When Jesus unseals a prophetic truth, He is represented as the Lion of the tribe of Judah, and at Caesarea Philippi, the Lion of the tribe of Judah began to unseal “that he must go unto Jerusalem, and suffer many things of the elders and chief priests and scribes, and be killed, and be raised again the third day.” Those truths align with the message that He unsealed at the beginning of the sealing time of the one hundred and forty-four thousand, and then again at the end of the very same period. Those truths align with the message represented in verses thirteen through fifteen of Daniel chapter eleven.

ޢީސާ ނަބީގެ ލަފުޒީ ހަގީގަތެއް މުހުރު ނެގުމުން، އެންމެ އެ ބަޔާން ކުރެވެނީ ޔަހޫދާ ގަބީލުގެ ސިނގަލަކަށް ކަމަށެވެ، އަދި ޤައިޞަރިއާ ފިލިއްޕީގައި، ޔަހޫދާ ގަބީލުގެ ސިނގަލަށް “އޭނާ ޔެރޫސަލޭމަށް ދާން ޖެހޭނެ، އަދި މުސްކުޅިންނާއި މަތީ ކާހިނުންނާއި ލިޔުންތެރިންގެ ހަތުން ގިނަ ތަކެތި އަނިޔާ ލިބި، އަދި ޤަތުލު ކުރެވި، ތިންވަނަ ދުވަހު އަލުން ދިރިދެމުން ނެގޭނެ” މި ހަގީގަތްތައް މުހުރު ނެގުމަށް ފެށިއެވެ. އެ ހަގީގަތްތައް ގުޅިގެން ދަނީ އެކަހަތަރު ހާސް މީހުންގެ މުހުރު ޖެހުމުގެ ވަގުތު ފެށުނުއިރު އޭނާ މުހުރު ނެގި މެސެޖާއި، ދެން ހަމަ އެ ވަގުތުގެ ނިމުމުގައި އަލުން މުހުރު ނެގި މެސެޖާއި އެއްގޮތްވެގެނެވެ. އެ ހަގީގަތްތައް ދާނިޔާލުގެ ފޮތުގެ އެގާރަވަނަ ބާބުގެ ތޭރަވަނައިން ފަނަރަވަނައަށް ހިމެނޭ އާޔަތްތަކުން ބަޔާން ކުރާ މެސެޖާއި އެއްގޮތްވެގެނެވެ.

When He unseals that truth to the one hundred and forty-four thousand, He does so through the methodology of line upon line, for it is there that the “keys” to the kingdom of God are found. Those truths must be eaten for they are the keys to the kingdom of God, and the kingdom of God is to be within His people.

Kemeatlasej nochi tlen melāhuac in se ciento īhuān cuarenta īhuān nahui mil, quichīhua īpan in tlamachīyōtl de līnea īpan līnea, pampa ompa mocahua in “llaves” de in reino de Dios. Inon melāhuacmēh monequi mocuāsqueh, pampa yehhuāntin cateh in llaves de in reino de Dios, īhuān in reino de Dios monequi yez in ītech ipueblo.

And when he was demanded of the Pharisees, when the kingdom of God should come, he answered them and said, The kingdom of God cometh not with observation: Neither shall they say, Lo here! or, lo there! for, behold, the kingdom of God is within you. Luke 17:20, 21.

Farisiŕa ojejerurérõ chupe arakaʼépa ouvaʼerã Ñandejára Rréino, haʼe ombohovái chupekuéra heʼívo: Ñandejára Rréino ndoúi ojehechakuaávo; ha ndohesakamoʼãi avei: Péina koʼápe! térã: Péina pépe! pórke, péina, Ñandejára Rréino oĩ pende apytépe. Lucas 17:20, 21.

The devils believe, and yet tremble, for it is not enough to simply believe the “truth.” It must become part of you as is the physical food that is eaten. In the history of verses thirteen to fifteen the Lion of the tribe of Judah unseals the truths connected with the soon coming Sunday law, and those truths impress the seal upon the foreheads of the wise virgins, in advance of the coming crisis. The Lion of the tribe of Judah knew full well the testimony of Matthew chapter sixteen, and His visit to Caesarea Philippi aligned with Daniel’s testimony of Panium, and He knew the shadow of the cross which He and His disciple stood under in Caesarea Philippi, represented the shadow of the coming Sunday law in the history of His last-day people.

الشيّاطين يؤمنون، ومع ذلك يرتعدون، لأنّه لا يكفي مجرّد الإيمان بـ«الحق». بل لا بدّ أن يصير جزءًا منك كما يصير الطعام الجسدي الذي يُؤكَل جزءًا من الإنسان. في تاريخ الآيات من ثلاث عشرة إلى خمس عشرة، يفكّ أسد سبط يهوذا أختام الحقائق المتّصلة بقانون الأحد الوشيك المجيء، وهذه الحقائق تطبع الختم على جباه العذارى الحكيمات قبل مجيء الأزمة. وكان أسد سبط يهوذا عالمًا تمام العلم بشهادة الإصحاح السادس عشر من متّى، وكانت زيارته إلى قيصريّة فيلبّس منسجمة مع شهادة دانيال عن بانيوم، وكان يعلم أنّ ظلّ الصليب الذي وقف هو وتلميذه تحته في قيصريّة فيلبّس كان يمثّل ظلّ قانون الأحد الآتي في تاريخ شعبه في الأيام الأخيرة.

From that time forth began Jesus to show unto his disciples, how that he must go unto Jerusalem, and suffer many things of the elders and chief priests and scribes, and be killed, and be raised again the third day. Then Peter took him, and began to rebuke him, saying, Be it far from thee, Lord: this shall not be unto thee. But he turned, and said unto Peter, Get thee behind me, Satan: thou art an offence unto me: for thou savourest not the things that be of God, but those that be of men. Then said Jesus unto his disciples, If any man will come after me, let him deny himself, and take up his cross, and follow me. For whosoever will save his life shall lose it: and whosoever will lose his life for my sake shall find it. For what is a man profited, if he shall gain the whole world, and lose his own soul? or what shall a man give in exchange for his soul? For the Son of man shall come in the glory of his Father with his angels; and then he shall reward every man according to his works. Verily I say unto you, There be some standing here, which shall not taste of death, till they see the Son of man coming in his kingdom. Matthew 16:21–28.

त्या समयापासून येशूने आपल्या शिष्यांना दाखवू लागला की त्याने यरुशलेमास जाऊन वडीलजन, मुख्य याजक आणि शास्त्री यांच्या हातून पुष्कळ क्लेश सोसले पाहिजेत, ठार मारला गेला पाहिजे, आणि तिसऱ्या दिवशी पुन्हा उठविला गेला पाहिजे. तेव्हा पेत्राने त्याला बाजूस घेऊन त्याला धिक्कारू लागला व म्हणाला, प्रभु, हे तुझ्यापासून दूर असो; असे तुझ्यावर कदापि येऊ नये. पण तो वळून पेत्रास म्हणाला, माझ्यामागे हो, सैताना; तू मला अडथळा आहेस; कारण तू देवाच्या गोष्टींचा विचार करीत नाहीस, तर मनुष्यांच्या गोष्टींचा करतोस. मग येशू आपल्या शिष्यांना म्हणाला, जो कोणी माझ्यामागे येऊ इच्छितो, त्याने स्वतःचा इन्कार करावा, आपला क्रूस उचलावा, आणि माझ्या मागे यावे. कारण जो कोणी आपले प्राण वाचवू इच्छील तो ते गमावील; आणि जो कोणी माझ्यासाठी आपले प्राण गमावील तो ते मिळवील. कारण मनुष्याने सर्व जग मिळविले, पण आपल्या आत्म्याची हानी केली, तर त्याला काय लाभ? किंवा मनुष्य आपल्या आत्म्याच्या मोबदल्यात काय देईल? कारण मनुष्याचा पुत्र आपल्या पित्याच्या गौरवात आपल्या दूतांसह येईल; आणि तेव्हा तो प्रत्येकास त्याच्या कृत्यांप्रमाणे प्रतिफळ देईल. मी तुम्हांला खचित सांगतो, येथे उभे असलेल्यांपैकी काही असे आहेत की मनुष्याचा पुत्र आपल्या राज्यात येताना पाहेपर्यंत ते मरणाचा स्वाद चाखणार नाहीत. मत्तय 16:21–28.

The first, and therefore based upon the rule of first mention, the most important thing Jesus told His disciples about the sufferings of the cross, is that they would need to take up their own cross, if they chose to follow Him. Sister White clearly states that the cross is also the yoke. The yoke and the cross are symbols of man’s personal will, and it all depends upon the correct exercise of the will. The power which upholds God’s temple is a Lamb that had been slain and hung upon a “pillar”. The Lamb that is slain represents the crucifixion of the lower fleshly nature, and the “pillar” that the dead flesh is hung upon is the will. Christ provided His example of how to overcome by always keeping His will in submission to His Father’s will, and for accomplishing that work, He sat down on the throne with His Father. The symbol of overcoming is the slain Lamb hung upon the pillar. All these truths are directly associated with those represented as Peter.

