The burden of the valley of vision. What aileth thee now, that thou art wholly gone up to the housetops? Thou that art full of stirs, a tumultuous city, a joyous city: thy slain men are not slain with the sword, nor dead in battle. All thy rulers are fled together, they are bound by the archers: all that are found in thee are bound together, which have fled from far. Therefore said I, Look away from me; I will weep bitterly, labour not to comfort me, because of the spoiling of the daughter of my people. For it is a day of trouble, and of treading down, and of perplexity by the Lord God of hosts in the valley of vision, breaking down the walls, and of crying to the mountains. Isaiah 22:1–5.

ໂຫລດແຫ່ງຫຸບເຂົາແຫ່ງນິມິດ. ບັດນີ້ເກີດອັນໃດແກ່ເຈົ້າ, ຈຶ່ງເຮັດໃຫ້ເຈົ້າພາກັນຂຶ້ນໄປເທິງຫຼັງຄາທັງໝົດ? ເຈົ້າຜູ້ທີ່ເຕັມໄປດ້ວຍຄວາມວຸ້ນວາຍ, ເປັນນະຄອນແຫ່ງຄວາມຈະລາຈົນ, ເປັນນະຄອນແຫ່ງຄວາມຊື່ນບານ: ຄົນທີ່ຖືກຂ້າຂອງເຈົ້າມິໄດ້ຖືກຂ້າດ້ວຍດາບ, ມິໄດ້ຕາຍໃນສົງຄາມ. ບັນດາຜູ້ປົກຄອງຂອງເຈົ້າໄດ້ຫຼົບໜີໄປດ້ວຍກັນ, ພວກເຂົາຖືກມັດໂດຍນັກທະນູ: ບັນດາຄົນທີ່ຖືກພົບໃນເຈົ້າກໍຖືກມັດຮ່ວມກັນ, ຄືພວກທີ່ໄດ້ຫຼົບໜີມາແຕ່ໄກ. ເພາະສະນັ້ນຂ້າພະເຈົ້າຈຶ່ງກ່າວວ່າ, ຈົ່ງຫັນສາຍຕາອອກຈາກຂ້າພະເຈົ້າ; ຂ້າພະເຈົ້າຈະຮ້ອງໄຫ້ຢ່າງຂົມຂື່ນ, ຢ່າພະຍາຍາມປອບໂຍນຂ້າພະເຈົ້າ, ເນື່ອງຈາກການທຳລາຍຂອງທິດາແຫ່ງຊົນຊາດຂອງຂ້າພະເຈົ້າ. ເພາະວ່ານີ້ເປັນວັນແຫ່ງຄວາມທຸກຍາກ, ແຫ່ງການຢຽບຍ່ຳ, ແລະແຫ່ງຄວາມສັບສົນ ໂດຍອົງພຣະຜູ້ເປັນເຈົ້າຈອມໂຍທາ, ໃນຫຸບເຂົາແຫ່ງນິມິດ, ເປັນການພັງທະລາຍກຳແພງ, ແລະເປັນການຮ້ອງທຸກໄປຫາພູເຂົາ. ອິຊາຢາ 22:1–5.

In the book of Isaiah, the word “burden” is found eighteen times. Eleven of those references are directly identifying prophecies of doom, and the other seven references refer to a burden as something that is carried upon the shoulder. Only one of the references translated as “burden” represents something that is carried on the shoulder and is also a prophecy of doom. I intend to address that one reference that is the Hebrew word identifying something that is carried, but is also a prophecy of doom, so I am identifying the distinction from the start, though we will not return to these facts until later.

Ekitabo kya Isaaya, ekigambo “omugugu” kisangibwa emirundi kkumi n’omunaana. Mu ebyo ebitone, emirundi kkumi na gumu giyitira ddala ku bunnabbi obw’okuzikirira, ate emirundi omusanvu egisigadde gitegeeza omugugu ng’ekintu ekisitulibwa ku kibegabega. Ku ebyo byonna ebivvuunulwa nga “omugugu,” waliwo ekigambo kimu kyokka ekikiikirira ekintu ekisitulibwa ku kibegabega era mu kiseera kye kimu nga kye bunnabbi obw’okuzikirira. Ntegeeza okwogera ku kyo ekigambo kimu ekiri mu Lwebbulaniya ekiraga ekintu ekisitulibwa, naye nga era kye bunnabbi obw’okuzikirira; kyenvudde ntegeka enjawulo eno okuva ku ntandikwa, newaakubadde nga tetujja kuddamu ku nsonga zino okutuusa oluvannyuma.

The chapter is not vague about the definition of the “valley of vision” for it is identified as the “City of David” and also as “Jerusalem.” The valley of vision is a reference to Laodicean Adventism during the history of the last six verses of Daniel eleven. Isaiah set the context for this doom with the history represented in chapter twenty by describing the progressive conquering of the world by the Assyrian king who had sent a military leader named Tartan to capture a city in Egypt called Ashdod.

Chaaptaan kun hiika “sulula mul’ataa” irratti ifa dhabee miti; inni “Magaalaa Daawit” jedhamuunis, akkasumas “Yerusaalem” jedhamuunis adda baafamee jira. Sululni mul’ataa seenaa lakkoofsa aayata jahaa dhumaa Daani’el boqonnaa kudha tokko keessatti argamu yeroo keessatti Adveentizimii Laa’odiiqeyaa agarsiisa. Isaayyaas badiisa kanaaf haala duraa seenaa boqonnaa digdama keessatti bakka bu’ameen kaa’e; achittis mootichi Asoor kan tartiibaan addunyaa mo’achaa ture, hoogganaa waraanaa Taartan jedhamu tokko magaalaa biyya Gibxii keessatti argamtu Asdood jedhamtu qabachuuf erge, akkamitti akka ture ibseera.

The Sunday law is identified in Daniel eleven verse forty-one and it identifies three groups that “escape” the hand of the papacy at the Sunday law.

قانونُ الأحد مُشارٌ إليه في دانيال 11: 41، وهو يُحدِّد ثلاثَ جماعاتٍ «تفلت» من يد البابوية عند صدور قانون الأحد.

In the year that Tartan came unto Ashdod, (when Sargon the king of Assyria sent him,) and fought against Ashdod, and took it; At the same time spake the Lord by Isaiah the son of Amoz, saying, Go and loose the sackcloth from off thy loins, and put off thy shoe from thy foot. And he did so, walking naked and barefoot. And the Lord said, Like as my servant Isaiah hath walked naked and barefoot three years for a sign and wonder upon Egypt and upon Ethiopia; So shall the king of Assyria lead away the Egyptians prisoners, and the Ethiopians captives, young and old, naked and barefoot, even with their buttocks uncovered, to the shame of Egypt. And they shall be afraid and ashamed of Ethiopia their expectation, and of Egypt their glory. And the inhabitant of this isle shall say in that day, Behold, such is our expectation, whither we flee for help to be delivered from the king of Assyria: and how shall we escape? Isaiah 20:1–6.

Тартан Ашдодқа келген жылы, (оны Ассур патшасы Саргон жіберген кезде,) ол Ашдодқа қарсы соғысып, оны басып алды; сол уақытта Жаратқан Ие Амоцтың ұлы Ишая арқылы былай деді: «Беліңдегі қапты шеш, аяғыңдағы аяқкиіміңді шешіп таста». Ол солай істеп, жалаңаш әрі жалаңаяқ жүрді. Сонда Жаратқан Ие былай деді: «Құлым Ишая Мысыр мен Эфиопияға қарсы белгі мен ғажайып ретінде үш жыл жалаңаш әрі жалаңаяқ жүргеніндей, Ассур патшасы да мысырлық тұтқындарды және эфиопиялық тұтқындарды, жасты да кәріні де, жалаңаш әрі жалаңаяқ, тіпті бөкселері ашық күйінде, Мысырдың масқарасы үшін айдап әкетеді. Сонда олар өз үміті болған Эфиопиядан және өздерінің мақтанышы болған Мысырдан қорқып, ұялады. Сол күні осы аралдың тұрғыны: “Міне, біздің үміт артқанымыз осындай екен; біз Ассур патшасынан құтылу үшін көмек іздеп, соған қашып едік: енді біз қалай құтыламыз?” — дейді». Ишая 20:1–6.

The question raised by the inhabitants of the isle is how do they escape from the king of Assyria, which is also represented as the king of the north in Daniel eleven.

سؤال سكان الجزيرة هو: كيف ينجون من ملك أشور، الذي يُمثَّل أيضًا بملك الشمال في دانيال 11؟

He [the king of the north] shall enter also into the glorious land, and many countries shall be overthrown: but these shall escape out of his hand, even Edom, and Moab, and the chief of the children of Ammon. Daniel 11:41.

Isin umalpas met laeng [ti ari ti amianan] iti nadayag a daga, ket adu a pagilian ti mapukaw; ngem dagitoy ti makalibas manipud iti imana, ket ni Edom, ken ni Moab, ken dagiti kangrunaan kadagiti annak ni Ammon. Daniel 11:41.

In this verse the Sunday law in the United States is identified, and there are some subtle nuances in Daniel’s passage that are worth considering. There are three verses in a row in Daniel eleven verse forty to forty-three that all identify “countries.” In verse forty the countries representing the former Soviet Union were swept away by the papacy and the United States in 1989. Modern historians confirm this fact.

ئا ئايەتتا، ئامېرىكا قوشما ئىشتاتلىرىدىكى يكشەنبە قانۇنى ئېنىق كۆرسىتىلگەن، ۋە دانىيالنىڭ بۇ بۆلىكىدە دىققىتىمىزنى تارتىشقا ئەرزىيدىغان بەزى نازۇك پەرق-تەرەپلەر بار. دانىيال 11:40–43 دە ئارقا-ئارقىدىن كەلگەن ئۈچ ئايەتنىڭ ھەممىسى «دۆلەتلەر»نى كۆرسىتىدۇ. 40-ئايەتتە سابىق سوۋېت ئىتتىپاقىغا ۋەكىللىك قىلىدىغان دۆلەتلەر 1989-يىلى پاپالىق بىلەن ئامېرىكا قوشما ئىشتاتلىرى تەرىپىدىن سۈپۈرۈپ تاشلانغان. زامانىۋى تارىخچىلار بۇ ھەقىقەتنى دەلىللەيدۇ.

Then in verse forty-two we find the word “countries” representing all the countries of planet earth, as the king of the north (the papacy) captures Egypt, representing the entire world. That is one of the nuances. The other of the two nuances I am referring to in the three verses involve the word “escape” in verse forty-one and then again in verse forty-two. They are two different Hebrew words, though both are translated as “escape.” The Hebrew word translated as “escape” in verse forty-two means finding no deliverance, for when the “ten kings” representing the United Nations agree to give their one-world government over to the control of the papal beast, there is no escape—no deliverance.

Ane in verse forty-two us chaskisqa simi “countries”, kay pachapi tukuy nacionkunata rikuchin, imaraykuchus norte llaqtapa reynin (papado) Egiptota hap’in, hinallataq tukuy mundota rikuchispa. Chayqa huk matizmi. Kay kimsa versiculokunapi iskay matizkunamanta rimashani chayqa, verse forty-onepi kaq “escape” simita, hinaspa yapamanta verse forty-twopi kaqtawan. Paykunaqa iskay sapaq hebreo simikunami, ichaqa iskayninpas “escape” nisqallaman tikrasqa kanku. Verse forty-twopi “escape” nisqaman tikrasqa hebreo simiqa mana mayqan qespichiyta tarinchu niyta munan, imaraykuchus “ten kings” nisqa, Naciones Unidas-ta rikuchiqkuna, sapaq huk-mundo gobiernota papal bestiapa kamachiyninman qusqankumanta, mana escape kanchu—mana qespichiychu.

And the ten horns which thou sawest are ten kings, which have received no kingdom as yet; but receive power as kings one hour with the beast. These have one mind, and shall give their power and strength unto the beast. These shall make war with the Lamb, and the Lamb shall overcome them: for he is Lord of lords, and King of kings: and they that are with him are called, and chosen, and faithful. And he saith unto me, The waters which thou sawest, where the whore sitteth, are peoples, and multitudes, and nations, and tongues. And the ten horns which thou sawest upon the beast, these shall hate the whore, and shall make her desolate and naked, and shall eat her flesh, and burn her with fire. For God hath put in their hearts to fulfil his will, and to agree, and give their kingdom unto the beast, until the words of God shall be fulfilled. Revelation 17:12–17.

و آن ده شاخی که دیدی، ده پادشاه‌اند که هنوز پادشاهی نیافته‌اند؛ اما با آن وحش، برای ساعتی، اقتدارِ پادشاهانه می‌یابند. اینان یک‌رأی‌اند و قدرت و توانِ خود را به وحش می‌سپارند. اینان با برّه جنگ خواهند کرد، و برّه بر ایشان غالب خواهد آمد؛ زیرا او ربّ‌الارباب و پادشاهِ پادشاهان است؛ و آنان که با اویند، خوانده‌شدگان و برگزیدگان و امینان‌اند. و به من گفت: آن آب‌هایی که دیدی، جایی که آن فاحشه بر آن نشسته است، مردمان و جماعت‌ها و امت‌ها و زبان‌ها هستند. و آن ده شاخی که بر وحش دیدی، از فاحشه بیزار خواهند شد، و او را ویران و عریان خواهند ساخت، و گوشتش را خواهند خورد، و او را به آتش خواهند سوزانید. زیرا خدا در دل‌های ایشان نهاده است که ارادهٔ او را به‌جا آورند، و هم‌داستان شوند، و پادشاهیِ خود را به وحش بسپارند، تا کلام‌های خدا به انجام رسد. مکاشفه 17:12–17.

These “ten kings” are referenced repeatedly in God’s word and in the story of Elijah, Ahab, the king of Israel was the head of ten tribes, and he was married to Jezebel. Jezebel is the papacy at the end of the world, Elijah is the messengers of the third angel’s message and Ahab is the head of a ten-king alliance. Ahab represents the United States as the leader of the United Nations during the prophetic history of the Sunday law. When Egypt is captured by Assyria, the king of the north in Daniel eleven forty-two has just forced the ten kings to agree to surrender their kingdom unto the papal power.

Эдгээр “арав хаад”-ын тухай Бурханы үгэнд дахин дахин дурдагддаг бөгөөд Елиагийн түүхэнд Израилийн хаан Ахаб арван овгийн тэргүүн байсан ба Иезебелтэй гэрлэсэн байв. Иезебел нь дэлхийн төгсгөлийн үеийн папын засаглалыг, Елиа нь гурав дахь тэнгэрэлчийн мэдээний элч нарыг, харин Ахаб нь арван хааны холбооны тэргүүнийг илэрхийлдэг. Ахаб нь Ням гаргийн хуулийн эш үзүүллэгийн түүхэн үед Нэгдсэн Үндэстний Байгууллагын удирдагчийн хувьд Америкийн Нэгдсэн Улсыг төлөөлдөг. Египет Ассирт эзлэгдэх үед Даниел арван нэг дөчин хоёр дахь умардын хаан папын эрх мэдэлд хаанчлалаа өгч бууж өгөхийг арван хаадыг саяхан албадсан байдаг.

“As we approach the last crisis, it is of vital moment that harmony and unity exist among the Lord’s instrumentalities. The world is filled with storm and war and variance. Yet under one head—the papal power—the people will unite to oppose God in the person of His witnesses. This union is cemented by the great apostate. While he seeks to unite his agents in warring against the truth he will work to divide and scatter its advocates. Jealousy, evil surmising, evilspeaking, are instigated by him to produce discord and dissension.” Testimonies, volume 7, 182.

«در حالی‌که به بحران نهایی نزدیک می‌شویم، بسیار حیاتی است که در میان عواملِ خداوند هماهنگی و وحدت برقرار باشد. جهان از طوفان و جنگ و نزاع آکنده است. با این همه، مردم تحت یک رأس—قدرت پاپی—برای مخالفت با خدا در شخصِ شاهدان او متحد خواهند شد. این اتحاد به‌وسیلهٔ آن مرتدِ عظیم استوار می‌گردد. در همان حال که او می‌کوشد عاملان خود را برای جنگیدن علیه حقیقت متحد سازد، خواهد کوشید مدافعان آن را تقسیم و پراکنده کند. حسادت، بدگمانیِ شریرانه، بدگویی، به‌وسیلهٔ او برانگیخته می‌شود تا نفاق و تفرقه پدید آورد.» Testimonies, volume 7, 182.

