At the time of the end in 1798, the prophetic message of the Ulai river of Daniel chapters eight and nine was unsealed, and William Miller was raised up in the spirit and power of Elijah to announce the nearness of God’s judgment.
Yeginzye meqze yehonew ne 1798, yeDaniyel meṣḥaf meʾrafat sement ena zetegnaw wist yehonew yeUlai wenz ṭnbiṭ melʾekt yefeṭḥ, ena William Miller beEliyas menfes ena hayl teqemto yeEgziʾabher fird qerbnet lemastawq neber።
“To William Miller and his co-laborers it was given to preach the warning in America. This country became the center of the great Advent movement. It was here that the prophecy of the first angel’s message had its most direct fulfillment. The writings of Miller and his associates were carried to distant lands. Wherever missionaries had penetrated in all the world, were sent the glad tidings of Christ’s speedy return. Far and wide spread the message of the everlasting gospel, ‘Fear God, and give glory to him; for the hour of his Judgment is come.’” The Great Controversy, 368.
«Թույլ տրվեց, որ Վիլյամ Միլլերը և նրա գործակիցները քարոզեն այդ նախազգուշացումը Ամերիկայում։ Այս երկիրը դարձավ մեծ Ադվենտական շարժման կենտրոնը։ Այստեղ էր, որ առաջին հրեշտակի պատգամի մարգարեությունը գտավ իր ամենաուղղակի իրականացումը։ Միլլերի և նրա համախոհների գրությունները տարվեցին հեռավոր երկրներ։ Որտեղ էլ որ միսիոներները թափանցել էին ամբողջ աշխարհում, այնտեղ ուղարկվում էին Քրիստոսի շուտափույթ վերադարձի բարի լուրերը։ Հեռու և լայնորեն տարածվեց հավիտենական ավետարանի պատգամը. «Վախեցե՛ք Աստծուց և փա՛ռք տվեք նրան, որովհետև եկել է նրա դատաստանի ժամը»»։ The Great Controversy, 368.
At the time of the end in 1989, the prophetic message of the Hiddekel river of Daniel chapters ten through twelve was unsealed, and Future for America was raised up in the spirit and power of Elijah to announce the nearness of God’s judgment.
1989-жылдагы акыр заман маалында Даниел китебинин ондон он экинчи бөлүмдөрүнө чейинки Хиддекел дарыясына байланышкан пайгамбарлык кабар мөөрүнөн ачылып, Future for America Кудайдын сотунун жакындап калганын жарыялоо үчүн Илияс руху жана күчү менен көтөрүлдү.
The Millerites announced the opening of the judgment, and Future for America announces the close of the judgment. The Millerites’ prophetic framework was the two desolating powers of paganism, followed by papalism. The prophetic framework of Future for America is the three desolating powers of paganism, followed by papalism and then followed by apostate Protestantism.
Միլլերի հետևորդները հռչակեցին դատաստանի բացվելը, իսկ Future for America-ն հռչակում է դատաստանի փակվելը։ Միլլերի հետևորդների մարգարեական շրջանակը հեթանոսության երկու ավերիչ զորություններն էին, որոնց հաջորդում էր պապականությունը։ Future for America-ի մարգարեական շրջանակը հեթանոսության երեք ավերիչ զորություններն են, որոնց հաջորդում է պապականությունը, ապա՝ հավատուրաց բողոքականությունը։
The Millerites began as Philadelphians, and transitioned into Laodiceans. Future for America began as Laodiceans, and transitions into Philadelphians. The transition from Philadelphia unto Laodicea for the Millerites was in connection with the death of Elijah and his message of Moses’ oath. The transition of Future for America is in connection with the death and resurrection of Elijah and Moses in Revelation eleven.
ميلَّرانيون افتتحوا مسيرتهم كفيلادلفيّين، ثم انتقلوا إلى لاودكيّين. أمّا «المستقبل لأجل أمريكا» فبدأت كَلاودكيّين، وتنتقل إلى فيلادلفيّين. وكان انتقال الميلَّرانيين من فيلادلفيا إلى لاودكية مرتبطًا بموت إيليا وبرسالته عن قسم موسى. أمّا انتقال «المستقبل لأجل أمريكا» فمرتبط بموت إيليا وموسى وقيامتهما في رؤيا 11.
At the opening of the judgment in 1844, the Millerites had fulfilled the work of Elijah at Mount Carmel. At the close of judgement, at the Sunday law, the movement of Future for America will have fulfilled the work of Elijah at Mount Carmel. In Millerite history the three waymarks of the sixty-five year prophecy that are identified in Isaiah chapter seven, verse eight, were repeated as two nations were joined together as one nation to establish the Protestant horn of the earth beast of Revelation thirteen. In the history of Future for America the three waymarks of the same sixty-five years are repeated when two nations come together to form the horn of Republicanism that speaks as a dragon.
Na mwanzo wa hukumu mwaka 1844, Wamileriti walikuwa wametimiza kazi ya Eliya katika Mlima Karmeli. Mwishoni mwa hukumu, katika sheria ya Jumapili, vuguvugu la Future for America litakuwa limetimiza kazi ya Eliya katika Mlima Karmeli. Katika historia ya Wamileriti, alama tatu za njia za unabii wa miaka sitini na mitano zinazotambuliwa katika Isaya sura ya saba, aya ya nane, zilirudiwa wakati mataifa mawili yaliunganishwa pamoja kuwa taifa moja ili kuisimamisha pembe ya Kiprotestanti ya mnyama wa nchi wa Ufunuo kumi na tatu. Katika historia ya Future for America, alama tatu za njia za ile ile miaka sitini na mitano zinarudiwa wakati mataifa mawili yanapokuja pamoja kuunda pembe ya Urepublikanismu inayosema kama joka.
The first of those three waymarks in the prophetic history of Future for America, was the time of the end in 1989. The second was September 11, 2001 and the third will be the soon coming Sunday law. In Millerite history the sequence of waymarks identified in Isaiah seven was reversed from the sequence of waymarks in the history of Isaiah. In the history of Future for America the sequence aligns with the first reference of the sixty-five years, though at the end there is no longer any element of time. Since October 22, 1844, any application of prophetic time is a satanic delusion.
