousand began and the angel began to move through Jerusalem placing a mark on the forehead of those who sigh and cry for the abominations done in the land (the United States), and the church (Laodicean Adventism). On September 11, 2001, the sins of the fathers represented by the four abominations of Ezekiel, became present testing truths in the sealing process that then began.
Hoge 11 de septiembre de 2001, ombyahu pe cien cuarenta y cuatro mil ñemohu’ã, ha pe ánhel oñepyrũ oguata Jerusalén rupi omoĩ hag̃ua peteĩ techaukaha syva ári umi ipy’a hasẽ ha osapukáiva umi ñembojeguaru rehe ojapóva pe yvýpe (Estados Unidos), ha pe tupaópe (Adventismo Laodicense). Hoge 11 de septiembre de 2001, umi túva-kuéra angaipa, ojehechaukáva Ezequiel irundy ñembojeguarúpe, oiko ko’ág̃a pe añetegua ojeproba hag̃ua pe ñemohu’ã rape oñepyrũ va’ekuépe upérõ.
The test of 1863, involved the foundations of the Millerite movement as represented by the “seven times,” of Leviticus twenty-six that had been rejected in 1863. The test involved a willingness or unwillingness to return to Jeremiah’s old paths in order to find the rest of the latter rain. The test of 1888, was the message to the Laodicean church as brought by Elders Jones and Waggoner, which was also the message of justification by faith.
੧੮੬੩ ਦੀ ਪਰਖ ਵਿੱਚ ਮਿਲਰਾਈਟ ਅੰਦੋਲਨ ਦੀਆਂ ਨੀਂਹਾਂ ਸ਼ਾਮਲ ਸਨ, ਜਿਵੇਂ ਕਿ ਲੇਵੀਆਂ ਛੱਬੀ ਦੇ “ਸੱਤ ਕਾਲਾਂ” ਦੁਆਰਾ ਪ੍ਰਤੀਨਿਧਿਤ ਕੀਤਾ ਗਿਆ ਸੀ, ਜਿਸ ਨੂੰ ੧੮੬੩ ਵਿੱਚ ਅਸਵੀਕਾਰ ਕਰ ਦਿੱਤਾ ਗਿਆ ਸੀ। ਇਸ ਪਰਖ ਵਿੱਚ ਇਹ ਤਿਆਰੀ ਜਾਂ ਅਣਇੱਛਾ ਸ਼ਾਮਲ ਸੀ ਕਿ ਯਿਰਮਿਯਾਹ ਦੇ ਪੁਰਾਣੇ ਰਾਹਾਂ ਵੱਲ ਮੁੜਿਆ ਜਾਵੇ ਤਾਂ ਜੋ ਪਿਛਲੀ ਵਰਖਾ ਦੇ ਵਿਸ਼ਰਾਮ ਨੂੰ ਲੱਭਿਆ ਜਾ ਸਕੇ। ੧੮੮੮ ਦੀ ਪਰਖ ਲਾਉਦੀਕੀਆ ਦੀ ਕਲੀਸੀਆ ਲਈ ਉਹ ਸੰਦੇਸ਼ ਸੀ, ਜੋ ਐਲਡਰਜ਼ ਜੋਨਜ਼ ਅਤੇ ਵੈਗਨਰ ਦੁਆਰਾ ਲਿਆਂਦਾ ਗਿਆ ਸੀ, ਅਤੇ ਉਹੀ ਵਿਸ਼ਵਾਸ ਦੁਆਰਾ ਧਰਮੀ ਠਹਿਰਾਏ ਜਾਣ ਦਾ ਸੰਦੇਸ਼ ਵੀ ਸੀ।
In 1856, the message to Laodicea first arrived in the movement of the Millerites, and it arrived with the increased light of the “seven times,” but both the experience represented by the remedies in the message to Laodicea, and the message of prophetic history were rejected in 1863. The experience was represented by the vision (mareh) of “the appearance”, and the vision of the (chazon) “prophetic history” that were both rejected. Both of those visions had found their fulfillment on October 22, 1844, and nineteen years later they were both rejected, for Jesus always identifies the end with the beginning.
1856թուականին Լաւոդիկէիային ուղղուած պատգամը առաջին անգամ հասաւ Միլլերիտների շարժման մէջ, եւ այն հասաւ «եօթն ժամանակների» աւելացած լոյսով, բայց թէ՛ այն փորձառութիւնը, որ ներկայացուած էր Լաւոդիկէիային ուղղուած պատգամի բուժամիջոցներով, եւ թէ՛ մարգարէական պատմութեան պատգամը մերժուեցին 1863թուականին։ Այդ փորձառութիւնը ներկայացուած էր «երեւման» տեսիլքով (mareh), եւ (chazon) «մարգարէական պատմութեան» տեսիլքով, որոնք երկուսն էլ մերժուեցին։ Այդ երկու տեսիլքներն էլ իրենց կատարումը գտել էին 1844 թուականի Հոկտեմբեր 22-ին, եւ տասնինը տարի անց երկուսն էլ մերժուեցին, որովհետեւ Յիսուսը միշտ վախճանը նոյնացնում է սկզբի հետ։
On September 11, 2001, the test of the rebellions of 1863 and 1888, became again testing truth, for they were both connected to the old paths of Jeremiah. On that date the latter rain message arrived, and the test of 1919, also arrived, for in 1919, the false gospel of a Christ who is void of any prophetic relevance was set forth as a counterfeit “peace and safety” message. When the mighty angel of Revelation chapter eighteen descended on September 11, 2001, verses one through three were fulfilled, and verses one through three represent the message of the “first voice”.
Animasqʼa 11, 2001 watapi, 1863 ukat 1888 maranakan saytʼat kutkatan yantʼäwix wasitat yantʼañ chiqan tukuwayxäna, kunattix panpachaniw Jeremiasan nayra thakhinakamp chiktʼatäpjjänxa. Uka urun qhipa jallux yatiyäwix purinïna, ukhamarak 1919 maran yantʼäwipax purinïnwa; kunattix 1919 maranxa, profético wakiskirïñat chʼusaraptʼat mä Cristo-tuqi kʼari evangeliox uñachtʼayataw “sumankaña ukat jan llakisiña” sat mä kʼari yatiyäwirjam qhantayata. Kunapachatix Apocalipsis libron tunka kimsaqallqu tʼaqapan chʼamani angelax Animasqʼa 11, 2001 urun saraqanïna, mayïri tʼaqanakampi kimsa tʼaqakama phuqhasïna, ukat uka mayïri tʼaqanakampi kimsa tʼaqakamax “nayrïr arun” yatiyäwip uñtʼayi.