In verse forty-one we find the word “escape” and we also find the word “escape” in verse forty-two, but they are two different Hebrew words. The word translated as “escape” in verse forty-one means to escape as if by slipperiness. This is the word translated as “escape” in verse six of Isaiah chapter twenty. “In that day” “the inhabitant of this isle” ask how they can escape from the Assyrian who “in that day” is progressively conquering the world as illustrated in Daniel eleven and several other passages of Scripture.

ܒܦܣܘܩܐ ܐܪܒܥܝܢ ܘܚܕ ܡܫܟܚܝܢܢ ܠܡܠܬܐ «ܥܪܘܩ»، ܘܐܦ ܒܦܣܘܩܐ ܐܪܒܥܝܢ ܘܬܪܝܢ ܡܫܟܚܝܢܢ ܠܡܠܬܐ «ܥܪܘܩ»، ܐܠܐ ܬܪܬܝܢ ܐܢܝܢ ܡܠ̈ܐ ܥܒܪ̈ܝܬܐ ܫܚ̈ܠܦܬܐ. ܗܝ ܡܠܬܐ ܕܡܬܬܪܓܡܐ ܒܦܣܘܩܐ ܐܪܒܥܝܢ ܘܚܕ ܒܡܠܬܐ «ܥܪܘܩ» ܡܫܡܥܐ ܠܡܥܪܩ ܐܝܟ ܒܫܠܝܩܘܬܐ. ܗܕܐ ܗܝ ܡܠܬܐ ܕܡܬܬܪܓܡܐ ܒܡܠܬܐ «ܥܪܘܩ» ܒܦܣܘܩܐ ܫܬܐ ܕܐܫܥܝܐ ܦܪܩܐ ܥܣܪܝܢ. «ܒܗܘ ܝܘܡܐ» «ܥܡܘܪܐ ܕܗܕܐ ܓܙܪܬܐ» ܫܐܠ ܐܝܟܢܐ ܢܥܪܘܩ ܡܢ ܐܬܘܪܝܐ ܗܘ ܕ«ܒܗܘ ܝܘܡܐ» ܒܕܪܓܐ ܒܕܪܓܐ ܟܒܫ ܠܥܠܡܐ، ܐܝܟ ܕܡܬܚܙܐ ܒܕܢܝܐܝܠ ܚܕܥܣܪ ܘܒܟܡܐ ܦܣ̈ܩܐ ܐܚܪ̈ܢܐ ܕܟܬܒܐ ܩܕܝܫܐ.

In Daniel eleven verse forty-one when the papacy, or as Daniel represents him, the king of the north, or as Isaiah represents him the Assyrian, is conquering the “glorious land” representing the United States, there are two groups that are identified.

Doniyel kudhatama tokko keesatti, papaasummaan, yookiin akka Doniyel isa bakka buʼutti, mootichi kaabaa, yookiin akka Isaayaas isa bakka buʼutti Asoorichi, “biyya ulfina qabeettii” jechuun Ameerikaa Tokkoomte bakka buʼu injifachaa yeroo jiru, gareewwan lama kanneen adda baafaman jiru.

He shall enter also into the glorious land, and many countries shall be overthrown: but these shall escape out of his hand, even Edom, and Moab, and the chief of the children of Ammon. Daniel 11:41.

ও মহিমাময় দেশে প্রবেশ করিবে, এবং অনেক দেশ পরাভূত হইবে; কিন্তু তাহার হস্ত হইতে ইহারা উদ্ধার পাইবে— ইদোম, মোয়াব, এবং অম্মোন-সন্তানদের প্রধান অংশ। দানিয়েল ১১:৪১।

One is the “many” who are overthrown and the other group is represented as “Edom, Moab and the chief of the children of Ammon.” At the Sunday law, Revelation eighteen verse four, calls those still in Babylon to “come out.”

Jëw ci mooy ñi bare ñi ñuy daaneel, te mbooloo mu des mi dees ko teg ci nataal ni “Edom, Moab ak kilifay ñi bokk ci askanu Ammon.” Ci yoonu Dibéer bi, Peeñu ma 18:4, woo na ñi nekk ba tey ci Babilon ñu “génn.”

And I heard another voice from heaven, saying, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. Revelation 18:4.

It sa ako ang lain nga tingog gikan sa langit, nga nagaingon, Gumula kamo gikan kaniya, akong katawohan, aron dili kamo makaambit sa iyang mga sala, ug aron dili kamo makadawat sa iyang mga hampak. Pinadayag 18:4.

Edom, Moab and the chief of the children of Ammon are those who escape by slipperiness, as the peoples of the isle in Isaiah twenty are hoping to do.

ایدوٚم، موآب اور بنی عمون کے سردار وہ لوگ ہیں جو پھسل کر بچ نکلتے ہیں، جیسا کہ یسعیاہ بیس میں جزیرے کے باشندے امید رکھتے ہیں کہ وہ ایسا کریں گے۔

In verse forty-one the other nuance I am referring to is that in verse forty, forty-one and forty-two we find the word “countries,” but in verse forty-one it is a supplied word, not in the original words of Daniel and does not belong there. Many countries were overthrown in fulfillment of verse forty at the collapse of the Soviet Union and many countries are captured when the papacy takes over the United Nations. But at the Sunday law in the United States the “many” who are overthrown, are not many countries, they can only be Seventh-day Adventists.

४१ पदमा मैले जनाइरहेको अर्को सूक्ष्म अर्थ यो हो कि ४०, ४१ र ४२ पदमा हामी “देशहरू” भन्ने शब्द पाउँछौँ, तर ४१ पदमा यो पूरक रूपमा राखिएको शब्द हो; यो दानियलका मूल शब्दहरूमा छैन र त्यहाँ रहनु हुँदैन। सोभियत संघको पतन हुँदा ४० पदको पूर्तिमा धेरै देशहरू उल्टाइए, र जब पापसीले संयुक्त राष्ट्रसंघलाई आफ्नो नियन्त्रणमा लिन्छ, तब पनि धेरै देशहरू कब्जा गरिन्छन्। तर संयुक्त राज्य अमेरिकामा आइतबारको व्यवस्थाको समयमा उल्टाइने ती “धेरै” धेरै देशहरू होइनन्; तिनीहरू केवल सेभेन्थ-डे एड्भेन्टिस्टहरू मात्र हुन सक्छन्।

“If the light of truth has been presented to you, revealing the Sabbath of the fourth commandment, and showing that there is no foundation in the Word of God for Sunday observance, and yet you still cling to the false sabbath, refusing to keep holy the Sabbath which God calls ‘My holy day,’ you receive the mark of the beast. When does this take place? When you obey the decree that commands you to cease from labor on Sunday and worship God, while you know that there is not a word in the Bible showing Sunday to be other than a common working day, you consent to receive the mark of the beast, and refuse the seal of God.” Review and Herald, July 13, 1897.

གལ་ཏེ་བདེན་པའི་འོད་དེ་ཁྱེད་ལ་བསྟན་ཏེ། བཀའ་རྒྱ་བཞི་པའི་ངལ་གསོའི་ཉིན་མོ་དེ་གསལ་པོར་མངོན་པར་བྱས་ཤིང་། གཟའ་ཉི་མར་བསྲུང་བའི་ཆེད་དུ་དཀོན་མཆོག་གི་ཚིག་ནང་དུ་རྨང་གཞི་གང་ཡང་མེད་པ་ཡང་བསྟན་ནས། འོན་ཀྱང་ཁྱེད་ཀྱིས་ད་དུང་ངལ་གསོའི་ཉིན་མོ་རྫུན་མ་དེ་ལ་འཇུས་ཏེ། དཀོན་མཆོག་གིས “ངའི་ཉིན་མོ་དམ་པ་” ཞེས་འབོད་པའི་ངལ་གསོའི་ཉིན་མོ་དེ་དམ་པར་མི་སྲུང་ན། ཁྱེད་ཀྱིས་གཅན་གཟན་གྱི་རྟགས་དེ་ལེན་པ་ཡིན། འདི་ནམ་ཞིག་ཏུ་འབྱུང་ངམ། གཟའ་ཉི་མར་ལས་ཀ་ལས་མཚམས་འཇོག་ནས་དཀོན་མཆོག་ལ་མཆོད་པར་བཀའ་བཀོད་པའི་བཀའ་ཁྲིམས་དེ་ལ་ཁྱེད་ཀྱིས་བརྩི་སྲུང་བྱེད་པའི་ཚེ། དེ་དུས་ཁྱེད་ཀྱིས་མཁྱེན་པ་ཡོད་བཞིན་དུ། གཟའ་ཉི་མ་ནི་ལས་ཀའི་ཉིན་མོ་སྤྱི་བཏང་ཞིག་མ་ཡིན་པར་སྟོན་པའི་ཚིག་གཅིག་ཀྱང་ཡི་གེ་བཀའ་མདོ་ནང་དུ་མེད་པ་ཤེས་ཀྱང་། ཁྱེད་ཀྱིས་གཅན་གཟན་གྱི་རྟགས་དེ་ལེན་པར་མོས་མཐུན་བྱེད་ཅིང་། དཀོན་མཆོག་གི་ཐམ་ག་དེ་དང་ལེན་མི་བྱེད་པ་ཡིན།” Review and Herald, July 13, 1897.

Any member of the Seventh-day Adventist church accepted the Sabbath doctrine when they first became baptized members of the church and they are held accountable to the “light of truth” concerning the Sabbath.

Mɛmfo biara a ɔka Seventh-day Adventist asɔre no ho no gyee Sabbath nkyerɛkyerɛ no toom bere a odi kan bɛyɛɛ asɔre no muni a wɔabɔ no asu no, na wobu no sɛ ɔde ne ho bɛto “nokware hann” a ɛfa Sabbath no ho no so.

“The change of the Sabbath is the sign or mark of the authority of the Romish church. Those who, understanding the claims of the fourth commandment, choose to observe the false sabbath in the place of the true, are thereby paying homage to that power by which alone it is commanded. The mark of the beast is the papal sabbath, which has been accepted by the world in the place of the day of God’s appointment.

“সাবাথের পরিবর্তনই রোমীয় গির্জার কর্তৃত্বের চিহ্ন বা মোহর। যারা চতুর্থ আজ্ঞার দাবি বুঝেও সত্য সাবাথের পরিবর্তে মিথ্যা সাবাথ পালন করতে বেছে নেয়, তারা এর দ্বারা সেই শক্তিকেই প্রণাম জানায়, যার কর্তৃত্বেই কেবল এটি আদিষ্ট হয়েছে। পশুর চিহ্ন হলো পাপাল সাবাথ, যা ঈশ্বর-নির্ধারিত দিনের পরিবর্তে জগত কর্তৃক গৃহীত হয়েছে। ”

“No one has yet received the mark of the beast. The testing time has not yet come. There are true Christians in every church, not excepting the Roman Catholic communion. None are condemned until they have had the light and have seen the obligation of the fourth commandment. But when the decree shall go forth enforcing the counterfeit sabbath, and the loud cry of the third angel shall warn men against the worship of the beast and his image, the line will be clearly drawn between the false and the true. Then those who still continue in transgression will receive the mark of the beast.

“Aranxali merka tebestih geya-caddok haysitak ma geyyan. Imtixaan wakti qembulaanam ma yemeete. Kullih kaniisoolu addat numuk diini masiixiyyiin tan, Rooma Kaatooleek xibli usuk ma baxissam. Nanuuy, ifti ma yabbixeenik kee afarik amri afaraadih waajib kinnim ma yableynik derre ma yakmeyn. Garci sabbatta-badaltam qawwalak amrissam xukkuuk yewqe waqdi, kee malayka saddexaadih qaylo-kabuk sinam tebestih kee isih suurat caabuduh gital warissa waqdi, beena kee haqa fan xariiq caddok baxxaqissa. Tohuk lakal, dambi addat sugteh gexaah qambaalan numuuy, usun aranxali merka tebestih qambaalan.”

“With rapid steps we are approaching this period. When Protestant churches shall unite with the secular power to sustain a false religion, for opposing which their ancestors endured the fiercest persecution, then will the papal sabbath be enforced by the combined authority of church and state. There will be a national apostasy, which will end only in national ruin.” Manuscript 51, 1899.

“اسپێنان زووک ئەم سەردەمە نزیک دەبینەوە. کاتێک کڵێساکانی پرۆتستانت لەگەڵ هێزی دنیایی یەکدەگرن بۆ پشتگیری کردن لە ئایینێکی درۆ، ئەو ئایینەی کە بۆ دژایەتی‌کردنی، باوباپیرانیان خراپترین چەوساندنەوەیان بەرگەگرت، ئەوا شەممەی پاپی بە دەسەڵاتی هاوبەشی کڵێسا و دەوڵەت بسەپێندرێت. هەڵگەڕانێکی نیشتمانی ڕوودەدات، کە تەنها بە وێرانیی نیشتمانی کۆتایی دێت.” Manuscript 51, 1899.

At the Sunday law the only people held accountable for the light of the third angel is Seventh-day Adventists, for it is only then that those outside of Adventism will have the test of the third angel presented to them. The “many” overthrown at the Sunday law are Laodicean Adventists, for “judgment begins at the house of God.”

شَمبە-یاساسىدا، ئۈچىنچى پەرىشتىنىڭ نۇرى ئۈچۈن جاۋابكار قىلىنىدىغان يالغۇز كىشىلەر يەتتىنچى كۈنلۈك ئادۋېنتىستلار بولۇپ، چۈنكى ئادۋېنتىزم سىرتىدىكى كىشىلەرگە ئۈچىنچى پەرىشتىنىڭ سىنىقى شۇ ۋاقىتتا تۇنجى قېتىم تەقدىم قىلىنىدۇ. شەمبە-ياساسىدا «يىقىتىلىدىغان نۇرغۇنلار» لاۋدىكىيەلىك ئادۋېنتىستلاردۇر، چۈنكى «ھۆكۈم خۇدانىڭ ئۆيىدىن باشلىنىدۇ.»

So the last shall be first, and the first last: for many be called, but few chosen. Matthew 20:16.

Nən lastqanən ənan firstqan, ka nən firstqanən lastqan: iman doŋa çağırılqan, bən azı saylanmış. Matthew 20:16.

Isaiah is a “sign and a wonder” for Egypt and Ethiopia concerning the papacies progressive conquering of the world. Egypt is the United Nations; Ethiopia is the United States and Assyria is the papacy. In the setting of that prophetic history Isaiah begins to set forth a series of prophecies of doom. Chapter twenty-two is about the Laodiceans that are overthrown at the Sunday law and the Philadelphians that call “Edom, Moab and the chief of the children of Ammon” out of Babylon.

Isaías es una “señal y prodigio” para Egipto y Etiopía con respecto a la conquista progresiva del mundo por parte del papado. Egipto es las Naciones Unidas; Etiopía es los Estados Unidos, y Asiria es el papado. En el marco de esa historia profética, Isaías comienza a exponer una serie de profecías de condenación. El capítulo veintidós trata acerca de los laodicenses que son derribados en la ley dominical y de los filadelfianos que llaman a “Edom, Moab y la parte principal de los hijos de Amón” a salir de Babilonia.

Laodicean Adventism lacks the necessary character to be saved, and they are spewed out of the mouth of the Lord at the Sunday law. I note this fact, only to emphasize the next point. Isaiah twenty-two represents another reason that Laodicea is lost, for the prophecy of doom is against the valley of “vision.” There are two primary Hebrew words that are translated as “vision.” One represents the prophetic sequence of events and the other represents a vision of Christ. One is external to the church and the other is internal to the church. The word in chapter twenty-two is the vision representing prophetic events, and it is the same word translated as “vision” in the book of Proverbs.

