The northern kingdom represented the lower nature in the temple of mankind, it represented the body in the temple of the church, it represented the human flesh in the temple of Christ. Christ built every temple, and He laid every foundation, and the first stone in the Millerite temple was the doctrine of the “seven times,” which is represented by Ezekiel’s two sticks. In the rebellion of 1863, Laodicean Adventism rejected their prophetic “cornerstone”, which also occurred in the building of the earthly temple. The rejected stone was destined to be chosen at the conclusion of the temple erection, though it had been a stumbling stone for the entire construction period. Yet, the prophetic Word identifies that the rejected stone of stumbling will ultimately become the head of the corner.
Basileia athēnēk melēn tēn phusisēn katō en tō naō tou anthrōpou; eikōnizei to sōma en tō naō tēs ekklēsias; eikōnizei tēn sarka tēn anthrōpinēn en tō naō tou Christou. Ho Christos ōikodomēsen panta naon, kai autos etheto pasan themelion, kai ho prōtos lithos en tō naō tō Milleritē ēn hē didaskalia tōn “hepta kairōn,” hē eikōnizomenē dia tōn duo xylōn tou Iezekiēl. En tē apostasia tou 1863, ho Laodikeios Adventismos apedexato ton prophētikon autou “akrogōniaion lithon”, hoper kai egeneto en tē oikodomē tou epi gēs naou. Ho lithos ho apodokimasmenos ēn pepromenos eklegein en tē teleiōsei tēs anegerseōs tou naou, kaiper lithos proskommatos genomenos kath’ holēn tēn periodon tēs oikodomēs. Plēn ho prophētikos Logos dēloi hoti ho lithos tou proskommatos ho apodokimasmenos eis telos genēsetai kephalē gōnias.
The stick of the “seven times,” as represented by the southern kingdom, is the “head,” in relation to the northern kingdom. It is the “head,” for it is in the southern kingdom that God chose to identify Jerusalem, as His city, where He placed His sanctuary and His name. Until the two sticks were joined from 1798 unto 1844, the “head” had been the lower, southern kingdom. Once John, in 1844, was told to leave off the northern kingdom, for it was given to the Gentiles, the southern kingdom was left as an ensign standing alone as one nation, or at least that was the plan. That plan was hindered by the rebellion of 1863, and modern Israel’s first “rebellion at Kadesh”.
عصای «هفت زمان»، چنانکه بهوسیلهٔ پادشاهی جنوبی نمایانده شده است، نسبت به پادشاهی شمالی، «سر» است. این «سر» است، زیرا خدا در پادشاهی جنوبی برگزید که اورشلیم را، بهعنوان شهر خویش، جایی که مقدس خود و نام خود را در آن نهاد، با آن مشخص سازد. تا هنگامی که دو عصا از 1798 تا 1844 به هم پیوستند، «سر» همان پادشاهی فروتر، یعنی پادشاهی جنوبی، بود. هنگامی که در 1844 به یوحنا گفته شد که از پادشاهی شمالی دست بردارد، زیرا آن به امتها داده شده بود، پادشاهی جنوبی بهعنوان عَلَمی که بهتنهایی برپا ایستاده بود، همچون یک امت، باقی ماند، یا دستکم نقشه چنین بود. آن نقشه بهسبب شورش 1863 و نخستین «شورش در قادش» اسرائیلِ مدرن، مختل شد.
On September 11, 2001, the Lord brought His Laodicean church back to 1863, back to 1888, back to 1919, and back to 1957 to the second “rebellion at Kadesh”. But at that rebellion the promise of the stone that was rejected becoming the head of the corner is now being fulfilled. It is fulfilled in those represented as the one hundred and forty-four thousand, who Christ accomplishes the combination of Divinity and humanity among forever.
Suptembar 11, 2001-pi, Awkiw kachkan Laodicea iglesiata 1863 wataman kutichirqa, 1888 wataman kutichirqa, 1919 wataman kutichirqa, hinaspa 1957 wataman kutichirqa, iskay kaq “Kadeshpi hatun sayk'uy”man. Ichataq chay sayk'uypi, mana chaskisqa rumipa esquinaq uman tukunan nisqa promesaqa kunanqa hunt'akuchkanña. Chayqa hunt'akuchkan pachak tawa chunka tawa waranqa nisqakunapi rikuchisqakunapi, maypicha Cristoqa wiñaypaq Dios kaywan runa kayta huñuyta paykunapi rurachin.
Paul identified the lower nature as the flesh, and the higher nature as the mind. He identified the body (the lower nature) as death.
بۇۋلۇس تۆۋەنكى تەبىئەتنى «جەسەت»، يۇقىرىقى تەبىئەتنى بولسا «ئەقىل» دەپ بېكىتتى. ئۇ بەدەننى (تۆۋەنكى تەبىئەتنى) «ئۆلۈم» دەپ تونۇتتى.
For we know that the law is spiritual: but I am carnal, sold under sin. For that which I do I allow not: for what I would, that do I not; but what I hate, that do I. If then I do that which I would not, I consent unto the law that it is good. Now then it is no more I that do it, but sin that dwelleth in me. For I know that in me (that is, in my flesh,) dwelleth no good thing: for to will is present with me; but how to perform that which is good I find not. For the good that I would I do not: but the evil which I would not, that I do. Now if I do that I would not, it is no more I that do it, but sin that dwelleth in me. I find then a law, that, when I would do good, evil is present with me. For I delight in the law of God after the inward man: But I see another law in my members, warring against the law of my mind, and bringing me into captivity to the law of sin which is in my members. O wretched man that I am! who shall deliver me from the body of this death? Romans 7:14–24.