“Now comes the word that I have declared that New York is to be swept away by a tidal wave? This I have never said. I have said, as I looked at the great buildings going up there, story after story, ‘What terrible scenes will take place when the Lord shall arise to shake terribly the earth! Then the words of Revelation 18:1–3 will be fulfilled.’ The whole of the eighteenth chapter of Revelation is a warning of what is coming on the earth. But I have no light in particular in regard to what is coming on New York, only that I know that one day the great buildings there will be thrown down by the turning and overturning of God’s power. From the light given me, I know that destruction is in the world. One word from the Lord, one touch of his mighty power, and these massive structures will fall. Scenes will take place the fearfulness of which we cannot imagine.” Review and Herald, July 5, 1906.
«Аҳол калимае паҳн шудааст, ки ман гуфта бошам Ню-Йоркро мавҷи азими баҳр хоҳад рубуд? Инро ман ҳаргиз нагуфтаам. Ман гуфтаам, ҳангоме ки ба биноҳои азиме, ки дар он ҷо қабат ба қабат боло мерафтанд, менигаристам: “Чӣ манзараҳои даҳшатноке рӯй хоҳанд дод, вақте ки Худованд бархезад, то заминро сахт ба ларза оварад! Он гоҳ суханони Ваҳй 18:1–3 иҷро хоҳанд шуд.” Тамоми боби ҳаждаҳуми китоби Ваҳй огоҳӣ аз он чизест, ки бар замин меояд. Аммо ман дар хусуси он чи махсусан бар Ню-Йорк хоҳад омад, нуре надорам, ҷуз ин ки медонам рӯзе биноҳои бузурги он ҷо бо гардиш ва вожгунсозии қудрати Худо фурӯ хоҳанд афтод. Аз рӯи нуре, ки ба ман дода шудааст, ман медонам, ки дар ҷаҳон ҳалокат аст. Як калима аз ҷониби Худованд, як ламси қудрати азими Ӯ, ва ин сохтмонҳои азим фурӯ хоҳанд рехт. Манзараҳое рӯй хоҳанд дод, ки даҳшати онҳоро мо тасаввур карда наметавонем». Review and Herald, July 5, 1906.
With the arrival of the angel of Revelation eighteen, the latter rain began to sprinkle, and the “prophetic debate” represented in Habakkuk chapter two, began. The debate was over two methodologies for understanding Bible prophecy, and a false and a true latter rain message. The debate ends when the “second voice” of Revelation eighteen arrives and identifies the beginning of God’s executive judgment upon modern Babylon, and calls God’s other flock out of Babylon. The arrival of the second voice marks the end of the history of the sealing of the one hundred and forty-four thousand, which is represented by the fourth abomination, that in turn represents the fourth and final generation of Laodicean Adventism as bowing down to the sun, at the soon-coming Sunday law.
بهوونَة وُصولِ مَلَکِ رؤیای هَژدَه، بارونِ آخِر شُروع اَ کِرِشتن کرد، و «مُباحِثَهٔ نُبوَّتی» که دَر فصلِ دوُّمِ حَبَقّوق نِشون دَده بَوِه، شُروع بَوِه. اَین مُباحِثَه دَر بارِهٔ دو رَوِشبِندی بِرای فَهمِ نُبوَّتِ کِتابِ مُقَدَّس بَوِه، و نیز دَر بارِهٔ پِیامِ بارونِ آخِرِ کاذِب و پِیامِ بارونِ آخِرِ راستین. اَین مُباحِثَه وَختی بِه آخِر رِسِّه که «صِدای دوُّم»ِ رؤیای هَژدَه وُصول کُنِّه و آغازیـنِ داوَریِ اِجراییِ خدا بَر بابِلِ جَدید رِه مَشخَّص کُنِّه، و گَلِّهٔ دیگَرِ خدا رِه اَ بابِل فَراخوانِه بُرون. وُصولِ صِدای دوُّم، نِشانِ پایونِ تاریخِ مُهر شُدنِ صَد و چِل و چار هِزار نَفَر هَسّه؛ تاریخی که با نِجاسَتِ چارُم نِشون دَده بَوِه، و اَو نِجاسَت نیز بِه نوبِهٔ خود، نَسلِ چارُم و آخِریِنِ اَدونتیسمِ لائودیکیه رِه نِشون دَهِّه که دَر هَنگامِ قانونِ یِکشنبهای که بِه زودی میآیِّه، دَر بَرابَرِ خورشید سَجده کُنّان هَسِّه.
The deathbed of apostate Protestantism, between the descent of the angel and the closed door of 1844, typified the deathbed of Laodicean Adventism between the descent of the angel and the closed door of the soon-coming Sunday law. The prophet from Judah was buried in the same grave as the lying prophet of Bethel, and when king Josiah initiated his reform, he stood before that very grave. The reformation of king Josiah, whose name represents “the foundations of God”, began when God began to lead His last day people back to the foundations on September 11, 2001. His reform had begun when the work of restoring the temple was taken up.
ꞌAng Protestantismo nga apostata, ha iya higdaan han kamatayon, ha tunga han pagkanaug han anghel ngan han sirado nga purtahan han 1844, nagtimaan han higdaan han kamatayon han Laodicean nga Adventismo ha tunga han pagkanaug han anghel ngan han sirado nga purtahan han madali na umabot nga balaud han Domingo. An propeta tikang ha Juda iginlubong ha amo gihapon nga lubnganan upod han buwaon nga propeta han Bethel, ngan han hi hadi Josias nagtikang han iya reporma, tinindog hiya ha atubangan hiton gud nga lubnganan. An repormasyon ni hadi Josias, nga an iya ngaran nagrirepresentar han “mga patukoranan han Dios”, nagtitikang han Dios nagtikang pagdumara han Iya katawohan ha kataposan nga mga adlaw pabalik ngadto ha mga patukoranan dida han Septyembre 11, 2001. An iya reporma nagtitikang han ginsagop an buruhaton han pagpahiuli han templo.
