“It is with an earnest longing that I look forward to the time when the events of the day of Pentecost shall be repeated with even greater power than on that occasion. John says, ‘I saw another angel come down from heaven, having great power; and the earth was lightened with his glory.’ Then, as at the Pentecostal season, the people will hear the truth spoken to them, every man in his own tongue.
«ڕەفتارێکی دڵسۆزانە و ئارەزوویەکی قووڵەوە چاوەڕێی ئەو کاتە دەکەم کە ڕووداوەکانی ڕۆژی پەنتیکۆست دووبارە ببنەوە، بە هێزێکی زۆر گەورەتر لەوەی لەو بۆنەیەدا بوو. یۆحەنا دەڵێت: “فریشتەیەکی دیکەم بینی لە ئاسمانەوە دابەزی، هێزێکی گەورەی هەبوو؛ و زەوی بە شکۆی ئەو ڕووناک بووەوە.” ئینجا، وەک لە وەرزی پەنتیکۆستدا، خەڵک ڕاستییەکە دەبیستن کە پێیان دەوترێت، هەر پیاوێک بە زمانی خۆی.»
“God can breathe new life into every soul that sincerely desires to serve Him, and can touch the lips with a live coal from off the altar, and cause them to become eloquent with His praise. Thousands of voices will be imbued with the power to speak forth the wonderful truths of God’s Word. The stammering tongue will be unloosed, and the timid will be made strong to bear courageous testimony to the truth. May the Lord help His people to cleanse the soul temple from every defilement, and to maintain such a close connection with Him that they may be partakers of the latter rain when it shall be poured out.” Review and Herald, July 20, 1886.
«Աստված կարող է նոր կյանք շնչել ամեն մի հոգու մեջ, որ անկեղծորեն ցանկանում է ծառայել Նրան, և կարող է զոհասեղանից վերցված կենդանի ածուխով դիպչել շուրթերին ու պատճառել, որ դրանք պերճախոս դառնան Նրա փառաբանությամբ։ Հազարավոր ձայներ կլցվեն Աստծո Խոսքի հրաշալի ճշմարտությունները հռչակելու զորությամբ։ Կակազող լեզուն կարձակվի, և երկչոտները կզորանան՝ ճշմարտության համար խիզախ վկայություն բերելու։ Թող Տերը օգնի Իր ժողովրդին մաքրել հոգու տաճարը ամեն տեսակ պղծությունից և Նրա հետ պահպանել այնպիսի սերտ կապ, որպեսզի նրանք մասնակից լինեն վերջին անձրևին, երբ այն թափվի»։ Review and Herald, July 20, 1886.
Pentecost, when considered as a feast of the Lord cannot be separated from Passover, the feast of unleavened bread, the first fruit offering and the feast of weeks. Pentecost is a period of time, though it is also a point in time. This is why it is called “the Pentecostal season.” The season began with Christ’s death, burial and resurrection. After His ascension Christ began forty days of personal instruction that was followed by ten days in the upper room where unity was accomplished. 9/11 began a period that ends at the Sunday law in the United States. That Sunday law is represented by the day of Pentecost as a point in time; a point in time that has been preceded by a period of time which began at 9/11. From 9/11 unto the Sunday law the “Pentecostal season” is repeated.
Pentecost, when considered as a feast of the Lord, cannot be separated from Passover, the feast of unleavened bread, the firstfruit offering, and the feast of weeks. Pentecost is a period of time, though it is also a point in time. This is why it is called “the Pentecostal season.” The season began with Christ’s death, burial, and resurrection. After His ascension, Christ began forty days of personal instruction, which was followed by ten days in the upper room where unity was accomplished. 9/11 began a period that ends at the Sunday law in the United States. That Sunday law is represented by the day of Pentecost as a point in time; a point in time that has been preceded by a period of time which began at 9/11. From 9/11 unto the Sunday law, the “Pentecostal season” is repeated.
Peter explained that the miraculous phenomenon of “tongues of fire,” was not drunken folly, but a fulfillment of the book of Joel because a controversy was brought against the message. “Tongues” represent the presentation of a message, and the fire represents the Holy Spirit. The message of Pentecost represents a combination of divinity (God is a consuming fire) with the humanity of the tongue. Just as Peter represents the one hundred and forty-four thousand during the time of the latter rain, so too the quibbling Jews represent a former covenant people who are being passed by at the very point in time when the latter rain is falling.
Պետրոսը բացատրեց, որ «կրակի լեզուների» հրաշալի երևույթը հարբածության մոլություն չէր, այլ Հովելի գրքի կատարման դրսևորում, որովհետև պատգամի դեմ վիճաբանություն էր հարուցվել։ «Լեզուները» ներկայացնում են պատգամի մատուցումը, իսկ կրակը ներկայացնում է Սուրբ Հոգին։ Հոգեգալստյան պատգամը ներկայացնում է աստվածության (Աստված սպառող կրակ է) և լեզվի մարդկայնության համադրությունը։ Ինչպես Պետրոսը ներկայացնում է հարյուր քառասունչորս հազարը վերջին անձրևի ժամանակ, այնպես էլ մանրախնդիր հրեաները ներկայացնում են նախկին ուխտի մի ժողովուրդ, որին շրջանցում են հենց այն ժամանակ, երբ վերջին անձրևը թափվում է։
And they were all filled with the Holy Ghost, and began to speak with other tongues, as the Spirit gave them utterance. And there were dwelling at Jerusalem Jews, devout men, out of every nation under heaven. Now when this was noised abroad, the multitude came together, and were confounded, because that every man heard them speak in his own language. And they were all amazed and marvelled, saying one to another, Behold, are not all these which speak Galilaeans? And how hear we every man in our own tongue, wherein we were born? Parthians, and Medes, and Elamites, and the dwellers in Mesopotamia, and in Judaea, and Cappadocia, in Pontus, and Asia, Phrygia, and Pamphylia, in Egypt, and in the parts of Libya about Cyrene, and strangers of Rome, Jews and proselytes, Cretes and Arabians, we do hear them speak in our tongues the wonderful works of God. And they were all amazed, and were in doubt, saying one to another, What meaneth this? Others mocking said, These men are full of new wine. But Peter, standing up with the eleven, lifted up his voice, and said unto them, Ye men of Judaea, and all ye that dwell at Jerusalem, be this known unto you, and hearken to my words: For these are not drunken, as ye suppose, seeing it is but the third hour of the day. Acts 2:4–15.
ئۇلارنىڭ ھەممىسى مۇقەددەس روھقا تولدۇرۇلدى ۋە روھ ئۇلارغا سۆزلەش ئىقتىدارىنى بەرگەندەك، باشقا تىللاردا سۆزلەشكە باشلىدى. شۇ چاغدا ئاسمان ئاستىدىكى ھەر بىر مىللەتتىن كەلگەن تەقۋادار يەھۇدىيلار يېرۇسالېمدا تۇرۇۋاتاتتى. بۇ خەۋەر تارقالغاندا، خالايىق جەم بولدى ۋە ھەيران قالدى، چۈنكى ھەر بىر كىشى ئۇلارنىڭ ئۆز ئانا تىلىدا سۆزلەۋاتقانلىقىنى ئاڭلىدى. ئۇلارنىڭ ھەممىسى ھەيران قېلىپ ئەجەبلەندى ۋە بىر-بىرىگە: «قاراڭلار، سۆزلەۋاتقان بۇلارنىڭ ھەممىسى گالىلىيەلەر ئەمەسمۇ؟ ئۇنداقتا قانداق بولۇپ بىزنىڭ ھەر بىرىمىز ئۆزىمىز تۇغۇلغان تىلدا ئاڭلاۋاتىمىز؟ پارتلار، مادىيلار، ئېلاملىقلار، مېسوپوتامىيەدە، يەھۇدىيەدە، كاپپادوكىيادا، پونتۇستا ۋە ئاسىيادا تۇرغۇچىلار، فرىگىيە ۋە پامفىلىيەدە، مىسىردا ۋە كىرېنە ئەتراپىدىكى لىۋىيە تەرەپلىرىدە تۇرغۇچىلار، رىمدىن كەلگەن مېھمانلار، يەھۇدىيلار ۋە دىنغا كىرگۈچىلەر، كرىتلار ۋە ئەرەبلەر — بىز ئۇلارنىڭ بىزنىڭ تىللىرىمىزدا خۇدانىڭ ئۇلۇغ ئەمەللىرىنى سۆزلەۋاتقانلىقىنى ئاڭلاۋاتىمىز»، دېدى. ئۇلارنىڭ ھەممىسى ھەيران قېلىپ، نېمە دېيىشنى بىلمەي، بىر-بىرىگە: «بۇ نېمىدىن دېرەك بېرىدۇ؟» دېدى. باشقىلار مەسخىرە قىلىپ: «بۇلار يېڭى شارابقا تويۇنۇپتۇ»، دېدى. لېكىن پېترۇس ئون بىر كىشى بىلەن بىللە ئورنىدىن تۇرۇپ، ئاۋازىنى كۆتۈرۈپ ئۇلارغا مۇنداق دېدى: «ئى يەھۇدىيە ئەھلى ۋە يېرۇسالېمدا تۇرۇۋاتقانلارنىڭ ھەممىسى، بۇنى بىلىۋېلىڭلار ۋە مېنىڭ سۆزلەرىمگە قۇلاق سېلىڭلار؛ چۈنكى بۇلار سىلەر گۇمان قىلغاندەك مەست ئەمەس، نېگە دېسەڭلار، ھازىر كۈندۈزنىڭ ئۈچۈنچى سائىتىدۇر.» ئەلچىلەر 2:4–15.
Peter is explaining Pentecost as a fulfillment of the book of Joel. He is doing so prophetically when the entire world is represented, for the passage states the audience came “out of every nation under heaven.” At 9/11 the earth was lightened with Christ’s glory and then again at the Sunday law the one hundred and forty-four thousand will perfectly reflect the glory of Christ as they are lifted up as an ensign before the entire world. The Pentecostal period began at 9/11 and it ends at the Sunday law.
Pedro está explicando Pentecostés como un cumplimiento del libro de Joel. Lo hace proféticamente cuando todo el mundo está representado, pues el pasaje declara que los oyentes habían venido “de toda nación debajo del cielo”. En el 9/11 la tierra fue alumbrada con la gloria de Cristo, y luego de nuevo, en la ley dominical, los ciento cuarenta y cuatro mil reflejarán perfectamente la gloria de Cristo al ser levantados como estandarte delante del mundo entero. El período pentecostal comenzó en el 9/11 y termina en la ley dominical.