Kunun riqsichisqa kamachikuyqa espiritumanta kasqanta; ichaqa noqaqa aycha runam kani, huchapa urayman rantisqa. Imatachus ruwani, chaytaqa manam allinta yachanichu; munasqaytaqa manam ruwanichu, aswanqa cheqnisqaytan ruwani. Chay hinaqa, mana munasqayta ruwaspayqa, kamachikuy allin kasqanta reqsichkani. Kunanqa manañam noqachu chayta ruwani, aswanqa noqapi tiyasaq hucham. Yachaninmi noqapi, kay aychaypiqa, ima allinpas mana tiyashasqanta; munayqa noqapi kachkanmi, ichaqa allinta ruwanaypaqqa manam tarinichu. Munasqay allintaqa manam ruwanichu; mana munasqay mana allintan ruwani. Chay hinaqa, mana munasqayta ruwaspayqa, manañam noqachu chayta ruwani, aswanqa noqapi tiyasaq hucham. Chaymi huk kamachikuyta tariyani: allinta ruwanayta munaptiyqa, mana allinqa noqawan kashan. Sonqo ukhupiqa Diospa kamachikuyninwan kusikuni; ichaqa cuerpoypa kurkunkunapi huk kamachikuytan rikuni, yuyayniypa kamachikuyninwan maqanakuspa, huchapa kamachikuyninman preso hina apawaspa, chay huchaqa kurkuykunapin kashan. ¡Ay, llaquypaq runa noqaqa! ¿Pitaq kay wañuypa cuerpomanta qespichiwankaman? Romanos 7:14–24.
Paul knew that in his “flesh” dwelt “no good thing.” The tendencies, both inherited and cultivated that existed in his flesh (his body), only worked to lead him into sin. Those tendencies represented the law of sin, but Paul desired to keep the law of God, not the law of sin. The law of God Paul identified as the “law of his mind” (his higher nature). His cry was “who shall deliver me from the body of death?” Of course, Paul knew that it was divinity that would bring deliverance, but he also knew that the work of deliverance required his participation.
بولس این را میدانست که در «جسد» او «هیچ چیز نیکو» ساکن نیست. گرایشهایی که، هم موروثی و هم اکتسابی، در جسد او (بدن او) وجود داشتند، تنها در جهت کشانیدن او به گناه عمل میکردند. آن گرایشها نمایانگر شریعت گناه بودند، اما بولس آرزو داشت که شریعت خدا را نگاه دارد، نه شریعت گناه را. شریعت خدا را که بولس آن را «شریعت ذهن خود» (طبیعت برتر او) نامید. فریاد او این بود: «که مرا از این بدنِ مرگ خواهد رهانید؟» البته، بولس میدانست که این الوهیت است که رهایی را به ارمغان خواهد آورد، اما همچنین میدانست که کار رهایی مستلزم مشارکت خود اوست.
Wherefore, my beloved, as ye have always obeyed, not as in my presence only, but now much more in my absence, work out your own salvation with fear and trembling. For it is God which worketh in you both to will and to do of his good pleasure. Philippians 2:12, 13.
Shəŋ de, səyanɨne, tsa aba nɨ wa aŋa dza ga, ŋa ndzi aŋa dza ga tsɨ kəla matəŋ ma, amma ntsa bɨga tsɨ kəla ma ndzi taŋa, wa kə waŋ dzəŋa na mbəra maŋa kəla tsəŋa da vərəŋa nda tsənəŋa. Kəla ŋa Məsəla wa kəla aŋa nda wa, nda waŋa nda waɓa, kəla nɗa ga ɗəŋa ma. Philippians 2:12, 13.
The deliverance from the body of death was accomplished by Divine power, which was connected with human power, and that was the example Jesus provided for men. Even with the law of sin actively working in the lower nature of the body, Jesus kept His lower nature in subjection to God’s law by surrendering His will, to the will of His Father. Paul could find deliverance if he would surrender his will unto the will of divinity. In doing so, he was working out his own salvation, and this is what Sister White means when she speaks about the work of eliminating sin from our life.
ካብ ሰብነት ሞት ዝኾነ ምድሓን ብመለኮታዊ ኃይሊ ተፈጺሙ፣ እዚ ኃይሊ እውን ከኣ ምስ ሰብኣዊ ኃይሊ ዝተኣሳሰረ ነበረ፤ እዚ ድማ እዩ ኢየሱስ ንሰብ ዝሃቦ ምሳሌ። እንተኾነ ሕጊ ሓጢኣት ኣብ ታሕተዋይ ባህሪ ሰብነት ብንጥፈት እናሰርሐ እንከሎ፣ ኢየሱስ ፍቓዱ ንፍቓድ ኣቡኡ ብምውሳን ታሕተዋይ ባህሪኡ ንሕጊ ኣምላኽ ብትሕትና ኣብ ትሕቲ ግዝኣት ኣእተዎ። ጳውሎስ ፍቓዱ ንፍቓድ መለኮት እንተ ኣሕሊፉ ምድሓን ክረክብ ይኽእል ነበረ። እዚ እናገበረ ከሎ ድማ ናይ ገዛእ ርእሱ ምድሓን ይፍጽም ነበረ፣ እዚ ድማ እዩ ሲስተር ዋይት ብዛዕባ ሓጢኣት ካብ ህይወትና ምእላይ ስራሕ ክትዛረብ ከላ ዝማለቶ።
“Every soul that refuses to give himself to God is under the control of another power. He is not his own. He may talk of freedom, but he is in the most abject slavery. He is not allowed to see the beauty of truth, for his mind is under the control of Satan. While he flatters himself that he is following the dictates of his own judgment, he obeys the will of the prince of darkness. Christ came to break the shackles of sin-slavery from the soul. ‘If the Son therefore shall make you free, ye shall be free indeed.’ ‘The law of the Spirit of life in Christ Jesus’ sets us ‘free from the law of sin and death.’ Romans 8:2.
