One hundred and twenty-six years after the rebellion of 1863, in 1989 the last six verses of Daniel eleven were unsealed. The knowledge that was first unsealed that year was the recognition of the reform lines of sacred history, and the revelation that they all paralleled one another. Then in 1992, the light of the last six verses began to unfold. The first public presentations of these truths was in 1994, and the subject was the reform lines. In 1996, a magazine was published titled The Time of the End¸ which identified the last six verses of Daniel eleven.
၁၈၆၃ ခုနှစ် ပုန်ကန်ခြင်းနောက် တစ်ရာနှစ်ဆယ်ခြောက်နှစ်ကြာသောအခါ၊ ၁၉၈၉ ခုနှစ်တွင် ဒန်နီယယ် အခန်းကြီး ၁၁ ၏ နောက်ဆုံး ခြောက်ပိုဒ်ကို တံဆိပ်ဖြုတ်ဖွင့်လှစ်ခြင်းခံရသည်။ ထိုနှစ်တွင် ပထမဦးစွာ တံဆိပ်ဖြုတ်ဖွင့်လှစ်ခံရသော အသိပညာမှာ သန့်ရှင်းသော သမိုင်း၏ ပြုပြင်ပြောင်းလဲရေး လမ်းကြောင်းများကို အသိအမှတ်ပြုခြင်းနှင့်၊ ထိုလမ်းကြောင်းများအားလုံးသည် အချင်းချင်း အပြိုင်ညီညွတ်နေကြောင်း ဖွင့်ပြခြင်း ဖြစ်သည်။ ထို့နောက် ၁၉၉၂ ခုနှစ်တွင် နောက်ဆုံး ခြောက်ပိုဒ်နှင့်ဆိုင်သော အလင်းသည် စတင်ဖော်ထုတ်လာခဲ့သည်။ ဤအမှန်တရားများကို ပထမဦးဆုံး အများပြည်သူရှေ့ တင်ပြခဲ့ခြင်းမှာ ၁၉၉၄ ခုနှစ်တွင် ဖြစ်ပြီး၊ အကြောင်းအရာမှာ ပြုပြင်ပြောင်းလဲရေး လမ်းကြောင်းများဖြစ်သည်။ ၁၉၉၆ ခုနှစ်တွင် The Time of the End ဟု အမည်ပေးထားသော မဂ္ဂဇင်းတစ်စောင်ကို ထုတ်ဝေခဲ့ပြီး၊ ၎င်းတွင် ဒန်နီယယ် အခန်းကြီး ၁၁ ၏ နောက်ဆုံး ခြောက်ပိုဒ်ကို သတ်မှတ်ဖော်ပြထားသည်။
1996 was the year that the message was formalized, which is a waymark that parallels the formalization of William Miller’s message in 1831. Miller’s message was the announcement of the opening of the judgment, and the last six verses of Daniel eleven was the announcement of the close of judgment. The subject of Miller’s message was prophetic time as revealed in the Bible. The subject of the last six verses of Daniel eleven was modern Rome (the counterfeit king of the north). The methodology revealed to Miller was his 14 Rules of Prophetic Interpretation. The methodology revealed in 1989, was the “line upon line” of the reform movements.
1996 u watta sanatañ, mäsäjja rasmi šäkäl qabatay, wa han waymark i Williams Miller mäsäjja 1831 lay rasmi šäkäl qabatäw gar yämmämasasal naw. YäMiller mäsäjja yäfird mäkfat astäwäqa näbbär, yäDaniel asra and sädisu qutr qädämi sädistu qälalat dägmo yäfird mät’äqqiya astäwäqa näbbär. YäMiller mäsäjja guday, bämäts’haf qidus yätägälačäw yätiñbit gize näbbär. YäDaniel asra and qädämi sädistu qälalat guday dägmo zämänawi Rom (yähonäw yäsemän nəgus asäfakeñña) näbbär. LäMiller yätägälačäw zädä, yätiñbit tärgummäw 14 qawāʿid näbbär. 1989 lay yätägälačäw zädä dägmo yäṭähadiso inqesqasewoch “line upon line” näbbär.
Miller’s work included the establishment of the Word of God as authoritative, in contrast with the papal traditions and customs that had been in force in the world for twelve-hundred and sixty years. For this reason, Miller’s message was first published in 1831 (thus formalizing Miller’s message), exactly two hundred and twenty years after the production of the King James Bible. The work of Future for America was the identification of the role of the United States in healing the deadly wound of the papacy at the soon-coming Sunday law. For this reason, The Time of the End magazine was published in 1996 (thus formalizing the message), exactly two hundred and twenty years after the beginning of the United States in 1776.
Ẽkũrĩa kĩa Miller nĩ gũtũngata Rĩĩtwa rĩa Ngai ta rĩrĩa rĩrĩ na ũhoti wa kĩrĩrĩ, gũtiganĩrĩria na mĩtugo hamwe na mĩciĩro ya upapa iria ciathondeketwo gũkũ thĩinĩ wa thĩ kwa mĩaka ngiri imwe na magana matandatũ na mirongo ĩtandatũ. Nĩ ũndũ ũcio, ũhoro wa Miller wathondekwo mbere wa andũ mwaka wa 1831 (na ũguo gũthikĩrĩria ũhoro wa Miller), kũringana na mĩaka magana mairi na mirongo ĩrĩ na ikũmi ĩrĩ nyuma wa guciarwo kwa Bibilia ya King James. Wĩra wa Future for America warĩ wa kumenya mwanya wa United States mũganga-inĩ wa gũhonokia ironda rĩrĩa rĩa gũkua rĩa upapa hingo ya hĩndĩ ya kũũka kwa watho wa Sunday. Nĩ ũndũ ũcio, magazini ya The Time of the End yathondekwo mwaka wa 1996 (na ũguo gũthikĩrĩria ũhoro ũcio), kũringana na mĩaka magana mairi na mirongo ĩrĩ na ikũmi ĩrĩ nyuma wa kwambĩrĩria kwa United States mwaka wa 1776.
The recognition of the two hundred and twenty years that tied the theme of each reform movement together with a historical point of reference was not recognized until well after September 11, 2001, for it was not until the third woe arrived at that date that the Lord led his people back to the old paths of Jeremiah chapter six, verse sixteen and seventeen. It was there that the light of the “seven times,” was rediscovered, and as that light developed it became apparent that two hundred and twenty is the number that connects Daniel eight, verses thirteen and fourteen together. In verse thirteen the “chazon” vision of prophetic history is identified, and in verse fourteen the “mareh” vision of “the appearance” is identified. The connection between those two verses is what Gabriel came to teach to Daniel, and Daniel represents the people of God in the last days that come to understand the connection between those two visions.
নানা সংস্কার আন্দোলনের প্রতিটি বিষয়কে একটি ঐতিহাসিক নির্দেশবিন্দুর সঙ্গে যুক্তকারী সেই দুই শত বিশ বৎসরের স্বীকৃতি ২০০১ সালের ১১ই সেপ্টেম্বরের অনেক পরে পর্যন্ত স্বীকৃত হয়নি; কারণ সেই তারিখে তৃতীয় বিপদ উপস্থিত না হওয়া পর্যন্ত প্রভু তাঁর লোকদের যিরমিয় অধ্যায় ছয়, পদ ষোলো ও সতেরোর প্রাচীন পথসমূহে প্রত্যাবর্তন করাননি। সেখানেই “সাত কাল”-এর আলো পুনরাবিষ্কৃত হয়, এবং সেই আলো বিকশিত হতে হতে স্পষ্ট হয়ে ওঠে যে, দুই শত বিশ সংখ্যাটিই দানিয়েল আট, পদ তেরো ও চৌদ্দকে পরস্পর সংযুক্ত করে। পদ তেরোতে ভবিষ্যদ্বাণীমূলক ইতিহাসের “chazon” দর্শনকে চিহ্নিত করা হয়েছে, এবং পদ চৌদ্দে “the appearance”-এর “mareh” দর্শনকে চিহ্নিত করা হয়েছে। ঐ দুই পদের মধ্যকার এই সংযোগই গাব্রিয়েল দানিয়েলকে শিক্ষা দিতে এসেছিলেন, এবং দানিয়েল অন্তিম কালের ঈশ্বরের সেই লোকদের প্রতিনিধিত্ব করেন, যারা এই দুই দর্শনের মধ্যকার সংযোগ বুঝতে আসে।
Verse thirteen’s vision represents the “seven times” (twenty-five hundred and twenty years), and verse fourteen’s vision represents the twenty-three hundred days (years). The “seven times” against the southern kingdom of Judah, which represents Judah, Jerusalem and the sanctuary, began in 677 BC, and the twenty-three hundred years identifying the restoration of Jerusalem and the sanctuary began in 457 BC.
