The seven years of warning from 63 unto the year 70 that was proclaimed by the man who went “up and down the streets of Jerusalem, declaring the woes that were to come upon the city,” had been typified by the warning given to Jerusalem for three and a half years, first in the ministry of Christ, and then three and a half years in the ministry of the disciples. Previous articles have already identified that the destruction of Jerusalem could have been brought about at the cross, or later at the stoning of Stephen, but God’s long-suffering deferred His judgment upon the city and people.

Saba’ wataata dinniinkii ka 63 ilaa sanadka 70, oo uu ku dhawaaqay ninkii “kor iyo hoos ugu socon jiray jidadka Yeruusaalem, isagoo ku dhawaaqaya hoogagga ku soo degi lahaa magaalada,” waxa hore loogu sii tusay digniintii Yeruusaalem loo siiyey saddex sano iyo badh—marka hore adeegiddii Masiixa, dabadeedna saddex sano iyo badh adeegiddii xertii. Maqaallo hore ayaa durba caddeeyey in burburinta Yeruusaalem ay dhici kari lahayd iskutallaabta dusheeda, ama goor dambe markii Istefanos la dhagxiyey, hase ahaatee dulqaadashada dheer ee Ilaah ayaa dib u dhigtay xukunkiisii magaalada iyo dadka.

“And on ‘whomsoever it shall fall, it will grind him to powder.’ The people who rejected Christ were soon to see their city and their nation destroyed. Their glory would be broken, and scattered as the dust before the wind. And what was it that destroyed the Jews? It was the rock which, had they built upon it, would have been their security. It was the goodness of God despised, the righteousness spurned, the mercy slighted. Men set themselves in opposition to God, and all that would have been their salvation was turned to their destruction. All that God ordained unto life they found to be unto death. In the Jews’ crucifixion of Christ was involved the destruction of Jerusalem. The blood shed upon Calvary was the weight that sank them to ruin for this world and for the world to come. So it will be in the great final day, when judgment shall fall upon the rejecters of God’s grace. Christ, their rock of offense, will then appear to them as an avenging mountain. The glory of His countenance, which to the righteous is life, will be to the wicked a consuming fire. Because of love rejected, grace despised, the sinner will be destroyed.

“উজে ‘যাহাৰ ওপৰত ই পৰিব, তাক ই গুৰি গুৰি কৰি পেলাব।’ খ্ৰীষ্টক অগ্ৰাহ্য কৰা লোকসকলে শীঘ্ৰেই নিজৰ নগৰ আৰু নিজৰ জাতিৰ বিনাশ দেখা পাবলগীয়া আছিল। তেওঁলোকৰ মহিমা ভঙি চূৰমাৰ হৈ, বতাহৰ আগত ধূলিৰ দৰে ছটিয়াই পৰিব। আৰু কিহে ইহুদীসকলক ধ্বংস কৰিলে? সেই শিলখণ্ডেই, যাৰ ওপৰত যদি তেওঁলোকে গঢ়ি তুলিলেহেঁতেন, তেন্তে সেয়াই তেওঁলোকৰ নিৰাপত্তা হ’লহেঁতেন। সেয়াই আছিল অৱজ্ঞাত ঈশ্বৰৰ মঙ্গল, তুচ্ছজ্ঞান কৰা ধাৰ্মিকতা, উপেক্ষিত দয়া। মনুষ্যলোকে নিজকে ঈশ্বৰৰ বিপক্ষে স্থাপন কৰিলে, আৰু যি সকলো তেওঁলোকৰ পৰিত্ৰাণ হ’ব পাৰিলেহেঁতেন, সেয়াই তেওঁলোকৰ বিনাশলৈ পৰিণত হ’ল। যি সকলো ঈশ্বৰে জীৱনৰ বাবে নিযুক্ত কৰিছিল, সেয়াকেই তেওঁলোকে মৃত্যুলৈ পৰিণত হোৱা বুলি পালে। ইহুদীসকলে খ্ৰীষ্টক ক্ৰুশবিদ্ধ কৰাতেই যিৰূচালেমৰ ধ্বংস নিহিত আছিল। কালভাৰীত বোৱা তেজেই সেই ভাৰ আছিল, যিয়ে এই জগত আৰু আগন্তুক জগত—উভয়ৰে বাবে—তেওঁলোকক ধ্বংসৰ গভীৰতালৈ ডুবাই দিলে। ঈশ্বৰৰ অনুগ্ৰহ অগ্ৰাহ্য কৰা লোকসকলৰ ওপৰত যেতিয়া বিচাৰ আহি পৰিব, তেতিয়া সেই মহান অন্তিম দিনতো এনেদৰেই হ’ব। খ্ৰীষ্ট, যিজন তেওঁলোকৰ অপৰাধজনক শিল, তেতিয়া তেওঁলোকৰ আগত প্ৰতিশোধ লোৱা পৰ্বতৰূপে প্ৰকাশ পাব। তেওঁৰ মুখমণ্ডলৰ মহিমা, যি ধাৰ্মিকসকলৰ বাবে জীৱন, অধাৰ্মিকসকলৰ বাবে ভস্মকাৰী অগ্নি হ’ব। প্ৰত্যাখ্যাত প্ৰেম, অৱজ্ঞাত অনুগ্ৰহৰ কাৰণে, পাপীৰ বিনাশ হ’ব।”

“By many illustrations and repeated warnings, Jesus showed what would be the result to the Jews of rejecting the Son of God. In these words He was addressing all in every age who refuse to receive Him as their Redeemer. Every warning is for them. The desecrated temple, the disobedient son, the false husbandmen, the contemptuous builders, have their counterpart in the experience of every sinner. Unless he repent, the doom which they foreshadowed will be his.” The Desire of Ages, 600.

«Sceada ungarirayu mirachispa, cutin-cutinta willakuyninwanpas, Jesús ricuchirqan imayna kananta judíokunapaq Diospa Churinata mana chaskisqankumanta. Kay simikunapiqa payqa llapa pacha, llapa watakunapi, payta mana chaskiqkunatam rimapayan karqan, qispichiqnin hina. Sapa willakuyqa paykunapaqmi. Qhellichasqa templopas, mana kasukuq churipas, llullakuq yapuykuna qhawaqkuna, pisi yupaychaywan wasi ruwaqkunaqa, sapa huchasapa runapa kawsayninpi tupaqninmi kanku. Mana wanakuspaqa, paykuna ima wañuyta ñawpaqman rikuchirqanku chayqa, paypa kaqninmi kanqa.» The Desire of Ages, 600.

