The closing statement of the Old Testament sets forth a promise of the prophet Elijah appearing with a message before the great and dreadful day of the Lord.

کھرِنگ عہد نامہ دی آخری گل ایں وعدہ پیش کرندی ہے جو نبی الیاس خُداوند دے عظیم اتے ہیبتناک دن توں پہلاں اک پیغام دے نال ظاہر تھیندا۔

Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord: And he shall turn the heart of the fathers to the children, and the heart of the children to their fathers, lest I come and smite the earth with a curse. Malachi 4:5, 6.

Awa, ndzi ta mi rhumela Eliya muprofeta emahlweni ka ku ta ka siku lerikulu ni leri chavisaka ra Yehovha: kutani u ta hundzuluxa mbilu ya vatata yi ya eka vana, ni mbilu ya vana yi ya eka vatata va vona, leswaku ndzi nga ti ndzi ba misava hi ndzhukano. Malaki 4:5, 6.

The Bible is clear that “the great and dreadful day of the Lord” or the “curse” that God smites “the earth with” is also symbolically portrayed as “the seven last plagues” or “the wrath of God” in the book of Revelation. Chapter fifteen of Revelation introduces the prophetic setting that leads to the pouring out of the great and dreadful seven last plagues of chapter sixteen.

Bíblia qhana sut’inchaski “Tata Diospa jatun manchay p’unchaynin” utaq “ñak’ariy” mayqenwanpas Diosqa “kay pachata maqan” nisqaqa, Apocalipsis qillqapipis simbólicamente rikuchisqa kashan “qhepa qanchis plagas” hina, utaq “Diospa phiñasqan” hina. Apocalipsispa chunka pichqayuq t’aqanmi profético nisqa contexto-ta qallarichin, mayqenman hina chayaspa chunka suqtayuq t’aqapi kaj jatun manchay qanchis qhepa plagas jich’akuyta.

And I saw another sign in heaven, great and marvellous, seven angels having the seven last plagues; for in them is filled up the wrath of God.

E vi otro señal en el cielo, grande y maravillosa: siete ángeles que tenían las siete postreras plagas; porque en ellas se consumaba la ira de Dios.

And I saw as it were a sea of glass mingled with fire: and them that had gotten the victory over the beast, and over his image, and over his mark, and over the number of his name, stand on the sea of glass, having the harps of God. And they sing the song of Moses the servant of God, and the song of the Lamb, saying, Great and marvellous are thy works, Lord God Almighty; just and true are thy ways, thou King of saints. Who shall not fear thee, O Lord, and glorify thy name? for thou only art holy: for all nations shall come and worship before thee; for thy judgments are made manifest.

Nay nakitakak, no para baga asin dagat na bubog na nahahaluan nin kalayo; asin an mga nakaagi nin pagdaug laban sa halimaw, asin laban sa saiyang ladawan, asin laban sa saiyang tanda, asin laban sa bilang nin saiyang ngaran, nakatindog sa ibabaw kan dagat na bubog, tangan an mga alpa nin Dios. Asin inaawit ninda an awit ni Moises na suruguon nin Dios, asin an awit kan Kordero, na nagsasabi: Dakula asin kaholmahon an saimong mga gibo, O Kagurangnan na Dios na Makapangyarihan sa gabos; matarong asin tunay an saimong mga dalan, Ikaw na Hari kan mga banal. Siisay an dai matakot saimo, O Kagurangnan, asin maghimaya kan saimong ngaran? ta Ikaw lamang an banal: ta an gabos na nasyon maparapit asin magsamba sa atubangan mo; ta an saimong mga paghukom ipinahayag na.

And after that I looked, and, behold, the temple of the tabernacle of the testimony in heaven was opened: And the seven angels came out of the temple, having the seven plagues, clothed in pure and white linen, and having their breasts girded with golden girdles. And one of the four beasts gave unto the seven angels seven golden vials full of the wrath of God, who liveth for ever and ever. And the temple was filled with smoke from the glory of God, and from his power; and no man was able to enter into the temple, till the seven plagues of the seven angels were fulfilled. Revelation 15:1–8.

ꞌNhre soo atok, nraa mtenhh; u tloem kcaac ih hmang soah hna bia ptieng hmun bieih inn kha ong. Cun vancungmi pasarih cu bieih inn sungin an chuak i, an kut ah hremnak pasarih cu an ken; puan ngilcawi le ngilhngan an hruk i, sui cawiin an kâwm. Cun sarhing pali lakin pakhat cun kumkhua hringtu Pathian thinlung a chuaknak in a khatmi sui no pasarih kha vancungmi pasarih cu a pek. Cun bieih inn cu Pathian sunparnak le a thiltitheinak ihsin a ra mi khua hmui in a khat; cun vancungmi pasarih ih hremnak pasarih a famkim hlan lo cu zo khal bieih inn sungah a lut kho lo. Thuphuan 15:1–8.

The reason “no man was able to enter into the temple, till the seven plagues of the seven angels were fulfilled” is that the opportunity to secure salvation closes when the temple is filled with smoke in chapter fifteen. The probationary time that mankind was given to repent and find salvation is then over. When that point in time is reached “the great and dreadful day of the Lord” that John calls “the seven last plagues” are poured out in advance of Christ’s Second Coming. Malachi called that day “dreadful,” and Isaiah identifies it as God’s “strange act.”

ᎾᏍᎩ “ᎥᏝ ᎩᎶ ᏴᎩ ᏳᏴᏍᎨ ᎤᏍᏗ ᏗᏓᏁᎸᎢ ᎬᏗᏍᎬᎢ, ᎬᏂ ᏧᏙᎯᏳᎲᏍᏔᏅ ᎦᎵᏉᎩ ᏓᏓᏂᎸᏫᏍᎩ ᎤᏂᏴᏫ ᎦᎵᏉᎩ ᏧᏓᎪᎯᏍᏔᏅ” ᎤᏰᎸᏒ ᎾᏍᎩ ᎠᏓᏍᏕᎸᏗ ᎠᏓᏁᎲ ᎠᏍᏆᎸᎢ ᎠᎴ ᎤᏍᏗ ᏗᏓᏁᎸᎢ ᎤᎧᎵᎢ ᎧᎦᏃᎮᏍᎬ ᏓᏍᏚᏂᎸᎢ ᏓᏙᎴᣑᏍᎬ ᏧᏓᎴᎩ ᎠᎵᏍᎪᎯ ᎢᏯᎢ ᏧᏓᎸᏫᏍᎬᎢ. ᎾᎯᏳ ᎠᏍᏆᏂᎪᏗ ᎠᎴ ᎠᏓᏍᏕᎸᏗ ᎤᏂᏴᏫ ᏴᏫᏌᏛ ᎤᎾᏛᏁᏗ ᎠᎴ ᎠᏍᏕᎸᏗ ᎤᎾᏚᎵᏍᎬ ᏓᎬᏩᏁᎸᎯ ᎿᎭᏉ ᎠᏍᏆᎸ. ᎾᎯᏳ ᏚᏍᏆᎸᎲ ᎤᏂᎷᎯᏍᏔᏅ “ᎤᏣᏘ ᎡᏍᎦ ᎠᎴ ᎠᏍᎦᎢ ᎢᎦ ᏱᎰᏩ” ᎾᏍᎩ ᏣᏂ ᎤᏬᏎᎭ “ᎦᎵᏉᎩ ᎤᎵᏍᏆᏗᏳ ᏧᏓᎪᎯᏍᏔᏅ,” ᎦᎦᏐᏢᏗ ᎨᏎᏍᏗ ᎦᏳᎳ ᏚᎷᏤᎵᏍᎬ ᎦᎶᏁᏛ ᎠᏔᎵᏁ ᎢᎦ ᏓᏳᎷᏨᎢ. ᎹᎳᎦᏫ ᎾᎯᏳ ᎢᎦ “ᎠᏍᎦᎢ” ᎤᏪᎢ, ᎠᎴ ᎡᏏᏯ ᎤᏬᎯᏳᏁᎭ ᎾᏍᎩ ᎤᏁᎳᏅᎯ “ᎤᏍᏆᎵᎡᎯ ᎠᎸᏫᏍᎬ” ᎨᏎᏍᏗ.

For the Lord shall rise up as in mount Perazim, he shall be wroth as in the valley of Gibeon, that he may do his work, his strange work; and bring to pass his act, his strange act. Now therefore be ye not mockers, lest your bands be made strong: for I have heard from the Lord God of hosts a consumption, even determined upon the whole earth. Isaiah 28:21, 22.

כי יקום יהוה כבהר פרצים, ירגז כבעמק גבעון, למען עשות מעשהו, מעשהו הזר; ולהביא לפועל את פעלו, פעלו הנכרי. ועתה אל תהיו לצים, פן יחזקו מוסריכם; כי כלה ונחרצה שמעתי מאת אדני יהוה צבאות על כל הארץ. ישעיהו כח:כא–כב.

Although God’s “strange act” encompasses “the whole earth,” Inspiration is clear that the outpouring of the plagues is associated with the rebellion of one nation.

ᎾᏍᎩ ᎤᏁᎬ ᎤᏤᎵ “ᎠᏍᏓᏯ ᎠᎴᏅᏛ” ᎡᎶᎯ ᎤᏂᏝᎥ ᎤᏩᏒᎯ ᎤᏴᎯᏐᏗ ᎢᏳᏍᏗᏍᎩ ᎨᏒᎢ, ᎠᏎ ᎦᎸᏉᏗ ᎠᏓᏅᏙ ᎬᏂᏳᏉ ᎢᏳᏃᎮᎭ ᎤᏓᏅᏛᎢ ᎾᏍᎩ ᏧᏓᎴᏅᏛ ᏧᏓᎪᎵᏰᏗ ᎤᏂᎧᎿᎭᏩᏛ ᎠᏰᎵ ᏌᏊ ᎾᏍᎩ ᎤᏂᏓᏑᏴᏗ ᎠᏰᎵ ᎠᏂᏍᎦᏅᨯᏍᏗ ᎠᏰᎵ ᎤᎵᏍᎩᎸᏙᏗ ᎨᏒ ᎤᎵᏍᏓᏴᏗᏍᎪᎢ።

“Foreign nations will follow the example of the United States. Though she leads out, yet the same crisis will come upon our people in all parts of the world.” Testimonies, volume 6, 395.

«Արտասահմանյան ազգերը պիտի հետևեն Միացյալ Նահանգների օրինակին։ Թեև նա է առաջնորդում, այնուամենայնիվ նույն ճգնաժամը պիտի հասնի մեր ժողովրդին աշխարհի բոլոր մասերում»։ Վկայություններ, հատոր 6, 395։

“As America, the land of religious liberty, shall unite with the Papacy in forcing the conscience and compelling men to honor the false sabbath, the people of every country on the globe will be led to follow her example.” Testimonies, volume 6, 18.

«Ինչպես Ամերիկան՝ կրոնական ազատության երկիրը, պիտի միանա Պապականությանը՝ խղճին բռնություն բանեցնելու և մարդկանց կեղծ շաբաթը պատվելու հարկադրելու մեջ, այնպես էլ երկրագնդի բոլոր երկրների ժողովուրդները պիտի առաջնորդվեն հետևելու նրա օրինակին»։ Վկայություններ, հատոր 6, 18։

Every nation will fill their cup of their probationary time, but the “judgments of God” that Sister White identifies as “national ruin”, “the time of God’s destructive judgments” as she also calls the history that begins at the Sunday law in the United States, are not the seven last plagues.

બધી જાતિઓ પોતાના પરીક્ષાકાળનો પ્યાલો પૂર્ણ કરશે, પરંતુ સિસટર વ્હાઇટ જે “ઈશ્વરના ન્યાયો” ને “રાષ્ટ્રીય વિનાશ” તરીકે ઓળખાવે છે, અને જે ઇતિહાસને તે “ઈશ્વરના વિનાશક ન્યાયોના સમય” તરીકે પણ ઓળખાવે છે—જેનો આરંભ સંયુક્ત રાજ્ય અમેરિકા ખાતેના રવિવારના કાયદાથી થાય છે—તે સાત અંતિમ મહામારીઓ નથી.

“A time is coming when the law of God is, in a special sense, to be made void in our land. The rulers of our nation will, by legislative enactments, enforce the Sunday law, and thus God’s people be brought into great peril. When our nation, in its legislative councils, shall enact laws to bind the consciences of men in regard to their religious privileges, enforcing Sunday observance, and bringing oppressive power to bear against those who keep the seventh-day Sabbath, the law of God will, to all intents and purposes, be made void in our land; and national apostasy will be followed by national ruin.” Review and Herald, December 18, 1888.

“Pia veni wakati ambapo sheria ya Mungu, kwa maana ya pekee, itafanywa kuwa batili katika nchi yetu. Watawala wa taifa letu, kwa masharti ya kisheria, watalazimisha sheria ya Jumapili, na hivyo watu wa Mungu wataingizwa katika hatari kuu. Wakati taifa letu, katika mabaraza yake ya kutunga sheria, litakapotunga sheria za kufunga dhamiri za wanadamu kuhusu haki zao za kidini, likilazimisha utunzaji wa Jumapili, na kutumia mamlaka ya uonevu dhidi ya wale wanaoshika Sabato ya siku ya saba, sheria ya Mungu itakuwa, kwa madhumuni yote ya kivitendo, imefanywa kuwa batili katika nchi yetu; na uasi wa kitaifa utafuatwa na maangamizi ya kitaifa.” Review and Herald, December 18, 1888.

The judgments of God, which Sister White identifies as “national ruin” begin at the national Sunday law and mark the beginning of God’s “strange act,” though God’s strange act is more specifically the seven last plagues. A more complete picture of the strange act of God appears when the deliverance from Egypt is added to the line of God’s executive judgments. The Egyptian plagues, though ten in number, were divided. The first three were distinguished from the last seven. Thus, the deliverance from Egypt identifies a period of time represented by the first three plagues that begins with the national ruin of the United States, and continues until Michael stands up and human probation closes.

Пэпсокэнэм шӀыпкъэхэр, Систэр Уайт зэрыфэгъэщытрэу «лъэпкъым ибжьэгъуагъэ» щыIэр, лъэпкъым иСандэй къанун ипэщIагъэу къыщIэу, Алыхьым и«лэжьыгъэ еплъэщхьэ» иначалэм къыщIэкIуагъэ къыхъур, ау Алыхьым и лэжьыгъэ еплъэщхьэр нэхъыбэу жъапIэм ибжьэгъуагъэхэр зэхэкIыгъуэу ипшъашъхьэу къыщыщыт. Алыхьым и лэжьыгъэ еплъэщхьэм и сурэт нэхъыбэр Мысырэм къикIуагъэ къыщыщIэдзэныр Алыхьым и хьакIуэ шӀыпкъэхэм и тхьэмадэм къызэхэгъэщIэу къыхъур. Мысырэм ибжьэгъуагъэхэр, пшIыкIутIу зэрытхьэмадэу, зэхэтщIэныгъэ къызэрыхъу. Япэрэ щыбжьахэр пшIыкIу нэхъыбжьи къыщIэкIыгъэу зэфIэгъуэт. Ауэу, Мысырэм къикIуагъэр къызыкIэщIидзэу пшIыкIу щыбжьахэм къыхъуар щIэныгъэу къыщыщыт, ар Америкэм Етэд Штатэхэм и лъэпкъым ибжьэгъуагъэм къыщIэдзэу, Майкл къыщытехьэу, цIыхухэм и хъыбарфIэ зэрыкIуэныр къыщIэщIэпсэу къыщыбжьэгъур.

“God’s judgments will be visited upon those who are seeking to oppress and destroy His people. His long forbearance with the wicked emboldens men in transgression, but their punishment is nonetheless certain and terrible because it is long delayed. ‘The Lord shall rise up as in Mount Perazim, He shall be wroth as in the valley of Gibeon, that He may do His work, His strange work; and bring to pass His act, His strange act.’ Isaiah 28:21. To our merciful God the act of punishment is a strange act. ‘As I live, saith the Lord God, I have no pleasure in the death of the wicked.’ Ezekiel 33:11. The Lord is ‘merciful and gracious, long-suffering, and abundant in goodness and truth, … forgiving iniquity and transgression and sin.’ Yet He will ‘by no means clear the guilty.’ ‘The Lord is slow to anger, and great in power, and will not at all acquit the wicked.’ Exodus 34:6, 7; Nahum 1:3. By terrible things in righteousness He will vindicate the authority of His downtrodden law. The severity of the retribution awaiting the transgressor may be judged by the Lord’s reluctance to execute justice. The nation with which He bears long, and which He will not smite until it has filled up the measure of its iniquity in God’s account, will finally drink the cup of wrath unmixed with mercy.

“E Déu jutjamintuk ará su qamkuna chay paypa runankunata ñakaychayta, chinkachiyta maskaqkuna patapi. Paypa unay pacha muchuy mana churaynin millay runakunawanqa runakunata huchapi astawan kallpachin, ichaqa paykunaq muchuyninqa mana iskayrayasqa, chaymantaqa mancharikuypaqmi, sinch’iypaqmi, imaraykuchus unayta suyasqa kashan. ‘Señorqa hatarinqa Hinantin Perazim orqopi hina, phiñakunqa Gabaon pampapi hina, paypa ruwanan rurananta ruwanampaq, mana yachaqa ruwanan rurananta; hinaspa hunt’achinampaq paypa ruwayninta, mana yachaqa ruwayninta.’ Isaías 28:21. Ñuqanchikpa kuyapayakuq Diospaqqa castigay ruwayqa huk mana riqsisqa ruwaymi. ‘Kawsashaqmi, nin Señor Dios, mana kusikuychu millay runaq wañuyninwan.’ Ezequiel 33:11. Señorqa ‘kuyapayakuqmi, allin sonqoyuqmi, unay phiñakuyta qiparikuqmi, allin kaypi, cheqaq kaypipas achkaqmi, … huchata, llulla ruranata, hinaspa juchata pampachaqmi.’ Ichaqa payqa ‘mana hayk’aqpas huchayuqta mana huchayuq hina qhispichinqachu.’ ‘Señorqa phiñakuyta qiparikuqmi, atiyniyuq hatunmi, hinaspa millay runataqa mana hayk’aqpas qispichinqachu.’ Éxodo 34:6, 7; Nahum 1:3. Mancharikuypaq imaskunawanmi cheqaq kaypi payqa sarusqa kamachikuyninpa atiyninta chaninchanqa. Huchasapa runata suyaq kutichiyqa mayna sinch’i kasqanta yachayta atinman Señorpa justicia rurayta mana munaylla qiparichisqanmantam. Nación chaywanmi pay unayta muchuriykun, hinaspa mana maqanqachu Diospa yupaychasqanman hina huchanpa tupunta junt’achinankama, tukukuyninpiqa upyanqa phiñakuypa k’asninta, mana kuyapayakuyniyuqta.”