And it came to pass in the eighteenth year of king Josiah, that the king sent Shaphan the son of Azaliah, the son of Meshullam, the scribe, to the house of the Lord, saying, Go up to Hilkiah the high priest, that he may sum the silver which is brought into the house of the Lord, which the keepers of the door have gathered of the people: And let them deliver it into the hand of the doers of the work, that have the oversight of the house of the Lord: and let them give it to the doers of the work which is in the house of the Lord, to repair the breaches of the house, Unto carpenters, and builders, and masons, and to buy timber and hewn stone to repair the house. Howbeit there was no reckoning made with them of the money that was delivered into their hand, because they dealt faithfully. And Hilkiah the high priest said unto Shaphan the scribe, I have found the book of the law in the house of the Lord. And Hilkiah gave the book to Shaphan, and he read it. And Shaphan the scribe came to the king, and brought the king word again, and said, Thy servants have gathered the money that was found in the house, and have delivered it into the hand of them that do the work, that have the oversight of the house of the Lord. And Shaphan the scribe showed the king, saying, Hilkiah the priest hath delivered me a book. And Shaphan read it before the king. And it came to pass, when the king had heard the words of the book of the law, that he rent his clothes. And the king commanded Hilkiah the priest, and Ahikam the son of Shaphan, and Achbor the son of Michaiah, and Shaphan the scribe, and Asahiah a servant of the king’s, saying, Go ye, inquire of the Lord for me, and for the people, and for all Judah, concerning the words of this book that is found: for great is the wrath of the Lord that is kindled against us, because our fathers have not hearkened unto the words of this book, to do according unto all that which is written concerning us. 2 Kings 22:3–13.
