We ended our last article touching on the three parallel lines of prophetic testimony represented by chapters eleven through twenty-two in Genesis, the first book of the Old Testament, Matthew the first book of the New Testament and Revelation the last book of both the New Testament and the Bible. The line of Genesis identifies the covenant with Abram, the line of Matthew identifies the covenant with the Christian church, with Peter as the symbol of the beginning and end of modern spiritual Israel. The middle verses of both lines identify the seal of God, with Abram, it was “circumcision,” and with Peter it was his name changing. The center verse of the line in Revelation is chapter seventeen, verse twelve.

Heqeɂene qhuyliq’stsetst eu te st̓iqwens le t̓əq̓əltens te t̓ək̓ʷəll̓emecen le t̓ə swelíten te syéwen te xelálh te sqwalqwel̓, i syáyeqw-a te syéwen te t̓əw̓íq̓w̓el̓ecen te t̓səxw te Old Testament, i Matthew te syáyeqw-a te New Testament, i Revelation te em̓íyeqw-a te New Testament i te Bible. Te sqwalqwel̓ le Genesis sxelexw te covenant tl̓o te Abram, te sqwalqwel̓ le Matthew sxelexw te covenant tl̓o te Christian church, qas te Peter swayeq te syəwá:l te t̓ə swelíten i te em̓í te modern spiritual Israel. Te t̓aq̓a te syéwen te l̓əxwíxwəl̓ sqwalqwel̓ sxelexw te seal of God; tl̓o te Abram, “circumcision” itəw̓, qas tl̓o te Peter, te stl̓éq̓ te syew̓á:l-s. Te t̓aq̓a syéwen te sqwalqwel̓ le Revelation te chapter seventeen, verse twelve.

And the ten horns which thou sawest are ten kings, which have received no kingdom as yet; but receive power as kings one hour with the beast. Revelation 17:12.

У шьыбжь егьыу ҩ-ҵанӡақәа, иауныз абжьгарақәа ҩыжра аҳцәа роуп, ирзааӡам ҳаразны дгьылк макьана; аха урҭ аԥсышықәс рымоуп аҳцәа иаҳасабала сааҭк азы аԥстәи иамацхәны. Аатра 17:12.

Genesis and Matthew identify the marriage of Divinity with humanity, and Revelation identifies the marriage of the beast and the dragon at the Sunday law. All three lines point to the Sunday law where one class manifests the mark of the beast and the other the seal of God. The counterfeit of the beast and dragon in verse twelve is the omega mention of Nimrod’s tower in Genesis eleven. There the counterfeit covenant religion met its judgment, and in Revelation seventeen the whore–who is Babylon the great–is judged. Nimrod is the alpha to the Vatican’s omega, and for this reason the papacy is Babylon the great, the omega to Nimrod’s Babel the alpha.

ဂေနသရိနှင့် မဿဲတို့သည် ဘုရားသဘောတရားနှင့် လူသားသဘာဝ၏ အိမ်ထောင်ပေါင်းဖက်ခြင်းကို ဖော်ပြကြပြီး၊ ဗျာဒိတ်ကျမ်းကလည်း တနင်္ဂနွေနေ့ဥပဒေ၌ သားရဲနှင့် နဂါး၏ အိမ်ထောင်ပေါင်းဖက်ခြင်းကို ဖော်ပြသည်။ ဤလိုင်းသုံးကြောင်းစလုံးသည် တနင်္ဂနွေနေ့ဥပဒေကို ညွှန်ပြနေကြပြီး၊ ထိုနေရာ၌ လူတန်းစားတစ်စုသည် သားရဲ၏ အမှတ်တံဆိပ်ကို ဖော်ပြသကဲ့သို့၊ အခြားတစ်စုသည် ဘုရားသခင်၏ တံဆိပ်ကို ဖော်ပြသည်။ အခန်းငယ် ၁၂ တွင် ပါရှိသော သားရဲနှင့် နဂါး၏ အတုအယောင်သည် ဂေနသရိ အခန်းကြီး ၁၁ ၌ ဖော်ပြထားသော နိမ်ရော့၏ မျှော်စင်ကို ရည်ညွှန်းသည့် အိုမီဂါဖော်ပြချက် ဖြစ်သည်။ ထိုနေရာ၌ ပဋိညာဉ်တုအယောင် ဘာသာတရားသည် မိမိ၏ တရားစီရင်ခြင်းကို တွေ့ကြုံခဲ့ရပြီး၊ ဗျာဒိတ်ကျမ်း အခန်းကြီး ၁၇ ၌လည်း ဗာဗုလုန်ကြီး ဖြစ်သော ပြည့်တန်ဆာမသည် တရားစီရင်ခံရသည်။ နိမ်ရော့သည် ဗာတီကန်၏ အိုမီဂါအတွက် အယ်လ်ဖာ ဖြစ်ပြီး၊ ဤအကြောင်းကြောင့်ပင် ပုပ်ရဟန်းမင်းအာဏာစနစ်သည် ဗာဗုလုန်ကြီး ဖြစ်သည်၊ နိမ်ရော့၏ ဗာဗယ်လ် အယ်လ်ဖာအတွက် အိုမီဂါ ဖြစ်သကဲ့သို့ ဖြစ်သည်။

Of note in these three middle verses is that the testimony contained in each middle point of the line is actually three verses.

En estos tres versículos centrales, conviene notar que el testimonio contenido en cada punto medio de la línea consta en realidad de tres versículos.

This is my covenant, which ye shall keep, between me and you and thy seed after thee; 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. Genesis 17:10–12.

Asɛnye me ne mo ne w’asefoɔ a wɔbɛdi wo akyi no ntam apam a mobɛdi so ni: Ɔbarima abɔfra biara a ɔwɔ mo mu no, momma wɔntwa ne twetia. Na montwa mo mmarima twetia honam no; na ɛbɛyɛ apam no ho nsɛnkyerɛnne a ɛda me ne mo ntam. Na abɔfra barima biara a wadi nnanson wɔ mo mu no, wɔntwa no twetia, mmarima mma nyinaa wɔ mo awo ntoatoasoɔ mu, nea wɔwoo no fie, anaa nea wɔde sika tɔɔ no fii ɔhɔhoɔ biara nkyɛn a ɔnyɛ w’asefoɔ mu no. Genesis 17:10–12.

And Jesus answered and said unto him, Blessed art thou, Simon Barjona: for flesh and blood hath not revealed it unto thee, but my Father which is in heaven. And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it. And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven. Matthew 16:17–19.

ᎢᏥᏌ ᎤᏁᏨᎯ ᎯᎠ ᎯᏲᎵᏎᎴᎢ, ᎣᏏᏳ ᏂᎯ, ᏌᏩᏂ ᏆᎵᏦᎾ; ᎥᏝ ᏴᏫ ᎠᎴ ᎩᎬ ᎤᏃᎵᏍᏔᏅ ᏱᎩ ᎯᎾᏄᎪᏫᏒᎩ, ᎬᏂ ᎠᎩᏙᏓ ᎦᎸᎶᎢ ᎡᏙᎯ. ᎠᎴ ᎾᏍᏉ ᎬᏲᏎᎭ, ᏂᎯ ᏈᏓ ᏂᎯ; ᎠᎴ ᎯᎠ Ꮎ ᏅᏲᎯ ᎤᎵᏍᏆᏗ ᎦᏥᏁᏍᎨᏍᏗ ᎠᏆᏤᎵ ᎠᏆᏓᏡᎬ; ᎠᎴ ᎡᏆᎦᎵ ᎤᎵᏍᏚᎲᎢ ᎥᏝ ᏱᎬᏩᎵᏎᎮᏍᏗ ᎾᏍᎩ. ᎠᎴ ᏂᎯ ᎬᏁᎵᏓ ᎦᎵᏍᏚᎢᏍᏙᏗ ᎦᎸᎶ ᎤᏤᎵᎪᎯ; ᎠᎴ ᎾᎿ ᎢᎦ ᎯᏍᏚᏅᎢ ᏱᏂᎨᏒ ᎡᎶᎯ, ᎦᎸᎶ ᎾᏍᏉ ᎦᏅᎨᏒ ᎨᏎᏍᏗ; ᎠᎴ ᎾᎿ ᎢᎦ ᎯᎪᎱᏍᏙᏗ ᏱᏂᎨᏒ ᎡᎶᎯ, ᎦᎸᎶ ᎾᏍᏉ ᎤᎪᎲᏒ ᎨᏎᏍᏗ. ᎹᏚᏯ 16:17–19.

And the beast that was, and is not, even he is the eighth, and is of the seven, and goeth into perdition. And the ten horns which thou sawest are ten kings, which have received no kingdom as yet; but receive power as kings one hour with the beast. These have one mind, and shall give their power and strength unto the beast. Revelation 17:11–13.

На зверя, който беше, и не е, самият той е осмият и е от седмината, и отива в погибел. А десетте рога, които видя, са десет царе, които още не са получили царство; но получават власт като царе за един час заедно със звяра. Те са на един ум и ще предадат силата и властта си на звяра. Откровение 17:11–13.

The story of the counterfeit covenant represented by Nimrod’s bricks and mortar, and his counterfeit system of church and state, represented by the tower and the city, typifies the counterfeit system of the image of the beast represented in the omega of Nimrod’s story. Three lines, with three center points of three verses, which all testify to the covenant of life and the covenant of death. The one hundred and forty-four thousand are the true eighth who are of the seven, and the papacy is simply the counterfeit. Nimrod’s class has unity of mind at their marriage, a counterfeit to the one hundred and forty-four thousand, who are unified with the mind of Christ. The counterfeit beast “was, and is not,” is a counterfeit of Christ who was, and is, and is yet to come. In verse eight the full expression of the counterfeit represented by the papacy is expressed.

Նիմրոդի աղյուսներով ու շաղախով ներկայացված կեղծ ուխտի պատմությունը, և եկեղեցու ու պետության նրա կեղծ համակարգը, որ ներկայացված է աշտարակով և քաղաքով, նախատիպում է գազանի պատկերի կեղծ համակարգը, որը ներկայացված է Նիմրոդի պատմության օմեգայում։ Երեք գծեր՝ երեք համարների երեք կենտրոնական կետերով, որոնք բոլորը վկայում են կյանքի ուխտի և մահվան ուխտի մասին։ Հարյուր քառասունչորս հազարը ճշմարիտ ութերորդն են, որ յոթից են, իսկ պապականությունը պարզապես կեղծ նմանակումն է։ Նիմրոդի դասը իրենց ամուսնության մեջ ունի մտքի միասնություն՝ որպես կեղծ նմանակում հարյուր քառասունչորս հազարի, որոնք միավորված են Քրիստոսի մտքով։ «էր, և չէ» կեղծ գազանը կեղծ նմանակումն է Քրիստոսի, որ էր, և է, և դեռ գալու է։ Ութերորդ համարում արտահայտված է պապականությամբ ներկայացված կեղծի լիակատար դրսևորումը։

The beast that thou sawest was, and is not; and shall ascend out of the bottomless pit, and go into perdition: and they that dwell on the earth shall wonder, whose names were not written in the book of life from the foundation of the world, when they behold the beast that was, and is not, and yet is. Revelation 17:8.

“Таны үзсэн араатан урьд нь байсан, эдүгээ үгүй; тэр ёроолгүй ангалын гүнээс гарч ирээд мөхөл уруугаа явна. Газар дэлхий дээр оршин суугчид—ертөнцийн сууриас хойш Амийн номд нэрс нь бичигдээгүй хүмүүс—урьд нь байсан, эдүгээ үгүй атлаа дахин байгаа тэр араатныг үзээд гайхан биширнэ.” Илчлэлт 17:8

Jesus is He who was, and is, and is yet to come, and the papacy, the eighth that is of the seven, is the beast that “was, and is not, and yet is.” The “one hour” that the marriage of the dragon and beast represents the history from the Sunday law, where the one hundred thousand represented by Peter and Abram, ascend to the heaven as an ensign, at the very time the papacy ascends.

Yesus waa kan jiray, oo jira, oo welina iman doona; papasinimada, oo ah tii siddeedaad ee ka mid ah toddobada, waa bahalkii “jiray, oo aan jirin, haddana jira.” “Saacadda keliya” ee guurka masduulaagga iyo bahalku waxay u taagan tahay taariikhda ka bilaabmaysa sharciga Axadda, markaas oo boqolkunka uu matalo Butros iyo Aabraam ay samada ugu koraan sidii calan, isla waqtigaas oo papasinimaduna kor u kacdo.

We have been seeking to address the book of Joel from the perspective that Peter at Pentecost identified his Pentecostal message as a fulfillment of Joel. In the three covenant lines of twelve chapters each, the middle three verses of each line address the identical history, and Peter is represented in that history as being with Jesus at Caesarea Philippi, which is Panium, which is where the world is now on the verge of experiencing. At Panium, Peter is also in Jerusalem at the Pentecostal outpouring. The three lines of twelve chapters converge at Panium and Pentecost when the seal of God is impressed upon Christ’s bride and the mark of the beast is impressed upon Satan’s bride. The book of Joel is identifying the wake-up call in the parable of the ten virgins, when the Laodicean Seventh-day Adventist church awakens to the fact that they are lost.

A sa nga nangita kita sa paghisgot sang libro ni Joel halin sa panan-aw nga si Pedro sa Pentecostes nagpaila sang iya mensahe sa Pentecostes bilang isa ka katumanan ni Joel. Sa tatlo ka linya sang katipan nga may tigdose ka kapitulo ang tagsa, ang tunga nga tatlo ka bersikulo sang tagsa ka linya nagahisgot sang amo gihapon nga kasaysayan, kag si Pedro ginarepresentar sa sina nga kasaysayan bilang kaupod ni Jesus sa Cesarea Filipos, nga amo ang Panium, nga amo man ang lugar nga sa subong ang kalibutan yara na sa bingit sang pag-eksperiensya. Sa Panium, si Pedro yara man sa Jerusalem sa pagbubo sang Pentecostes. Ang tatlo ka linya sang tigdose ka kapitulo nagatig-isa sa Panium kag sa Pentecostes sa tion nga ang tatak sang Dios ginapilit sa kaslonon ni Cristo kag ang marka sang sapat ginapilit sa kaslonon ni Satanas. Ang libro ni Joel nagapaila sang pagmata nga panawagan sa paanggid sang napulo ka ulay, sa diin ang iglesia nga Laodicean Seventh-day Adventist nagamata sa kamatuoran nga sila mga nadula.

The book of Joel is set within the context of four generations.

Kitab Joel ditempatkan dalam konteks empat generasi.

The word of the Lord that came to Joel the son of Pethuel.

ئالنىڭ پىتىئۇل ئوغلى يۇئېلغا كەلگەن سۆزى.

Hear this, ye old men, and give ear, all ye inhabitants of the land.

Буны эшитең, и картлар, һәм колак салыгыз, җирдә яшәүче барчагыз.

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. 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. Joel 1:1–4.

Akhii kun guyyootani yookiin bara abbootii keessanii keessa taʼeeraa? Isin waaʼee isaa ijoollee keessanitti himaa; ijoolleen keessanis ijoollee isaanii haa himan; ijoolleen isaanii immoo dhaloota biraatti haa himan. Waan hoomaa gammoojjii irraa hafe hawwaanni nyaate; waan hawwaanni irraa hafe ilbiisi biroon nyaate; waan ilbiisi sun irraa hafe immoo ilbiisi buruqsaan nyaate. Yoʼeel 1:1–4.

