Moses and Elijah are prophetic symbols that can each be understood by context as a singular symbol, or they can also be understood as a symbol that contains both prophets. Upon the testimony of two a thing is established and in Revelation eleven Moses and Elijah represent the two witnesses of the Old and New Testaments. At the Mount of Transfiguration, representing the Second Coming of Christ, the dual symbol represents both the one hundred and forty-four thousand (Elijah) and the martyrs (Moses) of the Sunday law crisis. Together as a symbol, in the cave of Horeb, they represent God’s people at the end of the world who “hear,” “read” and “keep” the message that is a Revelation of God’s character which contains the power to transform a Laodicean unto a Philadelphian. There will soon, (very soon) come a point where it will no longer be possible for the foolish Laodicean Adventists to avail themselves of the “oil” needed to correctly respond to the cry, “Behold the Bridegroom cometh.”
Муса ва Ильёс пайғамбарона рамзлардир; ҳар бири контекстга кўра ягона бир рамз сифатида тушунилиши мумкин, шунингдек, иккала пайғамбарни ҳам ўз ичига олган бир рамз сифатида ҳам тушунилиши мумкин. Иккисининг гувоҳлиги билан бир нарса мустаҳкамланади, ва Ваҳийнинг ўн биринчи бобида Муса ва Ильёс Қадимги ва Янги Аҳднинг икки гувоҳини ифода этади. Масиҳнинг Иккинчи келишини ифодаловчи Табдили Ҳол тоғида бу иккилик рамз якшанба қонуни инқирози пайтидаги бир юз қирқ тўрт мингни (Ильёс) ҳамда шаҳидларни (Муса) ҳам ифода этади. Ҳораб ғорида эса улар биргаликда рамз сифатида дунё охиридаги Худонинг халқини ифода этади; улар Худонинг феъл-атвори ҳақидаги ваҳий бўлган, Лаодикияликни Филаделфияликка айлантириш қудратини ўз ичига олган хабарни “эшитадилар”, “ўқийдилар” ва “сақлайдилар”. Яқин орада, (жуда яқин орада) шундай бир палла келадики, ўшанда аҳмоқ Лаодикиячи Адвентистлар “Мана, Куёв келяпти”, деган нидога тўғри жавоб бериш учун зарур бўлган “мой”дан фойдаланиш имкониятига эга бўлмай қоладилар.
And Moses said unto the Lord, See, thou sayest unto me, Bring up this people: and thou hast not let me know whom thou wilt send with me. Yet thou hast said, I know thee by name, and thou hast also found grace in my sight. Now therefore, I pray thee, if I have found grace in thy sight, shew me now thy way, that I may know thee, that I may find grace in thy sight: and consider that this nation is thy people. And he said, My presence shall go with thee, and I will give thee rest. And he said unto him, If thy presence go not with me, carry us not up hence. For wherein shall it be known here that I and thy people have found grace in thy sight? is it not in that thou goest with us? so shall we be separated, I and thy people, from all the people that are upon the face of the earth. And the Lord said unto Moses, I will do this thing also that thou hast spoken: for thou hast found grace in my sight, and I know thee by name. And he said, I beseech thee, shew me thy glory. And he said, I will make all my goodness pass before thee, and I will proclaim the name of the Lord before thee; and will be gracious to whom I will be gracious, and will shew mercy on whom I will shew mercy. And he said, Thou canst not see my face: for there shall no man see me, and live. And the Lord said, Behold, there is a place by me, and thou shalt stand upon a rock: And it shall come to pass, while my glory passeth by, that I will put thee in a clift of the rock, and will cover thee with my hand while I pass by: And I will take away mine hand, and thou shalt see my back parts: but my face shall not be seen. And the Lord said unto Moses, Hew thee two tables of stone like unto the first: and I will write upon these tables the words that were in the first tables, which thou brakest. And be ready in the morning, and come up in the morning unto mount Sinai, and present thyself there to me in the top of the mount. And no man shall come up with thee, neither let any man be seen throughout all the mount; neither let the flocks nor herds feed before that mount. And he hewed two tables of stone like unto the first; and Moses rose up early in the morning, and went up unto mount Sinai, as the Lord had commanded him, and took in his hand the two tables of stone. And the Lord descended in the cloud, and stood with him there, and proclaimed the name of the Lord. And the Lord passed by before him, and proclaimed, The Lord, The Lord God, merciful and gracious, longsuffering, and abundant in goodness and truth, Keeping mercy for thousands, forgiving iniquity and transgression and sin, and that will by no means clear the guilty; visiting the iniquity of the fathers upon the children, and upon the children’s children, unto the third and to the fourth generation. And Moses made haste, and bowed his head toward the earth, and worshipped. And he said, If now I have found grace in thy sight, O Lord, let my Lord, I pray thee, go among us; for it is a stiffnecked people; and pardon our iniquity and our sin, and take us for thine inheritance. And he said, Behold, I make a covenant: before all thy people I will do marvels, such as have not been done in all the earth, nor in any nation: and all the people among which thou art shall see the work of the Lord: for it is a terrible thing that I will do with thee. Exodus 33:12–34:10.
And Moses said unto the Lord, See, thou sayest unto me, Bring up this people: and thou hast not let me know whom thou wilt send with me. Yet thou hast said, I know thee by name, and thou hast also found grace in my sight. Now therefore, I pray thee, if I have found grace in thy sight, shew me now thy way, that I may know thee, that I may find grace in thy sight: and consider that this nation is thy people. And he said, My presence shall go with thee, and I will give thee rest. And he said unto him, If thy presence go not with me, carry us not up hence. For wherein shall it be known here that I and thy people have found grace in thy sight? is it not in that thou goest with us? so shall we be separated, I and thy people, from all the people that are upon the face of the earth. And the Lord said unto Moses, I will do this thing also that thou hast spoken: for thou hast found grace in my sight, and I know thee by name. And he said, I beseech thee, shew me thy glory. And he said, I will make all my goodness pass before thee, and I will proclaim the name of the Lord before thee; and will be gracious to whom I will be gracious, and will shew mercy on whom I will shew mercy. And he said, Thou canst not see my face: for there shall no man see me, and live. And the Lord said, Behold, there is a place by me, and thou shalt stand upon a rock: And it shall come to pass, while my glory passeth by, that I will put thee in a clift of the rock, and will cover thee with my hand while I pass by: And I will take away mine hand, and thou shalt see my back parts: but my face shall not be seen. And the Lord said unto Moses, Hew thee two tables of stone like unto the first: and I will write upon these tables the words that were in the first tables, which thou brakest. And be ready in the morning, and come up in the morning unto mount Sinai, and present thyself there to me in the top of the mount. And no man shall come up with thee, neither let any man be seen throughout all the mount; neither let the flocks nor herds feed before that mount. And he hewed two tables of stone like unto the first; and Moses rose up early in the morning, and went up unto mount Sinai, as the Lord had commanded him, and took in his hand the two tables of stone. And the Lord descended in the cloud, and stood with him there, and proclaimed the name of the Lord. And the Lord passed by before him, and proclaimed, The Lord, The Lord God, merciful and gracious, longsuffering, and abundant in goodness and truth, Keeping mercy for thousands, forgiving iniquity and transgression and sin, and that will by no means clear the guilty; visiting the iniquity of the fathers upon the children, and upon the children’s children, unto the third and to the fourth generation. And Moses made haste, and bowed his head toward the earth, and worshipped. And he said, If now I have found grace in thy sight, O Lord, let my Lord, I pray thee, go among us; for it is a stiffnecked people; and pardon our iniquity and our sin, and take us for thine inheritance. And he said, Behold, I make a covenant: before all thy people I will do marvels, such as have not been done in all the earth, nor in any nation: and all the people among which thou art shall see the work of the Lord: for it is a terrible thing that I will do with thee. Exodus 33:12–34:10.
Moses represents God’s people at the end of the world. They are those who in the “last days” of the investigative judgment ask God to show them His “way, that” they might “know” God, and in response receive an answer from God that includes the promise that His “presence shall go with” them, and that God will give those people “rest.”
མོ་ཤེས་ནི་འཇིག་རྟེན་གྱི་མཐའ་མར་ཡོད་པའི་དཀོན་མཆོག་གི་མི་ཚོགས་ཀྱི་ཚབ་མཚོན་ཡིན། དེ་ཚོ་ནི་ཞིབ་དཔྱད་ཀྱི་ཁྲིམས་གཅོད་ཀྱི་“ཉིན་མཐའ་མ་”རྣམས་སུ་དཀོན་མཆོག་ལ་ཁོང་གི་“ལམ་”བསྟན་པར་ཞུ་མཁན་དེ་ཚོ་ཡིན་ཞིང་། “དེ་ཡང་”ཁོང་ཚོས་དཀོན་མཆོག་“ཤེས་”པར་འགྱུར་བའི་ཆེད་དུ་ཡིན། དེའི་ལན་དུ་དཀོན་མཆོག་གིས་ཁོང་ཚོར་གནང་བའི་ལན་ནང་དུ་ཁོང་གི་“ཞལ་སྣང་”ཁོང་ཚོ་དང་“མཉམ་དུ་འགྲོ་”བ་དང་། དཀོན་མཆོག་གིས་མི་ཚོགས་དེ་ཚོར་“ངལ་གསོ་”གནང་བའི་ཞལ་བཞེས་ཀྱང་ཚུད་ཡོད།
Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls. But they said, We will not walk therein. Also I set watchmen over you, saying, Hearken to the sound of the trumpet. But they said, We will not hearken. Jeremiah 6:16, 17.
မိန့်တော်မူတော်မူသော ထာဝရဘုရား၏ နှုတ်ကပတ်တော်မှာ၊ “လမ်းခွဲများ၌ ရပ်ကြလော့။ ကြည့်ရှုကြလော့။ ရှေးဟောင်းလမ်းကြောင်းများကို မေးမြန်းကြလော့။ ကောင်းသောလမ်းသည် အဘယ်မှာရှိသနည်းဟု မေး၍ ထိုလမ်း၌ လျှောက်ကြလော့။ ထိုသို့ပြုလျှင် သင်တို့၏ ဝိညာဉ်များအတွက် ငြိမ်သက်ခြင်းကို တွေ့ရကြလိမ့်မည်။” သို့ရာတွင် သူတို့က၊ “ကျွန်ုပ်တို့သည် ထိုလမ်း၌ မလျှောက်ပါ” ဟု ဆိုကြ၏။ ထို့ပြင် “တံပိုးသံကို နားထောင်ကြလော့” ဟုဆို၍ သင်တို့အပေါ်၌ ကင်းစောင့်များကို ငါခန့်ထားခဲ့၏။ သို့ရာတွင် သူတို့က၊ “ကျွန်ုပ်တို့သည် နားမထောင်ပါ” ဟု ဆိုကြ၏။ ယေရမိ 6:16, 17။
Jeremiah identifies a class that refuse to “see” and “hearken” and therefore do not receive the “rest” promised to those who seek the “good way” and “walk therein.” That rest is identified as the “refreshing” by Isaiah.
