Nebuchadnezzar represents the beginning of Adventism, the beginning of the United States, the beginning of the Protestant horn and the beginning of the Republican horn. Belshazzar represents the end of all these lines.
Nabucodonosor nia representa Adventismo no inísiu, Estados Unidos no inísiu, kornu Protestante no inísiu no kornu Republicanu no inísiu. Belsazar nia representa liña hotu-hotu ne’e sira-nia fin.
Nebuchadnezzar represents the history of the first and second angels’ messages from 1798, through to 1844, and the beginning of God’s investigative judgment. His testimony parallels Daniel chapter one. Belshazzar represents the history of the third angel’s message from 1989, through to the Sunday law, and the beginning of God’s executive judgment. His testimony parallels Daniel chapters one through three.
Nabukadnezar 1798-dən 1844-ə qədər olan dövrdə birinci və ikinci mələklərin xəbərlərinin tarixini və Allahın tədqiqat hökmünün başlanğıcını təmsil edir. Onun şəhadəti Daniel kitabının birinci fəslinə paraleldir. Belşassar 1989-dan Bazar qanununa qədər olan dövrdə üçüncü mələyin xəbərinin tarixini və Allahın icraedici hökmünün başlanğıcını təmsil edir. Onun şəhadəti Daniel kitabının birinci fəslindən üçüncü fəslinədək paraleldir.
Nebuchadnezzar marks the end of the “seven times” that came upon the northern kingdom of Israel in 1798, when his kingdom was restored unto him after living with the heart of a beast. His testimony continues until the opening of the investigative judgment at the end of the “seven times,” that came upon the southern kingdom of Judah in 1844. In his testimony the word “hour” represents the judgment hour message of the first angel, and then again, it represents the arrival of that message. The “hour” in his testimony marks both 1798, and 1844, which both represent the conclusion of the first indignation and the last indignation respectively.
ਨਬੂਕਦਨੇੱਸਰ 1798 ਵਿੱਚ ਇਸਰਾਏਲ ਦੇ ਉੱਤਰੀ ਰਾਜ ਉੱਤੇ ਆਈਆਂ “ਸੱਤ ਵਾਰਾਂ” ਦੇ ਅੰਤ ਨੂੰ ਚਿੰਨ੍ਹਿਤ ਕਰਦਾ ਹੈ, ਜਦੋਂ ਉਸ ਦਾ ਰਾਜ ਉਸ ਨੂੰ ਮੁੜ ਬਹਾਲ ਕੀਤਾ ਗਿਆ, ਬਾਅਦ ਇਸ ਦੇ ਕਿ ਉਹ ਜਾਨਵਰ ਦੇ ਦਿਲ ਨਾਲ ਜੀਵਿਆ ਸੀ। ਉਸ ਦੀ ਗਵਾਹੀ “ਸੱਤ ਵਾਰਾਂ” ਦੇ ਅੰਤ ਉੱਤੇ, ਜੋ 1844 ਵਿੱਚ ਯਹੂਦਾਹ ਦੇ ਦੱਖਣੀ ਰਾਜ ਉੱਤੇ ਆਈਆਂ, ਜਾਂਚੀ ਨਿਆਇ ਦੇ ਖੁਲ੍ਹਣ ਤੱਕ ਜਾਰੀ ਰਹਿੰਦੀ ਹੈ। ਉਸ ਦੀ ਗਵਾਹੀ ਵਿੱਚ “ਘੜੀ” ਦਾ ਸ਼ਬਦ ਪਹਿਲੇ ਦੂਤ ਦੇ ਨਿਆਇ-ਘੜੀ ਦੇ ਸੰਦੇਸ਼ ਨੂੰ ਦਰਸਾਉਂਦਾ ਹੈ, ਅਤੇ ਫਿਰ ਦੁਬਾਰਾ, ਉਹ ਉਸ ਸੰਦੇਸ਼ ਦੇ ਆਗਮਨ ਨੂੰ ਦਰਸਾਉਂਦਾ ਹੈ। ਉਸ ਦੀ ਗਵਾਹੀ ਵਿੱਚ “ਘੜੀ” 1798 ਅਤੇ 1844 ਦੋਹਾਂ ਨੂੰ ਚਿੰਨ੍ਹਿਤ ਕਰਦੀ ਹੈ, ਜੋ ਕ੍ਰਮਵਾਰ ਪਹਿਲੀ ਰੋਸ ਅਤੇ ਆਖਰੀ ਰੋਸ ਦੇ ਸੰਪੂਰਣ ਹੋਣ ਨੂੰ ਦਰਸਾਉਂਦੀਆਂ ਹਨ।
Belshazzar’s end is marked by the mystical handwriting that equates to twenty-five hundred and twenty. The “seven times,” whether represented as an “hour,” a “scattering,” or “twenty-five hundred and twenty,” are a symbol of judgment. Nimrod’s judgment was a “scattering,” Nebuchadnezzar’s was “seven times,” and Belshazzar’s was twenty-five hundred and twenty. When Nebuchadnezzar judged the three worthies, he had the furnace heated “seven times,” above normal.
אחריתו של בלשאצר נחתמת בכתב המסתורי השקול לעשרים וחמש מאות ועשרים. "שבעת הזמנים", בין שהם מיוצגים כ"שעה", כ"פיזור", או כ"עשרים וחמש מאות ועשרים", הם סמל למשפט. משפטו של נמרוד היה "פיזור", משפטו של נבוכדנצר היה "שבעת זמנים", ומשפטו של בלשאצר היה עשרים וחמש מאות ועשרים. כאשר נבוכדנצר שפט את שלושת הנכבדים, ציווה לחמם את הכבשן "שבעתיים" מעל למקובל.
The judgment of the “seven times” is marked at the arrival of the first message, and the arrival of the third message. The end of Millerite Adventism in 1863 begins with the rejection of the doctrine of the “seven times,” and one hundred and twenty-six years later in 1989, “the time of the end” for the history of the third angel arrived. One hundred and twenty-six is a symbol of the “seven times”; so the end of the movement of the first angel in 1863, until the beginning of the movement of the third angel in 1989, is bridged together by the “seven times” by the symbolic one hundred and twenty-six.
Kwíi “seven times” táan u yéetel u jéets’ele’ ichil u yúululil le mensaje primero-o’, yéetel ichil u yúululil le mensaje tercero-o’. Le xíimbal t’aano’ Millerite Adventism ich 1863 káajtal ti’ u ts’o’okol yéetel u p’áatal u yáakunaj le doctrina “seven times”-o’; ka jun túul ciento veintiséis ja’abil ts’o’ok, ich 1989, “the time of the end” ti’ le historiao’ le ángel tercero-o’ t’úuch’. Jun túul ciento veintiséis, símbolo u yéetel “seven times”; bey xan, le ts’o’okol u movimiento le ángel primero-o’ ich 1863, tak le káajal u movimiento le ángel tercero-o’ ich 1989, ku k’aaxkúunsik juntúul “seven times” tumen le jun túul ciento veintiséis simbólico-o’.
