The Lion of the tribe of Judah is a name for Jesus, which emphasizes Christ’s work in sealing and then unsealing His prophetic Word. In chapter five of Revelation the Lion of the tribe of Judah, who is also the root of David prevailed to open the book. The “root” of David was Jessie, and the root of Jessie was Pharez, and his root was Judah, and his root was Jacob, and his root was Isaac, and his root was Abraham. The root of David or Jessie when mentioned in connection with the Lion of the tribe of Judah is emphasizing the principles of beginning and ending, which is Alpha and Omega. When the Revelation of Jesus Christ is unsealed in chapter one of Revelation the primary attribute of His character is that He is Alpha and Omega. Who He is, is also the principle that is employed to unseal the prophecies which the Lion of the tribe of Judah has sealed, when He determines that it is time.
ယုဒအမျိုး၏ ခြင်္သေ့ ဟူသည် ယေရှုအတွက် ခေါ်ဝေါ်သော နာမတစ်ပါးဖြစ်ပြီး၊ ထိုနာမသည် ခရစ်တော်၏ ပရောဖက်ဆိုင်ရာ နှုတ်ကပတ်တော်ကို တံဆိပ်ခတ်၍ နောက်တစ်ဖန် တံဆိပ်ဖွင့်တော်မူသော အမှုတော်ကို အထူးအလေးပေးဖော်ပြသည်။ ဗျာဒိတ်ကျမ်း အခန်း ၅ တွင်၊ ယုဒအမျိုး၏ ခြင်္သေ့တော်သည် ဒါဝိဒ်၏ အမြစ်တော်လည်း ဖြစ်တော်မူပြီး၊ စာလိပ်ကို ဖွင့်ရန် အောင်မြင်တော်မူ၏။ ဒါဝိဒ်၏ “အမြစ်” သည် ယေရှဲ ဖြစ်၍၊ ယေရှဲ၏ အမြစ်သည် ဖာရက် ဖြစ်၏။ သူ၏ အမြစ်မှာ ယုဒ ဖြစ်၍၊ ယုဒ၏ အမြစ်မှာ ယာကုပ် ဖြစ်၏။ ယာကုပ်၏ အမြစ်မှာ ဣဇာက် ဖြစ်၍၊ ဣဇာက်၏ အမြစ်မှာ အာဗြဟံ ဖြစ်၏။ ယုဒအမျိုး၏ ခြင်္သေ့တော်နှင့် ဆက်စပ်၍ ဒါဝိဒ် သို့မဟုတ် ယေရှဲ၏ အမြစ်ကို ဖော်ပြရာတွင်၊ အစနှင့် အဆုံး ဟူသော သဘောတရားများကို အလေးထားဖော်ပြခြင်း ဖြစ်ပြီး၊ ထိုသည်မှာ အာလဖာနှင့် အိုမေဂါ ဖြစ်၏။ ဗျာဒိတ်ကျမ်း အခန်း ၁ တွင် ယေရှုခရစ်၏ ဗျာဒိတ်တော်ကို တံဆိပ်ဖွင့်ဖော်ပြသောအခါ၊ ကိုယ်တော်၏ အကျင့်သဘောတော်၏ အဓိက ဂုဏ်အင်မှာ ကိုယ်တော်သည် အာလဖာနှင့် အိုမေဂါ ဖြစ်တော်မူခြင်းပင် ဖြစ်၏။ ကိုယ်တော်သည် မည်သူဖြစ်တော်မူသနည်း ဟူသောအရာတိုင်အောင်ပင်၊ ယုဒအမျိုး၏ ခြင်္သေ့တော်က မိမိအလိုက် အချိန်ရောက်ပြီဟု သတ်မှတ်တော်မူသောအခါ တံဆိပ်ခတ်ထားတော်မူသော ပရောဖက်ပြုချက်များကို တံဆိပ်ဖွင့်ရန် အသုံးပြုတော်မူသော သဘောတရားလည်း ဖြစ်ပေသည်။
The unsealing of God’s prophetic Word is an element of God’s work of redemption as He employs the power of His Word to produce revival’s according to His will. Sister White says that when the books of Daniel and Revelation are better understood there will be seen among us a great revival. It is the light of God’s prophetic Word that produces revival and reformation according to His will.
Agpanlugaring ti naimpadtoan a Sao ti Dios ket maysa a paset ti aramid ti pannakaispal ti Dios bayat a usarenna ti pannakabalin ti Saona tapno mangparnuay kadagiti pannakabungkag iti espiritu a kas mayannatop iti pagayatanNa. Kuna ni Sister White a inton maawatan a nasaysayaat dagiti libro ni Daniel ken Apocalipsis, makitanto iti tengngatayo ti dakkel a pannakabungkag iti espiritu. Ti lawag ti naimpadtoan a Sao ti Dios ti mangparnuay iti pannakabungkag iti espiritu ken pannakareporma a kas mayannatop iti pagayatanNa.
Sister White looking at the last days refers to a great reformation that takes place among God’s people in the latter days. The revival and reformations of sacred history were all produced from God’s Word, and each of those sacred periods pointed to the last great revival and reformation that begins shortly before the Sunday law. Those revivals are produced by an unsealing of God’s Word. The seven thunders were sealed up, just as was the book of Daniel in chapter twelve.
Aen White, xitaanis qolla kaasee, xaaqu gita maaccca haaro soorommo Godaa ashootta giddo xaaqu gallassota giddon hanqiyaagaa qaalettasu. Geeshsha taariki giddon de7iya de7o denttoonne haaro soorommotikka ubbaikka Godaa Qaalaappe keya, he geeshsha wodhdhota ubbaikka Sanbata seeraappe guyyeppe guutta qoppetinne doommidiya xaaqu gita de7o denttoonne haaro soorommo bessaana malaatettidosona. He de7o denttotikka Godaa Qaalaa dooyettanappe keyoosona. Laappun wanqqafotikka mooyettidiisona; Daani’eela maxaafikka tamma naazzuwa geeshsha mooyettidaadan.
When we apply the prophetic characteristics of a period of scattering that are associated with the symbol of 1260, we find that in Revelation eleven, Moses and Elijah are dead in the street for three and a half days. By verse eighteen the time of God’s wrath has arrived. Moses and Elijah represent God’s people just before the close of human probation. They are scattered for 1260 symbolic days in the streets of Sodom and Egypt, where Jesus was crucified.
1260-आ प्रतीक केर सङ जुड़ल तितर-बितर होयबाक भविष्यवाणीगत विशेषतासभ केँ जखन हम लागू करैत छी, तखन हम देखैत छी जे प्रकाशितवाक्य ग्यारह मेँ मूसा आ एलियाह साढ़े तीन दिन धरि सड़क पर मृत पड़ल छथि। अठारहम पद धरि पहुँचैत-पहुँचैत परमेश्वरक क्रोधक समय आबि गेल अछि। मूसा आ एलियाह मानव-अनुग्रह-अवधि समाप्त होएबासँ ठीक पहिने परमेश्वरक लोकसभक प्रतिनिधित्व करैत छथि। ओ सभ 1260 प्रतीकात्मक दिन धरि सदोम आ मिस्रक सड़कसभ मेँ तितर-बितर छथि, जतय यीशु केँ क्रूस पर चढ़ाओल गेल छल।
Moses and Elijah were empowered to give their testimony from verse three on to verse seven where they are slain in the street. John finished measuring the temple in verse two, then Moses and Elijah are empowered to give their testimony, clothed in sackcloth. The message of Elijah and Moses were given to Philadelphian Millerite Adventism in 1844, and by 1863, their voices were buried under the customs and traditions that are handed down from generation to generation. They were empowered to give their testimony for three and a half years, clothed in “sackcloth,” a symbol of the escalating darkness from 1863 onward.
Mōse nā Elijah te uccali śakti-bikṡati parāyi, śloka tīnru hāta śloka satru yāyi, yāti rasta-mājjaṯ tanka ku māri deya. Johana śloka dui-re mandira māpi-sāri dele, tā pare Mōse nā Elijahku tanka sākṣya debar nimante śakti-bikṡati deya gala, se-māne śoka-bastrare paridhanita thile. Elijah nā Mōsere bāṇī 1844-re Philadelphian Millerite Adventismku deya gala, āu 1863 parjyanta tanka swara sehi rīti-riwāja nā paramparā tale pūri deya gala, yāhā eka pīṛi ṭhāru anyā pīṛiku hastāntarita heiyāsi. Se-māne tīṇi āḍha bachara parjyanta tanka sākṣya debar nimante śakti-bikṡati thile, “śoka-bastra” paridhan kari, yāhā 1863 parathāru baḍhuthibā andhakārara eka pratīka.
When we apply Sister White’s definition of the seven thunders as representing the events of the first and second angels, in a line upon line fashion, we construct a history that begins with an angel descending with a message, but line upon line, the angel is both the first and second angel. One placed his foot upon the land and one foot upon the sea on August 11, 1840, and the other arrived at the disappointment of April 19, 1844.
Lamëkjan ka etale juon kilep an Sister White kin jilu jelñõñ ko ruo jān ad kōjparok bwe rej kwalok jerbal ko an jilu anjōñ eo jinoin im anjōñ eo ruo, ilo wōn̄maanlok in “line upon line,” emoj ad kalikar juon bwebwenato in itan itok jān juon anjōñ eo ej dik juon kajin melele, ak ilo “line upon line,” anjōñ eo ej anjōñ eo jinoin im anjōñ eo ruo bar. Juon ear kōjjelā eōn bōk ejen nejin ioon lal im juon nejin ioon lo̧kān bōd on August 11, 1840, im eo bar ear itok ilo an menin kōllā ilo April 19, 1844.
The next waymark in each parallel history is God’s hand, which is associated with Habakkuk’s tables. With the first angel, the 1843 chart was produced, but there was a mistake in some of the figures. With the second angel, God’s hand is a waymark of Habakkuk’s tables; represented when He removed His hand from the mistake. When he removed His hand, the message progressively developed until its climax at the Exeter camp meeting, just before the disappointment of October 22, 1844.
Aybërimi tjetër në secilën histori paralele është dora e Perëndisë, e cila lidhet me tabelat e Habakukut. Me engjëllin e parë, u përgatit grafiku i vitit 1843, por në disa nga shifrat kishte një gabim. Me engjëllin e dytë, dora e Perëndisë është një shenjë rrugore e tabelave të Habakukut; e përfaqësuar kur Ai e hoqi dorën e Tij nga gabimi. Kur Ai e hoqi dorën e Tij, mesazhi u zhvillua në mënyrë progresive deri në kulmin e tij në mbledhjen e kampit në Exeter, pak para zhgënjimit të 22 tetorit 1844.
The two lines identify a worldwide message, for the angel who arrives places one foot on the land and one foot on the sea, and inspiration informs us this represents a worldwide message. The angel also identifies the beginning of the tarrying time in the parable of the ten virgins. At this first waymark we also see God’s hand producing a lie. On April 19, 1844, prophetically it appeared as if the vision had lied, but those who had patience, waited, and though the vision tarried, it did not lie. But when the line we are building begins, the lie of the first disappointment is marked as an attribute of the first waymark.