Sura ya kumi na tatu inawakilisha “nyakati saba” (miaka elfu mbili mia tano ishirini), na maono ya aya ya kumi na nne yanawakilisha siku elfu mbili mia tatu (miaka). “Nyakati saba” dhidi ya ufalme wa kusini wa Yuda, unaowakilisha Yuda, Yerusalemu na patakatifu, zilianza mwaka 677 KK, na miaka elfu mbili mia tatu inayoonyesha urejesho wa Yerusalemu na patakatifu ilianza mwaka 457 KK.
Two hundred and twenty years ties these two visions together, and the number two hundred and twenty was recognized to be a symbol of the connection between the trampling down of the host and sanctuary, by the desolating powers of paganism and papalism, that is represented as a scattering and God’s indignation. The two hundred and twenty years tied the vision of the satanic work of trampling down the sanctuary together with the vision of the godly work of restoring the same temple. The two hundred and twenty years therefore is a symbol that represents a sacred connection.
इक डूई सौ आ बीस बरस इन दुइयन दर्शनन क एक-दूजे सँग बाँधत हउअन, अउर डूई सौ आ बीस क संख्या एह रूप मा चिन्ही गइ कि उ सेना आ पवित्तरस्थान क रौंदे जाय क—उजाड़े वाली शक्तियन, अर्थात् बुतपरस्ती अउर पापाई प्रभुत्व, द्वारा—संबंध क प्रतीक हय; जउन बिखेर देवे अउर परमेसुर क क्रोध क रूप मा दर्शावल गवा हय। डूई सौ आ बीस बरसवँ अह दर्शन क, जउन शैतानी काम अर्थात् पवित्तरस्थान क रौंदे जाय क देखावत हय, उहइ दर्शन सँग बाँधि दिहिन जउन भक्ति-परायण काम, अर्थात् ओही मन्दिर क फेरु बहाल कइल जाय, क देखावत हय। एह कारण डूई सौ आ बीस बरस इक ऐसन प्रतीक हय जउन इक पवित्तर संबंध क निरूपित करत हय।
Just as the Millerite movement ended at the rebellion of 1863, and then one hundred and twenty six years later the movement of the third angel arrived, thus emphasizing that the two movements were connected by the symbolism of the “seven times” (one hundred and twenty-six), the two hundred and twenty years connected Miller’s establishment of the Bible message in 1831, with the production of the King James Bible in 1611, so too the same period of time connected Future for America with the beginning of America, as it identified the end of America.
As the movement of the Millerites ended in the rebellion of 1863, and then, one hundred and twenty-six years later, the movement of the third angel arrived—thus emphasizing that the two movements were linked by the symbolism of the “seven times” (one hundred and twenty-six)—so the two hundred and twenty years that connected Miller’s establishment of the Bible message in 1831 with the publication of the King James Bible in 1611 likewise connected Future for America with the beginning of America, as it identified the end of America.
On October 22, 1844, the Messenger of the Covenant suddenly came to the temple He had raised up in forty-six years from 1798, the end of the first indignation, until 1844, the end of the last indignation. His entrance into the temple had been preceded by the outpouring of the Holy Spirit in the movement of the Midnight Cry, which had been prefigured by the triumphal entry of Christ into Jerusalem. Those two witnesses establish that when the Midnight Cry movement is repeated in the last days, Christ will have raised up the temple of the one hundred and forty-four thousand. The two movements where the Midnight Cry of the parable of the ten virgins is fulfilled are parallel to each other.
1844-жылдын 22-октябрында, Келишимдин Жарчысы капысынан Өзү 1798-жылдан — биринчи каардын аягы — тартып 1844-жылга — акыркы каардын аягы — чейин кырк алты жыл ичинде тургузган ийбадатканага келди. Анын ийбадатканага киришинин алдында Ыйык Рухтун Түн Жарымындагы Кыйкырык кыймылындагы төгүлүшү болгон; бул болсо Машаяктын Иерусалимге салтанаттуу кириши менен алдын ала символдоштурулган эле. Ал эки күбө Түн Жарымындагы Кыйкырык кыймылы акыркы күндөрдө кайра кайталанганда, Машаяк жүз кырк төрт миңдин ийбадатканасын тургузган болорун ырастайт. Он кыз жөнүндөгү мисалдагы Түн Жарымындагы Кыйкырык аткарылган бул эки кыймыл бири-бирине параллелдүү.
“I am often referred to the parable of the ten virgins, five of whom were wise, and five foolish. This parable has been and will be fulfilled to the very letter, for it has a special application to this time, and, like the third angel’s message, has been fulfilled and will continue to be present truth till the close of time.” Review and Herald, August 19, 1890.
“Na-ire-referak kaniak iti parabola maipapan kadagiti sangapulo a birhen, lima kadakuada a masirib, ken lima a maag. Daytoy a parabola ket natungpalen ken matungpalto agingga iti kaudian a letra, ta adda naisangsangayan nga aplikasionna iti daytoy a tiempo, ken, kas iti mensahe ti maikatlo nga anghel, natungpalen ken agtultuloyto nga agbalin a present truth agingga iti panagserra ti tiempo.” Review and Herald, Agosto 19, 1890.
The history of the Millerites (the movement of the first angel), represents an escalating manifestation of the power of God that began when the book of Daniel was unsealed in 1798. The power increased when the angel of Revelation ten descended on August 11, 1840. Then the first disappointment of April 19, 1844 arrived, and ultimately led to the outpouring of the Holy Spirit at the Exeter camp meeting beginning on August 12, 1844 and continued to spread like a tidal wave over the land until October 22, 1844.
ꯃꯤꯂꯔꯥꯏꯇꯁꯀꯤ ꯄꯨꯔꯥꯛ ꯄꯨꯔꯥꯛ (ꯑꯍꯥꯟꯕ ꯏꯔꯥꯏꯅꯥꯒꯤ ꯂꯥꯟꯂꯝ), 1798 ꯗ ꯗꯥꯅꯤꯑꯦꯜꯒꯤ ꯂꯥꯏꯔꯤꯛ ꯍꯥꯡꯗꯣꯛꯄ ꯃꯇꯨꯡ ꯇꯥꯕꯗꯒꯤ ꯍꯧꯖꯤꯛꯄꯥ ꯑꯇꯩ ꯑꯃꯁꯨꯡ ꯃꯇꯝ ꯃꯇꯝꯒꯤ ꯈꯪꯍꯠꯂꯛꯄꯥ ꯑꯇꯣꯞꯄ ꯑꯣꯏꯅꯥ ꯏꯁꯣꯔꯒꯤ ꯄꯥꯡꯊꯣꯛꯄꯒꯤ ꯑꯃꯥ ꯎꯠꯂꯤ। ꯔꯤꯚꯦꯂꯦꯁꯟ ꯇꯦꯟꯒꯤ ꯏꯔꯥꯏꯅꯥ ꯑꯣꯒꯁꯠ 11, 1840 ꯗ ꯃꯥꯂꯦꯝꯗ ꯑꯃꯥꯡꯕꯗ ꯃꯁꯥꯅꯥ ꯄꯥꯡꯊꯣꯛꯄ ꯑꯗꯨ ꯍꯦꯟꯒꯠꯂꯛꯈꯤ। ꯃꯇꯨꯡꯗ, ꯑꯦꯄ꯭ꯔꯤꯜ 19, 1844 ꯒꯤ ꯑꯍꯥꯟꯕ ꯑꯣꯏꯕ ꯅꯤꯡꯊꯤꯅꯕ ꯂꯥꯛꯈꯤ, ꯑꯗꯨꯒꯤ ꯃꯍꯨꯠ ꯑꯣꯏꯅꯥ ꯑꯣꯒꯁꯠ 12, 1844 ꯗ ꯍꯧꯔꯛꯄ ꯑꯦꯛꯁꯤꯇꯔ ꯀꯦꯝꯄ ꯃꯤꯇꯤꯡꯗ ꯍꯣꯂꯤ ꯏꯁꯄꯤꯔꯤꯠꯀꯤ ꯏꯁꯤꯡ ꯑꯁꯤ ꯄꯤꯈꯤꯕꯥ ꯑꯗꯨꯗ ꯂꯥꯛꯂꯤ, ꯑꯃꯁꯨꯡ ꯑꯗꯨ ꯂꯩꯕꯥꯛ ꯑꯗꯨꯒꯤ ꯃꯄꯥꯟ ꯑꯄꯥꯛꯄꯗ ꯏꯁꯤꯡ ꯂꯩꯍꯧꯅꯥ ꯑꯃꯥ ꯑꯣꯏꯅꯥ ꯂꯩꯁꯤꯟꯅꯥ ꯆꯠꯊꯤꯜꯂꯛꯈꯤ, ꯑꯗꯨꯕꯨ ꯑꯣꯛꯇꯣꯕꯔ 22, 1844 ꯐꯥꯎꯕꯥ ꯃꯈꯥ ꯆꯠꯊꯤꯜꯂꯛꯈꯤ।
The history of Future for America (the movement of the third angel), represents an escalating manifestation of the power of God that began when the book of Daniel was unsealed in 1989. The power increased when the angel of Revelation eighteen descended on September 11, 2001. Then the first disappointment of July 18, 2020 arrived, which will ultimately lead to the outpouring of the Holy Spirit which will continue to spread like wildfire over the earth until Michael stands up and human probation closes.