Yet the testimony of Belshazzar’s fall in Daniel chapter five, teaches that no one can see the judgment of the “seven times,” even though it is written upon the “wall”. For the Republican horn, the judgment is written on Thomas Jefferson’s “wall of separation of church and state” that is removed in chapter five of Daniel. For the true Protestant horn, the judgment is written on the two sacred charts that are hung upon the “wall” in order that those who read it may run. But in the blindness of Laodicea the words are indiscernible. In both cases, the words of judgment represent that both the true Protestant and Republican horns are weighed in the balances, and found wanting. The story of Belshazzar has a message for the Republican horn, representing the nations of the world.
Nogan no nekobla ti Belshazzar ayan iti Daniel kapitulo singko, isursuro na a awan ti siasinoman a makakita iti panangukom ti “pitong panawen,” uray pay no naisurat dayta iti “dingding”. Para iti sungay a Republikano, ti panangukom ket naisurat iti “dingding ti pannakaisina ti iglesia ken estado” ni Thomas Jefferson a naikkat iti kapitulo singko ti Daniel. Para iti pudno a sungay a Protestante, ti panangukom ket naisurat iti dua a nasantoan a tsarta a naibitin iti “dingding” tapno dagidiay agbasa iti dayta ket mabalinda nga agtaray. Ngem iti kinabulsek ti Laodicea, dagiti sasao ket saan a mailasin. Iti agpadpada a kasasaad, dagiti sasao ti panangukom ket iparangarangda a ti agpadpada a pudno a Protestante ken dagiti sungay a Republikano ket natimbangda iti timbangan, ket nasarakanda a kulang. Ti istoria ni Belshazzar ket adda mensahena para iti sungay a Republikano, a mangitakder kadagiti nasnacion iti lubong.
“In the history of Nebuchadnezzar and Belshazzar, God speaks to nations of today.” Signs of the Times, July 20, 1891.
«В истории Навуходоносора и Валтасара Бог обращается к народам наших дней». Signs of the Times, 20 июля 1891 г.
The story of Belshazzar also has a message for the Protestant horn, representing the people of the world.
Istoria lui Belșațar are, de asemenea, un mesaj pentru cornul protestant, care îi reprezintă pe oamenii lumii.
“In the history of Nebuchadnezzar and Belshazzar, God speaks to the people of today.” Bible Echo, September 17, 1894.
«به تاریخِ نبوکدنصر و بلشصّر کې، خدای د نن ورځې خلکو ته خبرې کوي.» Bible Echo، September 17, 1894.
The sin of Belshazzar represents the sin of both horns of the earth beast. The sin of either of the horns is found in their rejection of their foundational truths, while having full knowledge of those truths. The Republican horn is held accountable to the light of the Constitution, and the beginning history when that divine document was produced, but has since been progressively rejected. When the nation speaks as a dragon the symbolic wall of separation of church and state will have been removed. For the true Protestant horn, the light from the history of the first and second angels’ messages, when the foundations were established, has been progressively rejected, and will continue to be increasingly rejected, until the “wall” of God’s law will also, ultimately be rejected.
Բաղշասարի մեղքը ներկայացնում է երկրի գազանի երկու եղջյուրների մեղքը։ Երկու եղջյուրներից յուրաքանչյուրի մեղքը գտնվում է այն բանում, որ նրանք մերժում են իրենց հիմնարար ճշմարտությունները՝ մինչդեռ լիակատար գիտություն ունեն այդ ճշմարտությունների մասին։ Հանրապետական եղջյուրը պատասխանատու է Սահմանադրության լույսի առջև և այն սկզբնական պատմության առջև, երբ այդ աստվածային փաստաթուղթը կազմվեց, սակայն այն դրանից ի վեր աստիճանաբար մերժվել է։ Երբ ազգը խոսի վիշապի պես, եկեղեցու և պետության բաժանման խորհրդանշական պատը կհեռացված լինի։ Իսկ ճշմարիտ բողոքական եղջյուրի համար այն լույսը, որ բխում է առաջին և երկրորդ հրեշտակների լուրերի պատմությունից, երբ հաստատվեցին հիմքերը, աստիճանաբար մերժվել է և պիտի շարունակի ավելի ու ավելի մերժվել, մինչև որ Աստծո օրենքի «պատը» նույնպես, ի վերջո, մերժվի։
“The prophet here describes a people who, in a time of general departure from truth and righteousness, are seeking to restore the principles that are the foundation of the kingdom of God. They are repairers of a breach that has been made in God’s law—the wall that He has placed around His chosen ones for their protection, and obedience to whose precepts of justice, truth, and purity is to be their perpetual safeguard.
“An propeta rigpi, iti maysa a tattao a, iti tiempo ti sapasap a panagpanaw manipud iti kinapudno ken kinalinteg, ket agsapsapulda a mangisubli kadagiti principio a isu ti pamuon ti pagarian ti Dios. Isuda dagiti mangtarimaan iti siwang a naaramid iti linteg ti Dios—ti pader a impatakderna iti aglawlaw dagiti pinilina tapno maiprotektarda, ken ti panagtulnog kadagiti bilinna maipapan iti husticia, kinapudno, ken kinadalus, ket isu koma ti agnanayon a salaknibda.
“In words of unmistakable meaning the prophet points out the specific work of this remnant people who build the wall. ‘If thou turn away thy foot from the Sabbath, from doing thy pleasure on My holy day; and call the Sabbath a delight, the holy of the Lord, honorable; and shalt honor Him, not doing thine own ways, nor finding thine own pleasure, nor speaking thine own words: then shalt thou delight thyself in the Lord; and I will cause thee to ride upon the high places of the earth, and feed thee with the heritage of Jacob thy father: for the mouth of the Lord hath spoken it.’ Isaiah 58:13, 14.” Prophets and Kings, 677, 678.
“Akunkum mu nsɛm a wɔn ase da hɔ pefee mu no, odiyifo no kyerɛ saa nkaefo yi a wɔsi ɔfasu no adwuma pɔtee a wɔyɛ no. ‘Sɛ wuyi wo nan fi Homeda no so, na woannyɛ w’ankasa ahosɔrede wɔ Me da kronkron no so; na woafrɛ Homeda no anigye, AWURADE no kronkron no, nea ɛfata anuonyam; na woahyɛ No anuonyam, na woannyɛ w’ankasa akwan, anaa woanhwehwɛ w’ankasa ahosɔrede, anaa woanka w’ankasa nsɛm: ɛno ansa na wobɛnya wo ho anigye wɔ AWURADE mu; na Mɛma woatra asase no sorɔnsorɔmmea so, na Mɛma woadi Yakob wo agya agyapade no; efisɛ AWURADE ano na aka no.’ Yesaia 58:13, 14.” Adiyifo ne Ahene, 677, 678.
The biblical methodology revealed by angels to William Miller, represents God’s prophetic laws, and unlike ancient Israel, modern Israel was to be the depositaries of not only the law of the Ten Commandments, but also the prophecies.
Angelok William Milleri agertutako Biblia‑metodologiak Jainkoaren lege profetikoak adierazten ditu, eta, antzinako Israelen ez bezala, Israel modernoak Hamar Aginduen legearen ez ezik, profezien gordailuzain ere izan behar zuen.
