We have been considering the history represented in verse forty of Daniel chapter eleven. We are now addressing the internal line of history within the verse which represents the history of the Protestant horn of the earth beast. We are employing the joining of Ezekiel’s two sticks in chapter thirty-seven as the point of reference to identify the mystery of God, by Christ in joining His divinity with humanity when the third angel arrives. Line upon line, the message of the mystery of God that John identified as finishing during the sounding of the seventh trumpet, was specifically sent to Laodicea by the apostle Paul. Ezekiel, John and Paul’s testimony aligns with the same mystery of God that was represented in the message of Jones and Waggoner in 1888, which was the message to Laodicea.

আমরা দানিয়েল অধ্যায় এগারোর চল্লিশতম পদে উপস্থাপিত ইতিহাস বিবেচনা করে আসছি। এখন আমরা সেই পদের অন্তর্গত ইতিহাসরেখা নিয়ে আলোচনা করছি, যা পৃথিবীর পশুর প্রোটেস্ট্যান্ট শৃঙ্গের ইতিহাসকে উপস্থাপন করে। আমরা ঈশ্বরের রহস্য চিহ্নিত করার জন্য উল্লেখবিন্দু হিসেবে ইযেকিয়েলের সাঁইত্রিশ অধ্যায়ে তাঁর দুই লাঠির সংযুক্তিকরণ ব্যবহার করছি, যা তৃতীয় দূত আগমনের সময় খ্রিষ্টের দ্বারা তাঁর ঐশ্বরিকতা মানবতার সঙ্গে যুক্ত করার মধ্যে প্রকাশিত হয়। পংক্তির উপর পংক্তি, ঈশ্বরের রহস্যের যে বার্তাকে যোহন সপ্তম তূরীর ধ্বনির সময় সমাপ্তপ্রাপ্ত বলে শনাক্ত করেছিলেন, সেই বার্তাই প্রেরিত পৌলের মাধ্যমে নির্দিষ্টভাবে লাওদিকেয়ার নিকট প্রেরিত হয়েছিল। ইযেকিয়েল, যোহন ও পৌলের সাক্ষ্য সেই একই ঈশ্বরের রহস্যের সঙ্গে সামঞ্জস্যপূর্ণ, যা ১৮৮৮ সালে জোন্স ও ওয়াগনারের বার্তায় উপস্থাপিত হয়েছিল, আর সেটিই ছিল লাওদিকেয়ার প্রতি বার্তা।

For I would that ye knew what great conflict I have for you, and for them at Laodicea, and for as many as have not seen my face in the flesh; That their hearts might be comforted, being knit together in love, and unto all riches of the full assurance of understanding, to the acknowledgment of the mystery of God, and of the Father, and of Christ; In whom are hid all the treasures of wisdom and knowledge. Colossians 2:1–3.

Wan maw ka ko va zia ning cang te hi, na’ng leh Laodicea a um te a’ng leh taksa ah ka hmahmuh ngai lo mi zousie a’ng in, bangza in buaina lian ka nei hi ti na theih ding ka deih hi; amau lungsimte suhalna nei dingin, itna ah khatkhawm in, theihna diktak a kipmuanna bukim hausatna zousie tung ah tung dingin, Pathian thuguk leh Pa leh Khrist theihpihna ah; amah sungah pilna leh theihna gouzawtnate zousie kisel in a um hi. Kolosa 2:1–3.

The work of atonement, of joining the two sticks of divinity and humanity began when the third angel arrived, but Paul is addressing the final and perfect fulfillment of the joining of the two sticks which is the mystery of God. He therefore identifies the message as the message to Laodicea that first arrived in 1856, and then was repeated in 1888, and then found its perfect fulfillment on September 11, 2001. Paul identifies the temple in a twofold nature, when he presented the mystery of God, which was to be finished in the sounding of the seventh trumpet. He divides that mystery into a head and a body.

ᎤᏓᏅᏛ ᎤᏓᎸᏍᏗᏱ, ᎤᎵᏍᏗᏍᎬ ᎠᏂᏔᎵ ᎠᎵᏰᎵᏍᏗ—ᎤᎷᏤᎵᏛᎢ ᎠᎴ ᎠᏴᏫᏯᎢ—ᎤᎴᏅᎮ ᎦᎢᏳᏛ ᎠᏓᏅᏙ ᎤᎷᏨ ᎢᏳᏍᏗ; ᎠᏎ ᏉᎳ ᎦᏬᏂᎭ ᎤᎵᏍᏆᏗᏍᎬ ᎠᎴ ᎤᎵᏍᏆᏛ ᏂᎦᎥ ᎤᎧᎵᎢᏍᏗ ᎤᎵᏍᏗᏍᎬ ᎠᏂᏔᎵ ᎠᎵᏰᎵᏍᏗ, ᎾᏍᎩ ᎤᏕᎵᏛ ᎠᎾᏛᏁᎲ ᎤᏁᎳᏅᎯ. ᎾᏍᎩ ᏂᎯᏳ ᎬᏂᏳᏉ ᎤᏙᎯᏳᎯᏍᏗᏱ ᎠᏕᎶᏆᏗᏱ ᎠᏓᏅᏙ ᏧᎵᏥᏙᏗ ᎴᎣᏗᏏᏯ ᎠᏥᏁᎯ, ᎾᏍᎩ ᎢᎬᏱᏱ 1856 ᎤᎷᏨ, ᎿᎭᏉ 1888 ᏔᎵᏁ ᎤᏁᏨ, ᎿᎭᏉ ᎤᎵᏍᏆᏛ ᏂᎦᎥ ᎤᎧᎵᎢᏍᏗ ᎤᏩᏒ ᎠᏍᏆᏂᎪᏔᏅ ᏚᏙᎥ September 11, 2001. ᏉᎳ ᎤᏬᎯᏳᎯᏍᏗᎭ ᎤᏁᎳᏅᎯ ᎦᏁᎸᎢ ᏔᎵᎦ ᎢᎦᏛ ᎤᏍᏗ ᏄᏍᏛ, ᎤᏂᏣᏛ ᎤᏕᎵᏛ ᎠᎾᏛᏁᎲ ᎤᏁᎳᏅᎯ, ᎾᏍᎩ ᎠᏎ ᎤᏍᏆᏛᎯ ᎨᏒᎢ ᎦᎶᏁᏛ ᏧᏪᏣᎸᎢ ᏦᎢᏁ ᏧᏤᎷᎯᏍᏗ. ᎾᏍᎩ ᎤᏍᏕᎸᎭ Ꮎ ᎤᏕᎵᏛ ᎠᏍᎪᎵᏰᏗᏱ ᎠᎴ ᎠᏰᎸᎢ ᎢᎬᏱᏱ ᎠᎴ ᎠᏰᎸᎢ.

And he is the head of the body, the church: who is the beginning, the firstborn from the dead; that in all things he might have the preeminence. For it pleased the Father that in him should all fulness dwell; And, having made peace through the blood of his cross, by him to reconcile all things unto himself; by him, I say, whether they be things in earth, or things in heaven. And you, that were sometime alienated and enemies in your mind by wicked works, yet now hath he reconciled In the body of his flesh through death, to present you holy and unblameable and unreproveable in his sight: If ye continue in the faith grounded and settled, and be not moved away from the hope of the gospel, which ye have heard, and which was preached to every creature which is under heaven; whereof I Paul am made a minister; Who now rejoice in my sufferings for you, and fill up that which is behind of the afflictions of Christ in my flesh for his body’s sake, which is the church: Whereof I am made a minister, according to the dispensation of God which is given to me for you, to fulfil the word of God. Colossians 1:18–25.

