All the prophets agree with one another, and they all testify more specifically about the end of the world than the days in which they lived. Their testimony is to be applied in the prophetic period of the sealing time of the one hundred and forty-four thousand, for that is where the effect of every vision occurs. Isaiah, in chapter six, in vision was allowed to look into the Most Holy Place, during the period of the sealing time of the one hundred and forty-four thousand, where He saw God’s glory. We know it was post-September 11, 2001, for he heard the angels in verse three, identify that the earth was then full of His glory.

Nyaxil profetak qhep na noq qañob’ re junam, chuqa’ konojel tz’inunïk qas chi rij ri ruq’isib’al ri uwach’ulew chwach ri q’ij taq ri xek’oji’ pa ri kik’aslemal. Ri kitzijol k’o chi rojqasaxik pa ri q’ijil q’alajisab’al rech ri k’ijul richin ri jun ciento cuarenta y cuatro mil, rumal ri’ chiri’ k’o wi ri ruchuq’a’ ronojel ri visión. Isaías, pa ri u waqib’ capítulo, pa visión xya’ q’ij chi re richin xril ri Santísimo Lugar, pa ri q’ijil rech ri q’ijul richin ri jun ciento cuarenta y cuatro mil, jawje’ xril wi ri juluwem rech Dios. Qeta’m chi k’o chik chwij ri 11 rech septiembre rech 2001, rumal pa ri versículo ox xutzijoj ri ángeles, xkiq’alajisaj chi ri uwach’ulew k’o chik nojinaq che ri juluwem rech Riya’.

“When God was about to send Isaiah with a message to His people, He first permitted the prophet to look in vision into the holy of holies within the sanctuary. Suddenly the gate and the inner veil of the temple seemed to be uplifted or withdrawn, and he was permitted to gaze within, upon the holy of holies, where even the prophet’s feet might not enter. There rose before him a vision of Jehovah sitting upon a throne high and lifted up, while the train of His glory filled the temple. Around the throne were seraphim, as guards about the great King, and they reflected the glory that surrounded them. As their songs of praise resounded in deep notes of adoration, the pillars of the gate trembled, as if shaken by an earthquake. With lips unpolluted by sin, these angels poured forth the praises of God. ‘Holy, holy, holy, is the Lord of hosts,’ they cried; ‘the whole earth is full of His glory.’ [See Isaiah 6:1–8.]

«Nigba ti Ọlọ́run fẹ́ rán Isaiah pẹ̀lú ìránṣẹ́ kan sí àwọn ènìyàn Rẹ̀, Ó kọ́kọ́ jẹ́ kí wòlíì náà rí nínú ìran inú ibi mímọ́ jùlọ láàárín ibi mímọ́. Lójijì, ẹnu-ọ̀nà àti aṣọ ìkélé inú tẹ́ńpìlì dàbí ẹni pé a gbé sókè tàbí a fà sẹ́yìn, a sì jẹ́ kí ó wo inú rẹ̀, sí ibi mímọ́ jùlọ, níbi tí àní ẹsẹ̀ wòlíì náà kò ti lè wọ̀. Ìran kan ti Jehovah tí ó jókòó lórí ìtẹ́ gíga tí a sì gbé sókè farahàn níwájú rẹ̀, nígbà tí ẹ̀wù ògo Rẹ̀ kún tẹ́ńpìlì náà. Yí ká ìtẹ́ náà ni àwọn serafimu wà, gẹ́gẹ́ bí àwọn olùṣọ́ yí ká Ọba ńlá náà, wọ́n sì ń fi ògo tí ó yí wọn ká hàn padà. Bí orin ìyìn wọn ṣe ń dún ní ohùn jíjin ti ìjọsìn, àwọn ọ̀wọ̀n ẹnu-ọ̀nà náà mì tìtì, bí ẹni pé ìṣẹ̀lẹ̀ ilẹ̀ ń mì wọ́n. Pẹ̀lú ètè tí ẹ̀ṣẹ̀ kò ti bà jẹ́, àwọn áńgẹ́lì wọ̀nyí tú ìyìn Ọlọ́run jáde. “Mímọ́, mímọ́, mímọ́, ni Oluwa àwọn ọmọ-ogun,” ni wọ́n ké; “gbogbo ayé kún fún ògo Rẹ̀.” [Wo Isaiah 6:1–8.]»

“The seraphim around the throne are so filled with reverential awe as they behold the glory of God, that they do not for an instant look upon themselves with admiration. Their praise is for the Lord of hosts. As they look into the future, when the whole earth shall be filled with His glory, the triumphant song is echoed from one to another in melodious chant, ‘Holy, holy, holy, is the Lord of hosts.’ They are fully satisfied to glorify God; abiding in His presence, beneath His smile of approbation, they wish for nothing more. In bearing His image, in doing His bidding, in worshiping Him, their highest ambition is reached.” Gospel Workers, 21.

“ᎤᏂᏍᏆᏂᎪᏛ ᏧᏂᏢᎩ ᎦᏍᎩᎸ ᎤᎵᏍᏆᏂᎪᏛ ᎤᏁᎳᏅᎯ ᎤᏩᏒ ᎤᏂᎪᎲᎢ ᎤᏂᎧᎿᎭᎩ ᎤᎾᏓᏅᏛᎯ ᎤᏂᎧᎿᎭᎩ ᎤᎬᏫᏳᎯ, ᎾᏍᎩ ᎤᏅᏒ ᎤᏂᎪᎲᎢ ᎤᎾᎵᎮᎵᏤᎵᏍᎬ ᎥᏝ ᎤᏂᎦᏔᎲᎾ ᎤᏂᎦᏔᎲ ᎤᏂᏅᏒ. ᎤᏂᏃᎮᎸᎢ ᎤᏂᎬᏫᏳᎯ ᎠᏂᏯᏫᏍᎩ ᎤᏤᎵᎦ. ᎤᏂᎪᎲᎢ ᎢᎬᏱᏊ ᎢᏳᏍᏗ, ᎿᎭᏉ ᏂᎦᎥ ᎡᎶᎯ ᎤᎧᎵᎢ ᎤᏂᎬᏫᏳᎯ ᎤᏤᎸ ᎬᏗ ᎨᏎᏍᏗ, ᎤᏂᏍᏚᎩ ᎤᏂᏃᎮᎸᎢ ᎠᏏᏴᏫ ᎠᏏᏴᏫ ᎠᎾᏓᏟᎶᏍᏔᏅ ᎠᏂᏃᎯᏳᏔᏅ ᎤᏃᎴ, ‘ᎦᎸᎳᏗ, ᎦᎸᎳᏗ, ᎦᎸᎳᏗ, ᎤᎬᏫᏳᎯ ᎠᏂᏯᏫᏍᎩ ᎤᏤᎵᎦ.’ ᎤᏂᏣᎳᎩ ᎤᏂᏰᎸ ᎤᎾᎸᏉᏗᏱ ᎤᏁᎳᏅᎯ; ᎤᏂᏯᎥᎢ ᎤᏤᎸ ᎦᏙᎯ, ᎤᏤᎸ ᎤᏤᎵᎦ ᎤᏒᏃᏱ ᎠᏁᏙᎲ, ᎥᏝ ᎪᎱᏍᏗ ᏅᏩᏓᎴ ᎤᏂᏔᏲᎯᎭ. ᎤᏂᏃᎯᏳᏔᏅ ᎤᏁᎳᏅᎯ ᎤᏓᎷᎸᎢ, ᎤᏂᏛᏁᎲ ᎤᏄᏬᎸᎢ, ᎤᏂᎾᏓᏙᎵᏍᏗᏍᎬ ᎤᏩᏒ, ᎤᏂᏟᏂᎬᏁᎸ ᎤᏅᏟᎩ ᎤᎵᏍᏆᏛᎢ ᎦᎵᏍᏔᏅ.” Gospel Workers, 21.

