The book of Joel identifies that the destruction of God’s vineyard occurs in the fourth generation.
Ña Joélpe oñemombe’u porã Ñandejára parral ojehundiha pe irundýha generaciónpe.
The word of the Lord that came to Joel the son of Pethuel.
ᎤᏁᎩ ᎤᏬᏚᎯ ᏧᏩᏛᎲ ᏦᎵ ᏇᏡᎡᎵ ᎤᏪᏥ ᎠᎴ ᎤᎬᏩᎶᏒ.
Hear this, ye old men, and give ear, all ye inhabitants of the land. Hath this been in your days, or even in the days of your fathers? Tell ye your children of it, and let your children tell their children, and their children another generation.
Ecoutez ceci, vous les vieillards, et prêtez l’oreille, vous tous habitants du pays. Cela est-il arrivé de votre temps, ou même du temps de vos pères? Racontez-le à vos enfants, et que vos enfants le racontent à leurs enfants, et leurs enfants à la génération suivante.
That which the palmerworm hath left hath the locust eaten; and that which the locust hath left hath the cankerworm eaten; and that which the cankerworm hath left hath the caterpiller eaten.
Od pɑlmerwɔrmmɔ kʋ́lɔ wádzí la, lɔkɔstɔ ɖé ɖu; eye lɔkɔstɔ kʋ́lɔ wádzí la, kánkəwɔrmmɔ ɖé ɖu; eye kánkəwɔrmmɔ kʋ́lɔ wádzí la, kátapila ɖé ɖu.
Awake, ye drunkards, and weep; and howl, all ye drinkers of wine, because of the new wine; for it is cut off from your mouth. Joel 1:1–5.
Къараъ, хьоьжархой, цӀена хьахо; а гӀайгӀа делла, шарап уьш бӀаьргийлачу барта хьоьгу хьан, цу керлачу шарапа бахьана долуш, цунга хьан мотта тӀера дӀакъастийна. Иоиль 1:1–5.
The parable of the ten virgins is the parable of Adventism, and the awakening in the parable occurs when the wheat and tares are separated, at which point, the tares awaken to the fact that they have been “cut off” from the “new wine.” The word “cut off” represents Abram’s first covenant step where a heifer, she-goat and ram were cut into two pieces in the ritual to ratify the covenant with blood. In that very same covenant passage, God identifies that He will visit His people in judgment during the fourth generation.
Akwụkwọ ilu banyere ụmụ agbọghọ iri bụ akwụkwọ ilu banyere Adventism, ma mmalite ịma jijiji n’ime ilu ahụ na-eme mgbe a na-ekewa ọka wit na ahịhịa ọjọọ, n’oge ahụ ka ahịhịa ọjọọ na-amata eziokwu ahụ na e “bepụrụ” ha n’ime “mmanya ọhụrụ.” Okwu ahụ bụ “bepụrụ” na-anọchi anya nzọụkwụ mbụ nke ọgbụgba ndụ Abram, ebe e gbubiri ehi nwanyị, ewu nwanyị, na ebule n’akụkụ abụọ n’emume ahụ iji mee ka ọgbụgba ndụ ahụ guzosie ike site n’ọbara. N’otu akụkụ ahụ nke ọgbụgba ndụ ahụ, Chineke na-akọwapụta na Ọ ga-eleta ndị Ya n’ikpe n’oge ọgbọ nke anọ.
And he said unto Abram, Know of a surety that thy seed shall be a stranger in a land that is not theirs, and shall serve them; and they shall afflict them four hundred years; And also that nation, whom they shall serve, will I judge: and afterward shall they come out with great substance. And thou shalt go to thy fathers in peace; thou shalt be buried in a good old age. But in the fourth generation they shall come hither again: for the iniquity of the Amorites is not yet full. Genesis 15:13–16.
Y le dijo a Abram: Ten por cierto que tu descendencia será extranjera en tierra ajena, y servirá a sus moradores; y éstos la afligirán cuatrocientos años. Mas también a la nación a la cual servirán, yo la juzgaré; y después saldrán con gran riqueza. Y tú vendrás a tus padres en paz, y serás sepultado en buena vejez. Pero en la cuarta generación volverán acá; porque aún no ha llegado a su colmo la maldad de los amorreos. Génesis 15:13–16.
When the prophecy was fulfilled in the fourth generation, in the generation of Moses, the Lord set forth the Ten Commandments as a symbol of the covenant with God and His chosen people. In the second of those ten laws the light of Abram’s four generations was magnified.
Agha gé prophecy agyo n’ẹtạ ọgbọ, n’ọgbọ Moses, Onyebuchi depụtara Iwu Iri ahụ dịka akara ọgbụgba-ndụ n’etiti Chineke na ndị Ọ họpụtara. N’iwu nke abụọ n’ime iwu iri ahụ, e mere ka ìhè nke ọgbọ anọ Abram pụta ìhè karịa.
Thou shalt not make unto thee any graven image, or any likeness of anything that is in heaven above, or that is in the earth beneath, or that is in the water under the earth: Thou shalt not bow down thyself to them, nor serve them: for I the Lord thy God am a jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate me; And shewing mercy unto thousands of them that love me, and keep my commandments. Exodus 20:4–6.
Non jap'orsquiti jumanacuna lurasqa imatapas, ni hanaq pacha patapi kaq imakunapa rikch'aynintapas, ni kay pacha uraypi kaq imakunapa rikch'aynintapas, ni kay pacha uran yaku ukunpi kaq imakunapa rikch'aynintapas. Ama paykunaman qonqorikuychu, amataq sirviychu; noqaqa, Señor Diosniyki, celoso Dios kani, cheqnikuqniykunapa taytankunapa huchankuta wawakunaman watukuq, kimsa ñiqinmanta tawa ñiqinkama; kuyakuqniykunaman ichaqa, kamachiykunata waqaychaqkunamanwan, waranqa waranqakunaman misericordiata rikuchini. Éxodo 20:4–6.
The four generations of Abram’s covenant was incorporated into the magnification of God’s character as a jealous God. His jealousy is contrasted with graven images. With Abram’s fourth generation we also find a progressive judgment. The judgment was upon the nation where God’s people were in bondage, as well as upon God’s people, and after that, the Amorites would be judged. Abram identifies a progressive judgment process that begins with God’s house and moves through the world progressively, and the second commandment identifies that the judgment process divides mankind into a class of those who hate God, and a class of those who love God, thus typifying the Sunday law which shouts out, “If you love me, keep my commandments.”
Abram ၏ ပဋိညာဉ်ဆိုင်ရာ မျိုးဆက်လေးဆက်ကို ဘုရားသခင်၏ သဝန်တိုတတ်သော ဘုရားအဖြစ်တော်၏ လက္ခဏာကို ကြီးမြတ်ထင်ရှားစေခြင်းနှင့် ပေါင်းစည်းထည့်သွင်းထားသည်။ ထိုသဝန်တိုခြင်းကို ထုလုပ်သော ရုပ်တုများနှင့် ဆန့်ကျင်ယှဉ်ပြထားသည်။ Abram ၏ စတုတ္ထမျိုးဆက်နှင့်အတူ တဖြည်းဖြည်း တိုးတက်ဖော်ပြလာသော တရားစီရင်ခြင်းတစ်ရပ်ကိုလည်း ကျွန်ုပ်တို့ တွေ့ရသည်။ ထိုတရားစီရင်ခြင်းသည် ဘုရားသခင်၏ လူမျိုးတော်တို့ ကျွန်ဘဝ၌ ချုပ်နှောင်ခံနေရသော လူမျိုးတစ်မျိုးအပေါ်၌လည်းကောင်း၊ ဘုရားသခင်၏ လူမျိုးတော်တို့အပေါ်၌လည်းကောင်း ကျရောက်ခဲ့ပြီး၊ ထို့နောက် Amorites တို့သည်လည်း တရားစီရင်ခြင်းခံရမည် ဖြစ်သည်။ Abram သည် ဘုရားသခင်၏ အိမ်တော်မှ စတင်ကာ ကမ္ဘာလောကတစ်လျှောက် တဖြည်းဖြည်း ဆက်လက်ရွေ့လျားသွားသော တရားစီရင်ခြင်းဖြစ်စဉ်တစ်ရပ်ကို ဖော်ထုတ်ပြသပြီး၊ ဒုတိယပညတ်တော်သည်လည်း ထိုတရားစီရင်ခြင်းဖြစ်စဉ်က လူသားတို့ကို ဘုရားသခင်ကို မုန်းသောသူတစ်စုနှင့် ဘုရားသခင်ကို ချစ်သောသူတစ်စုဟူ၍ ခွဲခြားကြောင်း ဖော်ပြသဖြင့်၊ “သင်တို့သည် ငါ့ကို ချစ်လျှင် ငါ၏ ပညတ်တော်တို့ကို စောင့်ရှောက်ကြလော့” ဟု အော်ဟစ်ကြေညာသော Sunday law ကို ထင်ဟပ်ပြသလျက်ရှိသည်။
In the same period that the Law is being delivered at Sinai, Moses is shown God’s character.