ئەو یەکەم شتەیە، و بۆیە بە پێی یاسای یەکەم باسکردن، گرنگترین شتێک کە عیسا بە قوتابییەکانی لەسەر ئازارەکانی خاچ پێیان گوت، ئەوە بوو کە ئەگەر هەڵبژاردیان شوێنی بکەون، پێویستە خاچی خۆیان هەڵگرن. خوشک وایت بە ڕوونی دەڵێت کە خاچ هەمان نێرەکەشە. نێر و خاچ هێمای ویستی کەسیی مرۆڤن، و هەموو شتێک پشت بە بەکاربردنی دروستی ویست دەبەستێت. ئەو هێزەی پەرستگای خودا ڕادەگرێت، بەرخێکە کە سەربڕدراوە و لەسەر «ستوونێک» هەڵواسراوە. ئەو بەرخەی سەربڕدراوە، مێژووی بەخاچدانەوەی سروشتی نزم و جەستەیی دەنوێنێت، و ئەو «ستوون»ەی کە گۆشتی مردوو لەسەری هەڵواسراوە، ویستە. مەسیح نموونەی خۆی بۆ چۆنیەتی سەرکەوتن دابین کرد بەوەی هەمیشە ویستی خۆی لە ژێر ملکەچی ویستی باوکی خۆیدا دەهێشت، و بۆ تەواوکردنی ئەو کارە، لەگەڵ باوکی خۆی لەسەر تەخت دانیشت. هێمای سەرکەوتن ئەو بەرخەی سەربڕدراوەیە کە لەسەر ستوونەکە هەڵواسراوە. هەموو ئەم ڕاستییانە بە ڕاستەوخۆ پەیوەستن بەوانەی وەک پەتروس نوێنەرایەتی دەکرێن.

Unto Philadelphia, represented by the Exeter tent, it is stated:

ဖီလဒေလဖိယအသင်းတော်အတွက်—Exeter တဲဖြင့် ကိုယ်စားပြုထားသော—ဤသို့ ဖော်ပြထားသည်။

Him that overcometh will I make a pillar in the temple of my God, and he shall go no more out: and I will write upon him the name of my God, and the name of the city of my God, which is new Jerusalem, which cometh down out of heaven from my God: and I will write upon him my new name. He that hath an ear, let him hear what the Spirit saith unto the churches. Revelation 3:12, 13.

အနိုင်ရသောသူကို ငါ့ဘုရားသခင်၏ ဗိမာန်တော်၌ တိုင်တစ်တိုင်အဖြစ် ငါပြုမည်။ ထိုသူသည် နောက်တစ်ဖန် အပြင်သို့ မထွက်ရတော့။ ထို့ပြင် ငါ့ဘုရားသခင်၏ နာမတော်ကိုလည်းကောင်း၊ ငါ့ဘုရားသခင်ထံမှ ကောင်းကင်ဘုံမှ ဆင်းသက်လာသော ယေရုရှလင်မြို့သစ်တည်းဟူသော ငါ့ဘုရားသခင်၏ မြို့နာမကိုလည်းကောင်း၊ ငါ၏ နာမသစ်ကိုလည်းကောင်း၊ သူ၏အပေါ်၌ ငါရေးမှတ်မည်။ နားရှိသောသူသည် ဝိညာဉ်တော်က အသင်းတော်များအား မိန့်တော်မူသောစကားကို ကြားစေ။ ဗျာဒိတ် ၃:၁၂၊ ၁၃။

He that overcomes as Christ overcame will receive a new name, just as Simon Barjonah did, and they will become a pillar in God’s temple, just as Christ is the Lamb that was slain and hung upon a pillar in God’s temple. When they overcome as Christ overcame, they will also sit upon the throne in heavenly places, as did Christ.

Keesii akka Kiristoos moʼe ni moʼata, maqaa haaraa ni argata, akkuma Simoon Bar Yoonaa godhate sana; isaanis mana qulqullummaa Waaqayyoo keessatti utubaa ni taʼu, akkuma Kiristoos Hoolaa qalame taʼee mana qulqullummaa Waaqayyoo keessatti utubaa irratti fannifame sana. Yommuu isaan akka Kiristoos moʼe ni moʼatan, akkuma Kiristoos godhe sana, iddoo samii keessatti teessoo irra taaʼu.

Unto Laodicea, represented by the Watertown tent, it is stated:

Laodicea, Watertown gawalyaak daaŋcöt, acï tɔ̈n:

Behold, I stand at the door, and knock: if any man hear my voice, and open the door, I will come in to him, and will sup with him, and he with me. To him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne. He that hath an ear, let him hear what the Spirit saith unto the churches. Revelation 3:20–22.

“Mira, ky atet mana bursa punkunapi, taksaykakusa: pipas simiyta uyarispan punkuta kicharinqa chayqa, payman yaykuspa, paywan mikhusaq, paypas noqawan mikhunqa. Atipaqmanqa qonqa noqawan tiyayta trono ypi, imaynan noqapas atiparqani, hinaspan Yayaypa trononpi tiyaykurqani chayhina. Rinriyoq kaqqa uyariychun Espíritu iglesiakunaman imata nisqanta.” Apocalipsis 3:20–22.

The first truth Jesus told the disciples as He began to reveal the sufferings of the cross was the truth that men must overcome exactly as He had provided an example of overcoming. Men must crucify the flesh with the affections and lusts. When this is done they will be seated in heavenly places.

Nyi mɔ pɛlɛlɛŋa Yesu yiira nɔɔnyɔlɔi nɛ eba kɛ kpɔɔrɔ kpaafoi baa nɔŋɛ kɔ̃ɔ lɛ, mɔ pɛlɛlɛŋa ni baala kɛ ba kɛŋ kɔɔ lɛ mɛɖɛɛ mɔ Yesu yaŋa wɔnɔ ka nɛ ba kɛŋ kɔɔ lɛ. Baala kɛ ba kpaaŋɔ lɛ nyɛlɛ ni ebaa nyɛlɛ mɛ ni wɔnɔ nyɛlɛ mɛ ba. Kɛ nyɛlɛ ni eyi kɛ lɛ, ba lɛ baa sɔrɔ aji wɔ nɛ ɔrɔŋɔi mɛ.

Even when we were dead in sins, hath quickened us together with Christ, (by grace ye are saved) And hath raised us up together, and made us sit together in heavenly places in Christ Jesus. Ephesians 2:5, 6.

Христосо ныв уыдæг гæнæнтæй амардтæ дæр, нын Чырыстийы фæдыл цæрæндзинад радта (уымæн æмæ уæ уæрзондзинадæй фæттард æвзæрстут), æмæ нын ын нымадтой æмæ нын æмхуызонæй æрбæрзонд кодта уæларвон бынæттæм Чырыстос Иисусы. Эфесæгтæм 2:5, 6.

After presenting the truth of the crucifixion, in terms of personal responsibility, The Lion of the tribe of Judah added another truth which addresses the last days.

बाघ जु दारोगा यहूदाह के गोत्र का सिंह, जब उसने व्यक्तिगत उत्तरदायित्व के परिप्रेक्ष्य में क्रूस पर चढ़ाए जाने के सत्य को प्रस्तुत किया, तब उसने एक और सत्य जोड़ा जो अन्तिम दिनों को संबोधित करता है।

For what is a man profited, if he shall gain the whole world, and lose his own soul? or what shall a man give in exchange for his soul? For the Son of man shall come in the glory of his Father with his angels; and then he shall reward every man according to his works. Verily I say unto you, There be some standing here, which shall not taste of death, till they see the Son of man coming in his kingdom. Matthew 16:26–28.

Náa bésh bee haneʼí tʼáá nihaa hólǫ́, doo bee ánáʼálwoʼ da, háálá nihił nizhónígo ałdóʼ bikááʼgi nahasdzáán tʼáá ajiłiiʼgo yáhootʼééłgo, átʼéego biniiyé bitsʼįʼ yichʼįʼ nahjįʼ naashá? Aooʼ, haʼátʼíísh hastóí bee yíká ajiłiił dooleeł biniiyé bitsʼįʼ yichʼįʼ náhwiilʼaahgo? Áádóó Hastiin Yázhí, BiTaaʼi biyázhígo, bił ángel daatsʼíísí tʼáá łaʼí bee hóyááłgo, yáázh dooleeł; áádóó tʼáá ałtsoní dóó tʼáá nihikéyahgi naasháhii, tʼáá íiyisíí bee haneʼígíí biyiʼ yáʼátʼéehígíí bee hazhóʼógo bichʼįʼ yáhoołʼaah dooleeł. Tʼáá ákótʼéego, nihiníł doo shił bééhózin da: łaʼ diné díígi naasháhii doo daaztsʼą́ą́ʼ da, Hastiin Yázhí bikéyahgi hóyááłgo yídaʼałnííłígíí tʼáá íiyisíí yíníłʼį́į́ʼgo. Matthew 16:26–28.