The “old men” are the leaders of the Laodicean Seventh-day Adventist church during the sealing time of the one hundred and forty-four thousand, and the sealing is accomplished during the outpouring of the Holy Spirit. The “old men” are represented by Ezekiel as “the ancient men.”

“Oldēn” kōningolsi Laodicean Seventh-day Adventist koshitōngonī aro 144,000 sealing saljangni somoio skangko ong∙a, aro sealing-ona Holy Spirit jokatanio chu∙onggipa ong∙a. “Oldēn” kōningolsi-ko Ezekiel “ancient men” ine miksongaha.

Then said he unto me, Son of man, hast thou seen what the ancients of the house of Israel do in the dark, every man in the chambers of his imagery? for they say, The Lord seeth us not; the Lord hath forsaken the earth. Ezekiel 8:12.

And then he said to me, Son of man, have you seen what the elders of the house of Israel do in the darkness, each man in the chambers of his imagery? For they say, The Lord does not see us; the Lord has forsaken the earth. Ezekiel 8:12.

Inspiration is clear that the sealing of Ezekiel chapter nine is the same sealing as chapter seven of Revelation. It is also clear that the “ancient men” of chapter eight’s four escalating abominations, are represented by the number 25. Twenty-five “ancient men” who were to be the guardians of God’s flock, are the men bowing to the sun. They are the first to be judged. In context of the sanctuary that they turn away from, they represent two courses of twelve priests and the high priest. At the Sunday law, they bow to the sun and accept the mark of the beast, pledging their agreement with the dragon, the beast and the false prophet. The 25 were typified by the 250 in the rebellion of Korah, Dathan and Abiram, who represent the threefold union that the 250 men offering incense join. The three ring leaders of apostasy died when the earth opened its mouth and swallowed them up.

ተመስጦ በግልጽ ያሳያል በሕዝቅኤል ምዕራፍ ዘጠኝ ያለው ማተም ከራእይ ምዕራፍ ሰባት ያለው ማተም አንድ እንደሆነ። እንዲሁም በምዕራፍ ስምንት የተጠቀሱት የአራቱ በደረጃ የሚጨምሩ ርኵሰቶች “ሽማግሌዎች” በቁጥር 25 እንደሚወከሉ ግልጽ ነው። የእግዚአብሔር መንጋ ጠባቂዎች ሊሆኑ የነበሩት ሃያ አምስት “ሽማግሌዎች” ለፀሐይ የሚሰግዱት እነዚሁ ሰዎች ናቸው። ለፍርድ መጀመሪያ የሚቀርቡትም እነርሱ ናቸው። ከተመለሱበት መቅደስ አንፃር ሲታዩ፣ ሁለት የካህናት ተራዎችንና ሊቀ ካህኑን ይወክላሉ። በእሑድ ሕግ ጊዜ ለፀሐይ ይሰግዳሉ፣ የአውሬውንም ምልክት ይቀበላሉ፤ በዚህም ከዘንዶው፣ ከአውሬው፣ ከሐሰተኛው ነቢይ ጋር ያላቸውን ስምምነት ያረጋግጣሉ። እነዚህ 25 በቆሬ፣ በዳታንና በአቢራም ዓመፅ ውስጥ ባሉት 250 ተመስለው ነበር፤ እነርሱም እጣን ለማቅረብ የተባበሩት 250 ሰዎች የሚቀላቀሉትን ሶስት እጥፍ ኅብረት ይወክላሉ። ሶስቱ የክህደት ዋና መሪዎች ምድር አፏን ከፍታ በዋጠቻቸው ጊዜ ሞቱ።

And Moses said, Hereby ye shall know that the Lord hath sent me to do all these works; for I have not done them of mine own mind. If these men die the common death of all men, or if they be visited after the visitation of all men; then the Lord hath not sent me. But if the Lord make a new thing, and the earth open her mouth, and swallow them up, with all that appertain unto them, and they go down quick into the pit; then ye shall understand that these men have provoked the Lord.

Y Moshé dijo: En esto conoceréis que YHWH me ha enviado para hacer todas estas obras; porque no las he hecho por mi propia voluntad. Si estos hombres mueren de la muerte común de todos los hombres, o si les acontece lo que acontece a todos los hombres, entonces YHWH no me ha enviado. Pero si YHWH hace algo nuevo, y la tierra abre su boca y se los traga, a ellos y a todo cuanto les pertenece, y descienden vivos al abismo, entonces entenderéis que estos hombres han irritado a YHWH.

And it came to pass, as he had made an end of speaking all these words, that the ground clave asunder that was under them: And the earth opened her mouth, and swallowed them up, and their houses, and all the men that appertained unto Korah, and all their goods. They, and all that appertained to them, went down alive into the pit, and the earth closed upon them: and they perished from among the congregation.

Y sucedió que, cuando él acabó de pronunciar todas estas palabras, la tierra que estaba debajo de ellos se partió; y la tierra abrió su boca, y se los tragó a ellos, y a sus casas, y a todos los hombres que pertenecían a Coré, y todos sus bienes. Ellos, y todo cuanto les pertenecía, descendieron vivos al abismo, y la tierra se cerró sobre ellos; y perecieron de en medio de la congregación.

And all Israel that were round about them fled at the cry of them: for they said, Lest the earth swallow us up also. And there came out a fire from the Lord, and consumed the two hundred and fifty men that offered incense. Numbers 16:28–35.

И Исраил зегь, урҭ ирхықәгылаз, рыҳәҳәабжь анраҳаз, ԥццакуа рынанашьҭын, избанзар ус рҳәон: «Адгьыл ҳаргьы иаҳамхыларц!» Нас Иҳақәиҭынтә амца шықәеит, ацәшәыргылагоз ҩажәи хәба шәыҩык ауааҵәҟагьы инырцәымцеит. Һарақәа 16:28–35.

The rebellion of 1888 was typified by the rebellion of Korah, Dahan, Abiram and the 250 men who offered incense. The 250 men had formed an alliance with a threefold confederacy that arrives at the Sunday law when the United States, the earth beast opens its mouth and speaks as a dragon. At that point, the latter rain is poured out without measure, just as the 250 men that offered incense were destroyed by fire coming down from heaven. The 250 men represent a false religious system who are destroyed during the outpouring of the latter rain at the Sunday law. The earth opening up on Korah and his cohorts, is the earthquake of Revelation eleven, that identifies the United States opening its mouth and speaking as a dragon. When the fire came down out of heaven on the 250, it typified the fire of Elijah at Mount Carmel, when those false prophets were slain. Elijah’s fire at Mount Carmel aligns with the Sunday law, so the fire upon the 250 men is the Sunday law fire of the latter rain.

Rauhna 1888 nisqa wataq hatarirqanmi Korajpa, Dahanpa, Abirampa, hinallataq q’uqichasqa incienso haywarqaku chay 250 qharikunaq hatariyninwan rikuchisqa karqan. Chay 250 qharikunaqa huk kimsa-chakiyasqa huñunakuypi hukllachasqa karqanku, chay huñunakuyqa domingo leyman chayan, maypachachus Estados Unidos, allpa uywa, siminta kicharispa dragón hina rimarin. Chay pachapin qhepa para mana tupuyniyuqta oqoykusqa kan, hinaqtinmi incienso haywaq 250 qharikunaqa hanaq pachamanta uraykamusqa ninawan tukuchisqa karqanku. Chay 250 qharikunaqa llulla religioso sistema-ta representan, paykunaqa domingo leypi qhepa para oqoykuy pachapi tukuchisqa kanku. Allpapa kicharikusqan Korajta paywan kuska kaqkunata mikhuykuspa, chayqa Apocalipsis chunka hukniyuqpi kay pachakutiyninmi, mayqanmi Estados Unidospa siminta kicharispa dragón hina rimarisqanta riqsichin. Hinaq, hanaq pachamanta nina uraykamuspa chay 250 qharikunaman chayamusqanqa, Eliaspa Carmelo Orqopi ninanta rikch’achirqan, maypachachus chay llulla profetakuna wañuchisqa karqanku. Eliaspa Carmelo Orqopi ninanqa domingo leyman tupanchakuyta ruwan, chayrayku chay 250 qharikunapa hawanman ninanqa qhepa paraq domingo ley nina kasqanmi.

The passage in Numbers dealing with Korah’s rebellion, is prophetically aligned with the rebellion against the message of the Promised Land, as presented by Joshua and Caleb. That rebellion represents the biblical “day of provocation.” The passage of Korah’s rebellion says, “ye shall understand that these men have provoked the Lord.”

ចំណែក​អត្ថបទ​ក្នុង​គម្ពីរ ជនគណនា ដែល​ពាក់ព័ន្ធ​នឹង​ការបះបោរ​របស់​កូរ៉េ មាន​ការ​ស្របគ្នា​តាម​ន័យ​ទំនាយ​ជាមួយ​នឹង​ការបះបោរ​ប្រឆាំង​នឹង​សារ​អំពី​ទឹកដី​សន្យា ដូច​ដែល​យ៉ូស្វេ និង​កាលែប​បាន​បង្ហាញ។ ការបះបោរ​នោះ​តំណាង​ឲ្យ «ថ្ងៃ​នៃ​ការ​បង្ក​ឲ្យ​ទ្រង់​ក្រោធ» តាម​ព្រះគម្ពីរ។ អត្ថបទ​អំពី​ការបះបោរ​របស់​កូរ៉េ​ចែង​ថា «អ្នក​រាល់​គ្នា​នឹង​យល់​ថា មនុស្ស​ទាំង​នេះ​បាន​បង្ក​ឲ្យ​ព្រះយេហូវ៉ា​ក្រោធ»។

It is the wise who understand, and the wise are to understand that the history of Korah’s rebellion, is to be laid upon the rebellion against Joshua’s message of the Promised Land. That rebellion took place at Kadesh, and both Kadesh and Korah’s rebellion are the rebellion of Seventh-day Adventism at the Sunday law. Korah and the 250 men who offered incense, typified the 25 men bowing to the sun in Ezekiel 8. The ancient men in Ezekiel eight represent the fourth of four escalating abominations, that are accomplished in Jerusalem, the symbol of God’s church.

ئەو دانایانەن کە تێدەگەن، و دانایان دەبێت تێبگەن کە مێژووی سەرپێچیی قۆرەح، دەبێت لەسەر سەرپێچیی دژ بە پەیامی یەشوع سەبارەت بە خاکی بەڵێن‌دراو دابنرێت. ئەو سەرپێچییە لە قادێش ڕوویدا، و هەردووکیان، قادێش و سەرپێچیی قۆرەح، هەمان سەرپێچیی ئەدڤێنتیستی ڕۆژی حەوتەمە لە کاتی یاسای یەکشەممەدا. قۆرەح و ئەو 250 پیاوەی بخووریان پێشکەش کرد، نموونەی ئەو 25 پیاوە بوون کە لە حیزقیال 8دا بۆ خۆر کڕنوشیان دەبرد. ئەو پیاوانەی سەردەمی کۆن لە حیزقیالی هەشتدا، نوێنەری چوارەمین لە چوار قێزەونەیەکی زیادبوونن، کە لە ئۆرشەلیم، هێمای کڵێسای خودا، ئەنجام دەدرێن.

The first abomination is the image of jealousy, the second is hidden chambers, the third is weeping for Tammuz and then the 25 men bow down to the sun. Then chapter nine identifies those who are sighing and crying for the abominations, represented in chapter eight. Those that sigh and cry are sealed by the angel that ascends from the east. An angel is a messenger, and represents a message.

Առաջին պղծությունը խանդի պատկերն է, երկրորդը՝ ծածուկ սենյակները, երրորդը՝ Թամմուզի համար լաց լինելը, ապա՝ այն քսանհինգ մարդիկ, որ խոնարհվում են արեգակին։ Այնուհետև իններորդ գլուխը նույնացնում է նրանց, ովքեր հառաչում և լալիս են այն պղծությունների համար, որոնք ներկայացված են ութերորդ գլխում։ Նրանք, ովքեր հառաչում և լալիս են, կնքվում են այն հրեշտակի կողմից, որ ելնում է արևելքից։ Հրեշտակը պատգամաբեր է և ներկայացնում է պատգամ։

The sealing message from the east, is the message of the east wind, which is the message of Islam. Once the one hundred and forty-four thousand are sealed, the destroying angels begin their work, right where the external line of prophecy teaches that “national apostasy is followed by national ruin.” Before the judgment is accomplished upon those represented by Korah, the rebels are taken outside of Jerusalem. The wicked are removed from Jerusalem, for it is not the righteous that flee Jerusalem.

شارئەرلەش ھەققىدىكى شەرق تەرەپتىن كەلگەن خەۋەر، شەرق شامىلىنىڭ خەۋىرىدۇر؛ بۇ بولسا ئىسلامنىڭ خەۋىرىدۇر. يۈز قىرىق تۆت مىڭ ئادەم شارئەرلەنگەندىن كېيىن، ھالاك قىلغۇچى پەرىشتىلەر ئۆز ئىشلىرىنى باشلايدۇ، دەل شۇ يەردىنكى، بېشارەتنىڭ سىرتقى سىزىقى «مىللىي ئاپوستاسىيە مىللىي ھالاكەت بىلەن ئەگىشىدۇ» دەپ ئۆگىتىدۇ. قورەھ بىلەن ئىپادىلەنگەنلەر ئۈستىدىن ھۆكۈم ئادا قىلىنىشتىن ئىلگىرى، ئىسيانكارلار ئېرۇسالىمدىن سىرتقا ئېلىپ چىقىلىدۇ. يامانلار ئېرۇسالىمدىن چىقىرىۋېتىلىدۇ، چۈنكى ئېرۇسالىمدىن قاچىدىغانلار ھەققىي سالىھلار ئەمەستۇر.

Moreover the spirit lifted me up, and brought me unto the east gate of the Lord’s house, which looketh eastward: and behold at the door of the gate five and twenty men; among whom I saw Jaazaniah the son of Azur, and Pelatiah the son of Benaiah, princes of the people.

Andammi Ayyaanaa ol na fuudhee ol baasee gara balbala mana Gooftaa kan gara bahaatti ilaalu geesse; kunoo, karra balbala sanaatti namoonni digdamii shan turan; isaan keessaa immoo ani Yaazaaniyaa ilma Azuur, fi Phelaaxiyaa ilma Benaayaa, bulchitoota sabaa, nan arge.

Then said he unto me, Son of man, these are the men that devise mischief, and give wicked counsel in this city: Which say, It is not near; let us build houses: this city is the caldron, and we be the flesh.

अनि उहाँले मलाई भन्नुभयो, हे मानिसको सन्तान, यी तिनीहरू नै हुन् जसले दुष्ट योजना रच्दछन्, र यस सहरमा अधर्मी सल्लाह दिन्छन्; जो भन्छन्, समय नजिक छैन; आऊ, हामी घरहरू बनाऔँ: यो सहर नै कराही हो, र हामी मासु हौँ।

Therefore prophesy against them, prophesy, O son of man. And the Spirit of the Lord fell upon me, and said unto me, Speak; Thus saith the Lord;

Por tanto, profetiza contra ellos; profetiza, oh hijo del hombre. Y el Espíritu del Señor cayó sobre mí, y me dijo: Habla; Así ha dicho el Señor;

Thus have ye said, O house of Israel: for I know the things that come into your mind, every one of them. Ye have multiplied your slain in this city, and ye have filled the streets thereof with the slain. Therefore thus saith the Lord God; Your slain whom ye have laid in the midst of it, they are the flesh, and this city is the caldron: but I will bring you forth out of the midst of it. Ye have feared the sword; and I will bring a sword upon you, saith the Lord God. And I will bring you out of the midst thereof, and deliver you into the hands of strangers, and will execute judgments among you. Ye shall fall by the sword; I will judge you in the border of Israel; and ye shall know that I am the Lord. This city shall not be your caldron, neither shall ye be the flesh in the midst thereof; but I will judge you in the border of Israel: And ye shall know that I am the Lord: for ye have not walked in my statutes, neither executed my judgments, but have done after the manners of the heathen that are round about you.