Sa kaparehong panahon nga ginahatag ang Kasugoan didto sa Sinai, ginapakita kay Moises ang kinaiya sang Dios.
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.
Ug kini miingon si Jehova kang Moises, Pukpa alang kanimo ang duha ka papan nga bato nga sama sa nahauna; ug ako mosulat ibabaw niining mga papan ang mga pulong nga diha sa unang mga papan, nga imong gibuak. Ug andam ka sa buntag, ug tumungas ka sa buntag ngadto sa bukid sa Sinai, ug mag-atubang ka didto sa akong presensya sa kinatumyan sa bukid. Ug walay bisan kinsa nga tawo nga motungas uban kanimo, ni may bisan kinsa nga makita sa tibook nga bukid; ni tugoti ang mga panon sa carnero ni sa mga panon sa vaca nga manibsib atubangan nianang bukid.
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,
Us k’áat tu t’óok’saj ka’ap’éel kúulich tunich bey u yéetel leti’ le jump’éelilo’; ka bin Moisés ah sáansamal sáamal, ka na’aksaj ti’ witz Sinaí, bey u tsolaj le Yúumilo’; ka tuch’ u k’ab ka’ap’éel kúulich tunich. Ka le Yúumilo’ éemij ichil muyal, ka wa’laj yéetel leti’ te’elo’, ka t’aanej u k’aaba’ le Yúumilo’. Ka le Yúumilo’ máan tu táan, ka t’aanej,
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.
Rabbi, Allah Mai-girma, Mai jinƙai ne, Mai alheri, Mai haƙuri, kuma Mai yalwar alheri da gaskiya; yana kiyaye jinƙai ga dubbai, yana gafarta mugunta da ƙetare da zunubi, amma ko kaɗan ba zai wanke mai laifi ba; yana hukunta muguntar iyaye a kan ’ya’ya, da kan ’ya’yan ’ya’yansu, har zuwa tsara ta uku da ta huɗu.
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. Exodus 34:1–9.
U Mûsâ zû kir, û serê xwe ber bi erdê ve xwar kir û perestî kir. Û wî got: Ger niha min di ber çavên te de kerem dîtibe, ya Xudan, ez ji te dixwazim ku Xudanê min di nav me de here; çimkî ev gelê stûrî ye; û neheqiya me û guneha me bibexşe, û me wekî mîratê xwe bistîne. Derketin 34:1–9.
The second giving of the law, aligns with the 1850 pioneer chart. The first tables were broken, and the first table had an error in the figures. Ancient Israel was then made the depositaries of the law, and modern Israel was then made the depositaries of the law of God and the laws of God’s prophetic Word. When the two tables were first introduced, there was literal rebellion in the camp, and when the 1850 chart was introduced, there was spiritual rebellion brewing in the camp. Abram’s prophecy of the fourth generation was fulfilled by Moses in the fourth generation, where God expanded the revelation of judgment in the fourth generation in the second commandment. Graven images became the counterfeit to the true worship of God, and the jealousy of God’s character was attached to the judgment. Then Moses viewed God’s glory. He saw God’s jealousy as an element of God’s character, as represented by His “name,” and the relationship between the worshipper and the sins of their fathers is set forth.
ന്യായപ്രമാണത്തിന്റെ രണ്ടാമത്തെ നല്കൽ 1850-ലെ മുൻഗാമി ചാർട്ടിനോടു പൊരുത്തപ്പെടുന്നു. ആദ്യ പലകകൾ തകർക്കപ്പെട്ടു; ആദ്യ പലകയിൽ അക്കങ്ങളിൽ ഒരു പിശകും ഉണ്ടായിരുന്നു. അന്ന് പുരാതന യിസ്രായേൽ ന്യായപ്രമാണത്തിന്റെ ഭണ്ഡാരികളാക്കി നിയമിക്കപ്പെട്ടു; അതുപോലെ ആധുനിക യിസ്രായേലും ദൈവത്തിന്റെ ന്യായപ്രമാണത്തിന്റെയും ദൈവത്തിന്റെ പ്രവാചകവചനത്തിലെ നിയമങ്ങളുടെയും ഭണ്ഡാരികളാക്കി നിയമിക്കപ്പെട്ടു. രണ്ടു പലകകളും ആദ്യമായി അവതരിപ്പിക്കപ്പെട്ടപ്പോൾ പാളയത്തിൽ അക്ഷരാർത്ഥത്തിലുള്ള കലഹം ഉണ്ടായിരുന്നു; 1850-ലെ ചാർട്ട് അവതരിപ്പിക്കപ്പെട്ടപ്പോൾ പാളയത്തിൽ ആത്മീയ കലഹം മുറുകിക്കൊണ്ടിരുന്നു. നാലാം തലമുറയെക്കുറിച്ചുള്ള അബ്രാമിന്റെ പ്രവചനം, മോശെയാൽ നാലാം തലമുറയിൽ നിവൃത്തിയായി; അവിടെ ദൈവം രണ്ടാമത്തെ കല്പനയിൽ വിധിയുടെ വെളിപ്പാട് നാലാം തലമുറയിൽ വികസിപ്പിച്ചു. കൊത്തുപ്രതിമകൾ ദൈവത്തിന്റെ സത്യാരാധനയ്ക്കുള്ള വ്യാജപ്രതിനിധിയായി മാറി; ദൈവത്തിന്റെ സ്വഭാവത്തിലെ അസൂയ വിധിയോടു ബന്ധിപ്പിക്കപ്പെട്ടു. തുടർന്ന് മോശെ ദൈവത്തിന്റെ മഹത്വം കണ്ടു. ദൈവത്തിന്റെ “നാമം” മുഖാന്തരം പ്രതിനിധീകരിക്കപ്പെട്ടിരിക്കുന്ന ദൈവത്തിന്റെ സ്വഭാവത്തിലെ ഒരു ഘടകമായി അവൻ ദൈവത്തിന്റെ അസൂയ കണ്ടു; അതുപോലെ ആരാധകനും അവരുടെ പിതാക്കന്മാരുടെ പാപങ്ങളുമായി ഉള്ള ബന്ധവും അവിടെ വ്യക്തമാക്കപ്പെടുന്നു.
When Christ cleansed the temple the first time, then the disciples remembered that the zeal of His house had eaten Him up. The “zeal” is the word “jealousy.” The character of God that expresses His jealousy, is the motivation that lead Christ to cleanse His temple, and the prophetic attribute of the need to confess those sins of your fathers, would later become an essential element of the call for repentance in the “seven times” judgment of Leviticus twenty-six. Abram’s “fourth generation” develops greater and greater weight as it continues through covenant history. The book of Joel represents the time of the latter rain, which occurs in the latter days. The book of Joel sets forth its message upon its introduction of the message of four generations, as the theme that was recorded in the very first step of Abram’s threefold covenant with God. That theme reaches its conclusion in the book of Joel.