In agreement with Isaiah, the prophet Ezekiel was also allowed to see into the Most Holy Place. Ezekiel’s vision began in chapter one, verse one.

Ишаямен келісе отырып, Езекиел пайғамбарға да Ең Қасиетті Орынды көруге рұқсат етілді. Езекиелдің көрінісі бірінші тараудың бірінші аятынан басталды.

Now it came to pass in the thirtieth year, in the fourth month, in the fifth day of the month, as I was among the captives by the river of Chebar, that the heavens were opened, and I saw visions of God. Ezekiel 1:1.

Ameva mba tai lavo nandeha, tamin’ny taona fahatelopolo, tamin’ny volana fahefatra, tamin’ny andro fahadimin’ny volana, raha teo amin’ny babo teo amoron’ny ony Kebara aho, dia nisokatra ny lanitra, ka nahita fahitan’Andriamanitra aho. Ezekiela 1:1.

His vision continues on for chapters, and it is a continuation of the same vision in chapters eight and nine, which identifies the sealing of the one hundred and forty-four thousand. We know this by his careful testimony.

Awon aniotgdisi agu licheen n’ibem, imáwod k’häa eya se t’äniñot n’ituru k’ochok k’atín k’eñet a-bet k’atán eyi k’otonga ataditgdiot 8 n’ituru 9, k’atamun a-bet ataténadit n’itukuyit gíriit akwatat 144,000. Akiro nuun k’ejan k’esi atesubutanu.

And it came to pass in the sixth year, in the sixth month, in the fifth day of the month, as I sat in mine house, and the elders of Judah sat before me, that the hand of the Lord God fell there upon me. Then I beheld, and lo a likeness as the appearance of fire: from the appearance of his loins even downward, fire; and from his loins even upward, as the appearance of brightness, as the colour of amber. And he put forth the form of an hand, and took me by a lock of mine head; and the spirit lifted me up between the earth and the heaven, and brought me in the visions of God to Jerusalem, to the door of the inner gate that looketh toward the north; where was the seat of the image of jealousy, which provoketh to jealousy. And, behold, the glory of the God of Israel was there, according to the vision that I saw in the plain. Ezekiel 8:1–4.

И шестой год, в шестой месяц, в пятый день месяца, когда я сидел в доме моём, и старейшины Иуды сидели предо мною, там ниспала на меня рука Господа Бога. И увидел я: и вот, некое подобие, как бы вид огня; от вида чресл Его и ниже — огонь, и от чресл Его и выше — как бы сияние, как бы цвет янтаря. И простёр Он как бы руку, и взял меня за локон головы моей; и дух поднял меня между землёю и небом и принёс меня в видениях Божиих в Иерусалим, ко входу внутренних ворот, обращённых к северу, где было седалище идола ревности, возбуждающего ревность. И вот, слава Бога Израилева была там, по видению, какое я видел на равнине. Иезекииль 8:1–4.

The vision of chapters eight and nine that identify the two classes that are developed during the sealing of the one hundred and forty-four thousand, was, “according to the vision that” Ezekiel had seen “in the plain.” The vision he had seen in the plain is identified in chapter three.

Mae gweledigaeth penodau wyth a naw, sy’n dynodi’r ddau ddosbarth a ddatblygir yn ystod selio’r cant pedwar deg a phedair mil, yn ôl “y weledigaeth a” welodd Eseciel “yn y gwastadedd.” Y mae’r weledigaeth a welodd yn y gwastadedd wedi ei dynodi ym mhennod tri.

And the hand of the Lord was there upon me; and he said unto me, Arise, go forth into the plain, and I will there talk with thee. Then I arose, and went forth into the plain: and, behold, the glory of the Lord stood there, as the glory which I saw by the river of Chebar: and I fell on my face. Ezekiel 3:22, 23.

И тэнд ЭЗЭНий мутар миний дээр байв; Тэр надад, «Бос, тал уруу гар, тэнд Би чамтай ярина» гэж айлдав. Тэгээд би босож, тал уруу гарсан бөгөөд, болгоогтун, Хебар мөрний дэргэд миний харсан алдартай адил ЭЗЭНий алдар тэнд зогсож байлаа. Тэгэхэд би нүүрээрээ газар унав. Езекиел 3:22, 23.

Ezekiel’s vision of the “plain,” was as the “glory which” Ezekiel “saw by the river of Chebar,” and that was the vision of chapter one, verse one. The vision of the sealing in chapter nine, and the vision of the “plain,” were simply continuations of the vision of the river Chebar. It was a vision of the glory of God in the Most Holy Place, during the sealing of the one hundred and forty-four thousand, just as was Isaiah’s vision. Isaiah’s vision was identifying God’s work of raising up messengers during the sealing time, and in chapter two and three, Ezekiel identifies that very work in greater detail than Isaiah, for he illustrates a messenger who is to carry a message to Laodicean Adventism, and in order to understand the message he is to carry to the rebellious people who are being passed by, Ezekiel is commanded to eat the little book, that was in the angel’s hand when He descended on September 11, 2001.

Ti ñy visión Ezequiel ti “plain,” ket kas iti “glory which” nga “nakita” ni Ezequiel “iti igid ti karayan ti Chebar,” ket dayta ti visión iti kapitulo uno, bersikulo uno. Ti visión ti panangmarka iti kapitulo siam, ken ti visión ti “plain,” ket dagitoy ket simpleng panagtultuloy laeng ti visión iti karayan a Chebar. Dayta ket maysa a visión ti dayag ti Dios iti Kaasinaan a Nasantoan a Lugar, iti panawen ti panangmarka kadagiti sangagasut uppat a pulo ket uppat a ribo, a kas met iti visión ni Isaias. Ti visión ni Isaias ket mangipakpakdaar iti aramid ti Dios a panangibangon kadagiti mensahero iti panawen ti panangmarka, ket iti kapitulo dua ken tallo, ni Ezequiel ket ilasinna dayta mismo nga aramid iti ad-adda a naidetalyeng wagas ngem ni Isaias, ta iladawanna ti maysa a mensahero a mangyeg iti maysa a mensahe iti Laodicean Adventism, ken tapno maawatanna ti mensahe a yegna kadagiti managrebelde a tattao a mapalabaslaban, ni Ezequiel ket nabilin a mangan iti bassit a libro, a adda idiay ima ti anghel idi immulog Isuna idi Septiembre 11, 2001.