ئايشە ئەمريكا بۆ داهاتوو لە مێژووی پێغەمبەرانەدا، یەکەمین لەو سێ نیشانە-ڕێیانە کاتی کۆتایی بوو لە ساڵی 1989. دووەمیان 11ی ئەیلوولی 2001 بوو، و سێیەمیان یاسای یەکشەممەی نزیکەهاتوو دەبێت. لە مێژووی میللەرییەکاندا، زنجیرەی نیشانە-ڕێیەکان کە لە ئیشایا حەوتدا ناسێنراون، پێچەوانەی زنجیرەی نیشانە-ڕێیەکان بوو لە مێژووی ئیشایا. لە مێژووی ئایندە بۆ ئەمریکا، ئەم زنجیرەیە لەگەڵ یەکەمین ئاماژەی شەست و پێنج ساڵ یەکدەگرێتەوە، بەڵام لە کۆتاییدا چیتر هیچ توخمێکی کات ماوە نییە. لە 22ی ئۆکتۆبەری 1844ەوە، هەر جێبەجێکردنێکی کاتی پێغەمبەرانە خەڵەتاندنێکی شەیتانییە.
The prophetic justification for holding to the sequence of the three waymarks as they are set forth in Isaiah seven, as opposed to their reversed order in Millerite history, is partially based upon the rule of first mention. The order of the sixty-five years is first mentioned in Isaiah seven, and though there is no longer an element of the time of sixty-five years, when the final fulfillment of the prophetic history represented with those years occurs in the movement at the end, the three waymarks are still identified, and they retain the order as in Isaiah’s history.
Ajustificação profética para manter a sequência dos três marcos, tal como são apresentados em Isaías sete, em contraste com sua ordem invertida na história milerita, baseia-se em parte na regra da primeira menção. A ordem dos sessenta e cinco anos é mencionada pela primeira vez em Isaías sete, e, embora já não haja o elemento do período de sessenta e cinco anos quando o cumprimento final da história profética representada por aqueles anos ocorre no movimento do fim, os três marcos ainda são identificados, e conservam a mesma ordem da história de Isaías.
A second justification for retaining the first order of the waymarks, is the relationship of the Millerite history where the sixty-five years were fulfilled, and the continuity that the Millerite movement has with the movement of Future for America. Millerite history was the beginning and Future for America is the ending.
Ʌ ȧıɢȧʋɨ ȷŭsŧıƒıƈȧŧıơŋ ƒơɍ ɍėŧȧıŋıŋɢ ŧħė ƒıɍsŧ ơɍɗėɍ ơƒ ŧħė waymarks, ıs ŧħė ɍėŀȧŧıơŋsħıƥ ơƒ ŧħė Millerite ħısŧơɍყ whėɍė ŧħė sıxŧყ-ƒıʋė ყėȧɍs wėɍė ƒŭŀƒıŀŀėɗ, ȧŋɗ ŧħė ƈơŋŧıŋŭıŧყ ŧħȧŧ ŧħė Millerite mơʋėmėŋŧ ħȧs wıŧħ ŧħė mơʋėmėŋŧ ơƒ Future for America. Millerite ħısŧơɍყ wȧs ŧħė ƀėɢıŋŋıŋɢ ȧŋɗ Future for America ıs ŧħė ėŋɗıŋɢ.
The movement of the Millerites ended in 1863, when the legally organized Seventh-day Adventist church began. At that point the Elijah messenger that had arrived at the time of the end in 1798, when the vision of the Ulai river was unsealed, was silenced and sealed up. In 1989, at the time of the end, when the vision of the Hiddekel river was unsealed the Elijah messenger returned.
በ1863 ዓ.ም. በሕጋዊ ሁኔታ የተደራጀችው የሰባተኛ ቀን አድቬንቲስት ቤተ ክርስቲያን ሲጀምር፣ የሚለራውያን እንቅስቃሴ ተጠናቀቀ። በዚያን ጊዜ፣ የኡላይ ወንዝ ራእይ በተፈታበት በ1798 ዓ.ም. በፍጻሜው ዘመን የመጣው የኤልያስ መልእክተኛ ዝም እንዲል ተደረገ እና ታተመ። በ1989 ዓ.ም.፣ የሂድዴቄል ወንዝ ራእይ በተፈታበት በፍጻሜው ዘመን፣ የኤልያስ መልእክተኛ ተመለሰ።
A third justification for retaining the original sequence of waymarks, is found in the line of prophecy that addresses the earth beast and its two horns. In Millerite history, two nations were joined to form the horn of Protestantism. In the history of Future for America the two horns of apostate Protestantism and apostate Republicanism will be joined to form the one nation that is an “image of,” and also an “image to” the beast. The two nations that come together in the ending history to form the single horn of church and state, reach that fulfillment at the Sunday law.
تەواوکردنێکی سێیەم بۆ پاراستنی ڕیزبەندیی ڕەسەنی نیشانەکانی ڕێگا، لەو هێڵەی پێشبینییەوە دەدۆزرێتەوە کە سەبارەت بە ئاژەڵی زەوی و دوو شاخەکەی دەدوێت. لە مێژووی میلڵەریتدا، دوو نەتەوە پێکەوە یەکخراون بۆ ئەوەی شاخی پرۆتستانتیزم پێکبهێنن. لە مێژووی Future for Americaدا دوو شاخی پرۆتستانتیزمی بێباوەڕ و کۆمارییەتیی بێباوەڕ پێکەوە یەکدەخرێن بۆ ئەوەی ئەو یەک نەتەوەیە پێکبهێنن کە هەم «وێنەی» ئاژەڵەکەیە، و هەمیش «وێنە بۆ» ئاژەڵەکەیە. ئەو دوو نەتەوەیەی کە لە مێژووی کۆتاییدا پێکەوە دێن بۆ پێکهێنانی ئەو تاکە شاخەی کڵێسا و دەوڵەت، لە یاسای ڕۆژی یەکشەممەدا بەو جێبەجێبوونە دەگەن.
