As Isaiah presents the message represented by the sixty-five years (chapter seven, verse eight), to the wicked leader of Jerusalem, he does so by the “fuller’s field” and the “end of the conduit of the upper pool,” in the year 742 BC. 742 BC represents 1863, for Jesus always illustrates the end with the beginning. The rebellion of 1863 in turn represents the Sunday law in the United States, for Jesus always illustrates the end of a thing with the beginning of a thing. 1863 was the beginning of the legally registered Laodicean Adventist church, and that church is left desolate at the “great earthquake” of the Sunday law. How could a corporation that is legally governed by the State (not the reverse of the Church controlling the State), continue to uphold the seventh-day Sabbath, at the time when that very same government is legally forbidding worship on the seventh day?

यशायाह यरुशलेम के दुष्ट प्रधान के सामने पैंसठ वर्षों (अध्याय सात, पद आठ) द्वारा निरूपित सन्देश प्रस्तुत करता है, और वह ऐसा “धोबी के खेत” और “ऊपरी तालाब की नाली के छोर” पर, 742 ईसा पूर्व के वर्ष में करता है। 742 ईसा पूर्व, 1863 का प्रतिनिधित्व करता है, क्योंकि यीशु सदा अन्त को आरम्भ के द्वारा चित्रित करते हैं। और 1863 का विद्रोह, अपनी बारी में, संयुक्त राज्य अमेरिका में रविवार के विधान का प्रतिनिधित्व करता है, क्योंकि यीशु सदा किसी वस्तु के अन्त को किसी वस्तु के आरम्भ के द्वारा चित्रित करते हैं। 1863, विधिपूर्वक पंजीकृत लाओदीकियाई एडवेंटिस्ट कलीसिया का आरम्भ था, और वही कलीसिया रविवार के विधान के “महान भूकम्प” पर उजाड़ छोड़ दी जाती है। जो निगम विधिपूर्वक राज्य के शासन के अधीन है (न कि इसके विपरीत, अर्थात् कलीसिया राज्य पर नियन्त्रण रखती हो), वह उस समय सातवें दिन के सब्त को कैसे बनाए रख सकती है, जब वही सरकार विधिपूर्वक सातवें दिन उपासना करने को निषिद्ध ठहरा रही हो?

At the beginning and ending of Christ’s ministry, He cleansed the temple. At the first temple cleansing Christ identified that the leaders had made “his father’s house” a den of thieves, but in the last cleansing of the temple He had identified that “their house” was left to them desolate. Ancient Israel illustrates modern Israel. He erected and cleansed the Millerite temple in the beginning of Adventism, but at the final cleansing, the cleansing of the one hundred and forty-four thousand, Laodicean Adventism is spewed out of His mouth, and “their house” is then left desolate.

ኣብ መጀመርታን ኣብ መወዳእታን ናይ ክርስቶስ ኣገልግሎት፡ ንሱ ቤተ መቕደስ ኣንጽሓ። ኣብቲ ቀዳማይ ምንጻህ ቤተ መቕደስ፡ ክርስቶስ እቶም መራሕቲ “ቤት ኣቦኡ” ዋሻ ሰረቕቲ ከም ዝገበርዋ ገለጸ፤ ኣብቲ መወዳእታዊ ምንጻህ ቤተ መቕደስ ግና፡ “ቤቶም” ባዶን ምድረ በዳን ኮይኑ ከም ዝተረፈሎም ገለጸ። ጥንታዊት እስራኤል ንዘመናዊት እስራኤል ትምህርቲ ትህብ። ንሱ ኣብ መጀመርታ ኣድቨንቲዝም ነቲ ሚለራዊ ቤተ መቕደስ ኣቖመን ኣንጽሐን፤ ኣብቲ መወዳእታዊ ምንጻህ ግና፡ ማለት ምንጻህ ናይቶም ሚእትን ኣርብዓን ኣርባዕተን ሽሕ፡ ሎዶቅያዊ ኣድቨንቲዝም ካብ ኣፉ ይትፋእ፣ እሞ “ቤቶም” ድማ ሽዑ ባዶን ምድረ በዳን ተሪፉ ይቕረሎም።

Isaiah is by the fuller’s field when he confronts king Ahaz. The fuller’s field represents the cleansing accomplished by the Messenger of the Covenant who suddenly comes to His temple, and cleanses the sons of Levi as with “fuller’s soap.” This cleansing was accomplished at the beginning of Adventism, and it is accomplished again at the end.

Isaías está junto al campo del batanero cuando se enfrenta al rey Acaz. El campo del batanero representa la purificación llevada a cabo por el Mensajero del Pacto, quien viene repentinamente a Su templo y purifica a los hijos de Leví como con “jabón de lavadores”. Esta purificación fue realizada al comienzo del adventismo, y es realizada de nuevo al final.

Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the Lord of hosts. But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire, and like fullers’ soap: And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years. Malachi 3:1–4.

Look, ana k'achal inwutsk'un, yedzih táx̱ has yei yánḵw before me: yáa x̱'éin, Aandé yéi at tú x̱'éin, suddenly g̱aawú yak'éi aa yáx̱ wutuwa. Yáa covenant-í messenger, yéi at yéi x̱'éin: look, g̱aawú aa shagóon, yéi áwé yoo x̱'atángi Lord of hosts. Ách áwé has du jee yéi wududliyéix̱ áwé x̱wasakóo his coming-í yagiyee? Yoo x̱'atángi ách áwé has du jee yéi x̱wasakóo when he appeareth? Yeedát áwé yáx̱ refiner’s fire, áyá fullers’ soap yáx̱. Ách áwé yei kux̱wsitee yáx̱ silver refiner aa purifier: ách áwé Levi sons purify kux̱wadudliyéx̱, gold aa silver yáx̱ purge kux̱wadudliyéx̱, aadéi áwé Lord-í offerings righteousness-í yéi kux̱wadudliyéx̱. Át áwé Judah aa Jerusalem offerings pleasant kux̱wsitee Lord-í tláa, yáx̱ days of old, aa yáx̱ former years. Malachi 3:1–4.

Isaiah meets Ahaz, with the sign of his son, whose name symbolizes that in the last days “a remnant will return.” The remnant is those that “return.” Isaiah meets with wicked king Ahaz during the history of the cleansing of the temple, which began in Millerite history in 1844, and was brought to a conclusion by disobedience in 1863. In the last days the cleansing is the history of the sealing of the one hundred and forty-four thousand. Had the Millerites followed the opening providence of God that followed 1844, they would have finished the work.

Isaías se encuentra con Acaz, con la señal de su hijo, cuyo nombre simboliza que en los últimos días «un remanente volverá». El remanente son los que «vuelven». Isaías se encuentra con el impío rey Acaz durante la historia de la purificación del templo, la cual comenzó en la historia millerita en 1844, y fue llevada a su conclusión por la desobediencia en 1863. En los últimos días, la purificación es la historia del sellamiento de los ciento cuarenta y cuatro mil. Si los milleritas hubiesen seguido la providencia inicial de Dios que siguió a 1844, habrían terminado la obra.

“Had Adventists, after the great disappointment in 1844, held fast their faith and followed on unitedly in the opening providence of God, receiving the message of the third angel and in the power of the Holy Spirit proclaiming it to the world, they would have seen the salvation of God, the Lord would have wrought mightily with their efforts, the work would have been completed, and Christ would have come ere this to receive His people to their reward. But in the period of doubt and uncertainty that followed the disappointment, many of the advent believers yielded their faith. . . . Thus the work was hindered, and the world was left in darkness. Had the whole Adventist body united upon the commandments of God and the faith of Jesus, how widely different would have been our history!” Evangelism, 695.

«خڕادڤێنتیستان، دوای ناڕەحەتییە گەورەکەی ساڵی 1844، لەسەر باوەڕی خۆیان جێگیر مابانایە و بە یەکگرتوویی لە خوداوەندییە کراوەکەی خودا بەردەوام ببوونایە، پەیامی مەلەکی سێیەم وەرگرتبانایە و بە هێزی ڕۆحی پیرۆز بە جیهان ڕایگەیاندبانایە، ئەوان ڕزگاریی خودایان بینیبوو، یەزدان بە شێوەیەکی بەهێز لەگەڵ هەوڵەکانیان کاریکردبوو، کارەکە تەواو بووبوو، و مەسیح تا ئێستا هاتبوو تاکو گەلەکەی خۆی بۆ پاداشتەکەیان وەربگرێت. بەڵام لەو ماوەی گومان و نادڵنیاییەی دوای ناڕەحەتییەکە هات، زۆرێک لە باوەڕدارانەوەی ئادڤێنت باوەڕی خۆیان لەدەست دا.... بەم شێوەیە کارەکە ڕێگری لێکرا، و جیهان لە تاریکییەوە هێڵرا. ئەگەر تەواوی لاشەی ئادڤێنتیست یەکگرتبوون لەسەر ڕاسپاردەکانی خودا و باوەڕی عیسا، مێژوومان چەندە جیاواز دەبوو!» Evangelism, 695.