ئەوەندەوتان، ئەی ماڵی ئیسرائیل؛ چونکە من ئەو شتانە دەزانم کە دێنە ناو مێشکتان، هەریەکێکیان. کوژراوانتان لەم شارەدا زۆر کردووە، و کۆڵانەکانی ئەویشتان پڕ کردووە لە کوژراوان. بۆیە ئاوا دەفەرمووێت یەزدانی باڵادەست: ئەو کوژراوانەی کە لە ناوەڕاستی ئەودا داناون، ئەوان گۆشتن، و ئەم شارە دیگێکە؛ بەڵام من ئێوە لە ناوەڕاستی ئەودا دەرهێنم. لە شمشێر ترساون؛ و من شمشێرێکتان بەسەردا دەهێنم، دەفەرمووێت یەزدانی باڵادەست. و من ئێوە لە ناوەڕاستی ئەودا دەرده‌هێنم، و دەدەمە دەستی نامۆیان، و حوکمەکانم لە نێوتاندا جێبەجێ دەکەم. بە شمشێر دەکەون؛ من لە سنووری ئیسرائیل دادگاییتان دەکەم؛ و دەزانن کە من یەزدانم. ئەم شارە نابێت بە دیگتان، نە ئێوە دەبن بە گۆشت لە ناوەڕاستی ئەودا؛ بەڵام من لە سنووری ئیسرائیل دادگاییتان دەکەم. و دەزانن کە من یەزدانم؛ چونکە بە فەرمانەکانم نەڕۆیشتوون، نە حوکمەکانم جێبەجێ کردووە، بەڵکوو بە گوێرەی ڕەوش و ڕێبازی نەتەوەکانەوە کردووە کە لە دورتانن.

And it came to pass, when I prophesied, that Pelatiah the son of Benaiah died. Then fell I down upon my face, and cried with a loud voice, and said, Ah Lord God! wilt thou make a full end of the remnant of Israel? Ezekiel 11:1–13.

Jaqui ucapta paypi profetizarkani, Benaiahpa churin Pelatías wañusqa. Chaymi ñoqaqa uyayman urmaykurqani, sinchita qaparispa nirqani: ¡Ay, Señor Dios! ¿Israelpa puchuqninta llapanta tukuchinkichu? Ezequiel 11:1–13.

Jerusalem is purified at the Sunday law, when the wheat is separated from the tares. The men represented by the 25, or Korah’s 250 are taken outside, to the “border” of Jerusalem to die. 25 is the number of priests who served for a week, and when symbolized by the tenfold number of 250, it represents the worldwide church, for ten is a symbol of worldwide. The church militant is defined as the church made up of wheat and tares, and the church triumphant represents the church that is only wheat.

Jerusalem Sunday law khi linin thianfawng a ni a, chutih hunah buhtha leh hnimdawl an then hrang a ni. Mi 25 hmangin entirin, emaw Korah-a 250-te chu Jerusalem “ramri” lama hruai chhuah an ni a, chuta thi tura. 25 hi puithiamten kar khat chhunga rawngbawlna an thawhna zat a ni a, 250 anga sawm zâtin entir a nih chuan, khawvel pum huap kohhran a entir, a chhan chu sawm hi khawvel pum huap entirna a nih vângin. Kohhran do lai chu buhtha leh hnimdawl inthlahdahna kohhran tiin hrilh a ni a, kohhran hneh tawh erawh chu buhtha chauh awmna kohhran a entir.

“Has God no living church? He has a church, but it is the church militant, not the church triumphant. We are sorry that there are defective members, that there are tares amid the wheat. Jesus said: ‘The kingdom of heaven is likened unto a man which sowed good seed in his field: but while men slept, his enemy came and sowed tares among the wheat, and went his way…. So the servants of the householder came and said unto him, Sir, didst not thou sow good seed in thy field? from whence then hath it tares? He said unto them, An enemy hath done this. The servants said unto him, Wilt thou then that we go and gather them up? But he said, Nay; lest while ye gather up the tares, ye root up also the wheat with them. Let both grow together until the harvest: and in the time of harvest I will say to the reapers, Gather ye together first the tares, and bind them in bundles to burn them: but gather the wheat into my barn.’

“የአምላክ ሕያው ቤተ ክርስቲያን የለውምን? አለው፤ ነገር ግን እርስዋ ድል የተቀዳጀችው ቤተ ክርስቲያን ሳትሆን ተጋዳይቱ ቤተ ክርስቲያን ናት። ጉድለት ያለባቸው አባላት እንዳሉ፣ በስንዴውም መካከል አረሞች እንዳሉ እናዝናለን። ኢየሱስ እንዲህ አለ፦ ‘መንግሥተ ሰማያት በእርሻው መልካም ዘር የዘራ ሰው ተመስላለች፤ ሰዎች ግን ተኝተው ሳሉ ጠላቱ መጥቶ በስንዴው መካከል አረም ዘራና ሄደ። … የቤቱም ባለቤት ባሪያዎች መጥተው፦ ጌታ ሆይ፣ በእርሻህ መልካም ዘር አልዘራህምን? እንግዲያስ አረም ከወዴት መጣበት? አሉት። እርሱም፦ ይህን ጠላት አድርጓል አላቸው። ባሪያዎቹም፦ እንግዲያስ ሄደን እንሰብስበው ትወዳለህን? አሉት። እርሱ ግን፦ አይደለም፤ አረሙን ስትሰበስቡ ስንዴውን ደግሞ ከእርሱ ጋር እንዳትነቅሉ ተዉ። መከሩ እስኪደርስ ድረስ ሁለቱም በአንድነት ይድጉ፤ በመከሩም ጊዜ ለአጫጆች፦ መጀመሪያ አረሙን ሰብስቡ፤ ለማቃጠልም በእስራት እሰሩት፤ ስንዴውን ግን ወደ ጎተራዬ አስገቡ እላለሁ።’”

“In the parable of the wheat and the tares, we see the reason why the tares were not to be plucked up; it was lest the wheat be rooted up with the tares. Human opinion and judgment would make grave mistakes. But rather than have a mistake made, and one single blade of wheat rooted up, the Master says, ‘Let both grow together until the harvest;’ then the angels will gather out the tares, which will be appointed to destruction. Although in our churches, that claim to believe advanced truth, there are those who are faulty and erring, as tares among the wheat, God is long-suffering and patient. He reproves and warns the erring, but He does not destroy those who are long in learning the lesson He would teach them; He does not uproot the tares from the wheat. Tares and wheat are to grow together till the harvest; when the wheat comes to its full growth and development, and because of its character when ripened, it will be fully distinguished from the tares.

«Буудай ба хогийн ургамлын тухай сургаалт зүйрлэлд хогийн ургамлыг яагаад зулгаан авах ёсгүй байсан шалтгааныг бид хардаг; учир нь тэдгээрийг зулгаахдаа буудайг хамт үндэстэй нь сугалж мэднэ. Хүний санал бодол болон шүүлт маш ноцтой алдаа гаргах байсан. Харин алдаа гаргаж, буудайн ганцхан ишийг ч үндэстэй нь сугалчихын оронд Эзэн, “Ургац хураалт хүртэл хоёуланг нь хамт ургуул;” дараа нь тэнгэрэлч нар устгалд оноогдох хогийн ургамлыг ялган хураана гэж айлддаг. Хэдийгээр манай, дэвшилтэт үнэнийг итгэн хүлээн зөвшөөрдөг хэмээн тунхагладаг сүмүүдэд буудайн дундах хогийн ургамал мэт гэмтэй, эндүүрдэг хүмүүс байдаг боловч Бурхан урт тэвчээртэй бөгөөд хүлээцтэй юм. Тэрээр эндүүрэгчдийг зэмлэн буруушааж, сэрэмжлүүлдэг, гэвч Өөрийнх нь заахыг хүсдэг сургамжийг сурахад удаан байгаа хүмүүсийг Тэр устгадаггүй; Тэр хогийн ургамлыг буудайнаас сугалан авч хаядаггүй. Ургац хураалт хүртэл хогийн ургамал ба буудай хамт ургах ёстой; буудай бүрэн өсөж хөгжөөд, боловсорсон үеийнхээ зан чанараар хогийн ургамлаас бүрэн тод ялгагдах болно.»

“The church of Christ on earth will be imperfect, but God does not destroy His church because of its imperfection. There have been and will be those who are filled with zeal not according to knowledge, who would purify the church, and uproot the tares from the midst of the wheat. But Christ has given special light as to how to deal with those who are erring, and with those who are unconverted in the church. There is to be no spasmodic, zealous, hasty action taken by church members in cutting off those they may think defective in character. Tares will appear among the wheat; but it would do more harm to weed out the tares, unless in God’s appointed way, than to leave them alone. While the Lord brings into the church those who are truly converted, Satan at the same time brings persons who are not converted into its fellowship. While Christ is sowing the good seed, Satan is sowing the tares. There are two opposing influences continually exerted on the members of the church. One influence is working for the purification of the church, and the other for the corrupting of the people of God.” Testimonies to Ministers, 45, 46.

“ቤተ ክርስቲያን ክርስቶስ ኣብ ምድሪ ዘላ ፍጹም ኣይኮነትን፤ እግዚኣብሔር ግና ብምኽንያት ዘይፍጹምነታ ቤተ ክርስቲያኑ ኣይጥፍኣን። እቶም ቅንኣት ዘለዎም እንተኾነ ግና ከም ፍልጠት ዘይኮነ ዝተምልኡ ሰባት ነታ ቤተ ክርስቲያን ክንጽሁዋ፣ ነቲ ክርዳድ ከኣ ካብ ማእከል እቲ ስርናይ ክነቕሉ ዝፈትኑ ነይሮም እዮም፣ ክህልዉውን እዮም። ክርስቶስ ግና ስለ እቶም ዝስሕቱን ስለ እቶም ኣብ ቤተ ክርስቲያን ዘይተለወጡን እንታይ ከም ዝግበረሎም ፍሉይ ብርሃን ሂቡ እዩ። ኣባላት ቤተ ክርስቲያን ነቶም ባህርያቶም ጉድለት ዘለዎም እዮም ኢሎም ዝሓስብዎም ሰባት ካብ ምቝራጽ ኣንጻር፣ ዝተሳቐየ፣ ብቕንኣት ዝተደረኸ፣ ብታህዋኽ ዝተወስደ ስጉምቲ ኣይክውሰድን እዩ። ክርዳድ ኣብ መንጎ እቲ ስርናይ ክርአ እዩ፤ ግናኸ ነቲ ክርዳድ ምስ እቲ እግዚኣብሔር ዝመደቦ መገዲ ዘይኮነ ብምንቃል፣ ካብ ምትውሳኑ ንላዕሊ ጉድኣት ክፈጥር እዩ። ጐይታ ነቶም ብሓቂ ዝተለወጡ ናብ ቤተ ክርስቲያን እናኣተዉ ከሎ፣ ሰይጣን እውን ብተመሳሳሊ ጊዜ ነቶም ዘይተለወጡ ሰባት ናብ ሕብረታ የእትዎም እዩ። ክርስቶስ ነቲ ጽቡቕ ዘርኢ እናዘርአ ከሎ፣ ሰይጣን ድማ ነቲ ክርዳድ እናዘርአ እዩ። ኣብ ኣባላት ቤተ ክርስቲያን ክልተ ተቓረንቲ ጽልዋታት ብቐጻሊ ይሰርሑ ኣለዉ። ሓደ ጽልዋ ንመንጽሃት ቤተ ክርስቲያን ይሰርሕ ኣሎ፣ እቲ ካልእ ድማ ንምብላሽ ህዝቢ እግዚኣብሔር ይሰርሕ ኣሎ።” Testimonies to Ministers, 45, 46.

The wicked are taken outside of Jerusalem to be destroyed. They are removed at the time of the harvest, which is also the time when the wheat has matured, for it is then that the wheat is gathered together as the first fruit wave offering of the two Pentecostal wave loaves. The harvesting of the first fruit of the wheat is a specific subject of biblical prophecy. The separation of the wheat and tares is addressing this very subject, and many of Christ’s parables identify this very significant prophetic waymark.

Яманнар юк ителер өчен Иерусалимнан тышка чыгарылалар. Алар урып-җыю вакытында аерылып алына; бу шул ук вакытта бодайның да өлгергән чагы, чөнки нәкъ шул вакытта бодай Илленче көн бәйрәмендәге ике дулкынлап күтәрү икмәгенең беренче җимеше буларак бергә җыела. Бодайның беренче җимешен урып-җыю — Изге Язма пәйгамбәрлегенең билгеле бер аерым темасы. Бодай белән тиле бодайны аеру нәкъ менә шул темага карый, һәм Мәсихнең күп кенә гыйбрәтле хикәяләре бу гаять әһәмиятле пәйгамбәрлек билгесен күрсәтә.

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

“Yene, metsalewiat ihy yastemaru bezih fitih behwala maninim menfesawi mokera ayhonim yemihed. YeWengel sira siqedem befitinaw yehonaw meleyayet bemelkam ena be’qfu mesakal yiketal, ena yeandandachaw kifl idil lezelalem yitegnal.” Christ’s Object Lessons, 123.

The wheat offering is the one hundred and forty-four thousand, and the third angel separates the wheat from the tares.

Զորենի ընծան հարյուր քառասունչորս հազարանոցներն են, և երրորդ հրեշտակը զորենը բաժանում է որոմներից։

“I then saw the third angel. Said my accompanying angel, ‘Fearful is his word, awful is his mission. He is the angel that is to select the wheat from the tares, and seal or bind the wheat for the heavenly garner.’ These things should engage the whole mind, the whole attention. Again I was shown the necessity of those who believe we are having the last message of mercy, being separate from those who are daily receiving or imbibing new error. I saw that neither young nor old should attend the assemblies of those who are in error and darkness. Said the angel, ‘Let the mind cease to dwell on things of no profit.’” Manuscript Releases, volume 5, 425.

“Sawt man malaaʼiktaa sadaffaa arge. Malaaʼikaan na wajjin ture akkana naan jedhe, ‘Dubbii isaa sodaachisaadha; ergamni isaa immoo baayʼee ulfaataadha. Inni malaaʼikaa qamadii keessaa qoraan addaan filu, qamadii sana immoo kuusaa samii tiif chaappeessuu yookaan hidhuu qabu dha.’ Wanti kun hundi sammuu guutuu, xiyyeeffannaa guutuu qabachuu qaba. Ammas warri ergaa araara isa dhumaa fudhachaa jirra jedhan, warra guyyaa guyyaan dogoggora haaraa fudhatanii yookaan keessaa dhugan irraa addaan baʼuun isaanii barbaachisaa taʼuu isaanii natti agarsiifame. Dargaggoonni taʼan jaarsolii taʼan, walgaʼii warra dogoggoraa fi dukkana keessa jiran sana irratti hirmaachuu akka hin qabne ani arge. Malaaʼikaan akkana jedhe, ‘Sammuun waan faayidaa hin qabne irra turuu haa dhiisu.’” Manuscript Releases, volume 5, 425.