“ھر جان، جو اپنے آپ کو خدا کے سپرد کرنے سے انکار کرتی ہے، ایک اور قوت کے قبضہ میں ہوتی ہے۔ وہ اپنی نہیں ہوتی۔ وہ آزادی کی بات تو کر سکتی ہے، مگر وہ نہایت ذلیل غلامی میں ہوتی ہے۔ اسے سچائی کا جمال دیکھنے نہیں دیا جاتا، کیونکہ اس کا ذہن شیطان کے قابو میں ہوتا ہے۔ جب وہ اپنے آپ کو یہ دھوکا دیتی ہے کہ وہ اپنی ہی فہم کے تقاضوں کی پیروی کر رہی ہے، تو درحقیقت وہ تاریکی کے شہزادے کی مرضی کی فرمانبرداری کرتی ہے۔ مسیح اس لیے آیا کہ گناہ کی غلامی کی زنجیریں جان سے توڑ دے۔ ‘پس اگر بیٹا تمہیں آزاد کرے، تو تم واقعی آزاد ہوگے۔’ ‘مسیح یسوع میں زندگی کی روح کی شریعت’ ہمیں ‘گناہ اور موت کی شریعت سے’ آزاد کرتی ہے۔ رومیوں 8:2۔”
“In the work of redemption there is no compulsion. No external force is employed. Under the influence of the Spirit of God, man is left free to choose whom he will serve. In the change that takes place when the soul surrenders to Christ, there is the highest sense of freedom. The expulsion of sin is the act of the soul itself. True, we have no power to free ourselves from Satan’s control; but when we desire to be set free from sin, and in our great need cry out for a power out of and above ourselves, the powers of the soul are imbued with the divine energy of the Holy Spirit, and they obey the dictates of the will in fulfilling the will of God.
«A wokyɛe mu no, mmara a wɔde hyɛ obi so biara nni mu. Wɔmfa tumi bi a efi abɔnten nnidi dwuma. Onyankopɔn Honhom no nkɛntɛnso ase no, wɔgya onipa ma ɔde ne pɛ yi nea ɔbɛsom no. Nsakyerae a esi bere a ɔkra de ne ho ma Kristo no mu no, ahofadi no wɔ hɔ wɔ ne su a ɛkorɔn sen biara mu. Bɔne a wotu fi hɔ no yɛ ɔkra no ankasa adeyɛ. Nokwarem no, yenni tumi a yɛde begye yɛn ho afi Satan tumi ase; nanso sɛ yɛpɛ sɛ wɔde yɛn fi bɔne mu, na wɔ yɛn ahiade kɛse mu no yɛteɛm frɛ tumi bi a efi yɛn ankasa akyi na ɛsen yɛn so, ɛno na wɔde Honhom Kronkron no ahoɔden a efi soro hyɛ ɔkra no tumi ahorow no mu, na ɛma wɔyɛ osetie ma apɛde no akwankyerɛ bere a wɔreyɛ Onyankopɔn apɛde no.
“The only condition upon which the freedom of man is possible is that of becoming one with Christ. ‘The truth shall make you free;’ and Christ is the truth. Sin can triumph only by enfeebling the mind, and destroying the liberty of the soul. Subjection to God is restoration to one’s self,—to the true glory and dignity of man. The divine law, to which we are brought into subjection, is ‘the law of liberty.’ James 2:12.” The Desire of Ages, 466.
«Адәмниң әркин болуши мүмкин болидиған ялғуз шәрт — Мәсиһ билән бир болуштур. «Һәқиқәт силәрни әркин қилиду»; вә Мәсиһ — һәқиқәттур. Гунаһ пәқәт әқилни аҗизлитиш вә җанниң әркинлигини вәйран қилиш арқилиқла ғәлибә қилалайду. Худаниң итаитигә бойсунуш — инсанниң өзигә, йәни инсанниң һәқиқий шан-шәриви вә қәдир-қиммитигә қайтурулушидур. Бизни бойсундуридиған илаһий қанун — «әркинлик қанунидур». Яқуп 2:12.» The Desire of Ages, 466.
Paul cried out, “O wretched man that I am! who shall deliver me from the body of this death?” Sister White stated “when we desire to be set free from sin, and in our great need cry out for a power out of and above ourselves, the powers of the soul are imbued with the divine energy of the Holy Spirit, and they obey the dictates of the will in fulfilling the will of God.” In engaging in the combination of our humanity with the divinity of Christ, through the exercise of our will, we accomplish the “act” of removing sin from our own “soul.”
Pol níis hózhǫ́ǫgo dah naashááʼígíí shii nihá: “Shí éí ayóó ádaatʼéego tʼáá ajiłiiʼgo shinaanish! Hágoóneeʼ yáʼátʼéehgo shił chʼíyáánééł łeʼé hózhǫ́ doo shił bééhózin da, díí tʼáá íiyisíí yił chxǫ́́ą́dá?” Sister White níłtsá “tʼáá ákótʼéego nihá shikaadééłgo bee hazʼą́ą́go, dóó nihá ayóó haniigo tʼáá ajiłiiʼgo nihágo bee shikaadééłgo ánííníshniihgo, tʼáá íiyisíí áłtsé hólǫ́go nihíjiʼígíí bee daʼiilʼaahgo Diyin Naatʼáanii Bił Hózhǫ́ójí yee nihá daʼdeezʼá, dóó ííʼáłchíníjí nitsáhákees biniiyé bá hooghan doo yáʼátʼéeh da bíhooʼaahgo, Tʼáá Ałtsoní Bee Hózhǫ́ Baa Hózhǫ́ójí biniiyé God biniiyé bee hólǫ́ójí bee hodoolnihgo.” Nihá nihiká adoolʼį́į́łgo nihí éí Christ biniiyé dóó nihá niháhwiindziní bee hólǫ́ójí dooleełgo, nihá tʼáá nihíjiʼígíí bee kʼehjí yáhootʼééłgo, nihí “act” nisin dooleeł, biniiyé sin nihí “soul” bitahgóó yáhootʼééłgo.
