All ye inhabitants of the world, and dwellers on the earth, see ye, when he lifteth up an ensign on the mountains; and when he bloweth a trumpet, hear ye. Isaiah 18:3.

Адунеин зегь ахаанцәа, адгьыл иқәынхо зегьы, шәхәаҧш, иара ашьхақәа рҟны абираҟ анышьҭихуа; иара абыжьга анаирҳәуа, шәазыӡырҩы. Исаиа 18:3.

The messenger represented as Elijah proclaiming the message represented by Moses is slain in the streets by a beast that ascends from the bottomless pit. After being trampled down for a period represented by the “curse” of Moses which is the “scattering” of Leviticus twenty-six the Holy Spirit enters into their dead bodies through God’s Word. They then stand up and thereafter ascend up into heaven. A message that is represented as in heaven is the everlasting gospel of the three angels.

ᎤᏓᏅᏙ ᎢᎳᏯ ᎤᏤᎵᎦ ᎠᎵᏥᏙᏗ ᎤᏁᏨᎯ, ᎼᏏ ᎤᏤᎵᎦ ᎠᏕᎶᏆᏍᏗ ᎤᏃᎮᏍᎩ ᎤᏁᏨᎯ, ᎠᏂᎦᏛ ᎦᏚᎲ ᎠᎴᎢᏍᏗ ᏗᎬᏩᎵᏍᏔᏅ ᎤᏃᏍᏗᏱ ᏗᎧᎿᎭᏩᏛ ᎠᏓᎴᏅᎲᏍᎩ ᎠᏍᎦᏯ ᎤᏄᎪᏨᎯ ᎤᏂᎬᎵᏰᏗᏢ. ᎼᏏ ᎤᏤᎵᎦ “ᎠᏍᎦᎢ” ᎪᎱᏍᏗ ᎤᏤᎵᎦ, ᎾᏍᎩ ᎦᎶᏆᏍᏛ ᏔᎵᏚ ᏑᏓᎵᏍᎪᎯ ᏑᏓᎵᏍᎪᎯ-ᏑᏓᎵᏍᎪᎯ ᎤᏁᎬ “ᎠᏂᏗᎦᎴᎲᏍᏗ” ᎤᏓᏅᏛ ᎤᎾᏤᎵᎦ ᎢᎪᎯᏛ ᎬᏩᎨᏐᏁᎸ ᎣᏂ ᎤᏂᏲᎯᏎᎸᎯ ᎠᏁᎲᎢ, ᎤᎾᏓᏅᏙ ᎦᎸᎶᎢ ᎤᏔᎳᏬᏍᎬ ᎤᏂᏲᎯᏎᎸᎯ ᎠᏰᎸ ᏗᎨᎦᏴᏫᏍᎬ ᎤᏁᎬ ᎠᎴ ᎠᎾᏤᎵᎦ ᎧᏃᎮᏛ ᎬᏗ. ᎿᎭᏉ ᎬᏩᏙᎩᎯᏍᏗᏍᎪ, ᎣᏂ ᎦᎸᎶᎢ ᎤᎾᎩᎳᏫᏎᎰ. ᎦᎸᎶᎢ ᎡᎯ ᎤᏤᎸ ᎢᎬᏁᎸᎯ ᎠᏕᎶᏆᏍᏗ ᏧᏂᏃᎮᏍᎩ ᎤᏓᎵᎢ ᏗᎧᏃᎮᏍᎩ ᎤᎾᏤᎵᎦ ᎤᏂᏍᏛ ᏄᏩᏛᎾ ᎣᏍᏛ ᎧᏃᎮᏛ ᎤᎵᏥᏙᏗ ᎾᏍᎩ ᎠᎩ.

And I saw another angel fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people. Revelation 14:6.

Mi am ya da yelɔŋo foŋ ane ka o tuuŋe nɛ saasene sʋka; ka o mori Nyuudɔɔrɔŋɔŋ Paari la, ka o paaraane la tɛɛŋe nɔɔreba, nɛ buuri fuo fuo, nɛ yaaba fuo fuo, nɛ zɛlma fuo fuo, nɛ niidib fuo fuo. Revelation 14:6.

