In previous articles we identified that the Millerites recognized that they were fulfilling the parable of the ten virgins, Habakkuk chapter two and Ezekiel chapter twelve, verses twenty-one through twenty-eight. The verses in Ezekiel identify that when these three prophetic passages are perfectly fulfilled in the last days, “the effect of every vision” will be fulfilled. Sister White also addresses this phenomenon.
Di li gotaranên berê de me destnîşan kir ku Milleriyan nas kirin ku ew mesela deh keçikan, Habakkuk beşa duyemîn û Ezekiel beşa diwanzdehem, ayetên bîst û yek heta bîst û heşt pêk tînin. Ayetên di Ezekiel de destnîşan dikin ku dema ku ev sê derbasên pêxemberî di rojên dawî de bi tevahî pêk tên, “bandora her dîtinê” dê pêk were. Xwişka White jî vê diyardeyê destnîşan dike.
“In the Revelation all the books of the Bible meet and end. Here is the complement of the book of Daniel. One is a prophecy; the other a revelation. The book that was sealed is not the Revelation, but that portion of the prophecy of Daniel relating to the last days. The angel commanded, ‘But thou, O Daniel, shut up the words, and seal the book, even to the time of the end.’ Daniel 12:4.” Acts of the Apostles, 585.
«Sa Pinadayag nagakatigum kag nagatapos ang tanan nga mga libro sang Biblia. Yari diri ang kapunongan sang libro ni Daniel. Ang isa isa ka tagna; ang isa naman isa ka pinadayag. Ang librong pinanirad-an indi ang Pinadayag, kondi atong bahin sang tagna ni Daniel nga may kaangtanan sa katapusan nga mga adlaw. Ang anghel nagsugo, ‘Apang ikaw, O Daniel, sirad-i ang mga pulong, kag timbrihan ang libro, tubtob sa tion sang katapusan.’ Daniel 12:4.» Acts of the Apostles, 585.
The parable of the ten virgins is repeated to the very letter in the sealing time of the one hundred and forty-four thousand, which began on September 11, 2001 and ends when the door is closed upon the foolish virgins at the soon-coming Sunday law. In that period of history the effect of every vision represented in “all the books of the Bible meet and end.”
Maŋlәr pәrthōn mәslәti ti eḳ-ṣo eḳ akṣorey firi aise mohoror xomoyot, ek lakh chollish hajaror, jitu 11 September, 2001-t ārambho hoisil aru nikot-āha Robibaror ainer xomoyot murkh pәrthōnbor uparot duwar bondho hole shesh hoi. Itihāsor sei avadhit prottek dorxonor probhāb “Baibolor hokol bohit mili aru shesh hoi” buli prodorshito hoise.
We have been building a platform of understanding in the previous article to set forth the external line of history that is represented in verse forty of Daniel eleven, which represents the political history of the earth beast’s Republican horn. That history runs parallel with the religious history of the earth beast’s true Protestant horn. We have identified a handful of prophetic lines which address the Republican horn of the earth beast, and are placing those lines upon the prophetic history that began at the time of the end in 1989.
ငါတို့သည် ယခင်ဆောင်းပါးတွင် ဒံယေလ ၁၁ ၏ အခန်းငယ် ၄၀ တွင် ကိုယ်စားပြုထားသော သမိုင်း၏ ပြင်ပလိုင်းကို တင်ပြနိုင်ရန် နားလည်မှု၏ အခြေခံစင်မြင့်တစ်ရပ်ကို တည်ဆောက်လာခဲ့သည်။ ထိုအရာသည် မြေသားတိရစ္ဆာန်၏ Republican ဦးချိုနှင့် သက်ဆိုင်သော နိုင်ငံရေးသမိုင်းကို ကိုယ်စားပြုသည်။ ထိုသမိုင်းသည် မြေသားတိရစ္ဆာန်၏ စစ်မှန်သော Protestant ဦးချို၏ ဘာသာရေးသမိုင်းနှင့် ပြိုင်လျက် ပြေးဆွဲနေသည်။ ကျွန်ုပ်တို့သည် မြေသားတိရစ္ဆာန်၏ Republican ဦးချိုကို ကိုင်တွယ်ဖော်ပြသော ပရောဖက်ပြုချက်လိုင်း အနည်းငယ်ကို သတ်မှတ်ဖော်ထုတ်ခဲ့ပြီး၊ ထိုလိုင်းများကို ၁၉၈၉ ခုနှစ် အဆုံးကာလ၌ စတင်ခဲ့သော ပရောဖက်ပြုချက်ဆိုင်ရာ သမိုင်းပေါ်တွင် တင်ထားလျက်ရှိသည်။
The prophetic period of the earth beast that began in 1776, and concluded at the time of the end in 1798, is the line we intend to employ in an attempt to bring all of the lines which are now having their effect together. The period of 1776 to 1798 possesses the signature of Alpha and Omega, for it begins and ends with a legislative action, which is the speaking of a nation.
ئەر-ھايۋاننىڭ 1776-يىلى باشلانغان ۋە 1798-يىلى زاماننىڭ ئاخىرىدا تاماملانغان پەيغەمبەرلىك دەۋرى، ھازىر تەسىر كۆرسىتىۋاتقان بارلىق سىزىقلارنى بىر يەرگە جەم قىلىشقا ئۇرۇنۇشىمىزدا بىز قوللىنىشنى نىيەت قىلغان سىزىقتۇر. 1776-يىلىدىن 1798-يىلىغىچە بولغان بۇ دەۋر ئالفا ۋە ئومېگانىڭ بەلگىسىنى ئۆزىدە جەم قىلغان، چۈنكى ئۇ بىر دۆلەتنىڭ سۆزلەشى بولغان قانۇن چىقىرىش ھەرىكىتى بىلەن باشلىنىپ، شۇنداقلا شۇنداق بىر قانۇن چىقىرىش ھەرىكىتى بىلەن ئاخىرلىشىدۇ.
“The speaking of the nation is the action of its legislative and judicial authorities.” The Great Controversy, 443.
«El hablar de la nación es la acción de sus autoridades legislativas y judiciales». El Gran Conflicto, 443.
A primary characteristic of the earth beast is its speaking. The Constitution of the United States was a divine document that opened the doors for religious and political freedom, and in so doing swallowed the “flood” of persecution that had been carried on for centuries by the kings of Europe and the Catholic church.
Ti maipanggep a kababalin ti animal iti daga ket ti panagsaona. Ti Konstitusion ti Estados Unidos ket maysa a nadiosan a dokumento a nanglukat kadagiti ruangan ti narelihioso ken napolitikaan a wayawaya, ket babaen iti kasta inumegna ti “layus” ti pannakaidadanes a naisaysayaat iti addang dagiti ari ti Europa ken ti Iglesia Katolika iti nagduduma a siglo.
And the serpent cast out of his mouth water as a flood after the woman, that he might cause her to be carried away of the flood. And the earth helped the woman, and the earth opened her mouth, and swallowed up the flood which the dragon cast out of his mouth. Revelation 12:15, 16.
သိုက်သည် မိမိ၏ခံတွင်းမှ မိန်းမ၏နောက်သို့ ရေလွှမ်းမိုးခြင်းကဲ့သို့သော ရေကို ပစ်လွှတ်၍၊ ထိုရေလွှမ်းမိုးခြင်းအားဖြင့် သူမကို ဆောင်ယူသွားစေရန် ကြိုးပမ်းလေ၏။ သို့ရာတွင် မြေကြီးသည် မိန်းမကို ကူညီလျက်၊ မိမိ၏ခံတွင်းကို ဖွင့်၍ နဂါးသည် မိမိ၏ခံတွင်းမှ ပစ်လွှတ်ခဲ့သော ရေလွှမ်းမိုးခြင်းကို မျိုချလေ၏။ ဗျာဒိတ်ကျမ်း ၁၂:၁၅၊ ၁၆။
At the end of the earth beast’s reign as the sixth kingdom of Bible prophecy it will again speak, but then it will speak as a dragon, by enforcing the Sunday law.