But what we “need to understand is the true force of the will.” The will is “the governing power in the nature of man, the power of decision, or of choice. Everything depends on the right action of the will. The power of choice God has given to men; it is theirs to exercise. You cannot change your heart, you cannot of yourself give to God its affections; but you can choose to serve Him. You can give Him your will; He will then work in you to will and to do according to His good pleasure. Thus your whole nature will be brought under the control of the Spirit of Christ; your affections will be centered upon Him, your thoughts will be in harmony with Him.”
لېکن هغه څه چې موږ «پکار ده وپوهېږو، د ارادې رښتینی قوت دی.» اراده «د انسان په فطرت کې حاکم ځواک دی، د پرېکړې، یا د انتخاب ځواک. هر څه د ارادې پر سم عمل پورې تړلي دي. د انتخاب ځواک خدای انسانانو ته ورکړی دی؛ د دوی کار دی چې هغه وکاروي. ته خپل زړه نه شې بدلولای، ته په خپل ځان نه شې کولای د هغه مینې خدای ته ورکړې؛ خو ته کولای شې چې د هغه خدمت غوره کړې. ته کولای شې خپله اراده هغه ته وسپارې؛ نو هغه به بیا په تا کې کار وکړي، څو د خپلې ښې رضا سره سم هم اراده او هم عمل په تا کې پیدا شي. په دې توګه به ستا ټوله فطرت د مسیح د روح تر ولکې لاندې راشي؛ ستا مینې به پر هغه راټولې وي، او ستا فکرونه به له هغه سره په همغږۍ کې وي.»
Paul knew these truths, and He knew that his lower nature needed to be held in subjection by his higher nature, through the exercise of his will. This is why Paul died daily.
Павло знав ці істини, і він знав, що його нижча природа має бути підкорена його вищою природою через вияв його волі. Ось чому Павло щодня вмирав.
I protest by your rejoicing which I have in Christ Jesus our Lord, I die daily. 1 Corinthians 15:31.
Cristo Jesus Señorasan ñuqanchikpi, qamkuna rayku kusikuyniywan protestakuni: sapa p’unchaymi wañuni. 1 Corintios 15:31.
Paul knew he needed to crucify his lower nature daily by exercising his will to keep his lower nature in subjection. He therefore crucified his flesh.
پاول جانتا تھا کہ اسے اپنی ادنیٰ فطرت کو تابع رکھنے کے لیے اپنے ارادے کو بروئے کار لا کر روزانہ اسے مصلوب کرنا لازم ہے۔ لہٰذا اُس نے اپنے جسم کو مصلوب کیا۔
And they that are Christ’s have crucified the flesh with the affections and lusts. Galatians 5:24.
Na sika Kristo ayewɔ no de wɔn ankasa bɔhonam asɛn dua mu, ne ne pɛsɛmenkominya ne ne akɔnnɔ ahorow. Galatifo 5:24.
Paul knew his sinful flesh would exist in humanity until the Second Coming of Christ, when the faithful, in the twinkling of an eye, would receive a new glorified body. This is why 1798 identifies the foundation of the forty-six years where the Millerite temple was erected, for Christ, as the only foundation, was the lamb slain from the foundation. The northern kingdom was the body, which through sin had taken ascendancy over humanity, and elevated itself to be the counterfeit northern kingdom. In 1844, John was told to “leave out” the courtyard, which means in the Greek, to reject the lower nature, that had taken ascendancy over the higher nature where God had chosen to place His name, and in 1798, the flesh (the lower nature) with “the affections and lusts” was to be crucified.
پاول میدانست که جسمِ گناهآلودِ او تا زمانِ ظهورِ ثانیِ مسیح در بشریت باقی خواهد ماند؛ آنگاه که وفاداران، در طرفةالعینی، بدنی تازه و جلالیافته دریافت خواهند کرد. از همین رو، سال 1798 بنیادِ آن چهلوشش سالی را مشخص میکند که در طی آن هیکلِ میلری بنا شد؛ زیرا مسیح، بهعنوان یگانه بنیاد، همان برّهای بود که از بنیادِ عالم ذبح شده بود. پادشاهیِ شمالی همان بدن بود که از طریق گناه بر بشریت تفوّق یافته، و خویشتن را برکشیده بود تا پادشاهیِ شمالیِ جعلی باشد. در سال 1844، به یوحنا گفته شد که صحن را «بیرون بگذارد»؛ که در زبان یونانی بهمعنای رد کردنِ طبیعتِ سفلی است، طبیعتی که بر طبیعتِ عُلیا—آنجا که خدا برگزیده بود نامِ خود را در آن قرار دهد—چیرگی یافته بود؛ و در 1798، جسم (طبیعتِ سفلی) با «عواطف و شهوات» میبایست مصلوب میشد.
At the foundation, Christ’s flesh died at the crucifixion, as He was cut off from the living. The southern kingdom was then to be one nation, with one king, in covenant with God, and a nation who had God’s sanctuary in their midst. Line upon line, the “seven times,” is now “the head of the corner,” for since September 11, 2001 God is raising up His “northern army” as an ensign. That army is to be one nation, and that nation will reflect His image alone, and it does so at the very time when Satan is raising up his “horn” that is the image of the beast. In Ezekiel chapter thirty-seven the message of the four winds breathes the latter rain message upon those who then stand up as that army. The message of the four winds is the message of the Seventh Trumpet, which is where the mystery of God is finished.
