In the final generation of a people that are being passed by, certain prophetic characteristics are identified. They are then a generation of vipers, for they have formed the character of Satan. They are a generation of adulterers, for they have formed unsanctified connections with the enemies of God. They have reached a point where they see, but cannot understand, they hear, but cannot perceive, for they are unconverted, which is represented as their hearts growing fat. Moses first addressed this very phenomenon.
Akan tuku chiñchimpuk ayllupa qhipa mirayninpiqa, wakin profetiku sañakuykuna riqsichisqa kanku. Chaymi paykunaqa mach'aqwaykunapa miraynin kanku, Satanaspa kasqan sunqu-kawsayninta rurakusqankurayku. Wachuquqkunapa mirayninmi kanku, Diospa awqankunawan mana ch'uya t'aqakuykunata ruwasqankurayku. Chaymanmi chayashanku: rikunku, ichaqa mana entiendenkuchu; uyarinku, ichaqa mana reparankuchu; mana tukusqa kutirikusqa kasqankurayku. Kaytaqa rikuchin sunqunku wirayaptin hina kasqanta. Moisesmi ñawpaqta kay kikintaq imata rimarisqa.
And Moses called unto all Israel, and said unto them, Ye have seen all that the Lord did before your eyes in the land of Egypt unto Pharaoh, and unto all his servants, and unto all his land; The great temptations which thine eyes have seen, the signs, and those great miracles: Yet the Lord hath not given you an heart to perceive, and eyes to see, and ears to hear, unto this day. Deuteronomy 29:2–4.
و موسیٰ نے تمام اسرائیل کو بلایا اور اُن سے کہا، تم نے وہ سب کچھ دیکھا جو خداوند نے تمہاری آنکھوں کے سامنے مصر کی سرزمین میں فرعون اور اُس کے سب خادموں اور اُس کے تمام ملک کے ساتھ کیا؛ وہ بڑی آزمائشیں جنہیں تمہاری آنکھوں نے دیکھا، وہ نشانیاں، اور وہ عظیم معجزے؛ لیکن خداوند نے آج کے دن تک تمہیں ایسا دل نہیں دیا کہ سمجھو، اور ایسی آنکھیں نہیں کہ دیکھو، اور ایسے کان نہیں کہ سنو۔ استثنا 29:2–4۔
In the first mention of the Laodicean phenomenon of seeing and hearing, that which God’s people are unable to see is the signs and wonders of their foundational history. Jeremiah identifies the phenomenon as an attribute of the “foolish virgins,” in the last days, and as a representation of the foolish virgins’ refusal to accept the three angels’ messages, that begins with the first angel’s announcement to fear the Creator God. Because of this rebellion they do not receive the latter rain.
Toqoyqollana Laodicea nisqapi rikuywan uyariypa imayna kasqan rimariyninpiqa, Diospa llaqtan mana rikusqankuqa paykunaq kallpachakuy historiankumanta señalkuna, musphaykunawanmi. Jeremías sut’inchan kay imaynata kasqanta “mana yuyayniyoq vírgenes” nisqakunapa huk atributo kasqanta, qhipa p’unchaykunapi, hinallataq chay mana yuyayniyoq vírgenes nisqakunapa kimsa angelkunapa willakuyninkunata mana chaskiyta munasqankuta rikuchiq hina, chayqa qallarin ñawpaq angelpa willakuyninmanta, Kamachiq Diosmanta manchakuyta willasqanwan. Kay hatariykama mana kasukusqankurayku, manam qhipa para chaskinkuchu.
Declare this in the house of Jacob, and publish it in Judah, saying, Hear now this, O foolish people, and without understanding; which have eyes, and see not; which have ears, and hear not: Fear ye not me? saith the Lord: will ye not tremble at my presence, which have placed the sand for the bound of the sea by a perpetual decree, that it cannot pass it: and though the waves thereof toss themselves, yet can they not prevail; though they roar, yet can they not pass over it? But this people hath a revolting and a rebellious heart; they are revolted and gone. Neither say they in their heart, Let us now fear the Lord our God, that giveth rain, both the former and the latter, in his season: he reserveth unto us the appointed weeks of the harvest. Your iniquities have turned away these things, and your sins have withholden good things from you. Jeremiah 5:20–25.
Bantuwi ini na ndako ya Yakobo, mpe bosakoli yango na Yuda, koloba ete: Boyoka sik’oyo oyo, bino bato bazoba mpe bozangi bososoli; bozali na miso, kasi bomonaka te; bozali na matoi, kasi boyokaka te. Bóbanga ngai te? elobi Yawe. Bokolenga te liboso ya bozali na ngai, ngai oyo natia zando lokola ndelo ya mbu na mobeko ya seko, mpo ete eleka yango te? Atako mbonge na yango ebwakana-bwakanaka, ekoki kolonga te; atako ezali koganga makasi, ekoki koleka yango te. Kasi bato oyo bazali na motema ya botomboki mpe ya boyini; batomboki mpe bakeyi. Mpe balobaka te na motema na bango ete: Tóbanga sik’oyo Yawe Nzambe na biso, oyo apesaka mbula ya liboso mpe ya sima na eleko na yango; abatelaka mpo na biso baposo oyo etyamaki mpo na kobuka mbuma. Mabe na bino ebengisi makambo oyo ezonga nsima, mpe masumu na bino epekisi bolamu ekómela bino. Yeremiya 5:20–25.
Ezekiel identifies those who manifest the characteristics represented by seeing and not understanding as a rebellious house. They are a rebellious house who will not see the history of their foundations, who are foolish virgins, that are unconverted because they refuse the first angel’s message, which is to refuse them all, for if you do not accept the first angel’s message, you cannot accept the second nor the third. In this condition the latter rain is withheld from these virgins during the time of the latter rain. After Jesus addressed this characteristic in His narrative, He then proceeded to present the parable of the sower.