Sa katapusan han paghadi han mananap tikang ha tuna sugad nga an ikaunom nga ginhadian han tagna han Biblia, magyakan na liwat ini, kondi hito nga higayon magyayakan ini sugad hin dragon, pinaagi han pagpapatuman han balaod han Domingo.
And I beheld another beast coming up out of the earth; and he had two horns like a lamb, and he spake as a dragon. Revelation 13:11.
Y vi otra bestia que subía de la tierra; y tenía dos cuernos semejantes a los de un cordero, pero hablaba como dragón. Apocalipsis 13:11.
The earth beast began as the sixth kingdom in 1798, when the papacy was robbed of its strength.
A bestia da terra comezou como o sexto reino en 1798, cando o papado foi desposuído da súa forza.
“And when the Papacy, robbed of its strength, was forced to desist from persecution, John beheld a new power coming up to echo the dragon’s voice, and carry forward the same cruel and blasphemous work. This power, the last that is to wage war against the church and the law of God, was symbolized by a beast with lamblike horns.” Signs of the Times, November 1, 1899.
“Papacy-ya, kaskaman kusisqa kallpanmanta qichusqa, ñak’ariychiyta saqiyta munaspa ñak’ariychiyta qillqayta saqiyta mañakusqa kaqtin, Juanqa huk musuq atiyniyuq lluphipta rikurqa, dragónpa rimariyninta waqaychananpaq, hinallataq chay kikin sinchi, Diosta p’enqachiq llank’ayta ñawpaqman apananpaq. Kay atiyqa, qhepa kaq, iglesiapa contranpi ch’aqwayta ruwanankupaq, Diospa kamachikuyninpa contranpiwan, corderohina waqrachayuq uywawan unanchasqa karqa.” Signs of the Times, November 1, 1899.
In 1798, when the papacy received its deadly wound, the United States spoke, and as is always the case with Alpha and Omega, the speaking at the beginning prefigured the speaking at the end. The Alien and Sedition Acts were spoken into law in 1798, prefiguring the laws that are implemented at the end addressing illegal immigration, and the media.
1798-vashd, tuw papacyeqa q’otz’is ixim ch’ulel t-uq’ab’, i Estados Unidos xchi’, y k’uxh taq Alpha y Omega, ri chi’oj pa rutikirib’al xuk’ut ri chi’oj pa ruk’isib’al. Ri Alien and Sedition Acts xe’ok pa ley pa 1798, richin xuk’ut chuqa’ ri taq leyes ri yetz’aqatisäx pa ruk’isib’al richin yekib’ij chirij ri man ya’l ta q’ij chi ke ri b’eqel taq winaqi’, y ri medios de comunicación.
The period we are considering from 1776 to 1798 possesses the signature of Alpha and Omega, for it identifies the “speaking” of the Declaration of Independence in the beginning, which typifies the Alien and Sedition Acts of 1798. In the middle of that period, you find the Constitution of the United States. The period provides a prophetic representation of the earth beast’s reign, for it begins speaking as a lamb, but the period ends with legislation representing a dragon. But as is often the case the beginning and ending of a thing align with opposites. The first waymark of the period is represented in the last waymark, and the middle waymark was the Constitution of the United States, which was ratified by THIRTEEN states. The Hebrew word “truth” was created by the first letter, followed by the thirteenth letter, followed by the last letter of the Hebrew alphabet.
အကျွန်ုပ်တို့ သုံးသပ်လျက်ရှိသော 1776 မှ 1798 ထိကာလသည် Alpha နှင့် Omega ၏ အမှတ်လက္ခဏာကို ဆောင်ထား၏။ အကြောင်းမှာ ထိုကာလ၏ အစ၌ Independence ကြေညာစာတမ်း၏ “ပြောဆိုခြင်း” ကို ဖော်ထုတ်ပြသပြီး၊ ယင်းသည် 1798 ခုနှစ်၏ Alien and Sedition Acts ကို ပုံဆောင်ကြိုတင်ညွှန်းဆိုသောကြောင့် ဖြစ်သည်။ ထိုကာလ၏ အလယ်၌ United States ၏ Constitution ကို တွေ့ရသည်။ ထိုကာလသည် မြေသားတိရစ္ဆာန်၏ အုပ်စိုးမှုကို ပရောဖက်ပြု ပုံဖော်တင်ပြပေး၏။ အကြောင်းမှာ ၎င်းသည် သိုးကလေးကဲ့သို့ ပြောဆိုခြင်းဖြင့် အစပြုသော်လည်း၊ ထိုကာလ၏ အဆုံးသည် နဂါးကို ကိုယ်စားပြုသော ဥပဒေပြဋ္ဌာန်းမှုဖြင့် အဆုံးသတ်သောကြောင့် ဖြစ်သည်။ သို့ရာတွင် မကြာခဏ ဖြစ်တတ်သကဲ့သို့ အရာတစ်ခု၏ အစနှင့် အဆုံးတို့သည် ဆန့်ကျင်ဘက်များနှင့် ကိုက်ညီတတ်ကြသည်။ ထိုကာလ၏ ပထမ waymark ကို နောက်ဆုံး waymark ၌ ကိုယ်စားပြုထားပြီး၊ အလယ် waymark သည် United States ၏ Constitution ဖြစ်၍၊ ယင်းကို ပြည်နယ် THIRTEEN ခုက အတည်ပြုလက်ခံခဲ့ကြသည်။ ဟီဘရူးစကားလုံး “truth” သည် ဟီဘရူးအက္ခရာစဉ်၏ ပထမအက္ခရာ၊ ထို့နောက် ဆယ့်သုံးမြောက်အက္ခရာ၊ ထို့နောက် နောက်ဆုံးအက္ခရာတို့ဖြင့် ဖွဲ့စည်းထားသည်။
The period we are now considering bears the signature of the First and the Last, who is the Truth. The period represents a period that leads to the beginning of the earth beast’s reign as the sixth kingdom of Bible prophecy, and it therefore represents a period that leads to the end of the earth beast’s reign as the sixth kingdom of Bible prophecy. That period began at the time of the end in 1989. 1776 to 1798 is to be laid upon 1989 to the soon coming Sunday law when the earth beast speaks as a dragon, as represented by the Alien and Sedition Acts.
