Sister White often identifies that the prophetic lessons that are needed to be understood are portrayed with the rise and fall of kingdoms.
Apawma White chawnhnawh hian hrilhlawkna zirchiang tûr zirlâite chu ram rorêl hnung leh tlanthlakna hmanga entîr a nih tih a sawi ṭhîn.
“From the rise and fall of nations as made plain in the books of Daniel and the Revelation, we need to learn how worthless is mere outward and worldly glory. Babylon, with all its power and magnificence, the like of which our world has never since beheld,—power and magnificence which to the people of that day seemed so stable and enduring,—how completely has it passed away! As ‘the flower of the grass,’ it has perished. James 1:10. So perished the Medo-Persian kingdom, and the kingdoms of Grecia and Rome. And so perishes all that has not God for its foundation. Only that which is bound up with His purpose, and expresses His character, can endure. His principles are the only steadfast things our world knows.” Prophets and Kings, 548.
«Դանիէլի եւ Յայտնութեան գրքերուն մէջ յստակօրէն բացուած ազգերու վերելքէն ու անկումէն մենք պէտք է սորվինք, թէ որքան անարժէք է լոկ արտաքին եւ աշխարհիկ փառքը։ Բաբելոնը՝ իր ամբողջ զօրութեամբ եւ շքեղութեամբ, որպիսիին մեր աշխարհը այնուհետեւ այլեւս երբեք չտեսաւ,—զօրութիւն եւ շքեղութիւն, որոնք այն օրերու ժողովուրդին այնքան հաստատուն եւ տեւական կը թուէին,—որքան ամբողջապէս անցած է ու չքացած։ «Խոտի ծաղկին» պէս ան կորսուեցաւ։ Յակոբոս 1։10։ Այսպէս կորսուեցաւ Մարա-Պարսկական թագաւորութիւնը, եւ Յունաստանի ու Հռոմի թագաւորութիւնները։ Եւ այսպէս կը կորսուի ամէն բան, որուն հիմքը Աստուած չէ։ Միայն այն, ինչ որ միացած է Անոր նպատակի հետ եւ կ՛արտայայտէ Անոր բնաւորութիւնը, կրնայ յարատեւել։ Անոր սկզբունքներն են միակ հաստատուն բաները, զոր մեր աշխարհը կը ճանչնայ»։ Մարգարէներ եւ Թագաւորներ, 548։
The “rise and fall” of the kingdoms that are represented in the books of Daniel and Revelation are the focal point of a correct approach to the study of prophecy. The fall of Babylon is typified by the fall of Nimrod’s Babel in Genesis eleven. Then in Daniel chapter five, Babylon falls again. The papacy’s history of its rise to power in the year 538, and its subsequent fall in 1798, also typifies the final fall of Babylon, for the papal power is prophetically spiritual Babylon. The papacy fell in 1798, and Revelation chapter eighteen outlines its final fall. In Daniel chapter eleven, and verse forty-five, the papacy, represented there as the king of the north, comes to its end with none to help. This takes place when probation closes, for verses forty-five of chapter eleven, and verse one of chapter twelve, represent the same history.
کتابهای دانیال و مکاشفه، «برخاستن و فرو افتادن» پادشاهیهایی را که در آنها به تصویر کشیده شدهاند، بهعنوان محور اصلی رویکردی صحیح به مطالعهٔ نبوت معرفی میکنند. سقوط بابل، بهواسطهٔ سقوط بابلِ نمرود در پیدایش باب یازدهم، بهصورت نمونه پیشین ترسیم شده است. سپس در دانیال باب پنجم، بابل بار دیگر سقوط میکند. همچنین تاریخ قدرتگیری پاپیّت در سال 538 و سقوط بعدی آن در 1798، نمونهای از سقوط نهایی بابل نیز هست، زیرا قدرت پاپی از نظر نبوی همان بابل روحانی است. پاپیّت در 1798 سقوط کرد، و مکاشفه باب هجده سقوط نهایی آن را ترسیم میکند. در دانیال باب یازدهم، آیهٔ چهل و پنج، پاپیّت که در آنجا بهعنوان پادشاه شمال معرفی شده است، به پایان خود میرسد و هیچکس یاورش نخواهد بود. این امر در هنگام بسته شدنِ زمانِ آزمایش روی میدهد، زیرا آیهٔ چهل و پنج از باب یازدهم و آیهٔ یک از باب دوازدهم، یک تاریخ واحد را به تصویر میکشند.
And he shall plant the tabernacles of his palace between the seas in the glorious holy mountain; yet he shall come to his end, and none shall help him. And at that time shall Michael stand up, the great prince which standeth for the children of thy people: and there shall be a time of trouble, such as never was since there was a nation even to that same time: and at that time thy people shall be delivered, every one that shall be found written in the book. Daniel 11:45, 12:1.
حەروەها چادری کۆشکی خۆی لەنێوان دەریاکاندا لەسەر شاخی پیرۆزی شکۆدار دادەنێت؛ بەڵام دەگاتە کۆتایی خۆی، و کەس یارمەتی ناداتێ. و لەو کاتەدا میکائیل هەڵدەستێت، ئەو سەرۆکی مەزنەی کە لەپێناوی منداڵانی گەلەکەت وەستاوە؛ و کاتی تەنگانەیەک دەبێت، وەک ئەوەی هەرگیز نەبووە لەوەی نەتەوە هەبووە هەتا ئەو کاتە: و لەو کاتەدا گەلەکەت ڕزگار دەکرێت، هەر یەکێک کە ناوی لە کتێبەکەدا نووسراو دەبینرێت. دانیال 11:45، 12:1.
The message of the second angel is structured upon the fact that Babylon has fallen twice. Literal Babylon, represented by Nimrod and Belshazzar fell twice, and spiritual Babylon fell in 1798, and does so again, when human probation closes.
दोसर स्वर्गदूतक सनेस ई तथ्य पर संरचित अछि जे बाबेल दू बेर पतित भऽ चुकल अछि। प्रत्यक्ष बाबेल, जकर प्रतिनिधित्व निमरोद आ बेलशस्सर करैत छथि, दू बेर पतित भेल, आ आध्यात्मिक बाबेल 1798 मे पतित भेल, आ फेर तखन होइत अछि, जखन मनुष्यक अनुग्रह-अवधि समाप्त होइत अछि।
And there followed another angel, saying, Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication. Revelation 14:8.
Atsa, meten-an usad nga anghel, nga nagasiling, Nagbagsak, nagbagsak ang Babilonia, ang daku nga siyudad, kay ginpainom niya ang tanan nga mga nasyon sang bino sang kapungot sang iya pagpakighilawas. Pahayag 14:8.