Maariik qixxayshinni saaxine addunya mara giddon baawa erissiya kiirota qixxayshe; aysse malaa’ikaan yiidi mitta tohu biittan, mitta tohu abbaan wottida, qassi Geeshsha Ayyaanai nuuyyo hagayi addunya mara giddon baawa kiirota gidiyoogaa erissiya. He malaa’ikaan tammi geelaashshata leemisuwaa giddon gam77ido wode doomettidoogaa qassi erissiya. Hage koiro waymark giddon Xoossaa kushiya worddo kalaqqishshiyoogaa qassi beettoos. April 19, 1844 gallassi, raaga malaatan ajjuutai worddidayyo milatiis, shin danddayanchchata gididaageeti naagidosona; ajjuutai gam77idikkokka, worddibeenna. SHin nuuni keexxiyo xurayaa doomettiyo wode, koiro keceessiyaa worddoi koiro waymarka mereteta malaatan malaatettis.
Then the waymark of God’s hand and Habakkuk’s tables shows God covering a mistake and then removing His hand from the mistake. In Millerite history, the mistake was allowed by God in May of 1842, when the chart was printed, and the mistake was thereafter manifested when the year 1843 ended, but it was some time after, that the Lord removed His hand from the mistake in the figures. The mistake was from May of 1842 until somewhere after the first disappointment. For the first angel, God’s hand and Habakkuk’s tables is marked in May of 1842, but the removal of His hand in the history of the second angel would be shortly after the first disappointment.
May ni Diospa makinpa unanchanampi, Habacucpa tablankunawanpas rikuchinmi imaynachus Diosqa huk pantayta pakarqan, chaymantataq chay pantaymanta makinta hurqun. Millerita runakunapa historiankupi, chay pantayqa Diospa saqisqanmi karqan 1842 watapa mayo killapi, cuando cuadroqa imprimisqa karqan; chay pantaytaq qhipaman rikurqan, 1843 wata tukukuptin. Ichataq huk tiempomanta qhiparaqmi Señorqa chay yupaykunapi kaq pantaymanta makinta hurqurqan. Chay pantayqa 1842 watapa mayo killamanta, maypacha ñawpaq llaquy qhepaman chaykama, karqan. Ñawpaq angelpaq, Diospa makinwan Habacucpa tablankunawanpas 1842 watapa mayo killapi unanchasqa kachkan; ichaqa makinta hurqusqanqa iskay ñiqin angelpa historiankupi, ñawpaq llaquymanta huk aslla qhipallataqmi kanman.
This identifies the waymark of the “hand” as a prophetic period. A period that begins with His hand covering a mistake, and then ending with His hand being removed from the mistake. This period of His hand covering and uncovering is an illustration of the work of the Lion of the tribe of Judah as He seals and then unseals prophetic light. He covered truth, then revealed the very same truth—in a different light that did not contradict the original light. He did it in order to produce the revival and reformation of the Millerite Midnight Cry.
دای هەڵنیشانەکەی «دەست» وەک ماوەیەکی پێشبینی دیاری دەکات. ماوەیەک کە بە دەستی ئەو دەست پێدەکات کە هەڵەیەک دادەپۆشێت، و پاشان بە کۆتایی دێت کاتێک دەستی ئەو لەسەر ئەو هەڵەیە لادەبرێت. ئەم ماوەی پۆشاندن و لاکردنەوەی دەستی ئەو، وێنەیەکە بۆ کاری شێری هۆزی یەهودا، کاتێک کە ئەو ڕووناکیی پێشبینی مُهر دەکات و پاشان بێمُهر دەکاتەوە. ئەو ڕاستییەکەی داپۆشی، پاشان هەمان ئەو ڕاستییەی ئاشکرا کرد—لە ژێر ڕووناکییەکی جیاوازدا کە ڕووناکیی سەرەتایی پێچەوانە نەدەبوو. ئەمەی کرد بۆ ئەوەی زیندووبوونەوە و چاکسازیی هاواری نیوەشەوی میلەرییەکان بەرهەم بهێنێت.
The tarrying time, which began with the arrival of the angel ended when His hand was removed, thus unsealing prophetic light which began the “seventh-month movement” that led to the Midnight Cry message at the Exeter camp meeting, where the message turned into a tidal wave, until the closed door at the great disappointment. The manifestation of God’s power through the unsealing of His Word produced an escalating revival and reformation.
ᱫᱟᱲᱮ ᱛᱤᱢᱤ, ᱚᱠᱟ ᱫᱚ ᱫᱩᱛ ᱟᱨᱤᱵ ᱥᱟᱦᱟᱛ ᱮᱛᱮ ᱮᱦᱚᱵ ᱮᱱᱟ, ᱚᱱᱟ ᱫᱚ ᱩᱱᱤᱭᱟᱹᱜ ᱛᱤ ᱚᱰᱚᱠ ᱮᱱ ᱥᱟᱦᱟᱛ ᱪᱟᱵᱟ ᱮᱱᱟ; ᱮᱱᱟᱛᱮ ᱵᱷᱵᱤᱥᱚᱛᱵᱟᱱᱤ ᱟᱞᱚᱠ ᱩᱫᱩᱜ ᱮᱱᱟ, ᱚᱠᱟ ᱫᱚ “ᱥᱟᱛ ᱪᱟᱱᱫᱚ-ᱟᱱᱰᱚᱞᱚᱱ” ᱮᱦᱚᱵ ᱠᱮᱫᱟ, ᱚᱠᱟ ᱫᱚ Exeter ᱠᱮᱢᱯ ᱢᱤᱴᱤᱝ ᱨᱮ Midnight Cry ᱥᱟᱸᱫᱮᱥ ᱛᱮ ᱟᱜᱩ ᱠᱮᱫᱟ, ᱚᱠᱟᱨᱮ ᱥᱟᱸᱫᱮᱥ ᱫᱚ ᱵᱚᱨ ᱞᱟᱦᱟᱨᱤ ᱞᱮᱠᱟ ᱦᱩᱭ ᱮᱱᱟ, ᱢᱟᱨᱟᱝ ᱱᱤᱨᱟᱹᱥᱟ ᱨᱮ ᱵᱚᱸᱫ ᱫᱩᱣᱟᱨ ᱦᱚᱵᱚᱜ ᱫᱷᱟᱵᱤᱡ᱾ ᱩᱱᱤᱭᱟᱹᱜ ᱥᱟᱹᱠᱷᱤ ᱩᱫᱩᱜ ᱛᱮ ᱪᱮᱛᱟᱱ ᱦᱚᱭ ᱛᱟᱱ ᱤᱥᱚᱨᱟᱜ ᱵᱚᱨᱚᱜ ᱥᱮᱫ, ᱚᱠᱟ ᱫᱚ ᱩᱱᱤᱭᱟᱹᱜ ᱵᱟᱹᱱᱤ ᱩᱫᱩᱜ ᱦᱚᱛᱮ ᱦᱚᱭ ᱮᱱᱟ, ᱫᱷᱤᱨᱤ-ᱫᱷᱤᱨᱤ ᱵᱟᱹᱰᱛᱤ ᱡᱤᱭᱟᱹᱣᱤ ᱟᱨ ᱥᱚᱫᱷᱟᱨ ᱩᱛᱯᱚᱱᱱ ᱠᱮᱫᱟ।
In 1863, the Laodicean Millerite movement was forbidden to cross over the Jordan, and were assigned to the wilderness for stoning Elijah and Moses. The message of William Miller was the message of Elijah, and Miller’s foundational message was Moses’ “seven times.” To reject the “seven times” was to slay Moses, and to reject the foundational truth set forth by Miller, was to slay Elijah. In 1863 the messenger and the message were murdered in the street, and from that point on, the only way to find them was to search for their graves in Jeremiah’s old paths. They were dead in the street—that is until they are resurrected. They are resurrected when the “seven thunders’ future events” that will be “disclosed in their order” are repeated—in the history of the one hundred and forty-four thousand.
1863-ൽ ലവൊദികേയൻ മില്ലറൈറ്റ് പ്രസ്ഥാനം യോർദ്ദാൻ കടക്കുന്നതിൽ നിന്ന് നിരോധിക്കപ്പെട്ടു; എലിയാവിനെയും മോശെയെയും കല്ലെറിഞ്ഞു കൊന്നതിനാൽ അവർക്ക് മരുഭൂമി നിശ്ചയിക്കപ്പെട്ടു. വില്യം മില്ലറിന്റെ സന്ദേശം എലിയാവിന്റെ സന്ദേശമായിരുന്നു; മില്ലറുടെ അടിസ്ഥാന സന്ദേശം മോശെയുടെ “ഏഴ് കാലങ്ങൾ” ആയിരുന്നു. “ഏഴ് കാലങ്ങൾ” തള്ളിക്കളയുക എന്നത് മോശെയെ കൊലപ്പെടുത്തുന്നതായിരുന്നു; മില്ലർ അവതരിപ്പിച്ച അടിസ്ഥാന സത്യത്തെ തള്ളിക്കളയുക എന്നത് എലിയാവിനെ കൊലപ്പെടുത്തുന്നതായിരുന്നു. 1863-ൽ ദൂതനും സന്ദേശവും വീഥിയിൽ കൊലചെയ്യപ്പെട്ടു; ആ സമയംമുതൽ അവരെ കണ്ടെത്താനുള്ള ഏക മാർഗം യിരെമ്യാവിന്റെ പുരാതന പാതകളിൽ അവരുടെ ശവകുടീരങ്ങൾ അന്വേഷിക്കുകയെന്നതായിരുന്നു. അവർ വീഥിയിൽ മരിച്ചുകിടന്നു—അതായത്, അവർ ഉയിർത്തെഴുന്നേൽക്കുന്നതുവരെ. “അവയുടെ ക്രമത്തിൽ വെളിപ്പെടുന്ന” “ഏഴ് ഇടിമുഴക്കങ്ങളുടെ ഭാവി സംഭവങ്ങൾ” വീണ്ടും ആവർത്തിക്കപ്പെടുമ്പോൾ—ഒരു ലക്ഷം നാൽപ്പത്തിനാലായിരം പേരുടെ ചരിത്രത്തിൽ—അവർ ഉയിർത്തെഴുന്നേൽക്കുന്നു.
When the history of the first angel is laid over the top of the history of the second angel, the prophetic structure produces a point of reference to follow Christ’s hand, which is the light upon the path of the Midnight Cry. The original light of the Midnight Cry lightens the path and it is the light of His “glorious right arm” that leads the way up the path.
Niti kaya ti umuna nga anghel maipababa iti rabaw ti pakasaritaan ti maikadua nga anghel, ti mammadtoan a pannakaurnos mangipataud iti maysa a pagtutudan a pagsurotan iti ima ni Cristo, a dayta ti lawag iti dalan ti Midnight Cry. Ti kangrunaan nga lawag ti Midnight Cry silawanna ti dalan, ket isu ti lawag ti “nadayag a makannawan nga takkiagna” a mangidaldalan iti pannagpangato iti dalan.
“I seemed to be surrounded with light, and to be rising higher and higher from the earth. I turned to look for the advent people in the world, but could not find them, when a voice said to me, ‘Look again, and look a little higher.’ At this, I raised my eyes, and saw a straight and narrow path, cast up high above the world. On this path the advent people were traveling to the city which was at the farther end of the path. They had a bright light set up behind them at the beginning of the path, which an angel told me was the ‘midnight cry.’ This light shone all along the path, and gave light for their feet, so that they might not stumble.