Temelinde, Mesih’in bedeni çarmıha gerilişte öldü; çünkü O, yaşayanların arasından kesilip atıldı. O zaman güney krallığı, Tanrı ile antlaşma içinde, tek kralı olan tek bir ulus ve ortasında Tanrı’nın mabedi bulunan bir ulus olacaktı. Satır üzerine satır, “yedi vakit” şimdi “köşenin başı”dır; çünkü 11 Eylül 2001’den beri Tanrı, Kendi “kuzey ordusunu” bir sancak olarak yükseltmektedir. O ordu tek bir ulus olacaktır ve o ulus yalnızca O’nun suretini yansıtacaktır; bunu da Şeytan’ın canavarın sureti olan kendi “boynuzunu” yükseltmekte olduğu tam zamanda yapmaktadır. Hezekiel otuz yedinci bölümde dört rüzgârın mesajı, daha sonra o ordu olarak ayağa kalkanların üzerine son yağmur mesajını üfler. Dört rüzgârın mesajı, Yedinci Borazan’ın mesajıdır; Tanrı’nın sırrının tamamlandığı yer de burasıdır.
The finishing work of the sealing began on October 7, 2023. The sealing time of the one hundred and forty-four thousand is accomplished during the sounding of the Seventh Trumpet, and that trumpet sounds three times during the sealing process. It always marks a strike by Islam against the Glorious Land. The modern spiritual “glorious land” was hit on September 11, 2001, and the ancient literal glorious land was hit on October 7, 2023, the very year the two witnesses who had been slain came back to life. The third strike is at the soon coming Sunday law in the United States.
کارِ اختتامیِ مُہر لگانے کا آغاز 7 اکتوبر 2023 کو ہوا۔ ایک لاکھ چوالیس ہزار کے مُہر لگنے کا وقت ساتویں نرسنگے کے بجنے کے دوران پورا ہوتا ہے، اور مُہر لگانے کے عمل میں وہ نرسنگا تین مرتبہ بجتا ہے۔ یہ ہمیشہ اسلام کی جانب سے ارضِ جلال پر ایک ضرب کی علامت ہوتا ہے۔ جدید روحانی “ارضِ جلال” پر 11 ستمبر 2001 کو ضرب لگی، اور قدیم لفظی ارضِ جلال پر 7 اکتوبر 2023 کو ضرب لگی، عین اسی سال جب وہ دو گواہ، جو قتل کیے گئے تھے، پھر سے زندہ ہو گئے۔ تیسری ضرب ریاستہائے متحدہ میں عنقریب آنے والے اتوار کے قانون کے وقت ہوگی۔
From October 7, 2023, the Republican horn and the true Protestant horn of the earth beast are accomplishing their final transitions into a horn that either speaks as a dragon or as a Lamb, at the soon coming Sunday law. The two manifestations of the internal and external antagonists in the great controversy that is played out during the closing events of earth’s history, are both located in the history represented by verse forty in Daniel chapter eleven. The two final developments of the two horns is accomplished during the sounding of the Seventh Trumpet. The Seventh Trumpet is the third of three woe trumpets.
Az 7 oktyabr, 2023, dhá adharc phoblachtánach agus fhíor‑Phrotastúnach ainmhí na talún ag cur i gcrích a n‑aistrithe deiridh chun bheith ina n‑adharc a labhraíonn mar dhraigín nó mar Uan, ag an dlí Dé Domhnaigh atá ar tí teacht. Tá an dá léiriú ar na freasúra inmheánacha agus seachtracha sa chonspóid mhór a chuirtear i ngníomh le linn imeachtaí deiridh stair an domhain, araon suite sa stair a léirítear le véarsa a daichead i gcaibidil a haon déag de Leabhar Dainéil. Cuirtear an dá fhorbairt dheiridh ar an dá adharc i gcrích le linn fhuaimniú an tSeachtú Trumpa. Is é an Seachtú Trumpa an tríú ceann de thrí thrumpa an anró.
The three woes, represent a triple application of prophecy, and in doing so they provide a strong witness of the waymark of October 7, 2023. In both the first woe and the second woe, Islam’s warfare was carried out against the armies of Rome, which in the last days is the United States, as witnessed to by the conquering of the Soviet Union that was brought about by a secret alliance between the antichrist (Pope John Paul II), and the false prophet (Ronald Reagan) in 1989.
الأَوْيَاتُ الثَّلَاثُ تُمَثِّلُ تَطْبِيقًا نُبُوِيًّا ثُلَاثِيًّا، وَبِذَلِكَ تُقَدِّمُ شَهَادَةً قَوِيَّةً لِعَلَامَةِ الطَّرِيقِ لِتَارِيخِ 7 أُكْتُوبَر 2023. فِي كُلٍّ مِنَ الْوَيْلِ الأَوَّلِ وَالْوَيْلِ الثَّانِي، جَرَى قِتَالُ الإِسْلَامِ ضِدَّ جُيُوشِ رُومَا، الَّتِي هِيَ فِي الأَيَّامِ الأَخِيرَةِ الْوِلَايَاتُ الْمُتَّحِدَةُ، كَمَا تَشْهَدُ عَلَى ذَلِكَ غَلَبَةُ الِاتِّحَادِ السُّوفْيِيتِيِّ الَّتِي تَمَّتْ بِفِعْلِ تَحَالُفٍ سِرِّيٍّ بَيْنَ ضِدِّ الْمَسِيحِ (البابا يوحنا بولس الثاني)، وَالنَّبِيِّ الْكَذَّابِ (رونالد ريغان) فِي عَامِ 1989.