“Not one of us will ever receive the seal of God while our characters have one spot or stain upon them. It is left with us to remedy the defects in our characters, to cleanse the soul temple of every defilement. Then the latter rain will fall upon us as the early rain fell upon the disciples on the Day of Pentecost.
«Ninguno de nosotros recibirá jamás el sello de Dios mientras nuestros caracteres tengan sobre sí una sola mancha o contaminación. Nos corresponde a nosotros remediar los defectos de nuestro carácter, limpiar el templo del alma de toda contaminación. Entonces la lluvia tardía caerá sobre nosotros, como la lluvia temprana cayó sobre los discípulos en el Día de Pentecostés.
“We are too easily satisfied with our attainments. We feel rich and increased with goods and know not that we are ‘wretched, and miserable, and poor, and blind, and naked.’ Now is the time to heed the admonition of the True Witness: ‘I counsel thee to buy of Me gold tried in the fire, that thou mayest be rich; and white raiment, that thou mayest be clothed, and that the shame of thy nakedness do not appear; and anoint thine eyes with eyesalve, that thou mayest see.’ …
“Ñuqanchikqa ancha usqhayllataqmi kusikunchik tarisqanchikkunawan. Qhapaq kasqanchikta, imaymanawan yapasqa kasqanchikta yuyanchik, hinaspataq mana yachanchikchu ñuqanchikqa ‘llakiyoq, wakcha, waqcha, ñawsa, q’ala’ kasqanchikta. Kunanmi pacha kasqa Cheqaq Testigo nisqap yuyaychasqanta uyariypaq: ‘Ñuqamanta rantikuy nina ukhupi pruebasqa qori, qhapaq kanaykipaq; yuraq p’achataq p’achallisqa kanaykipaq, hinaspa q’alaykiq p’enqaynin ama rikurinanpaq; hinaspa ñawiykikunata ñawi hampiwan llusk’iy, rikunaykipaq’ …”
“It is now that we must keep ourselves and our children unspotted from the world. It is now that we must wash our robes of character and make them white in the blood of the Lamb. It is now that we must overcome pride, passion, and spiritual slothfulness. It is now that we must awake and make determined effort for symmetry of character. ‘Today if ye will hear His voice, harden not your hearts.’ We are in a most trying position, waiting, watching for our Lord’s appearing. The world is in darkness. ‘But ye, brethren,’ says Paul, ‘are not in darkness, that that day should overtake you as a thief.’ It is ever God’s purpose to bring light out of darkness, joy out of sorrow, and rest out of weariness for the waiting, longing soul.
“Va hozir biz o‘zimizni va farzandlarimizni dunyodan dog‘siz saqlashimiz kerak. Va hozir biz fe’l-atvor liboslarimizni yuvib, ularni Qo‘zining qoni bilan oppoq qilishimiz kerak. Va hozir biz mag‘rurlikni, ehtirosni va ruhiy sustkashlikni yengishimiz kerak. Va hozir biz uyg‘onib, fe’l-atvor mutanosibligi uchun qat’iy sa’y-harakat qilishimiz kerak. ‘Bugun, agar Uning ovozini eshitsangiz, yuraklaringizni qattiq qilmanglar.’ Biz eng og‘ir sinovli bir holatda turibmiz, Rabbimizning zohir bo‘lishini kutib, kuzatib turibmiz. Dunyo zulmatdadir. ‘Lekin sizlar, birodarlar,’ deydi Pavlus, ‘zulmatda emassizlar, toki o‘sha kun sizlarni o‘g‘ridek bosib qolmasin.’ Xudoning maqsadi har doim zulmatdan nur, qayg‘udan quvonch va holdan toyishdan so‘ng kutayotgan, sog‘inayotgan jon uchun orom chiqarishdir.”
“What are you doing, brethren, in the great work of preparation? Those who are uniting with the world are receiving the worldly mold and preparing for the mark of the beast. Those who are distrustful of self, who are humbling themselves before God and purifying their souls by obeying the truth these are receiving the heavenly mold and preparing for the seal of God in their foreheads. When the decree goes forth and the stamp is impressed, their character will remain pure and spotless for eternity.
«Брача, щыфэдэу къыщыфэщт мы иныбжьыр гъэзэщӏэныгъэм? Дунейм епсэлъыхьыгъэхэр дуней и хэтыр къыщырагъэщӏэ, ауэ жаным и тамгъэм щыгъуэтынхэм щагъэхьэзыр. Зэхуэдэр зэрыхъумэфыну зыгъэпышъэхэр, Алыхь ипащхьэ икӏумэщӏу къызэхуэмыщӏэхэр, пэжыр етынымкӏэ япсалъэр зэрыцӏыфхэр — ахэр уафэм и хэтыр къыщырагъэщӏэ, ауэ Алыхь и пэчатьыр янатӏэм щыгъуэтынхэм щагъэхьэзыр. Унафэр къыщыдэкӏуэмрэ тамгъэр къытегъэтӏысэмрэ, яхабзэр мэзэкӏуэ, мэкъэбзэ дыдэу, гъащӏэм и ахыр къэс нэужь иужькӏэ къэнэнущ.»
“Now is the time to prepare. The seal of God will never be placed upon the forehead of an impure man or woman. It will never be placed upon the forehead of the ambitious, world-loving man or woman. It will never be placed upon the forehead of men or women of false tongues or deceitful hearts. All who receive the seal must be without spot before God—candidates for heaven. Go forward, my brethren and sisters. I can only write briefly upon these points at this time, merely calling your attention to the necessity of preparation. Search the Scriptures for yourselves, that you may understand the fearful solemnity of the present hour.” Testimonies, volume 5, 214, 216.
“سیزدی هازرلیق گؤرمَک وختیدیر. تارینین مُهرُ هچ بیر زامان ناپاک بیر اَرکَکین یا دا قادینین آلنینا وورولمایاجاق. او، هچ بیر زامان جاهطلب، دنیاسِوَر اَرکَکین یا دا قادینین آلنینا وورولمایاجاق. او، هچ بیر زامان یالاندیللی یا دا حیلهکار قَلبلی اَرکَکلرین و یا قادینلارین آلنینا وورولمایاجاق. مُهرُ قبول ائدَنلرین هامیسی تارینین حُضوروندا لَکهسیز اولمالیدیر—گؤی اوچون نامیزَدْلَر. ایری گئدین، قارداشلاریم و باجیلاریم. بو نؤقطهلر حاققیندا بو واخت یالنیز قیسا یازا بیلیرَم، سادجه سیزی هازرلیغین زَرورَتینه دیقّت ائتمَیه چاغیراراق. مُقدّس یازیلاری اؤزونوز آراشدیرین کی، حاضِرقی ساعاتین قورخولو جِدّیلییینی آنلایاسینیز.” شهادتلر، جلد 5، 214، 216.
Here Sister White identifies Pentecost as a point in time, aligning with the Sunday law in the United States, “when the decree goes forth.” Yet, though she marks the Sunday law and Pentecost as a point in time, her message calling for preparation identifies a period that precedes the Sunday law as typified by the Pentecostal season. The Sunday law is the seventh-day Sabbath test, and the period from 9/11 unto the Sunday law can be identified as the symbolic “day of the Lord’s preparation.” Preparation precedes the test.
म्हाँ सिस्टर व्हाइट पेन्टेकोस्ट री पहचान एक समय-बिंदु री तरह करै है, जे अमेरिका में रविवार-कानून नै संगत करै है, “जब हुक्म जारी होवै।” तौभी, जदपि ऊ रविवार-कानून अर पेन्टेकोस्ट नै एक समय-बिंदु री तरह चिन्हित करै है, तैयारी खातिर ऊ रो संदेश ऐसो काल-खण्ड नै पहचानै है, जिको रविवार-कानून सूं पहलां रो है अर जिको पेन्टेकोस्ती ऋतु द्वारा प्रतिरूपित करायो गयो है। रविवार-कानून सातवें दिन री सब्त रो परीक्षण है, अर 9/11 सूं ले रविवार-कानून तक रो काल प्रतीकात्मक “प्रभु री तैयारी रो दिन” री तरह पहचानाय सकै है। तैयारी परीक्षण सूं पहलां आवै है।
The “latter rain will fall upon” the one hundred and forty-four thousand just “as the early rain fell upon the disciples on the Day of Pentecost.” The period represented as the Pentecostal season began with a sprinkling when Christ returned from His ascension.
«Сонғы жаңбыр» жүз қырық төрт мыңның үстіне дәл «алғашқы жаңбыр Елуінші күн мейрамында шәкірттердің үстіне жауғандай» жауады. Елуінші күн мейрамы маусымы ретінде бейнеленген кезең Мәсіх көкке көтерілгеннен кейін қайта оралғанда себелеуден басталды.
And when he had said this, he breathed on them, and saith unto them, Receive ye the Holy Ghost. John 20:22.
Akagiire ati bwʼamaze okwogera bino, n’abafuuwa, n’abagamba nti, Muweebwe Omwoyo Omutukuvu. Yokaana 20:22.
His breath conveys the Holy Spirit and breath is what produces the sound of words. Jesus is the Word and His breath conveys the Holy Spirit through the impartation of His word. The breath is what brought the body of Adam to life, and the breath is what brings Ezekiel’s army of resurrected dead dry bones to life.
Né alààyè Rẹ̀ ń gbé Ẹ̀mí Mímọ́ lọ, àti alààyè ni ó ń mú ohun ọ̀rọ̀ jáde. Jésù ni Ọ̀rọ̀ náà, àti pé alààyè Rẹ̀ ń gbé Ẹ̀mí Mímọ́ lọ nípasẹ̀ ìpín ọ̀rọ̀ Rẹ̀. Alààyè ni ó mú ara Ádámù wá sí ìyè, alààyè sì ni ó mú ogun àwọn egungun gbígbẹ tí ó ti kú tí a jí dìde ti Ìsíkíẹ́lì wá sí ìyè.
“The act of Christ in breathing upon his disciples the Holy Ghost, and in imparting his peace to them, was as a few drops before the plentiful shower to be given on the day of Pentecost.” Spirit of Prophecy, volume 3, 243.