Moreover he said unto me, Son of man, eat that thou findest; eat this roll, and go speak unto the house of Israel. So I opened my mouth, and he caused me to eat that roll. And he said unto me, Son of man, cause thy belly to eat, and fill thy bowels with this roll that I give thee. Then did I eat it; and it was in my mouth as honey for sweetness. And he said unto me, Son of man, go, get thee unto the house of Israel, and speak with my words unto them. For thou art not sent to a people of a strange speech and of an hard language, but to the house of Israel; Not to many people of a strange speech and of an hard language, whose words thou canst not understand. Surely, had I sent thee to them, they would have hearkened unto thee. But the house of Israel will not hearken unto thee; for they will not hearken unto me: for all the house of Israel are impudent and hardhearted. Behold, I have made thy face strong against their faces, and thy forehead strong against their foreheads. As an adamant harder than flint have I made thy forehead: fear them not, neither be dismayed at their looks, though they be a rebellious house. Ezekiel 3:1–9.

Ṣùgbọ́n ó tún wí fún mi pé, Ọmọ ènìyàn, jẹ ohun tí o bá rí; jẹ ìwé yìí, kí o sì lọ sọ̀rọ̀ fún ilé Ísírẹ́lì. Nígbà náà ni mo há ẹnu mi, ó sì mú kí n jẹ ìwé náà. Ó sì wí fún mi pé, Ọmọ ènìyàn, mú kí inú rẹ jẹ, kí o sì fi ìwé yìí tí mo fi fún ọ kún ìfun rẹ. Nígbà náà ni mo jẹ ẹ́; ó sì dùn nínú ẹnu mi bí oyin nítorí adùn rẹ̀. Ó sì wí fún mi pé, Ọmọ ènìyàn, lọ, tọ̀ ara rẹ sí ilé Ísírẹ́lì, kí o sì fi ọ̀rọ̀ mi sọ̀rọ̀ fún wọn. Nítorí a kò rán ọ sí ọ̀dọ̀ àwọn ènìyàn tí ọ̀rọ̀ wọn jẹ́ àjèjì, tí èdè wọn sì le, bí kò ṣe sí ilé Ísírẹ́lì; kì í ṣe sí ọ̀dọ̀ ọ̀pọ̀lọpọ̀ ènìyàn tí ọ̀rọ̀ wọn jẹ́ àjèjì, tí èdè wọn sì le, àwọn tí o kò lè lóye ọ̀rọ̀ wọn. Nítõtọ́, bí mo bá ti rán ọ sí ọ̀dọ̀ wọn, wọn ì bá fetí sí ọ. Ṣùgbọ́n ilé Ísírẹ́lì kì yóò fetí sí ọ; nítorí wọn kì yóò fetí sí mi: nítorí gbogbo ilé Ísírẹ́lì jẹ́ aláìtìjú àti aláìní ọkàn rírò. Kíyèsi i, mo ti mú ojú rẹ le sí ojú wọn, mo sì ti mú iwájú orí rẹ le sí iwájú orí wọn. Bí adámáǹtì tí ó le ju òkúta fílíǹtì lọ ni mo ti ṣe iwájú orí rẹ: má ṣe bẹ̀rù wọn, bẹ́ẹ̀ ni má ṣe fòyà nítorí ojú wọn, bí ó tilẹ̀ jẹ́ pé ilé ọlọ̀tẹ̀ ni wọ́n. Hesekieli 3:1–9.

A Gentile in the Bible is a stranger, and a stranger speaks strange speech. Ezekiel was sent to the house of modern Israel, which in the sealing time is the Laodicean Seventh-day Adventist church, which is being passed by. The message during the sealing time of the one hundred and forty-four thousand is for God’s church, which is first judged, and then at the soon-coming Sunday law, the second voice of Revelation chapter eighteen, calls God’s Gentile flock out of Babylon. When Isaiah, in chapter six, is representing those who accept the calling of being sent to the rebellious house with the Laodicean message, he is forewarned that they are a people who in seeing, do not perceive, and in hearing, do not understand. Isaiah records the very attribute that Jesus quoted from Isaiah, chapter six, when He assigned that very attribute to the quibbling Jews who were being passed by in the history of Christ.

ᎠᏰᎵ ᎤᏬᏚᎯ ᎠᏂᎦᏴᎵᎨ ᎤᏬᏚᎯ ᎤᏓᏅᏘ ᎤᏬᏚᎯ ᎤᏬᏂᎭ ᎤᏍᏗ ᎠᎴ ᎤᏬᏂᎯᏍᏗ ᎠᏍᏆᎸᎢ ᎤᏬᏂᎭ ᏅᏩᏓᎴ ᎦᏬᏂᎯᏍᏗ. ᎢᏏᎩᎵ ᎤᏪᏅᏒ ᎠᏓᏁᎸ ᎢᏏᎵ ᎪᎯᏳ ᎤᏓᏅᏘ, ᎾᏍᎩ ᎤᏓᏅᏘ ᎠᏍᏆᎸ ᎤᏜᏓᏅᏛ ᎤᏪᏯᎢ ᎴᎣᏗᏏᎠ ᏣᎳᏩᏍᏗ ᏏᎾᎢ-ᎠᎴ-ᏧᎾᎩᏨᏂ ᎠᏂᏯᏛᎯ ᎾᏍᎩ ᎥᏝ ᎤᏂᎪᎵᏰᎢ ᏱᎨᏎᏍᏗ ᎠᎢ. ᎠᏕᎸᎢ ᎤᏜᏓᏅᏛ ᎠᏍᏆᎸ ᎤᏪᏯᎢ ᎠᏂᏍᎪᎯ ᎠᎴ ᏅᎩᎦᏟ ᎾᏍᎩ ᎠᏍᎪᎯ ᎠᏁᎳᏚ ᎦᎵᏉᎩ ᏅᎩᏈᏅ ᎢᏯᏂᏛ ᎤᏠᏯᏍᏗ, ᎾᏍᎩ ᎠᎦᏁᎳᏛ ᎤᏤᎵ ᎤᏓᏅᏘ ᎠᏥᏁᎯ ᎨᏎᏍᏗ, ᎾᏍᎩ ᎢᎬᏱᏱ ᎠᏥᎪᎵᏰᎢ, ᎿᎭᏉ ᎠᎴ ᎾᎥ ᎤᏬᎯᏳ ᎤᎾᎵᎡᎵᏍᏗ ᏧᏙᏢᏒ ᎤᎷᏨᎭ ᏍᏆᏂᎪᏗ ᎤᏪᏅᏛ ᏗᎧᏃᎮᏛ, ᏔᎵᏁ ᎧᏁᎬ ᎤᎾᏄᎪᏫᏎᎸ 18 ᎢᎬᏱᏢ, ᎠᏯᏃᎯᏍᏗ ᎠᎦᏁᎳᏛ ᎤᏤᎵ ᎠᏂᎦᏴᎵᎨ ᎠᏂᏫᏯ ᏆᏇᎶᏂ ᎤᏂᏄᎪᏫᏍᏗ. ᎢᏌᏯ, ᏑᏓᎵᏁ ᎢᎬᏱᏢ, ᎾᏍᎩ ᎤᏓᏤᎸ ᎤᏂᏓᏂᎸᏨ ᎬᏗ ᎠᏥᏅᏏᏙᎸ ᎤᏕᎶᆯᏔᏅ ᎠᏂᏍᎦᏅᎨᎢ ᎠᏓᏁᎸ ᎴᎣᏗᏏᎠ ᎠᏕᎸᎢ ᎬᏗ, ᎦᏳᎳ ᎠᏥᏯᏃᏁᏗᏍᎬᎢ ᎾᏍᎩ ᎠᏂᏴᏫ ᏗᎨᎦᎧᎿᎭᎬ ᎥᏝ ᏱᎬᏂᎨᏒ ᎠᎴ ᎤᎾᏛᎩᎸ ᎥᏝ ᏱᎬᏃᎵᏍᎬᎢ. ᎢᏌᏯ ᎤᏃᏪᎳ ᎾᏍᎩ ᎯᎠ ᎤᏕᎶᆯᏔᏅ ᎡᏣᏌ ᎤᏁᎬ ᎢᏌᏯ ᏑᏓᎵᏁ ᎢᎬᏱᏢ ᎤᏓᏅᏛ, ᎾᎯᏳ ᎾᏍᎩ ᎤᏁᎳᏁᎸ ᎾᏍᎩ ᎤᏕᎶᆯᏔᏅ ᎠᏂᏧᏏ ᎤᏂᏘᏲᎯᎯ ᎠᏂᏗᎦᎵᏍᎩ ᎾᏍᎩ ᎥᏝ ᎤᏂᎪᎵᏰᎢ ᏱᎨᏎᏍᏗ ᎦᏅᏪᎸ ᎦᎶᏁᏛ ᎤᏓᏅᏛ ᎢᏯᎢ.