When the image of the beast is fully developed, its conclusion is attested to by its ability to pass the Sunday law. The development of that image is a process of time, but the mark of the beast is a point in time. The time of developing the image is represented by the forty-six years that the temple was erected from 1798 to 1844. The Republican horn erects a religious-political temple during the period of time that the image of the beast is being developed.
Nitsʼíísígíí doo bichʼįʼ yázhí yáhootʼééłgo bitsʼáádóó, ałahdi bá hooghanígíí Sunday law biniiyé átʼéego yáhootʼééłgo bee haneʼígíí bee ádaatʼé. Díí nitsʼíísígíí bichʼįʼ yázhí yáhootʼééłígíí tʼáá áłtsé bee hózhǫ́ǫgo dah naashá, shí éí mark of the beast tʼáá ałtso łaʼ bee akótʼéego nihá átʼé. Nitsʼíísígíí bichʼįʼ yázhí yáhootʼééłígíí tʼáá áyóígo hwinítʼį́į́łígíí, 1798 dóó 1844 yináʼáádahgo temple 46 naaltsoos beʼelyaaí tʼáá ajiłiiʼgo bee beehózinígíí yináʼá. Republican horn éí nitsʼíísígíí bichʼįʼ yázhí yáhootʼééłígíí áłahgo, tʼáá átʼéego diné bee haneʼí dóó siyaasí-yáhootʼééłígíí temple hólǫ́go yiyiłtsą́.
The development of the image of the beast began prophetically on September 11, 2001. That crisis marked the arrival of the Patriot Act, which marked the change in Constitutional law from the premise of English law unto the premise of Roman law. English law is based upon the principle that a person is innocent until proven guilty, and Roman law is based upon the principle that a person is guilty until proven innocent.
Oñepyrũ vaʼekue profétikamente mymba ñarõ taʼanga ñemoheñói ára 11 jasyporundy 2001-pe. Upéva pe apañuãi ohechauka vaʼekue pe Patriot Act ou hague, ha upéva ohechauka vaʼekue tekolei Constitucional-pe pe ñemoambue inglés rembiapokue ypykue guive romano rembiapokue ypykue peve. Inglés rembiapokue oñemopyenda pe principio rehe, peteĩ tapicha ndaikatúiha ojeʼe hembiapo vaiha peve ojehechauka hag̃ua upéva, ha romano rembiapokue oñemopyenda pe principio rehe, peteĩ tapicha hembiapo vaiha ojehecha hag̃ua oñepyrũrõ guive peve ojehechauka hag̃ua ndahaʼeiha upéicha.
The political temple that is erected from September 11, 2001 until the Sunday law is also illustrated by the formation of the image of the beast. Prophetic time is no longer applicable, so the forty-six years that the horn of Protestantism erected the spiritual temple, illustrates a period, not a point in time, when the horn of Republicanism raises up its religious-political temple.
11 de septiembre de 2001 guive pe léi domingo peve oñemopuʼãva pe témplo político ojehechauka avei pe mymba raʼanga ñemoheñóipe. Pe ára profético ndojeporuvéima, upévare pe cuarenta y seis áño pe protestantismo ratĩ omopuʼã hague pe témplo espiritual ohechauka peteĩ período, ndahaʼéi peteĩ momento añónte tiempope, upérõ pe republicanismo ratĩ omopuʼã jey hag̃ua pe itsiha ha políticova témplo.
The three primary justifications for applying the same sequence of three waymarks of the sixty-five years represented in Isaiah seven are; first, the rule of first mention; 742 BC, 723 BC and 677 BC, thus nineteen years followed by forty-six years. It was opposite in Millerite history; 1798, 1844 and 1863, thus forty-six years followed by nineteen years.
ئیشایا بابەتی حەوتدا نیشاندراوی شەست و پێنج ساڵەکە بۆ بەکاربردنی هەمان زنجیرەی سێ نیشانە-ڕێگاکە، سێ هۆکاری سەرەکی هەن؛ یەکەم، یاسای یەکەم باسهێنان؛ 742 BC، 723 BC و 677 BC، کەواتە نۆزدە ساڵ دواتر چل و شەش ساڵ. لە مێژووی میلەریدا پێچەوانە بوو؛ 1798، 1844 و 1863، کەواتە چل و شەش ساڵ دواتر نۆزدە ساڵ.
The second justification is continuity of the message of the role and work of Elijah. Elijah arrived at the time of the end in 1798, when the book of Daniel was unsealed (Daniel 8:14) and then arrived at the contest at Mount Carmel from 1840 to 1844, and he was then sealed up with the theology of custom and tradition in 1863. Elijah arrived again at the time of the end in 1989, when the book of Daniel was unsealed. He prophetically traveled to September 11, 2001, where the contest of Mount Carmel begins, only to end at the soon coming Sunday law. The continuity of the role and work of Elijah supports the sequence of waymarks identified in Isaiah seven.
ئىككىنچى ئاساس، ئىلياسنىڭ ئورنى ۋە خىزمىتىگە ئائىت خەۋەرنىڭ ئۈزلۈكسىز داۋامچانلىقىدۇر. ئىلياس 1798-يىلى ئاخىر زاماندا يېتىپ كەلدى، ئۇ ۋاقىتتا دانىيال كىتابى ئېچىلغان ئىدى (Daniel 8:14)؛ ئاندىن 1840-يىلدىن 1844-يىلغىچە كارمەل تېغىدىكى مۇسابىقىگە يېتىپ كەلدى، شۇنىڭدىن كېيىن 1863-يىلى ئۆرپ-ئادەت ۋە ئەنئەنىنىڭ ئىلاھىيەت بىلەن بىرگە مۆھرلىنىپ قويۇلدى. ئىلياس 1989-يىلى يەنە ئاخىر زاماندا يېتىپ كەلدى، ئۇ ۋاقىتتا دانىيال كىتابى ئېچىلغان ئىدى. ئۇ پەيغەمبەرلىك جەھەتتە 2001-يىلى 11-سېنتەبىرگىچە سەپەر قىلدى، بۇ يەردە كارمەل تېغىدىكى مۇسابىقە باشلىنىدۇ، پەقەت يېقىندا كېلىدىغان يەكشەنبە قانۇنىدا ئاخىرلىشىدۇ. ئىلياسنىڭ ئورنى ۋە خىزمىتىنىڭ ئۈزلۈكسىز داۋامچانلىقى ئىشايا يەتتىنچى بابتا بەلگىلەنگەن بەلگە نۇقتىلارنىڭ تەرتىپىنى قوللايدۇ.