When the message of the Midnight Cry is unsealed by the Lion of the tribe of Judah in the concluding period of the sealing of the one hundred and forty-four thousand there would be some who did not die. He then addressed specifically the one hundred and forty-four thousand, His last-day people who do not taste of death. Therefore, six days after His visit to Caesarea Philippi the Lion of the tribe of Judah unsealed a truth that was to strengthen His disciples for the coming crisis of the cross, but it more importantly spoke to the soon coming Sunday law.

مئنای کُریج پیغامَ اگر یهودا قبیلَه شیر، یک‌صد و چهل و چهار هزار نفر مُهر زئنِ پایانی دورَه‌دا وَز بکَنَد، او وخت بعضی‌کَس مُردَنَه نِبَی. او وَخت مشخص طورا یک‌صد و چهل و چهار هزار نفرَه، یعنی اِش آخِر-روز مردُم، که مرگَه نَچشِن، خطاب کِرد. بنا بر این، قیصریه فیلپی وَر اِش دیدارِ شِش روز بَعد، یهودا قبیلَه شیر یک حقیقتَه وَز بکِرد که اِش شاگردانَه پیش رو صلیب بحرانَس وَر نیرومند بکَرد، اما مهم‌تر از او، او حقیقت زود آمدنی یکشنبه قانونَس باره گپ مَزَد.

And after six days Jesus taketh Peter, James, and John his brother, and bringeth them up into an high mountain apart, And was transfigured before them: and his face did shine as the sun, and his raiment was white as the light. And, behold, there appeared unto them Moses and Elias talking with him. Then answered Peter, and said unto Jesus, Lord, it is good for us to be here: if thou wilt, let us make here three tabernacles; one for thee, and one for Moses, and one for Elias. While he yet spake, behold, a bright cloud overshadowed them: and behold a voice out of the cloud, which said, This is my beloved Son, in whom I am well pleased; hear ye him. And when the disciples heard it, they fell on their face, and were sore afraid. And Jesus came and touched them, and said, Arise, and be not afraid. And when they had lifted up their eyes, they saw no man, save Jesus only. And as they came down from the mountain, Jesus charged them, saying, Tell the vision to no man, until the Son of man be risen again from the dead. And his disciples asked him, saying, Why then say the scribes that Elias must first come? And Jesus answered and said unto them, Elias truly shall first come, and restore all things. But I say unto you, That Elias is come already, and they knew him not, but have done unto him whatsoever they listed. Likewise shall also the Son of man suffer of them. Then the disciples understood that he spake unto them of John the Baptist. Matthew 17:1–13.

Жьынджыбжь фымш рыбжьоуп Иисус Петр, Иаков, уишьҭыхьау Иоанн рыцәшәи, насгьы дара рымацара игыларц иааганы иахьатәи ишьхәа дук ахь иҿалгеит. Уахь рыԥхьаӡа деиҭеиҭыԥсахын; ихыԥштәы амра еиԥш илашон, ишәҵатәыгьы алашара еиԥш ишкәакәахон. Нас, абраҟа, Моисеи Илиеи аарԥшын, уи иҽӡаны иарцәажәон. Усҟан Петр аҭак ҟаҵаны Иисус иеиҳәеит: Иҳақәиҭу, ара ҳзыҟазаара бзиоуп; уҭахызар, ара хышҭаара хԥа ҟаҳҵап: уара узыкәны акы, Моисеи изыкәны акы, Илиеи изыкәныгьы акы. Иара дышцәажәазҵәҟьа, абраҟа, лашара зҭәыз аԥҭа дара ирықәҳәҳәын; насгьы абԥҭа аҟынтәи абжьы шықәыргылт, иҳәон: Абри сара бзиа избо Сԥа иоуп, сара уи сгәы иахәоит; шәазыӡырҩы иара. Аҵаҩцәа уи анраҳа, рхаҿы икажьны иҵабыргыҵәҟьаны ишәеит. Иисус рааигәа днеиԥшаа, днаркьыҳәҳәаны иҳәеит: Шәгыл, шәымшәан. Рылақәа аньҭырх, Иисус ида егьи дара аӡәгьыымбаӡеит. Ишьхәа аҟынтәи ианылбаауаз, Иисус урҭ иԥҟаны иҳәеит: Абарҭ арбагақәа аӡәгьы ишәымҳәан, Адам Иԥа аԥсцәа рҟынтәи иԥсы анҭыҵиаанӡа. Аҵаҩцәа уи иазҵааит, иаҳәеит: Ус анакәха, избан аҵарауаа Илиа раԥхьа даараны дыҟоуп ҳәа зырҳәо? Иисус аҭак ҟаҵаны иҳәеит: Илиа шыҟазаалак раԥхьа даауеит, насгьы зегь еиҭашьақәиртәуеит. Аха сара ишәасҳәоит, Илиа уажәытәагьы даахьеит, дара уи изымдыруазт, аха дара рхы иаҭахыз зегь рыдырҟаҵеит. Убас еиԥш Адам Иԥагьы дара рҟынтә д suffering ҳәа иақәымшәеит. Усҟан аҵаҩцәа еилыркааит уи Иоанн Аӡӡаахҩы иганахь ала идырҳәаз шиакәыз. Матфеи 17:1–13.

In the passage the Lion of the tribe of Judah is unsealing the truths that seal the one hundred and forty-four thousand just before the close of probation, for the “time is at hand.” He first identified the suffering of the cross, and represented the experience as the defining difference between one class who would refuse to exercise their will in crucifying the flesh, and a class who would follow Christ’s example. Then He presented to them that they were representing the last generation of earth’s history, when there would be people who lived from the time of the unsealing that took place on September 11, 2001, until His return.

اين گذرگاه‌دا شير يهودا قابيلاسينين شيري، مهلت باغلانماسينين بَندَنيشيندن بيله‌جه‌ك، «واخت ياخيندير» اولدوغو اوچون، يوز قيرخ دؤرد مين نفرى مهرله‌ين حقيقت‌لري آچار. او، اؤنجه صليب عذابيني تعيين ائدير و بو تجربه‌ني، بدنِ نفساني صليب‌ه چَكمكده ايراده‌لريني ايشلتمه‌يي رد ائده‌جك بير دسته ايله، مسيح‌ين نمونه‌سينه تابع اولاجاق بير دسته آراسيندا تعيين‌اِدِجي فرق کيمى تمثيل ائدير. سونرا اونلارا بو حقيقتي تقدیم ائدير کي، اونلار ير تاريخينين آخر نسليني تمثيل ائديرلر؛ او زمان کي، 11 سپتامبر 2001‌ده واقع اولان مهر آچيلماسينين واختيندان تا اونون قاييديشينا قدر ياشايان اينسانلار اولاجاق.

Then He presented a vision of His glorified being, and with Him were Moses and Elijah. The sealing message that is unsealed is the Revelation of Jesus Christ, that is associated with Moses and Elijah, and that message began to be unsealed in July 2023, when the two witnesses of Revelation chapter eleven, who are Moses and Elijah, were established, line upon line, as the symbols that represented the sealing of the one hundred and forty-four thousand. When the three disciples saw the vision and heard God’s voice, “they fell on their face, and were sore afraid. And Jesus came and touched them, and said, Arise, and be not afraid.”

សេចក្ដីនោះទ្រង់បានបង្ហាញនិមិត្តមួយអំពីអង្គដ៏មានសិរីរុងរឿងរបស់ទ្រង់ ហើយជាមួយទ្រង់ក៏មានលោកម៉ូសេ និងលោកអេលីយ៉ាផងដែរ។ សារនៃការបោះត្រាដែលត្រូវបានបើកបង្ហាញ គឺជា «វិវរណៈនៃព្រះយេស៊ូវគ្រីស្ទ» ដែលភ្ជាប់ជាមួយលោកម៉ូសេ និងលោកអេលីយ៉ា ហើយសារនោះបានចាប់ផ្ដើមត្រូវបានបើកបង្ហាញនៅខែកក្កដា ឆ្នាំ២០២៣ នៅពេលដែលសាក្សីទាំងពីរនៅក្នុង វិវរណៈ ជំពូក ១១ ដែលគឺលោកម៉ូសេ និងលោកអេលីយ៉ា ត្រូវបានបញ្ជាក់ឡើង បន្ទាត់លើបន្ទាត់ ថាជានិមិត្តសញ្ញាដែលតំណាងឲ្យការបោះត្រាលើមនុស្សមួយសែនបួនម៉ឺនបួនពាន់នាក់។ កាលសិស្សទាំងបីបានឃើញនិមិត្ត និងឮព្រះសូរសៀងរបស់ព្រះ “ពួកគេក៏ដួលផ្កាប់មុខចុះ ហើយភ័យខ្លាចជាខ្លាំង។ រួចព្រះយេស៊ូវបានយាងមកពាល់ពួកគេ ហើយមានព្រះបន្ទូលថា ចូរក្រោកឡើង កុំភ័យអី”។

The vision which the three disciples saw, represents a vision of Christ’s glory in the last days, and it is therefore the same vision which Daniel saw in chapter ten.