«Քրիստոսի այն արարքը, որով Նա շնչեց Իր աշակերտների վրա Սուրբ Հոգին և հաղորդեց նրանց Իր խաղաղությունը, նման էր մի քանի կաթիլի՝ Պենտեկոստեի օրը տրվելիք առատ հեղեղից առաջ»։ Spirit of Prophecy, հատոր 3, 243.
At the beginning of the Pentecostal season Christ’s “breath” imparted the Holy Spirit to the disciples, but some doubted.
Pentekoste urtemi Kristuysen “samï” şäkirtterge Qasïetti Ruhnı daryttı, biraq keybirеwler kümändandı.
But Thomas, one of the twelve, called Didymus, was not with them when Jesus came. The other disciples therefore said unto him, We have seen the Lord. But he said unto them, Except I shall see in his hands the print of the nails, and put my finger into the print of the nails, and thrust my hand into his side, I will not believe. John 2:24, 25.
تاوما، جيڪو ٻارهن مان هڪ هو، ۽ جنهن کي ديديمس سڏيندا هئا، جڏهن يسوع آيو تڏهن انهن سان گڏ نه هو. پوءِ ٻين شاگردن کيس چيو، اسان خداوند کي ڏٺو آهي. پر هن انهن کي چيو، جيستائين آءٌ سندس هٿن ۾ ميخن جا نشان نه ڏسان، ۽ پنهنجي آڱر ميخن جي نشانن ۾ نه وجهان، ۽ پنهنجو هٿ سندس پهلو ۾ نه داخل ڪريان، تيستائين آءٌ هرگز ايمان نه آڻيندس۔ يوحنا 20:24، 25۔
The Pentecostal period began a period of “testing,” starting with the breath of Christ and Thomas’ controversy of doubt. Thomas’ controversy at the beginning typifies the controversy of the Jews at the ending of the Pentecostal season. Christ imparted His word and the Holy Spirit to the disciples at the beginning, and the disciples imparted the word and the Holy Spirit to the world at the end of the Pentecostal season.
ဝိညာဉ်တော်ဆင်းသက်သည့်ကာလသည် “စမ်းသပ်ခြင်း” ၏ကာလတစ်ရပ်ကို စတင်ဖွင့်လှစ်ခဲ့ပြီး၊ ထိုကာလသည် ခရစ်တော်၏ အသက်ရှူခြင်းနှင့် သောမ၏ သံသယဆိုင်ရာ အငြင်းပွားမှုမှ အစပြုခဲ့သည်။ အစကာလ၌ သောမ၏ အငြင်းပွားမှုသည် ပင်တေကုတ္တေကာလ အဆုံး၌ ယုဒလူတို့၏ အငြင်းပွားမှုကို ပုံဆောင်ဖော်ပြသည်။ အစကာလ၌ ခရစ်တော်သည် မိမိ၏ နှုတ်ကပတ်တော်နှင့် သန့်ရှင်းသော ဝိညာဉ်တော်ကို တပည့်တော်တို့အား ပေးအပ်တော်မူခဲ့ပြီး၊ ပင်တေကုတ္တေကာလ၏ အဆုံး၌ တပည့်တော်တို့က နှုတ်ကပတ်တော်နှင့် သန့်ရှင်းသော ဝိညာဉ်တော်ကို လောကသို့ ပေးအပ်ခဲ့ကြသည်။
The work that Christ accomplished when He breathed upon the disciples was a second witness to the same work He had just accomplished with the disciples on the road to Emmaus.
ڤياوايان يڠ تله كريستوس سمڤورناکن اپابيلا ديا منيوسكن نافس كأتس مرايد-مرايد ايتو اداله ساكسيان كدوا باݢي ڤياوايان يڠ سام يڠ بارو ساهاج ديا سمڤورناکن برسام مرايد-مرايد دي جالن كأماوس.
And it came to pass, that, while they communed together and reasoned, Jesus himself drew near, and went with them. But their eyes were holden that they should not know him. …
වූයේ ය, ඔවුන් එකිනෙකා සමඟ කථා කරමින් හා තර්ක කරමින් සිටියදී, යේසුස් වහන්සේම ළඟට පැමිණ, ඔවුන් සමඟ ගමන් කළ සේක. එහෙත් ඔවුන් උන්වහන්සේ හඳුනා නොගන්නා පිණිස ඔවුන්ගේ ඇස් තදින් රඳවා තබන ලදී. …
Then he said unto them, O fools, and slow of heart to believe all that the prophets have spoken: Ought not Christ to have suffered these things, and to enter into his glory? And beginning at Moses and all the prophets, he expounded unto them in all the scriptures the things concerning himself. And they drew nigh unto the village, whither they went: and he made as though he would have gone further. But they constrained him, saying, Abide with us: for it is toward evening, and the day is far spent. And he went in to tarry with them. And it came to pass, as he sat at meat with them, he took bread, and blessed it, and brake, and gave to them. And their eyes were opened, and they knew him; and he vanished out of their sight. And they said one to another, Did not our heart burn within us, while he talked with us by the way, and while he opened to us the scriptures? Luke 24:15, 16, 25–32.
Emi gan ni ó sọ fún wọn pé, Ẹ̀yin aṣiwèrè, àti aláìyára ọkàn láti gbà gbogbo ohun tí àwọn wòlíì ti sọ: Kò ha yẹ kí Kristi jìyà nǹkan wọ̀nyí, kí ó sì wọ inú ògo rẹ̀? Ó sì bẹ̀rẹ̀ láti ọ̀dọ̀ Mose àti gbogbo àwọn wòlíì, ó túmọ̀ fún wọn nínú gbogbo Ìwé Mímọ́ àwọn ohun tí ó ṣe nípa ara rẹ̀. Wọ́n sì sún mọ́ abúlé tí wọ́n ń lọ sí: ó sì ṣe bí ẹni pé òun yóò lọ jù bẹ́ẹ̀ lọ. Ṣùgbọ́n wọ́n fi agbára rọ̀ ọ́, wọ́n ní, Bá wa gbé: nítorí ó ti ń ṣálẹ́, ọjọ́ sì ti lọ jìnnà. Ó sì wọlé lọ láti dúró pẹ̀lú wọn. Ó sì ṣẹlẹ̀ pé, bí ó ti jókòó jẹun pẹ̀lú wọn, ó mú àkàrà, ó sì súre sí i, ó bù ú, ó sì fi fún wọn. Ojú wọn sì là, wọ́n sì mọ̀ ọ́; ó sì di àìrí fún wọn. Wọ́n sì wí fún ara wọn pé, Ṣé ọkàn wa kò ha jó nínú wa, nígbà tí ó ń bá wa sọ̀rọ̀ ní ọ̀nà, àti nígbà tí ó ń ṣí Ìwé Mímọ́ sí wa? Luku 24:15, 16, 25–32.
Just as Jesus “sat with meat” in Emmaus, He thereafter ate with the disciples. In both instances eating is represented. Together they identify that the beginning of the Pentecostal period is marked by the breath of the Holy Spirit and also by eating. The opening events produces a controversy between a class who believes and a class who doubts. The eating, the impartation of the Holy Spirit and the opening of the Scriptures include that Christ began His instruction with “Moses and all the prophets.” Christ’s teaching was conveyed by taking the prophetic line of Moses and aligning it with the lines of all the prophets, here a little and there a little.
عیسیٰ جس طرح عمواس میں “کھانے پر بیٹھا”، اسی طرح اُس کے بعد اُس نے شاگردوں کے ساتھ بھی کھایا۔ دونوں مواقع میں کھانے کی نمائندگی کی گئی ہے۔ یہ دونوں مل کر ظاہر کرتے ہیں کہ پینتکوست کے دور کی ابتدا روحُ القدس کے سانس سے بھی نشان زد ہے اور کھانے سے بھی۔ ابتدائی واقعات ایک ایسے اختلاف کو جنم دیتے ہیں جو ایک ایمان رکھنے والے گروہ اور ایک شک کرنے والے گروہ کے درمیان برپا ہوتا ہے۔ کھانا، روحُ القدس کی افاضت، اور نوشتوں کا کھلنا—یہ سب اس امر کو شامل ہیں کہ مسیح نے اپنی تعلیم کا آغاز “موسیٰ اور سب نبیوں” سے کیا۔ مسیح کی تعلیم اس طور پہنچائی گئی کہ موسیٰ کی نبوتی لکیر کو لے کر اسے سب نبیوں کی لکیروں کے ساتھ ہم آہنگ کیا گیا، یہاں تھوڑا اور وہاں تھوڑا۔
On 9/11 the breath of the four winds of Ezekiel blew upon the dead dry bones of chapter thirty-seven. At that time, as typified by the angel who descended on August 11, 1840 and empowered the first angel’s message, the angel of Revelation eighteen descended with a message that must be eaten, as did the disciples eat at the beginning of the Pentecostal period. The unwillingness of Thomas to believe identifies that when the message is introduced a shaking is marked.
9/11-ին Եզեկիելի չորս հողմերի շունչը փչեց երեսունյոթերորդ գլխի մեռած չոր ոսկորների վրա։ Այդ ժամանակ, ինչպես խորհրդանշված էր այն հրեշտակով, որ իջավ 1840 թվականի օգոստոսի 11-ին և զորացրեց առաջին հրեշտակի լուրը, Հայտնության տասնութերորդ գլխի հրեշտակը իջավ մի լուրով, որը պետք է ուտվեր, ինչպես աշակերտները կերան Հոգեգալստյան ժամանակաշրջանի սկզբում։ Թովմասի անհավատալու չկամությունը ցույց է տալիս, որ երբ լուրը ներկայացվում է, ցնցում է նշանավորվում։
Speaking of the fall of the Twin Towers on 9/11 we are told that the Lord arose to “shake terribly the nations.” It is important to remember that a “shaking” among God’s people is accomplished by those who are fighting against a message of truth. There are “shakings” that are external, but internal shakings within the church occur in the environment of a message being presented.