The repetition of the fall of Babylon in the second angel provides the prophetic justification for identifying the doubling of words and phrases within the Scriptures as a symbol of the combined messages of the second angel and the Midnight Cry. It also upholds the principle identified by Sister White, concerning the study of prophecy being based upon the rise and fall of the kingdoms represented in the books of Daniel and Revelation. It illustrates the concept that to understand the fall of Babylon, the student of prophecy must bring together all of Babylon’s falls, “line upon line,” to establish the correct prophetic message of the final fall of Babylon.
བབི་ལོན་གྱི་ལྷུང་བ་སླར་ཡང་གཉིས་པའི་ཕོ་ཉའི་ནང་དུ་བསྐྱར་ཟློས་བྱས་པ་དེས། གསུང་རབ་ཀྱི་ནང་ལུ་ཚིག་དང་ཚིག་ཚན་གྱི་ལྡབ་སྟོན་དེ་གཉིས་པའི་ཕོ་ཉ་དང་མཚན་གུང་གི་འབོད་སྒྲ་མཉམ་འབྲེལ་གྱི་ཕོ་ཉ་མཚོན་པའི་བརྡ་རྟགས་ཡིན་པར་ངོས་འཛིན་བྱེད་པའི་ལུང་བསྟན་གྱི་རྒྱུ་མཚན་སྦྱིན་ནོ། དེ་དང་མཉམ་དུ། སིས་ཊར་ཝཱའིཊ་གིས་ངོས་བཟུང་མཛད་པའི་རྩ་དོན་སྟེ། ལུང་བསྟན་གྱི་སྦྱོང་བ་ནི་དཱ་ནི་ཨེལ་དང་མངོན་རྟོགས་ཀྱི་དེབ་ཚུ་ནང་མཚོན་པའི་རྒྱལ་ཁབ་ཚུའི་འཕེལ་བ་དང་ཉམས་པའི་གཞི་ཐོག་ཏུ་བསྟེན་དགོས་པ་དེ་ཡང་རྒྱབ་སྐྱོར་བྱེད་དོ། དེས་བབི་ལོན་གྱི་ལྷུང་བ་རྟོགས་པར་བྱ་བའི་ཆེད་དུ། ལུང་བསྟན་སྦྱོང་མཁན་གྱིས་བབི་ལོན་གྱི་ལྷུང་བ་ཐམས་ཅད་ “line upon line,” ཞེས་པ་བཞིན་དུ་མཉམ་དུ་བསྡུས་ཏེ། བབི་ལོན་གྱི་མཐའ་མའི་ལྷུང་བ་སྐོར་གྱི་ཡང་དག་པའི་ལུང་བསྟན་ཕོ་ཉ་གཞི་འཛུགས་དགོས་པའི་བསམ་ཚུལ་དེ་མཚོན་ནོ།
Babylon falling twice in the message of the second angel, is based upon the prophetic rule which identifies that truth is established upon the testimony of two witnesses. The doubling of Babylon’s fall within the message, represents the prophetic methodology that is identified in the Bible as the latter rain. That sacred methodology, which is the latter rain, is the application of bringing various lines of prophecy together “line upon line.” When employed by the student of prophecy, the methodology establishes the “message” of the latter rain. The latter rain message that is established through the application of the sacred methodology, is thereafter proclaimed in the combined prophetic histories of the second angel and the Midnight Cry. This was true in the history of the movement of the first angel, and it is true today, in the history of the movement of the third angel.
Бабилын йыжьыкәырадажәны аҩынтәраан аиҩбатәи ангел иҳәамҭаҿы, инықәыршәоуп аԥааимбаратә ԥҟара, уи аҟны иаарԥшу иахьатәи ақьырсиантә ҵабыргу ҩыџьа шаҳаҭцәа рҿаҳҵаала ишьақәыргылахоит ҳәа. Аҳәамҭа аҩныҵҟа Бабилын икаҳара аҩынтәраан аиқәырԥшра, ашәҟәы Аԥсхаҿы ианышьақәыргылоу аԥааимбаратә уснагӡатә ауп, уи «ҵыхәахәраҵәҟьа» ҳәа идыртәуп. Аԥырхага зқәым уи изыԥсаху уснагӡатә, «ҵыхәахәраҵәҟьагьы» акәу, еиуеиԥшым аԥааимбаратә цәаҳәақәа еидызкыло ахархәара ауп — «цәаҳәа ақәҿиарала, цәаҳәа ақәҿиарала». Аԥааимбарра зҵо аҵаҩы уи уснагӡатә ахархәара анаиҭо, уи «ҵыхәахәраҵәҟьатәи» «ҳәамҭагьы» шьақәыргылоит. Аԥархага зқәым уснагӡатә ахархәарала ишьақәыргылоу «ҵыхәахәраҵәҟьатәи» аҳәамҭа, анаҩс, аиҩбатәи ангел и аԥааимбаратә аҭоурыхқәеи Актәи ахәылбыҽха Аҳәареи еидҵаны ирылаҳәоуп. Уи аҩызаҵәҟьа иҟан актәи ангел и ҳаракәтра аҭоурых аҟны, насгьы убри аҩызаҵәҟьа иҟоуп иахьа, ахԥатәи ангел и ҳаракәтра аҭоурых аҟынгьы.
Chapters four and five of the book of Daniel, represent the line of history which covers the rise and beginning of Babylon, represented by Nebuchadnezzar in chapter four, and then the fall and ending of Babylon, represented by Belshazzar in chapter five. Together they produce one prophetic line. The prophetic line produced by those two chapters is to be laid over the top of Daniel chapters one through three, in order to establish the latter rain message.
دەنیال پەرتووکییەکانی چوار و پێنج، هێڵی مێژوویی نوێنەرایەتی دەکەن کە سەرهەڵدان و دەستپێکی بابڵ دەگرێتەوە، کە لە پەرتووکی چواردا بە نەبوخەدناسر نوێنەرایەتی دەکرێت، و پاشان ڕووخانی و کۆتایی بابڵ، کە لە پەرتووکی پێنجدا بە بەلشەززار نوێنەرایەتی دەکرێت. پێکەوە یەک هێڵی پێشبینی دروست دەکەن. ئەو هێڵە پێشبینییەی کە لەو دوو پەرتووە بەرهەم دێت، دەبێت لەسەر دەنیال پەرتووکییەکانی یەک تا سێ دابنرێت، بۆ دامەزراندنی پەیامی بارانی دوا.
The two chapters present the fall and rising again of Nebuchadnezzar and the fall and destruction of Belshazzar, and therefore present the fall of Babylon in the beginning and ending of the line. The line of prophecy created by the two chapters is structured upon Babylon falling, rising, and then falling again. That fact alone identifies that those two chapters represent the message of the second angel. The two chapters represent the history of the earth beast of Revelation thirteen, and in that history the message of the second angel and Midnight Cry is twice proclaimed.