ꯑꯗꯨꯒ ꯔꯥꯖꯥ ꯖꯣꯁꯤꯌꯥꯒꯤ ꯆꯍꯤ ꯃꯥꯔꯤꯛꯆꯥ ꯅꯤꯄꯥꯜꯁꯤ ꯇꯥꯕꯗ ꯔꯥꯖꯥꯅ ꯑꯖꯥꯂꯤꯌꯥꯒꯤ ꯃꯆꯥ ꯁꯥꯐꯥꯟ, ꯃꯦꯁꯨꯂ꯭ꯂꯥꯝꯒꯤ ꯃꯆꯥ, ꯂꯥꯏꯔꯤꯛ ꯏꯕ ꯃꯤꯁꯤꯡꯁꯤꯗ ꯌꯥꯎꯍꯟꯅ, ꯑꯗꯨꯝ ꯍꯥꯏꯔꯝꯃꯤ, ꯑꯄꯥꯛ ꯊꯥꯀꯑꯣ ꯍꯤꯜꯀꯤꯌꯥ ꯃꯍꯥꯏꯂꯥꯜ ꯃꯥꯄꯨꯗ, ꯑꯗꯨꯒ ꯃꯍꯥꯛꯅ ꯌꯥꯎꯈ꯭ꯔꯕ ꯂꯨꯞꯄꯥ ꯃꯁꯤꯕꯨ ꯃꯁꯥꯛ ꯆꯥꯕ ꯌꯥꯔꯛꯄꯅꯤ, ꯃꯁꯤ ꯌꯦꯍꯣꯕꯥꯒꯤ ꯌꯨꯝꯗ ꯄꯨꯔꯛꯈ꯭ꯔꯕ, ꯃꯁꯤꯗ ꯊꯣꯡ ꯉꯥꯛꯄꯁꯤꯡꯅ ꯃꯤꯌꯥꯝꯗꯒꯤ ꯈꯣꯝꯖꯤꯜꯂꯛꯈ꯭ꯔꯕ ꯑꯗꯨꯅꯤ; ꯑꯗꯨꯒ ꯃꯈꯣꯏꯅ ꯑꯗꯨ ꯊꯕꯛ ꯇꯧꯔꯤꯕ ꯃꯤꯁꯤꯡꯒꯤ ꯈꯨꯠꯇ ꯄꯤꯕꯤꯌꯨ, ꯃꯈꯣꯏꯅ ꯌꯦꯍꯣꯕꯥꯒꯤ ꯌꯨꯝꯒꯤ ꯌꯦꯡꯁꯤꯜ ꯂꯧꯔꯤ; ꯑꯗꯨꯒ ꯃꯈꯣꯏꯅ ꯌꯦꯍꯣꯕꯥꯒꯤ ꯌꯨꯝꯗ ꯊꯕꯛ ꯇꯧꯔꯤꯕ ꯃꯤꯁꯤꯡꯗ ꯑꯗꯨ ꯄꯤꯕꯤꯌꯨ, ꯌꯨꯝꯒꯤ ꯃꯥꯡꯍꯜ ꯁꯦꯝꯒꯠꯅꯕꯥ; ꯃꯁꯤ ꯁꯥꯔꯥꯡ ꯁꯦꯝꯕꯁꯤꯡ, ꯌꯨꯝ ꯁꯦꯝꯕꯁꯤꯡ, ꯅꯣꯡꯇꯥꯛ ꯁꯦꯝꯕꯁꯤꯡꯗ, ꯑꯃꯁꯨꯡ ꯃꯅꯥꯎ ꯑꯃꯁꯨꯡ ꯑꯄꯨꯟꯕ ꯅꯣꯡꯇꯥꯛ ꯂꯣꯏꯅꯕꯥ ꯂꯩꯐꯝ ꯑꯃꯁꯨꯡ ꯀꯣꯛꯊꯛꯄ ꯅꯣꯡꯇꯥꯛ ꯂꯩꯕꯥ ꯂꯣꯏꯅꯕꯥ, ꯌꯨꯝ ꯁꯦꯝꯒꯠꯅꯕꯥꯅꯤ. ꯑꯩꯇꯥꯎ ꯃꯈꯣꯏꯒ ꯃꯁꯥꯛ ꯄꯤꯈ꯭ꯔꯕ ꯂꯨꯞꯄꯥꯒꯤ ꯃꯇꯦꯡ ꯑꯃ ꯍꯦꯟꯒꯠꯄ ꯂꯣꯏꯇ꯭ꯔꯦ, ꯃꯔꯝꯗ ꯍꯥꯏꯔꯕꯗꯤ ꯃꯈꯣꯏꯅ ꯅꯨꯡꯉꯥꯏꯅ ꯊꯕꯛ ꯇꯧꯔꯤ. ꯑꯗꯨꯒ ꯃꯍꯥꯏꯂꯥꯜ ꯃꯥꯄꯨ ꯍꯤꯜꯀꯤꯌꯥꯅ ꯂꯥꯏꯔꯤꯛ ꯏꯕ ꯃꯤ ꯁꯥꯐꯥꯟꯗ ꯍꯥꯏꯔꯝꯃꯤ, ꯑꯩꯅ ꯌꯦꯍꯣꯕꯥꯒꯤ ꯌꯨꯝꯗ ꯊꯧꯋꯥꯏꯒꯤ ꯂꯥꯏꯔꯤꯛ ꯑꯃ ꯐꯪꯈ꯭ꯔꯦ. ꯑꯗꯨꯒ ꯍꯤꯜꯀꯤꯌꯥꯅ ꯂꯥꯏꯔꯤꯛ ꯑꯗꯨ ꯁꯥꯐꯥꯟꯗ ꯄꯤꯈ꯭ꯔꯦ, ꯑꯗꯨꯒ ꯃꯍꯥꯛꯅ ꯃꯁꯤ ꯄꯥꯔꯦ. ꯑꯗꯨꯒ ꯂꯥꯏꯔꯤꯛ ꯏꯕ ꯃꯤ ꯁꯥꯐꯥꯟ ꯔꯥꯖꯥꯒꯤ ꯃꯐꯝꯗ ꯆꯠꯂꯛꯈ꯭ꯔꯦ ꯑꯃꯁꯨꯡ ꯔꯥꯖꯥꯗ ꯋꯥꯔꯣꯜ ꯍꯜꯂꯛꯈ꯭ꯔꯦ, ꯑꯗꯨꯒ ꯍꯥꯏꯔꯝꯃꯤ, ꯑꯩꯈꯣꯏꯒꯤ ꯑꯥꯖ্ঞꯥꯄꯥꯜꯁꯤꯡꯅ ꯌꯨꯝꯗ ꯐꯪꯈ꯭ꯔꯕ ꯂꯨꯞꯄꯥ ꯑꯗꯨ ꯈꯣꯝꯖꯤꯜꯂꯦ ꯑꯃꯁꯨꯡ ꯊꯕꯛ ꯇꯧꯔꯤꯕ ꯃꯤꯁꯤꯡꯒꯤ ꯈꯨꯠꯇ ꯄꯤꯈ꯭ꯔꯦ, ꯃꯈꯣꯏꯅ ꯌꯦꯍꯣꯕꯥꯒꯤ ꯌꯨꯝꯒꯤ ꯌꯦꯡꯁꯤꯜ ꯂꯧꯔꯤ. ꯑꯗꯨꯒ ꯂꯥꯏꯔꯤꯛ ꯏꯕ ꯃꯤ ꯁꯥꯐꯥꯟꯅ ꯔꯥꯖꯥꯗ ꯎꯠꯂꯦ, ꯍꯥꯏꯅ, ꯃꯥꯄꯨ ꯍꯤꯜꯀꯤꯌꯥꯅ ꯑꯩꯗ ꯂꯥꯏꯔꯤꯛ ꯑꯃ ꯄꯤꯈ꯭ꯔꯦ. ꯑꯗꯨꯒ ꯁꯥꯐꯥꯟꯅ ꯃꯁꯤ ꯔꯥꯖꯥꯒꯤ ꯃꯃꯥꯡꯗ ꯄꯥꯔꯦ. ꯑꯗꯨꯒ ꯔꯥꯖꯥꯅ ꯊꯧꯋꯥꯏꯒꯤ ꯂꯥꯏꯔꯤꯛꯇꯒꯤ ꯋꯥꯍꯩꯁꯤꯡ ꯇꯥꯕꯗ, ꯃꯍꯥꯛꯅ ꯃꯐꯤ ꯃꯥꯌꯊꯣꯔꯛꯈ꯭ꯔꯦ. ꯑꯗꯨꯒ ꯔꯥꯖꯥꯅ ꯃꯥꯄꯨ ꯍꯤꯜꯀꯤꯌꯥ, ꯃꯥꯄꯨ ꯁꯥꯐꯥꯟꯒꯤ ꯃꯆꯥ ꯑꯍꯤꯀꯥꯝ, ꯃꯥꯏꯀꯥꯌꯥꯒꯤ ꯃꯆꯥ ꯑꯛꯕꯣꯔ, ꯂꯥꯏꯔꯤꯛ ꯏꯕ ꯃꯤ ꯁꯥꯐꯥꯟ, ꯑꯃꯁꯨꯡ ꯔꯥꯖꯥꯒꯤ ꯑꯥꯖ্ঞꯥꯄꯥꯜ ꯑꯁꯥꯌꯥꯗ ꯌꯥꯎꯍꯟꯂꯦ, ꯍꯥꯏꯅ, ꯆꯠꯂꯨ, ꯑꯩꯒꯤꯗꯃꯛ, ꯃꯤꯌꯥꯝꯒꯤꯗꯃꯛ, ꯑꯃꯁꯨꯡ ꯌꯍꯨꯗꯥ ꯄꯨꯝꯅꯃꯛꯀꯤꯗꯃꯛ, ꯐꯪꯈ꯭ꯔꯕ ꯂꯥꯏꯔꯤꯛ ꯑꯁꯤꯒꯤ ꯋꯥꯍꯩꯁꯤꯡꯒꯤ ꯃꯇꯝꯗ ꯌꯦꯍꯣꯕꯥꯗ ꯄꯥꯎ ꯍꯪꯕꯤꯌꯨ; ꯃꯔꯝꯗ ꯍꯥꯏꯔꯕꯗꯤ ꯑꯩꯈꯣꯏꯒ ꯍꯧꯖꯤꯛꯄꯥ ꯌꯦꯍꯣꯕꯥꯒꯤ ꯈꯣꯡꯖꯦꯜ ꯑꯗꯨ ꯌꯥꯝꯅ ꯆꯥꯎꯏ, ꯃꯔꯝꯗ ꯑꯩꯈꯣꯏꯒꯤ ꯄꯨꯔꯥꯅ ꯄꯥꯎꯈꯨꯝꯁꯤꯡꯅ ꯂꯥꯏꯔꯤꯛ ꯑꯁꯤꯒꯤ ꯋꯥꯍꯩꯁꯤꯡꯗ ꯇꯥꯕ ꯂꯣꯏꯇ꯭ꯔꯦ, ꯑꯗꯨꯒ ꯑꯁꯤꯗ ꯑꯩꯈꯣꯏꯒꯤ ꯃꯇꯝꯗ ꯏꯔꯤꯕ ꯄꯨꯝꯅꯃꯛ ꯇꯧꯕꯥ ꯂꯣꯏꯅꯕꯥꯅꯤ. 2 ꯔꯥꯖꯥꯁꯤꯡ 22:3–13.
The prediction that a child would be born named Josiah, identifies September 11, 2001, when the mighty angel descended and led His last-day people back to the old paths. That descent had been typified by the descent of the same angel on August 11, 1840. Both descents marked a fulfillment of a prophecy of Islam. The historical figure whose name is associated with identifying in advance, and publishing the advance prediction of the fulfillment of the time prophecy of Islam found in Revelation chapter nine verse fifteen, was Josiah.