“God has called His church in this day, as He called ancient Israel, to stand as a light in the earth. By the mighty cleaver of truth, the messages of the first, second, and third angels, He has separated them from the churches and from the world to bring them into a sacred nearness to Himself. He has made them the depositaries of His law and has committed to them the great truths of prophecy for this time. Like the holy oracles committed to ancient Israel, these are a sacred trust to be communicated to the world. The three angels of Revelation 14 represent the people who accept the light of God’s messages and go forth as His agents to sound the warning throughout the length and breadth of the earth. Christ declares to His followers: ‘Ye are the light of the world.’ To every soul that accepts Jesus the cross of Calvary speaks: ‘Behold the worth of the soul: “Go ye into all the world, and preach the gospel to every creature.’” Nothing is to be permitted to hinder this work. It is the all-important work for time; it is to be far-reaching as eternity. The love that Jesus manifested for the souls of men in the sacrifice which He made for their redemption, will actuate all His followers.” Testimonies, volume 5, 455.
“Jumala on kutsunut kirkkonsa tänä päivänä, niin kuin Hän kutsui muinaisen Israelin, seisomaan valona maan päällä. Totuuden väkevällä halkaisijalla, ensimmäisen, toisen ja kolmannen enkelin sanomien kautta, Hän on erottanut heidät kirkoista ja maailmasta saattaakseen heidät pyhään läheisyyteen itsensä kanssa. Hän on tehnyt heistä lakinsa haltijat ja uskonut heille tätä aikaa varten profetian suuret totuudet. Niin kuin muinaiselle Israelille uskotut pyhät oraakkelilausunnot, nämä ovat pyhä talletus, joka on välitettävä maailmalle. Ilmestyskirjan 14. luvun kolme enkeliä edustavat sitä kansaa, joka vastaanottaa valon Jumalan sanomista ja lähtee Hänen lähettiläinään kuuluttamaan varoitusta kautta maan pituuden ja leveyden. Kristus julistaa seuraajilleen: ‘Te olette maailman valkeus.’ Jokaiselle sielulle, joka ottaa Jeesuksen vastaan, Golgatan risti puhuu: ‘Katso sielun arvoa: “Menkää kaikkeen maailmaan ja saarnatkaa evankeliumia kaikille luoduille.”’ Minkään ei saa sallia estää tätä työtä. Se on ajalle kaiken tärkein työ; sen tulee ulottua yhtä kauas kuin iankaikkisuus. Rakkaus, jota Jeesus osoitti ihmissieluja kohtaan siinä uhrissa, jonka Hän antoi heidän lunastamisekseen, on vaikuttava kaikissa Hänen seuraajissaan.” Testimonies, osa 5, 455.
The “great truths of prophecy,” which were delivered by angels, and established through the work of William Miller, are “a sacred trust to be communicated to the world.” The law of the Ten Commandments, the laws of nature, the laws of health and the laws of prophetic study were given by the same Great Lawgiver, and to reject one Commandment is to reject them all. The rejection of the methodology given to William Miller began a progressive rebellion, that ultimately will lead to Adventism rejecting the seventh-day Sabbath.
“የትንቢት ታላላቅ እውነቶች” በመላእክት የተሰጡ ሲሆን፣ በዊልያም ሚለር ሥራ የተመሠረቱ እነርሱም “ለዓለም ሊተላለፍ የሚገባ ቅዱስ አደራ” ናቸው። የአሥርቱ ትእዛዛት ሕግ፣ የተፈጥሮ ሕጎች፣ የጤና ሕጎች እና የትንቢት ጥናት ሕጎች ሁሉ በአንድ ታላቅ ሕግ ሰጪ የተሰጡ ናቸው፤ ከትእዛዛቱም አንዱን መናቅ ሁሉንም መናቅ ነው። ለዊልያም ሚለር የተሰጠውን የትርጓሜ ዘዴ መናቅ ቀስ በቀስ የሚገፋ ዓመፅን ጀመረ፤ ይህም በመጨረሻ አድቬንቲዝም የሰባተኛውን ቀን ሰንበት እስከ መናቅ ያደርሰዋል።
“The Lord has a controversy with his professed people in these last days. In this controversy men in responsible positions will take a course directly opposite to that pursued by Nehemiah. They will not only ignore and despise the Sabbath themselves, but they will try to keep it from others by burying it beneath the rubbish of custom and tradition. In churches and in large gatherings in the open air, ministers will urge upon the people the necessity of keeping the first day of the week. There are calamities on sea and land: and these calamities will increase, one disaster following close upon another; and the little band of conscientious Sabbath-keepers will be pointed out as the ones who are bringing the wrath of God upon the world by their disregard of Sunday.
“އެ ފަހު ދުވަސްތަކުގައި ރައްބު އެންމެން އިޤްރާރު ކުރާ އެއްޗެއްގެ ބަޔަކާ ދެކޮޅުވެރި ވާހަކައެއް ހުރިއެވެ. މި ދެކޮޅުވެރި ވާހަކަގައި ޒިންމާދާރު މަޤާމުތަކުގައި ތިބޭ މީހުން ނަޙެމިޔާ ހިންގި މަގުން ސީދާ ޚިލާފު މަގެއް އިޚްތިޔާރު ކުރާނެއެވެ. އެމީހުން ތިމާންނަ ސަބުތު ދުވަސް އިގްނޯރު ކޮށް އަދި އަގުނެތި ކުރުމަށް ފިޔަވާއިރު އެކަމުން އެހެން މީހުން ދޫރު ކުރުމަށްވެސް، އެކަން އާދައި އަދި ރިވެތިވެގެން އައި ސުންނަތްތަކުގެ ކުނިކަހަ ތެރޭގައި ފޮރުވާނެއެވެ. ޗާޗުތަކުގައި އަދި ބޮޑެތި ބޭރުގެ ޖަމާޢަތްތަކުގައި، ޚާދިމުން ހަފްތާގެ ފުރަތަމަ ދުވަސް ހިފަހައްޓަން ޖަންނަންޖެހޭ މުހިއްމުކަން މީހުންގެ މައްޗަށް ބާރުކޮށް އިލްޒާމު ކުރާނެއެވެ. ކަނޑުގައި އަދި ބިމުގައި ބަލާނުކުރެވޭ މުޞީބާތްތައް ހުރިއެވެ؛ އަދި މި މުޞީބާތްތައް އިތުރަށް ގިނަވާނެއެވެ، އެއް ހާދިސާއެއް އަނެއް ހާދިސާއެއްގެ ފަހުން މަޑުނުލާ އަންނާނެއެވެ؛ އަދި ޒަމީރުގެ މައްޗަށް ސަބުތު ހިފަހައްޓާ ކުޑަ ބަޔަކީ އެއީ އާދިއްތަ ދުވަސް އިހުމާލު ކުރުމާއި ހެދިގެން ދުނިޔެމަތީ އަމިއްލަ ކުރާނީ ﷲ ގެ ކޯފާ ގެނެސްދޭ މީހުންކަމަށް އެންމެންނަށް ދައްކާނެއެވެ.”