ወርሱ የአካል ራስ ነው፥ ይህም ቤተ ክርስቲያን ነው፤ እርሱም መጀመሪያ ነው፥ ከሙታንም በኩር ነው፤ ይህም በሁሉ ነገር እርሱ ቀዳሚነትን እንዲኖረው ነው። አብ ሙላቱ ሁሉ በእርሱ እንዲኖር ወደደ፤ በመስቀሉም ደም ሰላምን ካደረገ በኋላ፥ በእርሱ ሁሉን ወደ ራሱ ለማስታረቅ፤ እላለሁ፥ በምድር ያሉት ነገሮች ሆኑ ወይም በሰማይ ያሉት። እናንተም ቀድሞ በክፉ ሥራ በአእምሮአችሁ ተለይታችሁና ጠላቶች የነበራችሁ ሆናችሁ፥ አሁን ግን በሥጋው አካል በሞት አስታረቃችሁ፤ ይህም ቅዱሳንና ነቀፋ የሌለባችሁና ነቀፋ የማይገኝባችሁ ሆናችሁ በፊቱ እንዲያቀርባችሁ ነው፤ በእምነት ጽኑዎችና የተመሠረታችሁ ሆናችሁ ብትኖሩ፥ ከሰማችሁት የወንጌል ተስፋ ሳትንቀሳቀሱ፤ ይህም ወንጌል ከሰማይ በታች ላለ ፍጥረት ሁሉ የተሰበከ ነው፤ እኔም ጳውሎስ የእርሱ አገልጋይ ሆንሁ። አሁንም ስለ እናንተ በመከራዬ ደስ ይለኛል፥ ስለ አካሉም ማለት ስለ ቤተ ክርስቲያን፥ በሥጋዬ ውስጥ ከክርስቶስ መከራ የቀረውን እሞላለሁ። ለእናንተ የተሰጠኝ የእግዚአብሔር ስርዓት መሠረት፥ የእግዚአብሔርን ቃል ፍጹም ለማድረግ የዚህ አገልጋይ ሆንሁ። ቈላስይስ 1፥18–25።

Christ is the head, which is to have preeminence in all things, and His church is the body. Together the head and the body represent the combination of divinity with humanity, and another important fact is also identified. The relation of the head and the body, is that the head is to have the preeminence over the body. With mankind, who were created in God’s image, the higher powers (the head), are to have rulership over the lower powers (the body.) Together they form one being, or in the terminology of the temple which John was to measure, they represent the holy place (humanity, the body), and the Most Holy Place (divinity, the head). How these two are joined together into “one stick”, or one body is the work of “at-One-ment.” Paul continues:

ⱩⱨⱤⱤⱨⱥⱮⱨ Ɽⱥⱴⱥ ⱨⱩⱤⱤⱥ ⱤⱥⱧ, ⱪⱨⱨⱥⱱⱥ ⱤⱥⱧ ⱪⱥⱴⱥⱯⱴⱴⱥⱧ ⱱⱩⱨ ⱪⱥⱪⱪⱴⱥⱱ ⱨⱥⱴ ⱪⱨⱤⱨⱱⱨⱥⱨ ⱱⱥⱴ ⱪⱥⱡⱥⱨ, ⱥⱴⱥ ⱧⱤⱱ ⱪⱨⱤⱡⱥⱴ ⱪⱥⱱ ⱤⱥⱨⱤⱡ. ⱧⱤⱱ ⱪⱨⱤⱤⱥ ⱥⱴⱥ ⱪⱨⱤⱡⱥⱴ ⱪⱥⱴ ⱩⱤⱥⱡⱤⱥ ⱪⱨⱤⱨⱤⱥⱴⱥⱧ ⱪⱨⱨⱥ ⱪⱨⱤⱡⱥⱨⱤⱥⱴ ⱪⱥⱨⱤⱥⱴⱥⱨ ⱱⱥⱴ ⱪⱨⱤⱨⱥⱨⱥⱴⱥⱴ ⱪⱨⱨⱥ ⱨⱥⱮⱥⱴⱥⱴⱥ, ⱥⱴⱥ ⱥⱴⱩⱤⱥ ⱪⱨⱤⱨⱥⱴⱥⱨ ⱯⱩⱥⱪⱨⱨⱥ ⱪⱨⱤⱨⱥⱨⱥⱴⱥⱴ ⱥⱩⱤⱥ ⱤⱥⱴⱥⱧ ⱪⱥⱧⱴⱥⱯⱴⱥ. ⱧⱤⱱ ⱤⱥⱡⱥⱴⱩⱴ ⱪⱨⱤⱨⱥ ⱤⱥⱧ ⱥⱴⱥ ⱪⱨⱤⱡⱥⱴ, ⱪⱨⱥ ⱤⱥⱧ ⱪⱨⱤⱨⱥ ⱪⱥⱴⱥⱯⱴⱴⱥⱧ ⱱⱩⱨ ⱪⱨⱤⱡⱥⱴ. ⱨⱥⱴ Ɱⱥⱴⱪⱨⱥⱴⱴ, ⱪⱨⱨⱥ ⱤⱥⱧ ⱪⱨⱤⱥⱨⱥⱴⱥⱨ ⱨⱤ ⱧⱤⱴ’s ⱨⱮⱥⱬⱥ, ⱪⱨⱤⱨⱥ ⱨⱨⱤⱨⱥⱤ ⱪⱨⱨⱥⱨⱤⱴ (ⱤⱥⱧ Ɽⱥⱴⱥ) ⱤⱥⱧ ⱪⱨⱤⱨⱥⱴⱥⱨ ⱤⱩⱨⱱⱥⱤⱨⱨⱨⱨ ⱱⱥⱴ ⱪⱨⱤⱨⱥ ⱨⱤⱨⱤⱥⱴ ⱪⱨⱨⱥⱤⱨⱤⱥⱴ (ⱪⱨⱤⱡⱥⱴ.) ⱧⱤⱱ ⱪⱨⱤⱨⱤⱥ ⱱⱥⱤⱮ ⱴⱴⱥ Ɽⱥⱴⱥ ⱨⱤⱴⱨ, ⱥⱴⱥ Ɽ ⱨⱥⱴ ⱪⱨⱤⱤⱨⱤⱴⱥⱱⱥ ⱪⱨⱤⱨⱥ ⱴⱤⱮⱨⱤⱨ ⱪⱨⱨⱥⱨ ⱩⱩⱨⱴ ⱪⱨⱨⱥⱧⱴ ⱪⱨⱤⱨ ⱪⱨⱤ ⱮⱥⱤⱨⱨⱥⱤ, ⱪⱨⱨⱥⱴ ⱩⱤⱨⱴ ⱪⱨⱤⱨⱥ ⱮⱤⱨⱴⱨ ⱪⱨⱥⱧⱴ (ⱨⱥⱮⱥⱴⱥⱴⱥ, ⱪⱨⱤⱡⱥⱴ), ⱥⱴⱥ ⱪⱨⱤⱨⱥ ⱲⱤⱨⱴ ⱧⱤⱨⱤ ⱪⱨⱥⱧⱴ (ⱪⱨⱤⱨⱤⱥⱴⱥⱨ, ⱤⱥⱧ Ɽⱥⱴⱥ). ⱧⱤⱪ ⱪⱨⱤⱨⱥ ⱴⱪⱤ ⱥⱤⱥ ⱪⱨⱤⱤⱥ Ɽⱥⱴⱥ ⱨⱤⱴⱨⱪⱤⱥⱨ ⱨⱴⱴⱥⱪⱨ ⱩⱨⱧⱧ “Ɽⱴⱥ ⱤⱥⱧⱪ”, ⱤⱤ Ɽⱴⱥ ⱪⱨⱤⱡⱥⱴ, ⱤⱥⱧ ⱪⱨⱤⱨⱥ ⱪⱥⱤⱪ Ɽⱨ “at-One-ment.” Ᵽⱥⱴⱪ ⱪⱥⱴⱨⱤⱴⱨⱥⱨ:

Whereof I am made a minister, according to the dispensation of God which is given to me for you, to fulfil the word of God; Even the mystery which hath been hid from ages and from generations, but now is made manifest to his saints: To whom God would make known what is the riches of the glory of this mystery among the Gentiles; which is Christ in you, the hope of glory: Whom we preach, warning every man, and teaching every man in all wisdom; that we may present every man perfect in Christ Jesus: Whereunto I also labour, striving according to his working, which worketh in me mightily. Colossians 1:25–29.

Ман — Худа каломини тўла адо этиш учун, сизлар учун менга берилган Худонинг тадбирига мувофиқ, унинг хизматкори қилинганман; яъни асрлардан ва авлодлардан беркитилган, аммо энди Унинг муқаддасларига ошкор қилинган сирдир. Худо уларга бу сирнинг ғайрийҳудийлар орасидаги улуғворлик бойлиги нима эканини маълум қилмоқни ирода қилди; бу эса — сизларнинг ичингиздаги Масиҳ, улуғворлик умидидир. Биз Уни ваъз қиламиз, ҳар бир инсонни огоҳлантириб ва ҳар бир инсонни бутун ҳикмат билан таълим бериб, токи ҳар бир инсонни Масиҳ Исо орқали комил ҳолда тақдим этайлик. Шунинг учун мен ҳам Унинг менда қудрат билан амал қилаётган кучи таъсирига мувофиқ меҳнат қиламан ва тиришиб курашаман. Колосаликларга 1:25–29.

The perfection of the one hundred and forty-four thousand, which presents “every man perfect in Christ” is the “mystery of God,” which is the combination of divinity with humanity, or as Paul states it, is “Christ in” humanity “the hope of glory.” In the days of the sounding of the Seventh Trumpet that mystery is accomplished. When Ezekiel identifies that joining, he employs two sticks, one for the northern kingdom and one for the southern kingdom to identify the symbolic link, which represents the temple by the number “forty-six.” The stick of the symbolic link of “forty-six,” is to be joined with the symbolic link of “two hundred and twenty.”

ကောင်းကင်ဘုရားနှင့်လူသားတို့၏ပေါင်းစည်းခြင်း၊ သို့မဟုတ် ပေါလုက ဆိုထားသကဲ့သို့ “လူသားအတွင်းရှိ ခရစ်တော်သည် ဘုန်းတော်၏မျှော်လင့်ခြင်းဖြစ်သည်” ဟူသောအရာတည်းဟူသော “ဘုရားသခင်၏လျှို့ဝှက်ချက်” သည် “ခရစ်တော်၌ လူတိုင်းကို ပြည့်စုံစေခြင်း” ဟူသော အရာကို ဖော်ပြသည့် တစ်သိန်းလေးသောင်းလေးထောင်၏ ပြည့်စုံခြင်းဖြစ်သည်။ သတ္တမတံပိုးမြည်သံထွက်သော နေ့ရက်များ၌ ထိုလျှို့ဝှက်ချက်သည် ပြည့်စုံစေခြင်းကို ရရှိသည်။ ယေဇကျေလသည် ထိုပေါင်းစည်းခြင်းကို သတ်မှတ်ဖော်ပြရာတွင် မြောက်နိုင်ငံအတွက် တစ်ချောင်းနှင့် တောင်နိုင်ငံအတွက် တစ်ချောင်းဟူသော တုတ်နှစ်ချောင်းကို အသုံးပြု၍ သင်္ကေတဆိုင်ရာ ချိတ်ဆက်မှုကို ဖော်ထုတ်ထားပြီး၊ ထိုအရာသည် ဗိမာန်တော်ကို “လေးဆယ့်ခြောက်” ဟူသော အရေအတွက်အားဖြင့် ကိုယ်စားပြုသည်။ “လေးဆယ့်ခြောက်” ဟူသော သင်္ကေတဆိုင်ရာ ချိတ်ဆက်မှု၏ တုတ်သည် “နှစ်ရာနှစ်ဆယ်” ဟူသော သင်္ကေတဆိုင်ရာ ချိတ်ဆက်မှုနှင့် ပေါင်းစည်းရမည်။

Two hundred and twenty is the symbol of divinity combined with humanity. From the publishing of the King James Bible in 1611, unto the first presentation of Miller’s message in 1831 and thereafter the publishing of the message in 1833 in the Vermont Telegraph, is two hundred and twenty years. Miller’s message was the formalization of the increase of knowledge that was derived from the Bible, when the book of Daniel was unsealed in 1798. At the beginning date of 1611, there was a divine document published and at the ending date of 1831 there was a human publication based upon the divine truth that was unsealed in 1798.

Doscientos veinte es el símbolo de la divinidad combinada con la humanidad. Desde la publicación de la Biblia del Rey Jacobo en 1611 hasta la primera presentación del mensaje de Miller en 1831, y posteriormente la publicación del mensaje en 1833 en el *Vermont Telegraph*, transcurren doscientos veinte años. El mensaje de Miller fue la formalización del aumento del conocimiento derivado de la Biblia, cuando el libro de Daniel fue desellado en 1798. En la fecha inicial de 1611, se publicó un documento divino, y en la fecha final de 1831 hubo una publicación humana basada en la verdad divina que fue desellada en 1798.

Those three dates represent not only two hundred and twenty years, but also the structure of the Hebrew word “Truth”, which is created by combining the first, thirteenth and last letters of the Hebrew alphabet to create the word “Truth.” A divine publication at the beginning and a human publication at the ending, and 1798 represents an increase of knowledge which would manifest a class of wicked persons who rejected that knowledge, and thus represented the thirteenth letter, which is a symbol of rebellion. That link of two hundred and twenty years was established in the movement of the first angel, and the movement of the third angel provides a second witness.

Ол үч дата тек екі жүз жиырма жылды ғана емес, сондай-ақ еврей әліпбиінің бірінші, он үшінші және соңғы әріптерін біріктіру арқылы жасалатын «Шындық» деген еврей сөзінің құрылымын да бейнелейді. Басында — Құдайлық жарияланым, ал соңында — адами жарияланым; ал 1798 жыл сол білімді теріске шығарған зұлым адамдар тобын айқын көрсететін білімнің артуын білдіреді, сөйтіп ол бүліктің нышаны болып табылатын он үшінші әріпті бейнелейді. Екі жүз жиырма жылдық сол байланыс бірінші періштенің қозғалысында орнатылды, ал үшінші періштенің қозғалысы екінші куәлікті береді.