Pa k’alel chi jun ak’wala’ k’axel ruk’ ri Josías, nuch’ob’ej ri 11 rech septiembre, 2001, are’ ri q’ij tok ri nimaq’ij ángel xqajulïk chuqa’ xuk’waj ri ruwinaq ri q’ij ruq’ij pa ruk’isb’äl taq q’ij chi kijolom chik pa ri ojer taq b’e. Ri qajinem ri’ xk’utüx yan ruma ri qajinem ri mismo ángel pa ri 11 rech agosto, 1840. Chi ka’i’ qajinem xkikoj jun rutz’aqat richin jun q’alajisanïk chirij ri Islam. Ri achi ajk’aslemal ri rub’i’ xk’amon richin ri retamaxik chik pa nab’ey, chuqa’ richin rutzijoxik pa nab’ey ri q’ij tok xtitz’aqatisäx ri q’alajisanïk richin ri tiempo chirij ri Islam k’o pa Apocalipsis capítulo nueve versículo quince, are’ Josías.
In both descents of the angel of Revelation chapter ten or eighteen, the name “Josiah” is marked. Josiah Litch presented the message of Islam that was fulfilled on August 11, 1840, and on September 11, 2001 the prophecy of the birth of a child named Josiah, that had been set forth by the disobedient prophet in the history of Jeroboam, was fulfilled in Laodicean Adventism as the angel led His last-day people back to the foundational history where the confrontation of the disobedient prophet and Jeroboam had met its fulfillment. The biblical testimony identified a prediction of a Josiah to come, and when the history typified by the disobedient prophet was repeated in 1844, his prediction of the name was once again placed into the prophetic narrative.
બન્ને અવતરણોમાં—પ્રકાશનના દસમો કે અઢારમો અધ્યાયના દેવદૂતના અવતરણોમાં—“યોશિયા” નામ નિશાનિત થયેલું છે. યોશિયા લિચે ઇસ્લામનો તે સંદેશ રજૂ કર્યો હતો જે 11 ઑગસ્ટ, 1840ના રોજ પૂર્ણ થયો; અને 11 સપ્ટેમ્બર, 2001ના રોજ, યરોબઆમના ઇતિહાસમાં આજ્ઞાભંગી ભવિષ્યવક્તા દ્વારા પ્રસ્તુત કરવામાં આવેલી યોશિયા નામના બાળકના જન્મની ભવિષ્યવાણી લાઉદીકેયન એડվեն્ટિઝમમાં પૂર્ણ થઈ, જ્યારે દેવદૂતે પોતાના અંતિમ-દિવસોના લોકોને પાછા તે આધારભૂત ઇતિહાસ તરફ દોર્યા, જ્યાં આજ્ઞાભંગી ભવિષ્યવક્તા અને યરોબઆમ વચ્ચેનો સંઘર્ષ પોતાનું પૂર્ણત્વ પામ્યો હતો. બાઈબલના સાક્ષ્યે આવનારા એક યોશિયાની આગાહી ઓળખાવી હતી, અને જ્યારે આજ્ઞાભંગી ભવિષ્યવક્તા દ્વારા પ્રતીકરૂપ બનાવાયેલો ઇતિહાસ 1844માં પુનરાવર્તિત થયો, ત્યારે તેના નામ અંગેની આગાહી ફરી એકવાર ભવિષ્યવાણીના વર્ણનમાં સ્થાન પામી.
On September 11, 2001, the Lion of the tribe of Judah led His last-day people back to Jeremiah’s old paths, which represented the forty-six years in which the Messenger of the Covenant had erected a temple to suddenly come to on October 22, 1844. Josiah had discovered the curse of Moses as he initiated the work of repairing the temple. The work of the one hundred and forty-four thousand is represented by Isaiah as a work of restoration.
Ka 11 Septemba, 2001, Tau ya fuko la Yuda iliongoza watu Wake wa siku za mwisho kurudi kwenye njia za kale za Yeremia, ambazo ziliwakilisha miaka arobaini na sita ambayo ndani yake Mjumbe wa Agano alikuwa ameijenga hekalu ili aje ghafula kwake tarehe 22 Oktoba, 1844. Yosia alikuwa ameugundua laana ya Musa alipoanzisha kazi ya kutengeneza hekalu. Kazi ya wale mia moja arobaini na nne elfu imewakilishwa na Isaya kama kazi ya urejesho.
And they shall build the old wastes, they shall raise up the former desolations, and they shall repair the waste cities, the desolations of many generations. Isaiah 61:4.
ཁོང་ཚོས་སྔོན་གྱི་སྟོང་པར་གྱུར་པ་རྣམས་བསྐྱར་དུ་བརྒྱབ་ཅིང་། སྔོན་གྱི་ཐང་ཆད་པ་རྣམས་ཡར་སློང་བར་བྱ་ལ། གྲོང་ཁྱེར་སྟོང་པར་གྱུར་པ་རྣམས་དང་། མི་རབས་མང་པོའི་རིང་ལ་ཐང་ཆད་པར་གྱུར་པ་རྣམས་ཀྱང་ཉམས་གསོ་བྱ་བར་འགྱུར། ཨེ་ས་ཡ་ 61:4։
The work of Josiah in repairing and restoring the temple, is the work Isaiah identifies is accomplished by God’s last-day people, for all the prophets speak more of the last days than the days in which they lived. That work was also typified by those who came out of Babylon in the time of Ezra.
العمل الذي قام به يوشيا في ترميم الهيكل وإصلاحه هو العمل الذي يحدِّد إشعياء أن شعب الله في الأيام الأخيرة ينجزه، لأن جميع الأنبياء يتكلمون عن الأيام الأخيرة أكثر مما يتكلمون عن الأيام التي عاشوا فيها. وقد كان هذا العمل أيضًا مُرمَزًا إليه بأولئك الذين خرجوا من بابل في زمن عزرا.
For we were bondmen; yet our God hath not forsaken us in our bondage, but hath extended mercy unto us in the sight of the kings of Persia, to give us a reviving, to set up the house of our God, and to repair the desolations thereof, and to give us a wall in Judah and in Jerusalem. Ezra 9:9.
Ta, ɗii en maccuɓe; amma Allah meeɗen alaa jogii en e maccunga amen, kono o fowtanii en yurmeende yeeso laamiiɓe Faaris, ngam o hokk en wurtinde hesere, ngam o darii suudu Allah meeɗen, ngam o feƴƴitina ɗookkitaaji mayru, e ngam o hokk en leydi surbaajundi e Yahuuda e Yerusalaam. Ezra 9:9.
The work carried on by Ezra was accomplished when they had come out of Babylon, and it represents the work of temple restoration Josiah was doing, the work identified by Isaiah of God’s last-day people, and it began on September 11, 2001. In the Revelation John also identifies that work.
Ezran iffi baabilon kaana baheera ba’an guutame; innis hojii deebi’ee ijaarsa mana qulqullummaa, kan Yosiyaas hojjechaa ture, kan Isaayaas saba Waaqayyoo warra bara dhumaa irratti ibse sanaa bakka bu’a; hojii sunis Fulbaana 11, 2001 jalqabe. Mul’ata keessattis Yohaannis hojii sana ni adda baasa.