The third angel seals the wheat and also separates the wheat from the tares. The third angel represents the Sunday law, which is where the 25 men, representing the leadership of the Laodicean Seventh-day Adventist church are taken outside of Jerusalem and judged. At that point the church militant is transformed into the church triumphant.

Aṅhel ya maikatlo maitalge to triguw, i pat mafañågu lokkue’ i triguw niy i aña. I maikatlo na aṅhel ti represeta i lain Domingo, guiya i meggai-singko na lalåhi, ni mañe’ña’ put i lideråtguen i iglesia Laodicean Seventh-day Adventist, maåhan gui’ håya gi halom ni Jerusalén ya ma’husga. Gi ayo na punto, i iglesia militante mafatinas para u na’fanmanmågof na iglesia triunfante.

“The work is soon to close. The members of the church militant who have proved faithful will become the church triumphant. In reviewing our past history, having travelled over every step of advance to our present standing, I can say, Praise God! As I see what God has wrought, I am filled with astonishment and with confidence in Christ as Leader. We have nothing to fear for the future, except as we shall forget the way the Lord has led us, and his teaching in our past history.” General Conference Bulletin, January 29, 1893.

“Obraqa manaña yaq’achasiñampiw tukuyarakiñäni. Iglesian ch’axwaña taypinkir kamachir jaqinakax chiqapar sarnaqapxatap layku, iglesian atipañankiriruw tukupxani. Nayra saräwinakas qhawqha amtañataki, jichhürunkir utt’äwisar puriñkama sapa nayrar sartäwi thakin sarnaqasaxa, akham sista: ¡Diosar jach’añchapxañäni! Kunatix Diosax lurki uk uñjasaxa, muspharañampi phuqt’ataw jikxatasta, ukhamarak Cristo P’iqinchirir atinisiñampi. Jutïr urutakix janiw kunsa axsarañasäkiti, jan ukasti Tatitux kunjämtejj p’irwaysistu uka thak armasiñäni ukhaki, ukhamarak jiwasan nayra saräwisan yatichäwip armasiñäni ukhaki.” General Conference Bulletin, January 29, 1893.

The prophetic subject of the separation of the tares from the wheat is a major subject of Bible prophecy. Christ cleansing the temple is an illustration of this work, the climax occurs at the Sunday law, for we the see those who were to be judged taken to the border of Jerusalem to die.

የእሾህ ከስንዴ መለየት የሚመለከተው ትንቢታዊ ጉዳይ የመጽሐፍ ቅዱስ ትንቢት ውስጥ ታላቅ ርዕሰ ጉዳይ ነው። ክርስቶስ ቤተ መቅደሱን ሲያነጻ የዚህ ሥራ ምሳሌ ነው፤ ጫፉም በእሑድ ሕግ ጊዜ ይደርሳል፥ ምክንያቱም ሊፈረድባቸው የነበሩት ወደ ኢየሩሳሌም ድንበር ተወስደው እንዲሞቱ እናያለን።

“When Jesus began His public ministry, He cleansed the Temple from its sacrilegious profanation. Among the last acts of His ministry was the second cleansing of the Temple. So in the last work for the warning of the world, two distinct calls are made to the churches. The second angel’s message is, ‘Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication’ (Revelation 14:8). And in the loud cry of the third angel’s message a voice is heard from heaven saying, ‘Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities’ (Revelation 18:4, 5).” Selected Messages, book 2, 118.

«Іса Өзінің жария қызметін бастағанда, ғибадатхананы оның қасиеттілікке қарсы қорлануынан тазартты. Ал Оның қызметінің соңғы істерінің бірі — ғибадатхананы екінші рет тазарту болды. Сол сияқты, дүниеге ескерту берілетін соңғы істе қауымдарға екі айқын үндеу жасалады. Екінші періштенің хабары былай дейді: “Ұлы қала Бабыл құлады, құлады, өйткені ол барлық халықтарға өз зинасының қаһар шарабын ішкізді” (Аян 14:8). Ал үшінші періште хабарының қатты даусында көктен бір дауыс естіледі: “Одан шығыңдар, халқым, оның күнәларына ортақтасып қалмау үшін және оның жазаларын қабылдамауларың үшін. Өйткені оның күнәлары көкке дейін жетті, және Құдай оның заңсыздықтарын есіне алды” (Аян 18:4, 5)». Selected Messages, book 2, 118.

The church of wheat and tares exists until the Sunday law crisis when the tares are removed, not by human strength, but by the third angel—which represents the Sunday law, but also the message of the latter rain then swelling into a loud cry. The tares are an element of the prophetic testimony, as is the wheat. The providence of God reaches the Sunday law and the third angel purifies the temple the second time. He cleansed it on October 22, 1844, and the second temple cleansing is the Sunday law.

នគរព្រះវិហារដែលមានទាំងស្រូវសាលី និងស្មៅអាក្រក់ មានស្ថិតនៅរហូតដល់វិបត្តិនៃច្បាប់ថ្ងៃអាទិត្យ ពេលដែលស្មៅអាក្រក់ត្រូវបានដកចេញ មិនមែនដោយកម្លាំងមនុស្សទេ ប៉ុន្តែដោយទេវតាទីបី—ដែលតំណាងឲ្យច្បាប់ថ្ងៃអាទិត្យ ប៉ុន្តែក៏តំណាងឲ្យសារនៃភ្លៀងក្រោយ ដែលនៅពេលនោះកំពុងកើនឡើងទៅជាសំឡេងខ្លាំងផងដែរ។ ស្មៅអាក្រក់ជាផ្នែកមួយនៃសក្ខីភាពទំនាយ ដូចជាស្រូវសាលីដែរ។ ព្រះហត្ថព្រះបន្ទាល់នៃព្រះ ឈានដល់ច្បាប់ថ្ងៃអាទិត្យ ហើយទេវតាទីបីសម្អាតព្រះវិហារជាលើកទីពីរ។ ទ្រង់បានសម្អាតវានៅថ្ងៃទី 22 ខែតុលា ឆ្នាំ 1844 ហើយការសម្អាតព្រះវិហារជាលើកទីពីរគឺជាច្បាប់ថ្ងៃអាទិត្យ។

The external elements of history that lead to the Sunday law are a major element of the testimony of the church triumphant, as are the tares, the wheat and the binding of the two classes. The closing messages of Revelation are the three angels’ messages, and they separate and bind the two classes, but it is important to see that Sister White identifies that those “closing messages,” “ripen the harvest.” The closing message that ripens the harvest is the latter rain, and it is the fire that binds the 250 men “as fagots for the fires of destruction.”

Ажьымбжьатәы закъуарышьҭрақәа, Ажәытәымш азакәан ахь инеиуа, Аиааира згаз аизара амҵахырхәараҟны ихадоу ахәҭакуп, ашәарыца, аԥсыц, насгьы ари аҩ-кәаскьа реиқәырҳәара еиԥш. Ааткахьтәи Аҵыхәтәантәи аҳәамҭақәа Аиааира аауаԥшь аҳазцҟәарҭ рҳәамҭақәа роуп, урҭ аҩ-кәаскьа еиҿырԥшны еиҟәыргоит, еиқәадырҳәуеит, аха ихадоуп алагара, Сестра Уайт ишьақәлыргыло еиԥш, урҭ “аҵыхәтәантәи аҳәамҭақәа” “аҽаҩра ашьашәаламҭазы идырԥхаруеит.” Аҽаҩра ашьашәаламҭазы идырԥхару аҵыхәтәантәи аҳәамҭа — аҵыхәтәантәи ақәаҩԥшь ауп, уи ауп амца, 250-ҩык ахацәа “аԥхасҭахаразы амцақәа рзы агәдқәа еиԥш” еиқәазҳәо.

“To John were opened scenes of deep and thrilling interest in the experience of the church. He saw the position, dangers, conflicts, and final deliverance of the people of God. He records the closing messages which are to ripen the harvest of the earth, either as sheaves for the heavenly garner or as fagots for the fires of destruction. Subjects of vast importance were revealed to him, especially for the last church, that those who should turn from error to truth might be instructed concerning the perils and conflicts before them. None need be in darkness in regard to what is coming upon the earth.” The Great Controversy, 341.

«ᎤᏓᏅᏖᏗ ᎤᎾᏙᎴᎰᏒ ᎠᎴ ᎤᏣᏘ ᎤᏓᏅᏛ ᎤᎵᎮᎵᏍᏗ ᎠᏰᎵ ᏣᏂ ᎠᎦᏄᎪᏤᎴ ᏧᏩᏛᎯ ᏧᏓᎴᎸᎯ ᎾᎿ ᎾᏍᎩ ᏧᏓᏩᏗᏒ ᎠᏃᎯᏳᏗ ᏧᎾᏓᏡᎬ. ᎤᎪᎮ ᎢᏳᎾᏍᏗ, ᎠᏂᏍᎦᏯ, ᎠᏓᏁᎸ, ᎠᎴ ᎤᏍᏆᏗᏗ ᎤᏓᏅᎡᎵᏗ ᎤᏁᎳᏅᎯ ᏴᏫ. ᎦᏬᏂᎭ ᎤᏍᏆᏗᏗ ᎠᎵᏥᏙᎲᏍᎩ ᎾᏍᎩ ᎦᎳᏅᏛ ᎤᏂᏁᏗᏱ ᎡᎶᎯ ᎤᏂᏁᎫᏥᏛ, ᎠᏏᏉ ᏧᏤᏐᎯ ᏧᏁᏟᏴᏍᏗ ᎦᎸᎳᏗ ᎤᏣᏛᎯ, ᎠᎴ ᎠᏏᏉ ᎤᏂᏆᎶᏛ ᏧᏕᏲᎲᏍᏗ ᎤᏲᏍᏗ ᎠᏥᎸᎢ. ᎤᏣᏘ ᎠᎵᏍᎦᏯ ᏗᎦᏰᎵᎢ ᎠᎦᎾᏄᎪᏫᏎᎴ, ᎰᏩ ᎤᏟ ᏥᏚᏓᏅᏛ ᎤᎵᏍᏆᏗᏗ ᎠᏃᎯᏳᏗ ᏧᎾᏓᏡᎬ, ᎾᏍᎩ ᎯᎠ ᏗᎦᎾᏓᏅᏖᏗ ᎤᏂᎶᎯᏍᏗ ᎦᏰᎪᎩ ᎠᎴ ᎤᏙᎯᏳᎯ, ᏗᎨᏥᏰᎶᏗ ᎢᏳᎾᏍᏗ ᎠᏂᏍᎦᏯ ᎠᎴ ᎠᏓᏁᎸ ᎢᎬᏱᏗ ᏂᎦᎵᏍᏔᏅ. ᎥᏝ ᎩᎶ ᏚᏓᏅᏙ ᏧᎸᎢᏍᏗ ᎤᏩᏒ ᎠᏰᎵ ᎢᏳᏍᏗ ᎾᏍᎩ ᏂᎦᎵᏍᏗ ᎡᎶᎯ ᎠᎷᎩ.» The Great Controversy, 341.

His cleansing of the temple, is also illustrated by the work of the Dirt Brush man who John the Baptist introduced as the One who followed his ministry. He is the one who sweeps out the rubbish in Miller’s dream.

Təmplin Onun tərəfindən təmizlənməsi, həmçinin Vəftizçi Yəhyanın öz xidmətindən sonra gələn Şəxs kimi təqdim etdiyi Çirk Fırçası adamının işi ilə də təsvir olunur. O, Millerin yuxusunda zibili süpürüb çıxaran odur.

“The Lord is about to reveal the difference between the righteous and the wicked; for his ‘fan is in his hand, and he will thoroughly purge his floor, and gather his wheat into his garner; but he will burn up the chaff with unquenchable fire.’” Review and Herald, November 8, 1892.

“Señorajj justorampi ñanqhanakamp chika uñacht’ayañampïski; jupasti ‘ventiladorapajj amparapanquiwa, pampapsti sumapuniw q’umachani, trigopsti pirwaparu apthapini; jallupsti jan jiwaykiri ninampiw naqhantayani’” Review and Herald, 8 de noviembre de 1892.

Isaiah is referenced by Sister White, when she identified that in 1849 the Lord had stretched out his hand a second time to gather the remnant of His people, and Isaiah and Sister White are identifying the final gathering of the one hundred and forty-four thousand. The process of gathering includes the scattering and gathering represented as the first disappointment, that leads to the gathering at the end of a tarrying time. Each of these elements of the sealing of the one hundred and forty-four thousand is a specific topic of biblical prophecy. The external history which the Lord employs as His tool to bring sin to its conclusion is represented in Daniel 11:11; and the final gathering is found in Isaiah 11:11; and the end of the tarrying time is found in Revelation 11:11 and the separation of the wheat and tares at the Sunday law is located in Ezekiel 11:11:

Isaiah ñan pakaryashqa Sister Whitewan rikuchin, paymi 1849 watapi Señorqa iskay kutita makinta mast’arirqanmi llaqtasninta qhipaq puchuqkunata huñunaypaq nispa reqsichirqan; chaymi Isaiahpas Sister Whitepas hukllaña reqsichkanku pachak tawa chunka tawa waranqa runakunapa qhipa huñuyninta. Chay huñuy rurayqa ch’iqrichiyta hinallataq huñuyta ima hina ñawpaq llakikuywan rikuchisqanta hap’in, chaymi suyay p’unchaykunapa tukukuyninpi huñuyman apamun. Kay sapa imakuna pachak tawa chunka tawa waranqapa sellasqa kayninmantaqa sapaqlla Biblia willakuy qhelqapi sut’i yachachikuykunam. Hawa historiata, Señorqa huchata tukukuyninman chayananpaq llamk’aynin hina apaykachan, Daniel 11:11pi rikuchisqa kachkan; hinaspa qhipa huñuyqa Isaiah 11:11pi tarikun; hinaspa suyay p’unchaykunapa tukukuyninqa Revelation 11:11pi tarikun, trigowan q’achuwan t’aqanakuytaq Domingo kamachikuypi Ezekiel 11:11pi tarikun:

This city shall not be your caldron, neither shall ye be the flesh in the midst thereof; but I will judge you in the border of Israel. Ezekiel 11:11.

သင်တို့အတွက် ဤမြို့သည် အိုးမဖြစ်၊ သင်တို့လည်း ၎င်းအတွင်းရှိ အသားမဖြစ်ကြလိမ့်မည်။ သို့ရာတွင် ငါသည် သင်တို့ကို ဣသရေလပြည်၏ နယ်စပ်၌ တရားစီရင်မည်။ ယေဇကျေလ ၁၁း၁၁။

In Joel, the “new wine” is cut off from the ancient old men who were to be the guardians of the sanctuary. The message of the Midnight Cry is the new wine of Joel, and the fire that comes down at the Sunday law has been typified by the Pentecostal fire. That fire represents a message, which is the new wine, but it is also the message that destroys the 250 men who offered incense. The Laodicean Seventh-day Adventist church ends at the Sunday law, for it is then that the fire is poured out without measure and it destroys the 250 men who offered incense; it therefore destroys their system of worship.