Yeremia nteaseɛ nnipa kuw bi a wɔpo sɛ “wɔbɛhu” na “wɔbɛtie,” na enti wonnya “ahomegye” a wɔhyɛɛ wɔn a wɔhwehwɛ “kwan pa” na “wɔnantew mu” no bɔ no. Yesaia de saa ahomegye no kyerɛ sɛ ɛyɛ “ɔhome.”
Whom shall he teach knowledge? and whom shall he make to understand doctrine? them that are weaned from the milk, and drawn from the breasts. For precept must be upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little: For with stammering lips and another tongue will he speak to this people. To whom he said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing: yet they would not hear. But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken. Isaiah 28:9–13.
من را به که تعلیمِ معرفت خواهد داد؟ و فهمِ تعلیم را به که خواهد فهمانید؟ به آنان که از شیر بازگرفته شدهاند و از پستان جدا گردیدهاند. زیرا حکم باید بر حکم باشد، حکم بر حکم؛ سطر بر سطر، سطر بر سطر؛ اینجا اندکی و آنجا اندکی. زیرا با لبهای لکنتدار و به زبانی دیگر با این قوم سخن خواهد گفت. آنان را که گفت: این است آرامشی که با آن میتوانید خسته را آرامش دهید؛ و این است آسایش؛ لیکن نخواستند بشنوند. اما کلام خداوند برای ایشان حکم بر حکم بود، حکم بر حکم؛ سطر بر سطر، سطر بر سطر؛ اینجا اندکی و آنجا اندکی؛ تا بروند و به پشت درافتند و شکسته شوند و در دام افتند و گرفتار گردند. اشعیا 28:9–13.
The “rest” and the “refreshing” represent the latter rain that is poured out during the proclamation of the final warning message.
“Тынышлық” пен “жаңғыру” — соңғы ескерту хабарын жариялау кезінде төгілетін кейінгі жаңбырды білдіреді.
“I was pointed down to the time when the third angel’s message was closing. The power of God had rested upon His people; they had accomplished their work and were prepared for the trying hour before them. They had received the latter rain, or refreshing from the presence of the Lord, and the living testimony had been revived. The last great warning had sounded everywhere, and it had stirred up and enraged the inhabitants of the earth who would not receive the message.” Early Writings, 279.
“Ndzi kombisiwe ehansi esikhathini lapho isigijimi sengwezi yesithathu sasiphetha. Amandla kaNkulunkulu ayephezu kwabantu baKhe; base bewuqedile umsebenzi wabo futhi babelungiselwe ihora lokulingwa elaliphambi kwabo. Babethole imvula yakamuva, okuwukuthi ukuvuselelwa okuvela ebukhoneni beNkosi, futhi ubufakazi obuphilayo babubuyiselwe emandleni. Isexwayiso sokugcina esikhulu sase sizwakele yonke indawo, futhi sasivuse futhi sathukuthelisa abakhileyo emhlabeni ababengasifuni ukwamukela isigijimi.” Early Writings, 279.
The promise of the “rest” or the “refreshing” that is the “latter rain,” includes the promise given to Moses in the cave that God’s “presence” would go with His people.
आख़िरी बारिश होने वाले “आराम” या “ताज़गी” का वादा, उस वादे को भी समेटे हुए है जो गुफा में मूसा को दिया गया था कि परमेश्वर की “उपस्थिति” अपनी प्रजा के साथ चलेगी।
“The work will be similar to that of the day of Pentecost. As the ‘former rain’ was given, in the outpouring of the Holy Spirit at the opening of the gospel, to cause the upspringing of the precious seed, so the ‘latter rain’ will be given at its close, for the ripening of the harvest. ‘Then shall we know, if we follow on to know the Lord; his going forth is prepared as the morning; and he shall come unto us as the rain, as the latter and former rain unto the earth.’ (Hosea 6:3.) ‘Be glad then, ye children of Zion, and rejoice in the Lord your God; for he hath given you the former rain moderately, and he will cause to come down for you the rain, the former rain, and the latter rain.’ (Joel 2:23.) ‘In the last days, saith God, I will pour out of my Spirit upon all flesh.’ ‘And it shall come to pass, that whosoever shall call on the name of the Lord shall be saved.’ (Acts 2:17, 21.) The great work of the gospel is not to close with less manifestation of the power of God than marked its opening. The prophecies which were fulfilled in the outpouring of the former rain at the opening of the gospel, are again to be fulfilled in the latter rain at its close. Here are ‘the times of refreshing’ to which the apostle Peter looked forward when he said, ‘Repent ye therefore, and be converted, that your sins may be blotted out [in the investigative Judgment], when the times of refreshing shall come from the presence of the Lord; and he shall send Jesus.’ (Acts 3:19–20.)
“အမှုတော်သည် ပင်တေကုတ္တေပွဲနေ့၏ အမှုနှင့် ဆင်တူလိမ့်မည်။ ဧဝံဂေလိတရား၏ အစတွင် သန့်ရှင်းသောဝိညာဉ်တော်ကို သွန်းလောင်းပေးတော်မူခြင်းအားဖြင့် ‘အစောမိုး’ ကို တန်ဖိုးကြီးသော မျိုးစေ့ ပေါက်ဖွားစေခြင်းအတွက် ပေးတော်မူခဲ့သကဲ့သို့၊ ၎င်း၏ အဆုံး၌လည်း ‘နောက်မိုး’ ကို ရိတ်သိမ်းခြင်း ရင့်မှည့်စေခြင်းအတွက် ပေးတော်မူလိမ့်မည်။ ‘ထာဝရဘုရားကို သိရန် ငါတို့သည် ဆက်လက်လိုက်စားလျှင်၊ ထိုအခါ ငါတို့ သိကြလိမ့်မည်။ ကိုယ်တော်၏ ထွက်ပေါ်လာခြင်းသည် နံနက်ကဲ့သို့ အဆင်သင့်ပြင်ဆင်ထား၏။ ကိုယ်တော်သည် မြေကြီးပေါ်သို့ ကျသော နောက်မိုးနှင့် အစောမိုးကဲ့သို့၊ ငါတို့ထံသို့ မိုးကဲ့သို့ ကြွလာတော်မူလိမ့်မည်။’ (Hosea 6:3.) ‘ထို့ကြောင့် ဇိအုန်၏ သားသမီးတို့၊ ဝမ်းမြောက်ကြလော့။ သင်တို့၏ ဘုရားသခင် ထာဝရဘုရား၌ ရွှင်လန်းကြလော့။ အကြောင်းမူကား ကိုယ်တော်သည် သင်တို့အား အစောမိုးကို တော်သင့်လျောက်ပတ်စွာ ပေးတော်မူပြီ။ ထို့ပြင် ကိုယ်တော်သည် သင်တို့အတွက် မိုးကို၊ အစောမိုးနှင့် နောက်မိုးကို၊ ဆင်းသက်စေတော်မူလိမ့်မည်။’ (Joel 2:23.) ‘နောက်ဆုံးကာလတို့၌ ဘုရားသခင် မိန့်တော်မူသည်ကား၊ ငါ၏ ဝိညာဉ်တော်ကို လူအပေါင်းတို့အပေါ်သို့ ငါ သွန်းလောင်းမည်။’ ‘ထာဝရဘုရား၏ နာမတော်ကို ပဌနာပြုသောသူ အပေါင်းတို့သည် ကယ်တင်ခြင်းကို ခံရကြလိမ့်မည်။’ (Acts 2:17, 21.) ဧဝံဂေလိတရား၏ ကြီးမားသော အမှုတော်သည်၊ ၎င်း၏ အစတွင် ထင်ရှားခဲ့သော ဘုရားသခင်၏ တန်ခိုးတော်ပြမှုထက် နည်းပါးသော ထင်ရှားပြသမှုဖြင့် အဆုံးသတ်ရမည် မဟုတ်။ ဧဝံဂေလိတရား၏ အစတွင် အစောမိုး သွန်းလောင်းခြင်း၌ ပြည့်စုံခဲ့သော ပရောဖက်ပြုချက်များသည်၊ ၎င်း၏ အဆုံး၌ နောက်မိုး၌ တစ်ဖန် ပြည့်စုံရဦးမည်။ ဤတွင်ပင် တမန်တော် ပေတရုသည် ‘ထို့ကြောင့် သင်တို့၏ အပြစ်များကို ဖျောက်ဖျက်တော်မူစေခြင်းငှာ [စစ်ဆေးတရားစီရင်ခြင်း၌] နောင်တရ၍ ပြောင်းလဲကြလော့။ ထာဝရဘုရား၏ မျက်မှောက်တော်မှ အားဖြည့်ချမ်းသာခြင်း ကာလများ ရောက်လာသောအခါ၊ ကိုယ်တော်သည် ယေရှုကို စေလွှတ်တော်မူလိမ့်မည်’ ဟု ပြောဆိုစဉ်က မျှော်လင့်ကြည့်ရှုခဲ့သော ‘အားဖြည့်ချမ်းသာခြင်း ကာလများ’ ရှိနေသည်။ (Acts 3:19–20.)”
“Servants of God, with their faces lighted up and shining with holy consecration, will hasten from place to place to proclaim the message from Heaven. By thousands of voices, all over the earth, the warning will be given. Miracles will be wrought, the sick will be healed, and signs and wonders will follow the believers. Satan also works with lying wonders, even bringing down fire from heaven in the sight of men. (Revelation 13:13.) Thus the inhabitants of the earth will be brought to take their stand.” The Great Controversy, 611, 612.