And the voice which I heard from heaven spake unto me again, and said, Go and take the little book which is open in the hand of the angel which standeth upon the sea and upon the earth. And I went unto the angel, and said unto him, Give me the little book. And he said unto me, Take it, and eat it up; and it shall make thy belly bitter, but it shall be in thy mouth sweet as honey. And I took the little book out of the angel’s hand, and ate it up; and it was in my mouth sweet as honey: and as soon as I had eaten it, my belly was bitter. And he said unto me, Thou must prophesy again before many peoples, and nations, and tongues, and kings. 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. But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty and two months. And I will give power unto my two witnesses, and they shall prophesy a thousand two hundred and threescore days, clothed in sackcloth. Revelation 10:8–11:3.
At ang tinig na aking narinig mula sa langit ay muling nagsalita sa akin, at nagsabi, Humayo ka, at kunin mo ang munting aklat na bukás sa kamay ng anghel na nakatayo sa ibabaw ng dagat at sa ibabaw ng lupa. At ako’y lumapit sa anghel, at sinabi ko sa kaniya, Ibigay mo sa akin ang munting aklat. At sinabi niya sa akin, Kunin mo, at kanin mo ito; at ito’y magpapapait sa iyong tiyan, ngunit sa iyong bibig ay magiging matamis na gaya ng pulot. At kinuha ko ang munting aklat sa kamay ng anghel, at kinain ko ito; at ito’y naging matamis sa aking bibig na gaya ng pulot: at nang ito’y aking makain, ang aking tiyan ay pumait. At sinabi niya sa akin, Kinakailangan na muli kang manghula sa harapan ng maraming mga bayan, at mga bansa, at mga wika, at mga hari. At ako’y binigyan ng isang tambo na katulad ng isang tungkod: at ang anghel ay nakatayo, na nagsasabi, Tumindig ka, at sukatin mo ang templo ng Dios, at ang dambana, at ang mga nagsisisamba roon. Ngunit ang looban na nasa labas ng templo ay pabayaan mo, at huwag mo nang sukatin; sapagka’t ito’y ibinigay sa mga Gentil: at kanilang yuyurakan ang banal na lungsod sa loob ng apat na pu’t dalawang buwan. At bibigyan ko ng kapangyarihan ang aking dalawang saksi, at sila’y manghuhula sa loob ng isang libo at dalawang daan at anim na pung araw, na nangadaramit ng magaspang na kayo. Pahayag 10:8–11:3.
In this passage John represents the Millerites who had eaten the message that was in the angel’s hand when He descended on August 11, 1840, but who had also suffered the bitter disappointment of October 22, 1844. Standing at the bitter disappointment of 1844, John was told that he, as a symbol of God’s last-day people, must repeat the experience represented by 1840 to 1844, thus pointing forward to September 11, 2001, and unto the soon coming Sunday law. He was told “Thou must prophesy again before many peoples, and nations, and tongues, and kings,” representing the whole world being lightened when the angel descends in Revelation eighteen, when the history of Revelation chapter ten is repeated—“line upon line.”
ا پطلمۇ جان 1840-يىلى 11-ئاۋغۇستتا پەرىشتىنىڭ قولىدىكى خەۋەرنى يېگەن، ئەمما 1844-يىلى 22-ئۆكتەبىردىكى ئاجرىق-چۈچۈك ئۈمىدسىزلىكنىمۇ باشتىن كەچۈرگەن مىللېرچىلارغا ۋاكالىتەن تۇرماقتا. 1844-يىلدىكى شۇ ئاجرىق-چۈچۈك ئۈمىدسىزلىكنىڭ ئۈستىدە تۇرغان جانغا، خۇدانىڭ ئاخىرقى كۈنلەردىكى خەلقىنىڭ بەلگىسى سۈپитидә، 1840تىن 1844كىچە بىلەن ئىپادىلەنگەن تەجرىبىنى يەنە بىر قېتىم تەكرار قىلىشى كېرەكلىكى ئېيتىلدى؛ بۇ بولسا 2001-يىلى 11-سېنتەبىرگە ۋە يېقىندا كېلىدىغان يەكشەنبە قانۇنىغا قاراپ ئالدىن ئىشارە قىلماقتا. ئۇنىڭغا: «سەن يەنە نۇرغۇن خەلقلەر، مىللەتلەر، تىللار ۋە پادىشاھلار ئالدىدا پەيغەمبەرلىك قىلىشىڭ كېرەك»، دەپ ئېيتىلدى؛ بۇ، پەرىشتە ۋەھىي 18-بابتا چۈشكەندە، پۈتكۈل دۇنيانىڭ يورۇتۇلۇشىنى ئىپادىلەيدۇ، شۇ ۋاقىتتا ۋەھىي 10-بابنىڭ تارىخى — «قۇر ئۈستىگە قۇر» — تەكرارلىنىدۇ.
In connection with identifying the history that would be repeated when God’s last day people prophesied again, John was told to “rise and measure” the temple of God. His “measuring” was specifically identified, for he had been placed in the year of 1844, where his stomach was made bitter by the disappointment of October, 22. He was told to measure the temple, but to leave off the courtyard, which he was informed represented the time of the Gentiles, when they would trample down the courtyard for twelve hundred and sixty years. The twelve hundred and sixty years ended in 1798. John was to begin his measuring in 1798, and leave off the previous twelve hundred and sixty years, where the spiritual temple and spiritual Jerusalem had been trodden down. He was standing at the disappointment of 1844, so from 1798 to 1844, is forty-six years. Those forty-six years represent the temple.
Jiñ paam aajeltzil k’inalil xtu yich’b’ejel ta sk’exelal yet chonhab’ Dios ta slajub’ k’inal xchah yalb’al yetoj, Juan alax tu yicham aj satel yel “aq’ weq’an ha’k’ulal yichan ha’k’ulal Dios.” Ha’ yicham satelal tu max tx’ox b’eybal yel, yujtol aykanh sk’alel ta jun ab’il 1844, b’ay ayoch yok’ol yib’ ta k’uxk’ulal yuj jun matxalel yet 22 de octubre. Alax tu yicham satel ha’k’ulal tu, palta max yal-lay satel jun patio, yujtol alaxoni tol ha’ tu syel jun tiempoal eb’ Gentiles, ay b’ay ha’ eb’ tu sch’ak’noj ayin patio tu jun mil doscientos sesenta hab’il. Jun mil doscientos sesenta hab’il tu max lajwi ta 1798. Juan yet max tx’i’kanh yicham satelal ta 1798, k’inal max yel satel jun naxb’al jun mil doscientos sesenta hab’il tu, b’ay ha’ templo espiritual yetoj Jerusalén espiritual max tx’ak’lay ayin. Ha’ aykanh ta jun matxalel 1844, xan yichan 1798 hasta 1844, ha’ tu cuarenta y seis hab’il. Ha’ jun cuarenta y seis hab’il tu syel ha’k’ulal tu.