The seven-year period in which the man witnessed to Jerusalem, was divided at the first siege into two equal periods of twelve hundred and sixty days. Those seven years represented the destruction of Jerusalem, and the seven years of Christ and the disciples’ ministries represented the beginning of the destruction of Jerusalem, and Jesus always illustrates the end with the beginning. Those seven years were also typified by the “seven times” against the northern kingdom that was divided into two equal periods of twelve hundred and sixty years.

Sa pitong-taóng yugto na doo’y nagpatotoo ang lalaki sa Jerusalem, ito’y nahati sa unang pagkubkob sa dalawang magkapantay na yugto na tig-iisang libo at dalawang daan at animnapung araw. Ang pitong taóng iyon ay kumatawan sa pagkawasak ng Jerusalem, at ang pitong taon ng mga ministeryo ni Cristo at ng mga alagad ay kumatawan sa pasimula ng pagkawasak ng Jerusalem, at laging inilalarawan ni Jesus ang wakas sa pamamagitan ng pasimula. Ang pitong taóng iyon ay inilarawan din sa anyo ng “pitong panahon” laban sa hilagang kaharian na nahati sa dalawang magkapantay na yugto na tig-iisang libo at dalawang daan at animnapung taon.

When Modern Rome repeats the history of pagan and papal Rome trampling down literal and spiritual Jerusalem, and when Modern Rome repeats the two histories of the two periods of warning given by the man from the year 63, unto the year 70, and when modern Rome repeats the history represented by the two periods when Christ, and the disciples walked in and out of Jerusalem for three and a half years, two distinct periods will be manifested though in the last days, “time is no longer.”

Atuq Pumamarka, paganu hinaspa papal Pumamarkap historiaqta huktawan rurachkan literal hinallataq espiritü Jerusalénta saruchispan, hinaspa Atuq Pumamarka qhawarichin chay iskay historia-kunata, iskay pachakunaq amonestaciónninkunata, wata 63-manta pacha wata 70-kama runa qorqan, hinaspa atuq Pumamarka huktawan rurachkan chay historiaqta, chay iskay pachakunaq rikch’ayninpi Cristo hinallataq discípulo-kuna Jerusalénpi yaykuspa lluqsispa purirqanku kimsa wata chusku killa kuskan, iskay sapa pachakuna rikurinqa, ichaqa qhipa p’unchaykunapi, “pacha manañam kanchu.”

The last of those two periods is the symbolic forty-two months that Modern Rome accomplishes her final persecution of the faithful, once its’ deadly wound is healed at the soon-coming Sunday law. That symbolic forty-two months is the second of two periods, and is the period of the executive judgment of modern Rome. That period is preceded by the investigative judgment of the living in Laodicean Adventism.

Ña paha mokõi período pahaguéva ha’e pe simbólico irundy pa mokõi jasy, upépe Roma Moderna omohu’ã hag̃ua ipahaitépe pe jejopy vai umi jeroviapy rehegua rehe, peteĩ jey oñemonguera rire pe iherida omano hag̃uáicha pe ára domingo rehegua léi oútava pya’e rupive. Upe simbólico irundy pa mokõi jasy ha’e pe mokõi período apytégui pe mokõiháva, ha ha’e pe período pe juicio ejecutivo Roma moderna rehegua. Upe período mboyve oiko pe juicio investigativo umi oikovéva rehegua Adventismo Laodicense-pe.

The man who presented the warning to literal Jerusalem died in the siege of Titus. He did not die at the destruction, but during the siege that preceded the destruction, for not one Christian died in the destruction of Jerusalem.

Ang taong naglahad ng babala sa literal na Jerusalem ay namatay sa panahon ng pagkubkob ni Tito. Hindi siya namatay sa mismong pagkalipol, kundi sa panahon ng pagkubkob na nauna sa pagkalipol, sapagkat walang ni isang Cristiano ang namatay sa pagkalipol ng Jerusalem.

“For seven years a man continued to go up and down the streets of Jerusalem, declaring the woes that were to come upon the city. By day and by night he chanted the wild dirge: ‘A voice from the east! a voice from the west! a voice from the four winds! a voice against Jerusalem and against the temple! a voice against the bridegrooms and the brides! a voice against the whole people!’—Ibid. This strange being was imprisoned and scourged, but no complaint escaped his lips. To insult and abuse he answered only: ‘Woe, woe to Jerusalem!’ ‘woe, woe to the inhabitants thereof!’ His warning cry ceased not until he was slain in the siege he had foretold.” The Great Controversy, 29, 30.

«Kwa myaka irindwi umuntu yakomeje kuzamuka no kumanuka mu mihanda ya Yerusalemu, atangaza amakuba yari agiye kuza kuri uwo murwa. Ku manywa no nijoro yaririmbaga indirimbo y’agahinda iteye ubwoba iti: “Ijwi riturutse iburasirazuba! ijwi riturutse iburengerazuba! ijwi riturutse mu muyaga ine! ijwi rirwanya Yerusalemu kandi rirwanya urusengero! ijwi rirwanya abakwe n’abageni! ijwi rirwanya abantu bose!”—Ibid. Uwo muntu w’umunyamahanga yarafunzwe kandi arakubitwa ibiboko, ariko nta kirego na kimwe cyigeze gisohoka ku munwa we. Iyo bamusekaga kandi bamukorera nabi, yasubizaga gusa ati: “Makuba, makuba kuri Yerusalemu!” “makuba, makuba ku bayituye!” Gutaka kwe ko kuburira ntikwigeze guceceka kugeza igihe yiciwe mu kugotwa k’umurwa yari yarahanuye.» The Great Controversy, 29, 30.

The man died in the siege, but not at the final destruction, and the final destruction represents the close of probation and the seven last plagues. The man therefore is a symbol of the message to leave Jerusalem at the first siege. The Christians then fled, and in the first three and a half years, the man was a symbol of a group that does not die in Jerusalem, and in the second three and a half years he is a symbol of the last Christians to die before the close of probation. The first period he is identifying the one hundred and forty-four thousand, and in the second three and a half year period he represents the great multitude that die during the second period.