In 1776, the divine document, the Declaration of Independence, was published and two hundred and twenty years later, in 1996, a human document The Time of the End magazine was published. The human document was derived from the increase of knowledge that was produced at the time of the end in 1989, which, as with 1798, produced a rebellion to the divine message represented by the Declaration of Independence. The increase of knowledge in 1996, identified the future for America as it loses the freedom and independence it had declared in 1776 at the soon coming Sunday law. This provides a second witness that the number two hundred and twenty represents the combination of divinity with humanity, and that second witness was set forth with the signature of “Truth,” and was represented by a first witness in the history of the first angel (the first), and the second witness in the history of the third angel (the last).

Mu mwaka wa 1776, hasohotse inyandiko mvajuru, ari yo Itangazo ry’Ubwigenge, kandi nyuma y’imyaka magana abiri na makumyabiri, mu 1996, hasohotse inyandiko mvamuntu, ikinyamakuru *The Time of the End*. Iyo nyandiko mvamuntu yakomotse ku kwiyongera k’ubumenyi kwabaye mu gihe cy’iherezo mu 1989, kukaba, nk’uko byagenze no mu 1798, kwarabyaye ubugome bwo kwigomeka ku butumwa mvajuru bugereranywa n’Itangazo ry’Ubwigenge. Ukwiyongera k’ubumenyi mu 1996 kwerekanye ahazaza ha Amerika ubwo itakaza umudendezo n’ubwigenge yari yaratangaje mu 1776, igihe cyegereje cy’itegeko ryo ku Cyumweru. Ibi bitanga umuhamya wa kabiri w’uko umubare magana abiri na makumyabiri ugereranya ihuriro ry’ubumana n’ubumuntu, kandi uwo muhamya wa kabiri washyizwe ahagaragara ufite umukono wa “Truth,” kandi wagereranyijwe n’umuhamya wa mbere mu mateka y’umumarayika wa mbere (uwa mbere), n’umuhamya wa kabiri mu mateka y’umumarayika wa gatatu (uwa nyuma).

1776 also marked the beginning of a period that preceded the actual beginning of the earth beast as the sixth kingdom of Bible prophecy. In that preparation period the signature of truth was once again identified by 1776, marking the beginning of the United States, and 1798 marking the beginning of the United States as the sixth kingdom of Bible prophecy. In the middle of that beginning and ending history, 1789 marked the center letter as thirteen colonies ratified the Constitution. Each of the three dates represent the “speaking” of the United States; with the Declaration of Independence in 1776, the Constitution in 1789, and the Alien and Sedition Acts in 1798. That history represents twenty-two years, which is a tithe or a tenth of two hundred and twenty, so it also represents a symbol of the combination of Divinity with humanity.

1776 таксама адзначыла пачатак перыяду, які папярэднічаў фактычнаму пачатку звера зямнога як шостага царства біблейскага прароцтва. У той падрыхтоўчы перыяд знак ісціны зноў быў пазначаны 1776 годам, што адзначыў пачатак Злучаных Штатаў, а 1798 год адзначыў пачатак Злучаных Штатаў як шостага царства біблейскага прароцтва. У сярэдзіне гэтай гісторыі пачатку і завяршэння 1789 год адзначыў цэнтральную літару, калі трынаццаць калоній ратыфікавалі Канстытуцыю. Кожная з гэтых трох дат уяўляе сабой «маўленне» Злучаных Штатаў: Дэкларацыя незалежнасці ў 1776 годзе, Канстытуцыя ў 1789 годзе і Законы аб чужаземцах і падбухторванні ў 1798 годзе. Гэтая гісторыя ахоплівае дваццаць два гады, што складае дзесяціну, або адну дзясятую, ад дзвюхсот дваццаці, таму яна таксама ўяўляе сабой сімвал спалучэння Боскасці з чалавечнасцю.

Its representation is of the history of the earth beast who is portrayed as beginning as a lamb (divinity), and ending as a dragon (humanity). 1776 begins with the Declaration of Independence marking divinity and the Alien and Sedition Acts represent humanity, and in those twenty-two years that preceded the beginning of the earth beast’s reign as the sixth kingdom of Bible prophecy, the transition from the lamb to the dragon is typified.

Aka ay-irawurqa kay pachap allpa animalpa willakuyninmanta, mayqanpas corderohina qallarinman riqsichisqa (divinidad), hinaspataq dragónhina tukukunman (humanidad). 1776 watapi qallarin Independenciapa Declaraciónninwan, chaymi divinidadta señalachin; hinaspa Alien and Sedition Acts nisqakunaqa humanidadta riqsichin. Chay iskay chunka iskay watakunapi, mayqinkuna ñawpaqchasqa karqan allpa animalpa kamachikuynin qallariyninman hina, Bibliapa profecíapi soqta kaq reinoman, corderomanta dragónman tikrayqa rikch’achisqa kashan.

The beginning of the twenty-five hundred and twenty years of judgment against the southern kingdom of Judah, is connected with the beginning of the twenty-three hundred years of Daniel chapter eight, verse fourteen. The trampling down of the sanctuary and host in Judah began in 677 BC, and the twenty-three hundred year prophecy began two hundred and twenty years later in 457 BC. The stick of the southern kingdom of Judah is linked with the symbol of forty-six to the northern kingdom, and also linked to the twenty-three hundred years by the link of two-hundred and twenty.

Kugriŋ tiim piɛɛnu aŋa nyɛna na yuum tusi ayi ku nuu piiga ayi la ayi naali (2520) la, ka a bo diiri tiiba laana Yuda gbaŋaŋa tɔɔri poga, ka a laŋa ni Daniɛl gbɛri ayi aŋa niina, yila piiga ayi sii naali la (8:14) yuum tusi ayi ku nuu tɔɔri poga kugriŋ. Saanu la ni nisaala la tɔɔri kpiɛli Yuda poga kugriŋ la piɛli yuum 677 BC, ka yuum tusi ayi ku nuu la kugriŋ piɛli yuum ayi ku nuu ayi pisii piiga la gaŋa yila, yuum 457 BC. Diiŋga laana Yuda gbaŋaŋa tɔɔri poga la laŋa ni gɔnni la aŋa naasi ayi yinnii la, ka a bo laŋa ni yuum tusi ayi ku nuu la mɔɔgɔga yila ayi ku nuu ayi pisii piiga la ni.

Paul claimed to be the minister of the dispensation of God, and then defined the dispensation he was a minister of as the mystery of God, which is Christ in you the hope of glory. He further addresses this truth when writing to Timothy.

بولس خپل ځان د خدای د تدبیر خادم باله، او بیا یې هغه تدبیر چې دی یې خادم و، د خدای د راز په توګه تعریف کړ، چې هغه «مسیح په تاسو کې، د جلال هیله» ده. هغه دا حقیقت لا نور هم روښانوي کله چې تیموتیوس ته لیکي.

And without controversy great is the mystery of godliness: God was manifest in the flesh, justified in the Spirit, seen of angels, preached unto the Gentiles, believed on in the world, received up into glory. 1 Timothy 3:16.