In chapter twelve, Ezekiel also employs the very same terminology, thus specifically placing chapter twelve, into the sealing time of the one hundred and forty-four thousand.

Yaxşılarda on ikiinci bapta, Ezekiel hem şol birmeňzeş sözleýşi ulanýar, şeýlelik bilen hem on ikiinji baby ýüz kyrk dört müňüň möhürlenýän wagtyna anyk ýerleşdirýär.

The word of the Lord also came unto me, saying, Son of man, thou dwellest in the midst of a rebellious house, which have eyes to see, and see not; they have ears to hear, and hear not: for they are a rebellious house. Ezekiel 12:1, 2.

ئۇنىڭدىن باشقا پەرۋەردىگارنىڭ سۆزى ماڭا كېلىپ مۇنداق دېدى: «ئى ئىنسان ئوغلى، سەن ئاسىي بىر خەلقنىڭ ئوتتۇرىسىدا تۇرۇۋاتىسەن؛ ئۇلارنىڭ كۆرىدىغان كۆزلىرى بار، بىراق كۆرمەيدۇ؛ ئاڭلايدىغان قۇلاقلىرى بار، بىراق ئاڭلىمايدۇ؛ چۈنكى ئۇلار ئاسىي بىر خەلقتۇر.» Ezekiel 12:1, 2.

Ezekiel chapter twelve, is identifying the sealing time of the one hundred and forty-four thousand, and in so doing he addresses the counterfeit latter rain message that is offered by the drunkards of Ephraim who rule the people of Jerusalem, the drunkards who cannot read the book that is sealed. Their counterfeit latter rain message is based upon placing the prophetic visions of God’s Word far off into the future.

Sura ya kumi na mbili ya Ezekieli inatambulisha wakati wa kutiwa muhuri kwa wale mia moja arobaini na nne elfu, na kwa kufanya hivyo inashughulikia ujumbe bandia wa mvua ya masika ya mwisho unaotolewa na walevi wa Efraimu wanaowatawala watu wa Yerusalemu, walevi wasioweza kusoma kile kitabu kilichotiwa muhuri. Ujumbe wao bandia wa mvua ya masika ya mwisho umejengwa juu ya kuweka maono ya kinabii ya Neno la Mungu mbali sana katika wakati ujao.

In verses three through fifteen, Ezekiel is instructed to illustrate God’s people going into the captivity in Babylon. The captivity in Babylon represents the soon-coming Sunday law, and then in verses sixteen through twenty, he identifies the famine that accompanies the destruction of the cities that begins at the hour of the great earthquake, which is the soon-coming Sunday law. The benefits of country living during that crisis time are there represented, and then in verses twenty-one to twenty-eight, we have the passage that was recognized as present truth in Millerite history. The passage is quoted word for word in The Great Controversy in the description of Millerite history in the book.

Ayat tilu nepi ka lima belas, Yehezkiel diparentahkeun pikeun ngagambarkeun umat Allah nu asup kana panawanan di Babul. Panawanan di Babul ngalambangkeun hukum Minggu nu baris geura sumping, tuluy dina ayat genep belas nepi ka dua puluh, anjeunna nandakeun kalaparan nu ngiring kana karuksakan kota-kota nu mimiti dina jam lini gedé, nyaéta hukum Minggu nu baris geura sumping. Kauntungan hirup di lembur dina mangsa krisis éta dilambangkeun di dinya, tuluy dina ayat dua puluh hiji nepi ka dua puluh dalapan, urang manggihan petikan nu dipikawanoh minangka bebeneran kiwari dina sajarah Millerite. Petikan éta dikutip kecap demi kecap dina The Great Controversy dina pedaran ngeunaan sajarah Millerite dina éta buku.

And the word of the Lord came unto me, saying, Son of man, what is that proverb that ye have in the land of Israel, saying, The days are prolonged, and every vision faileth? Tell them therefore, Thus saith the Lord God; I will make this proverb to cease, and they shall no more use it as a proverb in Israel; but say unto them, The days are at hand, and the effect of every vision. For there shall be no more any vain vision nor flattering divination within the house of Israel. For I am the Lord: I will speak, and the word that I shall speak shall come to pass; it shall be no more prolonged: for in your days, O rebellious house, will I say the word, and will perform it, saith the Lord God. Again the word of the Lord came to me, saying, Son of man, behold, they of the house of Israel say, The vision that he seeth is for many days to come, and he prophesieth of the times that are far off. Therefore say unto them, Thus saith the Lord God; There shall none of my words be prolonged any more, but the word which I have spoken shall be done, saith the Lord God. Ezekiel 12:21–28.

At ang salita ng Panginoon ay dumating sa akin, na sinasabi, Anak ng tao, ano ang kawikaang iyan na taglay ninyo sa lupain ng Israel, na nagsasabi, Ang mga araw ay tumatagal, at ang bawat pangitain ay nabibigo? Kaya't sabihin mo sa kanila, Ganito ang sabi ng Panginoong Dios; Aking papawiin ang kawikaang ito, at hindi na nila muling gagamitin ito bilang kawikaan sa Israel; kundi sabihin mo sa kanila, Ang mga araw ay malapit na, at ang katuparan ng bawat pangitain. Sapagka't hindi na magkakaroon pa ng anumang walang kabuluhang pangitain ni mapagbalatkayong panghuhula sa gitna ng sangbahayan ng Israel. Sapagka't ako ang Panginoon: ako'y magsasalita, at ang salitang aking sasalitain ay mangyayari; hindi na ito magtatagal pa: sapagka't sa inyong mga araw, Oh mapanghimagsik na sangbahayan, aking sasalitain ang salita, at aking isasagawa, sabi ng Panginoong Dios. Muling dumating sa akin ang salita ng Panginoon, na sinasabi, Anak ng tao, narito, sinasabi ng sangbahayan ng Israel, Ang pangitaing kaniyang nakikita ay ukol pa sa maraming araw na darating, at siya'y nanghuhula tungkol sa mga panahong malayo pa. Kaya't sabihin mo sa kanila, Ganito ang sabi ng Panginoong Dios; Wala nang anuman sa aking mga salita ang magtatagal pa, kundi ang salitang aking sinalita ay mangyayari, sabi ng Panginoong Dios. Ezekiel 12:21–28.