ꦥꦿꦶꦪꦺꦴꦢꦼ ꦏꦁ ꦱꦏꦶꦤꦶ ꦥꦸꦤꦶꦏ ꦱꦼꦢꦁ ꦏꦶꦠ ꦥꦼꦂꦠꦶꦩ꧀ꦧꦁ ꦤꦼꦩ꧀ꦧꦁꦏꦼꦤ꧀, ꦩꦼꦚ꧀ꦝꦏ꧀ ꦠꦤ꧀ꦝ ꦱꦁ ꦥꦶꦁꦏꦁ ꦏꦁ ꦩꦸꦮꦶꦠ꧀ ꦲꦏꦶꦂ, ꦪꦻꦏꦸ ꦱꦁ ꦏꦁ ꦄꦢꦶ ꦏꦼꦤꦾꦠꦤ꧀. ꦥꦿꦶꦪꦺꦴꦢꦼ ꦲꦶꦏꦸ ꦩꦼꦤꦁꦏꦤ꧀ ꦱꦸꦮꦠꦸ ꦥꦿꦶꦪꦺꦴꦢꦼ ꦏꦁ ꦩꦚꦶꦗꦶ ꦩꦸꦮꦶꦠ꧀ꦲꦤꦺ ꦥꦼꦥꦿꦲꦤ꧀ ꦱꦠꦺꦴ ꦧꦸꦩꦶ ꦏꦼꦭꦮꦤ꧀ ꦱꦼꦧꦒꦻ ꦏꦫꦗꦤ꧀ ꦏꦼꦤꦼꦩ꧀ ꦱꦁꦏꦤ꧀ ꦫꦩꦭꦤ꧀ ꦆꦁ ꦄꦭ꧀ꦏꦶꦠꦧ꧀, ꦭꦤ꧀ ꦏꦫꦺꦤ ꦲꦶꦏꦸ ꦲꦸꦒ ꦩꦼꦤꦁꦏꦤ꧀ ꦱꦸꦮꦠꦸ ꦥꦿꦶꦪꦺꦴꦢꦼ ꦏꦁ ꦩꦚꦶꦗꦶ ꦧꦲꦱꦤꦺ ꦥꦼꦥꦿꦲꦤ꧀ ꦱꦠꦺꦴ ꦧꦸꦩꦶ ꦏꦼꦭꦮꦤ꧀ ꦱꦼꦧꦒꦻ ꦏꦫꦗꦤ꧀ ꦏꦼꦤꦼꦩ꧀ ꦱꦁꦏꦤ꧀ ꦫꦩꦭꦤ꧀ ꦆꦁ ꦄꦭ꧀ꦏꦶꦠꦧ꧀. ꦥꦿꦶꦪꦺꦴꦢꦼ ꦲꦶꦏꦸ ꦩꦸꦮꦶꦠ꧀ ꦥꦢ ꦮꦺꦏ꧀ꦠꦸ ꦥꦸꦚ꧀ꦕꦏ꧀ꦲꦤ꧀ ing 1989. 1776 dumugi 1798 kedah dipunlebetaken dhateng 1989 dumugi angger-angger Minggu ingkang badhé enggal rawuh nalika sato bumi punika ngandika kados naga, kados dene katuduhaken déning Alien and Sedition Acts.
It is worthwhile to place another prophetic truth into our study. That truth is an element of the “time of the end” as a symbol that is often overlooked. Laodicean Adventism may very well know that 1798 was the “time of the end,” but their understanding generally ends there, for they have no clue that every reform line parallels the other reform lines. Every reform line begins with the “time of the end.”
Ajechik kuaau u je’eḷ u ts’o’ok a k’iin ba’ax yáax xook. Le je’ela’, jump’éel k’aaba’ utia’al le “tiempo del fin” bey junp’éel símbolo, le ba’ax yaan u suuktal u máansik. Umeen Le Adventismo Laodicense ma’alob in wojel u yaantal 1798 bey le “tiempo del fin”, pero tuláakal u na’at suuk u ts’o’okol te’ela’, tumen mix ba’ax u yojelob ti’ le sáansamal u p’áatal kuxa’an ts’íib ku táan u juul juntúul ti’ juntúul. Tuláakal sáansamal u p’áatal kuxa’an ts’íib ku káajal yéetel le “tiempo del fin”.
Moses typified Christ, and Moses directly stated that fact, and Peter confirmed it in the book of Acts.
Moisés tipificó a Cristo, y Moisés declaró directamente ese hecho, y Pedro lo confirmó en el libro de Hechos.
The Lord thy God will raise up unto thee a Prophet from the midst of thee, of thy brethren, like unto me; unto him ye shall hearken. Deuteronomy 18:15.
ጌታ አምላክህ ከመካከልህ፣ ከወንድሞችህ እንደ እኔ ያለ ነቢይ ያስነሣልሃል፤ እርሱንም ታደምጣላችሁ። ዘዳግም 18፥15።
Jesus was to be “like unto” Moses.
Jesús había de ser «semejante a» Moisés.
And now, brethren, I wot that through ignorance ye did it, as did also your rulers. But those things, which God before had showed by the mouth of all his prophets, that Christ should suffer, he hath so fulfilled. Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; And he shall send Jesus Christ, which before was preached unto you: Whom the heaven must receive until the times of restitution of all things, which God hath spoken by the mouth of all his holy prophets since the world began. For Moses truly said unto the fathers, A prophet shall the Lord your God raise up unto you of your brethren, like unto me; him shall ye hear in all things whatsoever he shall say unto you. And it shall come to pass, that every soul, which will not hear that prophet, shall be destroyed from among the people. Yea, and all the prophets from Samuel and those that follow after, as many as have spoken, have likewise foretold of these days. Acts 3:17–24.
کاردم ئەتر، ئەمێ زانم کو هُما ئەی کار نا ئاگایی و نازانی دا کردی، و حاکمان هُما هم چنین کردند. لیک آنچه خدا از پیش از زبان همۀ پیامبران خود اعلام کرده بود که مسیح باید رنج بکشد، همان را بدینسان به انجام رسانید. پس توبه کنید و بازگشت نمایید تا گناهان هُما محو گردد، چون زمانهای تازگیبخشی از حضور خداوند فرا رسد؛ و او عیسی مسیح را بفرستد، آنکه پیشتر به هُما موعظه شده بود؛ همان که آسمان باید او را بپذیرد تا زمانهای اعادۀ همۀ چیزها فرا رسد، که خدا از آغاز جهان به زبان همۀ پیامبران قدیس خود از آن سخن گفته است. زیرا موسی حقیقتاً به پدران گفت: «خداوند، خدای هُما، از میان برادران هُما، پیامبری مانند من برای هُما برخواهد انگیخت؛ او را در هر آنچه به هُما گوید، بشنوید. و چنین خواهد شد که هر جان که آن پیامبر را نشنود، از میان قوم هلاک خواهد گردید.» آری، و همۀ پیامبران، از سموئیل و آنان که پس از او آمدند، هر که سخن گفت، از این روزها نیز پیشگویی کردهاند. اعمال 3:17–24.
The time of the end in the history of Moses was his birth, and it typified the birth of Christ. At the births of both Christ and of Moses there was an increase of knowledge that would test that generation. The knowledge of both their births led both the dragon power of Egypt and of Rome to attempt to kill the promised ones of prophecy. The shepherds on the hills, the wise men from the east represent those who understood the increase of knowledge at the time of the end.
મૂસાના ઇતિહાસમાં અંતનો સમય તેનો જન્મ હતો, અને તે ખ્રિસ્તના જન્મનો પૂર્વછાયો હતો. ખ્રિસ્ત અને મૂસા—બન્નેના જન્મ સમયે જ્ઞાનમાં એવી વૃદ્ધિ થઈ હતી કે જે તે પેઢીની પરીક્ષા લેનારી હતી. તેમના બન્નેના જન્મ અંગેના જ્ઞાનને કારણે મિસર અને રોમ—બન્નેની અજગરસમાન સત્તાએ ભવિષ્યવાણીમાં વચન આપેલાઓને મારી નાખવાનો પ્રયત્ન કર્યો. ટેકરીઓ પરના ગઢવાળાઓ અને પૂર્વમાંથી આવેલા જ્ઞાનીઓ તેઓનું પ્રતિનિધિત્વ કરે છે, જેમણે અંતના સમયે થયેલી જ્ઞાનવૃદ્ધિને સમજી હતી.
What is commonly missed is that there are two waymarks in the time of the end. It was not only Moses that was born, but three years prior his brother Aaron was born. Six months before Christ was born his cousin John was born. 1798 is the most common recognition of the “time of the end,” and in 1798 the beast (the political apparatus) (the whore) had ridden upon through the Dark Ages was killed, and a year later the “woman” who had ridden that beast also died.