ایزیکل اُن لوگوں کی شناخت اُس سرکش گھرانے کے طور پر کرتا ہے جو اُن خصوصیات کا اظہار کرتے ہیں جن کی نمائندگی دیکھنے اور نہ سمجھنے سے ہوتی ہے۔ وہ ایک سرکش گھرانہ ہیں جو اپنی بنیادوں کی تاریخ کو نہیں دیکھیں گے، جو نادان کنواریاں ہیں، جو غیرمتحول ہیں کیونکہ وہ پہلے فرشتے کے پیغام کو رد کرتی ہیں، اور اس کا مطلب ہے سب کو رد کرنا، کیونکہ اگر آپ پہلے فرشتے کے پیغام کو قبول نہیں کرتے تو نہ دوسرے کو قبول کر سکتے ہیں نہ تیسرے کو۔ اس حالت میں آخری بارش کے زمانہ میں اِن کنواریوں سے آخری بارش روک لی جاتی ہے۔ یسوع نے اپنی حکایت میں اس خصوصیت کا ذکر کرنے کے بعد پھر بونے والے کی تمثیل پیش کی۔
But blessed are your eyes, for they see: and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them. Hear ye therefore the parable of the sower. When any one heareth the word of the kingdom, and understandeth it not, then cometh the wicked one, and catcheth away that which was sown in his heart. This is he which received seed by the way side. But he that received the seed into stony places, the same is he that heareth the word, and anon with joy receiveth it; Yet hath he not root in himself, but dureth for a while: for when tribulation or persecution ariseth because of the word, by and by he is offended. He also that received seed among the thorns is he that heareth the word; and the care of this world, and the deceitfulness of riches, choke the word, and he becometh unfruitful. But he that received seed into the good ground is he that heareth the word, and understandeth it; which also beareth fruit, and bringeth forth, some an hundredfold, some sixty, some thirty. Another parable put he forth unto them, saying, The kingdom of heaven is likened unto a man which sowed good seed in his field: But while men slept, his enemy came and sowed tares among the wheat, and went his way. But when the blade was sprung up, and brought forth fruit, then appeared the tares also. So the servants of the householder came and said unto him, Sir, didst not thou sow good seed in thy field? from whence then hath it tares? He said unto them, An enemy hath done this. The servants said unto him, Wilt thou then that we go and gather them up? But he said, Nay; lest while ye gather up the tares, ye root up also the wheat with them. Let both grow together until the harvest: and in the time of harvest I will say to the reapers, Gather ye together first the tares, and bind them in bundles to burn them: but gather the wheat into my barn. Matthew 13:16–30.
Но блаженны очи ваши, потому что видят, и уши ваши, потому что слышат. Ибо истинно говорю вам: многие пророки и праведники желали видеть то, что вы видите, и не видели; и слышать то, что вы слышите, и не слышали. Итак, выслушайте притчу о сеятеле. Ко всякому, кто слышит слово о Царствии и не разумеет, приходит лукавый и похищает посеянное в сердце его: вот кого означает посеянное при дороге. А посеянное на каменистых местах означает того, кто слышит слово и тотчас с радостью принимает его; но не имеет в себе корня и непостоянен: когда настанет скорбь или гонение за слово, тотчас соблазняется. Посеянное же в тернии означает того, кто слышит слово; но забота века сего и обольщение богатством заглушают слово, и оно бывает бесплодно. А посеянное на доброй земле означает того, кто слышит слово и разумеет; он и бывает плодоносен, так что иной приносит плод во сто крат, иной в шестьдесят, а иной в тридцать. Другую притчу предложил Он им, говоря: Царство Небесное подобно человеку, посеявшему доброе семя на поле своем; когда же люди спали, пришел враг его и посеял между пшеницею плевелы, и ушел; когда взошла зелень и показался плод, тогда явились и плевелы. Придя же, рабы домовладыки сказали ему: господин! не доброе ли семя сеял ты на поле твоем? откуда же на нем плевелы? Он же сказал им: враг человек сделал это. А рабы сказали ему: хочешь ли, мы пойдем, выберем их? Но он сказал: нет, — чтобы, выбирая плевелы, вы не выдергали вместе с ними пшеницы; оставьте расти вместе то и другое до жатвы; и во время жатвы я скажу жнецам: соберите прежде плевелы и свяжите их в связки, чтобы сжечь их, а пшеницу уберите в житницу мою. Матфея 13:16–30.
The foolish are the tares, and the wise are the wheat. In the parable of the ten virgins the possession of oil is what manifests the distinction between the two classes, and with the wheat and tares its based upon whether the seed, which is the word, is understood. The first mention of a class that will not see and therefore understand by Moses, places the message that is to be understood as the signs and wonders of the foundational history. The last prophetic reference to the elements of the blindness of the rebellious house by Ellen White identifies that the eyes that were blessed to see what all the righteous men wished to see was the history of the Millerite movement.
བླུན་པོ་རྣམས་ནི་ཁང་པའི་གྲོ་སྐྱུར་ཡིན་ལ། མཁས་པ་རྣམས་ནི་གྲོ་ཡིན། བུ་མོ་དགུ་བཅུའི་དཔེ་ལས། སྣུམ་འཛིན་པ་དེས་རིགས་གཉིས་ཀྱི་ཁྱད་པར་མངོན་པར་བྱེད་ལ། གྲོ་དང་གྲོ་སྐྱུར་གྱི་སྐབས་སུ་ནི། ས་བོན་ཏེ་བཀའ་ཆོས་དེ་གོ་བ་ཡོད་མེད་ལ་གཞི་བཞག་ཡོད། མོ་ཤེས་ཀྱིས “མི་མཐོང་ཞིང་དེའི་ཕྱིར་མི་གོ་བའི” རིགས་ཤིག་གི་ཐོག་མའི་གསལ་བཤད་བྱས་པ་དེས། གོ་དགོས་པའི་འཕྲིན་དེ་ནི་གཞི་རྩའི་ལོ་རྒྱུས་ཀྱི་རྟགས་དང་ངོ་མཚར་རྣམས་ཡིན་པར་བཞག་གོ། ཨེ་ལེན་ཝ་ཡིཊ་ཀྱིས་ཟིང་འཁྲུགས་པའི་ཁྱིམ་གྱི་ལོང་བའི་ཆ་ཤས་རྣམས་སྟོན་པའི་མཐའ་མའི་ལུང་བསྟན་གྱི་གསལ་བཤད་ནི། དྲང་པོ་ཐམས་ཅད་ཀྱིས་མཐོང་འདོད་པ་དེ་མཐོང་བའི་བྱིན་རླབས་ཐོབ་པའི་མིག་དེ་ནི་མི་ལར་པའི་འགུལ་བསྐྱོད་ཀྱི་ལོ་རྒྱུས་ཡིན་པར་ངོས་འཛིན་བྱེད།
“All the messages given from 1840–1844 are to be made forcible now, for there are many people who have lost their bearings. The messages are to go to all the churches.
“1840–1844 жылларда берилген барлық хабарлар қазір күшті түрде ұсынылуға тиіс, өйткені өз бағдарынан айырылған адамдар көп. Бұл хабарлар барлық шіркеулерге жетуге тиіс.
“Christ said, ‘Blessed are your eyes, for they see; and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them’ [Matthew 13:16, 17]. Blessed are the eyes which saw the things that were seen in 1843 and 1844.” Manuscript Releases, volume 21, 436, 437.