Na tẽ asɛm biara nni ho akyinnyeɛ sɛ onyamesuro ahintasɛm no yɛ kɛseɛ: Onyankopɔn daa Ne ho adi wɔ honam mu, wɔbuu no bem wɔ Honhom no mu, abɔfoɔ hunuu no, wɔkaa ne ho asɛm kyerɛɛ amanamanmufoɔ, wɔgyee no diiɛ wɔ wiase, na wɔgyee no kɔɔ animuonyam mu. 1 Timoteo 3:16.

Paul here says that the mystery of godliness is God manifest in the flesh. God is the Head, and the flesh is the body. The mystery of godliness is Christ in the believer, it is the joining of divinity with humanity. Paul also uses the metaphor of marriage as did Hosea.

Paul waa halkan ku leeyahay in qarsoodiga cibaadadu yahay Ilaah oo jidhka ka dhex muuqday. Ilaah waa Madaxa, jidhkuna waa jidhka. Qarsoodiga cibaadadu waa Masiixa oo ku jira rumaystaha; waa isu-gaynta ilaahnimada iyo aadaminnimada. Bawlos sidoo kale wuxuu adeegsadaa sarbeebta guurka, sida uu Hosea u adeegsaday.

For we are members of his body, of his flesh, and of his bones. For this cause shall a man leave his father and mother, and shall be joined unto his wife, and they two shall be one flesh. This is a great mystery: but I speak concerning Christ and the church. Ephesians 5:30–32.

Wan gu mewutkal ati’aliw ni utawan, ni akin, ay ni ototna. Napnu keni, ing lálaki ilako na ing ibpa na ampong ibu na, at mikakabit ya king asáwa na; at deti adwa mag-isa lang a laman. Metung yang dakal a misteriu ini, dapot magsalita ku tungkul kang Cristo at king iglesia. Efeso 5:30–32.

In chapter thirty-seven, when Ezekiel identifies the covenant of the last days, which is the renewed covenant with those identified as the one hundred and forty-four thousand, he provides an illustration of the joining of two sticks. Those two sticks, line upon line, include Hosea and Paul’s marriage metaphor. When they were joined together, they were to be no more two nations, but one nation, forever.

Акуа thirty-seven-тәи ахаҭаҿы, Иезекииль аҵыхәтәантәи амшқәа рзеиԥш иазыԥхьагәаҭаз аиқәырсара, йәни аԥшьақәыргылоу аиқәырсара — ашәышықәс инеиҵыху ашәышықәса шәкы ҩажәи ԥшь миллион ҳәа иазгәарҭо рҿаԥхьа, анырҳәа, уи аҩ-stick ҩба рҽеидкылараз аҿырԥштәы ҟаиҵоит. Урҭ аҩ-stick ҩба, цәаҳәа цәаҳәала, Ҳошеаи Павели рҭаацәаратә аҿырԥштәрагьы иаҵанакуеит. Урҭ анырҽеидыркыло, урҭ ҩ-милаҭкымкәа, милаҭк заҵәыкны иҟалар акәын, наӡаӡа.

And I will make them one nation in the land upon the mountains of Israel; and one king shall be king to them all: and they shall be no more two nations, neither shall they be divided into two kingdoms any more at all: Neither shall they defile themselves any more with their idols, nor with their detestable things, nor with any of their transgressions: but I will save them out of all their dwelling places, wherein they have sinned, and will cleanse them: so shall they be my people, and I will be their God. Ezekiel 37:22, 23.

Y yo haré de ellos una sola nación en la tierra, sobre los montes de Israel; y un solo rey será rey de todos ellos; y nunca más serán dos naciones, ni nunca más serán divididos en dos reinos. Ni se contaminarán ya más con sus ídolos, ni con sus cosas detestables, ni con ninguna de sus transgresiones; pero yo los salvaré de todos sus lugares de habitación en los cuales pecaron, y los limpiaré; y me serán por pueblo, y yo seré a ellos por Dios. Ezequiel 37:22, 23.

The joining together of Ezekiel identifies when they are no more divided, nor do they sin any longer, when they are cleansed, and when God is their only God, and they have only one king. On October 22, the Messenger of the Covenant suddenly came to the temple to “cleanse” His people. He came to receive a kingdom, whose people according to Peter were then to be a kingdom of priests and kings. On that date the bridegroom also came to the marriage, which is the mystery Paul and Hosea identify, which represents the combination of divinity with humanity. John identifies that the mystery, which Paul identifies as “Christ in you, the hope of glory,” would be finished in the days of the sounding of the seventh angel.

የሕዝቅኤል መተባበር እነርሱ ከእንግዲህ ወዲህ እንዳይከፋፈሉ፣ ከእንግዲህም ኃጢአት እንዳያደርጉ፣ እንዲነጹ፣ እግዚአብሔርም ብቻ አምላካቸው እንዲሆን እና አንድ ንጉሥ ብቻ እንዲኖራቸው የሚያመለክት ነው። በጥቅምት 22፣ የቃል ኪዳኑ መልእክተኛ ሕዝቡን “ለማንጻት” ድንገት ወደ ቤተ መቅደሱ መጣ። እርሱ መጣ የሚቀበለውን መንግሥት ለመቀበል፤ ሕዝቡም ጴጥሮስ እንደ ተናገረው በዚያን ጊዜ የካህናትና የነገሥታት መንግሥት ሊሆኑ ነበር። በዚያች ቀን ሙሽራው ደግሞ ወደ ሰርጉ መጣ፤ ይህም ጳውሎስና ሆሴዕ የሚያመለክቱት ምስጢር ነው፣ እርሱም መለኮት ከሰብአዊነት ጋር መተባበሩን ይወክላል። ዮሐንስም፣ ጳውሎስ “ክርስቶስ በእናንተ፣ የክብር ተስፋ” ብሎ የሚጠራው ያ ምስጢር፣ በሰባተኛው መልአክ ድምፅ በሚሰማባቸው ቀኖች እንደሚፈጸም ያመለክታል።

But in the days of the voice of the seventh angel, when he shall begin to sound, the mystery of God should be finished, as he hath declared to his servants the prophets. Revelation 10:7.

مگر ساتویں فرشتہ کی آواز کے ایّام میں، جب وہ نرسنگا پھونکنا شروع کرے گا، تو خدا کا بھید پورا ہو جائے گا، جیسا کہ اُس نے اپنے بندوں، نبیوں سے بیان فرمایا ہے۔ مکاشفہ 10:7۔

The seventh angel is the third woe, which arrived on September 11, 2001. The seventh angel began to sound when the third angel arrived in the history of 1844, and onward, but the rebellion of 1863 prevented the work from being finished. The third angel arrived and the seventh trumpet began to sound again on September 11, 2001, and this time the “mystery of God” is to be “finished.” That “mystery” is the combination of divinity with humanity, which produces the one hundred and forty-four thousand, who then become God’s ensign and army. For this reason, chapter thirty-seven of Ezekiel, begins with Ezekiel being taken to a valley of dead dry bones. Those bones represent Laodicean Adventism on September 11, 2001, and for this reason Paul addresses his gospel of the mystery of God to the Laodiceans.