Ancha kawsaq rimaypi mana qhawasqaqqa kaymi: pacha tukukuypi iskay señalakuna kachkan. Mana Moisesllachu paqarirqan, aswanpas kimsa watakuna ñawpaqta wawqin Aaron paqarirqan. Cristo paqarinanmanta soqta killakuna ñawpaqta ayllup masin Juan paqarirqan. 1798 watataqa “pacha tukukuypa” sut’inchasqan hina aswan riksiqkuna yachanku; chay 1798 watapitaqa uywa (politica aparatu) (qhari warmi mana allin) tutaya pacha puriyninkunapi montakusqan wañuchisqa karqan, huk wata qhipamantaqa chay uywapi montakusqa “warmi”pas wañurqan.
In 1989 there were two presidents. Reagan ruled until the inauguration in 1989, and then Bush the first began his reign. The end of the twelve hundred and sixty years had been typified by the seventy years of captivity in Babylon, and when General Cyrus, the nephew of Darius, executed Belshazzar on the night of the feast, Darius was the actual king. Darius and Cyrus represent the two waymarks of that time of the end.
Ndzi 1989 a ku ri na vapresidente vambirhi. Reagan u fumile ku fikela eka ku nghenisiwa eswikhundleni hi 1989, kutani Bush wo sungula a sungula ku fuma ka yena. Makumu ya malembe ya khume-mbirhi ni makume ntsevu a ma fanekisiwe hi malembe ya makume nkombo ya vuhlonga eBabilona, naswona loko Jenerali Korexe, jaha ra Dario, a dlaya Belxasara vusiku bya nkhuvo, Dario a a ri hosi ya xiviri. Dario na Korexe va yimela swikombiso swimbirhi swa nkarhi wolowo wa makumu.
The prophetic relationship between Moses and Aaron, John and Jesus, Darius and Cyrus, the papacy and the pope and Reagan and Bush are all sources of prophetic light when studied with the correct methodology. What we would point to here is that John, Jesus’ cousin, was the voice in the wilderness, which had been typified by Moses’ brother Aaron, who travelled into the wilderness to meet Moses, in order to be his voice.
Moses ak Aaron ti John ak Jesus, Darius ak Cyrus, papasi a ak pap la, ak Reagan ak Bush — tout se sous limyè pwovetik lè yo etidye yo avèk metodoloji ki kòrèk la. Sa nou ta vle montre isit la, se ke Jan, kouzen Jezi a, te vwa k ap rele nan dezè a, yon reyalite Aaron, frè Moyiz la, te deja tipifye, li menm ki te vwayaje antre nan dezè a pou rankontre Moyiz, afin ke li ta ka vwa pa li.
In the thirty-year period preceding Christ’s anointing, and for the thirty years preceding the antichrist, there is a waymark identifying a “voice.” For Christ it was the voice of John crying in the wilderness. In 533 Justinian made a decree identifying the antichrist as the corrector of heretics and the head of the church. Justinian’s decree was the “voice” that prepared for the Sunday law “decree” at the Council of Orleans in 538.
Durante el período de treinta años que precedió a la unción de Cristo, y durante los treinta años que preceden al anticristo, hay un waymark que identifica una “voz”. Para Cristo, fue la voz de Juan clamando en el desierto. En 533, Justiniano promulgó un decreto que identificaba al anticristo como corrector de herejes y cabeza de la iglesia. El decreto de Justiniano fue la “voz” que preparó el “decreto” de la ley dominical en el Concilio de Orleans en 538.
General Cyrus’ army was the voice identifying that Darius’ conquering of Babylon was imminent.
𐒑𐒖𐒙𐒗𐒝𐒀𐒉 𐒆𐒓𐒜𐒡𐒃 𐒕𐒛𐒊 𐒙𐒑𐒘𐒘𐒓 𐒖𐒓𐒜 𐒙𐒖𐒝𐒀 𐒆𐒜𐒇𐒘𐒜𐒇 𐒄𐒓𐒝𐒊𐒙𐒑𐒘 𐒈𐒖𐒃𐒉𐒛𐒊 𐒁𐒀𐒁𐒀𐒒𐒘𐒑 𐒕𐒖𐒙𐒗𐒝𐒀𐒉 𐒁𐒖𐒉𐒜 𐒑𐒖𐒙𐒜𐒗𐒜𐒖.
“The advent of the army of Cyrus before the walls of Babylon was to the Jews a sign that their deliverance from captivity was drawing nigh. More than a century before the birth of Cyrus, Inspiration had mentioned him by name, and had caused a record to be made of the actual work he should do in taking the city of Babylon unawares, and in preparing the way for the release of the children of the captivity. Through Isaiah the word had been spoken:
«تَواكُّو جَقاسىندا كىرۇستىڭ قوشۇنىنىڭ بابىل دىۋارلىرى ئالدىغا كېلىشى يەھۇدىيلەر ئۈچۈن ئەسىرلىقتىن قۇتۇلىشىنىڭ يېقىنلاشقانلىقىنىڭ بىر بەلگىسى ئىدى. كىرۇس تۇغۇلۇشتىن بۇرۇن بىر ئەسىردىن ئارتۇق ۋاقىت ئالدىلاھام، ۋەھيى ئۇنى ئىسمى بىلەن ئاتىغان ئىدى؛ ھەمدە بابىل شەھىرىنى ئويلىمىغان يەردىن ئېلىشتا، ۋە ئەسىرلىكلەرنىڭ پەرزەنتلىرىنى ئازاد قىلىش يولىنى تەييارلاشتا ئۇ قىلىدىغان ئەمەلىي ئىشلار توغرىسىدا خاتىرە قالدۇرۇلۇشىغا سەۋەب بولغان ئىدى. ئىسايا ئارقىلىق مۇنداق سۆز ئېيتىلغان ئىدى:»
“‘Thus saith the Lord to His anointed, to Cyrus, whose right hand I have holden, to subdue nations before him; … to open before him the two-leaved gates; and the gates shall not be shut; I will go before thee, and make the crooked places straight: I will break in pieces the gates of brass, and cut in sunder the bars of iron: and I will give thee the treasures of darkness, and hidden riches of secret places, that thou mayest know that I, the Lord, which call thee by thy name, am the God of Israel.’ Isaiah 45:1–3.” Prophets and Kings, 551.
“‘Ayaqtan Qərən, Öz məsh olunmuşuna, sağ əlindən tutduğum Kura belə deyir ki, onun önündə millətləri ram etsin; … onun önündə iki taylı qapıları açsın; və qapılar bağlanmayacaq; Mən sənin önündə gedəcəyəm və əyri yerləri düzəldəcəyəm; mis qapıları parça-parça edəcəyəm və dəmir çubuqları kəsib ayıracağam; və sənə qaranlığın xəzinələrini və gizli yerlərin örtülü sərvətlərini verəcəyəm ki, biləsən ki, səni öz adınla çağıran Mənəm, İsrailin Allahı olan Qərən.’ Yeşaya 45:1–3.” Peyğəmbərlər və Padşahlar, 551.
When it is recognized that it is two witnesses or two waymarks by which a prophetic “time of the end,” is established, it can also be recognized that one of the two waymarks represents an identification, announcement or warning of the approaching history. Aaron, John, Cyrus, and Justinian represent a waymark that precedes the time of the end. The time of the end in 1798 is the end of the period represented from 1776 through to 1798. The waymark in the middle of that history is the voice crying in the wilderness for the approaching history. That history began with a publication rejecting the dictatorial rule of either a king or pope, and it ended with a publication representing the character of a dictator. The publication in the middle represented the “warning” of the coming history, and the warning was that the Constitution of the United States would be overturned at the end of the history.