Tarihché Future for America (tit gisihaq u mssen n wungal wis kraḍ), yessefk-d asban n usken n tazmert n Rebbi i ibeddan mi tella tefka tazwart i tazmamt n Danyal deg 1989. Tazmert tennerna mi yuder lmalak n Lru’ya 18 ass n 11 Ctember 2001. Syin akin, yusa-d usneqs amezwaru n 18 Yulyuz 2020, i d-yessewḍen s taggara ɣer ussufeɣ n Unfas Seddawen, ara yecfu ɣef wakal am tmes ur tettwaḥbes ara, alamma yekker Mikayel u tettkemmel lmihna n umdan.
On October 22, 1844, several prophecies were fulfilled, thus identifying that at the soon-coming Sunday law, several prophecies will again be fulfilled. One of those prophecies is the tarrying of the vision as represented in Habakkuk chapter two. Habakkuk chapter two identified the experience of both the movement of the first and third angels. Both movements are confronted with a debate over correct biblical methodology that is accomplished between those representatives of the movement and the former chosen people who are being passed by during the process of the debate.
Du 22 octobre 1844, plusieurs prophéties se sont accomplies, identifiant ainsi que, lors de la loi dominicale imminente, plusieurs prophéties s’accompliront de nouveau. L’une de ces prophéties est le retard de la vision, tel qu’il est représenté dans Habacuc, chapitre deux. Habacuc, chapitre deux, a identifié l’expérience du mouvement du premier ange comme de celle du troisième ange. Les deux mouvements sont confrontés à un débat sur la juste méthodologie biblique, débat qui s’accomplit entre les représentants de ce mouvement et l’ancien peuple élu, lequel est dépassé au cours du processus de ce débat.
The message that was to be defended by the watchmen of the first angel’s history was the identification of the truths (Miller’s jewels), that ultimately were represented upon the two sacred charts of 1843 and 1850. In the process of the debate there would be a disappointment that marked a separation from the two antagonistic classes, and a call for deeper consecration to the faithful.
Anhiang mi hmasa ber tirhkâwltute chanchin-ah zirin an humhim tûra thuchah chu thutak te hriat chhuahna (Miller-i lunghlu-te) a ni a, chûngte chu a tâwpah 1843 leh 1850 hmunthlâna thianghlim pahnih chungah entîr an ni. Inhnialna kalpui lai chuan beidawnna pakhat a lo awm ang a, chumi chuan pawl pahnih indona neihte laka thenna a lo tâwk dâwn a, rinawmte tân inpêkna thûk zâwk nei tûra kohna a lo awm dâwn bawk.
Then Habakkuk identifies the distinction between the two classes involved in the testing process of the foundational truths. That testing process, which included the debate between the two classes that fell silent on October 22, 1844, ended right where Habakkuk chapter two ended.
Ay Habakkuk oyikyerire obutafaanana wakati w’ebibiina bibiri ebyali bikwatibwamu mu nkola ey’okugezesebwa kw’amazima ag’omusingi. Enkola eyo ey’okugezesebwa, eyali erimu empaka wakati w’ebibiina ebyo byombi ezaasirika nga October 22, 1844, yakoma ddala awo essuula eyokubiri eya Habakkuk we yakoma.
But the Lord is in his holy temple: let all the earth keep silence before him. Habakkuk 2:20.
Ngunit ang Panginoon ay nasa kaniyang banal na templo: manahimik sa harap niya ang buong lupa. Habakkuk 2:20.
The Lord suddenly entered His Millerite temple, and all the earth was then to keep silence, for the antitypical Day of Atonement had arrived and the judgment of the dead had begun. The prophetic history of Habakkuk chapter two ended on October 22, 1844, and Jesus always identifies the end of a thing with the beginning of a thing. The beginning of the two visions of twenty-five hundred and twenty years of trampling down the sanctuary and host, and the vision of the restoration of the sanctuary and host, began together, but separated by two hundred and twenty years, and when they ended, they were identified as ended, in Habakkuk chapter TWO verse TWENTY.
ꯑꯆꯨꯝꯕꯅꯥ ꯅꯣꯡꯃꯥꯏꯅ ꯃꯤꯂꯂꯥꯏꯔꯤꯠ ꯂꯥꯏꯁꯪꯗ ꯆꯪꯂꯛꯈꯤ, ꯑꯗꯨꯒ ꯃꯍꯥꯛꯅꯥ ꯄꯥꯝꯕ ꯁꯥꯅꯨ ꯂꯩꯔꯥꯡꯁꯤꯡ ꯃꯄꯨꯡ ꯐꯥꯅꯥ ꯅꯤꯡꯉꯥꯏꯁꯤꯜꯂꯕꯥ ꯑꯣꯏꯔꯝꯃꯤ, ꯃꯔꯝꯗꯤ ꯑꯣꯏꯅꯥ ꯃꯊꯪ ꯆꯥꯕ ꯃꯥꯐꯝ-ꯊꯣꯛꯄꯥꯒꯤ ꯅꯨꯃꯤꯠ ꯂꯥꯛꯈꯤꯕꯥ ꯑꯃꯁꯨꯡ ꯑꯁꯤꯕꯁꯤꯡꯒꯤ ꯋꯥꯔꯩ ꯃꯍꯧꯁꯥ ꯍꯧꯔꯛꯈꯤꯕꯥ ꯑꯣꯏꯔꯦ꯫ ꯍꯕꯥꯀꯨꯛ ꯆꯦꯞꯇꯔ ꯑꯅꯤꯒꯤ ꯃꯥꯏꯄꯥꯛ ꯏꯇꯤꯍꯥꯁ ꯑꯁꯤ 1844ꯒꯤ ꯑꯣꯛꯇꯣꯕꯔ 22ꯗ ꯂꯣꯏꯁꯤꯟꯈꯤ, ꯑꯗꯨꯒ ꯌꯤꯁꯨꯅꯥ ꯃꯈꯥꯒꯤ ꯑꯔꯣꯏꯕ ꯑꯃꯥꯁꯨ ꯃꯈꯥꯒꯤ ꯍꯧꯕ ꯑꯃꯥꯒ ꯃꯇꯨꯡ ꯏꯟꯅ ꯈꯪꯍꯜꯂꯤ꯫ ꯂꯥꯏꯁꯪ ꯑꯃꯁꯨꯡ ꯈꯣꯁꯥꯔꯒ ꯊꯧꯒꯥꯠꯄꯥ 2520 ꯆꯍꯤꯒꯤ ꯑꯔꯨꯕ ꯑꯅꯤꯒꯤ ꯑꯋꯥꯡꯕ ꯃꯥꯏꯅꯣꯡ, ꯑꯃꯁꯨꯡ ꯂꯥꯏꯁꯪ ꯑꯃꯁꯨꯡ ꯈꯣꯁꯥꯔ ꯍꯟꯊꯔꯛꯄꯒꯤ ꯑꯋꯥꯡꯕ ꯃꯥꯏꯅꯣꯡ, ꯑꯅꯤꯃꯛ ꯑꯃꯥ ꯑꯃꯒ ꯂꯣꯏꯅ ꯍꯧꯈꯤ, ꯑꯗꯨꯕꯨ 220 ꯆꯍꯤꯅ ꯃꯥꯌꯥꯏ ꯊꯪꯅꯈꯤ; ꯑꯗꯨꯒ ꯃꯍꯥꯛꯅꯥ ꯂꯣꯏꯁꯤꯟꯕ ꯃꯇꯝꯗ, ꯍꯕꯥꯀꯨꯛ ꯆꯦꯞꯇꯔ TWO ꯚꯔꯁ TWENTYꯗ ꯃꯍꯥꯛꯅꯥ ꯂꯣꯏꯁꯤꯟꯈꯤꯕꯥ ꯑꯣꯏꯅ ꯈꯪꯍꯜꯂꯤ꯫
At the soon-coming Sunday law, several prophecies will be fulfilled. One of those prophecies is the tarrying of the vision as represented in Habakkuk chapter two. Habakkuk chapter two identifies the experience of both the movement of the first and third angels. Both movements are confronted with a debate over correct biblical methodology that is accomplished between those representatives of the movement and the former chosen people who are being passed by during the process of the debate.