“خۇدانىڭ خىزمەتچىلىرى، يۈزلىرى مۇقەددەس بېغىشلانغانلىقنىڭ نۇرى بىلەن يورۇپ، پارلاپ تۇرغان ھالدا، ئاسماندىن كەلگەن بۇ خەۋەرنى ئېلان قىلىش ئۈچۈن بىر جايدىن يەنە بىر جايغا ئالدىراپ بارىدۇ. يەر يۈزىنىڭ ھەممە يېرىدە، مىڭلىغان ئاۋازلار ئارقىلىق بۇ ئاگاھلاندۇرۇش بېرىلىدۇ. مۆجىزىلەر كۆرۈلىدۇ، كېسەللەر ساقايتىلىدۇ، بەلگە-ئاجايىباتلار ئىمان ئېيتقۇچىلارغا ئەگىشىپ ماڭىدۇ. شەيتانمۇ يالغان مۆجىزىلەر بىلەن ئىش قىلىدۇ، ھەتتا ئىنسانلارنىڭ كۆز ئالدىدا ئاسماندىن ئوت چۈشۈرۈپ بېرىدۇ. (ۋەھىي 13:13.) شۇنداق قىلىپ يەر يۈزىدە ياشايدىغانلار ئۆز مەۋقەسىنى تاللاشقا كەلتۈرۈلىدۇ.” «ئۇلۇغ جەدل»، 611، 612.
The outpouring of the Holy Spirit in the latter days has been typified by the outpouring of the Holy Spirit in the beginning of the proclamation of the gospel. The “word of the Lord unto them” who will not hear what the Spirit sayeth unto the churches, was the prophetic principle of adding one prophetic line of history to another prophetic line of history in order to illustrate the end of the world. It is nothing less than the principle that the end of a thing is illustrated by the beginning of a thing. The prophetic rule is rejected by the foolish Laodicean Seventh-day Adventist people. When accepted, God can “teach knowledge,” which Daniel identifies is increased at the time of the end, and the very same knowledge Hosea says God’s people are destroyed for rejecting. The class in Isaiah and Jeremiah who refuse to hear or see, reject the “refreshing,” which is the “rest” God promises to deliver to His “last day” people in order that they might safely navigate the crisis at the end of days.
ꯍꯧꯖꯤꯛ ꯃꯇꯃꯗꯥ ꯍꯣꯂꯤ ꯏꯁꯄꯤꯔꯤꯠ ꯄꯨꯔꯛꯄꯥ ꯑꯁꯤ, ꯒꯣꯁꯄꯦꯜ ꯄꯨꯈꯠꯄꯥꯒꯤ ꯑꯍꯥꯟꯕꯗꯥ ꯍꯣꯂꯤ ꯏꯁꯄꯤꯔꯤꯠ ꯄꯨꯔꯛꯄꯥ ꯑꯗꯨꯅꯥ ꯃꯥꯏꯁꯥ ꯄꯤꯔꯛꯄꯥ ꯑꯣꯏꯈꯤ꯫ “ꯑꯣꯏꯕꯥ ꯏꯒꯤ ꯃꯔꯝ” ꯍꯥꯏꯕ ꯑꯗꯨ, ꯁ꯭ꯄꯤꯔꯤꯠꯅꯥ ꯆꯔꯆꯁꯤꯡꯗꯥ ꯍꯥꯏꯔꯤꯕ ꯑꯗꯨ ꯇꯥꯔꯕꯥ ꯉꯝꯗꯕ ꯃꯤꯁꯤꯡꯒꯤ ꯃꯐꯝꯗꯥ, ꯑꯃꯒꯤ ꯄ꯭ꯔꯣꯐꯦꯇꯤꯛ ꯍꯤꯁ꯭ꯇꯣꯔꯤ ꯂꯥꯏꯟ ꯑꯃꯥ ꯑꯇꯣꯞꯄ ꯄ꯭ꯔꯣꯐꯦꯇꯤꯛ ꯍꯤꯁ꯭ꯇꯣꯔꯤ ꯂꯥꯏꯟ ꯑꯃꯗꯥ ꯍꯥꯞꯆꯤꯟꯕꯥꯒꯤ ꯄ꯭ꯔꯣꯐꯦꯇꯤꯛ ꯄ꯭ꯔꯤꯟꯁꯤꯄꯜ ꯑꯗꯨ ꯑꯣꯏꯈꯤ, ꯃꯁꯤꯅꯥ ꯇꯥꯎꯕꯒꯤ ꯑꯔꯣꯏꯕ ꯑꯗꯨ ꯃꯥꯏꯁꯥ ꯄꯤꯕꯥꯅꯤ꯫ ꯃꯁꯤ ꯍꯥꯏꯕ ꯑꯗꯨ ꯑꯃꯨꯛ ꯍꯦꯛꯇ ꯅꯠꯇ꯭ꯔꯒꯥ, ꯄꯣꯠ ꯑꯃꯒꯤ ꯑꯔꯣꯏꯕ ꯑꯁꯤ ꯄꯣꯠ ꯑꯃꯒꯤ ꯑꯍꯥꯟꯕꯅꯥ ꯃꯥꯏꯁꯥ ꯄꯤꯔꯛꯄꯥꯅꯤ ꯍꯥꯏꯕ ꯄ꯭ꯔꯤꯟꯁꯤꯄꯜ ꯑꯗꯨ ꯃꯈꯣꯏ ꯑꯣꯏ꯫ ꯄ꯭ꯔꯣꯐꯦꯇꯤꯛ ꯔꯨꯜ ꯑꯗꯨ ꯃꯥꯏꯅꯥ ꯂꯩꯕꯤ ꯂꯥꯑꯣꯗꯤꯁꯤꯌꯥꯅ ꯁꯦꯚꯦꯟꯊ-ꯗꯦ ꯑꯦꯗꯚꯦꯟꯇꯤꯁ꯭ꯠ ꯃꯤꯌꯥꯝꯅꯥ ꯌꯥꯔꯛꯄꯦ꯫ ꯃꯁꯤ ꯌꯥꯕ ꯃꯇꯝꯗꯥ, ꯏꯁ꯭ꯕꯔꯅꯥ “ꯂꯣꯟ ꯇꯤꯕ” ꯉꯝꯉꯥꯏ, ꯑꯗꯨ ꯗꯥꯅꯤꯌꯦꯜꯅꯥ ꯃꯇꯝꯒꯤ ꯑꯔꯣꯏꯕꯗꯥ ꯍꯟꯅꯥ ꯄꯨꯛꯍꯠꯀꯅꯤ ꯍꯥꯏꯅꯥ ꯈꯪꯍꯜꯂꯤ, ꯑꯃꯁꯨꯡ ꯍꯣꯁꯦꯌꯥꯅꯥ ꯍꯥꯏꯔꯤꯕ ꯃꯇꯝ ꯑꯗꯨꯗꯒꯤ, ꯏꯁ꯭ꯕꯔꯒꯤ ꯃꯤꯌꯥꯝ ꯃꯁꯤ ꯌꯥꯔꯛꯄꯥꯒꯤ ꯃꯔꯝꯗꯥ ꯃꯥꯡꯕꯅꯤ ꯍꯥꯏꯔꯤ꯫ ꯏꯁꯥꯌꯥ ꯑꯃꯁꯨꯡ ꯖꯦꯔꯃꯥꯏꯌꯥꯗꯥ ꯂꯩꯕ ꯃꯤ ꯃꯐꯝ ꯑꯗꯨ, ꯇꯥꯔꯕꯥ ꯅꯠꯇ꯭ꯔꯒꯥ ꯎꯕꯥ ꯅꯠꯇ꯭ꯔꯒꯥ ꯌꯥꯔꯤꯕ ꯃꯤꯁꯤꯡꯅꯥ, “ꯔꯤꯐ꯭ꯔꯦꯁꯤꯡ” ꯑꯗꯨ ꯌꯥꯔꯛꯄꯦ, ꯃꯁꯤꯅꯤ “ꯔꯦꯁ꯭ꯠ” ꯑꯗꯨ, ꯏꯁ꯭ꯕꯔꯅꯥ ꯑꯩꯈꯣꯏꯒꯤ “ꯑꯔꯣꯏꯕ ꯅꯨꯃꯤꯠ”ꯀꯤ ꯃꯤꯌꯥꯝꯗꯥ ꯄꯤꯕꯥ ꯍꯥꯏꯕ ꯄꯣꯝꯃꯤ, ꯃꯁꯤꯗꯒꯤ ꯃꯈꯣꯏꯅꯥ ꯅꯨꯃꯤꯠꯁꯤꯡꯒꯤ ꯑꯔꯣꯏꯕꯗꯥ ꯂꯥꯛꯄꯥ ꯀ꯭ꯔꯥꯏꯁꯤꯁ ꯑꯗꯨ ꯌꯥꯝꯅꯥ ꯐꯪꯕꯥ ꯉꯝꯍꯜꯅꯕꯥ꯫
The “name of the Lord” (character) that God proclaimed to Moses was that “the Lord God,” is “merciful and gracious, longsuffering, and abundant in goodness and truth.” His character is mercy and truth. The truth which represents His character is always associated with His mercy, for no person will understand His truth, except God first exercises His mercy towards them, for all have sinned and come short of the glory (character) of God. The truth that Jesus Christ is the Alpha and Omega is recognized and kept by those who God has pardoned of their iniquities and sin. That pardon takes place in the final scenes of the investigative judgment. Those who He exercises His mercy towards, thus pardoning their sins, He takes for His inheritance and enters into a covenant with them.
អង្គ «ព្រះនាមរបស់ព្រះអម្ចាស់» (លក្ខណៈ) ដែលព្រះបានប្រកាសដល់លោកម៉ូសេ គឺថា «ព្រះយេហូវ៉ា ជាព្រះ» ទ្រង់ «ពេញដោយសេចក្តីមេត្តាករុណា និងព្រះគុណ អត់ធ្មត់យូរ ហើយបរិបូរណ៍ដោយសេចក្តីសប្បុរស និងសេចក្តីពិត»។ លក្ខណៈរបស់ទ្រង់គឺសេចក្តីមេត្តាករុណា និងសេចក្តីពិត។ សេចក្តីពិតដែលតំណាងឲ្យលក្ខណៈរបស់ទ្រង់ តែងតែភ្ជាប់ជាមួយនឹងសេចក្តីមេត្តាករុណារបស់ទ្រង់ជានិច្ច ពីព្រោះគ្មានមនុស្សណាម្នាក់នឹងយល់សេចក្តីពិតរបស់ទ្រង់បានឡើយ លើកលែងតែព្រះទ្រង់បានសម្ដែងសេចក្តីមេត្តាករុណារបស់ទ្រង់ចំពោះពួកគេជាមុន ដ្បិតមនុស្សទាំងអស់បានប្រព្រឹត្តអំពើបាប ហើយខ្វះមិនដល់សិរីល្អ (លក្ខណៈ) របស់ព្រះ។ សេចក្តីពិតដែលថា ព្រះយេស៊ូវគ្រីស្ទជាអាល់ហ្វា និងអូមេហ្គា ត្រូវបានទទួលស្គាល់ និងកាន់រក្សាដោយអស់អ្នកដែលព្រះបានអភ័យទោសអំពើទុច្ចរិត និងអំពើបាបរបស់ពួកគេ។ ការអភ័យទោសនោះកើតមានឡើងនៅក្នុងឆាកចុងក្រោយនៃការជំនុំជម្រះស៊ើបអង្កេត។ អស់អ្នកដែលទ្រង់សម្ដែងសេចក្តីមេត្តាករុណាចំពោះ ដូច្នេះហើយបានអភ័យទោសអំពើបាបរបស់ពួកគេ ទ្រង់យកពួកគេសម្រាប់ជាមរតករបស់ទ្រង់ ហើយចូលក្នុងសញ្ញាសម្ពន្ធជាមួយពួកគេ។
“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.