In the first woe, as set forth in Revelation chapter nine, there is a time prophecy of five months, which is one hundred and fifty years. In the second woe, there is a time prophecy of three hundred and ninety-one years, and fifteen days. Both time prophecies represent the warfare against Rome that Islam brought during the two histories that represent the first and second woes. Those two prophecies possessed two different outcomes of the warfare. In the first one hundred and fifty years Islam was to “hurt” Rome, and in the prophecy of three hundred and ninety-one years, and fifteen days, Islam was to “kill” Rome. Those two prophecies were directly connected. The ending of the one hundred and fifty years that Islam was to hurt Rome identified the beginning of the three hundred and ninety-one years, and fifteen days that Islam was to kill Rome. The first and second woes are divided by the ending of the one hundred and fifty years, and the starting of the three hundred and ninety-one years, and fifteen days.
पहिले वावमध्ये, जसे प्रकटीकरण अध्याय नऊमध्ये मांडले आहे, पाच महिन्यांची एक कालभविष्यवाणी आहे, जी एकशे पन्नास वर्षे होय. दुसऱ्या वावमध्ये तीनशे एक्याण्णव वर्षे आणि पंधरा दिवसांची एक कालभविष्यवाणी आहे. या दोन्ही कालभविष्यवाण्या त्या दोन इतिहासांत इस्लामने रोमाविरुद्ध आणलेल्या युद्धाचे प्रतिनिधित्व करतात, जे पहिले आणि दुसरे वाव दर्शवितात. त्या दोन भविष्यवाण्यांमध्ये युद्धाचे दोन भिन्न परिणाम अंतर्भूत होते. पहिल्या एकशे पन्नास वर्षांत इस्लामने रोमाला “इजा” करावयाची होती, आणि तीनशे एक्याण्णव वर्षे व पंधरा दिवसांच्या भविष्यवाणीत इस्लामने रोमाला “ठार” करावयाचे होते. या दोन भविष्यवाण्या थेट परस्परसंलग्न होत्या. इस्लामने रोमाला इजा करावयाच्या एकशे पन्नास वर्षांच्या समाप्तीने त्या तीनशे एक्याण्णव वर्षे व पंधरा दिवसांच्या आरंभाची ओळख करून दिली, ज्यामध्ये इस्लामने रोमाला ठार करावयाचे होते. पहिले आणि दुसरे वाव यांची विभागणी एकशे पन्नास वर्षांच्या समाप्तीने आणि तीनशे एक्याण्णव वर्षे व पंधरा दिवसांच्या प्रारंभाने होते.
The United States ceases to be the sixth kingdom of Bible prophecy at the soon-coming Sunday law, and it is then that it is prophetically “killed”. The hour of the “great earthquake”, in Revelation chapter eleven is the soon coming Sunday law, and when that hour arrives, so too does the Seventh Trumpet of Islam. It arrives to mark the end, or the death of the sixth kingdom, which is the army of Rome in the last days. That death was preceded by one hundred and fifty years of Islam hurting the armies of Rome. According to the mainstream media, which attempts to downplay the activities of radical Islam in the modern world, since October 7, 2023. Until the writing of this article on February 12, 2024, Islam has carried out one hundred and sixty-five attacks upon American interests around the globe.
امریکہ متحدہ بائبل کی نبوت کے چھٹے مملکت کے طور پر اُس جلد آنے والے سنڈے لا کے وقت موقوف ہو جاتا ہے، اور اُسی وقت نبوتی معنوں میں وہ “قتل” کیا جاتا ہے۔ مکاشفہ باب گیارہ میں “بڑے زلزلہ” کی ساعت وہی جلد آنے والا سنڈے لا ہے، اور جب وہ ساعت آ پہنچتی ہے تو اسلام کا ساتواں نرسنگا بھی آ پہنچتا ہے۔ وہ اس لیے آتا ہے کہ آخری ایام میں روم کی فوج، یعنی چھٹے مملکت کے خاتمے، یا موت، پر نشان ثبت کرے۔ اس موت سے پہلے اسلام کے ہاتھوں روم کی افواج کو ڈیڑھ سو برس تک اذیت پہنچائی جاتی رہی۔ مرکزی ذرائع ابلاغ کے مطابق، جو جدید دنیا میں شدت پسند اسلام کی سرگرمیوں کو کم تر ظاہر کرنے کی کوشش کرتے ہیں، 7 اکتوبر 2023 سے لے کر اس مضمون کی تحریر، 12 فروری 2024 تک، اسلام دنیا بھر میں امریکی مفادات پر ایک سو پینسٹھ حملے کر چکا ہے۔
The one hundred and fifty years of Islam hurting the armies of Rome that leads to the killing of the armies of Rome in the first and second woes, is repeated in the history of the third woe, for that is how a triple application of prophecy works. The sounding of the Seventh Trumpet, which is the sealing of the one hundred and forty-four thousand, which is when the combination of Divinity with humanity occurs, as represented by the joining of the two sticks, has three waymarks, The first is the spiritual glorious land and the last is the spiritual glorious land. The middle waymark is the literal glorious land.
ئىسلامنىڭ بىر يۈز ئەللىك يىل بويى رىمنىڭ قوشۇنلىرىغا زىيان يەتكۈزۈشى ۋە بىرىنچى ۋە ئىككىنچى ۋاي ئىچىدە رىمنىڭ قوشۇنلىرىنىڭ ئۆلتۈرۈلۈشىگە ئېلىپ كېلىشى، ئۈچىنچى ۋاينىڭ تارىخىدا قايتا تەكرارلىنىدۇ، چۈنكى پەيغەمبەرلىكنىڭ ئۈچ قاتلاملىق قوللىنىلىشى مۇشۇنداق ئىشلىيدۇ. يەتتىنچى كاناينىڭ چېلىنىشى، يەنى بىر يۈز قىرىق تۆت مىڭ كىشىنىڭ مۆھىرلىنىشى، يەنى ئىلاھىيەت بىلەن ئىنسانىيەتنىڭ بىرلىشىشى يۈز بېرىدىغان ۋاقىت بولۇپ، بۇ ئىككى تاياقنىڭ قوشۇلۇشى بىلەن ئىپادىلەنگەن، ئۈچ بەلگە نۇقتىسىغا ئىگە: بىرىنچىسى روھىي شانلىق زېمىندۇر، ئاخىرقىسىمۇ روھىي شانلىق زېمىندۇر. ئوتتۇرىدىكى بەلگە نۇقتىسى ھەقىقىي شانلىق زېمىندۇر.