ယောကျ်ားသည် မြို့ဝန်းရံတိုက်ခိုက်မှုအတွင်း သေဆုံးခဲ့သော်လည်း နောက်ဆုံးဖျက်ဆီးခြင်း၌ မဟုတ်ပေ။ ထို့ပြင် နောက်ဆုံးဖျက်ဆီးခြင်းသည် ကရုဏာတံခါးပိတ်သိမ်းခြင်း၏ အဆုံးနှင့် နောက်ဆုံးကပ်ဘေးခုနစ်ပါးကို ကိုယ်စားပြုသည်။ ထို့ကြောင့် ဤယောကျ်ားသည် ပထမမြို့ဝန်းရံတိုက်ခိုက်မှုအချိန်တွင် ယေရုရှလင်မြို့မှ ထွက်ခွာရန် ပေးသော သတင်းစကား၏ သင်္ကေတဖြစ်သည်။ ထိုအခါ ခရစ်ယာန်များသည် ထွက်ပြေးခဲ့ကြပြီး၊ ပထမ သုံးနှစ်ခွဲကာလအတွင်း ဤယောကျ်ားသည် ယေရုရှလင်မြို့၌ မသေဆုံးသော အုပ်စုတစ်စု၏ သင်္ကေတဖြစ်သည်။ ဒုတိယ သုံးနှစ်ခွဲကာလ၌မူ သူသည် ကရုဏာတံခါးပိတ်သိမ်းခြင်းမတိုင်မီ သေဆုံးရမည့် နောက်ဆုံးခရစ်ယာန်များ၏ သင်္ကေတဖြစ်သည်။ ပထမကာလတွင် သူသည် တစ်သိန်းလေးသောင်းလေးထောင်ကို သတ်မှတ်ဖော်ပြနေပြီး၊ ဒုတိယ သုံးနှစ်ခွဲကာလတွင်မူ ဒုတိယကာလအတွင်း သေဆုံးသော လူအစုအဝေးကြီးကို ကိုယ်စားပြုသည်။

The man’s message was recorded by the historian, and it was represented by six voices. When he was ultimately imprisoned his seventh and final message was “woe, woe” to Jerusalem and its inhabitants. The first “voice” recorded was a “voice from the east,” and his last message was “woe.” The first element of his message and the last element of his message was the biblical symbol that represents Islam, for Islam is the children of the “east” in the Bible, and they are represented by the “east wind.” The doubling of the word “woe,” in his final message reflects the end of Modern Babylon, when the kings of the earth cry out three times “Alas, alas that great city.” The Greek word translated as “alas” in the three verses in Revelation chapter eighteen, is translated as “woe” in chapter eight, verse thirteen.

Λόγος τοῦ ἀνδρὸς ἐγράφη ὑπὸ τοῦ ἱστορικοῦ, καὶ ἐπαριστάνετο διὰ ἓξ φωνῶν. Ὅταν δὲ τελικῶς ἐφυλακίσθη, τὸ ἕβδομον καὶ τελευταῖον μήνυμά του ἦτο «οὐαί, οὐαί» εἰς τὴν Ἱερουσαλὴμ καὶ τοὺς κατοίκους αὐτῆς. Ἡ πρώτη «φωνή» ἡ καταγεγραμμένη ἦτο «φωνὴ ἐκ τῆς ἀνατολῆς», καὶ τὸ τελευταῖον μήνυμά του ἦτο «οὐαί». Τὸ πρῶτον στοιχεῖον τοῦ μηνύματός του καὶ τὸ τελευταῖον στοιχεῖον τοῦ μηνύματός του ἦτο τὸ βιβλικὸν σύμβολον τὸ ὁποῖον ἀντιπροσωπεύει τὸ Ἰσλάμ, διότι τὸ Ἰσλάμ εἶναι τὰ τέκνα τῆς «ἀνατολῆς» ἐν τῇ Βίβλῳ, καὶ ἀντιπροσωπεύονται ὑπὸ τοῦ «ἀνέμου τοῦ ἀνατολικοῦ». Ἡ διπλῆ χρήσις τῆς λέξεως «οὐαί» ἐν τῷ τελευταίῳ αὐτοῦ μηνύματι ἀντανακλᾷ τὸ τέλος τῆς Μοντέρνας Βαβυλῶνος, ὅτε οἱ βασιλεῖς τῆς γῆς κράζουσι τρὶς «Οὐαί, οὐαί, ἡ πόλις ἡ μεγάλη». Ἡ ἑλληνικὴ λέξις ἡ μεταφραζομένη ὡς «ἀλλοίμονον» ἐν ταῖς τρισὶν ἐδαφίοις τοῦ δεκάτου ὀγδόου κεφαλαίου τῆς Ἀποκαλύψεως, μεταφράζεται ὡς «οὐαί» ἐν τῷ ὀγδόῳ κεφαλαίῳ, δεκάτῳ τρίτῳ ἐδαφίῳ.

And I beheld, and heard an angel flying through the midst of heaven, saying with a loud voice, Woe, woe, woe, to the inhabiters of the earth by reason of the other voices of the trumpet of the three angels, which are yet to sound! Revelation 8:13.

Na ndeláki, mpe nayokaki anzelu moko azalaki kopumbwa na katikati ya likoló, azalaki koloba na mongongo makasi ete: Mawa, mawa, mawa epai ya bafandi ya mabele mpo na mingongo mosusu ya kelelo ya baanzelu misato oyo bazali naino kobeta te! Emoniseli 8:13.

The man’s proclamation of “woe, woe,” represents the triple application of the three woes, for the elements of the first Woe, combined with the elements of the second Woe “line upon line” identify the elements of the third Woe, just as the three expressions of “alas, alas” by the kings of the earth in chapter eighteen represent the third Woe, as established by the first and second Woes. The beginning and ending of the man’s message its typified the message of Islam of the third Woe.