“Ndzi tikomba ndzi rhendzeriwile hi ku vonakala, naswona ndzi ri karhi ndzi tlakuka ndzi ya ehenhla ngopfu-ngopfu ku suka emisaveni. Ndzi hundzulukile leswaku ndzi lavisisa vanhu va ku vuya ka Hosi emisaveni, kambe a ndzi nga va kumi, kutani rito ri ku eka mina, ‘Languta nakambe, naswona languta ehenhlanyana.’ Kutani ndzi tlakusile mahlo ya mina, ndzi vona ndlela yo lulama ni yo khuma, leyi tlakusiweke yi ri ehenhla swinene ka misava. Ehenhla ka ndlela leyi vanhu va ku vuya ka Hosi a va famba va ya emutini lowu a wu ri emakumu ya ndlela. A va ri ni ku vonakala loku hatimaka loku vekiweke endzhaku ka vona eku sunguleni ka ndlela, loku ntsumi yi ndzi byeleke leswaku a ku ri ‘xirilo xa exikarhi ka vusiku.’ Ku vonakala loku a ku voninga endleleni hinkwayo, naswona a ku nyika ku vonakala emilengeni ya vona, leswaku va nga khunguvanyeki.
“If they kept their eyes fixed on Jesus, who was just before them, leading them to the city, they were safe. But soon some grew weary, and said the city was a great way off, and they expected to have entered it before. Then Jesus would encourage them by raising His glorious right arm, and from His arm came a light which waved over the advent band, and they shouted ‘Alleluia!’ Others rashly denied the light behind them, and said that it was not God that had led them out so far. The light behind them went out, leaving their feet in perfect darkness, and they stumbled and lost sight of the mark and of Jesus, and fell off the path down into the dark and wicked world below.” Christian Experience and Teachings of Ellen G. White, 57.
«ئەگەر چاوەکانیان لە عیسا بڕیوەی دەگرت، کە لە پێشیان بوو و بەرەو شارەکە ڕێبەریی دەکردن، ئەوان لە ئەماندا بوون. بەڵام زوو هەندێک ماندوو بوونەوە و گوتیان شارەکە زۆر دوورە، و چاوەڕوانییان دەکرد پێشتر چووبێتنە ناوی. ئەوسا عیسا بەوە دڵگرمیی دەدان کە بازووی ڕاستی شکۆدارەکەی بەرز دەکردەوە، و لە بازووەکەیەوە ڕووناکییەک دەهات کە بەسەر گروپی ئێدوێنتدا دەشڵەپیا، و ئەوان هاواریان دەکرد: “ئەللویە!” هەندێکی دیکە بە بێپەروا ڕووناکییەکەی دواوەیان ڕەت دەکردەوە، و گوتیان ئەوە خودا نەبووە کە تا ئەم ڕادەیە هێنابوویانی دەرەوە. ڕووناکییەکەی دواوەیان کوژایەوە، پێیەکانیانی لە تاریکییەکی تەواودا بەجێهێشت، و خلیسکان و نیشانەکەیان و عیسایان لەبیرچوو، و لەسەر ڕێگاکە کەوتنە خوارەوە بۆ ناو جیهانی تاریک و خراپەی خوارەوە.» Christian Experience and Teachings of Ellen G. White, 57.
When Christ raises His glorious arm, He is using His “hand” as a symbol of His work of leading His people. When we bring together the arrival of the second angel with the first angel who descended on August 11, 1840, we find both angels had a message in their hands.
Христос дацӀахъахьа Хьан сийлахь гар дӀакхийначу хенахь, Иза Хьан «куьг» Хьан халкъ дӀалелорна Хьан болх билгалонца юкъара ю. Ткъа вай цхьаьна кхетар доьлхуш, 1840 шеран августин 11-чу дийнахь дӀадоьлхна хьалхарчу малайкан тӀе эза шолгӀачу малайкан хьажарца, вайна карор бу, ши малайка а шайн куьгашкахь цхьа хабар дара.
“I was shown the interest which all heaven had taken in the work going on upon the earth. Jesus commissioned a mighty angel to descend and warn the inhabitants of the earth to prepare for His second appearing. As the angel left the presence of Jesus in heaven, an exceedingly bright and glorious light went before him. I was told that his mission was to lighten the earth with his glory and warn man of the coming wrath of God. …
“Egom wan o usin kasiguro no langit iti sangiay a pakaseknan miabot iti burbuya a ginagahinan sa kalibutan. Ibilin ni Jesus iti makusog a anghel a manaog ngan pagpasidaan an mga umurukoy sa kalibutan nga mag-andam para han Iya ikaduha nga pagpakita. Samtang an anghel binaya ha atubangan ni Jesus didto sa langit, usa nga labi ka masilaw ngan mahimayaon nga kapawa an nag-una ha iya. Ginsumatan ako nga an iya misyon amo an paghatag kapawa ha kalibutan pinaagi han iya himaya ngan pagpahimangno ha tawo mahitungod han tiarabot nga kapungot han Dios. …”
“Another mighty angel was commissioned to descend to earth. Jesus placed in his hand a writing, and as he came to the earth, he cried, ‘Babylon is fallen, is fallen.’ Then I saw the disappointed ones again raise their eyes to heaven, looking with faith and hope for their Lord’s appearing. But many seemed to remain in a stupid state, as if asleep; yet I could see the trace of deep sorrow upon their countenances. The disappointed ones saw from the Scriptures that they were in the tarrying time, and that they must patiently wait the fulfillment of the vision. The same evidence which led them to look for their Lord in 1843, led them to expect Him in 1844. Yet I saw that the majority did not possess that energy which marked their faith in 1843. Their disappointment had dampened their faith.” Early Writings, 246, 247.
«Ac̣atic' atangel kartulcirqyiq nunamun ellangyullruq. Jesus-aaq aglaanek assillria elliinun, cali nunamun tekicami suqevluni nipliqellruq, “Babylon qevluni kiputellruq, qevluni kiputellruq.” Tua-i cali takullruunga quliqpagneggnek qavcikun qakem ciuteng qila’men egmirluki, angalkun unguvalriim-llu nercegtellriim-llu nakmiinek tekicua teguluku. Tua-i-llu cali amerlain stuupit-aaralriitun, it’garkaqluteng assirpailngatun, inangqerluteng tangrullruut; assirluki-llu iqlunrita iluani iterpallagnganek qigcungssanek takullruunga. Quliqpagneggnek Cingayun iluani takullruutellriit, ellangyartellrullini unguvani-llaraq iluani-lluneng, cali ellait qanrutkelnguq aturluku tuqukegcarturluki takumauq qaniqsiun. Taum nallunrilnguq ellangyartuutetekta 1843-mi nakmiinek tekicuaq qanrutkeqluku, tauna-llu 1844-mi tekicuaq nercengqellruq. Tua-i takullruunga amerlain iluani tauna qirniq ayagniq piqangaitellrulriit, 1843-mi nercegtellriit nalunritellriitun. Quliqpagcaarnerat nercegtellriit qemagellruq.» Early Writings, 246, 247.
Both angels are one of three angels that together are one symbol, so they align in terms of the message they represent, though they each represent their own unique message. Both angels have a “writing” in their hands, representing a test. The “first and second angels are to run parallel” to the third angel.
ᱵᱟᱹᱨ ᱥᱮᱨᱮᱢ ᱟᱝᱜᱮᱞ ᱢᱤᱫ ᱞᱟᱛᱟᱨ ᱯᱮ ᱟᱝᱜᱮᱞ ᱠᱚ ᱢᱮᱫ ᱥᱟᱶ ᱢᱤᱫ ᱪᱤᱱᱦᱟᱹ ᱦᱩᱭᱩᱜᱼᱟ, ᱛᱟᱭᱚᱢ ᱚᱱᱟᱠᱚ ᱡᱮ ᱥᱟᱶᱫ ᱠᱚ ᱩᱯᱥᱛᱷᱟᱯᱚᱱ ᱮᱫᱟ ᱚᱱᱟᱨ ᱫᱤᱥᱟᱹ ᱨᱮ ᱢᱤᱫ ᱥᱟᱶ ᱟᱞᱟᱭᱤᱧᱟ, ᱡᱚᱠᱟᱝ ᱦᱚᱸ ᱚᱠᱚᱭ ᱟᱝᱜᱮᱞ ᱟᱯᱱᱟᱨ ᱟᱯᱱᱟ ᱵᱤᱥᱮᱥ ᱥᱟᱶᱫ ᱩᱯᱥᱛᱷᱟᱯᱚᱱ ᱮᱫᱟᱭ। ᱵᱟᱹᱨ ᱟᱝᱜᱮᱞ ᱟᱯᱱᱟᱨ ᱛᱤ ᱨᱮ “ᱚᱞ” ᱫᱚᱦᱚ ᱠᱚᱣᱟ, ᱡᱮᱭᱟ ᱢᱤᱫ ᱯᱚᱨᱤᱠᱷᱟ ᱨᱮᱭᱟᱜ ᱪᱤᱱᱦᱟᱹ ᱛᱟᱱᱟ। “ᱯᱟᱹᱦᱤᱞ ᱟᱨ ᱫᱚᱥᱨᱚ ᱟᱝᱜᱮᱞ ᱠᱚ ᱛᱮᱥᱨᱚ ᱟᱝᱜᱮᱞ ᱥᱟᱶ ᱥᱟᱢᱟᱱᱛᱟᱨ ᱫᱷᱟᱣ ᱮ ᱪᱟᱹᱞᱟᱣᱚᱜᱼᱟ।”
“God has given the messages of Revelation 14 their place in the line of prophecy, and their work is not to cease till the close of this earth’s history. The first and second angel’s messages are still truth for this time, and are to run parallel with this which follows. The third angel proclaims his warning with a loud voice. ‘After these things,’ said John, ‘I saw another angel come down from heaven, having great power, and the earth was lightened with his glory.’ In this illumination, the light of all the three messages is combined.” The 1888 Materials, 803, 804.
“Khuda ne Mukashafa 14 ke paighamaat ko nubuwwat ke silsile mein unka maqam diya hai, aur un ka kaam is zameen ki tareekh ke ikhtitam tak band nahin hona. Pehle aur doosre farishte ke paigham ab bhi is zamane ke liye sachchai hain, aur jo baad mein aata hai us ke saath mutawazi chalna hai. Teesra farishta apni tanbeeh buland awaaz se sunata hai. ‘In baton ke baad,’ Yuhanna ne kaha, ‘maine ek aur farishta ko asman se utarte dekha, jo badi qudrat rakhta tha, aur zameen us ke jalal se roshan ho gayi.’ Is roshni mein teenon paighamaat ki tamam roshni yakja hai.” The 1888 Materials, 803, 804.
Sister White identifies the third angel, as the angel of Revelation eighteen, and identifies that the first and second angels are to run parallel with the prophetic history represented by the third angel of Revelation eighteen. Thus, she is aligning the descent of the first angel on August 11, 1840, with 9/11, and identifying that the angel of Revelation eighteen is “the third angel.” The third angel is the last of the three, and is typified by the first, and for this reason Sister White informs us the mission of the first angel was identical to the mission of the angel of Revelation eighteen, for the mission of both angels was to “lighten the earth with its glory.”