“Satan urges this falsehood that he may take the world captive. It is his plan to compel men to accept errors. He takes an active part in the promulgation of all false religions, and will stop at nothing in his efforts to enforce erroneous doctrines. Under a cloak of religious zeal, men, influenced by his spirit, have invented the most cruel tortures for their fellow-men, and have inflicted the most awful sufferings upon them. Satan and his agents have the same spirit still; and the history of the past will be repeated in our day.
«Сатана энэ худлыг урагшлуулан дэлхийг олзлон авахыг зорьдог. Хүмүүсийг төөрөгдөл хүлээн зөвшөөрөхөд албадах нь түүний төлөвлөгөө мөн. Тэр бүх хуурамч шашныг түгээн дэлгэрүүлэхэд идэвхтэй оролцдог бөгөөд эндүү сургаалуудыг хүчээр тулган хүлээлгэх оролдлогодоо юунаас ч буцахгүй. Шашны хичээл зүтгэлийн халхавчин дор, түүний сүнсний нөлөөнд автсан хүмүүс бусад хүмүүстээ зориулан хамгийн харгис эрүү шүүлтүүдийг сэдэн зохиож, тэдэнд хамгийн аймшигт зовлонг учруулж ирсэн. Сатана болон түүний элч нарт өнөө ч мөн тэр л сүнс бий; өнгөрсөн түүх бидний өдрүүдэд дахин давтагдах болно.»
“There are men who have set their minds and will to accomplish evil; in the dark recesses of their hearts they have resolved what crimes they will commit. These men are self-deceived. They have rejected God’s great rule of right, and in its stead have erected a standard of their own, and comparing themselves with this standard they pronounce themselves holy. The Lord will permit them to reveal what is in their hearts, to act out the spirit of the master that controls them. He will let them show their hatred of his law in their treatment of those who are loyal to its requirements. They will be actuated by the same spirit of religious frenzy that goaded on the mob that crucified Christ; church and State will be united in the same corrupt harmony.
“ခေလာင်ပုဝ်၌ မဝ်ကံးဒုင်အယဲၤဒီး လုဝ်ဃုာ်အက့ၢ်အဂီၢ်န့ၣ် အိၣ်ဝဲဒၣ်လံ။ လၢအသးကံၢ်ပူၤ အလီၤအကဲဒိၣ်ဒီး အဝဲသ့ၣ် ဆိကမိၣ်ပာ်လံဝဲလၢ ကမၤကမၣ်မနုၤလဲၣ်န့ၣ်လံ။ ပှၤအံၤသ့ၣ်န့ၣ် လီတံၢ်အသးဒၣ်ဝဲလီၤ. အဝဲသ့ၣ် စွၤကပီၤအတီအလိၤ အဒိၣ်အမုၢ်အတၢ်ပၢတၢ်ပြးန့ၣ် ပာ်ကွံာ်လံဝဲ; ဒီး လၢအလီၢ်န့ၣ် ထူထီၣ်ပာ်လီၤဝဲ တၢ်စံးညီၣ်အဒိၣ်တဘ့ၣ်လၢ အဝဲသ့ၣ်ဒၣ်ဝဲအဂီၢ်, ဒီး ထိၣ်သတြီၤအသးဒီး တၢ်စံးညီၣ်အံၤဝံၤ အဝဲသ့ၣ် စံးကတိၤလီၤအသးလၢ အဝဲသ့ၣ်စီဆှံဝဲန့ၣ်လီၤ. ကစၢ်ယွၤကပျဲဝဲလၢ အဝဲသ့ၣ် မၤဖျါထီၣ်တၢ်လၢ အိၣ်ဝဲလၢ အသးပူၤ, မၤထွဲထီၣ် ဆၢလၢအသုးခိၣ်လၢ အပၢအဝဲသ့ၣ်န့ၣ်အကလုာ်အက့ၢ်န့ၣ်လီၤ. အဝဲကပျဲအဝဲသ့ၣ် လၢ အဝဲသ့ၣ် မၤဖျါထီၣ် အတၢ်သးဟ့ အတၢ်သိၣ်တၢ်သီအဖီခိၣ်, လၢ အဝဲသ့ၣ် အတၢ်မၤအီၤဒီး ပှၤလၢ အသးတီဒီး အတၢ်ဃ့ထီၣ်အလိၤန့ၣ်လီၤ. အဝဲသ့ၣ်ကဘၣ်တၢ်ဟူးတၢ်ဂဲၤခီဖျိ သးတမံၤဃီဒီး တၢ်သနာ်ဘူၣ်သနာ်ဘါအတၢ်ဂုာ်ဂီၢ်အပူၤလၢ ဟံးဆှဲးထီၣ် ပှၤအါဂီၢ်အကျါလၢ အပာ်ထီၣ်ကရံာ်လၢ ထူၣ်စုညါအလိၤန့ၣ်လီၤ; သရိာ်ဒီး ပဒိၣ်ကစူၤကပာ်ဖှိၣ်ထီၣ်အသး လၢ တၢ်ဘၣ်အၢဘၣ်သီအတၢ်ဃူတၢ်ဖိး တမံၤဃီအပူၤန့ၣ်လီၤ.”
“The church of today has followed in the steps of the Jews of old, who set aside the commandments of God for their own traditions. She has changed the ordinance, broken the everlasting covenant, and now, as then, pride, unbelief, and infidelity are the result. Her true condition is set forth in these words from the song of Moses: ‘They have corrupted themselves, their spot is not the spot of his children; they are a perverse and crooked generation. Do ye thus requite the Lord, O foolish people and unwise? is not he thy father that hath bought thee? hath he not made thee, and established thee?’” Review and Herald, March 18, 1884.
“Jemaat dewasa ini telah mengikuti jejak orang-orang Yahudi pada zaman dahulu, yang mengesampingkan perintah-perintah Allah demi tradisi mereka sendiri. Ia telah mengubah ketetapan, melanggar perjanjian yang kekal, dan sekarang, sebagaimana dahulu, kesombongan, ketidakpercayaan, dan kefasikanlah hasilnya. Keadaannya yang sebenarnya dinyatakan dalam kata-kata dari nyanyian Musa ini: ‘Mereka telah berlaku busuk terhadap diri mereka sendiri, noda mereka bukanlah noda anak-anak-Nya; mereka adalah angkatan yang bengkok dan sesat. Beginikah kamu membalas Tuhan, hai bangsa yang bebal dan tidak bijaksana? Bukankah Dia Bapamu yang telah membeli engkau? Bukankah Dia yang telah menjadikan engkau dan menegakkan engkau?’” Review and Herald, 18 Maret 1884.
The ultimate rejection of truth by Adventism occurs at the Sunday law, as Adventism repeats the history of ancient Israel, when “actuated by the same spirit of religious frenzy that goaded on the mob that crucified Christ; church and State will be united in the same corrupt harmony.” The progressive rebellion of Adventism is represented in Ezekiel chapter eight, with four escalating abominations, that prophetically mark the four generations of Adventism that began in 1863. The final abomination is when the leaders of Jerusalem bow down to the sun.