অষ্টম স্বর্গদূত তৃতীয় সর্বনাশ, যা ১১ সেপ্টেম্বর, ২০০১ তারিখে উপস্থিত হয়েছিল। সপ্তম স্বর্গদূত ধ্বনি করতে শুরু করেছিল যখন তৃতীয় স্বর্গদূত ১৮৪৪ সালের ইতিহাসে উপস্থিত হয়, এবং তার পর থেকে; কিন্তু ১৮৬৩ সালের বিদ্রোহ কাজটিকে সমাপ্ত হতে বাধা দিয়েছিল। তৃতীয় স্বর্গদূত উপস্থিত হয় এবং সপ্তম তূরী ১১ সেপ্টেম্বর, ২০০১ তারিখে আবার ধ্বনিত হতে শুরু করে, এবং এবার “ঈশ্বরের রহস্য” “সমাপ্ত” হওয়ার কথা। সেই “রহস্য” হলো মানবত্বের সঙ্গে ঈশ্বরত্বের সংযুক্তি, যা এক লক্ষ চুয়াল্লিশ হাজারকে উৎপন্ন করে, যারা পরে ঈশ্বরের পতাকা ও সৈন্যবাহিনী হয়ে ওঠে। এই কারণেই যিহিষ্কেলের সাঁইত্রিশতম অধ্যায় শুরু হয় যিহিষ্কেলকে মৃত, শুষ্ক অস্থিতে পরিপূর্ণ এক উপত্যকায় নিয়ে যাওয়ার মধ্য দিয়ে। সেই অস্থিগুলো ১১ সেপ্টেম্বর, ২০০১ তারিখে লাওদিকেয়ীয় অ্যাডভেন্টবাদকে প্রতিনিধিত্ব করে, এবং এই কারণেই পৌল ঈশ্বরের রহস্য-সম্বন্ধীয় তাঁর সুসমাচার লাওদিকেয়ীয়দের উদ্দেশে সম্বোধন করেন।

For I would that ye knew what great conflict I have for you, and for them at Laodicea, and for as many as have not seen my face in the flesh; That their hearts might be comforted, being knit together in love, and unto all riches of the full assurance of understanding, to the acknowledgment of the mystery of God, and of the Father, and of Christ; In whom are hid all the treasures of wisdom and knowledge. Colossians 2:1–3.

Ve i sían kuwo lëkk xam ni maa ngi ci seen ngir jur xare bu réy, ak ngir ñi nekk Laodicea, ak ngir ñépp ñi gisagul sama kanam ci yaram; ngir seen xol yeex, te ñu booleeku ci mbëggeel, ngir jot ci bépp alal ju bare ju wóor gu mat ci xam-xam, ba ci nangu kumpay Yàlla, ak Baay bi, ak Kirist; ki ci moom lañu nëbb bépp alal ju xereñ ak xam-xam. Colossians 2:1–3.

This is also the description Sister White associates with the dead dry bones of Ezekiel.

Yam da Sister White ke da alaƙanta da matattun ƙasusuwan busassu na Ezekiel.

“But not only does this simile of the dry bones apply to the world, but also to those who have been blessed with great light; for they also are like the skeletons of the valley. They have the form of men, the framework of the body; but they have not spiritual life. But the parable does not leave the dry bones merely knit together into the forms of men; for it is not enough that there is symmetry of limb and feature. The breath of life must vivify the bodies, that they may stand upright, and spring into activity. These bones represent the house of Israel, the church of God, and the hope of the church is the vivifying influence of the Holy Spirit. The Lord must breathe upon the dry bones, that they may live.

“Ayikw’ ukuti kuphela lo mfanekiso wamathambo omileyo usebenza ehlabathini, koko usebenza nakwabo basikelelwe ngokukhanya okukhulu; kuba nabo banjengamathambo asentilini. Banobume babantu, ulwakhiwo lomzimba; kodwa abanabo ubomi bokomoya. Kodwa umzekeliso awawashiyi amathambo omileyo nje edityanisiwe aba yimilo yabantu; kuba akwanelanga ukuba kubekho ukulingana kwamalungu neempawu. Umoya wobomi umele uwaphilise loo mizimba, ukuze ime nkqo, ize ivuke ingene emsebenzini. La mathambo amele indlu kaSirayeli, ibandla likaThixo, yaye ithemba lebandla likwimpembelelo ephilisayo yoMoya oyiNgcwele. INkosi imele iphefumlele phezu kwamathambo omileyo, ukuze aphile.

“The Spirit of God, with its vivifying power, must be in every human agent, that every spiritual muscle and sinew may be in exercise. Without the Holy Spirit, without the breath of God, there is torpidity of conscience, loss of spiritual life. Many who are without spiritual life have their names on the church records, but they are not written in the Lamb’s book of life. They may be joined to the church, but they are not united to the Lord. They may be diligent in the performance of a certain set of duties, and may be regarded as living men; but many are among those who have ‘a name that thou livest, and art dead.’

ឯវិញ្ញាណរបស់ព្រះ ដោយអំណាចដែលប្រទានជីវិតរបស់ទ្រង់ ត្រូវតែស្ថិតនៅក្នុងភ្នាក់ងារមនុស្សគ្រប់រូប ដើម្បីឲ្យសាច់ដុំ និងសរសៃខាងវិញ្ញាណគ្រប់យ៉ាងស្ថិតក្នុងការអនុវត្ត។ បើគ្មានព្រះវិញ្ញាណបរិសុទ្ធ បើគ្មានដង្ហើមរបស់ព្រះ នោះមនសិការនឹងស្ពឹកស្រពន់ ហើយជីវិតខាងវិញ្ញាណនឹងបាត់បង់។ មនុស្សជាច្រើនដែលគ្មានជីវិតខាងវិញ្ញាណ មានឈ្មោះរបស់ខ្លួននៅក្នុងបញ្ជីកំណត់ត្រារបស់ក្រុមជំនុំ ប៉ុន្តែឈ្មោះរបស់ពួកគេមិនត្រូវបានសរសេរនៅក្នុងសៀវភៅជីវិតរបស់កូនចៀមទេ។ ពួកគេអាចភ្ជាប់ខ្លួនជាមួយនឹងក្រុមជំនុំ ប៉ុន្តែពួកគេមិនបានរួបរួមជាមួយព្រះអម្ចាស់ទេ។ ពួកគេអាចខិតខំប្រឹងប្រែងក្នុងការបំពេញកាតព្វកិច្ចជាក់លាក់មួយចំនួន ហើយអាចត្រូវបានចាត់ទុកថាជាមនុស្សរស់ ប៉ុន្តែមនុស្សជាច្រើនស្ថិតក្នុងចំណោមអ្នកដែលមាន «ឈ្មោះថាអ្នករស់ តែអ្នកស្លាប់»។

“Unless there is genuine conversion of the soul to God; unless the vital breath of God quickens the soul to spiritual life; unless the professors of truth are actuated by heaven-born principle, they are not born of the incorruptible seed which liveth and abideth forever. Unless they trust in the righteousness of Christ as their only security; unless they copy His character, labor in His spirit, they are naked, they have not on the robe of His righteousness. The dead are often made to pass for the living; for those who are working out what they term salvation after their own ideas, have not God working in them to will and to do of His good pleasure.

