In order for there to be a voice in the wilderness, there must be a wilderness. In July of 2023, a voice began to sound identifying that the Lion of the tribe of Judah was then unsealing the revelation of Himself as set forth in chapter one of the book of Revelation. The disappointment of Sabbath, July 18, 2020, began the three and a half days of Revelation eleven that ended on Sabbath, December 30, 2023. That Sabbath, for the first time since July 2020, Future for America spoke publicly on a zoom meeting.

Upang magkaroon ng isang tinig sa ilang, kailangang may ilang. Noong Hulyo ng 2023, nagsimulang marinig ang isang tinig na nagpapakilala na ang Leon ng lipi ni Juda ay noon binubuksan ang paghahayag ng Kaniyang sarili gaya ng inilahad sa unang kabanata ng aklat ng Apocalipsis. Ang kabiguan ng Sabbath, Hulyo 18, 2020, ang nagpasimula ng tatlo at kalahating araw ng Apocalipsis onse na nagtapos noong Sabbath, Disyembre 30, 2023. Sa Sabbath na iyon, sa unang pagkakataon mula pa noong Hulyo 2020, ang Future for America ay nagsalita sa publiko sa isang pulong sa Zoom.

From that point on, the Revelation of Jesus Christ has been opening progressively. It started with a revelation of the word “truth,” that was then seen to represent a framework of three steps outlined by the first, thirteenth and twenty-second letters of the Hebrew alphabet, when brought together form the word “truth.” The three steps represented in the framework of the word “truth” was an old truth, placed in a new setting.

Ꮎ ᎿᎭᏉ ᎤᎵᏍᏓᏴᏗ, ᏥᏌ ᎦᎸᎳᏗ ᎤᏍᏓᏱᏙᎯ ᎤᏁᎢᏍᏗ ᎤᎵᏍᏔᵅᏗ ᎤᏓᎴᎲᏍᎩ ᎢᎬᏱᏍᏗ ᎤᏓᏪᎳᏅᎯ ᎤᏍᏆᏂᎪᏛ. ᎢᎬᏱᏍᏗ ᎠᏥᏃᎮᎸᎩ “truth” ᎠᏥᏃᎮᎸᎩ, ᎣᏂ ᎤᏙᎴᎰᏒᎩ ᎾᏍᎩ ᎤᏓᏍᏗᎧᏁᎢ ᎠᏓᏛᏁᎸ ᏦᎢ ᎢᎦᏛ ᏧᏓᎪᏙᏗ ᎠᏂᏟᏃᎮᎵᏍᎬᎢ ᎢᎬᏱᏱ, ᏔᎳᏚᏦᎢᏁ, ᎠᎴ ᏔᎳᏚᏔᎵᏁ ᎢᏯᏍᏗ ᎢᏈᎷ ᎠᎪᎵᏰᏗ ᏗᎪᏪᎵ, ᎿᎭᏉ ᎠᏎ ᎤᎾᏓᏟᎶᏍᏔᏅ ᎠᏏᏴᏫ ᎤᏁᏨ ᎤᏍᏗ “truth.” Ꮎ ᏦᎢ ᎢᎦᏛ Ꮎ ᎠᏓᏍᏗᎧᏁᎢ ᎤᏁᏨ “truth” ᎤᏙᎯᏳᎯ ᎢᏤ ᎤᏓᏬᎵᎬ ᎠᏥᏯᎧᎾᏩᏍᏔᏅ ᎢᏤ ᎤᏓᏬᎵᎬ ᎥᏝ ᎢᏤ ᎤᏓᏬᎵᎬ ᎤᏁᎳᏅᎯ ᎡᏣᏓᏅᏖᏍᎩ.

For years we have shown the three steps of the courtyard, holy place and Most Holy Place, were parallel to the three works of the Holy Spirit as He convicts of sin in the courtyard, manifests righteousness in the holy place and judges in the Most Holy Place. We have identified these three steps are manifested throughout God’s Word, but all those understandings were magnified with the framework of “truth,” as of 2023. Taking an old truth and placing it in a new framework of truth is what Christ does as He progressively unseals His Word. The “wilderness” that ended in 2023, represents a prophetic “time of the end,” when a prophecy is unsealed. That prophecy is the revelation of Jesus Christ, who is the “Truth.”

Иилэрден бери бэйбиз көрсөткөнүбүздөй, айуанты жер, пакьа орун, уһук пакьа орын диэн үс баскыч Сыыспыт Дуух үс үлэһинэн параллель буолар: айуанты жерде — күнөөһү буруйдааһын, пакьа орунда — тәҥэриитин көрүннэрии, уһук пакьа орынга — сүүк. Бу үс баскыч Аллаһ Тылын бүтүннэһинэн көрүнэрин бэйбиз билип-көрдөрбүтпүт; ол гэннэ, 2023 сылтан саҕалаан, бу бары өйдөбүллэр «чын» диэн кэрэмэһитэһинэн улаханнык тириэрдиллибиттэр. Эргэ чыны саҥа чын кэрэмэһитигэр ууруу — Христос Бэйэтин Тылын сатыы-сатыынан мөрөйдөөн арылларыгар сылдьар үлэтэ. 2023 сылга бүтэр «кырыйыы» пророческай «ахыр замананы» бэлиэтиир, бу — пророчество арыллар кэмэ. Ол пророчество — «Чын» буолар Иисус Христос туһунан аһыллыы.

“In the time of the Savior, the Jews had so covered over the precious jewels of truth with the rubbish of tradition and fable, that it was impossible to distinguish the true from the false. The Savior came to clear away the rubbish of superstition and long-cherished errors, and to set the jewels of God’s word in the framework of truth. What would the Savior do if he should come to us now as he did to the Jews? He would have to do a similar work in clearing away the rubbish of tradition and ceremony. The Jews were greatly disturbed when he did this work. They had lost sight of the original truth of God, but Christ brought it again to view. It is our work to free the precious truths of God from superstition and error. What a work is committed to us in the gospel!” Review and Herald, June 4, 1889.