“Na ngaanó danon yaen ito a pakasaritaan daytoy daga, ti tulag ti Dios kadagiti tattaona a mangsalimetmet kadagiti bilinna ket masapul a mapabaro.” Review and Herald, February 26, 1914.
All the prophets, including Moses are identifying the last days of the investigative judgment when God renews His covenant with those identified as the one hundred and forty-four thousand. And when that covenant is established, God “will do marvels, such as have not been done in all the earth, nor in any nation: and all the people among which thou art shall see the work of the Lord: for it is a terrible thing that I will do with thee.”
Pephrofeta yohle, kuhlanganisa naMose, ikhomba izinsuku zokugcina zokwahlulela kokuphenya lapho uNkulunkulu evuselela isivumelwano saKhe nalabo abakhonjwe njengabayikhulu elilikhulu namashumi amane nane. Futhi lapho leso sivumelwano sesimisiwe, uNkulunkulu “uyokwenza izimangaliso ezingakaze zenziwe emhlabeni wonke, nakusiphi isizwe; futhi bonke abantu ophakathi kwabo okhona bayakuwubona umsebenzi kaJehova, ngokuba kuyinto eyesabekayo engiyokwenza ngawe.”
Moses’ cave experience on Mount Horeb, also known as Mount Sinai was placed within the context of Moses’ struggle with God’s people. His struggle was to accomplish the task God had given to him. Moses was in a struggle concerning God’s message to the world. Just before the Lord showed his glory to Moses, we find Moses using logic against the Lord, suggesting that if the Lord destroyed the rebels who had just been dancing around Aaron’s golden calf, the destruction of the rebels would destroy the message that was identifying God’s power.
Akaran Musa di atas Gunung Horeb, yang juga dikenal sebagai Gunung Sinai, ditempatkan dalam konteks pergumulan Musa dengan umat Allah. Pergumulannya ialah untuk menuntaskan tugas yang telah Allah berikan kepadanya. Musa sedang bergumul berkenaan dengan pesan Allah kepada dunia. Tepat sebelum Tuhan memperlihatkan kemuliaan-Nya kepada Musa, kita mendapati Musa menggunakan pertimbangan logis di hadapan Tuhan, dengan mengemukakan bahwa jika Tuhan membinasakan para pemberontak yang baru saja menari mengelilingi anak lembu emas Harun, maka kebinasaan para pemberontak itu akan membinasakan pesan yang sedang menyatakan kuasa Allah.
And the Lord said unto Moses, I have seen this people, and, behold, it is a stiffnecked people: Now therefore let me alone, that my wrath may wax hot against them, and that I may consume them: and I will make of thee a great nation. And Moses besought the Lord his God, and said, Lord, why doth thy wrath wax hot against thy people, which thou hast brought forth out of the land of Egypt with great power, and with a mighty hand? Wherefore should the Egyptians speak, and say, For mischief did he bring them out, to slay them in the mountains, and to consume them from the face of the earth? Turn from thy fierce wrath, and repent of this evil against thy people. Remember Abraham, Isaac, and Israel, thy servants, to whom thou swarest by thine own self, and saidst unto them, I will multiply your seed as the stars of heaven, and all this land that I have spoken of will I give unto your seed, and they shall inherit it forever. And the Lord repented of the evil which he thought to do unto his people. Exodus 32:9–14.
တဖန် ထာဝရဘုရားသည် မောရှေအား မိန့်တော်မူသည်ကား၊ “ဤလူမျိုးကို ငါမြင်ပြီ။ ကြည့်ရှုလော့၊ သူတို့သည် လည်ပင်းမာသော လူမျိုးဖြစ်ကြ၏။ ထို့ကြောင့် ယခု ငါ့ကိုထားလော့။ ငါ၏အမျက်သည် သူတို့အပေါ်၌ ပြင်းစွာလောင်ကျွမ်း၍ သူတို့ကို ဖျက်ဆီးမည်။ သင်မှ ကြီးမြတ်သော လူမျိုးတစ်မျိုးကို ငါပြုမည်” ဟူ၍ ဖြစ်၏။ မောရှေသည်လည်း မိမိ၏ ဘုရားသခင် ထာဝရဘုရားကို တောင်းပန်လျက်၊ “အို ထာဝရဘုရား၊ ကိုယ်တော်သည် ကြီးမားသော တန်ခိုးနှင့် အားကြီးသော လက်တော်ဖြင့် အဲဂုတ္တုပြည်မှ ထုတ်ဆောင်တော်မူခဲ့သော ကိုယ်တော်၏ လူမျိုးအပေါ်၌ အမျက်တော်သည် အဘယ်ကြောင့် ပြင်းစွာလောင်ကျွမ်းရသနည်း။ အဘယ်ကြောင့် အဲဂုတ္တုလူတို့သည် ‘သူတို့ကို တောင်များ၌ သတ်ရန်နှင့် မြေကြီးမျက်နှာပြင်မှ ဖျက်ဆီးရန် မကောင်းမှုအတွက် သူသည် သူတို့ကို ထုတ်ဆောင်ခဲ့သည်’ ဟူ၍ ပြောဆိုရကြမည်နည်း။ ကိုယ်တော်၏ ပြင်းထန်သော အမျက်တော်မှ လှည့်တော်မူပါ၊ ကိုယ်တော်၏ လူမျိုးအပေါ်သို့ ပြုရန် စဉ်းစားတော်မူသော ဤဘေးအန္တရာယ်အမှုကို နောင်တရတော်မူပါ။ ကိုယ်တော်၏ ကျွန်တော်တို့ဖြစ်သော အာဗြဟံ၊ ဣဇာက်၊ ဣသရေလတို့ကို အောက်မေ့တော်မူပါ။ ကိုယ်တော်သည် သူတို့အား ကိုယ်တော်တိုင်ဖြင့် ကျိန်ဆိုတော်မူလျက်၊ ‘သင်တို့၏ အမျိုးအနွယ်ကို ကောင်းကင်ကြယ်များကဲ့သို့ ငါများပြားစေမည်။ ငါပြောခဲ့သော ဤမြေတပြင်လုံးကိုလည်း သင်တို့၏ အမျိုးအနွယ်အား ငါပေးမည်။ သူတို့သည် ထိုမြေကို အစဉ်အမြဲ အမွေခံရကြမည်’ ဟု မိန့်တော်မူခဲ့ပါသည်” ဟု လျှောက်လေ၏။ ထိုအခါ ထာဝရဘုရားသည် မိမိ၏ လူမျိုးအပေါ်သို့ ပြုရန် ရည်ရွယ်တော်မူခဲ့သော ဘေးအန္တရာယ်အမှုကို နောင်တရတော်မူ၏။ ထွက်မြောက်ရာ ၃၂:၉–၁၄။
Moses’ cave experience includes the message that Moses was ordained to present to the world. The testimony of the Lord passing by Moses and proclaiming His character is placed within the context of an internal message about God’s rebellious (Laodicean) people and the context of Elijah’s cave experience was placed within his struggle with Jezebel, or the three-fold union of the United States, the Papacy and the United Nations. One represents the internal message for the church, the other the external message for the world, but the two witnesses of Moses and Elijah are in the same cave of Horeb, and they are both represented in the cave at the end of the world.
अन मोशेस्-ओङ् हरेब् गुहानुभवे सन् ओर्दैनं कुर्याम् जगत्-माने आनथार् होनाय गोसोमोन। प्रभु मोशेस्-आगै गोजों होनानै थांबाय आरो निजोर चारित्रोखौ घोषोना खालामनाय साक्षीखौ इसोरनि बिद्रोही (लाओदिकीया) फोरनि बिथांनि ओंथि सन्देसनि सन्दैआव दं, आरो एलियाहनि गुहानुभवनि सन्दैआबो जेज़ेबेल-आरो बिथांनि सङ्ग्रामआव दं, बा मार्किन जोडिराष्ट्र, पोपाइतन्त्र आरो यूनाइटेड नेशन्स-नि थाम-फोल्ड एउनियनआव। मोनसे गिरजानि थाखाय ओंथि सन्देसखौ बुथायो, गुबुनखौनो जगत्-नि थाखाय बाहायथि सन्देसखौ; नाथाय मोशेस् आरो एलियाहनि दुई साक्षी हरेब्-नि एखे गुहायै दं, आरो बिथांखा बेबादि जगत्-नि जोबथायाव गुहायावनो बुथायजायो।
And Ahab told Jezebel all that Elijah had done, and withal how he had slain all the prophets with the sword. Then Jezebel sent a messenger unto Elijah, saying, So let the gods do to me, and more also, if I make not thy life as the life of one of them by tomorrow about this time. And when he saw that, he arose, and went for his life, and came to Beersheba, which belongeth to Judah, and left his servant there. But he himself went a day’s journey into the wilderness, and came and sat down under a juniper tree: and he requested for himself that he might die; and said, It is enough; now, O Lord, take away my life; for I am not better than my fathers. And as he lay and slept under a juniper tree, behold, then an angel touched him, and said unto him, Arise and eat. And he looked, and, behold, there was a cake baken on the coals, and a cruse of water at his head. And he did eat and drink, and laid him down again. And the angel of the Lord came again the second time, and touched him, and said, Arise and eat; because the journey is too great for thee. And he arose, and did eat and drink, and went in the strength of that meat forty days and forty nights unto Horeb the mount of God. And he came thither unto a cave, and lodged there; and, behold, the word of the Lord came to him, and he said unto him, What doest thou here, Elijah? And he said, I have been very jealous for the Lord God of hosts: for the children of Israel have forsaken thy covenant, thrown down thine altars, and slain thy prophets with the sword; and I, even I only, am left; and they seek my life, to take it away. And he said, Go forth, and stand upon the mount before the Lord. And, behold, the Lord passed by, and a great and strong wind rent the mountains, and brake in pieces the rocks before the Lord; but the Lord was not in the wind: and after the wind an earthquake; but the Lord was not in the earthquake: And after the earthquake a fire; but the Lord was not in the fire: and after the fire a still small voice. And it was so, when Elijah heard it, that he wrapped his face in his mantle, and went out, and stood in the entering in of the cave. And, behold, there came a voice unto him, and said, What doest thou here, Elijah? And he said, I have been very jealous for the Lord God of hosts: because the children of Israel have forsaken thy covenant, thrown down thine altars, and slain thy prophets with the sword; and I, even I only, am left; and they seek my life, to take it away. And the Lord said unto him, Go, return on thy way to the wilderness of Damascus: and when thou comest, anoint Hazael to be king over Syria: And Jehu the son of Nimshi shalt thou anoint to be king over Israel: and Elisha the son of Shaphat of Abelmeholah shalt thou anoint to be prophet in thy room. And it shall come to pass, that him that escapeth the sword of Hazael shall Jehu slay: and him that escapeth from the sword of Jehu shall Elisha slay. Yet I have left me seven thousand in Israel, all the knees which have not bowed unto Baal, and every mouth which hath not kissed him. 1 Kings 19:1–18.