“When Christ ceases His intercession in the sanctuary, the unmingled wrath threatened against those who worship the beast and his image and receive his mark (Revelation 14:9, 10), will be poured out. The plagues upon Egypt when God was about to deliver Israel were similar in character to those more terrible and extensive judgments which are to fall upon the world just before the final deliverance of God’s people. Says the revelator, in describing those terrific scourges: ‘There fell a noisome and grievous sore upon the men which had the mark of the beast, and upon them which worshiped his image.’ The sea ‘became as the blood of a dead man: and every living soul died in the sea.’ And ‘the rivers and fountains of waters … became blood.’ Terrible as these inflictions are, God’s justice stands fully vindicated. The angel of God declares: ‘Thou art righteous, O Lord, … because Thou hast judged thus. For they have shed the blood of saints and prophets, and Thou hast given them blood to drink; for they are worthy.’ Revelation 16:2–6. By condemning the people of God to death, they have as truly incurred the guilt of their blood as if it had been shed by their hands. In like manner Christ declared the Jews of His time guilty of all the blood of holy men which had been shed since the days of Abel; for they possessed the same spirit and were seeking to do the same work with these murderers of the prophets.

«Кристос қасиетханадағы ара ағайындығын тоқтатқан кезде, аңға және оның мүсініне табынып, оның таңбасын қабылдағандарға қарсы ескертілген қоспасыз қаһар (Аян 14:9, 10) төгіледі. Құдай Исраилді азат етпек болған шақта Мысырға түскен пәлелер Құдай халқының түпкілікті құтқарылуының дәл алдында дүниеге келуге тиісті анағұрлым қорқынышты әрі ауқымдырақ соттармен сипаты жағынан ұқсас еді. Сол үрейлі жазаларды сипаттай отырып, аянды жазушы былай дейді: “Аңның таңбасын алғандар мен оның мүсініне табынған адамдардың үстіне жаман да азапты жара түсті”. Теңіз “өлген адамның қаны сияқты болды; теңіздегі әрбір тірі жан өлді”. Ал “өзендер мен су бұлақтары … қанға айналды”. Бұл жазалар қаншалықты қорқынышты болса да, Құдайдың әділдігі толық ақталған күйінде қалады. Құдайдың періштесі былай деп жариялайды: “Уа, Ием, … Сен осылай үкім шығарғаның үшін әділсің. Өйткені олар әулиелер мен пайғамбарлардың қанын төкті, ал Сен оларға ішуге қан бердің; себебі олар соған лайық”. Аян 16:2–6. Құдай халқын өлімге кесу арқылы олар сол қанның кінәсін өз қолдарымен төккендей-ақ шын мәнінде мойындарына жүктеді. Дәл сол сияқты, Кристос Өз заманындағы яһудилерді Абылдың күндерінен бері төгілген барлық қасиетті адамдардың қаны үшін кінәлі деп жариялады; өйткені оларда сол бір рух болды және олар пайғамбарларды өлтірушілермен бірдей істі істеуге ұмтылып жүрді.»

“In the plague that follows, power is given to the sun ‘to scorch men with fire. And men were scorched with great heat.’ Verses 8, 9. The prophets thus describe the condition of the earth at this fearful time: ‘The land mourneth; … because the harvest of the field is perished…. All the trees of the field are withered: because joy is withered away from the sons of men.’ ‘The seed is rotten under their clods, the garners are laid desolate…. How do the beasts groan! the herds of cattle are perplexed, because they have no pasture…. The rivers of water are dried up, and the fire hath devoured the pastures of the wilderness.’ ‘The songs of the temple shall be howlings in that day, saith the Lord God: there shall be many dead bodies in every place; they shall cast them forth with silence.’ Joel 1:10–12, 17–20; Amos 8:3.

«Удаах гамшигт наран хүнд “галаар төөнөх” эрх өгөгдөнө. “Хүмүүс их халуунд төөнөгдөв.” 8, 9-р эшлэл. Энэ аймшигт цаг үед газрын байдлыг эш үзүүлэгчид ийн дүрсэлсэн байдаг: “Газар гашуудаж байна; … учир нь талбайн ургац сүйрчээ…. Талын бүх мод хатжээ. Учир нь хүний хөвгүүдээс баяр хөөр хатан оджээ.” “Үр нь хөрсөн бөөнцөгнийхөө дор өмхөрч, агуулахууд хоосрон эзгүйрчээ…. Адгуус амьтад яасан их ёолно вэ! Бэлчээргүй тул үхэр сүрэг сандарч будилж байна…. Усны гол мөрнүүд ширгэж, гал цөлийн бэлчээрүүдийг залгичээ.” “Тэр өдөр сүмийн дуунууд улиан болон хувирна гэж Эзэн БУРХАН айлдаж байна. Газар сайгүй үхдэл олон байх бөгөөд тэднийг чимээгүйхэн гарган хаях болно.” Иоел 1:10–12, 17–20; Амос 8:3.

“These plagues are not universal, or the inhabitants of the earth would be wholly cut off. Yet they will be the most awful scourges that have ever been known to mortals. All the judgments upon men, prior to the close of probation, have been mingled with mercy. The pleading blood of Christ has shielded the sinner from receiving the full measure of his guilt; but in the final judgment, wrath is poured out unmixed with mercy.

«Aka oke nta ụwa niile, ma ọ bụghị ya, a ga-ebipụ ndị bi n’ụwa kpamkpam. N’agbanyeghị nke ahụ, ha ga-abụ ihe otiti kachasị dị egwu nke ndị mmadụ hụworo kemgbe e kere mmadụ. Ikpe nile a na-ewetara mmadụ, tupu mmechi nke oge amara, e jikọtara ha na ebere. Ọbara Kraịst nke na-arịọ arịrịọ echebewo onye mmehie ka ọ ghara ịnara oke zuru ezu nke mmehie ya; ma n’ikpe ikpe ikpeazụ, a na-awụsa ọnụma n’enweghị ngwakọta ọ bụla nke ebere.»

“In that day, multitudes will desire the shelter of God’s mercy which they have so long despised. ‘Behold, the days come, saith the Lord God, that I will send a famine in the land, not a famine of bread, nor a thirst for water, but of hearing the words of the Lord: and they shall wander from sea to sea, and from the north even to the east, they shall run to and fro to seek the word of the Lord, and shall not find it.’ Amos 8:11, 12.” The Great Controversy, 627–629.

“En aquel día, multitudes desearán el amparo de la misericordia de Dios que por tanto tiempo han despreciado. ‘He aquí vienen días, dice Jehová el Señor, en los cuales enviaré hambre a la tierra; no hambre de pan, ni sed de agua, sino de oír la palabra de Jehová; e irán errantes de mar a mar, y desde el norte hasta el oriente discurrirán buscando palabra de Jehová, y no la hallarán.’ Amós 8:11, 12.” El Conflicto de los Siglos, 627–629.

In the previous passage it stated, “The nation with which He bears long, and which He will not smite until it has filled up the measure of its iniquity in God’s account, will finally drink the cup of wrath unmixed with mercy.” She also penned in the same paragraph, “The plagues upon Egypt when God was about to deliver Israel were similar in character to those more terrible and extensive judgments which are to fall upon the world just before the final deliverance of God’s people.” The nation (the United States) that fills up “the measure of iniquity” will suffer plagues similar to the ten plagues in Egypt.

पूर्वोक्त खण्डमा यसरी भनिएको थियो, “जुन राष्ट्रसित उहाँले धैर्य धारण गर्नुहुन्छ, र जसले परमेश्वरको लेखामा आफ्ना अधर्मको नाप पूरा नगरेसम्म उहाँले त्यसलाई प्रहार गर्नुहुन्न, त्यसले अन्ततः दयारहित क्रोधको कटोरा पिउनेछ।” उनले त्यही अनुच्छेदमा यसरी पनि लेखिन्, “जब परमेश्वर इस्राएललाई छुटकारा दिन लाग्नुभएको थियो, तब मिश्रदेशमाथि आएका विपत्तिहरू स्वरूपमा ती अझ भयानक र व्यापक न्यायहरूजस्तै थिए, जो परमेश्वरका जनहरूको अन्तिम उद्धारको ठीक अघिनै संसारमाथि आइपर्नेछन्।” “अधर्मको नाप” पूरा गर्ने राष्ट्र (संयुक्त राज्य अमेरिका) ले मिश्रदेशका दश विपत्तिहरूसित मिल्दाजुल्दा विपत्तिहरू भोग्नेछ।

The plagues of Egypt were divided into two periods. The first three plagues fell on everyone, but the seven last plagues only fell upon the Egyptians.

អន្តរាយទាំងឡាយនៃអេស៊ីប ត្រូវបានបែងចែកជាពីរដំណាក់កាល។ អន្តរាយបីដំបូង បានធ្លាក់លើមនុស្សទាំងអស់គ្នា ប៉ុន្តែអន្តរាយប្រាំពីរចុងក្រោយ បានធ្លាក់តែលើជនជាតិអេស៊ីបប៉ុណ្ណោះ។

And I will sever in that day the land of Goshen, in which my people dwell, that no swarms of flies shall be there; to the end thou mayest know that I am the Lord in the midst of the earth. Exodus 8:22.

Arya dina izany no hanavahako ny tany Gosena, izay onenan’ny oloko, mba tsy hisian’ny andian-dalitra any; mba hahafantaranao fa Izaho no Jehovah eo afovoan’ny tany. Eksodosy 8:22.

The first three plagues in Egypt fell everywhere, but Goshen, where the Hebrews lived did not receive Egypt’s seven last plagues. The United States is the nation that fills up its cup of iniquity at the Sunday law. At that point national apostasy is followed by national ruin, but the judgments which produce national ruin are mixed with mercy until Michael stands up and probation closes for all mankind. At the Sunday law in the United States the majority of those who now profess to be Sabbath-keepers will bow to the powers that be and accept the mark of the beast. At that time the Sunday law issue becomes a spiritual test for those who have been outside of Adventism. From the Sunday law in the United States until Michael stands up is the great ingathering of eleventh-hour workers, but the door has already been closed upon those who are held accountable for the light of the seventh-day Sabbath before the Sunday law.

Masunkuna kimsa ñawpaq plaga Egiptopi llapanpi urmaykurqan, ichaqa Gosén, maypicha hebreokuna tiyakurqanku, mana chaskirqanchu Egiptopa qanchis qhipa plaganankunata. Estados Unidosmi chay nación, mayqenmi domingo leypi junt’achin huchankunapa qerunta. Chay pachapi nacional apostasía qatiqninpi hamun nacional ruina, ichaqa chay juiciokuna, mayqenkunachus nacional ruinata paqarichin, qhuyapaywan t’aqllusqa kanku kama Miguel hatarinqankama hinaspa prueba p’unchay tukukunqa llapa runakunapaq. Estados Unidospi domingo leypi, kay pachapi ashka kaqkuna, kunan sábado waqaychaq kasqankuta rimakuqkuna, kamachiq atiykunaman k’umuykunqaku hinaspa bestiapa señalninta chaskikunqaku. Chay pachapi domingo ley nisqapa asuntoqa tukukunqa huk espíritu pruebayman chaykunapaq, mayqenkunachus Adventismomanta hawaqpi karqanku. Estados Unidospi domingo leymanta Miguelpa hatarinankama chaymi chunka hukniyuq horapa llamkaqkunapa hatun huñunakuynin; ichaqa punkuña ñam wisq’asqa karqan chaykunapaq, mayqenkunachus mañakuykuq kanku qanchis p’unchay sábadopa k’anchayninmanta domingo leymanta ñawpaqta.

“More and more, as the days go by, it is becoming apparent that God’s judgments are in the world. In fire and flood and earthquake He is warning the inhabitants of this earth of His near approach. The time is nearing when the great crisis in the history of the world will have come, when every movement in the government of God will be watched with intense interest and inexpressible apprehension. In quick succession the judgments of God will follow one another—fire and flood and earthquake, with war and bloodshed.

“Ngrih i ngrih, songgni salrang re·angon, ian ma aganchakan dake nikna ong·a je, Isolni bichalrang a·songo dongenga. Wa·alo, chi·chiatgipa del·ramo aro a·ao salgrikgriko, Ua ia a·songni manderangna An·tangni sepangba re·baani gimin mikrakataniko on·enga. Somoi sepangba re·baenga, jensalo a·gilsakni itihasni dal·begipa krizis sokbagen, jensalo Isolni sason ka·anio pilak janggi tanggipa dakgipa kamrangko dal·begipa gisik nangani aro agan·na amgijagipa kenbegniko baksa nijachakgen. Rang·sanan Isolni bichalrang saksa sakgipin ong·rikrikgen—wa·al, chi·chiatgipa del·ram aro a·ao salgrikgrik, dakgrikani aro an·chichi gita.”

“Oh, that the people might know the time of their visitation! There are many who have not yet heard the testing truth for this time. There are many with whom the Spirit of God is striving. The time of God’s destructive judgments is the time of mercy for those who have had no opportunity to learn what is truth. Tenderly will the Lord look upon them. His heart of mercy is touched; His hand is still stretched out to save, while the door is closed to those who would not enter.

«آه، کاش قوم وقتِ تفتیشِ خویش را می‌شناختند! بسیاری هستند که هنوز حقیقتِ امتحان‌کنندهٔ این زمان را نشنیده‌اند. بسیاری هستند که روحِ خدا با ایشان در کشاکش است. زمانِ داوری‌های هلاک‌کنندهٔ خدا، زمانِ رحمت است برای آنان که هیچ فرصت نیافته‌اند تا بیاموزند که حقیقت چیست. خداوند با مهربانی بر ایشان نظر خواهد افکند. دلِ رحمتِ او به شفقت درآمده است؛ دستِ او هنوز برای نجات دراز است، در حالی که در بر روی کسانی بسته شده است که نخواستند داخل شوند.»

“The mercy of God is shown in His long forbearance. He is holding back His judgments, waiting for the message of warning to be sounded to all. Oh, if our people would feel as they should the responsibility resting upon them to give the last message of mercy to the world, what a wonderful work would be done!” Testimonies, volume 9, 97.

«Marhameta Waaqayyoo obsa dheeraa Isaa keessatti mul’ata. Inni murtiiwwan Isaa duubatti qabee jira; ergaan akeekkachiisaa hundumaaf akka labsamu eegaa jira. Yaa, ummanni keenya ergaa marhametaa isa dhumaa addunyaatti kennuuf itti gaafatamummaan isaan irra jiruu akkuma taʼuu qabutti yoo itti dhagaʼaman, hojii akkam dinqisiisaan ni hojjetama ture!» Testimonies, volume 9, 97.

In the previous passage she identified that “the time of God’s destructive judgments is the time of mercy for those who have had no opportunity to learn what is truth.” In the next passage she refers to that period of time as “the time of trouble.”

Wateno ukwayi wahanikile ukuti “inshita sha mapingwililo yaonaika aya kwa Lesa ni nshita ya luse kuli abo abatalipata akashita ka kwishiba ico cishinka.” Mu ukwayi walakonkapo, alelanda kuli iyo nshita nga “inshita ya mapwalala.”

“I saw that the holy Sabbath is, and will be, the separating wall between the true Israel of God and unbelievers; and that the Sabbath is the great question, to unite the hearts of God’s dear waiting saints. And if one believed, and kept the Sabbath, and received the blessing attending it, and then gave it up, and broke the holy commandment, they would shut the gates of the Holy City against themselves, as sure as there was a God that rules in heaven above. I saw that God had children, who do not see and keep the Sabbath. They had not rejected the light on it. And at the commencement of the time of trouble, we were filled with the Holy Ghost as we went forth and proclaimed the Sabbath more fully. This enraged the church, and nominal Adventists, as they could not refute the Sabbath truth. And at this time, God’s chosen, all saw clearly that we had the truth, and they came out and endured the persecution with us.” A Word to the Little Flock, 18, 19.

“Amaçʼ chiqañchäwi Sabadojj utjiwa, ukat utjaskakiniwa, cheqpach Diosan Israelapampi jan iyawsirinakamp chika taypin jaljtayir perqäkaspa ukham; ukat Sabadojj jachʼa jisktʼawa, Diosan munat suytʼasir santonakapan chuymanakap mayachtʼañataki. Ukat maynitejj iyawsaspäna, Sabado imaspäna, ukat kuna bendicionatejj ukamp chikachaski uk katoqaspäna, ukatsti qhepat jaytaspäna, ukat qollan kamachi pʼakintaspäna, jupanak pachpawa Qollan Marka punkunakjja jupanak pachpa contra jistʼantayasipxaspa, alaxpachan apnaqki uka Diosajj cheqpach utjatapjam chiqpachapuni. Nayajj uñjtawa Diosajj wawanakaniwa, jupanakasti Sabadojj janiw uñjapkiti ni imapkisa. Jupanakajj janiw ukjjat qhananchañ jarkʼapkänti. Llakinak tiempo qalltañapanjja, nanakajj Qollan Ajayump phuqtʼatäyapjjayätwa, mistusinsti Sabadojj jukʼamp phuqhat yatiyapkayätwa. Ukajj iglesiaru, ukat suti Adventistanakaruw colerayäna, kunattejj jupanakajj janiw Sabado cheqa yatichäwi contra kutkatapkänti. Uka pachparaki, Diosan ajllitanakap taqpachaniw qhanpach uñjapjjäna nanakan cheqäwi utjatapa, ukat mistunipxäna ukhamaraki nanakamp chikaw arknaqäwi aguantarapxäna.” A Word to the Little Flock, 18, 19.

Though modified a little, the same passage just cited is found in the book Early Writings. In that book she includes commentary on her statement about “the time of trouble.” A Word to the Little Flock was the first publication of the disappointed faithful Millerites after the Great Disappointment of October 22, 1844, and decades later, when editors used portions of that pamphlet to include in the book Early Writings, they clarified that “the time of trouble” that was referred to was not the seven last plagues, for when the seven last plagues are poured out there is no mercy mixed with the judgments.

जरा-सा संशोधित होने पर भी, अभी-अभी उद्धृत किया गया वही अनुच्छेद पुस्तक Early Writings में पाया जाता है। उस पुस्तक में वह “संकट के समय” संबंधी अपने कथन पर टिप्पणी भी सम्मिलित करती हैं। A Word to the Little Flock, 22 अक्टूबर 1844 की महान निराशा के बाद निराश हुए परन्तु विश्वासयोग्य Millerites का प्रथम प्रकाशन था, और दशकों बाद, जब संपादकों ने उस पुस्तिका के कुछ अंशों का उपयोग करके उन्हें पुस्तक Early Writings में सम्मिलित किया, तब उन्होंने यह स्पष्ट किया कि जिस “संकट के समय” का उल्लेख किया गया था, वह सात अन्तिम विपत्तियाँ नहीं थीं; क्योंकि जब सात अन्तिम विपत्तियाँ उण्डेली जाती हैं, तब न्यायों के साथ दया का कोई मिश्रण नहीं रहता।

“1. On page 33 is given the following: ‘I saw that the holy Sabbath is, and will be, the separating wall between the true Israel of God and unbelievers; and that the Sabbath is the great question to unite the hearts of God’s dear, waiting saints. I saw that God had children who do not see and keep the Sabbath. They have not rejected the light upon it. And at the commencement of the time of trouble, we were filled with the Holy Ghost as we went forth and proclaimed the Sabbath more fully.’