“Мухлисниң заманисида, йәһудийлар һәқиқәтниң қиммәтбаһа җәвһәрлирини әнъәнә вә әпсаниниң әхлити билән шунчә қаплап қойған едики, растни ялғандин пәрқ қилиш мүмкин әмәс еди. Мухлис хурапат вә узундин бери қәдирлинип кәлгән хата чүшәнчиләрниң әхлитини тазилап ташлаш, вә Худаниң сөзиниң җәвһәрлирини һәқиқәтниң қаплимисиға орнитиш үчүн кәлди. Әгәр Мухлис һазир бизгә, йәһудийларға кәлгәндәк, кәлсә, у немә қилар еди? Уму әнъәнә вә мурасимниң әхлитини тазилап ташлашқа охшаш бир ишни қилишқа тоғра келәтти. Йәһудийлар у бу ишни қилғанда қаттиқ биарам болди. Улар Худаниң әсли һәқиқитини көздин йоқатқан еди, бирақ Мәсиһ уни йәнә көз алдимизға елип кәлди. Худаниң қиммәтбаһа һәқиқәтлирини хурапат вә хаталиқтин азад қилиш — бизниң ишимиздур. Инҗилдә бизгә қандақ зор бир иш тапшурулған!” Review and Herald, June 4, 1889.

It “is our work to free the precious truths of God from superstition and error,” and “set the jewels of God’s Word in the framework of truth.” In 2023 the Lord introduced the framework of truth, in the structure represented by the word “truth.” That framework brings to view the “original” truths “of God.”

“እግዚአብሔር የሆኑትን ውድ እውነቶች ከእምነተ አስተዋፅኦና ከስሕተት ነጻ ማድረግ ሥራችን ነው፤” እንዲሁም “የእግዚአብሔር ቃል ዕንቍዎችን በእውነት ማዕቀፍ ውስጥ ማስቀመጥ” ነው። በ2023 ጌታ በ“እውነት” ቃል የተወከለውን አወቃቀር በመጠቀም የእውነትን ማዕቀፍ አስተዋወቀ። ያ ማዕቀፍ “የመጀመሪያ” የሆኑትን “የእግዚአብሔር” እውነቶች ወደ ትኩረት ያመጣል።

“The dust and rubbish of error have buried the precious jewels of truth, but the Lord’s workers can uncover these treasures, so that thousands will look upon them with delight and awe. Angels of God will be beside the humble worker, giving grace and divine enlightenment, and thousands will be led to pray with David, ‘Open thou mine eyes that I may behold wondrous things out of thy law.’ Truths that have been for ages unseen and unheeded, will blaze forth from the illuminated pages of God’s holy word. The churches generally that have heard, refused, and trampled upon the truth, will do more wickedly; but ‘the wise,’ those who are honest, will understand. The book is open, and the words of God reach the hearts of those who desire to know his will. At the loud cry of the angel from heaven who joins the third angel, thousands will awake from the stupor that has held the world for ages, and will see the beauty and value of the truth.” Review and Herald, December 15, 1885.

“Dzawii xud de xɔi vë tyaë sɩkɩkɩ xwlaa nyuaa nyuä täätää yä zë kɔ, ɓä Puenë ka zëkäyä zëblëë nyɔɔ kë nyuä kë, kɛë wluɛɛ lɔɔ lɛɛ wɔ wɔn yä zë nyɛɛ kɛ yɔɔ kplɔɔ kɛ yɔɔ kɛɛn. Puenë ka mɛlɛkɛɛ lɔɔ lɛɛ zëkäyä blenëë yä nɛɛ, ka zë dɔɔ yä zërë kɛ yɔɔnyi Puenë ka zëkãã, kɛë wluɛɛ lɔɔ lɛɛ wɔn yä zë kpaŋ David nɔ, ‘Mɔɔ nɔɔ yä, mɔɔ yɔɔ tɛɛ lɛɛ zë yä zëkãã zɔɔ nɔ kplɛɛkplɛɛ kɔ.’ Nyɔɔnyuä lɛɛ, lɔɔ lɛɛ nyɩɩ yä yɔɔ wɔn kɛ zë nɔɔ wɔn, ka zë nɔɔ wɔn yä wɔn nɔɔ yä, lɛɛ yɔɔ zä zä yä Puenë ka zëwɛ̃ɛɛ kplɛɛkplɛɛ lɔɔ nɔ. Sɔsɔ lɛɛ gbɛn, lɔɔ lɛɛ nyɔɔ nɔ, ka nyɔɔ zë tã, ka nyɔɔ zë yä wɔn kplɔɔ wɔn, lɛɛ wɛ̃ɛ lɛɛ lɔɔ yä zë nyɔɔ nyɔɔ nyɛɛ; ɓä ‘zëkãã lɔɔ lɛɛ nyɔɔ,’ zë lɔɔ lɛɛ yä wɔn nɔ kplɛɛ, lɛɛ yɔɔ wɔn. Kɛtɛbɔɔ lɛɛ yä wɔn yɔɔ, kɛ Puenë ka nyɔɔ lɛɛ yä wɔn yɔɔ wɔn zɛɛ lɔɔ lɛɛ wɔn yä zë Puenë ka yɔɔnyi nɔ nyɔɔ. Yä mɛlɛkɛɛ lɔɔ lɛɛ yä yɔɔ lɛɛ yä kplɔɔnyi nɔ yä zëä, lɔɔ lɛɛ gɔɔ mɛlɛkɛɛ sãã lɛɛ, wluɛɛ lɔɔ lɛɛ wɔn yä zë yɔɔ wɔn yä wɔɔnɔ nɔɔ lɔɔ lɛɛ dɛɛ yä duniãa lɛɛ yä yä nɔɔ wɔn wɔn kɛë wɔn yɔɔ nyɔɔnyuä lɛɛ ka zɛɛ kɛ ka wɔlɔɔ.” Review and Herald, December 15, 1885.

The “Lord’s workers” who are “the wise” and “who are honest” “will understand,” and will “uncover” “treasures, so that thousands will look upon them with delight and awe.” Unfortunately for Laodicean Adventism it is not they who wake up from their stupor at the loud cry of the third angel, for that is the Sunday law, and that is much too late for Adventism to awaken. The eleventh-hour workers awaken from their “stupor” “at the loud cry of the angel who joins the third angel” at the soon-coming Sunday law. Since 2024, “Truths that have been for ages unseen and unheeded,” have been blazing “forth from the illuminated pages of God’s holy word.”