Ku dzudzanyeni ka ku wa ka Twin Towers pa 9/11, tikauziwa leswaku HOSI Xikwembu xi pfukile leswaku “xi tsekatsekisa swinene matiko.” I swa nkoka ku tsundzuka leswaku “ku tsekatsekisiwa” exikarhi ka vanhu va Xikwembu ku endliwa hi lava lwisanaka ni rungula ra ntiyiso. Ku ni “ku tsekatsekisiwa” ka le handle, kambe ku tsekatsekisiwa ka le ndzeni eka kereke ku humelela eka xivandla lexi rungula ri humesiwaka eka xona.
“I asked the meaning of the shaking I had seen and was shown that it would be caused by the straight testimony called forth by the counsel of the True Witness to the Laodiceans. This will have its effect upon the heart of the receiver, and will lead him to exalt the standard and pour forth the straight truth. Some will not bear this straight testimony. They will rise up against it, and this is what will cause a shaking among God’s people.
«Байцааралгын удха юу байһыень би һурааб, тиигээд надад тэрэнь Лаодикиинхидта хандаһан Үнэн Гэршэһэнэй зүбшэлөөр урагшалан гаргагдаһан сэхэ гэршэлэлһээ боложо гараха гэжэ харуулагдаа. Энэ гэршэлэл абагшын зүрхэндэ өөрын нүлөө үзүүлхэ, тэрэниие тугые үргэжэ, сэхэ үнэниие тунхаглан гаргаха зүг рүү хүтэлхэ. Зариманиинь энэ сэхэ гэршэлэлые даажа шадахагүй. Тэдэнэр тэрэнэй эсэргүү бодожо бодохо, тиигэжэ лэ Бурханай арад зоной дунда байцааралга гараха юм.»
“I saw that the testimony of the True Witness has not been half heeded. The solemn testimony upon which the destiny of the church hangs has been lightly esteemed, if not entirely disregarded. This testimony must work deep repentance; all who truly receive it will obey it and be purified.” Early Writings, 271.
“I saw that the testimony of the True Witness has not been half heeded. The solemn testimony upon which the destiny of the church hangs has been lightly esteemed, if not entirely disregarded. This testimony must work deep repentance; all who truly receive it will obey it and be purified.” Early Writings, 271.
The internal “shaking” is caused by those who resist the presentation of the Laodicean message. Sister White identifies Jones and Waggoner’s message of 1888 as the Laodicean message.
Na no ny ɛma “wosow” a ɛwɔ mu no ba ne wɔn a wɔsɔre tia Laodikea nkrasɛm no ho nkyerɛkyerɛ no. Anuanombea White kyerɛ Jones ne Waggoner nkrasɛm a wɔde bae wɔ afe 1888 mu sɛ ɛno ne Laodikea nkrasɛm no.
“The message given us by A. T. Jones, and E. J. Waggoner is the message of God to the Laodicean church, and woe be unto anyone who professes to believe the truth and yet does not reflect to others the God-given rays.” The 1888 Materials, 1053.
«A. T. Jones mi E. J. Waggoner nzhӕrӕg ænӕм kænæg нӕм дӕттӕг фыст — уыд Хуыцауы фыст Лаодикийаг чырыстырæн, æмæ хъыг уæд уыцы кæмæн, чи рæстдзинадыл ышан кæны, фæлӕ æндæртæм нæ равдисæд Хуыцауæй дӕттæг нуртытæ». The 1888 Materials, 1053.
The resistance to the Laodicean message produces a shaking and Sister White aligns the message of 1888 with the descent of the angel of Revelation eighteen.
ᎳᎣᏗᏏᎠ ᎠᏓᏪᎵᏍᎩ ᎧᏃᎮᏛ ᎠᏍᏓᏱᏗᏍᎬ ᎤᏖᎸᏍᎪ ᎠᏖᎵᎬ ᎤᏖᎸᏍᎪᎢ, ᎠᎴ ᏗᏍᏆᏂ ᏫᎦᏲᎯᎯ 1888 ᎤᏕᏒᎯ ᎧᏃᎮᏛ ᎠᏎᏉ ᏧᏓᎴᎢᏍᏗ ᎤᎷᎯᏍᏗ ᎠᏥᎸᏉᏗ ᎾᏍᎩ ᎦᏃᎮᏍᎬ ᎠᏥᏴᏫ ᎪᏪᎵ 18 ᎠᎦᏴᎵᎨᎢ ᎤᎵᎩᏎᎢ።
“An unwillingness to yield up preconceived opinions, and to accept this truth, lay at the foundation of a large share of the opposition manifested at Minneapolis against the Lord’s message through Brethren Waggoner and Jones. By exciting that opposition Satan succeeded in shutting away from our people, in a great measure, the special power of the Holy Spirit that God longed to impart to them. The enemy prevented them from obtaining that efficiency which might have been theirs in carrying the truth to the world, as the apostles proclaimed it after the day of Pentecost. The light that is to lighten the whole earth with its glory was resisted, and by the action of our own brethren has been in a great degree kept away from the world.” Selected Messages, book 1, 235.
«Xwedanîkirina ku berbi nerînên pêşdîtî ve were teslîm bûn, û ev rastî were qebûlkirin, bingehê beşek mezin ji wê dijberiyê bû ku li Minneapolis li dijî peyama Xudan bi destê Birayên Waggoner û Jones hate nîşandan. Bi rakirina wê dijberiyê, Şeytan bi ser ket ku ji gelê me re, bi qasiyek mezin, hêza taybet a Ruhê Pîroz a ku Xwedê bi hasret dixwest bide wan, dûr bigire. Dijmin rê li wan girt ku ew karîgeriya ku dikaribû ya wan bûya, di birina rastiyê de bo cîhanê, wek şandiyan piştî roja Pentekostê ew ragihand, bistînin. Ronahîya ku divê bi rûmetê xwe tevahiya erdê ronî bike, hate berxwedan, û bi kiryara birayên me yên xwe ve, bi dereceyek mezin ji cîhanê dûr hate girtin.» Selected Messages, pirtûka 1, 235.
The doubt of Thomas at the beginning of the Pentecostal season, typifying the rebellion against the message that arrived on the day of Pentecost, typified the shaking that occurred when the leadership of Seventh-day Adventism stood up and resisted the message to the Laodicean church as presented by Jones and Waggoner in 1888. In 1888 the mighty angel of Revelation eighteen descended to lighten the earth with His glory, but due in large part to unwillingness of those leaders to set aside preconceived opinions the rebellion of Korah, Dathan and Abiram was repeated. Thomas, the Jews at Pentecost, Korah’s rebellion in the time of Moses, the rebellion of 1888 all typify 9/11 when, according to Joel—a trumpet was to be blown. That trumpet, according to Isaiah was blown to identify the sins of God’s people, thus typifying 1888 and the message to Laodicea. Jeremiah’s watchman, who blows the trumpet to return to the “old paths” aligns with Isaiah lifting up his voice as a trumpet. Jeremiah’s watchmen are Habakkuk’s watchmen who asks the question about what will be his position in the argument or debate of his history?
Pentekostal möwsüminiŋ başlanğıçidiki Tomasniŋ şübihisi, Pentekost küni kelgen xewerge qarşı qozğilaŋni timsal qilip, 1888-yili Jones bilen Waggoner arqılıq Laodikiyediki jamaetke sunulğan xewerge Yettinchi Kün Adventçiliq rähbärliri ornidin turup qarşı turğanda yüz bergen silkinishni timsal qıldı. 1888-yili Vahy 18-diki qudrätlik perişte yer yüzini Öziniŋ şan-shöhriti bilen yorutush üchün chüshüp keldi, biraq şol rähbärlerniŋ aldinqi qarashlirini bir chetke qoyuşqa xahlisizliqi tüpeylik, Qorah, Datan wä Abiramniŋ isyani qaytidin täkrarländi. Tomas, Pentekosttaqi yähudiylar, Musa däwridiki Qorah isyani, 1888-yilqi isyan — bularniŋ hemmisi Yoelge muwapiq, bir kanay chelinishi kerek bolğan 9/11 ni timsal qilidu. Şu kanay, Ishaiağa muwapiq, Hudaniŋ xalqiniŋ gunaһlirini körsитиш üchün chelindi; şundaq qilip u 1888-ni wä Laodikiyege bolğan xewerni timsal qilidu. Yeremiyaniŋ “kona yollar”ğa qaytish üchün kanay chelidighan qaraulchisi, Ishaianiŋ awazini kanaydek kötirishi bilen uyğunlishidu. Yeremiyaniŋ qaraulchiliri Habakkukniŋ qaraulchiliri bolup, u öz tarixidiki munazirä yaki bähs ichidä öz orniniŋ nemä bolidighanliqi toğrisida سوal soraydu?
I will stand upon my watch, and set me upon the tower, and will watch to see what he will say unto me, and what I shall answer when I am reproved. Habakkuk 2:1.
Ndzi ta yima ekulindzeni ka mina, ndzi tlhela ndzi tiyimisela exihondzweni, naswona ndzi ta rindza leswaku ndzi vone leswi a nga ta swi vula eka mina, ni leswi ndzi nga ta swi hlamula loko ndzi tshinyiwa. Habakuki 2:1.
The word “reproved” means “rebuked or argued with” and it infers a question, for the next verse provides an answer.
Abarma “reproved” tikniyta “rebuked or argued with” nisqanta, chayqa tapuyta qawachin, imaraykuchus qhipa versículo kutichiyta qun.
And the Lord answered me, and said, Write the vision, and make it plain upon tables, that he may run that readeth it. Habakkuk 2:2.
ហើយព្រះអម្ចាស់ទ្រង់បានឆ្លើយមកខ្ញុំ ហើយមានព្រះបន្ទូលថា ចូរសរសេរនិមិត្ត ហើយធ្វើឲ្យវាច្បាស់លាស់នៅលើបន្ទះទាំងឡាយ ដើម្បីឲ្យអ្នកដែលអានវាអាចរត់បាន។ ហាបាគុក 2:2។
The “debate” or shaking that began in fulfillment of Millerite history was the message of William Miller and his rules of prophetic interpretations versus the theologians of Protestantism. The debate in Millerite history began with the confirmation of the Millerite message on August 11, 1840 when no “less a personage than Jesus Christ” descended with a little book that John was to take and eat. The argument of the watchmen of Habakkuk, the doubts of Thomas, the rebellion of 1888, the rebellion of Korah, the argument of drunkenness at Pentecost all witness to a debate which began at 9/11. The controversy which is debated is over the message of the latter rain, which began to sprinkle on 9/11.