እቲ ራእይ እቶም ሰለስተ ደቀ መዛሙርቲ ዝረኣይዎ፣ ራእይ ናይ ክብሪ ክርስቶስ ኣብ መወዳእታ ዘመናት ይውክል፤ ስለዚ ድማ እቲ ራእይ ዳንኤል ኣብ ምዕራፍ ዓሰርተ ዝረኣዮ ራእይ እዩ።

And I Daniel alone saw the vision: for the men that were with me saw not the vision; but a great quaking fell upon them, so that they fled to hide themselves. Therefore I was left alone, and saw this great vision, and there remained no strength in me: for my comeliness was turned in me into corruption, and I retained no strength. Yet heard I the voice of his words: and when I heard the voice of his words, then was I in a deep sleep on my face, and my face toward the ground. And, behold, an hand touched me, which set me upon my knees and upon the palms of my hands. And he said unto me, O Daniel, a man greatly beloved, understand the words that I speak unto thee, and stand upright: for unto thee am I now sent. And when he had spoken this word unto me, I stood trembling. Then said he unto me, Fear not, Daniel: for from the first day that thou didst set thine heart to understand, and to chasten thyself before thy God, thy words were heard, and I am come for thy words. Daniel 10:7–12.

విజయమును నేను దానియేలు ఒక్కడే చూచితిని; నా తోడున్న మనుష్యులు ఆ విజయమును చూడలేదు; అయితే గొప్ప కంపము వారిమీద పడెను, అందుచేత వారు దాగుకొనుటకు పారిపోయిరి. కాబట్టి నేను ఒంటరిగా మిగిలి, ఈ గొప్ప విజయమును చూచితిని; నాలో బలమేమియు మిగలలేదు; ఎందుకనగా నా కాంతి నాలోనే క్షీణతగా మారెను, నాకు ఏ బలమును నిలుపుకొనలేకపోయితిని. అయినను ఆయన మాటల స్వరమును నేను వినితిని; ఆయన మాటల స్వరమును విని, నా ముఖముతో నేలమీద పడియుండగా ఘననిద్రలోనికి పోయితిని. ఇదిగో, ఒక చేయి నన్ను తాకెను; అది నన్ను నా మోకాళ్లమీదను నా చేతుల అరలమీదను నిలువబెట్టెను. అప్పుడు అతడు నాతో ఇట్లనెను: ఓ దానియేలూ, అత్యంత ప్రియుడవైన మనుష్యుడా, నేను నీతో చెప్పు మాటలను గ్రహించుము, నీ కాళ్లమీద నిటారుగా నిలుచుము; ఎందుకనగా ఇప్పుడు నేను నీ యొద్దకు పంపబడితిని. అతడు ఈ మాట నాతో చెప్పినప్పుడు, నేను వణుకుచు నిలిచితిని. అప్పుడు అతడు నాతో చెప్పెను: దానియేలూ, భయపడకుము; నీవు అర్థము చేసికొనుటకైను నీ దేవుని సన్నిధిని నిన్ను నీవు తగ్గించుకొనుటకైను నీ హృదయమును నిలిపిన మొదటి దినమునుండి నీ మాటలు ఆలకింపబడినవి; నీ మాటల నిమిత్తమే నేను వచ్చితిని. దానియేలు 10:7–12.

The vision of the transfiguration in Matthew chapter seventeen, is the looking-glass vision of Daniel chapter ten, that takes place when the dead dry bones of Ezekiel are resurrected. The vision, and the associated message, manifests two classes of worshippers, one in the Exeter tent, and the other in the Watertown tent, which is Jeremiah’s assembly of mockers, and John’s synagogue of Satan. As with the effects of the vision in Daniel’s testimony, so too “when the disciples heard it, they fell on their face, and were sore afraid. And Jesus came and touched them, and said, Arise, and be not afraid.” The vision was audible and visual in both cases, and it produced fear, in both examples. A “touch” was required to strengthen in both testimonies.

ម៉ាថាយ ជំពូកដប់ប្រាំពីរ នៃនិមិត្តនៃការប្រែរូប គឺជានិមិត្តដូចកញ្ចក់ឆ្លុះរបស់ ដានីយ៉ែល ជំពូកដប់ ដែលកើតឡើងនៅពេលឆ្អឹងស្ងួតស្លាប់របស់ អេសេគាល ត្រូវបានប្រោសឲ្យរស់ឡើងវិញ។ និមិត្តនេះ និងសារដែលពាក់ព័ន្ធជាមួយវា បង្ហាញអ្នកថ្វាយបង្គំពីរប្រភេទ មួយនៅក្នុងតង់ Exeter ហើយមួយទៀតនៅក្នុងតង់ Watertown ដែលជាក្រុមជំនុំអ្នកចំអករបស់ យេរេមា និងសាលាប្រជុំរបស់សាតាំងរបស់ យ៉ូហាន។ ដូចជាផលប៉ះពាល់នៃនិមិត្តក្នុងសក្ខីភាពរបស់ ដានីយ៉ែល ដូច្នោះដែរ «កាលពួកសិស្សបានឮ នោះពួកគេក៏ដួលផ្កាប់មុខ ហើយភ័យខ្លាចជាខ្លាំង។ ហើយព្រះយេស៊ូវបានយាងមកពាល់ពួកគេ ហើយមានព្រះបន្ទូលថា ចូរក្រោកឡើង កុំភ័យអី»។ និមិត្តនោះអាចឮបាន និងអាចមើលឃើញបាន ក្នុងករណីទាំងពីរ ហើយវាបានបង្កការភ័យខ្លាច ក្នុងឧទាហរណ៍ទាំងពីរ។ «ការប៉ះ» មួយត្រូវបានទាមទារ ដើម្បីពង្រឹងកម្លាំង ក្នុងសក្ខីភាពទាំងពីរ។

The vision of the transfiguration was evidence, among other things that the Word of God never fails, for in chapter sixteen of Matthew, in the final verse, Jesus had stated that “There be some standing here, which shall not taste of death, till they see the Son of man coming in his kingdom.” The transfiguration was an illustration of the coming of “the Son of man” in His kingdom.

Tarjumaa bifa jijjiiramaa sanaa keessaa wanti tokko, Dubbii Waaqayyoo akka gonkumaa hin kufne ragaa taʼuu isaa ture; sababiin isaas, Maatewos boqonnaa kudha jaha keessatti, lakkoofsa isa dhumaa irratti, Yesus akkana jedhee ture: “Warri as dhaabatan keessaa tokko tokko Ilma namaa mootummaa isaa keessatti dhufaa jiru hamma arganitti duʼa hin dhandhaman.” Jijjiiramni bifa kanaa dhufaatii “Ilma namaa” mootummaa Isaa keessatti argisiisa ture.

“Moses upon the mount of transfiguration was a witness to Christ’s victory over sin and death. He represented those who shall come forth from the grave at the resurrection of the just. Elijah, who had been translated to heaven without seeing death, represented those who will be living upon the earth at Christ’s second coming, and who will be ‘changed, in a moment, in the twinkling of an eye, at the last trump;’ when ‘this mortal must put on immortality,’ and ‘this corruptible must put on incorruption.’ 1 Corinthians 15:51–53. Jesus was clothed with the light of heaven, as He will appear when He shall come ‘the second time without sin unto salvation.’ For He will come ‘in the glory of His Father with the holy angels.’ Hebrews 9:28; Mark 8:38. The Saviour’s promise to the disciples was now fulfilled. Upon the mount the future kingdom of glory was represented in miniature,—Christ the King, Moses a representative of the risen saints, and Elijah of the translated ones.” The Desire of Ages, 421.

«Муса тағйирёбии сурати тоғида Мәсийһниң гуна вә өлүм үстидики ғәлибисиниң гуваһчиси еди. У һәққанийларниң тирилишида гөрдин чиқидиғанларни вәкиллик қилди. Өлүм көрмәй асманға көчүрүлгән Илияс болса, Мәсийһниң иккинчи қетим келишидә йәр йүзидә тирик болидиғанлар вә “бир дәқиқидә, көз йүмүп ачқучилиқ вақитта, ахирқи карнайда” “өзгәртилидиғанлар” ни вәкиллик қилди; чүнки “бу өлүмлүк тән өлмәссизликни кийиши керәк,” вә “бу бузулғучан тән бузулмаслиқни кийиши керәк.” 1 Коринтлиқларға 15:51–53. Әйса асманниң нури билән кийиндүрүлди, худди У “гунасиз һалда қутқузуш үчүн иккинчи қетим” кәлгәндә көрүнгинидәк. Чүнки У “Атисиниң шан-шәривитидә муқәддәс пәриштиләр билән” келиду. Ибранийларға 9:28; Марк 8:38. Шу вақитта Қутқузғучиниң шагиртларға бәргән вәдиси әмәлгә ашти. Тағ үстидә келәчәк шан-шәрәп падишалиғи кичик шәклидә тәсвирләнди,—Мәсийһ Падиша, Муса тирилгән муқәддәсләрниң вәкили, вә Илияс көчүрүлгәнләрниң вәкили.» The Desire of Ages, 421.