The failure to “follow on unitedly in the opening providence of God,” led them into a Laodicean condition by 1856, and the ensuing rebellion of 1863, marked the beginning of the wandering in the wilderness that had been illustrated by ancient Israel when they failed their tenth and final test, and were then condemned to die in the wilderness over the following forty years.

እነርሱ “በእግዚአብሔር በተከፈተ ፕሮቪደንስ ውስጥ በአንድነት መከተል” ስለ ተሳናቸው፣ በ1856 ዓ.ም. ወደ ሎዶቅያዊ ሁኔታ ገቡ፤ ከዚያም በ1863 ዓ.ም. የተከተለው ዓመፅ፣ በጥንታዊቷ እስራኤል በአሥረኛውና በመጨረሻው ፈተናዋ ሲወድቅ ከዚያም በሚቀጥሉት አርባ ዓመታት በምድረ በዳ እንድትሞት እንደ ተፈረደባት የተመሰለውን በምድረ በዳ መባዘን ጅማሬ መሆኑን አሳየ።

Isaiah’s son provides the promise that at the final temple cleansing of the last days “a remnant shall return.” Their “return” is illustrated by Jeremiah, who was promised that if he would “return,” he would become God’s watchman. The one hundred and forty-four thousand are those who have returned from a disappointment.

Wukʼuʼm Isaías ukajol kʼut ri kʼutuj pa ri rukʼisbʼäl chʼajchʼojem rech ri qʼij qʼijoj “jun chʼut qʼij xtzalij pe.” Ri “tzalijik” kʼut kʼutun rumal Jeremías, ri xyaʼ bʼi jun sujun chi we katzalij, kʼa xkʼojiʼk che ri chajinel rech Dios. Ri jun ciento cuarenta y cuatro mil e are waʼe ri e tzalinaq pe chuwäch jun kʼaxkʼolibʼäl.

Those that are the one hundred and forty-four thousand have experienced a disappointment and waited for their Lord. They have been typified by the wise virgins in Millerite history, and in both the beginning and ending histories two sticks are joined into one nation, during the outpouring of the Holy Spirit during the time of the Midnight Cry.

اَمَت ۱۴۴٬۰۰۰، ناوەندێکی دڵشکاندن تێپەڕاندوە و چاوەڕوانیی پەروەردگارەکەیان کردووە. لە مێژووی میلەریدا بە کچانی ژیر نیشانکراون، و لە هەردوو مێژووی دەستپێک و کۆتایی‌دا دوو دارەکە دەبنە یەک نەتەوە، لە کاتی هەڵڕژانی ڕۆحی پیرۆز لە ماوەی بانگەوازی نیوەشەودا.

Wicked king Ahaz represents the leadership of Judah that will have heard the message, but who reject the message presented by Isaiah, and in so doing they “stumble, and fall, and be broken, and be snared, and be taken.” They are those who “seek unto them that have familiar spirits, and unto wizards that peep, and that mutter,” representing the experience of spiritualism they succumb to as they receive the strong delusion of 2 Thessalonians. Ahaz’s rejection of the message of Isaiah in 742 BC, aligns with 1863, when the message of Miller was rejected. Isaiah typifies Miller, and the message of both Isaiah and Miller was based upon the “seven times,” which find their anchor point in verse eight, of Isaiah chapter seven. Miller’s son (Isaiah’s son) represents the Elijah movement that comes in the last days.

شاه شریر، آحاز، نمایندهٔ رهبری یهوداست که پیام را شنیده خواهند بود، اما پیامی را که اشعیا عرضه می‌کند رد می‌کنند، و بدین‌سان «لغزش می‌خورند، و فرو می‌افتند، و شکسته می‌شوند، و به دام گرفتار می‌گردند، و اسیر می‌شوند.» ایشان همان کسانی‌اند که «به صاحبان ارواح آشنا و به جادوگرانی که پچ‌پچ می‌کنند و زیر لب زمزمه می‌نمایند مراجعه می‌کنند»، که این نمایانگر تجربهٔ روح‌باوری است که بدان تسلیم می‌شوند، آنگاه که فریب نیرومندِ 2 Thessalonians را می‌پذیرند. ردّ پیام اشعیا از سوی آحاز در 742 BC با سال 1863 مطابقت دارد، هنگامی که پیام میلر رد شد. اشعیا نمونهٔ میلر است، و پیام هر دو، یعنی اشعیا و میلر، بر «هفت زمان» استوار بود، که نقطهٔ اتکای خود را در آیهٔ هشت از باب هفتمِ اشعیا می‌یابد. پسر میلر (پسر اشعیا) نمایندهٔ جنبش ایلیا است که در ایام آخر می‌آید.

The pronouncement against Ahaz for his rejection included the prediction of being conquered by the king of the north, who in the last days is the threefold union of Modern Rome, that is ruled over by the papacy.

Pa Ahaz kundjer i rechazo su a incluyí e predikshon ku lo wordu derotá pa e rey di nort, ku den e dianan di fin ta e union tripel di Roma Moderno, ku ta goberná bou di e papasia.

The Lord spake also unto me again, saying, Forasmuch as this people refuseth the waters of Shiloah that go softly, and rejoice in Rezin and Remaliah’s son; Now therefore, behold, the Lord bringeth up upon them the waters of the river, strong and many, even the king of Assyria, and all his glory: and he shall come up over all his channels, and go over all his banks: And he shall pass through Judah; he shall overflow and go over, he shall reach even to the neck; and the stretching out of his wings shall fill the breadth of thy land, O Immanuel. Isaiah 8:5–8.

U Kʼuj i tyalel chaʼañ tyi jiñi jach añon, ikʼäyej tyi jiñi yikʼotyaʼ, cheʼen: Kom jiñi lumälob mi yäjlelob jiñi jaʼlel tyi Shiloah muʼ bähñel añ majlel, yikʼotyob mi kajelob tyi Rezin yikʼoty i yalobil Remalías; jiñichaʼ, iliyi, ajaw mi kajchel tyi pejtyelob jiñi jaʼlel tyi río, pʼätyäl yikʼoty onkol, jiñi rey tyi Asiria, yikʼoty pejtyel i ñojlel; yikʼoty mi tyajel i letsel tyi pejtyel i bijlelob, yikʼoty mi majlel ñumel tyi pejtyel i tiʼlelob: Yikʼoty mi ñumel tyi Judá; mi bujkʼel yikʼoty mi ñumel tsaʼbäl, mi tyajel kʼäläl tyi bukʼ; yikʼoty i päslel i xikʼob mi pʼujyel pejtyel i wejlilel a lum, Immanuel. Isaías 8:5–8.

Isaiah met with wicked king Ahaz at the end of the conduit of the upper pool, and although there is uncertainty among the biblical historians and archeologists as to whether the upper pool, was the same pool as the pool of Siloam in the time of Christ, the context of Isaiah’s prophecy removes all doubt, for Isaiah identifies that the king of the north was to come upon Ahaz, because he had rejected the waters of Shiloah, that goes softly. “Shiloah” is the Old Testament’s name for “Siloam” in the New Testament.

Isaías se encontró con el impío rey Acaz al extremo del conducto del estanque superior, y aunque entre los historiadores bíblicos y los arqueólogos existe incertidumbre en cuanto a si el estanque superior era el mismo estanque que el estanque de Siloé en el tiempo de Cristo, el contexto de la profecía de Isaías disipa toda duda, pues Isaías señala que el rey del norte había de venir sobre Acaz, porque él había desechado las aguas de Siloé, que corren mansamente. “Siloé” es el nombre del Antiguo Testamento para “Siloam” en el Nuevo Testamento.