The counterfeit latter rain message that is presented in the sealing time of the one hundred and forty-four thousand claims “the days are prolonged, and every vision faileth.” After all, did not those messengers represented by Moses, Elijah, Ezekiel, Isaiah and John fail in their prediction of July 18, 2020? The Laodicean Adventist’s message at that time is “the vision that he seeth is for many days to come, and he prophesieth of the times that are far off.” In that history not only will every vision come to pass, but the messenger is to tell the lost house of modern Israel, “Thus saith the Lord God,” “I will make” the counterfeit “proverb” of Laodicean Adventism “to cease.” Tell them, “The days are at hand, and the effect of every vision.” “There shall none of my words be prolonged any more, but the word which I have spoken shall be done, saith the Lord God.”

Adagây a mensahe ti huwad a urayen a mangibaga iti maudi a tudo a maiparang iti panawen ti pannakaseal dagiti sangagasut ket uppat a pulo ket uppat a ribu ket kunana, “Ti aldaw ket naatiddog, ket amin a sirmata ket agpukaw.” Ta saan kadi a dagidiay mensahero a naipakita babaen ken Moses, Elias, Ezequiel, Isaias, ken Juan ket nagballigi a saan iti padto da maipapan iti Julio 18, 2020? Ti mensahe ti Laodicean Adventista iti dayta a tiempo ket, “Ti sirmata a makitana ket agpaay kadagiti adu pay nga aldaw a umay, ket agipadpadto iti maipapan kadagiti tiempo a adayo pay.” Iti dayta a pakasaritaan, saan laeng a tunggal sirmata ket mapasamakto, no di ket ti mensahero ket ibagana iti napukaw a balay ti kabaruan nga Israel, “Casta ti kuna ni Apo Dios,” “Pagpatinggaekto” ti huwad a “pangngarig” ti Laodicean Adventismo. Ibaga kadakuada, “Dagiti aldaw ket asidegen, ken ti pannakapasamak ti tunggal sirmata.” “Awanen ti uray maysa kadagiti sasaok a maitan-ok pay iti kinaatiddog; no di ket ti sao a naisaoko ket maaramidto, kuna ni Apo Dios.”

The Laodicean message requires that the message identifies that the days are at hand when the effect of every vision is to take place, and those days are the days of the sealing of the one hundred and forty-four thousand. The essential point that should not be missed in the passage is that God directly states that in the “days,” which represent the period of the sealing time, He would cause Laodicean Adventism’s “vain vision,” their “flattering divination,” and their counterfeit “proverb” to cease. God causes their counterfeit latter rain message to cease before the soon-coming Sunday law, for He causes it to cease in the days He is addressing. He causes it to cease, by confirming the true latter rain message as He is lifting up those who are chosen to be the ensign at the soon coming Sunday law. Those chosen ones are sealed before the “earthquake”.

Mensahe ti Laodicea ket sapulenna a ti mensahe ket ipakdaarna a ti aldaw ket asidegen a dumteng iti pannakapasamak ti epekto ti tunggal sirmata, ket dagidiay nga aldaw ket dagiti aldaw ti pannakaseal dagiti sangagasut ken uppat a pulo ket uppat a ribo. Ti kangrunaan a punto a saan a mabalin a malipatan iti daytoy a teksto ket dayta a ti Dios a mismo ti mangibaga a iti “dagiti aldaw,” a mangitakder iti panawen ti pannakaseal, pagtinayagenna a mapukaw ti “awan serserbina a sirmata” ti Laodicean nga Adventismo, ti “mangallilaw a panagpadto”da, ken ti peke a “pagsasao”da. Ti Dios pagtinayagenna a mapukaw ti peke a mensaheda maipanggep iti ud-udi a tudo sakbay ti asidegen a linteg ti Domingo, ta pagtinayagenna a mapukaw dayta iti dagiti aldaw a saksakupenna iti pannakaibatina. Pagtinayagenna a mapukaw dayta babaen iti panangpasingkedna iti pudno a mensahe ti ud-udi a tudo kabayatan a patag-ayenna dagidiay napili a mangbalin nga insinial iti asidegen a linteg ti Domingo. Dagidiay napili ket nasealda sakbay ti “ginggined.”

The other way He causes the vain proverb of the counterfeit latter rain message to cease is by the arrival of the unexpected and escalating judgments of God, that come as an overwhelming surprise to the children of darkness, but are part of the very message the children of light will have been predicting. The history we are now entering into is about to be confronted by God’s judgments. Those judgments are represented repeatedly in God’s Word, and the period of the sealing, which began on September 11, 2001, is where every vision, including the visions of God’s judgments, must arrive, for His Word never fails.

እቲ ካልእ መገዲ እቲ ናይ ሓሶት ዳሕረዋይ ዝናብ መልእኽቲ እቲ ከንቱ ምሳሌ ከም ዝቋረጽ ዝገብሮ፣ እቲ ብድንገት ዝመጽእን ብቐጻሊ ዝበዝሕን ፍርድታት ኣምላኽ ምምጻኡ እዩ፤ እዚ ንደቂ ጸልማት ከም ዘይተጸበዩ ዓብዪ ድንጋጸ ይመጽእ፣ ነገር ግን ካብቲ ደቂ ብርሃን ቀዲሞም ክንበዩዎ ዝነበሩ መልእኽቲ ሓደ ክፍሊ እዩ። እታ ታሪኽ እንተኣትወና ዘለና ሕጂ፣ ብፍርድታት ኣምላኽ ክትጋጠም ቀሪባ ኣላ። እቶም ፍርድታት ብቓል ኣምላኽ ብተደጋጋሚ ተወኪሎም ኣለዉ፣ እቲ ካብ 11 መስከረም 2001 ዝጀመረ ዘመን ምሕታም ድማ፣ ቃሉ ፈጺሙ ስለ ዘይወድቕ፣ ኩሉ ራእይ፣ ራእያት ፍርድታት ኣምላኽ እንተኾኑ እኳ፣ ክበጽሖ ዘለዎ ስፍራ እዩ።

In previous articles we demonstrated that the first three chapters in the book of Daniel, represent the three angel’s messages of Revelation chapter fourteen. Chapter two, is the second angel’s message, and is therefore an illustration of the second test in the sealing period. The first test was chapter one, and it was the dietary test of whether a person would choose heavenly food or the food of Babylon. Chapter two, was represented by the hidden truth within Nebuchadnezzar’s dream of the image of beasts, which are kingdoms.