"Kristus bersabda, 'Berbahagialah matamu, karena matamu melihat; dan telingamu, karena telingamu mendengar. Karena sesungguhnya Aku berkata kepadamu: banyak nabi dan orang benar telah rindu melihat apa yang kamu lihat, tetapi tidak melihatnya; dan mendengar apa yang kamu dengar, tetapi tidak mendengarnya' [Matius 13:16, 17]. Berbahagialah mata yang melihat perkara-perkara yang telah dilihat pada tahun 1843 dan 1844." Manuscript Releases, jilid 21, 436, 437.
Jesus always illustrates the end with the beginning, and the first reference to those who have eyes, but do not see or understand, and the last reference identify that the foundational history of the rebellious house is what is not seen, and is therefore rejected, and thus prevents the foolish from recognizing the latter rain. The history of 1840–1844 was typified by the deliverance of ancient Israel from Egyptian bondage. Ancient Israel’s failure to pass the initial testing process brought them to Kadesh, where they accepted the false report of the ten spies and selected a new captain to lead them back to Egypt. Forty years later they were brought back to Kadesh, and Moses failed by striking the Rock a second time.
Jesus nigbagbogbo n fi ìbẹ̀rẹ̀ hàn gẹ́gẹ́ bí àpẹẹrẹ òpin, àti pé ìtọ́kasí àkọ́kọ́ sí àwọn tí ó ní ojú, ṣùgbọ́n tí wọn kò rí tàbí lóye, pẹ̀lú ìtọ́kasí ìkẹyìn, fi hàn pé ìtàn ìpìlẹ̀ ilé ọlọ̀tẹ̀ ni èyí tí a kò rí, tí a sì ń kọ̀, tí ó sì tipa bẹ́ẹ̀ dí àwọn aṣiwèrè lọ́wọ́ láti mọ òjò ìkẹyìn. A ṣe àfihàn ìtàn ọdún 1840–1844 nípasẹ̀ ìdásílẹ̀ Ísírẹ́lì àtijọ́ kúrò ní ìgbèkùn Ejibiti. Àìṣeyọrí Ísírẹ́lì àtijọ́ láti kọjá ìlànà àdánwò àkọ́kọ́ mú wọn dé Kadesi, níbi tí wọ́n ti gba ìròyìn èké àwọn aṣawárí mẹ́wàá, tí wọ́n sì yan olórí tuntun kan láti darí wọn padà sí Ejibiti. Lẹ́yìn ọdún ogójì, a tún mú wọn padà wá sí Kadesi, Mósè sì ṣàṣìṣe nípa lílu Àpáta náà ní ìgbà kejì.
Though Moses failed, Joshua still proceeded to lead them into the Promised Land. The last test at Kadesh had a serious rebellion associated with it, for Jesus always illustrates the end with the beginning, and the rebellion of the ten spies at Kadesh in the beginning of the forty years, and at the ending of the forty years also illustrates a great rebellion at Kadesh. Yet in spite of the rebellion of Moses at Kadesh, the vision of entering into the Promised Land was no longer delayed.
Än mä̱śä Ḥāgrə yəllämṭä, Yähošua gäna ṭäqaddämäw wädä Mǝdrä Täsfa yämmärraććäw. Yämaččaʿäw mätan bädäš läččäqä näbär, mǝknïyatum Iyäsus gämmäčča bädäwzäw yämmäsäl, nägär yäʿasr ğäsäswočč amäṣ bädäš bämäğämmäriya yäarba amätat, ina bämäfäčča yäarba amätat dägmo and tǝllǝq amäṣ bädäš yämmäsäl. Nägär gǝn, bämǝsə bädäš yäMose amäṣ yändä honä, wädä Mǝdrä Täsfa mätgabät rāy aytäḳwäṭṭäm.
In the rebellion of 1863, that led to the increased rebellion of 1888, that led to the increased rebellion of 1919, which culminated in the rebellion of 1957, Jesus brought Laodicean Adventism back to Kadesh. He brought them back to the history where the third angel arrived and began a testing process that ultimately manifested the rebellion of 1863, and the banishment of wandering in the wilderness of Laodicea. The third angel entered into the ending history of Laodicean Adventism on September 11, 2001 when the mighty angel of Revelation eighteen, which is the third angel, came down. He then announced that Babylon was fallen, as typified by the casting down of Nimrod’s tower, when the towers of New York City were brought down.
Sa paghimakas kang 1863, a nangin dahilan sang mas nagdaku nga paghimakas sang 1888, a naghatud man sa mas ginpadaku nga paghimakas sang 1919, nga nagtapos sa paghimakas sang 1957, ginbalik ni Jesus ang Adventismo nga Laodiceano sa Kades. Ginbalik Niya sila sa kasaysayan nga sa diin nag-abot ang ikatatlo nga manugtunda kag nagsugod sang isa ka proseso sang pagtilaw nga sa katapusan nagpahayag sang paghimakas sang 1863, kag sang pagpalayas ngadto sa pagpanglagaw sa kamingawan sang Laodicea. Ang ikatatlo nga manugtunda nagsulod sa katapusan nga kasaysayan sang Adventismo nga Laodiceano sang Setyembre 11, 2001 sang ang gamhanan nga manugtunda sang Bugna kapitulo dieciocho, nga amo ang ikatatlo nga manugtunda, nagpanaog. Dayon ginpahayag niya nga ang Babilonia napukan, subong nga ginpadangatan sa hulagway sang pagpatumba sang torre ni Nimrod, sang ang mga torre sang Siyudad sang New York ginpukan.
“The third angel’s message will not be comprehended, the light which will lighten the earth with its glory will be called a false light, by those who refuse to walk in its advancing glory.” Review and Herald, May 27, 1890.
«Peyamiya meleyê sêyemîn dê neyê têgihiştin; ronahiyê ku dê bi rûmeta xwe erdê ronî bike, ji aliyê wan ve ku qebûl nakin di rûmeta wê ya pêşveçûnî de bimeşin, wek ronahiyeke derewîn dê were gotin.» Review and Herald, 27ê Gulanê, 1890.
As with ancient Israel, so too with modern Israel. The generation that witnesses September 11, 2001 is the last generation. Jesus said in Luke chapter twenty-one that “this generation,” and He identified that generation as those living when the heavens and earth shall pass away, which occurs at the Second Coming. That generation who live to witness Christ’s return will have recognized a sign that proves to them that they are the final generation. They will know and understand that they are those living when the “effect of every vision” is no longer “prolonged.”