“Nãa soul geuñ guis-googu Yàlla ci dëgg; nãa noflaayu dund gu am solo gu Yàlla dundal soul bi ci dund gu xel mu sell; nãa ñiy wax ne dañuy topp dëgg bi yëngu ci njub mu juddoo asamaan, dootuñu juddu ci pepp gu yàgg te du yaxu, gi dund te sax ba fàww. Nãa dañuy wéeru ci njubteg Kirist moom rekk ni seen wóor-gu-taxaw; nãa dañuy roy ay jëfam, liggéey ci ruuhu am, dañuy nekk ne ñu barewul dara, soluñu mbubbam njubte. Ñi dee ñu bari yoon di leen jàpp ni ñuy dund; ndaxte ñiy liggéey ci li ñuy tudde seen mucc ngir topp seen xalaat yu bopp, amuñu Yàlla miy liggéey ci ñoom ngir ñu bëgg te def li neexam.”

“This class is well represented by the valley of dry bones Ezekiel saw in vision.” Review and Herald, January 17, 1893.

«این طبقه به‌خوبی با وادیِ استخوان‌های خشکیده‌ای که حزقیال در رؤیا دید، نمودار شده است.» Review and Herald، 17 January 1893.

The Laodicean message was first presented to Adventism in 1856, the very year the Lord opened up the advancing light of the “seven times” of Leviticus chapter twenty-six. The message of 1856, consisting of an internal message calling for repentance, and an external message of prophecy, was rejected in 1863. The Laodicean message of the mystery of “Christ in you, the hope of glory”, was repeated in 1888 by Elders Jones and Waggoner, and that message was also identified as the message to Laodicea by Sister White.

Lafceyan wondwim yé andwaki Adventism siha gi 1856, ay hiza yi Pɛn Ŋwàn na kpān kpānɛ kple “seven times” si le Leviticus agbalẽ taɖodzia ene bɔ̃kɔ́ ɣelé alɛ. Wondwim si le 1856, si me wò nyã adwene me nyã na gbɔ́ɖɔ́ɖɔ́ kple nyã godo me nyã laɣéɖeɖe, wowò kɔ̀ fiã gi 1863. Lafceyan wondwim si le nyamɛ “Christ in you, the hope of glory” me la, wowò trɔ̀ gblɔ̀ ake gi 1888 to Elders Jones kple Waggoner me, eye Sister White hã bɔ́ nyã enɛ be eyae nye wondwim si na Laodicea.

Line upon line, Ezekiel chapter thirty-seven begins with Ezekiel being spiritually conveyed to September 11, 2001, where he is given a view of Laodicean Adventism, who are dead in sins and trespasses. He is told to give two distinct prophetic messages. The first produces a joining together, but the bodies are still dead. The second prophecy calls for the message of the “four winds” to breathe life into the bones. The message of the four winds is the sealing message of the one hundred and forty-four thousand which identifies four angels holding the four winds. Sister White identifies those four winds as an “angry horse”, seeking to break loose, for it is being restrained. The angry horse of Islam is seeking to break loose and bring death and destruction in its path, as it did on September 11, 2001, and it will be released again at the soon coming Sunday law.

ГӀарцӀ гӀарцӀал тӀехь, Хезекиил 37-чу коьрта Хезекиил духанах 2001 шоьлхи сентябрийн 11-чу дийнахьа ваха, тӀаккха цуьнга Лаодикин адвентизмана хьажа гайтина, церан къиношца а, нӀесаршца а мелхийнна долу. Цуьнга шиъ дӀадерзийна пророчествин хаам бен бу. Хьалхара хаам цхьаьна юххера дӀатоху, амма дегӀнаш хӀанз а мелхийнна ду. ШолгӀа пророчество «диъ мехалин» хаамна йоьху, тӀаккха иза даьхнашна са дӀатохуш хила. Диъ мехалин хаам — иза нэгӀарг тӀедиллина 144 эзархойн мохк бу, цо диъ мехал латтош долу диъ малайк дӀагайту. Бехкечу йиша Уайт цу диъ мехал «эхь хьийза доьхь» аьлла дӀахьедо, хӀунда аьлча иза сацош латтийна бу. Исламан эхь хьийза доьхь дӀахьовла лела а, шен некъан тӀехь вӀал а, вира а дӀадоьхьа лела, 2001 шоьлхи сентябрийн 11-чу дийнахьа и санна хиларца, тӀаккха иза юха а дӀайиллина хир ду, тӀехьа хила долчу Воскресенин хьукмане.

That message brings the dead bodies into a unified army that is standing upon its feet. That unified army is brought to its feet in response to the message of the seventh angel, for in the days of the sounding of the seventh angel, the mystery of the one hundred and forty-four thousand’s marriage with Christ will be accomplished.

Ese mensaje hace que los cuerpos muertos lleguen a ser un ejército unificado, puesto en pie. Ese ejército unificado es puesto en pie en respuesta al mensaje del séptimo ángel, pues en los días de la voz del séptimo ángel se cumplirá el misterio del matrimonio de los ciento cuarenta y cuatro mil con Cristo.

Then Ezekiel is shown the joining of two sticks that become one nation. Those two sticks are the northern kingdom of Israel, and the southern kingdom of Judah, which are joined together as one nation at the conclusion of their mutual scattering periods of twenty-five hundred and twenty years. Their mutual conclusion produces a spiritual temple, represented by the forty-six years at the beginning and at the ending of the mutual scattering times.

Aztan Ezequiel oqechiwaltia in tlatsakwilistli ome kuawitl, in yehuantin mochihua se san altepetl. Inon ome kuawitl yehuantin in norte tekweyotl Israel, wan in sur tekweyotl Judá, in tlen mosentilia se san altepetl itech in tlamilistli in inon omeh in motlapololilis tonali de 2,520 xiwitl. Inon san sekan tlamilistli kichiwa se yolilis teopantli, in tlen nextilia ika in 46 xiwitl ipan in pehualiztli wan ipan in tlamilistli in inon omeh in motlapololilis tonali.

We will continue this study in the next article.

یېڭىكى ماقالىدە بۇ تەتقىقاتنى داۋاملاشتۇرىمىز.

“‘And they rose early in the morning, and went forth into the wilderness of Tekoa: and as they went forth, Jehoshaphat stood and said, Hear me, O Judah, and ye inhabitants of Jerusalem; Believe in the Lord your God, so shall ye be established; believe his prophets, so shall ye prosper. 2 Chronicles 20:20.’

«Вай иртән иртүк торып, Текоа чүленә чыгып киттеләр; һәм алар чыгып барганда, Йәһошафат басып торды да әйтте: “Мине тыңлагыз, и Яһүдия, һәм Иерусалимда яшәүчеләр; Раббы Аллагызга иман итегез, һәм нык торырсыз; Аның пәйгамбәрләренә иман итегез, һәм уңышка ирешерсез. 2 Елъязма 20:20.”»

““Believe in the Lord your God, so shall ye be established; believe his prophets, so shall ye prosper.’

«Էք հաւատացէ՛ք Տէր ձեր Աստուծոյ, եւ պիտի հաստատուիք. հաւատացէ՛ք անոր մարգարէներուն, եւ պիտի յաջողիք»։

“Isaiah 8:20. ‘To the law and to the testimony; if they speak not according to this word, it is because there is no light in them.’

“Исай 8:20. «За Таврот и за гувоҳӣ; агар онҳо мувофиқи ин калом сухан нагӯянд, аз он сабаб аст, ки дар онҳо нуре нест».”