Քրիստոսը երբ առաջին անգամ մաքրեց տաճարը, աշակերտները հիշեցին, որ Նրա տան նախանձախնդրությունը կերել էր Նրան։ «Նախանձախնդրություն»-ը «խանդ» բառն է։ Աստծո այն բնավորությունը, որ արտահայտում է Նրա խանդը, այն շարժառիթն էր, որ առաջնորդեց Քրիստոսին մաքրելու Իր տաճարը, և ձեր հայրերի այդ մեղքերը խոստովանելու անհրաժեշտության մարգարեական հատկանիշը հետագայում պիտի դառնար ապաշխարության կոչի էական տարր Ղևտական քսանվեցի «յոթ անգամների» դատաստանի մեջ։ Աբրամի «չորրորդ սերունդը» ավելի ու ավելի մեծ կշիռ է ստանում, մինչ շարունակվում է ուխտի պատմության ընթացքում։ Հովելի գիրքը ներկայացնում է վերջին անձրևի ժամանակը, որը տեղի է ունենում վերջին օրերում։ Հովելի գիրքն իր պատգամը շարադրում է՝ այն հիմնադրելով չորս սերունդների պատգամի ներկայացման վրա, որպես այն թեմայի, որ արձանագրվել էր Աբրամի՝ Աստծո հետ ունեցած եռակի ուխտի հենց առաջին փուլում։ Այդ թեման իր ավարտին է հասնում Հովելի գրքում։
Once in the Promised Land, the Ark of the covenant was located at Shiloh, where wicked and foolish Eli, the high priest and his two corrupt sons are contrasted with the calling of Samuel. Shiloh would become a step in the journey of the Ark, which was the symbol of the covenant. After the Ark was used as the symbol of bringing down the walls of Jericho, it was located in Shiloh for around four hundred years, until the death of Eli and his wicked sons. It was then captured by the Philistines, and thereafter when David moved the Ark to Jerusalem, the first illustration of the triumphal entry into Jerusalem was accomplished. The stated purpose of moving the covenant symbol to Jerusalem, was that God chose to place His name in Jerusalem, and His name is associated with His jealousy, which is associated with His jealous judgment in the fourth generation.
ꯁꯥꯝꯂꯤꯃ ꯂꯥꯟꯗꯥ ꯆꯠꯄ ꯃꯇꯝꯗꯥ, ꯀꯣꯕꯦꯅꯦꯟꯇꯀꯤ ꯑꯥꯔꯛ ꯑꯗꯨ ꯁꯥꯏꯂꯣꯍꯗꯥ ꯂꯩꯔꯝꯃꯤ, ꯃꯗꯨꯗꯥ ꯍꯥꯏ ꯄ꯭ꯔꯤꯁ꯭ꯠ ꯑꯣꯏꯕ ꯑꯦꯂꯤ ꯑꯃꯁꯨꯡ ꯃꯍꯥꯛꯀꯤ ꯃꯥꯡꯍꯜ ꯑꯃꯁꯨꯡ ꯑꯥꯔꯥꯟꯕ ꯃꯆꯥ ꯅꯨꯄꯥ ꯑꯅꯤꯗꯨ ꯁꯥꯃꯨꯑꯦꯜꯒꯤ ꯀꯣꯜꯂꯤꯡꯒꯥ ꯆꯥꯡꯗꯝꯅꯔꯤ꯫ ꯀꯣꯕꯦꯅꯦꯟꯇꯀꯤ ꯃꯥꯌꯥꯏ ꯑꯣꯏꯕ ꯑꯥꯔꯛ ꯑꯗꯨꯅꯥ ꯃꯁꯤ ꯁꯥꯏꯂꯣꯍ ꯑꯁꯤ ꯃꯍꯥꯛꯀꯤ ꯆꯠꯄ ꯂꯝꯡꯥꯏꯗꯒꯤ ꯑꯃ ꯑꯣꯏꯒꯠꯄꯥ ꯑꯃ ꯑꯣꯏꯔꯛꯈꯤ꯫ ꯖꯦꯔꯤꯀꯣꯒꯤ ꯄꯥꯔꯤꯡꯁꯤꯡ ꯄꯥꯡꯊꯣꯛꯍꯟꯕꯥ ꯃꯥꯌꯥꯏ ꯑꯣꯏꯅꯥ ꯑꯥꯔꯛ ꯑꯗꯨ ꯁꯤꯖꯤꯟꯅꯔꯛꯄꯥ ꯃꯇꯨꯡꯗꯥ, ꯑꯗꯨ ꯑꯦꯂꯤ ꯑꯃꯁꯨꯡ ꯃꯍꯥꯛꯀꯤ ꯃꯥꯡꯍꯜ ꯃꯆꯥ ꯅꯨꯄꯥꯁꯤꯡꯒꯤ ꯁꯤꯕꯥ ꯍꯥꯟꯅꯥ ꯆꯍꯤ ꯃꯔꯤ ꯆꯥꯔꯤ ꯃꯇꯝ ꯁꯥꯏꯂꯣꯍꯗꯥ ꯂꯩꯔꯝꯃꯤ꯫ ꯃꯇꯨꯡꯗꯥ ꯑꯗꯨ ꯐꯤꯂꯤꯁꯇꯤꯟꯁꯤꯡꯅꯥ ꯐꯥꯡꯈꯤ, ꯑꯃꯁꯨꯡ ꯃꯗꯒꯤ ꯃꯇꯨꯡꯗꯥ ꯗꯦꯚꯤꯗꯅꯥ ꯑꯥꯔꯛ ꯑꯗꯨ ꯖꯦꯔꯨꯁꯦꯂꯦꯝꯗꯥ ꯄꯨꯈꯠꯂꯛꯄꯥ ꯃꯇꯝꯗꯥ, ꯖꯦꯔꯨꯁꯦꯂꯦꯝꯗꯥ ꯇ꯭ꯔꯥꯏꯑꯝꯐꯜ ꯑꯦꯟꯇ꯭ꯔꯤꯒꯤ ꯑꯍꯥꯟꯕ ꯃꯤꯁꯥꯛ ꯑꯗꯨ ꯃꯄꯨꯡ ꯐꯥꯔꯛꯈꯤ꯫ ꯀꯣꯕꯦꯅꯦꯟꯇꯀꯤ ꯃꯥꯌꯥꯏ ꯑꯁꯤ ꯖꯦꯔꯨꯁꯦꯂꯦꯝꯗꯥ ꯄꯨꯈꯠꯄꯥꯒꯤ ꯍꯥꯏꯕ ꯄꯥꯟꯗꯝ ꯑꯁꯤ, ꯑꯗꯨꯒꯨꯝꯕꯥ ꯑꯣꯏ, ꯑꯦꯖꯤ ꯖꯦꯔꯨꯁꯦꯂꯦꯝꯗꯥ ꯃꯍꯥꯛꯀꯤ ꯃꯤꯡ ꯊꯝꯕꯥꯒꯤ ꯈꯟꯈꯤ, ꯑꯃꯁꯨꯡ ꯃꯍꯥꯛꯀꯤ ꯃꯤꯡ ꯑꯁꯤ ꯃꯍꯥꯛꯀꯤ ꯏꯕꯨꯡꯉꯥꯡꯗꯕꯥꯒꯥ ꯃꯥꯔꯤ ꯂꯩ, ꯑꯃꯁꯨꯡ ꯃꯍꯥꯛꯀꯤ ꯏꯕꯨꯡꯉꯥꯡꯗꯕꯥ ꯑꯗꯨ ꯃꯍꯥꯛꯀꯤ ꯃꯔꯨ ꯃꯆꯥꯗꯥ ꯏꯕꯨꯡꯉꯥꯡꯗꯕ ꯋꯥꯈꯠꯄꯥꯒꯥ ꯃꯥꯔꯤ ꯂꯩ꯫
At the Sunday law the Lord will lift up the church triumphant above all the hills and mountains, and the Gentiles will say, “come and lets us go to the house of God.”
A la ley dominical, el Señor exaltará a la iglesia triunfante por encima de todos los collados y montes, y los gentiles dirán: «Venid, y subamos a la casa de Dios.»
And it shall come to pass in the last days, that the mountain of the Lord’s house shall be established in the top of the mountains, and shall be exalted above the hills; and all nations shall flow unto it. And many people shall go and say, Come ye, and let us go up to the mountain of the Lord, to the house of the God of Jacob; and he will teach us of his ways, and we will walk in his paths: for out of Zion shall go forth the law, and the word of the Lord from Jerusalem. Isaiah 2:2, 3.
Y ocurrirá en los postreros días, que el monte de la casa del Señor será establecido en la cumbre de los montes, y será exaltado sobre los collados; y todas las naciones correrán a él. Y vendrán muchos pueblos, y dirán: Venid, y subamos al monte del Señor, a la casa del Dios de Jacob; y él nos enseñará sus caminos, y andaremos por sus sendas; porque de Sion saldrá la ley, y de Jerusalén la palabra del Señor. Isaías 2:2, 3.