«1. Aranda 33-pe emombe’u ko’ãva: “Ahecha pe sábado marangatu ha’eha, ha opytátaha, pe muro omboja’óva Israel añetéva Ñandejárape g̃uarã ha umi ndogueroviáivape; ha pe sábado ha’eha pe porandu guasu ombojoajúta hag̃ua Ñandejára imba’e pohayhuetéva, oha’arõva py’akuéra. Ahecha Ñandejára oguerekoha ta’ýra kuéra ndohechái ha ndojokóiva sábado. Ha’ekuéra ndorrejectái pe tesape hi’arigua. Ha pe ñepyrũme pe ára jehasa asýpe, ore henyhẽ Espíritu Santo-gui roho aja tenonderã ha roikuaauka pe sábado hetave.”»

“This view was given in 1847 when there were but very few of the Advent brethren observing the Sabbath, and of these but few supposed that its observance was of sufficient importance to draw a line between the people of God and unbelievers. Now the fulfillment of that view is beginning to be seen. ‘The commencement of that time of trouble,’ here mentioned does not refer to the time when the plagues shall begin to be poured out, but to a short period just before they are poured out, while Christ is in the sanctuary. 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.

“这个异象是在1847年赐下的；那时遵守安息日的复临信徒还很少，而在这些人中，也只有少数人认为遵守安息日的重要性足以在上帝的子民与不信的人之间划出界线。如今，那异象的应验开始显明出来了。这里所提到的‘那患难时候的起头’，并不是指灾殃开始倾降的时候，乃是指在灾殃倾降之前不久、当基督仍在圣所里供职的时候。那时，当救恩的工作将近结束，患难必要临到地上，列国也必发怒，然而仍要受到约束，以致不致拦阻第三位天使的工作。就在那时，‘晚雨’，就是从主面前来的复兴，必要降下，为要赐能力给第三位天使的大声呼喊，并预备圣徒在七大末灾倾降的时候站立得住。”《早期著作》，85页。

At the Sunday law in the United States national apostasy will be followed by national ruin. At that Sunday law Adventism in the United States will be divided into two classes, one will receive the mark of the beast the other the seal of God. The national ruin of the United States is represented by the first three plagues of Egypt. Those judgments continue until the close of human probation, then the seven last plagues that are unmixed with mercy are poured out.

En la ley dominical en los Estados Unidos, la apostasía nacional será seguida por la ruina nacional. En esa ley dominical, el adventismo en los Estados Unidos quedará dividido en dos clases: una recibirá la marca de la bestia; la otra, el sello de Dios. La ruina nacional de los Estados Unidos está representada por las tres primeras plagas de Egipto. Esos juicios continúan hasta el cierre del tiempo de gracia para la humanidad; entonces serán derramadas las siete últimas plagas, sin mezcla de misericordia.

My point is less about the prophetic history of Egypt and more about the fact that Ellen White identifies Egypt as the symbol of the nation that forces the entire world to receive the mark of the beast, for in doing so she is using the beginning to illustrate the end, which is the prophetic signature of Jesus as the Alpha and Omega. In the Exodus story when the Lord is entering into covenant with ancient Israel, He introduces Himself with a new name.

ꯑꯩꯒꯤ ꯋꯥꯍꯥꯏ ꯑꯁꯤ ꯏꯖꯤꯞꯇꯀꯤ ꯃꯥꯏ ꯆꯥꯛꯄ ꯄ꯭ꯔꯣꯐꯦꯇꯤꯛ ꯍꯤꯁꯇꯣꯔꯤꯒꯤ ꯃꯇꯨꯡ ꯑꯃ ꯑꯣꯏꯗꯅ, ꯑꯦꯜꯂꯦꯟ ꯍ꯭ꯋꯥꯏꯠꯅ ꯏꯖꯤꯞꯇꯄꯨ ꯂꯥꯏꯔꯤꯛ ꯆꯤꯡꯕꯨ ꯑꯉꯥꯡꯕ ꯑꯃꯁꯨꯡ ꯃꯤꯌꯥꯝ ꯃꯄꯨꯡ ꯐꯥꯕꯗ ꯁꯥꯅꯥ ꯂꯩꯃꯥꯏ ꯆꯥꯞꯀꯤ ꯃꯔꯛ ꯂꯧꯍꯟꯕ ꯂꯩꯄꯥꯛꯀꯤ ꯃꯥꯌꯥꯏ ꯑꯣꯏꯅ ꯂꯥꯛꯄꯥꯁꯤꯗ ꯑꯣꯏ; ꯃꯔꯝꯗꯤ ꯑꯗꯨꯒꯨꯝ ꯇꯧꯕꯗꯥ ꯃꯍꯥꯛꯅ ꯑꯍꯥꯟꯕꯗꯒꯤ ꯑꯔꯣꯏꯕ ꯑꯆꯨꯝꯕ ꯄꯤꯕꯤ, ꯑꯗꯨ ꯌꯦꯁꯨꯒꯤ Alpha and Omega ꯑꯣꯏꯕ ꯄ꯭ꯔꯣꯐꯦꯇꯤꯛ ꯁꯤꯒꯅꯦꯆꯔ ꯑꯣꯏꯔꯤ꯫ Exodus ꯀꯤ ꯋꯥꯔꯣꯜꯗ ꯃꯥꯄꯨ ꯍꯟꯅ ꯏꯁ꯭ꯔꯥꯏꯜ ꯁꯥꯟꯅ ꯂꯥꯏꯅꯤꯡ-ꯂꯥꯏꯔꯦꯝ ꯇꯧꯅꯕꯥ ꯑꯍꯣꯡꯕꯥ ꯃꯇꯝꯗ, ꯃꯍꯥꯛꯅ ꯃꯁꯥꯒꯤ ꯃꯤꯡ ꯑꯅꯧꯕ ꯑꯃꯅ ꯃꯁꯥ ꯊꯥꯎꯖꯤꯟꯅꯩ꯫

Then the Lord said unto Moses, Now shalt thou see what I will do to Pharaoh: for with a strong hand shall he let them go, and with a strong hand shall he drive them out of his land.

Apo ti YHWH kinni ken Moisés, Sissa makitaam no anhan mi ya para keni Faraón; ta gapu iti maysa a napigsa nga ima, palubosanna ida a pumanaw, ket gapu iti maysa a napigsa nga ima, itabognanto ida manipud iti daga na.

And God spake unto Moses, and said unto him, I am the Lord: And I appeared unto Abraham, unto Isaac, and unto Jacob, by the name of God Almighty, but by my name JEHOVAH was I not known to them.

Iya Ŋun naanɔ̄ Musa, la ŋun yɛl a, M mi e Lɔɔd: N teŋ la Abraham, la Isaac, la Jacob nɔ, mɔɔ ni “Ŋun-Kpâŋa,” ama m yeli “JEHOVAH” ka, n taŋ ba mi mɔɔ la.

And I have also established my covenant with them, to give them the land of Canaan, the land of their pilgrimage, wherein they were strangers. And I have also heard the groaning of the children of Israel, whom the Egyptians keep in bondage; and I have remembered my covenant. Wherefore say unto the children of Israel, I am the Lord, and I will bring you out from under the burdens of the Egyptians, and I will rid you out of their bondage, and I will redeem you with a stretched out arm, and with great judgments: And I will take you to me for a people, and I will be to you a God: and ye shall know that I am the Lord your God, which bringeth you out from under the burdens of the Egyptians. And I will bring you in unto the land, concerning the which I did swear to give it to Abraham, to Isaac, and to Jacob; and I will give it you for an heritage: I am the Lord.

Y además he establecido mi pacto con ellos, para darles la tierra de Canaán, la tierra de su peregrinación, en la cual fueron extranjeros. Y también he oído el gemido de los hijos de Israel, a quienes los egipcios mantienen en servidumbre; y me he acordado de mi pacto. Por tanto, di a los hijos de Israel: Yo soy el Señor, y os sacaré de debajo de las cargas de los egipcios, y os libraré de su servidumbre, y os redimiré con brazo extendido y con grandes juicios. Y os tomaré por mi pueblo, y seré vuestro Dios; y sabréis que yo soy el Señor vuestro Dios, que os saca de debajo de las cargas de los egipcios. Y os introduciré en la tierra acerca de la cual juré darla a Abraham, a Isaac y a Jacob; y os la daré por heredad. Yo soy el Señor.

And Moses spake so unto the children of Israel: but they hearkened not unto Moses for anguish of spirit, and for cruel bondage. Exodus 6:1–9.

Y Moisés habló así a los hijos de Israel; mas ellos no escucharon a Moisés a causa de la angustia de espíritu y de la cruel servidumbre. Éxodo 6:1–9.

The Lord here is identifying Moses as the representative of His covenant as were Jacob, Isaac and Abraham. Until the history of Moses the name JEHOVAH was unknown to Abraham and his descendants, and in the history of the renewing of Abraham’s covenant when the Hebrews were to be delivered from Egyptian bondage the Lord introduces a new revelation of His character, for a name represents character prophetically. When Abram entered into covenant with the Lord, the Lord changed his name to Abraham. At the beginning of the prophecy of Egyptian bondage the human representative of the covenant had his name changed and at the end of that prophecy God introduced a new name for Himself.

Mukama hano arimo kugaragaza ko Mose ari umuhagarariye isezerano Rye nk’uko Yakobo, Isaka na Aburahamu bari bo. Kugeza ku mateka ya Mose, izina YEHOVA ntiryari rizwi na Aburahamu n’abamukomokaho, kandi mu mateka yo kuvugurura isezerano rya Aburahamu igihe Abaheburayo bari bagiye gukizwa uburetwa bwo muri Egiputa, Mukama atangiza ihishurirwa rishya ry’imico Ye, kuko izina mu buhanuzi rihagarariye imico. Igihe Abramu yinjiranaga isezerano na Mukama, Mukama yahinduye izina rye arigira Aburahamu. Mu ntangiriro y’ubuhanuzi bw’uburetwa bwo muri Egiputa, umuhagarariye isezerano ku ruhande rw’umuntu yahinduriwe izina, kandi ku iherezo ry’ubwo buhanuzi Imana yamenyekanishije izina rishya kuri Yo ubwayo.

Abram entered into covenant in chapter fifteen and there set forth the prophecy of Egyptian bondage for four hundred years. In chapter seventeen Abram was given the rite of circumcision and his and Sarah’s names were changed.

Ibram yana babi na sha biyar ya shiga alkawari, kuma a can aka bayyana annabcin bautar Masar har na shekara ɗari huɗu. A babi na sha bakwai kuma, an ba Ibram farillar kaciya, aka kuma canja sunansa da na Saratu.

Four hundred years later Moses was raised up to fulfill Abraham’s four-hundred-year prophecy. Abraham, Isaac, Jacob and Moses all represent the one hundred and forty-four thousand who enter into covenant with the Lord in the last days.

Tawa patsak xiwit Moisés quisaqui para cumplichaq la profecía de chusku patsak wata nisqata Abrahammanta. Abraham, Isaac, Jacob y Moisés llapallanku rikuchinku chay pachak chusku chunka tawa waranqa runakunata, paykunaqa qhipa p’unchaykunapi Señorwan pactoman yaykunku.

“In the last days of this earth’s history, God’s covenant with his commandment-keeping people is to be renewed.” Review and Herald, February 26, 1914.

«Жер тарихының соңғы күндерінде Құдайдың Өсиеттерін сақтайтын халқымен жасаған келісімі жаңартылуға тиіс». Review and Herald, February 26, 1914.

The separation of the Sabbath-keepers who accept the mark of the beast from the Sabbath-keepers who receive the seal of God is accomplished at the Sunday law. The separation is represented in the parable of the ten virgins.

ဩခရစ်တော်၏နာမ၌၊ တနင်္ဂနွေဥပဒေချမှတ်သည့်အခါတွင်၊ သားရဲ၏အမှတ်တံဆိပ်ကို လက်ခံယူသော ဥပုသ်နေ့စောင့်ထိန်းသူများနှင့် ဘုရားသခင်၏ တံဆိပ်ကို ခံယူသော ဥပုသ်နေ့စောင့်ထိန်းသူများအကြား ခွဲခြားခြင်းသည် ပြည့်စုံစွာ ဖြစ်ပေါ်လာသည်။ ထိုခွဲခြားခြင်းကို မိန်းကလေးဆယ်ဦး၏ ဥပမာပုံပြင်၌ ကိုယ်စားပြုဖော်ပြထားသည်။

“The parable of the ten virgins of Matthew 25 also illustrates the experience of the Adventist people.” The Great Controversy, 393.

«پندو پویندێ نیکاشەکانی متی 25 هەروەها ئەزموونی گەلی ئەدوێنتیست نیشان دەدات.» The Great Controversy, 393.

“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.

«Притчата за десетте девици, пет от които бяха разумни, а пет неразумни, често ми бива посочвана. Тази притча се е изпълнила и ще се изпълни до най-малката буква, защото има особено приложение за това време и, подобно на вестта на третия ангел, се е изпълнила и ще продължи да бъде настояща истина до края на времето.» Review and Herald, 19 август 1890 г.

The parable was fulfilled on October 22, 1844 when the wise and foolish virgins of Millerite history were separated. The beginning of Adventism represents the end of Adventism, and the separation at the end is a fulfillment of the parable of the ten virgins and the separation at the end is produced by the Sunday law.

Сургаалт зүйрлэл 1844 оны 10 дугаар сарын 22-нд, Миллерийн хөдөлгөөний түүхэн дэх ухаантай болон мунхаг онгон охид салан тусгаарлагдах үед биелсэн юм. Адвентизмын эхлэл нь Адвентизмын төгсгөлийг төлөөлдөг бөгөөд төгсгөлийн үеийн энэ салалт нь арван онгон охины тухай сургаалт зүйрлэлийн биелэл мөн; төгсгөл дэх уг салалт нь Ням гаргийн хуулиар бий болдог.

“Again, these parables teach that there is to be no probation after the judgment. When the work of the gospel is completed, there immediately follows the separation between the good and the evil, and the destiny of each class is forever fixed.” Christ’s Object Lessons, 123.

“उखुना, अगुइ बाथ्राफोरखौ सिखायो जे, बिचारनि उनाव आरो गोबां खमथाइ नांगोन। गस्पेलनि खामानि फुरायनायाव, बिसोरनि मोनसे फोरमानै सालायथाइ—सुबुं आरो दान्था—जेरै जोंखौ दिहुन; आरो मोनथाइ गोटे-गोटे गासै बिथांनि भाग्यखौ जुगु-जामानायाव थिरै फजायो।” Christ’s Object Lessons, 123.

The parable of the ten virgins identifies that it is the wise virgins of Adventism that receive the seal of God and the foolish virgins of Adventism that receive the mark of the beast at the Sunday law in the United States. The foolish virgins are also represented as Laodiceans.

Ang talinghaga tungkol sa sampung dalaga ay nagpapakilala na ang marurunong na dalaga ng Adventismo ang tumatanggap ng tatak ng Diyos, at ang mga mangmang na dalaga ng Adventismo ang tumatanggap ng tatak ng halimaw sa batas ukol sa Linggo sa Estados Unidos. Ang mga mangmang na dalaga ay inilarawan din bilang mga taga-Laodicea.

“The state of the Church represented by the foolish virgins, is also spoken of as the Laodicean state.” Review and Herald, August 19, 1890.

«ڤيهارا کأدانن جماعه يڠ ديمثلكن اوليه ڤراوان-ڤراوان بودوه ايت، جوڬ ديسبوت سباݢاي کأدانن لاوديسيا.» Review and Herald, 19 Ogos 1890.

In the last days, when God renews His covenant with His commandment-keeping people, God will reveal a new name of Himself as He did when He renewed the covenant in the time of Moses. The condition of the foolish virgins is that they have no oil, and the condition of the Laodiceans is that they are too blind to see they have no oil. It is obvious that if the foolish virgins are Laodiceans, then the wise virgins are Philadelphians.

A mɛtɔ sin lɛ, waati kaŋ Ŋun bɛ A la Layiri kura A yamaruyaba mara mɔgɔw cɛ, Ŋun bɛ Yɛrɛ la tɔgɔ kura dɔ jira i ko A y’a Layiri kura Musaka waatila. Sungurununw galontenw ka cogoya ye ko olu tɛ ni tulon ye, ani Laodikeaw ka cogoya ye ko olu danabali kosɔn olu tɛ se ka ye ko olu tɛ ni tulon ye. A bɛ kɛnɛya la ko ni sungurununw galontenw ye Laodikeaw ye, o tuma sungurununw hakilimanw fan ye Filadelfiyaw ye.

And to the angel of the church in Philadelphia write; These things saith he that is holy, he that is true, he that hath the key of David, he that openeth, and no man shutteth; and shutteth, and no man openeth; I know thy works: behold, I have set before thee an open door, and no man can shut it: for thou hast a little strength, and hast kept my word, and hast not denied my name.

Na andíqan e ɔkóṛístɔn nɩ Philadelphia á, kãlɛ: Yĩí á ndã wo ɔ̀wó nɛ̀ ŋʋ́ŋʋ́rʋ́, ɔ̀wó nɛ̀ m̀báyà, ɔ̀wó nɛ̀ ákúlê da Dáwidi, ɔ̀wó nɛ̀ á kpá, bɛ́ náwo mà kpe; à kpé, bɛ́ náwo mà kpá; Mɛ̀ yá nɔ́ ɛ́ fɩ́rɩ́: nyɛ́, mɛ̀ kpá átán ɔ̀fɔ̀ tɛ̀ nɔ́, bɛ́ náwo mà kpe: ká nɛ̀ ɔ́ nɛ̀ tsɔ́ŋ tsɛ́ɛ́ káká, à nɛ̀ kpá mɛ̀ ndã, à nɛ̀ yɔ́ mɛ̀ yúbá mà.

Behold, I will make them of the synagogue of Satan, which say they are Jews, and are not, but do lie; behold, I will make them to come and worship before thy feet, and to know that I have loved thee. Because thou hast kept the word of my patience, I also will keep thee from the hour of temptation, which shall come upon all the world, to try them that dwell upon the earth.