A la ley dominical que pronto vendrá, se cumplirán varias profecías. Una de esas profecías es la tardanza de la visión, tal como se representa en Habacuc capítulo dos. Habacuc capítulo dos identifica la experiencia tanto del movimiento del primer ángel como del tercero. Ambos movimientos se enfrentan a un debate sobre la metodología bíblica correcta, el cual se lleva a cabo entre aquellos representantes del movimiento y el antiguo pueblo escogido que está siendo dejado de lado durante el proceso del debate.
The message that is to be defended by the watchmen of the third angel’s history is the identification of the truths (Miller’s jewels), that ultimately were represented upon the two sacred charts of 1843 and 1850. In the process of the debate there was a disappointment that marked a separation between the two antagonistic classes, and a call for deeper consecration to the faithful. Then Habakkuk identifies the distinction between the two classes involved in the testing process of the foundational truths. That testing process, which was represented by the debate between the two classes, will fully end at the soon-coming Sunday law, right where Habakkuk chapter two ended.
ᎠᏂᏍᎦᏯ ᎠᏥᏯᏍᏗᏱ ᎤᏂᏍᏆᏂᎪᏗᏍᎬ ᏧᏂᎧᎿᎭᎩ ᎤᏁᎬ ᎠᏂᏛᏁᎯ ᎾᏍᎩ ᏦᎢᏁ ᎠᏥᎸᎢ ᎤᎾᏫᏒ ᏗᎧᎿᎭᎩ ᎨᏒ ᎾᏍᎩ ᏚᏂᎵᏍᏔᏅ ᎤᏙᎯᏳᎯ ᏧᎾᏓᎴᏅᏛᎢ (ᎻᎴᎵ ᎤᎾᏤᎵ ᎠᏂᏣᎳᎩ), ᎾᏍᎩ ᎤᎵᏍᏆᏗᏍᎬ ᎠᏂᏁᏟᏴᏫᏯ ᎢᏧᎳ ᎢᎬᏱᏍᏗ ᏧᎸᎲᎢ 1843 ᎠᎴ 1850 ᎾᏍᎩ ᎢᏳᎾᏓᏅᏘ ᏗᏰᎵ. ᎤᏂᏃᎮᎸᎢ ᎤᏁᏨᎢ ᎠᏥᏰᎸᏅ ᎤᎵᏰᎢᎵᏒ ᎤᏰᎸᎹᏗᏳ ᎤᏬᎯᏳᎲ ᏔᎵ ᎢᏳᏓᎴ ᏧᏂᎾᏍᏓᏁᎯ ᏧᎾᏓᎴᏛ ᎨᏒ, ᎠᎴ ᏗᏥᏯᏂᏍᎩ ᎤᏟ ᎢᎦᎢ ᎤᎾᏓᏅᏘᏱ ᎤᏃᎯᏳᎯ. ᎿᎭᏉ ᎻᏆᎫᎩ ᎤᏬᎯᏳᎲ ᎤᏓᎴᏅᏛ ᎨᏒ ᎠᏂᏔᎵ ᎾᏍᎩ ᎤᎾᏓᎴᏛ ᎨᏒ ᎤᎾᏓᏑᴴᎩ ᎤᎾᏓᏁᎸᎢ ᎤᏙᎯᏳᎯ ᎾᏍᎩ ᎤᎵᏍᏓᏴᏗ ᎠᏂᏍᏆᏂᎪᏙᏗ. ᎾᏍᎩ ᎤᏓᏑᴴᎩ ᎤᏚᎳᎧᏛ ᎾᏍᎩ ᎠᏥᏟᎶᏍᏔᏅ ᎤᏂᏃᎮᎸᎢ ᏔᎵ ᎠᏂᎦᎵᏍᏓᏁᎯ ᎨᏒ, ᎤᎵᏍᏆᏗᏍᎬ ᎤᏲᎯ ᏂᎦᎥ ᎠᎵᏍᏆ ᎤᎷᎯᏍᏗ ᏆᎴᏂ ᎤᎾᎵᏆᏍᎬ ᎤᎬᏫᏳᎯ ᎤᎾᏙᎯᏳᎯ ᎢᎦ, ᎾᎿᎭᏉ ᎯᏆᎫᎩ ᎠᏂᏉᎵ ᏔᎵ ᎤᎵᏍᏆᏗᏍᎬ ᎢᎸᎯᏳ.
But the Lord is in his holy temple: let all the earth keep silence before him. Habakkuk 2:20.
Ngunit ang Panginoon ay nasa kaniyang banal na templo: tumahimik ang buong lupa sa harap niya. Habakkuk 2:20.
The Lord will suddenly enter the temple of the one hundred and forty-four thousand, and all the earth will then keep silence, for the antitypical Day of Atonement will reach the judgment of the living. The prophetic history of Habakkuk chapter two ends at the soon coming Sunday law, and Jesus always identifies the end of a thing with the beginning of a thing.
ᎤᏬᏚᎯ ᎤᏰᎸ ᏛᏯᏴᎵ ᎤᏤᎵ ᎤᏓᏅᏙ ᎠᏍᎪᎯᏧᏈ ᏅᎦᎵᏍᎩ ᏅᎦᎵᏍᎩ ᏅᎩᎦᎵᏍᎩ ᎤᎾᏓᏡᎬ, ᎿᎭᏉᏃ ᎾᏂᎥ ᎡᎶᎯ ᎡᎳᏪ ᎤᏅᏁᎲ ᎢᏳᏅᏁᏗ ᎨᏎᏍᏗ, ᎠᏥᏍᏆᏂᎪᏛ ᏗᎧᎿᎭᏩᏛᏍᏗ ᎢᎦ ᏭᎷᏩᏛᏂ ᎤᏍᏆᏂᎪᏛ ᎬᏃᎯ ᏗᎨᎫᎪᏓᏁᎲᎢ. ᎤᏙᎯᏳᎯ ᏗᏃᎮᎸ ᎠᏂᎦᏔᎲ ᎻᏆᎫ ᏔᎵᏁ ᎢᎦᏄᎬᎢ ᎤᎵᎍᎨᏍᏗ ᎾᏍᎩ ᎩᎳ ᏅᏓᏳᎷᎯᏍᏗ ᏓᏆᏍᏗ ᎢᎦ ᏗᎧᎿᎭᏩᏛᏍᏗ ᏗᎧᎾᏁᎶᎢ, ᏥᏌᏃ ᎪᎯᏳᏍᏗ ᎤᎪᎲ ᎠᏍᏆᏂᎪᏛ ᎠᏰᎸ ᎤᏪᏘᏓ ᎢᎦᎢ ᎤᏂᎴᏅᎯ ᎠᏰᎸ ᎠᏓᎴᎲᏍᏗᏍᎬᎢ ᎠᏓᏠᏍᎪᎢ.
The judgment of the living began on September 11, 2001, but the judgment is a process. That process begins with the house of God, and then reaches a point where judgment comes upon those outside of the house of God. When the great buildings of New York City were brought down the judgment represented by the sealing angel going through Jerusalem and placing a mark upon those who sigh and cry for the abominations that are done in the church, and also the abominations done in the land began. At the soon coming Sunday law Christ will have finished the work of erecting the temple of the one hundred and forty-four thousand, and the destroying angels will bring judgment upon Jerusalem.