Si kama ilivyokuwa kwa Israeli ya kale, ndivyo ilivyo pia kwa Israeli ya kisasa. Kizazi kinachoshuhudia Septemba 11, 2001 ndicho kizazi cha mwisho. Yesu alisema katika Luka sura ya ishirini na moja kwamba “kizazi hiki,” naye akakibainisha kizazi hicho kuwa ni wale wanaoishi wakati mbingu na nchi zitakapopita, jambo litakalotukia katika Kuja kwa Mara ya Pili. Kizazi hicho kitakachoishi na kushuhudia kurudi kwa Kristo kitakuwa kimetambua ishara inayowathibitishia kwamba wao ndio kizazi cha mwisho. Watajua na kuelewa kwamba wao ndio wanaoishi wakati “matokeo ya kila maono” hayaendelei tena “kucheleweshwa.”
As Jesus was leaving the temple with the disciples they asked Him to explain what He had meant by His description of the destruction of the temple. That conversation was representing the conversation which His disciples have during the final generation. The disciples wished to understand what He meant when He has repeatedly taught that the Laodicean Adventist church is to be swept away at the soon-coming Sunday law, as the worshippers therein are spewed out of His mouth, and are no longer those who speak for Him.
Uj Yesu akatāna ticho motond, tasiraqen duscipls nēn, oshim anok ma whert nēn qādimen by Hos discriptan ov the destruccan ov the templ. That conversacan reprisentad the conversacan wich Hos duscipls hav daren the final generacan. The duscipls wishad ta undirstand what Ho meant wen Ho has ripitadly tought that the Laodicean Adventist church is ta be swept away at the soon-coming Sunday law, as the worshippers tharān ar spewed out ov Hos mouth, and ar no longer thos hu spāk for Hom.
In answering the disciples Jesus described the destruction of Jerusalem and the history that followed, all the way through to the end of the world. After laying out the historical overview up to verse nineteen, He then addresses the destruction of Jerusalem, a destruction which could have occurred at the cross, but that in God’s mercy and longsuffering was postponed for about forty years. At the end of the forty years there would be a remnant that would escape the destruction, but only if they recognized the sign that He then gave.
Al responder a los discípulos, Jesús describió la destrucción de Jerusalén y la historia que siguió, hasta llegar al fin del mundo. Después de exponer el panorama histórico hasta el versículo diecinueve, pasa entonces a tratar la destrucción de Jerusalén, una destrucción que pudo haber ocurrido en la cruz, pero que, por la misericordia y la longanimidad de Dios, fue pospuesta por unos cuarenta años. Al final de los cuarenta años habría un remanente que escaparía de la destrucción, pero solo si reconocía la señal que entonces dio.
In the beginning of ancient Israel there was a forty-year period, which started with a judgment upon the rebellion of the ten spies that was deferred for forty years, due to the intercession of Moses. At the end of ancient Israel there was a judgment upon the rebellion of the cross that was deferred for forty years, due to the intercession of Christ’s longsuffering and mercy. In both histories there was a remnant that escaped. Jesus always illustrates the end of a thing with the beginning of a thing.
Na óñepyrũme yma Israel ymaguarépe oĩkuri peteĩ araka'eve irundy-pa ary pukukue, oñepyrũva peteĩ juicio rehe umi paĩ poravo pa spy diez-gui opu'ã va'ekue rehe, ha upéva oñemboja'óva irundy-pa ary aja, Moisés oñemoĩ haguére hese kuéra rehe. Israel ymaguare pahápe oĩkuri peteĩ juicio pe kurusu opu'ã haguére rehe, ha upéva oñemboja'óva irundy-pa ary aja, Cristo py'aguasu aretépe ha iporiahuverekóre. Mokõivévape oĩkuri peteĩ remanente okañy'ỹva. Jesús tapiaite ohechauka peteĩ mba'e paha peteĩ mba'e ñepyrũ rupive.
Jesus addressed the sign associated with the destruction of Jerusalem and identified it as “the days of vengeance.”
𐒘𐒖𐒔𐒉𐒔 𐒁𐒛𐒔𐒁𐒔𐒔 𐒕𐒖 𐒔𐒗𐒂𐒘 𐒄𐒕𐒘 𐒕𐒐 𐒕𐒉𐒔𐒕𐒗𐒌𐒂𐒕𐒖𐒆 𐒑𐒗𐒘𐒖𐒔𐒂𐒒𐒐 𐒄𐒕𐒙 𐒄𐒉𐒂𐒒𐒕𐒂𐒗𐒂𐒕 𐒄𐒔 “𐒕𐒉𐒂 𐒄𐒂𐒙𐒔 𐒑𐒘 𐒍𐒂𐒏𐒆𐒂𐒄𐒏𐒄.”
And when ye shall see Jerusalem compassed with armies, then know that the desolation thereof is nigh. Then let them which are in Judaea flee to the mountains; and let them which are in the midst of it depart out; and let not them that are in the countries enter thereinto. For these be the days of vengeance, that all things which are written may be fulfilled. Luke 21:20–22.
A when i takm winim Jerusalem i stap raun long ol ami, orait yupela i mas save olsem bagarap bilong en i klostu pinis. Orait olgeta husat i stap long Judaea ol i mas ranawe i go long ol maunten; na olgeta husat i stap namel long en ol i mas lusim na go ausait; na olgeta husat i stap long ol ples bilong ausait ol i no ken go insait long en. Long wanem, dispela em ol de bilong bekim penalis, bai olgeta samting i stap rait pinis i ken kamap tru. Luke 21:20–22.
The “day of vengeance” is the seven last plagues, and for this reason Sister White aligns the destruction of Jerusalem with God’s executive judgment in the last days.
“diya intiqamê” heft belayên dawî ye, û ji ber vê yekê Xwişk White hilweşîna Orşelîmê bi dadweriya fermandariya Xwedê ya di rojên dawî de li hev tîne.
Come near, ye nations, to hear; and hearken, ye people: let the earth hear, and all that is therein; the world, and all things that come forth of it. For the indignation of the Lord is upon all nations, and his fury upon all their armies: he hath utterly destroyed them, he hath delivered them to the slaughter. Their slain also shall be cast out, and their stink shall come up out of their carcases, and the mountains shall be melted with their blood. And all the host of heaven shall be dissolved, and the heavens shall be rolled together as a scroll: and all their host shall fall down, as the leaf falleth off from the vine, and as a falling fig from the fig tree. For my sword shall be bathed in heaven: behold, it shall come down upon Idumea, and upon the people of my curse, to judgment. The sword of the Lord is filled with blood, it is made fat with fatness, and with the blood of lambs and goats, with the fat of the kidneys of rams: for the Lord hath a sacrifice in Bozrah, and a great slaughter in the land of Idumea. And the unicorns shall come down with them, and the bullocks with the bulls; and their land shall be soaked with blood, and their dust made fat with fatness. For it is the day of the Lord’s vengeance, and the year of recompenses for the controversy of Zion. Isaiah 34:1–8.