کُ نیشان ئەگەر بناسرێت کە بە دوو شایەت یان دوو نیشانەی ڕێگایەوە «کاتی کۆتایی»ی پێغەمبەرانە دەسەلمێنرێت، ئەوا دەتوانرێت ئەوەش بناسرێت کە یەکێک لەو دوو نیشانەی ڕێگایە بریتییە لە ناساندن، ڕاگەیاندن، یان ئاگادارکردنەوەی مێژووی نزیکبووەوە. هارون، یۆحەننا، کورش، و جوستینیان نیشانەیەکی ڕێگاین کە پێش «کاتی کۆتایی» دەکەوێت. «کاتی کۆتایی» لە 1798 کۆتاییی ئەو ماوەیەیە کە لە 1776ەوە هەتا 1798 نیشان دراوە. نیشانەی ڕێگا لە ناوەڕاستی ئەو مێژووە دەنگی ئەو کەسەیە کە لە بیابان هاوار دەکات بۆ مێژووی نزیکبووەوە. ئەو مێژووە بە بڵاوکراوەیەک دەستی پێکرد کە فەرمانڕەوایی دیکتاتۆرانەی یان پاشا یان پاپای ڕەت دەکردەوە، و بە بڵاوکراوەیەک کۆتایی هات کە خوی دیکتاتۆرێک پێشکەش دەکرد. ئەو بڵاوکراوەیەی لە ناوەڕاست بوو «ئاگادارکردنەوە»ی ئەو مێژووەی داهاتوو نیشان دەدا، و ئاگادارکردنەوەکە ئەوە بوو کە دەستووری وڵاتە یەکگرتووەکانی ئەمریکا لە کۆتاییی ئەو مێژووەدا هەڵدەوەشێتەوە.
That line of history began to be repeated in 1989, and it ends at the Sunday law when the warning from the wilderness two hundred years earlier in 1789 is rejected. 1989 was the time of the end at the end of verse forty, and it aligns with the time of the end in 1798. 1989 aligns with 1776, and the Sunday law represents 1798. In the middle of the history where the effect of every vision is accomplished, the history that began on September 11, 2001, and continues until the warning of 1789, is fulfilled and the Constitution is overturned. There must be a waymark in the middle, for God never changes. That waymark would represent a warning for the prophetic history that begins at the soon-coming Sunday law.
Iwe loolugendo lw’amateka lwatandika okuddamu mu 1989, era lukoma ku tteeka lya Ssande ng’okulabula okuva mu ddungu emyaka ebiri mu kikumi emabega mu 1789 kukkaanyizibwa. 1989 gwe gwali omulembe gw’enkomerero ku nkomerero y’olunnyiriri lwa amakumi ana, era gukwatagana n’omulembe gw’enkomerero mu 1798. 1989 ekwatagana ne 1776, era etteeka lya Ssande liraga 1798. Mu makkati g’amateka mwe kituukirira ekiva mu kwolesebwa kwonna, amateka agatandika nga 11 Ssebutemba 2001, era agaagenda mu maaso okutuusa ku kulabula kwa 1789, gatuukirizibwa era Ssemateeka asuulibwawo. Wateekwa okubaawo akabonero ak’oku kkubo mu makkati, kubanga Katonda takkuka. Akabonero ako ak’oku kkubo kaandibadde kimeenya kulabula eri amateka ga bunnabbi agatandika ku tteeka lya Ssande eriri okumpi okujja.
1989 marks the time of the end in verse forty that leads to the Sunday law in verse forty-one. The warning message that arrived after the time of the end, but before the Sunday law was September 11, 2001. It warns that at the conclusion of that period of history, the third Woe that arrived on September 11, 2001, and was immediately restrained, would strike again as an unexpected surprise, and thousands of cities would be destroyed. When that destruction arrives Satan would begin his marvelous work, and that work begins at the soon coming Sunday law.
1989 ແມ່ນເວລາແຫ່ງຈຸດສິ້ນສຸດໃນຂໍ້ທີສີ່ສິບ ອັນນຳໄປສູ່ກົດໝາຍວັນອາທິດໃນຂໍ້ທີສີ່ສິບເອັດ. ຂ່າວສານເຕືອນທີ່ມາເຖິງຫຼັງຈາກເວລາແຫ່ງຈຸດສິ້ນສຸດ ແຕ່ກ່ອນກົດໝາຍວັນອາທິດ ແມ່ນວັນທີ 11 ກັນຍາ 2001. ມັນເຕືອນວ່າ ເມື່ອເຖິງບົດສະຫຼຸບຂອງຊ່ວງເວລານັ້ນໃນປະຫວັດສາດ ວິບັດທີສາມທີ່ໄດ້ມາເຖິງໃນວັນທີ 11 ກັນຍາ 2001 ແລະຖືກຍັບຍັ້ງໄວ້ໃນທັນທີ ຈະໂຈມຕີອີກຄັ້ງໜຶ່ງຢ່າງບໍ່ຄາດຄິດ ແລະເມືອງນັບພັນແຫ່ງຈະຖືກທຳລາຍ. ເມື່ອການທຳລາຍນັ້ນມາເຖິງ ຊາຕານຈະເລີ່ມຕົ້ນການງານອັນນ່າພິສະວົງຂອງມັນ ແລະການງານນັ້ນເລີ່ມຕົ້ນທີ່ກົດໝາຍວັນອາທິດທີ່ຈະມາເຖິງໃນໄວໆນີ້.
“O that God’s people had a sense of the impending destruction of thousands of cities, now almost given to idolatry! But many of those who should be proclaiming the truth are accusing and condemning their brethren. When the converting power of God comes upon minds, there will be a decided change. Men will have no inclination to criticize and tear down. They will not stand in a position that hinders the light from shining to the world. Their criticism, their accusing, will cease. The powers of the enemy are mustering for battle. Stern conflicts are before us. Press together, my brethren and sisters, press together. Bind up with Christ. ‘Say ye not, A confederacy, . . . neither fear ye their fear, nor be afraid. Sanctify the Lord of hosts himself; and let him be your fear, and let him be your dread. And he shall be for a sanctuary; but for a stone of stumbling and for a rock of offense to both the houses of Israel, for a gin and for a snare to the inhabitants of Jerusalem. And many among them shall stumble, and fall, and be broken, and be snared, and be taken.’
«Ó, wai nanynamfo a Onyankopɔn wɔ no benya nkate bi afa ɔsɛe a ɛretwa bɛto nkurow mpempem so, a mprempren wɔde wɔn ho ama abosonsom no ho! Nanso wɔn mu pii a anka ɛsɛ sɛ wɔrepae mu reka nokware no, wɔrebɔ wɔn nuanom sobo na wɔrebu wɔn fɔ. Sɛ Onyankopɔn adanadane tumi no ba adwene so a, nsakrae kɛse bi bɛda adi. Nnipa rennya akɔnnɔ sɛ wɔbɛkasa atia na wɔadwiriw agu. Wɔremfa wɔn ho nsi gyinabea a esiwan ma hann no nhyerɛn nkɔ wiase no so. Wɔn kasa-tia, wɔn sobobɔ no, begyae. Ɔtamfo no tumi ahorow no regyina mu rebɔ wɔn ho ano ama ɔko. Ako a emu yɛ den da yɛn anim. Mommɔ mu, me nuanom mmarima ne mmea, mommɔ mu. Momfa mo ho nnye Kristo ho. “Monnka se, Apam bi,... na monsuro nea wɔsuro no, na mo ho nnwiriw mo. Muntew Asafo Awurade no ho, na ɔno na ɔnyɛ mo suro, na ɔno na ɔnyɛ mo ahopopo. Na ɔbɛyɛ kronkronbea; nanso ɔbɛyɛ hintabea bo ne suntidua ma Israel afie abien no nyinaa, afidie ne asumina ama Yerusalem atenafo. Na wɔn mu bebree behintiw, na wɔahwe ase, na wɔabubu wɔn, na wɔayi wɔn afidie mu, na wɔakyere wɔn.”