Before Elijah and Moses ascend into heaven they first would stand upon their feet.

Элиа ва Муса самоға кўтарилишларидан олдин, аввал оёқлари устида турадилар.

And after three days and an half the Spirit of life from God entered into them, and they stood upon their feet; and great fear fell upon them which saw them. And they heard a great voice from heaven saying unto them, Come up hither. And they ascended up to heaven in a cloud; and their enemies beheld them. Revelation 11:11, 12.

Asi bere a nnansa ne fa a, nkwa Honhom a ofi Onyankopɔn mu baa wɔn mu, na wogyinaa wɔn nan so; na ehu kɛse bɛtoo wɔn a wohuu wɔn no. Na wɔtee nne kɛse bi fi ɔsoro ka kyerɛɛ wɔn sɛ, Mommra ha. Na wɔforo kɔɔ ɔsoro omununkum mu; na wɔn atamfo hwɛɛ wɔn. Adiyisɛm 11:11, 12.

Every prophet agrees with the other prophets and they all come together in the book of Revelation. The book of Ezekiel teaches that when the Spirit enters into men they stand upon their feet.

Һәр пәйғәмбәр башқа пәйғәмбәрләр билән бирдәк гуваһлиқ бериду, вә уларниң һәммиси Вәһий китавида бир йәргә җәм болиду. Әзәкиял китави шуни үгитидуки, Роһ адәмләрниң ичигә киргәндә, улар путлирида тик туриду.

And he said unto me, Son of man, stand upon thy feet, and I will speak unto thee. And the spirit entered into me when he spake unto me, and set me upon my feet, that I heard him that spake unto me. Ezekiel 2:1, 2.

Waan iigu yidhi, Wiilka Aadanow, cagahaaga ku istaag, oo waan kula hadli doonaa. Markuu ila hadlayna, ruuxii baa igu soo galay, oo cagahayga igu taagay, si aan u maqlo kii ila hadlayay. Yexesqeel 2:1, 2.

Ezekiel represents God’s people in the “last days” who are dead, yet they hear God speak, and the reception of God’s Word brings the presence of the Holy Spirit and they then stand upon their feet. Those in Revelation who have been slain and left in the street to be trampled down for twelve hundred and sixty symbolic days also hear God’s Word, which conveys the Holy Spirit into their hearts and minds and they stand upon their feet. Ezekiel informs us what the Word of God is that they hear, which in turn brings the entire movement represented by Moses and Elijah that has been dead in the streets back to life, and causes them to stand.

Ezequiel representa al pueblo de Dios en los “últimos días”, que está muerto; sin embargo, oye hablar a Dios, y la recepción de la Palabra de Dios trae la presencia del Espíritu Santo, y entonces se pone en pie. Los de Apocalipsis que han sido muertos y dejados en la calle para ser hollados durante mil doscientos sesenta días simbólicos también oyen la Palabra de Dios, la cual comunica el Espíritu Santo a sus corazones y mentes, y se ponen en pie. Ezequiel nos informa cuál es la Palabra de Dios que ellos oyen, la cual, a su vez, devuelve a la vida a todo el movimiento representado por Moisés y Elías que ha estado muerto en las calles, y hace que se ponga en pie.

The hand of the Lord was upon me, and carried me out in the spirit of the Lord, and set me down in the midst of the valley which was full of bones, And caused me to pass by them round about: and, behold, there were very many in the open valley; and, lo, they were very dry. And he said unto me, Son of man, can these bones live? And I answered, O Lord God, thou knowest. Again he said unto me, Prophesy upon these bones, and say unto them, O ye dry bones, hear the word of the Lord. Thus saith the Lord God unto these bones; Behold, I will cause breath to enter into you, and ye shall live: And I will lay sinews upon you, and will bring up flesh upon you, and cover you with skin, and put breath in you, and ye shall live; and ye shall know that I am the Lord. So I prophesied as I was commanded: and as I prophesied, there was a noise, and behold a shaking, and the bones came together, bone to his bone. And when I beheld, lo, the sinews and the flesh came up upon them, and the skin covered them above: but there was no breath in them. Then said he unto me, Prophesy unto the wind, prophesy, son of man, and say to the wind, Thus saith the Lord God; Come from the four winds, O breath, and breathe upon these slain, that they may live. So I prophesied as he commanded me, and the breath came into them, and they lived, and stood up upon their feet, an exceeding great army. Then he said unto me, Son of man, these bones are the whole house of Israel: behold, they say, Our bones are dried, and our hope is lost: we are cut off for our parts. Therefore prophesy and say unto them, Thus saith the Lord God; Behold, O my people, I will open your graves, and cause you to come up out of your graves, and bring you into the land of Israel. And ye shall know that I am the Lord, when I have opened your graves, O my people, and brought you up out of your graves, And shall put my spirit in you, and ye shall live, and I shall place you in your own land: then shall ye know that I the Lord have spoken it, and performed it, saith the Lord. Ezekiel 37:1–14.