Mài ngá, yé ma vúré; à yà síkò, yé nínggá: kó zòn á mài ngá, ná dɔ̀rɔ̀ ná wá tì í; ndɔ̀ ní, ná dɔ̀rɔ̀ ná à ngbà tì í. Tó, kpɔ́ngɔ̀ à Bɛ̀nyɛnwàlí hĩ̀n yé ma kùrù ngá, ná líkpà à lé hĩ̀n yé kùsùnggà tì àlɛ́ ngá: à pɛ́pɛ́ àlɛ́ ngá kpó, à mú àlɛ́ ngá ní na kùlá. Mbàtí tì àlɛ́ ngá sô yí ká tì kpɛ̀í, ná sùngà tì àlɛ́ ngá yí hìngà ngá sô tì yɔ̀rɔ̀ tì àlɛ́ ngá; ná kɔ̀tɔ́ ngá yí yíngɔ̀ tì kùì tì àlɛ́ ngá. Ná kùsùnggà tì bɛ̀zɔ̀ ngá kpó yí hùngì, ná bɛ̀zɔ̀ ngá yí kùngbì ní ndápá kùà; ná kùsùnggà tì àlɛ́ ngá kpó yí tì ngbɛ́, sô tì kùndù tàtá tì wáinì, ná sô tì bàlà fígì tàtá tì yíngà fígì. Tó, mbɛ̀nì tì mbí a yà mbɔ́ngɔ̀ ní bɛ̀zɔ̀: yé, a yí sìríngà ní tî Idumea, ná ní tî kùrùsù tì mbí, na ngbàngatì. Mbɛ̀nì tì Bɛ̀nyɛnwàlí adù tì kùì, à yèkè ní màfùta, ná kùì tì màbèré ná màbùlù, ná màfùta tì ngú kìdì tì màmbèré: tó Bɛ̀nyɛnwàlí á yângâ-sârâ tì í na Bozrah, ná kùlá kété na ndɔ̀ tì Idumea. Ná màkpà ngá yí sìríngà tì kànga nà àlɛ́ ngá, ná màkòró ngá nà màbɔ̂ngɔ̀ ngá; ná ndɔ̀ tì àlɛ́ ngá yí yùmbà ní kùì, ná fùlù tì àlɛ́ ngá yí yèkè ní màfùta. Tó, àlìngbi yì ní bê tì dù tì Bɛ̀nyɛnwàlí, ná ngu tì gíngírí tì kpɛ̀í tì língbì tì Sion. Esaïe 34:1–8.
Jesus gave His first public presentation at Nazareth, announcing Himself as the Messiah. That presentation was prophetically governed by the rule of first mention. The reading He selected identified that His work included announcing the “day of the Lord’s vengeance.” Which according to Isaiah is also “the year of recompenses for the controversy of Zion.”
Jesus Nazaret llaqtapi ñawpaqta llapan runakunapaq rikuchikuyta qorqan, kikinmi Mesías kasqanta willakuspa. Chay rikuchikuyqa profecía nisqapa kamachikuyninwan, ñawpaq rimariypa kamachikuyninwan, kamachisqa karqan. Pay akllasqan ñawiriyqa reqsichinmi llank’asqanmantaqa “Señorpa venganzan p’unchayta” willakuy chaypi kasqanta. Chaymi, Isaías nisqanman hina, “Sionpa qhawayninqa imaraykuchus, chayrayku kutichiykunapa watan” nisqapas kashan.
It was at Nazareth that Christ began His public ministry and announced Himself as the Messiah. It was then that those who heard His words, but did not perceive, attempted to kill Him by casting him off a mountain. The beginning of His ministry was marked by the people of His home town attempting to kill Him, and the ending of His ministry His people did kill Him. His ministry was to identify Himself as the Messiah, which He became when He was anointed at His baptism. At His baptism a divine symbol descended to endorse the fulfillment of the prediction of the coming Messiah. On August 11, 1840 a divine symbol descended to endorse the prediction of the testing message of that history. And on September 11, 2001 a divine symbol came down to endorse the predicted message of that history, which is the message of the latter rain.
Na Nazareth eo Kristo a ileng a qala tšebeletso ea Hae ea phatlalatsa, ’me a iponahatsa e le Mesia. E bile ka nako eo moo ba ileng ba utloa mantsoe a Hae, empa ba sa lemohe, ba ileng ba leka ho mo bolaea ka ho mo lahlela thabeng. Qalo ea tšebeletso ea Hae e ile ea tšoauoa ke boiteko ba batho ba motseng oa habo ba ho mo bolaea, ’me qetello ea tšebeletso ea Hae batho ba Hae ba ile ba mo bolaea. Tšebeletso ea Hae e ne e le ho ikhetholla e le Mesia, e leng seo A ileng a e-ba sona ha A tlotsoa kolobetsong ea Hae. Kolobetsong ea Hae letšoao la bomolimo le ile la theoha ho tiisa phethahatso ea boprofeta ba ho tla ha Mesia. Ka la 11 Phato, 1840 letšoao la bomolimo le ile la theoha ho tiisa boprofeta ba molaetsa oa teko oa nalane eo. ’Me ka la 11 Loetse, 2001 letšoao la bomolimo le ile la theoha ho tiisa molaetsa o boletsoeng esale pele oa nalane eo, e leng molaetsa oa pula ea morao.
“After laboring two days with the Samaritans, Jesus left them to continue his journey to Galilee. He made no tarry at Nazareth, where he had spent his youth and early manhood. His reception in the synagogue there, when he announced himself as the Anointed One, was so unfavorable that he decided to seek more fruitful fields, to preach to ears that would listen, and to hearts that would receive his message. He declared to his disciples that a prophet hath no honor in his own country. This saying sets forth that natural reluctance which many people have to acknowledge any wonderfully admirable development in one who has unostentatiously lived in their midst, and whom they have intimately known from childhood. At the same time, these same persons might become wildly excited over the pretensions of a stranger and an adventurer.” The Spirit of Prophecy, volume 2, 151.