The sealing truth includes an identification that the one hundred and forty-four thousand are those represented in Revelation chapter seven, who do not die, and are represented by Elijah, and that the great multitude in Revelation chapter seven, are those represented by Moses, that do die. The one group is called at the first voice of Revelation chapter eighteen, and the other group is called at the second voice of Revelation chapter eighteen.

Naqadaffa badiisa keesaatti, kumni dhibba tokkoo fi afurtamii afur ta’an warra Mul’ata boqonnaa torbaffaa keessatti bakka bu’aniidha; isaan hin du’an, Eliyaasiinis isaaniin bakka bu’ameera; akkasumas tuutni guddaan Mul’ata boqonnaa torbaffaa keessatti argamu warra Museedhaan bakka bu’aman, warra du’aniidha, kan jedhu ni hammata. Gareen tokko sagalee jalqabaa Mul’ata boqonnaa kudha saddeet keessatti waamama; gareen biraan immoo sagalee lammaffaa Mul’ata boqonnaa kudha saddeet keessatti waamama.

After the touch, Jesus gave further instruction to the disciples when He said, “Tell the vision to no man, until the Son of man be risen again from the dead.” The vision of the transfiguration, which is the vision of the looking-glass, and the vision of Isaiah in chapter six, and Paul’s vision while in the third heaven, and Ezekiel’s vision of the wheels within the wheels was sealed up by the Lion of the tribe of Judah, until after the resurrection of Christ.

Aɓaŋakɛrɛ ma, Yesu ka lakɔlikɛ dɔ fara kɛ n’a fɔra kalanbaga lu ye ko: «Aw kana ya-yirili nin fɔ mɔgɔ si ye, fo Den-mɔgɔ bɛ segin dɔw ka bɔ saya la.» Bɛsɛnw yirili ka kɛla transfiguration la, min ye fililen-kun yirili ye, ani Ezayi yirili sura 6 la, ani Pɔli ka yirili ka kɛ tɛgɛsira sabanan na, ani Ezekiyɛli ka yirili taamaw taara lu la minnu bɛ kɔnɔ taara lu kɔnɔ, Yehuda kabilaa Waraba ye o datugu, fo Kirisita ka banbari kɔfɛ.

The resurrection of Christ represents the resurrection of the two witnesses that were with Christ in that very vision, and they were to be resurrected in July of 2023. At that point the sealing message would be unsealed to the two witnesses of Revelation eleven and the two groups of faithful, and it would be placed in the context of the looking-glass vision of Christ’s glory at the end of the world.

Criston dirilişi, məhz həmin görüntüdə Məsihlə birlikdə olan iki şahidin dirilməsini təmsil edir və onların 2023-cü ilin iyul ayında dirildilməli olduqları göstərilmişdi. Həmin anda möhürlənmə xəbəri Vəhy on birdəki iki şahidə və iki sadiq qrupa açılacaq, və bu, dünyanın sonunda Məsihin izzətinin güzgü görüntüsü çərçivəsində yerləşdiriləcəkdi.

The sealing message will also be placed within the context of the first three verses of Revelation chapter one, where the chain of communication, that represents the combination of divinity with humanity is set forth in the step-by-step process of how the sealing message is presented to those who are candidates to be among the one hundred and forty-four thousand.

Ti sabaliʼ ꞌa tzalajïk xkibʼan pa rukʼulbʼal ri nabʼey oxiʼ taq versículos rech Apocalipsis capítulo jun, jawjeʼ ri cadena rech rutzijoxik, ri nukʼut ri junamïk rech ri divinidad rukʼ ri humanidad, niqʼalajisäx pa ri bʼeyal pa bʼeyal richin achike rubʼanik nilitöj ri rutzijol rech ri sabaliʼ chi ke ri e kandidates richin e kʼo chike ri jun ciento cuarenta y cuatro mil.

The step-by-step process was from the Father, to the Son, to the angel Gabriel, to John, to the churches. From the Divine Father, to the Divine and human Son, to an unfallen creature (Gabriel), to a fallen creature (John) to the churches which are in Asia (the world.) The five steps are specifically identified at the very first mention of the Revelation of Jesus Christ, and to deny any step is to deny them all.

Атаман басталып, Ұлға, Жәбірейіл періштеге, Жоханға, қауымдарға дейін жалғасатын сатылы үдеріс болды. Құдайлық Әкеден, Құдайлық әрі адамдық Ұлға, құламаған жаратылысқа (Жәбірейілге), құлаған жаратылысқа (Жоханға), Азиядағы қауымдарға (әлемге) дейін. Бұл бес саты Иса Мәсіхтің Аян кітабы алғаш аталған сәттің өзінде-ақ нақты көрсетілген, әрі кез келген бір сатыны теріске шығару — олардың барлығын теріске шығару.

In agreement with that revelation the disciples then asked Jesus “Why then say the scribes that Elias must first come? And Jesus answered and said unto them, Elias truly shall first come, and restore all things. But I say unto you, That Elias is come already, and they knew him not, but have done unto him whatsoever they listed. Likewise shall also the Son of man suffer of them. Then the disciples understood that he spake unto them of John the Baptist.”

Уыдоны барæйæ фæндон нывондзинадыл, уæд дисципы у Исусæн бафарстой: «Уыйаг дзы æвзæрынтæ куы загътой, æмæ Илиа æвæдзы фыццагæй æрбацæуын?». Æмæ Исус сын дзуапп дæттыд æмæ загъта: «Илиа, æцæгæй, фыццагæй æрбацæудзæн æмæ æппæтты рацæгъдадта. Фæлæ уын зæгъын: Илиа дын иннæмæ æрбацыд, æмæ йæ нæ базондтой, фæлæ йын кæцы фæндыд, уый æппæт ын бакодтой. Афтæ Хуыцауы Лæппу дæр уыдонæй æрвæздзыстæм. Уæд дисципы æмбарстой, æмæ уыцы иумæй сын Иоанн Схæппæрæгæй радзырдта.»

The prophetic role of John the Baptist and John the Revelator is an element of the sealing message, and those in the Watertown tent who chose to disregard the message of Samuel Snow, represent those who are unwilling to acknowledge that the Lord selects the men He chooses to select. The voice that was selected in 1989, who first published its message two hundred and twenty years after 1776, in 1996, who was the watchman who identified that the third woe had arrived on September 11, 2001, who presented the sinful message of July 18, 2020, is part of the sealing message, and his role is represented by John the Baptist.

یەحیا تەعمیددەری و یەحیا ئاشکراکارنىڭ پەيغەمبەرلىك ۋەزىپىسى مۆھۈرلەش پەيامиниң بىر قىسمىدۇر، ۋاتېرتاون چېدىرىدىكى سامۇئېل سنوۋنىڭ پەيامىنى كۆزگە ئىلماي قويۇشنى تاللىغانلار بولسا، رەب ئۆزى تاللاشنى خالىغان ئادەملەرنى تاللايدىغانلىقىنى ئېتىراپ قىلىشقا رازى بولمىغانلارغا ۋاكالەت قىلىدۇ. 1989-يىلى تاللانغان، 1776-يىلدىن ئىككى يۈز يىگىرمە يىل كېيىن، يەنى 1996-يىلى، ئۆز پەيامىنى دەسلەپ نەشر قىلغان، 2001-يىلى 11-سېنتەبىردە ئۈچىنچى ۋاي كەلىپ يەتكەنلىكىنى ئايرىپ كۆرسەتكەن كۆزەتچى بولغان، 2020-يىلى 18-ئىيۇلدىكى گۇناھلىق پەيامنى سۇنغان بۇ ئاۋاز مۆھۈرلەش پەيامиниң بىر قىسمىدۇر، ۋە ئۇنىڭ ۋەزىپىسى يەحیا تەعمیددەرى ئارقىلىق تەمثىل قىلىنغان.

We shall continue this study in the next article.

Na mabayanan tayna a panagadal iti sumaruno nga artikulo.

“I saw a company who stood well-guarded and firm, giving no countenance to those who would unsettle the established faith of the body. God looked upon them with approbation. I was shown three steps—the first, second, and third angels’ messages. Said my accompanying angel, ‘Woe to him who shall move a block or stir a pin of these messages. The true understanding of these messages is of vital importance. The destiny of souls hangs upon the manner in which they are received.’ I was again brought down through these messages, and saw how dearly the people of God had purchased their experience. It had been obtained through much suffering and severe conflict. God had led them along step by step, until He had placed them upon a solid, immovable platform. I saw individuals approach the platform and examine the foundation. Some with rejoicing immediately stepped upon it. Others commenced to find fault with the foundation. They wished improvements made, and then the platform would be more perfect, and the people much happier. Some stepped off the platform to examine it and declared it to be laid wrong. But I saw that nearly all stood firm upon the platform and exhorted those who had stepped off to cease their complaints; for God was the Master Builder, and they were fighting against Him. They recounted the wonderful work of God, which had led them to the firm platform, and in union raised their eyes to heaven and with a loud voice glorified God. This affected some of those who had complained and left the platform, and they with humble look again stepped upon it.