ئهو ڕەتكردنەوەی کۆتاییی ڕاستی لەلایەن ئەدوێنتیزمەوە لە یاسای یەکشەممەدا ڕوودەدات، هەروەک ئەدوێنتیزم مێژووی ئیسرائیلی کۆن دووبارە دەکات، کاتێک «بە هەمان ئەو ڕۆحی شێتی ئاینییەوە هەڵسووکەوت دەکرێن کە هێرشبەریی ئەو خەڵکەی کردبوو کە مەسیحیان لە خاچ دا؛ کڵێسا و دەوڵەت بە هەمان هاوڕێکی گەندەڵ پێکەوە یەکدەبن.» یاخیبوونی پێشکەوتووی ئەدوێنتیزم لە بەشی هەشتی حەزقیالدا وێنەکراوە، بە چوار قێزەوندارێکی هەڵکشاو، کە بە شێوەی پێشبینیانە نیشانەی چوار نەوەی ئەدوێنتیزمن کە لە ساڵی 1863 دەستیان پێکردووە. قێزەوندارترین دواهەمین شت ئەوەیە کە سەرکردەکانی ئۆرشەلیم سوجدە بۆ خۆر دەبەن.
And he brought me into the inner court of the Lord’s house, and, behold, at the door of the temple of the Lord, between the porch and the altar, were about five and twenty men, with their backs toward the temple of the Lord, and their faces toward the east; and they worshipped the sun toward the east. Then he said unto me, Hast thou seen this, O son of man? Is it a light thing to the house of Judah that they commit the abominations which they commit here? for they have filled the land with violence, and have returned to provoke me to anger: and, lo, they put the branch to their nose. Therefore will I also deal in fury: mine eye shall not spare, neither will I have pity: and though they cry in mine ears with a loud voice, yet will I not hear them. Ezekiel 8:16–18.
ꞌAdhoyii Chaanih dóó, jóhonaaʼéí yázhí yádeezʼaahígíí yázhí átʼéego, Dineʼé Bichʼįʼ Hólǫ́ʼígíí bikááʼ yázhí, dóó níłchʼi dóó tsé bitwiin, Nílaʼii Biyiin Bikéyahgóó, tʼáá ajiłiiʼgo dį́į́ʼ naaki ashdlaʼáádą́ą́ʼ men, Dineʼé Bichʼįʼ Hólǫ́ʼígíí bikááʼgi nááhwiin, dóó haʼaʼaahgo haʼaʼaahgóó yikááʼjįʼ nayiisxǫs; dóó jóhonaaʼéí haʼaʼaahgóó yikááʼjįʼ naashá. Tʼáá shoodí, shił bééhózin? O ayóó ánítʼéego nishłį́, Judah bikéyah bidineʼé, díí kweʼéʼ hwiindzinígíí, díí yázhígo éí doo tʼáá íiyisí da? Áádóó nihikéyah łahgo dah naashá łahgo yáʼátʼééhígíígo baa hwiiná, dóó tʼáá ajiłiiʼgo shiyázhí niháłchʼidgo shí bichʼįʼ náhwiisné; dóó hágoóneeʼ, tsin yázhí daabá ánítʼį́į́ʼ. Tʼáá ajiłiiʼgo shí éí doo yázhígo da, atsxágo bee hadííłnih; shiń chʼį́įd doo hadáádoolʼį́į́ł da, dóó doo shil bééhózin da: dóó tʼáá ajiłiiʼgo shijįʼ yádaaltiʼgo áádóó tʼáá altseʼ naatʼaʼígo shił yádaaltiʼ, tʼáá shí éí doo hadáshné da. Ezekiel 8:16–18.
The judgment that is brought about at that time is illustrated in the “hour” of Belshazzar’s judgment.
Ол вақтта юз берадиган ҳукм Белшасарнинг ҳукмига оид “соат”да тасвирланган.
Belshazzar the king made a great feast to a thousand of his lords, and drank wine before the thousand. Belshazzar, whiles he tasted the wine, commanded to bring the golden and silver vessels which his father Nebuchadnezzar had taken out of the temple which was in Jerusalem; that the king, and his princes, his wives, and his concubines, might drink therein. Then they brought the golden vessels that were taken out of the temple of the house of God which was at Jerusalem; and the king, and his princes, his wives, and his concubines, drank in them. They drank wine, and praised the gods of gold, and of silver, of brass, of iron, of wood, and of stone. In the same hour came forth fingers of a man’s hand, and wrote over against the candlestick upon the plaister of the wall of the king’s palace: and the king saw the part of the hand that wrote. Then the king’s countenance was changed, and his thoughts troubled him, so that the joints of his loins were loosed, and his knees smote one against another. The king cried aloud to bring in the astrologers, the Chaldeans, and the soothsayers. And the king spake, and said to the wise men of Babylon, Whosoever shall read this writing, and shew me the interpretation thereof, shall be clothed with scarlet, and have a chain of gold about his neck, and shall be the third ruler in the kingdom. Then came in all the king’s wise men: but they could not read the writing, nor make known to the king the interpretation thereof. Then was king Belshazzar greatly troubled, and his countenance was changed in him, and his lords were astonied. Daniel 5:1–9.
Belshazzar, an aɣellid, yega imensi ameqqran i wagim n yimawlan-is, yerwa aman n uẓuɣ sdat wagim. Belshazzar, mi yedduq aman n uẓuɣ, yumeṛ ad d-awin ikasen n wureɣ d n lfeṭṭa i d-yewwi baba-s Nebukadneṣṣar seg uxxam ameqqran i yellan deg Yerusalim; iwakken aɣellid, d yimawlan-is, d tlawin-is, d tiqbin-is ad s-swen degsen. Ihi d-awin ikasen n wureɣ i d-yettwakkes seg uxxam n wakal n Uxxam n Rebbi i yellan deg Yerusalim; u aɣellid, d yimawlan-is, d tlawin-is, d tiqbin-is, swan degsen. Swan aman n uẓuɣ, u ṣebbḥen i yilluha n wureɣ, d n lfeṭṭa, d n nneḥas, d n uẓel, d n wesɣar, d n weẓru. Deg yimir-nni kan, d-ffɣent yiḍudan n ufus n urgaz, u uraren sdat tfeṭṭilt ɣef ljiṛ n uɣanim n usqif n uxxam n aɣellid; u aɣellid iwala aḥric n ufus i yurar. Imiren udem n uɣellid ibeddel, u tiktiwin-is ssexlaɛent-it, alamma iḥellunt yiɣesan n tezmert-is, u tixxamin-is ttekkaent yiwet ɣer tayeḍ. Aɣellid issawal s taɣect ad d-kecmen imcebbḥen n yitran, ikeldaniyen, d imeslayen n tbeεεact. U aɣellid yenna i yimusnawen n Babiylun: Win ara iɣren tira-ya, u ad ayi-d-yesken asegzi-ines, ad yettwals deg uzetta aẓeggaɣ, ad yesεu aselsal n wureɣ ɣef yiri-s, u ad yili wis kraḍ n unezmar deg tagelda. Ihi kecmen-d akk imusnawen n uɣellid; maca ur zmiren ara ad ɣren tira-nni, neɣ ad ssnen i uɣellid asegzi-ines. Imiren Belshazzar, aɣellid, yexleɛ aṭas, udem-is ibeddel deg-s, u yimawlan-is qqimen d imehwalen. Daniel 5:1–9.