अनाथा दगादागारि खुग्रा, जों फिननोखौ जिउदा होनना बुङो नांगौ, नाथाय जिउदा नोहै, माबोरै मिथ्याखौ बुङो—नाय, आं बिसोरखौ नोंनि जांनायनि सान्थायाव हाबनायजों एखन हरखाबनो मावनाय गोन, आरो आं जे नोंखौ स्नेह खालामदोंमोन, बेखौ बिसोरोन बुजिनांगोन। नोंथांनो आंनि धैर्यनि बाथ्राखौ रैखा खालामबायमानो, आंनोबो नोंखौ फिथाइनि बे समनिफ्राय रैखा खालामनांगोन, जाय गासै हाबाफोरनि सान्थायाव थांगोन, हाग्रानि सोरनिफ्राय थांनायखौ फिथाइ खालामनो।

Behold, I come quickly: hold that fast which thou hast, that no man take thy crown. Him that overcometh will I make a pillar in the temple of my God, and he shall go no more out: and I will write upon him the name of my God, and the name of the city of my God, which is new Jerusalem, which cometh down out of heaven from my God: and I will write upon him my new name. He that hath an ear, let him hear what the Spirit saith unto the churches. Revelation 3:7–13.

ꯅꯣꯡꯃꯇꯝ, ꯑꯩ ꯆꯠꯂꯤ ꯃꯔꯨꯝꯗꯥ ꯂꯥꯛꯄꯤ; ꯅꯍꯥꯛꯅ ꯂꯩꯔꯤꯕ ꯑꯗꯨ ꯆꯥꯎꯅ ꯐꯥꯡꯗꯣꯛꯎ, ꯃꯗꯨꯗꯤ ꯃꯤ ꯑꯃꯠꯇꯅ ꯅꯍꯥꯛꯀꯤ ꯃꯔꯥꯟ ꯂꯥꯎꯊꯣꯛꯄ ꯉꯝꯗꯅꯤ। ꯀꯔꯤꯒꯨꯝꯕ ꯃꯤ ꯑꯗꯨꯕꯨ ꯑꯩꯅ ꯑꯩꯒꯤ ꯂꯥꯏꯔꯤꯛ ꯂꯩꯁꯥꯡꯒꯤ ꯅꯨꯡꯒꯥꯏ ꯑꯃ ꯑꯣꯏꯍꯜꯂꯤ, ꯑꯃꯁꯨꯡ ꯃꯍꯥꯛ ꯑꯗꯨ ꯃꯇꯝ ꯑꯃꯠꯇꯁꯨ ꯃꯄꯥꯟꯗ ꯆꯠꯀꯅꯤꯗꯦ; ꯑꯩꯅ ꯃꯍꯥꯛꯀꯤ ꯃꯄꯥꯟꯗ ꯑꯩꯒꯤ ꯏꯁꯔꯒꯤ ꯃꯤꯡ, ꯑꯃꯁꯨꯡ ꯑꯩꯒꯤ ꯏꯁꯔꯒꯤ ꯅꯒꯔꯤꯒꯤ ꯃꯤꯡ, ꯃꯁꯤ ꯑꯅꯧꯕ ꯌꯔꯨꯁꯂꯦꯝ, ꯑꯩꯒꯤ ꯏꯁꯔꯒꯤ ꯃꯍꯥꯛꯇꯒꯤ ꯁ꯭ꯋꯔꯒꯗꯒꯤ ꯃꯥꯎꯟꯅꯥ ꯂꯥꯛꯄ, ꯑꯃꯁꯨꯡ ꯑꯩꯒꯤ ꯑꯅꯧꯕ ꯃꯤꯡꯁꯨ ꯃꯍꯥꯛꯀꯤ ꯃꯄꯥꯟꯗ ꯏꯕꯅꯤ। ꯅꯥ ꯂꯩꯕ ꯃꯤ ꯑꯁꯤꯅ ꯊꯥꯔꯛꯎ ꯆꯥꯟꯅ, ꯊꯧꯋꯥꯏ ꯑꯁꯣꯏꯕꯅ ꯂꯣꯏꯁꯪꯁꯤꯡꯗ ꯍꯥꯏꯔꯤꯕ ꯑꯗꯨ। Revelation 3:7–13.

The Philadelphians represent the one hundred and forty-four thousand and they are promised that God would write His new name upon them. When the Lord enters into covenant with the one hundred and forty-four thousand, He will introduce a new name of Himself. Abraham was told by the Lord that He was God Almighty.

Philadelphiakunaqa paqarciñan ciento cuarenta y cuatro milniyuqkuna, hinaspataq Diosqa prometirqan paykunapa hawanman Musuq Sutinta qillqananta. Señorqa ciento cuarenta y cuatro milniyuqkunawan pacto ruraspanqa, kikinmanta musuq sutita reqsichinqa. Abrahammanqa Señormi nirqan payqa Dios Todopoderoso kasqanta.

And when Abram was ninety years old and nine, the Lord appeared to Abram, and said unto him, I am the Almighty God; walk before me, and be thou perfect. And I will make my covenant between me and thee, and will multiply thee exceedingly. And Abram fell on his face: and God talked with him, saying, As for me, behold, my covenant is with thee, and thou shalt be a father of many nations. Neither shall thy name any more be called Abram, but thy name shall be Abraham; for a father of many nations have I made thee. Genesis 17:1–5.

Ug Abram han siyam ka tuig kag siyam pa ka tuig ang idad, nagpakita ang Ginoo kay Abram kag nagsiling sa iya, Ako ang Dios nga Makagagahum sa Tanan; magkabuhi ka sa akon atubangan, kag mangin hingpit ka. Kag himuon ko ang akon katipan sa tunga naton, ako kag ikaw, kag padamuon ko gid ikaw sing subong kadamo. Kag nagyukbo si Abram nga nakadapa ang iya guya; kag ang Dios naghambal sa iya, nga nagasiling, Nahanungod sa akon, yaraa, ang akon katipan yara sa imo, kag mangin ka nga amay sang madamo nga mga pungsod. Indi na pagtawgon ang imo ngalan nga Abram, kondi ang imo ngalan mangin Abraham; kay himuon ko ikaw nga amay sang madamo nga mga pungsod. Genesis 17:1–5.

When the Lord first entered into covenant with a chosen people in the time of Abraham, He identified Himself as the Almighty God. When He furthered His covenant relationship in the time of Moses, for the first time he identified Himself as JEHOVAH. When Jesus came to confirm the covenant with many for one week, He introduced a new name of God that had only been expressed one time in the Old Testament and that was by a Babylonian.

ਯਦੋਂ ਪ੍ਰਭੂ ਨੇ ਪਹਿਲਾਂ ਅਬਰਾਹਾਮ ਦੇ ਸਮੇਂ ਇਕ ਚੁਣੇ ਹੋਏ ਲੋਕਾਂ ਨਾਲ ਵਾਅਦੇ ਵਿੱਚ ਪ੍ਰਵੇਸ਼ ਕੀਤਾ, ਤਦ ਉਸ ਨੇ ਆਪਣੇ ਆਪ ਨੂੰ ਸਰਬਸ਼ਕਤੀਮਾਨ ਪਰਮੇਸ਼ੁਰ ਵਜੋਂ ਪ੍ਰਗਟ ਕੀਤਾ। ਜਦੋਂ ਉਸ ਨੇ ਮੂਸਾ ਦੇ ਸਮੇਂ ਆਪਣੇ ਵਾਅਦਾਤਮਕ ਸੰਬੰਧ ਨੂੰ ਹੋਰ ਅੱਗੇ ਵਧਾਇਆ, ਤਦ ਪਹਿਲੀ ਵਾਰ ਉਸ ਨੇ ਆਪਣੇ ਆਪ ਨੂੰ JEHOVAH ਵਜੋਂ ਪ੍ਰਗਟ ਕੀਤਾ। ਜਦੋਂ ਯਿਸੂ ਇਕ ਹਫ਼ਤੇ ਲਈ ਬਹੁਤਿਆਂ ਨਾਲ ਵਾਅਦੇ ਦੀ ਪੁਸ਼ਟੀ ਕਰਨ ਲਈ ਆਇਆ, ਤਦ ਉਸ ਨੇ ਪਰਮੇਸ਼ੁਰ ਦਾ ਇੱਕ ਨਵਾਂ ਨਾਮ ਪ੍ਰਗਟ ਕੀਤਾ, ਜੋ ਪੁਰਾਣੇ ਨੇਮ ਵਿੱਚ ਕੇਵਲ ਇਕ ਵਾਰ ਹੀ ਪ੍ਰਗਟ ਹੋਇਆ ਸੀ, ਅਤੇ ਉਹ ਵੀ ਇਕ ਬਾਬਿਲੀ ਦੁਆਰਾ।

Then Nebuchadnezzar the king was astonied, and rose up in haste, and spake, and said unto his counsellors, Did not we cast three men bound into the midst of the fire? They answered and said unto the king, True, O king. He answered and said, Lo, I see four men loose, walking in the midst of the fire, and they have no hurt; and the form of the fourth is like the Son of God. Daniel 3:24, 25.

တော်ဝင် နေဗုခဒ်နေဇာ မင်းကြီးသည် အံ့ဩတုန်လှုပ်၍ အလျင်အမြန် ထ၍ မိမိအကြံပေးတို့အား မိန့်တော်မူသည်မှာ၊ “ငါတို့သည် လူသုံးယောက်ကို ချည်နှောင်လျက် မီးအလယ်ထဲသို့ ပစ်ချခဲ့ကြသည် မဟုတ်လော” ဟု ဖြစ်၏။ သူတို့က မင်းကြီးအား ပြန်လျှောက်ကြသည်မှာ၊ “မှန်ပါ၏၊ အရှင်မင်းကြီး” ဟု ဖြစ်၏။ ထိုအခါ မင်းကြီးက မိန့်တော်မူသည်မှာ၊ “ကြည့်လော့၊ ငါသည် လူလေးယောက်ကို ချည်နှောင်ခြင်းမရှိဘဲ မီးအလယ်၌ လမ်းလျှောက်နေကြသည်ကို မြင်ရ၏။ သူတို့၌ ထိခိုက်နစ်နာခြင်းမရှိ။ စတုတ္ထယောက်၏ အသွင်သဏ္ဌာန်သည် ဘုရားသခင်၏သားတော်နှင့် တူ၏” ဟု ဖြစ်၏။ ဒံယေလ ၃:၂၄၊ ၂၅။

It is very easy to establish that chapter three of Daniel is identifying the Sunday law in the United States. In Daniel three Shadrach, Meshach and Abednego represent the one-hundred and forty-four thousand. The one hundred and forty-four thousand are those that renew the covenant for the final time. In Daniel three we see a prophetic illustration of the Sunday law and latter rain history. Christ was and will be in the fires of persecution with his three worthies, representing not only the one hundred and forty-four thousand, but also the three angels messages. In the fire, which is typifying the Sunday law crisis, He is identified with one of His names, and it’s a name that would not be introduced into history until Christ arrived as the Son of God. In the illustration of chapter three we see those that renew the covenant at the end of the world interacting with Christ during the final crisis, and He has a name that no man knew.

Es muy fácil establecer que el capítulo tres de Daniel está identificando la ley dominical en los Estados Unidos. En Daniel 3, Sadrac, Mesac y Abed-nego representan a los ciento cuarenta y cuatro mil. Los ciento cuarenta y cuatro mil son aquellos que renuevan el pacto por última vez. En Daniel 3 vemos una ilustración profética de la historia de la ley dominical y de la lluvia tardía. Cristo estuvo y estará en los fuegos de la persecución con sus tres dignos, representando no solo a los ciento cuarenta y cuatro mil, sino también los mensajes de los tres ángeles. En el fuego, que tipifica la crisis de la ley dominical, Él es identificado con uno de Sus nombres, y es un nombre que no sería introducido en la historia hasta que Cristo llegara como el Hijo de Dios. En la ilustración del capítulo 3 vemos a aquellos que renuevan el pacto al fin del mundo interactuando con Cristo durante la crisis final, y Él tiene un nombre que ningún hombre conocía.

Before I stray too far away from our consideration of the Egyptian deliverance representing the Sunday law in the United States, we should remind ourselves that before the first of the ten plagues began in Egypt there was genuine Sabbath agitation.

Waanii gad fageeffachuun keenya utuu hin taʼin waaʼee furamuu Gibxii isa seera Dilbataa Ameerikaa keessatti argamu bakka buʼu ilaalchisee, of yaadachiisuu qabna akka utuu balaawwan kudhan keessaa inni jalqabaa Gibxii keessatti hin jalqabin dura mormii Sanbataa dhugaan ture.

And Pharaoh said, Behold, the people of the land now are many, and ye make them rest from their burdens. And Pharaoh commanded the same day the taskmasters of the people, and their officers, saying, Ye shall no more give the people straw to make brick, as heretofore: let them go and gather straw for themselves. And the tale of the bricks, which they did make heretofore, ye shall lay upon them; ye shall not diminish ought thereof: for they be idle; therefore they cry, saying, Let us go and sacrifice to our God. Let there more work be laid upon the men, that they may labour therein; and let them not regard vain words. And the taskmasters of the people went out, and their officers, and they spake to the people, saying, Thus saith Pharaoh, I will not give you straw. Go ye, get you straw where ye can find it: yet not ought of your work shall be diminished. So the people were scattered abroad throughout all the land of Egypt to gather stubble instead of straw. And the taskmasters hasted them, saying, Fulfil your works, your daily tasks, as when there was straw. And the officers of the children of Israel, which Pharaoh’s taskmasters had set over them, were beaten, and demanded, Wherefore have ye not fulfilled your task in making brick both yesterday and today, as heretofore? Then the officers of the children of Israel came and cried unto Pharaoh, saying, Wherefore dealest thou thus with thy servants? There is no straw given unto thy servants, and they say to us, Make brick: and, behold, thy servants are beaten; but the fault is in thine own people. But he said, Ye are idle, ye are idle: therefore ye say, Let us go and do sacrifice to the Lord. Go therefore now, and work; for there shall no straw be given you, yet shall ye deliver the tale of bricks. And the officers of the children of Israel did see that they were in evil case, after it was said, Ye shall not minish ought from your bricks of your daily task. Exodus 5:5–19.

ចូរ​មើល ប្រជាជន​នៃ​ស្រុក​នេះ​ឥឡូវ​មាន​ច្រើន​ណាស់ ហើយ​អ្នក​រាល់​គ្នា​ធ្វើ​ឲ្យ​ពួក​គេ​សម្រាក​ពី​បន្ទុក​របស់​ខ្លួន។ ហើយ​នៅ​ថ្ងៃ​នោះ​ដែរ ផារ៉ោន​បាន​បញ្ជា​ដល់​ពួក​មេការ​របស់​ប្រជាជន និង​ពួក​នាយក​របស់​ពួក​គេ​ថា៖ អ្នក​រាល់​គ្នា​មិន​ត្រូវ​ឲ្យ​ចំបើង​ដល់​ប្រជាជន​សម្រាប់​ធ្វើ​ឥដ្ឋ​ទៀត​ដូច​មុន​ឡើយ ត្រូវ​ឲ្យ​ពួក​គេ​ទៅ​ប្រមូល​ចំបើង​សម្រាប់​ខ្លួន​ឯង។ រីឯ​ចំនួន​ឥដ្ឋ​ដែល​ពួក​គេ​ធ្លាប់​ធ្វើ​ពី​មុន នោះ​អ្នក​រាល់​គ្នា​ត្រូវ​ដាក់​លើ​ពួក​គេ​ដដែល កុំ​បន្ថយ​អ្វី​មួយ​សោះ ពី​ព្រោះ​ពួក​គេ​ខ្ជិល ដូច្នេះ​ហើយ​បាន​ជា​ពួក​គេ​ស្រែក​ថា “សូម​ឲ្យ​យើង​ទៅ​ថ្វាយ​យញ្ញបូជា​ដល់​ព្រះ​របស់​យើង​ចុះ”។ ចូរ​ដាក់​ការ​ងារ​ឲ្យ​ធ្ងន់​ជាង​មុន​លើ​មនុស្ស​ទាំង​នោះ ដើម្បី​ឲ្យ​ពួក​គេ​ខំ​ប្រឹង​ធ្វើ​ការ​នៅ​ក្នុង​នោះ ហើយ​កុំ​ឲ្យ​ពួក​គេ​យក​ចិត្ត​ទុក​ដាក់​នឹង​ពាក្យ​ឥត​ប្រយោជន៍​ឡើយ។ រួច​ពួក​មេការ​របស់​ប្រជាជន និង​ពួក​នាយក​របស់​ពួក​គេ​ក៏​ចេញ​ទៅ ហើយ​និយាយ​នឹង​ប្រជាជន​ថា៖ ផារ៉ោន​មាន​បន្ទូល​ដូច្នេះ​ថា “យើង​មិន​ឲ្យ​ចំបើង​ដល់​អ្នក​រាល់​គ្នា​ទៀត​ទេ។ ចូរ​ទៅ​រក​ចំបើង​សម្រាប់​ខ្លួន​ឯង​នៅ​កន្លែង​ណា​ដែល​អ្នក​អាច​រក​បាន ប៉ុន្តែ​ការ​ងារ​របស់​អ្នក​មិន​ត្រូវ​បាន​បន្ថយ​អ្វី​សោះ​ឡើយ”។ ដូច្នេះ ប្រជាជន​ក៏​ត្រូវ​បាន​បំបែក​ខ្ចាត់ខ្ចាយ​ទៅ​ទូទាំង​ស្រុក​អេស៊ីព្ទ ដើម្បី​ប្រមូល​ស្មៅ​ក្រៀម​ជំនួស​ចំបើង។ ហើយ​ពួក​មេការ​បាន​ជំរុញ​ពួក​គេ​ថា៖ ចូរ​បំពេញ​ការ​ងារ​របស់​អ្នក​រាល់​គ្នា គឺ​ភារកិច្ច​ប្រចាំ​ថ្ងៃ​របស់​អ្នក ដូច​កាល​ដែល​មាន​ចំបើង។ ហើយ​ពួក​នាយក​នៃ​កូន​ចៅ​អ៊ីស្រាអែល ដែល​ពួក​មេការ​របស់​ផារ៉ោន​បាន​តែងតាំង​ឲ្យ​គ្រប់គ្រង​លើ​ពួក​គេ ត្រូវ​បាន​វាយ ហើយ​ត្រូវ​បាន​សួរ​ថា៖ ហេតុ​អ្វី​បាន​ជា​អ្នក​រាល់​គ្នា​មិន​បាន​បំពេញ​ភារកិច្ច​របស់​ខ្លួន​ក្នុង​ការ​ធ្វើ​ឥដ្ឋ ទាំង​ម្សិលមិញ និង​ថ្ងៃ​នេះ ដូច​មុន? នោះ​ពួក​នាយក​នៃ​កូន​ចៅ​អ៊ីស្រាអែល​ក៏​ចូល​ទៅ​អំពាវនាវ​ដល់​ផារ៉ោន​ថា៖ ហេតុ​អ្វី​បាន​ជា​ទ្រង់​ប្រព្រឹត្ត​ចំពោះ​អ្នក​បម្រើ​របស់​ទ្រង់​យ៉ាង​នេះ? គ្មាន​ចំបើង​ឲ្យ​ដល់​អ្នក​បម្រើ​របស់​ទ្រង់​ទេ ប៉ុន្តែ​ពួក​គេ​និយាយ​មក​យើង​ថា “ចូរ​ធ្វើ​ឥដ្ឋ​ចុះ” ហើយ​មើល​ចុះ អ្នក​បម្រើ​របស់​ទ្រង់​ត្រូវ​បាន​វាយ ប៉ុន្តែ​កំហុស​ស្ថិត​នៅ​លើ​ប្រជាជន​របស់​ទ្រង់​ផ្ទាល់។ ប៉ុន្តែ​ទ្រង់​មាន​បន្ទូល​ថា៖ អ្នក​រាល់​គ្នា​ខ្ជិល អ្នក​រាល់​គ្នា​ខ្ជិល ដូច្នេះ​ហើយ​បាន​ជា​អ្នក​រាល់​គ្នា​និយាយ​ថា “សូម​ឲ្យ​យើង​ទៅ​ថ្វាយ​យញ្ញបូជា​ដល់​ព្រះយេហូវ៉ា​ចុះ”។ ដូច្នេះ ឥឡូវ​នេះ ចូរ​ទៅ​ធ្វើ​ការ​ចុះ ដ្បិត​គេ​នឹង​មិន​ឲ្យ​ចំបើង​ដល់​អ្នក​រាល់​គ្នា​ទេ ទោះ​យ៉ាង​ណា​ក៏​ដោយ អ្នក​រាល់​គ្នា​ត្រូវ​ប្រគល់​ចំនួន​ឥដ្ឋ​តាម​កំណត់​ដដែល។ ហើយ​ពួក​នាយក​នៃ​កូន​ចៅ​អ៊ីស្រាអែល​បាន​ឃើញ​ថា ខ្លួន​ស្ថិត​នៅ​ក្នុង​ស្ថានភាព​អាក្រក់ បន្ទាប់​ពី​មាន​ពាក្យ​នោះ​ថា៖ អ្នក​រាល់​គ្នា​មិន​ត្រូវ​បន្ថយ​អ្វី​សោះ​ពី​ចំនួន​ឥដ្ឋ​នៃ​ភារកិច្ច​ប្រចាំ​ថ្ងៃ​របស់​អ្នក។ និក្ខមនំ ៥:៥–១៩។