The context of the two horns of the earth beast identifies that both horns transition from two powers unto one, one in the beginning and one in the ending of the sixth kingdom of Bible prophecy. When the two sticks of either the beginning or ending are gathered and joined together as one nation, they are represented as building either a spiritual temple in the beginning or as a religious-political spiritual temple at the end. The counterfeit temple is an image of the papal temple, where the pope is seated in the temple of God proclaiming himself to be God.
عالمی وحش کے دو سینگوں کا سیاق اس امر کی نشان دہی کرتا ہے کہ دونوں سینگ دو قوتوں سے ایک قوت میں منتقل ہوتے ہیں، ایک بائبلی نبوت کی چھٹی مملکت کے آغاز میں اور ایک اس کے اختتام پر۔ جب یا تو آغاز کی یا اختتام کی دو لاٹھیاں جمع کر کے ایک قوم کے طور پر باہم ملا دی جاتی ہیں، تو وہ اس طور پر ظاہر کی جاتی ہیں کہ آغاز میں ایک روحانی ہیکل تعمیر کر رہی ہیں یا آخر میں ایک مذہبی-سیاسی روحانی ہیکل۔ جعلی ہیکل پاپائی ہیکل کی ایک شبیہ ہے، جہاں پوپ خدا کی ہیکل میں بیٹھا ہوا اپنے آپ کو خدا ظاہر کرتا ہے۔
When the United States speaks as a dragon at the Sunday law, it will be fulfilling that very image, for it will have built a counterfeit temple where church and state are combined into one stick, and the church will be in control of the relationship.
Nxaɓa ɓe Maraykandu goyi ɗum no dodoore ndee ka dooka Lahade, ɗum waɗata noon fotnde nden e nder timminde, ngam ɗum maa mahii suudu sujjungo fewreere nde kawtal hakkunde ndeen e laamu woni ɗum e sawru gooto, tee ndeen ekklesiya wonanɓe ɓe ngoni jiyaɓe ɗee kawtal.
In Isaiah seven the prophet Isaiah, took his son, to proclaim the message to king Ahaz by the conduit of the upper pool, by the fuller’s field.
ଇସାୟା ସାତ ଅଧ୍ୟାୟରେ, ଭବିଷ୍ୟଦ୍ଦକ୍ତା ଇସାୟା ତାଙ୍କ ପୁତ୍ରଙ୍କୁ ସହ ନେଇ, ଉପର ପୁଷ୍କରିଣୀର ନାଳା ପାଖରେ, ଧୋବୀର ମାଇଦାନ ନିକଟରେ, ରାଜା ଆହାଜଙ୍କୁ ସନ୍ଦେଶ ଘୋଷଣା କରିବାକୁ ଯାଇଥିଲେ।
Then said the Lord unto Isaiah, Go forth now to meet Ahaz, thou, and Shearjashub thy son, at the end of the conduit of the upper pool in the highway of the fuller’s field. Isaiah 7:3.
Azwaj Yahowa Isayaŋŋa asa: Gaxan le in Ahaz daŋay, ni, nda i izo Šeʿaryašub, beene maršinayyaŋ fondoo me hari boŋ jamaa me, saɲo koogu faada fondo ra. Isaya 7:3.
The word “shearjashub” means “a remnant will return.” The remnant of the beginning movement of Millerites returned in the movement of Future for America in 1989. Isaiah and his son represent a beginning and an ending, through their relationship as father and son. They convey the spirit of Elijah that was to turn the hearts of the fathers to the children and the hearts of the children to the fathers. Isaiah was proclaiming an Elijah message to the wicked king Ahaz. Among other wicked acts, Ahaz is known for closing down the services of the sanctuary and erecting a copy of an Assyrian temple in its place.
ꭱꭻꮖ ꮛꮧꮢ “shearjashub” ꭹꮒꮮꮪ “ꭰ ꮢꭻꮙꮑꭰꮑꭲ ꮝꮖꮜꮜ ꮢꭻꭲꮥꮢꮑ.” ꮢꭻꮙꮑꭰꮑꭲ ꮢꭻ ꮎꮻ ꭼꮜꮮꮒꮑꮑꮤꮑꮒ ꮙꮧꮦꭻꮙꭻꮑꭲ ꮎꮻ ꓟꮤꮜꮜꭻꮢꮤꭲꭻꮪ ꮢꭻꭲꮥꮢꮑꭻꭰ ꮤꮑ ꮒꮧꭻ ꮙꮧꮦꭻꮙꭻꮑꭲ ꮎꮻ ꓝꮥꭲꮥꮢꭻ ꮎꮢ ꭰꮙꭻꮢꮤꮐꭰ ꮤꮑ 1989. ꓲꮪꭰꮤꭰꮧ ꭰꮑꭰ ꮧꮤꮪ ꮪꮎꮑ ꮢꭻꮪꮢꭻꮪꭻꮑꭲ ꭰꮒꮒꮤꮑꮑꮤꮑꮒ ꭰꮑꭰ ꭰꮑ ꭻꮑꭰꮤꮑꮒ, ꭲꮧꮢꮎꮥꮒꮧ ꮒꮧꭻꮤꮢ ꮢꭻꮜꭰꭲꮤꮎꮑꮪꮧꮤꮔ ꭰꮪ ꮙꭰꮒꮧꭻꮢ ꭰꮑꭰ ꮪꮎꮑ. ꮎꮧꮤꮙ ꮐꮎꮑꮦꭻꮖ ꮒꮧꭻ ꮪꮔꮤꮢꮤꭲ ꮎꮻ ꓰꮜꮤꭺꭻ ꮒꮧꭰꭲ ꮝꭰꮪ ꭲꮎ ꭲꮥꮢꮑ ꮒꮧꭻ ꮧꭻꭰꮢꭲꮪ ꮎꮻ ꮒꮧꭻ ꮙꭰꮒꮧꭻꮢꮪ ꭲꮎ ꮒꮧꭻ ꮐꮧꮤꮜꭰꮢꭻꮑ ꭰꮑꭰ ꮒꮧꭻ ꮧꭻꭰꮢꭲꮪ ꮎꮻ ꮒꮧꭻ ꮐꮧꮤꮜꭰꮢꭻꮑ ꭲꮎ ꮒꮧꭻ ꮙꭰꮒꮧꭻꮢꮪ. ꓲꮪꭰꮤꭰꮧ ꮝꭰꮪ ꮔꮢꮎꮐꮜꭰꮤꮙꮤꮑꮒ ꭰꮑ ꓰꮜꮤꭺꭻ ꮙꭻꮪꮪꭰꮒꭻ ꭲꮎ ꮒꮧꭻ ꮝꮤꮐꮐꭻꭰ ꮐꮤꮑꮒ ꭰꮧꭰꮑ. ꭰꮙꮎꮑꮒ ꮎꮒꮧꭻꮢ ꮝꮤꮐꮐꭻꭰ ꭰꮐꭲꮪ, ꭰꮧꭰꮑ ꮤꮪ ꮐꮑꮎꮝꮑ ꮎꮢ ꮐꮜꮎꮪꮤꮑꮒ ꭰꮎꮝꮑ ꮒꮧꭻ ꮪꭻꮢꮦꮤꮐꭻꮪ ꮎꮻ ꮒꮧꭻ ꮪꭰꮑꮐꭲꮥꭰꮢꮙ ꭰꮑꭰ ꭻꮢꭻꮐꭲꮤꮑꮒ ꭰ ꮐꮎꮔꭻ ꮎꮻ ꭰꮑ ꭰꮪꮪꭰꮢꮤꭰꮑ ꭲꭻꮙꮔꮜꭻ ꮤꮑ ꮤꭲꮪ ꮔꮜꭰꮐꭻ.