Na fatake’y “ays, ay” le baama’ fànnaka ay waxtaanu ñatti yoon yi ñàkk ndax jumtukaayi Ñàkk bu njëkk bi, boole ak jumtukaayi Ñàkk bu ñaareel bi “saar ci saar,” dañuy xamle jumtukaayi Ñàkk bu ñetteel bi, ni ñetti waxi “alku, alku” yu buur yi ci suuf si wax ci saaru fukk ak juróom ñett bi di tegtal Ñàkk bu ñetteel bi, ni ko Ñàkk bu njëkk bi ak Ñàkk bu ñaareel bi tabbale. Njëlbéen ak mujjug yégleb góor ga moo misaal yéglebu Islaam bu Ñàkk bu ñetteel bi.

The first expression of his message was a voice from the “east,” and “east” is a symbol of Islam, but it is also an identification of the sealing angel that arises in the east.

آوی پیامی ئاو بڕیندارەکەی لە «ڕۆژھەڵات»ەوە بوو، و «ڕۆژھەڵات» ھێمای ئیسلامە، بەڵام ھەر وەها ناساندنی ئەو فریشتەی مۆرکردنەیە کە لە ڕۆژھەڵات ھەڵدەستێت.

And after these things I saw four angels standing on the four corners of the earth, holding the four winds of the earth, that the wind should not blow on the earth, nor on the sea, nor on any tree. And I saw another angel ascending from the east, having the seal of the living God: and he cried with a loud voice to the four angels, to whom it was given to hurt the earth and the sea, Saying, Hurt not the earth, neither the sea, nor the trees, till we have sealed the servants of our God in their foreheads. And I heard the number of them which were sealed: and there were sealed an hundred and forty and four thousand of all the tribes of the children of Israel. Revelation 7:1–4.

य इन बातन के बाद हम धियान दिहिस कि धरती के चारों कोना पर चार दूत खड़ा रहेन, अउ धरती के चारों पवन ला रोक के धरे रहेन, ताकि पवन न धरती ऊपर फूंके, न समुद्र ऊपर, अउ न कोनो रूख ऊपर। फेर हम एक अउ दूत ला पूरब दिसा ले चढ़त देखेन, जेन जियत परमेसर के मुहर धरे रहिस; अउ ओह बड़े जोर के अवाज मं ओ चारों दूत मन ला पुकारिस, जिहन ला धरती अउ समुद्र ला हानि पहुँचाय के अधिकार दीगे रहिस, कहत, जब तक हमन अपन परमेसर के दास मन के कपार मं मुहर न लगा लेबो, तब तक न धरती ला हानि पहुँचावव, न समुद्र ला, अउ न रूख मन ला। अउ हम ओ मन के गिनती सुनेन जे मन मुहर लगाए गे रहिन: इस्राएल के संतान के सबो गोत्र मन मं से एक लाख चवालीस हजार मन मुहर लगाए गे रहिन। प्रकाशित वाक्य 7:1–4।

In the story of Elijah on Mount Carmel, when he looked to the sea and saw a cloud, he was looking westward, for Mount Carmel is located near the Mediterranean Sea.

قەرمەڵ تېغىدىكى ئەلىياس پەيغەمبەر توغرىسىدىكى ھېكايىدە، ئۇ دېڭىز تەرەپكە قاراپ بىر بۇلۇتنى كۆرگەندە، ئۇ غەربكە قارىغان ئىدى، چۈنكى قەرمەڵ تېغى ئوتتۇرا دېڭىزغا يېقىن جايلاشقان.

And it came to pass at the seventh time, that he said, Behold, there ariseth a little cloud out of the sea, like a man’s hand. And he said, Go up, say unto Ahab, Prepare thy chariot, and get thee down, that the rain stop thee not. 1 Kings 18:44.

Ки йәтти қетимда у: «Мана, деңиздин адәмниң қолиға охшаш кичик бир булут көтириливатиду», деди. У болса: «Чиқип, Аһабқа ейтқин: “Һарваңни тәйярлап чүшүп кәткин, ямғур сени тосуп қалмисун”», деди. 1 Падишалар 18:44.

Elijah would have been facing west, in the direction of the Mediterranean Sea. In Luke chapter twelve, Christ speaks about His message being a message of division.

Eliyahu bi qata'la yuqarib maghrib, jitja ṣawwa baḥr al-Mutawassiṭ. Fi Injil Luqa, iṣḥa tnaʿash, al-Masih biḥki inno risalto hi risalet inqisam.

Suppose ye that I am come to give peace on earth? I tell you, Nay; but rather division: For from henceforth there shall be five in one house divided, three against two, and two against three. The father shall be divided against the son, and the son against the father; the mother against the daughter, and the daughter against the mother; the mother-in-law against her daughter-in-law, and the daughter-in-law against her mother-in-law. And he said also to the people, When ye see a cloud rise out of the west, straightway ye say, There cometh a shower; and so it is. And when ye see the south wind blow, ye say, There will be heat; and it cometh to pass. Ye hypocrites, ye can discern the face of the sky and of the earth; but how is it that ye do not discern this time? Luke 12:51–56.

Аз дэлхий дээр амар амгаланг өгөхөөр ирсэн гэж та нар бодож байна уу? Би та нарт хэлье, Үгүй; харин ч хуваагдал авчирсан юм. Учир нь үүнээс хойш нэг гэрт таван хүн хуваагдаж, гурав нь хоёрын эсрэг, хоёр нь гурвын эсрэг байна. Эцэг нь хүүгийнхээ эсрэг, хүү нь эцгийнхээ эсрэг; эх нь охиныхоо эсрэг, охин нь эхийнхээ эсрэг; хадам эх нь бэрийнхээ эсрэг, бэр нь хадам эхийнхээ эсрэг хуваагдана. Тэр мөн олонд хандан, Та нар баруунаас үүл хөөрөхийг хараад даруй, “Аадар бороо ирж байна” гэдэг; тэгээд тийнхүү болдог. Өмнөд салхи салхилахыг хараад, “Халуун болно” гэдэг; тэгээд биелдэг. Хоёр нүүртнүүд ээ, та нар тэнгэрийн болон газрын төрхийг ялган таньж чаддаг атлаа энэ цаг үеийг яагаад ялган танихгүй байна вэ? Лук 12:51–56.