“Ndzi vone ntlawa wa vanhu va yimile va sirhelelekile swinene, va tiyile, va nga kombisi ku seketela eka lava a va lava ku kavanyeta ripfumelo leri nga simekiwa ra miri. Xikwembu xi va langutile hi ku amukela. Ndzi kombisiwile magoza manharhu—mahungu ya ntsumi yo sungula, ya vumbirhi, ni ya vunharhu. Ntsumi leyi a yi ndzi heleketa yi te, ‘Khombo eka loyi a nga ta susa xidlodlo kumbe a hlocla pini eka mahungu lawa. Ku twisisa ka ntiyiso ka mahungu lawa i ka nkoka lowukulu swinene. Makumu ya mimoya ma leketlile eka ndlela leyi ma amukeriwaka ha yona.’ Ndzi tlhela ndzi yisiwa ehansi hi ku tirhisa mahungu lawa, kutani ndzi vona hilaha vanhu va Xikwembu va xaveke ntokoto wa vona hi nxavo lowukulu hakona. A wu kumekile hi ku xaniseka lokukulu ni hi nkwetlembetano wo tika. Xikwembu a xi va rhangerile hi goza hi goza, ku fikela loko xi va veke ehenhla ka xiteji lexi tiyeke, lexi nga tsekatsekiki. Ndzi vone vanhu van’wana va tshinela eka xiteji kutani va kambisisa masungulo ya xona. Van’wana, hi ku tsaka, va hatlile va khandziya ehenhla ka xona. Van’wana va sungule ku sola masungulo. A va navela leswaku ku endliwa ku antswisiwa, kutani xiteji a xi ta hetiseka swinene, ni leswaku vanhu a va ta tsaka ngopfu. Van’wana va sukile ehenhla ka xiteji leswaku va xi kambisisa, kutani va vula leswaku xi vekiwe hi ndlela yo hoxeka. Kambe ndzi vone leswaku kwalomu ka hinkwavo va ye emahlweni va yima va tiyile ehenhla ka xiteji kutani va khutaza lava a va sukile leswaku va tshika ku gungula ka vona; hikuva Xikwembu a ku ri Muhaki Lonkulu, naswona a va lwa na xona. Va tlherise emiehleketweni ntirho wo hlamarisa wa Xikwembu, lowu a wu va rhangerile eka xiteji lexi tiyeke, kutani hi vun’we va tlakusa mahlo ya vona ehenhla etilweni, naswona hi rito lerikulu va dzunisa Xikwembu. Leswi swi khumbe van’wana exikarhi ka lava a va gungurile va tlhela va siya xiteji, kutani vona, hi langutelo ro titsongahata, va tlhela va khandziya ehenhla ka xona.”

“I was pointed back to the proclamation of the first advent of Christ. John was sent in the spirit and power of Elijah to prepare the way of Jesus. Those who rejected the testimony of John were not benefited by the teachings of Jesus. Their opposition to the message that foretold His coming placed them where they could not readily receive the strongest evidence that He was the Messiah. Satan led on those who rejected the message of John to go still farther, to reject and crucify Christ. In doing this they placed themselves where they could not receive the blessing on the day of Pentecost, which would have taught them the way into the heavenly sanctuary. The rendering of the veil of the temple showed that the Jewish sacrifices and ordinances would no longer be received. The great Sacrifice had been offered and had been accepted, and the Holy Spirit which descended on the day of Pentecost carried the minds of the disciples from the earthly sanctuary to the heavenly, where Jesus had entered by His own blood, to shed upon His disciples the benefits of His atonement. But the Jews were left in total darkness. They lost all the light which they might have had upon the plan of salvation, and still trusted in their useless sacrifices and offerings. The heavenly sanctuary had taken the place of the earthly, yet they had no knowledge of the change. Therefore they could not be benefited by the mediation of Christ in the holy place.

“አነ ድማ ናብ ስብከት ቀዳማይ ምጽኣት ክርስቶስ ክምለስ ተጠቒመ። ዮሃንስ መገዲ የሱስ ንኽዳሎ ብመንፈስን ብኃይልን ኤልያስ ተላኢኹ። እቶም ንምስክርነት ዮሃንስ ዝነጸጉ ብትምህርቲ የሱስ ኣይተጠቐሙን። እቲ ንመልእኽቲ ቅድሚ ምጽኣቱ ዝገልጽ ዝነበረ ተቓውሞኦም፡ ንሱ መሲሕ ምዃኑ ዝሕይል መርትዖ ብቐሊሉ ክቕበሉ ዘይኽእሉሉ ቦታ ኣንበሮም። ሰይጣን ነቶም መልእኽቲ ዮሃንስ ዝነጸጉ ኣመሪሑ፡ ዝያዳ ንቕድሚት ክኸዱ፡ ክርስቶስ ድማ ክነጽጉን ክሰቕሉን ኣብጽሖም። እዚ ብምግባሮም፡ ኣብ መዓልቲ ጴንጤቆስጤ ዝርከብ በረኸት ክቕበሉ ዘይኽእሉሉ ቦታ ኣንበሩ ነፍሶም፤ እዚ በረኸት ድማ ናብ ሰማያዊ መቕደስ ዝኣቱ መገዲ ምሃሮም ነይሩ። ምቕዳድ መጋረጃ ቤተ መቕደስ ድማ፡ እቲ ኣይሁዳዊ መስዋእትታትን ሥርዓታትን ደጊም ከም ዘይቅበሉ ኣርኣየ። እቲ ዓቢይ መስዋእቲ ተሰዊኡ ነበረ፡ ተቐቢሉውን ነበረ፤ እቲ ብመዓልቲ ጴንጤቆስጤ ዝወረደ መንፈስ ቅዱስ ድማ ልቢ ደቀ መዛሙርቲ ካብቲ ምድራዊ መቕደስ ናብቲ ሰማያዊ መቕደስ ኣቕንዖ፤ ኣብኡ የሱስ ብገዛእ ደሙ ኣትዩ ነበረ፡ ንደቀ መዛሙርቱ ጥቕምታት ናይ ዕርቂኡ ንኽፈስስሎም። ኣይሁድ ግና ብምሉእ ጸልማት ተሓዲጎም ነበሩ። ካብቲ ብዛዕባ ዕቅድ ምድሓን ክህልዎም ዝኽእል ኩሉ ብርሃን ጠፍኡ፤ ኣብ ከንቱ መስዋእትታቶምን መባእታቶምን ገና ይእመኑ ነበሩ። እቲ ሰማያዊ መቕደስ ቦታ ናይቲ ምድራዊ ሒዙ ነበረ፤ ንሳቶም ግና ብዛዕባ እቲ ለውጢ ፍልጠት ኣይነበሮምን። ስለዚ ብማሕለፍነት ክርስቶስ ኣብ ቅድስቲ ስፍራ ክጥቀሙ ኣይክእሉን ነበሩ።

“Many look with horror at the course of the Jews in rejecting and crucifying Christ; and as they read the history of His shameful abuse, they think they love Him, and would not have denied Him as did Peter, or crucified Him as did the Jews. But God who reads the hearts of all, has brought to the test that love for Jesus which they professed to feel. All heaven watched with the deepest interest the reception of the first angel’s message. But many who professed to love Jesus, and who shed tears as they read the story of the cross, derided the good news of His coming. Instead of receiving the message with gladness, they declared it to be a delusion. They hated those who loved His appearing and shut them out of the churches. Those who rejected the first message could not be benefited by the second; neither were they benefited by the midnight cry, which was to prepare them to enter with Jesus by faith into the most holy place of the heavenly sanctuary. And by rejecting the two former messages, they have so darkened their understanding that they can see no light in the third angel’s message, which shows the way into the most holy place. I saw that as the Jews crucified Jesus, so the nominal churches had crucified these messages, and therefore they have no knowledge of the way into the most holy, and they cannot be benefited by the intercession of Jesus there. Like the Jews, who offered their useless sacrifices, they offer up their useless prayers to the apartment which Jesus has left; and Satan, pleased with the deception, assumes a religious character, and leads the minds of these professed Christians to himself, working with his power, his signs and lying wonders, to fasten them in his snare. Some he deceives in one way, and some in another. He has different delusions prepared to affect different minds. Some look with horror upon one deception, while they readily receive another. Satan deceives some with Spiritualism. He also comes as an angel of light and spreads his influence over the land by means of false reformations. The churches are elated, and consider that God is working marvelously for them, when it is the work of another spirit. The excitement will die away and leave the world and the church in a worse condition than before.