ܬܪܝܢ ܦܪ̈ܩܐ ܡܚܘܝܢ ܠܡܦܠܬܗ ܘܠܩܝܡܬܗ ܕܢܒܘܟܕܢܨܪ ܡܢ ܒܬܪ، ܘܠܡܦܠܬܗ ܘܠܐܒܕܢܗ ܕܒܠܫܨܪ، ܘܒܗܕܐ ܡܚܘܝܢ ܠܡܦܠܬܗ ܕܒܒܠ ܒܫܘܪܝܐ ܘܒܚܪܬܐ ܕܫܪܒܬܐ. ܫܪܒܬܐ ܕܢܒܝܘܬܐ ܕܐܬܒܪܝܬ ܒܝܕ ܬܪܝܢ ܦܪ̈ܩܐ ܗܠܝܢ، ܡܬܬܟܣܐ ܥܠ ܕܒܒܠ ܢܦܠܐ، ܩܡܐ، ܘܗܝܕܝܢ ܬܘܒ ܢܦܠܐ. ܗܢܐ ܥܒܕܐ ܒܠܚܘܕܘܗܝ ܡܚܘܐ ܕܗܠܝܢ ܬܪܝܢ ܦܪ̈ܩܐ ܡܝܬܠܝܢ ܠܐܓܪܬܗ ܕܡܠܐܟܐ ܕܬܪܝܢ. ܗܠܝܢ ܬܪܝܢ ܦܪ̈ܩܐ ܡܝܬܠܝܢ ܠܬܫܥܝܬܗ ܕܚܝܘܬܐ ܕܐܪܥܐ ܕܒܓܠܝܢܐ ܬܠܬܥܣܪ، ܘܒܗܕܐ ܬܫܥܝܬܐ ܐܓܪܬܗ ܕܡܠܐܟܐ ܕܬܪܝܢ ܘܩܪܝܬܐ ܕܦܠܓܗ ܠܠܝܐ ܬܪܬܝܢ ܙܒ̈ܢܝܢ ܡܬܟܪܙܐ.
Therefore, before we begin our consideration of chapters four and five of Daniel, we will identify the sacred methodology which is the latter rain, and then by employing that methodology we will identify the message of the latter rain.
Emi a na bẹrẹ ìṣàrò wa lórí orí kẹrin àti karùn-ún ti Dáníẹ́lì, a ó kọ́kọ́ ṣàfihàn ọ̀nà mímọ́ náà tí í ṣe òjò ìkẹyìn, lẹ́yìn náà, nípa lílo ọ̀nà yẹn, a ó sì ṣàfihàn ìfẹ̀sẹ̀rọ̀ òjò ìkẹyìn náà.
A significant waymark of the history of the first and second angel was the methodology represented by William Miller’s rules of prophetic interpretation. Those rules were used by men to identify the message of the Midnight Cry, and that message was the latter rain message for that history. A significant waymark of the history of the third angel is the methodology represented as “Prophetic Keys”. Those rules are to be used in conjunction with the rules of William Miller to identify the message of the Midnight Cry in our current history, and the message that is now being established by those rules is the latter rain message of the last days. Miller’s rules represent the early rain in the prophetic history of the earth beast, and those rules combined with the “Prophetic Keys” represent the latter rain in the prophetic history of the earth beast.
Kunama may asakot na waymark iti pakasaritaan ti umuna ken maikadua nga anghel ket ti metodolohiya a naisaganan kadagiti paglintegan ni William Miller iti pannakaipatarus ti padto. Dagita a paglintegan inusar dagiti lallaki tapno maammoan ti mensahe ti Midnight Cry, ket dayta a mensahe ket isu ti mensahe ti latter rain iti dayta a pakasaritaan. Kunama met a waymark iti pakasaritaan ti maikatlo nga anghel ket ti metodolohiya a nairepresentar a kas “Prophetic Keys”. Dagita a paglintegan ket mausar a maikadua kadagiti paglintegan ni William Miller tapno maammoan ti mensahe ti Midnight Cry iti agdama a pakasaritaantayo, ket ti mensahe a mapapagtalkan itan babaen kadagitoy a paglintegan ket isu ti mensahe ti latter rain kadagiti maudi nga aldaw. Dagiti paglintegan ni Miller irepresentarda ti early rain iti naimpadtoan a pakasaritaan ti earth beast, ket dagita a paglintegan a naisangsangpet iti “Prophetic Keys” irepresentarda ti latter rain iti naimpadtoan a pakasaritaan ti earth beast.
The latter rain is the methodology employed to produce the message. There are those who are deceived because they seek for the latter rain experience, without first seeking the message that produces the experience. The Pentecostal churches of Christianity are a clear example of that deception. That same type of misguided direction is available to those who do seek for the latter rain message, but refuse to seek for the methodology that identifies and establishes the latter rain message. Without the correct methodology, the correct message cannot be identified. Without the correct message, the correct experience is an impossibility.
Ямгырның соңгысы — хәбәрне тудыру өчен кулланыла торган ысулдыр. Кайберәүләр алданалар, чөнки алар соңгы яңгыр тәҗрибәсен эзлиләр, әмма әүвәл ул тәҗрибәне тудыручы хәбәрне эзләмиләр. Христианлыктагы Илленче көнчеләр чиркәүләре — шул алдануның ачык мисалы. Шул ук төр ялгыш юнәлеш соңгы яңгыр хәбәрен эзләүчеләр арасында да булырга мөмкин, әгәр алар соңгы яңгыр хәбәрен билгеләүче һәм нигезләүче ысулны эзләүдән баш тартсалар. Дөрес ысул булмаса, дөрес хәбәрне ачыклап булмый. Дөрес хәбәр булмаса, дөрес тәҗрибә мөмкин түгел.
The significance of this biblical fact goes unrecognized by most, for they have never considered the possibility that there is one right way to study the Bible, and that there are many wrong ways to study the Bible. The wrong way to study the Bible, that is by far the most often chosen, is to trust other men’s opinions of what the Bible teaches. It is such a common issue with men, that every church organizes a system to address this falsely perceived need of their flocks. That false need, produces the false work of establishing a system of leaders who are identified as the spiritual experts of biblical understanding that will correctly direct the understanding of the untrained flock. The Bible does identify a very organized system for the structure of a church, which includes elders, prophets and teachers, but the Bible never endorses the corruption of church organization that produces a system of leaders who have been ordained to identify what is or what isn’t truth, and thereafter, who is and who isn’t a heretic.