Yoel kitabında “yengi şarap”, mabedin qoruyucuları olması kerek bolğan qadimki qart adamlardan kesilip alınğan. Tün Ortası Nidasınıñ haberi, Yoel’degi yengi şaraptır; jäne Jeksenbi qanunı kezinde tömen tüsken ot, Pentekost otı arqılı aldın ala beyimdelgen edi. Ol ot bir haberni bildiredi, ol da yengi şaraptır; biraq sol birge ol, xuşbu yandırğan 250 adamdı joýatın haber de bolıp tabıladı. Laodikiyalı Jetiñşi Kün Adventister şirkevi Jeksenbi qanunında ayaqtaladı, sebebi däl sol waqıtta ot ölşewsiz tögiledi jäne xuşbu yandırğan 250 adamdı joýatadı; sondıqtan olardıñ tabınu jüyesin de joýatadı.

If the Seventh-day Adventist church were faithful at the Sunday law, the power and might of the United States government will close it down. If it is unfaithful, it will simply change its name to First-day Adventist church or some other close facsimile. Righteous or unrighteous the Seventh-day Adventist church does not go beyond the Sunday law. The prophetic testimony identifies that Adventism has rejected the message of the old paths at 9/11, and those old paths lead to the shut door at the Sunday law. The 25 men were represented in Ezekiel’s passage by “Jaazaniah the son of Azur, and Pelatiah the son of Benaiah, princes of the people.”

അഡ്‌വെന്റിസ്റ്റ് സഭ ഞായറാഴ്ച നിയമത്തിന്റെ സമയത്ത് വിശ്വസ്തയായിരുന്നാൽ, അമേരിക്കൻ ഐക്യനാടുകളുടെ ഭരണകൂടത്തിന്റെ ശക്തിയും പ്രാഭവവും അതിനെ അടച്ചുപൂട്ടും. അവിശ്വസ്തയായിരുന്നാൽ, അത് ലളിതമായി തന്റെ പേര് “ഫസ്റ്റ്-ഡേ അഡ്വെന്റിസ്റ്റ് സഭ” എന്നോ അതിനോടു വളരെ സാദൃശ്യമുള്ള മറ്റേതെങ്കിലും പേരിലേക്കോ മാറ്റും. നീതിയുള്ളതായാലും അനീതിയുള്ളതായാലും, സെവൻത്ത്-ഡേ അഡ്വെന്റിസ്റ്റ് സഭ ഞായറാഴ്ച നിയമത്തെ അതിക്രമിച്ച് കടക്കുകയില്ല. പ്രവാചകസാക്ഷ്യം വ്യക്തമാക്കുന്നത്, അഡ്വെന്റിസം 9/11-ൽ പഴയ പാതകളുടെ സന്ദേശം നിരസിച്ചുവെന്നും, ആ പഴയ പാതകൾ ഞായറാഴ്ച നിയമത്തിലെ അടഞ്ഞ വാതിലിലേക്കാണ് നയിക്കുന്നതെന്നും ആകുന്നു. ഇരുപത്തഞ്ചു പുരുഷന്മാർ യെഹെസ്കേലിന്റെ ഭാഗത്തിൽ “ജനത്തിന്റെ പ്രഭുക്കന്മാരായ അസൂരിന്റെ മകനായ യാസന്യാവും ബെനായാവിന്റെ മകനായ പെലത്യാവും” എന്നിങ്ങനെ പ്രതിനിധീകരിക്കപ്പെട്ടിരുന്നു.

Their name’s profess the characteristics of God’s people, but it is simply profession. Jaazaniah means God hears, and he is the son of Azur, which means to help and protect. Sister White says the 25 men were to be the guardians, as represented by “Azur.” His son professes to “hear” God, but he is the class that seeing, they see not, and hearing, they hear not. Pelatiah means delivered of God, and his father “Benaiah,” means God has built. When Ezekiel finished his warning message Pelatiah died.

Naaŋmen tɔɔ na pɔɔsɛ sɛ e yɛ Nyankopɔn nkurɔfo no su, nanso ɛyɛ pɔɔsɛ nkutoo. Jaazaniah kyerɛ sɛ Onyankopɔn te, na ɔyɛ Azur ba, a ne din kyerɛ boa ne bɔ ho ban. Onuawa White ka sɛ mmarima aduonu anum no na ɛsɛ sɛ wɔyɛ ahwɛfo no, sɛnea “Azur” gyina hɔ ma no. Ne ba no pɔɔsɛ sɛ ɔte Onyankopɔn, nanso ɔno ne kuw a, wɔhwɛ de, wonhu, na wɔte de, wɔnte. Pelatiah kyerɛ sɛ Onyankopɔn agye no, na n’agya “Benaiah” kyerɛ sɛ Onyankopɔn asi. Bere a Hesekiel wiee n’kɔkɔbɔ nkrasɛm no, Pelatiah wui.

This city shall not be your caldron, neither shall ye be the flesh in the midst thereof; but I will judge you in the border of Israel: And ye shall know that I am the Lord: for ye have not walked in my statutes, neither executed my judgments, but have done after the manners of the heathen that are round about you. And it came to pass, when I prophesied, that Pelatiah the son of Benaiah died. Then fell I down upon my face, and cried with a loud voice, and said, Ah Lord God! wilt thou make a full end of the remnant of Israel? Ezekiel 11:11–13.

Tseda ajjib ayu kanda, ba hiya kinan a tsaknuta iti tengngana; no di ket ukumennakayo iti beddeng ti Israel: ket maammoanyo a siak ni Jehova: ta saanyo a nagnaed kadagiti lintegko, wenno inaramid dagiti ukomko, no di ket inaramidyo a kas kadagiti ugali dagiti nasion a adda iti aglawlawyo. Ket napasamak idi agpadtoak, a ni Pelatias nga anak ni Benaias ket natay. Kalpasanna, nagbettak a napaulbod iti rupak, ket impukkawak iti napigsa a timek, ket kinunak, Ay Apo a Dios! Aramidem kadi ti naan-anay a panangpukaw iti natda iti Israel? Ezekiel 11:11–13.

Pelatiah died at the loud cry of Ezekiel. The wheat died in the street on July 18, 2020 in fulfillment of Revelation eleven. The wheat are Moses and Elijah, the first author of God’s Word, and the promise of Elijah to come, is the last statement in the Old Testament. Alpha and Omega are slain in the street of Sodom and Egypt, but they are resurrected in 2024, as represented in Revelation 11:11. While they were dead, Sodom and Egypt rejoiced. Ezekiel places the death of Pelatiah in the time of the remnant when he says, “Ah Lord God! wilt thou make a full end of the remnant of Israel?” Sodom is the Seventh-day Adventist church in the time of the remnant, according to Isaiah.

Pelatiah dannune gĩa mũgambo mũnene wa Ezekiel. Ngano nĩikuuire njĩra-inĩ mũthenya wa 18 wa Mweri wa Karandĩri, 2020, kũhingia ũhoro wa Kũgũrũkĩrio 11. Ngano nĩ Moses na Elijah, mwandĩki wa mbere wa Njũgũma ya Ngai, na kĩrĩra gĩa Elijah ũrĩa agooka nĩ kĩo kigambo gĩa mũth mwisho wa Ihunjia Rĩa Kũrĩa. Alpha na Omega nĩmooragwo njĩra-inĩ ya Sodom na Misri, no marĩhingũrio muoyo rĩngĩ mwaka wa 2024, o ta ũrĩa kwonanyitwo nĩ Kũgũrũkĩrio 11:11. Hĩndĩ ĩrĩa maarĩ akuũ, Sodom na Misri nĩmaakenire. Ezekiel nĩaheana gĩkũyũ gĩa gũkua kwa Pelatiah hĩndĩ ya arĩa matigarĩrio rĩrĩa oigire atĩ, “Aa Jehova Ngai! wĩgũcoka ũtuĩke mũthia mũkinyanĩru wa matigarĩrio ma Israeli?” Sodom nĩ kanitha wa Seventh-day Adventist hĩndĩ ya matigarĩrio, ta ũrĩa Isaiah oigĩte.

Hear, O heavens, and give ear, O earth: for the Lord hath spoken, I have nourished and brought up children, and they have rebelled against me. The ox knoweth his owner, and the ass his master’s crib: but Israel doth not know, my people doth not consider.

Escuchad, oh cielos, y presta oído, oh tierra; porque el Señor ha hablado: Hijos crié y engrandecí, y ellos se rebelaron contra mí. El buey conoce a su dueño, y el asno el pesebre de su señor; mas Israel no conoce, mi pueblo no entiende.

Ah sinful nation, a people laden with iniquity, a seed of evildoers, children that are corrupters: they have forsaken the Lord, they have provoked the Holy One of Israel unto anger, they are gone away backward. Why should ye be stricken anymore? ye will revolt more and more: the whole head is sick, and the whole heart faint. From the sole of the foot even unto the head there is no soundness in it; but wounds, and bruises, and putrifying sores: they have not been closed, neither bound up, neither mollified with ointment. Your country is desolate, your cities are burned with fire: your land, strangers devour it in your presence, and it is desolate, as overthrown by strangers. And the daughter of Zion is left as a cottage in a vineyard, as a lodge in a garden of cucumbers, as a besieged city.

Wai, motûr xelqê gunahbar, gelêkî barê neheqiyê hilgirtî, tovekî xerabkaran, zarokên ku fesad dikin: wan Xudan terikandine, Quddûsa Îsraêlê bi hêrs anîne, paşve vegeriyane. Çima hûn dîsa bên lêdan? Hûn ê her ku biçin zêdetir serhildin: hemû ser nexweş e, û hemû dil bêhêz e. Ji binê lingê heta serê, tê de ti saxlemî tune ye; lê birîn, şînî, û qirikên qelawî hene: ne hatine girtin, ne hatine girêdan, ne jî bi rûn nerm hatine kirin. Welatê we viran e, bajarên we bi agir hatine şewitandin: welatê we, biyaniyan li ber çavên we dixwin, û ew viran e, wekî ku biyaniyan wê hilweşandibin. Keça Siyonê jî maye wekî kulîlkek di rezvanekê de, wekî koxek di baxçeyê xiyarên de, wekî bajarekê dorpêçkirî.

Except the Lord of hosts had left unto us a very small remnant, we should have been as Sodom, and we should have been like unto Gomorrah. Hear the word of the Lord, ye rulers of Sodom; give ear unto the law of our God, ye people of Gomorrah. Isaiah 1:2–10.

لاول سٻن جو رب اسان لاءِ هڪ تمام ننڍڙو بچيل حصو نه ڇڏي ها، ته اسين سدوم وانگر ٿي وڃون ها، ۽ عمورہ جهڙا بڻجي وڃون ها. اي سدوم جا حاڪمو، رب جو ڪلام ٻڌو؛ اي عمورہ جا ماڻھو، اسان جي خدا جي شريعت تي ڪن ڌريو. يسعياه 1:2–10.

Moses and Elijah are slain in Sodom and Egypt during the period of the remnant. Egypt is a symbol of corrupted statecraft and Sodom of corrupted churchcraft. Pelatiah the son of Benaiah dies at the Sunday law, which Isaiah aligns with the biblical day of provocation, which is either 1863, or the Sunday law. Pelatiah the son of Benaiah represents a counterfeit of those who actually hear the Word of God. In the time of the remnant those represented by Moses and Elijah are slain and then resurrected. That resurrection began with a voice in the wilderness in July of 2023. From 2024 the final separation of the wheat and tares has been under way.

मूसा र एलियाह बाँकीहरूको अवधिमा सदोम र मिश्रमा मारिन्छन्। मिश्र भ्रष्ट राज्यकौशलको प्रतीक हो र सदोम भ्रष्ट मण्डलीय कौशलको। बेनायाहको छोरा पलत्याह आइतबारको व्यवस्था लागू हुने समयमा मर्छ, जसलाई यशैयाले बाइबलीय “उत्तेजनाको दिन”सँग मिलाउँछन्, र त्यो या त 1863 हो, वा आइतबारको व्यवस्था। बेनायाहको छोरा पलत्याहले ती मानिसहरूको नक्कली रूपलाई प्रतिनिधित्व गर्छ, जो वास्तवमा परमेश्वरको वचन सुन्छन्। बाँकीहरूको समयमा मूसा र एलियाहद्वारा प्रतिनिधित्व गरिएकाहरू मारिन्छन् र त्यसपछि पुनर्जीवित हुन्छन्। त्यो पुनर्जीवन 2023 को जुलाईमा उजाडस्थानमा भएको एउटा स्वरबाट आरम्भ भयो। 2024 देखि गहुँ र जङ्गली घाँसको अन्तिम पृथक्करण प्रारम्भ भइसकेको छ।

At the Sunday law the Seventh-day Adventist church will know that they are lost.

Yekuwa ka dî Qanûna Yekşemê de, dê dêrê Adventîst a Roja Heftemîn bizane ku ew winda bûne.

This city shall not be your caldron, neither shall ye be the flesh in the midst thereof; but I will judge you in the border of Israel: And ye shall know that I am the Lord: for ye have not walked in my statutes, neither executed my judgments, but have done after the manners of the heathen that are round about you. And it came to pass, when I prophesied, that Pelatiah the son of Benaiah died. Ezekiel 11:11–13.

Taya siudad kay diri an iyo kawa, ngan kamo diri an unod nga aada ha butnga hini; kondi huhukman ko kamo didto ha utlanan han Israel: Ngan mahibabaro kamo nga ako amo an Ginoo: kay waray kamo lumakat sumala ha akon kabalaoran, ni tumuman han akon mga paghukom, kondi nagbuhat sumala han mga batasan han mga Hentil nga nahapalibot ha iyo. Ngan nahitabo, han nagpanagna ako, nga namatay hi Pelatias nga anak ni Benaia. Ezekiel 11:11–13.

The death of Pelatiah, whose names means delivered by God, means in context, delivered unto death, at the same point that the eleventh-hour workers are delivered from the hand of the king of the north in verse forty-one of Daniel eleven. Pelatiah is delivered into the hand of the king of the north at the Sunday law. Pelatiah, the son of Benaiah, meaning “what God’s has built.” At the very point where God has once again built a temple, to lift up as the church triumphant at the Sunday law, those represented by Pelatiah are delivered unto death, for rather than participating in the work of building up the old waste places, they were building themselves Tobiah’s tomb. Pelatiah represents Isaiah’s head to the toe, a body that is completely laden with sin. That body is the Laodicean Seventh-day Adventist church at the conclusion of four generations of progressive rebellion, that Isaiah expresses as an escalating rebellion when he states, “revolt more and more.” In the final testing process which began in 2024, the wheat is dead for three and a half days, then resurrected, at which point they shall know that the Lord is God.