اور اَخ اَحَاب نے ایزبل کو وہ سب کچھ بتا دیا جو ایلیاہ نے کیا تھا، اور یہ بھی کہ اُس نے کس طرح سب نبیوں کو تلوار سے قتل کر ڈالا تھا۔ تب ایزبل نے ایلیاہ کے پاس ایک قاصد بھیجا اور کہا، اگر میں کل اسی وقت تک تیری جان کو اُن میں سے ایک کی جان کے مانند نہ کر دوں تو دیوتا میرے ساتھ ایسا ہی کریں بلکہ اِس سے بھی زیادہ۔ جب اُس نے یہ دیکھا تو وہ اُٹھا اور اپنی جان بچانے کو روانہ ہوا، اور بیرسبع میں، جو یہوداہ کا ہے، آ پہنچا، اور اپنے خادم کو وہاں چھوڑ دیا۔ لیکن وہ خود ایک دن کی مسافت بیابان میں گیا، اور آ کر ایک اَرعر کے درخت کے نیچے بیٹھ گیا، اور اپنے لیے موت مانگی، اور کہا، بس ہے؛ اب، اے خداوند، میری جان لے لے، کیونکہ میں اپنے باپ دادا سے بہتر نہیں ہوں۔ اور جب وہ اَرعر کے درخت کے نیچے لیٹا اور سو گیا تو دیکھو، ایک فرشتے نے اُسے چھوا اور اُس سے کہا، اُٹھ اور کھا۔ اُس نے نظر کی، اور دیکھو، اُس کے سرہانے انگاروں پر پکی ہوئی ایک روٹی اور پانی کی ایک صراحی رکھی تھی۔ سو اُس نے کھایا اور پیا، اور پھر لیٹ گیا۔ اور خداوند کا فرشتہ دوسری بار پھر آیا، اور اُسے چھوا، اور کہا، اُٹھ اور کھا، کیونکہ یہ سفر تیرے لیے بہت بڑا ہے۔ تب وہ اُٹھا اور کھایا پیا، اور اُس خوراک کی قوت سے چالیس دن اور چالیس راتیں چلتا ہوا خدا کے پہاڑ حورب تک پہنچا۔ اور وہاں وہ ایک غار میں گیا اور اُس میں رات گزاری؛ اور دیکھو، خداوند کا کلام اُس پر نازل ہوا، اور اُس نے اُس سے کہا، اے ایلیاہ، تو یہاں کیا کرتا ہے؟ اُس نے کہا، میں خداوند رب الافواج کے لیے بڑی گرم جوشی سے غیرت مند رہا ہوں؛ کیونکہ بنی اسرائیل نے تیرے عہد کو ترک کر دیا ہے، تیرے مذبحوں کو ڈھا دیا ہے، اور تیرے نبیوں کو تلوار سے قتل کر ڈالا ہے؛ اور میں، فقط میں ہی، باقی رہ گیا ہوں؛ اور وہ میری جان کے درپے ہیں کہ اُسے لے لیں۔ تب اُس نے کہا، باہر نکل، اور خداوند کے حضور پہاڑ پر کھڑا ہو جا۔ اور دیکھو، خداوند وہاں سے گزرا، اور ایک بڑی اور زبردست آندھی نے پہاڑوں کو پھاڑ ڈالا اور خداوند کے حضور چٹانوں کو ٹکڑے ٹکڑے کر دیا؛ لیکن خداوند آندھی میں نہ تھا۔ اور آندھی کے بعد زلزلہ آیا؛ لیکن خداوند زلزلہ میں نہ تھا۔ اور زلزلہ کے بعد آگ آئی؛ لیکن خداوند آگ میں نہ تھا۔ اور آگ کے بعد ایک دھیمی باریک آواز آئی۔ اور ایسا ہوا کہ جب ایلیاہ نے اُسے سنا تو اُس نے اپنی چادر سے اپنا منہ ڈھانپ لیا، اور باہر نکل کر غار کے دہانے پر کھڑا ہو گیا۔ اور دیکھو، ایک آواز اُس کے پاس آئی اور کہنے لگی، اے ایلیاہ، تو یہاں کیا کرتا ہے؟ اُس نے کہا، میں خداوند رب الافواج کے لیے بڑی گرم جوشی سے غیرت مند رہا ہوں؛ کیونکہ بنی اسرائیل نے تیرے عہد کو ترک کر دیا ہے، تیرے مذبحوں کو ڈھا دیا ہے، اور تیرے نبیوں کو تلوار سے قتل کر ڈالا ہے؛ اور میں، فقط میں ہی، باقی رہ گیا ہوں؛ اور وہ میری جان کے درپے ہیں کہ اُسے لے لیں۔ تب خداوند نے اُس سے کہا، جا، اپنے راستے سے دمشق کے بیابان کو واپس لوٹ جا؛ اور جب تُو وہاں پہنچے تو حزائیل کو مسح کرنا کہ وہ ارام کا بادشاہ ہو۔ اور نِمشی کے بیٹے یاہو کو مسح کرنا کہ وہ اسرائیل کا بادشاہ ہو؛ اور ابل محولہ کے شافاط کے بیٹے الیشع کو مسح کرنا کہ وہ تیری جگہ نبی ہو۔ اور یوں ہوگا کہ جو حزائیل کی تلوار سے بچ نکلے گا اُسے یاہو قتل کرے گا؛ اور جو یاہو کی تلوار سے بچ نکلے گا اُسے الیشع قتل کرے گا۔ تو بھی میں نے اسرائیل میں اپنے لیے سات ہزار باقی رکھ چھوڑے ہیں، یعنی وہ سب گھٹنے جو بعل کے آگے نہیں جھکے، اور ہر وہ منہ جس نے اُسے بوسہ نہیں دیا۔ 1 سلاطین 19:1–18۔
Elijah’s cave experience represents the prophet’s discouragement with the message and his perceived effect of his message and work. Moses was defending God’s stated message and Elijah had given up on the message. It is the same message, with the exception of one being internal about the church and the other being external of the church. Yet prophetically, together they are both illustrating the two-fold message of Revelation eighteen. What I need to emphasize about all the truths connected with the cave is that in the “last days” the discouragement that is expressed in either case is over the message and its effect.
तित्तेस कोठा अनुभवअ चर्चरो उसांथि नांग्रि होनाय बार्ता आरो बे बार्ता आरो बेनि खामानिया गेबेंनि मावफोरखौ गोसोआव थाखायनो उनाय। मोशेआ गोसो होदोंनाय इसोरनि फोजोबनाय बार्ताखौ रैखांथियै दङ, आरो तित्तेसआ बे बार्ताखौ एरिखांबाय। बेखौनो मोनसे बार्ता, मोनसेआ चर्चनि गथ’आव भितरि नायग्रा, आरो गुबुनसेआ चर्चनि बाहाग्रा नायग्रा—बेयो फरायबो। जोंनाङै, दुदुन्नायाव, एखौ दुइ-खान्थि फोजोबनाय बार्ता, फोदायनाय 18नि बार्तानि नमुना फोरमायनायखौ जुगायो। कोठाजों जराव होनाय गासै सत्यफोरनि माबोराय आं जेरै गोसो होदोंनायखौ गोनां, सेयो बेयाव जे, “जोबनाय सानफोर”आव, जेरावनो बे दुइ रोखोमै बिबुंथि होनाय उसांथि फोरफायो, बेखौ बार्ता आरो बेनि मावजों।
Moses and Elijah both represent those who “hear” and “see” the “voice” which is the “word of the Lord.” That “word” represents His character of mercy and truth. The Psalmist also asks to be shown God’s mercy, which is His character. In order to see His “mercy,” the Psalmist promises to “hear” what the Spirit saith unto the churches.
Moisés y Elías representan ambos a aquellos que “oyen” y “ven” la “voz”, la cual es la “palabra de Jehová”. Esa “palabra” representa Su carácter de misericordia y verdad. El salmista también pide que se le muestre la misericordia de Dios, la cual es Su carácter. Para poder ver Su “misericordia”, el salmista promete “oír” lo que el Espíritu dice a las iglesias.
To the chief Musician, A Psalm for the sons of Korah. Lord, thou hast been favourable unto thy land: thou hast brought back [reversed] the captivity of Jacob. Thou hast forgiven the iniquity of thy people, thou hast covered all their sin. Selah. Thou hast taken away all thy wrath: thou hast turned thyself from the fierceness of thine anger. Turn us, O God of our salvation, and cause thine anger toward us to cease. Wilt thou be angry with us forever? wilt thou draw out thine anger to all generations? Wilt thou not revive us again: that thy people may rejoice in thee? Show us thy mercy, O Lord, and grant us thy salvation. I will hear what God the Lord will speak: for he will speak peace unto his people, and to his saints: but let them not turn again to folly. Surely his salvation is nigh them that fear him; that glory may dwell in our land. Mercy and truth are met together; righteousness and peace have kissed each other. Truth shall spring out of the earth; and righteousness shall look down from heaven. Yea, the Lord shall give that which is good; and our land shall yield her increase. Righteousness shall go before him; and shall set us in the way of his steps. Psalm 85:1–13.