In the “same hour” that Belshazzar’s judgment arrived, Shadrach, Meshach and Abednego were cast into the furnace that had been heated “seven times” hotter than normal.
بەو «هەمان کاتژمێرە»دا کە حوکمی بێلشەزەر هات، شەدرەخ و مەیشەخ و عەبدنەگۆ فڕێدرانە ناو تنوورەکەی کە «حەوت هێندە» زیاتر لە ئاسایی گەرم کرابوو.
Now if ye be ready that at what time ye hear the sound of the cornet, flute, harp, sackbut, psaltery, and dulcimer, and all kinds of music, ye fall down and worship the image which I have made; well: but if ye worship not, ye shall be cast the same hour into the midst of a burning fiery furnace; and who is that God that shall deliver you out of my hands? Shadrach, Meshach, and Abednego, answered and said to the king, O Nebuchadnezzar, we are not careful to answer thee in this matter. If it be so, our God whom we serve is able to deliver us from the burning fiery furnace, and he will deliver us out of thine hand, O king. But if not, be it known unto thee, O king, that we will not serve thy gods, nor worship the golden image which thou hast set up. Then was Nebuchadnezzar full of fury, and the form of his visage was changed against Shadrach, Meshach, and Abednego: therefore he spake, and commanded that they should heat the furnace one seven times more than it was wont to be heated. Daniel 3:15–19.
अनि अब यदि तिमीहरू तयार छौ भने, जुनसुकै समयमा तिमीहरूले कर्नेट, बाँसुरी, वीणा, स्याकबट, साल्टरी, डल्सिमर, र सबै प्रकारका बाजाहरूको ध्वनि सुन्दा, मैले बनाएको मूर्तिको सामुन्ने घोप्टो परेर त्यसलाई आराधना गर; राम्रो। तर यदि तिमीहरूले आराधना गरेनौ भने, त्यही घडी तिमीहरूलाई दन्किरहेको आगोको भट्टीको बीचमा फालिनेछ; अनि त्यो कुन परमेश्वर हो, जसले तिमीहरूलाई मेरा हातबाट छुटाउन सक्नेछ? शद्रक, मेशक, र अबेदनगोले उत्तर दिँदै राजालाई भने, हे नबूकदनेसर, यस विषयमा हामीलाई तपाईंलाई उत्तर दिन सावधान हुनुपर्दैन। यदि त्यसो हो भने, हामीले सेवा गर्ने हाम्रो परमेश्वर हामीलाई दन्किरहेको आगोको भट्टीबाट बचाउन समर्थ हुनुहुन्छ, र हे राजा, उहाँले हामीलाई तपाईंको हातबाट पनि छुटाउनुहुनेछ। तर यदि होइन भने पनि, हे राजा, तपाईंलाई यो थाहा होस् कि हामी तपाईंका देवताहरूको सेवा गर्नेछैनौं, न त तपाईंले खडा गराउनुभएको सुनको मूर्तिको आराधना नै गर्नेछौं। तब नबूकदनेसर क्रोधले पूर्ण भयो, र शद्रक, मेशक, र अबेदनगोको विरुद्धमा उसको मुखमुद्राको रूप बदलियो; त्यसैले उसले आज्ञा दियो कि भट्टीलाई सामान्यतया तताइनेभन्दा सात गुणा बढी तताइयोस्। दानियल 3:15–19।
The “hour” of judgment for Belshazzar is the same “hour” of judgment for Shadrach, Meshach and Abednego, and in both lines “seven times” are represented as the symbol of that judgment. The three worthies are representing the two witnesses that ascend with clouds into heaven as the ensign in the “hour” of the great earthquake at the Sunday Law, and Belshazzar represents the judgment of national ruin that is brought upon the earth beast in the very same “hour.”
ⴰⵙ “ⵜⵙⵔⴰⵔⵜ” ⵏ ⵓⵣⵔⴼ ⵉ ⴱⵍⵛⴰⵣⴰⵔ ⴷ ⴰⵙ “ⵜⵙⵔⴰⵔⵜ” ⵏ ⵓⵣⵔⴼ ⵉ ⵛⴰⴷⵔⴰⵅ, ⵎⵉⵛⴰⵅ ⴷ ⴰⴱⴻⴷⵏⵉⴳⵓ, ⵉⵏⵏⴰ ⵖⴰⵙ ⴳ ⵙⵉⵏ ⵉⵣⵔⵉⴳⵏ “ⵙⴰ” ⵏ ⵜⵉⴽⴽⴰⵍ ⵜⵜⵓⵙⵎⵍⴰⵏⵜ ⴷ ⴰⵎⵣⴰⵍ ⵏ ⵓⵣⵔⴼ ⵏⵏⵙⵏ. ⴽⵔⴰⴹ ⵉⴼⴼⵓⵙⵏ ⴰⴷ ⵔⵣⵣⵓⵏ ⵙⵉⵏ ⵉⵏⵉⴳⴰⵏ ⵏⵏⴰ ⵉⵜⵜⴰⵍⵢⴰⵏ ⴰⴽⴽⵯ ⵉⴳⵏⵡⴰⵏ ⵙ ⵉⴳⵏⵏⴰⵏ ⴳ ⵜⴰⵎⴰⵔⴰ ⵏ “ⵜⵙⵔⴰⵔⵜ” ⵏ ⵓⵥⴽⴽⴰⵡ ⴰⵎⵇⵇⵕⴰⵏ ⴳ Sunday Law, ⵎⴰⵛⵛⴰ ⴱⵍⵛⴰⵣⴰⵔ ⵉⵔⵣⵣⵓ ⴰⵣⵔⴼ ⵏ ⵓⵔⴻⵥⵥⵓ ⴰⴳⴷⵓⴷⴰⵏ ⵏⵏⴰ ⵉⵜⵜⵓⵢⴰⵡⴹⵏ ⵅⴼ ⵍⴰⵔⴹ ⵏ ⵓⵖⴰⵏⵉⵎ ⴳ ⵜⵙⵔⴰⵔⵜ ⵏⵏⴰⵜ ⵜⴰⵏⵜ.
We will continue our study of Belshazzar’s judgment in the next article.
Won xam xam ci àtteb Belshasar ci bind bi di ñëw.
“I am deeply exercised in mind in reference to the low standard of piety among our people. And when I think of the woes passed on Capernaum, I think of how much heavier will come the condemnation upon those who know the truth and have not walked according to the truth, but in the sparks of their own kindling. In the night seasons I am addressing the people in a very solemn manner, beseeching them to ask their own consciences; What am I? Am I a Christian, or am I not? Is my heart renewed? Has the transforming grace of God moulded my character? Are my sins repented of? Are they confessed? Are they forgiven? Am I one with Christ as he is one with the Father? Do I hate what I once loved? Do I now love what I once hated? Do I count all things but loss for the excellency of the knowledge of Christ Jesus? Do I feel I am the purchased possession of Jesus Christ, and that every hour I must consecrate myself to his service?