ಲವದಿಕೀಯ ಅಡ್ವೆಂಟಿಸಂಗೆ ರಕ್ಷಣೆಯನ್ನು ಹೊಂದಲು ಅಗತ್ಯವಾದ ಸ್ವಭಾವವಿಲ್ಲ; ಆದಕಾರಣ ಭಾನುವಾರದ ಕಾನೂನಿನ ಸಮಯದಲ್ಲಿ ಅವರು ಕರ್ತನ ಬಾಯಿಂದ ಉಗುಳಲ್ಪಡುತ್ತಾರೆ. ನಾನು ಈ ಸಂಗತಿಯನ್ನು ಉಲ್ಲೇಖಿಸುವುದು, ಮುಂದಿನ ವಿಷಯವನ್ನು ಒತ್ತಿಹೇಳುವುದಕ್ಕಾಗಿ ಮಾತ್ರ. ಯಶಾಯ ಇಪ್ಪತ್ತೆರಡನೇ ಅಧ್ಯಾಯವು ಲವದಿಕೀಯ ಸಭೆ ನಷ್ಟವಾಗುವುದಕ್ಕೆ ಮತ್ತೊಂದು ಕಾರಣವನ್ನು ಪ್ರತಿನಿಧಿಸುತ್ತದೆ, ಏಕೆಂದರೆ ಆ ನಾಶದ ಪ್ರವಾದನೆ “ದರ್ಶನ”ದ ಕಣಿವೆಯ ವಿರುದ್ಧವಾಗಿದೆ. “ದರ್ಶನ” ಎಂದು ಅನುವಾದಿಸಲ್ಪಡುವ ಎರಡು ಮುಖ್ಯ ಹೀಬ್ರೂ ಪದಗಳಿವೆ. ಅವುಗಳಲ್ಲಿ ಒಂದು ಪ್ರವಾದನಾತ್ಮಕ ಘಟನೆಗಳ ಕ್ರಮವನ್ನು ಸೂಚಿಸುತ್ತದೆ; ಮತ್ತೊಂದು ಕ್ರಿಸ್ತನ ದರ್ಶನವನ್ನು ಸೂಚಿಸುತ್ತದೆ. ಒಂದು ಸಭೆಗೆ ಹೊರಗಿನದು; ಮತ್ತೊಂದು ಸಭೆಯ ಒಳಗಿನದು. ಇಪ್ಪತ್ತೆರಡನೇ ಅಧ್ಯಾಯದಲ್ಲಿರುವ ಪದವು ಪ್ರವಾದನಾತ್ಮಕ ಘಟನೆಗಳನ್ನು ಪ್ರತಿನಿಧಿಸುವ ದರ್ಶನವೇ ಆಗಿದ್ದು, ಅದೇ ಪದವನ್ನು ನೀತಿವಚನಗಳ ಪುಸ್ತಕದಲ್ಲಿಯೂ “ದರ್ಶನ” ಎಂದು ಅನುವಾದಿಸಲಾಗಿದೆ.

Where there is no vision, the people perish: but he that keepeth the law, happy is he. Proverbs 29:18.

K'o bik’iinil u yáantik’ajal, le máako’ob ku sáatalo’ob; ba’ale’ le máax ku kanáantik le ley, ki’imak óolal ti’ leti’. Proverbios 29:18.

The “burden of the valley of vision” is the prophecy identifying two classes of worshippers in God’s church at the end of the world. One class represented by Shebna is Laodicea and the other class is Philadelphia represented by Eliakim the son of Hilkiah. The distinction between the two classes in the chapter is of course the same distinction as the parable of the ten virgins. One class has the oil at midnight and the other class does not. The “oil” as a symbol represents different truths depending on the context where it is found, but in Isaiah twenty-two the “oil” of the ten virgins is represented by the word “vision.” One class has the “oil” the other does not.

«Բեռը տեսիլքի հովտի մասին» այն մարգարեությունն է, որը նույնացնում է Աստծու եկեղեցում աշխարհի վերջում գտնվող երկրպագուների երկու դասերը։ Մի դասը, որ ներկայացված է Սեբնայով, Լաոդիկեան է, իսկ մյուս դասը Փիլադելփիան է, ներկայացված Եղիակիմով՝ Հեղկիայի որդով։ Գլխում այս երկու դասերի միջև եղած տարբերությունն, անշուշտ, նույն տարբերությունն է, ինչ տասը կույսերի առակում։ Մի դասը կեսգիշերին ունի յուղը, իսկ մյուս դասը՝ չունի։ «Յուղը» որպես խորհրդանիշ ներկայացնում է տարբեր ճշմարտություններ՝ ըստ այն համատեքստի, որտեղ այն հանդիպում է, սակայն Եսայի քսաներկուում տասը կույսերի «յուղը» ներկայացված է «տեսիլք» բառով։ Մի դասը ունի «յուղը», մյուսը՝ չունի։

“The anointed ones standing by the Lord of the whole earth, have the position once given to Satan as covering cherub. By the holy beings surrounding his throne, the Lord keeps up a constant communication with the inhabitants of the earth. The golden oil represents the grace with which God keeps the lamps of believers supplied, that they shall not flicker and go out. Were it not that this holy oil is poured from heaven in the messages of God’s Spirit, the agencies of evil would have entire control over men.

“Lubricados uncionadokuna, taqi aka uraqpachan Tatitupan nayraqatapan sayt’atäpki ukanakaxa, nayrapachan Supayaru churata qhawaq querubín sata chiqankapxiwa. Qollan kankañanaka, jupan tronu muyuntir ukanak toqe, Tatitux uraqpachan jakirinakampixa sapa kuti aruskipäwi sarayaski. Quri aceitejja uka khuyapayäwiwa, uka toqew Diosax creyentenakan lamparanakap phuqachat imaski, jan khatatkipxañapataki, jan jiwq’ata tukt’apxañapataki. Janitix aka qollan aceitejj alaxpachat warantatäkaspa Diosan Ajayupan yatiyäwinakapanxa, ñanqhan ch’amanakapax jaqinakaru taqpach apnaqapxaspänwa.”

“God is dishonored when we do not receive the communications which he sends us. Thus we refuse the golden oil which he would pour into our souls to be communicated to those in darkness. When the call shall come, ‘Behold, the bridegroom cometh; go ye out to meet him,’ those who have not received the holy oil, who have not cherished the grace of Christ in their hearts, will find, like the foolish virgins, that they are not ready to meet their Lord. They have not, in themselves, the power to obtain the oil, and their lives are wrecked. But if God’s Holy Spirit is asked for, if we plead, as did Moses, ‘Show me thy glory,’ the love of God will be shed abroad in our hearts. Through the golden pipes, the golden oil will be communicated to us. ‘Not by might, nor by power, but by my Spirit, saith the Lord of Hosts.’ By receiving the bright beams of the Sun of Righteousness, God’s children shine as lights in the world.” Review and Herald, July 20, 1897.

“Juayu’ũ oñemomarãmba ndajajapóiramo umi marandu ha’e omondóva ñandéve. Péicha ñamboyke pe aséite óro ha’e oityséva ñane ángape ikatu hag̃uáicha oñembohasa umi oĩvape pytũmbýpe. Ág̃a oñehendúvo pe ñehenói, ‘Pema’ẽ, pe novio ouma; pesẽ pejotopa haguã hese,’ umi ndoresivéiva’ekue pe aséite marangatu, umi nomombareteiva’ekue Cristo gracia ipy’apýpe, ojuhúta, umi kuñataĩ arandú’ỹvaicha, ndaha’eiha oĩma hag̃uáicha ojojuhu hag̃ua Ijára ndive. Ndaipóri ipypekuéra pe pu’aka ohupyty hag̃ua pe aséite, ha hekovekuéra oñehundi. Péro oñejeruréramo Tupã Espíritu Santo rehe, ñañembo’éramo, Moisés ojapo haguéicha, ‘Ehechauka chéve nde gloria,’ upéi Tupã mborayhu oñeñohẽta ñane korasõme. Umi tubo óro rupive, pe aséite óro oñembohasáta ñandéve. ‘Ndaha’éi mbarete rupive, ni pu’aka rupive, che Espíritu rupive katu, he’i Ñandejára de los Ejércitos.’ Oñemoguahẽvo ñandéve pe kuarahy resakãite, pe Tekoporã Kuarahy rehegua, Tupã ra’ykuéra ohesape hikuái ko yvy ape ári tesape hag̃uáicha.” Review and Herald, July 20, 1897.

The spirits of the prophets agree with one another, and Zechariah’s two anointed ones are also the two witnesses of Revelation eleven.

ئا نەبییان گەلێک لەگەڵ یەک دەگونجێن، و دوو مەسحدراوەکانی زەکەریاش هەمان ئەو دوو شایەتەن کە لە ئاشکراکردنەوەی یازدەدا هاتون.

“Concerning the two witnesses the prophet declares further: ‘These are the two olive trees, and the two candlesticks standing before the God of the earth.’ ‘Thy word,’ said the psalmist, ‘is a lamp unto my feet, and a light unto my path.’ Revelation 11:4; Psalm 119:105. The two witnesses represent the Scriptures of the Old and the New Testament. Both are important testimonies to the origin and perpetuity of the law of God. Both are witnesses also to the plan of salvation. The types, sacrifices, and prophecies of the Old Testament point forward to a Saviour to come. The Gospels and Epistles of the New Testament tell of a Saviour who has come in the exact manner foretold by type and prophecy.” The Great Controversy, 267.

«ئىككى گۇۋاھچى توغرىسىدا پەيغەمبەر يەنە مۇنداق دەپ جاكارلايدۇ: “بۇلار يەرنىڭ خۇداسىنىڭ ئالدىدا تۇرغان ئىككى زەيتۇن دەرىخى ۋە ئىككى چىراغدان.”» زەبۇر يازغۇچى مۇنداق دېگەن: «سۆزۈڭ پۇتلىرىمغا چىراغ، يولۇمغا نۇردۇر.» Revelation 11:4; Psalm 119:105. ئىككى گۇۋاھچى قەدىمكى ۋە يېڭى ئەھدەنىڭ مۇقەددەس يازمىلىرىغا ۋەكىللىك قىلىدۇ. ھەر ئىككىسى خۇدانىڭ قانۇنىنىڭ مەنبەسى ۋە ئەبەدىيلىكى توغرىسىدىكى مۇھىم گۇۋاھلىقلاردۇر. ھەر ئىككىسى نىجات پىلانى توغرىسىدىمۇ گۇۋاھچىدۇر. قەدىمكى ئەھدەدىكى نەمۇنىلەر، قۇربانلىقلار ۋە پەيغەمبەرلىكلەر كېلىدىغان بىر نىجاتكارنى ئالدىن كۆرسىتىدۇ. يېڭى ئەھدەنىڭ ئىنجىللىرى ۋە رىسالىلىرى بولسا، نەمۇنىلەر ۋە پەيغەمبەرلىكلەردە ئالدىن ئېيتىلغان دەل شۇ ئۇسۇلدا كەلگەن بىر نىجاتكار ھەققىدە بايان قىلىدۇ.» The Great Controversy, 267.

Zechariah’s two anointed ones represent the communication process that is illustrated in Revelation chapter one. The “oil” which is the prophetic “vision” of historical events is conveyed through the Old and New Testaments. In Revelation eleven these two witnesses are identified by context as Moses and Elijah. Moses and Elijah are a symbol unto themselves.

ዘካርያስ የጠቀሳቸው ሁለቱ የተቀቡት ሰዎች በራእይ መጽሐፍ ምዕራፍ አንድ የተመለከተውን የመግባቢያ ሂደት ይወክላሉ። “ዘይቱ” ማለትም የታሪካዊ ክስተቶች ትንቢታዊ “ራእይ” በብሉይና በአዲስ ኪዳን አማካኝነት ይተላለፋል። በራእይ አስራ አንድ እነዚህ ሁለት ምስክሮች በአውዱ መሠረት ሙሴና ኤልያስ እንደሆኑ ይታወቃሉ። ሙሴና ኤልያስ በራሳቸው ምልክት ናቸው።

When represented together as at the Mount of Transfiguration or Revelation eleven they are symbols of two different truths. At the mount they represent the martyrs during the Sunday law crisis and the one hundred and forty-four thousand, whereas in Revelation eleven they represent the Old and New Testaments. But for Adventism they represent even more. The two witnesses for the Jews were the “law and the prophets” representing the Old Testament, and the two witnesses for Christians were the Old and New Testaments, but for Adventism the two witnesses are the word of God and the testimony of Jesus. This is why John was in Patmos.

Nsɛm no sɛ wɔde wɔn bom gyina hɔ te sɛ wɔ Nsakrae Bepɔw no so anaa Adiyisɛm ti dubaako mu no, wɔyɛ nokware ahorow mmienu ho agyiraehyɛde. Wɔ bepɔw no so no, wɔgyina hɔ ma awudifoɔ no wɔ Kwasiada mmara ahokyerɛ mu ne ɔha aduanan anan ne apem no, na Adiyisɛm ti dubaako mu no, wɔgyina hɔ ma Apam Dada ne Apam Foforo no. Nanso ma Adventism no, wɔgyina hɔ ma biribi pii sen saa. Yudafoɔ no mu no, adansefoɔ mmienu no yɛ “mmara ne adiyifoɔ no” a ɛgyina hɔ ma Apam Dada no, na Kristofoɔ no mu no, adansefoɔ mmienu no yɛ Apam Dada ne Apam Foforo no, nanso ma Adventism no, adansefoɔ mmienu no ne Onyankopɔn Asɛm no ne Yesu adansedi no. Eyi nti na Yohane wɔ Patmos.

I John, who also am your brother, and companion in tribulation, and in the kingdom and patience of Jesus Christ, was in the isle that is called Patmos, for the word of God, and for the testimony of Jesus Christ. Revelation 1:9.

Án John, an tay, ya qam yavaw a quts nga kaani, a qam ya ritutul ta kairapan, ya ta Pagarian, ya ta kinaanus ni Jesu-Cristo, ket wadaak idiay pulo a maawagan a Patmos, gapu iti Sao ti Dios, ya gapu iti pammadayaw ni Jesu-Cristo. Apocalipsis 1:9.

In Isaiah twenty-two the two witnesses of Moses and Elijah are represented, though it can only be recognized if you apply the principle of Alpha and Omega to the chapter. Consider where Jesus started His explanation of the “vision” of prophetic events to His disciples on the road to Emmaus.

Yesaya isi dua puluh duwa, Musa lawan Ilyas sabagai dua saksi digambarkan, walaupun hal itu hanyar dapat dikenali mun pian manarapakan asas Alfa lawan Omega ka pasal itu. Pertimbangkan di mana Yesus mamulai panjalasannya pasal “penglihatan” akan paristiwa-paristiwa nubuatan ka murid-murid-Nya di jalan ka Emaus.

“Beginning at Moses, the very Alpha of Bible history, Christ expounded in all the Scriptures the things concerning Himself.” Desire of Ages, 796.

«Аз ибтидои Мусо, ҳамон Алифи таърихи Китоби Муқаддас, Масеҳ дар тамоми Навиштаҳо он чиро, ки дар бораи Худи Ӯ буд, баён кард». Desire of Ages, 796.

Elijah is the prophet that appears before the great and dreadful day of the Lord, with a message based upon the principle of Alpha and Omega, turning the hearts of the fathers (alpha) unto the children (omega). Moses and Elijah represent the alpha and omega of Bible prophecy. If you can hear it Moses was William Miller. Both Moses and Miller died, and both were identified by inspiration as saved. Moses is of course resurrected right after his death, but angels are waiting around the grave of Miller until his resurrection. Elijah represents the last messenger before the coming of the great and dreadful day of the Lord.