«مەسیحی کارگەرلەر» جو «حکیم» آهن ۽ «جي ايماندار آهن» سي «سمجهندا»، ۽ «خزانا ظاهر ڪندا، جيئن هزارين ماڻهو انهن کي خوشي ۽ حيرت سان ڏسندا.» افسوس، لاوديڪيائي ايڊوينٽزم لاءِ ائين ناهي جو ٽئين فرشتي جي وڏي صدا تي هو پنهنجي بيهوشيءَ مان جاڳن، ڇاڪاڻ⁠تہ اهو آچر جو قانون آهي، ۽ ايڊوينٽزم جي جاڳڻ لاءِ اهو تمام گهڻو دير سان ٿيندو. يارهين ڪلاڪ جا ڪم ڪندڙ پنهنجي «بيهوشيءَ» مان «ان فرشتي جي وڏي صدا تي، جيڪو ٽئين فرشتي سان ملي ٿو» ويجهي ايندڙ آچر جي قانون وقت جاڳن ٿا. 2024 کان وٺي، «سچايون جيڪي صدين کان نه ڏٺيون ويون ۽ نه ئي انهن تي ڌيان ڏنو ويو»، «خدا جي پاڪ ڪلام جي منور صفحن مان» چمڪي نڪري رهيون آهن۔

In Isaiah 22:22 Eliakim is given a key, and in Matthew 16 Peter is given the keys to the kingdom.

Isaiah 22:22 ka Eliakim ayi apum a lái, ka Matthew 16 ka Peter ayi apumma a bwenpɔr.

And the key of the house of David will I lay upon his shoulder; so he shall open, and none shall shut; and he shall shut, and none shall open. Isaiah 22:22.

Nafta mana Daawititin furtuu isaa gubbaa isaa irra kaaʼa; innis ni bana, namni tokko illee hin cufu; ni cufas, namni tokko illee hin bana. Isaayaas 22:22.

The “key” is given to Philadelphia, for that is the only other place in the Scriptures the key of opening and shutting is referenced.

«ئاچقۇچ» فىلادېلفىيەگە بېرىلگەن، چۈنكى مۇقەددەس يازمىلاردا ئېچىش ۋە يېپىش ئاچقۇچى تىلغا ئېلىنغان باشقا بىردىن-بىر ئورۇن شۇ يەردۇر.

And to the angel of the church in Philadelphia write; These things saith he that is holy, he that is true, he that hath the key of David, he that openeth, and no man shutteth; and shutteth, and no man openeth; I know thy works: behold, I have set before thee an open door, and no man can shut it: for thou hast a little strength, and hast kept my word, and hast not denied my name. Revelation 3:7, 8.

फिलाडेल्फियामा भएको मण्डलीका स्वर्गदूतलाई लेख; यी कुराहरू उहाँ भन्नुहुन्छ जो पवित्र हुनुहुन्छ, जो सत्य हुनुहुन्छ, जो दाऊदको कुञ्जी धारण गर्नुहुन्छ, जो खोल्नुहुन्छ र कुनै मानिसले बन्द गर्न सक्दैन; र बन्द गर्नुहुन्छ र कुनै मानिसले खोल्न सक्दैन; म तेरा कामहरू जान्दछु: हेर, मैले तेरो सामु एउटा खुला ढोका राखिदिएको छु, र कुनै मानिसले त्यसलाई बन्द गर्न सक्दैन; किनकि तँसँग अलिकति शक्ति छ, र तैंले मेरो वचन पालन गरेको छस्, र मेरो नाउँ इन्कार गरेको छैनस्। प्रकाश 3:7, 8।

At the last interaction with the quibbling Jews, Christ raised a question that the Jews could not answer.

Sanali ya Christo na Bayuda oyo bazalaki kobeta ntembe, Atunaki motuna moko oyo Bayuda bakokaki koyanola te.

While the Pharisees were gathered together, Jesus asked them, Saying, What think ye of Christ? whose son is he? They say unto him, The Son of David. He saith unto them, How then doth David in spirit call him Lord, saying, The Lord said unto my Lord, Sit thou on my right hand, till I make thine enemies thy footstool? If David then call him Lord, how is he his son?

Farīsīyūn jam‘ bulte waqt, ‘Īsā ne un se pūchhā, aur farmāyā, Masīḥ ke bāre meṅ tum kyā gumān rakhte ho? Woh kis kā beṭā hai? Unhoṅ ne us se kahā, Dāūd kā Beṭā. Us ne un se farmāyā, To phir Dāūd rūḥ meṅ use Khudāwand kyoṅ kahtā hai, jab woh yūṅ kahtā hai, Khudāwand ne mere Khudāwand se farmāyā, Merī dāhinī taraf baiṭh, jab tak maiṅ tere dushmanoṅ ko tere pāoṅ kī chauki na banā dūṅ? Pas agar Dāūd use Khudāwand kahtā hai, to phir woh us kā beṭā kis tarah huā?

And no man was able to answer him a word, neither durst any man from that day forth ask him any more questions. Matthew 22:41–46.

Da me qëlli të mund t’i përgjigjej me një fjalë, as guxoi kush që prej asaj dite e tutje t’i bënte më pyetje. Mateu 22:41–46.

The Jews were unable to understand the prophetic relationship of David and Christ, for they lacked the prophetic keys to understand the biblical language of line upon line. Christ ended His interaction with the Jews by identifying their blindness was based upon their inability to correctly divide the Word of truth. He had identified that if you understood Moses, you would understand Christ, but they did not understand the Scriptures they claimed to uphold and defend.

Yahudiylar Dovud va Masih o‘rtasidagi bashoratli munosabatni anglay olmadilar, chunki ular Muqaddas Kitobdagi “satr ustiga satr” tilini tushunish uchun zarur bo‘lgan bashoratli kalitlarga ega emas edilar. Masih Yahudiylar bilan bo‘lgan muloqotini, ularning ko‘rligi haqiqat Kalomini to‘g‘ri taqsim qila olmasliklariga asoslanganini ko‘rsatish bilan yakunladi. U shuni ta’kidlagan edi: agar siz Musoni tushunsangiz, Masihni ham tushungan bo‘lar edingiz; ammo ular o‘zlari himoya qilib, qo‘llab-quvvatlaymiz deb da’vo qilgan Muqaddas Yozuvlarni tushunmas edilar.