Asɛm a atwam no mu no, yɛdaa no adi sɛ atiri abiɛsa a edi kan wɔ Daniel nhoma no mu no gyina hɔ ma abɔfo baasa no nkrasɛm a ɛwɔ Adiyisɛm ti dunan no mu. Ti abien no yɛ ɔbɔfo a ɔto so abien no nkrasɛm, na enti ɛyɛ sɔhwɛ a ɛto so abien wɔ sɔanohyɛ bere no mu no ho mfatoho. Sɔhwɛ a edi kan no ne ti baako, na na ɛyɛ aduan ho sɔhwɛ a ɛfa ho sɛ onipa bɛpaw ɔsoro aduan anaasɛ Babilon aduan. Ti abien no, na wɔde no gyinaa hɔ wɔ nokware a ahintaw wɔ Nebukadnesar dae no mu, a ɛfa aboa ahoni no ho, a ɛyɛ ahenni ahorow no.

Daniel two, represents the image of the beast test during the sealing of the one hundred and forty-four thousand, and it contains an understanding that is hidden, for Nebuchadnezzar was unable to remember the dream. It represents a hidden truth that is unsealed in the history of the one hundred and forty-four thousand, and a hidden truth concerning the kingdoms of Bible prophecy represented in the image. It represented a life-or-death test for Daniel and the three worthies, and also for the Chaldean wise men who ate of the Babylonian diet.

Daniel biyu, yana wakiltar gwajin siffar dabbar a lokacin hatimtar mutum ɗari da arba’in da huɗu, kuma yana ƙunshe da fahimta wadda take ɓoye, gama Nebukadnezzar bai iya tuna mafarkin ba. Yana wakiltar ɓoyayyiyar gaskiya da ake buɗewa a cikin tarihin mutum ɗari da arba’in da huɗu, da kuma ɓoyayyiyar gaskiya game da mulkoki na annabcin Littafi Mai Tsarki da aka wakilta a cikin siffar. Ya wakilci gwaji na rai ko mutuwa ga Daniyel da samari uku fitattu, haka kuma ga masu hikimar Kaldiyawa waɗanda suka ci daga abincin Babila.

Ellen White was shown that the image of the beast would be formed “before probation closes, for it is the great test for the people of God, by which their eternal destiny will be decided.” The hidden dream of Nebuchadnezzar represents that test. The hidden truth of the image that has been revealed in these days, when the effect of every vision is no longer prolonged, is that Jesus, as Alpha and Omega, identified in the first and the last references to the kingdoms of Bible prophecy that the eighth beast is of the seven.

Ellen White amxänaq uñjatänwa, uywa salvaje ukan imagenapax “gracia pachax janïr tukuykipan luratäniwa, kunatix Diosan markapatak jach’a yant’äwiwa, uka tuqiw wiñay sarnaqäwipax amtatäni” sasa. Nabucodonosoran imantat samkapax uka yant’äw uñacht’ayi. Uka imagenan imantat chiqap yatichäwipax, aka urunakan qhananchatäxi ukhaxa, kunapachatix taqi visiónan luräwipax janx juk’amp suyt’atäxiti ukhaxa, Jesúsax, Alfa ukhamarak Omegajamaxa, Biblia profecían reinonakapat nayrïr ukat qhipïr arsutanakan uñt’ayawayiwa, llätunkaqallqu uywa salvajejj paqallqutawa sasa.

The eighth beast of Revelation chapter seventeen, that is of the seven, is the papal power who has been returned to the throne of the earth, and the deeper hidden secret that has been revealed is that as the United States forms an image of the beast in this nation, it also will represent the phenomenon of the eighth, being of the seven. The sixth president since the time of the end in 1989, who is the rich president who stirred up all the realm of the dragon received a deadly political wound at the hands of the progressive, woke, liberal globalists in 2020, as the Republican horn was assassinated in the streets by the atheistic beast of Revelation chapter eleven.

ⴰⵣⵣⴰⵎ ⵡⵉⵙ ⵜⴰⵎⵏⵜ ⵏ ⵡⴰⵙⴰⵔⵏ ⵏ Tasuqa n Usmari 17, ⵡⴰⵏⵏⴰ ⵉⵍⵍⴰⵏ ⵙⴳ ⵡⴰⵙⴰⵔⵏ ⵙⴰ, ⵏⵜⵜⴰ ⴷ ⵜⴰⵏⴰⴼⵓⴳⵜ ⵜⴰⴱⴰⴱⴰⵡⵉⵜ ⵉⵜⵜⵓⵔⵔⴰⵏ ⵙ ⵜⵖⵉⵎⵉ ⵏ ⵜⵎⵓⵔⵜ; ⵓⵔⴰⵔ ⴰⵙⵉⵔ ⴰⵎⵓⵏ ⵓⵎⵎⵍⵉⵍ ⵉⵜⵜⵡⴰⵙⵙⴰⵏⵏ ⴷⴰ ⵢⴰⴽⴽⴰ ⵎⴰⵙ, ⴰⴽⴽⵯ ⵎⴰ ⵢⵙⴽⴰⵔ ⵡⴰⴼⴰⵙ ⵏ Yiwunak Ittuḥdun ⵜⴰⵎⵙⴰⵍⵜ ⵏ ⵓⵣⵣⴰⵎ ⴳ ⵜⵎⵓⵔⵜ-ⴰ, ⴰⴷ ⵉⵍⵉ ⴷⴰⵔⵙ ⵓⵍⴰ ⴰⴷ ⵢⵎⵎⴰⵍ ⵜⴰⵙⴽⴽⵉⵔⵜ ⵏ ⵡⵉⵙ ⵜⴰⵎⵏⵜ, ⵉⵍⵍⴰⵏ ⵙⴳ ⵡⴰⵙⴰⵔⵏ ⵙⴰ. ⴰⵎⵏⵣⵓ ⵡⵉⵙ ⵚⴹⵉⵚ ⵙⴳ ⵡⴰⴽⵓⴷ ⵏ ⵜⴰⴳⴳⴰⵔⴰ ⴳ 1989, ⵡⴰⵏⵏⴰ ⵢⴰⵡⵙⵔⵏ ⴰⵎⵏⵣⵓ ⴰⵎⵔⴰⵔ ⵉⵙⵙⴽⵔⵏ ⴰⴽⴽ ⵜⴰⵎⵏⴹⴰⵡⵜ ⵏ ⵓⴷⵔⴰⴳⵓⵏ, ⵢⵓⵡⵉ ⵜⴰⵡⵓⵔⵜ ⵜⴰⵙⵔⵜⴰⵏⵜ ⵜⴰⵎⵎⵓⵜⵜⴰⵏⵜ ⵙ ⵉⴼⴰⵙⵙⵏ ⵏ ⵉⴳⵍⵓⴱⴰⵍⵉⵙⵜⵏ ⵉⵏⵉⵎⴰⵍⵏ, ⵉⵏⵓⵔⵉⵏ, ⵉⵍⵉⴱⵉⵔⴰⵍⵏ, ⵉⵙⵏⴽⴰⵔⵏ “woke” ⴳ 2020, ⵎⵉⵏⵣⵉ ⴰⵇⵔⵉ ⵏ Republican ⵢⵜⵜⵓⵏⵖⴰ ⴳ ⵉⵣⵣⵏⴰⵏ ⵙ ⵓⵣⵣⴰⵎ ⴰⵡⵉⵙⵎⴰⵏ ⵏ Tasuqa n Usmari 11.