“Two texts are here set before God’s people: two conditions for success. The law spoken by Jehovah himself, and the spirit of prophecy, are the two sources of wisdom to guide His people in every experience. Deuteronomy 4:6. ‘This is your wisdom and your understanding in the sight of the nations, who shall say, Surely this great nation is a wise and understanding people.’

“Ҵа аятәқәа ҩба шьҭҵоуп Анцәа ижәлар рҿаԥхьа: аихьӡара азы ҩ-ҭагылазаашьа. Иегова Ииҳәаз азакәан, насгьы аԥааимбарра ируа, урҭ роуп аџьаԥҳьара ҩ-ыҵхырҭак, Ижәлар рзыглаҳәаразы рхатәы ԥышәарақәа зегьы рҟны. Иҵҳәахра азакәан 4:6. «Убри шәҟәыроуп, насгьы шәеилышәшәаҩроуп жәларқәа рҿаԥхьа, урҭ ирҳәо: Ари жәлар дуӡӡаҵәҟьа хымԥада иҟәышу, еилаҩыцу жәларуп».”

“The law of God and the Spirit of Prophecy go hand in hand to guide and counsel the church, and whenever the church has recognized this by obeying His law, the spirit of prophecy has been sent to guide her in the way of truth.

“Xudayn Looɲaaɓe e Ruuhu Annabinkuuɗe yahdataa e junngo gooto ngam ɗowtinude e waajude ekklesiyaa, nde kala ekklesiyaa anditii ɗum ngal tawa ɗum ɗowii Looɲol Mako, ruuhu annabinkuuɗe neldiraama ngam ɗowtinde mo e laawol goonga.

“Revelation 12:17. ‘And the dragon was wroth with the woman, and went to make war with the remnant of her seed, which keep the commandments of God, and have the testimony of Jesus Christ.’ This prophecy points out clearly that the remnant church will acknowledge God in His law and will have the prophetic gift. Obedience to the law of God, and the spirit of prophecy has always distinguished the true people of God, and the test is usually given on present manifestations.

“Wahayib 12:17. ‘Ka dragon biicha té yi mer lool ci jigéen ja, ba noppi dem xeex ak desitu askanam, ñiy sàmm ndigali Yàlla te yor seedeel Yeesu Kirist.’ Bii waxu yonent bi dafay wone bu leer ne kërceenug desit bi dina nangu Yàlla ci yoonam, te dina am mayu waxu yonent. Déggal yoonu Yàlla, ak ruuhu waxu yonent, moo mas a melokaan askanu Yàlla ju dëgg ji, te nattu gi dafa faral di ñu ko joxe ci xàlisa yu feeñ tey.”

“In Jeremiah’s day the people had no question about the message of Moses, Elijah, or Elisha, but they did question and put aside the message sent of God to Jeremiah until its force and power was wasted and there was no remedy but for God to carry them away into captivity.

“ꯌꯦꯔꯦꯃꯥꯌꯥꯒꯤ ꯃꯇꯝꯗ ꯃꯤꯌꯥꯝꯅ ꯃꯣꯁꯦꯁ, ꯏꯂꯥꯏꯖꯥ, ꯅꯠꯇ꯭ꯔꯒ ꯏꯂꯥꯏꯁꯥꯒꯤ ꯄꯥꯎꯁꯤꯡ ꯃꯉꯥꯡ ꯇꯥꯅꯕꯗ ꯋꯥꯍꯪ ꯑꯃꯠꯇ ꯂꯩꯇꯦ, ꯑꯗꯨꯕꯨ ꯌꯦꯔꯦꯃꯥꯌꯥꯗ ꯑꯩꯈꯣꯌꯒꯤ ꯄꯥꯎꯁꯤꯡ ꯑꯗꯨ ꯃꯈꯣꯏꯅ ꯋꯥꯍꯪ ꯇꯥꯏꯕꯒꯥ ꯂꯣꯏꯅ ꯍꯥꯟꯊꯔꯛꯄꯥꯏ, ꯑꯗꯨꯒ ꯃꯍꯥꯛꯀꯤ ꯃꯇꯤꯛ ꯑꯃꯁꯨꯡ ꯄꯥꯡꯊꯣꯛꯄ ꯃꯥꯡꯍꯜꯂꯛꯄꯥꯏ ꯑꯃꯁꯨꯡ ꯑꯗꯒꯤ ꯃꯥꯄꯨ ꯈꯧꯖꯤꯛꯄꯒꯤ ꯃꯇꯝ ꯅꯠꯇꯅ ꯂꯩꯇ꯭ꯔꯦ।”

“Likewise in the days of Christ the people had learned that Jeremiah’s message was true, and they persuaded themselves to believe that if they had lived in the days of their fathers they would have accepted his message, but at the same time they were rejecting Christ’s message, of whom all the prophets had written.

“Achii bara Kiristoositti namoonni ergaan Ermiyaas dhugaa akka taʼe baratanii turan; akkasumas, utuu isaan bara abbootii isaanii keessa jiraatanii, ergaa isaa akka simatan of amansiisanii amanan; yeroo walfakkaatu keessatti garuu, ergaa Kiristoos isa raajonni hundinuu waaʼee isaa barreessan sana ni didaa turan.

“As the third angel’s message arose in the world, which is to reveal the law of God to the church in its fullness and power, the prophetic gift was also immediately restored. This gift has acted a very prominent part in the development and carrying forward of this message.

“Ásu noqépe mbojapyha ánhel remiandu opu’ãva’ekue ko yvy ape ári, ha’éva oikuaaukátava Tupã léi pe iglésiape hembypaite ha ipokatu reheve, upe jave avei pya’e oñemyatyrõjey va’ekue pe profési rupi oñeme’ẽva don. Ko don oreko va’ekue peteĩ tembiapo tuichaite mba’éva ko marandu ñemongakuaa ha ñemotenondépe.”

“As differences of opinion have arisen in reference to interpretations of Scriptures and methods of labor, calculated to unsettle the faith of believers in the message and lead to disunion in the work, the spirit of prophecy has always thrown light on the situation. It has always brought union of thought and harmony of action to the body of believers. In every crisis that has arisen in the development of the message and the growth of the work, those who have stood firmly by the law of God and the light of the Spirit of prophecy have triumphed and the work has prospered in their hands.” Loma Linda Messages, 34.

“وکە جیاوازی لە بۆچوونەکان سەرهەڵدەدات لەبارەی لێکدانەوەکانی نووسراوە پیرۆزەکان و شێوازەکانی کارکردن، کە هەژمار دەکرێت باوەڕی باوەڕداران بە پەیامەکە بلەرزێنێت و بۆ دابڕان لە کارەکە ڕابکێشێت، ڕۆحی پێشبینی هەمیشە ڕووناکی خستووەتە سەر دۆخەکە. هەمیشە یەکگرتوویی لە بیرکردنەوە و هاوبەشبوونی لە کرداردا بۆ لاشەی باوەڕداران هێناوە. لە هەر قەیرانێکدا کە لە پەرەسەندنی پەیامەکە و گەشەکردنی کارەکەدا سەرهەڵداوە، ئەوانەی بە توندی لەگەڵ یاسای خودا و ڕووناکی ڕۆحی پێشبینی وەستان، سەرکەوتوون و کارەکە لە دەستیاندا گەشەی کردووە.” Loma Linda Messages, 34.