Yada Ubangji yira apu, ko utnaa ngo kpan ukan Ubangji, ko adung me asuk abiaŋ unu mfin emi ejupde n̄kpuho; ko anam me n̄da kpa ha gburugburu: ọwọt, mmọ ẹma ediwak eti eti ke unu mfin oro kpukpru, ko, le, mmọ ema ekọn̄ ekọn̄. Anam enyene ọdọhọ mi ete, Nwa owo, n̄kpuho emi ẹkeme ndidi ndụ? Mi ọsọhọ ete, O Nyeneka Ubangji, afo imọ fi. Ọzọ ọdọhọ mi ete, Bụa amuma n̄kpọ n̄kpuho emi, sọk mmọ ete, Unu n̄kpuho nkụ, kpọn̄ nti n̄kpọ okwu Ubangji. Nte Nyeneka Ubangji ọkọtde n̄kpọ n̄kpuho emi; Le, ami nyetde un̄wem odụn̄ ke unu, unu eyedụ ndụ: Ami nyetde unu akwara, nyuŋ anam anụ enyene utu ke unu, nyuŋ kpuchie unu akpụkpọ, nyuŋ tin un̄wem ke unu, unu eyedụ ndụ; unu enyene imọ nte ami imọ edi Ubangji. Ntre mi kpọrọ amuma nte ẹkekọn̄de mi: ke idem mi kpọrọ amuma, ekedị mkpọtụ, ko, le, nsinsiñ, ko n̄kpuho ekọsọn̄ọ, mkpua n̄kpuho ye mkpua n̄kpuho iya. Ke ini mi ikọtde, le, akwara ye anụ ekebili ke mmọ, akpụkpọ ekekpuchi mmọ ke enyọn̄: edi un̄wem ikodụn̄ ke mmọ. Emesia ọdọhọ mi ete, Bụa amuma n̄kpọ ifiọk, bụa amuma, nwa owo, sọk ifiọk ete, Nte Nyeneka Ubangji ọkọtde; Sịkpọ ke ifiọk inan̄, O un̄wem, kuñọ ke ikpa emi ẹkekpa, man mmọ edụ ndụ. Ntre mi kpọrọ amuma nte ọkọtde mi, ko un̄wem odụn̄ ke mmọ, mmọ edụ ndụ, ko ebili edọk ke ukot mmọ, usuan eti eti ọdọk. Emesia ọdọhọ mi ete, Nwa owo, n̄kpuho emi edi ofụri ufọk Israel: le, mmọ ọdọhọ ete, N̄kpuho anyi ekọn̄, olileanya anyi ama ọdọfọn̄: ẹma ekebep anyi ke idi anyi. Ntem, bụa amuma sọk mmọ ete, Nte Nyeneka Ubangji ọkọtde; Le, O ndi nsoñ mi, ami emeghe ilim unu, nyuŋ anam unu ebili efep ke ilim unu, nyuŋ duru unu bata ke isọŋ Israel. Unu eyemata nte ami edi Ubangji, ke ini ami mmeghede ilim unu, O ndi nsoñ mi, nyuŋ anam unu ebili efep ke ilim unu, Nyuŋ tin Spirit mi ke unu, unu eyedụ ndụ, nyuŋ dobe unu ke isọŋ unu mbon: idaha oro unu eyemata nte ami Ubangji ikọtde ya, nyuŋ mme ya, otu a ka Ubangji ọkọtde. Ezekiel 37:1–14.