When John, as God’s last-day people were to prophesy again, as they had done from 1840 to 1844, they would begin when the angel descended at the fulfillment of a prophecy of Islam. Their work of prophesying again would require a work of measuring the temple, and that work would represent an investigation of the “old paths”, which was the history represented by the “temple”, which began at the time of the end in 1798, and ended with the great disappointment of 1844. As they began their work of investigating Jeremiah’s old paths, which is John’s “temple of forty-six years”, the curse of Moses was found in the rubbish scattered all over the temple, and the prediction of the Josiah to come was fulfilled. The work of Josiah is also identified again by Isaiah:
Tohan̈an, čaaxef ateqənob kʼiɬ bayxa̱n nənyaqʷob as God’s last-day people were to prophesy again, hatxʼ adən 1840 ɬqʼa 1844 ɬqʼa, qʷaax̱ adən angel descended at the fulfillment of a prophecy of Islam. Gwał qʷaax̱ prophesying again, temple qʷaax̱ measuring ɬqʼa gʷanx̌id, hagwał qʷaax̱ “old paths” investigation xaad qʷaax̱, hagwał ča history “temple” ɬqʼa represented, čaax̱ began at the time of the end in 1798, ɬqʼa ended with the great disappointment of 1844. Gwał qʷaax̱ Jeremiah’s old paths investigation, ča John’s “temple of forty-six years”, Moses ča curse rubbish ɬqʼa temple gix̱ scattered all over found, ɬqʼa Josiah to come ča prediction fulfilled. Josiah ča work, Isaiah ɬqʼa tʼał again identified:
And they that shall be of thee shall build the old waste places: thou shalt raise up the foundations of many generations; and thou shalt be called, The repairer of the breach, The restorer of paths to dwell in. Isaiah 58:12.
I gideak, zeuganiko diran horiek, eraikiko ditizue aspaldiko hondakinak; belaunaldi askotako zimenduak altxatuko dituzu; eta honela deituko dizute: Arrakalaren konpontzailea, bizitzeko bideen berritzailea. Isaias 58:12.
God’s last-day people were to restore the “paths to dwell in,” which are Jeremiah’s “old paths”. They were to rebuild the old waste places, as the workers in Josiah and Ezra’s histories were accomplishing. They were to employ the methodology of “line upon line,” for they would not simply “raise up” the foundational history of Adventism, that is represented by the temple of forty-six years, but in doing so they were to “raise up the foundations of many generations.” They were to identify that every reform movement represents a foundational work, that “line upon line,” identifies the last-day foundations of 1798 to 1844. They were to repair “the breach,” and the breach represents the initial break in a vessel or a wall that opens the way for further disaster. The “breach” that was to be repaired was the rebellion of 1863.
Menpeonh laeng toh ni a miphun ni Pathian mi pawltehna ah an nih ding cu “umnak ding lamzin” pawl cu tuahṭhat leh ding an si, cumi cu Jeremiah ih a simmi “lamzin hlun” pawl kha an si. Josiah le Ezra san thuanthu ah hnatuan pawl in an hnatuan vekin, an nih pawl cun a hlan ih siatralnak hmun pawl cu sakṭhat leh ding an si. “Line upon line” ti mi thil tuahdan cu an hmang ding a si, ziangahtile Adventism ih bulhram thuanthu, kum sawmli-ruk temple in a aiawhmi kha mai lawng “thawhtho” ding an si lo; cuvek tihnak ah cun “hun tampi bulhram pawl” khal an thawhtho ding a si. Thuṭhaṭnak cangvaihnak tinreng cun bulhram hnatuan a aiawh a si tih, cun “line upon line” timi cun ni neta ih bulhram 1798 hleiah 1844 tiang a langter tih an theihfiang ding a si. Annih pawl cun “a kekkuai” cu remṭhat ding an si; cun a kekkuai cun belawng asilole kulh ah a hrihchuk hmaisabik, hnu lam ih siatsuahnak tam zet hrang lamhongtu kha a aiawh. Remṭhat dingih ummi “a kekkuai” cu 1863 ih helauknak kha a si.
When Josiah arrived on September 11, 2001 God’s last-day people returned to Jeremiah’s old paths and began to measure Millerite history. They discovered the “breach.” They identified the truth of the jewels of Miller’s dream as they built “the old waste places.” They discovered the “seven times,” as had Josiah, and they restored the truth of Leviticus twenty-six, and thus raised “up the former desolations.” When they restored the “first” and the “last” desolations of Leviticus twenty-six they then recognized that one finished in 1798 and the other in 1844. Thus their work of raising up the former desolations, was the very “rod” that was given to John that allowed him to measure the temple.
Khi Yôsia đến vào ngày 11 tháng 9 năm 2001, dân sự trong những ngày sau rốt của Đức Chúa Trời đã trở lại các đường lối xưa của Giê-rê-mi và bắt đầu đo lường lịch sử Millerite. Họ đã phát hiện “chỗ nứt vỡ.” Họ nhận ra lẽ thật về các châu ngọc trong giấc mơ của Miller khi họ xây dựng “những nơi hoang vu từ xưa.” Họ khám phá ra “bảy kỳ,” như Yôsia đã làm, và họ khôi phục lẽ thật của Lê-vi Ký hai mươi sáu, và như vậy dựng lại “những nơi đổ nát trước kia.” Khi họ khôi phục sự hoang tàn “đầu tiên” và “cuối cùng” của Lê-vi Ký hai mươi sáu, bấy giờ họ nhận ra rằng một điều chấm dứt vào năm 1798 và điều kia vào năm 1844. Vì thế, công việc dựng lại những nơi đổ nát trước kia của họ chính là “cây sậy” đã được ban cho Giăng, nhờ đó ông có thể đo đền thờ.
The Lion of the tribe of Judah led His people back to the old paths, so they could find the latter rain message, and the latter rain message is the message of Islam of the third woe. When they ultimately discovered the two sacred tables of Habakkuk, as represented by the 1843 and 1850 pioneer charts, they saw that the foundation included the “three woes” of Revelation chapter eight, and that the second woe had concluded in the foundational history where the Millerite temple had been erected. They then recognized that the understanding of the rule of triple application of prophecies had been previously put in place by the Lion of the tribe of Judah, in order that when they returned to Jeremiah’s old paths, they could recognize “the rest and the refreshing”, which is the latter rain message of the third woe, that is identified and established with the two witnesses of the first and second woes.