९/११ मा छर्किन थालिएको पछिल्लो वर्षाको सन्देशबारे नै विवाद उठेको हो। मिलरवादी इतिहासको परिपूर्तिमा सुरु भएको “बहस” वा हल्लाइ विलियम मिलरको सन्देश र उनको भविष्यवाणी-व्याख्याका नियमहरूको विरोधमा प्रोटेस्टेन्टवादका धर्मशास्त्रीहरूसँग भएको विवाद थियो। मिलरवादी इतिहासको बहस अगस्ट ११, १८४० मा मिलरवादी सन्देशको पुष्टि हुँदै सुरु भयो, जब “येशू ख्रीष्टभन्दा कम कुनै व्यक्तित्व होइन” सानो पुस्तक लिएर तल ओर्लनुभयो, जसलाई यूहन्नाले लिनु र खानु पर्ने थियो। हबक्कूकका पहरेदारहरूको तर्क, थोमाको शंका, १८८८ को विद्रोह, कोरहको विद्रोह, पेन्टेकोस्टमा मतवालापनको आरोपसम्बन्धी तर्क—यी सबैले ९/११ मा सुरु भएको एउटा बहसको साक्षी दिन्छन्। विवादको विषय पछिल्लो वर्षाको सन्देश हो, जुन ९/११ मा छर्किन थाल्यो।
The answer in Habakkuk that led the Millerites to produce the 1843 chart connects with the development of two classes of worshippers represented Korah and associates versus Moses, by Thomas and the other disciples; the Jews argument of drunkenness at Pentecost, the leadership of Adventism in 1888; the Protestants versus the Millerites in 1844 and the foolish and wise virgins of October 22, 1844.
ᱦᱟᱵᱟᱠᱠᱩᱠ ᱨᱮ ᱡᱚᱣᱟᱵ, ᱚᱠᱟ ᱢᱤᱞᱞᱮᱨᱟᱭᱤᱛᱠᱚ 1843 ᱪᱟᱨᱴ ᱛᱮᱭᱟᱨ ᱠᱟᱛᱮ ᱞᱮᱫᱟ, ᱚᱱᱟ ᱫᱩᱭ ᱥᱮᱨᱮᱬ ᱩᱯᱟᱥᱠᱚᱣᱟᱹᱜ ᱵᱤᱠᱟᱥ ᱥᱟᱶ ᱡᱩᱲᱟᱹᱣᱟᱜᱼᱟ, ᱡᱮᱠᱚ ᱠᱚᱨᱟᱦ ᱟᱨ ᱩᱱᱤᱭᱟᱹᱜ ᱥᱚᱸᱜᱚᱛᱤᱭᱟᱹᱜ ᱫᱚ ᱢᱚᱥᱮᱥ ᱠᱩᱥᱤᱭᱟᱹᱜ ᱥᱟᱶ, ᱛᱷᱚᱢᱟᱥ ᱟᱨ ᱮᱴᱟᱜ ᱪᱮᱞᱟᱠᱚ; ᱯᱮᱱᱛᱮᱠᱚᱥᱛ ᱨᱮ ᱢᱟᱛᱣᱟᱞᱯᱟᱱ ᱨᱮᱭᱟᱜ ᱡᱩᱭᱠᱚᱣᱟᱜ ᱛᱚᱨᱠᱚ; 1888 ᱨᱮ ᱮᱰᱣᱮᱱᱴᱤᱡᱚᱢ ᱨᱮᱭᱟᱜ ᱱᱮᱛᱨᱤᱛᱣ; 1844 ᱨᱮ ᱯᱨᱚᱴᱮᱥᱴᱮᱱᱴᱠᱚ ᱢᱤᱞᱞᱮᱨᱟᱭᱤᱛᱠᱚ ᱠᱩᱥᱤᱭᱟᱹᱜ, ᱟᱨ 1844 ᱚᱠᱴᱚᱵᱚᱨ 22 ᱨᱮᱭᱟᱜ ᱵᱚᱠᱟ ᱟᱨ ᱵᱩᱫᱷᱤᱢᱟᱱ ᱠᱟᱹᱲᱢᱤ ᱠᱩᱸᱣᱟᱹᱨᱤᱠᱚ ᱥᱟᱶ।
On 9/11 Christ breathed upon His disciples the Holy Spirit as a few drops before the full outpouring at the Sunday law. He then opened their understanding to the prophetic message beginning, “line upon line” with Moses by leading those disciples back to Jeremiah’s old paths where they were anointed to blow a warning trumpet. Christ breath at 9/11 came from Ezekiel’s and John’s four winds and it was the Laodicean message, which is the “straight testimony” which causes a shaking as it is resisted. 1888 typifies the rebellion of Korah, Dathan and Abiram, for it was not only the message which was being rejected, but also the chosen watchmen that were giving the trumpet a certain sound.
9/11 တွင် ခရစ်တော်သည် တနင်္ဂနွေနေ့ဥပဒေကာလ၌ ပြည့်စုံစွာသွန်းလောင်းတော်မူမည့်အရာမတိုင်မီ၊ မိမိ၏တပည့်တော်များအပေါ် သန့်ရှင်းသောဝိညာဉ်တော်ကို အနည်းငယ်သောအစက်များကဲ့သို့ မှုတ်သွင်းတော်မူခဲ့သည်။ ထို့နောက် “တစ်ကြောင်းပေါ်တစ်ကြောင်း” ဟူသောနည်းဖြင့် မောရှေမှအစပြုသော ပရောဖက်ပြုသတင်းစကားကို နားလည်စေရန် သူတို့၏ဉာဏ်ကို ဖွင့်တော်မူ၍၊ ထိုတပည့်တော်များကို ယေရမိ၏ ရှေးလမ်းခရီးများသို့ ပြန်လည်ဦးဆောင်တော်မူကာ ထိုနေရာ၌ သတိပေးတံပိုးကို မှုတ်ရန် အဆီလိမ်းခြင်းခံရစေတော်မူခဲ့သည်။ 9/11 တွင် ခရစ်တော်၏အသက်ရှူတော်သည် ယေဇကျေလနှင့် ယောဟန်၏ လေညှင်းလေးပါးမှ လာခြင်းဖြစ်၍၊ ၎င်းသည် လာအိုဒိကယသတင်းစကားဖြစ်သကဲ့သို့၊ ၎င်းသည် တားဆီးခံရသည့်အခါ လှုပ်ခါမှုကို ဖြစ်စေသော “တည့်မတ်သောသက်သေခံချက်” လည်းဖြစ်သည်။ 1888 သည် ကောရ၊ ဒါသန်နှင့် အဘိရံတို့၏ ပုန်ကန်မှုကို နမူနာပြသည်။ အကြောင်းမှာ ငြင်းပယ်ခံရသည်မှာ သတင်းစကားတစ်ရပ်တည်းသာမဟုတ်ဘဲ၊ တံပိုးသံကို ပြတ်သားမှန်ကန်စွာ ပေးနေကြသော ရွေးချယ်တင်မြှောက်ခံ ကင်းစောင့်များကိုပါ ဖြစ်သောကြောင့်ဖြစ်သည်။
Sister White penned that the, “shaking I had seen” “would be caused by the straight testimony called forth by the counsel of the True Witness to the Laodiceans.” The 1888 message was that straight testimony, and both 1888 and 9/11 mark the descent of the angel of Revelation eighteen.
يركون وايت أنَّ «الغربلة التي كنتُ قد رأيتُها» «ستنشأ عن الشهادة الصريحة التي استدعتها مشورةُ الشاهدِ الأمين إلى اللاودكيين». وكانت رسالةُ 1888 هي تلك الشهادةَ الصريحة، وكلٌّ من 1888 و11/9 يَسِمان نزولَ الملاك المذكور في رؤيا 18.
“A straight testimony must be borne to our churches and institutions, to arouse the sleeping ones.’
“Xibaaru dëgg bu jub war nañu koo yégle sunu mboolooy gëmkat yi ak sunuy kuréel, ngir yëngal ñi nelaw.”
“When the word of the Lord is believed and obeyed, steady advancement will be made. Let us now see our great need. The Lord cannot use us until he breathes life into the dry bones. I heard the words spoken: ‘Without the deep moving of the Spirit of God upon the heart, without its life-giving influence, truth becomes a dead letter.’” Review and Herald, November 18, 1902.
“Хэзээн Эзэний үгэнд итгэж, түүнийг дуулгавартай дагавал, тогтвортой ахиц дэвшил гарна. Одоо өөрсдийн агуу хэрэгцээг харцгаая. Эзэн хуурай ясан дээр амьсгал үлээж амь оруулах хүртэл биднийг ашиглаж үл чадна. Би ийнхүү хэлэгдсэн үгсийг сонсов: ‘Бурханы Сүнсний зүрх сэтгэл дээрх гүн хөдөлгөөнгүйгээр, Түүний амь өгөгч нөлөөгүйгээр, үнэн нь үхмэл үсэг болж хувирна.’” Review and Herald, November 18, 1902.
At 9/11 the Laodicean message reached its perfect fulfillment as the last call to God’s former covenant people began to be sounded. It is then that Sister White notes, “A straight testimony must be borne to our churches and institutions, to arouse the sleeping ones.” The Laodicean message began when the angel of Revelation eighteen descended at 9/11, which means that at 9/11 the message to Laodicean Seventh-day Adventists was and is to “awake.” Joel commanded the drunkards to awake in verse five of chapter one. 9/11 marks the arrival of the final testing period for Adventism and it represents Joel’s command to awake. The beginning of the Pentecostal season starts with an awakening of God’s people at 9/11 and ends with the fulfillment of the parable of the ten virgins just before the Sunday law.
A las 9/11 el mensaje a Laodicea alcanzó su cumplimiento perfecto, cuando comenzó a hacerse oír el último llamamiento al antiguo pueblo del pacto de Dios. Es entonces cuando la hermana White señala: «Debe darse a nuestras iglesias e instituciones un testimonio directo, para despertar a los que duermen». El mensaje a Laodicea comenzó cuando el ángel de Apocalipsis dieciocho descendió en 9/11, lo cual significa que en 9/11 el mensaje para los adventistas del séptimo día laodicenses era y es: «despertad». Joel ordenó a los borrachos que despertaran en el versículo cinco del capítulo uno. 9/11 marca la llegada del período final de prueba para el adventismo y representa el mandato de Joel de despertar. El comienzo de la estación pentecostal se inicia con un despertar del pueblo de Dios en 9/11 y termina con el cumplimiento de la parábola de las diez vírgenes, justo antes de la ley dominical.