The word of the Lord goes forth from Jerusalem, for that is where He chose to place His “name.” With Moses, “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,
وردگار کا کلام یروشلم سے صادر ہوتا ہے، کیونکہ وہی وہ مقام ہے جہاں اُس نے اپنے “نام” کو رکھنے کے لیے انتخاب کیا۔ موسیٰ کے ساتھ، “خداوند بادل میں اُتر آیا، اور وہاں اُس کے ساتھ کھڑا ہوا، اور خداوند کے نام کا اعلان کیا۔ اور خداوند اُس کے سامنے سے گزرا، اور اعلان کیا،
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. Exodus 34:6, 7.
Rabbi, Rabbi Allah, mai rahama da alheri, mai juriya, mai yalwar alheri da gaskiya, Mai kiyaye jinƙai ga dubbai, mai gafarta mugunta da saɓo da zunubi, amma ba zai taɓa barin mai laifi ba tare da hukunci ba; yana hukunta ’ya’ya saboda muguntar ubanninsu, da ’ya’yan ’ya’yansu, har zuwa tsara ta uku da ta huɗu. Fitowa 34:6, 7.
His “name” is His character, and God’s character is profoundly complex and profoundly simple. God is love, is His character perfectly, but simply expressed. Abram’s covenant truth of “the fourth generation of judgment” was expanded “line upon line” with the second commandment’s additional light upon the fourth generation. Then Moses’ experience expands the light of the fourth generation’s connection with God’s character, by adding the light of His jealousy. Inspiration has defined character as “thoughts and feelings combined,” but inspiration has also informed us our thoughts are not as God’s thoughts. His character is His thoughts and feelings combined, and His character has so many facets beyond our simple human thoughts and feelings, that the difference is that his thoughts are higher than heaven in relation to the earth.
Յան «անունը» Յան բնավորությունն է, իսկ Աստծու բնավորությունը խորապես բարդ է և խորապես պարզ։ Աստված սեր է․ սա է Յան բնավորությունը՝ կատարելապես, սակայն պարզ արտահայտված։ Աբրամի ուխտի ճշմարտությունը՝ «դատաստանի չորրորդ սերունդը», «տող առ տող» ընդարձակվեց երկրորդ պատվիրանի՝ մինչև չորրորդ սերնդի վերաբերյալ հավելյալ լույսով։ Այնուհետև Մովսեսի փորձառությունը ընդարձակում է չորրորդ սերնդի կապի լույսը Աստծու բնավորության հետ՝ ավելացնելով Յան նախանձախնդրության լույսը։ Ներշնչանքը բնավորությունը սահմանել է որպես «մտքերի և զգացումների միություն», բայց ներշնչանքը նաև հայտնել է մեզ, որ մեր մտքերը Աստծու մտքերի պես չեն։ Յան բնավորությունը Յան մտքերի և զգացումների միությունն է, և Յան բնավորությունն ունի այնքան բազմաթիվ երեսակներ՝ մեր պարզ մարդկային մտքերից ու զգացումներից վեր, որ տարբերությունն այն է, թե Յան մտքերը որքան ավելի բարձր են, քան երկինքը՝ երկրի նկատմամբ։
For my thoughts are not your thoughts, neither are your ways my ways, saith the Lord. For as the heavens are higher than the earth, so are my ways higher than your ways, and my thoughts than your thoughts. Isaiah 55:8, 9.
Kharis àkkiw yaakaaru gii nekkul ak sa xalaat, te seeni yooni du sama yooni, — koyi Boroom bi. Ndax ni asamaan yi kawe suuf lañu ko weesu, noonu la samay yoon gën a kawe seeni yoon, te samay xalaat gën seeni xalaat. Esayi 55:8, 9.
So, here is a human thought to ponder; if God’s character is represented by His name, then every manifestation of God’s name is a manifestation of His character. The Lion of the tribe of Judah seals and unseals His prophetic Word, Palmoni is the Wonderful Numberer of Secrets, who is also the Root out of dry ground, and also the burning bush, a pillar of fire, the archangel Michael and on, and on. The attributes of God’s character as represented by His various names are endless. The ‘human thought to ponder’ is this. With all the various expressions of God’s character that are known to exist, what is the significance—that in the very first covenant step of the threefold covenant process with Abram—the “fourth generation judgment” is the foundational statement in the covenant—that reflects His name?
Alik, wakha han eka na hunu yumanu ku takkuru; su si karakter YHWH ya na-representa liya Nia naran, enta kada manifestasaun husi Nia naran mak manifestasaun ida husi Nia karakter. León husi suku Judah taka no loke fali Nia Liafuan profétiku, Palmoni mak Maravilhozu Numeradór ba Segredus, ne’ebé mos affondasaun husi rai maran, no mos ai-kakeu ne’ebé sunu la nakfera, coluna ahi ida, arkanjelu Michael no ba oin, no ba oin. Atributus husi karakter YHWH nian ne’ebé na-representa liya Nia naran oioin la iha remata. “Hanoin yumanu atu takkuru” mak ida-ne’e: ho ekspresaun oioin hotu husi karakter YHWH nian ne’ebé hatene katak iha, sa mak signifikadu—katak iha pasu primeiru liu husi prosesu alianza triplu ho Abram—“julgamentu gerasaun dahaat” mak deklarasaun fundamentál iha alianza ne’e—ne’ebé refleja Nia naran?
And he said unto Abram, Know of a surety that thy seed shall be a stranger in a land that is not theirs, and shall serve them; and they shall afflict them four hundred years; And also that nation, whom they shall serve, will I judge: and afterward shall they come out with great substance. And thou shalt go to thy fathers in peace; thou shalt be buried in a good old age. But in the fourth generation they shall come hither again: for the iniquity of the Amorites is not yet full. Genesis 15:13–16.
I yath ni Abram, nyiŋic ku bɛn̈ë̈n ka ciɛ̈n, yen ë piny ka kɛ acï raan kedë, ku ba kek luɔi ë; ku bïk kek yök kɔcic piathgɔk abic. Ku ë piny yen, kɔɔr käk bïk luɔi ë, an acï bï guir; ku thïn, bïk piny kuɛny ë mac thöŋ dit. Ku yin, bï yi ciɛŋ tënɔ̈kku në muɔny; yi bï tooc në ruɔt mac raan këc. Ku në diɛ̈ɛ̈r abic, bïk rɔm tɛ̈nɔ̈kku kënë acï; ku luel ë Yëmoric kë yeŋ adhil, acï cï thok piny. Atham 15:13–16.
The character of God as the judge of men and nations allows men a period of probation that is represented by four generations. God is the judge, He is merciful, He is patient and He brings judgment of men and nations to a conclusion in the fourth generation. God’s foundational statement in His covenant with a chosen people includes the fourth generational judgment. Just as the message of the first angel possesses all the characteristics of each of the three individual angels’ messages, so too, the first step of Abram’s covenant possesses the characteristics of the entire threefold covenant. God’s name is that He is the merciful judge, who judges in the fourth generation. Every other step in the covenant history of a chosen people, builds upon that foundation.
Tata Dios bilang hukom ng mga tao at ng mga bansa ay nagbibigay sa mga tao ng isang panahon ng pagsubok na inilalarawan ng apat na salinlahi. Ang Dios ang hukom, Siya ay maawain, Siya ay mapagpahinuhod, at dinadala Niya sa kahihinatnan ang paghatol sa mga tao at sa mga bansa sa ikaapat na salinlahi. Ang saligang pahayag ng Dios sa Kaniyang tipan sa isang hinirang na bayan ay kinapapalooban ng paghatol hanggang sa ikaapat na salinlahi. Kung paanong ang mensahe ng unang anghel ay nagtataglay ng lahat ng mga katangian ng mensahe ng bawat isa sa tatlong magkakahiwalay na anghel, gayundin naman, ang unang hakbang ng tipan ni Abram ay nagtataglay ng mga katangian ng buong tatluhang tipan. Ang pangalan ng Dios ay na Siya ang maawaing hukom, na humahatol sa ikaapat na salinlahi. Ang bawat iba pang hakbang sa kasaysayan ng tipan ng isang hinirang na bayan ay itinatayo sa ibabaw ng saligang iyon.