The “key” of the “house of David” was given to the Millerites, who were the church of Philadelphia. The “key” was a reformatory movement that was represented by open and shut doors. From 1798 unto 1863 the Millerite movement went from the experience of Philadelphia unto the experience of Laodicea, while going from a movement unto a church. A door opened and a door closed on April 19, 1844, as a door opened and a door closed on October 22, 1844, as a door opened and a door closed in 1863.

“ክልተ” ናይ “ቤት ዳዊት” ንሚለራውያን ተዋሂቡ፣ እዚኣቶም ድማ ቤተ ክርስቲያን ፊላዴልፍያ ነበሩ። እቲ “ክልተ” ብኽፉታትን ዕጹዋትን ኣፍደገታት ዝተወከለ ናይ ምሕዳስ ንቕናቐ ነበረ። ካብ 1798 ክሳዕ 1863 እቲ ናይ ሚለራውያን ንቕናቐ ካብ ተሞክሮ ፊላዴልፍያ ናብ ተሞክሮ ሎዲቅያ እናሓለፈ፣ ብተመሳሳሊ ግዜ ካብ ንቕናቐ ናብ ቤተ ክርስቲያን ይቕየር ነበረ። ብ19 ሚያዝያ 1844 ሓደ ደገ ተኸፊቱ ሓደ ደገ ተዓጽዩ፤ ከምኡውን ብ22 ጥቅምቲ 1844 ሓደ ደገ ተኸፊቱ ሓደ ደገ ተዓጽዩ፤ ከምኡ ድማ ብ1863 ሓደ ደገ ተኸፊቱ ሓደ ደገ ተዓጽዩ።

Eliakim had a key, but Peter was given “keys.” The key in the singular was the shut door of 1844.

Eliakim ᎤᏪᎲᎩ ᎠᏍᎦᏯ ᎢᎬᏱᏍᏗ ᎠᏍᏚᎢ, ᏈᏓ ᏍᎩᏂ “ᎠᏍᏚᎢᏍᎩ” ᏚᏥᏁᎸᎩ։ ᎠᏍᏚᎢ ᎢᏳᏍᏗ ᎤᏓᏅᏒ 1844 ᎤᏕᏒ ᎠᏍᎩ ᎦᎵᏍᏚᎢ ᎨᏒᎩ។

“The subject of the sanctuary was the key which unlocked the mystery of the disappointment of 1844. It opened to view a complete system of truth, connected and harmonious, showing that God’s hand had directed the great advent movement and revealing present duty as it brought to light the position and work of His people.” The Great Controversy, 423.

«El tema del santuario fue la llave que desentrañó el misterio del chasco de 1844. Abrió ante la vista un sistema completo de verdad, conexo y armonioso, mostrando que la mano de Dios había dirigido el gran movimiento adventista y revelando el deber presente al sacar a luz la posición y la obra de su pueblo». El conflicto de los siglos, 423.

The subject of the sanctuary was the key that unlocked the shut door of 1844, but Peter was also given the keys of the kingdom.

موضوع المَقْدِس كان المفتاح الذي فتح الباب المغلق سنة 1844، ولكن بطرس أُعطي أيضًا مفاتيح الملكوت.

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.

И Иисус в отговор му рече: Благословен си ти, Симоне, сине Ионин; защото плът и кръв не са ти открили това, а Моят Отец, Който е на небесата. И Аз също ти казвам, че ти си Петър, и на тази канара ще съградя Моята църква; и портите на ада няма да ѝ надделеят. И ще ти дам ключовете на небесното царство; и каквото свържеш на земята, ще бъде свързано на небесата; и каквото развържеш на земята, ще бъде развързано на небесата. Матей 16:17–19.

Line upon line, Philadelphia, the last covenant bride as represented by Peter, is given the key of the house of David as well as the keys to the kingdom of heaven. The key of the house of David is the last subject Jesus interacted with the Pharisees over.

Garis demi garis, Filadelfia, mempelai perjanjian terakhir sebagaimana dilambangkan oleh Petrus, diberi kunci rumah Daud serta kunci-kunci Kerajaan Surga. Kunci rumah Daud adalah pokok terakhir yang dibicarakan Yesus dengan orang-orang Farisi.

While the Pharisees were gathered together, Jesus asked them, Saying, What think ye of Christ? whose son is he? They say unto him, The Son of David. He saith unto them, How then doth David in spirit call him Lord, saying, The Lord said unto my Lord, Sit thou on my right hand, till I make thine enemies thy footstool? If David then call him Lord, how is he his son?

Phariseekuna tantachasqa kachkaptinku, Jesus paykunata tapurqan, nispa: ¿Imatataq Cristo-manta yuyankichik? ¿Pipa churinmi payqa? Paykuna payman nirqanku: Davidpa Churin. Payqa paykunata nirqan: ¿Imanataq chayqa David Espíritu pi kaspa payta Señor nispa qayarin, nispa: Señorniymi Señorniyta nirqan: Paña laduypi tiyay, awqaykikunata chakiyniyki uranman churaykama? Chay hinaqa, David Señor nispa payta qayariptinqa, ¿imaynataq payqa churin kanman?

And no man was able to answer him a word, neither durst any man from that day forth ask him any more questions. Matthew 22:41–46.

Nimene an me xel däreot aam pef, zä’iyamm dämo kəza yäqän bähwala and qəyaqé yätäbbäqäw. Mätéwos 22:41–46.

The subject of David and his Lord is exactly where Peter begins at Pentecost in the upper room at the third hour. The subject that closed the door of interaction between the Pharisees and Christ is the key Peter used to open the door of the upper room at Pentecost.

Asunto David ukat Tatitupawa, uka toqetwa Pedrojj qallti Pentecostés urun, alto cuartonwa, kimsïr horan. Kawkïr asuntojtejj fariseonakampi Cristomp chiktʼasiñ punku jistʼantäwi tukuykän ukajja, uka pachpa llavewa Pedrojj apnaqäna Pentecostés urun alto cuarto punku jistʼarañataki.