Before the Sunday law there will be escalating agitation against those who keep the seventh-day Sabbath, just as there was leading up to the Egyptian plagues. Moses was the one that was identified by both the Egyptians and the Hebrews as the one who was causing all the trouble, just as Ahab accused Elijah of.

ሰንበት ሕጉ ከመውጣቱ በፊት፣ ሰባተኛውን ቀን ሰንበት የሚጠብቁትን በመቃወም የሚጨምር መናወጥ ይኖራል፤ ልክ የግብፅ መቅሰፍቶች ከመምጣታቸው በፊት እንደነበረው ሁሉ። ሙሴ፣ ግብፃውያንም ሆኑ ዕብራውያን ሁሉ ችግሩን ያመጣ ሰው እንደሆነ የተለየ ነበር፤ ልክ አክአብ ኤልያስን እንደከሰሰው ሁሉ።

And it came to pass, when Ahab saw Elijah, that Ahab said unto him, Art thou he that troubleth Israel? And he answered, I have not troubled Israel; but thou, and thy father’s house, in that ye have forsaken the commandments of the Lord, and thou hast followed Baalim. 1 Kings 18:17, 18.

Kax qach’ari, kunapachatej Acab uñjäna Elías, Acab sänwa juparojj: ¿Jumätati Israel markarojj llakisiyki uka? Jupasti sarakïnwa: Nayajj janiw Israel markarojj llakisiykti; jan ukasti jumawa, uqhamaraki awkiman utapasa, kunattejj jumanakajj Tatitun mandamientonakap apanukupjjta, ukatsti jumajj Baalimaruw arkapjjarakta. 1 Reyes 18:17, 18.

The story of Moses illustrates the Sunday law history and the story of Elijah illustrates the Sunday law history. Together, or apart Moses and Elijah are symbols. At the Transfiguration of Christ, they together represented the one hundred and forty-four thousand who do not die and those who die in the Lord. Moses was resurrected, Elijah never died. They are also the two prophets who are the tormentors of the people in Revelation eleven. Much truth is represented by Moses and Elijah as symbols, and we hope to address that later.

Tarih nte Masi usegmed tən Sunday law, beqsi Elijah usegmed tən Sunday law. Nəsa nəgən, aw nəsa nəgənnəs, Moses d Elijah simbollat nəw. Bə Christ Transfiguration lay, nəsa aw nəsa yemiwededdu səmnt-u arat shi yəmaymotu, ina yəGəta wəst yemotutun wəkəlalu. Moses teneswal; Elijah gən almotam. Dəgmo, Revelation eleven wəst yəhəzbun astənqaqocč yehonu hulet nebiat nəccəw. Bə Moses ena Elijah endə simbollat bizu həq yimetəlləl. Yəhənim behwala leməgəbat təsfa inadərgalən.

Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord: And he shall turn the heart of the fathers to the children, and the heart of the children to their fathers, lest I come and smite the earth with a curse. Malachi 4:5, 6.

Atamata, ka kore e roa ka tonoa atu e ahau a Iraia poropiti ki a koutou i mua i te taenga mai o te rā nui, whakamataku hoki, o Ihowā. Ā, māna e whakahoki te ngākau o ngā mātua ki ngā tamariki, me te ngākau o ngā tamariki ki ō rātou mātua, kei haere mai ahau, ka whiua te whenua ki te kanga. Malaki 4:5, 6.

Just before human probation closes “Elijah the prophet” is to appear with a special message that turns “the heart of the fathers to the children, and the heart of the children to their fathers.” The prophets all testify of the end of the world, and they all agree with each other.

Jen hakʼabalaʼobʼ le baʼatsʼilil u jeʼel u pʼáatal, “Elías le profeta” yaan u yúuchul yéetel junpʼéel tʼàan especial tiʼ u suutsaʼal “u puksiʼikʼaliloʼob le yumtsiloʼoboʼ tiʼ le paalaloʼoboʼ, yéetel u puksiʼikʼaliloʼob le paalaloʼoboʼ tiʼ le yumtsiloʼoboʼ.” Tuláakal le profetaʼoboʼ ku tsikbaltoʼob tiʼ u tsʼookol le yóokʼolkab, yéetel tuláakal ku joʼolnaj yéetel baʼax ku yaʼalikoʼob uláakʼoʼob.

And the spirits of the prophets are subject to the prophets. For God is not the author of confusion, but of peace, as in all churches of the saints. 1 Corinthians 14:32, 33.

نا ارواح ایپیغمبرن، ایپیغمبرنّه مطیعن‌دور. چونکی خدا اغتشاشین سبب‌کاری دییل، بلکه سلامتی‌نین؛ مقدّسلرین بوتون کلیسالارینده اولدوغو کیمی. ۱ قرنتلیلر ۱۴:۳۲، ۳۳.

Elijah’s message arrives just before the great and dreadful day of the Lord; therefore, it is the very same special message in the book of Revelation which is represented as “the Revelation of Jesus Christ.” When “the time is at hand” Elijah’s special message shows God’s “servants things which must shortly come to pass.”

Nneɛma a Elia ka no du ansa na Awurade da kɛse no ne ne hu a ɛyɛ hu no aba; enti ɛno ara ne nkrasɛm soronko koro no ara a ɛwɔ Adiyisɛm nhoma no mu, a wɔda no adi sɛ “Yesu Kristo Adiyisɛm.” Bere a “bere no abɛn” no, Elia nkrasɛm soronko no kyerɛ Onyankopɔn “nkoa nneɛma a ɛsɛ sɛ ɛba ntɛm so.”

The Revelation of Jesus Christ, which God gave unto him, to show unto his servants things which must shortly come to pass; and he sent and signified it by his angel unto his servant John: Who bare record of the word of God, and of the testimony of Jesus Christ, and of all things that he saw. Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand. Revelation 1:1–3.

തന്റെ ദാസന്മാർക്കു വേഗത്തിൽ സംഭവിക്കേണ്ട കാര്യങ്ങൾ കാണിക്കേണ്ടതിന്നു ദൈവം അവന്നു കൊടുത്ത യേശുക്രിസ്തുവിന്റെ വെളിപ്പാട്; അവൻ തന്റെ ദൂതനെ അയച്ചു തന്റെ ദാസനായ യോഹന്നാനോടു അതു ചിഹ്നങ്ങളാൽ അറിയിച്ചു. അവൻ ദൈവത്തിന്റെ വചനത്തെയും യേശുക്രിസ്തുവിന്റെ സാക്ഷ്യത്തെയും താൻ കണ്ട സകലത്തെയും സാക്ഷീകരിച്ചു. ഈ പ്രവചനത്തിന്റെ വചനങ്ങൾ വായിക്കുന്നവനും കേൾക്കുന്നവരും അതിൽ എഴുതിയിരിക്കുന്നതു കാത്തുസൂക്ഷിക്കുന്നവരും ഭാഗ്യവാന്മാർ; കാലം സമീപിച്ചിരിക്കുന്നു. വെളിപ്പാട് 1:1–3.

Notice that when Malachi employs Elijah as a symbol, he includes a direct reference to commandment keeping.

Observen que cuando Malaquías emplea a Elías como símbolo, incluye una referencia directa a la observancia de los mandamientos.

Remember ye the law of Moses my servant, which I commanded unto him in Horeb for all Israel, with the statutes and judgments. Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord: And he shall turn the heart of the fathers to the children, and the heart of the children to their fathers, lest I come and smite the earth with a curse. Malachi 4:4–6.

Ἀπεμνημόνευε τὸν νόμον Μωϋσέως τοῦ δούλου μου, ὃν ἐνετειλάμην αὐτῷ ἐν Χωρὴβ πρὸς πάντα τὸν Ἰσραήλ, μετὰ τῶν διαταγμάτων καὶ κρίσεων. Ἰδοὺ, ἐγὼ ἀποστέλλω ὑμῖν Ἠλίαν τὸν προφήτην πρὸ τῆς ἐλεύσεως τῆς ἡμέρας Κυρίου τῆς μεγάλης καὶ ἐπιφανοῦς· καὶ αὐτὸς ἀποκαταστήσει καρδίαν πατρὸς πρὸς υἱόν, καὶ καρδίαν ἀνθρώπου πρὸς τὸν πλησίον αὐτοῦ, μήποτε ἐλθὼν πατάξω τὴν γῆν ἄρδην. Μαλαχίας 4:4–6.

These three verses are the last of the Old Testament, and contain the final promise of the Old Testament as well as an emphasis on keeping the ten commandments. There are seven “blessings” in the book of Revelation and the final one is a blessing upon those who keep the ten commandments.

આ ત્રણ વચનો જૂના કરારના અંતિમ વચનો છે, અને તેમાં જૂના કરારની અંતિમ પ્રતિજ્ઞા ઉપરાંત દસ આજ્ઞાઓનું પાલન રાખવા પર વિશેષ ભાર મૂકવામાં આવ્યો છે. પ્રકાશનના ગ્રંથમાં સાત “આશીર્વાદો” છે, અને અંતિમ આશીર્વાદ તેઓ પર છે, જે દસ આજ્ઞાઓનું પાલન કરે છે.

I am Alpha and Omega, the beginning and the end, the first and the last. Blessed are they that do his commandments, that they may have right to the tree of life, and may enter in through the gates into the city. Revelation 22:13, 14.

Bən Alpha və Omega, başlanğıc və son, birinci və axırıncıyam. Nə bəxtiyardırlar Onun əmrlərini yerinə yetirənlər ki, həyat ağacına ixtiyarları olsun və darvazalardan keçib şəhərə daxil ola bilsinlər. Vəhy 22:13, 14.

The last promise in the Old Testament informs us to “Remember” the ten commandments, but in so doing it emphasizes the one commandment that includes the command to “remember.”

ᎤᏃᎴ ᎤᏚᎩ ᎪᏪᎵ ᎠᎦᏴᎵᎨᏍᏗ ᎤᏁᏨᎯ ᎠᎾᏗᎭ ᎢᎩᏅᏍᏗᏱ “ᎠᎵᏍᏓᏴᏗ,” ᎠᏎᏃ ᎾᏍᎩ ᎠᏥᏁᎧᏁᏗᏱ ᎤᏃᎯᏳᎯ ᏌᏊ ᎤᏁᏨᎯ ᎤᎵᏍᏗᏍᎪᎢ ᎾᏍᎩ ᎾᏍᏉ ᎤᏁᏨᎯ ᎤᏓᏅᏖᏍᏗᏱ “ᎠᎵᏍᏓᏴᏗ” ᎠᏯᎵᏍᎪᎢ።

Remember the sabbath day, to keep it holy. Six days shalt thou labour, and do all thy work: But the seventh day is the sabbath of the Lord thy God: in it thou shalt not do any work, thou, nor thy son, nor thy daughter, thy manservant, nor thy maidservant, nor thy cattle, nor thy stranger that is within thy gates: For in six days the Lord made heaven and earth, the sea, and all that in them is, and rested the seventh day: wherefore the Lord blessed the sabbath day, and hallowed it. Exodus 20:8–11.

Gütün kirini yisi, çi angamüm zü. Trok meksü arü amang nükro, ashi ni küdi peni küro: Süka kenü angamüm, Ozü Lörd Nüngri ini sabbath yi; ini ni küdi peni angamüm güküro, nü, nüni kölü, nüni küme, nüni manservant, nüni maidservant, nüni mal, ya nüni gate süngi yongra stranger müngküro: Eke trok meksü süngi Lörd asman ang yerdin, deniz ang aning süngi barça narsa yasıdı, ya süka kenü angamüm dinlendi: andin ötrü Lörd sabbath angamümni mübarek qıldı, ya ani muqaddes qıldı. Exodus 20:8–11.

The last promise in both the Old and New Testaments emphasizes the commandments of God with a special emphasis on the seventh-day Sabbath. Malachi says to “remember” and John informs us you are blessed for doing so. The seventh-day Sabbath commemorates God’s creation and his creative power. The Sabbath also becomes the point of controversy in the last days of earth’s history. When John records the “blessing” upon those who do his commandments, he is simply recording what Jesus, the Alpha and Omega, the beginning and ending, the first and the last proclaimed. Therefore, the last promise of the New Testament has to do with the Seventh-day Sabbath and also the attribute of divinity that identifies the end by the beginning.

Новый ба Хуушин Гэрээний аль алиных нь төгсгөлийн амлалт нь Бурханы тушаалуудыг, тэр дундаа долоо дахь өдрийн Амралтын өдрийг онцгойлон чухалчилдаг. Малахи “санагтун” гэж хэлдэг бөгөөд Иохан үүнийг үйлдэгсэд ерөөлтэй хэмээн бидэнд мэдүүлдэг. Долоо дахь өдрийн Амралтын өдөр нь Бурханы бүтээлийг болон Түүний бүтээх хүчийг дурсан тэмдэглэдэг. Түүнчлэн Амралтын өдөр нь дэлхийн түүхийн эцсийн өдрүүдэд маргааны гол цэг болдог. Иохан Түүний тушаалуудыг үйлдэгсдийн дээрх “ерөөлийг” тэмдэглэн бичихдээ Альфа ба Омега, эхлэл ба төгсгөл, анхны ба эцсийн Нэгэн болох Есүсийн тунхагласныг л зүгээр тэмдэглэн үлдээж буй хэрэг юм. Иймээс Шинэ Гэрээний төгсгөлийн амлалт нь Долоо дахь өдрийн Амралтын өдөртэй, мөн төгсгөлийг эхлэлээр нь тодорхойлдог бурханлаг чанарын шинжтэй холбоотой юм.

The first truth mentioned in Genesis, which means beginnings identifies the Creator, the creation and a special emphasis on the Sabbath. Taken together, line upon line the beginning of the Old Testament and the end of the both the Old and New Testaments emphasize God as the Creator, the Ten Commandments, the Sabbath commandment and that Jesus is the beginning and end.

Tõe esimene väljendus 1. Moosese raamatus, mis tähendab algusi, osutab Loojale, loodule ning erilise rõhuasetusega hingamispäevale. Kokku võetuna rõhutavad Vana Testamendi algus ning nii Vana kui ka Uue Testamendi lõpp, rida rea peale, Jumalat kui Loojat, kümmet käsku, hingamispäeva käsku ning seda, et Jeesus on algus ja lõpp.

Elijah the prophet is employed by Malachi as a symbol in the last promise of the Old Testament and he was the prophet who confronted Jezebel and Ahab. The book of Revelation employs Jezebel as a symbol of the papacy and ten kings as a symbol of the United Nations. Elijah’s confrontation with Ahab and Jezebel represents the one hundred and forty-four thousand’s confrontation with the United Nations, empowered by the United States and directed by the papacy. As king of the ten northern tribes of Israel Ahab represented the ruling power over ten tribes, thus typifying the United States (Ahab) empowering the United Nations (ten tribes or ten kings in Revelation seventeen) to do the persecution of Sabbath-keepers for the Papacy (Jezebel). When Malachi uses Elijah to represent a message that comes before the great and dreadful day of the Lord, Elijah represents those who are persecuted by modern Rome (the dragon, the beast and the false prophet) as he was persecuted by Jezebel for three and a half years. Emphasizing the Sabbath by employing the word “remember” in Malachi 4:4 adds the Sunday law crisis to the prophetic scenario illustrated by Malachi.