The awakening at 9/11 is a call to the final generation of a covenant people who are in apostasy. The awakening just before the Sunday law closes the door on the former covenant people. The beginning and the ending are the same and in July of 2023 the two witnesses of Revelation eleven were awakened to the rebellion of the prediction of July 18, 2020. The middle awakening is represented by rebellion, which identifies 9/11 as the first letter of the Hebrew alphabet, July 18, 2020 as the thirteenth letter and the Sunday law as the twenty-second and last letter of the Hebrew alphabet. The twenty-second letter represents the combination of divinity with humanity that is finalized in the last of those three awakenings.
ᎤᎦᏛᎢ 9/11 ᎤᏍᏗ ᎠᏂᎦᏚᎲ ᎤᎾᏓᏅᏘ ᎤᏂᎾᏛᎯ ᎤᏃᎮᏛ ᎠᏁᎲ ᎠᎴ ᎠᏂᏲᎢ ᎤᎾᏓᏅᏘ ᎠᏂᎦᏚᎲ ᎠᏂᎩᏟᏱᏍᎬ ᏥᎩ ᎤᏂᎵᏍᏔᏅᎯ ᎠᏂᏴᏫ ᎾᏍᎩ ᎤᏂᏴᎸᏛ ᏄᎾᏓᏅᏘ. ᎤᎦᏛᎢ ᎤᏓᏑᏰᎸ ᏌᏂᏗ ᎤᎵᏍᏗ ᏕᎦᏍᏚᎢᏍᏗ ᎠᏍᎦᏯ ᎠᏂᏴᏫ ᏗᎧᎿᎭᏩᏛ ᎤᎾᏤᎵ ᎤᎾᏓᏅᏘ ᏕᎨᎦᎵᏍᏚᎢᏍᏗ ᎠᏫᏒ. ᎢᎬᏱᏱ ᎠᎴ ᎤᎵᏍᏆᏗᏢ ᎤᏠᏱ ᎤᏍᏗ, ᎠᎴ 2023 ᏃᏘ ᎦᎵᏉᎩ ᏔᎵᏁ ᎤᏃᎸᏔᏅ ᎾᎯᏳ ᎬᏩᎵᏃᎮᏍᎬ ᎣᏍᏛ ᎠᏂᏔᎵ ᎤᏂᏃᎮᏍᎩ Revelation 11 ᎤᎾᏓᏅᏘ ᏚᏂᏰᎸᏁ ᎤᏂᏃᎮᏍᎬ ᎠᏂᏲᎢ ᎾᏍᎩ July 18, 2020 ᏧᏓᎴᎩ ᎤᏂᏃᎮᏍᎬ. ᎠᏰᎵ ᎤᎦᏛᎢ ᎠᏂᏲᎢ ᎤᏯᏎᎰ, ᎾᏍᎩ 9/11 ᎤᏙᎴᎰᏒ ᎢᎬᏱᏱ ᎪᏪᎵ ᎢᏈᎷ ᎠᎪᎵᏰᏗ, July 18, 2020 ᏦᎢᏁ ᏔᎳᏚ ᎪᏪᎵ, ᎠᎴ ᏌᏂᏗ ᎤᎵᏍᏗ ᏔᎵᏍᎪᎯ ᏔᎵᏁ ᎠᎴ ᎤᎵᏍᏆᏗ ᎪᏪᎵ ᎢᏈᎷ ᎠᎪᎵᏰᏗ. ᏔᎵᏍᎪᎯ ᏔᎵᏁ ᎪᏪᎵ ᎤᏙᎴᎰᏒ ᎤᎵᏍᏕᎸᏗ ᎤᏁᎳᏅᎯ ᎠᎴ ᏴᏫ ᎠᏂᏴᏫ ᎠᏂᏣᎳᎩ, ᎾᏍᎩ ᎤᎵᏍᏆᏗᏢ ᏂᎦᎥ ᎤᏂᏦᎢ ᎤᎦᏛᎢ ᎦᎵᏍᏆᏍᏗᏍᎪᎢ.
The Lord “breathes life into the dry bones” at 9/11, just as He breathed the Holy Spirit on the disciples at the beginning of the Pentecostal period. The disciples after His ascension represent those who received the Holy Spirit, and who thereafter had their understanding of the prophetic Word opened up through the methodology of “line upon line.” The reception of the Holy Spirit occurred while eating a meal, for to spiritually eat requires that you eat the flesh and drink the blood of Jesus, who is the Word.
Adonayin quru sümüklərə 9/11-də “həyat nəfəsi verir”, necə ki, Pentikostal dövrün əvvəlində şagirdlərin üzərinə Müqəddəs Ruhu üfürmüşdü. Onun göyə qalxmasından sonra olan şagirdlər Müqəddəs Ruhu qəbul edənləri təmsil edir; onlar da bundan sonra “sətir üstə sətir” metodologiyası vasitəsilə peyğəmbərlik Kəlamına dair anlayışları açılmış olanlardır. Müqəddəs Ruhun qəbul edilməsi yemək yeyilərkən baş verdi, çünki ruhani olaraq yemək yemək üçün Kəlam olan İsanın bədənini yemək və qanını içmək tələb olunur.
The rebels who joined with Korah, Dathan and Abiram represent (as do the leadership of Adventism in 1888) the class who cause the shaking by opposing the trumpet message identifying the sins of God’s people, and while also calling for a return to the old paths, the foundational truths represented by the “seven times” of Leviticus twenty-six. The trumpet is calling for both revival and reformation. The first of Miller’s prophetic jewels, and also the first to be rejected by Adventism represents the beginning and ending of the Millerite movement. The beginning and ending of the message of the first angel as proclaimed by the Millerites is marked by Moses’ “seven times.” In the beginning it was accepted, at the end it was rejected. Due to that rejection Ezekiel presents Adventism as a valley of dead dry bones. The period from 1863 unto the Sunday law in the United States is the valley of vision, according to Isaiah twenty-two, but it is a valley of dead dry bones according to Ezekiel. Both of those prophetic valleys align with Joel’s valley of Jehoshaphat, which Joel also identifies as the valley of decision.
Կորխի, Դաթանի և Աբիրամի հետ միացած ապստամբները ներկայացնում են (ինչպես նաև ադվենտիզմի ղեկավարությունը 1888 թվականին) այն դասակարգը, որ ցնցում է առաջ բերում՝ ընդդիմանալով փողի պատգամին, որը բացահայտում է Աստծո ժողովրդի մեղքերը, և միաժամանակ կոչ է անում վերադառնալ հին շավիղներին՝ Ղևտացոց քսանվեցերորդ գլխի «յոթ ժամանակներով» ներկայացված հիմնարար ճշմարտություններին։ Փողը կոչ է անում թե՛ վերածննդի, թե՛ բարենորոգության։ Միլլերի մարգարեական գոհարներից առաջինը, և նաև առաջինը, որ մերժվեց ադվենտիզմի կողմից, ներկայացնում է միլլերիական շարժման սկիզբն ու ավարտը։ Առաջին հրեշտակի պատգամի սկիզբն ու ավարտը, ինչպես այն հռչակվեց միլլերիականների կողմից, նշանավորվում է Մովսեսի «յոթ ժամանակներով»։ Սկզբում այն ընդունվեց, վերջում՝ մերժվեց։ Այդ մերժման պատճառով Եզեկիելը ադվենտիզմը ներկայացնում է որպես մեռած, ցամաքած ոսկորների հովիտ։ 1863 թվականից մինչև Միացյալ Նահանգներում կիրակնօրյա օրենքը ընկած ժամանակահատվածը, ըստ Եսայիա քսաներկուսի, տեսիլքի հովիտն է, սակայն ըստ Եզեկիելի՝ դա մեռած, ցամաքած ոսկորների հովիտ է։ Այդ երկու մարգարեական հովիտներն էլ համապատասխանում են Հովելի Հովսափատի հովտին, որը Հովելն անվանում է նաև վճռի հովիտ։
With these concepts in place the question may be asked how is it that at 9/11 the book of Joel became the message Peter identified at Pentecost? We’ll try to clarify these concepts in the following articles.
Bu kavramlar yerli yerine konulduktan sonra şu soru sorulabilir: 11 Eylül’de Yoel kitabı nasıl oldu da Petrus’un Pentikost’ta özdeşleştirdiği mesaj hâline geldi? Bu kavramları izleyen makalelerde açıklığa kavuşturmaya çalışacağız.
“(Written November 5, 1892, from Adelaide, South Australia, to ‘Dear Nephew and Niece, Frank and Hattie [Belden].’)
“(1892-шы сыл ноябрдиң 5-ндә Җәнүб Австралияниң Аделаидасидин «Қәдирлик җийән билән келиним, Франк вә Хәтти [Belden] гә» дәп йезилған.)”
“When you are enlightened by the Holy Spirit, you will see all that wickedness at Minneapolis as it is, as God looks upon it. If I never see you again in this world, be assured that I forgive you the sorrow and distress and burden of soul you have brought upon me without any cause. But for your soul’s sake, for the sake of Him who died for you, I want you to see and confess your errors. You did unite with those who resisted the Spirit of God. You had all the evidence that you needed that the Lord was working through Brethren Jones and Waggoner; but you did not receive the light; and after the feelings indulged, the words spoken against the truth, you did not feel ready to confess that you had done wrong, that these men had a message from God, and you had made light of both message and messengers.
«Когато бъдете просветени от Светия Дух, ще видите цялото онова нечестие в Минеаполис такова, каквото е, както Бог го вижда. Ако никога вече не ви видя в този свят, бъдете уверени, че ви прощавам скръбта, страданието и бремето на душата, които ми причинихте без никаква причина. Но заради душата ви, заради Онзи, Който умря за вас, желая да видите и да изповядате заблудите си. Вие наистина се съединихте с онези, които се съпротивляваха на Божия Дух. Имахте всички доказателства, от които се нуждаехте, че Господ действаше чрез братята Джоунс и Уагонър; но не приехте светлината; и след чувствата, на които се отдадохте, след думите, които изговорихте против истината, не почувствахте готовност да изповядате, че сте постъпили погрешно, че тези мъже имаха вест от Бога и че бяхте пренебрегнали и вестта, и вестителите.»