އީލައިޖާ އަކީ ރައްބުގެ ބޮޑު އަދި ބިރުވެރި ދުވަސް އަންނައިރު ކުރިން ފެންނަ ނަބީއެއް ކަމަށްވެ، އޭނާގެ ރިސާލަތަކީ އަލްފާ އާއި އޮމެގާގެ މަބްދައުގެ މައްޗަށް ބިނާކޮށް، ބަފައިންގެ (alpha) ހިތްތައް ދަރިންނަށް (omega) އަނބުރާނެ ރިސާލަތެކެވެ. މޫސާ އާއި އީލައިޖާ އިންޖީލުގެ ނަބީކަމުގެ ތަންބީހުގެ އަލްފާ އާއި އޮމެގާއަށް ވަކިލްވެރިވޭ. ތިޔައީ އަޑުއެހޭނެ ނަމަ، މޫސާ އަކީ ވިލިއަމް މިލަރ އެވެ. މޫސާއާއި މިލަރ ދެމީހުންވެސް މަރުވި އަދި ދެމީހުންވެސް ވަހީގެ އިލްހާމުން ސަލާމަތްވެދިޔަ ބަޔަކު ކަމަށް އަޑައިގެންވެއެވެ. މޫސާ ތެދެއް އޭނާ މަރުވިއިރުން ފަހުން ވަގުތުން ތިންދެވެއެވެ، ނަމަވެސް މިލަރގެ ގަބުރުގެ އަވަށުގައި އެންޖެލުން އޭނާ ތިންދެވުމާ ހަމައަށް އިންތިޒާރުކުރަމުން ތިބެއެވެ. އީލައިޖާ އަކީ ރައްބުގެ ބޮޑު އަދި ބިރުވެރި ދުވަސް އައުމުގެ ކުރިން އަންނަ އެންމެ ފަހުގެ ރަސޫލެވެ.

“The Jews tried to stop the proclamation of the message that had been predicted in the Word of God; but prophecy must be fulfilled. The Lord says, ‘Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord’ (Malachi 4:5). Somebody is to come in the spirit and power of Elijah, and when he appears, men may say, ‘You are too earnest, you do not interpret the Scriptures in the proper way. Let me tell you how to teach your message.’

«اليهود حاولوا أن يوقفوا المناداة بالرسالة التي كان قد أُنبئ بها في كلمة الله؛ ولكن لا بدّ أن تتمّ النبوّة. يقول الربّ: "هأنذا أُرسل إليكم إيليّا النبيّ قبل مجيء يوم الربّ العظيم والمخوف" (ملاخي 4:5). فلا بدّ أن يأتي أحد بروح إيليّا وقوّته، وحين يظهر قد يقول الناس: "أنت مفرط في الجِدّ، وأنت لا تفسّر الأسفار على الوجه الصحيح. دعني أُخبرك كيف ينبغي أن تُعلِّم رسالتك."»

“There are many who cannot distinguish between the work of God and that of man. I shall tell the truth as God gives it to me, and I say now, If you continue to find fault, to have a spirit of variance, you will never know the truth, Jesus said to His disciples, ‘I have yet many things to say unto you, but ye cannot bear them now’ ( John 16:12). They were not in a condition to appreciate sacred and eternal things; but Jesus promised to send the Comforter, who would teach them all things, and bring all things to their remembrance, whatsoever He had said unto them. Brethren, we must not put our dependence in man. ‘Cease ye from man, whose breath is in his nostrils: for wherein is he to be accounted of?’ (Isaiah 2:22). You must hang your helpless souls upon Jesus. It does not become us to drink from the fountain of the valley, when there is a fountain in the mountain. Let us leave the lower streams; let us come to the higher springs. If there is a point of truth that you do not understand, upon which you do not agree, investigate, compare scripture with scripture, sink the shaft of truth down deep into the mine of God’s Word. You must lay yourselves and your opinions on the altar of God, put away your preconceived ideas, and let the Spirit of Heaven guide you into all truth.” Selected Messages, book 1, 412.

“ꯑꯌꯥꯝꯕ ꯃꯤꯁꯤꯡ ꯂꯩ, ꯃꯍꯥꯛꯅ ꯑꯥꯇꯣꯞꯄ ꯃꯤꯁꯛꯇꯒꯤ ꯑꯗꯨꯒ ꯑꯇꯩꯕ ꯑꯃꯁꯨꯡ ꯂꯩꯔꯥꯡ ꯄꯤꯔꯛꯄ ꯑꯇꯣꯞꯄ ꯃꯤꯁꯛꯇꯒꯤ ꯊꯥꯕꯛ ꯃꯈꯜ ꯈꯪꯗꯕꯥ ꯉꯝꯗꯦ꯫ ꯑꯩꯅ ꯅꯥꯈꯣꯏꯗ ꯑꯥꯔꯃ ꯍꯥꯏꯕꯒꯤ ꯃꯃꯥꯡꯗ ꯑꯩꯗꯤ ꯈꯨꯔꯨꯝꯖꯔꯦ, ꯑꯃꯁꯨꯡ ꯑꯩꯅ ꯍꯧꯖꯤꯛ ꯍꯥꯏ, ꯀꯔꯤꯒꯨꯝꯕ ꯅꯥꯈꯣꯏꯅ ꯑꯍꯥꯟꯕ ꯃꯇꯝꯗ ꯃꯥꯌꯊꯣꯡ ꯐꯪꯕ, ꯋꯥꯔꯦꯄ ꯂꯧꯕ, ꯌꯥꯅꯤꯡ-ꯇꯥꯛꯅꯤꯡꯕ ꯃꯑꯣꯡ ꯑꯃ ꯂꯩꯕ ꯃꯇꯝꯗ, ꯅꯥꯈꯣꯏꯅ ꯅꯤꯡꯊꯤꯅ ꯑꯔꯃ ꯈꯪꯕ ꯉꯝꯂꯣꯏ꯫ ꯌꯤꯁꯨꯅ ꯃꯍꯥꯛꯀꯤ ꯁꯤꯁ꯭ꯌꯁꯤꯡꯗ ꯍꯥꯏꯈꯤ, ‘ꯑꯩꯅ ꯑꯩꯍꯥꯛꯇꯥ ꯅꯥꯈꯣꯏꯗ ꯍꯥꯏꯔꯛꯀꯗꯕ ꯋꯥ ꯑꯌꯥꯝ ꯑꯃꯨꯛ ꯂꯩ, ꯑꯗꯨꯕꯨ ꯍꯧꯖꯤꯛ ꯅꯥꯈꯣꯏꯅ ꯃꯈꯣꯏ ꯑꯗꯨ ꯁꯣꯏꯕ ꯉꯝꯗꯦ’ (John 16:12)꯫ ꯃꯈꯣꯏꯗ ꯑꯁꯤ ꯁꯦꯛꯔꯦꯠ ꯑꯃꯁꯨꯡ ꯑꯩꯔꯣꯏꯕ ꯄꯣꯛꯄ ꯄꯤꯔꯛꯄ ꯑꯗꯨ ꯃꯥꯅꯥ ꯂꯩꯅ ꯌꯥꯕ ꯐꯪꯕ ꯑꯐꯕ ꯃꯐꯝꯗ ꯂꯩꯇꯦ꯫ ꯑꯗꯨꯕꯨ ꯌꯤꯁꯨꯅ ꯑꯇꯣꯡꯕ ꯃꯇꯦꯡ-ꯄꯥꯡꯕ, Comforter, ꯊꯥꯗꯣꯛꯀꯅꯤ ꯍꯥꯏꯅ ꯋꯥꯗꯝ ꯄꯤꯈꯤ, ꯃꯍꯥꯛꯅ ꯃꯈꯣꯏꯗ ꯄꯨꯝꯅꯃꯛ ꯇꯝꯃꯤ, ꯑꯃꯁꯨꯡ ꯃꯍꯥꯛꯅ ꯃꯈꯣꯏꯗ ꯍꯥꯏꯈꯤꯕ ꯄꯨꯝꯅꯃꯛ ꯃꯈꯣꯏꯒꯤ ꯅꯤꯡꯁꯤꯡꯗ ꯄꯨꯔꯛꯀꯅꯤ꯫ ꯃꯤꯌꯥꯝ ꯑꯩꯈꯣꯏ, ꯑꯩꯈꯣꯏꯅ ꯃꯤ ꯑꯃꯗ ꯑꯥꯁ꯭ꯔꯌ ꯇꯥꯕ ꯇꯥꯡꯕ ꯊꯥꯏꯅ ꯊꯝꯂꯣꯏꯗꯕꯅꯤ꯫ ‘ꯃꯤꯗꯒꯤ ꯂꯣꯠꯁꯤꯟꯂꯨ; ꯃꯍꯥꯛꯀꯤ ꯅꯨꯡꯁꯤꯠ ꯃꯍꯥꯛꯀꯤ ꯅꯣꯁ꯭ꯇ꯭ꯔꯤꯜꯁꯤꯡꯒꯤ ꯃꯅꯨꯡꯗ ꯂꯩ; ꯃꯍꯥꯛ ꯀꯔꯤꯕꯨ ꯃꯁꯤꯒꯤ ꯐꯪꯐꯝ ꯂꯩꯒꯅꯤ?’ (Isaiah 2:22)꯫ ꯅꯥꯈꯣꯏꯅ ꯅꯥꯈꯣꯏꯒꯤ ꯑꯁꯣꯏꯕ ꯁꯣꯜꯁꯤꯡ ꯌꯤꯁꯨꯗ ꯌꯣꯟꯁꯤꯟꯅ ꯊꯝꯂꯨ꯫ ꯆꯤꯡꯒꯤ ꯃꯄꯥꯟꯗ ꯂꯩꯕ ꯈꯨꯡ ꯑꯃ ꯂꯩꯔꯕ ꯃꯇꯝꯗ ꯇꯃꯄꯥꯛꯀꯤ ꯈꯨꯡꯗꯒꯤ ꯑꯩꯈꯣꯏꯅ ꯊꯨꯡꯕ ꯆꯥꯅ ꯑꯩꯈꯣꯏꯗ ꯐꯖꯕ ꯑꯣꯏꯗꯦ꯫ ꯑꯩꯈꯣꯏꯅ ꯃꯈꯥꯖꯤꯡꯒꯤ ꯑꯁꯦꯡꯕ ꯇꯨꯔꯦꯜꯁꯤꯡ ꯊꯥꯗꯣꯛꯂꯁꯤ; ꯑꯩꯈꯣꯏ ꯑꯋꯥꯡꯕ ꯏꯁꯤꯡ ꯈꯨꯖꯥꯁꯤꯡꯗ ꯂꯥꯛꯀꯁꯤ꯫ ꯀꯔꯤꯒꯨꯝꯕ ꯑꯔꯃꯒꯤ ꯄꯣꯏꯟꯠ ꯑꯃ ꯅꯥꯈꯣꯏꯅ ꯈꯪꯗꯕ, ꯑꯃꯁꯨꯡ ꯑꯗꯨꯗ ꯅꯥꯈꯣꯏ ꯌꯥꯅꯗꯕ ꯂꯩꯔꯕ ꯀꯔꯤꯒꯨꯝꯕ, ꯑꯗꯨ ꯃꯤꯕꯥꯡ-ꯃꯤꯕꯥꯡ ꯊꯤꯖꯤꯟꯂꯨ, scripture ꯗꯨ scripture ꯑꯃꯁꯨꯡ ꯆꯥꯡꯗꯝꯅ ꯆꯥꯡꯗꯝ ꯆꯥꯞꯂꯨ, ꯑꯃꯁꯨꯡ ꯑꯔꯃꯒꯤ ꯁꯦꯞꯠ ꯑꯗꯨ ꯑꯇꯩꯕ ꯑꯉꯥꯡ-ꯑꯉꯥꯡꯅ ꯑꯇꯤꯌꯥ ꯑꯃꯗ ꯂꯩꯕ ꯑꯇꯣꯞꯄ ꯂꯩꯔꯥꯡ ꯋꯥꯍꯩꯒꯤ ꯈꯣꯡꯊꯥꯡꯗ ꯑꯍꯥꯅꯕ ꯍꯨꯄꯅ ꯊꯪꯕꯥꯅ ꯊꯪꯂꯨ꯫ ꯅꯥꯈꯣꯏꯅ ꯅꯥꯈꯣꯏꯒꯤ ꯃꯤꯑꯣꯏꯕ ꯃꯈꯜ ꯑꯃꯁꯨꯡ ꯅꯥꯈꯣꯏꯒꯤ ꯃꯇꯝ ꯊꯤꯖꯤꯟꯕ ꯃꯇꯝꯒꯤ ꯋꯥꯈꯜꯁꯤꯡ ꯑꯗꯨ ꯑꯥꯂꯇꯥꯔ ꯑꯃꯗ ꯊꯝꯂꯨ, ꯃꯃꯥꯡ ꯊꯥꯗꯣꯛꯂꯕ ꯅꯥꯈꯣꯏꯒꯤ ꯋꯥꯈꯜꯁꯤꯡ ꯂꯣꯠꯁꯤꯟꯂꯨ, ꯑꯃꯁꯨꯡ ꯁ꯭ꯋꯔꯒꯒꯤ ꯑꯥꯇ꯭ꯃꯥꯅ ꯅꯥꯈꯣꯏꯕꯨ ꯑꯔꯃ ꯄꯨꯝꯅꯃꯛꯇ ꯆꯪꯍꯟꯕꯗ ꯂꯝꯖꯦꯜꯍꯜꯂꯨ꯫” Selected Messages, book 1, 412.

In Isaiah twenty-two Shebna and Eliakim represent the wise and foolish within Adventism at the end of the world when the king of the north is marching upon Jerusalem. Eliakim the son of Hilkiah possessed the “vision,” Shebna didn’t.

Isaias veintidóspej Sebna ha Eliaquim ohechauka umi arandu ha umi vyrorei Adventismo ryepýpe, ko mundo pahaitepe, pe mburuvicha yvateguágui oguata jave Jerusalén ári. Eliaquim, Hilcías ra’y, oguereko vaʼekue pe “visión”; Sebna ndoguerekói vaʼekue.

Where there is no vision, the people perish: but he that keepeth the law, happy is he. Proverbs 29:18.

Ñeqkuaiqar vision mana chaniqtin, runakuna chinkarinku; ichaqa kamachiyta waqaychaqqa kusisqanmi. Proverbios 29:18.

The prophetic message, that is the “vision” of this verse addresses two things. You understand the increase of prophetic light and you live, and if you don’t—you die. If you don’t understand, then you cannot be prepared to keep the Sabbath at the Sunday law test. It will be, “too late.” When Laodicean Adventists are overthrown at the Sunday law, they reject the law because they rejected the “vision of truth.” They have no oil, they do not understand the increase of knowledge that is unsealed just before probation closes.

Пайғамбарлық хабар, яғни осы аяттың «аяны», екі нәрсеге қатысты. Сен пайғамбарлық нұрдың артуын түсініп, тірі қаласың; ал егер түсінбесең — өлесің. Егер түсінбесең, онда жексенбілік заң сынағында сенбіні сақтауға дайындала алмайсың. Сонда «тым кеш» болады. Лаодикеялық адвентистер жексенбілік заң кезінде құлатылғанда, олар заңды теріске шығарады, өйткені олар «ақиқат аянын» теріске шығарған. Оларда май жоқ; олар сынақ мерзімі жабылардың дәл алдында мөрі ашылатын білімнің артуын түсінбейді.

Because thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked. Revelation 3:17.

Чүнки сән: «Мән бай, мал-дунияға толдум, һеч нәрсигә муһтаҗ әмәсмән», дәйсән; лекин өзүңниң бечарә, паҗиәлик, намрат, кор вә ялаңач екәнлигиңни билмәйсән. Вәһий 3:17.

Isaiah’s sign is that he walked naked and barefoot for three years. He did so to warn those who would be warned by his prophetic message, that if you do not understand the vision of prophetic events, you will come to the Sunday law and become a captive that is led off in a wretched, miserable, poor, blind and naked condition. Isaiah was a sign and wonder for Isaiah’s history, but more so for the end of the world.

Ayisaíaspa señasqa kayninmi kinsa wata q’ala chakiwan, q’ala p’achawan purisqanmanta. Chayta rurasqa, profetakuynin willakuyninwan yuyaychasqa kananpaq kaqkunata waqaychananpaq: profetakuq ruwaykunapa rikch’ayninta mana entiendenkichik chayqa, domingo leyman chayaspa preso tukunkichik, hinaspa apasqa kankichik llakiyoq, wakcha, mana imayoq, qhawayniyoq mana kaq, q’ala p’acha kaq hina. Ayisaíasqa señasqa hinallataq musphachikuypaqmi karqa Ayisaíaspa pachasninpaq, ichaqa aswanraqmi kay pachapa tukuyninpaq.

Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come. 1 Corinthians 10:11.

Anin nupanak qillqatasqanmi karqan paykunapaq yachachikuq rikch’aykuna hina; hinaspan qillqasqa kachkan ñuqanchikta yuyaychananpaq, pichus pacha tukukuypa qiparinman chayamusqanchikman. 1 Corintios 10:11.

In the first five verses of chapter twenty-two Jerusalem, the city of David is identified as a “tumultuous,” “joyous city” that is full of “stirs.” A classic biblical statement that is even employed by worldlings is used in this chapter to represent the “joyful” “tumultuous” city that is full of “stirs,” when those in verse thirteen joyfully say, “let us eat and drink; for tomorrow we shall die.” Yet, though they are joyous, their men are slain, but not with a sword, nor in battle, and therefore Isaiah poses the question, “What aileth thee?”

Yɛrusalem a ɛwɔ ti 22 nkyekyɛm anum a edi kan no mu no, wɔda no adi sɛ Dawid kurow no yɛ “kurow a gyegye mu,” “kurow a anigye wom” a “basabasa” ahyɛ no mã. Wɔde Kyerɛwsɛm mu asɛm a agye din a wiasefo mpo de di dwuma no di dwuma wɔ saa ti yi mu de gyina hɔ ma “kurow a anigye wom” “a gyegye mu” na “basabasa” ahyɛ no mã no, bere a wɔn a wɔwɔ nkyekyɛm 13 mu no de anigye ka sɛ, “momma yɛnni na yɛnnom; efisɛ ɔkyena yɛbɛwu.” Nanso, ɛwom sɛ wɔn ani agye de, wɔn mmarima awuwu, nanso ɛnyɛ nkrante na ekum wɔn, na ɛnyɛ ɔko mu nso, enti Yesaia bisa asɛm no sɛ, “Dɛn na ɛha wo?”

Whatever ails them, it has caused them to go to the housetops. Housetops is a symbol of worshipping the sun, moon and stars, it’s a symbol of spiritualism. Adventism is under a spiritual delusion in the passage.

ꞌAkekad lallibatira isuda, pinangayna ida iti rabaw dagiti atep. Ti “dagiti atep” ket maysa a simbolo ti panagdaydayaw iti init, bulan, ken dagiti bituen; maysa met a simbolo ti espiritismo. Ti Adventismo ket adda iti sidong ti maysa a naespirituan a panangallilaw iti dayta a teksto.

And them that worship the host of heaven upon the housetops; and them that worship and that swear by the Lord, and that swear by Malcham; And them that are turned back from the Lord; and those that have not sought the Lord, nor inquired for him.

Уа ҳам дээврийн орой дээр тэнгэрийн цэргийг шүтдэг хүмүүсийг; мөн ЭЗЭНээр шүтэн тангарагладаг атлаа Малхамаар ч тангарагладаг хүмүүсийг; мөн ЭЗЭНээс буцан эргэсэн хүмүүсийг; бас ЭЗЭНийг эрэн хайгаагүй, Түүнийг асуугаагүй хүмүүсийг.

Hold thy peace at the presence of the Lord God: for the day of the Lord is at hand: for the Lord hath prepared a sacrifice, he hath bid his guests. And it shall come to pass in the day of the Lord’s sacrifice, that I will punish the princes, and the king’s children, and all such as are clothed with strange apparel. In the same day also will I punish all those that leap on the threshold, which fill their masters’ houses with violence and deceit. Zephaniah 1:5–9.

Rimaq kachun Señor Diospa qayllanpi: Señorpa punchawninqa qayllamñam kachkan; Señorqa huk sacrificiota allicharqan, qayasqankunatataq waqyarqan. Hinaspa chay Señorpa sacrificionpa punchawninpi, ñoqaqa castigasqayki apukunata, rey pa churinkunata, hinaspa llapa mana reqsisqa p’achawan p’achasqakunatapas. Chay kikin punchawpitaq castigasqayki llapa punku patapi phinkiykunata, paykuna patronninkupa wasinkunata waqllikuywan hinaspa llullakuywan hunt’achiqkunata. Sofonías 1:5–9.

At the Sunday law crisis Adventism, represented as Jerusalem are in “the valley of vision.” Those who reject the prophetic message represented by the “oil” or “vision” are practicing spiritualism, which is addressed by Paul in Second Thessalonians. There we also find those (Shebna) that received not the love of the truth.

Pazar yasası krizi sırasında Yeruşalim olarak temsil edilen Adventizm, “görüm vadisi”ndedir. “Yağ” ya da “görüm” ile temsil edilen peygamberlik mesajını reddedenler, Pavlus’un İkinci Selanikliler’de ele aldığı ruhçuluğu uygulamaktadırlar. Orada ayrıca gerçeğin sevgisini kabul etmeyenleri de (Şebna) buluruz.

And for this cause God shall send them strong delusion, that they should believe a lie: That they all might be damned who believed not the truth, but had pleasure in unrighteousness. 2 Thessalonians 2: 11, 12.

Et pour cette cause, Dieu leur enverra une puissance d’égarement, afin qu’ils croient au mensonge ; afin que soient tous condamnés ceux qui n’ont pas cru à la vérité, mais qui ont pris plaisir à l’injustice. 2 Thessaloniciens 2: 11, 12.

Of course, the word “truth” that Paul employs is the Greek word that is taken from the Hebrew word “truth” that is created by combining the three Hebrew letters that represent the Alpha and Omega. The rejection of the “truth” represented as the principle of Alpha and Omega, brings strong delusion upon the Laodiceans, and that delusion is spiritualism.

हेनु, पौलुसले प्रयोग गरेको “सत्य” भन्ने शब्द त्यो ग्रीक शब्द हो, जुन हिब्रू “सत्य” भन्ने शब्दबाट लिइएको हो, र त्यो शब्द अल्फा र ओमेगालाई प्रतिनिधित्व गर्ने तीन हिब्रू अक्षरहरूलाई संयोजन गरेर बनाइएको हो। अल्फा र ओमेगाको सिद्धान्तको रूपमा प्रतिनिधित्व गरिएको “सत्य” को अस्वीकारले लाओदिकियाहरूका माथि प्रबल भ्रम ल्याउँछ, र त्यो भ्रम अध्यात्मवाद हो।

“Says the prophet Isaiah: ‘When they shall say unto you, Seek unto them that have familiar spirits, and unto wizards that peep, and that mutter: should not a people seek unto their God? for the living to the dead? To the law and to the testimony: if they speak not according to this word, it is because there is no light in them.’ Isaiah 8:19, 20. If men had been willing to receive the truth so plainly stated in the Scriptures concerning the nature of man and the state of the dead, they would see in the claims and manifestations of spiritualism the working of Satan with power and signs and lying wonders. But rather than yield the liberty so agreeable to the carnal heart, and renounce the sins which they love, multitudes close their eyes to the light and walk straight on, regardless of warnings, while Satan weaves his snares about them, and they become his prey. ‘Because they received not the love of the truth, that they might be saved,’ therefore ‘God shall send them strong delusion, that they should believe a lie.’ 2 Thessalonians 2:10, 11.” The Great Controversy, 559.

“Thotë profeti Isaia: ‘Kur t’ju thonë: Kërkoni te ata që kanë frymëra familjare dhe te magjistarët që pëshpërisin e mërmërisin; a nuk duhet një popull të kërkojë te Perëndia i vet? Për të gjallët te të vdekurit? Te ligji dhe te dëshmia! Po të mos flasin sipas kësaj fjale, kjo ndodh sepse nuk ka dritë në ta.’ Isaia 8:19, 20. Sikur njerëzit të kishin qenë të gatshëm ta pranonin të vërtetën, kaq qartë të parashtruar në Shkrime, lidhur me natyrën e njeriut dhe gjendjen e të vdekurve, ata do të shihnin në pretendimet dhe shfaqjet e spiritualizmit veprimin e Satanit me fuqi, me shenja dhe me mrekulli gënjeshtare. Por, në vend që të hiqnin dorë nga liria aq e pëlqyeshme për zemrën mishore dhe të mohonin mëkatet që i duan, turmat i mbyllin sytë para dritës dhe vazhdojnë drejt përpara, pa ua vënë veshin paralajmërimeve, ndërsa Satani thur laket e tij rreth tyre, dhe ata bëhen pre e tij. ‘Sepse nuk e pranuan dashurinë e së vërtetës që të shpëtoheshin,’ prandaj ‘Perëndia do t’u dërgojë një mashtrim të fuqishëm, që të besojnë gënjeshtrën.’ 2 Selanikasve 2:10, 11.” Konflikti i Madh, 559.

In Isaiah twenty-two the men of the joyous city are slain, but not by battle or the sword, they are bound together and slain with the leaders who have fled.

ایسایاہ بائیس میں شادمان شہر کے آدمی قتل کیے جاتے ہیں، لیکن نہ جنگ میں اور نہ تلوار سے؛ وہ ایک ساتھ باندھے جاتے ہیں اور اُن سرداروں کے ساتھ قتل کیے جاتے ہیں جو بھاگ گئے ہیں۔

“If the church pursue a course similar to that of the world, they will share the same fate. Nay, rather, as they have received greater light, their punishment will be greater than that of the impenitent.

“ХӀара жамаӀат дунейн гӀуламан некъца барабар некъ хиларе вала, царна цуьнан цхьаннахь а хӀокху язонна долу кхел тӀекхача хӀун ду. Иза-м цхьана дац, хӀунда аьлча, царна дукха гӀоле серло дина хилар бахьана долуш, царна лела ца воьлхинчуьнга йисте хьакъ долу цӀена кхел дукха чӀагӀа хир ду.”

“We as a people profess to have truth in advance of every other people upon the earth. Then our life and character should be in harmony with such a faith. The day is just upon us when the righteous shall be bound like precious grain in bundles for the heavenly garner, while the wicked are, like the tares, gathered for the fires of the last great day. But the wheat and tares ‘grow together until the harvest.’” Testimonies, volume 5, 100.

“हम, एक जाति के रूपमा, पृथ्वीका अन्य सबै जातिहरूभन्दा पहिले सत्य भएको दाबी गर्छौं। तब हाम्रो जीवन र चरित्र त्यस्तो विश्वाससँग सामञ्जस्यमा हुनुपर्छ। त्यो दिन अब हामीमाथि आइपुगेको छ, जब धर्मीहरू बहुमूल्य अन्नझैँ गट्ठाहरूमा बाँधिएर स्वर्गीय भण्डारका लागि संकलित हुनेछन्, जबकि दुष्टहरू, जङ्गली घाँसझैँ, अन्तिम महान् दिनका आगोहरूका लागि जम्मा गरिनेछन्। तर गहुँ र जङ्गली घाँस ‘कटनी नहोउञ्जेल सँगै बढ्छन्।’” Testimonies, volume 5, 100.

The leadership in Isaiah twenty-two has been bound together by “the archers.” Shebna is identified as a leader over the house, and his position will be given to Eliakim, the son of Hilkiah. In Isaiah twenty-two the prophetic message represented by the “vision” of prophetic events has produced two classes of worshippers in Jerusalem as the king of the north approaches. One class is being bound for the heavenly garner and the other for the fires of the last days. What has bound the wicked is “the archers,” which is one of the many symbols of Islam in God’s Word.

I jerëj eo an led eo ilo Aisea juon ñoul ruo rej ekkar ñan juon kōn “ro rej likjab.” Ekkā an kwalok Shebna āinwōt juon an tōlroñ ilo kōttobar eo, im jikin an enaaj lelok ñan Eliakim, nejin Hilkiah. Ilo Aisea juon ñoul ruo, nān in bōkān ekkar ñan “vision” eo an wāwein bōkān kin mennin pād ko im rej itok, emōj an kōmman ruo kain ro rej kabōjrak ilo Jerusalem ilo iien an kōnono an laajrak in bōroro eo an north. Juon ian ekkar ñan kōttobar in dān im ekar bōjrak ñan garner eo ilo heaven, im juon eo jān ekkar ñan kijeek ko an raan ko imōj kabōjrak. Men eo emōj an bōjrak ro remōj an jab jimwe, ej “ro rej likjab,” eo ej juon ian jekjek ko elap an wāwein Islam ilo an Anij Ōnān.

And the residue of the number of archers, the mighty men of the children of Kedar, shall be diminished: for the Lord God of Israel hath spoken it. Isaiah 21:17.

Na qolla ka tiko ni kedra iwiliwili na dauvana ka laivi na dakai, na tamata qaqa ni nodra kawa na luvei Keda, ena vakalailaitaki; ni sa vosataka oqori ko Jiova na Kalou i Jiova. Aisea 21:17.

And these are the names of the sons of Ishmael, by their names, according to their generations: the firstborn of Ishmael, Nebajoth; and Kedar, and Adbeel, and Mibsam, And Mishma, and Dumah, and Massa, Hadar, and Tema, Jetur, Naphish, and Kedemah: These are the sons of Ishmael, and these are their names, by their towns, and by their castles; twelve princes according to their nations. Genesis 25:13–16.

ھەمانە ئەسمای ئیسماعیل وەچەکانی ــ بەپێی ناوەکانیان لەگەڵ نەوەکانەوە: نێبایۆت، یەکەم‌لەدایکبووی ئیسماعیل؛ و قیدار، و ئەدبئیل، و مێبسام، و میشما، و دوما، و مەسّا، حەدار، و تەیما، یەتور، نەفیش، و قێدێما. ئەمانەن وەچەکانی ئیسماعیل، و ئەمانەن ناوەکانیان، بەپێی شارۆچکەکانیان و بەپێی قەڵاکانیان؛ دوازدە میرن بەپێی نەتەوەکانیان. پەیدابوون 25:13–16.

The leadership of Adventism was bound by archers when they rejected the message that Islam attacked the United States on September 11, 2001, in fulfillment of Bible prophecy. The attack on 9/11 was the confirmation of the message that was unsealed in 1989, at the collapse of the Soviet Union. Islam’s attack on 9/11 paralleled August 11, 1840, when a prophecy about Islam being restrained empowered the first angels’ message by confirming Miller’s primary prophetic rule, that a day represented a year. August 11, 1840 was a fulfillment of a predicted event that was based upon the day for a year principle. When it was fulfilled the first angels’ message was carried to every mission station in the world.

ئەدڤەنتیزمە ئاگەوانی لە لایەن تیرهاوێژانەوە بەستران، کاتێک ئەو پەیامەیان ڕەتکردەوە کە ئیسلام لە 11ی سپتامبری 2001دا هێرشی کردە سەر ویلایەتە یەکگرتووەکانی ئەمریکا، بە تەواوکاریی پێشبینیی کتێبی پیرۆز. هێرشی 9/11 پشتڕاستکردنەوەی ئەو پەیامە بوو کە لە 1989دا، لە کاتی هەڵوەشاندنەوەی یەکێتیی سۆڤیەت، کراوە بووەوە. هێرشی ئیسلام لە 9/11دا هاوتای 11ی ئاگۆستی 1840 بوو، کاتێک پێشبینییەک سەبارەت بە ئەوەی ئیسلام سنووردار دەکرێت، پەیامی یەکەمین فریشتەی هێزدار کرد بە پشتڕاستکردنەوەی یاسای سەرەکیی پێشبینیی میلەر، کە ڕۆژێک نوێنەرایەتیی ساڵێک دەکرد. 11ی ئاگۆستی 1840 جێبەجێبوونی ڕووداوێکی پێشبینیکراو بوو کە لەسەر بنەمای پرەنسیپی ڕۆژ بۆ ساڵ دامەزرا بوو. کاتێک جێبەجێ بوو، پەیامی یەکەمین فریشتە بۆ هەموو بنکەی مێشنەکان لە جیهاندا بردرا.