የይሁዳ ነገድ አንበሳ ሕዝቡን ወደ ድሮ መንገዶች መለሳቸው፣ እንዲሁም የኋለኛውን ዝናብ መልእክት ያገኙ ዘንድ፤ የኋለኛውም ዝናብ መልእክት የሦስተኛው ወዮ የእስልምና መልእክት ነው። በመጨረሻም በ1843 እና በ1850 የአቅኚዎች ሰንጠረዦች የተመሰሉትን የዕንባቆም ሁለቱን ቅዱሳን ጽላቶች ባገኙ ጊዜ፣ መሠረቱ የራእይ መጽሐፍ ምዕራፍ ስምንት “ሦስቱን ወዮዎች” እንደሚያካትት አዩ፣ እናም ሁለተኛው ወዮ የሚለራዊት ቤተ መቅደስ በተሠራበት የመሠረቱ ታሪክ ውስጥ መጠናቀቁን ተመለከቱ። ከዚያም የትንቢቶች ሦስት እጥፍ ተፈጻሚነት ደንብ ማስተዋል አስቀድሞ በይሁዳ ነገድ አንበሳ እንደተዘጋጀ አስተዋሉ፤ ይህም ወደ ኤርምያስ ድሮ መንገዶች በተመለሱ ጊዜ፣ “ዕረፍትንና መታደስን” ማለትም የሦስተኛው ወዮ የኋለኛውን ዝናብ መልእክት፣ ከመጀመሪያውና ከሁለተኛው ወዮ ሁለቱ ምስክሮች ጋር የተለየና የተመሠረተ መሆኑን እንዲያውቁ ነበር።
We will continue this study in the next article.
Aarun qelquna qhipa yatxatäwin nayrïr yatxatawip sarantayaskañäni.
“The enemy is seeking to divert the minds of our brethren and sisters from the work of preparing a people to stand in these last days. His sophistries are designed to lead minds away from the perils and duties of the hour. They estimate as nothing the light that Christ came from heaven to give to John for His people. They teach that the scenes just before us are not of sufficient importance to receive special attention. They make of no effect the truth of heavenly origin and rob the people of God of their past experience, giving them instead a false science.
“Qi dushman ber ew ê hewl dide ku hiş û birîna bira û xwişkên me ji karê amadekirina gelê ku di van rojên dawî de bisekinin, berevajî bike. Sofîstikayên wî ji bo wê hatine amadekirin ku hişan ji xeter û erkên vê demê dûr bixin. Ew ronahiya ku Mesîh ji ezmên hat da ku ji bo gelê Xwe bide Yûhenna, wek tiştekî bêqîmet dihêjînin. Ew hîn dikin ku dîmenên ku berî me ne, ne ew qas girîng in ku baldarîyek taybet bistînin. Ew rastiya ku eslê wê ji ezmên e bêbandor dikin û gelê Xwedê ji ezmûna wan a berê didizin, û li şûna wê zanistek derewîn didin wan.
“‘Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein.’ Jeremiah 6:16.
“इप्रभु अब जो कहिन: सड़कन म खड़ा होवव, देखव, अऊ पुरखा के बाटन के बारे म पूछव, कि कोन हा नीक बाट आय; अऊ ओही म चलव।” यिर्मयाह 6:16.
“Let none seek to tear away the foundations of our faith—the foundations that were laid at the beginning of our work by prayerful study of the word and by revelation. Upon these foundations we have been building for the last fifty years. Men may suppose that they have found a new way and that they can lay a stronger foundation than that which has been laid. But this is a great deception. Other foundation can no man lay than that which has been laid.
“Áwa, ani kik umuháchi kiteendeka kwáhiita amateeko gá okwikiriza kwaitu—amateeko aga gaatairwé aha ntandikiro y’omulimo gwaitu omu kwesengereza n’okusaba omu Kigambo n’omu kuhishurirwa. Aha mateeko ago ni ho tubaire twombekaho emyaka ataano egi ehweire. Abantu nibasaasira ngu baboine engyenderwaho ensya kandi ngu nibasaasa ku bashobora kuteekaho omusingi ogurikukira amaani ogu gwatairwé. Kwonka eki ni okubuzabuzibwa kukuru. Tihariho muntu n’omwe asobora kuteekaho omusingi gundi okutali ogu gwatairwé.”
“In the past many have undertaken the building of a new faith, the establishment of new principles. But how long did their building stand? It soon fell, for it was not founded upon the Rock.
“Tazwart aṭas wid iḥezzben ad bnun liman amaynut, ad sbeddun imensayen imaynuten. Maca acḥal n wakud iqqim ubni-nsen? Ur yiṭṭul ara, yeɣli s lemɣawla, acku ur yebni ara ɣef Uzru.”
“Did not the first disciples have to meet the sayings of men? Did they not have to listen to false theories, and then, having done all, to stand firm, saying: ‘Other foundation can no man lay than that is laid’? 1 Corinthians 3:11.
«Авалтәи аҵаҩцәа ауаа рҭцәажәарақәа ирықәшәар акәымызтма? Урҭ агәаанагара цәгьақәа ирызыӡырҩыр акәымызтма, насгьы, зегь ҟарҵахьаны, ихьчаны игылар акәымызтма, абас рҳәеит: “Ишьақәыргылоу аасҭа даҽа шьаҭа аӡәгьы иҵеиҵар илшом”? 1 Corinthians 3:11.
“So we are to hold the beginning of our confidence steadfast unto the end. Words of power have been sent by God and by Christ to this people, bringing them out from the world, point by point, into the clear light of present truth. With lips touched with holy fire, God’s servants have proclaimed the message. The divine utterance has set its seal to the genuineness of the truth proclaimed.” Testimonies, volume 8, 296, 297.
“እንግዲህ የመጀመሪያውን መተማመናችን እስከ ፍጻሜ ድረስ ጽኑ አድርገን ልንይዝ ይገባናል። ወደዚህ ሕዝብ ከእግዚአብሔርና ከክርስቶስ የኃይል ቃላት ተልከውላቸዋል፤ ከዓለምም ነጥብ በነጥብ አውጥተው ወደ የአሁኑ እውነት ግልጽ ብርሃን አመጧቸው። ከቅዱስ እሳት የተነኩ ከንፈሮች ጋር የእግዚአብሔር አገልጋዮች መልእክቱን አውጀዋል። መለኮታዊው ንግግር ለተነገረው እውነት እውነተኛነት ማኅተሙን አኑሮበታል።” Testimonies, volume 8, 296, 297.