“Never before have I seen among our people such firm self-complacency and unwillingness to accept and acknowledge light as was manifested at Minneapolis. I have been shown that not one of the company who cherished the spirit manifested at that meeting would again have clear light to discern the preciousness of the truth sent them from heaven until they humbled their pride and confessed that they were not actuated by the Spirit of God, but that their minds and hearts were filled with prejudice. The Lord desired to come near to them, to bless them and heal them of their backslidings, but they would not hearken. They were actuated by the same spirit that inspired Korah, Dathan, and Abiram. Those men of Israel were determined to resist all evidence that would prove them to be wrong, and they went on and on in their course of disaffection until many were drawn away to unite with them.
«پێشتر هەرگیز لە نێو گەلەکەماندا ئەوەندە خۆڕازییەکی توند و نەخواستنی پەسەندکردن و داننان بە ڕووناکی نەبینیبووم وەک ئەوەی لە مینیاپۆلیس دەربڕا. پێم نیشان درا کە هیچ یەک لەو کۆمەڵەیەی ئەو ڕوحەی لەو کۆبوونەوەیەدا دەربڕابوو لە دڵیاندا هەڵگرتبوو، جارێکی تر ڕووناکییەکی پاکیان بۆ ناسینەوەی بەها و گرانبهایی ئەو ڕاستییەی کە لە ئاسمانەوە بۆیان نێردرابوو نەدەبوو، هەتا ئەوەی لە لوتبەرزیی خۆیان نزم ببنەوە و دان بەوەدا بنێن کە بە ڕوحی خودا نەھاتبوون هاندران، بەڵکو مێشک و دڵیان پڕ بووبوو لە پێشدابڕان. پەروەردگار دەیویست نزیکیان بکەوێتەوە، بەرەکەتیان پێ ببەخشێت و لە هەڵگەڕانەکانیان چاکیان بکاتەوە، بەڵام گوێیان نەدایەوە. ئەوان بە هەمان ئەو ڕوحە دەهاتنە جوڵانەوە کە قۆرەح، داثان و ئەبیرام هاندابوو. ئەو پیاوانەی ئیسرائیل بڕیاریان دابوو بەرامبەر هەموو بەڵگەیەک بوەستنەوە کە سەلماندنی هەڵەبوونیان بکات، و بەردەوام بوون، بەردەوام بوون لە ڕێگای نارضایەتیی خۆیاندا، هەتا زۆرێک ڕاکێشرانەوە بۆ ئەوەی لەگەڵیان یەک بگرن.»
“Who were these? Not the weak, not the ignorant, not the unenlightened. In that rebellion there were two hundred and fifty princes famous in the congregation, men of renown. What was their testimony? ‘all the congregation are holy, every one of them, and the Lord is among them: wherefore then lift ye up yourselves above the congregation of the Lord?’ [Numbers 16:3]. When Korah and his companions perished under the judgment of God, the people whom they had deceived saw not the hand of the Lord in this miracle. The whole congregation the next morning charged Moses and Aaron, ‘Ye have killed the people of the Lord’ [verse 41], and the plague was upon the congregation, and more than fourteen thousand perished.
«Эдтэр киннэр эбиттэрий? Куһаҕаннар да буолбатахтар, нааданнар да буолбатахтар, сырдыкка таһаарбыт буолбатахтар да буолбатахтар. Ол мɵккүөрдэһүүгэ икки сүɵс биэс уон биис көтөрүллүбүт бастыҥнар, ыһыах иһигэр ааттаах, дьон-сирэйдээх киһилэр бааллар. Кинилэр туоһа кэпсэтэрэ хайдах эбитий? „Бары ыарыһах-сибээһэ ыйык, барыта да, уонна Сэриикэй ортотугар баар: онуоха гынан, тоҕо эһиги бэйэҕитин Сэриикэй ыарыһах-сибээһэтин үрдүгэр көтөрөргүтүй?“ [Numbers 16:3]. Корах уонна кинилиин сылдьар дьоннор Танара суутунан өлбүттэрин кэннэ, кинилэр алдьаппыт дьоно бу өрүтүөннэ Сэриикэй илиитин көрбөт. Бүтүн ыарыһах-сибээһэ сарсын күнэ Моисейи уонна Аарону маннык ахсаанныт: „Эһиги Сэриикэй дьонун өлөрдүгүтә“ [verse 41], уонна ыарыһах-сибээһэ үрдүнэ үлэҥэ таҕыста, уон төртүөҥүнэн тахса биир муҥуттан элбэх дьон өллөр.»
“When I purposed to leave Minneapolis, the angel of the Lord stood by me and said: ‘Not so; God has a work for you to do in this place. The people are acting over the rebellion of Korah, Dathan, and Abiram. I have placed you in your proper position, which those who are not in the light will not acknowledge; they will not heed your testimony; but I will be with you; My grace and power shall sustain you. It is not you they are despising, but the messengers and the message I send to My people. They have shown contempt for the word of the Lord. Satan has blinded their eyes and perverted their judgment; and unless every soul shall repent of this their sin, this unsanctified independence that is doing insult to the Spirit of God, they will walk in darkness. I will remove the candlestick out of his place except they repent and be converted, that I should heal them. They have obscured their spiritual eyesight. They would not that God would manifest His Spirit and His power; for they have a spirit of mockery and disgust at My word. Lightness, trifling, jesting, and joking are daily practiced. They have not set their hearts to seek Me. They walk in the sparks of their own kindling, and unless they repent they shall lie down in sorrow. Thus saith the Lord: Stand at your post of duty; for I am with thee, and will not leave thee nor forsake thee.’ These words from God I have not dared to disregard.
“مینیاپولیس سے روانہ ہونے کا جب میں نے ارادہ کیا، تو خداوند کا فرشتہ میرے پاس کھڑا ہوا اور بولا: ‘ایسا نہ کرو؛ کیونکہ خدا کے لیے اس جگہ تمہارے سپرد ایک کام ہے۔ یہ لوگ قورح، داتن اور ابیرام کی بغاوت کو پھر سے دہرا رہے ہیں۔ میں نے تمہیں تمہاری درست جگہ پر قائم کیا ہے، جسے وہ لوگ جو نور میں نہیں ہیں، تسلیم نہ کریں گے؛ وہ تمہاری گواہی پر کان نہ دھریں گے؛ لیکن میں تمہارے ساتھ رہوں گا؛ میرا فضل اور میری قدرت تمہیں سنبھالے رکھے گی۔ وہ تمہاری تحقیر نہیں کر رہے، بلکہ ان قاصدوں اور اس پیغام کی ناقدری کر رہے ہیں جسے میں اپنی قوم کے پاس بھیجتا ہوں۔ انہوں نے خداوند کے کلام کی تحقیر کی ہے۔ شیطان نے ان کی آنکھیں اندھی کر دی ہیں اور ان کی تمیز کو بگاڑ دیا ہے؛ اور اگر ہر جان اپنے اس گناہ سے توبہ نہ کرے، یعنی اس غیرمقدس خودمختاری سے جو روحِ خدا کی توہین کر رہی ہے، تو وہ تاریکی میں چلیں گے۔ اگر وہ توبہ نہ کریں اور رجوع نہ لائیں تاکہ میں انہیں شفا بخشوں، تو میں چراغدان کو اس کی جگہ سے ہٹا دوں گا۔ انہوں نے اپنی روحانی بینائی کو دھندلا کر دیا ہے۔ وہ یہ نہیں چاہتے کہ خدا اپنی روح اور اپنی قدرت کو ظاہر کرے؛ کیونکہ میرے کلام کے بارے میں ان کے اندر تمسخر اور نفرت کی روح ہے۔ سبک سری، لہو و لعب، ٹھٹھا، اور مذاق روزانہ روا رکھے جاتے ہیں۔ انہوں نے اپنے دل میرے طالب ہونے کے لیے مقرر نہیں کیے۔ وہ اپنی ہی بھڑکائی ہوئی آگ کی چنگاریوں میں چلتے ہیں، اور اگر توبہ نہ کریں تو غم میں لیٹ رہیں گے۔ خداوند یوں فرماتا ہے: اپنے فرض کی چوکی پر قائم رہو؛ کیونکہ میں تمہارے ساتھ ہوں، اور نہ تمہیں چھوڑوں گا نہ ترک کروں گا۔’ خدا کی طرف سے آئے ہوئے ان الفاظ کو نظر انداز کرنے کی میں نے جرأت نہیں کی۔
“Light has been shining in Battle Creek in clear, bright rays; but who of those that acted a part in the meeting at Minneapolis have come to the light and received the rich treasures of truth which the Lord sent them from heaven? Who have kept step and step with the Leader, Jesus Christ? Who have made full confession of their mistaken zeal, their blindness, their jealousies and evil surmisings, their defiance of truth? Not one; and because of their long neglect to acknowledge the light, it has left them far behind; they have not been growing in grace and in the knowledge of Christ Jesus our Lord. They have failed to receive the needed grace which they might have had, and which would have made them strong men in religious experience.
«Ақәырԥс имаҷымкәа ибзиаӡоу, иаарту, илашоу аԥшаарақәа рыла Battle Creek аҟны иԥхаԥхон; аха Minneapolis аҿы имҩаԥгаз аизараҟны ихы алагаз урҭ рҟынтә иуадаҩыз роуп ажәҩан аҟынтәи Иҳақәиҭу ирзааишьҭыз аиаша абеиарақәа рԥшаарахь иааз, насгьы урҭ ирыдыркылаз? Иуадаҩыз роуп Ахаԥхьагыла, Иисус Христос, иҿаԥхьа шьаҿа-нашьаҿала ицоз? Иуадаҩыз роуп инагӡаны иазхарҵаз рхымҩаԥгашьаҿы иҟалаз ргәыԥхарақәа зымҩахҟьаз рыжәысра, ркьысра, ркьысра ахьаара, рқьышәрақәа, ргәыҩбарақәеи ацәгьоуӡрақәеи, аиаша аҿагылара? Зынӡа аӡәгьы ыҟаӡам; насгьы, урҭ ариаҟара аамҭа иагәылаымшәо аҭаха рызнагарц алашара азхарымҵауа иахьрыманшәалам, убри ала иара урҭ акырӡа рышьҭахь иааннакылеит; урҭ аҳамҭаҿы, ҳИҳақәиҭу Христос Иисус изҵаараҿы, адырраҿгьы, издымшәалеит. Урҭ ирыҭахыз аихамча хараныз рыгәра амхра иақәымҵит, ҳәарада урҭ ирмамзаргьы руан, насгьы уи дини азҵаараҿы аԥышәараҟны ауаа қәыԥш-ӷәӷәақәаны иҟанаҵар акәын.»