9/11 confirmed the primary rule of the “vision” given to Adventism to proclaim. That rule is that history repeats. When the day for a year principle was confirmed on August 11, 1840, the mighty angel of Revelation ten descended marking the empowerment of Miller’s judgment hour message, thus typifying when the angel of Revelation eighteen descended on 9/11.

9/11 ayaa xaqiijiyey xeerka ugu weyn ee “aragtida” loo siiyey Adventism-ka in ay ku dhawaaqdo. Xeerkuna waa in taariikhdu is-soo noqoto. Markii mabda’a maalinta sannad loo qaato la xaqiijiyey 11-kii Agoosto, 1840, malaa’igtii xoogga badnayd ee Muujintii toban ayaa soo degtay, taasoo calaamad u ahayd awood-siinta farriintii saacadda xukunka ee Miller; sidaas ayayna u astaysay goortii malaa’igta Muujintii siddeed iyo toban ay soo degtay 9/11.

“How comes the word that I have declared that New York is to be swept away by a tidal wave? This I have never said. I have said, as I looked at the great buildings going up there, story after story, ‘What terrible scenes will take place when the Lord shall arise to shake terribly the earth! Then the words of Revelation 18:1–3 will be fulfilled.’ The whole of the eighteenth chapter of Revelation is a warning of what is coming on the earth. But I have no light in particular in regard to what is coming on New York, only that I know that one day the great buildings there will be thrown down by the turning and overturning of God’s power. From the light given me, I know that destruction is in the world. One word from the Lord, one touch of his mighty power, and these massive structures will fall. Scenes will take place the fearfulness of which we cannot imagine.” Review and Herald, July 5, 1906.

«Nutuq so̱glugu tusaraġniqsiuŋa, New York imnaq qairuqsiqpakkun piiḷḷaġniaqtuq qaujititauyumaqługu? Una uvvaŋa qaujitinniaqsimanngitiga. Uqautigisimavara, taamna angiyut igluqsrat taavani qilaŋŋuqtut takulraŋa, qulit qulit ataani, “Qanuq sivunniqsuqsiŋałuat takuniarunaqpat Naalagaq makitluni nunamik iñuktaġnaqsipkaġuni sajuksaqtuq! Taatnaaqpat Tusaayugaaġviup 18:1–3-mi uqauhiit naammassiñiarut.” Tusaayugaaġviup kapitani 18 tamarmi qaqqitauyumaqtuq qanuriliuqtuaq nunamut tikiñiaqtumik. Kisianni uvamnut qaumajuqatigiikŋitchuq immikkut New York-mut qanuriliuqtuaq tikiñiaqtumik, kisiannili ataasiq uvluq taavani angiyut igluqsrat kataktiñiarut Guutip pissaŋata saqitturniŋatigut uvalu saqitturniŋatigut. Qaumaniq qaitauyumit uvamnut, nalunngilara sujuitchiaq asruułiq silaŋmi ittuaq. Naalagaq uqaqpat ataasiq uqausiq, pissaŋanisauruaqtuup aksaġniŋa ataasiq, ukua igluqsrat angitluqtuat katakniarut. Takuniaqtaavut pisut iḷisimaŋitavut qanuq iñuqsruutigiluani.» Review and Herald, July 5, 1906.

There is of course much more to say about Islam, but Shebna represents those who reject the “vision” of prophetic history that is based upon the repetition of history, accompanied with the primary truth of the repetition of history—that the beginning of a thing illustrates the end of a thing. The restraint of Islam on August 11, 1840 brought the angel of Revelation ten down and the release of Islam on 9/11 brought the angel of Revelation eighteen down.

แน่นอนว่ายังมีอีกมากที่จะกล่าวถึงอิสลาม แต่เชบนาเป็นตัวแทนของบรรดาผู้ที่ปฏิเสธ “นิมิต” แห่งประวัติศาสตร์เชิงพยากรณ์ซึ่งตั้งอยู่บนพื้นฐานของการซ้ำรอยของประวัติศาสตร์ พร้อมกับความจริงหลักของการซ้ำรอยของประวัติศาสตร์นั้นด้วย—คือ การเริ่มต้นของสิ่งหนึ่งย่อมเป็นภาพประกอบของจุดจบของสิ่งนั้น การยับยั้งอิสลามเมื่อวันที่ 11 สิงหาคม 1840 ได้นำทูตสวรรค์แห่งวิวรณ์บทที่สิบลงมา และการปลดปล่อยอิสลามในเหตุการณ์ 9/11 ได้นำทูตสวรรค์แห่งวิวรณ์บทที่สิบแปดลงมา

And I said, Hear, I pray you, O heads of Jacob, and ye princes of the house of Israel; Is it not for you to know judgment? Who hate the good, and love the evil; who pluck off their skin from off them, and their flesh from off their bones; Who also eat the flesh of my people, and flay their skin from off them; and they break their bones, and chop them in pieces, as for the pot, and as flesh within the caldron. Then shall they cry unto the Lord, but he will not hear them: he will even hide his face from them at that time, as they have behaved themselves ill in their doings. Thus saith the Lord concerning the prophets that make my people err, that bite with their teeth, and cry, Peace; and he that putteth not into their mouths, they even prepare war against him. Therefore night shall be unto you, that ye shall not have a vision; and it shall be dark unto you, that ye shall not divine; and the sun shall go down over the prophets, and the day shall be dark over them. Then shall the seers be ashamed, and the diviners confounded: yea, they shall all cover their lips; for there is no answer of God. But truly I am full of power by the spirit of the Lord, and of judgment, and of might, to declare unto Jacob his transgression, and to Israel his sin. Hear this, I pray you, ye heads of the house of Jacob, and princes of the house of Israel, that abhor judgment, and pervert all equity. They build up Zion with blood, and Jerusalem with iniquity. The heads thereof judge for reward, and the priests thereof teach for hire, and the prophets thereof divine for money: yet will they lean upon the Lord, and say, Is not the Lord among us? none evil can come upon us. Micah 3:1–11.

እኔም እንዲህ አልሁ፤ እባካችሁ፥ የያዕቆብ ራሶች ሆይ፥ የእስራኤልም ቤት መኳንንት ሆይ፥ ስሙ፤ ፍርድን ማወቅ የሚገባችሁ እናንተ አይደላችሁምን? መልካሙን የምትጠሉ ክፉውንም የምትወዱ፤ ቆዳቸውን ከላያቸው የምታወልቁ፥ ሥጋቸውንም ከአጥንታቸው የምትነቅሉ፤ የሕዝቤንም ሥጋ የምትበሉ፥ ቆዳቸውንም ከላያቸው የምታስወግዱ፤ አጥንታቸውንም የምትሰብሩ፥ ለምንቸቱም እንደሚዘጋጅ፥ በድስትም ውስጥ እንዳለ ሥጋ የምትቈራርጡአቸው። በዚያን ጊዜ ወደ እግዚአብሔር ይጮኻሉ፥ እርሱ ግን አይሰማቸውም፤ በዚያም ጊዜ በሥራቸው ክፉ እንደሠሩ ፊቱን ከእነርሱ ይሰውራል። ሕዝቤን ስለሚያሳስቱ ነቢያት፥ በጥርሳቸው የሚነክሱና “ሰላም” የሚሉ፥ በአፋቸውም የማያኖርላቸውን ሰው ጦርነት የሚያዘጋጁበት ስለ እነርሱ እግዚአብሔር እንዲህ ይላል፤ ስለዚህ ራእይ እንዳታዩ ሌሊት ይሆንባችኋል፤ ምዋርትም እንዳትመውሩ ጨለማ ይሆንባችኋል፤ ፀሐይም በነቢያቱ ላይ ትጠልቃለች፥ ቀኑም በእነርሱ ላይ ይጨልማል። በዚያን ጊዜ ባለራእዮች ያፍራሉ፥ ምዋርተኞችም ይዋረዳሉ፤ ከእግዚአብሔር መልስ ስለሌለ ሁሉም ከንፈራቸውን ይሸፍናሉ። እኔ ግን በእውነት ለያዕቆብ መተላለፉን፥ ለእስራኤልም ኃጢአቱን እነግር ዘንድ፥ በእግዚአብሔር መንፈስ ኃይልና ፍርድ ጽናትም ሞልቶብኛል። እባካችሁ፥ ፍርድን የምትጸየፉ፥ ጽድቅንም ሁሉ የምታጣምሙ፥ የያዕቆብ ቤት ራሶች ሆይ፥ የእስራኤልም ቤት መኳንንት ሆይ፥ ይህን ስሙ። ጽዮንን በደም፥ ኢየሩሳሌምንም በዓመፅ የሚገነቡ፤ ራሶቿ በጉቦ የሚፈርዱ፥ ካህናቷም በዋጋ የሚያስተምሩ፥ ነቢያቷም በገንዘብ የሚመውሩ ሲሆን፥ ነገር ግን በእግዚአብሔር ይደገፋሉና፥ “እግዚአብሔር በመካከላችን አይደለምን? ክፉ ነገር አይመጣብንም” ይላሉ። ሚክያስ 3፥1–11።

And the multitude of all the nations that fight against Ariel [Jerusalem], even all that fight against her and her munition, and that distress her, shall be as a dream of a night vision. It shall even be as when an hungry man dreameth, and, behold, he eateth; but he awaketh, and his soul is empty: or as when a thirsty man dreameth, and, behold, he drinketh; but he awaketh, and, behold, he is faint, and his soul hath appetite: so shall the multitude of all the nations be, that fight against mount Zion. Stay yourselves, and wonder; cry ye out, and cry: they are drunken, but not with wine; they stagger, but not with strong drink. For the Lord hath poured out upon you the spirit of deep sleep, and hath closed your eyes: the prophets and your rulers, the seers hath he covered. And the vision of all is become unto you as the words of a book that is sealed, which men deliver to one that is learned, saying, Read this, I pray thee: and he saith, I cannot; for it is sealed: And the book is delivered to him that is not learned, saying, Read this, I pray thee: and he saith, I am not learned. Wherefore the Lord said, Forasmuch as this people draw near me with their mouth, and with their lips do honour me, but have removed their heart far from me, and their fear toward me is taught by the precept of men: Therefore, behold, I will proceed to do a marvellous work among this people, even a marvellous work and a wonder: for the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid. Woe unto them that seek deep to hide their counsel from the Lord, and their works are in the dark, and they say, Who seeth us? and who knoweth us? Surely your turning of things upside down shall be esteemed as the potter’s clay: for shall the work say of him that made it, He made me not? or shall the thing framed say of him that framed it, He had no understanding? Isaiah 29:7–16.

အားရိယေလ [ယေရုရှလင်] ကို တိုက်ခိုက်သော အမျိုးမျိုးသော လူမျိုးအပေါင်းတို့၏ အစုအဝေး၊ ဟုတ်ကဲ့၊ သူမကိုလည်းကောင်း၊ သူမ၏ ခံတပ်ကိုလည်းကောင်း တိုက်ခိုက်၍ သူမကို ဒုက္ခပေးသော သူအပေါင်းတို့သည် ညအိပ်မက်မြင်ကွင်းကဲ့သို့ ဖြစ်ကြလိမ့်မည်။ ဆာလောင်သောသူတစ်ယောက်သည် အိပ်မက်မက်၍ ကြည့်ရှုလော့၊ သူသည် စားနေ၏ဟု ထင်ရသော်လည်း၊ နိုးလာသောအခါ သူ၏ဝိညာဉ်သည် ဗလာဖြစ်လျက်ရှိ၏။ သို့မဟုတ် ရေငတ်သောသူတစ်ယောက်သည် အိပ်မက်မက်၍ ကြည့်ရှုလော့၊ သူသည် သောက်နေ၏ဟု ထင်ရသော်လည်း၊ နိုးလာသောအခါ ကြည့်ရှုလော့၊ သူသည် နွမ်းလျလျက်ရှိ၍ သူ၏ဝိညာဉ်သည် တပ်မက်လျက်ရှိ၏။ ထိုသို့ပင် ဇိအုန်တောင်ကို တိုက်ခိုက်သော လူမျိုးအပေါင်းတို့၏ အစုအဝေးသည် ဖြစ်ကြလိမ့်မည်။ သင်တို့သည် ရပ်တန့်၍ အံ့ဩကြလော့။ ဟစ်အော်ကြလော့၊ ဟစ်အော်ကြလော့။ သူတို့သည် စပျစ်ရည်ကြောင့်မဟုတ်ဘဲ မူးယစ်ကြ၏။ အရက်ပြင်းကြောင့်မဟုတ်ဘဲ ယိမ်းယိုင်ကြ၏။ အကြောင်းမူကား ထာဝရဘုရားသည် သင်တို့အပေါ်သို့ နက်ရှိုင်းသော အိပ်ပျော်ခြင်း၏ ဝိညာဉ်ကို သွန်းလောင်းတော်မူ၍ သင်တို့၏ မျက်စိများကို ပိတ်တော်မူပြီ။ ပရောဖက်များနှင့် သင်တို့၏ အုပ်စိုးရှင်များ၊ မြင်တော်မူသူများကိုလည်း ဖုံးကွယ်တော်မူပြီ။ ထိုကြောင့် ရူပါရုံအလုံးစုံသည် သင်တို့အဖို့ တံဆိပ်ခတ်ထားသော စာအုပ်၏ စကားများကဲ့သို့ ဖြစ်လာပြီ။ လူတို့သည် ထိုစာအုပ်ကို ပညာရှိသောသူထံ ပေး၍ “ဤစာကို ဖတ်ပါလော့၊ ကျေးဇူးပြု၍” ဟု ဆိုကြသော်၊ သူက “တံဆိပ်ခတ်ထားသောကြောင့် ကျွန်ုပ် မဖတ်နိုင်” ဟု ဆို၏။ ထို့နောက် ထိုစာအုပ်ကို မပညာမတတ်သောသူထံ ပေး၍ “ဤစာကို ဖတ်ပါလော့၊ ကျေးဇူးပြု၍” ဟု ဆိုကြသော်၊ သူက “ကျွန်ုပ်သည် ပညာမတတ်” ဟု ဆို၏။ သို့ဖြစ်၍ ထာဝရဘုရားက မိန့်တော်မူသည်မှာ၊ “ဤလူမျိုးသည် မိမိတို့၏ ပါးစပ်ဖြင့် ငါ့ထံ နီးကပ်လာ၍ မိမိတို့၏ နှုတ်ခမ်းဖြင့် ငါ့ကို ဂုဏ်ပြုကြသော်လည်း၊ မိမိတို့၏ နှလုံးကို ငါ့ထံမှ ဝေးကွာစေကြပြီ။ သူတို့၏ ငါ့ကို ကြောက်ရွံ့ခြင်းသည်လည်း လူတို့၏ ပညတ်သင်ကြားမှုသာ ဖြစ်သောကြောင့်၊ ထို့ကြောင့် ကြည့်ရှုလော့၊ ငါသည် ဤလူမျိုးအလယ်၌ အံ့ဖွယ်သော အမှုကို ပြုမည်။ ဟုတ်ကဲ့၊ အံ့ဖွယ်သော အမှုနှင့် အံ့ဩဖွယ်ရာကို ပြုမည်။ အကြောင်းမူကား သူတို့၏ ပညာရှိတို့၏ ပညာသည် ပျက်စီးသွားလိမ့်မည်၊ သူတို့၏ ဉာဏ်ကောင်းသောသူတို့၏ နားလည်ခြင်းသည်လည်း ကွယ်ပျောက်လိမ့်မည်။” မိမိတို့၏ အကြံအစည်ကို ထာဝရဘုရားထံမှ နက်နက်ရှိုင်းရှိုင်း ဖုံးကွယ်ရန် ကြိုးစားသောသူတို့အား အမင်္ဂလာရှိ၏။ သူတို့၏ အမှုတို့သည် မှောင်မိုက်ထဲ၌ ရှိကြ၏။ သူတို့က “အဘယ်သူသည် ငါတို့ကို မြင်သနည်း။ အဘယ်သူသည် ငါတို့ကို သိသနည်း” ဟု ဆိုကြ၏။ အကယ်စင်စစ် သင်တို့သည် အရာဝတ္ထုတို့ကို ပြောင်းပြန်လှန်ပစ်ခြင်းကို အိုးလုပ်သမား၏ မြေစေးကဲ့သို့ မှတ်ယူရလိမ့်မည်။ ဖန်ဆင်းထားသော အရာသည် မိမိကို ဖန်ဆင်းသောသူအား “သူသည် ငါ့ကို မဖန်ဆင်း” ဟု ဆိုရမည်လော။ သို့မဟုတ် ပုံဖော်ထားသော အရာသည် မိမိကို ပုံဖော်သောသူအား “သူ၌ နားလည်ခြင်း မရှိ” ဟု ဆိုရမည်လော။ ဟေရှာယ 29:7–16။

The valley of vision, according to Isaiah is “a day of trouble, and of treading down, and of perplexity by the Lord God of hosts in the valley of vision, breaking down the walls, and of crying to the mountains.” Isaiah therefore weeps bitterly, just as did Jesus.