The message of the messenger to Jerusalem bears the signature of Alpha and Omega, for the beginning and ending identifies Islam of the third Woe, and with the voice of the “east” it simultaneously identifies the message of Islam as the sealing message. The “second voice” from the “west” identifies the latter rain, which is the last rain, and all the prophets are addressing the last days. The message of the “west,” is a symbol of the latter rain message, which produces two classes of worshippers. The one class cannot recognize the latter rain message for they “do not discern this time.”

نیرشەلیم وەرگەن ئەلچىنىڭ سۆزىدە ئاⅼفا بىلەن ئۆمېگىنىڭ مۆھۈرى بار، چۈنكى باشلىنىش بىلەن ئاخىرلىشىش ئۈچۈنچى ۋاينىڭ ئىسلامىنى تونۇتۇپ بېرىدۇ، ھەمدە «شەرق»نىڭ ئاۋازى بىلەن بىر ۋاقىتتا ئىسلامنىڭ سۆزىنىمۇ مۆھۈرلەش سۆزى ئىكەنلىكىنى بىلدۈرىدۇ. «غەرب»تىن كەلگەن «ئىككىنچى ئاۋاز» كېيىنكى يامغۇرنى تونۇتۇپ بېرىدۇ؛ بۇ بولسا ئەڭ ئاخىرقى يامغۇر بولۇپ، بارلىق پەيغەمبەرلەر ئاخىرقى كۈنلەرگە خىتاب قىلماقتا. «غەرب»نىڭ سۆزى كېيىنكى يامغۇر سۆزىنىڭ بىر رەمزىدۇر، ئۇ ئىبادەت قىلغۇچىلارنىڭ ئىككى تۈرنى پەيدا قىلىدۇ. بىر تۈر كېيىنكى يامغۇر سۆزىنى تونۇپ يېتەلمەيدۇ، چۈنكى ئۇلار «بۇ زاماننى پەرق ئېتەلمەيدۇ».

The next element of the messenger’s message is the voice of the “four winds”, which is both the sealing message and the message of the angry horse of Islam, as represented by the third Woe. The next element is against Jerusalem and the temple, thus identifying the message of all the prophets which identifies a class of people who are being passed by, for they have based their claim of salvation, not in Christ, but in the temple and their heritage as God’s chosen people. They are those throughout sacred history who are represented as proclaiming “the temple of the Lord, the temple of the Lord are we.” The message against Jerusalem and the temple is the Laodicean message.

ཕྱིར་མངགས་པའི་འཕྲིན་གྱི་རྒྱུ་ཆ་རྗེས་མ་ནི་ “རླུང་བཞིའི་”སྐད་ཡིན་ལ། འདི་ནི་ཕྱག་རྒྱ་འཇོག་པའི་འཕྲིན་ཡང་ཡིན་ཞིང་། གསུམ་པའི་ཆགས་སྡུག་གིས་མཚོན་པ་བཞིན་ ཨིས་ལམ་གྱི་ཁྲོས་པའི་རྟའི་འཕྲིན་ཡང་ཡིན། རྒྱུ་ཆ་རྗེས་མ་ནི་ཡེ་རུ་ཤ་ལེམ་དང་མཆོད་ཁང་ལ་ཁ་གཏད་པ་ཡིན་པས། དེས་ལུང་སྟོན་པ་ཐམས་ཅད་ཀྱི་འཕྲིན་ངོས་འཛིན་པ་ཡིན། དེའང་མི་ཚོགས་ཤིག་ངོས་འཛིན་པ་ཡིན་པས། ཁོ་ཚོ་ནི་བསྐྱབས་པའི་རེ་བའི་གཞི་གནས་དེ་ཀྲིསྟོས་ལ་མ་བཞག་པར། མཆོད་ཁང་དང་། ཁོ་ཚོ་རང་ཉིད་ནི་དཀོན་མཆོག་གིས་བདམས་པའི་མི་རིགས་ཡིན་པའི་རྒྱུད་པ་ལ་བཞག་པས། ཁོ་ཚོ་ནི་བརྒལ་བའི་མི་རིགས་ཡིན། དམ་པའི་ལོ་རྒྱུས་ཡོངས་སུ་ཁོ་ཚོ་ནི་ “གཙོ་བོའི་མཆོད་ཁང་། གཙོ་བོའི་མཆོད་ཁང་། ངེད་རང་ཚོ་ཡིན་” ཞེས་བསྒྲགས་པ་བཞིན་དུ་མཚོན་པ་ཡིན། ཡེ་རུ་ཤ་ལེམ་དང་མཆོད་ཁང་ལ་ཁ་གཏད་པའི་འཕྲིན་ནི་ལ་ཨོ་དི་སེ་ཡའི་འཕྲིན་ཡིན།

“There is no need to marvel that the church is not vivified by the Holy Spirit’s power. Men and women are setting aside the instruction Christ has given. Anger and covetousness are obtaining the victory. The soul-temple is full of wickedness. There is no room for Christ. Men follow their own perverse ways. They will not heed the words of the Saviour. They take themselves into their own hands, rejecting reproofs and warnings, until the candlestick is moved out of its place, and spiritual discernment is confused by human ideas. Though deficient in service, they justify themselves, saying, ‘The temple of the Lord, The temple of the Lord are we.’ They set the law of God aside to follow the light of their own imagination.” Review and Herald, April 8, 1902.