ایلیاہ نبی کو ملاکی نے عہدِ عتیق کے آخری وعدہ میں بطورِ علامت استعمال کیا ہے، اور وہی وہ نبی تھا جس نے ایزبل اور اخی اب کا سامنا کیا تھا۔ مکاشفہ کی کتاب ایزبل کو پاپائیت کی علامت کے طور پر، اور دس بادشاہوں کو اقوامِ متحدہ کی علامت کے طور پر استعمال کرتی ہے۔ ایلیاہ کا اخی اب اور ایزبل کے ساتھ تصادم ایک لاکھ چوالیس ہزار کے اُس تصادم کی نمائندگی کرتا ہے جو اقوامِ متحدہ کے ساتھ ہوگا، جسے ریاستہائے متحدہ بااختیار بنائے گی اور جس کی راہنمائی پاپائیت کرے گی۔ اسرائیل کے شمالی دس قبائل کے بادشاہ کی حیثیت سے اخی اب دس قبائل پر حاکم اقتدار کی نمائندگی کرتا تھا، یوں وہ اس امر کی تمثیل بنتا ہے کہ ریاستہائے متحدہ (اخی اب) اقوامِ متحدہ (دس قبائل، یا مکاشفہ سترہ کے دس بادشاہ) کو اس لیے قوت بخشتی ہے کہ وہ پاپائیت (ایزبل) کی خاطر سبت ماننے والوں پر ظلم و ستم کرے۔ جب ملاکی ایلیاہ کو اُس پیغام کی نمائندگی کے لیے استعمال کرتا ہے جو خداوند کے عظیم اور ہولناک دن سے پہلے آتا ہے، تو ایلیاہ اُن لوگوں کی نمائندگی کرتا ہے جنہیں جدید روم (اژدہا، حیوان، اور جھوٹا نبی) کی طرف سے ستایا جاتا ہے، جس طرح وہ خود ایزبل کے ہاتھوں ساڑھے تین برس تک ستایا گیا تھا۔ ملاکی 4:4 میں لفظ “یاد رکھو” استعمال کرکے سبت پر زور دینا، ملاکی کے پیش کردہ نبوتی منظرنامے میں اتوار کے قانون کے بحران کو بھی شامل کر دیتا ہے۔

Much more needs to be added to the consideration of the truths that are conveyed by comparing the beginning of the Old Testament with the end of the Old Testament, and then comparing the beginning of the Bible with the end of the Bible. In Genesis we have the Creator, creation and the Sabbath that commemorates the creation. In Malachi we have the Sabbath commandment identified as the crisis issue that leads to the close of human probation and the seven last plagues, or as Malachi calls it, “the great and dreadful day of the Lord.” Elijah represents God’s people who present the third angel’s message to a dying world.

ယခင်ဓမ္မဟောင်း၏ အစပိုင်းနှင့် ဓမ္မဟောင်း၏ အဆုံးပိုင်းကို နှိုင်းယှဉ်ကြည့်ခြင်း၊ ထို့နောက် သမ္မာကျမ်းစာတစ်စောင်လုံး၏ အစပိုင်းနှင့် အဆုံးပိုင်းကို နှိုင်းယှဉ်ကြည့်ခြင်းအားဖြင့် ဖော်ပြပေးထားသော အမှန်တရားများကို ဆင်ခြင်သုံးသပ်ရာ၌ ထပ်မံဖြည့်စွက်ရမည့် အချက်များစွာ ရှိသေးသည်။ ကမ္ဘာဦးကျမ်း၌ ဖန်ဆင်းရှင်၊ ဖန်ဆင်းခြင်းနှင့် ဖန်ဆင်းခြင်းကို အောက်မေ့အထိမ်းအမှတ်ပြုသော ဥပုသ်နေ့ကို တွေ့ရသည်။ မာလာခိကျမ်း၌မူ လူသားတို့၏ ကာလကန့်သတ်သက်သာခွင့် ပိတ်သိမ်းခြင်းနှင့် နောက်ဆုံးကပ်ဘေး ခုနစ်ပါးသို့ ဦးတည်စေသော အကြပ်အတည်းဆိုင်ရာ အဓိကပြဿနာအဖြစ် ဥပုသ်နေ့ပညတ်ကို သတ်မှတ်ဖော်ပြထားသည်။ သို့မဟုတ် မာလာခိ၏ ခေါ်ဆိုသကဲ့သို့ “ထာဝရဘုရား၏ ကြီးမား၍ ကြောက်မက်ဖွယ်သောနေ့” ဖြစ်သည်။ ဧလိယသည် သေမင်းနီးကပ်နေသော လောကသို့ တတိယကောင်းကင်တမန်၏ သတင်းစကားကို ကြေညာတင်ပြသော ဘုရားသခင်၏ လူမျိုးကို ကိုယ်စားပြုသည်။

“Today, in the spirit and power of Elias and of John the Baptist, messengers of God’s appointment are calling the attention of a judgment-bound world to the solemn events soon to take place in connection with the closing hours of probation and the appearance of Christ Jesus as King of kings and Lord of lords.” Prophets and Kings, 715, 716.

«Һау бүгүн, Ильяс ва Яхё чөмүлдүргүчи руҳи вә қудрити билән, Худаниң тәйинлими бойичә болған әлчиләр һөкүмгә йүз тутқан бир дуняниң диққитини, синақ муддитиниң ахирқи саәтлири вә Мәсиһ Әйса Падишаларниң Падишаси вә Рәббләрниң Рәбби сүпитидә көрүнүшигә мунасивәтлик, йеқинда йүз беридиған җиддий вақиәләргә қаратмақта.» Пәйғәмбәрләр вә Падишалар, 715, 716.

The beginning of the Bible which is also the beginning of the Old Testament identifies the same story as the end of both Testaments, but each beginning and ending has its own truth to emphasize and contribute to the message. In Genesis the focus is on the activities of God, in Malachi the focus is on the message that warns of the coming crisis. The end of Revelation identifies the Alpha and Omega. In the first book of the New Testament, we read the following.

Biblia kkallari, payllami Ñawpa Testamentopaq qallariypas kashan, iskaynin Testamentokunap tukukuyninpi rikch’ariq kaq pachallata reqsichin; ichaqa sapa qallariypi, sapa tukukuypi ima chiqap nisqa aswan qhawarichinanpaq, willakuypa yachachikuyninman yapaykunanpaq ima kaqmi kashan. Génesis libropeqa Diospa rurayninkunam chawpipi kashan; Malaquías libropeqa hamuq sasachakuymanta waqyaykuq willakuymi chawpipi kashan. Apocalipsispa tukukuyninqa Alfa hinallataq Omega kasqanta reqsichin. Musuq Testamentopa ñawpaq libronpin kay qhipa nisqata ñawinchis.

The book of the generation of Jesus Christ, the son of David, the son of Abraham.

Jesucristoj uloy paangkan, a anak ni David, a anak ni Abraham.

Abraham begat Isaac; and Isaac begat Jacob; and Jacob begat Judas and his brethren; And Judas begat Phares and Zara of Thamar; and Phares begat Esrom; and Esrom begat Aram; And Aram begat Aminadab; and Aminadab begat Naasson; and Naasson begat Salmon; And Salmon begat Booz of Rachab; and Booz begat Obed of Ruth; and Obed begat Jesse; And Jesse begat David the king; and David the king begat Solomon of her that had been the wife of Urias; And Solomon begat Roboam; and Roboam begat Abia; and Abia begat Asa; And Asa begat Josaphat; and Josaphat begat Joram; and Joram begat Ozias; And Ozias begat Joatham; and Joatham begat Achaz; and Achaz begat Ezekias; And Ezekias begat Manasses; and Manasses begat Amon; and Amon begat Josias; And Josias begat Jechonias and his brethren, about the time they were carried away to Babylon: And after they were brought to Babylon, Jechonias begat Salathiel; and Salathiel begat Zorobabel; And Zorobabel begat Abiud; and Abiud begat Eliakim; and Eliakim begat Azor; And Azor begat Sadoc; and Sadoc begat Achim; and Achim begat Eliud; And Eliud begat Eleazar; and Eleazar begat Matthan; and Matthan begat Jacob; And Jacob begat Joseph the husband of Mary, of whom was born Jesus, who is called Christ.

Abrahamo nanganak ken Isaac; ket ni Isaac, ni Jacob; ket ni Jacob, ni Judas ken dagiti kakabsatna; ket ni Judas nanganak ken Phares ken Zara ken Thamar; ket ni Phares, ken Esrom; ket ni Esrom, ken Aram; ket ni Aram nanganak ken Aminadab; ket ni Aminadab, ken Naasson; ket ni Naasson, ken Salmon; ket ni Salmon nanganak ken Booz ken Rachab; ket ni Booz, ken Obed ken Ruth; ket ni Obed, ken Jesse; ket ni Jesse nanganak ken David nga ari; ket ni David nga ari nanganak ken Solomon iti immuna a asawa ni Urias; ket ni Solomon nanganak ken Roboam; ket ni Roboam, ken Abia; ket ni Abia, ken Asa; ket ni Asa nanganak ken Josaphat; ket ni Josaphat, ken Joram; ket ni Joram, ken Ozias; ket ni Ozias nanganak ken Joatham; ket ni Joatham, ken Achaz; ket ni Achaz, ken Ezekias; ket ni Ezekias nanganak ken Manasses; ket ni Manasses, ken Amon; ket ni Amon, ken Josias; ket ni Josias nanganak ken Jechonias ken dagiti kakabsatna idi asideg ti pannakaipanawda idiay Babilonia; ket kalpasan a naipanawdan idiay Babilonia, ni Jechonias nanganak ken Salathiel; ket ni Salathiel, ken Zorobabel; ket ni Zorobabel nanganak ken Abiud; ket ni Abiud, ken Eliakim; ket ni Eliakim, ken Azor; ket ni Azor nanganak ken Sadoc; ket ni Sadoc, ken Achim; ket ni Achim, ken Eliud; ket ni Eliud nanganak ken Eleazar; ket ni Eleazar, ken Matthan; ket ni Matthan, ken Jacob; ket ni Jacob nanganak ken Jose, nga asawa ni Maria, nga isu ti nayanakan ni Jesus, a maawagan a Cristo.

So all the generations from Abraham to David are fourteen generations; and from David until the carrying away into Babylon are fourteen generations; and from the carrying away into Babylon unto Christ are fourteen generations.

لہٰذا ابراہیم سے داؤد تک سب نسلیں چودہ ہیں؛ اور داؤد سے بابل کی جلاوطنی تک چودہ نسلیں؛ اور بابل کی جلاوطنی سے مسیح تک چودہ نسلیں ہیں۔

Now the birth of Jesus Christ was on this wise: When as his mother Mary was espoused to Joseph, before they came together, she was found with child of the Holy Ghost. Then Joseph her husband, being a just man, and not willing to make her a publick example, was minded to put her away privily. But while he thought on these things, behold, the angel of the Lord appeared unto him in a dream, saying, Joseph, thou son of David, fear not to take unto thee Mary thy wife: for that which is conceived in her is of the Holy Ghost.

Hát a Jézus Krisztus születése így történt: amikor az ő anyja, Mária, már el volt jegyezve Józseffel, mielőtt egybekeltek volna, áldott állapotban találtatott a Szentlélektől. József pedig, az ő férje, igaz ember lévén, és nem akarván őt nyilvánosan megszégyeníteni, azon volt, hogy titokban bocsássa el. Miközben azonban ezeken gondolkodott, íme, az Úr angyala álomban megjelent neki, és ezt mondta: József, Dávid fia, ne félj magadhoz venni Máriát, a te feleségedet; mert ami őbenne fogantatott, a Szentlélektől van.

And she shall bring forth a son, and thou shalt call his name JESUS: for he shall save his people from their sins. Now all this was done, that it might be fulfilled which was spoken of the Lord by the prophet, saying, Behold, a virgin shall be with child, and shall bring forth a son, and they shall call his name Emmanuel, which being interpreted is, God with us. Then Joseph being raised from sleep did as the angel of the Lord had bidden him, and took unto him his wife: And knew her not till she had brought forth her firstborn son: and he called his name JESUS. Matthew 1:1–25.

Tepan ichpuchis se conētl, ihuan titōcāyōtīs JESUS: ipampa yehhuātl quimāquixtīs ihuan itēpilhuān īpan inintlajtlacolhuān. Nochi inin omochīuh, para ma mochīhua tlen in Tēcohtli quitojka īpan in tēnōtzqui, quitoaya: “Xiquitta, se ichpōchtli motēixmatīs, ihuan quipiyas se conētl, ihuan quitōcāyōtīs Emmanuel”, tlen motlahtōlcuepa quinequi: Dios tōhuān. Huālca José, cuixca ōmoquetz ītech cochiliztli, quichīuh quen in īngel in Tēcohtli ocēnahuati, ihuan quimocuili īcihuāuh: ihuan amo quiximati hasta quema yehhuātl oquichīuh īyecpa conētl; ihuan quitōcāyōti JESUS. Mateo 1:1–25.

The beginning of the New Testament agrees with the beginning and ending of the Old Testament and the ending of the New Testament for it emphasizes God’s creative power, for the power Christ employed to create all things in six days is the identical power He uses to “save his people from their sins.” The word Emmanuel, as the passage cites from the writings of Isaiah means “God with us.” He dwells within His people by combining His divinity with our humanity, and this was the very combination He accomplished when He was incarnated in Mary.

ئەھدى يېڭى ئەھدەنىڭ باشلىنىشى، كونا ئەھدىنىڭ باشلىنىشى ۋە ئاخىرى، شۇنداقلا يېڭى ئەھدىنىڭ ئاخىرى بىلەن ماس كېلىدۇ؛ چۈنكى ئۇ خۇدانىڭ يارىتىش قۇدرىتىنى تەكىتلەيدۇ. مەسىھ ئالتە كۈندە بارلىق نەرسىلەرنى يارىتىشتا ئىشلەتكەن قۇدرەت، «ئۆز خەلقىنى گۇناھلىرىدىن قۇتقۇزۇش» ئۈچۈن ئىشلىتىدىغان قۇدرەتنىڭ دەل ئۆزىدۇر. «ئىممانۇئېل» دېگەن سۆز، بۇ بۆلۈمدە ئىشايا يازمىلىرىدىن نەقىل كەلتۈرۈلگىنىدەك، «خۇدا بىز بىلەن» دېگەن مەنىنى بىلدۈرىدۇ. ئۇ ئۆز ئىلاھىيلىقىنى بىزنىڭ ئىنسانىيىتىمىز بىلەن بىرلەشتۈرۈش ئارقىلىق ئۆز خەلقىنىڭ ئىچىدە ماكان تۇتىدۇ، ۋە بۇ دەل ئۇ مەريەمدە جىسمانىيلىشىپ كەلگەندە ئەمەلگە ئاشۇرغان بىرلەشتۈرۈش ئىدى.

“Nothing less than perfect obedience can meet the standard of God’s requirement. He has not left His requirements indefinite. He has enjoined nothing that is not necessary in order to bring man into harmony with Him. We are to point sinners to His ideal of character and to lead them to Christ, by whose grace only can this ideal be reached.

“सिङानाफोर आज्ञाकारितनि गेयांनो गोदोनि थांखि गोडोनफोरखौ मोजां गोनां। बेनोस्रां बिबायदि आफादाखौ गोसोआव लांनायाखै। बे सान्नाय दिहुनाय नङा बेयाव मानुखौ बेनायजों गोदानायजों फोरमायहोनो थाखाय गोनां जायाखै। जों बेनि चरित्रनि आदर्शखौ पापियाफोरनि सोंदां फोरमानो गोनां आरो ख्रिस्टजों सायदोंहोनो गोनां, बेनि अनुग्रहजोंल’ आदर्शआव पुगाहोनो हायो।”

“The Savior took upon Himself the infirmities of humanity and lived a sinless life, that men might have no fear that because of the weakness of human nature they could not overcome. Christ came to make us ‘partakers of the divine nature,’ and His life declares that humanity, combined with divinity, does not commit sin.” Ministry of Healing, 180.

“El Salvador tomó sobre Sí las enfermedades de la humanidad y vivió una vida sin pecado, para que los hombres no tuvieran temor de que, a causa de la debilidad de la naturaleza humana, no pudieran vencer. Cristo vino para hacernos ‘participantes de la naturaleza divina’, y Su vida declara que la humanidad, unida con la divinidad, no comete pecado.” Ministerio de Curación, 180.

The beginning of the New Testament identifies where, when and why Jesus took upon himself our human nature. He did so to demonstrate that human power combined with divine power does not sin. Sin is the transgression of the law, which Malachi says we are to “remember.” John informs us that those who keep the law, and therefore those who are not sinning, can enter through heavenly gates. Matthew identifies that a sinner can overcome sin, just as Christ overcame. When we have Christ within us, (the hope of glory) we have the creative power that made the universe within us. This possibility was provided by Christ choosing to enter into the human family, and for the rest of eternity becoming not only the son of God but also the son of man.

نئے عہدنامہ کا آغاز یہ واضح کرتا ہے کہ یسوع نے کب، کہاں اور کیوں ہماری انسانی فطرت کو اپنے اوپر لیا۔ اُس نے ایسا اِس لیے کیا کہ یہ ظاہر کرے کہ انسانی قوت جب الٰہی قوت کے ساتھ متحد ہو تو گناہ نہیں کرتی۔ گناہ شریعت کی خلاف ورزی ہے، جس کے بارے میں ملاکی کہتا ہے کہ ہمیں اُسے “یاد رکھنا” ہے۔ یوحنا ہمیں آگاہ کرتا ہے کہ جو شریعت پر عمل کرتے ہیں، اور لہٰذا جو گناہ نہیں کرتے، وہ آسمانی پھاٹکوں سے داخل ہو سکتے ہیں۔ متی یہ بیان کرتا ہے کہ ایک گنہگار گناہ پر غالب آ سکتا ہے، جس طرح مسیح غالب آیا۔ جب مسیح ہمارے اندر ہوتا ہے، (جلال کی اُمید) تو وہ تخلیقی قدرت جو کائنات کو وجود میں لائی، ہمارے اندر ہوتی ہے۔ یہ امکان مسیح کے انسانی خاندان میں داخل ہونے کے انتخاب سے فراہم ہوا، اور یوں وہ ابدالآباد تک نہ صرف خدا کا بیٹا بلکہ ابنِ آدم بھی رہا۔

There is a special message of truth opened up to God’s people from the book of Revelation just before the close of human probation. That special message is also Malachi’s “Elijah message” that is proclaimed just before the “dreadful day of the Lord”.

من کتابِ مکاشفات به‌هنگامِ نزدیک‌شدنِ اختتامِ مهلتِ امتحانِ بشر، پیغامِ خاصی از حقایق برای قومِ خدا گشوده شده است. این پیغامِ خاص همچنین همان «پیغامِ الیاس» در کتابِ ملاکی است که اندکی پیش از «روزِ مهیبِ خداوند» اعلام می‌گردد.

At the beginning of both Testaments and the end of the New Testament we have specific attributes of God identified. In Genesis He is the Creator, and at the end of Revelation He is Alpha and Omega. At the beginning of the New Testament, He becomes the son of man. And with the end of the Old Testament, we find the principle which the messenger Elijah uses to accomplish the message he would proclaim as turning the hearts of the fathers unto the children and vice-versa.