“ꯑꯥꯃꯅ ꯀꯩꯅ ꯌꯍꯨꯗꯤꯁꯤꯡꯅ ꯈ꯭ꯔꯥꯏꯁꯇꯇꯥ ꯌꯥꯅꯕ ꯑꯃꯁꯨꯡ ꯃꯥꯏ ꯇꯥꯅ ꯊꯥꯕꯒꯤ ꯆꯠꯄꯥ ꯑꯗꯨ ꯎꯔꯥꯛꯑ꯭ꯅ ꯌꯦꯡꯉꯛꯏ; ꯑꯃꯁꯨꯡ ꯃꯍꯥꯛꯀꯤ ꯂꯥꯏꯅꯤꯡ-ꯁꯦꯟꯕ ꯅꯤꯡꯉꯤꯡ ꯃꯄꯨꯡ ꯐꯥꯕꯒꯤ ꯄꯨꯋꯥꯔꯤ ꯄꯥꯕ ꯃꯇꯝꯗꯥ, ꯃꯈꯣꯏꯅ ꯃꯍꯥꯛꯄꯨ ꯅꯨꯡꯁꯤꯕ ꯑꯣꯏꯔꯦ ꯍꯥꯏꯅ ꯈꯜꯂꯤ, ꯑꯃꯁꯨꯡ ꯄꯤꯇꯔꯅ ꯇꯧꯈꯤꯕ ꯑꯗꯨꯒꯨꯝꯕ ꯃꯍꯥꯛꯄꯨ ꯌꯥꯅꯗꯕ ꯑꯣꯏꯔꯣꯏ, ꯅꯠꯇ꯭ꯔꯒ ꯌꯍꯨꯗꯤꯁꯤꯡꯅ ꯇꯧꯈꯤꯕ ꯑꯗꯨꯒꯨꯝꯕ ꯃꯥꯏ ꯇꯥꯅ ꯊꯥꯗ꯭ꯔꯣꯏ ꯍꯥꯏꯅ. ꯑꯩꯇꯦ ꯃꯤ ꯄꯨꯝꯅꯃꯛꯀꯤ ꯊꯃꯣꯏ ꯄꯥꯕ ꯑꯇꯤꯌꯥ ꯑꯣꯏꯕ ꯑꯇꯩꯕ ꯑꯗꯨꯅ ꯃꯈꯣꯏꯅ ꯌꯦꯁꯨꯕꯨ ꯅꯨꯡꯁꯤꯕ ꯑꯣꯏꯔꯦ ꯍꯥꯏꯅ ꯐꯣꯡꯗꯣꯛꯈꯤꯕ ꯅꯨꯡꯁꯤꯕ ꯑꯗꯨ ꯆꯥꯡ ꯌꯦꯡꯂꯛꯈꯤ. ꯑꯍꯥꯟꯕ ꯑꯦꯟꯖꯦꯜꯒꯤ ꯄꯥꯎ ꯑꯗꯨ ꯀꯔꯝꯅꯥ ꯇꯧꯒꯗꯒꯦ ꯍꯥꯏꯕꯗꯥ ꯑꯇꯤꯌꯥ ꯄꯨꯝꯅꯃꯛꯅ ꯑꯆꯨꯝꯕ ꯑꯃꯁꯨꯡ ꯑꯌꯥꯝꯕ ꯈꯨꯗꯣꯡꯆꯥꯕꯅ ꯌꯦꯡꯁꯤꯟꯈꯤ. ꯑꯩꯇꯦ ꯌꯦꯁꯨꯕꯨ ꯅꯨꯡꯁꯤꯕ ꯑꯣꯏꯔꯦ ꯍꯥꯏꯅ ꯍꯥꯏꯕ ꯑꯃꯁꯨꯡ ꯀ꯭ꯔꯣꯁꯀꯤ ꯋꯥꯔꯣꯜ ꯄꯥꯕ ꯃꯇꯝꯗꯥ ꯃꯤꯇ ꯏꯁꯤꯡ ꯊꯣꯔꯛꯈꯤꯕ ꯑꯌꯥꯝꯕ ꯃꯤꯁꯤꯡꯅ, ꯃꯍꯥꯛ ꯂꯥꯛꯀꯅꯤ ꯍꯥꯏꯕ ꯑꯗꯨꯒꯤ ꯑꯉꯥꯡꯕ ꯄꯥꯎ ꯑꯗꯨ ꯅꯤꯡꯉꯧꯅ ꯌꯥꯏꯕꯥ ꯑꯣꯏꯅ ꯁꯦꯝꯈꯤ. ꯑꯍꯛꯁꯤꯡ ꯂꯥꯏꯕꯥ ꯑꯗꯨ ꯑꯉꯥꯡꯕꯅ ꯇꯧꯗꯨꯅꯥ, ꯃꯈꯣꯏꯅ ꯃꯁꯤ ꯃꯔꯨꯑꯣꯏꯕ ꯑꯃ ꯑꯣꯏ ꯍꯥꯏꯅ ꯐꯣꯡꯗꯣꯛꯈꯤ. ꯃꯍꯥꯛ ꯄꯣꯛꯄ ꯅꯨꯡꯁꯤꯕ ꯑꯗꯨ ꯅꯨꯡꯁꯤꯕ ꯃꯤꯁꯤꯡꯕꯨ ꯃꯈꯣꯏꯅ ꯍꯣꯠꯅꯈꯤ ꯑꯃꯁꯨꯡ ꯂꯥꯏꯀꯣꯟꯁꯤꯡꯗꯒꯤ ꯃꯈꯣꯏꯕꯨ ꯊꯥꯗꯣꯛꯈꯤ. ꯑꯍꯥꯟꯕ ꯄꯥꯎ ꯑꯗꯨ ꯌꯥꯅꯈꯤꯕ ꯃꯤꯁꯤꯡꯅ ꯑꯅꯤꯁꯨꯕ ꯄꯥꯎꯗꯒꯤ ꯀꯅꯥꯒꯨꯝ ꯐꯪꯕ ꯉꯝꯗꯦ; ꯑꯃꯁꯨꯡ ꯃꯗꯨ ꯑꯇꯣꯞꯄ ꯃꯥꯈꯥꯗꯥ ꯂꯩꯕ “ꯃꯤꯠꯌꯦꯡ ꯑꯣꯏꯔꯤ” ꯍꯥꯏꯕ ꯑꯗꯨꯒꯤ ꯊꯥꯎꯕꯥꯡꯗꯒꯤꯁꯨ ꯀꯅꯥꯒꯨꯝ ꯐꯪꯕ ꯉꯝꯗꯦ, ꯃꯁꯤꯅ ꯃꯈꯣꯏꯕꯨ ꯁ꯭ꯋꯔꯒꯤ ꯁꯦꯡꯂꯣꯟꯒꯤ ꯑꯇꯨꯝꯕ ꯑꯆꯨꯝꯕ ꯃꯐꯝꯗꯥ ꯌꯦꯁꯨꯁꯤꯡ ꯑꯃꯨꯛꯊꯤ ꯊꯥꯖꯕꯒꯤ ꯈꯨꯠꯂꯥꯡꯅ ꯆꯠꯄꯥꯕꯨ ꯁꯦꯝꯒꯠꯄꯥꯒꯤ ꯑꯣꯏ. ꯑꯍꯥꯟꯕ ꯑꯅꯤ ꯄꯥꯎ ꯑꯗꯨ ꯌꯥꯅꯕ ꯊꯥꯛꯄꯒꯤ ꯃꯈꯣꯏꯅ ꯃꯈꯣꯏꯒꯤ ꯋꯥꯈꯜ ꯑꯗꯨ ꯑꯌꯥꯝꯕ ꯑꯃꯥꯡꯕꯗꯥ ꯊꯤꯡꯕꯒꯤ ꯃꯇꯨꯡ ꯏꯟꯅ, ꯑꯍꯨꯝꯁꯨꯕ ꯑꯦꯟꯖꯦꯜꯒꯤ ꯄꯥꯎꯗꯥ ꯑꯃꯥꯡꯕ ꯃꯇꯥꯡ ꯑꯃꯠꯇꯁꯨ ꯎꯕ ꯉꯝꯗꯦ; ꯃꯁꯤꯅ ꯑꯆꯨꯝꯕ ꯃꯐꯝꯗꯥ ꯆꯠꯄꯥꯒꯤ ꯂꯝꯗꯝ ꯎꯠꯂꯤ. ꯌꯍꯨꯗꯤꯁꯤꯡꯅ ꯌꯦꯁꯨꯕꯨ ꯃꯥꯏ ꯇꯥꯅ ꯊꯥꯈꯤꯕ ꯑꯗꯨꯒꯨꯝꯕ, ꯃꯤꯡꯊꯣꯟꯅ ꯈ꯭ꯔꯤꯁꯆꯦꯟ ꯑꯣꯏꯕ ꯂꯥꯏꯀꯣꯟꯁꯤꯡꯅ ꯄꯥꯎ ꯑꯁꯤꯁꯤꯡ ꯃꯥꯏ ꯇꯥꯅ ꯊꯥꯈꯤ ꯍꯥꯏꯅ ꯑꯩꯅ ꯎꯈꯤ; ꯃꯁꯤꯒꯤ ꯃꯔꯝꯗꯥ ꯃꯈꯣꯏꯅ ꯑꯆꯨꯝꯕ ꯃꯐꯝꯒꯤ ꯂꯝꯗꯝ ꯈꯪꯗꯦ, ꯑꯃꯁꯨꯡ ꯑꯗꯨꯗꯥ ꯌꯦꯁꯨꯅ ꯇꯧꯔꯤꯕ ꯃꯗꯨꯒꯤ ꯃꯤꯅꯨꯡꯁꯤꯕ ꯊꯥꯎꯗꯣꯛꯄꯗꯒꯤ ꯀꯅꯥꯒꯨꯝ ꯐꯪꯕ ꯉꯝꯗꯦ. ꯌꯍꯨꯗꯤꯁꯤꯡꯅ ꯃꯁꯥꯒꯤ ꯁꯤꯖꯤꯟꯕ ꯉꯝꯗꯕ ꯎꯁꯣꯏꯁꯤꯡ ꯄꯨꯁꯤꯜꯂꯛꯈꯤꯕ ꯑꯗꯨꯒꯨꯝꯕ, ꯃꯈꯣꯏꯅ ꯌꯦꯁꯨꯅ ꯊꯥꯗꯣꯛꯈꯤꯕ ꯑꯄꯥꯔ꯭ꯠꯃꯦꯟꯇꯁꯨ ꯑꯗꯨꯗꯥ ꯃꯁꯥꯒꯤ ꯁꯤꯖꯤꯟꯕ ꯉꯝꯗꯕ ꯍꯥꯏꯖꯤꯡꯁꯤꯡ ꯄꯨꯔꯛꯏ; ꯑꯃꯁꯨꯡ ꯁꯥꯇꯥꯟꯅ, ꯃꯁꯤꯒꯤ ꯃꯔꯨꯑꯣꯏꯕꯗꯥ ꯄꯤꯇꯀꯔꯦꯕꯅ, ꯂꯥꯏꯅꯤꯡꯒꯤ ꯃꯋꯣꯡ ꯑꯃ ꯂꯧꯊꯣꯛꯏ ꯑꯃꯁꯨꯡ ꯃꯤꯡꯊꯣꯟꯅ ꯈ꯭ꯔꯤꯁꯆꯦꯟ ꯑꯣꯏꯕ ꯑꯁꯤꯁꯤꯡꯒꯤ ꯋꯥꯈꯜ ꯑꯗꯨ ꯃꯍꯥꯛꯇꯥ ꯆꯤꯡꯁꯤꯟꯅꯕ ꯂꯝꯁꯦꯟꯍꯜꯂꯤ, ꯃꯍꯥꯛꯀꯤ ꯄꯥꯡꯒꯜ, ꯃꯍꯥꯛꯀꯤ ꯈꯨꯗꯝꯁꯤꯡ, ꯑꯃꯁꯨꯡ ꯃꯔꯨꯑꯣꯏꯕ ꯑꯍꯣꯡꯕ ꯑꯆꯨꯝꯕꯁꯤꯡꯅ ꯊꯕꯛ ꯇꯧꯗꯨꯅꯥ, ꯃꯈꯣꯏꯕꯨ ꯃꯍꯥꯛꯀꯤ ꯐꯟꯗꯥ ꯁꯦꯝꯈꯠꯅꯕ. ꯈꯔꯅ ꯃꯍꯥꯛꯅ ꯃꯁꯤꯒꯨꯝꯕ ꯃꯇꯝ ꯑꯃꯗꯥ ꯃꯔꯨꯑꯣꯏ, ꯑꯃꯁꯨꯡ ꯈꯔꯅ ꯑꯇꯣꯞꯄ ꯃꯇꯝ ꯑꯃꯗꯥ. ꯃꯤꯈꯥꯌ ꯃꯤꯈꯥꯌꯒꯤ ꯋꯥꯈꯜ ꯆꯥꯡꯕꯅꯕ ꯃꯍꯥꯛꯀꯤ ꯑꯇꯣꯞꯄ ꯃꯔꯨꯑꯣꯏꯕꯁꯤꯡ ꯁꯦꯝꯂꯤ. ꯈꯔꯅ ꯃꯔꯨꯑꯣꯏꯕ ꯑꯃꯗꯥ ꯌꯦꯡꯉꯛꯏ, ꯑꯩꯇꯦ ꯃꯈꯣꯏꯅ ꯑꯇꯣꯞꯄ ꯑꯃꯗꯨ ꯑꯉꯥꯡꯕꯅ ꯌꯥꯅꯈꯤ. ꯁꯥꯇꯥꯟꯅ ꯈꯔꯕꯨ Spiritualism ꯒꯤ ꯃꯥꯎꯡꯗꯥ ꯃꯔꯨꯑꯣꯏ. ꯃꯍꯥꯛ ꯑꯃꯁꯨꯡ ꯑꯃꯥꯡꯕ ꯑꯣꯏꯕ ꯑꯦꯟꯖꯦꯜ ꯑꯃꯒꯨꯝꯕ ꯂꯥꯛꯏ ꯑꯃꯁꯨꯡ ꯑꯔꯥꯟꯕ ꯁꯨꯡꯈꯠꯂꯛꯄꯥꯁꯤꯡꯒꯤ ꯈꯨꯠꯂꯥꯡꯅ ꯂꯩꯕꯥꯛ ꯑꯗꯨꯗꯥ ꯃꯍꯥꯛꯀꯤ ꯅꯨꯃꯤꯠ ꯐꯥꯎꯅ ꯁꯥꯟꯅꯍꯜꯂꯤ. ꯂꯥꯏꯀꯣꯟꯁꯤꯡ ꯑꯁꯤ ꯑꯉꯥꯡꯕꯅ ꯐꯔꯛꯏ, ꯑꯃꯁꯨꯡ ꯏꯁ꯭ꯋꯔꯅ ꯃꯈꯣꯏꯒꯤꯗꯃꯛ ꯑꯆꯝꯕ ꯊꯕꯛ ꯇꯧꯔꯤ ꯍꯥꯏꯅ ꯈꯜꯂꯤ, ꯑꯩꯇꯦ ꯃꯁꯤ ꯑꯇꯣꯞꯄ ꯁ꯭ꯄꯤꯔꯤꯠ ꯑꯃꯒꯤ ꯊꯕꯛꯅꯤ. ꯉꯥꯡꯕ ꯑꯗꯨ ꯂꯣꯏꯁꯤꯟꯈ꯭ꯔꯦ ꯑꯃꯁꯨꯡ ꯃꯥꯂꯦꯝ ꯑꯃꯁꯨꯡ ꯂꯥꯏꯀꯣꯟ ꯑꯅꯤꯃꯛꯇꯥ ꯃꯃꯥꯡꯒꯤ ꯐꯤꯕꯝꯗꯒꯤ ꯍꯦꯟꯅꯥ ꯐꯖꯕ ꯐꯤꯕꯝ ꯑꯃ ꯊꯥꯗꯣꯛꯂꯒꯅꯤ.”