“The world is a theater. The actors, its inhabitants, are preparing to act their part in the last great drama. God is lost sight of. With the great masses of mankind there is no unity, except as men confederate to accomplish their selfish purposes. God is looking on. His purposes in regard to his rebellious subjects will be fulfilled. The world has not been given into the hands of men, though God is permitting the elements of confusion and disorder to bear sway for a season. A power from beneath is working to bring about the last great scenes in the drama,—Satan coming as Christ, and working with all deceivableness of unrighteousness in those who are binding themselves together in secret societies. Those who are yielding to the passion for confederation are working out the plans of the enemy. The cause will be followed by the effect.
“ꦈꦤꦺꦁꦒꦤ ꦪꦶꦏꦸ ꦥꦁꦒꦸꦁꦒꦤ. ꦥꦫ ꦥꦼꦚꦼꦤ꧀ꦢꦿꦩꦤ꧀, ꦪꦲꦶꦏꦸ ꦥꦫ ꦥꦼꦤꦸꦁꦒꦒꦺ, ꦱꦼꦢꦁ ꦱꦶꦪꦥ꧀ ꦩꦼꦤ꧀ꦠꦱ꧀ꦏꦺ ꦥꦼꦫꦤꦤꦺ ꦲꦶꦁ ꦢꦿꦩ ꦒꦼꦝꦺ ꦥꦸꦁꦏꦱꦤ. ꦄꦭ꧀ꦭꦃ ꦏꦼꦭꦁꦔꦤ ꦱꦏꦗꦶꦤꦏꦺ. ꦏꦁꦒꦺ ꦏꦼꦫꦩꦪꦤ ꦒꦼꦝꦺ ꦈꦩꦠ꧀ ꦩꦤꦸꦁꦱ, ꦠꦏ꧀ ꦲꦤ ꦏꦼꦱꦠꦸꦮꦤ, ꦏꦼꦕꦸꦮꦭꦶ ꦪꦺꦤ꧀ ꦩꦤꦸꦁꦱ ꦱꦼꦏꦸꦠꦸ ꦒꦸꦫꦸꦏ꧀ ꦏꦁꦒꦺ ꦤꦚꦼꦩ꧀ꦥꦸꦂꦤꦏꦺ ꦥꦥꦠꦶꦃ ꦲꦼꦁꦒꦭ꧀ꦤꦺ ꦢꦺꦮꦺ. ꦄꦭ꧀ꦭꦃ ꦱꦼꦢꦁ ꦤꦼꦤ꧀ꦢꦼꦁ. ꦥꦥꦠꦶꦃꦤꦺ ꦩꦼꦤꦼꦤ꧀ꦠꦁ ꦥꦫ ꦲꦸꦩ꧀ꦧꦏꦤ꧀ꦤꦺ ꦏꦁ ꦩꦁꦏꦁꦏꦁ ꦲꦏꦤ꧀ ꦏꦭꦏ꧀ꦱꦤꦤ. ꦈꦤꦺꦁꦒꦤ ꦲꦺꦴꦫ ꦢꦶꦱꦿꦲ꧀ꦏꦺ ꦩꦱꦸꦏ꧀ ꦠꦔꦤꦺ ꦩꦤꦸꦁꦱ, ꦤꦄꦤꦶꦁ ꦄꦭ꧀ꦭꦃ ꦱꦼꦢꦁ ꦔꦶꦗꦶꦤꦏꦺ ꦈꦤ꧀ꦱꦸꦂ-ꦈꦤ꧀ꦱꦸꦂ ꦏꦩꦼꦴꦭꦃꦤ ꦭꦤ꧀ ꦏꦲꦺꦴꦫꦢꦤ ꦩꦼꦥꦼꦒꦁ ꦏꦸꦮꦱ ꦱꦼꦗꦼꦤꦏ꧀. ꦏꦸꦮꦱ ꦱꦏ ꦥꦁꦫꦺꦏꦱꦤ ꦱꦼꦢꦁ ꦒꦼꦒꦫꦥ꧀ ꦏꦁꦒꦺ ꦔꦺꦴꦤ꧀ꦠꦺꦴꦏ꧀ꦏꦺ ꦥꦿꦶꦮꦶꦠꦶ-ꦥꦿꦶꦮꦶꦠꦶ ꦒꦼꦝꦺ ꦥꦸꦁꦏꦱꦤ ꦲꦶꦁ ꦢꦿꦩ ꦲꦶꦏꦸ,—ꦱꦠꦤ ꦩꦿꦚꦭ꧀ꦩꦤꦏꦺ ꦏꦩ꧀ꦧꦁꦏꦺ ꦏꦪꦱ ꦏꦿꦶꦱ꧀ꦠꦸꦱ, ꦭꦤ꧀ ꦔꦫꦥ꧀ ꦏꦫꦺꦴ ꦱꦼꦒꦭ ꦥꦼꦤꦶꦥꦸꦮꦤ꧀ ꦏꦲꦺꦴꦫꦏꦤ꧀ ꦲꦶꦁ ꦠꦼꦔꦃ ꦮꦺꦴꦁ-ꦮꦺꦴꦁ ꦏꦁ ꦱꦼꦢꦁ ꦔꦶꦏꦠ꧀ ꦲꦮꦏꦺ ꦢꦺꦮꦺ ꦲꦶꦁ ꦥꦼꦂꦏꦸꦩ꧀ꦥꦸꦭꦤ꧀-ꦥꦼꦂꦏꦸꦩ꧀ꦥꦸꦭꦤ꧀ ꦫꦲꦱꦶꦪ. ꦮꦺꦴꦁ-ꦮꦺꦴꦁ ꦏꦁ ꦱꦼꦫꦃ ꦥꦢ ꦤꦥ꧀ꦱꦸ ꦏꦁꦒꦺ ꦥꦼꦂꦱꦼꦏꦸꦠꦸꦮꦤ ꦱꦼꦢꦁ ꦔꦭꦏꦺꦴꦤꦶ ꦫꦼꦤ꧀ꦕꦤ-ꦫꦼꦤ꧀ꦕꦤ ꦱꦁ ꦩꦸꦱꦸꦃ. ꦱꦼꦧꦧꦺ ꦲꦏꦤ꧀ ꦏꦢꦾꦤ꧀ ꦏꦭꦮꦤ꧀ ꦄꦏꦶꦧꦠꦺ.”
“Transgression has almost reached its limit. Confusion fills the world, and a great terror is soon to come upon human beings. The end is very near. We who know the truth should be preparing for what is soon to break upon the world as an overwhelming surprise.” Review and Herald, September 10, 1903.
«Iniquidad manshan límite qasita haykun. Pantachakuy kay pachata junt’an, hinaspan hatun manchayqa runakunaman utqayllam hamunqa. Tukukuyqa ancha qayllañam kachkan. Noqanchik cheqaq kayta reqsiqkunaqa wakichisqa kayta kanan, imatachus kay pachaman utqaylla urmaykamunqa, llapaqta atipaq musphachiy hina.» Review and Herald, September 10, 1903.
The warning that was typified by the introduction of the Constitution in 1789, is the warning of the third angel, which returns to the second Kadesh, when the sealing of the one hundred and forty-four thousand begins. That warning is the warning of the first voice of Revelation chapter eighteen, and not only did the great buildings of New York City come down at that time, but the very essence of the Constitution was changed. The Constitution was written and based upon English law, whose basic philosophy can be simply defined as “a person is innocent, until proven guilty.” The Constitution was written for the purpose of rejecting what is known as Roman law, whose basic philosophy can be simply defined as “a person is guilty, until proven innocent.”