At the same time the movement of the third angel, received a deadly wound on July 18, 2020, at the hands of the atheistic beast of Revelation chapter eleven. That movement had been made up of Laodicean Seventh-day Adventists, and in 2023, the movement was raised up as the Philadelphian movement of the third angel. Both horns were slain in 2020, and both horns stand up after three and a half symbolic days. The formation of the political image of the beast consists of the combination of Church and State in the United States, and the beast they make an image of in the last days is the eighth beast, that is of the seven. When the image beast is formed in the United States it will possess that very prophetic attribute of the eighth beast of Rome.

Pero al mismo tiempo, el movimiento del tercer ángel recibió una herida mortal el 18 de julio de 2020, a manos de la bestia atea de Apocalipsis capítulo once. Aquel movimiento había estado compuesto por adventistas del séptimo día laodicenses, y en 2023 el movimiento fue levantado como el movimiento filadelfiano del tercer ángel. Ambos cuernos fueron muertos en 2020, y ambos cuernos se levantan después de tres días y medio simbólicos. La formación de la imagen política de la bestia consiste en la combinación de la Iglesia y el Estado en los Estados Unidos, y la bestia de la cual hacen una imagen en los últimos días es la octava bestia, que es de entre las siete. Cuando la bestia imagen sea formada en los Estados Unidos, poseerá ese mismo atributo profético de la octava bestia de Roma.

When the image of the beast test is fulfilled upon the true Protestant horn, those who recognize the prophetic truths associated with the formation of the image of the beast in both horns of the earth beast, will be sealed for eternity with the image of Christ. Those foolish virgins that have accepted the vain and flattering vision will have formed the image of the beast for eternity.

Nubone mu diŋgir ya dyaŋbeŋ la kʋl la yʋn tɛ̀n taantɔ̀ɔ̀n dyaŋ wa, ba la nyɛ̄m pɛ̀rɔ̀fɛ́t tɔ̀m-nyɛ̀ŋ kpàŋkpàŋ la kùkùr kùr dyaŋbeŋ la bɔ̀ŋ kʋl tɛ̀n tìl la nàmsɛ̀n nìn nìŋ, ba nà kʋ̀r kàbʋ̀r tɛ̀n-tɛ̀n pɔ̀ɔ̀r la nàŋ Kristo dyaŋ. Pʋ̀g-pʋ̀g nàŋmà bɔ̀ŋ yèl-pàal la, nìŋ bɛ́ɛ́r nà tɔ̀m dyaŋbeŋ la kʋl tɛ̀n-tɛ̀n.

“It was this that the prophet Ezekiel saw when before his astonished gaze were portrayed symbols that revealed a Power overruling the affairs of earthly rulers. Wheels intersecting one another were moved by four living beings. High above all these ‘was the likeness of a throne, in appearance like sapphire; and seated above the likeness of a throne was a likeness as it were of a human form.’ Ezekiel 1:26, RSV.

“Ayubuwu aky’Omulanzi Ezeekyeri kye yalaba, bwe wa maaso ge agaali geewuunyizza ne wabaawo obubonero obwalaga Obuyinza obufuga era obulangirira ensonga z’abafuzi b’ensi. Namuziga nga gisalagana gyaali gitambuzibwa ebitonde ebiramu bina. Waggulu nnyo ku ebyo byonna ‘waaliwo ekifaananyi eky’entebe ey’obwakabaka, mu ndabika ng’ejjinja erya safiro; era ng’atudde waggulu ku kifaananyi ky’entebe ey’obwakabaka waaliwo ekifaananyi, ng’ekifaanana n’omuntu.’ Ezeekyeri 1:26, RSV.

“The wheels, so complicated that at first sight they appeared to be in confusion, moved in perfect harmony. Heavenly beings were impelling those wheels. The complicated play of human events is under divine control. Amidst the strife and tumult of nations He that sits above the cherubim still guides the affairs of this earth. To every nation and individual God has assigned a place in His great plan. Today men and nations are by their own choice deciding their destiny, and God is overruling all for the accomplishment of His purposes.

«الدواليبُ، على ما بدا فيها من تعقيدٍ حتى إنها ظهرت للنظرة الأولى كأنها في اضطراب، كانت تتحرك في انسجامٍ كامل. وكانت كائناتٌ سماوية تدفع تلك الدواليب. وإن التشابك المعقّد لأحداث البشر هو تحت سلطانٍ إلهي. وفي وسط خصام الأمم واضطرابها، ما يزال الجالس فوق الكروبيم يوجّه شؤون هذه الأرض. وقد عيّن الله لكل أمة ولكل فرد موضعًا في خطته العظمى. واليوم يقرّر الناس والأمم، باختيارهم هم، مصيرهم، بينما الله يدبّر الكل لإتمام مقاصده.»

“The prophecies which the great I AM has given in His Word tell us where we are in the procession of the ages. All that prophecy has foretold until the present time has been traced on the pages of history, and all which is yet to come will be fulfilled in its order.

“Abụma ndị Ahụ̀rụ̀ M Nọ̀ N’eluigwe nyere n’Okwu Ya na-agwa anyị ebe anyị nọ n’usoro ngagharị nke oge niile. Ihe niile amụma buru n’ihu ruo n’oge a ka e depụtara n’akwụkwọ akụkọ ihe mere eme, ma ihe niile ka ga-abịa ga-emezu kwa n’usoro ya.

“The signs of the times declare that we are standing on the threshold of great and solemn events. Everything in our world is in agitation. The Saviour prophesied of events to precede His coming: ‘Ye shall hear of wars and rumors of wars… . Nation shall rise against nation, and kingdom against kingdom: and there shall be famines, and pestilences, and earthquakes, in divers places.’ Matthew 24:6, 7. Rulers and statesmen recognize that something great and decisive is about to take place—that the world is on the verge of a stupendous crisis.

“Alamán ya pan tyempo ay ipakpakdáda a sarak tayon ed sangi ti dadakel tan solemn a paspasamak. Amin a banag ed mundotayo et agkikillo. Impanpadton nen Manangisalakan so sarayan a paspasamak a manguna ed isasangpet to: ‘Nadngel yo so gera tan balita na gera…. Tumaray bansa a maonlad bansa, tan pagarian a maonlad pagarian: tan onsaray bisin, tan salot, tan linog, ed nadumaduma a pasen.’ Mateo 24:6, 7. Saray manuley tan saray estadista et amta ra a wala so dakel tan mapatnagan a banag a asingger lan onsan—ya mankakatayo so mundo ed gilid na maysa a makapakelkelaw a krisis.”

“The Bible, and the Bible only, gives a correct view of events that already are casting their shadows before, the sound of their approach causing the earth to tremble and men’s hearts to fail them for fear. ‘Behold, the Lord will lay waste the earth and make it desolate, and He will twist its surface and scatter its inhabitants.’ ‘For they have transgressed the laws, violated the statutes, broken the everlasting covenant. Therefore a curse devours the earth, and its inhabitants suffer for their guilt.’ Isaiah 24:1, 5, 6, RSV.