Daniel and John represent God’s one hundred and forty-four thousand in the “last days” who have been symbolically killed and resurrected. John in the boiling oil, Daniel in the lion’s den. The movement that was an offspring of its Laodicean mother is symbolically slain and thereafter resurrected, thus becoming the eighth that is of the seven. It is the resurrection of the sixth church, which was Philadelphia that becomes the eighth, though it is not a church but a movement. At the end of a period where they remain unburied, that they might be trampled down by those that are celebrating their deaths, they stand upon their feet as a mighty army. They stand up because they hear a message from God’s Word. Any corpse that has been in the street for over three years has rotted away to the point that all that would remain would be bones.

Daniel nda Juan oykuaa Ñandejára remimbo’e cien cuarenta y cuatro milpe umi “ára pahápe”, ha’ekuéra oñemano hag̃ua simbólikamente ha upéi oñemoingove jey. Juan aceite ryakúva pukúpe, Daniel katu león kuéra yvykua ruguápe. Pe movimiento osẽva’ekue i-sy Laodicea-gui, simbólikamente ojejuka, ha upéi oñemoingove jey, péicha oiko hag̃ua pe octavo oúva umi siete apytégui. Kóva hína pe sexto iglesia ñemoingove jey, ha’éva Philadelphia, oikóva pe octavo-rõ; jepe ndaha’éi iglesia, síno peteĩ movimiento. Pe período pahápe, opyta aja oñeñotỹ’ỹre, ikatu hag̃uáicha oñemboguejy ha oñembohory hese umi ovy’áva imano rehe, ha’ekuéra opu’ã hi’ári hikuái peteĩ ehérsito mbareteicha. Opu’ã hikuái ohendúgui peteĩ mensaje Ñandejára Ñe’ẽgui. Oimeraẽ te’ongue opytáva tapépe mbohapy ary ári, ipiru ha ipu’ãmbaite peve ndaipóri hag̃ua mba’eve ojehecháva ndaha’éirõ kanguekue hag̃uánte.

“The dry bones need to be breathed upon by the Holy Spirit of God, that they may come into action, as by a resurrection from the dead.” Bible Training School, December 1, 1903.

“अमार मज़ाक धोरत्थि हराफिम गुने अझफ़न हिस्‌पीरित्‌ डि दियुस्‌ गोडितार साँस फुंकिबा लागे, ज़ेन्ना हिनीफोर मृतमनुहोर माझरपरा एक पुनरुत्थानर निखिनाकै कर्मत प्रवृत्त होब पारे।” Bible Training School, December 1, 1903.

We are required to participate in the work of resurrecting ourselves. We do this by reading, hearing and keeping the things which are written.

Ñuqanchik kikinchikta kawsarichiy llamk’aypi churakuspa yanapananchik tiyan. Kayta ruwanchik qelqasqa imakunata ñawinchakuspa, uyarispa, hinaspa waqaychaspa.

“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.

“Awakening to bonï cïïŋ tënë ëmäth ku ye në wïc alɛ̈th cï ke yïn ë tök ë jïïr ëbën; ku acï lëu bï ciɛl ë piny ënë. Ku bï ciëëŋ ë nïn acie lëu ë nyin piny ku acie raan yic.” *Selected Messages*, book 1, 121.

The prophetic “Word” that produces this resurrection from a Laodicean experience unto the experience of Philadelphia comes from a message found in the books of Daniel and Revelation.

Anathēmafat “Qāl,” a ḥadh qāmā hādhā min tajribtā d-Lāwdīqā lwat tajribtā d-Fīlādilfiyā, āthē min rīsāltā d-methkḥā b-sifrē d-Dānīʾēl w-D-Gelyānā.

“When the books of Daniel and Revelation are better understood, believers will have an entirely different religious experience.” Testimonies to Ministers, 112–114.

«Когда книги Даниила и Откровения будут поняты лучше, верующие обретут совершенно иной религиозный опыт». Testimonies to Ministers, 112–114.