For David is not ascended into the heavens: but he saith himself, The Lord said unto my Lord, Sit thou on my right hand, Until I make thy foes thy footstool. Therefore let all the house of Israel know assuredly, that God hath made that same Jesus, whom ye have crucified, both Lord and Christ.

Dabid ez baita zeruetara igo; aitzitik, berak dio: «Jaunak esan zion ene Jaunari: Eseri nire eskuinaldean, harik eta hire etsaiak hire oinazpiko bihur ditzadan». Beraz, Israelgo etxe osoak jakin beza ziurki, zuek gurutziltzatu duzuen Jesus hura bera egin duela Jainkoak Jaun eta Kristo.

Now when they heard this, they were pricked in their heart, and said unto Peter and to the rest of the apostles, Men and brethren, what shall we do?

Jichhakhunaka ist'apxäna ukhajja, chuymanakapan wali usuyatäpxänwa; ukatsti Pedroru ukhamaraki yaqha apostolonakaruw sapxäna: Jilatanaka, kuns lurañäni?

Then Peter said unto them, Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost. For the promise is unto you, and to your children, and to all that are afar off, even as many as the Lord our God shall call. And with many other words did he testify and exhort, saying, Save yourselves from this untoward generation. Then they that gladly received his word were baptized: and the same day there were added unto them about three thousand souls. Acts 2:34–41.

Petros wuh heee yɔng no nne, Sakyera mo adwene, na wɔmmɔ mo mu biara asu wɔ Yesu Kristo dzin mu ma bɔnfakyɛ, na hom benya Sunsum Kronkron no akyɛdze no. Na bɔhyɛ no yɛ hom dze, na hom mba dze, na wɔn a wɔwɔ ekyir nyina ara dze, dodo noara a Ewuradze hɛn Nyankopɔn bɛfrɛ wɔn no. Na ɔdze nsɛm fofor bebree dzii dase na otuu wɔn fo kaa sɛ, Hom ngye homho mfi awo ntoatoado yi mu. Nna wɔn a wɔdze enyigye gyee n’asɛm no, wɔbɔɔ hɔn asu; na da kor no ara wɔdze akra bɛyɛ mpem ebiasa kaa hɔn ho. Asomafo Nnwuma 2:34–41.

Peter had the keys to bind or loose, and when he did so, heaven was in agreement with Peter’s action. Peter represents Divinity and humanity working together to unseal the truths of God’s Word. When those truths are unsealed, they are represented as knowledge.

Петірде байлау не босату кілттері болды, және ол солай еткенде, аспан Петірдің әрекетімен келісімде болды. Петір Құдайлық пен адамзаттың Құдай Сөзінің ақиқаттарын ашу үшін бірлесе әрекет етуін бейнелейді. Сол ақиқаттар ашылған кезде, олар білім ретінде көрсетіледі.

“The key of knowledge in Christ’s day had been taken away by those who should have held it to unlock the treasure house of wisdom in the Old Testament Scriptures. The rabbis and teachers had virtually shut up the kingdom of heaven from the poor and the afflicted, and left them to perish. In His discourses Christ did not bring many things before them at once, lest He might confuse their minds. He made every point clear and distinct. He did not disdain the repetition of old and familiar truths in prophecies if they would serve His purpose to inculcate ideas.

«Иса Мәсих дәуірінде білімнің кілті, Ескі Өсиет Жазбаларындағы даналық қазынасының қоймасын ашу үшін оны ұстауға тиісті болғандардың қолынан алынып қойылған еді. Раббилер мен ұстаздар көктің Патшалығын кедейлер мен қайғы-қасірет шеккендерден іс жүзінде жауып қойып, оларды құрып кетуге қалдырды. Өз уағыздарында Мәсіх олардың алдына бірден көп нәрсені тартқан жоқ, өйткені олардың ой-санасын шатастырып алуы мүмкін еді. Ол әрбір мәселені анық та айқын етті. Егер ескі және таныс ақиқаттарды пайғамбарлықтарда қайталау Оның ойларды сіңіру мақсатына қызмет ететін болса, Ол мұны менсінбей қарамады.»

“Christ was the originator of all the ancient gems of truth. Through the work of the enemy these truths had been displaced. They had been disconnected from their true position, and placed in the framework of error. Christ’s work was to readjust and establish the precious gems in the framework of truth. The principles of truth which had been given by Himself to bless the world had, through Satan’s agency, been buried and had apparently become extinct. Christ rescued them from the rubbish of error, gave them a new, vital force, and commanded them to shine as precious jewels, and stand fast forever.

«Քրիստոսն էր բոլոր հնագույն ճշմարտության գոհարների սկզբնավորողը։ Թշնամու գործով այս ճշմարտությունները տեղահանվել էին։ Դրանք կտրվել էին իրենց իսկական դիրքից և դրվել էին մոլորության շրջանակի մեջ։ Քրիստոսի գործն էր վերահաստատել և ամրացնել թանկագին գոհարները ճշմարտության շրջանակի մեջ։ Ճշմարտության այն սկզբունքները, որ Ինքն էր տվել աշխարհը օրհնելու համար, Սատանայի գործակալությամբ թաղվել էին և, ըստ երևույթին, դարձել էին իսպառ վերացած։ Քրիստոսը փրկեց դրանք մոլորության աղբակույտից, նոր, կենսական ուժ տվեց դրանց և պատվիրեց, որ շողան որպես թանկագին գոհարներ և հավիտյան հաստատուն մնան։»

“Christ Himself could use any of these old truths without borrowing the smallest particle, for He had originated them all. He had cast them into the minds and thoughts of each generation, and when He came to our world He rearranged and vitalized the truths which had become dead, making them more forcible for the benefit of future generations. It was Jesus Christ who had the power of rescuing the truths from the rubbish, and again giving them to the world with more than their original freshness and power.” Manuscript Releases, volume 13, 240, 241.