كُۇداي تەرەپىدىن قۇتقۇزۇلدى دېگەن مەنىنى بىلدۈرىدىغان پېلەتىيانىڭ ئۆلۈمى، مەزمۇن ئىچىدە، دانىيال 11-باب 41-ئايتتىكى ئون بىرىنچى سائەت ئىشچىلىرى شىمال پادىشاھىنىڭ قولىدىن قۇتقۇزۇلىدىغان شۇ ئوخشاش نۇقتىدا، ئۆلۈمگە تاپشۇرۇلۇشنى بىلدۈرىدۇ. پېلەتىيا يەكشەنبە قانۇنى ۋاقتىدا شىمال پادىشاھىنىڭ قولىغا تاپشۇرۇلىدۇ. بېنايانىڭ ئوغلى بولغان پېلەتىيا، «خۇدا قۇرغان نەرسە» دېگەن مەنىنى بىلدۈرىدۇ. خۇدا يەنە بىر قېتىم بىر ئىبادەتخانا قۇرۇپ، ئۇنى يەكشەنبە قانۇنى ۋاقتىدا غالىب چېركاۋ سۈپىتىدە يۇقىرى كۆتۈرىدىغان دەل شۇ نۇقتىدا، پېلەتىيا بىلەن ئىپادىلەنگەنلەر ئۆلۈمگە تاپشۇرۇلىدۇ؛ چۈنكى ئۇلار كونا خارابىلىكلەرنى قايتا قۇرۇش خىزمىتىگە قاتنىشىشنىڭ ئورنىغا، ئۆزلىرى ئۈچۈن توبىيانىڭ قەبرىسىنى قۇرۇۋاتاتتى. پېلەتىيا ئىسايانىڭ باشتىن پۇتقىچە، گۇناھ بىلەن پۈتۈنلەي يۈكلەنگەن بىر تېنىنى ئىپادىلەيدۇ. بۇ تەن، تۆت ئەۋلاد داۋام قىلغان تەدرىجىي ئاسىيلىقنىڭ ئاخىرىدىكى لائودىكيا ھالىتىدىكى يەتتىنچى كۈن ئادۋېنتىست چېركاۋىدۇر؛ بۇنى ئىسايا «تېخىمۇ-تېخىمۇ ئىسيان قىلىسىلەر» دېگەن سۆزى بىلەن كۈچىيىپ بارىدىغان بىر ئاسىيلىق سۈپىتىدە بايان قىلىدۇ. 2024-يىلى باشلانغان ئاخىرقى سىناق جەريانىدا بۇغداي ئۈچ يېرىم كۈن ئۆلۈك بولىدۇ، ئاندىن تىرىلدۈرۈلىدۇ؛ شۇ ۋاقىتتا ئۇلار رەببىنىڭ خۇدا ئىكەنلىكىنى بىلىدۇ.

Therefore prophesy and say unto them, Thus saith the Lord God; Behold, O my people, I will open your graves, and cause you to come up out of your graves, and bring you into the land of Israel. And ye shall know that I am the Lord, when I have opened your graves, O my people, and brought you up out of your graves, And shall put my spirit in you, and ye shall live, and I shall place you in your own land: then shall ye know that I the Lord have spoken it, and performed it, saith the Lord. Ezekiel 37:12–14.

Awó, súna, ka kàda ka wúruje ka dule, umàman marŋa nto: Ga wóse Máliɲa Màngta; Ngàla, yé mbori anní, mi ndíriŋgeŋ ne am mùgúrí, ka sa am bàr ka to ne am mùgúrí, ka yàw am ka jìgi ne ndùm Israila. Ka anní ráŋga ka mbori mi Máliɲa, sa mi ndíriŋgeŋ ne am mùgúrí, yé mbori anní, ka sa am bàr ka to ne am mùgúrí, ka mi su am Màsím ne anní, ka anní jòŋga; ka mi yèw am ne ndùm anní màŋga: ngàsa anní ráŋga ka mbori mi Máliɲa, mi wúruje ta, ka mi táŋga ta, nto Máliɲa. Ezekiel 37:12–14.

The counterfeit priesthood who are represented by 25 at the Sunday law, shall then know the Lord is God. The wheat know that the Lord is God in 2024, and the tares wake up to that knowledge at the Sunday law, when it is too late. The period begins with a grave and resurrection and ends with a grave and no resurrection. The wheat at the beginning know God, when He fulfills the resurrection of Revelation eleven, and the tares know at the Sunday law earthquake of the same chapter. In between those two waymarks the testing process of the latter rain brings both classes to maturity for the harvest.

Az zirtir semlik ci priesthood si vay 25 at yi Sunday law, lin then know yi Lord si God. Az wheat know dat yi Lord si God in 2024, un az tares wake up to dat knowledge at yi Sunday law, wen it si too late. Yi period begins wid a grave un resurrection un ends wid a grave un no resurrection. Az wheat at yi beginning know God, wen He fulfills yi resurrection of Revelation eleven, un az tares know at yi Sunday law earthquake of yi same chapter. In between dose two waymarks yi testing process of yi latter rain brings both classes to maturity fi yi harvest.

Joel’s message is the song of the vineyard, but the first issue it raises is whether men can recognize the latter days, by the former days. The “old men” in Joel could not do that, for when the wake-up call arrives at midnight, they are cut off—spewed out of the mouth of the Lord, right where the earth beast opens it’s mouth to speak, which is also where Balaam’s ass spoke, and where John the Baptist’s father spoke.

ᐁᓯᓂᑲᑌᐤ ᒍᐁᓪ ᐅᒪᓯᓇᐃᑲᓇᓐ ᑖᑯᐦᒋ ᓂᑲᒧᓐ ᐅᑖᑭᐦᒋᑲᓂᐏᓐ, ᒥᓇ ᒫᑲ ᐊᓂᐦᒌ ᑳ ᓂᑲᓂᐱ ᑯᑕᑭᐏᐣ ᐅᑎᐦᑖᑯᓐ ᑮᔥᐱᓐ ᐃᓕᓕᐗᒃ ᑲᔥᑭᑌᐤ ᑭᑫᑕᒧᐃᐧᓐ ᐋᓃᓐ ᓂᐸᑭᒋᓈᑯᓯᒋ ᑭᔑᑳᑌᒃ, ᐃᑯ ᐃᐦᑕᑾᕽ ᓈᐸᒡ ᑭᔑᑳᑌᒃ. ᓇ “ᑭᔐᐃᕽᑳᑕᒃ” ᐃᓐ ᒍᐁᓪ ᓇᒪᐎᐊ ᑮ ᑲᔥᑭᑐᓈᐗᐤ ᐁᑯᓐ ᐅᐦᒋ, ᐁᑲ ᐱᑯ ᐃᓯᓈᑯᓯᒃ ᐁ ᑕᑯᔑᓂᒃ ᒋ ᐎᑲᒋᐦᐃᑯᐎᓯᓂᒃ ᑎᐱᔥᑯ ᑎᐯᒋᑲᓂᐏᓐ, ᒥᓂᒃ ᑭᔥᐱᓐ ᐅᓂᑭᒥᓂᐗᒃ—ᐋᐱᒋ ᐅᒋ ᐸᑭᑎᓂᑲᑌᐗᒃ ᐅᒌᐦᑌᐎᓂᒃ ᐅᑖᐧᐃᑲᓂᒃ ᑳᑭᔮᒃ, ᒣᒀᒡ ᐁᑯ ᐃᑕ ᐊᑮ-ᐊᐌᓯᓴ ᐹᔑᑫᓐ ᐅᑖᐧᐃᑲᓐ ᓈᐱᐦᑖᐤ ᒋ ᑭᑭᐧᐌᐃᐧᑦ, ᐁᑯ ᑕᔥ ᐁᑎ ᐹᓚᒻ ᐅᑎᐹᓐ ᑮ ᑭᑭᐧᐌ, ᐁᑯ ᑕᔥ ᐁᑎ ᒐᓐ ᐅᐸᑎᔅᑦ ᐅᑖᐎᔭ ᑮ ᑭᑭᐧᐌᑦ।

The judgment upon the “old ancient men” is based upon the question of whether this has happened in the days of your forefathers? The passage opens by saying, “hear this.” It then sets forth two witnesses, one of four generations of men and the other four types of insects. Then they are awakened at the Midnight Cry, only to find they are passed by as God’s chosen covenant people. They are not passed by because they had no wine, they are passed by because they have the wrong wine. In the parable of the ten virgins, Joel’s new wine is oil.

«Қадимий қерилар» устидан келадиган ҳукм бу нарса ота-боболарингиз даврида содир бўлганми, деган саволга асосланади. Пора «буни эшитинг» деб очилади. Сўнг у икки гувоҳни келтиради: бири тўрт авлод одамлар, иккинчиси эса тўрт хил ҳашарот. Кейин улар Ярим тун нидосида уйғотиладилар, аммо Худонинг аҳд халқидан танланганлар сифатида четлаб ўтилганларини кўрадилар. Улар шаробга эга бўлмаганлари учун четлаб ўтилмайди; улар нотўғри шаробга эга бўлганлари учун четлаб ўтилади. Ўнта бокира ҳақидаги масалда Юэлнинг янги шароби — мойдир.

Their salvation is placed in the terms of whether they receive the “new wine” of the latter rain message. The “old and ancient men” are also portrayed as “the drunkards of Ephraim” by Isaiah, and Ephraim is not represented in the sealed in Revelation seven. He is replaced by his brother Manasseh. It is difficult to find a more wicked king than Manasseh, but he replaces the drunkards of Ephraim.

Asa akyɛgye no da nsɛm yi so sɛ ebia wogye awiei osutɔ nkra no “bobesa foforo” no anaasɛ. Wɔsan de “mpanyimfo ne nnipa dedaw” no kyerɛ sɛ wɔyɛ “Efraim asanomfo” wɔ Yesaia nkyerɛmu mu, na wɔnkyerɛ Efraim wɔ wɔn a wɔasɔw wɔn ano wɔ Adiyisɛm ti nson mu. Wɔde ne nua Manase si n’ananmu. Ɛyɛ den sɛ wobɛhwehwɛ ɔhene bɔne bi a ɔsen Manase, nanso ɔno na osi Efraim asanomfo no ananmu.

“The class who do not feel grieved over their own spiritual declension, nor mourn over the sins of others, will be left without the seal of God. The Lord commissions His messengers, the men with slaughtering weapons in their hands: ‘Go ye after him through the city, and smite: let not your eye spare, neither have ye pity: slay utterly old and young, both maids, and little children, and women: but come not near any man upon whom is the mark; and begin at My sanctuary. Then they began at the ancient men which were before the house.’

“ထိုအုပ်စုသည် မိမိတို့၏ ဝိညာဉ်ရေး ကျဆင်းယိုယွင်းခြင်းအတွက် ဝမ်းနည်းမခံစားကြသူများဖြစ်၍၊ အခြားသူတို့၏ အပြစ်များအတွက်လည်း မအော်မြည်မညည်းတွားကြသဖြင့်၊ ဘုရားသခင်၏ တံဆိပ်တော်မရှိဘဲ ချန်ထားခြင်းကို ခံရလိမ့်မည်။ ထာဝရဘုရားသည် မိမိ၏ သံတမန်များ၊ လက်တွင် သတ်ဖြတ်ရေးလက်နက်များ ကိုင်ဆောင်ထားသောသူများအား အမိန့်တော်ပေးတော်မူသည်မှာ၊ ‘သူ့နောက်မှ မြို့အနှံ့သို့ သွား၍ ရိုက်သတ်ကြလော့။ သင်တို့၏ မျက်စိသည် မသနားစေကြနှင့်၊ ကရုဏာမပြကြနှင့်။ အိုမင်းသူနှင့် လူငယ်၊ မိန်းကလေးများနှင့် ကလေးငယ်များ၊ မိန်းမများကိုပါ အလုံးစုံ သတ်ဖြတ်ကြလော့။ သို့ရာတွင် အမှတ်အသားရှိသော မည်သူ့ထံသို့မျှ မနီးကပ်ကြနှင့်။ ငါ၏ သန့်ရှင်းရာဌာနမှ စတင်ကြလော့။ ထိုအခါ သူတို့သည် အိမ်တော်ရှေ့၌ရှိသော အသက်ကြီးသူများမှ စတင်ကြလေ၏။’

“Here we see that the church—the Lord’s sanctuary—was the first to feel the stroke of the wrath of God. The ancient men, those to whom God had given great light and who had stood as guardians of the spiritual interests of the people, had betrayed their trust. They had taken the position that we need not look for miracles and the marked manifestation of God’s power as in former days. Times have changed. These words strengthen their unbelief, and they say: The Lord will not do good, neither will He do evil. He is too merciful to visit His people in judgment. Thus ‘Peace and safety’ is the cry from men who will never again lift up their voice like a trumpet to show God’s people their transgressions and the house of Jacob their sins. These dumb dogs that would not bark are the ones who feel the just vengeance of an offended God. Men, maidens, and little children all perish together.

“Ayta ni makita ta nga an iglesia—an santuaryo han Ginoo—amo an syahan nga nakaabat han hampak han kapungot han Dios. An kaharaan nga mga tawo, adton mga gintagan han Dios hin daku nga kapawa ngan nanindog sugad nga mga magbarantay han espirituhanon nga kaopayan han katawohan, nagtraydor han ira gintapod. Ginkuha nira an tindog nga diri na kinahanglan maglaom kita hin mga milagro ngan han dayag nga pagpakita han gahum han Dios sugad han hadto nga mga adlaw. Nagbag-o na an mga panahon. Ini nga mga pulong nagpapakusog han ira pagkadiri-matinoohon, ngan nasiring hira: An Ginoo diri magbubuhat hin maopay, ngan diri liwat Hiya magbubuhat hin maraot. Labis Hiya kamaloloy-on basi bisitahon an Iya katawohan pinaagi hin paghukom. Sanglit, “Kamurayawan ngan kasigurohan” amo an singgit han mga tawo nga diri na gud muling mag-aalsa han ira tingog sugad hin trumpeta basi ipakita ha katawohan han Dios an ira mga paglapas ngan ha balay ni Jacob an ira mga sala. Ini nga mga iro nga amang nga diri nagkakahol amo an mga nakaabat han matarong nga panimalos han usa nga nasina nga Dios. An kalalakin-an, an mga dalaga, ngan an gudtiay nga mga kabataan ngatanan napupuo nga magkaupod.

“The abominations for which the faithful ones were sighing and crying were all that could be discerned by finite eyes, but by far the worst sins, those which provoked the jealousy of the pure and holy God, were unrevealed. The great Searcher of hearts knoweth every sin committed in secret by the workers of iniquity. These persons come to feel secure in their deceptions and, because of His long-suffering, say that the Lord seeth not, and then act as though He had forsaken the earth. But He will detect their hypocrisy and will open before others those sins which they were so careful to hide.

“Yáa ákooshdááhígíí doo baa áchįʼ hólǫ́ǫgo ádáhodoolʼį́į́ʼígíí, éí tʼáá shá shaa nitsáhákeesígíí bá ályaa átʼéego ádaʼdóózį́į́ʼ, shí éí tʼáá niʼdootłʼizhíí biniiyé, áko tʼáá íiyisí doodago baa hwiindzinígíí bee Hózhǫ́ǫgi dóó Tʼáá Átʼéego Yáʼátʼééhígíí biniiyé haneʼ doo bílaʼashdlaʼii. Tʼáá ajiłiiʼígíí bił nihíjiʼígíí biyiʼdi tʼáá ajiłiiʼígíí bílaʼashdlaʼii Hastiin Diyin nitsaago hazʼą́ągo doo tʼáá hólǫ́ǫgo yáʼátʼéehígíí baa ahééh da. Díí dineʼé doo bee haneʼ yáhootʼééłígíí biniiyé tʼáá nihá shikaadééłgo, dóó biniiyé tʼáá ałtso daatsʼíísígo, “Shimá Sihasin doo nihíjiʼígíí yáhootʼééł da,” niigo yádaałtiʼ, dóó nihá áko ajiłiiʼígíí shį́į́dahwiilyááh niigo dooleeł. Áádóó éí deestʼį́į́ʼígíí bee hwiindzinígo baa nitsáhákees dooleeł, dóó áłtsé bee ádahwiilyaaígíí éí tʼáá ałtso dineʼé daʼákołʼį́į́ʼ dooleeł.”