ꯍꯨꯏ ꯇꯦꯁꯇꯃꯦꯟꯇ ꯑꯃꯁꯨꯡ ꯑꯅꯤꯃꯛꯀꯤ ꯑꯍꯧꯕꯗ ꯑꯃꯁꯨꯡ ꯅ꯭ꯌꯨ ꯇꯦꯁꯇꯃꯦꯟꯇꯀꯤ ꯑꯔꯣꯏꯕꯗ, ꯑꯩꯈꯣꯏꯅ ꯑꯇꯣꯞꯄ ꯃꯈꯜ ꯑꯃ ꯑꯣꯏꯅ ꯈꯪꯍꯟꯂꯕ ꯑꯇꯩ ꯑꯃꯤꯡ ꯈꯪꯍꯜꯂꯤ। ꯖꯦꯅꯦꯁꯤꯁꯇ ꯃꯍꯥꯛ ꯁꯤꯖꯤꯟꯅꯕ, ꯑꯃꯁꯨꯡ ꯔꯦꯚꯤꯂꯦꯁꯟꯀꯤ ꯑꯔꯣꯏꯕꯗ ꯃꯍꯥꯛ ꯑꯜꯐꯥ ꯑꯃꯁꯨꯡ ꯑꯣꯃꯦꯒꯥ ꯑꯣꯏ। ꯅ꯭ꯌꯨ ꯇꯦꯁꯇꯃꯦꯟꯇꯀꯤ ꯑꯍꯧꯕꯗ, ꯃꯍꯥꯛ ꯃꯤ ꯃꯆꯥꯒꯤ ꯃꯆꯥ ꯑꯣꯏꯕꯗ ꯂꯩꯔꯛꯏ। ꯑꯃꯁꯨꯡ ꯑꯣꯜꯗ ꯇꯦꯁꯇꯃꯦꯟꯇꯀꯤ ꯑꯔꯣꯏꯕꯁꯨ, ꯃꯐꯝ ꯑꯁꯤꯗ ꯏꯂꯥꯏꯖꯥ ꯄꯥꯎꯈꯨꯝ ꯄꯤꯔꯛꯄꯥ ꯂꯦꯛꯄꯒꯤ ꯃꯑꯣꯡ ꯑꯁꯤ ꯑꯩꯈꯣꯏꯅ ꯐꯪꯉꯤ—ꯃꯍꯥꯛꯀꯤ ꯄꯥꯎ ꯑꯁꯤ ꯑꯄꯥꯛꯄꯅ ꯃꯄꯥꯃꯁꯤꯡꯒꯤ ꯊꯃꯣꯏ ꯃꯆꯥꯁꯤꯡꯗ ꯍꯟꯊꯍꯜꯂꯒ, ꯑꯃꯁꯨꯡ ꯃꯆꯥꯁꯤꯡꯒꯤ ꯊꯃꯣꯏꯁꯨ ꯃꯄꯥꯃꯁꯤꯡꯗ ꯍꯟꯊꯍꯜꯂꯒ ꯑꯣꯏꯅ ꯈꯨꯠꯁꯝꯃꯤ।

The prophetic principle which Elijah applies to present his warning message is just what John was commanded to do in the Revelation. Elijah “shall turn the heart of the fathers to the children, and the heart of the children to their fathers,” and John was told to write the things that then were and in so doing he would simultaneously be writing the things that would come. John was used to illustrate how the principle of alpha and omega operates in the prophetic Word, and Elijah will base his message upon the same principle. When we compare the beginning of the Bible with the end of the Bible, we are comparing Old with the New. A father is the beginning of his child and the child is the ending of the father. The one hundred and forty-four thousand are the final generation of Abraham’s children, and the history where God entered into covenant with Abraham typifies the history when God renews that covenant with the one hundred and forty-four thousand.

A profetik prinsipyo nga gin-aplikar ni Elias sa pagpresentar sang iya mensahe nga paandam amo gid ang amo man nga ginmanduan kay Juan nga himuon sa Revelation. Si Elias “magapabalik sang tagipusuon sang mga amay ngadto sa mga kabataan, kag ang tagipusuon sang mga kabataan ngadto sa ila mga amay,” kag si Juan ginsugiran nga isulat ang mga butang nga yara sadto nga tion, kag paagi sini, sa amo man nga tion, ginasulat man niya ang mga butang nga magaabot. Gin-gamit si Juan sa paglaragway kon paano nagapanghikot ang prinsipyo sang alpha kag omega sa propetikong Pulong, kag ibase ni Elias ang iya mensahe sa amo man nga prinsipyo. Kon ikumparar naton ang sinugdanan sang Biblia sa katapusan sang Biblia, ginakumparar naton ang Daan sa Bag-o. Ang amay amo ang sinugdanan sang iya anak, kag ang anak amo ang katapusan sang amay. Ang isa ka gatos apatnapu’t apat ka libo amo ang katapusan nga henerasyon sang mga anak ni Abraham, kag ang kasaysayan nga sa diin nagsulod ang Dios sa katipan kay Abraham nagatipo sang kasaysayan nga sa diin ginabag-o sang Dios ang amo nga katipan sa isa ka gatos apatnapu’t apat ka libo.

Therefore it is of faith, that it might be by grace; to the end the promise might be sure to all the seed; not to that only which is of the law, but to that also which is of the faith of Abraham; who is the father of us all. Romans 4:16.

Pahuuna keemiñ la fe, tapwe epwe me pwe ren ñanlis; ren alillisun pwe inisou epwe pwan unus ngeni meinisin semirit, kaapong ngeni chok ir mi me non annukun, nge pwan ngeni ir mi me non feen Abraham; i a saman kichen kich meinisin. Roma 4:16.

The message of Elijah is representing the principle of alpha and omega, for the fathers are alpha and the children are omega. Elijah’s message would turn the hearts of the fathers to the children. Christ identified John the Baptist as Elijah and Ellen White identified William Miller as both Elijah and John the Baptist. The message of all of these representative men was represented as turning the hearts of the fathers to the children and vice-versa. That work represents the effect of the message in turning men’s hearts to their heavenly Father, but it means more, for it is a symbol of the work. In Bible prophecy symbols have more than one meaning and must be identified by context.

Mencheta Elías ojeporu ohechauka hag̃ua pe principio alfa ha omega, pórke umi túva ha’e alfa ha umi mitãnguéra ha’e omega. Elías rembiasa ombojereva’erã umi túvakuéra korasõ umi mitãnguéra gotyo. Cristo ohechakuaa Juan el Bautista-pe Elías ramo, ha Ellen White ohechakuaa William Miller-pe mokõivéva ramo, Elías ha Juan el Bautista. Mencheta opa ko’ã kuimba’e ohechaukáva rehegua ojehechauka va’ekue ramo ombojereha umi túvakuéra korasõ umi mitãnguéra gotyo ha upéicha avei vice-versa. Upe tembiapo ohechauka pe marandu rembiapo ombojerehápe yvypóra korasõ iTúva yvagaguápe gotyo, péro he’ise hetave, pórke ha’e peteĩ símbolo pe tembiapo rehegua. Biblia profesía-pe umi símbolo oguereko heta significado ha tekotevẽ ojehechakuaa contexto rupive.

“What was it that made John the Baptist great? He closed his mind to the mass of tradition presented by the teachers of the Jewish nation, and opened it to the wisdom which comes from above. Before his birth the Holy Spirit testified of John: ‘He shall be great in the sight of the Lord, and shall drink neither wine nor strong drink; and he shall be filled with the Holy Ghost…. And many of the children of Israel shall he turn to the Lord their God. And he shall go before Him in the spirit and power of Elias, to turn the hearts of the fathers to the children, and the disobedient to the wisdom of the just; to make ready a people prepared for the Lord.’ Luke 1:15–17.” Counsels to Parents, Teachers and Students, 445.

“मिनाराम ईः योहन्ना बप्तिस्मादाता गारो होनानै बाहायो? बे यहूदी जातिनि गुरुफोरजों आगानखांनाय परम्परानि गुबुन जाथानि थाखाय निजोर मोनखौ बन्द काले, आरो ओनायनाय फिसाजों आंनानै आयोबाय बुद्धिखौ उघाड़ि दालोगोन। बेनि जन्मनिफ्राय सिगाङाव गासै गोसोआव होलि स्पिरिट योहन्नानि बिषये साक्षी दाल: ‘बे प्रभुनि नजोराव गारो होगोन, आरो बे दारि नोंथा आर जोंखा पानि दुइंखांनो; आरो बे होलि घोस्टजों फुल होगोन…. आरो इस्राएलनि सोरबायफोरनि फिसाफोरखौ बे बेनि प्रभु ईश्वरनि फालांगाव फिन होनागोन। आरो बेनि सिगाङाव एलियासनि आत्मा आरो बोलजों जांगोन, फाथायफोरनि हारिमुखौ फिसाफोरनि फालांगाव, आरो आज्ञा नाफुरफोरखौ धर्मिकफोरनि बुद्धिनि फालांगाव फिन होनायनो; आरो प्रभुनि थाखाय साहा खालामखांनाय एखन थारि गोनो।’ Luke 1:15–17.” Counsels to Parents, Teachers and Students, 445.

The message is designed that those who choose to hear will turn their hearts unto the Heavenly Father, yet the primary prophetic principle that will be used to convey the warning message will be that Christ is the Alpha and Omega, the first and the last, the beginning and ending. The Elijah message is based upon the presentation of God’s prophetic Word from the perspective that Jesus Christ is the Word of God, and the rules that govern the Bible are also attributes of His character.

꧋ꦥꦼꦱꦤ꧀ ꦲꦶꦏꦶ ꦢꦶꦒꦒꦱ꧀ ꦱꦸꦥꦪ ꦏꦮꦸꦭ ꦱꦶꦱꦶꦃ ꦥꦶꦭꦶꦃ ꦩꦶꦢꦁꦼꦂ, ꦲꦤꦁꦒꦶꦁ ꦲꦤꦶꦁꦱꦺꦁ ꦲꦏꦺꦃ ꦏꦤ꧀ꦝꦼꦒ꧀ ꦩꦺꦤꦁ ꦗꦒꦢ꧀ ꦠꦶꦤꦒꦭ꧀ ꦲꦶꦁ ꦱꦁ ꦫꦩ ꦱꦸꦂꦒꦮꦶ, ꦤꦩꦸꦤ꧀ ꦥꦿꦶꦤ꧀ꦱꦶꦥ꧀ ꦥꦿꦺꦴꦥꦺꦠꦶꦏ꧀ ꦲꦸꦠꦩ ꦏꦁ ꦲꦏꦤ꧀ ꦏꦒꦸꦤꦏꦼꦤ꧀ ꦥꦿꦺꦴꦠ꧀ꦠꦶꦠꦸꦫ꧀ ꦥꦿꦁꦒꦶꦁ ꦥꦼꦱꦤ꧀ ꦥꦼꦥꦼꦫꦶꦁꦠꦤ꧀, ꦪꦶꦏꦸ ꦮꦺꦴꦤ꧀ꦠꦼꦤ꧀ ꦏꦿꦶꦱ꧀ꦠꦸꦱ꧀ ꦲꦶꦏꦸ ꦄꦭ꧀ꦥ꦳ ꦭꦤ꧀ ꦎꦩꦺꦒ, ꦏꦁ ꦥꦶꦁꦏꦭ ꦭꦤ꧀ ꦏꦁ ꦥꦸꦁꦏꦱꦤ꧀, ꦏꦁ ꦪꦸꦱꦮ ꦭꦤ꧀ ꦏꦁ ꦥꦸꦁꦏꦱꦤ꧀. ꦥꦼꦱꦤ꧀ ꦌꦭꦶꦪꦃ ꦏꦠꦼꦒꦏꦼꦤ꧀ ꦲꦶꦁ ꦥꦿꦱꦼꦤ꧀ꦠꦱꦶ ꦮꦗꦤ꧀ ꦥꦿꦺꦴꦥꦺꦠꦶꦏ꧀ ꦩꦶꦭꦶꦏ꧀ ꦥꦤ꧀ꦒꦼꦫꦤ꧀ ꦏꦁ ꦢꦶꦠꦶꦁꦭꦶꦲꦠ꧀ ꦱꦏ ꦱꦸꦠꦿꦧꦶꦱꦤ꧀ ꦮꦺꦴꦤ꧀ꦠꦼꦤ꧀ ꦪꦺꦱꦸꦱ꧀ ꦏꦿꦶꦱ꧀ꦠꦸꦱ꧀ ꦲꦶꦏꦸ ꦮꦗꦤ꧀ꦤꦶꦁ ꦥꦤ꧀ꦒꦼꦫꦤ꧀, ꦭꦤ꧀ ꦄꦠꦸꦫꦤ꧀-ꦄꦠꦸꦫꦤ꧀ ꦏꦁ ꦩꦼꦫꦶꦤ꧀ꦠꦃ ꦄꦭ꧀ꦏꦶꦠꦧ꧀ ꦲꦸꦒ ꦩꦼꦫꦸꦥꦏꦏꦺ ꦱꦶꦥꦠ꧀-ꦱꦶꦥꦠ꧀ ꦏꦫꦏ꧀ꦠꦼꦂꦤꦺ.

“The law of God is as sacred as God Himself. It is a revelation of His will, a transcript of His character, the expression of divine love and wisdom. The harmony of creation depends upon the perfect conformity of all beings, of everything, animate and inanimate, to the law of the Creator. God has ordained laws for the government, not only of living beings, but of all the operations of nature. Everything is under fixed laws, which cannot be disregarded. But while everything in nature is governed by natural laws, man alone, of all that inhabits the earth, is amenable to moral law. To man, the crowning work of creation, God has given power to understand His requirements, to comprehend the justice and beneficence of His law, and its sacred claims upon him; and of man unswerving obedience is required.” Patriarchs and Prophets, 53.

“Ɔman no mmara yɛ kronkron sɛnea Onyankopɔn ankasa te. Ɛyɛ Ne pɛ ho adiyisɛm, Ne suban ho nsɛnhyɛso, ɔsoro dɔ ne nyansa ho da no adi. Abɔde nyinaa nhyiamu gyina so sɛ abɔde nyinaa, nea ɛwɔ nkwa ne nea enni nkwa nyinaa, bɛhyɛ wɔn ho ama Ɔbɔadeɛ no mmara no pɛpɛɛpɛ. Onyankopɔn ahyehyɛ mmara ama atenaeɛ no, ɛnyɛ nkwafo nko ara na mmom abɔde mu dwumadie nyinaa nso. Biribiara wɔ mmara a ɛgyina hɔ pintinn ase, na wontumi nyɛ wɔn aniwu. Nanso bere a biribiara a ɛwɔ abɔde mu di abɔde mmara so no, onipa nko ara, wɔ wɔn a wɔte asase so nyinaa mu, na ɔhyɛ suban pa mmara ase. Onipa, a ɔyɛ abɔde mu adwuma a ɛsen biara no, Onyankopɔn ama no tumi sɛ ɔbɛte Ne ahwehwɛde ase, na wahu Ne mmara no trenee ne ne papayɛ, ne n’ahwehwɛ kronkron a ɛwɔ ne so; na wɔhwehwɛ fi onipa hɔ osetie a ɛnsa da.” Patriarchs and Prophets, 53.

Everything (and this would include the Bible, for the Bible is something and if it is something, then it is part of everything) is under fixed laws. The Bible has fixed laws or rules that govern its correct interpretation. One of those rules is that the Bible identifies the end of a thing with the beginning of a thing. Jesus is the Word of God, and He is the first and the last, and it’s a “fixed law” and an attribute of His character.

Baanthu wòy (te loolu dafay boole Biibël bi, ndaxte Biibël bi mooy benn lu nekk, te bu fekkee ne mooy lu nekk, kon mu nekk ci biir lépp) ngi nekk ci suufu yoon yu sax. Biibël bi am na ay yoon walla ay sàrt yu sax yu jiite njàngatam ju jub. Benn ci yooyu mooy ne Biibël bi day jàpp njëlëg mbir ak tàmbaleem ne benn lañu. Yeesu mooy Kàddug Yàlla, te mooy ki jëkk ak ki mujj, te loolu mooy “yoon wu sax” ak itam benn melokaanu jikkoom.

We used this introduction of Elijah to show that the beginning and ending of both the Old and New Testaments agree. The ending of the Bible, which is also the end of the book of Revelation also agrees with the beginning of Revelation. Five witnesses to the same truths based upon the principle which is an attribute of God’s character that God’s Word always illustrates the end of a thing with the beginning of that thing. This reality is part of what it means that Jesus Christ is the Alpha and Omega.

ئیمه بۆ پیشاندانی ئەوەی بەکارهێنا کە دەستپێکی هەردوو پەیمانی کۆن و نوێ لە یەک دەگونجێن. کۆتایی پەڕتووکی پیرۆز، کە هەمان کۆتایی پەڕتووکی ئاشکراکردنەوەشە، هەروەها لەگەڵ دەستپێکی ئاشکراکردنەوە یەکدەگرێت. پێنج شایەت بۆ هەمان ڕاستییەکان، بە پشتبەستن بەو بنەمایەی کە خاسیەتێکە لە کەسایەتی خودا، ئەوەش ئەوەیە کە وشەی خودا هەمیشە کۆتایی شتێک بە دەستپێکی هەمان شتەوە وێنا دەکات. ئەم ڕاستییە بەشێکە لەوەی مانای ئەوەیە کە عیسای مەسیح ئەلفا و ئۆمێگایە.

“To the apostle John on the isle of Patmos were opened scenes of deep and thrilling interest in the experience of the church. Subjects of intense interest and vast importance were presented to him in figures and symbols, that the people of God might become intelligent concerning the perils and conflicts before them. The history of the Christian world to the very close of time was revealed to John. With great clearness he saw the position, dangers, conflicts, and final deliverance of the people of God. He records the closing message which is to ripen the harvest of earth, either as sheaves for the heavenly garner, or as fagots for the fires of the last day.

«Atzuk Juan apostoluari, Patmos uhartean zegoela, elizaren esperientziari buruzko interes sakon eta hunkigarriko eszenak ireki zitzaizkion. Interes biziko eta garrantzi handiko gaiak irudi eta sinboloen bidez aurkeztu zitzaizkion, Jainkoaren herriak aurrean zituen arriskuei eta gatazkei buruz ezagutza argia izan zezan. Kristau munduaren historia, denboraren azken mugetaraino, Juani agerrarazi zitzaion. Argitasun handiz ikusi zituen Jainkoaren herriaren egoera, arriskuak, gatazkak eta azken askapena. Lurraren uzta heltzeko den azken mezua jasotzen du idatzita, dela zeruko biltegirako gari-sorta gisa, dela azken eguneko suetarako egur-fardo gisa.

“In vision John beheld the trials which God’s people would endure for the truth’s sake. He saw their unyielding firmness in obeying the commandments of God, in the face of the oppressive powers that sought to force them into disobedience, and he saw their final triumph over the beast and his image.