सिस्टर व्हाइट ले तेस्रो स्वर्गदूतलाई प्रकाश अठारको स्वर्गदूतकै रूपमा चिनाउनुहुन्छ, र पहिलो तथा दोस्रो स्वर्गदूतहरू प्रकाश अठारका तेस्रो स्वर्गदूतद्वारा प्रतिनिधित्व गरिएको भविष्यसूचक इतिहाससँग समानान्तर रूपमा अघि बढ्नुपर्छ भनी चिनाउनुहुन्छ। यसरी, उहाँले ११ अगस्त, १८४० मा पहिलो स्वर्गदूतको अवतरणलाई 9/11 सँग समरेखित गर्दै, प्रकाश अठारको स्वर्गदूत “तेस्रो स्वर्गदूत” हो भनी चिनाउनुहुन्छ। तेस्रो स्वर्गदूत तीनमध्ये अन्तिम हो, र पहिलोद्वारा प्रतिरूपित गरिएको छ; र यही कारणले सिस्टर व्हाइटले हामीलाई पहिलो स्वर्गदूतको मिशन प्रकाश अठारका स्वर्गदूतको मिशनसँग समान थियो भनी जानकारी दिनुहुन्छ, किनकि दुवै स्वर्गदूतहरूको मिशन “पृथ्वीलाई यसको महिमाले उज्यालो पार्नु” थियो।
The “seven thunders” represent a delineation of events within the history of the first and second angels that will be repeated in the history of the third angel. Inspiration has directed that when we align these histories “line upon line”, the first angel’s descent in 1840 aligns with His descent at 9/11. It identifies a testing message that must be eaten with two witnesses, and aligns a disappointment with the first waymark.
“mazruqay dan saat” nisa timad n udḍris n tedyanin deg umaḍal n umeslay amezwaru d wis-sin, ara yettwalesen deg umaḍal n umeslay wis-krad. Asefru ameskan yeɛṭṭa-d belli mi ara nsezdi imaziɣen-agi “izir ɣef izir”, aserreḥ n umeslay amezwaru deg 1840 yemṣada d userreḥ-ines deg 9/11. Isbadu izen n usekyed i yessefk ad yettwačča s sin inagan, yerna yessemlil asirem n usqerdec akked usmil amezwaru.
The “seven thunders” represent the prophetic period that begins with a disappointment and ends with a greater disappointment.
“սըվըն թանդըրզ”-ը կը ներկայացնեն մարգարէական այն ժամանակաշրջանը, որ կը սկսի յուսախաբութեամբ եւ կ՚աւարտի աւելի մեծ յուսախաբութեամբ։
When the prophetic line of the descent of the first angel is aligned with the arrival of the second angel, it produces “a structure of truth.” Truth is defined as three steps, with the first and last being the same and the middle step representing rebellion. Aligning the first two angels with this design, produces a structure made up of the first and second angels, that illustrates the third angel of Revelation eighteen, and the third angel of Revelation eighteen is a combination of both the first and second angels.
Al ti láyini ìlà àsọtẹ́lẹ̀ ti ìsàlẹ̀ áńgẹ́lì àkọ́kọ́ pọ̀ mọ́ ìdẹ̀bùú áńgẹ́lì kejì, ó mú “àkàrà òtítọ́” jáde. A túmọ̀ òtítọ́ sí ìgbésẹ̀ mẹ́ta, níbi tí àkọ́kọ́ àti ìkẹyìn ti jẹ́ kan náà, tí ìgbésẹ̀ àárín sì ń ṣojú ìṣọ̀tẹ̀. Nígbà tí a bá ṣètò áńgẹ́lì àkọ́kọ́ àti kejì gẹ́gẹ́ bí àpẹrẹ yìí, ó mú àkànṣe kan jáde tí a fi áńgẹ́lì àkọ́kọ́ àti kejì dá pọ̀, tí ó ń fi áńgẹ́lì kẹta ti Ìfihàn mẹ́jọlá hàn, àti pé áńgẹ́lì kẹta ti Ìfihàn mẹ́jọlá jẹ́ àpapọ̀ áńgẹ́lì àkọ́kọ́ àti kejì.
The third angel of Revelation eighteen is made up of two voices. The first voice was fulfilled when the buildings of New York came down at 9/11 and the second voice of verse four is the Sunday law. Within the period from 9/11 unto the Sunday law the third angel of Revelation eighteen represents a combination of the first and second angels. This being the fact, using those two angels’ history “line upon line,” to represent the history of the third angel of Revelation eighteen—is to align the first and second angel, with the first and second angel.
انوکیا تھار فواکا ڤدہ وھیوہ وریا وائین۔ وھیوہ ڤرتاما تلاہ دڤنوہی کتیکا بنغونن-بنغونن نیو یورک روحون ڤد 9/11، دان وھیوہ کدوا دلام آیت امڤت ایاله اوندڠ-اوندڠ احد۔ دالم تمڤوه دري 9/11 هينڬ اوندڠ-اوندڠ احد، انوکیا تھار دري ڤدہ وھیوہ دلاڤن بلاس مملامبڠکن ڬابوڠن انوکیا ڤرتاما دان کدوا۔ اوليه سبب ايتوله حقيقتنيا، منڬوناکن سجاره کدوا-دوا انوکیا ايت «باريس دمي باريس»، اونتوق مملامبڠکن سجاره انوکیا تھار دري ڤدہ وھیوہ دلاڤن بلاس—ايداله منيارسکن انوکیا ڤرتاما دان کدوا، دڠن انوکیا ڤرتاما دان کدوا۔
Two angels arrive at the first disappointment, and both angels are prophetically related, and both have a testing message that is in the angel’s hand. The waymark next represented in the line is Habakkuk’s tables, which is directly associated with the hand of God. In the line of the first angel, the 1843 chart is produced in May of 1842, and in the line of the second angel, there was no chart. The chart had ended at the arrival of the second angel. The waymark of Habakkuk’s table in the line of the second angel is the removing of God’s hand from a mistake in the figures of the 1843 chart.
ᎠᏂᎦᏔᎵ ᎤᏃᏴᏫᏯ ᎤᎵᏰᎢᎶᏗ ᎠᏂᎷᎬᎢ ᎢᎬᏱᏱ ᎤᏣᏘ ᎤᏲᎢᏳᏓᏁᎸᎢᎢ, ᎠᎴ ᎢᎦᏔᎵᎦᏛ ᎤᏃᏴᏫᏯ ᎤᏙᎯᏳᎯ ᎢᏳᏍᏗ ᎠᏙᎴᎰᏍᎬ ᎠᎾᏓᏟᎶᏍᏔᏅ ᎨᏒᎢ, ᎠᎴ ᎢᎦᏔᎵᎦᏛ ᏧᎾᏓᏓᏈᏍᎩ ᎧᏃᎮᏛ ᎠᏂᎭᎭ ᎠᏥᏰᎸ ᎭᏫᏂᏗᏢ ᎡᎯ. ᎣᏂ ᎤᏍᏗ ᎠᏟᏒᎢ ᎠᏓᏟᎶᏍᏔᏅ ᎤᎬᏫᏳᎯ ᎣᏍᏛ ᎪᎱᏍᏗ ᎨᏒᎢ ᎾᏍᎩ ᎭᏆᎫᎩ ᏧᎪᏪᎵ ᏗᎵᏍᏆᏂᎪᏙᏗ, ᎾᏍᎩ ᎤᏓᏑᏴᎾ ᎠᏛᎦᎸᎢᏍᏗ ᎤᎬᏫᏳᎯ ᎠᏰᏙᎯ ᎠᏥᎪᎲᎢ. ᎢᎬᏱᏱ ᎤᏃᏴᏫᏯ ᎤᎵᏥᏙᏗ ᎠᏟᏒᎢ, 1843 ᎤᎪᏪᎵ ᏗᏟᎶᏍᏙᏗ ᎠᏥᏬᏢᏁᎢ 1842 ᎠᏕᎳ ᏔᎵᏁ ᎠᏰᎵᎢ, ᎠᎴ ᏔᎵᏁ ᎤᏃᏴᏫᏯ ᎤᎵᏥᏙᏗ ᎠᏟᏒᎢ, ᎥᏝ ᎤᏪᎧᎮᎢ ᏗᏟᎶᏍᏙᏗ. Ꮎ ᏗᏟᎶᏍᏙᏗ ᎤᎵᏍᏆᏛᎯ ᎨᏎ ᏔᎵᏁ ᎤᏃᏴᏫᏯ ᎠᎵᏰᎢᎶᏗ ᎤᎷᏨᎢ. ᏔᎵᏁ ᎤᏃᏴᏫᏯ ᎤᎵᏥᏙᏗ ᎠᏟᏒᎢ ᎭᏆᎫᎩ ᏧᎪᏪᎵ ᏗᎵᏍᏆᏂᎪᏙᏗ ᎤᏃᎯᏳᏗ ᎾᏍᎩ ᎤᎬᏫᏳᎯ ᎠᏰᏙᎯ ᎠᏥᎧᎡᎲ 1843 ᎤᎪᏪᎵ ᏗᏟᎶᏍᏙᏗ ᎢᎬᏩᏂᏟᏍᏗ ᎤᏓᎴᏅᎯ ᎠᏓᏅᏖᎸᎢ ᎤᏍᏗᏱ.
His hand covered a mistake in the waymark of the first angel, and His hand was removed at that very same waymark, in the line of the second angel. Thus; the waymark of Habakkuk’s tables in the parallel lines of the first and second angel represents two steps. In the first step His hand covers a mistake, and at the end of the period of the waymark of Habakkuk’s tables, He removes His hand. The tarrying time began with the arrival of the second angel and the tarrying time ends progressively, beginning with the removal of His hand. The waymark of Habakkuk’s tables represents a period of time that is marked by Christ’s hand at the beginning and His hand at the ending.
Mkono wake ulisitiri kosa katika alama ya njia ya malaika wa kwanza, na mkono wake ukaondolewa katika alama iyo hiyo ya njia, katika mstari wa malaika wa pili. Hivyo basi, alama ya njia ya mbao za Habakuki katika mistari iliyo sambamba ya malaika wa kwanza na wa pili inawakilisha hatua mbili. Katika hatua ya kwanza mkono wake hufunika kosa, na mwishoni mwa kipindi cha alama ya njia ya mbao za Habakuki, huondoa mkono wake. Wakati wa kukawia ulianza kwa kuwasili kwa malaika wa pili, na wakati wa kukawia huisha hatua kwa hatua, ukianza kwa kuondolewa kwa mkono wake. Alama ya njia ya mbao za Habakuki inawakilisha kipindi cha wakati ambacho kimetiwa alama na mkono wa Kristo mwanzoni na mkono wake mwishoni.
Two hands are marked at the first disappointment, and both have a testing message that must be taken and eaten. Then a period of prophetic time, representing the foundational truths, begins with God’s hand covering and ending with His hand uncovering. The next waymark is the Exeter camp meeting where the cry at midnight separates and purifies those who would follow Christ’s hand into the Most Holy Place.