It was at the pool of Siloam that Jesus healed the blind man, and wicked king Ahaz represents the blind Laodicean leadership, both in 1863, and at the soon-coming Sunday law who refuse to be healed. “Shiloah” and “Siloam” both mean “sent,” and a message was sent from the Father, to the Son, who then gave it to Gabriel and the holy angels to convey to Isaiah, who brought the message that was “sent” from heaven to a blind Laodicean leader.

ယေရှုသည် မျက်မမြင်သူကို ဆီလိုအမ်ကန်၌ ကုသပေးတော်မူခဲ့သည်။ ထို့အတူ ဆိုးညစ်သော ဘုရင် အာဟတ်သည် ၁၈၆၃ ခုနှစ်၌လည်းကောင်း၊ မကြာမီ ရောက်လာမည့် တနင်္ဂနွေနေ့ဥပဒေကာလ၌လည်းကောင်း ကုသခြင်းကို ငြင်းပယ်သော မျက်မမြင် လာအိုဒိကိခေါင်းဆောင်မှုကို ကိုယ်စားပြုသည်။ “Shiloah” နှင့် “Siloam” ဟူသော အမည်နှစ်ခုစလုံးသည် “စေလွှတ်ခြင်းခံရသော” ဟု အဓိပ္ပာယ်ရပြီး၊ သတင်းစကားတစ်ပါးသည် ခမည်းတော်ထံမှ သားတော်ထံသို့ စေလွှတ်ခံရကာ၊ ထို့နောက် သားတော်က ထိုသတင်းစကားကို ဂေဗြေလနှင့် သန့်ရှင်းသော ကောင်းကင်တမန်များအား အိရှာယထံ ပို့ဆောင်စေရန် ပေးအပ်တော်မူသည်။ အိရှာယသည် ထိုကောင်းကင်မှ “စေလွှတ်ခြင်းခံရသော” သတင်းစကားကို မျက်မမြင် လာအိုဒိကိခေါင်းဆောင်တစ်ဦးထံ ယူဆောင်လာခဲ့သည်။

The conduit from the upper pool where Isaiah presented the message represents the place where the rain of the Holy Spirit is conveyed to God’s people, as also represented by the golden pipes of Zechariah’s vision, or the ladder of Jacob’s dream.

កន្លែងបញ្ជូនទឹកចេញពីអាងខាងលើ ដែលជាកន្លែងអេសាយបានប្រកាសសារ នោះតំណាងឲ្យទីកន្លែងដែលភ្លៀងនៃព្រះវិញ្ញាណបរិសុទ្ធត្រូវបាននាំមកដល់ប្រជារាស្ត្ររបស់ព្រះ ដូចដែលក៏ត្រូវបានតំណាងដោយបំពង់មាសក្នុងនិមិត្តរបស់សាការី ឬដោយជណ្ដើរនៅក្នុងសុបិនរបស់យ៉ាកុបផងដែរ។

“That which God has prepared for us is represented in Zechariah, chapters 3 and 4, and 4:12–14: ‘And I answered again, and said unto him, What be these two olive branches which through the two golden pipes empty the golden oil out of themselves? And he answered me and said, Knowest thou not what these be? And I said, No, my Lord. Then said he, These are the two anointed ones, that stand by the Lord of the whole earth.’

“Ɔno a Onyankopɔn asiesie ama yɛn no, wɔagyina ho ama no wɔ Sakaria mu, atiri 3 ne 4, ne 4:12–14 sɛ: ‘Na mebuaa bio, na meka kyerɛɛ no sɛ: Dɛn ne ngodua mman dubien yi a wɔnam sika kɔkɔɔ nsuo no so hwie sika kɔkɔɔ ngo no fi wɔn mu? Na obuaa me ka kyerɛɛ me sɛ: Wunnim nea eyinom yɛ ana? Na mekae sɛ: Dabi, me Wura. Ɛno na ɔkae sɛ: Eyinom ne wɔn a wɔasra wɔn ngo no baanu no, wɔn a wogyina asaase nyinaa so Awurade nkyɛn no.’”

“The Lord is full of resources. He has no lack of facilities. It is because of our lack of faith, our earthliness, our cheap talk, our unbelief, manifested in our conversation, that dark shadows gather about us. Christ is not revealed in word or character as the One altogether lovely, and the chiefest among ten thousand. When the soul is content to lift itself up unto vanity, the Spirit of the Lord can do little for it. Our shortsighted vision beholds the shadow, but cannot see the glory beyond. Angels are holding the four winds, represented as an angry horse seeking to break loose and rush over the face of the whole earth, bearing destruction and death in its path.

“Rabbi penuh dengan sumber. Pada-Nya tidak ada kekurangan sarana. Oleh karena kurangnya iman kita, keduniawian kita, percakapan kita yang murahan, ketidakpercayaan kita, yang dinyatakan dalam percakapan kita, bayang-bayang gelap berkumpul di sekitar kita. Kristus tidak dinyatakan dalam perkataan atau tabiat sebagai Dia yang sama sekali indah, dan yang terutama di antara sepuluh ribu. Ketika jiwa merasa puas untuk meninggikan dirinya kepada kesia-siaan, Roh Tuhan hanya dapat berbuat sedikit baginya. Penglihatan kita yang picik melihat bayang-bayang itu, tetapi tidak dapat melihat kemuliaan di baliknya. Malaikat-malaikat sedang menahan keempat angin, yang dilambangkan sebagai seekor kuda murka yang berusaha melepaskan diri dan berlari melintasi seluruh permukaan bumi, membawa kebinasaan dan maut di sepanjang jalannya.

“Shall we sleep on the very verge of the eternal world? Shall we be dull and cold and dead? Oh, that we might have in our churches the Spirit and breath of God breathed into His people, that they might stand upon their feet and live. We need to see that the way is narrow, and the gate strait. But as we pass through the strait gate, its wideness is without limit.” Manuscript Releases, volume 20, 216, 217.

«Ας κοιμόμαστε άραγε επάνω ακριβώς στο χείλος του αιωνίου κόσμου; Ας είμαστε νωθροί και ψυχροί και νεκροί; Ω, είθε να είχαμε στις εκκλησίες μας το Πνεύμα και την πνοή του Θεού εμφυσημένα στον λαό Του, ώστε να σταθούν στα πόδια τους και να ζήσουν. Χρειάζεται να δούμε ότι η οδός είναι στενή και η πύλη τεθλιμμένη. Αλλά καθώς περνούμε διαμέσου της στενής πύλης, το πλάτος της είναι απεριόριστο.» Manuscript Releases, τόμος 20, 216, 217.

The “golden oil,” is the messages of God’s Spirit that comes down from the upper pool through the conduit that is the two golden pipes that are the two witnesses of the Bible and Spirit of Prophecy, or the Old and New Testament, or the law and the prophets, or Moses and Elijah.

“ንዋሕቲ ወርቂ” ማለት፡ መልእኽታት መንፈስ ኣምላኽ እዩ፣ እዚ ካብ ላዕለዋይ ግብሪ ብመስመር ዚወርድ ሲሆን፣ እቲ መስመር ድማ እተን ክልተ ወርቃውያን ቱቦታት ናቸው፤ እዚኣተን ድማ እተን ክልተ ምስክራት የመጽሐፍ ቅዱስን መንፈስ ትንቢትን ናቸው፣ ወይም ብሉይን ሓድሽን ኪዳን፣ ወይም ሕግን ነብያትን፣ ወይም ሙሴን ኤልያስን።

“The anointed ones standing by the Lord of the whole earth, have the position once given to Satan as covering cherub. By the holy beings surrounding his throne, the Lord keeps up a constant communication with the inhabitants of the earth. The golden oil represents the grace with which God keeps the lamps of believers supplied, that they shall not flicker and go out. Were it not that this holy oil is poured from heaven in the messages of God’s Spirit, the agencies of evil would have entire control over men.