Капельмейстеркә, Қорах оғуллири үчүн зәбур. И Пәрвәрдигар, сән йеригә илтипат көрсәттиң; Яқупниң әсирлигини қайтурдуң [әсирликини өзгәрттиң]. Өз хәлқиңниң қәбиһлигини кәчүрдүң, уларниң барлиқ гунайини йошурдуң. Селаһ. Пүтүн ғәзивиңни йоқ қилдиң; қәһриңниң қаттиқлиғидин яндиң. Бизни қайтурғин, и ниҗатимизни беридиған Худа, вә бизгә болған ғәзивиңни тохтатқин. Сән бизгә мәңгү ғәзәплиниму? Ғәзивиңни барлиқ нәсләргә узартамсәнму? Өз хәлқиң сениңдә шатлансун дәп, бизни йәнә тирилдүрмәмсән? И Пәрвәрдигар, рәһмитиңни бизгә көрсәткин, вә ниҗатиңни бизгә ата қилғин. Мән Худа Пәрвәрдигарниң немә сөзләйдиғинини аңлаймән; чүнки У Өз хәлқигә вә Өз муқәддәслиригә течлиқ сөзләйду; амма улар йәнә ахмақлиққа қайтмисун. Шүбһисизки, Униң ниҗати Униңдин қорқидиғанларға йеқиндур; шунда шан-шәрәп йеримиздә макан қилиду. Рәһим-шәпқәт билән һәқиқәт учрашти; һәққанийәт билән течлиқ бир-бирини сөйди. Һәқиқәт йәрдин көкләп чиқиду; һәққанийәт асмандин төвән қарайду. Бәрһәқ, Пәрвәрдигар яхши болғанни бериду; вә йеримиз өз һосулини бериду. Һәққанийәт Униң алдида маңиду; вә бизни Униң излириниң йолиға қойиду. Зәбур 85:1–13.
Notice that “mercy and truth,” (and “truth” is the Hebrew word ‘emet’ that we have been referring to) which produces righteousness and peace have “kissed.” They are joined. The Psalmist places his song in the last days of the investigative judgment when God has “forgiven the iniquity of” His “people.” The request is that the Lord would “revive” his people.
Aangkhen bagiton nga an “kalooy ngan kamatuoran,” (ngan an “kamatuoran” amo an Hebreo nga pulong nga ‘emet’ nga aton gin-uunabi) nga nagbubunga hin katadongan ngan kalinaw, “nagharók.” Hira gindugtong. Iginbutang han Salmista an iya awit ha kataposan nga mga adlaw han hukom nga nagsisiyasat, han an Dios “nagpasaylo han karat-an” han Iya “katawohan.” An pangamuyo amo nga an Ginoo “magbuhi utro” han iya katawohan.
“A revival and a reformation must take place, under the ministration of the Holy Spirit. Revival and reformation are two different things. Revival signifies a renewal of spiritual life, a quickening of the powers of mind and heart, a resurrection from spiritual death. Reformation signifies a reorganization, a change in ideas and theories, habits and practices. Reformation will not bring forth the good fruit of righteousness unless it is connected with the revival of the Spirit. Revival and reformation are to do their appointed work, and in doing this work they must blend.” Selected Messages, book 1, 128.
“Qalawunnoo fi haaromsi iyyuu, tajaajila Hafuura Qulqulluutiin raawwatamuu qabu. Qalawunnoonii fi haaromsi wantoota lama adda addaa dha. Qalawunnoon haaromsa jireenya hafuuraa agarsiisa; humnoota sammuu fi garaa bobaasuu, du’a hafuuraa keessaa ka’uu agarsiisa. Haaromsi immoo irra deebiin qindeeffamuu, yaadotaa fi tilmaamota, amalaa fi hojiiwwan keessatti jijjiirama agarsiisa. Haaromsi, yoo qalawunnoo Hafuuraa wajjin walitti hidhata hin qabaatin, firii gaarii qajeelinaa hin fidu. Qalawunnoonii fi haaromsi hojii isaanii kan isaanii ta’e hojjechuu qabu; hojii kana hojjechaa utuu jiranii immoo walitti makamuu qabu.” Selected Messages, book 1, 128.
The “revival” the Psalmist asks for identifies a request from someone that knows they are dead. The revival the Psalmist asks for is a very difficult request for a Laodicean to ask, for a Laodicean is unaware that he is spiritually dead, but if he wasn’t he would not need to be revived. The revival is accomplished by agreeing to “hear what God the Lord will speak,” and no other work should come before our securing that revival that comes when the Holy Spirit abides within us.
«Аԥсыҽра» зҵаҳәо Аҩсасҳәаҩ иҳәаз, иԥсхьоу идыруа аӡәы иҳәараны иаарԥшуеит. Аҩсасҳәаҩ зҵаауа «аԥсыҽра» Лаодикиатәиак изы иуадаҩны иуҳәаратәы зҵаароуп, избанзар Лаодикиатәиак издыруам, уаҩи-ԥсшәала иԥсхьоу ҳәа; аха ус акәымызҭгьы, аԥсыҽра изҭахымызт. Аԥсыҽра анагӡара ҟалоит «Иегова Анцәа иҳәарны иҟоу азыӡырҩра» ала агәыразыҟазаарала, насгьы Аԥшьоу Рҩыстәра ҳгәы ианыҩнала, уи иаагоу аԥсыҽра ҳанаԥшаалак, уи аԥхьа даҽа ускгьы ҳахы иақәымзароуп.
“A revival of true godliness among us is the greatest and most urgent of all our needs. To seek this should be our first work.” Selected Messages, book 1, 121.
«Մեր մեջ ճշմարիտ աստվածապաշտության վերածնունդը մեր բոլոր կարիքներից ամենամեծն ու ամենահրատապն է։ Սրա որոնումը պետք է լինի մեր առաջին գործը»։ Selected Messages, book 1, 121.
Speaking of the book of Revelation Sister White states the following.
Gamit an libro han Kapahayagan, ini an ginsisiring ni Sister White.
“When we as a people understand what this book means to us, there will be seen among us a great revival.” Testimonies to Ministers, 113.
“Kunang mangga rayi salaku hiji umat ngartos naon hartina ieu buku pikeun urang, bakal katingali di antara urang hiji kabangkitan anu agung.” Testimonies to Ministers, 113.
The word “revival” is defined as bringing back to life. Those chosen to be among the one hundred and forty-four thousand must first recognize that they are dead and are in need of a revival. The fact that the one hundred and forty-four thousand are dead is a significant component of the message that is unsealed just before probation closes. We have much more to say of this truth. What revives them is the “mercy” which God extends to them when He “revives” them and gives them His righteousness. What revives them is the truth that Jesus is the Alpha and Omega, and this understanding produces within them a “peace” that surpasses all understanding. The promise is that “truth” “shall spring up out of the earth.” The message represented as the “truth,” which is the Alpha and Omega originates in the United States, for it springs up “out of the earth.” The message at the beginning came from the United States and the message at the end springs up from the same place.
“Usimama” ufafanuliwa kuwa ni kurudishwa tena katika uzima. Wale waliochaguliwa kuwa miongoni mwa wale mia moja na arobaini na nne elfu lazima kwanza watambue kwamba wamekufa na wanahitaji usimama. Ukweli kwamba wale mia moja na arobaini na nne elfu wamekufa ni sehemu muhimu ya ujumbe unaofunuliwa muda mfupi kabla ya kufungwa kwa muda wa rehema. Bado tunayo mengi zaidi ya kusema kuhusu ukweli huu. Kile kinachowafufua ni “rehema” ambayo Mungu huwajalia anapowafufua na kuwapa haki Yake. Kile kinachowafufua ni ukweli kwamba Yesu ndiye Alfa na Omega, na ufahamu huu huzalisha ndani yao “amani” ipitayo ufahamu wote. Ahadi ni kwamba “kweli” “itachipuka kutoka katika nchi.” Ujumbe unaowakilishwa kama “kweli,” ambao ni Alfa na Omega, unaanzia katika Marekani, maana huchipuka “kutoka katika nchi.” Ujumbe wa mwanzo ulitoka Marekani, na ujumbe wa mwisho unachipuka kutoka mahali hapo hapo.
With the context for God’s cavemen being a symbol, we will consider other prophets that have been in a symbolic cave. Jesus identified John the Baptist as Elijah, and John was in prison when he needed to know if Jesus was the Messiah to come. He needed to know Jesus’ true character. He needed to know if the message he had proclaimed and the message that Jesus continued to proclaim was the true message. He sent his disciples to ask Jesus the question, and Jesus, passed by their question and proceeded to show them His glory.
ხოლო იმ კონტექსტში, სადაც ღვთის მღვიმეში მყოფნი სიმბოლოს წარმოადგენენ, განვიხილავთ სხვა წინასწარმეტყველებსაც, რომლებიც სიმბოლურ მღვიმეში იმყოფებოდნენ. იესომ იოანე ნათლისმცემელი ელიად აღიარა, და იოანე საპყრობილეში იყო, როდესაც სჭირდებოდა სცოდნოდა, იყო თუ არა იესო მოსასვლელი მესია. მას სჭირდებოდა სცოდნოდა იესოს ჭეშმარიტი ხასიათი. მას სჭირდებოდა სცოდნოდა, იყო თუ არა ის უწყება, რომელიც თავად ჰქონდა ქადაგებული, და ის უწყება, რომლის ქადაგებაც იესომ განაგრძო, ჭეშმარიტი უწყება. მან თავისი მოწაფეები გაგზავნა, რათა იესოსთვის ეს კითხვა დაესვათ, ხოლო იესომ მათი კითხვის გვერდით ჩაიარა და შეუდგა მათთვის თავისი დიდების ჩვენებას.
“Thus the day wore away, the disciples of John seeing and hearing all. At last Jesus called them to Him, and bade them go and tell John what they had witnessed, adding, ‘Blessed is he, whosoever shall find none occasion of stumbling in Me.’ Luke 7:23, R. V. The evidence of His divinity was seen in its adaptation to the needs of suffering humanity. His glory was shown in His condescension to our low estate.