Kutipa chiqnin qallariy 11 septiembre 2001 watapi qallariq, ichaqa chi kutipayqa huk ruraymi. Chay rurayqa Diospa wasinmanta qallarin, chaymantaq huk pachaman chayan, maypichus kutipay hamun Diospa wasinmanta hawa kaqkunaman. Nueva York llaqtapa hatun wasinkuna urmachisqa kaptin, Jerusalén llaqtapi selloq angel purispa, iglesiapi ruwasqa millay ruwaykunamanta llakikuspanku waqaychasqankuta señalwan churayta rikuchiq kutipay, hinallataq llaqtapi ruwasqa millay ruwaykunapa kutipayninpas qallariq. Manaraq unaychu hamuq domingo kamachiypi, Cristoqa pachak tawa chunka tawa waranqa runakunapa templonta sayarichiy llamk'ayta tukurqaña kanqa, chinkachiq angelkunataq Jerusalénpa hawanman kutipayta apamunqaku.
The one hundred and forty-four thousand are then lifted up as an ensign, and the judgment of the living commences for the other flock, represented by Edom, Moab and the chief of the children of Ammon in Daniel chapter eleven, verse forty-one.
ꯃꯁꯤꯒꯤ ꯑꯃꯨꯛ ꯃꯤꯑꯣꯏ ꯑꯃ ꯂꯤꯁꯤꯡ ꯃꯔꯤ ꯃꯔꯤ ꯇꯥꯔꯦꯠ ꯑꯗꯨ ꯃꯇꯨꯡꯗ ꯃꯈꯣꯏꯕꯨ ꯑꯣꯏꯅ ꯊꯥꯗꯣꯛꯂꯤ, ꯑꯃꯁꯨꯡ ꯃꯍꯥꯛꯅ ꯑꯣꯏꯕ ꯌꯥꯎꯊꯤꯕ ꯑꯇꯣꯞꯄ ꯃꯔꯨꯝꯒꯤꯗꯃꯛ ꯍꯤꯡꯂꯤꯕꯁꯤꯒꯤ ꯋꯥꯈꯠ ꯍꯧꯒꯠꯂꯛꯏ, ꯃꯁꯤ ꯗꯦꯅꯤꯑꯦꯜ ꯂꯦꯕꯜ ꯃꯇꯝ ꯑꯃ ꯇꯔꯥꯗꯥ ꯃꯔꯤ ꯑꯃ ꯃꯔꯤ ꯑꯃꯒꯤ ꯚꯔꯁ ꯐꯣꯔꯇꯤ-ꯋꯥꯟꯗ ꯑꯦꯗꯣꯝ, ꯃꯣꯑꯥꯕ ꯑꯃꯁꯨꯡ ꯑꯃꯣꯟꯒꯤ ꯃꯆꯥ ꯄꯨꯈ꯭ꯔꯤꯡꯁꯤꯡꯒꯤ ꯃꯥꯌꯣꯛꯇ ꯑꯣꯏꯅ ꯈꯨꯗꯝ ꯑꯣꯏꯔꯤꯕꯅꯤ꯫
Whether considering the Millerite movement of the first angel or the mighty movement of the third angel, the complete history of the reformatory movement represents an escalating revelation of truth, which culminates with the outpouring of the Holy Spirit. The outpouring of the Holy Spirit is the focus of the prophecies of the last days. This is why the foolish virgins have no oil and the wise do. The oil is the rain.
بۇ بىرىنچى پەرىشتىنىڭ مىللېرچى ھەرىكىتىنى كۆزدە تۇتۇپ قارىساقمۇ، ياكى ئۈچىنچى پەرىشتىنىڭ قۇدرەتلىك ھەرىكىتىنى كۆزدە تۇتۇپ قارىساقمۇ، ئىسلاھاتچان ھەرىكەتنىڭ تولۇق تارىخى ھەقىقەتنىڭ بارغانسېرى كۈچەيىدىغان ۋەھىيسىدىن ئىبارەت بولۇپ، ئۇ مۇقەددەس روھنىڭ تۆكۈلۈشى بىلەن چوققىسىغا يېتىدۇ. مۇقەددەس روھنىڭ تۆكۈلۈشى ئاخىرقى كۈنلەرگە دائىر پەيغەمبەرلىكلەرنىڭ مەركىزى نۇقتىسىدۇر. شۇنىڭ ئۈچۈن ئەقىلسىز پاك قىزلاردا ماي يوق، ئەقىللىقلاردا بولسا بار. ماي يامغۇردۇر.
They say, If a man put away his wife, and she go from him, and become another man’s, shall he return unto her again? shall not that land be greatly polluted? but thou hast played the harlot with many lovers; yet return again to me, saith the Lord. Lift up thine eyes unto the high places, and see where thou hast not been lien with. In the ways hast thou sat for them, as the Arabian in the wilderness; and thou hast polluted the land with thy whoredoms and with thy wickedness. Therefore the showers have been withholden, and there hath been no latter rain; and thou hadst a whore’s forehead, thou refusedst to be ashamed. Wilt thou not from this time cry unto me, My father, thou art the guide of my youth? Jeremiah 3:1–4.
Айтышат: эгер эркек аялын коё берсе, ал андан кетип, башка эркектин аялы болуп калса, анда ал кайра өзүнө аны кайтарып алабы? Ошондо ал жер абдан булганбайбы? Бирок сен көп сүйгөндөр менен бузуктук кылдың; ошентсе да Мага кайра кайт, — дейт Теңир. Көзүңдү бийик жерлерге көтөрүп карачы: сен кайсы жерде жатып бербедиң? Жол боюнда сен алар үчүн чөлдөгү аравиялык сыяктуу отурдуң; сен өз бузуктугуң жана жамандыгың менен жерди булгадың. Ошондуктан жамгырлар токтотулду, акыркы жаан болгон жок; сенде бузулган аялдын маңдайы бар эле, сен уялуудан баш тарттың. Ушул убактан тартып Мага: «Атам, Сен менин жаштыгымдын Жетекчисисиң», — деп чакырбайсыңбы? Жеремия 3:1–4.
In the passage (and all the prophets speak of the last days), God identifies that His people have played the harlot, to the point that they have a whore’s forehead. The whore of the last days is the papal power, and the forehead represents a purposeful decision. God’s people of the last days are wicked, but God is offering a final call, though they have reached a point where they have come to the same decision as the whore. They have developed a character represented by the fourth generation, where they are prepared to worship the sun as represented in the fourth generation of Ezekiel chapter eight.
এই অংশে (এবং সকল ভাববাদীই শেষ দিনের বিষয়ে কথা বলেন) ঈশ্বর ঘোষণা করেন যে, তাঁর জনগণ ব্যভিচারিণীর ন্যায় চলেছে, এমন পর্যায়ে যে তাদের কপাল বেশ্যার কপালের মতো হয়ে গেছে। শেষ দিনের সেই বেশ্যা হলো পাপাল শক্তি, এবং কপাল একটি উদ্দেশ্যপূর্ণ সিদ্ধান্তকে নির্দেশ করে। শেষ দিনের ঈশ্বরের জনগণ দুষ্ট, তবু ঈশ্বর তাদের প্রতি একটি চূড়ান্ত আহ্বান নিবেদন করছেন, যদিও তারা এমন এক অবস্থায় পৌঁছেছে যে, তারা সেই বেশ্যারই সমান সিদ্ধান্তে উপনীত হয়েছে। তারা এমন এক চরিত্র গঠন করেছে, যা চতুর্থ প্রজন্ম দ্বারা প্রতীকায়িত; সেখানে তারা সূর্য-উপাসনার জন্য প্রস্তুত, যেমনটি যিহিষ্কেল অধ্যায় আটের চতুর্থ প্রজন্মে উপস্থাপিত হয়েছে।
“The time has come for the true light to shine amid moral darkness. The third angel’s message has been sent forth to the world, warning men against receiving the mark of the beast or of his image in their foreheads or in their hands. To receive this mark means to come to the same decision as the beast has done, and to advocate the same ideas, in direct opposition to the word of God. Of all who receive this mark, God says, ‘The same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation; and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb.’” Review and Herald, July 13, 1897.