“दोस्रो दिनसम्म सामरीहरूसँग परिश्रम गरेपछि, येशू गालीलतर्फ आफ्नो यात्रा निरन्तर गर्न तिनीहरूलाई छोडेर जानुभयो। उहाँले नासरतमा, जहाँ उहाँले आफ्नो किशोरावस्था र प्रारम्भिक यौवन बिताउनुभएको थियो, कुनै विलम्ब गर्नुभएन। त्यहाँको सभाघरमा, जब उहाँले आफूलाई अभिषिक्त जनको रूपमा प्रकट गर्नुभयो, उहाँको स्वागत यति प्रतिकूल भयो कि उहाँले अझ फलदायी क्षेत्रहरू खोज्ने, सुन्ने कानहरूलाई प्रचार गर्ने, र आफ्नो सन्देश ग्रहण गर्ने हृदयहरूकहाँ जाने निर्णय गर्नुभयो। उहाँले आफ्ना चेलाहरूलाई घोषणा गर्नुभयो कि अगमवक्तालाई आफ्नै देशमा कुनै आदर हुँदैन। यस भनाइले त्यो स्वाभाविक अनिच्छा प्रस्तुत गर्दछ, जुन धेरै मानिसहरूमा आफ्नै बीचमा कुनै प्रदर्शनविना जीवन बिताएको, र जसलाई तिनीहरूले बाल्यकालदेखि घनिष्ठ रूपमा चिनेका छन्, त्यही व्यक्तिमा अद्भुत रूपमा प्रशंसनीय विकासलाई स्वीकार गर्न नचाहने प्रवृत्ति हुन्छ। त्यही समयमा, यही मानिसहरू कुनै अपरिचित व्यक्ति र साहसी दावेदारका दाबीहरूमाथि उन्मत्त रूपमा उत्साहित हुन सक्थे।” The Spirit of Prophecy, volume 2, 151.
In Luke chapter twenty-one, Christ identifies the one hundred and forty-four thousand, the final generation that does not die. He does so by presenting the history that began with His last visit to what had formerly been His father’s house, but then had become the Jew’s house. In the narrative of the history which Jesus began to present He reached the point where Jerusalem, and the temple the disciples wanted to know about, was to be destroyed (70 AD). He identified the destruction as the days of vengeance, which was part of His opening announcement of His ministry. The “days of vengeance” represented not only the destruction of Jerusalem in the year 70, but also the time of God’s wrath as represented in the seven last plagues.
લૂકના એકવીસમા અધ્યાયમાં ખ્રિસ્ત તે એક લાખ ચુમાલીસ હજારની ઓળખ કરે છે—તે અંતિમ પેઢી, જે મરણ પામતી નથી. તે એવું એ રીતે કરે છે કે તે ઇતિહાસ રજૂ કરે છે, જેની શરૂઆત તેની અંતિમ મુલાકાતથી થઈ હતી તે સ્થાન સાથે, જે અગાઉ તેના પિતાનું ઘર હતું, પરંતુ ત્યાર પછી યહૂદીઓનું ઘર બની ગયું હતું. જે ઇતિહાસનું વર્ણન ઈસુએ રજૂ કરવાનું શરૂ કર્યું તેમાં તે ત્યાં સુધી પહોંચ્યો જ્યાં યેરૂશાલેમ, અને તે મંદિર જેના વિષે શિષ્યો જાણવા માંગતા હતા, નાશ પામવાનું હતું (70 AD). તેણે આ વિનાશને “વેર લેવાના દિવસો” તરીકે ઓળખાવ્યો, જે તેની સેવાકાર્યની આરંભિક જાહેરાતનો એક ભાગ હતો. “વેર લેવાના દિવસો” માત્ર ઈ.સ. 70માં યેરૂશાલેમના વિનાશનું જ પ્રતિનિધિત્વ કરતા નહોતા, પરંતુ સાત અંતિમ આફતોમાં દર્શાવાયેલા ઈશ્વરના ક્રોધના સમયનું પણ પ્રતિનિધિત્વ કરતા હતા.
For this is the day of the Lord God of hosts, a day of vengeance, that he may avenge him of his adversaries: and the sword shall devour, and it shall be satiate and made drunk with their blood: for the Lord God of hosts hath a sacrifice in the north country by the river Euphrates. Jeremiah 46:10.
Denn dies ist der Tag des Herrn, HERRN der Heerscharen, ein Tag der Rache, damit er sich an seinen Widersachern rächt; und das Schwert wird fressen, und es wird satt werden und trunken von ihrem Blut; denn der Herr, HERR der Heerscharen, hat ein Schlachtopfer im Land des Nordens am Strom Euphrat. Jeremia 46,10.
The “day of vengeance” upon Babylon, represented by the “sacrifice in the north country by the river Euphrates,” begins at the soon-coming Sunday law.
“qamni vengeance” Babilon ári, “sacrifice in the north country by the river Euphrates” ka representasqanta, kaypaqmi qallarin chay utqayllam hamuq Sunday law nisqapi.
Because of the wrath of the Lord it shall not be inhabited, but it shall be wholly desolate: every one that goeth by Babylon shall be astonished, and hiss at all her plagues. Put yourselves in array against Babylon round about: all ye that bend the bow, shoot at her, spare no arrows: for she hath sinned against the Lord. Shout against her round about: she hath given her hand: her foundations are fallen, her walls are thrown down: for it is the vengeance of the Lord: take vengeance upon her; as she hath done, do unto her. Cut off the sower from Babylon, and him that handleth the sickle in the time of harvest: for fear of the oppressing sword they shall turn everyone to his people, and they shall flee everyone to his own land. Israel is a scattered sheep; the lions have driven him away: first the king of Assyria hath devoured him; and last this Nebuchadnezzar king of Babylon hath broken his bones. Therefore thus saith the Lord of hosts, the God of Israel; Behold, I will punish the king of Babylon and his land, as I have punished the king of Assyria. And I will bring Israel again to his habitation, and he shall feed on Carmel and Bashan, and his soul shall be satisfied upon mount Ephraim and Gilead. In those days, and in that time, saith the Lord, the iniquity of Israel shall be sought for, and there shall be none; and the sins of Judah, and they shall not be found: for I will pardon them whom I reserve. Go up against the land of Merathaim, even against it, and against the inhabitants of Pekod: waste and utterly destroy after them, saith the Lord, and do according to all that I have commanded thee. A sound of battle is in the land, and of great destruction. How is the hammer of the whole earth cut asunder and broken! how is Babylon become a desolation among the nations! I have laid a snare for thee, and thou art also taken, O Babylon, and thou wast not aware: thou art found, and also caught, because thou hast striven against the Lord. The Lord hath opened his armoury, and hath brought forth the weapons of his indignation: for this is the work of the Lord God of hosts in the land of the Chaldeans. Come against her from the utmost border, open her storehouses: cast her up as heaps, and destroy her utterly: let nothing of her be left. Slay all her bullocks; let them go down to the slaughter: woe unto them! for their day is come, the time of their visitation. The voice of them that flee and escape out of the land of Babylon, to declare in Zion the vengeance of the Lord our God, the vengeance of his temple. Call together the archers against Babylon: all ye that bend the bow, camp against it round about; let none thereof escape: recompense her according to her work; according to all that she hath done, do unto her: for she hath been proud against the Lord, against the Holy One of Israel. Jeremiah 50:13–29.