When the book of Joel is placed at the Midnight Cry’s awakening in verse five, and the “new wine” is “cut off” from their mouths, the introduction to that final covenant separation of a chosen covenant people is the foundational message of the covenant that lays out the rebellion of the covenant people who are then “cut off” as being accomplished in the fourth generation. They are “cut off,” for not understanding the foundational message of the covenant.
ꯖꯣꯌꯦꯜꯒꯤ ꯂꯥꯏꯔꯤꯛ ꯑꯗꯨ ꯚꯥꯔ꯭ꯁ ꯃꯉꯥꯗ ꯃꯤꯗꯅꯥꯏꯠ ꯀ꯭ꯔꯥꯏꯒꯤ ꯑꯔꯣꯏꯕ ꯇꯧꯔꯛꯄꯗ ꯊꯝꯂꯒ, ꯑꯗꯨꯒ “ꯑꯅꯧꯕ ꯋꯥꯏꯟ” ꯑꯗꯨ ꯃꯈꯣꯏꯒꯤ ꯃꯨꯠꯇꯒꯤ “ꯀꯛꯊꯠꯂꯤꯕ” ꯃꯇꯝꯗ, ꯈꯅꯥꯒꯗꯕ ꯀꯣꯕꯦꯅꯦꯟꯠ ꯃꯤꯌꯥꯝ ꯑꯃꯒꯤ ꯑꯗꯨꯝ ꯑꯔꯣꯏꯕ ꯀꯣꯕꯦꯅꯦꯟꯠ ꯈꯪꯂꯥꯟ-ꯈꯥꯏꯗꯣꯛꯄꯒꯤ ꯃꯃꯥꯡ ꯏꯕꯨꯡꯉꯣꯗꯤ, ꯀꯣꯕꯦꯅꯦꯟꯠꯀꯤ ꯌꯥꯎꯔꯒ ꯀꯣꯕꯦꯅꯦꯟꯠ ꯃꯤꯌꯥꯝꯒꯤ ꯂꯣꯏꯅ ꯉꯥꯛꯄ ꯑꯗꯨ ꯃꯍꯥꯛꯅ “ꯀꯛꯊꯠꯂꯤꯕ” ꯃꯤꯑꯣꯏ ꯑꯣꯏꯅ ꯃꯔꯝ ꯑꯗꯨ ꯃꯔꯤ ꯃꯔꯤꯈꯤꯕ ꯄꯨꯔꯛꯄꯗ ꯃꯄꯨꯡ ꯐꯥꯔꯦ ꯍꯥꯏꯕ ꯃꯃꯤꯡ ꯑꯁꯤꯅꯤ꯫ ꯃꯈꯣꯏꯗꯨ “ꯀꯛꯊꯠꯂꯤ,” ꯃꯔꯝꯗꯤ ꯀꯣꯕꯦꯅꯦꯟꯠꯀꯤ ꯃꯃꯥꯡ ꯏꯕꯨꯡꯉꯣꯒꯤ ꯃꯃꯥꯡ ꯄꯥꯎ ꯑꯗꯨ ꯈꯪꯗꯕꯅꯤ꯫
That foundational message of the covenant in Genesis fifteen’s four verses, is the measuring rod—the line of judgment that is used when the capstone message of the covenant is presented as “new wine” in the latter days. The gravity which is associated with the awakening of the drunkards of Ephraim, when the “new wine” is “cut off” is only truly understood—when it is set within the context of a pronouncement of judgment against the final fourth generation of a rebellious chosen people, during the testing period of the latter rain.
ژێی بنەڕەتیی پەیمان لە چوار ئایەتی پەیدابوون پازدەدا، ئەو میوانەی پێوانەکردنە—ئەو هێڵی حوکمە کە بەکاردێت کاتێک پەیامی سەنگی سەرەوەی پەیمان وەک «شەرابی نوێ» لە ڕۆژانی دواوە پێشکەش دەکرێت. قورساییی ئەوەی کە پەیوەندیدارە بە بەئاگابوونەوەی مەستانی ئەفرایم، کاتێک «شەرابی نوێ» «دەبڕدرێت»، تەنها بە ڕاستی تێدەگەیەنرێت—کاتێک لە ناوچواری بڕیارێکی حوکمداندا دابنرێت لە دژی کۆتایی چوارەمین نەوەی گەلێکی هەڵبژێردراوی یاخی، لە ماوەی تاقیکردنەوەی بارانی دواوەدا.
In Genesis seventeen, we find the second step of the threefold covenant with Abraham:
آفرینش نامەی حەڤدەهدا، ئیمە دووهەم هەنگاوی پەیمانی سێلایەنە لەگەڵ ئیبراهیم دەبینین:
And God said unto Abraham, Thou shalt keep my covenant therefore, thou, and thy seed after thee in their generations. This is my covenant, which ye shall keep, between me and you and thy seed after thee;
Na Modimo a raya Aborahame a re: Wena o tla boloka kgolagano ya me, wena le peo ya gago morago ga gago mo dikokomaneng tsa bone. Eno ke kgolagano ya me, e lo tla e bolokang, fa gare ga me le lona le peo ya gago morago ga gago;
Every man child among you shall be circumcised. And ye shall circumcise the flesh of your foreskin; and it shall be a token of the covenant betwixt me and you. And he that is eight days old shall be circumcised among you, every man child in your generations, he that is born in the house, or bought with money of any stranger, which is not of thy seed. He that is born in thy house, and he that is bought with thy money, must needs be circumcised: and my covenant shall be in your flesh for an everlasting covenant. And the uncircumcised man child whose flesh of his foreskin is not circumcised, that soul shall be cut off from his people; he hath broken my covenant. Genesis 17:9–14.
हर पुरुष बालक तुमच्यामध्ये सुंता करून घ्यावी. आणि तुम्ही आपल्या अग्रत्वचेचे मांस सुंता कराल; आणि ते माझ्या व तुमच्या मधील कराराचे चिन्ह ठरेल. आणि जो आठ दिवसांचा असेल त्याची तुमच्यामध्ये सुंता केली जाईल—तुमच्या पिढ्यान्पिढ्यांतील प्रत्येक पुरुष बालकाची, तो घरात जन्मलेला असो किंवा तुझ्या वंशातील नसलेल्या कोणत्याही परक्याकडून पैशाने विकत घेतलेला असो. जो तुझ्या घरात जन्मलेला आहे आणि जो तुझ्या पैशाने विकत घेतलेला आहे, त्याची सुंता अवश्य झाली पाहिजे; आणि माझा करार तुमच्या देहात सनातन करार म्हणून राहील. आणि ज्या असुंता पुरुष बालकाच्या अग्रत्वचेचे मांस सुंता केलेले नाही, तो जीव आपल्या लोकांतून तोडून टाकला जाईल; कारण त्याने माझा करार मोडला आहे. उत्पत्ति 17:9–14.
The second step provides a second witness to the symbol of being “cut off.” The word translated as “cut off,” finds its root in the animals Abram cut in halves in chapter fifteen, and in the passage, anyone who is not circumcised shall be “cut off” from the covenant. Circumcision was replaced by baptism in the covenant history where Christ was confirming these very truths, and for this reason, He, as our example was resurrected on the eighth day.
ئېككىنچى قەدەم «كېسىپ تاشلىنىش» دېگەن بەلگىگە ئىككىنچى بىر گۇۋاھلىقنى تەمىنلەيدۇ. «كېسىپ تاشلانغان» دەپ تەرجىمە قىلىنغان سۆز ئۆز يىلتىزىنى ئون بەشىنچى بابتا ئىبرام ئىككىگە بۆلگەن ھايۋانلاردىن تاپىدۇ، ۋە بۇ بۆلەكتە خەتنە قىلىنمىغان ھەر كىم ئەھدەدىن «كېسىپ تاشلىنىدۇ». ئەھدە تارىخىدا، مەسىھ دەل مۇشۇ ھەقىقەتلەرنى تەستىقلاۋاتقان جايدا، خەتنە چۆمۈلدۈرۈش بىلەن ئالماشتۇرۇلدى؛ شۇنىڭ ئۈچۈن ئۇ بىزنىڭ ئۈلگىمىز سۈپитидә سەككىزىنچى كۈنى تىرىلدۈرۈلدى.