“Ukanwa uruta, amangaliswa ga Yohani yakabona kandi akumva vyose. Ku mpera, Yesu arabahamagara ngo baje iwe, arababwira ngo bagende babwire Yohani ivyo biboneye, yongerako ati: ‘Hahirwa uwutazoronka igitsitaza na kimwe muri jewe.’ Luka 7:23, R. V. Icemezo c’ubumana bwiwe cabonekera mu kuntu bwahuye n’ivyo abantu bababaye bakeneye. Ubwiza bwiwe bwagaragariye mu kwicisha bugufi kwiwe akemera kumanuka ngo asangire natwe ubutoyi bwacu.”
“The disciples bore the message, and it was enough. John recalled the prophecy concerning the Messiah, ‘The Lord hath anointed Me to preach good tidings unto the meek; He hath sent Me to bind up the brokenhearted, to proclaim liberty to the captives, and the opening of the prison to them that are bound; to proclaim the acceptable year of the Lord.’ Isaiah 61:1, 2. The works of Christ not only declared Him to be the Messiah, but showed in what manner His kingdom was to be established. To John was opened the same truth that had come to Elijah in the desert, when ‘a great and strong wind rent the mountains, and brake in pieces the rocks before the Lord; but the Lord was not in the wind: and after the wind an earthquake; but the Lord was not in the earthquake: and after the earthquake a fire; but the Lord was not in the fire:’ and after the fire, God spoke to the prophet by ‘a still small voice.’ 1 Kings 19:11, 12. So Jesus was to do His work, not with the clash of arms and the overturning of thrones and kingdoms, but through speaking to the hearts of men by a life of mercy and self-sacrifice.” Desire of Ages, 217.
“Awọn ọmọ-ẹ̀yìn náà gbé ìròyìn náà lọ, ó sì tó bẹ́ẹ̀. Johanu rántí àsọtẹ́lẹ̀ nípa Mèsáyà pé, ‘Olúwa ti fi òróró yàn Mi láti wàásù ìròyìn ayọ̀ fún àwọn onírẹ̀lẹ̀; Ó ti rán Mi láti di ọkàn àwọn tí ó fọ́ mọ́, láti kéde òmìnira fún àwọn ẹlẹ́wọ̀n, àti ìṣípayá ilé ìṣọ́ fún àwọn tí a ti dè; láti kéde ọdún ìtẹ́wọ́gbà Olúwa.’ Isaiah 61:1, 2. Àwọn iṣẹ́ Kristi kì í ṣe pé wọ́n kàn sọ pé Òun ni Mèsáyà nìkan, ṣùgbọ́n wọ́n tún fihàn bí a ṣe máa fi ìjọba Rẹ̀ múlẹ̀. A ṣí òtítọ́ kan náà yìí sí Johanu tí ó ti dé bá Elijah ní aginjù, nígbà tí ‘ẹ̀fúùfù ńlá tí ó lágbára kan ya àwọn òkè, tí ó sì fọ àwọn àpáta túútúú níwájú Olúwa; ṣùgbọ́n Olúwa kò sí nínú ẹ̀fúùfù náà: lẹ́yìn ẹ̀fúùfù náà sì ni ìmìtìtì ilẹ̀; ṣùgbọ́n Olúwa kò sí nínú ìmìtìtì ilẹ̀ náà: lẹ́yìn ìmìtìtì ilẹ̀ náà sì ni iná; ṣùgbọ́n Olúwa kò sí nínú iná náà:’ lẹ́yìn iná náà, Ọlọ́run fi ‘ohùn kékeré tí ó dákẹ́’ sọ̀rọ̀ sí wòlíì náà. 1 Kings 19:11, 12. Bákan náà ni Jesu yóò ṣe iṣẹ́ Rẹ̀, kì í ṣe pẹ̀lú ìró ìjà ohun ìjà àti pẹ̀lú ìdàgbèrù àwọn ìtẹ́ àti àwọn ìjọba, ṣùgbọ́n nípa sísọ sí ọkàn ènìyàn nípasẹ̀ ìgbésí ayé àánú àti ìfọ̀rọ̀fúnra-ẹni-rúbọ.” Desire of Ages, 217.
God’s power is conveyed through His Word. It is delivered to “the hearts of men.” That was the lesson of the “still small voice.” Yet Elijah’s message is the external message identifying the forces outside of God’s people. Christ was telling Elijah in the “last days” His word is where the power is located, yet “the clash of arms and the overturning of thrones and kingdoms,” represented by the destructive wind, the earthquake and the fire represent three of the external forces represented in the book of Revelation that God’s people will be confronted with. The destructive “wind” is a symbol of Islam in Bible prophecy. The “earthquake” is the rebellion and anarchy of the French Revolution. The “fire” is the destruction brought upon Sodom and Gomorrah. Elijah had fled the papal power to get to the cave, so the Lord revealed to him that in spite of all the evil forces that make up the crisis at the end of the world, it is the still small voice where God’s power is to be found.
Gücü Tanrı’nın Sözü aracılığıyla iletilir. Bu güç “insanların yüreklerine” ulaştırılır. “İnce, yumuşak ses”in dersi buydu. Bununla birlikte, İlyas’ın mesajı, Tanrı’nın halkının dışında bulunan güçleri teşhis eden dışsal mesajdır. Mesih, “son günlerde” İlyas’a, kudretin bulunduğu yerin Kendi sözü olduğunu bildiriyordu; ancak yıkıcı rüzgârın, depremin ve ateşin temsil ettiği “silahların çarpışması ve tahtların ve krallıkların altüst oluşu,” Vahiy kitabında tasvir edilen ve Tanrı’nın halkının karşı karşıya kalacağı dışsal güçlerden üçünü temsil eder. Yıkıcı “rüzgâr,” Kutsal Kitap peygamberliğinde İslam’ın bir simgesidir. “Deprem,” Fransız Devrimi’nin isyanı ve anarşisidir. “Ateş,” Sodom ve Gomora’nın üzerine getirilen yıkımdır. İlyas mağaraya ulaşmak için papalık gücünden kaçmıştı; bu nedenle Rab ona, dünyanın sonundaki krizi oluşturan bütün kötü güçlere rağmen, Tanrı’nın kudretinin bulunacağı yerin o ince, yumuşak ses olduğunu gösterdi.
Moses, Elijah and John the Baptist all testify to witnessing God’s character from a cave. The “cave” is the only sign that will be given to a wicked and adulterous generation. Jesus spoke of the “adulterous and wicked generation,” which is the generation of the “last days” of the investigative judgment. The sign for that generation was the prophet Jonah that had spent three days in a cave—the belly of a whale.
Муса, Ильяс ва Яҳё Чўқинтирувчи — барчаси Худонинг хулқ-атворини ғордан туриб кўрганликларига гувоҳлик берадилар. «Ғор» — ёвуз ва зинокор наслга бериладиган ягона аломатдир. Исо «зинокор ва ёвуз насл» ҳақида гапирган эди; бу эса текширувчи ҳукмнинг «охирги кунлари» наслидир. Ўша насл учун аломат — уч кун ғорда, яъни кит қорнида бўлган Юнус пайғамбар эди.
And when the people were gathered thick together, he began to say, This is an evil generation: they seek a sign; and there shall no sign be given it, but the sign of Jonas the prophet. For as Jonas was a sign unto the Ninevites, so shall also the Son of man be to this generation. Luke 11:29, 30.
आओर जब लोग बहुत अधिके जुटल रहलें, त ऊ कहे लागलें, ई एक दुष्ट पीढ़ी ह; ई लोग चिन्ह माँगत बा, आ एकरा के कवनो चिन्ह ना दिहल जाई, सिवाय योना भविष्यद्वक्ता के चिन्ह के। काहेकि जइसन योना नीनवे के लोगन खातिर एक चिन्ह रहलें, ओइसहीं मनुष्य के पुत्रो ई पीढ़ी खातिर होइहें। लूका 11:29, 30.
Jonah was in a belly of the whale for three days and three nights, as was Jesus in the grave for three days. Jonah was a sign and so is Jesus. They represent the sign of the resurrection, which of course, follows death.
Jona var i hvalens buk i tre dager og tre netter, slik Jesus var i graven i tre dager. Jona var et tegn, og det er også Jesus. De representerer oppstandelsens tegn, som selvsagt følger etter døden.
Then certain of the scribes and of the Pharisees answered, saying, Master, we would see a sign from thee. But he answered and said unto them, An evil and adulterous generation seeketh after a sign; and there shall no sign be given to it, but the sign of the prophet Jonas: For as Jonas was three days and three nights in the whale’s belly; so shall the Son of man be three days and three nights in the heart of the earth. The men of Nineveh shall rise in judgment with this generation, and shall condemn it: because they repented at the preaching of Jonas; and, behold, a greater than Jonas is here. Matthew 12:38–41.