Ammasata 1789-ba Heera Mootummaa seensisuudhaan fakkeenyaan agarsiifamte, ergaa ergamaa sadaffaati; isheenis gara Qaadesh isa lammaffaatti deebiti yeroo chaappaan namoota kuma dhibba tokkoo fi afurtamii afurii jalqabu. Akeekkachiisni sun akeekkachiisa sagalee jalqabaa Mul’ata boqonnaa kudha saddeetii ti; yeroo sanatti gamoowwan gurguddoon Magaalaa New York qofa miti kan kufan, garuu bu’uuraan iyyuu wanti Heerri Mootummaa ta’e jijjiirame. Heerri Mootummaa seera Ingilizii irratti hundaa’ee fi irratti ijaaramee ture; seerri sunis yaada bu’uuraa isaatiin salphaatti akkana jechuun ibsama: “namni tokko yakkaan himatamee miti hamma balleessaa qabaachuun isaa mirkanaa’utti.” Heerri Mootummaa kunis kaayyoo seera Roomaa jedhamuu diduuf barreeffame; seerri sunis yaada bu’uuraa isaatiin salphaatti akkana jechuun ibsama: “namni tokko balleessaa qaba, hamma qulqulluu ta’uun isaa mirkanaa’utti.”
The warning from the wilderness in 1789, represented by the Constitution, represents the warning of September 11, 2001, and not only did the burning buildings mark that history with a literal fulfillment, but the passage (speaking) of the Patriot Act also represented the warning.
Ɔda no mu kɔkɔbɔ a efi sare so bae wɔ 1789 mu, a Mmarahyɛbagua no gyina hɔ ma no, gyina hɔ ma September 11, 2001 kɔkɔbɔ no; na ɛnyɛ sɛ adan a ɛrehyew no nko ara na ɛde saa abakɔsɛm no hyɛɛ nsow denam mmamu ankasa so, na mmom Patriot Act no mmra mufae (kasa) no nso gyinaa hɔ maa kɔkɔbɔ no.
The Patriot Act (Uniting and Strengthening America by Providing Appropriate Tools Required to Intercept and Obstruct Terrorism Act of 2001) was introduced in the United States Congress shortly after the terrorist attacks on September 11, 2001. The bill was introduced in the House of Representatives on October 23, 2001, and in the Senate on October 24, 2001. It was signed into law by President George W. Bush on October 26, 2001. The Patriot Act aimed to enhance the government’s ability to investigate and prevent acts of terrorism and expand surveillance and law enforcement powers, and it rejected the basic and fundamental principle of English law that identifies that a man is innocent, until proven guilty. It is still used today by the elite within the government to circumvent due process of law, privacy and fair trials.
Patriot Act (Uniting and Strengthening America by Providing Appropriate Tools Required to Intercept and Obstruct Terrorism Act of 2001) mi United States Congress ah September 11, 2001 terrorist attacks hnuai lawng zawngin an thlen a ni. Bill hi House of Representatives ah October 23, 2001 ah an lut tir a, Senate ah October 24, 2001 ah an lut tir leh. President George W. Bush chuan October 26, 2001 ah danah a hnutchhuahsak. Patriot Act chuan sorkarin thil tih hrehawm, terrorism hriat chian leh lo dal theihna tura a thiltih theihna tih chakna a tum a, surveillance leh law-enforcement thuneihna a zauh bawk; chutih lai chuan English law bulṭhûm leh a hmingthang tak, mi pakhat chu a sual lo tih hriat a ni hma chuan a sual lo vek a ni tih thu pawh a hnawl. Tûn thleng hian sorkar chhûnga elite-te chuan due process of law, privacy, leh fair trials-te kalpui dân tlangnel lo taka hrang hrangin an paltlang nana an la hmang reng a ni.
We will continue this study in our next article.
Yáʼátʼééhgo nihá nídlį́į́ʼígíí biniiyé áádóó tʼáá ajiłiiʼígíí nihá nihájiʼígíí áádóó nihá nihájiʼígíí nitsáhákeesígíí doo bikáaʼgi nisinígíí tʼáá ajiłiiʼígíí nihá nihájiʼígíí biniiyé éí tʼáá nihájiʼígíí bikáaʼgi áádóó nihájiʼígíí bá hooghanígíí bikáaʼgi dooleeł.
“What is our condition in this fearful and solemn time? Alas, what pride is prevailing in the church, what hypocrisy, what deception, what love of dress, frivolity, and amusement, what desire for the supremacy! All these sins have clouded the mind, so that eternal things have not been discerned. Shall we not search the Scripture, that we may know where we are in this world’s history? Shall we not become intelligent in regard to the work that is being accomplished for us at this time, and the position that we as sinners should occupy while this work of atonement is going forward? If we have any regard for our souls’ salvation, we must make a decided change. We must seek the Lord with true penitence; we must with deep contrition of soul confess our sins, that they may be blotted out.
“እዚ ዘፍርሃትን ዘከቢድን ጊዜ ሁኔታና ምንታይ እዩ? ኣይወይ፣ ኣብ ቤተ ክርስቲያን ክንደይ ዝበለ ትዕቢት ይነግሥ ኣሎ፣ ክንደይ ግብዝነት፣ ክንደይ ምትላል፣ ክንደይ ፍቕሪ ንልብስን ንቀላልነትን ንመዘናግዕን፣ ክንደይ ምኞት ንልዕልና! እዚ ኹሉ ሓጢኣት ንኣእምሮ ኣጸልሞ እዩ፣ ክሳዕ ዘለኣለማዊ ነገራት ከይተለለዩ። ኣብ ታሪኽ እዚ ዓለም ኣበይ ከም ዘሎና ምእንቲ ክንፈልጥ፣ ቅዱሳት መጻሕፍቲ ኣይንምርምርንዶ? ብዛዕባ እቲ ኣብዚ ጊዜ ንኣና ዝፍጸም ዘሎ ስራሕ፣ እዚ ስራሕ ምትዕራቕ እናተኻየደ ከሎ ድማ ንሕና ከም ሓጥኣን ክንሕዞ ዝግባእ መርገጺ፣ ኣይንግበርንዶ ኣእምሮ ዘለና? ንምድሓን ነፍሳትና ዝኾነ ሓልዮት እንተ ኣሎና፣ ፍጹም ዝተወሰነ ለውጢ ክንገብር ኣሎና። ንጐይታ ብሓቀኛ ንስሓ ክንደሊ ኣሎና፤ ሓጢኣትና ምእንቲ ክድምሰሱ፣ ብዓሚቝ ስቓይ ነፍሲ ክንእመን ኣሎና።”
“We must no longer remain upon the enchanted ground. We are fast approaching the close of our probation. Let every soul inquire, How do I stand before God? We know not how soon our names may be taken into the lips of Christ, and our cases be finally decided. What, oh, what will these decisions be! Shall we be counted with the righteous, or shall we be numbered with the wicked?