Yutqach ñawpaq wayq’uqa, Isaías nisqanman hina, “sasachakuy p’unchawmi, sarusqa kaypa, chinkasqa yuyaypa ima, tukuy atiyniyuq Apunchik Diospa ruwasqan yutqach ñawpaq wayq’upi: perqakunata urmachispa, orqokunaman waqyaspa” nisqa. Chayrayku Isaíasqa sinchita waqan, imaynan Jesúspas waqasqa hina.

“The tears of Jesus were not in anticipation of His own suffering. Just before Him was Gethsemane, where soon the horror of a great darkness would overshadow Him. The sheepgate also was in sight, through which for centuries the beasts for sacrificial offerings had been led. This gate was soon to open for Him, the great Antitype, toward whose sacrifice for the sins of the world all these offerings had pointed. Nearby was Calvary, the scene of His approaching agony. Yet it was not because of these reminders of His cruel death that the Redeemer wept and groaned in anguish of spirit. His was no selfish sorrow. The thought of His own agony did not intimidate that noble, self-sacrificing soul. It was the sight of Jerusalem that pierced the heart of Jesus—Jerusalem that had rejected the Son of God and scorned His love, that refused to be convinced by His mighty miracles, and was about to take His life. He saw what she was in her guilt of rejecting her Redeemer, and what she might have been had she accepted Him who alone could heal her wound. He had come to save her; how could He give her up?

ئِيسَسِن أُكْلَرِي أُنُونْ أوز عذابى‌نى گؤزلەمَسِي‌دَن دَغيل‌دِي. أُونُونْ قاباغىندا گِتسِمانى وار ايدى؛ اورادا بۆيۈك بِر قارانلِق دَهشَتِي‌نِين تېزلكله أُونُونْ أوزرِينَه چۆكمَه‌سِي ياقين ايدى. قویون قاپىسى دا گؤرونوردو؛ اَسْرْلَر بویونجا قوربان تَقدِملَرِي اوچون حَيْوانلار او قاپى‌دان كِچِرِلمِشْدِي. بو قاپى دا چيخماق اوچون تېزلكله أُونُونْ اوزونه آچيلاق ايدى؛ بو، بۆيۈك اَنطى‌تِپ ايدى، وورلدوغو قوربانينا دۇنيا‌نين گوناهلارى اوچون بوتون او تَقدِملَر ايشاره ائتميش‌دِي. ياقيندا قَلْوَرى دا وار ايدى، أُونُونْ ياقينلاشان اَغرى‌سى‌نين سَهْنَه‌سِي. لاكين قورتارىجى‌نين اَغلاماسى وە رُوحونون ايچيندَه جان سِخينتىسى ايله اينيله‌مَسِي بو قەدّار اؤلومونُ خَطيرلادان بو شَي‌لَرَه گورَه دَغيل‌دِي. أُونُونْ كَدَرى اؤزگِجى‌ل دَغيل‌دِي. أوز عذابى‌نين فِكرى او اَعْظَم، اؤزونو فِدا ائدَن رُوحو قورخوتْموردو. ئِيسَسِن اورَيِينى دَلدَن، يِروسلِمِين مەنظره‌سى ايدى — تانرى‌نين اوغْلونو رَدّ ائتميش، أُونُونْ مَحَبَّتِينى هورمَتسِزْلِكله اَشاغىلاميش، قودْرَتلى موجيزه‌لَرِي ايله اينانديريلماقى قَبُول ائتمَمِش، وە اوندان حَيَاتينى آلماق اوزره اولان يِروسلِم. أُو، أُونُونْ قورتارىجى‌سِينى رَدّ ائتمَك گوناهى ايچيندَه نَه اولدوغونو، وە يالنيز ياراسى‌نى صاغالدا بيلَجَك ذاتی قَبُول ائسَيدى نَه اولا بيلَجَيِينى گؤردو. أُو، أُونُ قورتارماق اوچون گَلْمِشْدِي؛ نَجَه أُونْدَن اَل چَكَه بيلَردى؟

“Israel had been a favored people; God had made their temple His habitation; it was ‘beautiful for situation, the joy of the whole earth.’ Psalm 48:2. The record of more than a thousand years of Christ’s guardian care and tender love, such as a father bears his only child, was there. In that temple the prophets had uttered their solemn warnings. There had the burning censers waved, while incense, mingled with the prayers of the worshipers, had ascended to God. There the blood of beasts had flowed, typical of the blood of Christ. There Jehovah had manifested His glory above the mercy seat. There the priests had officiated, and the pomp of symbol and ceremony had gone on for ages. But all this must have an end.

«Իսրայելը եղել էր ընտրյալ ժողովուրդ. Աստված նրանց տաճարը դարձրել էր Իր բնակարանը. այն «գեղանի էր իր դիրքով, ամբողջ երկրի ցնծությունը»։ Սաղմոս 48:2։ Այնտեղ էր Քրիստոսի պահապան խնամքի և քնքուշ սիրո՝ ավելի քան հազար տարվա արձանագրությունը, այնպիսի սիրո, ինչպիսին հայրը տածում է իր միածին զավակի հանդեպ։ Այդ տաճարում մարգարեները հնչեցրել էին իրենց հանդիսավոր նախազգուշացումները։ Այնտեղ էին ճոճվում բոցավառ խնկարկու անոթները, մինչ խունկը, խառնված երկրպագուների աղոթքներին, բարձրանում էր առ Աստված։ Այնտեղ էր հոսել անասունների արյունը՝ խորհրդանշելով Քրիստոսի արյունը։ Այնտեղ էր Եհովան հայտնել Իր փառքը քավության աթոռի վերևում։ Այնտեղ էին քահանաները պաշտոնավարել, և խորհրդանիշի ու արարողության ողջ շքեղությունը շարունակվել էր դարերի ընթացքում։ Բայց այս ամենը պիտի վերջանար»։

“Jesus raised His hand,—that had so often blessed the sick and suffering,—and waving it toward the doomed city, in broken utterances of grief exclaimed: ‘If thou hadst known, even thou, at least in this thy day, the things which belong unto thy peace!—’ Here the Saviour paused, and left unsaid what might have been the condition of Jerusalem had she accepted the help that God desired to give her,—the gift of His beloved Son. If Jerusalem had known what it was her privilege to know, and had heeded the light which Heaven had sent her, she might have stood forth in the pride of prosperity, the queen of kingdoms, free in the strength of her God-given power. There would have been no armed soldiers standing at her gates, no Roman banners waving from her walls. The glorious destiny that might have blessed Jerusalem had she accepted her Redeemer rose before the Son of God. He saw that she might through Him have been healed of her grievous malady, liberated from bondage, and established as the mighty metropolis of the earth. From her walls the dove of peace would have gone forth to all nations. She would have been the world’s diadem of glory.

«Ҽисус шьапыжьыгъэ инылъэфэу ыгъэтыгъэ,—зэфэшъхьафэу зыри шъхьэфыжьыгъэхэрэмрэ зиубыдмэхэрэмрэ игъэлъэпкъагъэм къыхэхыртэу,—ар иужьапкъэмрэ къэбгъэшъуагъэрэмкӏэ мэскӏэу, гуащӏэ лъапсэм ибжьакӏуэу къыжьыгъэкӏуагъэ: “Уэ мыгъуэ къэхъунэу, уэ уэри, мы уэ пщэдджыжьыбжьэм, уэ тыныбжьэм хэтщыгъэхэрэ зыщыӏэжьыртэм!—” Мыщ къыдэкӏуэу Къэлэн къыщытет, ерусалимым Аллахым къыщыгъэщӏэныгъэр къыпхигъэщӏэну ирагъуэттэм, Аригъэшъуагъэу Икъуэ Нэхъыжьыгъэм ифӏыгъэм,—ар къыщыжри игъэпсэлъынкъым еплъыжьыгъэр къыхыщымыӏуэ. Ерусалим пхуэмыщ уэфӏыгъэр иӏэртэм щыгъэщӏэныр къыхыхьыгъэртэм, щхьэщытэу Уафэм къытрагъэщӏагъэ нурыр ифащэу къыхигъэщытэртэм, ар къэфэдэу игъуасэбжьэ пщэшъуагъэм ипащхьэ къыдэкӏуэну къелъытэрт, падишахэм япщыжьыбжьэу, Аллахым къырегъэуфэ щхьэщытэбжьэм иныбжьэмкӏэ щхьэмыкӏыжьыгъэу. Ар ибжьэгъуэм аскэр зэхэгъэхьазыр итещӏэу щытынкъым, ар ипсырхэм Румым ибжьэр ятэмрэ иныбжьэбжьэхэм къэужьынкъым. Ерусалимыр Ирыгъэпыбжьэм къыщыхигъэуэттэм, къызыхэгъэхъунэу хуей игъэуфыжьыгъэ лъапсэр Аллахым Икъуэм ипащхьэ къыжьыгъэбгъуагъэ. Ар илъагъуныр: ар Арымкӏэ ибжьалъэфу зиӏэ зэманылъхьэбжьэ лъапсэр къыгъэгъэпсыгъэну, къыжьыфӏэкӏыжьыгъэну, цӏыхубзым ипащхьэм къыпагъэшъхьэну, щытым иныбжьэ къалэм ибжьэлъэбжьэу къыжьыгъэуэтыну. Ар ипсырхэм тыныбжьэм ибжьэ лъапсэбжьэр къыдэкӏуэну зы нацӏэхэм япэщышхуагъэхэм зиубзэхэру. Ар дунейм ипащхьэу лъапсэбжьэ псысэу идуадэм къыхэхыну къелъытэрт.»

“But the bright picture of what Jerusalem might have been fades from the Saviour’s sight. He realizes what she now is under the Roman yoke, bearing the frown of God, doomed to His retributive judgment. He takes up the broken thread of His lamentation: ‘But now they are hid from thine eyes. For the days shall come upon thee, that thine enemies shall cast a trench about thee, and compass thee round, and keep thee in on every side, and shall lay thee even with the ground, and thy children within thee; and they shall not leave in thee one stone upon another; because thou knewest not the time of thy visitation.’

“Njëherëpor tabloja e ndritur e asaj që Jerusalemi mund të kishte qenë zbehet nga sytë e Shpëtimtarit. Ai e kupton se çfarë është tani nën zgjedhën romake, duke bartur vështrimin e zemëruar të Perëndisë, i dënuar për gjykimin e Tij ndëshkues. Ai e rimerr fillin e këputur të vajtimit të Tij: ‘Por tani ato janë fshehur nga sytë e tu. Sepse do të vijnë ditë mbi ty, kur armiqtë e tu do të hedhin një ledh rreth teje, do të të rrethojnë nga të gjitha anët dhe do të të ngushtojnë kudo; dhe do të të bëjnë rrafsh me tokën, ty dhe bijtë e tu brenda teje; dhe nuk do të lënë në ty asnjë gur mbi tjetrin; sepse ti nuk e njohe kohën e vizitës sate.’”

“Christ came to save Jerusalem with her children; but Pharisaical pride, hypocrisy, jealousy, and malice had prevented Him from accomplishing His purpose. Jesus knew the terrible retribution which would be visited upon the doomed city. He saw Jerusalem encompassed with armies, the besieged inhabitants driven to starvation and death, mothers feeding upon the dead bodies of their own children, and both parents and children snatching the last morsel of food from one another, natural affection being destroyed by the gnawing pangs of hunger. He saw that the stubbornness of the Jews, as evinced in their rejection of His salvation, would also lead them to refuse submission to the invading armies. He beheld Calvary, on which He was to be lifted up, set with crosses as thickly as forest trees. He saw the wretched inhabitants suffering torture on the rack and by crucifixion, the beautiful palaces destroyed, the temple in ruins, and of its massive walls not one stone left upon another, while the city was plowed like a field. Well might the Saviour weep in agony in view of that fearful scene.

«Քրիստոս եկավ, որպեսզի փրկի Երուսաղեմը՝ իր զավակներով հանդերձ, բայց փարիսեցիական հպարտությունը, կեղծավորությունը, նախանձը և չարամտությունը խանգարեցին Նրան իր նպատակը իրագործել։ Հիսուսը գիտեր այն սարսափելի հատուցումը, որ պիտի գար այդ դատապարտված քաղաքի վրա։ Նա տեսնում էր Երուսաղեմը՝ բանակներով շրջապատված, պաշարված բնակիչներին՝ սովի ու մահվան մատնված, մայրերին՝ իրենց իսկ զավակների դիակներով կերակրվելիս, և թե ինչպես էին թե՛ ծնողները, թե՛ զավակները միմյանցից խլում վերջին պատառ հացը, մինչ բնական գորովանքը ոչնչանում էր սովի կրծող տառապանքների ազդեցության տակ։ Նա տեսնում էր, որ հրեաների համառությունը, ինչպես դրսևորվեց Նրա փրկությունը մերժելու մեջ, նրանց պիտի առաջնորդեր նաև ներխուժող բանակներին հնազանդվելուց հրաժարվելու։ Նա տեսնում էր Գողգոթան, ուր Ինքը պիտի բարձրացվեր, խաչերով լցված՝ անտառի ծառերի պես խիտ։ Նա տեսնում էր թշվառ բնակիչներին՝ տանջանքներ կրելով ձգարանի վրա և խաչելությամբ, գեղեցիկ պալատները՝ ավերված, տաճարը՝ կործանված, և նրա հաստաբեստ պարիսպներից՝ քարը քարի վրա չմնացած, մինչ քաղաքը հերկվել էր արտի պես։ Իրապես Փրկիչը կարող էր տագնապալի վշտով լալ՝ այդ սոսկալի տեսարանի առաջ»։

“Jerusalem had been the child of His care, and as a tender father mourns over a wayward son, so Jesus wept over the beloved city. How can I give thee up? How can I see thee devoted to destruction? Must I let thee go to fill up the cup of thine iniquity? One soul is of such value that, in comparison with it, worlds sink into insignificance; but here was a whole nation to be lost. When the fast westering sun should pass from sight in the heavens, Jerusalem’s day of grace would be ended. While the procession was halting on the brow of Olivet, it was not yet too late for Jerusalem to repent. The angel of mercy was then folding her wings to step down from the golden throne to give place to justice and swift-coming judgment. But Christ’s great heart of love still pleaded for Jerusalem, that had scorned His mercies, despised His warnings, and was about to imbrue her hands in His blood. If Jerusalem would but repent, it was not yet too late. While the last rays of the setting sun were lingering on temple, tower, and pinnacle, would not some good angel lead her to the Saviour’s love, and avert her doom? Beautiful and unholy city, that had stoned the prophets, that had rejected the Son of God, that was locking herself by her impenitence in fetters of bondage,—her day of mercy was almost spent!” Desire of Ages, 576–578.