A wasiyyadda xaqiiqadan kitaabiga ah inta badan lama garanayo, waayo weligood ma ay tixgelin suurta-galnimada ah in uu jiro hal jid oo sax ah oo Kitaabka Quduuska ah loo barto, iyo in ay jiraan jidad badan oo khaldan oo Kitaabka Quduuska ah loo barto. Jidka khaldan ee Kitaabka Quduuska ah loo barto, kaas oo aad uga badan dhammaan kuwa kale la doorto, waa in lagu kalsoonaado fikradaha ragga kale ee ku saabsan waxa Kitaabka Quduuska ahi barayo. Waa arrin aad ugu badan dadka dhexdooda, sidaas darteed kaniisad kastaa waxay abaabushaa nidaam wax looga qabto baahidan si qalad ah loo maleeyey ee adhigeeda. Baahidaas beenta ahi waxay dhalisaa hawsha beenta ah ee lagu dhisayo nidaam hoggaamiyeyaal ah oo loo aqoonsaday khubaro ruuxi ah oo fahamka Kitaabka Quduuska ah, kuwaas oo si sax ah u hagaya fahamka adhiga aan la tababarin. Kitaabka Quduuska ahi runtii wuxuu tilmaamaa nidaam aad u nidaamsan oo qaab-dhismeedka kaniisadda ah, kaas oo ay ku jiraan odayaal, nebiyo iyo macallimiin, hase yeeshee Kitaabka Quduuska ahi marna ma ansixiyo musuqmaasuqa nidaamka kaniisadeed ee dhalinaya nidaam hoggaamiyeyaal ah oo la caleemo saaray si ay u go’aamiyaan waxa runta ah iyo waxa aan runta ahayn, dabadeedna cidda bidcoole ah iyo cidda aan bidcoole ahayn.
Study to show thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth. 2 Timothy 2:15.
جۈدۈپ تۇرۇپ، ئۆزۈڭنى خۇدا ئالدىدا قوبۇل قىلىنغان، ھاق سۆزنى توغرا ئايرىپ چۈشەندۈرىدىغان، نومۇسقا قالمايدىغان بىر خىزمەتچى سۈپитидә كۆرسەتكىن. 2 تىموتىي 2:15.
A church leader is to exhort, rebuke, teach and guard against false doctrines and those who promote the false doctrines, but we are each to “study to show” ourselves “approved unto God,” by “rightly dividing the word of truth.” In doing so, we must know the methodology that the Bible identifies as the correct way to rightly divide the word of truth. The book of Isaiah sets forth these issues in the context of the latter rain, so it is there that we will begin.
Umkhokheli webandla ufanele ukukhuthaza, ukukhalimela, ukufundisa, nokulinda ngokuchasene neemfundiso zobuxoki kwanabo baziphakamisayo ezo mfundiso zobuxoki, kodwa ngamnye kuthi umele “azibhokoxe” ukuze “azibonakalise evunyiwe nguThixo,” “esahlula ngokufanelekileyo ilizwi lenyaniso.” Ekukwenzeni oko, simele siyazi indlela yokusebenza iBhayibhile eyichazayo njengendlela echanileyo yokwahlula ngokufanelekileyo ilizwi lenyaniso. Incwadi kaIsaya ibeka phambili le miba kumxholo wemvula yasemva kwexesha, ngoko ke kulapho siya kuqala khona.
In that day the Lord with his sore and great and strong sword shall punish leviathan the piercing serpent, even leviathan that crooked serpent; and he shall slay the dragon that is in the sea. In that day sing ye unto her, A vineyard of red wine. I the Lord do keep it; I will water it every moment: lest any hurt it, I will keep it night and day. Fury is not in me: who would set the briers and thorns against me in battle? I would go through them, I would burn them together. Or let him take hold of my strength, that he may make peace with me; and he shall make peace with me. He shall cause them that come of Jacob to take root: Israel shall blossom and bud, and fill the face of the world with fruit. Hath he smitten him, as he smote those that smote him? or is he slain according to the slaughter of them that are slain by him? In measure, when it shooteth forth, thou wilt debate with it: he stayeth his rough wind in the day of the east wind. By this therefore shall the iniquity of Jacob be purged; and this is all the fruit to take away his sin; when he maketh all the stones of the altar as chalkstones that are beaten in sunder, the groves and images shall not stand up. Yet the defenced city shall be desolate, and the habitation forsaken, and left like a wilderness: there shall the calf feed, and there shall he lie down, and consume the branches thereof. When the boughs thereof are withered, they shall be broken off: the women come, and set them on fire: for it is a people of no understanding: therefore he that made them will not have mercy on them, and he that formed them will shew them no favour. And it shall come to pass in that day, that the Lord shall beat off from the channel of the river unto the stream of Egypt, and ye shall be gathered one by one, O ye children of Israel. And it shall come to pass in that day, that the great trumpet shall be blown, and they shall come which were ready to perish in the land of Assyria, and the outcasts in the land of Egypt, and shall worship the Lord in the holy mount at Jerusalem. Isaiah 27:1–13.
Katika siku hiyo, Bwana kwa upanga wake mkali na mkuu na wenye nguvu atamwadhibu leviathani, yule nyoka mpenyaji, naam, leviathani, yule nyoka aliyepinda; naye atamwua yule joka aliye baharini. Katika siku hiyo, mwimbieni juu yake, Shamba la mizabibu la divai nyekundu. Mimi, Bwana, ndimi nilindaye; nitalitia maji kila wakati; asije mtu akalidhuru, nitalilinda usiku na mchana. Ghadhabu haimo ndani yangu; ni nani angeweka mbele yangu michongoma na miiba vitani? Ningepita katikati yake, ningeviteketeza pamoja. Au na ashike nguvu zangu, apate kufanya amani nami; naye atafanya amani nami. Atawafanya watokao kwa Yakobo washike mizizi; Israeli itachanua na kuchipua, nayo itaijaza dunia uso wake kwa matunda. Je! amempiga yeye kama alivyowapiga wale waliompiga yeye? Au ameuawa kwa mfano wa machinjo ya wale waliouawa naye? Kwa kipimo, wakati ichipukapo, utashindana nayo; yeye huizuia pepo yake kali katika siku ya upepo wa mashariki. Kwa hiyo basi uovu wa Yakobo utatakaswa; na hili ndilo tunda lote la kuondoa dhambi yake; afanyapo mawe yote ya madhabahu kuwa kama mawe ya chokaa yaliyopondwa vipande vipande, masherim na sanamu hazitasimama tena. Lakini mji wenye boma utakuwa ukiwa, na makao yataachwa, na kuachwa kama jangwa; ndama atakula huko, naye atalala huko, na kuyateketeza matawi yake. Matawi yake yakinyauka, yatavunjwa; wanawake watakuja na kuyatia motoni; kwa maana ni watu wasio na ufahamu; kwa hiyo yeye aliyewaumba hatawahurumia, naye aliyewafanya hatawaonyesha kibali. Tena itakuwa katika siku hiyo, kwamba Bwana atapepeta tangu mkondo wa Mto hata kijito cha Misri, nanyi mtakusanywa mmoja mmoja, enyi wana wa Israeli. Tena itakuwa katika siku hiyo, kwamba tarumbeta kuu itapigwa, nao watakuja wale waliokuwa tayari kuangamia katika nchi ya Ashuru, na waliofukuzwa katika nchi ya Misri, nao watamwabudu Bwana katika mlima mtakatifu ulioko Yerusalemu. Isaya 27:1–13.