“Deeqni amaqqaa dhugaa dukkana safuu gidduutti ifuuf gaʼeera. Ergaan ergamaa sadaffaa, akka namoonni mallattoo bineensichaa yookaan fakkeenya isaa adda isaanii irratti yookaan harka isaanii irratti hin fudhanneef isaanii akeekkachiisaa, gara addunyaatti ergameera. Mallattoo kana fudhachuun jechuun, akkuma bineensichi murtee godhe sana tokko gochuu, yaada isa tokko illee deggeruu, dubbii Waaqayyoo irratti kallattiidhaan mormuudha. Warra mallattoo kana fudhatan hundumaa ilaalchisee, Waaqayyo akkana jedha: ‘Inni sunis wayinii dheekkamsa Waaqayyoo, isa xoofoo dheekkamsa isaa keessatti walmakaa malee dhangalaafame sana ni dhuga; ergasii fuula ergamoota qulqullootaa duratti fi fuula Hoolichaa duratti ibiddaa fi dinyiidhaan ni rakkifama.’” Review and Herald, July 13, 1897.
Jeremiah is identifying God’s people of the last days as already possessing the whore’s forehead. They are on the verge of receiving the mark of the beast for they are “wicked.” In the passage just cited Sister White continues:
Yeremia qpa qhipa urunakan Diosan markapjja qollqe warmi qhanjjäwipaniñapwa nayratpach uñt’ayi. Jupanakajj salvaje animalan chimpu katoqañ patankapjjewa, jupanakajj “ñanqhanakäpjjatap layku.” Kawkïr pasaje nayraqatan arsutäki ukansa, Hermana Whitejj akham saraskakiwa:
“If the light of truth has been presented to you, revealing the Sabbath of the fourth commandment, and showing that there is no foundation in the word of God for Sunday observance, and yet you still cling to the false Sabbath, refusing to keep holy the Sabbath which God calls ‘My holy day,’ you receive the mark of the beast. When does this take place?—When you obey the decree that commands you to cease from labor on Sunday and worship God, while you know that there is not a word in the Bible showing Sunday to be other than a common working-day, you consent to receive the mark of the beast, and refuse the seal of God. If we receive this mark in our foreheads or in our hands, the judgments pronounced against the disobedient must fall upon us. But the seal of the living God is placed upon those who conscientiously keep the Sabbath of the Lord.
“Nalika cahya kayektèn wus kapratelakaké marang kowé, mbabar Sabaté pepakon kaping pat, sarta nduduhaké yèn ana dhasar babar pisan ing pangandikané Allah kanggo netepi dina Minggu ora ana, nanging kowé isih nggegem Sabat palsu mau, ora gelem nucèkaké Sabat kang déning Allah sinebut ‘dina-Ku kang suci,’ kowé nampani tandhané kéwan galak. Kapan prakara iku kelakon?—Nalika kowé manut marang pranatan kang mrintahaké kowé supaya mandheg nyambut-gawé ing dina Minggu lan nyembah Allah, déné kowé ngerti yèn ing Alkitab ora ana sapocong tembung waé kang nuduhaké yèn dina Minggu iku dudu dina pagawéan lumrah, ing kono kowé sarujuk nampani tandhané kéwan galak, lan nampik segelé Allah. Manawa kita nampani tandha iki ana ing bathuk kita utawa ana ing tangan kita, paukuman-paukuman kang wis diucapaké marang wong-wong duraka mesthi tiba marang kita. Nanging segelé Allah kang gesang iku dipasang marang wong-wong kang kanthi setya miturut swaraning ati netepi Sabaté Pangéran.”
“‘And God saw that the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart was only evil continually…. The earth also was corrupt before God, and the earth was filled with violence…. And God said unto Noah, The end of all flesh is come before me; for the earth is filled with violence through them; and, behold, I will destroy them with the earth.’ They were to be cut off because they had polluted the earth which God created to be enjoyed by a righteous people.
«Құдай жер бетіндегі адамның зұлымдығының зор екенін және жүрегіндегі ой-толғамдарының әрбір қиялы ұдайы тек жамандық қана екенін көрді…. Жер де Құдай алдында бұзылған еді, және жер зорлық-зомбылыққа толды…. Сонда Құдай Нұхқа: “Барлық тіршіліктің ақыры алдыма келді; өйткені жер солар арқылы зорлық-зомбылыққа толды; міне, Мен оларды жермен бірге құртпақпын”,— деді». Олар әділ халық игілігі үшін Құдай жаратқан жерді арамдағандары себепті жойылып кетуге тиіс болды.
“‘As it was in the days of Noah,’ declared Christ, ‘so shall it be also in the days of the Son of Man.’ And is it not so? Anyone who will look into the daily papers may see a long list of crimes—drunkenness, theft, robbery, embezzlement, murder. Sometimes whole families are murdered, that man’s desires to possess money or goods that do not belong to him may be gratified. The world is indeed becoming as it was in the days of Noah, because men openly disregard God’s commands.” Review and Herald, July 13, 1897.
«“Miklyed ti kaskas iti aldaw ni Noe,” kinuna ni Cristo, “kastanto met iti aldaw ti Anak ti Tao.” Ket saan kadi a kasta? Siasinoman a mangkitkita kadagiti inaldaw a pagiwarnak ti damag ket makitana ti atiddog a listaan dagiti krimen—panagbartek, panagtakaw, panagpanaw, panangibusor iti naitalek a kuarta, panagpapatay. No dadduma, intiero a pampamilya ti mapapatay, tapno maipaay dagiti tartarigagay dayta a tao a mangtagikuada iti kuarta wenno gameng a saan a kukuana. Ti lubong ket pudno unay a agbalbalin a kas idi kadagiti aldaw ni Noe, gapu ta dagiti tattao ket silalatak a linuplianda dagiti bilbilin ti Dios.” Review and Herald, July 13, 1897.
Jeremiah is identifying God’s people of the last days that are about to bow down to the sun, and when he does so he identifies that “the showers have been withholden, and there hath been no latter rain; and thou hadst a whore’s forehead, thou refusedst to be ashamed.” The “wicked” of God’s people in the last days are receiving no latter rain, and they refuse to be ashamed, for their thoughts have become continually evil, as represented by the history of Noah, and also by the chambers of imagery in the second abomination of Ezekiel chapter eight.
ಯಿರೆಮಿಯನು ಅಂತ್ಯಕಾಲದ ದೇವಜನರನ್ನು—ಶೀಘ್ರದಲ್ಲೇ ಸೂರ್ಯನಿಗೆ ನಮಸ್ಕರಿಸಲಿರುವವರನ್ನು—ಗುರುತಿಸುತ್ತಿದ್ದಾನೆ; ಮತ್ತು ಅವನು ಹಾಗೆ ಮಾಡುವಾಗ, “ಮಳೆಗಳು ತಡೆಹಿಡಿಯಲ್ಪಟ್ಟಿವೆ, ಮತ್ತು ಹಿಂಬೆರಗಿನ ಮಳೆಯೇ ಆಗಿಲ್ಲ; ನಿನಗೆ ವ್ಯಭಿಚಾರಿಣಿಯ ನಾಚಿಕೆಯಾಗದ ನೆತ್ತಿಯಿತ್ತು; ನೀನು ಲಜ್ಜೆಪಡುವುದನ್ನು ನಿರಾಕರಿಸಿದೆ” ಎಂದು ಗುರುತಿಸುತ್ತಾನೆ. ಅಂತ್ಯಕಾಲದಲ್ಲಿರುವ ದೇವಜನರ “ದುಷ್ಟರು” ಯಾವ ಹಿಂಬೆರಗಿನ ಮಳೆಯನ್ನೂ ಪಡೆಯುತ್ತಿಲ್ಲ; ಮತ್ತು ಅವರು ಲಜ್ಜೆಪಡುವುದನ್ನು ನಿರಾಕರಿಸುತ್ತಾರೆ, ಯಾಕಂದರೆ ಅವರ ಆಲೋಚನೆಗಳು ನಿರಂತರವಾಗಿ ಕೆಟ್ಟದಾಗಿಬಿಟ್ಟಿವೆ; ಇದು ನೋಹನ ಇತಿಹಾಸದ ಮೂಲಕವೂ, ಹಾಗೆಯೇ ಎಜೆಕಿಯೇಲ ಅಧ್ಯಾಯ ಎಂಟಿನ ಎರಡನೆಯ ಅಸಹ್ಯಕೃತ್ಯದ ಚಿತ್ರಮಂದಿರಗಳ ಮೂಲಕವೂ ಪ್ರತಿನಿಧಿಸಲ್ಪಟ್ಟಿದೆ.