“Wònyen mu Yohane huu sɔhwɛ ahorow a Onyankopɔn nkurɔfo bɛgyina mu esiane nokware no nti. Ohuu wɔn gyinasi a ɛnnwiriw wɔn wɔ Onyankopɔn mmara so tie mu, wɔ tumi ahorow a ɛhyɛ nhyɛso a wɔhwehwɛ sɛ wɔhyɛ wɔn ma wɔyɛ asoɔden no anim, na ohuu wɔn nkonimdi a etwa to wɔ aboa no ne ne honi so.

“Under the symbols of a great red dragon, a leopard-like beast, and a beast with lamblike horns, the earthly governments which would especially engage in trampling upon God’s law and persecuting His people, were presented to John. The war is carried on till the close of time. The people of God, symbolized by a holy woman and her children, were represented as greatly in the minority. In the last days only a remnant still existed. Of these John speaks as they ‘which keep the commandments of God, and have the testimony of Jesus Christ.’

«Агула улаан луу, ирвэс мэт араатан, мөн хурганы эвэр мэт эвэртэй араатан хэмээх бэлгэдлүүдийн дор, Бурханы хууль дээр гишгэлж, Түүний ард түмнийг хавчин мөшгөх хэрэгт онцгойлон оролцох газрын төр засгуудыг Иоханд үзүүлсэн байна. Энэ дайн цаг хугацааны эцэс хүртэл үргэлжилдэг. Ариун эмэгтэй болон түүний хүүхдүүдээр бэлгэдэгдсэн Бурханы ард түмэн үлэмжхэн цөөнх байдлаар дүрслэгдсэн байв. Эцсийн өдрүүдэд зөвхөн үлдэгдэл л оршин байсаар байсан. Эдгээрийн тухай Иохан: “Бурханы тушаалуудыг сахиж, Есүс Христийн гэрчлэлийг эзэмшдэг” хэмээн өгүүлдэг.»

“Through paganism, and then through the Papacy, Satan exerted his power for many centuries in an effort to blot from the earth God’s faithful witnesses. Pagans and papists were actuated by the same dragon spirit. They differed only in that the Papacy, making a pretense of serving God, was the more dangerous and cruel foe. Through the agency of Romanism, Satan took the world captive. The professed church of God was swept into the ranks of this delusion, and for more than a thousand years the people of God suffered under the dragon’s ire. And when the Papacy, robbed of its strength, was forced to desist from persecution, John beheld a new power coming up to echo the dragon’s voice, and carry forward the same cruel and blasphemous work. This power, the last that is to wage war against the church and the law of God, was symbolized by a beast with lamblike horns. The beasts preceding it had risen from the sea, but this came up out of the earth, representing the peaceful rise of the nation which is symbolized. The ‘two horns like a lamb’ well represent the character of the United States Government, as expressed in its two fundamental principles, Republicanism and Protestantism. These principles are the secret of our power and prosperity as a nation. Those who first found an asylum on the shores of America rejoiced that they had reached a country free from the arrogant claims of popery and the tyranny of kingly rule. They determined to establish a government upon the broad foundation of civil and religious liberty.

«Ары стан Папачылыйы көнүөр Сатана хас да быуат устата сир үрдүгэр Аллайыҥ итэҕэллээх өһүлэрин суох оҥорорго дьулуһун уурбут. Баҕа сиэр-саптар да, папистар да биир үкчү дракон тыынаан сатаабыттар. Олор барыта уонна сирэйдэрэ маннык эрэ арахсыбыт: Папачылыйа, Аллаҕа үлэлиир курдук сирэйдээбиттэн, улаханнык кутталлаах уонна кырыаһырап биистэрэ буолбут. Романизм көмөтүнэн Сатана дүйнэни туттубут. Алланы исповедайдааччы сиркэбит бу алдьархай кэргэннэрин иһигэр уурбыт, уонна мүннүгүнэн тыһыынча сылтан тахса Алла дьоно дракон ыарахан сүрүнэн интэнэр буолбуттар. Уонна Папачылыйа, күүһүттэн ыйыллыбыт буолан, кыһааччылыктан тыйыллан тохтообут кэмҥэ, Иоанн дракон саҥатын хатылыыр, уонна ол эрэ кырыаһырап уонна Аллаҕа быһа тарҕыыр үлэни салгыыр саҥа күүһү көрбүт. Бу күүһ, сиркэҕэ уонна Алла суруйаһына сэрии аҕалар түмүктээх тиһэх күүһ буолан, хонин муостааҕы курдук муостаах кииртэн бэлиэтэммитэ. Иннинээҕи киирдэр муорааттан тахсыбыттар этэ, ол гынан баран бу күүһ сиртэн тахсан кэлбит, ол бэлиэлиирэ — бу норуот тыныч көтөрүллүүтэ. «Хонинныы икки муос» диэн бэлиэ Америкатыгар Сомоҕо Штаттар правительствотун холобурдаан көрдөрөр, онуҥ икки төп түһүмэх принципинэн — Республиканствонан уонна Протестантизманан. Бу принциптар — биһиги норуот курдук күүһүбүт уонна дьоллоох сайдыыбыт кистэлэҥ сырыылара. Америка кырыйыгар бастакы түһэн сырыттахтар папачылык омнук дабатыларынан уонна хаан быйаннаах хаамыытынан тутуллубат сиргэ тиийбиттэринэн үөрбүттэр. Олор гражданскай уонна итэҕэл ирдэбилин киэҥ түүбэтигэр негиздээн правительство тутарга быһаара сырытбыттар.»

“But the stern tracing of the prophetic pencil reveals a change in this peaceful scene. The beast with lamblike horns speaks with the voice of a dragon, and ‘exerciseth all the power of the first beast before him.’ Prophecy declares that he will say to them that dwell on the earth that they should make an image to the beast, and that ‘he causeth all, both small and great, rich and poor, free and bond, to receive a mark in their right hand, or in their foreheads; and that no man might buy or sell, save he that had the mark, or the name of the beast, or the number of his name.’ Thus Protestantism follows in the steps of the Papacy.

“Lekin alama ya uthabiti ya penseli ya unabii hufunua mabadiliko katika mandhari hii ya amani. Mnyama mwenye pembe kama za mwana-kondoo hunena kwa sauti ya joka, naye ‘hutumia mamlaka yote ya mnyama wa kwanza mbele yake.’ Unabii watangaza kwamba atawaambia wakaao juu ya nchi wamfanyie mnyama sanamu, na kwamba ‘huwafanya wote, wadogo kwa wakubwa, matajiri kwa maskini, walio huru kwa watumwa, kutiwa chapa katika mkono wao wa kuume, au katika vipaji vya nyuso zao; tena mtu ye yote asiweze kununua wala kuuza, isipokuwa yeye aliye na chapa ile, au jina la mnyama yule, au hesabu ya jina lake.’ Hivyo Uprotestanti hufuata katika hatua za Upapa.

“It is at this time that the third angel is seen flying in the midst of heaven, proclaiming: ‘If any man worship the beast and his image, and receive his mark in his forehead, or in his hand, the same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of His indignation.’ ‘Here are they that keep the commandments of God, and the faith of Jesus.’ In marked contrast to the world stands the little company who will not swerve from their allegiance to God. These are they of whom Isaiah speaks as repairing the breach which had been made in the law of God, they who are building the old waste places, raising up the foundation of many generations.

“San uyaq simiqpan qutkucha kimsa kaq angil hanaq pachapa chawpinpi phawashasqa rikukun, kaynata willakuspa: ‘Sichus pipas uywakunata hinaspa paqpa rikch’ayninta yupaychanman, mat’ininta chaskinman urqunpi otaq makinpi, chayqa Diospa phiñakuyninpa vinunta upyanqa, mayqinchus mana ima chakrusqayuqta hich’asqa kashan paqpa piñakuyninpa kopanman.’ ‘Kaypin kanku Diospa kamachikuyninkunata hinaspa Jesuspa iñiyninta waqaychaqkuna.’ Kay juchasapa pachawan sut’inchasqa hukninchasqapi sayan huch’uy huñusqa runakuna, mayqinkunachus mana hayk’aqpas Diosman kasukuy-ninkumanta q’ewikunqachu. Paykunaqa Isaiyas rimashqan runakunan, Diospa leyinpi rikhurimusqa p’akiyta allinchakukuna, ñawpa chunkaq purun chiqankunata hatarichiqkuna, achka miraykunapa cimientonkuta sayarichiqkuna.”

“The most solemn warning and the most awful threatening ever addressed to mortals is that contained in the third angel’s message. The sin that calls down the wrath of God unmixed with mercy must be of the most heinous character. Is the world to be left in darkness as to the nature of this sin?—Most assuredly not. God does not deal thus with His creatures. His wrath is never visited upon sins of ignorance. Before His judgments are brought upon the earth, the light in regard to this sin must be presented to the world, that man may know why these judgments are to be inflicted, and may have opportunity to escape them.

“Дакиль хьалхадерза къамел а, адамийн тӀехь хиларна тӀедоьхна эгӀазаллин юкъара хьалхара зорам а — кхоалгӀа малайкан хабарехь ду. Дела́н уьшшийн цӀий, къинхетам ца болуш, тӀехьдоьхна буьйцучу къиннахь, тӀехь кхайкхадина гӀалат, юкъара аьттугӀа гӀалат хила беза. ДӀаьххьаза, хӀокху къиннахь хӀун ду хетарна, дуьненна тӀехььоьлла меттиг йоцуьй? — ТӀаккха а ца. Дела шен махкахошца иштта ца аьлла. Иза шен цӀий мичахь хаацарех къинош тӀехь ца доьху. Шен кхелламаташ латта тӀехь тӀедогӀуш ма-дийнахьа, хӀокху къиннахь йолу серло дуьненна гайтина йиш я, тӀаккха адам шенна хаа йиш хилийта, хӀунда и кхелламаташ тӀедоьху, а шунна тӀера вуьйр ваьлла йиш а хилийта.

“The message containing this warning is the last to be proclaimed before the revelation of the Son of man. The signs which He Himself has given declare His coming to be near at hand. For well-nigh forty years has the message of the third angel been sounding. In the issue of the great contest two parties are developed, those who ‘worship the beast and his image,’ and receive his mark, and those who receive ‘the seal of the living God,’ who have the Father’s name written in their foreheads. This is not a visible mark. The time has come when all who have an interest in their soul’s salvation should earnestly and solemnly inquire, What is the seal of God? and what is the mark of the beast? How can we avoid receiving it?

«Catarin manan yadaraakayu apamuytaqa Runa Churin rikurisqanman ñawpaqta willakunan qhipa willakuymi. Pay kikin qosqan señalkunaqa hamuyninqa qayllaña kasqanta sut’inchanku. Kimsa kaq angelpa willakuyninqa tawá chunka wataman yaqaña waqyarisqa kashan. Hatun ch’aqwaypa rikhurinanpi iskay partidoqmi sut’inchakun: “bestiata hinallataq imagen-ninta yupaychaqkuna,” hinaspa señalninta chaskiqkuna; huk ladoqa “kawsaq Diospa sellonta” chaskiqkuna, taytanpa sutinta urqunkunapi qillqasqa kaqkuna. Kayqa mana rikuy atisqa señalchu. Chay pacha chayamunña, llapa alma salvacionninkupaq interesniyuqkuna allinta, solemnementeta tapukuyta qallarinankupaq: ¿Imataq Diospa sello? ¿Imataq bestiapa marca? ¿Imaynataq mana chaskinapaq qispikuyta atinman?»

“The seal of God, the token or sign of His authority, is found in the fourth commandment. This is the only precept of the Decalogue that points to God as the Creator of the heavens and the earth, and clearly distinguishes the true God from all false gods. Throughout the Scriptures the fact of God’s creative power is cited as proof that He is above all heathen deities.

«خُدائی مُہر، جو اُس کے اختیار کی نشانی یا علامت ہے، چوتھے حکم میں پائی جاتی ہے۔ عشرۂ احکام میں یہی وہ واحد حکم ہے جو خدا کو آسمانوں اور زمین کے خالق کے طور پر ظاہر کرتا ہے، اور سچے خدا کو تمام جھوٹے معبودوں سے واضح طور پر ممتاز کرتا ہے۔ تمام صحائف میں خدا کی تخلیقی قدرت کے واقعہ کو اس بات کے ثبوت کے طور پر پیش کیا گیا ہے کہ وہ تمام غیرقوموں کے معبودوں سے برتر ہے۔»

“The Sabbath enjoined by the fourth commandment was instituted to commemorate the work of creation, thus to keep the minds of men ever directed to the true and living God. Had the Sabbath always been kept, there would never have been an idolater, an atheist, or an infidel. The sacred observance of God”s holy day would have led the minds of men to their Creator. The things of nature would have brought Him to their remembrance, and they would have borne witness to His power and His love. The Sabbath of the fourth commandment is the seal of the living God. It points to God as the Creator, and is the sign of His rightful authority over the beings He has made.

“Papat ek ikna a naibilin babaen ti maikapat a bilin ket naipasdek a manglagip iti aramid ti panamarsua, tapno kasta dagiti kapanunotan dagiti tattao ket agtultuloy a maiturong iti pudno ken sibibiag a Dios. No ti Papat ket kankanayon a nasalimetmet, awan koma pulos ti naidolatara, naateo, wenno awan pammatina. Ti nasantoan a pannakaidulin ti nasantoan nga aldaw ti Dios ket inturongna koma dagiti kapanunotan dagiti tattao iti Namarsuada. Dagiti bambanag iti parsua ket inpaglagipda koma Isuna, ket saanda koma a pinaneknekan ti pannakabalinna ken ti ayatna. Ti Papat ti maikapat a bilin ket ti sello ti sibibiag a Dios. Itudona ti Dios a kas Namarsua, ken isu ti pagilasinan ti umno a turayna kadagiti parsua nga inaramidna.”

“What, then, is the mark of the beast, if it is not the spurious sabbath which the world has accepted in the place of the true?

“Na, kha leih riah sa hmingchhin chu eng nge, khawvêlin sabbath dik tak aiawhah a lo pawm tawh sabbath dik lo chu a nih loh chuan?

“The prophetic declaration that the Papacy was to exalt itself above all that is called God, or that is worshiped, has been strikingly fulfilled in the changing of the Sabbath from the seventh to the first day of the week. Wherever the papal Sabbath is honored in preference to the Sabbath of God, there the man of sin is exalted above the Creator of heaven and earth.

“Papaq kapishqanta Dios nishqamanta, otaq yupaychasqa kasqamanta llapaqpa patanman hatarichikunanta willasqa profetikkunaq rimaynin, semanapa qanchis kaq p’unchaymanta ñawpaq kaq p’unchayman samana p’unchayta tikrachisqanpi ancha sut’ita hunt’akusqa. Maypichus Diospa samananta saqespa papaq samanan yupaychasqa kachkan, chaypim huchayoq runa hanaq pacha kay pachaq Ruraqninta patanman hatarichisqa kachkan.”

“Those who assert that Christ changed the Sabbath are directly contradicting His own words. In His Sermon on the Mount He declared: ‘Think not that I am come to destroy the law, or the prophets; I am not come to destroy, but to fulfil. For verily I say unto you, Till heaven and earth pass, one jot or one tittle shall in nowise pass from the law, till all be fulfilled. Whosoever, therefore shall break one of these least commandments, and shall teach men so, he shall be called the least in the kingdom of heaven; but whosoever shall do and teach them, the same shall be called great in the kingdom of heaven.’

«Христос Амралтын өдрийг өөрчилсөн гэж нотолдог хүмүүс Түүний Өөрийнх нь үгийг шууд няцааж байна. Тэрээр Уулан дээрх номлолдоо ийнхүү тунхагласан: “Намайг хуулийг эсвэл эш үзүүлэгчдийг устгахаар ирсэн гэж бүү бод; Би устгахаар бус, харин биелүүлэхээр ирсэн. Учир нь үнэнээр Би та нарт хэлье, тэнгэр ба газар өнгөртөл хуулиас нэг ч йот, нэг ч зураас хэрхэвч өнгөрөхгүй, бүх юм биелтэл хэвээр байна. Тиймээс эдгээр өчүүхэн тушаалуудаас нэгийг нь зөрчиж, хүмүүсийг тийнхүү заах хэн боловч тэнгэрийн хаанчлалд хамгийн өчүүхэн гэж дуудагдана; харин тэдгээрийг үйлдэж, заах хэн боловч тэнгэрийн хаанчлалд агуу гэж дуудагдана.”»

“Roman Catholics acknowledge that the change in the Sabbath was made by their church, and they cite this very change as evidence of the supreme authority of this church. They declare that by observing the first day of the week as the Sabbath, Protestants are recognizing her power to legislate in divine things. The Roman Church has not relinquished her claim to infallibility, and when the world and the Protestant churches accept the spurious sabbath of her creating, they virtually acknowledge her claim. They may cite the authority of the apostles and fathers in defense of this change, but the fallacy of their reasoning is easily discerned. The papist is sharp enough to see that Protestants are deceiving themselves, willingly closing their eyes to the facts in the case. As the Sunday institution gains favor, he rejoices, feeling assured that it will eventually bring the whole Protestant world under the banner of Rome.” Signs of the Times, November 1, 1899.

«Կաթոլիկները ընդունում են, որ շաբաթի փոփոխությունը կատարվել է իրենց եկեղեցու կողմից, և հենց այս փոփոխությունն են մատնանշում որպես այդ եկեղեցու գերագույն իշխանության ապացույց։ Նրանք հայտարարում են, որ շաբաթվա առաջին օրը որպես շաբաթ պահելով՝ բողոքականները ճանաչում են նրա իշխանությունը՝ աստվածային բաների վերաբերյալ օրենք սահմանելու։ Հռոմեական եկեղեցին չի հրաժարվել իր անսխալականության հավակնությունից, և երբ աշխարհը և բողոքական եկեղեցիները ընդունում են իր իսկ ստեղծած կեղծ շաբաթը, նրանք ըստ էության ընդունում են նրա այդ հավակնությունը։ Նրանք կարող են այս փոփոխության պաշտպանության համար վկայակոչել առաքյալների և հայրերի հեղինակությունը, սակայն նրանց դատողության մոլորությունը հեշտությամբ է նշմարվում։ Պապականը բավական սուրամիտ է տեսնելու, որ բողոքականները խաբում են իրենք իրենց՝ կամավոր փակելով իրենց աչքերը գործի փաստերի առաջ։ Երբ կիրակնօրյա հաստատությունը շահում է համակրանք, նա ուրախանում է՝ վստահ զգալով, որ դա ի վերջո ամբողջ բողոքական աշխարհը կբերի Հռոմի դրոշի տակ»։ Signs of the Times, November 1, 1899.