“ကောင်းကင်တော်ဝိညာဉ်တော်၏ တန်ခိုးအားဖြင့် အသင်းတော်သည် အသက်သွင်းခြင်းမခံရသည်ကို အံ့ဩစရာဟု မယူရန် လိုသည်။ လူသားနှင့် မိန်းမသားတို့သည် ခရစ်တော်ပေးထားသော ညွှန်ကြားချက်ကို ဘေးဖယ်ထားလျက်ရှိကြသည်။ ဒေါသနှင့် လောဘတို့သည် အနိုင်ရလျက်ရှိကြသည်။ စိတ်ဝိညာဉ်၏ ဗိမာန်တော်သည် ဆိုးညစ်မှုဖြင့် ပြည့်နှက်နေသည်။ ခရစ်တော်အတွက် နေရာမရှိ။ လူတို့သည် မိမိတို့၏ ဖောက်ပြန်သော လမ်းများကို လိုက်ကြသည်။ ကယ်တင်ရှင်၏ စကားများကို သူတို့ နားမထောင်ကြ။ သူတို့သည် ကိုယ်ကိုကိုယ် မိမိတို့လက်ထဲသို့ ယူ၍၊ အပြစ်တင်ခြင်းများနှင့် သတိပေးချက်များကို ငြင်းပယ်ကြသဖြင့်၊ နောက်ဆုံးတွင် မီးတိုင်သည် ၎င်း၏ နေရာမှ ရွှေ့ထုတ်ခံရပြီး၊ ဝိညာဉ်ရေး ခွဲခြားသိမြင်မှုသည် လူသားအတွေးအခေါ်များကြောင့် ရှုပ်ထွေးသွားသည်။ အမှုဆောင်ခြင်း၌ ချို့တဲ့နေသော်လည်း၊ ‘ထာဝရဘုရား၏ ဗိမာန်တော်၊ ထာဝရဘုရား၏ ဗိမာန်တော်သည် ငါတို့ဖြစ်သည်’ ဟု ဆိုကာ မိမိတို့ကိုယ်ကို မှန်ကန်ကြောင်း ပြုကြသည်။ သူတို့သည် မိမိတို့၏ ကိုယ်ပိုင် စိတ်ကူးအလင်းကို လိုက်နာရန် ဘုရားသခင်၏ ပညတ်တရားကို ဘေးဖယ်ထားကြသည်။” Review and Herald, April 8, 1902.

The messenger then raised the voice of his warning message against the bridegrooms and the brides, as a symbol of the methodology of “line upon line,” for the prophetic line of the last days will be just as the prophetic line in the days of Noah was, when they were giving in marriage at the very time when the flood of destruction was about to overflow their worldly ambitions and plans.

ᎿᏍᎩᏂ ᎠᏍᎦᏯ ᎤᏌᎯᎸ ᎤᏓᏅᏙ ᎤᏬᏂᏍᎬ ᎠᎦᏘᏰᏗ ᎤᎾᏤᎵ ᎠᏎᏍᎩ ᎠᎴ ᎠᎨᏴ, ᎾᏍᎩ ᎤᏙᎴᎰᏒ ᎾᏍᎩ “ᏚᏬᏢᏒ ᏧᏬᏢᏒ ᎦᎸᏍᏗ” ᎤᏍᏗᎦᏛ ᏗᎦᎸᏫᏍᏓᏁᎲ; ᎤᎵᏐᏅ ᎠᏙᎴᎰᏍᎬ ᎤᏪᏥ ᎤᏓᏅᏙ ᎣᏂ ᏧᏓᎵᏍᏗᏱ ᎾᏍᎩ ᎠᏙᎴᎰᏍᎬ ᎤᏪᏥ ᎤᏓᏅᏙ ᏃᏆ ᎤᏕᏒ ᎯᎠ ᎾᎯᏳ ᏄᏍᏛ, ᎿᏉ ᏗᎨᏴ ᏓᏂᏁᎬᎢ ᎠᎴ ᏗᎨᏴ ᎠᏂᏁᎬᎢ ᎠᏏᏉ ᎾᎯᏳ ᎤᏍᏗ ᎠᎹ ᎤᏲᎱᏒ ᎠᏛᏁᎯ ᎤᎵᏍᏗᏱ ᏚᎾᎶᏒ ᎤᎾᏓᏅᏖᏗ ᎤᎾᏤᎵ ᎡᎶᎯ ᎠᎴ ᏗᎾᏍᏆᏂᎪᏗ ᎤᎾᏓᏅᏖᏗ.

“The Bible declares that in the last days men will be absorbed in worldly pursuits, in pleasure and money-getting. They will be blind to eternal realities. Christ says, ‘As the days of Noah were, so shall also the coming of the Son of man be. For as in the days that were before the flood they were eating and drinking, marrying and giving in marriage, until the day that Noah entered into the ark, and knew not until the flood came, and took them all away; so shall also the coming of the Son of man be.’ Matthew 24:37–39.

“Ko Tusi Tapu e pehe ai i te au rā openga ka riro te tangata i te au kimianga o teianei ao, i te rekareka e te kimi moni. Ka matapo ratou ki te au mea mou o te ora mutu kore. Te karanga ra a Karaiti, ‘E mei te au rā o Noa ra, koia katoa te tae anga mai o te Tamaiti a te tangata. Mei te au rā i mua ake i te diluvi, te kai ra ratou e te inu ra, te akaipoipo ra e te akaipoipo atu ra, e tae ua atu ki te rā i tomo atu ei a Noa ki roto i te araka, e kare ratou i kite e kia tae mai ra te diluvi, e kua apai ke atura ia ratou katoatoa; koia katoa te tae anga mai o te Tamaiti a te tangata.’ Matthew 24:37–39.

“So it is today. Men are rushing on in the chase for gain and selfish indulgence as if there were no God, no heaven, and no hereafter. In Noah’s day the warning of the flood was sent to startle men in their wickedness and call them to repentance. So the message of Christ’s soon coming is designed to arouse men from their absorption in worldly things. It is intended to awaken them to a sense of eternal realities, that they may give heed to the invitation to the Lord’s table.

“Ukho kunjalo nanamhlanje. Abantu bagxalathelana ekusukeleni inzuzo nasekuzonwabiseni ngobugovu, ngokungathi akukho Thixo, akukho zulu, kungekho bomi bangaphaya. Ngemihla kaNowa isilumkiso sonogumbe sathunyelwa ukuze sothuse abantu ebubini babo size sibabize enguqukweni. Ngokunjalo nesigidimi sokuza kukaKristu okusondeleyo siyilelwe ukuvusa abantu ekuntywilisweni kwabo kwizinto zehlabathi. Senzelwe ukubavusela ukuqonda izinto ezingunaphakade, ukuze banikele ingqalelo kwisimemo esiya etafileni yeNkosi.

“The gospel invitation is to be given to all the world—‘to every nation, and kindred, and tongue, and people.’ Revelation 14:6. The last message of warning and mercy is to lighten the whole earth with its glory. It is to reach all classes of men, rich and poor, high and low. ‘Go out into the highways and hedges,’ Christ says, ‘and compel them to come in, that My house may be filled.’” Christ’s Object Lessons, 228.