“የምድር ሁሉ ጌታ አጠገብ የቆሙት የተቀቡት ሰዎች፣ አንድ ጊዜ ለሰይጣን እንደ ሸፋኝ ኪሩብ የተሰጠውን ስፍራ ይይዛሉ። ዙፋኑን በሚከብቡ ቅዱሳን ፍጥረታት አማካኝነት፣ ጌታ ከምድር ነዋሪዎች ጋር የማያቋርጥ ግንኙነት ያቆያል። የወርቁ ዘይት፣ እግዚአብሔር የአማኞችን መብራቶች እንዳይደበዝዙና እንዳይጠፉ በሚያበቃቸው ጸጋ ምልክት ነው። ይህ ቅዱስ ዘይት በእግዚአብሔር መንፈስ መልእክቶች ከሰማይ ባይፈስስ ኖሮ፣ የክፉ ኀይሎች በሰዎች ላይ ሙሉ ቁጥጥር በነበራቸው ነበር።”

“God is dishonored when we do not receive the communications which he sends us. Thus we refuse the golden oil which he would pour into our souls to be communicated to those in darkness. When the call shall come, ‘Behold, the bridegroom cometh; go ye out to meet him,’ those who have not received the holy oil, who have not cherished the grace of Christ in their hearts, will find, like the foolish virgins, that they are not ready to meet their Lord. They have not, in themselves, the power to obtain the oil, and their lives are wrecked. But if God’s Holy Spirit is asked for, if we plead, as did Moses, ‘Show me thy glory,’ the love of God will be shed abroad in our hearts. Through the golden pipes, the golden oil will be communicated to us. ‘Not by might, nor by power, but by my Spirit, saith the Lord of Hosts.’ By receiving the bright beams of the Sun of Righteousness, God’s children shine as lights in the world.” Review and Herald, July 20, 1897.

“Chib Mungu awapuk’bɛ na bɩta tɩn lɛ, pʋɛ mɔ ti bɛ nɩrɛ bɔrɛ bãŋa tɩn nɩ wa sɔŋ nɛ. Nɛna, tɩ bɛ yɔrɛ sika zɛɛn nɩ wa bɔrɛ tɩn pɔɔrɛ tɩ bɛ nɔŋ nɩ tɩ bɛ yɔrɛ nɩrɛ lɛɛrɛ sʋɔŋ nɛ. Kɛ kɔlɛ nɩ baa wa, ‘Ɛɛ, kʋlɛ-bɔɔrɛ wa nɔ; yɔrɛ nɩ yé kɛ bɛ lɔɔrɛ wa,’ bɔrɛ nɩ bɛ nɛrɛ zɛɛn pɔɔrɛ nɛ, bɔrɛ nɩ bɛ maŋa Krɩsɩ tɩn nɛma nɩ bɛ sʋɔŋ nɛ, bɛ na lɛ, nɩrɛ bɔrɛ kʋlɛ-nyɔŋa lɛ, kɛ bɛ ka sɛtɛ kɛ bɛ lɔɔrɛ bɛ Tɛɛrɛ. Bɛ ka tɔɔrɛ nɩ bɛ yɛlɛ mɛ, fɩɛrɛ nɩ bɛ nã zɛɛn lɛ; nɛ bɛ yɛlɛ-lɛɛrɛ pɔɔrɛ kpaakpaa. Ama kɛ bɛ sɔrɛ Chib Mungu tɩn Sʋŋ-Sɔŋ nɛ, kɛ bɛ kʋlɛ, nɩrɛ Musa wa kʋlɛ lɛ, ‘Lɛ mɩ na nɔ wɔ yɛlɛ-kɛkɛrɛ,’ Chib Mungu tɩn nɛma na fɛrɛ kpaakpaa nɩ tɩ bɛ sʋɔŋ nɛ. Tʋŋa sika nɛ bɔɔrɛ nɛ, zɛɛn sika na bɔrɛ tɩ bɛ nɔ. ‘Ka tɩn fɩɛrɛ yɔrɛ, ka tɩn pãngɛ yɔrɛ, ama mɩ Sʋŋ nɛ, tɩn nɔŋ, saith the Lord of Hosts.’ Kɛ bɛ nɛrɛ Sʋŋkʋlɛ-tɛɛrɛ tɩn yirɛ-yirɛrɛ nɛ, Chib Mungu biisi wa yɛlɛ nɩrɛ dɛrɛ nɩ tɩn yɛlɛ-lɛɛrɛ nɛ.” Review and Herald, July 20, 1897.

The message that Ahaz was rejecting was the message of the Midnight Cry, that would have climaxed into the second coming of Christ, if the leadership of Laodicea had received the message to Laodicea that was “sent” to them in 1856. That message would have then swelled to a loud cry, and God’s people would have finished the work and been at peace. Instead, they returned to the vomit they had been delivered from.

ദ്വിതീയമായി ക്രിസ്തുവിന്റെ വരവിൽ പരാകാഷ്ടയിലെത്തേണ്ടിയിരുന്ന മധ്യരാത്രിനാദത്തിന്റെ സന്ദേശം തന്നെയായിരുന്നു ആഹാസ് നിരസിച്ചുകൊണ്ടിരുന്നത്; ലവൊദിക്കേയയുടെ നേത്യത്വം 1856-ൽ തങ്ങൾക്കു “അയക്കപ്പെട്ട” ലവൊദിക്കേയയ്ക്കുള്ള സന്ദേശം സ്വീകരിച്ചിരുന്നുവെങ്കിൽ അങ്ങനെ സംഭവിച്ചേനേ. അപ്പോൾ ആ സന്ദേശം മഹാശബ്ദമായി വീർപ്പുമുട്ടി ഉയർന്നേനേ; ദൈവജനങ്ങൾ പ്രവർത്തി പൂർത്തിയാക്കി സമാധാനത്തിൽ ആയേനേ. പകരം, അവർ തങ്ങളെ വിടുവിക്കപ്പെട്ടിരുന്ന ഛർദ്ദിയിലേക്കു മടങ്ങി.

Isaiah and Ahaz are represented as being in the purification process of the fuller’s field, which is accomplished by the Messenger of the Covenant in Malachi chapter three. They are symbolically located where the “oil” (a message) is being poured out in Zechariah’s vision, and in the last days, Isaiah’s message to Ahaz is the message of Islam of the third Woe; it is the message of the hidden history of the seven thunders; it is the message that the eighth is of the seven; it is the message of the vineyard; it is the message of “Truth,” that are all elements of the Revelation of Jesus Christ, which in the last days produces the purification represented by the fuller’s field.

اِشعیاہ اور اخز کو اس طرح پیش کیا گیا ہے کہ وہ دھوبی کے کھیت کی تطہیر کے عمل میں ہیں، جو ملاکی باب ۳ میں عہد کے قاصد کے وسیلہ سے انجام پاتا ہے۔ علامتی طور پر اُنہیں اُس مقام پر رکھا گیا ہے جہاں زکریاہ کے رویا میں “تیل” (ایک پیغام) انڈیلا جا رہا ہے، اور آخری ایّام میں اخز کے لیے اِشعیاہ کا پیغام تیسرے ہائے کی اسلامی پیغام ہے؛ یہ سات گرجوں کی مخفی تاریخ کا پیغام ہے؛ یہ اُس بات کا پیغام ہے کہ آٹھواں سات میں سے ہے؛ یہ انگورستان کا پیغام ہے؛ یہ “حق” کا پیغام ہے، جو سب کے سب یسوع مسیح کے مکاشفہ کے اجزا ہیں، اور جو آخری ایّام میں اُس تطہیر کو پیدا کرتے ہیں جس کی نمائندگی دھوبی کے کھیت سے ہوتی ہے۔

It was and is also the message of the “seven times,” that changes from Miller’s foundation stone, to the head of the corner, for it was the first truth, and it must therefore be the last truth. 1863 marked the conclusion of a purification process that began with the arrival of the third angel on October 22, 1844, and ultimately reached the light of the “seven times” in 1856. In 1844 the light of the twenty-three hundred years marked a beginning that led to the ending that was marked by the twenty-five hundred and twenty years. Yet, Laodicean blindness in the beginning and the ending, refuses to see the relationship of the two visions. 1863 represents the conclusion of a purification process that always occurs when a message is unsealed, and the message of the third angel was unsealed on October 22, 1844.