The experience of the legal religion of Laodicea is changed by a life-giving message. The message of the Revelation of Jesus Christ is the message of His creative power, which most certainly is the power of God unto salvation for everyone that believes.

تجربةُ ديانةِ لاودكية الناموسيّة تتغيّر برسالةٍ مُحييةٍ. إنّ رسالةَ إعلانِ يسوعَ المسيح هي رسالةُ قدرته الخلّاقة، التي هي بكلّ تأكيدٍ قوّةُ اللهِ للخلاصِ لكلِّ مَن يؤمن.

“What power must we have from God that icy hearts, having only a legal religion, should see the better things provided for them—Christ and His righteousness! A life-giving message was needed to give life to the dry bones.” Manuscript Releases, volume 12, 205.

«Божественная сила какая же должна быть у нас, чтобы ледяные сердца, имеющие лишь законническую религию, увидели лучшее, уготованное для них, — Христа и Его праведность! Животворящая весть была необходима, чтобы дать жизнь сухим костям». Manuscript Releases, volume 12, 205.

The legal religion is a backslidden religion as represented by Adventism’s departure from the foundations in 1863 and onward.

Na religião legalista há apostasia, conforme representado pelo afastamento do Adventismo dos fundamentos em 1863 e dali em diante.

“I lay down my pen and lift up my soul in prayer, that the Lord would breathe upon his backslidden people, which are as dry bones, that they may live.” General Conference Bulletin, February 4, 1893.

«تىخەمنى قويۇپ، روھىمنى دۇئاغا كۆتۈرىمەنكى، پەرۋەردىگار ئۆزىنىڭ ئارقىغا چېكىنگەن خەلقى ئۈستىگە نەپەس قىلسۇن؛ ئۇلار خۇددى قۇرۇق سۆڭەكلەردەك بولۇپ، تىرىلسۇنلار.» General Conference Bulletin, February 4, 1893.

Jesus is “the faithful witness” in the Revelation.

Jisas ar “marqa cjiqiru attayiri” qhipa urunakan yatiyawinxa.

And unto the angel of the church of the Laodiceans write; These things saith the Amen, the faithful and true witness, the beginning of the creation of God. Revelation 3:14.

Na farishta na ikilisiyā ta Laodiceans rubuta; Waɗannan abubuwa ne Amin, mashaidi mai aminci kuma na gaskiya, mafarin halittar Allah, yake faɗa. Ru’ya ta Yohanna 3:14.

Sister White informs us that it is Jesus who is the “faithful witness” that presents a “straight testimony” to the Laodiceans who are dead in trespasses and sin, and that just as with the message to the valley of dead dry bones, the message causes a shaking.

Hermana White nos informa que es Jesús quien es el «testigo fiel» que presenta un «testimonio directo» a los laodicenses, que están muertos en delitos y pecados, y que, así como ocurrió con el mensaje al valle de los huesos secos y muertos, el mensaje produce un zarandeo.

“I asked the meaning of the shaking I had seen and was shown that it would be caused by the straight testimony called forth by the counsel of the True Witness to the Laodiceans. This will have its effect upon the heart of the receiver, and will lead him to exalt the standard and pour forth the straight truth. Some will not bear this straight testimony. They will rise up against it, and this is what will cause a shaking among God’s people.

«ئه‌و مانای هه‌ژاندنه‌م پرسی کە بینیبووم، و پێشانم درا کە هۆکاری ئەوە شایەتییە ڕاستەکە دەبێت کە بە هۆی ئامۆژگاریی شایەتی‌دەرە ڕاستەقینەکە بۆ لاودیکییەکان بانگهێشت کراوە. ئەمە کاریگەریی خۆی لەسەر دڵی وەرگر دەکات، و وای لێدەکات ئاڵا بەرز بکاتەوە و ڕاستییە ڕاستەکە ڕژێنێتە دەرەوە. هەندێک ئەم شایەتییە ڕاستە ناگرن. ئەوان دژیی ئەو هەڵدەستنەوە، و ئەمەیە کە لەنێو گەلی خودا هه‌ژاندنێک دروست دەکات.»

“I saw that the testimony of the True Witness has not been half heeded. The solemn testimony upon which the destiny of the church hangs has been lightly esteemed, if not entirely disregarded. This testimony must work deep repentance; all who truly receive it will obey it and be purified.