Juq maki nayrïr aynacht’äwin uñt’atawa, panpachaniw mä yant’äwi yatiyäwi apthapiña ukat manq’aña wakisini. Ukatsti mä pachaw qallti, profétik pacha, ukax cimiento chiqanak uñacht’ayi; Diosan amparapampi ch’ukthapitäñamp qalltasa, ukat amparapampi qhanstayañamp tukuyasa. Jutïr waymarkax Exeter camp meeting sata tantachäwiwa, kawkhantix chik arumankir arnaqäwix khitinakatix Criston amparap arkapxañ munapki ukanakar jaljti ukat q’umacht’i, Jach’a Qullañ Utar mantañataki.
When Christ moved into the Most Holy Place, He lifted up His hand to heaven and swore that time would be no longer. He had just sealed up the “seven thunders” which represent the history of the first two angels, repeating in the history of the third. He sealed up the “seven thunders” as He had sealed up the prophecies of Daniel in chapter twelve. In chapter twelve of Daniel, at the first of three symbolic periods of time, Christ raises both hands to heaven and proclaims that when the scattering of God’s people is finished, those who become “men wondered at” would be purified and lifted up as an offering. The structure of the first and second angels which we are currently considering, symbolically manifests God’s hand at every step.
Le Kris i go long Most Holy Place, Em i apim han bilong Em i go antap long heven na i tok tru long strongpela tok tru olsem taim bai i no stap moa. Em i bin pinisim pas bilong “seven thunders” tasol, em ol i makim histri bilong namba wan na namba tu ensel, na dispela i wok long kamap gen long histri bilong namba tri ensel. Em i pasim “seven thunders” olsem tasol Em i bin pasim ol profesi bilong Daniel long sapta twelp. Long sapta twelp bilong Daniel, long namba wan bilong tripela simbolik taim, Kris i apim tupela han bilong Em i go antap long heven na i tokaut olsem taim bruk nabaut bilong ol lain bilong God i pinis, orait ol husat i kamap “men wondered at” bai kisim klinim na bai kisim litimap olsem wanpela ofa. Straksa bilong namba wan na namba tu ensel, dispela yumi stap tingim nau, long simbolik pasin i soim han bilong God long olgeta step.
When He covers truth, it produces a disappointment, and when He removes His hand, light is produced, and the light is the light of the message of the Midnight Cry. The first disappointment to the great disappointment bears the signature of alpha and omega and is set forth within the structure of truth. The beginning represents the end, and the waymark between the two disappointments portray the effect of the sealing and unsealing of Habakkuk’s tables, which is an unsealing of Jeremiah’s old paths, and represents the foundation upon which the temple is erected in advance of the Sunday law when the finished temple is lifted up above all the mountains. The middle waymark in the word of truth, represents rebellion, and in the history represented by the final separation of the wheat and tares manifests the rebellion of the foolish virgins.
Wenn Er die Wahrheit verhüllt, bringt dies eine Enttäuschung hervor; und wenn Er Seine Hand wegnimmt, wird Licht hervorgebracht, und das Licht ist das Licht der Botschaft des Mitternachtsrufs. Die erste Enttäuschung bis hin zur großen Enttäuschung trägt die Unterschrift von Alpha und Omega und wird innerhalb der Struktur der Wahrheit dargelegt. Der Anfang stellt das Ende dar, und der Wegweiser zwischen den beiden Enttäuschungen veranschaulicht die Wirkung der Versiegelung und Entsiegelung der Tafeln Habakuks, was eine Entsiegelung der alten Pfade Jeremias ist, und stellt das Fundament dar, auf welchem der Tempel vor dem Sonntagsgesetz errichtet wird, wenn der vollendete Tempel über alle Berge erhoben wird. Der mittlere Wegweiser im Wort der Wahrheit stellt die Rebellion dar und offenbart in der Geschichte, die durch die abschließende Trennung von Weizen und Unkraut dargestellt wird, die Rebellion der törichten Jungfrauen.
The rebellion represented by the waymark of Habakkuk’s tables is represented as progressive, for it is not a single waymark, but a period with a defined beginning and ending, as represented by God’s hand. God’s hand is twice at the first disappointment, for there are two angels which both have a message in their hands. The next waymark of rebellion has a beginning and ending hand, so it also has two hands within its prophetic characteristics. The third waymark of the greater disappointment identifies Christ raising His hand and swearing to heaven, in the very passage where the seven thunders are sealed up, as was Daniel chapter twelve. At the very point the angel marks the end of the prophetic structure of the first two angels we are now considering, He ends the application of prophetic time, and places Himself in a parallel passage in the book of Daniel, where He is not raising His hand, but raising both His hands.
ዓመፃው፣ በእንባቆም ጽላቶች የመንገድ ምልክት የተወከለው፣ እየተራመደ እንደሚገለጥ ይታያል፤ ምክንያቱም እርሱ አንድ ብቻ የመንገድ ምልክት ሳይሆን፣ በእግዚአብሔር እጅ እንደተወከለ የተወሰነ መጀመሪያና መጨረሻ ያለው ዘመን ነው። የእግዚአብሔር እጅ በመጀመሪያው ተስፋ መቁረጥ ላይ ሁለት ጊዜ ይታያል፤ ምክንያቱም መልእክት በእጃቸው ያላቸው ሁለት መላእክት አሉ። የሚቀጥለው የዓመፃ የመንገድ ምልክት የመጀመሪያና የመጨረሻ እጅ አለው፤ ስለዚህ በትንቢታዊ ባህርያቱ ውስጥ ሁለት እጆች ያሉት ነው። ሦስተኛው የታላቁ ተስፋ መቁረጥ የመንገድ ምልክት፣ ሰባቱ ነጎድጓዶች እንደታተሙ በተገለጸበት በዚያው ክፍል ውስጥ፣ ክርስቶስ እጁን ከፍ አድርጎ ወደ ሰማይ ሲምል ያመለክታል፤ እንዲሁም በዳንኤል ምዕራፍ አሥራ ሁለት እንደነበረው። እኛ አሁን እየመረመርናቸው ያሉት የመጀመሪያዎቹ ሁለት መላእክት ትንቢታዊ መዋቅር መጨረሻ ላይ መልአኩ ምልክት የሚያደርግበት በትክክለኛው ነጥብ ላይ፣ እርሱ የትንቢታዊ ጊዜን መተግበሪያ ያበቃል፤ እና እርሱ አንዲት እጅ ከፍ አድርጎ ሳይሆን፣ ሁለቱንም እጆቹን ከፍ አድርጎ በሚታይበት በዳንኤል መጽሐፍ ውስጥ ባለ ተመሳሳይ ክፍል ራሱን ያኖራል።
In Daniel twelve there are three prophetic periods that are unsealed in the latter days, for this is what befalls God’s people in the latter days. The first thing mentioned in Daniel’s final climactic vision was that Daniel, who represents the remnant people of God, had understanding of both of the thing and of the vision. The last thing recorded by Daniel is how the increase of knowledge was employed by the Lion of the tribe of Judah to produce the final revival and reformation among God’s people who are distinguished as those who understand. He accomplishes the sealing of His people by unsealing the “seven thunders” of Revelation in connection with the unsealing of the “three periods” of Daniel twelve.
Даниял онэкүйэдэ һүүлэй үдэрнүүдтэ тайлагдаха гурбан эш үзүүлгын үе саг бии, юуб гэбэл, энэ хадаа һүүлэй үдэрнүүдтэ Бурханай арадта тохиолдохо юумэ мүн. Даниялай эсэсэй, дээдэ шатадаа хүрэһэн үзэгдэл соо түрүүн дурдагдаһан юумэнь юуб гэбэл, Бурханай үлэһэн арад түмэниие түлөөлдэг Даниял али алинь — тэрэ юумыешье, үзэгдэлыешье — ойлгожо байһан юм. Даниялай бэшэжэ үлөөһэн һүүлшын юумэнь юуб гэбэл, мэдэсэ ухаанай арьбажалгые Иудын угсаатанай Арслан яажа хэрэглэн, ойлгодог гэжэ илгаруулагдадаг Бурханай арад дунда эсэсэй һэргэн мандал ба шэнэдхэн байгуулалта бүтээһэниие харуулна. Тэрэ «долоон аянгануудай» (Илшэлэл) тайлагдалые Даниял онэкүйин «гурбан үе сагай» тайлагдалтай холбоотойгоор үйлэдэжэ, Өөрынгөө арадые тамгалалгые гүйсэлдүүлнэ.
When Jesus identifies that at the end of the three and a half prophetic days of scattering the power of God’s people, all the “marvels” would be finished—He is identifying July 2023, when the three and a half days of death in the streets of Revelation eleven was finished. Now the marvels would be finished in advance of the Sunday law. He marked July 2023, by raising not one, but both hands. In so doing He was marking the end of the tarrying time, as when He removed His hand from the mistake in Millerite history. The first disappointment occurred on July 18, 2020, as typified by the Millerite’s first disappointment, and the tarrying time began and continued until He stretched forth His hand a second time to gather His remnant people in July of 2023.
Yesus na ayyukaka endi ñaaben bi ca njalbeen ñett ak genn fan yu yonent yi ci tasaare doole gi yoonu Yàlla, ne bépp “këm-këmmu” dina jeex—mu ngi jàngale ne loolu mooy Weeruy Sulet 2023, ba ñett ak genn fan yu dee ci mbedd yi ci Peeñu gi fukk ak benn jeexee. Léegi këm-këmmu yi dinañu jeex bala yoonu Dibéer bi. Mu xàmle Weeruy Sulet 2023 ci yokk du benn waaye ñaar yoon i loxoam. Ci def noonu mu doon màndargaal jeexital waxtu bi ñu yàgg a xaar, ni bi mu jëlee loxoom ci njuumte gi ci jaar-jaaru Millerite yi. Jéllal gu jëkk ga am na ci 18 Sulet 2020, ni ko xeetu jéllal gu jëkk gu Millerite yi di misaal, te waxtu bi ñu yàgg a xaar tàmbalee na te sax ba kera mu yiwalee loxoom ñaareel yoon ngir dajale ñi des ci ay nitam ci Weeruy Sulet 2023.
The first disappointment is represented by God’s hand covering a mistake, that for the Millerites was identifying the year 1843, instead of October 22, 1844. That disappointment is represented in verse twelve of chapter twelve. The first disappointment is represented by His hand covering the mistake, and was typified by the Millerites who came to the first disappointment. The word in verse twelve is “cometh.” Blessed is he who waiteth, and who “cometh” to the 1335; blessed is he who “cometh” to the disappointment of April 19, 1844. The word translated as “cometh” means “to touch.” The Millerites experienced their first disappointment when the year 1843 touched the year 1844. Verse twelve of Daniel twelve identifies the first disappointment of both April 19, 1844, but more directly the first disappointment of July 18, 2020.