«Քրիստոս Ինքը կարող էր գործածել այս հին ճշմարտություններից յուրաքանչյուրը՝ առանց ամենաչնչին մասնիկն անգամ փոխառելու, որովհետև բոլորն էլ Նա էր սկզբնավորել։ Նա դրանք դրել էր յուրաքանչյուր սերնդի մտքերի և խորհումների մեջ, և երբ եկավ մեր աշխարհը, Նա վերադասավորեց ու կենսավորեց այն ճշմարտությունները, որոնք մեռած էին դարձել՝ դրանք ավելի զորավոր դարձնելով ապագա սերունդների օգտի համար։ Հիսուս Քրիստոսն էր, որ ուներ ճշմարտությունները աղբակույտից փրկելու և դարձյալ աշխարհին տալու զորությունը՝ ավելի քան իրենց սկզբնական թարմությամբ և զորությամբ»։ Manuscript Releases, volume 13, 240, 241.

Peter’s keys were to bind and to loose, and Peter represents the last Christian bride, who are the one hundred and forty-four thousand. The binding message of Peter represented in the witness of the one hundred and forty-four thousand is the sealing. The loosing message of Peter in the witness of the one hundred and forty-four thousand is Islam of the third woe.

مفاتيح بطرس كانت للربط والحلّ، وبطرس يمثّل العروس المسيحية الأخيرة، وهم المئة والأربعة والأربعون ألفًا. إن رسالة الربط التي لبطرس، كما تتمثّل في شهادة المئة والأربعة والأربعين ألفًا، هي الختم. ورسالة الحلّ التي لبطرس في شهادة المئة والأربعة والأربعين ألفًا هي الإسلام الخاص بالويل الثالث.

“I then saw the third angel. Said my accompanying angel, ‘Fearful is his work. 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 engross the whole mind, the whole attention.’” Early Writings, 119.

“Aũ nĩndũonire mũraika wa gatatũ. Mũraika ũrĩa warĩ hamwe na niĩ akĩuga atĩ, ‘Wĩra wake nĩ wa gũtigĩrĩrwo; mũtũmwo wake nĩ wa kũguoya. Nĩwe mũraika ũcio ũrĩ wa gũthuurania ngano kuuma tares-inĩ, na gũtamĩra, kana gũohithia hamwe, ngano nĩ ũndũ wa ikũmbĩ rĩa igũrũ. Maũndũ maya no magĩrwo nĩ kũhũthĩra meciria mothe, kwĩhũthĩra gwothe.’” Early Writings, 119.

The wheat that are bound are represented by the first fruit wheat offering of Pentecost, that as a wave offering would represent the lifting up of the ensign of the one hundred and forty-four thousand. The sealing of God’s people is Peter’s internal message, that occurs during the history of Islam of the third woe that is progressively loosed from 9/11 onward.

गहूँ, जो बँधे हुए हैं, पिन्तेकुस्त की प्रथमफल-गहूँ-भेंट द्वारा प्रस्तुत किए गए हैं, जो हिलाई जाने वाली भेंट के रूप में एक लाख चवालीस हज़ार के ध्वज के ऊँचा उठाए जाने का प्रतिनिधित्व करती है। परमेश्वर की प्रजा पर लगाई जाने वाली मुहर पतरस का आंतरिक संदेश है, जो तीसरे हाय के इस्लाम के इतिहास के दौरान घटित होता है, और जो 9/11 के बाद से क्रमशः मुक्त किया जाता रहा है।

And after these things I saw four angels standing on the four corners of the earth, holding the four winds of the earth, that the wind should not blow on the earth, nor on the sea, nor on any tree. And I saw another angel ascending from the east, having the seal of the living God: and he cried with a loud voice to the four angels, to whom it was given to hurt the earth and the sea, Saying, Hurt not the earth, neither the sea, nor the trees, till we have sealed the servants of our God in their foreheads. Revelation 7:1–3.

И эдгээрийн дараа би дэлхийн дөрвөн буланд зогсож, дэлхийн дөрвөн салхийг барьж буй дөрвөн тэнгэрэлчийг үзэв. Ингэснээр салхи газар дээр ч, тэнгис дээр ч, ямар ч модон дээр ч үлээхгүй байлаа. Мөн би амьд Бурханы тамгыг эзэмшсэн өөр нэгэн тэнгэрэлч дорно зүгээс өгсөн гарч ирэхийг үзэв. Тэрээр газар ба тэнгист гай учруулах эрх өгөгдсөн тэр дөрвөн тэнгэрэлчид чанга дуугаар хандан, —Бид Бурханыхаа зарц нарыг духан дээр нь тамгалах хүртэл газар ч бүү гэмтээ, тэнгис ч бүү гэмтээ, моддыг ч бүү гэмтээ,— гэж хэлэв. Илчлэлт 7:1–3.

Those four winds that are restrained during the binding of God’s people were released at 9/11, and then restrained by George Bush the lesser. The external message of Peter is Islam, and the loosening and the restraining if Islam is the external message that runs through the sealing time. Peter’s humanity is connected with Divinity, for the keys given to him represent agreement between heaven and earth.

Anin šii bitadįįhgo naashá, Dine’é bee naayáhígíí dooleełgo bika’ji’ ályaaígíí, 9/11 yił nitsáhákeesgo danihé, áádóó George Bush the lesser bich’į’ hodoolnihgo t’áá ałtso dah naashá. Peter biyi’di at’éego yá’át’ééhígíí Islam nihił chooł’į́, áádóó hadááhgo dah naashá dóó hadááhgo ályaaígo, Islam biyi’di at’éego yá’át’ééhígíí, sealing time yáhoot’ééłígíí bitahgo naashá. Peter bee ajííłii’ígíí Diyin God biyi’di at’éego yit’éego naashá, éí biniiyé góne’ éí bitaa’ hane’ígíí, yá’át’ééhgo heaven dóó earth binahjį’ hólǫ́ǫgo bígoch’į’ adoolwołígíí áhoot’é.

We will continue this study in the next article.

Yachayta qatiqkusaq ñawpaq hamuq qillqapi.

“The darkness of the evil one encloses those who neglect to pray. The whispered temptations of the enemy entice them to sin; and it is all because they do not make use of the privileges that God has given them in the divine appointment of prayer. Why should the sons and daughters of God be reluctant to pray, when prayer is the key in the hand of faith to unlock heaven’s storehouse, where are treasured the boundless resources of Omnipotence? Without unceasing prayer and diligent watching we are in danger of growing careless and of deviating from the right path. The adversary seeks continually to obstruct the way to the mercy seat, that we may not by earnest supplication and faith obtain grace and power to resist temptation.