“Ndzi vonile leswaku vumbhoni bya Mbhoni ya Ntiyiso a byi si yingisiwa hi hafu. Vumbhoni lebyi hloniphaka, lebyi ku vumbekaka ka kereke ku titshegeke ha byona, byi tekiwile tanihi bya nkoka lowutsongo, loko byi nga honisiwanga hi ku helela. Vumbhoni lebyi byi fanele ku vuyisa ku hundzuka loku dzikeke; hinkwavo lava byi amukelaka hi ntiyiso va ta byi yingisa naswona va ta basisiwa.

“Said the angel, ‘List ye!’ Soon I heard a voice like many musical instruments all sounding in perfect strains, sweet and harmonious. It surpassed any music I had ever heard, seeming to be full of mercy, compassion, and elevating, holy joy. It thrilled through my whole being. Said the angel, ‘Look ye!’ My attention was then turned to the company I had seen, who were mightily shaken. I was shown those whom I had before seen weeping and praying in agony of spirit. The company of guardian angels around them had been doubled, and they were clothed with an armor from their head to their feet. They moved in exact order, like a company of soldiers. Their countenances expressed the severe conflict which they had endured, the agonizing struggle they had passed through. Yet their features, marked with severe internal anguish, now shone with the light and glory of heaven. They had obtained the victory, and it called forth from them the deepest gratitude and holy, sacred joy.

“Ángele aspa nirqan: ‘List ye!’ Chaymanta utqaylla uyarirqani achka takinakunapa hinallataq llapa kuska sumaq t’aqllaypi waqch’akuspa, misk’i, harmoniayuq kashaqta hina huk simita. Manam hayk’aqpas uyarisqay música-mantaqa kayqa aswan atiparqanichu; kuyapaywan, khuyapayakuyniyuq, hinaspa hatarichiq, ch’uyá kusikuy santu-yuq hunt’asqa hina rikurqan. Tukuy kay kawsayniypi chayqa khatatichirqan. Ángele aspa nirqan: ‘Qhaway ye!’ Chaymantam yuyayniqa kutichisqa karqan ñawpaqta rikusqay huñunakuman, paykunaqa sinchita chukchichisqa karqanku. Qhawachisqa karqani ñawpaqta rikusqaykunata, paykunaqa waqaspalla, mañakuspalla, espíritu-pi nanaypi kashaqkuna. Waqaychaq angelkunapa huñuynin, paykunata muyuriq, iskaychasqa karqan, hinaspa umankumanta chakinkama armadurawan p’achallisqa karqanku. Sapa chiqninpi cheqaq ordenwan purirqanku, soldadokunapa huk huñuynin hina. Uyakunkupi rikurqan chay sinchi maqanakuyta muchusqankuta, chay nanaywan hunt’a ch’ampayta pasasqankuta. Ichaqa rikrayninkuna, uku nanay sinchita señalisqa kashaspapas, kunanqa hanaq pachapa k’anchayninwan hinaspa glorianwan lliphipirqan. Atipayta hap’irqanku, chaymi paykunamanta lluqsimurqan aswan ukhu agradecimientota hinaspa ch’uyá, sagrado kusikuyta.”

“The numbers of this company had lessened. Some had been shaken out and left by the way. The careless and indifferent, who did not join with those who prized victory and salvation enough to perseveringly plead and agonize for it, did not obtain it, and they were left behind in darkness, and their places were immediately filled by others taking hold of the truth and coming into the ranks. Evil angels still pressed around them, but could have no power over them.

“Aj kompaniyaniñ sani azayğan edi. Keybirleri silkinip, jol boyında qalıp qoyğan edi. Jeñis pen qutqarılıstı qadirlep, onı alu üşin tabandılıqpen jalınıp, küresip tilegenlerge qosılmağan beparwa jäne enjar adamdar bunı ala almadı, sonda olar qarangğılıqta artqa tastaldı, al olardıñ orındarı şındıqqa jabısıp, sapqa kelgen basqalarmen dereu toltırıldı. Zalim perişteler äli de olardıñ aynalasına qısım jasap turdı, biraq olarğa eşqanday bilik jürgize almadı.