«Къоман а‑къоцу хьулда со цуьнан дукха доьзна санна, тхоьшна юкъара динан къастийна мера кхачам бахьана долуш. Со Капернаумана дийсина бедашка хьоьжуш хилча, со ойла йо: хьакъ дика хууш, амма хьакъна нийса доцу некъа тӀехь ца водаш, шаьш кхоллина цӀеца чохь болх буьйцуьйлачуьнна, цхьанна а дукха хиаза хьукму кхочур ду. Буьйсана хенашкахь со халкъаца чӀогӀа серьёзни агӀонаца къамел до, уьш шаьшна шаьшна совестьна хаттар де аьтту бойшу: Со мила ву? Со христианин ву, я со христианин вац? Сан дог керладайна дуй? Дела хийцаран благодать сан хьалхара хIоттам кхоллина дуй? Сан къиношна тӀеубаьхна дуй? Уьш дийцина дуй? Уьш дIадахийтина дуй? Со Христосца цхьаьна вуй, иза Денаца цхьаьна ма-хиллара? Со хьалха безаш хилла хIуманаш жопалла дуй? Со хьинца хьалха жопаллина хилла хIуманаш беза дуй? Со дерриг а хIуманаш Христос Иисусан лаьцна хаарийн дийнахьаллин сийлаллина бахьана лоьшна меттигехь хьажа дуй? Со санна хаа дуй, со Иисус Христосан къастина мулк ду, тIаккха сахьт долчу дерриге а со цуьнан хизматна со лораде деза?»
“We are standing upon the threshold of great and solemn events. The whole earth is to be lightened with the glory of the Lord as the waters cover the channels of the great deep. Prophecies are being fulfilled, and stormy times are before us. Old controversies which have apparently been hushed for a long time will be revived, and new controversies will spring up; new and old will commingle, and this will take place right early. The angels are holding the four winds, that they shall not blow, until the specified work of warning is given to the world; but the storm is gathering, the clouds are loading, ready to burst upon the world, and to many it will be as a thief in the night.
“Ñuqanchikmi jatunpas ancha manchaychaylla kaptin pasakuykunapa punku patapi sayashanchik. Llapan kay pachata Señorpa k’anchayninwan qanchariychkanqa, hatun uku qochaq mayunkunata unu junt’achisqan hina. Profeciakunaqa hunt’akuchkanku, chaylla ñawpaqenchikpi wayra llumpay p’utikunapa pacha kanqa. Machu chiqninakuykuna, unay tiempo upallachisqa kasqankuman rikch’akuspa, wakmanta kawsarimunqanku, musuq chiqninakuykunapas paqarimunqanku; musuqpas machupas chaqrusqa kanqanku, chayqa ancha utqayllam pasakunqa. Angelkunaqa tawa wayrakunata hark’ashankum, mana wayranankupaq, kay pachaman nirqasqa willakuy llamk’ay hunt’achisqa kanankama; ichaqa para wayraq p’utikunanqa huñukuchkanñam, phuyukunaqa junt’akuchkanku, p’akispa kay pachaman urmamunanpaq wakichisqa; achka runakunapaqmi suwa tutapi hamuq hina kanqa.”
“Many smiled and would not believe when we told them, twenty and thirty years ago, that the Sunday would be urged upon all the world, and a law be made to compel its observance, and force conscience. We see it being fulfilled. All that God has said of the future will surely come to pass; not one thing will fail of all that he has spoken. Protestantism is now reaching hands across the gulf to clasp hands with papacy, and a confederacy is being formed to trample out of sight the Sabbath of the fourth commandment; and the man of sin, who, at the instigation of Satan, instituted the spurious sabbath, this child of papacy, will be exalted to take the place of God.
«اللان ؤمزلن وور ور يسجن يان نكّنياس غي نّالاثين د سنّين د عشرين، مي نّينياس ياسن، زدّما نا الأحد اَد يُلحّ ف العالم أَكّو، وتُسنّ قانون أَكّو إِجبر ف مراعاة ننس، وإِكره الضمير. نكّني نزرّ أَس إتّمّ تحقيق نّس. كُلّ ما ينّا الله ɣef المستقبل، واد يَقع يَقّين؛ ولا يَخسّ وَلّو يِجّن من كُلّ ما تكلّم به. أَسّكّا البروتستانتية تَمْدّ إيفاسن نّس عبر الهوّة لِتُصافح البابوية، ويُنشأ تحالف لِيدوس حتى يُطمس سبت الوصية الرابعة؛ وأَمّازغ ن الخطيئة، الذي، بتحريض من الشيطان، أَسّس السبت المزيّف، هذا الولد ن البابوية، سيُرفَع لِيأخذ مكان الله.»
“All heaven is represented to me as watching the unfolding of events. A crisis is to be revealed in the great and prolonged controversy in the government of God on earth. Something great and decisive is to take place, and that right early. If any delay, the character of God and his throne will be compromised. The armory of heaven is open; all the universe of God and its equipments are ready. One word has justice to speak, and there will be terrific representations upon the earth, of the wrath of God. There will be voices and thunderings and lightnings and earthquakes and universal desolation. Every movement in the universe of heaven is to prepare the world for the great crisis.
“مم ففدیمزی معن ڤد اݢ دددي ممڤرهاتيقن ڤرکمبڠن ڤروواقعن. سواتو کريسيس اکن دڽاتاکن دالم ڤرتيکايان يڠ بسر دان برڤنجڠن تنتڠ ڤمرينتهن الله د بومي. سسواتو يڠ اݢوڠ دان منتوکن اکن برلاکو، دان ايتو دڠن سݢرا. جک سکليرڽ برلاکو ڤنڠݢوهن، مک واتق الله دان تخت-ڽ اکن ترچمار. ݢدڠ سنجاتا سوروݢ تربوک؛ سلوه عالم الله برساما سگالا کلڠکڤنڽ تله سديا. ساک کاته چوکوف باݢي کهديلن اونتوق برفيرمن، دان اکن اد ڤرڠݢمبارن يڠ دهشت د اتس بومي، تنتڠ موروک الله. اکن اد سوارا-سوارا دان ݢوروه-ݢوروه دان کيلات-کيلات دان ݢمڤا-ݢمڤا بومي دان کهنچورن سجݢت. ستياڤ ڤرݢراکن دالم عالم سوروݢ اداله اونتوق مميارکن دنيا باݢي کريسيس يڠ بسر ايتو.
“Intensity is taking possession of every earthly element; and as a people who have had great light and wonderful knowledge, many of them are represented by the five sleeping virgins with their lamps, but no oil in their vessels; cold, senseless, with a feeble, waning piety. While a new life is being diffused and is springing up from beneath and taking fast hold of all Satan’s agencies, preparatory to the last great conflict and struggle, a new light and life and power is descending from on high, and taking possession of God’s people who are not dead, as many now are, in trespasses and sins. The people who will now see what is soon to come upon us by what is being transacted before us, will no longer trust in human inventions, and will feel that the Holy Spirit must be recognized, received, presented before the people, that they may contend for the glory of God, and work everywhere in the byways and highways of life, for the saving of the souls of their fellow-men. The only rock that is sure and steadfast is the Rock of Ages. Those only who build on this Rock are secure.