In the previous articles, we have repeatedly addressed the “ensign” that is lifted up to call God’s other children out of Babylon. The last verse of Isaiah chapter twenty-seven, addresses the work of the ensign when it says “the great trumpet shall be blown, and they shall come which were ready to perish in the land of Assyria.” Assyria is a symbol of Babylon in the last days, and those that hear the warning message to come out of Babylon in the verse, come and worship with those represented as the one hundred and forty-four thousand who are prophetically located at “the holy mount at Jerusalem.”
Atikando artíkulo, mákailang-ulit táung tumalakay sa “ensign” na itinataas upang tawagin ang iba pang mga anak ng Diyos na lumabas sa Babilonia. Ang huling talata ng ikadalawampu’t pitong kabanata ng Isaias ay tumutukoy sa gawain ng ensign nang sabihin nito, “the great trumpet shall be blown, and they shall come which were ready to perish in the land of Assyria.” Ang Asiria ay sagisag ng Babilonia sa mga huling araw, at yaong mga nakaririnig ng babalang pabalita na lumabas sa Babilonia sa talata ay dumarating at sumasamba kasama ng mga kinakatawan bilang isanlibo’t apat na raa’t apatnapu’t apat na libo na ayon sa hula ay nakalagak sa “the holy mount at Jerusalem.”
The verse says, “and it shall come to pass in that day.” “That day,” which is the day when the second voice of Revelation chapter eighteen, calls God’s other children out of Babylon, is the setting for the entire chapter. The second voice of Revelation chapter eighteen, cries at the Sunday law, when the whore of Tyre is remembered.
Aayaanni kun akkana jedha: “guyyaa sana keessa ni ta’a.” “Guyyaan sun,” inni guyyaa yeroo sagaleen lammaffaan Mul’ata boqonnaa kudha saddeet keessaa ijoollee Waaqayyoo kanneen hafan Baabilon keessaa waamu sana, bu’uura guutuu boqonnaa sanaati. Sagaleen lammaffaan Mul’ata boqonnaa kudha saddeet keessaa, yeroo seerri Dilbataa labsamu, yeroo sagaagaltuun Xiiros yaadatamtu iyya.
And I heard another voice from heaven, saying, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities. Revelation 18:4, 5.
ئۇنىڭدىن باشقا، ئاسماندىن يەنە بىر ئاۋازنى ئاڭلىدىم؛ ئۇ مۇنداق دېدى: «ئى مېنىڭ خەلقىم، ئۇنىڭدىن چىقىڭلار، ئۇنىڭ گۇناھلىرىغا شېرىك بولۇپ قالماڭلار، ۋە ئۇنىڭ بالايى-ئاپەتلىرىدىن قوبۇل قىلماڭلار. چۈنكى ئۇنىڭ گۇناھلىرى ئاسمانغىچە يېتىپ باردى، خۇدا ئۇنىڭ قانۇنسىزلىقلىرىنى ئەسلەپ قالدى.» ۋەھىي 18:4، 5.
Isaiah chapter twenty-seven, begins by identifying the same day that the chapter ends with, when it says, “In that day the Lord with his sore and great and strong sword shall punish leviathan the piercing serpent, even leviathan that crooked serpent; and he shall slay the dragon that is in the sea.”
Isaiah, ilimangma tiingma-roini, a ong∙katgipa salko maikai aganahaon ja∙pangni bon∙chotao aro indine agana, “Ua salo Jihova an∙tangni ka∙dinggipa aro dal∙gipa aro bilakgipa tarichi leviathan, chisikna gimaata gita sogigipa chipuako, ong∙ja leviathan, ua kattachagipa chipuako so∙otgen; aro ua sagalni ning∙o donggipa drangonko so∙otgen.”
At the Sunday law God’s executive, retributive judgment begins upon the kingdoms of the dragon (the United Nations), the beast (the papacy) and the false prophet (the United States). At the Sunday law the false prophet is overthrown as the sixth kingdom of Bible prophecy, and national apostasy produces national ruin. The Sunday law is where God’s executive judgments begin to fall upon the dragon, who is Satan (and whose earthly kingdom is represented as the dragon), the beast and the false prophet. It is a progressive punishment, that begins at the Sunday law. The beginning and the ending of chapter twenty-seven of Isaiah is the Sunday law, and the chapter represents specific issues that are directly connected with the history that leads up to and follows after the Sunday law.
Хӯдараро яз рӯзи якшанбе қазовати иҷрошаванда ва ҷазодиҳандаи Худо бар салтанатҳои аждаҳо (Созмони Милали Муттаҳид), ваҳшӣ (попият) ва пайғамбари дурӯғин (Иёлоти Муттаҳида) оғоз меёбад. Дар қонуни рӯзи якшанбе пайғамбари дурӯғин ҳамчун салтанати шашуми нубуввати Китоби Муқаддас сарнагун мегардад, ва иртидоди миллӣ харобии миллиро ба бор меорад. Қонуни рӯзи якшанбе он ҷост, ки қазоватҳоииҷрошавандаи Худо бар аждаҳо, ки ӯ Шайтон аст (ва салтанати заминии ӯ ба сурати аждаҳо муаррифӣ шудааст), ваҳшӣ ва пайғамбари дурӯғин оғоз ба фуруд омадан мекунанд. Ин ҷазое тадриҷӣ аст, ки аз қонуни рӯзи якшанбе оғоз меёбад. Оғоз ва анҷоми боби бисту ҳафтуми Ишаъё қонуни рӯзи якшанбе аст, ва ин боб масъалаҳои муайянеро муаррифӣ мекунад, ки бевосита ба таърихе марбутанд, ки то қонуни рӯзи якшанбе мебарад ва пас аз қонуни рӯзи якшанбе пай меояд.
We are considering chapter twenty-seven, for it establishes the prophetic setting for chapters twenty-eight and twenty-nine. In those chapters we will find the definition of the latter rain as a methodology, which will allow us to understand the significance of laying chapters four and five of Daniel over the top of chapters one through three of Daniel. After Isaiah chapter twenty-seven, identifies the beginning of the progressive punishment of the dragon’s kingdom, he records that in that period of time, God’s people are commanded to “sing unto her.” Sing unto who?