“I heard those clothed with the armor speak forth the truth with great power. It had effect. Many had been bound; some wives by their husbands, and some children by their parents. The honest who had been prevented from hearing the truth now eagerly laid hold upon it. All fear of their relatives was gone, and the truth alone was exalted to them. They had been hungering and thirsting for truth; it was dearer and more precious than life. I asked what had made this great change. An angel answered, ‘It is the latter rain, the refreshing from the presence of the Lord, the loud cry of the third angel.’” Early Writings, 270, 271.

«Мæ æхсæн уыд, стъалыстæй æрмæст кæдгæуттæ цыдысты æнæнцон фарстæй хъуыды фæстæмæ сæрмагонд куыддзаг ныхас. Уый бахуыдта. Фылдæр адæм уыдысты бæттæг; кæцыдæр усæрттæ — сæмбалты фæрцы, æмæ кæцыдæр сывæллæттæ — сæ фыдæлтæй. Растзæрдæтæ, цæмæй сын æцæгдзинады хъусын куы нæ уыд, ныр ын тыхджынæй куыстадысты уымæ. Сæ хæстæгты æрдыгæй цасдæр тæрсын дæр нал уыд, æмæ сын æцæгдзинад æвдисæн уыд æддæмæ. Сæхи уыдысты æцæгдзинады æдæс æмæ донæс; уый сын цардæй дæр зындгонддæр æмæ хæрзæрдæмæр уыд. Æз фæрсыстæн, цы уыд уыцы стыр ивддзинады бындур. Иу зæд загъта: “Уый уæлдай уаршырд, Сыгъдæджы Разæй сæрраугайæн, æмæ æртыккаг фæстаг зæдæй стыр хъæр.”» Early Writings, 270, 271.

The straight testimony to Laodicea that raises up an army after a severe shaking is the message to the valley of dead dry bones, and those bones represent the message of Moses and the messenger Elijah that were slain in the street on July 18, 2020 by a beast from the bottomless pit.

Laodicea’ya yönelik dosdoğru tanıklık, şiddetli bir sarsıntıdan sonra bir orduyu ayağa kaldıran tanıklık, ölü kuru kemikler vadisine verilen mesajdır; ve bu kemikler, 18 Temmuz 2020’de dipsiz kuyudan çıkan bir canavar tarafından sokakta öldürülen Musa’nın mesajını ve haberci İlyas’ı temsil eder.

“A straight testimony must be borne to our churches and institutions, to arouse the sleeping ones.’

“ለቤተ ክርስቲያኖቻችንና ለተቋማችን እንቅልፍ ያንቀላፉትን ለማስነሣት ቀጥተኛ ምስክርነት መሰጠት አለበት።”

“When the word of the Lord is believed and obeyed, steady advancement will be made. Let us now see our great need. The Lord cannot use us until he breathes life into the dry bones. I heard the words spoken: ‘Without the deep moving of the Spirit of God upon the heart, without its life-giving influence, truth becomes a dead letter.’” Review and Herald, November 18, 1902.

«ယေဟောဝါ၏ နှုတ်ကပတ်တော်ကို ယုံကြည်၍ နာခံလျှင်၊ တည်ငြိမ်သည့် ရှေ့တိုးတက်မှု ဖြစ်ပေါ်လိမ့်မည်။ ယခု ကျွန်ုပ်တို့၏ အလွန်ကြီးမားသော လိုအပ်ချက်ကို မြင်ကြပါစို့။ ထာဝရဘုရားသည် ခြောက်သွေ့သော အရိုးများထဲသို့ အသက်ရှူသွင်းတော်မူခြင်း မရှိသရွေ့၊ ကိုယ်တော်သည် ကျွန်ုပ်တို့ကို အသုံးပြုတော်မမူနိုင်။ ကျွန်ုပ်သည် ဤစကားများကို ကြားခဲ့ရသည်— ‘ဘုရားသခင်၏ ဝိညာဉ်တော်က စိတ်နှလုံးအပေါ် နက်ရှိုင်းစွာ လှုပ်ရှားတော်မူခြင်း မရှိဘဲ၊ ၎င်း၏ အသက်ပေးသော သက်ရောက်မှု မရှိဘဲ၊ သမ္မာတရားသည် သေသော အက္ခရာသာ ဖြစ်သွားသည်။’» Review and Herald, November 18, 1902.