چۈنكى پەرۋەردىگارنىڭ غەزىپى تۈپەيلىدىن ئۇ ئاھالىلەشمەيدۇ، بەلكى پۈتۈنلەي ۋەيرانە بولىدۇ؛ بابىلنىڭ يېنىدىن ئۆتكەن ھەر بىر كىشى ھەيران قالىدۇ ۋە ئۇنىڭ بارلىق ئاپەتلىرى ئۈستىدىن سىيرغىرىدۇ. بابىلغا قارشى ئەتراپىدىن سەپ تۈزۈڭلار؛ ئەي ئوقيا ئېگىدىغانلارنىڭ ھەممىسى، ئۇنىڭغا ئوق ئېتىڭلار، ھېچ بىر ئوقنى ئايىماڭلار؛ چۈنكى ئۇ پەرۋەردىگارغا قارشى گۇناھ قىلدى. ئۇنىڭغا قارشى ئەتراپىدىن شوئار-سەدا كۆتۈرۈڭلار؛ ئۇ قولىنى تاپشۇردى؛ ئۇنىڭ ئۇللىرى يىقىلدى، دېۋارلىرى غۇلاپ چۈشتى؛ چۈنكى بۇ پەرۋەردىگارنىڭ قىساسىدۇر؛ ئۇنىڭدىن قىساس ئېلىڭلار؛ ئۇ قانداق قىلغان بولسا، ئۇنىڭغا شۇنداق قىلىڭلار. بابىلدىن ئۇرۇق چاچقۇچىنى، ئورما ۋاقتىدا ئورغاق تۇتقۇچىنى يوقاتقىن؛ زۇلۇمكار قىلىچنىڭ قورقۇنچىدىن ئۇلارنىڭ ھەر بىرى ئۆز خەلقىگە يۈزلىنىدۇ، ھەر بىرى ئۆز يۇرتىغا قاچىدۇ. ئىسرائىل تارقالغان بىر قوي بولۇپ، شىرلار ئۇنى ھەيدەپ تاشلىدى؛ ئالدى بىلەن ئاسسۇرىيە پادىشاھى ئۇنى يەپ كەتتى، ئەڭ ئاخىرىدا بولسا بۇ بابىل پادىشاھى نەبۇكادنەسەر ئۇنىڭ سۆڭەكلىرىنى سۇندۇردى. شۇنىڭ ئۈچۈن ساماۋى قوشۇنلارنىڭ پەرۋەردىگارى، ئىسرائىلنىڭ خۇداسى مۇنداق دەيدۇ: مانا، مەن ئاسسۇرىيە پادىشاھىنى جازالىغىنىمدەك، بابىل پادىشاھىنى ۋە ئۇنىڭ زېمىنىنىمۇ جازالايمەن. مەن ئىسرائىلنى يەنە ئۆز ماكانىغا قايتۇرىمەن، ئۇ كارمەل ۋە باشاندا ئوتلايدۇ، ئۇنىڭ جېنى ئەفرائىم تېغى ۋە گىلئاد ئۈستىدە قانائەت تاپىدۇ. شۇ كۈنلەردە ۋە شۇ زاماندا، دەيدۇ پەرۋەردىگار، ئىسرائىلنىڭ قەبىھلىكى ئىزدەپ تېپىلسا-مۇ، ھېچ نەرسە تېپىلمىدۇ؛ يەھۇدانىڭ گۇناھلىرى ئىزدەلسە-مۇ، ئۇلار تېپىلمىيدۇ؛ چۈنكى مەن ساقلاپ قالغانلارنى كەچۈرىمەن. مەراثايم زېمىنىغا قارشى، شۇنىڭ ئۆزىگە ۋە پەقود ئاھالىسىگە قارشى چىققىن؛ ئۇلارنىڭ كەينىدىن ۋەيران قىلغىن ۋە پۈتۈنلەي يوقاتقىن، دەيدۇ پەرۋەردىگار؛ مەن ساڭا بۇيرۇغانلارنىڭ ھەممىسىگە مۇۋاپىق ئىش قىلغىن. زېمىندا جەڭنىڭ ئاۋازى ۋە زور ۋەيرانچىلىق بار. پۈتكۈل يەر يۈزىنىڭ چوكانى قانداقمۇ پارچىلىنىپ سۇنۇپ كەتتى! بابىل ئەللەر ئارىسىدا قانداقمۇ ۋەيرانچىلىققا ئايلاندى! ئەي بابىل، مەن ساڭا بىر تۇزاق قۇردۇم، سەنمۇ تۇتۇلدۇڭ، بىراق ئۆزۈڭ بۇنى سەزمىدىڭ؛ سەن تېپىلدىڭ ۋە تۇتۇلدىڭ، چۈنكى سەن پەرۋەردىگارغا قارشى تۇرۇشقا جۈرئەت قىلدىڭ. پەرۋەردىگار ئۆز قورال-ياراغ ئامبىرىنى ئاچتى ۋە غەزىپىنىڭ قوراللىرىنى چىقاردى؛ چۈنكى بۇ، كالدىيلەرنىڭ زېمىنىدا ساماۋى قوشۇنلارنىڭ رەببى بولغان پەرۋەردىگار خۇدانىڭ ئىشىدۇر. ئەڭ يىراق چەگراسىدىن ئۇنىڭغا قارشى كېلىڭلار، ئۇنىڭ خەزىنىلىرىنى ئېچىڭلار؛ ئۇنى دۆۋە-دۆۋە قىلىپ ئۆرۈڭلار ۋە پۈتۈنلەي يوقاتىڭلار؛ ئۇنىڭدىن ھېچ نەرسە قالدۇرۇلماسۇن. ئۇنىڭ بارلىق بۇقىلىرىنى بوغۇزلاغىنلار؛ ئۇلار قىرغىنغا چۈشسۇن؛ ئۇلارغا ۋاي! چۈنكى ئۇلارنىڭ كۈنى، ئۇلارنى يوقلايدىغان ۋاقتى كەلدى. بابىل زېمىنىدىن قاچىپ قۇتۇلغانلارنىڭ ئاۋازى سىيوندا پەرۋەردىگار خۇدامىزنىڭ قىساسىنى، ئۇنىڭ ئىبادەتخانىسىنىڭ قىساسىنى جاكارلاش ئۈچۈندۇر. بابىلغا قارشى ئوقيىچىلارنى توپلاڭلار؛ ئەي ئوقيا ئېگىدىغانلارنىڭ ھەممىسى، ئۇنىڭ ئەتراپىدا لاگېر قۇرۇڭلار؛ ئۇنىڭدىن ھېچكىم قېچىپ قۇتۇلماسۇن؛ ئۇنىڭ ئەمىلىگە قاراپ جازاسىنى بېرىڭلار؛ ئۇ نېمە قىلغان بولسا، ئۇنىڭغا شۇنداق قىلىڭلار؛ چۈنكى ئۇ پەرۋەردىگارغا، ئىسرائىلنىڭ مۇقەددەسىگە قارشى مەغرۇرلاندى. يەرەمىيا 50:13–29.