Chapters քսանյոթը նկատի ունենք, որովհետև այն հաստատում է մարգարեական նախադրյալը chapters քսանութի և քսանիննի համար։ Այդ chapters-ներում մենք պիտի գտնենք վերջին անձրևի սահմանումը որպես մի մեթոդաբանություն, ինչը մեզ թույլ կտա հասկանալ Դանիելի chapters չորսն ու հինգը Դանիելի chapters մեկից երեքի վրա դնելու նշանակությունը։ Այն բանից հետո, երբ Isaiah chapter քսանյոթը նույնականացնում է վիշապի թագավորության առաջադիմական պատժի սկիզբը, նա արձանագրում է, որ այդ ժամանակահատվածում Աստծու ժողովրդին պատվիրված է «երգել նրան»։ Ո՞ւմ երգել։
The answer of who is to be sung to is in the title of the song, for they are to sing “a vineyard of red wine, that the Lord keeps.” The story of the vineyard is the story of God’s people, and it is first mentioned by Isaiah in chapter five.
Ҷавоби он ки бояд ба кӣ суруд хонда шавад, дар унвони суруд аст, зеро онҳо бояд «дар бораи токзори майи сурх, ки Худованд онро нигоҳ медорад», суруд хонанд. Қиссаи токзор қиссаи қавми Худост, ва онро Ишаъё нахустин бор дар боби панҷум зикр мекунад.
Now will I sing to my wellbeloved a song of my beloved touching his vineyard. My wellbeloved hath a vineyard in a very fruitful hill: And he fenced it, and gathered out the stones thereof, and planted it with the choicest vine, and built a tower in the midst of it, and also made a winepress therein: and he looked that it should bring forth grapes, and it brought forth wild grapes. And now, O inhabitants of Jerusalem, and men of Judah, judge, I pray you, betwixt me and my vineyard. What could have been done more to my vineyard, that I have not done in it? wherefore, when I looked that it should bring forth grapes, brought it forth wild grapes? And now go to; I will tell you what I will do to my vineyard: I will take away the hedge thereof, and it shall be eaten up; and break down the wall thereof, and it shall be trodden down: And I will lay it waste: it shall not be pruned, nor digged; but there shall come up briers and thorns: I will also command the clouds that they rain no rain upon it. For the vineyard of the Lord of hosts is the house of Israel, and the men of Judah his pleasant plant: and he looked for judgment, but behold oppression; for righteousness, but behold a cry. Isaiah 5:1–5.
اکنون برای محبوبِ خویش، سرودی دربارهٔ تاکستانِ محبوبم خواهم سرایید. محبوبِ من تاکستانی بر فرازِ تپّهای بسیار بارور داشت؛ و آن را حصار کشید، و سنگهایش را از آن برچید، و آن را به بهترین تاک نشاند، و در میانش برجی بنا کرد، و نیز در آن چرخُشت نهاد؛ و انتظار داشت که انگور به بار آورد، امّا انگورِ وحشی آورد. و اکنون، ای ساکنانِ اورشلیم و ای مردمانِ یهودا، تمنا دارم میانِ من و تاکستانم داوری کنید. دیگر چه میتوانست برای تاکستانم کرده شود که من در حقّ آن نکرده باشم؟ پس چرا، هنگامی که انتظار داشتم انگور به بار آورد، انگورِ وحشی آورد؟ و اکنون بیایید، شما را آگاه میسازم که با تاکستانم چه خواهم کرد: حصارش را برخواهم داشت تا خورده شود؛ و دیوارش را فرو خواهم ریخت تا پایمال گردد. و آن را ویران خواهم ساخت؛ نه هَرَس خواهد شد و نه بیل زده خواهد شد؛ بلکه خار و خس در آن خواهد رویید؛ و نیز به ابرها فرمان خواهم داد که بر آن بارانی نبارند. زیرا تاکستانِ یهوه صبایوت، خاندانِ اسرائیل است، و مردمانِ یهودا نهالِ دلپذیرِ اویند؛ و او در پیِ عدالت بود، و اینک ظلم؛ در پیِ پارسایی، و اینک فریادِ داد. اشعیا 5:1–5.
In the history of the Sunday law crisis, God’s people are to sing the song of the vineyard to God’s people, for the song says, “And now, O inhabitants of Jerusalem, and men of Judah, judge, I pray you, betwixt me and my vineyard.” The song of the vineyard is the song identifying the passing by of a former covenant people, while God enters into covenant with those whom Peter says were “in time past were not a people, but are now the people of God.” It identifies that no rain has fallen upon the vineyard, thus identifying the work of Elijah who comes in that period of time, and who alone can produce rain during that period. We know the song is about the passing by of a covenant people, for the song of the vineyard was sung by Christ to ancient Israel, in the period that ancient Israel was being passed by, while God was simultaneously entering into covenant with spiritual Israel.
އާދިއްތައިގެ ޤާނޫނުގެ ބަލާބޯވުމުގެ ތާރީޚުގައި، އެކަލާނގެ ބަޔަކު އެކަލާނގެ ބަޔަކަށް ވައިންގާގެ ލަވަ ކިޔަންޖެހޭނެ، އެހެނީ އެ ލަވައިގައި، “އަދި މިހާރު، އޭ ޔެރޫސަލޭމުގެ ނިވާސްތެރިންނާއި، އޭ ޔޫދާގެ މީހުންނޭ، އަހަރެންނާއި އަހަރެންގެ ވައިންގާއާ ދެމެދު ފައިސަލާ ކުރައްވާށެވެ، އެދެންނެވެ،” މިހެން ބުނެއެވެ. ވައިންގާގެ ލަވަ އަކީ ކުރީގެ އަހުދުގެ ބަޔަކާމެދު ބަލައި ވާންޖެހުން ދެނެގަންނަ ލަވައެކެވެ، އެއާ އެކީގައި ޕީޓަރު ބުނާ “ކުރީގައި ބަޔަކެއް ނޫން ބަޔަކަށް މިހާރު އެކަލާނގެ ބަޔަކު ވެއްޖެ” މިބަސް ބުނާ މީހުންނާ އެކަލާނގެ އަހުދު ވަނީ އެންޓަރ ކުރަމުންދާ ލަވައެކެވެ. އެ ލަވައިން ވައިންގާއަށް ވާރޭއެއް ނުވެހިއްޖެކަން ދެނެގަނެއެވެ، އެއާ އެކީގައި އެ ވަގުތުގައި އަންނަ އިލިޔާސްގެ މަސައްކަތް ވެސް ދެނެގަނެއެވެ، އަދި އެ ވަގުތުގައި ވާރޭ ފެއްދެވޭނީ އޭނާ އެކަނި ކަމަށް ވެސް ދެނެގަނެއެވެ. އެ ލަވަ އަކީ އަހުދުގެ ބަޔަކެއް ފާސްކޮށް ދިޔުމާ ބެހޭ ލަވައެއް ކަމަށް މިއަހަރުމެން އެނގެނީ، އެހެނީ ވައިންގާގެ ލަވަ އަކީ މަސީހު ޤަދީމީ އިސްރާއީލަށް ކިޔެވި ލަވައެކެވެ، އެ ވަގުތަކީ ޤަދީމީ އިސްރާއީލު ފާސްކޮށް ދެވޭ ވަގުތެއް ކަމުގައި ވެދާނެ، އަދި އެއާ އެކީގައި އެކަލާނގެ މަނަވީ އިސްރާއީލާ އަހުދުގައި ވަނީ އެންޓަރ ކުރަމުންދާ ހާލަތެކެވެ.