Twenty years old was Ahaz when he began to reign, and reigned sixteen years in Jerusalem, and did not that which was right in the sight of the Lord his God, like David his father. But he walked in the way of the kings of Israel, yea, and made his son to pass through the fire, according to the abominations of the heathen, whom the Lord cast out from before the children of Israel. And he sacrificed and burnt incense in the high places, and on the hills, and under every green tree. Then Rezin king of Syria and Pekah son of Remaliah king of Israel came up to Jerusalem to war: and they besieged Ahaz, but could not overcome him. At that time Rezin king of Syria recovered Elath to Syria, and drave the Jews from Elath: and the Syrians came to Elath, and dwelt there unto this day. So Ahaz sent messengers to Tiglathpileser king of Assyria, saying, I am thy servant and thy son: come up, and save me out of the hand of the king of Syria, and out of the hand of the king of Israel, which rise up against me. And Ahaz took the silver and gold that was found in the house of the Lord, and in the treasures of the king’s house, and sent it for a present to the king of Assyria. And the king of Assyria hearkened unto him: for the king of Assyria went up against Damascus, and took it, and carried the people of it captive to Kir, and slew Rezin. And king Ahaz went to Damascus to meet Tiglathpileser king of Assyria, and saw an altar that was at Damascus: and king Ahaz sent to Urijah the priest the fashion of the altar, and the pattern of it, according to all the workmanship thereof. And Urijah the priest built an altar according to all that king Ahaz had sent from Damascus: so Urijah the priest made it against king Ahaz came from Damascus. And when the king was come from Damascus, the king saw the altar: and the king approached to the altar, and offered thereon. And he burnt his burnt offering and his meat offering, and poured his drink offering, and sprinkled the blood of his peace offerings, upon the altar. And he brought also the brazen altar, which was before the Lord, from the forefront of the house, from between the altar and the house of the Lord, and put it on the north side of the altar. And king Ahaz commanded Urijah the priest, saying, Upon the great altar burn the morning burnt offering, and the evening meat offering, and the king’s burnt sacrifice, and his meat offering, with the burnt offering of all the people of the land, and their meat offering, and their drink offerings; and sprinkle upon it all the blood of the burnt offering, and all the blood of the sacrifice: and the brazen altar shall be for me to inquire by. Thus did Urijah the priest, according to all that king Ahaz commanded. And king Ahaz cut off the borders of the bases, and removed the laver from off them; and took down the sea from off the brazen oxen that were under it, and put it upon a pavement of stones. And the covert for the sabbath that they had built in the house, and the king’s entry without, turned he from the house of the Lord for the king of Assyria. 2 Kings 16:2–18.