ꯃꯇꯤꯎ 12:38–41 ꯑꯗꯨꯒ ꯂꯣꯏꯅ ꯃꯍꯥꯛꯄꯨ ꯋꯥꯍꯜ ꯇꯧꯅ, ꯁ꯭ꯀ꯭ꯔꯥꯏꯕꯁ ꯑꯃꯁꯨꯡ ꯐꯔꯤꯁꯤꯁ ꯈꯔꯅ “ꯑꯣ ꯏꯕꯨꯡꯉꯣ, ꯑꯩꯈꯣꯏꯅ ꯑꯗꯣꯝꯅꯁꯤꯗꯒꯤ ꯑꯃ ꯈꯨꯗꯝ ꯎꯕ ꯄꯥꯝꯃꯤ” ꯍꯥꯏꯅ ꯄꯥꯎ ꯄꯤꯈꯤ꯫ ꯑꯗꯨꯕꯨ ꯃꯍꯥꯛꯅ “ꯑꯐꯕ ꯑꯃꯁꯨꯡ ꯑꯁꯦꯟꯕ ꯅꯨꯄꯤ ꯌꯥꯝꯅ ꯂꯩꯕ ꯄꯨꯟꯁꯤ ꯑꯁꯤꯅ ꯈꯨꯗꯝ ꯁꯨꯛꯂꯤ; ꯑꯗꯨꯃ ꯄꯨꯟꯁꯤ ꯑꯁꯤꯗ ꯄꯤꯕ ꯈꯨꯗꯝ ꯑꯇꯣꯞꯄ ꯑꯃ ꯂꯩꯇ꯭ꯔꯦ, ꯑꯗꯨꯕꯨ ꯃꯥꯏꯄꯨ ꯖꯣꯅꯥꯁꯀꯤ ꯈꯨꯗꯝ ꯑꯗꯨ ꯑꯃꯈꯛ ꯄꯤꯒꯅꯤ꯫ ꯃꯔꯝꯗꯤ, ꯖꯣꯅꯥꯁ ꯅꯨꯃꯤꯠ ꯑꯍꯨꯝ ꯑꯃꯁꯨꯡ ꯑꯩꯒꯤ ꯃꯃꯥꯡ ꯑꯍꯨꯝ ꯏꯀꯥꯏ ꯎꯇꯩꯒꯤ ꯃꯃꯣꯡꯗ ꯂꯩꯈꯤꯕ ꯑꯗꯨꯝ ꯑꯣꯏꯅ, ꯃꯤꯌꯣꯏꯕꯒꯤ ꯃꯆꯥ ꯑꯁꯨ ꯅꯨꯃꯤꯠ ꯑꯍꯨꯝ ꯑꯃꯁꯨꯡ ꯑꯩꯒꯤ ꯃꯃꯥꯡ ꯑꯍꯨꯝ ꯂꯩꯕ ꯃꯥꯂꯦꯝꯒꯤ ꯍꯧꯗꯣꯛꯇ ꯂꯩꯒꯅꯤ꯫ ꯅꯤꯅꯤꯕꯦꯒꯤ ꯃꯤꯁꯤꯡ ꯑꯁꯤ ꯋꯥꯁꯥꯛꯀꯤ ꯃꯇꯨꯡꯗ ꯄꯨꯟꯁꯤ ꯑꯁꯤꯒ ꯂꯣꯏꯅ ꯈꯪꯗꯣꯛꯂꯒ ꯃꯥꯌ ꯉꯥꯡꯍꯜꯂꯒꯅꯤ; ꯃꯔꯝꯗꯤ ꯖꯣꯅꯥꯁꯀꯤ ꯄꯥꯎꯖꯦꯜꯗ ꯃꯈꯣꯏ ꯁꯦꯝꯒꯠꯈꯤ꯫ ꯑꯗꯨꯒ, ꯌꯦꯡꯎ, ꯖꯣꯅꯥꯁꯇꯥ ꯍꯦꯟꯅ ꯆꯠꯅꯕ ꯑꯃ ꯃꯐꯝ ꯑꯁꯤꯗ ꯂꯩꯔꯤ꯫
If we understand the principle of the repetition of history, in conjunction with the fact that all sacred history identifies the end of the world, then Jonah and Christ’s death, burial and resurrection are the “sign” and also the message for God’s people now. When Jonah was cast out of the belly of the whale, he proclaimed the message, just as the message of the resurrection of Christ was immediately proclaimed when the angel removed the rock from the cave that Christ was in. Those represented by Moses, Elijah, Jonah and Christ are symbolizing not only God’s people of the “last days,” but also the message that each of them gave.
Tarixning takrorlanishi tamoyilini, shuningdek barcha muqaddas tarix dunyoning oxirini ko‘rsatishini anglasak, unda Yunus hamda Masihning o‘limi, dafn etilishi va tirilishi hozirgi vaqtda Xudoning xalqi uchun “belgi”, ayni paytda xabardir. Yunus kit qornidan tashqariga chiqarilganida, u xabarni e’lon qildi; xuddi shuningdek, farishta Masih yotgan g‘or og‘zidagi toshni olib tashlagan zahoti Masihning tirilishi haqidagi xabar ham darhol e’lon qilindi. Muso, Ilyos, Yunus va Masih orqali ifodalanganlar nafaqat “oxirgi kunlar”dagi Xudoning xalqini, balki ularning har biri yetkazgan xabarni ham ramziy tarzda ko‘rsatadi.
The sign of Jonah includes the cave experience where the merciful character of Christ is manifested. The same mercy that Jesus extended to Elijah was extended to Jonah as he fled from his responsibility of proclaiming the message. There is much more to say of Jonah, but other points now need to be addressed.
Jonasen zeinuak hartzen du barne leizeko esperientzia, non Kristoren izaera errukitsua agertzen den. Jesusek Eliasi eman zion erruki bera eman zitzaion Jonasi ere, mezuaren aldarrikapena egiteko zuen erantzukizunetik ihesi zebilela. Jonasi buruz askoz gehiago esan liteke, baina orain beste puntu batzuei heldu behar zaie.
The cave, among other things represents death and resurrection. God’s covenant people in the last days have been identified on multiple witnesses as having been dead and then resurrected. Of course, a Christian must be born again to see the kingdom of God, and this represents the death of the old carnal man, but prophetically it means more. It speaks of a message that is stopped in its tracks. Elijah stopped proclaiming the message, Jonah fled from proclaiming the message. John was thrown in prison and executed. Jesus was crucified.
ئەشکەوت، لە نێو شتەکانی دیکەدا، نوێنەرایەتیی مردن و زیندووبوونەوە دەکات. گەلی پەیمانیی خودا لە ڕۆژانی کۆتاییدا بە چەندین شایەتی ناسێنراون وەک ئەوەی کە مردووبوون و پاشان زیندوو کرانەوە. بێگومان، پێویستە مەسیحییەک لە نوێدایک ببێت تاکو شانشینی خودا ببینێت، و ئەمە نوێنەرایەتیی مردنی مرۆڤی کۆن و جەستەیی دەکات، بەڵام لە ڕووی پێشبینییەوە واتای زیاتر هەیە. ئەمە لە پەیامێک دەدوێت کە لە شوێنی خۆیدا وەستاوە. ئیلیا لە ڕاگەیاندنی پەیامەکە وەستا، یۆنەس لە ڕاگەیاندنی پەیامەکە هەڵهات. یەحیا فڕێدرایە زیندان و کوژرا. عیسا لە خاچ درا.
The sign of Jonah therefore is not simply about death and resurrection, it is about the death and resurrection of a message, and all the messages typified in God’s word represent the final warning message that was given to Jesus by the Father, who then gave it to Gabriel, who then gave it to the prophet, who then wrote it and sent it to the churches. God was willing to end the message and start over in the cave experience of Moses. Elijah ended his work as a messenger and fled to the cave. Jonah fled to Tarshish. John the Baptist was murdered, as was Jesus. All of these testimonies are to be brought to the book of Revelation and aligned with one another. Daniel and Revelation are two books, but the “testimony of Jesus” identifies that they are also one book. They possess the same characteristics as the Bible. Two books that make one book and two authors that represent two witnesses.
Ионагийн тэмдэг нь тиймээс зөвхөн үхэл ба амилалтын тухай бус, харин нэгэн мэдээний үхэл ба амилалтын тухай юм. Бурханы үгэнд бэлгэдэгдсэн бүх мэдээнүүд нь Эцэгээс Есүст өгөгдсөн, Есүсээс Габриелд, Габриелаас эш үзүүлэгчид, эш үзүүлэгчээс бичигдэн сүмүүдэд илгээгдсэн төгсгөлийн анхааруулгын мэдээг төлөөлдөг. Бурхан Мосегийн агуйн туршлагад уг мэдээг төгсгөж, дахин шинээр эхлэхэд бэлэн байсан. Елиа элчийн ажлаа төгсгөж, агуй руу зугтав. Иона Таршиш руу зугтсан. Баптист Иохан алуулсан, Есүс ч мөн адил. Эдгээр бүх гэрчлэлийг Илчлэлт номд авчирч, хооронд нь уялдуулан нийцүүлэх ёстой. Даниел ба Илчлэлт нь хоёр ном боловч “Есүсийн гэрчлэл” нь тэд мөн нэг ном болохыг илтгэдэг. Тэд Библийн адил шинж чанаруудыг эзэмшдэг. Нэг номыг бүрдүүлдэг хоёр ном, мөн хоёр гэрчийг төлөөлдөг хоёр зохиогч.
Daniel, a captive of Babylon and thereafter Medo-Persia symbolically died when he was thrown into the lion’s den. Jonah symbolically died when eaten by the whale. John the Revelator symbolically died when he was thrown into the boiling oil. William Miller died but has the promise that angels are waiting at his grave for the resurrection of the righteous. The ministry Future for America symbolically died on July 18, 2020.
Daniel, a captive of Babylon and thereafter Medo-Persia, symbolically died when he was cast into the lions’ den. Jonah symbolically died when he was swallowed by the whale. John the Revelator symbolically died when he was cast into boiling oil. William Miller died, but has the promise that angels are waiting at his grave for the resurrection of the righteous. The ministry Future for America symbolically died on July 18, 2020.
The final warning message is set within the context of the papal power’s deadly wound being healed. The healing of the wound is a specific subject of chapters thirteen and seventeen of Revelation. When the deadly wound is healed the resurrected papacy will become the eighth kingdom represented in chapter seventeen of Revelation. It is identified as the eighth, that is of the seven. Eight is symbolic of resurrection, for circumcision as the seal of the covenant relationship was to be carried out on the eighth day after a male child was born. That rite was replaced by baptism in the Christian dispensation, and baptism represent the death, burial and resurrection of Christ. Christ was resurrected on the day after the seventh day. He therefore was resurrected prophetically on the eighth day. After one thousand years of rest, the earth made new is resurrected in the eighth millennium.
ئالەمەتلىك جارىي ұқтырыу хабири папилиқ һоқуқниң өлүмлүк яриси сақийип кетиши даирисидә орунлаштурулған. Яриниң сақийиши Вәһий китабиниң он үчинчи вә он йәттиинчи баблириниң мәхсус мавзусидур. Өлүмлүк яра сақийип болғанда, тирилдүрүлгән папилиқ Вәһий китабиниң он йәттиинчи бабида тәсвирләнгән сәккизинчи падишалиққа айлиниду. У сәккизинчи дәп тонутулиду, йәни йәттиниң ичидин болған сәккизинчи. Сәккиз тирилишниң символидур, чүнки әһди мунасивитиниң мөһри болған хәтнә әр бала туғулғандин кейин сәккизинчи күни ада қилиниши керәк еди. Бу рәсим христиан дәвридә чөмүлдүрүш билән алмаштурулған болуп, чөмүлдүрүш Мәсиһниң өлими, дәпни қилиниши вә тирилишигә вәкиллик қилиду. Мәсиһ йәттинчи күндин кейинки күни тирилдүрүлди. Шуңа у пәйғәмбәрлик җәһәттин сәккизинчи күни тирилдүрүлгән болди. Миң йиллиқ арамдин кейин, йеңидин яритилған йәр сәккизинчи миң йиллиқта тирилдүрүлиду.