Hear another parable: There was a certain householder, which planted a vineyard, and hedged it round about, and digged a winepress in it, and built a tower, and let it out to husbandmen, and went into a far country: And when the time of the fruit drew near, he sent his servants to the husbandmen, that they might receive the fruits of it. And the husbandmen took his servants, and beat one, and killed another, and stoned another. Again, he sent other servants more than the first: and they did unto them likewise. But last of all he sent unto them his son, saying, They will reverence my son. But when the husbandmen saw the son, they said among themselves, This is the heir; come, let us kill him, and let us seize on his inheritance. And they caught him, and cast him out of the vineyard, and slew him. When the lord therefore of the vineyard cometh, what will he do unto those husbandmen? They say unto him, He will miserably destroy those wicked men, and will let out his vineyard unto other husbandmen, which shall render him the fruits in their seasons. Jesus saith unto them, Did ye never read in the scriptures, The stone which the builders rejected, the same is become the head of the corner: this is the Lord’s doing, and it is marvellous in our eyes? Therefore say I unto you, The kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof. And whosoever shall fall on this stone shall be broken: but on whomsoever it shall fall, it will grind him to powder. And when the chief priests and Pharisees had heard his parables, they perceived that he spake of them. Matthew 21:33–45.
اُندَعْسَا غَيلُن ؤَزنُن: كٱلِسْ ڤِيڠݢُومَة ڤَڤَا، يَعْنِي سِئُورَڠ تُوَن رُمَه، يَڠ مِنَنَم سَبُوَاه كَبُون اڠݢُور، لَالُ مِمَگَريڽ سَكيلِليڠڽ، دان مِڠݢالي سِبُوَاه تَمڤَت مِمِرَس اڠݢُور دِ دَلَمْڽ، سِرتا مِمبينا سِبُوَاه مِناَرَة، كَمُودين مِڽَوَاكَنڽ كَڤَدَا ڤَرا ڤِڽَاڬَا كَبُون، لَالُ بَرَأَنْجَك كَ نَݢَرِي يَڠ جَوْه. دان اَڤَبِيلَ وَقْتُ بُوَاهڽ سُدَه دَكَت، اِيا مِڠُتُس هَمبا٢ڽ كَڤَدَا ڤَرا ڤِڽَاڬَا كَبُون ايتُ، سُڤايَا مَرِيكَا مِمْڤِرُولِه حَصِيل بُوَاهڽ. تَتَڤِي ڤَرا ڤِڽَاڬَا كَبُون ايتُ مِنَڠْكَڤ هَمبا٢ڽ، لَالُ مَمُكُول يَڠ سَأُورَڠ، مَمبُونُه يَڠ لَين، دان مِمَلِيڠ يَڠ لَين لاݢِي. سَكالي لاݢِي اِيا مِڠُتُس هَمبا٢ يَڠ لَين، لِبيِه بَنيَق دَڤَدَا يَڠ ڤَرْتَمَا؛ دان كَڤَدَا مَرِيكَا ڤُن دِڤَرلَاكُوكَن ڤِرْبُوَاتَن يَڠ سَمَا. اَكَن تَتَڤِي ڤَدَا اَخيرڽ اِيا مِڠُتُس اَنَقْڽ سَنْدِيري كَڤَدَا مَرِيكَا، كَتَاڽ: مَرِيكَا اَكَنْ مِڠْهُورْمَتِي اَنَقْكُ. نَمُون كَتِيكَا ڤَرا ڤِڽَاڬَا كَبُون ايتُ مِليلَهَت اَنَقْ ايتُ، مَرِيكَا بَركَتَا سَسَامَا سَنْدِيري: اِينِيلَه وَارِسْ ايتُ؛ مَري كِيتَا بُونُه دِيا، دان كِيتَا رَمڤَس وَارِيسَنڽ. لَالُ مَرِيكَا مِنَڠْكَڤڽ، مِنجَمڤَقْكَنڽ كَلُوَر دَارِي كَبُون اڠݢُور ايتُ، دان مَمبُونُهڽ. مَكَا اَڤَبِيلَ تُوَن كَبُون اڠݢُور ايتُ دَاتَڠ، اَڤَا يَڠ اَكَنْ دِلاَكُكَنڽ كَڤَدَا ڤَرا ڤِڽَاڬَا كَبُون ايتُ؟ كَتَا مَرِيكَا كَڤَدَاڽ: اِيا اَكَنْ مِمبِينَاسَاكَن اۏرَڠ٢ جَهَت ايتُ دِڠَن كَبِينَاسَاءن يَڠ مِڠَنَاسْكَن، دان اَكَنْ مِڽَوَاكَن كَبُون اڠݢُورڽ كَڤَدَا ڤَرا ڤِڽَاڬَا كَبُون يَڠ لَين، يَڠ اَكَنْ مَمبَرِيكَن كَڤَدَاڽ حَصِيل بُوَاه ايتُ ڤَدَا مُوسِمْڽ. يسوع بَرسَبْدَا كَڤَدَا مَرِيكَا: بَلُمْ ڤَرْنَهْكَه كَمُو مَمباچ دِ دَلَم كِتَب٢ سُچي: بَتُ يَڠ دِتُولاَقْ اۏلِه تُوكَڠ٢ بَنْݢُونَن، ايتُلاَه يَڠ تَلَه مِنجَادِي بَتُ ڤُنجُوق سُدُوت؛ اِينِيلَه ڤِرْبُوَاتَن تُهَن، دان هَل ايتُ مِڠَأْجَائِبْكَن دِ مَاتَا كِيتَا؟ سَبَب ايتُ اَكُ بَرْكَتَا كَڤَدَا كَمُو، كَرَاجَاءن الله اَكَنْ دِيأَمبِيل دَارِي ڤَدَا كَمُو، دان دِبَرِيكَن كَڤَدَا سُؤَاتُ بَڠْسَا يَڠ مِڠْهَاسِيلْكَن بُوَاهڽ. دان سِيأَڤَا سَاجَا يَڠ جَاتُه كَأَتَس بَتُ ايتُ، اِيا اَكَنْ هَانْچُور; تَتَڤِي سِيأَڤَا سَاجَا يَڠ دِتِيمڤَا اۏلِهڽ، اِيا اَكَنْ دِݢِلينْݢڽ هِڠݢَا مِنجَادِي سَرْبُوق. دان كَتِيكَا اِمَام٢ كَڤَالا دان اۏرَڠ٢ فَريسِي تَلَه مِندَڠَر ڤِرُمْڤَمَاءن٢ڽ، مَرِيكَا مِمَاهَمِي بَهَوَا اِيا بَربِچَارَا تِنْتَڠ مَرِيكَا. Matius 21:33–45.