ꯑꯗꯨ ꯃꯤꯂꯂꯔꯒꯤ ꯌꯨꯝꯐꯝ ꯅꯨꯡꯁꯤꯠ ꯑꯃꯗꯒꯤ ꯆꯤꯡꯒꯤ ꯃꯐꯝꯒꯤ ꯃꯈꯥꯗꯥ ꯍꯣꯡꯗꯣꯛꯄ “ꯃꯇꯥ ꯇꯔꯦꯠ”ꯀꯤ ꯄꯥꯎ ꯑꯃꯁꯨ ꯑꯣꯏ ꯑꯃꯁꯨ ꯑꯣꯏꯔꯤ; ꯃꯔꯝꯗꯤ ꯑꯗꯨ ꯑꯍꯥꯟꯕ ꯑꯩꯃꯤꯠ ꯑꯣꯏꯔꯦ, ꯑꯗꯨꯒ ꯑꯗꯨꯅ ꯃꯔꯨ ꯑꯩꯃꯤꯠ ꯑꯣꯏꯒꯗꯕꯅꯤ꯫ 1863ꯅ ꯃꯁꯤꯅ 1844ꯒꯤ ꯑꯣꯛꯇꯣꯕꯔ 22ꯗ ꯑꯍꯨꯝꯁꯨꯕ ꯁ꯭ꯋꯔꯒꯗꯨꯅ ꯂꯥꯛꯄꯗꯒꯤ ꯍꯧꯗꯣꯛꯄ ꯑꯃꯁꯨ ꯃꯈꯥ ꯇꯥꯅ 1856ꯗ “ꯃꯇꯥ ꯇꯔꯦꯠ”ꯀꯤ ꯃꯥꯌꯊꯣꯡꯗ ꯌꯥꯎꯈꯠꯄ ꯑꯃꯥꯒꯤ ꯃꯥꯡꯖꯤꯜ ꯑꯃꯥꯒꯤ ꯑꯔꯨꯝ-ꯑꯔꯥꯟ ꯊꯥꯗꯣꯛꯄ ꯊꯝꯕꯒꯤ ꯂꯣꯏꯁꯤꯟꯅꯥ ꯃꯥꯔꯛ ꯑꯣꯏꯔꯦ꯫ 1844ꯗ ꯅꯨꯝꯃꯤꯠ 2300ꯀꯤ ꯃꯥꯌꯊꯣꯡꯅ ꯑꯃꯥꯒꯤ ꯍꯧꯔꯛꯄ ꯃꯥꯔꯛ ꯑꯣꯏꯔꯦ; ꯑꯗꯨꯒ ꯑꯗꯨꯅ ꯅꯨꯝꯃꯤꯠ 2520ꯀꯤ ꯃꯥꯔꯛꯇ ꯑꯣꯏꯔꯛꯄ ꯂꯣꯏꯁꯤꯟꯗ ꯂꯝꯂꯥꯛꯄ ꯑꯃꯥꯗ ꯆꯥꯎꯈꯠꯂꯤ꯫ ꯑꯩꯅꯥ, ꯍꯧꯔꯛꯄ ꯑꯃꯁꯨ ꯂꯣꯏꯁꯤꯟꯗ ꯂꯥꯎꯗꯤꯁꯤꯌꯥꯒꯤ ꯃꯤꯠ ꯎꯖꯥꯔꯕ ꯑꯗꯨꯅ ꯑꯗꯣꯝ ꯑꯅꯤꯃꯛ ꯗꯤ ꯑꯃꯨꯛꯍꯛꯀꯤ ꯃꯔꯣꯟ ꯂꯩꯅꯕ ꯌꯥꯗꯦ꯫ 1863 ꯑꯗꯨ ꯄꯥꯎ ꯑꯃꯥ ꯁꯤꯜ ꯈꯨꯝꯃꯤꯟꯕ ꯃꯇꯝꯗ ꯃꯇꯝ ꯄꯨꯝꯅꯃꯛꯇ ꯊꯣꯛꯄ ꯑꯃꯥꯒꯤ ꯑꯔꯨꯝ-ꯑꯔꯥꯟ ꯊꯥꯗꯣꯛꯄ ꯊꯝꯕꯒꯤ ꯂꯣꯏꯁꯤꯟ ꯑꯃꯥꯒꯤ ꯃꯥꯔꯛ ꯑꯣꯏꯔꯦ, ꯃꯔꯝꯗꯤ ꯑꯍꯨꯝꯁꯨꯕ ꯁ꯭ꯋꯔꯒꯤ ꯄꯥꯎ ꯑꯗꯨ 1844ꯒꯤ ꯑꯣꯛꯇꯣꯕꯔ 22ꯗ ꯁꯤꯜ ꯈꯨꯝꯃꯤꯟꯂꯤ꯫

The light of the third angel which was unsealed in 1844, was not a singular light, it was what Sister White refers to as “the advancing light of the third angel.” The advancing light of the third angel began in 1844, and continues to advance until probation closes, but when it first arrived, and when it ultimately ends, there is a specific testing period of the third angel. Those testing periods, at the beginning and ending, also represent a testing process represented by Daniel as an “increase of knowledge,” that is also the advancing light of the third angel.

ڀائڻي ٽئين فرشتي جي روشني، جيڪا 1844ع ۾ کولي ويئي، ڪا اڪيلي روشني نه هئي؛ اها اها هئي، جنهن ڏانهن سسٽر وائيٽ “ٽئين فرشتي جي وڌندڙ روشني” جي نالي سان اشارو ڪري ٿي. ٽئين فرشتي جي وڌندڙ روشني 1844ع ۾ شروع ٿي، ۽ آزمائش جو وقت بند ٿيڻ تائين وڌندي رهي ٿي؛ پر جڏهن اها پهريون ڀيرو آئي، ۽ جڏهن اها آخرڪار پنهنجي پڄاڻيءَ تي پهچندي، تڏهن ٽئين فرشتي سان لاڳاپيل هڪ مخصوص آزمائشي دور موجود آهي. اهي آزمائشي دور—شروعات ۾ ۽ پڇاڙيءَ ۾—آزمائش جي هڪ اهڙي عمل جي به نمائندگي ڪن ٿا، جنهن کي دانيال “علم ۾ واڌ” جي صورت ۾ پيش ڪري ٿو، ۽ اها به ٽئين فرشتي جي وڌندڙ روشني ئي آهي.

The testing process at the beginning began in 1844, and the advancing light increased in knowledge until it reached its conclusion in 1856. The beginning light and the ending light of the testing period are the two visions of Daniel chapter eight, verses thirteen and fourteen, which represent the foundation and the central pillar of Adventism.

ᎤᏓᏅᏙ ᎠᏂᏍᎩᏍᎬ ᎤᏓᎴᏅᏛ 1844 ᎤᎾᎵᏍᏔᏅ ᎤᎵᏍᏆᏂᎪᏗ ᎠᎴ ᎢᎦᏛ ᎢᎦᏛ ᎢᎦᎢ ᎤᏁᏉᏗ ᎤᏙᎴᎰᎯᏍᏗ ᎤᏣᏘ ᎢᏳᏍᏗ 1856 ᎤᏍᏆᏛ ᎢᏯᏍᏗ. ᎤᏓᎴᏅᏛ ᎢᎦᎢ ᎠᎴ ᎤᏍᏆᏛ ᎢᎦᎢ Ꮎ ᎤᏓᏅᏙ ᎠᏂᏍᎩᏍᎬ ᏗᎨᏒ ᎾᏍᎩ ᎢᏧᎳ ᏔᎵ ᏫᏙᎯᏯ ᏕᏂᎵᏱ ᎠᏍᏆᎳᎪᏛ ᎧᏁᎢ ᎢᏳᏓᎵᏍᎪᎯ ᎢᏯᎦᏚᎵ ᎠᎴ ᎢᏯᎦᏚᎵ ᎢᏯᏂᏔᎵ, ᎾᏍᎩ ᎠᏎ ᎤᏂᎪᏛᎯ ᎠᎴ ᎤᏍᎦᏍᏙᏗ ᏗᏂᏍᏆᏂᎪᏙᎯ ᎠᏛᏂᏗᏍᎩᏍᏗ ᎠᏓᏂᎸᏉᏗᏍᎩ.

The testing period of the first angel began on August 11, 1840 and ended at the first disappointment on April 19, 1844. The testing period of the second angel then began, and continued until October 22, 1844. At that point the third angel arrived and the testing period of the third angel continued until Laodicean Adventism rejected the light of the third angel in 1863.