பிழையைத் தேவனுடைய கை மூடிக்கொள்வதாக முதல் ஏமாற்றம் சித்தரிக்கப்படுகிறது; மில்லரியர்களின் நிலையில் அது, 1844 அக்டோபர் 22 அன்று அல்லாமல் 1843 ஆம் ஆண்டை அடையாளங்காண்ந்ததாயிருந்தது. அந்த ஏமாற்றம் பன்னிரண்டாம் அதிகாரத்தின் பன்னிரண்டாம் வசனத்தில் சித்தரிக்கப்படுகிறது. முதல் ஏமாற்றம், அவர் தமது கையால் அந்தப் பிழையை மூடிக்கொண்டதினால் சித்தரிக்கப்படுகிறது; மேலும் முதல் ஏமாற்றத்திற்குள் வந்த மில்லரியர்களால் அது முன்னுருவாக்கப்பட்டது. பன்னிரண்டாம் வசனத்தில் உள்ள சொல் “வருகிறான்” என்பதாகும். 1335 வரை காத்திருந்து “வருகிறவன்” பாக்கியவான்; 1844 ஏப்ரல் 19 ஆம் தேதியின் ஏமாற்றத்திற்குள் “வருகிறவன்” பாக்கியவான். “வருகிறான்” என்று மொழிபெயர்க்கப்பட்ட அந்தச் சொல்லின் பொருள் “தொடு” என்பதாகும். 1843 ஆம் ஆண்டு 1844 ஆம் ஆண்டைத் தொட்டபோது மில்லரியர்கள் தங்கள் முதல் ஏமாற்றத்தை அனுபவித்தார்கள். தானியேல் பன்னிரண்டு, பன்னிரண்டாம் வசனம், 1844 ஏப்ரல் 19 ஆம் தேதியின் முதல் ஏமாற்றத்தையும், அதைவிட நேரடியாக 2020 ஜூலை 18 ஆம் தேதியின் முதல் ஏமாற்றத்தையும் அடையாளப்படுத்துகிறது.
The first prophetic period and the last prophetic period of the three periods that are unsealed at the time of the end, when knowledge is increased and accomplishes the final separation of the wheat and tares, thus identifying the unsealing of the prophetic light that seals the one hundred and forty-four thousand are the same prophetic period.
Nna nkɔmhyɛ berɛ a edi kan ne nna nkɔmhyɛ berɛ a etwa to no, wɔ mberɛsa no mu a wɔbue ano wɔ awieeɛ berɛ no mu, bere a nimdeɛ dɔɔso na ɛma atoko ne wuraeɛ mu mpaapaemu a etwa to no ba mu no, enti ɛda no adi sɛ nkɔmhyɛ mu hann a wɔbue ano na ɛsɔre ano de sɔ ano ma ɔha ne aduanan anan apem no yɛ nkɔmhyɛ berɛ koro no ara.
The first period of verse seven, is the ending of the scattering of Revelation eleven’s three and a half days in July of 2023, and the period in verse twelve is the beginning of that same scattering on July 18, 2020. Alpha and Omega had marked the history of the seven thunders in Daniel twelve, as the history that begins at the disappointment of July 18, 2020 and ends three and a half symbolic days later in July of 2023. Just as important is that when Alpha and Omega marked the beginning and ending of the final tarrying time, He raised not one, but both of His hands to heaven and swore by Him that liveth forever and ever.
Sali ayat tujuh phoʔ hret ei, vaaʔ kaloh thlaa daənnaang khletphraang niʔ Muedduvkhon sip-et phoʔ samaa mni thuk khon khiiŋ ni Julai 2023, laa phoʔ ei ni ayat sip-sawng vaaʔ kaloh daənnaang khletphraang mniʔ mni thuk khon khiiŋ ni Julai 18, 2020. Alpha laa Omega taʔ mraat pravat khong cet siang phaa ni Daniel sip-sawng, pen pravat thii roem ton thi khwam phitwang khong Julai 18, 2020 laa sin sut saam mni khon khiiŋ chœng sanyalak to maa nai Julai 2023. Sing thii samkhan mai phae kan khuea wa muea Alpha laa Omega taʔ mraat kan roem ton laa kan sin sut khong welaa khaang khang khang sudthaai, Phra-ong dai yok mue khong Phra-ong thang nueng mai chai, tae thang song khang khuen pai su sawan, laa sabaab doy Phra-ong phu song mi phra-chon yuu pen niran niran.
The Son of God who is the son of man is making an oath with the Father, right where the climax of the story of the covenant people of God began, when Christ first called Abram with a promise, and then confirmed the promise, with an oath. Take off your shoes, you are on holy ground!
Yaayaa Waaqaa kan ilma namaa taʼe, iddoo seenaa saba kakuu Waaqayyoo itti jalqabe sanuma irratti Abbaa wajjin kakuu kakachaa jira; yeroo Kiristoos jalqaba Abraamiin waamicha abdii qabuun waame, ergasii immoo abdicha kakuu dhaan cimsedha. Kophee kee baafadhu; ati lafa qulqulluu irra jirta!
The middle letter of the three prophetic periods is nothing less than the omega fulfillment of Abram and Paul’s covenant time prophecy of 430 years as represented in the 1290 years of verse eleven. The verse approached with Millerite understanding identified a thirty-year period of preparation for the papacy, then 1260 years of papal persecution that follows. Abram’s 430 years represents bondage and deliverance in a specific nation, in conjunction with the first thirty years representing the Lord entering into covenant with Abram. The thirty years preparation for the priests began in 1989 at the time of the end, and the thirty years end at the Sunday law, when the verse identifies the abomination of desolation would be placed, and would then persecute God’s people for 1260 symbolic years aligning with John’s 42 symbolic months in Revelation thirteen.
୩ଟି ଭବିଷ୍ୟଦ୍ବାଣୀମୟ କାଳଖଣ୍ଡ ମଧ୍ୟରୁ ମଧ୍ୟବର୍ତ୍ତୀ ପତ୍ରଟି, ପଦ ୧୧ର ୧୨୯୦ ବର୍ଷରେ ପ୍ରତିନିଧିତ ୪୩୦ ବର୍ଷର ଅବ୍ରାମ ଓ ପୌଲଙ୍କର ଚୁକ୍ତି-ସମୟ ଭବିଷ୍ୟଦ୍ବାଣୀର ଓମେଗା-ପୂର୍ଣ୍ଣତା ଛଡ଼ା ଅନ୍ୟ କିଛି ନୁହେଁ। ମିଲ୍ଲରୀୟ ବୁଝାମଣା ସହିତ ନିକଟୀଭୂତ ଏହି ପଦ, ପ୍ରଥମେ ପାପାସୀ ପାଇଁ ପ୍ରସ୍ତୁତିର ୩୦ ବର୍ଷର ଏକ ଅବଧିକୁ ଚିହ୍ନଟ କରିଥିଲା, ଏବଂ ତାହା ପରେ ଆସୁଥିବା ପାପାସୀୟ ନିର୍ଯାତନାର ୧୨୬୦ ବର୍ଷକୁ ସୂଚିତ କରିଥିଲା। ଅବ୍ରାମଙ୍କର ୪୩୦ ବର୍ଷ ଏକ ନିର୍ଦ୍ଦିଷ୍ଟ ଜାତିରେ ଦାସତ୍ୱ ଓ ମୁକ୍ତିକୁ ପ୍ରତିନିଧିତ୍ୱ କରେ, ଯାହା ସହ ସମନ୍ୱୟରେ ପ୍ରଥମ ୩୦ ବର୍ଷ ପ୍ରଭୁଙ୍କର ଅବ୍ରାମ ସହ ଚୁକ୍ତିରେ ପ୍ରବେଶ କରିବାକୁ ଦର୍ଶାଏ। ଯାଜକମାନଙ୍କ ପାଇଁ ପ୍ରସ୍ତୁତିର ୩୦ ବର୍ଷ ୧୯୮୯ ମସିହାରେ, ଅନ୍ତକାଳର ସମୟରେ, ଆରମ୍ଭ ହୋଇଥିଲା; ଏବଂ ଏହି ୩୦ ବର୍ଷ ରବିବାର ଆଇନରେ ଶେଷ ହୁଏ, ସେତେବେଳେ ଏହି ପଦ ସୂଚାଏ ଯେ ଉଜାଡ଼ କରୁଥିବା ଘୃଣ୍ୟ ବସ୍ତୁ ସ୍ଥାପିତ ହେବ, ଏବଂ ତାହାପରେ ପ୍ରକାଶିତ ବାକ୍ୟ ୧୩ ଅଧ୍ୟାୟରେ ଯୋହନଙ୍କର ୪୨ଟି ପ୍ରତୀକାତ୍ମକ ମାସ ସହ ସମନ୍ୱିତ ୧୨୬୦ ପ୍ରତୀକାତ୍ମକ ବର୍ଷ ପର୍ଯ୍ୟନ୍ତ ସେ ଈଶ୍ୱରଙ୍କ ଜନଙ୍କୁ ନିର୍ଯାତନା କରିବ।
The reformatory movement of the one hundred and forty-four thousand began in 1989, as the Lord began His work of preparing a priesthood to serve during the crisis at midnight, that begins at the Sunday law. The Alpha and Omega stood upon the water of the Hiddekel and raised both His hands to heaven, swearing that when the scattering of July 18, 2020 unto July 2023 was fulfilled, the marvels associated with Christ’s work of combining His Divinity with humanity would be finished.
Ապրող նորոգչական շարժումը՝ հարյուր քառասունչորս հազարի, սկսվեց 1989 թվականին, երբ Տերը սկսեց Իր գործը՝ պատրաստելու մի քահանայություն, որ ծառայեր կեսգիշերյան ճգնաժամի ընթացքում, որը սկսվում է Կիրակնօրյա օրենքից։ Ալֆան և Օմեգան կանգնեց Հիդդեկելի ջրերի վրա և դեպի երկինք բարձրացրեց Իր երկու ձեռքերը՝ երդվելով, որ երբ 2020 թվականի հուլիսի 18-ից մինչև 2023 թվականի հուլիս ձգվող ցրումը կատարվեր, այն հրաշքները, որոնք կապված են Քրիստոսի գործի հետ՝ Իր Աստվածությունը մարդկության հետ միավորելու, պիտի ավարտվեին։
This is the same pronouncement of chapter ten, in the line of the seven thunders, for He not only there ended the prophetic application of time, but he also identified that in the days of the sounding of the seventh trumpet the mystery of God would be finished. The parallel passage in Daniel twelve identifies that when the scattering ended in July of 2023, the finishing of the sealing of God’s people would be finished, as represented by the sounding of the seventh trumpet that coincided with Christ raising His hand and swearing in both parallel passages.
Aya ti nɔ ngɛli ɲɛ ni wɔli ti ndápá-buku ti nduru, na gbè tî â kobé-ndara usïö, teti Lo ayeke ape sô asû na ndó tî ngoye na lege tî ndokua tî baprofete pɛpɛ, amá Lo mo a gi lo ngbii tî lo pépè, ti na bêkua tî â lâ tî bîngo tî tambûla usïö, mfinzi tî Nzapa a yeke na peko. Ndâpa tî tângö so na Daniël mokô ôko na yâ tî ndápá-buku ti bale na yâ tî lo a gi lo ngbii tî lo pépè, ti na bêkua tî lo so tî pékô tî pakara a hinga na nguza na nze tî Fulundïgi 2023, peko tî mpânga-sêse tî â wa tî Nzapa a yeke na peko, na nginza tî ndura tî tambûla usïö, so a sî na lege ôko na bêkua tî Krîstu so a zia mabôkô tî Lo na zinga te, ape Lo sa ngbanga na yâ tî â ndâpa so ôko-ôko.