“The position taken at Minneapolis was apparently an insurmountable barrier which in a great degree shut them in with doubters, questioners, with the rejecters of truth and the power of God. When another crisis comes, those who have so long resisted evidence piled upon evidence will again be tested upon the points where they failed so manifestly, and it will be hard for them to receive that which is from God and refuse that which is from the powers of darkness. Therefore their only safe course is to walk in humility, making straight paths for their feet, lest the lame be turned out of the way. It makes every difference whom we company with, whether it is with men who walk with God and who believe and trust Him, or with men who follow their own supposed wisdom, walking in the sparks of their own kindling.
«Ҳолате, ки дар Миннеаполис ишғол карда шуд, зоҳиран монеае буд бартарафнопазир, ки то дараҷаи зиёд онҳоро дар иҳотаи шаккунандагон, пурсандагон, бо радкунандагони ҳақиқат ва қудрати Худо маҳкам кард. Ҳангоме ки буҳрони дигаре фаро расад, онҳое ки ин қадар тӯлонӣ ба далеле бар далел ҷамъшуда муқовимат кардаанд, боз дар он нуктаҳое озмуда хоҳанд шуд, ки дар онҳо то ин ҳад ошкоро ноком гардида буданд, ва барои онҳо душвор хоҳад буд, ки он чиро, ки аз ҷониби Худост, бипазиранд ва он чиро, ки аз қувваҳои зулмот аст, рад намоянд. Бинобар ин, ягона роҳи амни онҳо ин аст, ки дар фурӯтанӣ роҳ раванд ва барои пойҳои худ роҳҳои рост созанд, мабодо ланг аз роҳ берун карда шавад. Фарқи бисёр бузурге вуҷуд дорад, ки мо бо кӣ ҳамнишинӣ мекунем: оё бо мардоне ки бо Худо роҳ мераванд ва ба Ӯ имон оварда, ба Ӯ таваккал мекунанд, ё бо мардоне ки аз паси хиради пиндоштаи худ мераванд ва дар шарораҳои оташи худсохтаи худ роҳ мепаймоянд.»
“The time and care and labor required to counteract the influence of those who have worked against the truth has been a terrible loss; for we might have been years ahead in spiritual knowledge; and many, many souls might have been added to the church if those who ought to have walked in the light had followed on to know the Lord, that they might know His going forth is prepared as the morning. But when so much labor has to be expended right in the church to counteract the influence of workers who have stood as a granite wall against the truth God sends to His people, the world is left in comparative darkness.
“ꞌAwunakaḏung gechi waŋyaŋgakaḏung qa gechi ikčeya waŋ waštešni hena wowahiŋṭuŋpi tȟaŋka he; hehena kiŋhaŋ uŋkúŋspi kičhi ecíyaŋkaŋ heča, waúŋspe wičhóȟaŋ kiŋ hehaŋl áŋpetu tȟaŋka čha uŋkáǧapi kta heča; qa níyutȟaŋka, níyutȟaŋka wanáǧi oyáte mayákuye wówašihaŋ kiŋ ektá owáyawa kta heča, héčha kiŋhaŋ hena maȟpíya kiŋ wóuŋspe él waŋyáŋkapi heháŋpi, qa Wakȟáŋ Tȟáŋka kiŋ owáyawa kte héčha, Tȟáŋka kiŋ iyáya waŋ él wí kiŋ owáŋyaŋg yuhá yeló, héčha waúŋspepi. Tókheya šnišni, waúŋspe tȟaŋka iyéčhiye kiŋ oyáte tȟióšpaye él ečéya hena wowášihaŋpi, hena wowíčhake kiŋ él íŋyaŋ tȟáŋka waŋ héčha owáyawa, qa Wakȟáŋ Tȟáŋka kiŋ oyáte kiŋ ektá owáyawa hé wačhíŋye šni waúŋspe hena owáyawa, makȟóčhe kiŋ wowíčhake kiŋhą waŋblákešni kiŋ él héhaŋ.
“God meant that the watchmen should arise and with united voices send forth a decided message, giving the trumpet a certain sound, that the people might all spring to their post of duty and act their part in the great work. Then the strong, clear light of that other angel who comes down from heaven having great power, would have filled the earth with his glory. We are years behind; and those who stood in blindness and hindered the advancement of the very message that God meant should go forth from the Minneapolis meeting as a lamp that burneth, have need to humble their hearts before God and see and understand how the work has been hindered by their blindness of mind and hardness of heart.
“Kuuk i Tenågo’ guaha na umalin i mga cho’cho’ na manatan, ya gi unidu na lina’la’ siñenten i metgot yan matungo’ na mensåhi, ni mafa’gofli’ i trumpeta gi sure na tiningo’, para i taotao ni manmanuñu siha u fanhånao todu i lugåt-nñiha gi cho’cho’ i hinasso, ya u cho’gue i pattenñiha gi che’cho’ dangkolo. Aña, i metgot yan ma’gasgas na sinåtse ni i otro na anghet ni unåga gi langet, ni guinahan dångkolo na pinitensia, para u na’fånu’i i tano’-i ni minalågo’-ña. Må’pos manañe’ i tiempo; ya todu ni manståba gi gapot, ya humambot i adilanto i mismu na mensåhi ni ti i hinengge ni i Tenågo’ para u fanhånao ginen i umamason Minneapolis taiguiniha i kandet ni dumadangdang, debi di u fanmamahla i korasonñiha gi me’nan i Tenågo’ ya u fanli’e yan u fanatungo’ håfa na manera i che’cho’ mapå’go mo’na ni minababa i atetñiha yan minametgot i korasonñiha.”
“Hours have been spent in quibbling over little things; golden opportunities have been wasted while heavenly messengers have grieved, impatient at the delay. The Holy Spirit—there has been so little appreciation of its value or the necessity for every soul to receive it. Those who do receive the heavenly endowment will go forth clad with the armor of righteousness to do battle for God. They will respect the leadings of the Lord and will be filled with gratitude to Him for His mercy. But in many, many places, and on many, many occasions, it could truthfully be said as in Christ’s day of those who profess to be God’s people, that not many mighty works could be done, because of their unbelief. Many who have been bound in fetters of darkness have been respected because God has used them, and their unbelief has aroused doubt and prejudice against the message of truth which angels of heaven were seeking to communicate through human agencies—justification by faith, the righteousness of Christ.” The 1888 Materials, 1066–1070.
“လျှော့လျှော့တင်းတင်း အရေးမကြီးသော အရာငယ်များအပေါ်တွင် အငြင်းပွား၍ အချိန်နာရီများစွာ ကုန်ဆုံးခဲ့ကြသည်။ ကောင်းကင်တမန်တော်များသည် ဝမ်းနည်းလျက် နှောင့်နှေးနေမှုအပေါ် မစောင့်နိုင်အောင် ဖြစ်နေကြစဉ်၊ ရွှေတန်ဖိုးရှိသော အခွင့်အရေးများမှာ အလဟဿ ပျက်စီးသွားခဲ့ကြသည်။ သန့်ရှင်းသော ဝိညာဉ်တော်—၎င်း၏ တန်ဖိုးနှင့် အသက်ဝိညာဉ်တစ်ဦးချင်းစီက ၎င်းကို လက်ခံရရှိရမည့် လိုအပ်ချက်အပေါ် တန်ဖိုးထားခြင်းမှာ အလွန်နည်းပါးလှသည်။ ကောင်းကင်မှ ပေးအပ်သော ထိုအပ်နှံခြင်းကို လက်ခံရရှိသောသူတို့သည် ဘုရားသခင်အတွက် စစ်တိုက်ရန် ဖြောင့်မတ်ခြင်း၏ ကာဝတ်ကို ဝတ်ဆင်လျက် ထွက်သွားကြလိမ့်မည်။ သူတို့သည် သခင်ဘုရား၏ ဦးဆောင်လမ်းပြမှုများကို လေးစားလိုက်နာကြမည်ဖြစ်ပြီး၊ ကိုယ်တော်၏ ကရုဏာတော်ကြောင့် ကိုယ်တော်အား ကျေးဇူးတင်မှုဖြင့် ပြည့်စုံကြလိမ့်မည်။ သို့ရာတွင် နေရာများစွာ၌လည်းကောင်း၊ အကြိမ်အခါများစွာ၌လည်းကောင်း၊ ဘုရားသခင်၏ လူမျိုးဖြစ်ကြောင်း ဝန်ခံပြောဆိုသူတို့နှင့် ပတ်သက်၍ ခရစ်တော်၏ နေ့ရက်များ၌ ဆိုခဲ့သကဲ့သို့၊ သူတို့၏ မယုံကြည်ခြင်းကြောင့် တန်ခိုးကြီးသော အမှုများစွာကို မပြုနိုင်ခဲ့ဟု အမှန်အကန် ဆိုနိုင်ပေသည်။ အမှောင်ထု၏ ချုပ်နှောင်ကြိုးများဖြင့် ချည်နှောင်ခံထားရသော လူအများသည် ဘုရားသခင်က သူတို့ကို အသုံးပြုတော်မူခဲ့သောကြောင့် လေးစားခြင်းခံခဲ့ကြရသော်လည်း၊ သူတို့၏ မယုံကြည်ခြင်းသည် မိုဃ်းကောင်းကင်၏ ကောင်းကင်တမန်တော်များက လူသားကိရိယာများမှတစ်ဆင့် ဆက်သွယ်ပေးရန် ကြိုးစားနေခဲ့သော သမ္မာတရား၏ သတင်းစကား—ယုံကြည်ခြင်းအားဖြင့် ဖြောင့်မတ်စေခြင်း၊ ခရစ်တော်၏ ဖြောင့်မတ်ခြင်း—အပေါ် သံသယနှင့် အမုန်းအတီးကို နှိုးဆွပေးခဲ့သည်။” The 1888 Materials, 1066–1070.