“ᎣᏍᏛ ᎧᏃᎮᏓ ᎤᏂᏴᎯᏙᎯ ᏂᎦᏛ ᎡᎶᎯ ᎤᏪᎯ ᎬᏩᏃᎮᏗ ᎠᏎᏉ—‘ᏂᎦᏛ ᎠᏰᎵ ᏴᏫ, ᎠᎴ ᎪᏪᎵ, ᎠᎴ ᏗᎦᏴᎵᎨ ᎠᎴ ᏴᏫ.’ Revelation 14:6. ᎤᎵᏍᏆᎸᎯ ᎠᏓᏬᏍᎬ ᎠᎴ ᎣᏓᏙᎵᎩ ᎤᏃᏴᎯᏙᎯ ᎬᏗ ᏂᎬᎾᏛ ᎡᎶᎯ ᎤᎵᏌᎳᏓᏅᎯ ᏗᎬᏩᏚᏫᏍᏗ ᎠᏥᏰᎸᏍᏗ. ᏂᎦᏛ ᏴᏫ ᏗᎨᏥᏍᎩᏍᏙᏗ ᎠᏎ ᏧᏁᎿᎢ ᎠᎴ ᏧᏲᎢ, ᏧᏟᎶᏒ ᎠᎴ ᏧᏬᎵ. ‘ᏫᎶᎯᏍᏗ ᎦᏅᎯᏛ ᏧᏅᏅ ᎠᎴ ᎠᎴᏗ ᏗᎦᏅᏅ ᏫᏥᏴᏍᏗ,’ ᎦᏛᎦ ᎦᏪᎭ, ‘ᎠᎴ ᏫᏕᎯᏴᏍᏗ ᏧᏂᏴᎯᏍᏗ, ᎾᏍᎩ ᎠᏆᏁᎸ ᎤᎧᎵᎢᏍᏗ ᎤᏣᏘ.’” Christ’s Object Lessons, 228.

The last element of the warning is emphasized in the previous passage. The message represented as the voice against “all the people”, is the everlasting gospel, which identifies the necessity to meet the requirements of the gospel in order to be saved. The first requirement of the everlasting gospel is to fear God, and that fear is premised upon the reality that it was our sins that placed Christ, the Son of the living God, upon the cross.

Awi aɣrum n usmekti yettusemɣer deg uḍris yezrin. Izen yettwaseknen am taɣect mgal “akk agdud”, d Lbšara n Lebda, i d-yemmalen tisra n wakken ad yemmagren yisewwaṛen n lbšara akken ad yili yiwen yettwaselken. Amezwaru n yisewwaṛen n Lbšara n Lebda d awehhi i Öebbi, yerna awehhi-nni yebna ɣef tilawt belli d ibekkḍen-nneɣ i yerran Lmasiḥ, Mmi-s n Öebbi i d-Iderren, ɣef uṣlib.

Every element of the messenger to Jerusalem during his seven years of ministry represented the everlasting gospel, which was the identical gospel that was presented in the seven years Christ confirmed the covenant with many from the year 27 to the year 34. It is also the everlasting gospel that is proclaimed in the final two periods of the last days, and it is specific to the message of the latter rain, being the message of Islam of the third Woe. It identifies the sealing of the one hundred and forty-four thousand, the separation of the wheat and tares, the Laodicean condition of the tares, and the triple application of prophecy as a symbol of the methodology of the latter rain, which is “line upon line.”

Herrusalénpe qanchis watakuna ministrasqanpi kachaqpa sapa imapas wiñay allin willakuyta rikuchirqan; chayqa kikin allin willakuymi karqan, mayqentachus Cristo 27 watamanta 34 watakama achkakunawan rimanakuyta takyachispa rikuchirqan. Chaymi hinallataq qhepa p’unchaykunapa qhipa iskay pacha-kutipi willakusqa wiñay allin willakuyqa, hinaspapas qhipa paraq willakuyninman sapaqchasqa, kimsa kaq Ay! nisqapa Islam willakuynin kaspa. Chayqa pachak tawa chunka tawa waranqakunapa sellakusqanta reqsichin, trigowan malezakunapa t’aqanakusqanta, malezakunapa Laodicea hina kayninta, hinaspapas qhechwa qhelqasqakunapa kimsa kutin churanakuyta, qhipa paraq rurayninpa mayqinmanta nisqa unancha hina, mayqanqa “siki patapi siki pata” nisqami.

The message of seven years in that history is prophetically set within the “days of vengeance” that was part of the very first mention of Christ’s message and work, and His message and work are to be repeated in the last days by the one hundred and forty-four thousand. They will then identify their message within the prophetic setting of the “days of God’s vengeance”. There are two biblical types of God’s “vengeance” represented within His Word, His vengeance upon His people and also His vengeance upon His enemies.

Historiyaug piturni ukiuni arfineq-marlunniittoq siulittuutikkut inissinneqarsimavoq “akiniarfissat ulluini”, tassa Kristusip nalunaarutaata suliassaatalu eqqaaneqaqqaarneranni nammineq ilaalluni, nalunaarutaalu suliassaalu ulluni kingullerni ataasiakkaanit katillugit ataatsimik hundredinik arfinilinnik qulinillu sisamanik tusindinik marlunnik sinnerlugitittut ulloq unnuarlu uteqqinneqartussaallutik. Taakkua taava nalunaarutertik siulittuutikkut inissinneqarsimaffiani “Guutip akiniarnerata ulluini” ilisarisimajumaarpaat. Biibilimi Guutip “akiniarnera” eqqarsaatigalugu assersuutit marluk atuupput, Oqarfigisaata iluani ersersinneqartut, tassa akiniarnera innuttaminut, kiisalu aamma akiniarnera inimminut akeraasunut.

The “seven times,” of Leviticus twenty-six illustrates God’s vengeance upon His rebellious people, and that vengeance includes the literal and spiritual trampling down of the sanctuary and the host. Within the symbolism of the trampling down of the sanctuary and host the symbolism of God’s vengeance upon His enemies is also represented. In the last days God’s vengeance against His people is represented as the spewing out of Laodicean Adventism at the soon-coming Sunday law. At that waymark His vengeance upon Modern Babylon also begins.