Aħaz kellu għoxrin sena meta beda jsaltan, u saltan sittax-il sena f’Ġerusalemm, u ma għamilx dak li hu sewwa quddiem il-Mulej Alla tiegħu, bħalma għamel David missieru. Iżda mexa fit-triq tas-slaten ta’ Iżrael, iva, saħansitra għadda lil ibnu min-nar, skont l-abominazzjonijiet tal-ġnus, li l-Mulej keċċa minn quddiem ulied Iżrael. U offra sagrifiċċji u ħaraq l-inċens fuq il-għoljiet imqaddsa, u fuq l-għoljiet, u taħt kull siġra ħadra. Imbagħad Resin, sultan tas-Sirja, u Pekah bin Remalija, sultan ta’ Iżrael, telgħu lejn Ġerusalemm biex jagħmlu gwerra; u assedjaw lil Aħaz, iżda ma setgħux jegħlbuh. F’dak iż-żmien Resin, sultan tas-Sirja, reġa’ kiseb Elat għas-Sirja, u keċċa l-Lhud minn Elat; u s-Sirjani ġew Elat, u għammru hemm sa dan il-jum. Għalhekk Aħaz bagħat messaġġiera lil Tiglat-Pileser, sultan tal-Assirja, u qallu: Jiena l-qaddej tiegħek u ibnek: itla’, u salvani minn idejn is-sultan tas-Sirja, u minn idejn is-sultan ta’ Iżrael, li qegħdin iqumu kontrija. U Aħaz ħa l-fidda u d-deheb li nstabu fid-dar tal-Mulej, u fit-teżori tad-dar tas-sultan, u bagħathom bħala rigal lis-sultan tal-Assirja. U s-sultan tal-Assirja semgħu: għax is-sultan tal-Assirja tela’ kontra Damasku, u ħadu, u ħa lin-nies tiegħu fil-jasar lejn Kir, u qatel lil Resin. U s-sultan Aħaz mar Damasku biex jiltaqa’ ma’ Tiglat-Pileser, sultan tal-Assirja, u ra artal li kien f’Damasku; u s-sultan Aħaz bagħat lill-qassis Urija x-xbieha tal-artal, u l-mudell tiegħu, skont kull xogħol tiegħu. U l-qassis Urija bena artal skont dak kollu li s-sultan Aħaz kien bagħat minn Damasku: hekk il-qassis Urija għamlu qabel ma s-sultan Aħaz ġie lura minn Damasku. U meta s-sultan wasal minn Damasku, is-sultan ra l-artal; u s-sultan resaq lejn l-artal, u offra fuqu. U ħaraq l-offerta maħruqa tiegħu u l-offerta tal-ikel tiegħu, u ferra’ l-offerta tax-xorb tiegħu, u xxerred id-demm tas-sagrifiċċji tas-sliem tiegħu fuq l-artal. U ressaq ukoll l-artal tal-bronż, li kien quddiem il-Mulej, minn quddiem id-dar, minn bejn l-artal u d-dar tal-Mulej, u poġġieh fuq in-naħa tat-tramuntana tal-artal. U s-sultan Aħaz ordna lill-qassis Urija, u qallu: Fuq l-artal il-kbir aħraq l-offerta maħruqa ta’ filgħodu, u l-offerta tal-ikel ta’ filgħaxija, u s-sagrifiċċju maħruq tas-sultan, u l-offerta tal-ikel tiegħu, flimkien mal-offerta maħruqa tal-poplu kollu tal-art, u l-offerti tal-ikel tagħhom, u l-offerti tax-xorb tagħhom; u xxerred fuqu d-demm kollu tal-offerta maħruqa, u d-demm kollu tas-sagrifiċċju: u l-artal tal-bronż ikun għalija biex nistaqsi bih. Hekk għamel il-qassis Urija, skont dak kollu li ordna s-sultan Aħaz. U s-sultan Aħaz qata’ l-ġnub tal-bażijiet, u neħħa l-baċin minn fuqhom; u niżżel il-baħar minn fuq il-barrin tal-bronż li kienu taħtu, u qegħdu fuq art bil-ġebel. U l-kopertura għas-Sibt li kienu bnew fid-dar, u d-daħla tas-sultan minn barra, bidluhom mid-dar tal-Mulej minħabba s-sultan tal-Assirja. 2 Slaten 16:2–18.
The king of Assyria represents the king of the north, which is a symbol of the papacy. The wicked king Ahaz was the literal leader of Judah, the literal glorious land. When Isaiah and his son met with him at the conduit of the upper pool by the fuller’s field, with the message that a remnant would return, the wicked king was in the crisis of a civil war between the north and the south. In that crisis, he rejected the message offered by God through the prophet Isaiah, and reached out to the literal king of the north for protection.
꧋ꦫꦗꦱꦏꦲꦱꦶꦫꦶꦪꦁ ꦤꦶꦏꦸ ꦩꦒꦺꦩ꧀ꦥꦺꦴꦭ꧀ꦏꦺꦤ꧀ ꦫꦗ ꦲꦺꦴꦫꦺꦴ, ꦪꦺꦴꦏꦸ ꦱꦶꦩ꧀ꦧꦺꦴꦭ꧀ saking ꦏꦥꦺꦴꦥꦰꦤ꧀. ꦫꦗ ꦲꦲꦱ꧀ kang duraka punika inggih punika pamimpin harfiah Yehuda, tanah kamulyan harfiah punika. Nalika Yesaya saha putranipun pinanggih kaliyan piyambakipun wonten ing saluran toya saking blumbang inggil, caket palemahanipun tukang ngumbah, kaliyan pawartos bilih satunggal sisan badhe wangsul, ratu duraka punika saweg wonten ing krisis perang saudara antawisipun lor lan kidul. Ing krisis punika, piyambakipun nampik pawartos ingkang kaparingaken dening Gusti Allah lumantar nabi Yesaya, lan nyuwun pangayoman dhateng ratu lor ingkang harfiah.
The setting of Isaiah seven portrays a leader of the spiritual glorious land who reaches out to the papacy for an alliance in a time of civil war, instead of reaching out to God. Ahaz’s rebellion against God is represented by him visiting the king of the north and making a pattern of the temple of the god of the king of the north, and sending the pattern of the temple to the high priest in Jerusalem, who then erected a duplicate of the counterfeit temple in the sacred grounds of God’s sanctuary. Wicked king Ahaz represents the state, and the high priest’s cooperation represents a combination of church and state.
Atinem aawen kapitel 7 em Isaiah apiiwewen nemadabaanigoziwin anokiiwinini omino-ayaawin aki, geget dash owiijiiwewin ji-ayaa e-papasiikwewidjig kichi-anishinaabeg ogimaa, miinawaa endaadiziwin ji-biidoon e-zhigwaadendaagoziyaning oji-civil war, apane gaa-izhiwebiziyaang gego gaa-bi-izhiwebiziwaad miinawaa Gichi-Manidoo. Ahaz ozhichigewin gagwekwendaagoziwin Gichi-Manidoo owaabandaan ji-izhaad ingoji ogimaa waabang, miinawaa gagwekwendaad ji-ozhibii’igan oji ji-mashkawiziwin wiigiwaam manidoo ogimaa waabang, miinawaa ji-anishinaabemodamawad ongow ogimaa ji-gichi-anami’aawigiwaming Jerusalem, awenen gaa-izhichiged miinawaa gaa-onji-anishinaabemodang gagwekwendaad ji-onji-ayaad awiya gego gagwekwendaagoziwin wiigiwaam mashi-gikenjigewin noongom ji-ayaad gidaa-anishinaabemowin Gichi-Manidoo owiigiwaam. Maji-ogimaa Ahaz odaapinige bimosewin ji-ayaad state, miinawaa ongow gichi-anami’aawiniini owiijiiwewin gagwekwendaagoziwin ji-mamawi-ayaamagak church and state.