That sign was to be accomplished on the eighth day, as represented by the eight souls in the ark. It is in the second step where the visual test is represented, whether it was Israel choosing between Jezebel’s prophets of Elijah in advance of the judgment carried out by Elijah, or Daniel, Shadrach, Meshach and Abednego countenance appearing fairer and fatter than those who ate the king’s diet; the second test is visual. Circumcision is a sign of life, and the eight souls upon the ark, represent those who lived in contrast with those who died.
Ñā paṭi niṭṭiyin eṭṭām nāḷil niṟaivēṟappaṭa vēṇṭiyatāyiruntatu; atu pēḻaiyil irunta eṭṭu āttumākkaḷāl kuṟippiṭappaṭṭatu. Iraṇṭām paṭiyilē kāṇakkūṭiya sōtaṉai kuṟippiṭappaṭukiṟatu: Eliyāviṉ mūlam naṭattappaṭṭa tīrppukku muṉṉatāka, Yisrāvēl Yēsapēlin tīrkkatariśikaḷukkum Eliyāvukkum iṭaiyil tērntetuttatu āyinum, allatu Tānīyēl, Caṯrāk, Mēsāk, Apētnekō ivarkaḷuṭaiya muka-tōṟṟam rājavaiṉ uṇavaic cāppiṭṭavarkaḷai viṭa mikavum aḻakāy, kuṇamāy tōṉṟiyatāyinum, iraṇṭāvatu sōtaṉai kāṭciyiṉ mūlamāṉatu. Viruttacētanam jīvaṉiṉ aṭaiyāḷam; pēḻaiyiṉ mītu irunta eṭṭu āttumākkaḷ, maraṇamaṭaintavarkaḷukku etirāka uyirōṭu iruntavarkaḷai kuṟikkiṉṟaṉar.
In the history of Christ, when the sign of the covenant transitioned to baptism the apostle Paul employed the very covenant history of these verses to demonstrate the major shift in covenant history. He used the flesh that is cut off in circumcision, as a symbol of man in relation to divinity, and as a symbol of man’s lower nature in relation to man’s higher nature. Paul taught his students by employing Gods’ prophetic Word, and his purpose as “one who was selected,” (as his name Saul means) was to identify the major shift in covenant history represented by the transition from literal to spiritual Israel as God’s covenant people. In accomplishing his assigned work, he presented his prophetic message in the context of covenant history.
Masihning tarixida, ahdning belgisi suvga cho‘mishga o‘tganda, havoriy Pavlus ushbu oyatlarning ayni ahd tarixidan foydalanib, ahd tarixidagi buyuk o‘zgarishni namoyon qildi. U sunnatda kesib tashlanadigan tanadan ilohiyotga nisbatan insonning timsoli sifatida, shuningdek insonning oliy tabiatiga nisbatan uning quyi tabiatining timsoli sifatida foydalandi. Pavlus o‘z shogirdlariga Xudoning bashoratli Kalomi orqali ta’lim berdi va uning “tanlangan kishi” sifatidagi maqsadi (Saul degan ismining ma’nosi shudir) Xudoning ahd xalqi sifatida so‘zma-so‘z Isroildan ruhiy Isroilga o‘tish bilan ifodalangan ahd tarixidagi buyuk o‘zgarishni aniqlab ko‘rsatish edi. O‘ziga topshirilgan ishni ado etar ekan, u o‘zining bashoratli xabarini ahd tarixi doirasida bayon qildi.
Genesis seventeen represents the second step of the three foundational covenant steps that find their omega fulfillment in the three angels of Revelation fourteen. Step two is represented by the sign of circumcision, typifying the seal of God upon the one hundred and forty-four thousand, who are the ensign, which represents the visual test. The three angels are the omega of Abraham’s alpha covenant. The third step for Abraham was chapter twenty-two.
Жетинчи бөлүм — Аян он төрттөгү үч периштеде өзүнүн омега аткарылышын табуучу үч негизги келишимдик кадамдын экинчисин билдирет. Экинчи кадам сүннөткө отургузуунун белгиси менен көрсөтүлгөн, ал Кудайдын жүз кырк төрт миңдин үстүндөгү мөөрүн типологиялык түрдө билдирет; алар болсо көрүнө турган сыноону билдирген байрак болуп саналат. Үч периште — Ыбрайымдын альфа келишиминин омегасы. Ыбрайым үчүн үчүнчү кадам жыйырма экинчи бөлүм болгон.
And the angel of the Lord called unto Abraham out of heaven the second time, And said, By myself have I sworn, saith the Lord, for because thou hast done this thing, and hast not withheld thy son, thine only son: That in blessing I will bless thee, and in multiplying I will multiply thy seed as the stars of the heaven, and as the sand which is upon the sea shore; and thy seed shall possess the gate of his enemies; And in thy seed shall all the nations of the earth be blessed; because thou hast obeyed my voice. Genesis 22:15–18.
Ай Раббин малах Абрахамд Көкдин екинҗи рет чақирип, мундақ деди: «Өз намим билән қәсәм қилдим, — дәйду Рабби, — чүнки сән бу ишни қилип, оғлуңни, йеганә оғлуңни айимидиң; шуңа Мән саңа һәқиқәтән бәрикәт беримән, нәслиңни һәқиқәтән көпәйтимән — көктики юлтузлардәк вә деңиз бойидики қумдәк; вә нәслиң дүшмәнлириниң дәрвазисини егиләйду; вә йәр йүзидики барлиқ хәлиқләр сениң нәслиңдә бәрикәт тапиду; чүнки сән Мениң авазимға итаәт қилдиң.» Яритилиш 22:15–18.
Verse one of the chapter states, “And it came to pass after these things, that God did tempt Abraham, and said unto him, Abraham: and he said, Behold, here I am.” God tempted Abraham, thus identifying a final test, before the third covenant pronouncement. When Abraham passed the test, then the final four verses of Abraham’s threefold covenant were set forth. Because Abraham “obeyed” God’s voice, which in this passage is His “covenant voice,” Abraham would be blessed as the father of nations. The third angel is a test, which like Abraham represents a test that demonstrates character, and character is based upon whether you believe God, as did Abraham, or not. Those who pass the test, as did Abraham will be used to gather in all the nations of the world. The seventeen verses, from three chapters identify the covenant between God and a chosen people; and in so doing they represent the alpha of the covenant history of a chosen people, and in so doing, those verses also represent the omega of covenant history as represented with the raising up of the one hundred and forty-four thousand.
ޗެޕްޓަރުގެ ފުރަތަމަ އާޔަތްގައި މިހެން ބުނެފައި ވެއެވެ: “މި ކަމަށް ފަހުން، އެކަލާނގެ އިބްރާހީމު ފަތިން ބެލުއްވި، އަދި އެނާއަށް ވިދާޅުވި: އިބްރާހީމު: އޭނާ ބުންޏެވެ، ބައްލަވާ، މިހާ އަހަރެން މިހުރީ.” އެކަލާނގެ އިބްރާހީމު ފަތިން ބެލުއްވި؛ އެއީ ތިންވަނަ ކިޔަމަންތަކުގެ އިޢުލާނުގެ ކުރިން އޮތް ފަހުގެ އިމްތިހާނެއް ކަމަށް ފާހަގަކުރެއެވެ. އިބްރާހީމު އެ އިމްތިހާނުން ފާސްވުމުން، ދެން އިބްރާހީމުގެ ތިންގުނަ ކިޔަމަންތަކުގެ ފަހު ހަތަރު އާޔަތް ބަޔާންކޮށްދެއްވިއެވެ. މި ބައިގައި އެއީ އެކަލާނގެ “ކިޔަމަންތުގެ އަޑު” ކަމުގައި ވާ އެކަލާނގެ އަޑަށް އިބްރާހީމު “ކިޔަމަންތެރިވި” ކަމުން، އިބްރާހީމު އުއްމަތްތަކުގެ ބައްޕަ ކަމުގައި ބަރަކާތްލިބިގެންވާނެއެވެ. ތިންވަނަ މަލާއިކާއަކީ އިމްތިހާނެއް އެވެ؛ އެއީ އިބްރާހީމު އާ މިހެން، ސިފައެއް ދައްކާދޭ އިމްތިހާނެކެވެ، އަދި ސިފަ ބިނާވެފައި އޮތީ އިބްރާހީމު ގެ މިސާލުގައި ފަދައިން ތިބާ އެކަލާނގެ ދެކެ އީމާންވޭތޯ، ނުވަތަ ނޫންތޯ އަށެވެ. އިބްރާހީމު ފަދައިން އެ އިމްތިހާނުން ފާސްވާ މީހުން ދުނިޔޭގެ ހުރިހާ އުއްމަތްތައް ޖަމާކުރުމަށް ބޭނުންކުރެވޭނެއެވެ. ތިން ޗެޕްޓަރުން ނަގާ ސަތާރަ އާޔަތް އެކުގައި، އެއީ އެކަލާނގެ އާއި ޚާއްސަ ބަޔަކާ ދެމެދު އޮތް ކިޔަމަންތު ދައްކައެވެ؛ އަދި އެ ގޮތުން، އެ އާޔަތްތައް ޚާއްސަ ބަޔެއްގެ ކިޔަމަންތު ތާރީޚުގެ އަލްފާ ކަމުގައި ތަމްސީލުކުރެއެވެ؛ އަދި އެ ގޮތުންވެސް، އެ އާޔަތްތައް އެއްލައްޗަހި ސާޅީސް ހަތަރު ހާސް މީހުން ނެރެފައި ކުރުމާ އެކު ދައްކާ ގޮތުން، ކިޔަމަންތު ތާރީޚުގެ އޮމެގާވެސް ތަމްސީލުކުރެއެވެ.