دەه‌می تاقیکردنەوەی فریشتەی یەکەم لە ١١ی ئاب ١٨٤٠ دەستی پێکرد و لە یەکەم ناومێدی، لە ١٩ی نیسان ١٨٤٤، کۆتایی هات. پاشان دەه‌می تاقیکردنەوەی فریشتەی دووەم دەستی پێکرد و هەتا ٢٢ی تشرینی یەکەم ١٨٤٤ بەردەوام بوو. لەو خاڵەدا فریشتەی سێیەم هات، و دەه‌می تاقیکردنەوەی فریشتەی سێیەم بەردەوام بوو هەتا ئەوەی ئەدڤەنتیزمی لاودیکی نوری فریشتەی سێیەم لە ساڵی ١٨٦٣ ڕەتکردەوە.

The testing period of the third angel for Millerite Adventism had a beginning and an ending, and the beginning and ending must represent the same thing, for Jesus always illustrates the end of a thing with the beginning of a thing. The opening of the advancing light of the third angel was the light of the appearance (the “mareh” vision), of verse fourteen of chapter eight of Daniel. The ending of the advancing light of the third angel was the light of the trampling down of the sanctuary and host (the “chazon” vision), of verse thirteen. The two visions are prophetically intertwined.

Millerit Adventizm üçüncü mələyin sınaq dövrünün bir başlanğıcı və bir sonu var idi və başlanğıc ilə son eyni şeyi təmsil etməlidir, çünki İsa hər zaman bir şeyin sonunu o şeyin başlanğıcı ilə təsvir edir. Üçüncü mələyin irəliləyən işığının açılışı Danielin səkkizinci fəslinin on dördüncü ayəsindəki zühur işığı (“mareh” görüntüsü) idi. Üçüncü mələyin irəliləyən işığının sonu isə on üçüncü ayədəki müqəddəs məkanın və ordunun tapdalanmasının işığı (“chazon” görüntüsü) idi. Bu iki görüntü peyğəmbərcəsinə bir-biri ilə iç-içə keçmişdir.

Then shalt thou cause the trumpet of the jubilee to sound on the tenth day of the seventh month, in the day of atonement shall ye make the trumpet sound throughout all your land. Leviticus 25:9.

اے پےڠولن جوبلي هندقله انگکاؤ ممبونيكن ڤد هاري كَسڤولوه بولن كَتوجوه؛ ڤد هاري ڤندامايان هندقله كامو ممبونيكن پےڠولن ايتو د سلوروه نݢريمو. Imamat 25:9.

The trumpet that was to be sounded on the Day of Atonement, which was October 22, 1844, was the Jubilee trumpet, which represents the sacred cycle of seven years, which adds up to twenty-five hundred and twenty days. The Lord intended to lead ancient Israel directly into the Promised Land, but their rebellion prevented that from happening. The Lord intended to lead modern Israel directly into the Promised Land, but rebellion prevented that from happening. If modern Israel would have been obedient to the advancing light of the third angel, they would have warned the world and the Lord would have returned over one hundred years ago.

Trompeta, agh iṯusen ass n wass n usemsili, i yiwen seg 22 Uktuber 1844, d trompeta n lYubili, i d-yeskanen tameẓlayt tasekrant n sa n yiseggasen, i yettwesdukklen d snat n tfiyin d semmusin n wussan. Massinissa i yebɣa ad yawi Israil aqbur srid ɣer tmurt n lemɛahd, maca aɣelluy-nsen i yeḥbes ayagi ad d-yeḍru. Massinissa i yebɣa ad yawi Israil amaynut srid ɣer tmurt n lemɛahd, maca aɣelluy i yeḥbes ayagi ad d-yeḍru. Lemmer Israil amaynut yella iṭṭaf i tafat i d-yernan n lmalak wis kraḍ, ad d-neslen i umaḍal, yerna Massinissa ad d-yuɣal uqbel n ugar n yiwet n tawinast n yiseggasen.

In order for that to happen the Lord would have needed to work a transformation among the Millerites, and that transformation is identified as the mystery of God in the Scriptures. If Adventism had followed the advancing light of the third angel, then the trumpet of the Jubilee would have sounded all the way through to the end, for it is in the days that the seventh trumpet sounds, that the mystery of God is finished. In Revelation ten, that trumpet, which is the Jubilee trumpet, and also the trumpet of the third woe, began to sound on October 22, 1844.

လွန်ကဲသောအရာထိုသို့ ဖြစ်ပေါ်ရန်အတွက်၊ ထာဝရဘုရားသည် မီလာရိုက်များအတွင်း ပြောင်းလဲခြင်းတစ်ရပ်ကို အကျိုးသက်ရောက်စေတော်မူရမည် ဖြစ်ပြီး၊ ထိုပြောင်းလဲခြင်းကို သမ္မာကျမ်းစာများ၌ “ဘုရားသခင်၏ နက်နဲသောအရာ” ဟု သတ်မှတ်ဖော်ပြထားသည်။ အကယ်၍ အဒဗင်တစ်ဝါဒသည် တတိယကောင်းကင်တမန်၏ တိုးတက်လာသော အလင်းကို လိုက်နာခဲ့ကြလျှင်၊ ယုဘိလတံပိုးသည် အဆုံးတိုင်အောင် ဆက်လက် မြည်တမ်းနေမည် ဖြစ်သည်။ အကြောင်းမှာ သတ္တမတံပိုး မြည်သည့် နေ့ရက်များအတွင်း၌ပင် ဘုရားသခင်၏ နက်နဲသောအရာသည် ပြီးစီးသွားသောကြောင့် ဖြစ်သည်။ ဗျာဒိတ်ကျမ်း အခန်း ၁၀ တွင်၊ ယုဘိလတံပိုးလည်း ဖြစ်၍ တတိယဘေးဒဏ်၏ တံပိုးလည်း ဖြစ်သော ထိုတံပိုးသည် ၁၈၄၄ ခုနှစ်၊ အောက်တိုဘာလ ၂၂ ရက်နေ့တွင် စတင် မြည်တမ်းခဲ့သည်။

And the angel which I saw stand upon the sea and upon the earth lifted up his hand to heaven, And sware by him that liveth for ever and ever, who created heaven, and the things that therein are, and the earth, and the things that therein are, and the sea, and the things which are therein, that there should be time no longer: But in the days of the voice of the seventh angel, when he shall begin to sound, the mystery of God should be finished, as he hath declared to his servants the prophets. Revelation 10:5–7.

Ǯiŋal liŋ ɨne ya ke mɨn mɨn ɨsɨŋa ŋut ɨnɨŋ ɨji aŋa, kɔl liŋ ɨne ɨsɨŋa tɛr ɨtɔr mɔ, kɔl paŋa ɨne ɨji aŋa, kɔl wɛr ɨne ɨsɨŋa tɛr ɨtɔr mɔ, kɔl ɨsɨŋa tɛr ɨtɔr mɔ ɨji aŋa, ɔr liŋ ɨne tɛr ɨlɔr mɔ, “Kasaŋ kɛr laa; nɛ, ɨn tɛnɨŋ nɨm nɨ Ǯiŋal kɔrɔm kɔtɨŋ pɛr, tɔr pɛr ɨn ɨtɨr tɔrɔr, asɨr mɔr kɨrɨŋ Kɔl Mɔnɨŋ laa kɔlɔr, kɔl mɔr ɨtɔr aŋa kɨrɨŋ gɛrɛt ni paŋa nɨm pɛr.” Kɨrɨŋ Pɛlɛŋgɛn 10:5–7.

The testing purification process that began on October 22, 1844, which was the advancing light of the third angel, began with the light of Daniel chapter eight, verse fourteen, and it ended with the light of Daniel chapter eight, verse thirteen. It began with the answer of verse fourteen, and ended with the question of verse thirteen.

عملية التطهير الامتحانية التي بدأت في 22 أكتوبر 1844، والتي كانت النور المتقدّم للملاك الثالث، بدأت بنور دانيال الأصحاح الثامن، الآية الرابعة عشرة، وانتهت بنور دانيال الأصحاح الثامن، الآية الثالثة عشرة. لقد بدأت بجواب الآية الرابعة عشرة، وانتهت بسؤال الآية الثالثة عشرة.

Those nineteen years were typified by the arrival of Isaiah’s warning message to Ahaz the king of literal Judah during a civil war between the north and south. Those nineteen years ended with the king of the north, taking Israel into slavery. Those nineteen years typified the arrival of the third angel in 1844, through to the rebellion of 1863. The advancing light of the third angel was represented by Isaiah’s message.