“Библи, зөвхөн Библи л, аль хэдийнэ өмнөөсөө сүүдрээ тусгаж буй үйл явдлуудын зөв дүр зургийг өгдөг; тэдгээрийн ойртон ирэх чимээ нь газрыг чичрүүлж, хүмүүсийн зүрхийг айдсаас болж мохож байна. ‘Харагтун, ЭЗЭН дэлхийг эзгүйрүүлж, хоосруулна; Тэр түүний гадаргыг эргүүлж, оршин суугчдыг нь тараана.’ ‘Учир нь тэд хуулиудыг зөрчиж, тогтоолуудыг эвдэж, мөнхийн гэрээг хугалсан. Тиймээс хараал дэлхийг залгиж, оршин суугчид нь гэмийнхээ төлөө зовж байна.’ Исаиа 24:1, 5, 6, RSV.”

“‘Alas! for that day is great, so that none is like it: it is even the time of Jacob’s trouble; but he shall be saved out of it.’ Jeremiah 30:7.

“‘¡Ay!, porque grande es aquel día, tanto que no hay otro semejante a él: es tiempo de angustia para Jacob; pero de ella será librado.’ Jeremías 30:7.

“’Because thou hast made the Lord, which is my refuge, Even the most High, thy habitation; There shall no evil befall thee, Neither shall any plague come nigh thy dwelling.’ Psalm 91:9, 10.

«چونکہ تو نے خداوند کو، جو میری پناہ گاہ ہے، یعنی حق تعالیٰ کو، اپنا مسکن بنایا ہے؛ تجھ پر کوئی بدی واقع نہ ہوگی، اور نہ کوئی آفت تیری سکونت گاہ کے نزدیک آئے گی۔» زبور 91:9، 10۔

“God will not fail His church in the hour of her greatest peril. He has promised deliverance. The principles of His kingdom will be honored by all beneath the sun.” Historical Sketches 277–279.

“ሰአተ ዝዓበየ ሓደጋኣ ኣብ ዝኾነ ጊዜ እግዚአብሔር ንቤተ ክርስቲያኑ ኣይሓድጋን። ምድሓን ከም ዝህብ ተስፋ ኣቢሉ ኣሎ። መትከላት መንግሥቱ ኣብ ትሕቲ ጸሓይ ብዘሎ ኵሉ ይኽበሩ እዮም።” Historical Sketches 277–279.

The “complicated play of human events” is what was represented by the wheels intersecting the wheels in Ezekiel’s vision of the Most Holy Place, during the sealing time. Those events are under divine control, for those events are the fulfillment of all the visions of God’s Word, that find their final and perfect effect in the sealing time. There is a “sound” that identifies “a stupendous crisis” which the “world is on the verge” of realizing. That “sound” causes “the earth to tremble and men’s hearts to fail them for fear.” Both the shaking of the earth, and the causing of men’s hearts to fail for fear are symbols of the sound of the seventh and final Trumpet, which is the third woe.

“Марәктәң Ахыркы Орнында” Әзэкиелниң көрүнүшидә тәгәрмиләрниң тәгәрмиләр билән кесишип туриши арқилиқ көрситилгән нәрсә — мөөрләш вақтидики «инсаний вақиәләрниң мурәккәп өзара оюн»идур. У вақиәләр илаһий башқуруш астидадур, чүнки у вақиәләр Худаниң Сөзидики барлиқ көрүнүшләрниң әмәлгә ешишидур; шу көрүнүшләр ахирқи вә мукәммәл тәсирини мөөрләш вақтида тапиду. «Дуния аңлап йетишниң дәл босуғисида турған» «һәйран қаларлиқ инқиризни» айрип көрситидиған бир «аваз» бар. Шу «аваз» «йәрни титритиду вә қорқунучтин адәмләрниң жүрәклирини һалсизландуриду». Йәрниң титриши һәм адәмләрниң жүрәклириниң қорқунучтин һалсизлиниши — иккилси йәттинчи вә ахирқи Канайниң, йәни үчинчи вәйниң авазиға аит рамзлардин ибарәттур.

The angering of the nations by Islam of the third woe, is as a woman in travail, thus representing an increasing, escalating crisis. That escalating crisis began on September 11, 2001; and on October 7, 2023, the next extreme birth pain hit, and because God’s Word never fails, the next birth pang is coming very soon, and it will be even more destructive. Are you still living in a city?

Waxlii ummadaha ee Islaamka hoogga saddexaad, waa sida naag foolanaysa; sidaas darteedna waxay u taagan tahay qalalaase sii kordhaya oo isa sii taraya. Qalalaasahaas isa sii taraya wuxuu billowday 11 Sebtembar, 2001; oo 7 Oktoobar, 2023, xanuunka dhalmada ee daran ee xigay ayaa dhacay, oo maadaama Erayga Ilaah marnaba fashilmin, xanuunka dhalmada ee xiga ayaa aad u dhow imanaya, wuxuuna ahaan doonaa mid ka sii burbur badan. Weli ma waxaad ku nooshahay magaalo?

We will continue this study in the next article.

Kita atutuloy an pag-adal na ini sa masunod na artikulo.

“To the prophet the wheel within a wheel, the appearance of living creatures connected with them, all seemed intricate and unexplainable. But the hand of Infinite Wisdom is seen among the wheels, and perfect order is the result of its work. Every wheel, directed by the hand of God, works in perfect harmony with every other wheel. I have been shown that human instrumentalities are liable to seek after too much power and try to control the work themselves. They leave the Lord God, the Mighty Worker, too much out of their methods and plans, and do not trust to Him everything in regard to the advancement of the work. No one should for a moment fancy that he is able to manage those things that belong to the great I AM. God in His providence is preparing a way so that the work may be done by human agents. Then let every man stand at his post of duty, to act his part for this time and know that God is his instructor.” Testimonies, volume 9, 259.

«Пәйғәмбәргә чақниң ичидики чақ, улар билән бағлинишлиқ тирик мәхлуқларниң көрүнүши — һәммиси мурәккәп вә чүшәндүрүп болмайдиғандәк көрүнди. Лекин чәксиз Даналиқниң қоли чақлар арисида көрүнүп туриду, вә униң ишиниң нәтиҗиси мукәммәл тәртиптур. Худаниң қоли йетәклигән һәр бир чақ һәр қандақ башқа чақ билән мукәммәл уйғунлуқта ишләйду. Маңа шу көрситилди: инсаний васитиләр һәддидин ташқири һоқуқ издәшкә вә ишни өзлири назарәт қилмақчи болушқа майилдур. Улар өз усуллири вә пиланлиридин Қудрәтлик Ишлигүчи болған Пәрвәрдигар Худани һәддидин ташқири четтә қалдуруп қойиду вә ишниң илгирилиши һәққидә һәр нәрсидә Униңға толуқ ишәнмәйду. Һечким бир дәқиқиму өзини Улуқ Мән Болғучиға тәәллуқ болған ишларни башқуралалаймән дәп ойлимисун. Худа Өз инайәтлик тәдбири билән ишниң инсаний амиллар арқилиқ әмәлгә ешиши үчүн йол тәйярлаватиду. Шуңа һәр бир адәм өз вәзипә орнида турсун, бу заман үчүн өз ролини ада қилсун вә Худаниң өзигә Остаз екәнлигини билсун». Testimonies, volume 9, 259.