“Chaqa ñanqhañchirin ch’amakapa, mayninakan yänakasa mayacht’asipki uka qhitinakatï mayisïw jan yäqapkiti ukanakaruw muyuntayi. Uñisirin k’achachata arst’äwinakapax jupanakaruw juchar puriyi; ukasti taqiniw akham luri, jupanakax Diosan churäwip apnaqañ jan munatap layku, uka divino utt’ayäwina, mayisïwin utjatap layku. ¿Kunatsa Diosan yuqanakapasa phuchhanakapasa mayisïwit aynacht’añapaxa? Mayisïwix iyawsäwin amparapan llavekïtap layku, alaxpachan imañ utapa jist’arañataki, kawkhantï taqpach jan tukuskir ch’amani yänakapax imatäki ukanaka. Jan sayt’kay mayisïwimpi ukhamarak ch’amañchata amuyt’asiñampi, jan wali amuyunakaru sartañasa, ukhamarak chiqap thakhit saraqañasa jiwasatakix jan walt’äwiruw puriyaspa. Uñisiriw sapa kuti munaski khuyapayasiñ tronor sarañ thakhi jark’añxa, ukhamat jan ch’amampi mayisïwisa iyawsäwisa tuqita khuyapayasiña ukhamarak ch’ama katuqañataki, yant’äw contra sayt’añataki.”

“There are certain conditions upon which we may expect that God will hear and answer our prayers. One of the first of these is that we feel our need of help from Him. He has promised, ‘I will pour water upon him that is thirsty, and floods upon the dry ground.’ Isaiah 44:3. Those who hunger and thirst after righteousness, who long after God, may be sure that they will be filled. The heart must be open to the Spirit’s influence, or God’s blessing cannot be received.

«Есть определённые условия, при которых мы можем ожидать, что Бог услышит и ответит на наши молитвы. Одно из первых среди них состоит в том, чтобы мы чувствовали свою нужду в Его помощи. Он обещал: “Ибо Я изолью воды на жаждущее и потоки на иссохшее; изолью дух Мой на племя твоё и благословение Моё на потомков твоих”. Исаия 44:3. Те, кто алчет и жаждет праведности, кто стремится к Богу, могут быть уверены, что будут насыщены. Сердце должно быть открыто для воздействия Духа, иначе Божье благословение не может быть принято. »

“Our great need is itself an argument and pleads most eloquently in our behalf. But the Lord is to be sought unto to do these things for us. He says, ‘Ask, and it shall be given you.’ And ‘He that spared not His own Son, but delivered Him up for us all, how shall He not with Him also freely give us all things?’ Matthew 7:7; Romans 8:32.

“ನಮ್ಮ ಮಹತ್ತರ ಅಗತ್ಯವೇ ತಾನೇ ಒಂದು ವಾದವಾಗಿದ್ದು, ನಮ್ಮ ಪರವಾಗಿ ಅತ್ಯಂತ ವಾಗ್ಮಿಯಾಗಿ ವಿನಂತಿಸುತ್ತದೆ. ಆದರೆ ಈ ಸಂಗತಿಗಳನ್ನು ನಮ್ಮಿಗಾಗಿ ನೆರವೇರಿಸಬೇಕೆಂದು ಕರ್ತನನ್ನು ನಾವು ಬೇಡಿಕೊಳ್ಳಬೇಕಾಗಿದೆ. ಆತನು ಹೇಳುತ್ತಾನೆ, ‘ಕೇಳಿರಿ, ನಿಮಗೆ ಕೊಡಲ್ಪಡುವದು.’ ಮತ್ತು ‘ತನ್ನ ಸ್ವಂತ ಮಗನನ್ನೇ ಉಳಿಸದೆ, ನಮ್ಮೆಲ್ಲರಿಗೋಸ್ಕರ ಆತನನ್ನು ಒಪ್ಪಿಸಿದವನು, ಆತನೊಂದಿಗೇ ಎಲ್ಲವನ್ನೂ ನಮಗೆ ಉಚಿತವಾಗಿ ದಯಪಾಲಿಸದೆ ಇರಲು ಹೇಗೆ ಸಾಧ್ಯ?’ ಮತ್ತಾಯ 7:7; ರೋಮಾಪುರದವರಿಗೆ 8:32.”

“If we regard iniquity in our hearts, if we cling to any known sin, the Lord will not hear us; but the prayer of the penitent, contrite soul is always accepted. When all known wrongs are righted, we may believe that God will answer our petitions. Our own merit will never commend us to the favor of God; it is the worthiness of Jesus that will save us, His blood that will cleanse us; yet we have a work to do in complying with the conditions of acceptance.

“Ɔsɛ yɛfa amumuyɛ to yɛn akoma mu, sɛ yɛbata bɔne biara a yenim ho a, Awurade renntie yɛn; na mmom ɔpenitentfo ne ɔkra a ahobrɛase wom na wabubu no mpaebɔ no, wɔgye tom bere nyinaa. Sɛ wɔsiesie mfomso a yenim nyinaa wie a, yebetumi agye adi sɛ Onyankopɔn beyi yɛn nkotodwe ano. Yɛn ankasa fataa da biara remma yɛn nkamfo wɔ Onyankopɔn anim; Yesu na ne fataw no na ebegye yɛn nkwa, ne mogya na ɛbɛhohoro yɛn ho; nanso yɛn nso wɔ adwuma bi a ɛsɛ sɛ yɛyɛ, sɛ yɛne nneɛma a wɔde gye nkurɔfo tom no hyia.”

“Another element of prevailing prayer is faith. ‘He that cometh to God must believe that He is, and that He is a rewarder of them that diligently seek Him.’ Hebrews 11:6. Jesus said to His disciples, ‘What things soever ye desire, when ye pray, believe that ye receive them, and ye shall have them.’ Mark 11:24. Do we take Him at His word?” Steps to Christ, 94–96.