How many of us would by a home, or a vehicle without first reviewing the terms of the contract? How many Laodicean Seventh-day Adventists know that the very first term of their covenant contract with God consists of God identifying that He is the merciful God that passes judgment in the fourth generation? The tragedy is that they know not the foundational truths of the Millerite history, nor do they know the foundational truths of their professed covenant relationship, and because of this they, like ancient Israel, know not the time of their visitation. That conclusion of that period of visitation, that began at 9/11, is when they are awakened at midnight only to realize they are cut off.
তামামা কতলা জনে গর এলা হামেদ যানবাহন কিনিতেগে আগতে চুক্তির শর্তাবলি পর্যালোচনা নকরে? লাওদিকেয়া সপ্তম-দিবা অ্যাডভেন্টিস্টস্র কতলা জনে জানে যে গডর সতে তানর চুক্তিগত অঙ্গীকারর একেবারে প্রথম শর্ত অইল—গড নিজেই পরিচয় দেন যে তেইন সেই দয়ালু গড, যিনি চতুর্থ প্রজন্মে বিচার কার্যকর করেন? ট্র্যাজেডি অইল, তানরা মিলারাইট ইতিহাসর মৌলিক সত্যসমূহ জানে না, আর নিজরা যে চুক্তিগত সম্পর্কর দাবি করে, তার ভিত্তিগত সত্যসমূহও জানে না; আর এই কারণে, প্রাচীন ইসরায়েলর লাখান, তানরা তানর পরিদর্শনর সময় চিনে না। ওই পরিদর্শন-পর্ব, যেইটা 9/11 তে শুরু অইছিল, তার সমাপ্তি অইল সেই সময়, যহন মাঝরাতে তানরা জাগিয়া উঠে শুধু এইটা উপলব্ধি করে যে তানরা বিচ্ছিন্ন কইরা ফালানো অইছে।
We will continue in the next article.
தொடர்ந்து வரும் அடுத்த கட்டுரையில் நாம் இதைத் தொடர்வோம்.
“On April 18, two days after the scene of falling buildings had passed before me, I went to fill an appointment in the Carr Street Church, Los Angeles. As we neared the church we heard the newsboys crying: ‘San Francisco destroyed by an earthquake!’ With a heavy heart I read the first hastily printed news of the terrible disaster.
«Апрел 18-дә, ишилип чүшиватқан имарәтләр көрүнүши көз алдимдин өткәндин икки күн кейин, Лос-Анджелесдики Карр көчисидики черковта бәлгиләнгән учришишқа бериш үчүн йолға чиқтим. Черковқа йеқинлашқинимизда, гезит сатқучи балиларниң: «Сан-Франсиско йәр тәврәштин вәйран болди!» — дәп вақириғанлирини аңлидуқ. Қәлбим ағир һаләттә, бу дәһшәтлик паҗиә тоғрисидики дәсләпки, алдираш бесилған хәвәрләрни оқудум.»
“Two weeks later, on our homeward journey, we passed through San Francisco and, hiring a carriage, spent an hour and a half in viewing the destruction wrought in that great city. Buildings that were thought to be proof against disaster were lying in ruins. In some instances buildings were partially sunken in the ground. The city presented a most dreadful picture of the inefficiency of human ingenuity to frame fireproof and earthquake-proof structures.
«Две недели спустя, возвращаясь домой, мы проезжали через Сан-Франциско и, наняв экипаж, провели полтора часа, осматривая разрушения, произведённые в этом великом городе. Здания, которые считались неуязвимыми для бедствия, лежали в развалинах. В некоторых случаях здания частично ушли в землю. Город представлял собой поистине ужасающую картину бессилия человеческой изобретательности создать огнеупорные и сейсмостойкие сооружения.
“Through His prophet Zephaniah the Lord specifies the judgments that He will bring upon evildoers: ‘I will utterly consume all things from off the land, saith the Lord. I will consume man and beast; I will consume the fowls of the heaven, and the fishes of the sea, and the stumbling blocks with the wicked; and I will cut off man from off the land, saith the Lord.’
«Пайғамбар Софония арқылы Жаратқан Ие зұлымдық істеушілерге әкелетін үкімдерін нақтылап айтады: “Жаратқан Ие былай дейді: Мен жер бетінен бәрін мүлде жоямын. Адамды да, хайуанды да жоямын; аспан құстарын, теңіз балықтарын және зұлымдармен бірге сүріну себептерін де жоямын; жер бетінен адамды жоқ қыламын, — дейді Жаратқан Ие.”»
“‘And it shall come to pass in the day of the Lord’s sacrifice, that I will punish the princes, and the king’s children, and all such as are clothed with strange apparel. In the same day also will I punish all those that leap on the threshold, which fill their masters’ houses with violence and deceit….
«И Господын къурбаны кюнюнде болажакъ: Мен бийлени, патшаны ювукъларын ве ят кийим кигенлернин эписини джезаландыражагъым. О кюнде бусагъанын устюнен сичраянларнын эписини де джезаландыражагъым; олар агъаларынын эвлерини зорлукъ ве ялъаннен толдуралар….»
“‘And it shall come to pass at that time, that I will search Jerusalem with candles, and punish the men that are settled on their lees: that say in their heart, The Lord will not do good, neither will He do evil. Therefore their goods shall become a booty, and their houses a desolation: they shall also build houses, but not inhabit them; and they shall plant vineyards, but not drink the wine thereof.
“‘Y acontecerá en aquel tiempo, que registraré a Jerusalén con lámparas, y castigaré a los hombres que reposan tranquilos sobre sus heces; que dicen en su corazón: El Señor no hará bien, ni hará mal. Por tanto, sus bienes serán convertidos en botín, y sus casas en desolación; edificarán también casas, mas no las habitarán; y plantarán viñas, mas no beberán el vino de ellas.
“‘The great day of the Lord is near, it is near, and hasteth greatly, even the voice of the day of the Lord: the mighty man shall cry there bitterly. That day is a day of wrath, a day of trouble and distress, a day of wasteness and desolation, a day of darkness and gloominess, a day of clouds and thick darkness, a day of the trumpet and alarm against the fenced cities, and against the high towers. And I will bring distress upon men, that they shall walk like blind men, because they have sinned against the Lord: and their blood shall be poured out as dust, and their flesh as the dung. Neither their silver nor their gold shall be able to deliver them in the day of the Lord’s wrath; but the whole land shall be devoured by the fire of His jealousy: for He shall make even a speedy riddance of all them that dwell in the land.’ Zephaniah 1:2, 3, 8–18.