We have shown that the four waymarks that represent the history of the seven thunders are represented in every reform line. In connection with that is the fact that in each reform line each of the four waymarks represent the same prophetic theme. With Moses the theme at each of the four waymarks typifying the seven thunders was the covenant with a chosen people. With David it was the ark of God. With Christ it was death and resurrection. With the Millerites it was the day for a year principle.

Saili a ka thang hriatpuitu, thangri li-te chanchin aiawhchhantu waymark pali chu siamthatna line zawng zawngah an lang vek a ni. Hei nen hian, siamthatna line tinah waymark pali zelkhatin thupui hrilhlawhna pakhat vek an aiawh a ni tih pawh a awm bawk. Mosia chungah chuan, waymark pali zelah, thangri li-te entirna atana dingte thupui chu mi thlan bikte nen thuthlung a ni. Davida chungah chuan, chu chu Pathian thuthlung bawhhnawp (ark) a ni. Krista chungah chuan, thi leh thawhlehna a ni. Millerite chungah chuan, ni khat kum khat tih dânnghehna (day-for-a-year principle) a ni.

With Future for America, it is Islam. Islam on September 11, 2001. It was again Islam on July 18, 2020 with the failed prediction, the first disappointment and the beginning of a tarrying time. The third waymark that produces a mighty army that stands up is the message of the four winds, which represents Islam, the “angry horse” of Bible prophecy.

“Future for America”-ի հետ դա իսլամն է։ 2001 թվականի սեպտեմբերի 11-ին՝ իսլամը։ Կրկին իսլամ էր 2020 թվականի հուլիսի 18-ին՝ ձախողված կանխատեսմամբ, առաջին հիասթափությամբ և հապաղման ժամանակի սկզբով։ Երրորդ ճանապարհային նշանը, որը առաջ է բերում ոտքի կանգնող հզոր բանակ, չորս քամիների լուրն է, որը ներկայացնում է իսլամը՝ Աստվածաշնչյան մարգարեության «բարկացած ձին»-ը։

“Angels are holding the four winds, represented as an angry horse seeking to break loose and rush over the face of the whole earth, bearing destruction and death in its path.

“Մալաքները կը բռնեն չորս հովերը, որոնք կը ներկայացուին իբրեւ զայրացած ձի մը, որ կը ձգտի փրթիլ ու սուրալ ամբողջ երկրի երեսին վրայ՝ իր ճամբուն մէջ կրելով կործանում եւ մահ։”

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

«Әбәдий дуняниң дәл гирвикидә ухлап ятамдуқ? Сус, соғуқ вә җансиз болуп қаламдуқ? Аһ, қеники, җамаәтлиримиздә Худаниң Роһи вә нәпәси Өз хәлқигә пүвлинип, улар путлириға туруп яшиса! Биз йолниң тар екәнлигини вә дәрвазиниң қийин екәнлигини көрүшимиз керәк. Бирақ биз шу тар дәрвазидин өткәндә, униң кәңлиги чәксиздур.» Manuscript Releases, volume 20, 216, 217.

Immediately after Elijah and Moses stand up, they are lifted up to heaven as an ensign.

ئِليا ۽ موسى جي اٿي بيهڻ کان پوءِ فوري طور تي، انهن کي هڪ نشان جي طور تي آسمان ڏانهن مٿي کنيو وڃي ٿو۔

And they heard a great voice from heaven saying unto them, Come up hither. And they ascended up to heaven in a cloud; and their enemies beheld them. Revelation 11:12.

“Na den e yere gbesi wɔn sɛ, ‘Mommra ha soro.’ Na wɔforo kɔɔ ɔsoro wɔ omununkum mu; na wɔn atamfo huu wɔn.” Adiyisɛm 11:12.

We will address the ensign represented by Moses and Elijah in the next article.

Na artikulong susunod ay tatalakayin natin ang watawat na kinakatawan nina Moises at Elias.