Jeremiah points the unashamed wicked of God’s people in the last days to “cry” “from” that “time” to “the guide of” their “youth.” The guide of the youth of Adventism was the two tables of Habakkuk and the jewels represented thereon. The only hope for breaking out of the wickedness that is about to bring eternal death upon the wicked of God’s people in the last days is to cry unto the God who was the guide at the beginning, which arrived at “the time of the end” in 1798.
યિરમિયા અંતિમ દિવસોમાં દેવના પ્રજાજનોમાં રહેલા નિર્લજ્જ દુષ્ટોને તે “સમય” “થી” તેમની “યૌવનના માર્ગદર્શક”ને “રડતાં પોકારવા” દોરી જાય છે. એડવેંટવાદના યૌવનનો માર્ગદર્શક હબક્કૂકની બે પાટિયાં અને તે પર દર્શાવવામાં આવેલા રત્નો હતા. અંતિમ દિવસોમાં દેવના પ્રજાજનોમાં રહેલા દુષ્ટો પર જે દુષ્ટતા શાશ્વત મરણ લાવવા તત્પર છે, તેમાંથી છૂટકારો મેળવવાની એકમાત્ર આશા એ છે કે તેઓ તે દેવને પોકારે, જે શરૂઆતમાં માર્ગદર્શક હતો, અને જે 1798માં “અંતના સમય” પર પહોંચ્યો હતો.
The issue in the history of the first or third angel is whether you receive or do not receive the latter rain. The latter rain began when the nations were angered on September 11, 2001.
Ñaꞌa nda historia nu angel xtáa nu uni, ñaꞌa kuu siki kaꞌan nu ni kachi o ni kachi ñaꞌa savi sándee. Savi sándee kesaꞌa ora ni koo ini xii ñuu kuati iin septiembre 11, 2001.
“At that time, while the work of salvation is closing, trouble will be coming on the earth, and the nations will be angry, yet held in check so as not to prevent the work of the third angel. At that time the ‘latter rain,’ or refreshing from the presence of the Lord, will come, to give power to the loud voice of the third angel, and prepare the saints to stand in the period when the seven last plagues shall be poured out.” Early Writings, 85.
«В то время, когда дело спасения будет приближаться к завершению, на землю станет надвигаться скорбь, и народы будут гневаться, однако будут удерживаемы, чтобы не воспрепятствовать делу третьего ангела. В то время придёт “поздний дождь”, или отрада от присутствия Господа, чтобы дать силу громкому голосу третьего ангела и приготовить святых устоять в период, когда изольются семь последних язв». Early Writings, 85.
The “latter rain,” which is also identified as “the refreshing,” began when the nations were angered, and at that time “the work of salvation” began to close. The four angels of Revelation seven hold the four winds in check while the sealing of the one hundred and forty-four thousand is accomplished, and in Ezekiel chapter nine, that work is represented by angels placing a mark upon those who sigh and cry for the abominations done in Jerusalem. On September 11, 2001 the angels began the closing work of placing a mark upon the foreheads of the one hundred and forty-four thousand.
“ຝົນຊ້າຍຫຼັງ,” ຊຶ່ງຍັງຖືກລະບຸວ່າເປັນ “ການຟື້ນຟູ,” ໄດ້ເລີ່ມຕົ້ນເມື່ອບັນດາປະຊາຊາດໄດ້ໂກດແຄ້ນ, ແລະໃນເວລານັ້ນ “ພະລາຊະກິດແຫ່ງຄວາມລອດ” ໄດ້ເລີ່ມຕົ້ນປິດລົງ. ທູດສະຫວັນສີ່ອົງໃນ Revelation ບົດທີ 7 ຍັງຄົງຍັບຍັ້ງລົມທັງສີ່ໄວ້ ໃນຂະນະທີ່ການປະທັບຕາໃສ່ຄົນຫນຶ່ງແສນສີ່ສິບສີ່ພັນກຳລັງຖືກສຳເລັດ, ແລະໃນ Ezekiel ບົດທີ 9, ພະລາຊະກິດນັ້ນຖືກນຳສະເໜີໂດຍທູດສະຫວັນຜູ້ວາງເຄື່ອງໝາຍໄວ້ເທິງບັນດາຜູ້ທີ່ຖອນຫາຍໃຈແລະຮ້ອງໄຫ້ເນື່ອງດ້ວຍບັນດາຄວາມໜ້າກຽດຊັງທີ່ໄດ້ຖືກກະທຳຂຶ້ນໃນ Jerusalem. ໃນວັນທີ 11 ກັນຍາ 2001 ທູດສະຫວັນໄດ້ເລີ່ມຕົ້ນພະລາຊະກິດຂັ້ນສຸດທ້າຍໃນການວາງເຄື່ອງໝາຍໄວ້ເທິງໜ້າຜາກຂອງຄົນຫນຶ່ງແສນສີ່ສິບສີ່ພັນ.
The closing work of the third angel is accomplished during the outpouring of the latter rain, which is also “the refreshing”, which is a message.
Ụgwọ mmechi nke mmụọ-ozi nke atọ ka a na-arụzu n’oge a na-awụsa mmiri-ozuzo nke ikpeazụ, nke bụkwa “mmeghari ume,” nke bụ ozi.
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. Isaiah 28:12.
Asi wayalethile, Oku kuyaphumula eningaphumuza ngakho okhatheleyo; njalo lokhu yikuvuselelwa: kanti kabalalelanga. U-Isaya 28:12.
The message they refuse to hear in Isaiah is the message that is delivered by stammering tongues, and is the testing message that represents the methodology of “line upon line.”
Isaiah keessatti ergaan isaan dhagaʼuu didan, ergaa arraboota hollataniin dhihaatu sana dha; innis ergaa qormaataa kan mala “sararraa irratti sararraa” jedhu bakka buʼu dha.
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. Wherefore hear the word of the Lord, ye scornful men, that rule this people which is in Jerusalem. Because ye have said, We have made a covenant with death, and with hell are we at agreement; when the overflowing scourge shall pass through, it shall not come unto us: for we have made lies our refuge, and under falsehood have we hid ourselves. Isaiah 28:13–15.
Naxpiŋaŋãlɛrɨl nɛ, ŋun dã nɛrɨl nɛ ɨrɨ kɔ, ŋun dã nɛrɨl nɛ ɨrɨ kɔ; ɨlɛŋ ɨlɛŋ nɛ ɨrɨ kɔ, ɨlɛŋ ɨlɛŋ nɛ ɨrɨ kɔ; mɛndɛ kɛrɛ, aŋa kɛrɛ; kɛrɛ ɛrɛ wã yira, ka tɔgɔri ɨgbɛ, ka bɔrɔ, ka tɔrɔri, ka minii. Ayi nɛ, waŋ Naxpiŋaŋãlɛrɨl nɛrɨl nɛ, aŋa kɔrɔnkɔrɔn wã, aŋa mɛrɛri tɔɔrɔ nɛrɛ wã Yerusalɛm nɛ. Bɛ ka aŋa yaa, Anɨ dɛ bɔrɔŋ dɔgɔri kuurii nɛ, ka bɛrɛgɛri lahal nɛ; kɛrɛ nɛrɛrɛ wã ɨsɔgɔrɔri kɛrɛ, a ma wa anɨ nɛ yi: bɛ ka anɨ dɛ fɔrɔŋgɔri tɨrɛ anɨ tɔɔrɔ, ka bɛrɛgɛri sarakã nɛ anɨ yɔgɔri. Esaia 28:13–15.
The Word of the Lord, which is the message of the rest and refreshing (the latter rain), that causes them to “go, and fall backward, and be broken, and snared, and taken,” is given to “the scornful men, which rule this people which is in Jerusalem.” Jerusalem is where the angels mark those who sigh and cry, and the ancient men who have betrayed their trust are the first to fall.