«ئازنماں دۇئانىڭ يەنە بىر مۇھىم ئامىلى — ئىماندۇر. “خۇداغا كېلىدىغان كىشى، ئالدى بىلەن ئۇنىڭ بار ئىكەنلىكىگە ۋە ئۇنى تىرىشىپ ئىزدەيدىغانلارغا ئىنئام بەرگۈچى ئىكەنلىكىگە ئىشىنىشى كېرەك.” ئىبرانىيلار 11:6. ئەيسا ئۆز شاگىرتلىرىغا مۇنداق دېدى: “دۇئا قىلغان ۋاقتىڭلاردا، نېمىنى تىلىسەڭلار، شۇنى ئالدىم دەپ ئىشىنىڭلار، شۇنداقتا ئۇ سىلەرگە بېرىلىدۇ.” ماركۇس 11:24. بىز ئۇنىڭ سۆزىنى راست دەپ قوبۇل قىلامدۇق؟» «مەسىھكە ئېلىپ بارىدىغان قەدەملەر»، 94–96.

“Here is a lesson for young men who profess to be servants of God, bearing His message, who are exalted in their own estimation. They can trace nothing remarkable in their experience, as could Elijah, yet they feel above performing duties which to them appear menial. They will not come down from their ministerial dignity to do needful service, fearing that they will be doing the work of a servant. All such should learn from the example of Elijah. His word locked the treasures of heaven, the dew and rain, from the earth three years. His word alone was the key to unlock heaven and bring showers of rain. He was honored of God as he offered his simple prayer in the presence of the king and the thousands of Israel, in answer to which fire flashed from heaven and kindled the fire upon the altar of sacrifice. His hand executed the judgment of God in slaying eight hundred and fifty priests of Baal; and yet, after the exhausting toil and most signal triumph of the day, he who could bring clouds and rain and fire from heaven was willing to perform the service of a menial and run before the chariot of Ahab in the darkness and in the wind and rain to serve the sovereign whom he had not feared to rebuke to his face because of his sins and crimes. The king passed within the gates. Elijah wrapped himself in his mantle and lay upon the bare earth.” Testimonies, volume 3, 287.

«މިއީ އިލާހީ ޚިދުމަތްތެރިންކަމަށް އިއުލާންކުރާ ޒުވާން ފިރިހެނުންނަށް އުނގެނޭން ޖެހޭ ދަރުސެކެވެ. އެމީހުން އެލިޔާސްގެ ތަޖުރިބާގައި ފެންނަ ފަދަ ހާއްސަ އެއްވެސް ތަޖުރިބާއެއް އެތެރެކުރެވޭނެ ނުވަތައެއް ނެތް ނަމަވެސް، އެމީހުންގެ އަމިއްލަ އަނދާޒާގައި އެމީހުން މަތިވެގެން ވެއެވެ. އެމީހުންނަށް ކުޑަ ނުވަތަ ހީނަ ކަމެއް ހެން ފެންނަ ވާޖިބުތައް ކުރުމަށް އެމީހުން ތައްޔާރު ނުވެއެވެ. އެމީހުންނީ ބޭނުންވާ ޚިދުމަތް ކުރުމަށް ތިމާގެ ދީނީ އޮނަހަމައިން ތިރިއަށް ނާންނައެވެ، އެހެނީ އެކަން ނޫކަރަނީ ޚާދިމެއްގެ މަސައްކަތް ކުރަން ދާނެ ކަމަށް ބިރުވެގެންނެވެ. މިފަދަ ހުރިހާ މީހުން އެލިޔާސްގެ މިސާލުން އުނގެންނަން ޖެހެއެވެ. އޭނާގެ ބަސް ތިން އަހަރު މުޅި އުޑުގެ ނިއުމަތްތައް، ވައިނާއި ވާރޭ، ބިމުން ލޮކްކޮށްލިއެވެ. އުޑު ހުޅުވާ ވާރޭގެ ފެންވަރު ބިމަށް އަނބުރާނެ ގޮތަށް އުޑު އަލުން ހުޅުވާ ކުންޖެއް ކަމަށް ވީ އޭނާގެ ބަސް އެކަނިއެވެ. ރަސްގެ ކުރިއާއި އިސްރާއީލުގެ ހާސްވަރަކަށް މުހިމުކޮށް، އޭނާ ކިޔެވި ސާދާ ދުޢާގެ ޖަވާބުގައި އުޑުން ނިކުންނަ އަލިފާން ގެރިގެން ޤުރުބާނީގެ މަސްލައި އަލިކޮށްލި ފަހު، އެ ދުޢާ ކުރި ވަގުތު އޭނާ އިލާހީ އިއްޒަތުން މުހިންމުވެގެން ވެއެވެ. ބަޢަލްގެ އަށްސަތޭކަ ފަންސާސް ކާހިނުން ގަތްލުކޮށް މަރާލުމުގައި އިލާހީ ފައިޞަލާ ނަފާޛުކުރި އަތް ވެސް އޭނާގެ އަތެވެ. ނަމަވެސް، އެ ދުވަހުގެ ނިމުނު ކަންތަކުގެ ހާސް ކައިރިކުރެވުނު މަސައްކަތާއި ހާއްސަ ކާމިޔާބީގެ ފަހު، ވިލާތްތައް އަންނަން ވެސް، ވާރޭ އަންނަން ވެސް، އުޑުން އަލިފާން ބާއްވަން ވެސް ކުޅަދާނަ އޭނާ، ހީނަ ޚިދުމަތެއް ކުރުމަށް ރުހިގަތެވެ؛ އޭނާ އަހާބުގެ ރަތްގަޑީގެ ކުރިއަށް، އަނދިރިކަމާއި ވައިއާއި ވާރޭގައި، ދުވެލިއެވެ، އެއީ ތިމާގެ ފާފަތަކާއި ކުށްތަކުގެ ސަބަބުން މޫނަށް ބުނެ ކޯރެވުމަށް ނުބިރި އެ ސިޔާދަތު ވެރިޔާއަށް ޚިދުމަތް ކުރުމަށެވެ. ރަސް ދޮރުތަކުގެ ތެރެއަށް ވަނެވެ. އެލިޔާސް ތިމާގެ ކައްފަތް ލެނބި ހުދުވަތުގައި އޮށޯލިއެވެ.» Testimonies, volume 3, 287.