“ꯑꯩꯈꯣꯏꯅꯥ ꯑꯗꯨꯒꯤ ꯃꯥꯌꯥꯡ ꯇꯧꯕ ꯃꯤꯌꯥꯝ ꯂꯩꯕ ꯃꯥꯂꯦꯝꯗ ꯃꯈꯥ ꯂꯩꯔꯣꯏꯗꯕꯅꯤ꯫ ꯑꯩꯈꯣꯏꯅꯥ ꯑꯩꯈꯣꯏꯒꯤ ꯄ꯭ꯔꯣꯕꯦꯁꯟꯒꯤ ꯂꯣꯏꯁꯤꯟꯕ ꯃꯐꯝꯗ ꯌꯥꯝꯅ ꯅꯍꯥꯛꯄꯥ ꯆꯠꯂꯤ꯫ ꯂꯥꯏꯅꯤꯡ ꯑꯉꯥꯡ ꯈꯨꯗꯤꯡꯃꯛꯅꯥ ꯃꯀꯣꯏ ꯋꯥ ꯍꯟꯅꯕ ꯑꯁꯤ ꯈꯪꯂꯨ, ꯑꯩꯅꯥ ꯑꯇꯩ ꯀꯔꯤ ꯃꯇꯝꯗ ꯂꯩꯔꯤꯕꯅꯣ ꯑꯗꯨꯒꯤ ꯃꯃꯥꯡꯗ? ꯑꯩꯈꯣꯏꯅꯥ ꯈꯪꯗꯦ ꯀ꯭ꯔꯥꯏꯁ꯭ꯇꯒꯤ ꯂꯤꯞꯁꯤꯡꯗ ꯑꯩꯈꯣꯏꯒꯤ ꯃꯤꯡꯁꯤꯡ ꯀꯔꯤꯒꯨꯝꯕ ꯃꯇꯝꯗ ꯂꯧꯈꯤꯕꯒꯦ, ꯑꯗꯨꯒ ꯑꯩꯈꯣꯏꯒꯤ ꯀꯦꯁꯁꯤꯡ ꯃꯄꯨꯡ ꯐꯥꯅ ꯋꯥꯈꯜ ꯂꯧꯁꯤꯟꯈꯤꯕꯒꯦ꯫ ꯑꯣ, ꯑꯣ, ꯃꯈꯣꯏ ꯑꯁꯤ ꯋꯥꯈꯜꯁꯤꯡ ꯀꯔꯤꯒꯨꯝꯕ ꯑꯣꯏꯒꯅꯣ? ꯑꯩꯈꯣꯏꯕꯨ ꯙꯥꯔꯃꯤꯛꯄ ꯃꯤꯁꯤꯡꯒꯥ ꯂꯣꯏꯅ ꯉꯥꯛꯂꯒꯅꯤ ꯅꯠꯇ꯭ꯔꯒ, ꯅꯠꯇ꯭ꯔꯒ ꯑꯩꯈꯣꯏꯕꯨ ꯑꯔꯥꯟꯕ ꯃꯤꯁꯤꯡꯒꯥ ꯃꯁꯥꯒꯤ ꯃꯔꯥꯛꯇ ꯆꯥꯡꯒꯅꯤ?”
“Let the church arise, and repent of her back-slidings before God. Let the watchmen awake, and give the trumpet a certain sound. It is a definite warning that we have to proclaim. God commands his servants, ‘Cry aloud, spare not, lift up thy voice like a trumpet, and show my people their transgression, and the house of Jacob their sins.’ The attention of the people must be gained; unless this can be done, all effort is useless; though an angel from heaven should come down and speak to them, his words would do no more good than if he were speaking into the cold ear of death. The church must arouse to action. The Spirit of God can never come in until she prepares the way. There should be earnest searching of heart. There should be united, persevering prayer, and through faith a claiming of the promises of God. There should be, not a clothing of the body with sackcloth, as in ancient times, but a deep humiliation of soul. We have not the first reason for self-congratulation and self exaltation. We should humble ourselves under the mighty hand of God. He will appear to comfort and bless the true seekers.
“A mana do igreja tyan, ya magsulse ken say pansan a panag-atrasna sakeyen Apo Dios. A tan tan-awaen ya mabangon da, tan iyeg da so trumpeta ed matalek tan nalinew a tunog. Saray ito so matukoy a pamanbaga ya masapul tayon iproklama. Ibilin nen Apo Dios so saray lingkorna, ‘Mangwa kayo ed makabkabat a boses, ag kayo manaliklik; itagey yo so boses yo a singa trumpeta, tan ipanengneng yo ed baley a totoo ko so inkasaglang da, tan ed abung nen Jacob so saray basol da.’ Masapul a nagpaawat so pakaseknan na totoo; no ag iya nagawa, amin a pegley so awan siletna; anggaman no manaog ni sakey ya anghel manlapud tawen tan mansalita ed sikara, saray salita na et agto nepeg ya pakabenepisyoan da no aliwa no singa mansasalita lad talinga na patey ya mankankel. Masapul a mibangon so igreja ed panagtrabaho. So Espiritu nen Apo Dios et agto ni kabkabat a onla la no agna isagana so dalan. Nepeg so mainomay tan masunggdo a panangsukisokoy ed puso. Nepeg so nagkakaisan tan agmakapuy a pikakasi, tan babaen ed pammati so panangala ed saray inkari nen Apo Dios. Nepeg a wala, aliwa so panangawes ed katawan na sako a kas ag-inawa ed kadaanan a panaon, noag ket mateges a panagpaabeba na kalaleman na kararuwa. Awan tayo ni pirmin rason parad panangidayew ed dili tan panangitantandoro ed inkadakil tayo. Nepeg tayon ipaabeba so dili tayo ed silong na makapanyari a lima nen Apo Dios. Sikato so onla tan mangaliwawa tan mangbendision ed saray matapat ya mananap.”
“The work is before us; will we engage in it? We must work fast, we must go steadily forward. We must be preparing for the great day of the Lord. We have no time to lose, no time to be engaged in selfish purposes. The world is to be warned. What are we doing as individuals to bring the light before others? God has left to every man his work; everyone has a part to act, and we cannot neglect this work except at the peril of our souls.
«El trabajo está delante de nosotros; ¿nos ocuparemos en él? Debemos trabajar con rapidez, debemos avanzar constantemente. Debemos estar preparándonos para el gran día del Señor. No tenemos tiempo que perder, ni tiempo para ocuparnos en propósitos egoístas. El mundo ha de ser amonestado. ¿Qué estamos haciendo como individuos para llevar la luz ante los demás? Dios ha dejado a cada hombre su obra; cada uno tiene una parte que desempeñar, y no podemos descuidar esta obra sino a riesgo de nuestras almas.
“O my brethren, will you grieve the Holy Spirit, and cause it to depart? Will you shut out the blessed Saviour, because you are unprepared for his presence? Will you leave souls to perish without the knowledge of the truth, because you love your ease too well to bear the burden that Jesus bore for you? Let us awake out of sleep. ‘Be sober, be vigilant; because your adversary the Devil, as a roaring lion, walketh about, seeking whom he may devour.’” Review and Herald, March 22, 1887.
“ও আমার সহোদরগণ, তোমরা কি পবিত্র আত্মাকে দুঃখিত করবে এবং তাকে প্রস্থান করতে বাধ্য করবে? তোমরা কি ধন্য ত্রাণকর্তাকে বাইরে রেখে দেবে, কারণ তোমরা তাঁর উপস্থিতির জন্য অপ্রস্তুত? তোমরা কি আত্মাগণকে সত্যের জ্ঞান ব্যতীত বিনষ্ট হতে ছেড়ে দেবে, কারণ তোমরা নিজেদের স্বাচ্ছন্দ্যকে এতই ভালোবাস যে তোমাদের জন্য যীশু যে ভার বহন করেছিলেন, সেই ভার বহন করতে অনিচ্ছুক? আস, আমরা নিদ্রা থেকে জেগে উঠি। ‘সংযত হও, সজাগ থাক; কারণ তোমাদের প্রতিপক্ষ শয়তান গর্জনকারী সিংহের ন্যায় চারদিকে ঘুরে বেড়ায়, কাহাকে গ্রাস করিবে তাহার অন্বেষণ করে।’” Review and Herald, March 22, 1887.