Ava umi nsoa du nkron no na wɔde kyerɛɛ Yesaia kɔmaa Ahas, Yuda a ɛyɛ ankasa no hene, bere a ɔko a ɛda atifi ne anafo ntam mu no, sɛ ɔde kɔkɔbɔ asɛm no bae. Saa nsoa du nkron no baa awiei bere a atifi fam hene no de Israel kɔɔ nkoasom mu. Saa nsoa du nkron no nso yɛɛ sɛnkyerɛnne maa ɔbɔfo a ɔto so abiɛsa no mmae wɔ 1844 mu de besi atubrafoɔ a ɛbaa 1863 mu no. Hann a na ɔbɔfo a ɔto so abiɛsa no de reba no, na wɔde Yesaia asɛm no gyinaa hɔ maa no.

The rejection of that advancing light brought an end to the Millerite movement, and in that testing period the Philadelphian Millerite Movement transitioned into the Laodicean Church. The nineteen years that began in 742 BC, and the nineteen years that began in 1844, both represent a testing and purification process in the last days, that is the final testing period of the advancing light of the third angel.

የዚያ ወደ ፊት የሚገሰግስ ብርሃን መከልከል የሚለራይት እንቅስቃሴን ፍጻሜ አመጣ፤ በዚያም የፈተና ወቅት የፊላዴልፊያው የሚለራይት እንቅስቃሴ ወደ ሎዶቅያ ቤተ ክርስቲያን ተሸጋገረ። በ742 ከክርስቶስ ልደት በፊት የጀመሩት አሥራ ዘጠኝ ዓመታት፣ እና በ1844 የጀመሩት አሥራ ዘጠኝ ዓመታት፣ ሁለቱም በመጨረሻዎቹ ዘመናት ውስጥ የፈተናና የማንጻት ሂደትን ይወክላሉ፤ ይህም የሦስተኛው መልአክ እየገሰገሰ የሚሄድ ብርሃን የመጨረሻ የፈተና ወቅት ነው።

In that final testing process the mystery of God will be finished. The one hundred and forty four thousand are those who wait, return and are sealed.

अंतिम परीक्षा की उस प्रक्रिया में परमेश्वर का भेद पूरा किया जाएगा। एक लाख चौवालीस हज़ार वे हैं जो प्रतीक्षा करते हैं, लौटते हैं, और मुहरबंद किए जाते हैं।

Bind up the testimony, seal the law among my disciples. And I will wait upon the Lord, that hideth his face from the house of Jacob, and I will look for him. Behold, I and the children whom the Lord hath given me are for signs and for wonders in Israel from the Lord of hosts, which dwelleth in mount Zion. Isaiah 8:16–18.

Gürcülügü bağla, qanunu şagirdlerim arasynda möhürle. Men Rebbi garaşaryn, ol Ýakubyň öýünden ýüzüni gizleýär, we men Oňa umyt baglaryn. Ine, men we Rebbiň maňa beren çagalary Ysraýylda alamatlar hem gudratlar üçindir, goşunlaryň Rebbi tarapyndan, Sion dagynda mesgen tutýan tarapyndan. Işaýa 8:16–18.

The ending testing period of the advancing light of the third angel in the last days, began where the beginning testing period began. It began when Jesus raised His hand up to heaven and proclaimed “that there should be time no longer.” That pronouncement occurred on October 22, 1844, when the seventh trumpet, announced the Jubilee at the conclusion of the sacred cycle of seven. The cycle of seven years, repeated seven times was literally forty-nine years, or twenty-five hundred and twenty days.

Atzʼááʼí dóó ayóó haneʼ baa hólǫ́—bééhózinígíí, bíighahgo naaʼáłígíí tʼáá łaʼígo daʼiinaaniiłígíí, asdzą́ą́ʼí bee haneʼígíí tʼáá áádóó bee haneʼígíí tʼáá ajiłiił nihákees. Tʼáá íiyisí Jesus biłkʼidii yágo deeshchííʼ yázhí hólǫ́ą́ądę́ę́ʼ yee hólǫ́go, dóó jííkʼehgo yiiłtsą́ą́ʼ “tʼáá hwóʼ ajíłiiłígíí tʼáá doo niʼdoołʼį́į́ł da.” Áádóó biniiyé haneʼígíí October 22, 1844-góó áhootʼé, éí tsostsʼid dóó nahastʼéí bikááʼgi jidíílnéʼígíí, tsostsʼid bikaadééł dóó nihá shikaadééłígíí biyiʼdi Tʼááłáʼí Ałníʼíígíí yee yił yáhootʼééł. Tsostsʼid dáʼánízígo bikááʼgi naaki tʼáá tsostsʼid tʼááłáhgo naashá, éí tʼáá tʼóó bílaʼ ashdlaʼáadah naadiin dóó náhástʼéígo hólǫ́, áádóó naaki diin ashdlaʼáadah naadiin dóó bįįh yisdzoh náhástʼéígo hólǫ́.

1989 marks the “time of the end” in the movement of the one hundred and forty-four thousand, and 1989 marks the conclusion of the one hundred and twenty-six years that began at the rebellion of 1863. The movement of the one hundred and forty-four thousand began at the “time of the end,” with a symbol of the “seven times,” for one hundred and twenty-six is a tithe of twelve hundred and sixty, which in turn is half of twenty-five hundred and twenty.

١٩٨٩ نمى‌لانى «أخىر زامان»-نى بىر يۈز قىرىق تۆت مىڭنىڭ ھەرىكىتىدە، ۋە ١٩٨٩ ١٨٦٣-يىلدىكى ئاسىيلىقتا باشلانغان بىر يۈز يىگىرمە ئالتە يىلنىڭ ئاخىرلاشقىنىنىمۇ بىلدۈرىدۇ. بىر يۈز قىرىق تۆت مىڭنىڭ ھەرىكىتى «أخىر زامان»دا، «يەتتە ۋاقىت»نىڭ بىر سىمۋولى بىلەن باشلانغان؛ چۈنكى بىر يۈز يىگىرمە ئالتە، بىر مىڭ ئىككى يۈز ئاتمىشنىڭ ئوندىن بىرىدۇر، ئۇ بولسا ئۆز نۆۋىتىدە ئىككى مىڭ بەش يۈز يىگىرمىنىڭ يېرىمىدۇر.

Jesus always represents the end of a thing with the beginning of a thing, and the beginning of the movement of the one hundred and forty-four thousand was marked by a symbol of the “seven times,” just as it is at the end of the movement. The days of the sounding of the seventh angel, when the mystery of God is finished, began at the conclusion of the “three-and-a-half” days of Revelation chapter eleven. The Seventh Trumpet, which is also the third Woe, sounded its second note on October 7, 2023, and the mystery of God is now finishing, as “he hath declared to his servants the prophets.” The ending of the movement is marked by a symbol of “seven times,” as was the beginning of the very same movement.

Isus bir zatın soňuny hemişe bir zadyň başlangyjy bilen görkezýär, we ýüz kyrk dört müňlük hereketiň başlangyjy, hereketiň ahyrynda bolşy ýaly, “ýedi wagt” nyşany bilen bellendi. Ylham kitabynyň on birinji babyndaky “üç ýarym” günüň tamamlanmagynda, Hudaýyň syrunyň tamamlanylýan ýedinji perişdäniň sesleniş günleri başlady. Üçünji Welaýat hem bolan Ýedinji Surnaý, 2023-nji ýylyň 7-nji oktýabrynda öz ikinji owazyny çykardy, we Hudaýyň syry indi “öz gullary bolan pygamberlere habar berşi ýaly” tamamlanyp barýar. Hereketiň soňy, şol bir hereketiň başlangyjynda bolşy ýaly, “ýedi wagt” nyşany bilen bellenýär.

At the time of the end in 1798, the “seven times,” of God’s indignation against the northern kingdom ended, and at the end of the movement of the Millerites, the rejection of the truths associated with the “seven times,” marked the rebellion of 1863. Jesus always illustrates the end of a thing with the beginning of a thing, and the movement of the first angel (the Millerites), illustrates the movement of the third angel (the one hundred and forty-four thousand). Both movements begin with and end with the “seven times.” You cant make these things up.