The first prophetic period and the last prophetic period of the threefold message of Daniel twelve possesses an alpha and omega signature. The first period of verse seven identifies the end of the very same period, that verse twelve marks the beginning of. In the middle of verses seven and twelve, the history of the time of the end in 1989 unto the close of probation is represented. In the middle of the alpha period of verse seven and the omega history of verse twelve, the final rebellion of mankind from the Sunday law until Michael stands up is represented, and it is represented in the very chapter where Michael stands up.
دانیال بارہ کے سہگانہ پیغام کی پہلی نبوتی مدت اور آخری نبوتی مدت ایک الفا اور اومیگا نشان رکھتی ہیں۔ آیت سات کی پہلی مدت اُسی مدت کے اختتام کی نشان دہی کرتی ہے جس کا آغاز آیت بارہ کرتی ہے۔ آیات سات اور بارہ کے درمیان، سنہ 1989 میں وقتِ آخر کی تاریخ سے لے کر مہلتِ توبہ کے اختتام تک کی تاریخ پیش کی گئی ہے۔ آیت سات کے الفا دور اور آیت بارہ کی اومیگا تاریخ کے درمیان، بنینوعِ انسان کی آخری بغاوت، اتوار کے قانون سے لے کر میکائیل کے کھڑے ہونے تک، پیش کی گئی ہے، اور یہ اُسی باب میں پیش کی گئی ہے جہاں میکائیل کھڑا ہوتا ہے۔
The rebellion of the middle period, is primarily the external history of rebellion, but the first thirty years is the internal history of the preparation of the priests who are in direct confrontation with the external forces represented in the following 1260 period.
ᎠᏰᎵ ᎤᏓᏡᎬ ᎠᏂᏍᎦᏯ ᏗᏓᏟᎶᏍᏗ, ᎤᏟ ᎢᎦᏛ ᎤᏠᏱ ᎠᎦᏫᏍᏛ ᎤᏓᏡᎬ ᏗᎧᏃᎮᏗ ᎤᏩᏒᎯ; ᎠᏎᏃ ᎢᎬᏱᏍᏗ ᏦᎠᏍᎪᎯ ᏧᏕᏘᏴᏛ ᎠᎴ ᎤᏗᏂᏲᎲ ᏗᎧᏃᎮᏗ Ꮎ ᎠᏥᎸ-ᎨᎶᎯ ᏧᏂᏛᏁᎲ Ꮎ ᎤᏓᏠᏍᏗ ᎤᏂᏛᏅᏢ, Ꮎ ᏧᎾᏡᎬ ᎤᏅᏒ ᎤᏂᏁᏗᏱ ᎤᏃᎴ ᎠᏂᎦᏘᏴᏫᏯ ᎤᏂᏍᏛ ᎠᏥᎦᏎᏍᏗᏍᎬ ᎤᏍᏗᏱ ᏂᎦᏛ 1260 ᎢᏯᏕᏘᏴᏛ ᎤᏕᏘᏴᏛ ᎡᎯ ᎤᎵᏍᏆᏗ.
The middle period represents the rebellion of the thirteenth letter of the Hebrew alphabet, and it combines with the internal as it portrays the final battle of the great controversy upon planet earth, while probation lingers. Its combination of external and internal is also the message of Daniel’s last vision, represented by the river Hiddekel and the three chapters which also bear the signature of Alpha and Omega, and are built upon the structure of truth. The first and last chapter address the sealing of God’s people who are portrayed as the stars that shine forever. The middle chapter of rebellion identifies the same history represented in verse eleven with the 1290 years, which is the middle verse in the very same structure.
ᎤᏰᎵ ᎢᏯᏛ ᎠᏎ ᏚᎾᏚᏓᎸ ᎦᏪᎵᏍᎬ ᎠᏂᏈᎵᏍ ᎠᎪᎵᏰᏗ ᎠᏍᎪᎯᏧᏁᎳᏚ ᎤᏬᎯᏳᏍᏗ ᏗᎪᎵᏰᏗ ᎤᏓᏡᎬ ᏓᏟᎶᏍᏔᏅ, ᎠᎴ ᎠᏯᏓᏡᎬ ᎠᏓᏙᎴᎰᏍᎬ ᎤᏪᎧᏅᎯ ᏂᎦᎥ ᎢᏳᏓᎴᎩ ᎤᏣᏘ ᎠᏓᏡᎬ ᎠᏍᏓᏩᏛ ᎡᎶᎯ ᎤᏓᏡᎬ ᎦᏙᎯ ᎤᏍᏗ ᎡᎶᎯ, ᎤᏓᏅᏙ ᎠᏏ ᎤᎵᏍᏆᎸᎡᎯ ᏂᎨᏒᎾ. ᎤᏓᏡᎬ ᎤᏜᏓᎴᎨᏒ ᎠᎴ ᎠᏯᏓᏡᎬ ᎾᏍᏉ ᏕᏂᎤᏓᏡᎬ ᏩᏥ ᎤᎬᏫᏳᎯ ᏓᏂᏯᎵ ᎤᎵᏍᏆᏗᏢ ᎠᏎᎢᏯ ᎤᏫᏒ ᎧᎸᎬ, ᎯᏗᎨᎵ ᎤᏪᏙᎸ ᎠᎴ ᏦᎢ ᎤᏍᏗ ᎠᏕᎳ ᎾᏍᏉ ᎠᎵᏍᎪᎸᏙᏗ ᎠᎫᏴᎢ ᎠᎴ ᎣᎺᎦ ᎤᏙᎯᏳᏒ ᏗᎧᎿᎭᎶᏗ, ᎠᎴ ᎤᏙᎯᏳᎯ ᎧᏃᎮᏛ ᎤᏍᏆᏂᎪᏛ ᎦᏅᏅ ᎤᏂᏁᏍᎬ. ᎢᎬᏱᏱ ᎠᎴ ᎤᎵᏍᏆᏗ ᎠᏕᎳ ᏗᎦᏁᎶᏗᏍᎬ ᎤᎬᏫᏳᎯ ᏧᏤᎵ ᏴᏫ, Ꮎ ᎤᏂᏟᎶᏍᏔᏅ ᏃᎴ ᎤᏃᏈᏏ ᎢᎬᏱᏊ ᏂᎪᎯᎸ ᎤᏂᎦᏛ. ᎤᏰᎵ ᎠᏕᎳ ᏓᏟᎶᏍᏔᏅ ᎠᏎ ᎤᎬᏫᏳᎯ ᏕᎤᏬᏚᏓ ᎾᏍᎩ ᎠᏏ ᎢᏳᏓᎴᎩ ᎠᏎᎢᏯ ᎤᏪᎧᏅᎯ ᏧᏓᏙᎴᎰᏍᎬ ᎬᏗ ᎦᏥᏪᏎᎸ ᎢᎬᏱᏍᏗ ᎠᏕᎳ ᏌᏊ ᎢᎬᏱᏱ ᏌᏉ ᎠᏍᎪᎯ ᏔᎵᏧᏈ ᏐᏁᎳ ᎠᏍᎪᎯ (1290) ᎢᏳᏕᏘᏴᏛ ᎤᏕᏘᏴᏛ, ᎾᏍᎩ ᎤᏰᎵ ᎦᏥᏪᏎᎸ ᎾᏍᏉ ᎾᏍᎩ ᎤᏍᏆᏂᎪᏛ ᎤᏍᏗ ᎧᏃᎮᏛ ᎠᏓᏁᏍᎬ.
When Christ employs His hand within the prophetic structure it represents many truths, but it also represents the path He is leading His people upon. The revelation of Jesus Christ began to be unsealed in July of 2023. That unsealing includes the unsealing of the seven thunders and the message of Daniel as represented within chapter twelve. The unsealing takes place within the hidden history of verse forty, which began in 1989 and concludes at the Sunday law. In that history God’s people will be sealed, and they are sealed by the outpouring of the Holy Spirit. The final outpouring of the Holy Spirit is identified in the eighth chapter of Revelation, where it is represented as the seventh, and therefore the final seal. The Lion of the tribe of Judah prevailed in chapter five to open the book sealed with seven seals.
Мәсих Өз қолын пайғамбарлық құрылымның ішінде қолданғанда, ол көптеген ақиқаттарды білдіреді, бірақ сондай-ақ Ол Өз халқын бастап келе жатқан жолды да білдіреді. Иса Мәсіхтің аяны 2023 жылдың шілде айында мөрінен ашыла бастады. Сол мөрден ашылу жеті күн күркіреуінің мөрден ашылуын және Даниялдың он екінші тарауда бейнеленген хабарын да қамтиды. Бұл мөрден ашылу 1989 жылы басталып, жексенбілік заңмен аяқталатын қырықыншы аяттың жасырын тарихының ішінде жүзеге асады. Сол тарихта Құдайдың халқы мөрленеді, және олар Киелі Рухтың төгілуі арқылы мөрленеді. Киелі Рухтың соңғы төгілуі Аян кітабының сегізінші тарауында анықталады, онда ол жетінші, демек соңғы мөр ретінде бейнеленген. Яһуда руының Арыстаны бесінші тарауда жеті мөрмен мөрленген кітапты ашу үшін жеңіп шықты.
The sixth seal raised the question at the end of chapter six, asking who would be able to stand during the period when there is no longer mediation for sin.
ئەبەڵی شەشەم ئەو پرسیارەی لە کۆتایی بەشی شەشەمدا هەڵستاند، کە دەپرسی کێ دەتوانێت لەو ماوەیەدا بوەستێت کە چیتر بۆ گوناه ناوبژیوانی نەماوە.
For the great day of his wrath is come; and who shall be able to stand? Revelation 6:17.
Sebab telah datang hari besar murka-Nya; dan siapakah yang dapat bertahan? Wahyu 6:17.
The next chapter, or you can say the next verse, introduces the sealing of the one-hundred and forty-four thousand and the great multitude who are gathered into God’s kingdom during the Sunday law crisis. The one-hundred and forty-four thousand are the answer of the sixth seal’s question. After they are represented in chapter seven, then, chapter eight identifies the seventh and final seal being removed.
Kapitulo ya susunod, o maaari mong sabihin na ang susunod na talata, ay nagpapakilala sa pagtatatak sa isang daan at apatnapu’t apat na libo at sa malaking karamihan na tinitipon sa kaharian ng Diyos sa panahon ng krisis ng batas ng Linggo. Ang isang daan at apatnapu’t apat na libo ang sagot sa tanong ng ikaanim na tatak. Matapos silang mailarawan sa kapitulo pito, saka naman tinutukoy ng kapitulo walo ang pag-aalis sa ikapito at pangwakas na tatak.
And when he had opened the seventh seal, there was silence in heaven about the space of half an hour. And I saw the seven angels which stood before God; and to them were given seven trumpets. And another angel came and stood at the altar, having a golden censer; and there was given unto him much incense, that he should offer it with the prayers of all saints upon the golden altar which was before the throne. And the smoke of the incense, which came with the prayers of the saints, ascended up before God out of the angel’s hand.