«سختی هر عنصرِ زمینی را فرا میگیرد؛ و چونان قومی که از نور عظیم و معرفت شگفتانگیز برخوردار بودهاند، بسیاری از ایشان به آن پنج باکرهٔ خفته با چراغهایشان، اما بیهیچ روغنی در ظرفهای خود، تمثیل شدهاند؛ سرد، بیحس، با دیانتی سست و رو به زوال. در حالی که حیاتی نو در حال انتشار است و از زیر برمیجوشد و بر تمامی ابزارهای شیطان بهسرعت چنگ میافکند، در آمادهسازی برای آن آخرین نبرد و کشاکش عظیم، نور و حیات و قدرتی تازه از اعلی نازل میشود و قوم خدا را که مرده نیستند—چنانکه بسیاری اکنون در خطایا و گناهان مردهاند—فرا میگیرد. مردمی که اکنون، از آنچه پیش روی ما در حال وقوع است، آنچه را که بهزودی بر ما خواهد آمد درمیبینند، دیگر بر اختراعات بشری اعتماد نخواهند کرد، و احساس خواهند نمود که روحالقدس باید شناخته شود، پذیرفته شود، و در برابر مردم ارائه گردد، تا ایشان برای جلال خدا مجاهده کنند، و همهجا در کوچهپسکوچهها و شاهراههای زندگی، برای نجات جانهای همنوعان خود عمل نمایند. تنها صخرهای که یقینی و استوار است، صخرهٔ اعصار است. تنها آنان که بر این صخره بنا میکنند، در اماناند.»
“Those who are carnally minded now, notwithstanding the warnings given of God in his word and through the testimonies of his Spirit, will never unite with the holy family of the redeemed. They are sensual, debased in thought, and abominable in the sight of God. They have never been sanctified through the truth. They are not partakers of the divine nature, have never overcome self and the world with its affections and lusts. These characters are all through our churches, and as the result the churches are weak and sickly and ready to die. There must be no indifferent testimony borne now, but a decided, pointed testimony, rebuking every impurity, and exalting Jesus. We must as a people be in the attitude of expectation, working and waiting and watching and praying.
“Amäwanŋö, mi cï ye raan yiëk pinyäkäni ë kueen kënë, acï kä gäm ku Dheng deɛt e pïu de ku në miaath ba Jwɔ̈l de, aa kɔc ë baai muɔ̈ny de cï ke päl acï bï raan dë bɛ̈n kuɔny. Kɔcku anɛɛr, acï ke luel në pan guɔ̈p ku në nyin Nhialic ake ba kaam raan raan. Acï ke thou ke cï yeny në rot ë lueel. Acï ke raan dɛ̈t ë dë beny ku nhom de Nhialic, ku acï ke cï rot ku piny kënë kɔr ciɛt de ku yïr de nyuɔth ke cï lar. Kɔc këkë aa tɔ̈u në mac pieth de kanisa ciɛt de lim, ku nyin yïn ë path acï kanisa kä raan ku riɛl ku cï këny në thou. Acï lëu bï miaath cï gɔ̈r gɔ̈r bɛn yen në aköl kë, dhil acï miaath cï lɔ̈ɔ̈ŋ, cï yen guir guir, bë guir pïr kɔr kɔr, ku bï Yecu nyuɔth në rot. We as a people must be in the attitude of expectation, working and waiting and watching and praying.”
“This blessed hope of the second appearing of Christ needs to be presented often to the people, with its solemn realities; looking for the soon appearing of our Lord Jesus to come in his glory, will lead to the regarding of earthly things as emptiness and nothingness. All worldly honor or distinction is of no value, for the true believer lives above the world; his steps are advancing heavenward. He is a pilgrim and stranger. His citizenship is above. He is gathering the sunbeams of the righteousness of Christ into his soul, that he may be a burning and shining light in the moral darkness that has enshrouded the world. What vigorous faith, what lively hope, what fervent love, what holy, consecrated zeal for God is seen in him, and what a decided distinction between him and the world! ‘Watch ye therefore, and pray always, that ye may be accounted worthy to escape all these things that shall come to pass, and to stand before the Son of man.’ ‘Watch ye therefore, for ye know not what hour your Lord doth come.’ ‘Therefore be ye ready also; for in such an hour as ye think not the Son of man cometh.” “Behold, I come as a thief. Blessed is he that watcheth, and keepeth his garments.’” Pamphlets, 38–40.
"تەویژە هیواکەی دەرکەوتنی دووەمی مەسیح پێویستە زۆرجار بۆ گەل پێشکەش بکرێت، لەگەڵ ئەو ڕاستییە گرنگ و بەهادارەکانی؛ چاودێری کردنی دەرکەوتنی نزیکی عیسای مەسیحی خاوەنمان کە لە شکۆمەندیی خۆیدا دێت، دەبێتە هۆی ئەوەی شتە زەوییەکان بە بەتاڵی و هیچ نەزانرێن. هەر ڕێز و پایەیەکی دونیایی هیچ نرخێکی نییە، چونکە باوەڕدارە ڕاستەقینەکە لەسەرەوەی جیهان دەژی؛ هەنگاوەکانی بەرەو ئاسمان پێش دەچن. ئەو حاجی و بیانییەکەیە. هاونیشتمانییەکەی لەسەرەوەیە. تیشکەکانی خۆرەی ڕاستودروستیی مەسیح لە ناخی خۆیدا کۆ دەکاتەوە، تاکو ببێتە چرایەکی سووتاو و درەوشاوە لەو تاریکییە ئەخلاقییەی کە جیهانی داپۆشیوە. چەند باوەڕێکی بەهێز، چەند هیوایەکی زیندوو، چەند خۆشەویستییەکی گەرم، چەند غیرەتێکی پیرۆز و تەرخانکراو بۆ خودا لەوەدا دەبینرێت، و چەند جیاوازییەکی ئاشکرا لەنێوان ئەو و جیهاندا هەیە! ‘لەبەر ئەوە بە ئاگابن و هەمیشە نوێژ بکەن، تاکو بە شایستەیی هەژمار بکرێن بۆ ئەوەی لە هەموو ئەم شتانەی ڕوو دەدەن ڕزگار بن، و لەبەردەم کوڕی مرۆڤ بوەستن.’ ‘لەبەر ئەوە بە ئاگابن، چونکە نازانن خاوەندەکەتان لە کام کاتژمێرێکدا دێت.’ ‘کەواتە ئێوەش ئامادە بن؛ چونکە کوڕی مرۆڤ لەو کاتژمێرەی کە گومان ناکەن دێت.’ ‘ئەوەتا، وەک دز دێم. خۆزگە بەوەی کە بە ئاگایە و جلەکانی خۆی دەپارێزێت.’" نامیلکەکان، 38–40.