That literal rebellion represents the rebellion of the leader of the spiritual glorious land who duplicates the worship service of the papacy (the king of the north) and shuts down the true worship of God’s sanctuary. Ahaz’s rebellion represents the leadership of the United States, that erects a counterfeit temple in the glorious land, that is a copy of the temple of the king of the north.
Ка literal rebellion amapụta nnupụisi nke onye ndu nke ala ime mmụọ dị ebube, onye na-emegharịa usoro ofufe nke papacy (eze ugwu) ma na-emechi ezi ofufe nke ebe nsọ Chineke. Nnupụisi Ahaz na-anọchi anya ndu nke United States, nke na-ewu ụlọ nsọ adịgboroja n’ala ahụ dị ebube, nke bụ oyiri nke ụlọ nsọ nke eze ugwu.
The prophetic setting of Isaiah seven represents the beginning sixty-five years of the earth beast, and more directly the ending period of the earth beast. There is much light to be gleaned from the prophetic setting of Isaiah seven, but at this point we are simply employing the principle that Christ illustrates the end of a thing, with the beginning of a thing. We are here making this application, not so much to dig deeply into the ramifications of the historical setting of Isaiah seven. We are identifying that when the horn of apostate Republicanism joins with the horn of apostate Protestantism it is a representation of the erection of a counterfeit temple.
تحقیقی پس منظرِ اشعیا سات زمینی درندہ کے ابتدائی پینسٹھ برسوں کی نمائندگی کرتا ہے، اور زیادہ براہِ راست طور پر زمینی درندہ کے اختتامی دور کی بھی۔ اشعیا سات کے تحقیقی پس منظر سے بہت سا نور حاصل کیا جا سکتا ہے، لیکن اس مقام پر ہم صرف اس اصول کو برت رہے ہیں کہ مسیح کسی چیز کے آغاز کے ذریعے اس کے انجام کی تمثیل پیش کرتا ہے۔ یہاں ہم اس اطلاق کو اس لیے کر رہے ہیں، نہ کہ اشعیا سات کے تاریخی پس منظر کے نتائج و مضمرات میں گہرائی تک اترنے کے لیے۔ ہم یہ واضح کر رہے ہیں کہ جب برگشتہ ریپبلکن ازم کا سینگ برگشتہ پروٹسٹنٹ ازم کے سینگ کے ساتھ متحد ہوتا ہے تو یہ ایک جعلی ہیکل کے قائم کیے جانے کی نمائندگی کرتا ہے۔
The erection of the counterfeit temple, that is patterned after the temple of the king of the north, represents the history when the image of the beast is formed, and it is the great test for the people of God, by which their eternal destiny will be decided.
Qimalu timplo nayuqaw kiwa, a naqulun a ulpu tura na timplo na ari sin amyanan, ket itakderna ti pakasaritaan idi a maipasdek ti ladawan ti animal, ket isu dayta ti dakkel a pannubok kadagiti tattao ti Dios, babaen iti dayta a maikeddeng ti agnanayon a pagbanaganda.
“The Lord has shown me clearly that the image of the beast will be formed before probation closes; for it is to be the great test for the people of God, by which their eternal destiny will be decided.
«خداوند بهروشنی بر من آشکار ساخته است که صورتِ وحش پیش از بستهشدنِ درِ مهلتِ آزمایش شکل خواهد گرفت؛ زیرا این همان آزمونِ بزرگ برای قومِ خدا خواهد بود که بهوسیلهٔ آن، سرنوشتِ ابدیِ ایشان تعیین خواهد شد.»
“This is the test that the people of God must have before they are sealed. All who proved their loyalty to God by observing His law, and refusing to accept a spurious sabbath, will rank under the banner of the Lord God Jehovah, and will receive the seal of the living God. Those who yield the truth of heavenly origin and accept the Sunday sabbath, will receive the mark of the beast” The Seventh-day Adventist Bible Commentary, volume 7, 976.
«Aya ni jiinnta qormaata sabni Waaqayyoo dura chaappaa argatanii darbuu qaban. Warri hundinuu seera Isaa eeguun amanamummaa isaanii Waaqayyoof mirkaneessanii, Sanbata sobaan dhiyaate fudhachuu didan, faajjii Gooftaa Waaqayyo Yihowaa jalatti hiriiru; chaappaa Waaqayyo isa jiraataa ni argatu. Warri dhugaa madda samii irraa dhufe dhiisanii Sanbata Dilbataa fudhatan immoo, mallattoo bineensichaa ni argatu» The Seventh-day Adventist Bible Commentary, volume 7, 976.
Seventh-day Adventists, who are the Laodicean “people of God,” have a “great test” that takes place before probation closes. It is “the test” they must pass “before they are sealed.” The seal of God and the close of probation take place at the Sunday law. The formation of the image of the beast takes place in a period that leads to and culminates at the Sunday law. The image of the beast and its formation is a truth that will decide our eternal destiny. The formation of that image has been illustrated as the joining of two sticks to make one nation. The joining of the two sticks happens at the beginning of the history of the United States and then again at its ending. Two sticks were joined in the beginning to establish the Protestant horn and two sticks are joined at the end to establish the Republican horn.