The destruction of Jerusalem in the year 70 AD represents the executive judgment of the whore of Babylon, that begins at the soon-coming Sunday law in the United States. Jesus knew that He was identifying the year 70 AD as the soon-coming Sunday law, for He is the author of His Word, and He is the Word. It is important to recognize the setting of the prophecy that Jesus sets forth in Luke chapter twenty-one, in order to understand what the sign is that identifies that the last generation has arrived.
Yerusalemin e.ə. 70-ci ildə məhv edilməsi, Babil fahişəsinin icraedici mühakiməsini təmsil edir; bu mühakimə Birləşmiş Ştatlarda tezliklə gələcək bazar qanunu ilə başlanır. İsa bilirdi ki, O, e.ə. 70-ci ili tezliklə gələcək bazar qanunu kimi müəyyən edir, çünki O, Öz Kəlamının Müəllifidir və Kəlamın Özüdür. Son nəslin gəlib çatdığını müəyyən edən əlamətin nə olduğunu anlamaq üçün, İsanın Luka kitabının iyirmi birinci fəslində irəli sürdüyü peyğəmbərliyin kontekstini dərk etmək mühümdür.
We will continue this study in the next article.
Nayax qillqatansti aka yatiqäwi sarantañäni.
“The coming of Christ will take place in the darkest period of this earth’s history. The days of Noah and of Lot picture the condition of the world just before the coming of the Son of man. The Scriptures, pointing forward to this time, declare that Satan will work with all power and ‘with all deceivableness of unrighteousness.’ 2 Thessalonians 2:9, 10. His working is plainly revealed by the rapidly increasing darkness, the multitudinous errors, heresies, and delusions of these last days. Not only is Satan leading the world captive, but his deceptions are leavening the professed churches of our Lord Jesus Christ. The great apostasy will develop into darkness deep as midnight. To God’s people it will be a night of trial, a night of weeping, a night of persecution for the truth’s sake. But out of that night of darkness God’s light will shine.
«Ҳазрати Масеҳнинг келишӣ ушбу ер тарихиның әң қараңғы дәвридә йүз бериду. Нуҳ һәм Лут дәвирлириниң күнлири Инсан Оғлиниң келишидин дәл бурун дунияниң әһвалиға сүрәт болиду. Муқәддәс Язмилар бу вақитқа ишарәт қилип, Шәйтанниң һәр хил қудрәт билән вә “һәқсизлиқниң һәр хил алдиғучилиғи билән” ишләйдиғанлиғини елан қилиду. 2 Салоникилиқларға 2:9, 10. Униң иш-һәрикити ахирқи күнләрдики тез сүрәттә ешиватқан қараңғилиқ, сан-санақсиз хаталиқлар, бидъәтләр вә аздурушлар арқилиқ ениқ ашкариланмақта. Пәқәт Шәйтан дунияни әсир қилип йетәкләватқанла әмәс, бәлки униң алдиғучилиғи Рәббимиз Әйса Мәсиһкә етиқад қилидиған черкавларниң ичигиму хамирдәк сиңип кирмәктә. Бу улуғ муртадлиқ йерим кечидикидәк қоюқ қараңғилиққа айлиниду. Худаниң хәлқи үчүн бу синақ кечиси, жиға кечиси, һәқиқәт үчүн тәқиб астида қалидиған кечә болиду. Әмма шу қараңғилиқ кечисидин Худаниң нури чақнайду.»
“He causes ‘the light to shine out of darkness.’ 2 Corinthians 4:6. When ‘the earth was without form, and void; and darkness was upon the face of the deep,’ ‘the Spirit of God moved upon the face of the waters. And God said, Let there be light: and there was light.’ Genesis 1:2, 3. So in the night of spiritual darkness, God’s word goes forth, ‘Let there be light.’ To His people He says, ‘Arise, shine; for thy light is come, and the glory of the Lord is risen upon thee.’ Isaiah 60:1.
Hae ojapo “tesape osẽ hag̃ua pytũmbýgui”. 2 Corintios 4:6. Kuarahy’ỹ jave “yvy ndojepysói ha nandi vaʼekue; ha pytũmby oĩ vaʼekue y pypukúpe,” “Tupã Espíritu oĩ okuʼe y ári. Ha Tupã he’i: Toiko tesape; ha oiko tesape.” Génesis 1:2, 3. Upéicha avei, angirũ pytũmbýpe, Tupã ñe’ẽ osẽ he’ívo: “Toiko tesape.” Ipuéblope he’i: “Epuʼã, esẽ mimbi; ne resape niko oguahẽma, ha Ñandejára mimbipa ouma nde ári.” Isaías 60:1.
“‘Behold,’ says the Scripture, ‘the darkness shall cover the earth, and gross darkness the people: but the Lord shall arise upon thee, and His glory shall be seen upon thee.’ Verse 2. Christ, the outshining of the Father’s glory, came to the world as its light. He came to represent God to men, and of Him it is written that He was anointed ‘with the Holy Ghost and with power,’ and ‘went about doing good.’ Acts 10:38. In the synagogue at Nazareth He said, ‘The Spirit of the Lord is upon Me, because He hath anointed Me to preach the gospel to the poor; He hath sent Me to heal the brokenhearted, to preach deliverance to the captives, and recovering of sight to the blind, to set at liberty them that are bruised, to preach the acceptable year of the Lord.’ Luke 4:18, 19. This was the work He commissioned His disciples to do. ‘Ye are the light of the world,’ He said. ‘Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven.’ Matthew 5:14, 16.” Prophets and Kings, 217, 218.
“‘Смотри,’ — говорит Писание, — ‘тьма покроет землю, и мрак — народы; а над тобою воссияет Господь, и слава Его явится над тобою’. Стих 2. Христос, сияние славы Отца, пришёл в мир как его свет. Он пришёл, чтобы явить Бога людям, и о Нём написано, что Он был помазан ‘Духом Святым и силою’ и ‘ходил, благотворя’. Деян. 10:38. В синагоге в Назарете Он сказал: ‘Дух Господень на Мне; ибо Он помазал Меня благовествовать нищим, и послал Меня исцелять сокрушённых сердцем, проповедовать пленным освобождение, слепым прозрение, отпустить измученных на свободу, проповедовать лето Господне благоприятное’. Лк. 4:18, 19. Это было тем делом, которое Он поручил совершать Своим ученикам. ‘Вы — свет мира’, — сказал Он. ‘Так да светит свет ваш пред людьми, чтобы они видели ваши добрые дела и прославляли Отца вашего Небесного’. Мф. 5:14, 16.” Пророки и цари, 217, 218.