When Jesus sang the song of God’s vineyard to ancient Israel, they were so drawn into the logic and strength of the message, that when Jesus asked the quibbling Jews, what the Lord of the vineyard would do to those who slew the Son, they could not help but provide the correct answer, when they said, “He will miserably destroy those wicked men, and will let out his vineyard unto other husbandmen, which shall render him the fruits in their seasons.”
የእግዚአብሔርን የወይን ቦታ መዝሙር ኢየሱስ ለጥንታዊቱ እስራኤል በዘመረ ጊዜ፣ እነርሱ በመልእክቱ ሎጂክና ኃይል እጅግ ስለተሳቡ፣ ኢየሱስም ከሚከራከሩት አይሁድ የወይኑ ቦታ ጌታ ልጁን በገደሉት ላይ ምን እንደሚያደርግ በጠየቃቸው ጊዜ፣ “እነዚያን ክፉ ሰዎች ፈጽሞ ያጠፋቸዋል፥ የወይኑንም ቦታ ፍሬውን በወቅቱ ለሚያቀርቡለት ለሌሎች አርሶ አደሮች ያከራያል” ሲሉ ትክክለኛውን መልስ ከመስጠት ሊቆጠቡ አልቻሉም።
Jesus then immediately added another verse to the song, when he sang about the rejected stone, and pulled their answer together with the closing stanza when he stated, “Therefore say I unto you, The kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof. And whosoever shall fall on this stone shall be broken: but on whomsoever it shall fall, it will grind him to powder.” The “grinding him to powder,” echoes Isaiah twenty-seven making “all the stones of the altar as chalkstones that are beaten in sunder, the groves and images shall not stand up.” Both are references to the work of revival carried out by Josiah, who symbolized those in the last days that rediscover the “seven times”, which is the stumbling stone that crushes those who refuse to find it precious.
Yaasuus achumaan sirba sanaatti lakkoofsa biraa dabalate; yeroo inni waaʼee dhagaa gatamee sanaa faarfate, akkas jedhee cinaacha xumuraa sanaan deebii isaanii walitti qabe: “Kanaaf anis isinitti nan jedha, Mootummaan Waaqayyoo isin irraa ni fudhatama; saba firii isaa godhutti immoo ni kennama. Namni kam iyyuu dhagaa kana irratti kufu ni cabsa; inni irratti kufe garuu buddeena godhee isa ni daaksa.” “Buddeena godhee isa daaksuu” jechuun kun Isaayaas boqonnaa digdamii-torba keessatti, “dhagaawwan iddoo aarsaa hundumaa akka dhagaawwan laaqanaa caccabaniitti gochuu; bosona waaqeffannaa fi fakkiileen immoo hin dhaabatan” jedhu ni dhageessisa. Lamaan isaanii iyyuu hojii haaromsa Yosiyaas raawwateef wabii dha; innis warra bara dhumaa keessatti “yeroo torba” irra deebiʼanii argatan kan fakkeessu dha; kunis dhagaa gufachiisaa warra isa kabajamaa akka taʼe arguu didan caccabsu dha.
In the day of the Sunday law, as represented in Isaiah chapter twenty-seven, those who “in time past were not a people,” are to sing the song of the Lord’s vineyard of red wine. These articles have often identified that there is no third message, without a first and a second message. The Sunday law is the third message, and the day of the Sunday law includes the history of the first and second messages. In chapter twenty-seven of Isaiah, the Sunday law is identifying the period represented in Daniel chapter one, and then again in Daniel chapters one through three. Prophetically, the day of the Sunday law in chapter twenty-seven is identifying the history of September 11, 2001, when the first message was empowered through to the soon-coming Sunday law.
Ka ikára ley dominical, kas ta representá den Isaías kapítulu binti-siete, esnan ku “na tempu pasá no tabata un pueblo,” mester kanta e kantika di e biña di biña kòrá di Señor. E artíkulonan aki a identifiká hopi biaha ku no tin un tercer mensahe sin un promé y un di dos mensahe. E ley dominical ta e tercer mensahe, y e dia di e ley dominical ta inkluí e historia di e promé y di dos mensahenan. Den kapítulu binti-siete di Isaías, e ley dominical ta identifiká e período representá den Daniel kapítulu uno, y despues di nobo den Daniel kapítulonan uno te ku tres. Profétikamente, e dia di e ley dominical den kapítulu binti-siete ta identifiká e historia di 11 di september, 2001, ora e promé mensahe a keda empoderá te ku e ley dominical ku ta bini pronto.
We will continue on in our consideration of the song that the redeemed are to proclaim in the time leading up to the point where the whore of Rome will begin to sing her song, in the next article.
Tukupallataq ayta qhawasqaykuta qatipasaqku, mayqa kacharichisqa runakunañataq willakuykuspa rimanan takita, pacha chayman chayanankama, maypachachus Roma llaqtaq china wachuq warmiqa takinta qallarinqa, hamuq qillqapi.
And I looked, and, lo, a Lamb stood on the mount Sion, and with him an hundred forty and four thousand, having his Father’s name written in their foreheads. And I heard a voice from heaven, as the voice of many waters, and as the voice of a great thunder: and I heard the voice of harpers harping with their harps: And they sung as it were a new song before the throne, and before the four beasts, and the elders: and no man could learn that song but the hundred and forty and four thousand, which were redeemed from the earth. These are they which were not defiled with women; for they are virgins. These are they which follow the Lamb whithersoever he goeth. These were redeemed from among men, being the firstfruits unto God and to the Lamb. And in their mouth was found no guile: for they are without fault before the throne of God. Revelation 14:1–5.
نا نظر کردم، و اینک، بَرّهای بر کوه صَهیون ایستاده بود، و با او صد و چهل و چهار هزار تن که نام پدر او بر پیشانیهایشان نوشته شده بود. و آوازی از آسمان شنیدم، مانند آواز آبهای بسیار و مانند آواز تندر عظیم؛ و آوای بربطنوازانی را شنیدم که بر بربطهای خویش مینواختند. و ایشان سرودی تازهوار در برابر تخت و در برابر آن چهار حیوان و مشایخ میسرودند؛ و هیچکس آن سرود را نمیتوانست بیاموزد مگر آن صد و چهل و چهار هزار که از زمین فدیه یافته بودند. ایناناند که با زنان آلوده نشدند، زیرا باکرهاند. ایناناند که هر جا بَرّه برود، از پی او میروند. اینان از میان آدمیان فدیه یافته شدند تا نوبر خدا و بَرّه باشند. و در دهان ایشان هیچ مکری یافت نشد، زیرا در حضور تخت خدا بیعیباند. مکاشفه 14:1–5