ܡܠܬܗ ܕܡܪܝܐ، ܕܗܝ ܐܝܬܝܗ̇ ܒܣܘܪܬܐ ܕܢܝܚܬܐ ܘܕܚܘܕܬܐ ܚܝܘܬܐ (ܡܛܪܐ ܐܚܪܝܐ)، ܗܝ ܕܥܒܕܐ ܠܗܘܢ ܕ«ܢܐܙܠܘܢ، ܘܢܦܠܘܢ ܠܒܣܬܪܗܘܢ، ܘܢܬܬܒܪܘܢ، ܘܢܬܨܝܕܘܢ، ܘܢܬܐܚܕܘܢ»، ܡܬܝܗܒܐ ܠـ«ܓܒܪ̈ܐ ܡܒܣܪ̈ܢܐ، ܐܝܠܝܢ ܕܫܠܝܛܝܢ ܥܠ ܥܡܐ ܗܢܐ ܕܒܐܘܪܫܠܡ.» ܐܘܪܫܠܡ ܗܝ ܐܬܪܐ ܕܒܗ̇ ܡܠܐܟ̈ܐ ܪܫܡܝܢ ܠܐܝܠܝܢ ܕܡܬܢܚܝܢ ܘܒܟܝܢ، ܘܣܒ̈ܐ ܥܬܝܩ̈ܐ ܕܓܠܘ ܒܗܝܡܢܘܬܐ ܕܐܬܬܟܢܬ ܠܗܘܢ، ܐܢܘܢ ܩܕܡܝ̈ܐ ܕܢܦܠܝܢ۔
“The mark of deliverance has been set upon those ‘that sigh and that cry for all the abominations that be done.’ Now the angel of death goes forth, represented in Ezekiel’s vision by the men with the slaughtering weapons, to whom the command is given: ‘Slay utterly old and young, both maids, and little children, and women: but come not near any man upon whom is the mark; and begin at My sanctuary.’ Says the prophet: ‘They began at the ancient men which were before the house.’ Ezekiel 9:1–6. The work of destruction begins among those who have professed to be the spiritual guardians of the people. The false watchmen are the first to fall. There are none to pity or to spare. Men, women, maidens, and little children perish together.” The Great Controversy, 656.
«Чөлөөлөлтийн тэмдэг нь “хийгдэж буй бүх жигшүүрт үйлсийн төлөө санаа алдан, уй гашууд автдаг” хүмүүсийн дээр тавигдсан байна.» Одоо Езекиелийн үзэгдэлд нядлах зэвсэг барьсан эрчүүдээр дүрслэгдсэн үхлийн тэнгэрэлч гарч явна. Тэдэнд: «Өвгөд, залуус, охид, бага насны хүүхдүүд, эмэгтэйчүүдийг бүрмөсөн ал; харин тэмдэгтэй нэгэнд ч бүү ойрт; Миний ариун газраас эхэл» гэсэн тушаал өгөгджээ. Эш үзүүлэгч: «Тэд өргөөний өмнө байсан өвгөдөөс эхэлсэн» гэдэг. Езекиел 9:1–6. Сүйрлийн ажил ард түмний сүнслэг харгалзагчид хэмээн өөрсдийгөө тунхаглаж ирсэн хүмүүсийн дундаас эхэлдэг. Хуурамч манаачид хамгийн түрүүнд унана. Өрөвдөх ч хүн үгүй, өршөөх ч хүн үгүй. Эрчүүд, эмэгтэйчүүд, охид, бага насны хүүхдүүд хамтдаа мөхнө.» Агуу тэмцэл, 656.
We will continue to address the increase of knowledge that arrived in 1989, in the next article.
A yikhalan ukubhekana nokwanda kolwazi okwafika ngo-1989, esihlokweni esilandelayo.
“One who sees beneath the surface, who reads the hearts of all men, says of those who have had great light: ‘They are not afflicted and astonished because of their moral and spiritual condition.’ Yea, they have chosen their own ways, and their soul delighteth in their abominations. I also will choose their delusions, and will bring their fears upon them; because when I called, none did answer; when I spake, they did not hear: but they did evil before Mine eyes, and chose that in which I delighted not.’ ‘God shall send them strong delusion, that they should believe a lie,’ because they received not the love of the truth, that they might be saved,’ ‘but had pleasure in unrighteousness.’ Isaiah 66:3, 4; 2 Thessalonians 2:11, 10, 12.
«Jëfandikukat bu gis ci suuf-sànd, bu jàng xol yi yépp ñi nit, wax na ci ñi amoon leer gu réy ne: “Ñoom da ñu nekkul ci metit ak tiit ndax seen tolluwaay gu yaram ak gu xel mu sell.” Waaw, ñoom tànn nañu seen yoon yu bopp, te seen ruu bëgg na seen soxor yi. Man itam dinaa tànn seen réer, te dinaa indi ci ñoom li ñu ragal; ndax bi ma woowee, kenn tontuwoon; bi ma waxee, dégluwooñu; waaye def nañu lu bon ci sama bët yi, te tànn li ma béggoonul.” “Yàlla dina leen yónnee réer gu tar, ba ñu gëm fen,” ndaxte “jàppoo wuñu ak mbëggeelug dëgg ngir ñu mucc,” “waaye bànneexu nañu ci njubadi.” Esaayi 66:3, 4; 2 Tesalonig 2:11, 10, 12.
“The heavenly Teacher inquired: ‘What stronger delusion can beguile the mind than the pretense that you are building on the right foundation and that God accepts your works, when in reality you are working out many things according to worldly policy and are sinning against Jehovah? Oh, it is a great deception, a fascinating delusion, that takes possession of minds when men who have once known the truth, mistake the form of godliness for the spirit and power thereof; when they suppose that they are rich and increased with goods and in need of nothing, while in reality they are in need of everything.’” Testimonies, volume 8, 249, 250.
“ꦒꦸꦫꦸ ꦱꦸꦂꦒ ꦁꦤꦏꦺꦠꦏꦼꦤ꧀: ‘ꦥꦲꦺꦴꦤ꧀ ꦥꦶꦤ꧀ꦠꦼꦤ꧀ ꦱꦶꦁ ꦭꦼꦧꦶꦃ ꦏꦸꦮꦠ꧀ ꦱꦏꦶꦁ ꦥꦲꦾꦁꦱꦸꦭꦪꦤ꧀ ꦁꦱꦶꦃ ꦲꦤꦶꦥꦸ ꦥꦶꦏꦶꦂ ꦏꦺꦕꦸꦮꦶꦭ꧀ ꦏꦥꦸꦱꦏ꧀ꦠꦺꦤ꧀ ꦧꦚ꧀ꦢꦺꦂ ꦲꦺꦴꦫ ꦱꦏꦿꦺꦱ꧀ ꦭꦼꦴꦫꦺꦁ, ꦲꦤꦏ꧀ꦢꦭ ꦱꦶꦫ ꦱꦼꦢꦁ ꦩꦼꦔꦸꦤ꧀ ꦱꦤ꧀ꦢꦶꦁ ꦲꦶꦁ ꦚꦱꦂ ꦱꦶꦁ ꦏꦉꦥ꧀, ꦭꦤ꧀ ꦱꦶꦫ ꦢꦶꦠꦼꦫꦶꦩ ꦏꦁꦒꦺ ꦲꦭꦃ ꦩꦫꦒ ꦥꦼꦏꦼꦂꦗꦄꦤ꧀ꦩꦸ, ꦤꦩꦸꦤ꧀ ꦱꦼꦠꦸꦲꦸꦤꦺ ꦱꦶꦫ ꦱꦼꦢꦁ ꦤꦼꦫꦥ꧀ꦏꦺꦤ꧀ ꦥꦶꦠꦸꦁ-ꦥꦶꦠꦸꦁ ꦱꦶꦁ ꦧꦚꦏ꧀ miturut ꦏꦼꦧꦶꦗꦏ꧀ꦱꦤ ꦢꦸꦤꦾ, ꦭꦤ꧀ ꦱꦶꦫ ꦱꦼꦢꦁ ꦧꦼꦂꦢꦺꦴꦱ ꦭꦮꦤ꧀ ꦪꦺꦲꦺꦴꦮꦃ? ꦲꦢꦸꦃ, punika ꦥꦼꦤꦶꦥꦸꦮꦤ꧀ ageng, ꦱꦸꦮꦠꦸ ꦏꦱꦼꦱꦠꦤ꧀ ꦱꦶꦁ ngematake, ꦱꦶꦁ ngrebut pikiran, nalika para manungsa ingkang sapisan sampun wanuh dhateng kayekten, klentu ngira bilih rupa kasalihan punika dados roh lan kakiyatanipun; nalika piyambakipun ngraos bilih piyambakipun sugih lan tambah bandhane sarta boten butuh punapa-punapa, nanging satemenipun piyambakipun mbutuhake sadaya prakawis.’” Testimonies, volume 8, 249, 250.