යෙහෝවාගේ හත්වන දින අද්වෙන්තිස්තයන්, ලඛෝදිකයාගේ “දෙවියන්ගේ ජනතාව” වන ඔවුන්, කාලසීමාව අවසන් වීමට පෙර සිදුවන “මහා පරීක්ෂාවක්” ඇත. එය ඔවුන් “මුද්රා තබනු ලැබීමට පෙර” සමත් විය යුතු “එම පරීක්ෂාව” ය. දෙවියන්වහන්සේගේ මුද්රාවත්, කාලසීමාව අවසන් වීමත්, ඉරිදා නීතියේදී සිදුවේ. මෘගයාගේ රූපය පිහිටුවීම, ඉරිදා නීතිය කරා ගෙන යන සහ එහිදී උච්චස්ථානයට පත්වන කාලපරිච්ඡේදයකදී සිදුවේ. මෘගයාගේ රූපය සහ එය පිහිටුවීම, අපගේ සදාකාලික ඉරණම තීරණය කරන සත්යයකි. එම රූපයේ පිහිටුවීම, එක් ජාතියක් කිරීමට දණ්ඩ දෙකක් එකතු කිරීම ලෙස දර්ශිත කර ඇත. දණ්ඩ දෙක එකතු වීම, එක්සත් ජනපදයේ ඉතිහාසයේ ආරම්භයේදී සිදුවන අතර, එසේම එහි අවසානයේදීත් නැවත සිදුවේ. ආරම්භයේදී ප්රොතෙස්තන්ත්ර ශෘංගය ස්ථාපිත කිරීමට දණ්ඩ දෙකක් එකතු කරන ලද අතර, අවසානයේදී රිපබ්ලිකන් ශෘංගය ස්ථාපිත කිරීමට දණ්ඩ දෙකක් එකතු කරනු ලැබේ.
In the beginning history of 1798 to 1844, the temple of the Protestant horn was erected. Nineteen years later, the first Republican president of the Republican horn spake as a lamb, and in so doing began the process of freeing the slaves, but it cost him his life. The Lamb of God died on the cross to free mankind from the slavery of sin, but it cost him his life. The cross is the Emancipation Proclamation. In the history where the Republican horn was freeing the slaves, the Protestant horn rejected the prophecy of slavery. In the history of the Sunday law, when the Republican horn is re-establishing spiritual slavery, the Protestant horn will be proclaiming the message that sets the captives free.
1798 nianas 1844 kama qallarinpi, Protestant horn-pa templon sayachisqa karqan. Chunka isqon wata qhipaman, Republican horn-pa ñawpaq Republican presidenteqa corderohina rimarqan, chayta ruwaspataq esclavokunata kachariyta qallariq, ichaqa chayqa kawsayninta qolqechisqa hina mañarqan. Diospa Corderonqa cruzpi wañurqan runakayninta huchapa esclavitudninmanta kacharinanpaq, ichaqa chaypas kawsayninta mañarqan. Cruzqa Emancipation Proclamation-mi. Chay historiapi maypichus Republican horn esclavokunata kacharisharqan, Protestant horn esclavitudpa profecíanta rechazarqan. Domingo ley-pa historiapin, maypichus Republican horn espiritual esclavitudta yapamanta sayarichispa kashan, Protestant hornqa presokunata kacharichiq willakuyta willakushanmi.
The last president of the earth beast’s Republican horn will speak as a dragon, and when he does, the true Protestant horn will be lifted up as an ensign. That is typified in the two horns of the literal and spiritual Medo-Persian Empire. The literal Medo-Persian Empire was the second kingdom of Bible prophecy, and the sixth kingdom of Bible prophecy is the spiritual Medo-Persian Empire. In the book of Daniel, the ram of Medo-Persia had two horns, as does the United States, but the second horn came up last.
Ta presidènt final de còrna republicana de béstia tèrr a va palrè c om un dragòn, e quàn el o fa, ta còrna protestanta vertadièra va èsa levâda c om un ensègn. Ça l è tipifiâ dens les dôs còrnes de l’Empèri medo-pèrse litèral e spirituèl. L’Empèri medo-pèrse litèral étâit lo segond reiaume de la profecia biblica, e lo sièxme reiaume de la profecia biblica est l’Empèri medo-pèrse spirituèl. Dens lo libre de Daniel, lo moton de Medo-Pèrsa avâit dôs còrnes, c om los Ètats-Units, mas ta segonda còrna montèt en darrièr.
Then I lifted up mine eyes, and saw, and, behold, there stood before the river a ram which had two horns: and the two horns were high; but one was higher than the other, and the higher came up last. Daniel 8:3.
Uğregoj goftes mine yecú, ed forde sawes, ed, behold, ther stoodes bifore de river en ram whic had two horns: ed de two horns wer high; but one was higher dan de other, ed de higher came up last. Daniel 8:3.
In the prophetic history of the earth beast and its two horns, the Protestant horn was identified first, but instead of ascending and finishing the work it retreated into the wilderness of Laodicean blindness. In the history when the Republican horn speaks as a dragon, and passes the soon-coming Sunday law, the true Protestant horn will at last be lifted up as an ensign. Only those Laodicean Seventh-day Adventists that recognize the test represented by the formation of the image of the beast will receive the seal of God when probation closes. The message that identifies this testing process is now being unsealed for any who wish to be benefited thereby.
Երկրի գազանի և նրա երկու եղջյուրների մարգարեական պատմության մեջ բողոքական եղջյուրը նախ հայտնաբերվեց, սակայն բարձրանալու և գործն ավարտելու փոխարեն նա նահանջեց Լաոդիկեական կուրության անապատը։ Այն պատմության մեջ, երբ Հանրապետական եղջյուրը խոսում է վիշապի պես և ընդունում է շուտով գալու Կիրակնօրյա օրենքը, ճշմարիտ բողոքական եղջյուրը վերջապես պիտի բարձրացվի որպես դրոշ։ Միայն այն լաոդիկեական Յոթներորդ օրվա ադվենտիստները, որոնք ճանաչում են գազանի պատկերի կազմավորմամբ ներկայացված փորձությունը, պիտի ընդունեն Աստծո կնիքը, երբ փորձաշրջանն ավարտվի։ Այն պատգամը, որ նույնականացնում է այս փորձության ընթացքը, այժմ բացվում է նրանց համար, ովքեր ցանկանում են դրանից օգտվել։
And Elijah came unto all the people, and said, How long halt ye between two opinions? if the Lord be God, follow him: but if Baal, then follow him. And the people answered him not a word. 1 Kings 18:21.
Nabii Eliya akawajia watu wote, akasema, Mtayumbayumba kati ya mawazo mawili hata lini? Ikiwa Bwana ndiye Mungu, mfuateni; lakini ikiwa Baali ndiye, mfuateni huyo. Nao watu hawakumjibu neno lo lote. 1 Wafalme 18:21.