“‘Ri uruk ja Apu Qutunqan aswan qayllañam, qayllañam, sinchi usqhayllañam hamusqan; Apu Qutunqan p’unchaypa kunanqa uyarisqa kachkan: kallpayuq runapas chaypi ancha llakiywan waqanan. Chay p’unchayqa phiñakuypa p’unchayninmi, ñak’ariypa ch’iqnakuypa p’unchayninmi, tukukuypa ch’usaqyakuypa p’unchayninmi, tutayaypa laqhayaypa p’unchayninmi, phuyu ancha yana tutapa p’unchayninmi, waqraq waqaychasqapa qayllachisqapa p’unchayninmi, sinchi muyurisqa llaqtakunapa hawanpi, hatun alto torrekunapa hawanpipas. Hinallataq runakunaman ñak’ariyta apamushaq, ñawsa runakuna hina purinqaku, imaraykuchus Apu Diospa contranpi huchallikusqankurayku; yawarninkuta allpa hina ich’aspasunchis, aychankutapas wanupaq hina. Qullqinkupas qoriynkupas mana atinchu qispichiyta Apu Qutunqan phiñakuynin p’unchayninpi; aswanpas tukuy hallp’aqa paypa celonina ninawan mikhusqa kanqa; payqa kay hallp’api tiyaqkunata llapa, usqhayllataq tukuchinqa.’ Sofonías 1:2, 3, 8–18.”
“God cannot forbear much longer. Already His judgments are beginning to fall on some places, and soon His signal displeasure will be felt in other places.
“Ñandejára ndaikatuvéima oha’arõ heta aravo. Oñepyrũma voi hína Hojuicio oguejy umi tenda peteĩteĩre, ha pya’eterei Ipochy rechaukaha ojehechaukáta ambue tendápe.”
“There will be a series of events revealing that God is master of the situation. The truth will be proclaimed in clear, unmistakable language. As a people we must prepare the way of the Lord under the overruling guidance of the Holy Spirit. The gospel is to be given in its purity. The stream of living water is to deepen and widen in its course. In all fields, nigh and afar off, men will be called from the plow and from the more common commercial business vocations that largely occupy the mind, and will be educated in connection with men of experience. As they learn to labor effectively they will proclaim the truth with power. Through most wonderful workings of divine providence, mountains of difficulty will be removed and cast into the sea. The message that means so much to the dwellers upon the earth will be heard and understood. Men will know what is truth. Onward and still onward the work will advance until the whole earth shall have been warned, and then shall the end come.
“၎င်းအခြေအနေတစ်ရပ်လုံးကို ဘုရားသခင်သည် အုပ်စိုးပိုင်ရှင်ဖြစ်တော်မူကြောင်း ဖော်ပြမည့် အဖြစ်အပျက်အစဉ်အဆက်တစ်ရပ် ရှိလာလိမ့်မည်။ သမ္မာတရားကို ရှင်းလင်းပြတ်သား၍ လွဲမှားမခံနိုင်သော ဘာသာစကားဖြင့် ကြေညာရမည်။ ကျွန်ုပ်တို့သည် လူမျိုးတစ်ရပ်အနေဖြင့် သန့်ရှင်းသောဝိညာဉ်တော်၏ အုပ်ချုပ်လမ်းညွှန်တော်မူခြင်းအောက်တွင် ထာဝရဘုရား၏လမ်းကို ပြင်ဆင်ရမည်။ ဧဝံဂေလိတရားကို ၎င်း၏သန့်စင်ခြင်းအတိုင်း ပေးအပ်ရမည်။ အသက်ရှင်သောရေစီးကြောင်းသည် မိမိစီးဆင်းရာလမ်းကြောင်းတစ်လျှောက် ပိုမိုနက်ရှိုင်းလာရမည်၊ ပိုမိုကျယ်ပြန့်လာရမည်။ နီးသောအရပ်၌လည်းကောင်း၊ ဝေးကွာသောအရပ်၌လည်းကောင်း၊ လူတို့ကို ထွန်ယက်ရာမှလည်းကောင်း၊ စိတ်ကို အများအားဖြင့် လုံးဝကိုင်စွဲထားတတ်သော ပိုမိုသာမန်သော စီးပွားရေးလုပ်ငန်းဆိုင်ရာ အလုပ်အကိုင်များမှလည်းကောင်း ခေါ်ထုတ်မည်ဖြစ်ပြီး၊ အတွေ့အကြုံရှိသူများနှင့် ဆက်စပ်လျက် ပညာပေးလေ့ကျင့်ပေးမည်ဖြစ်သည်။ ထိရောက်စွာ အမှုတော်ဆောင်ရွက်ရန် သင်ယူကြသည့်အခါ သူတို့သည် သမ္မာတရားကို တန်ခိုးနှင့်တကွ ကြေညာကြလိမ့်မည်။ ဘုရားသခင့် အုပ်ထိန်းတော်မူခြင်း၏ အလွန်အံ့ဖွယ်သော ဆောင်ရွက်ချက်များအားဖြင့် အခက်အခဲတောင်ကြီးများကို ဖယ်ရှား၍ ပင်လယ်ထဲသို့ ပစ်ချခံရလိမ့်မည်။ မြေကြီးပေါ်၌ နေထိုင်ကြသူတို့အတွက် အလွန်အရေးပါသော သတင်းစကားကို ကြားရမည်၊ နားလည်ရမည်။ လူတို့သည် အဘယ်သည် သမ္မာတရားဖြစ်သည်ကို သိကြလိမ့်မည်။ အမှုတော်သည် ရှေ့သို့၊ ထို့ထက် ရှေ့သို့ ဆက်လက်တိုးတက်သွားမည်ဖြစ်၍ မြေကြီးတစ်လုံးလုံးကို သတိပေးပြီးမှသာ အဆုံးသည် ရောက်လာလိမ့်မည်။”
“More and more, as the days go by, it is becoming apparent that God’s judgments are in the world. In fire and flood and earthquake He is warning the inhabitants of this earth of His near approach. The time is nearing when the great crisis in the history of the world will have come, when every movement in the government of God will be watched with intense interest and inexpressible apprehension. In quick succession the judgments of God will follow one another—fire and flood and earthquake, with war and bloodshed.
«Көннәр үткән саен, Алланың хөкемнәренең дөньяда булуы тагын да ачыграк күренә бара. Утта, су басуда һәм җир тетрәүдә Ул бу җирдә яшәүчеләрне Үзенең якын килүе хакында кисәтә. Дөнья тарихындагы бөек кризис җитеп килгән вакыт якынлашып бара; ул чакта Алла идарәсендәге һәр хәрәкәт көчле кызыксыну һәм әйтеп бетергесез курку белән күзәтеләчәк. Алланың хөкемнәре бер-бер артлы бик тиз киләчәк — ут, су басу һәм җир тетрәү, сугыш һәм кан кою белән.»
“Oh, that the people might know the time of their visitation! There are many who have not yet heard the testing truth for this time. There are many with whom the Spirit of God is striving. The time of God’s destructive judgments is the time of mercy for those who have had no opportunity to learn what is truth. Tenderly will the Lord look upon them. His heart of mercy is touched; His hand is still stretched out to save, while the door is closed to those who would not enter.
«Еҳ, кош мардум вақти тафаққуди худро медонистанд! Бисёранд онҳое ки ҳанӯз ҳақиқати озмоишкунандаи ин замонро нашунидаанд. Бисёранд онҳое ки Рӯҳи Худо бо онҳо ҷидду ҷаҳд мекунад. Вақти довариҳои ҳалоккунандаи Худо барои онҳое, ки фурсате барои омӯхтани ҳақиқат надоштаанд, вақти раҳмат аст. Худованд бо меҳрубонӣ бар онҳо назар хоҳад кард. Дили пур аз раҳмати Ӯ ба ҳоли онҳо ба ларза меояд; дасти Ӯ ҳанӯз барои наҷот додан дароз аст, дар ҳоле ки дар бар рӯи онҳое ки намехостанд ворид шаванд, дар баста шудааст.»
“The mercy of God is shown in His long forbearance. He is holding back His judgments, waiting for the message of warning to be sounded to all. Oh, if our people would feel as they should the responsibility resting upon them to give the last message of mercy to the world, what a wonderful work would be done!” Testimonies, volume 9, 94–97.
“Къасры Аллах Озуьн узакъ сабырлы гьалында къалдыргъаны иле коруне. Ол Озуьн хёкюмлерини тутуп тура, эскертив хабар бутюн инсaнлара билдирилсин деп куте. Эй, бизим халкъымыз, дуниягъа рахметин сон хабарын бермек масъулиети озлериниц устюне тюшкенини тийишли шекильде хисс этселер эди, не деген ажайып бир иш япылыр эди!” Testimonies, volume 9, 94–97.