ఇరవయ్యొమ్మిదవ శతాబ్దాంతంలోని 1798 సంవత్సరంలో, ఉత్తర రాజ్యముపై దేవుని ఆగ్రహమునకు సంబంధించిన “ఏడు కాలములు” ముగిశాయి; అలాగే మిల్లరైట్‌ల ఉద్యమముయొక్క అంత్యమున, “ఏడు కాలములతో” అనుబంధమైన సత్యములను తిరస్కరించుట 1863 సంవత్సరపు తిరుగుబాటును గుర్తించింది. యేసు ఎల్లప్పుడును ఏ విషయమునకు అంతమును దాని ఆరంభముచేతనే చిత్రీకరించును; అందువలన మొదటి దూతయొక్క ఉద్యమము (మిల్లరైట్‌లు), మూడవ దూతయొక్క ఉద్యమమును (ఒక లక్ష నలభై నాలుగు వేల మందిని) సూచించి వివరిస్తుంది. ఈ రెండు ఉద్యమములు “ఏడు కాలములతో” ప్రారంభమై, “ఏడు కాలములతోనే” ముగియును. ఈ సంగతులను మనుష్యులు కల్పించలేరు.

We will continue this study in the next article.

Yikhalanno ngalesi sifundo esihlokweni esilandelayo.

“Those who are in responsible positions are not to become converted to the self-indulgent, extravagant principles of the world, for they cannot afford it; and if they could, Christlike principles would not allow it. Manifold teaching needs to be given. ‘Whom shall He teach knowledge? and whom shall He make to understand doctrine? them that are weaned from the milk, and drawn from the breasts. For precept must be upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little.’ Thus the word of the Lord is patiently to be brought before the children and kept before them, by parents who believe the word of God. ‘For with stammering lips and another tongue will He speak to this people. To whom He said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing: yet they would not hear. But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken.’ Why?—because they did not heed the word of the Lord that came unto them.

«అధికార బాధ్యతలలో ఉన్నవారు స్వయంభోగపరమైన, వ్యయవిలాసమైన లోకసూత్రాలకు మారిపోవకూడదు; వారు దాన్ని భరించలేరు; భరించగలిగినా, క్రీస్తుసదృశ సూత్రాలు దానికి అనుమతించవు. అనేక విధములైన బోధన ఇవ్వబడవలెను. “జ్ఞానమును ఆయన ఎవరికీ బోధించును? సిద్ధాంతమును ఎవరికీ గ్రహింపజేయును? పాలనుండి విడదీయబడినవారికిని, స్తనములనుండి తొలగించబడినవారికిని. ఎందుకనగా ఆజ్ఞ మీద ఆజ్ఞ, ఆజ్ఞ మీద ఆజ్ఞ; పంక్తి మీద పంక్తి, పంక్తి మీద పంక్తి; ఇక్కడ కొంచెము, అక్కడ కొంచెము” అని చెప్పబడెను. ఈ విధముగా ప్రభువుయొక్క వాక్యము దేవుని వాక్యమును నమ్ము తల్లిదండ్రులచేత సహనముతో పిల్లల ముందుంచబడుచు, వారి దృష్టిలో నిలుపబడవలెను. “తడబడుచు పలుకువారి పెదవులచేతను, పరభాషచేతను ఆయన ఈ జనముతో మాటలాడును. ఆయన వారితో, ఇదే అలసినవారికి విశ్రాంతి కలుగజేయు విశ్రాంతి; ఇదే ఉల్లాసకరమైన శాంతి అని చెప్పెను; అయినను వారు వినుటకు ఇష్టపడలేదు. కాబట్టి ప్రభువుయొక్క వాక్యము వారికి ఆజ్ఞ మీద ఆజ్ఞ, ఆజ్ఞ మీద ఆజ్ఞ; పంక్తి మీద పంక్తి, పంక్తి మీద పంక్తి; ఇక్కడ కొంచెము, అక్కడ కొంచెము అయి వచ్చెను; దాని ఫలమేమనగా వారు వెళ్లి వెనుకకు పడిపడి, విరిగిపోయి, ఉరిలో చిక్కుకొని, పట్టుబడుదురు.” ఎందుకు?—ఎందుకనగా వారి యొద్దకు వచ్చిన ప్రభువుయొక్క వాక్యమును వారు గౌరవింపలేదు.»

“This means those who have not received instruction, but have cherished their own wisdom, and have chosen to work themselves according to their own ideas. The Lord gives these the test, that they shall either take their position to follow His counsel, or refuse and do according to their own ideas, and then the Lord will leave them to the sure result. In all our ways, in all our service to God, He speaks to us, ‘Give Me thine heart.’ It is the submissive, teachable spirit that God wants. That which gives to prayer its excellence is the fact that it is breathed from a loving, obedient heart.

«نەوە ئەوانەن کە ڕێنمایییان وەرنەگرتووە، بەڵام داناییی خۆیان پاراستووە، و هەڵیان بژاردووە کە خۆیان بە گوێرەی بیرۆکەکانی خۆیان کار بکەن. مەسیح ئەموانە تاقیکردنەوەیان پێدەدات، تاکو یان شوێنی خۆیان بگرن بۆ شوێنکەوتنی ئامۆژگاریی ئەو، یان ڕەتبکەنەوە و بە گوێرەی بیرۆکەکانی خۆیان کار بکەن، و پاشان مەسیح وازیان لێدەهێنێت بۆ ئەو ئەنجامە دڵنیایە. لە هەموو ڕێگاکانماندا، لە هەموو خزمەتکردنمان بۆ خودا، ئەو پێمان دەفەرموێت: “دڵت بە من بدە.” ئەوە ڕۆحی ملکەچ و فێربوون‌پەذیرە کە خودا دەیەوێت. ئەوەی کە بۆ نوێژ باشترین تایبەتمەندی دەبەخشێت ئەو ڕاستییەیە کە لە دڵێکی پڕ لە خۆشەویستی و گوێڕایەڵی هەڵدەچمێت.»

“God requires certain things of His people; if they say, I will not give up my heart to do this thing, the Lord lets them go on in their supposed wise judgment without heavenly wisdom, until this scripture [Isaiah 28:13] is fulfilled. You are not to say, I will follow the Lord’s guidance up to a certain point that is in harmony with my judgment, and then hold fast to your own ideas, refusing to be molded after the Lord’s similitude. Let the question be asked, Is this the will of the Lord? not, Is this the opinion or judgment of—–?” Testimonies to Ministers, 419.

«ឯព្រះ​ទ្រង់​ទាមទារ​អ្វីៗ​មួយ​ចំនួន​ពី​ប្រជារាស្ត្រ​របស់​ទ្រង់; បើ​ពួកគេ​និយាយ​ថា ខ្ញុំ​នឹង​មិន​ប្រគល់​ចិត្ត​របស់​ខ្ញុំ​ដើម្បី​ធ្វើ​ការ​នេះ​ទេ នោះ​ព្រះអម្ចាស់​ទ្រង់​អនុញ្ញាត​ឲ្យ​ពួកគេ​បន្ត​ទៅ​ក្នុង​ការ​វិនិច្ឆ័យ​ដែល​ពួកគេ​គិត​ថា​មាន​ប្រាជ្ញា​របស់​ខ្លួន ដោយ​គ្មាន​ប្រាជ្ញា​ពី​ស្ថានសួគ៌ រហូត​ដល់​បទ​គម្ពីរ​នេះ [អេសាយ 28:13] ត្រូវ​បាន​បំពេញ។ អ្នក​មិន​ត្រូវ​និយាយ​ថា ខ្ញុំ​នឹង​ដើរ​តាម​ការ​ដឹកនាំ​របស់​ព្រះអម្ចាស់​ដល់​ត្រឹម​ចំណុច​ណា​មួយ​ដែល​ស្រប​នឹង​ការ​វិនិច្ឆ័យ​របស់​ខ្ញុំ ហើយ​បន្ទាប់​មក​កាន់​ខ្ជាប់​នូវ​គំនិត​របស់​ខ្លួន ដោយ​បដិសេធ​មិន​ព្រម​ឲ្យ​ទ្រង់​កែច្នៃ​តាម​រូបសណ្ឋាន​របស់​ព្រះអម្ចាស់។ ចូរ​ឲ្យ​មាន​ការ​សួរ​សំណួរ​ថា នេះ​ជា​ព្រះហឫទ័យ​របស់​ព្រះអម្ចាស់​ឬ? មិន​មែន​ថា នេះ​ជា​មតិ ឬ​ការ​វិនិច្ឆ័យ​របស់—–ឬ?» ទីបន្ទាល់​ដល់​អ្នកបម្រើ, 419។