अस्तित्ववे पवित्रशास्त्र लेविटिकस छब्बीस के “सात काल” परमेश्वर की अपने विद्रोही लोगों पर होनेवाली प्रतिशोध-क्रिया को चित्रित करता है, और उस प्रतिशोध में पवित्रस्थान तथा सैन्यदल का शाब्दिक और आत्मिक दोनों प्रकार से रौंदा जाना सम्मिलित है। पवित्रस्थान और सैन्यदल के रौंदे जाने की प्रतीकात्मकता के भीतर, परमेश्वर के अपने शत्रुओं पर प्रतिशोध की प्रतीकात्मकता भी प्रकट की गई है। अंतिम दिनों में परमेश्वर का अपने लोगों के विरुद्ध प्रतिशोध, शीघ्र आनेवाले रविवार व्यवस्था के समय लौदीकियाी एडवेंटिज़्म को उगल दिए जाने के रूप में दर्शाया गया है। उस मार्गचिह्न पर आधुनिक बाबेल के विरुद्ध उसका प्रतिशोध भी आरम्भ होता है।

The investigative judgment of the living upon Laodicean Adventism, which is followed by the executive judgment upon the whore of Tyre and the beast that she rides upon and reigns over, is the prophetic history of the last days, where the effect of every vision is accomplished. Every vision is to be applied to those two prophetic periods, for the methodology of the latter rain is the application of prophetic line upon prophetic line. At the beginning of those two histories Jesus identified a “sign” that proves that those living at that point are in the last generation of earth’s history.

የሕያዋኑ ምርመራዊ ፍርድ በሎዶቅያ አድቬንቲዝም ላይ፣ ከዚያም በኋላ በጢሮስ ጋለሞታና በእርሷ የምትጋልበውና የምትነግሥበት አውሬ ላይ የሚመጣው የአስፈጻሚ ፍርድ፣ የመጨረሻዎቹ ዘመናት ትንቢታዊ ታሪክ ነው፣ በዚያም የእያንዳንዱ ራእይ ውጤት ይፈጸማል። እያንዳንዱ ራእይ በእነዚያ ሁለት ትንቢታዊ ዘመናት ላይ ሊተገበር ይገባል፥ ምክንያቱም የኋለኛው ዝናብ ዘዴ ትንቢታዊ መስመር በትንቢታዊ መስመር ላይ መተግበር ነውና። በእነዚያ ሁለት ታሪኮች መጀመሪያ ላይ፣ ኢየሱስ በዚያ ወቅት የሚኖሩት በምድር ታሪክ የመጨረሻው ትውልድ ውስጥ እንዳሉ የሚያረጋግጥ “ምልክት” ለየ።

The first period began when the sealing of the one hundred and forty-four thousand began on September 11, 2001. It was within that waymark that the “sign” Christ identified in Luke twenty-one was placed.

Peryoda ewil a bedenawut ntnaxacen ntnaxacwan arbatn arbatn timharatn asra-arbatn asra-arba ka’a’ata’en nteqebat b’11 September, 2001. B-wst zia waymark, tamta “sign” iyu Kristu z’letfeles b-Luke 21 temesre’a.

We will continue this study in the next article.

Asi dajpoŋgo mɔnɛndo maŋgo ni ɓii maŋgo ŋwɛ.

“Now, brethren, God wants us to take our position with the man that carries the lantern; we want to take our position where the light is, and where God has given the trumpet a certain sound. We want to give the trumpet a certain sound. We have been in perplexity, and we have been in doubt, and the churches are ready to die. But now here we read: ‘And after these things I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird’ [Revelation 18:1, 2].

“Taima, hermanos, Dios quiere que tomemos nuestra posición con el hombre que lleva el fanal; queremos tomar nuestra posición donde está la luz, y donde Dios ha dado a la trompeta un sonido cierto. Queremos dar a la trompeta un sonido cierto. Hemos estado en perplejidad, y hemos estado en duda, y las iglesias están listas para morir. Pero ahora aquí leemos: ‘Y después de estas cosas vi a otro ángel descender del cielo con gran poder; y la tierra fue alumbrada con su gloria. Y clamó con gran voz, diciendo: Ha caído, ha caído la gran Babilonia, y ha venido a ser habitación de demonios, y guarida de todo espíritu inmundo, y albergue de toda ave inmunda y aborrecible’ [Apocalipsis 18:1, 2].”

“Well now, how are we going to know anything about that message if we are not in a position to recognize anything of the light of heaven when it comes to us? And we will just as soon pick up the darkest deception when it comes to us from somebody that agrees with us, when we have not a particle of evidence that the Spirit of God has sent them. Christ said, ‘I come in the name of my Father, but ye will not receive me’ [see John 5:43]. Now, that is just the work that has been going on here ever since the meeting at Minneapolis. Because God sends a message in his name that does not agree with your ideas, therefore [you conclude] it cannot be a message from God.” Sermons and Talks, volume 1, 142.

«مەگەر ئێستا، ئەگەر ئێمە لەو بارودۆخەدا نەبین کە بتوانین هەر شتێک لە ڕووناکیی ئاسمان بناسین کاتێک دێتە لامان، چۆن دەزانین هەر شتێک سەبارەت بەو پەیامە؟ و ئەگەر لە لایەن کەسێکەوە بێتە لامان کە لەگەڵمان هاوڕاستە، بە هەمان خێرایی درۆفریوی تاریکترین هەڵدەگرین، کاتێک تەنانەت تۆزێک بەڵگەشمان نییە کە ڕۆحی خودا ئەوی ناردووە. مەسیح فەرمووی: “من بە ناوی باوکم هاتووم، بەڵام ئێوە من وەرناگرن” [see John 5:43]. ئێستا، ئەمە بە تەواوی هەمان کارە کە لێرە بەردەوام بووە هەر لە کۆبوونەوەی مینیاپۆلیسەوە. چونکە خودا پەیامێک بە ناوی خۆی دەنێرێت کە لەگەڵ بیرۆکەکانی ئێوە یەک ناگرێتەوە، بۆیە [ئێوە حوکم دەدەن] کە ناتوانێت پەیامێک لە خوداوە بێت.» Sermons and Talks, volume 1, 142.