In 2023, the second blast from the warning Trumpet of the third woe, identified the escalation of the warfare of Islam as it entered into a period where it would “hurt” the earth beast. In that same year, the two witnesses of the Republican horn and the true Protestant horn came back to life and began their mutual transitions into their final symbolic horns. For the Republican horn it was the combination of all the apostate Protestant powers, with all the apostate Republican powers in order to form one horn that is the image of the beast. With the true Protestant horn it was the combination of Divinity with humanity as the horn transitioned from Laodicean to Philadelphian in character, in order to reflect the opposite of the image of the beast. 2023 occurred twenty-two years after 2001, thus representing the symbolic link of Divinity combined with humanity.
ལོ་2023 ལ་ ཉེན་བརྡའི་དུང་གི་གནོད་པ་གསུམ་པའི་གཉིས་པའི་འབུད་སྒྲ་དེས་ ཨིས་ལམ་གྱི་དམག་འཁྲུག་གི་འཕེལ་རྒྱས་དེ་ ས་གཞིའི་གཅན་གཟན་ལ་ “གནོད་པ” བྱེད་པའི་དུས་ཡུན་ཞིག་ཏུ་འཇུག་པར་ངོས་འཛིན་བྱས། དེ་ལོ་དེ་ཉིད་ལ་ རི་པབ་ལི་ཀན་གྱི་རྭ་དང་ དག་པའི་པྲོ་ཏེསྟན་གྱི་རྭ་ཞེས་པའི་དཔང་པོ་གཉིས་པོ་སླར་ཡང་ཚེ་ལྡན་ཹད་ནས་ རང་གཉིས་ཀྱི་མཐའ་མའི་མཚོན་དོན་གྱི་རྭ་རྣམས་སུ་ཕན་ཚུན་གྱི་འགྱུར་བ་མགོ་བཙུགས། རི་པབ་ལི་ཀན་གྱི་རྭའི་ཕྱོགས་ལ་ དེ་ནི་དད་པ་ཉམས་པའི་པྲོ་ཏེསྟན་གྱི་དབང་ཤུགས་ཐམས་ཅད་དང་ དད་པ་ཉམས་པའི་རི་པབ་ལི་ཀན་གྱི་དབང་ཤུགས་ཐམས་ཅད་མཉམ་བསྡུས་ཏེ་ གཅན་གཟན་གྱི་གཟུགས་བརྙན་ཡིན་པའི་རྭ་གཅིག་བཟོ་བ་དེ་ཡིན། དག་པའི་པྲོ་ཏེསྟན་གྱི་རྭའི་ཕྱོགས་ལ་ རྭ་དེ་ཡི་གཤིས་ཀ་ལའོ་དི་ཀེ་ཡ་ནས་ ཕི་ལ་དེལ་ཕི་ཡ་རུ་འགྱུར་སྐབས་ ལྷའི་ངོ་བོ་དང་མི་རིགས་མཉམ་སྦྲེལ་བྱས་པ་དེ་ཡིན་ཞིང་ དེས་གཅན་གཟན་གྱི་གཟུགས་བརྙན་གྱི་ལྡོག་ཕྱོགས་མཚོན་པར་བྱེད། 2023 ནི་ 2001 གི་རྗེས་ལོ་ཉེར་གཉིས་པ་ཡིན་པས་ དེས་ལྷའི་ངོ་བོ་དང་མི་རིགས་མཉམ་སྦྲེལ་བྱས་པའི་མཚོན་དོན་གྱི་སྦྲེལ་མཐུད་མཚོན་པ་ཡིན།
All of this history occurs in verse forty of Daniel eleven, which is the verse that was unsealed and produced the increase of knowledge in 1989, that is represented by the Hiddekel River. In the prophetic history of that verse, the final work in the Most Holy Place is also accomplished, which is the light that was unsealed in 1798, and that is represented by the Ulai River. The beginning of verse forty identifies the time of the end in 1798, and the ending of the verse identifies the time of the end in 1989, and both rivers merge together in the history of verse forty, just as the Tigris and Euphrates (the Ulai and Hiddekel) do just before they reach the Persian Gulf.
ഈ ചരിത്രമൊക്കെയും ദാനിയേൽ പതിനൊന്നാം അധ്യായത്തിലെ നാല്പതാം വാക്യത്തിനുള്ളിലാണ് സംഭവിക്കുന്നത്; അതാണ് മുദ്രവിമോചിതമായി 1989-ൽ ജ്ഞാനവർധനയെ ഉല്പാദിപ്പിച്ച വാക്യം, ഹിദ്ദേക്കേൽ നദിയാൽ പ്രതിനിധീകരിക്കപ്പെടുന്നതും അതുതന്നെ. ആ വാക്യത്തിന്റെ പ്രവാചകചരിത്രത്തിൽ അത്യന്തപരിശുദ്ധസ്ഥാനത്തിലെ അന്തിമപ്രവൃത്തിയും പൂർത്തിയാക്കപ്പെടുന്നു; 1798-ൽ മുദ്രവിമോചിതമായ വെളിച്ചം അതുതന്നെ, ഉലൈ നദിയാൽ പ്രതിനിധീകരിക്കപ്പെടുന്നതും അതുതന്നെ. നാല്പതാം വാക്യത്തിന്റെ ആരംഭം 1798-ലെ അന്ത്യകാലത്തെ തിരിച്ചറിയിക്കുന്നു; വാക്യത്തിന്റെ അവസാനം 1989-ലെ അന്ത്യകാലത്തെ തിരിച്ചറിയിക്കുന്നു; ഈ രണ്ടു നദികളും നാല്പതാം വാക്യത്തിന്റെ ചരിത്രത്തിൽ ഒന്നിച്ചുചേരുന്നു; പെർഷ്യൻ ഉൾക്കടലിൽ എത്തുന്നതിനുമുമ്പ് ടൈഗ്രിസും യൂഫ്രട്ടീസും (ഉലൈയും ഹിദ്ദേക്കേലും) ഒന്നിച്ചുചേരുന്നതുപോലെ തന്നേ.