Ne u ko a-hin mate kha ci ta-pasarih, bo rih ci vaivakih unaak hunpum. Ka hmuh pathian hmai-ah a ding vata seven angel, tinak in an kut ah vaw seven trumpets a pe. Tinak in angel dang pakhat a ra i, maicam hmuahhmuahnak hmai-ah a ding, cencar sui a put; cun a kut ah hmuhmi hmuitui tampi a pe, biaknak inn sung hmun sang sui, bawi tohkham hmai-ah ummi cungah, mi thianghlim hmuahhmuah i thla camnak he pehtlaih in a lan dingah. Cun hmuitui meikhu, mi thianghlim hmuahhmuah i thla camnak he a ra ciami cu, angel kut chungin Pathian hmai-ah a kai.
And the angel took the censer, and filled it with fire of the altar, and cast it into the earth: and there were voices, and thunderings, and lightnings, and an earthquake. Revelation 8:1–5.
천사가 향로를 가져다가 제단의 불로 그것을 가득 채우고 땅에 쏟으니, 음성들과 우레들과 번개들과 지진이 일어났다. 요한계시록 8:1–5.
The “fire,” represented in Isaiah chapter six as a “coal,” which Sister White identifies as a symbol of purification, are taken from the altar and cast to the earth. The “fire” from heaven at Pentecost was represented as tongues of “fire.” “Fire” is what the Messenger of the Covenant uses to purify the sons of Levi.
«От», показан в Исая, 6-та глава, като „въглен“, който Сестра Уайт определя като символ на очищение, се взема от олтара и се хвърля на земята. „От“ от небето при Петдесетница бе представен като езици от „от“. „От“ е онова, което Вестителят на завета употребява, за да очисти левиевите синове.
“‘Whose fan is in His hand, and He will throughly purge His floor, and gather His wheat into the garner.’ Matthew 3:12. This was one of the times of purging. By the words of truth, the chaff was being separated from the wheat. Because they were too vain and self-righteous to receive reproof, too world-loving to accept a life of humility, many turned away from Jesus. Many are still doing the same thing. Souls are tested today as were those disciples in the synagogue at Capernaum. When truth is brought home to the heart, they see that their lives are not in accordance with the will of God. They see the need of an entire change in themselves; but they are not willing to take up the self-denying work. Therefore they are angry when their sins are discovered. They go away offended, even as the disciples left Jesus, murmuring, ‘This is an hard saying; who can hear it?’” The Desire of Ages, 392.
“‘یِ مِرواه جاکِ ابَ دستِ اُوست، و اُو خِرمنِ خُدَه بِهتمامی پاک خاهد کرد، و گندمِ خُدَه دَر انبار جم خاهد کرد.’ متی 3:12. اَی یکی از زمانهای پالایش بید. بَهوسیلهٔ کلماتِ حقیقت، کاه از گندم جدا کِشتَه مِشُد. چون ایشان بسیار مغرور و خُدراضی بیدَند تا توبیخ را بپذیرَند، و بسیار دنیادوست بیدَند تا زندگیِ فروتنی را قبول کنَند، بسیاری از عیسی روی گردانِشتَند. بسیاری هنوز نیز همان کارَه انجام مِدِهَند. امروز نیز جانها آزموده مِشَند، چنانکه آن شاگردان در کنیسهٔ کفرناحوم آزموده شُدَند. وقتی حقیقت بر دل تطبیق داده مِشَه، میبینَند که زندگیِ ایشان با ارادهٔ خدا مطابق نِست. میبینَند که در خودِ ایشان به تغییری کامل نیاز هَست؛ اما حاضر نِستَند آن کارِ ازخودگذشتگی را بر عهده گیرَند. ازینرو، وقتی گناهانِ ایشان آشکار مِشَه، خشمگین مِشَند. ایشان رنجیدهخاطر دور مِشَند، همانگونه که شاگردان عیسی را ترک کِشتَند و غرغرکنان گفتَند: ‘این سخن سخت است؛ کی تواند آن را بشنود؟’ آرزوی اعصار، 392.”
Fire is what came down on Elijah’s offering, as it did with Gideon’s offering to the angel. The “fire” of purification is God’s Word, for to be made holy, is to be sanctified by His Word. The “fire” that is cast down to earth when the seventh seal is removed identifies the empowerment of the prophetic message that is unsealed in the latter days, during the sounding of the seventh trumpet, during the final and perfect fulfillment of the events represented by the seven thunders and confirmed by the three prophetic periods of Daniel twelve that were sealed up until the latter days.
Ահա՛ այն, ինչ իջավ Եղիայի ընծայի վրա, ինչպես նաև Գեդեոնի ընծայի վրա՝ հրեշտակին մատուցված ընծայի դեպքում։ Մաքրագործության «կրակը» Աստծո Խոսքն է, որովհետև սուրբ դառնալը նշանակում է սրբացվել Նրա Խոսքով։ Այն «կրակը», որ գցվում է երկրի վրա, երբ յոթերորդ կնիքը վերացվում է, մատնանշում է մարգարեական պատգամի զորացման իրողությունը, որը բացվում է վերջին օրերին՝ յոթերորդ փողի հնչման ժամանակ, յոթ որոտների կողմից ներկայացված իրադարձությունների վերջնական և կատարյալ իրագործման ընթացքում և Դանիել տասներկուի երեք մարգարեական ժամանակաշրջաններով հաստատված, որոնք կնքված էին մինչև վերջին օրերը։
The Revelation of Jesus Christ that is unsealed just before the close of human probation—includes the unsealing of the seven thunders, the removal of the seventh seal, the unsealing of Daniel twelve, and the unsealing of the hidden history of verse forty of Daniel eleven, the very history where the angel asked the Man in linen what would be the end of these wonders.
Jesucristoq qhananchasqanmanta, runaq probacionnin tukukuypa ñawpaqman kichasqa kaqtaq, kanchis truenuykunapa kichasqanmi, qanchis sellopa anchhuychasqanmi, Daniel chunka iskayniyuqpa kichasqanmi, hinaspa Daniel chunka hukniyuqpa tawa chunka versiculopi pakasqa historiapa kichasqanmi; chaymi cheq historiakunaqa maypichus angelqa lino p’achallikusqa Qarita tapurqan: imataq kay musphaykunapa tukukuynin kanqa nispa.
The Man in linen responded and said—When you get to the conclusion of the tarrying time in July of 2023, you have reached the history of the sealing of the one hundred and forty-four thousand.
Ասպիտակեղեն հագած Մարդը պատասխանեց և ասաց.— Երբ հասնեք 2023 թվականի հուլիսին ձգձգման ժամանակի ավարտին, կհասնեք մեկ հարյուր քառասունչորս հազարի կնքման պատմությանը։
He also said—at the end of the three and a half symbolic days of Revelation eleven, a prophetic message from the book of Daniel would be unsealed, as typified by the time of the end in 1798. The truth that would then be unsealed, at the end of three and a half symbolic days, would be located in the very nine verses from the book of Daniel that identifies and defines the sealing and unsealing of the book of Daniel.
Ai ma ai hma a ti chiah leh—Thupuan bung 11-a ni pathum leh a chan khat entîrnaa ni hnihna tawpah, Daniel lehkhabu atanga hrilh lâwkna thuchah pakhat chu 1798-a hun tâwp entîrnaa chhinchhiah angin hawn chhuak tûr a ni. Chû hunah, ni pathum leh a chan khat entîrnaa ni hnihna tawpah hawn chhuak tûra thu tak chu, Daniel lehkhabu chhinchhiahna leh hawn chhuahna a sawi fiah a, a hrilhfiah bawkna Daniel lehkhabu châng kua pakua vêk atang chiahah hmuh tûr a ni.
We will continue these things in the next article.
Artikulu sun ukatjja, aka yatichäwinakampixa sarantañäni.
“When Christ came to this earth, the traditions that had been handed down from generation to generation, and the human interpretation of the Scriptures, hid from men the truth as it is in Jesus. The truth was buried beneath a mass of tradition. The spiritual import of the sacred volumes was lost; for in their unbelief men locked the door of the heavenly treasure. Darkness covered the earth, and gross darkness the people. Truth looked down from heaven to earth; but nowhere was revealed the divine impress. A gloom like the pall of death overspread the earth.
«جیسُس مسیح جب اس زمین پر آیا، تو وہ روایات جو نسل در نسل منتقل ہوتی آئی تھیں، اور صحائف کی انسانی تشریحات، لوگوں سے اُس سچائی کو چھپا گئی تھیں جیسی وہ یسوع میں ہے۔ سچائی روایت کے ایک عظیم انبار کے نیچے دفن ہو گئی تھی۔ مقدس صحائف کی روحانی معنویت کھو گئی تھی؛ کیونکہ اپنے بےایمانی میں لوگوں نے آسمانی خزانے کا دروازہ بند کر دیا تھا۔ تاریکی نے زمین کو ڈھانپ لیا تھا، اور گھٹا ٹوپ تاریکی قوموں پر چھا گئی تھی۔ سچائی نے آسمان سے زمین کی طرف نگاہ کی؛ لیکن کہیں بھی الٰہی نقش ظاہر نہ تھا۔ ایک ایسی تیرگی، جو موت کے کفن کی مانند تھی، ساری زمین پر پھیل گئی تھی۔»
“But the Lion of the tribe of Judah prevailed. He opened the seal that closed the book of divine instruction. The world was permitted to gaze upon pure, unadulterated truth. Truth itself descended to roll back the darkness and counteract error. A Teacher was sent from heaven with the light that was to light every man that comes into the world. There were men and women who were eagerly seeking for knowledge, the sure word of prophecy, and when it came, it was as a light shining in a dark place.” Spalding Magan, 58.
«અહિયાં યહૂદાના વંશનો સિંહ વિજયી થયો. તેણે તે મુદ્રા ખોલી, જેણે દૈવી ઉપદેશના ગ્રંથને બંધ રાખ્યો હતો. વિશ્વને શુદ્ધ, અમિશ્રિત સત્યનું દર્શન કરવાની અનુમતિ આપવામાં આવી. અંધકારને દૂર હટાવવા અને ભૂલનો પ્રતિરોધ કરવા સત્ય સ્વયં અવતર્યું. સ્વર્ગમાંથી એક શિક્ષક મોકલવામાં આવ્યો, જે તે પ્રકાશ સાથે આવ્યો હતો, જે જગતમાં આવતા દરેક મનુષ્યને પ્રકાશિત કરનાર હતો. એવા પુરુષો અને સ્ત્રીઓ હતાં, જે જ્ઞાન માટે, ભવિષ્યવાણીના નિશ્ચિત વચન માટે આતુરતાથી શોધ કરી રહ્યાં હતાં; અને જ્યારે તે આવ્યું, ત્યારે તે અંધકારમય સ્થાને ઝગમગતા પ્રકાશ સમાન હતું.» Spalding Magan, 58.
“The scribes and Pharisees professed to explain the Scriptures, but they explained them in accordance with their own ideas and traditions. Their customs and maxims became more and more exacting. In its spiritual sense, the sacred Word became to the people as a sealed book, closed to their comprehension.” Signs of the Times, May 17, 1905.
«Los escribas y los fariseos profesaban explicar las Escrituras, pero las explicaban de acuerdo con sus propias ideas y tradiciones. Sus costumbres y máximas se volvieron cada vez más rigurosas. En su sentido espiritual, la sagrada Palabra llegó a ser para el pueblo como un libro sellado, cerrado a su comprensión.» Signs of the Times, 17 de mayo de 1905.