“No superiority of rank, dignity, or worldly wisdom, no position in sacred office, will preserve men from sacrificing principle when left to their own deceitful hearts. Those who have been regarded as worthy and righteous prove to be ring-leaders in apostasy and examples in indifference and in the abuse of God’s mercies. Their wicked course He will tolerate no longer, and in His wrath He deals with them without mercy.

«Артыкчылык даражасы, кадыр-барк же дүйнөлүк акылмандык, ыйык кызматтагы эч кандай кызмат орду, адамдарды өздөрүнүн азгырыкчы жүрөктөрүнө калтырылганда, принципти курмандыкка чалуудан сактап кала албайт. Татыктуу жана адил деп эсептелгендер чындыгында чегинүүнүн башкы дем берүүчүлөрү болуп, кайдыгерликте жана Кудайдын ырайымдарын кыянаттык менен пайдаланууда үлгү болуп чыгышат. Алардын жаман жолуна Ал мындан ары чыдабайт, жана Өзүнүн каарында аларга ырайымсыз мамиле кылат.»

“It is with reluctance that the Lord withdraws His presence from those who have been blessed with great light and who have felt the power of the word in ministering to others. They were once His faithful servants, favored with His presence and guidance; but they departed from Him and led others into error, and therefore are brought under the divine displeasure.” Testimonies, volume 5, 211, 212.

«Хуца ләхьырцәыкьра ду змоу, насгьы егьырҭ ирзааҩуа ажәа амч згаз, урҭ рҟынтәи Иҳақәиҭу Иҭаԥхьаҵра аԥыжәарала акәӡам. Уаанӡа дара Иазгәышьыз, Иҟазааралагьы Инапаҵалагьы ҳәарҭаз имаҵзурауаа ракәын; аха дара Иара иалҵит, егьырҭгьы амцгаразы рнагеит, убри азы урҭ Анцәа ицәымӷреи Игәаԥхашьареи иҵанакуеит». Testimonies, volume 5, 211, 212.

Joel is speaking to the leadership of the Laodicean Seventh-day Adventist church when he identifies the “old men,” but Joel is also speaking to the unlearned, as Isaiah calls those who are contrasted with the learned. Joel is speaking to the ancient men who bow to the sun in Ezekiel chapter eight, and who are the first to be judged in chapter nine. He is also addressing the laity of the Laodicean Seventh-day Adventist church when he says, “Hear this, ye old men, and give ear, all ye inhabitants of the land.”

ਯੋਏਲ ਲਾਓਦੀਕਿਆਈ ਸੱਤਵੇਂ ਦਿਨ ਦੀ ਐਡਵੈਂਟਿਸਟ ਕਲੀਸਿਆ ਦੀ ਅਗਵਾਈ ਨਾਲ ਗੱਲ ਕਰ ਰਿਹਾ ਹੈ ਜਦੋਂ ਉਹ “ਬੁਜ਼ੁਰਗ ਮਨੁੱਖਾਂ” ਦੀ ਪਹਿਚਾਣ ਕਰਦਾ ਹੈ, ਪਰ ਯੋਏਲ ਅਣਪੜ੍ਹਾਂ ਨਾਲ ਵੀ ਗੱਲ ਕਰ ਰਿਹਾ ਹੈ, ਜਿਵੇਂ ਯਸਾਯਾਹ ਉਨ੍ਹਾਂ ਨੂੰ ਕਹਿੰਦਾ ਹੈ ਜੋ ਪੜ੍ਹੇ-ਲਿਖਿਆਂ ਦੇ ਵਿਰੁੱਧ ਦਰਸਾਏ ਗਏ ਹਨ। ਯੋਏਲ ਉਨ੍ਹਾਂ ਪ੍ਰਾਚੀਨ ਮਨੁੱਖਾਂ ਨਾਲ ਗੱਲ ਕਰ ਰਿਹਾ ਹੈ ਜੋ ਹਿਜ਼ਕੀਏਲ ਦੇ ਅੱਠਵੇਂ ਅਧਿਆਇ ਵਿੱਚ ਸੂਰਜ ਨੂੰ ਨਮਸਕਾਰ ਕਰਦੇ ਹਨ, ਅਤੇ ਜੋ ਨੌਵੇਂ ਅਧਿਆਇ ਵਿੱਚ ਸਭ ਤੋਂ ਪਹਿਲਾਂ ਨਿਆਂ ਕੀਤੇ ਜਾਂਦੇ ਹਨ। ਉਹ ਲਾਓਦੀਕਿਆਈ ਸੱਤਵੇਂ ਦਿਨ ਦੀ ਐਡਵੈਂਟਿਸਟ ਕਲੀਸਿਆ ਦੇ ਆਮ ਮੈਂਬਰਾਂ ਨੂੰ ਵੀ ਸੰਬੋਧਨ ਕਰ ਰਿਹਾ ਹੈ ਜਦੋਂ ਉਹ ਕਹਿੰਦਾ ਹੈ, “ਇਹ ਸੁਣੋ, ਹੇ ਬੁਜ਼ੁਰਗ ਮਨੁੱਖੋ, ਅਤੇ ਧਿਆਨ ਨਾਲ ਸੁਣੋ, ਹੇ ਦੇਸ ਦੇ ਸਾਰੇ ਵਸਨੀਕੋ।”

The 25 men in chapter eight are located at the Sunday law, where they are bowing to the sun with their backs to the sanctuary. They are a “tithe” of the rebellion of the 250, who stood with Korah, Dathan and Abiram. The 25 men are a symbol of the rebellion that was repeated, according to inspiration in 1888, which typified the rebellion of the leadership of the Laodicean Seventh-day Adventist church at 9/11, through unto the Sunday law. They represent a “tithe” of rebellion in the very same period that Isaiah in chapter six identifies the wise as a “tithe,” that has substance within.

بنی آشتاک ٢٥ ئێران وە لە ئاسایس یەک شەممە یاساسە دەن، لەوێی ئەنەوان بۆ ئاگەر ڕۆژ هەڵدەستێن و پشتیان بۆ پیرۆزبایەکەی خۆدا کردووە. ئەوان «دەیەک»ێکن لەو سەرپێچییەی ٢٥٠ کە لەگەڵ قۆرەح، داتان و ئەبیرام وەستان. ئەو ٢٥ پیاوە هێمایەکن بۆ ئەو سەرپێچییەیەی کە بەپێی ئیلهام لە ساڵی ١٨٨٨ دووبارە بووەوە، کە خۆی نموونەی ئەو سەرپێچییە بوو کە ڕێبەری کڵێسای ئەدفەنتیستی حەوت ڕۆژی لائۆدیكیا لە 9/11 هەتا دەگات بە یاسای یەک شەممە ئەنجامدا. ئەوان «دەیەک»ی سەرپێچین لە هەمان ماوەی کاتدا کە ئیشایا لە بەشی شەشدا دانایان وەک «دەیەک» ناساندووە، کە ناوەوەیان ماددە هەیە.

Joel is the announcement to Adventism, that their probation is closed for they have filled up their cup of probationary time with sin, and the fulness is represented as sickness from their head unto their toes, identifying that the message of the latter rain has been cut off from their mouths. Isaiah describes the same reality in chapter twenty-nine.

Joel ay Adventism-ukaman yatiyawiwa, jupanakan probación pankanakapajj jist’antatäjjewa, juchampiw probación pacha vasosap phoqt’apjjatap layku; uka phoqatasti usutäñjamaw uñacht’ayasi, p’iqit kayu puntakam, ukhamat qhipa jallun yatiyäwipajj lakapats jarkʼatäjjatap uñt’ayasa. Isaías ukhamarakiw pachpa chiqap yatichäwi capítulo veintinueve ukan qhanañchi.

Stay yourselves, and wonder; cry ye out, and cry: they are drunken, but not with wine; they stagger, but not with strong drink. For the Lord hath poured out upon you the spirit of deep sleep, and hath closed your eyes: the prophets and your rulers, the seers hath he covered. And the vision of all is become unto you as the words of a book that is sealed, which men deliver to one that is learned, saying, Read this, I pray thee: and he saith, I cannot; for it is sealed: And the book is delivered to him that is not learned, saying, Read this, I pray thee: and he saith, I am not learned.

Осоргүтүнг, таң қалыңлар; айғай салыңлар, айғайлаңлар: олар шараппен емес мас, күшті ішімдікпен емес теңселеді. Өйткені Жаратқан Ие сендердің үстілеріңе терең ұйқы рухын төкті, көздеріңді жұмды; пайғамбарларды да, басшыларыңды да, көріпкелдерді де Ол жапты. Сонда бүкіл аян сендерге мөрленген кітаптың сөздері сияқты болды; оны бір білімді адамға беріп: «Мынаны оқышы, өтінемін», — дейді; ал ол: «Оқи алмаймын, өйткені ол мөрленген», — дейді. Сосын кітапты сауаты жоқ адамға беріп: «Мынаны оқышы, өтінемін», — дейді; ал ол: «Мен сауатсызбын», — дейді.

Wherefore the Lord said, Forasmuch as this people draw near me with their mouth, and with their lips do honour me, but have removed their heart far from me, and their fear toward me is taught by the precept of men: Therefore, behold, I will proceed to do a marvellous work among this people, even a marvellous work and a wonder: for the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid. Woe unto them that seek deep to hide their counsel from the Lord, and their works are in the dark, and they say, Who seeth us? and who knoweth us? Surely your turning of things upside down shall be esteemed as the potter’s clay: for shall the work say of him that made it, He made me not? or shall the thing framed say of him that framed it, He had no understanding? Isaiah 29:9–16.

अतः प्रभु ने कहा, क्योंकि यह प्रजा अपने मुंह से मेरे निकट आती है, और अपने होंठों से मेरा आदर करती है, परन्तु अपना हृदय मुझ से दूर कर लिया है, और मेरा भय मानना मनुष्यों की आज्ञाओं के अनुसार सिखाया गया है; इसलिए, देखो, मैं इस प्रजा के बीच एक अद्भुत कार्य, वरन् एक अद्भुत और आश्चर्यजनक कार्य करने को प्रवृत्त होऊँगा; क्योंकि उनके बुद्धिमानों की बुद्धि नष्ट हो जाएगी, और उनके समझदारों की समझ छिप जाएगी। हाय उन पर जो अपनी युक्ति को यहोवा से छिपाने के लिये गहराई में जाते हैं, और जिनके काम अन्धकार में होते हैं, और जो कहते हैं, हमें कौन देखता है? और हमें कौन जानता है? निश्चय, तुम्हारा सब कुछ उलटा-पुलटा कर देना कुम्हार की मिट्टी के समान ठहराया जाएगा; क्योंकि क्या बनाई हुई वस्तु अपने बनाने वाले के विषय में कहेगी, उसने मुझे नहीं बनाया? अथवा क्या गढ़ी हुई वस्तु अपने गढ़ने वाले के विषय में कहेगी, उसमें समझ न थी? यशायाह 29:9–16।

The “understanding” of the wise men is based upon the unsealing of God’s prophetic Word. Those who have been trained in the corrupted institutions of Adventism cannot read the book of prophecy, and they accuse God of having no understanding. When the prophecy is unsealed, they cannot understand it, so they accuse God of being the one who has no understanding, and in so doing they turn things upside down. The learned and unlearned of Adventism cannot understand the prophecy that is unsealed just before probation closes, and the book of Joel commands the “old men” to hear, but they are a class that hearing, they do not hear, and seeing they do not see.

«ТӀэхьа долу» гӀиллакхийн кхетам лаьцна ду АллахӀан пайхамаран Къаман печать дӀаяккхин болуш. Адвентизман бузуш йола институтехь тарлоьхна хилларш пайхамаран китап деша ца лоьху, тӀаккха уьш АллахӀан тӀехьа долу ца ду аьлла бехк боху. Пайхамаршал печать дӀаяккхина йича, уьш иза кхета ца лоьху, цундела уьш АллахӀана тӀехьа долу ца ду аьлла бехк боху, тӀаккха иштта дешна, уьш хӀуманаш кӀелхьарчу меттигахь дохьу. Адвентизман дешаран долуш а, дешаран доцуш а болу нах, сынахь латтача мур кхаьчна хьалха печать дӀаяккху пайхамаршал кхета ца лоьху, тӀаккха Иоилан китапо «къенна нах» хезар деха, амма уьш иштачу тайпана бу: хезаш а, уьш хеза ца хеза, гуш а, уьш гуш ца гу.

The very heart of their rebellion is represented in their inability to recognize Christ as the first and the last. This is the context of the chapter where the question is asked, “Hath this been in your days, or even in the days of your fathers?”

ꞌA tasɛmmast n tmɛtti-nsen tettban deg wugur-nsen n war asen-ttwaqbel ara Krist d amezwaru u d aneggaru. D agi ay d usatal n yixef-agi anda tettwaseqqsa tazrast-a: “Daya yella deg wussan-nwen, neɣ ula deg wussan n yimawlan-nwen?”

Was there a time in the history of your fathers where a people awaken at the Midnight Cry, only to find they are foolish virgins? The “old men” are commanded to “awake,” as were the Millerites at Exeter camp meeting in 1844. The parable of the ten virgins is the parable of the experience of the Adventist people which was fulfilled to the very letter in Millerite history, and will be fulfilled again to the very letter in the latter days. The inability of Laodicean Seventh-day Adventism to recognize that the foundational history of their church is repeated in the latter days, emphasizes the prophetic principle that is the key that unlocks the prophetic message. It is not only the biblical rule, but also the heart of the Revelation of Jesus Christ’s character that is unsealed just before probation closes.

آيا در تاريخ پدران شما زمانی بوده است كه قومی با فرياد نيمه‌شب بيدار شوند، تنها برای آنكه دريابند باكره‌های جاهل‌اند؟ به «پيران» فرمان داده می‌شود كه «بيدار شوند»، همان‌گونه كه به ميلري‌ها در گردهمايی اردوگاهی اگزتر در سال 1844 داده شد. مَثَل ده باكره، مَثَلِ تجربهٔ قوم ادونتيست است كه در تاريخ ميلري‌ها مو به مو تحقق يافت، و در ايام آخر نيز بار ديگر مو به مو تحقق خواهد يافت. ناتوانی ادونتيسم روز هفتمِ لائوديكه در تشخيص اينكه تاريخ بنيادين كليسايشان در ايام آخر تكرار می‌شود، آن اصل نبوی را برجسته می‌سازد كه كليدی است برای گشودن پيام نبوی. اين نه تنها قاعده‌ای كتاب‌مقدسی است، بلكه همچنين قلبِ مكاشفهٔ شخصيتِ عيسی مسيح است كه اندكی پيش از بسته شدنِ درِ فيض گشوده می‌شود.

Joel asks, “Hath this been in your days, or even in the days of your fathers?” Or it might be asked, “In the days of your fathers, was there a testing process that separated a new covenant people, from and old covenant people?” There was, and the separation was accomplished by the prophetic message represented as oil in the parable. “Hath this been in your days or the days of your fathers” immediately identified that what happened in the days of their fathers was an awakening after four generations of escalating destruction, as represented by the command to send the message out over four generations, and with the four insects of escalating destruction. Joel is the pronouncement of judgment against a backslidden and apostate church at the Midnight Cry. No church in sacred history has stood against greater light than the Seventh-day Adventist church. The symbol of that type of rebellion against the truth is represented by “Capernaum.”