“I saw that God has honest children among the nominal Adventists and the fallen churches, and before the plagues shall be poured out, ministers and people will be called out from these churches and will gladly receive the truth. Satan knows this; and before the loud cry of the third angel is given, he raises an excitement in these religious bodies, that those who have rejected the truth may think that God is with them. He hopes to deceive the honest and lead them to think that God is still working for the churches. But the light will shine, and all who are honest will leave the fallen churches, and take their stand with the remnant.” Early Writings, 258–261.

“Arüjüli taya, Tiusu naa tü nüchikua jia amo nominal Adventistakana ee kasakalu’u ekirajüshikana e’iyou, naa apülainsü plagas pülaainjatüin sümaa, ministrokana sünainmüin naa wayuuin, tü ekirajüshikalu’upünaa o’unneerüin, naa sünainmüin anasü wayuu süpüla alijunaain tü süchecherüin. Satanás nnojotsü tüin, naa tü loud cry sümaa tü üçünna ángel anülia pülaajüinjatüin maa, jiajaa’üin shia excitement tü anasü ekirajüshikana’apünaa, süpüla naa tü checherüin ouktüin sümaa, anain süpüla alataka Tiusu naa aa’in. Nükaaliijee tüin, süpüla nayaain naa anashiikana alatüinjatüin naa, naa tüin anain ashatüinjatüin Tiusu wakuaipa’a sümaa tü ekirajüshikana. Aka naa, tü pütchiin kasa jotüinjatüin, naa wayuu anashiikana sünainmüin o’unneerüin tü ekirajüshikana kasakalüirua’apünaa, naa sümaa atüjüin nayaain tü remnant apünaa.” Early Writings, 258–261.