We will continue this study in the next article.
A ṣe máa tẹ̀síwájú nínú ìwádìí yìí nínú àpilẹ̀kọ tí ó kàn.
The Spirit of the Lord God is upon me; because the Lord hath anointed me to preach good tidings unto the meek; he hath sent me to bind up the brokenhearted, to proclaim liberty to the captives, and the opening of the prison to them that are bound; To proclaim the acceptable year of the Lord, and the day of vengeance of our God; to comfort all that mourn; To appoint unto them that mourn in Zion, to give unto them beauty for ashes, the oil of joy for mourning, the garment of praise for the spirit of heaviness; that they might be called trees of righteousness, the planting of the Lord, that he might be glorified.
Egemen Rebbi Yahweh’in Ruhu üzerimdedir; çünkü Yahweh beni alçakgönüllülere müjde vermek için mesh etti; kırık yüreklileri sarmak, tutsaklara özgürlüğü ve bağlı olanlara zindanın açılışını ilan etmek için beni gönderdi; Yahweh’in makbul yılını ve Tanrımızın öç gününü ilan etmek; yas tutanların tümünü teselli etmek; Siyon’da yas tutanlara, kül yerine güzellik, yas yerine sevinç yağı, ağırlık ruhu yerine övgü kaftanı vermek için; öyle ki, onlara doğruluk ağaçları, Yahweh’in dikimi, O’nun yüceltilmesi için denilsin.
And they shall build the old wastes, they shall raise up the former desolations, and they shall repair the waste cities, the desolations of many generations. And strangers shall stand and feed your flocks, and the sons of the alien shall be your plowmen and your vinedressers. But ye shall be named the Priests of the Lord: men shall call you the Ministers of our God: ye shall eat the riches of the Gentiles, and in their glory shall ye boast yourselves. For your shame ye shall have double; and for confusion they shall rejoice in their portion: therefore in their land they shall possess the double: everlasting joy shall be unto them.
Na ya marãkã tsoho u aŋmã, ya da tsaŋ tsoho phyo pã, ya dzuã pho ãrã u aŋmã, tsaŋ-aŋ ni hãrã tsoho phyo pã nã. Na aji pho a-tsi nã ya dzi ni mryã hãrã, na mi aji pho aza ni ya hãrã kãmri tsi na ya hãrã inabari-nyi. Ama ya da kira ya hãrã limamai Ubangiji; mi ya da vo ya hãrã atukulai Kãli hãrã: ya da ci arzikin al’ummai, na ya da taŋ hãrã cikin ɗaukakarsu. Maimakon kunyã hãrã, ya da samũ ninki biyu; na maimakon rikicewã, ya da yi murna cikin rabonsu: sabõda haka a ƙasarsu ya da mallaki ninki biyu: farin ciki madawwami ya da zamo nasu.
For I the Lord love judgment, I hate robbery for burnt offering; and I will direct their work in truth, and I will make an everlasting covenant with them. And their seed shall be known among the Gentiles, and their offspring among the people: all that see them shall acknowledge them, that they are the seed which the Lord hath blessed. I will greatly rejoice in the Lord, my soul shall be joyful in my God; for he hath clothed me with the garments of salvation, he hath covered me with the robe of righteousness, as a bridegroom decketh himself with ornaments, and as a bride adorneth herself with her jewels. For as the earth bringeth forth her bud, and as the garden causeth the things that are sown in it to spring forth; so the Lord God will cause righteousness and praise to spring forth before all the nations. Isaiah 61:1–11.
ئەگەرچی من، یەزدان، دادپەروەریم خۆشدەوێت، بەڵام تاڵانکردن بۆ قوربانی سووتاندن ڕقم لێیە؛ و کارەکەیان بە ڕاستی ڕێنوێنی دەکەم، و پەیمانێکی هەتاهەتایی لەگەڵیان دەبەستم. نەوەیان لە نێو نەتەوەکاندا دەناسرێت، و لقیان لە نێو گەلاندا؛ هەر هەموو ئەوانەی کە دەیانبینن، دانیان پێدا دەناسن کە ئەوانە ئەو نەوەن کە یەزدان بەرەکەداریکردوون. من زۆر بە یەزدان شاد دەبم، ڕۆحم بە خودای خۆم دڵشاد دەبێت؛ چونکە جلەکانی ڕزگاری لەبەرم کردووە، بە جبەی ڕاستودروستی داماپۆشیوە، وەک زاوا کە خۆی بە خەڵات و جوانکاری دەڕازێنێتەوە، و وەک بووک کە خۆی بە زیو و زێوەرەکانی دەڕازێنێتەوە. چونکە وەک زەوی گوڵەکەی دەهێنێتە دەر، وەک باخچە ئەو شتانەی تێیدا چێندراون دەکات بە سەرهەڵدان؛ ئاواش یەزدانی باڵادەست ڕاستودروستی و ستایش لەبەردەم هەموو نەتەوەکاندا دەکات بە سەرهەڵدان. ئەشعیا 61:1–11.