ਯੋਏਲ ਪੁੱਛਦਾ ਹੈ, “ਕੀ ਇਹ ਤੁਹਾਡੇ ਦਿਨਾਂ ਵਿੱਚ ਹੋਇਆ ਹੈ, ਜਾਂ ਤੁਹਾਡੇ ਪਿਤਰਾਂ ਦੇ ਦਿਨਾਂ ਵਿੱਚ ਵੀ?” ਜਾਂ ਇਹ ਵੀ ਪੁੱਛਿਆ ਜਾ ਸਕਦਾ ਹੈ, “ਕੀ ਤੁਹਾਡੇ ਪਿਤਰਾਂ ਦੇ ਦਿਨਾਂ ਵਿੱਚ ਕੋਈ ਐਸੀ ਪਰਖ ਦੀ ਪ੍ਰਕਿਰਿਆ ਹੋਈ ਸੀ ਜਿਸ ਨੇ ਇੱਕ ਨਵੇਂ ਵਾਅਦੇ ਦੀ ਪ੍ਰਜਾ ਨੂੰ ਇੱਕ ਪੁਰਾਣੇ ਵਾਅਦੇ ਦੀ ਪ੍ਰਜਾ ਤੋਂ ਵੱਖ ਕੀਤਾ ਹੋਵੇ?” ਹੋਈ ਸੀ, ਅਤੇ ਉਹ ਵੱਖਰਾ ਹੋਣਾ ਉਸ ਭਵਿੱਖਬਾਣੀਕ ਸੰਦੇਸ਼ ਦੁਆਰਾ ਪੂਰਾ ਕੀਤਾ ਗਿਆ ਸੀ ਜੋ ਦ੍ਰਿਸ਼ਟਾਂਤ ਵਿੱਚ ਤੇਲ ਵਜੋਂ ਦਰਸਾਇਆ ਗਿਆ ਹੈ। “ਕੀ ਇਹ ਤੁਹਾਡੇ ਦਿਨਾਂ ਵਿੱਚ ਹੋਇਆ ਹੈ ਜਾਂ ਤੁਹਾਡੇ ਪਿਤਰਾਂ ਦੇ ਦਿਨਾਂ ਵਿੱਚ” ਇਹ ਤੁਰੰਤ ਇਸ ਗੱਲ ਦੀ ਪਛਾਣ ਕਰਵਾਂਦਾ ਹੈ ਕਿ ਜੋ ਕੁਝ ਉਨ੍ਹਾਂ ਦੇ ਪਿਤਰਾਂ ਦੇ ਦਿਨਾਂ ਵਿੱਚ ਹੋਇਆ ਸੀ, ਉਹ ਚਾਰ ਪੀੜ੍ਹੀਆਂ ਤੱਕ ਵਧਦੀ ਹੋਈ ਵਿਨਾਸ਼ਕਾਰੀ ਪ੍ਰਕਿਰਿਆ ਤੋਂ ਬਾਅਦ ਇੱਕ ਜਾਗਰੂਕਤਾ ਸੀ, ਜਿਸ ਨੂੰ ਸੰਦੇਸ਼ ਨੂੰ ਚਾਰ ਪੀੜ੍ਹੀਆਂ ਵਿੱਚ ਪ੍ਰਸਾਰਿਤ ਕਰਨ ਦੀ ਆਗਿਆ ਅਤੇ ਵਿਨਾਸ਼ ਦੇ ਵਧਦੇ ਕ੍ਰਮ ਨੂੰ ਦਰਸਾਉਣ ਵਾਲੇ ਚਾਰ ਕੀੜਿਆਂ ਰਾਹੀਂ ਪ੍ਰਤੀਕਾਤਮਕ ਤੌਰ ‘ਤੇ ਦਰਸਾਇਆ ਗਿਆ ਹੈ। ਯੋਏਲ ਅੱਧੀ ਰਾਤ ਦੀ ਪੁਕਾਰ ਵੇਲੇ ਇੱਕ ਪਿੱਛੇ ਹਟ ਚੁੱਕੀ ਅਤੇ ਧਰਮਤਿਆਗੀ ਕਲੀਸਿਆ ਦੇ ਵਿਰੁੱਧ ਨਿਆਂ ਦੀ ਘੋਸ਼ਣਾ ਹੈ। ਪਵਿੱਤਰ ਇਤਿਹਾਸ ਵਿੱਚ ਕਿਸੇ ਵੀ ਕਲੀਸਿਆ ਨੇ ਸੱਤਵੇਂ ਦਿਨ ਦੀ ਐਡਵੈਂਟਿਸਟ ਕਲੀਸਿਆ ਨਾਲੋਂ ਵੱਧ ਮਹਾਨ ਜੋਤ ਦੇ ਵਿਰੁੱਧ ਖੜ੍ਹਾ ਹੋਣ ਦਾ ਦਾਅਵਾ ਨਹੀਂ ਕੀਤਾ। ਸੱਚਾਈ ਦੇ ਵਿਰੁੱਧ ਐਸੇ ਬਗਾਵਤੀ ਰੂਪ ਦਾ ਪ੍ਰਤੀਕ “ਕਫਰਨਹੂਮ” ਦੁਆਰਾ ਦਰਸਾਇਆ ਗਿਆ ਹੈ।

We will continue in the next article.

ورسن في المقالة التالية.

“At Capernaum Jesus dwelt in the intervals of His journeys to and fro, and it came to be known as ‘His own city.’ It was on the shores of the Sea of Galilee, and near the borders of the beautiful plain of Gennesaret, if not actually upon it.” The Desire of Ages, 252.

«Капернаумда Иса Өзүнүн ары-бери сапарларынын аралыгында жашачу, ошондуктан ал “Анын өз шаары” деп аталып калган. Ал Галилея деңизинин жээгинде, кооз Геннисарет түздүгүнүн чек арасына жакын, болбосо түз эле анын үстүндө жайгашкан эле». The Desire of Ages, 252.

“Among the professed children of God, how little patience has been manifested, how many bitter words have been spoken, how much denunciation has been uttered against those not of our faith. Many have looked upon those belonging to other churches as great sinners, when the Lord does not thus regard them. Those who look thus upon the members of other churches, have need to humble themselves under the mighty hand of God. Those whom they condemn may have had but little light, few opportunities and privileges. If they had had the light that many of the members of our churches have had, they might have advanced at a far greater rate, and have better represented their faith to the world. Of those who boast of their light, and yet fail to walk in it, Christ says, ‘But I say unto you, It shall be more tolerable for Tyre and Sidon at the day of judgment, than for you. And thou, Capernaum [Seventh-day Adventists, who have had great light], which art exalted unto heaven [in point of privilege], shalt be brought down to hell: for if the mighty works, which have been done in thee, had been done in Sodom, it would have remained until this day. But I say unto you, That it shall be more tolerable for the land of Sodom in the day of judgment, than for thee.’ At that time Jesus answered and said, ‘I thank thee, O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent [in their own estimation], and hast revealed them unto babes.’

«Աստծու դավանյալ զավակների մեջ որքան քիչ համբերություն է դրսևորվել, որքան շատ դառն խոսքեր են ասվել, որքան շատ դատապարտություն է հնչեցվել նրանց դեմ, ովքեր մեր հավատքից չեն։ Շատերը այլ եկեղեցիներին պատկանողներին դիտել են որպես մեծ մեղավորներ, մինչդեռ Տերը նրանց այդպես չի դիտում։ Նրանք, ովքեր այսպես են նայում այլ եկեղեցիների անդամներին, կարիք ունեն խոնարհվելու Աստծու հզոր ձեռքի տակ։ Նրանք, ում իրենք դատապարտում են, գուցե ունեցել են միայն քիչ լույս, սակավ հնարավորություններ և արտոնություններ։ Եթե նրանք ունեցած լինեին այն լույսը, որ մեր եկեղեցիների շատ անդամներ ունեցել են, գուցե շատ ավելի մեծ չափով առաջադիմած լինեին և աշխարհին ավելի լավ ներկայացրած լինեին իրենց հավատը։ Նրանց մասին, ովքեր պարծենում են իրենց լույսով, բայց nevertheless չեն քայլում դրա մեջ, Քրիստոսն ասում է. «Բայց ասում եմ ձեզ. Դատաստանի օրը Տյուրոսի և Սիդոնի համար ավելի տանելի կլինի, քան ձեզ համար։ Եվ դու, Կափառնայում [Յոթներորդ օրվա ադվենտիստներ, որ մեծ լույս եք ունեցել], որ մինչև երկինք բարձրացվել ես [արտոնության տեսակետից], դժոխք պիտի իջեցվես, որովհետև եթե այն զորավոր գործերը, որ քո մեջ են կատարվել, Սոդոմում կատարված լինեին, նա մինչև այսօր կմնար։ Բայց ասում եմ ձեզ, որ դատաստանի օրը Սոդոմի երկրի համար ավելի տանելի կլինի, քան քեզ համար»։ Այդ ժամանակ Հիսուսն պատասխանեց և ասաց. «Գոհանում եմ քեզնից, ո՛վ Հայր, երկնքի և երկրի Տե՛ր, որովհետև այս բաները ծածկել ես իմաստուններից և խոհեմներից [իրենց իսկ գնահատմամբ] և հայտնել ես մանուկներին»։»

“‘And now, because ye have done all these works, saith the Lord, and I spake unto you, rising up early and speaking, but ye heard not; and I called you, but ye answered not; therefore will I do unto this house, which is called by my name, wherein ye trust, and unto the place which I gave to you and to your fathers, as I have done to Shiloh. And I will cast you out of my sight, as I have cast out all your brethren, even the whole seed of Ephraim.’

“‘Tayta Diosmi nin: Kunanqa qankuna kay llapa ruwasqaykikunarayku, ñuqaqa qankunaman tutamanta pacha hatarispay rimarqani, ichaqa mana uyariwankichikchu; waqyasaqmi, ichaqa mana kutichiwankichikchu. Chayraykun kay wasita, sutiywan sutichasqata, maypichus qankuna confiarqankichik, hinallataq qankunaman hinaspa taytaykichikkunaman qosqay lugar-ta, Siloman imaynachus ruwarqani, chayhinatataq ruwasaq. Hinaspan ñawpaqniymanta wikch’usqaykichik, llapa wawqeykichikta wikch’usqayman hina, Efrayimpa llapa miraynintinwan kuska.’”

“The Lord has established among us institutions of great importance, and they are to be managed, not as worldly institutions are managed, but after God’s order. They are to be managed with an eye single to his glory, that by all means perishing souls may be saved. To the people of God the testimonies of the Spirit have come, and yet many have not taken heed to reproofs, warnings, and counsels.

“ခင်ပွန်းတော်သည် အရေးပါလွန်ကဲသော အဖွဲ့အစည်းများကို ကျွန်ုပ်တို့အကြား တည်ထောင်ထားတော်မူပြီ။ ထိုအဖွဲ့အစည်းများကို လောကီအဖွဲ့အစည်းများ စီမံခန့်ခွဲသကဲ့သို့ မဟုတ်ဘဲ၊ ဘုရားသခင်၏ အစီအစဉ်တော်အတိုင်း စီမံခန့်ခွဲရမည်။ နစ်ပျက်လျက်ရှိသော ဝိညာဉ်များကို နည်းလမ်းအမျိုးမျိုးဖြင့် ကယ်တင်နိုင်မည်အကြောင်း၊ ဘုန်းတော်တစ်ပါးတည်းကိုသာ မျက်မှောက်ပြုလျက် စီမံခန့်ခွဲရမည်။ ဘုရားသခင်၏ လူမျိုးတော်ထံသို့ ဝိညာဉ်တော်၏ သက်သေခံချက်များ ရောက်ရှိလာခဲ့ပြီးဖြစ်သော်လည်း၊ များစွာသောသူတို့သည် ဆုံးမခြင်းများ၊ သတိပေးချက်များနှင့် အကြံပေးချက်များကို အလေးမထားကြသေးပေ။”

“‘Here now this, O foolish people, and without understanding; which have eyes, and see not; which have ears, and hear not: fear ye not me saith the Lord: will ye not tremble at my presence, which have placed the sand for the bound of the sea by a perpetual degree, that it cannot pass it: and though the waves thereof toss themselves, yet can they not prevail; though they roar, yet can they not pass over it? but this people hath a revolting and a rebellious heart; they are revolted and gone. Neither say they in their heart, Let us now fear the Lord our God, that giveth rain, both the former and the latter, in his season: he reserveth unto us the appointed weeks of the harvest. Your iniquities have turned away these things, and your sins have withholden good things from you. . . . They judge not the cause, the cause of the fatherless, yet they prosper; and the right of the needy do they not judge. Shall I not visit for these things? saith the Lord; shall not my soul be revenged on such a nation as this?’

«Արդ, լսեցէ՛ք այս, ո՛վ անմիտ ժողովուրդ եւ անխոհեմ, որ աչքեր ունիք եւ չէք տեսներ, ականջներ ունիք եւ չէք լսեր. ինձի՞ց չէք վախնար, — կ’ըսէ Տէրը, — իմ ներկայութեան առջեւ պիտի՞ չդողաք, ես, որ աւազը դրի որպէս ծովու սահման՝ յաւիտենական հրամանով, որպէսզի ան չանցնի զայն. եւ թէպէտ անոր ալիքները խռովին, չեն կրնար յաղթել. թէպէտ մռնչեն, չեն կրնար անցնիլ անոր վրայէն։ Բայց այս ժողովուրդը ապստամբող եւ ըմբոստ սիրտ ունի. ապստամբեցան եւ հեռացան։ Եւ իրենց սրտին մէջ չեն ըսեր. “Արդ, վախնանք մեր Տէր Աստուծմէ, որ անձրեւ կու տայ՝ վաղորդայնն ու ուշացածը, իր ժամանակին. ան մեզի համար կը պահէ հունձքի սահմանուած շաբաթները”։ Ձեր անօրէնութիւնները շեղեցին այս բաները, եւ ձեր մեղքերը բարիքները ձեզմէ խափանեցին.... Անոնք չեն դատեր որբին դատը, սակայն կը բարգաւաճին. եւ աղքատին իրաւունքը չեն դատեր։ Մի՞թէ այս բաներուն համար չպիտի պատժեմ, — կ’ըսէ Տէրը, — եւ իմ անձը չպիտի՞ վրէժխնդրուի այսպիսի ազգի մը վրայ»։

“Shall the Lord be compelled to say, ‘Pray not thou for this people, neither lift up cry nor prayer for them, neither make intercession to me: for I will not hear thee’? ‘Therefore the showers have been withholden, and there hath been no latter rain. . . . Wilt thou not from this time cry unto me, My father, thou art the guide of my youth?’” Review and Herald, August 1, 1893.

«Хуца Иегова маҷбур шаҳәарц: „Ари ажәлар рзы умраҳәа, урҭ рзы аӷызрагьы, аҳәаргьы умҩахымҵан, насгьы сара сахьахь аусрадҵара умымҩаԥымгалан: избанзар уара ухысхаӡом“? „Ус анакәха, ақәақәа аанкылан, насгьы аҵыхәтәантәи ақәақәа ыҟамызт.... Уара абри аамҭанӡагьы сахь иахьумҵәуазма: Сани, уара сыжәлар рызхьагылаҩ уоуп?“» Review and Herald, August 1, 1893.