«Yerushalem rê zarokê xema Wî bû, û wek bavêkî dilnerm li ser kurêkî serxweş şîn dibe, wisa jî Îsa li ser bajarê delal giriya. Çawa ez dikarim te berdim? Çawa ez dikarim bibînim ku tu ji bo tunekirinê hatiyî spartin? Ma divê ez bihêlim tu herî da ku qedeha gunehê xwe tijî bikî? Yek can ew qas biha ye ku, li hemberê wê, cîhan di bêgiraniyê de diçin; lê li vir netewek tevahî diviyabû winda bibe. Dema ku rojê rojavabûnê bi lez di asîmanan de ji berçavê winda bûya, roja kerema Yerushalemê dê bi dawî bibûya. Dema ku rêzika meşê li ser qelştoka Zeytûnê rawestabû, hîn jî ji bo Yerushalemê dereng nebû ku tobe bike. Wê demê milyaketa rehmetê baskên xwe dikopand da ku ji textê zêrîn dakeve û cihê xwe ji dadmendiyê û darizandina zû tê berdê. Lê dilê mezin ê evîna Mesîh hîn jî ji bo Yerushalemê daxwaz dikir, ya ku rehmetên Wî biçûk xistibûn, hişyariyên Wî bêqedir kiribûn, û nêzîk bû ku destên xwe bi xwîna Wî re bişewitîne. Heke Yerushalem tenê tobe bikira, hîn jî dereng nebû. Dema ku dawîna tîrêjên rojê ava dibûn û li ser perestgehê, bircê û serbilindiyan diman, gelo ne ku hin milyaketekî baş wê rê nîşanî evîna Xilaskarê bide û qederê wê paşve bixe? Ey bajarê bedew û pîs, yê ku pêxemberan kevirbaran kiribû, yê ku Kurê Xwedê red kiribû, yê ku bi bê-tobetiya xwe xwe di zincîrên koletiyê de girêdida,—roja rehmeta wê hema hema qediya bû!» Desire of Ages, 576–578.

As the warfare against Jerusalem is described by Isaiah in chapter twenty-two those attacking “set themselves in array at the gate.” Elam and Kir are at the gate with weapons ready and they then discover Jerusalem’s covering. In Isaiah the “covering” that is discovered by the enemies at the gate is the shadow of Egypt.

যিশাইয়াহ বাইশ অধ্যায়ে যেরূশালেমের বিরুদ্ধে যুদ্ধের যে বর্ণনা দিয়েছেন, সেখানে আক্রমণকারীরা “দ্বারের কাছে যুদ্ধবিন্যাসে দাঁড়াল।” এলাম ও কীর দ্বারের কাছে প্রস্তুত অস্ত্রসহ উপস্থিত থাকে, এবং তারপর তারা যেরূশালেমের আবরণ উন্মোচন করে। যিশাইয়াহ-গ্রন্থে দ্বারের কাছে শত্রুরা যে “আবরণ” উন্মোচন করে, তা হলো মিসরের ছায়া।

Woe to the rebellious children, saith the Lord, that take counsel, but not of me; and that cover with a covering, but not of my spirit, that they may add sin to sin: That walk to go down into Egypt, and have not asked at my mouth; to strengthen themselves in the strength of Pharaoh, and to trust in the shadow of Egypt! Isaiah 30:1, 2.

Гьа, бунт кена лъимаша, — аьлла Господь, — шира дIа хьо, амма Соьгац; буьйсан бу, амма Суна Духацац, тIаккха къилба къилбана тIетохархьама: Мисара тIевахара гIо даха болу, амма Са маьхьа хаттар дац; фараонан ницкъанца шаьшна чIогIдан, Мисаран кIантийна тIехь тешан! Исайа 30:1, 2.

It is recognized by Jerusalem’s enemies that those represented by Shebna have placed their trust in Egypt, thinking Egypt would protect them, whereas those represented by Eliakim the son of Hilkiah trust not in the “shadow of Egypt” but are covered with covering of God’s Spirit and trust in the “shadow of the Most High.”

Ariq Jerusalen na kaaway a dagiti maisimsimbolo ken Shebna ket intalekda ti panagtalekda iti Egipto, a pinanunotda a ti Egipto ti mangsalaknib kadakuada; ngem dagiti maisimsimbolo ken Eliakim nga anak ni Hilkias ket saanda nga agtalek iti “anniniwan ti Egipto” no di ket nabalundan iti abbong ti Espiritu ti Dios ken agtalekda iti “anniniwan ti Kangatoan.”

He that dwelleth in the secret place of the most High shall abide under the shadow of the Almighty. I will say of the Lord, He is my refuge and my fortress: my God; in him will I trust. Psalms 91:1, 2.

Uyu wa uhlala endaweni efihlakeleyo yoPhezukonke uya kuhlala phantsi komthunzi woSomandla. Ndiya kuthi ngoYehova, Uyingxwelerha yam nenqaba yam: uThixo wam; ndiya kukholosa ngaye. IiNdumiso 91:1, 2.

At the Sunday law crisis, the wise virgins represented by Eliakim the son of Hilkiah are trusting the shadow of the most High, and the foolish virgins represented by Shebna are trusting in the shadow of Egypt. The word translated as “discovered” means to strip down and take into captivity. The enemies at the gate recognize that the protection of Jerusalem has been removed, and Shebna and his cohorts then begin to try and save themselves, for they see “the breaches of the city of David” and they see there are many breaches that will allow the enemy to enter. In a panic, as represented in the parable of the ten virgins, the foolish begin to search for protection, but they have none.

यवमेङ कानून‑संकटवेला, हिलकियाह‑पुत्र एलियाकिमद्वारा निरूपिताः प्राज्ञकुमार्यः परात्परस्य छायायां विश्वसन्ति, शेब्नाद्वारा निरूपिताश्च मूर्खकुमार्यः मिश्रस्य छायायां विश्वसन्ति। “discovered” इति अनूदितः शब्दः विवस्त्रीकर्तुं बन्दीभावं नयितुं च अर्थयति। द्वारस्थिताः शत्रवः यरूशलेमस्य संरक्षणम् अपहृतम् इति अवगच्छन्ति; ततः शेब्ना तस्य सहचराश्च स्वान् रक्षितुं प्रयतन्ते, यतः ते “दावीदनगरस्य भेदनानि” पश्यन्ति, तथा च शत्रोः प्रवेशाय बहूनि भेदनानि सन्ति इति पश्यन्ति। दश‑कुमारी‑दृष्टान्ते निरूपिते भयाकुले सति, मूर्खाः संरक्षणं अन्वेष्टुं प्रवर्तन्ते; किन्तु तेषां किमपि नास्ति।

Shebna looks to the “the armour of the forest” to save him, but it is too late. He counts the houses in Jerusalem and begins to tear them down to fortify the wall, but it is too late. They gather together water from the lower pool and try to connect with the water of the old pool, but it is too late. Water being a primary symbol of the Holy Spirit identifies that they are desperately looking for oil, but its too late. In all their efforts they forgot the Creator of the pools, and that he made those “pools” of truth long ago. They forgot that it was the Rock of Ages that provided the message in the old times. They chose not to walk in the old paths, represented by the foundations that were established through the work of William Miller.

ሸብና ለማዳን ወደ “የጫካው የጦር ዕቃ ቤት” ይመለከታል፣ ነገር ግን እጅግ ዘግይቶአል። በኢየሩሳሌም ያሉትን ቤቶች ይቈጥራል፣ ቅጥሩንም ለማጠናከር ማፍረስ ይጀምራል፣ ነገር ግን እጅግ ዘግይቶአል። ከታችኛው መጠመቂያ ውኃን ያሰባስባሉ፣ ከአሮጌውም መጠመቂያ ውኃ ጋር ለማገናኘት ይሞክራሉ፣ ነገር ግን እጅግ ዘግይቶአል። ውኃ የመንፈስ ቅዱስ ዋና ምልክት ስለሆነ፣ እነርሱ በአስቸኳይ ዘይትን እየፈለጉ መሆናቸውን ያሳያል፣ ነገር ግን እጅግ ዘግይቶአል። በጥረታቸው ሁሉ የመጠመቂያዎቹን ፈጣሪ ረሱ፤ እርሱም እነዚያን “መጠመቂያዎች” የእውነት መጠራቀሚያዎች እንደ ሆኑ ከጥንት ጀምሮ እንደ ሠራቸው ረሱ። በዘመናት ያለውን መልእክት ያቀረበው የዘላለም ዓለት እንደ ሆነ ረሱ። በዊልያም ሚለር ሥራ የተመሠረቱትን መሠረቶች የሚወክሉትን የቀድሞ መንገዶች ለመሄድ አልመረጡም።

“The enemy is seeking to divert the minds of our brethren and sisters from the work of preparing a people to stand in these last days. His sophistries are designed to lead minds away from the perils and duties of the hour. They estimate as nothing the light that Christ came from heaven to give to John for His people. They teach that the scenes just before us are not of sufficient importance to receive special attention. They make of no effect the truth of heavenly origin and rob the people of God of their past experience, giving them instead a false science.

“Miitʼashį́į́hí bikʼijįʼ naaltsoos dóó asdzą́ą́ dóó hastiiní nihił bééhózinígíí, tʼáá ajiłiiʼígíí kʼad áádóó jííkʼehgo íiyisí bee adahwiilzinígíí biniiyé, tʼáá ajiłiiʼíí nihił nidoolyééłígíí biyiʼdi, nihá dóó nihíjiʼígíí nitsáhákees hólǫ́ǫ́go ádoolwoł. Bił ahééhgo bee hazʼą́ą́ígíí, diyin nitsáhákeesígíí, kʼad dah naashá bee hazʼą́ą́ígíí dóó daʼiinaanii dóó tʼááłáʼíjiʼígíí biniiyé, tʼáá dah naashá yiká adeestʼį́į́ł. Kéyah bikááʼgi Hózhǫ́ǫ́jí Naatʼáanii Christ doo yáʼátʼééhígíí bééhóziní bee shí diyin John bichʼįʼ yáázh, biyiʼ nihił dineʼéígíí biniiyé, bee nitsáhákeesígíí, tʼáá íiyisígo dooda daajįʼ da. Níjįʼ nidaasháhígíí biniiyé áhootʼéego yáhootʼééhígíí, tʼáá nihá nihániidzinígo yáhootʼééł biniiyé dooda bee hodíílnih da, łeeyá daaníigo hadáhwiilya. Díí tʼáá áłahgo bee hazʼą́ą́ígíí, diyin bee nihá haneʼígíí, yáhootʼééłígíí dooda bee hólǫ́ǫ́ da dooleełgo ádayiilaał, áádóó God dineʼé biyiʼ tʼáá háálá nihił dah siʼą́ą́ígíí hadaʼdiilya, áádóó biyiʼtʼį́į́dgo áłchínígo bee ílzhishí nitsáhákeesígíí nihá yiilaał.”

“‘Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein.’ Jeremiah 6:16.

“«Aseie Yhwh, dinda-sim e ihawane, hena, u elda ena ii-vandane dahar, a ia i mara nof, mo eha nér.’ Jeremiah 6:16.”

“Let none seek to tear away the foundations of our faith—the foundations that were laid at the beginning of our work by prayerful study of the word and by revelation. Upon these foundations we have been building for the last fifty years. Men may suppose that they have found a new way and that they can lay a stronger foundation than that which has been laid. But this is a great deception. Other foundation can no man lay than that which has been laid.

“Ma nə be maddan ihe nda owụt ntọ‑ala nke okwukwe ayị—ntọ‑ala ndị a tọbara na mbido ọrụ ayị site n’ịmụ Okwu ahụ n’ekpere na site n’ekpughe. N’elu ntọ‑ala ndị a ka ayị nọ na‑ewu n’ime afọ iri ise gara aga. Ndị mmadụ nwere ike iche na ha achọtala ụzọ ọhụrụ nakwa na ha nwere ike itọ ntọ‑ala ka sie ike karịa nke a tọbarala. Ma nke a bụ aghụghọ dị ukwuu. Ọ dịghị onye ọbụla pụrụ itọ ntọ‑ala ọzọ ma ọ bụghị nke ahụ e tinyelarị.”

“In the past many have undertaken the building of a new faith, the establishment of new principles. But how long did their building stand? It soon fell, for it was not founded upon the Rock.

“Daha muqeddem bir çoxları yeni bir iman bina etməyə, yeni prinsiplər təsis etməyə girişmişlər. Lakin onların binası nə qədər müddət ayaqda qaldı? Tezliklə süqut etdi, çünki Qaya üzərində təməl qoyulmamışdı.

“Did not the first disciples have to meet the sayings of men? Did they not have to listen to false theories, and then, having done all, to stand firm, saying: ‘Other foundation can no man lay than that is laid’? 1 Corinthians 3:11.

«پَ ئیشەوانی سەرەتا نەبوو کە پێویست بێت لەگەڵ وتەکانی خەڵکدا ڕووبەڕوو ببنەوە؟ ئایا نەبوو کە پێویست بێت گوێ لە تیۆرییە هەڵەکان بگرن، و پاش ئەوەی هەموو شتێکیان کرد، بە جێگیری بوەستن و بڵێن: “هیچ کەس ناتوانێت بناغەیەکی تر دابنێت جگە لەوەی دانراوە”؟ 1 Corinthians 3:11.»

“So we are to hold the beginning of our confidence steadfast unto the end. Words of power have been sent by God and by Christ to this people, bringing them out from the world, point by point, into the clear light of present truth. With lips touched with holy fire, God’s servants have proclaimed the message. The divine utterance has set its seal to the genuineness of the truth proclaimed.” Testimonies, volume 8, 296, 297.

“प्रभुह्मर विश्वासक आदिक दृढ़ रूप सँ अंत तक थामि कए रखबाक अछि। परमेश्वर आ मसीहक द्वारा एहि जनताक लेल सामर्थ्यपूर्ण वचन पठाओल गेल अछि, जे हुनका लोकनिकेँ संसार सँ, एक-एक बातमे, वर्तमान सत्यक निर्मल ज्योतिमे बाहर आनैत अछि। पवित्र अग्निस्पर्शित ओष्ठसँ, परमेश्वरक सेवकसभ ई सन्देश घोषित कएने छथि। ईश्वरीय उच्चारण घोषित सत्यक प्रामाणिकतापर अपन मुहर लगा देने अछि।” Testimonies, volume 8, 296, 297.

The “day” which that all this takes place is the biblical “day” which Isaiah identifies as the that the Lord God of Hosts called for “weeping, and to mourning, and to baldness, and to girding of sackcloth.”

“अह्नः” यत्र एतत् सर्वं भवति, स एव बाइबिलस्य “अह्नः” यं यशायाहः तस्मिन् समये निर्दिशति यदा प्रभुः सेनानां परमेश्वरः “रोदनाय, विलापाय, मुण्डनाय, कटितटे च शाणवस्त्रधारणाय” आहूतवान्।

And the Lord spake unto Moses, saying, Also on the tenth day of this seventh month there shall be a day of atonement: it shall be an holy convocation unto you; and ye shall afflict your souls, and offer an offering made by fire unto the Lord. And ye shall do no work in that same day: for it is a day of atonement, to make an atonement for you before the Lord your God. For whatsoever soul it be that shall not be afflicted in that same day, he shall be cut off from among his people. And whatsoever soul it be that doeth any work in that same day, the same soul will I destroy from among his people. Ye shall do no manner of work: it shall be a statute forever throughout your generations in all your dwellings. It shall be unto you a sabbath of rest, and ye shall afflict your souls: in the ninth day of the month at even, from even unto even, shall ye celebrate your sabbath. Leviticus 23:26–32.

Y Jehová habló a Moisés, diciendo: Asimismo, el día décimo de este mes séptimo será día de expiación; tendréis santa convocación, y afligiréis vuestras almas, y ofreceréis ofrenda encendida a Jehová. Ningún trabajo haréis en este mismo día, porque es día de expiación, para reconciliaros delante de Jehová vuestro Dios. Porque toda persona que no se afligiere en este mismo día, será cortada de entre su pueblo. Y toda persona que hiciere obra alguna en este mismo día, yo destruiré a la tal persona de entre su pueblo. Ningún trabajo haréis; estatuto perpetuo es por vuestras generaciones en todas vuestras habitaciones. Sábado de reposo será a vosotros, y afligiréis vuestras almas; a los nueve días del mes por la tarde, de tarde a tarde guardaréis vuestro reposo. Levítico 23:26–32.

The day that is illustrated by Shebna and Eliakim the son of Hilkiah is the antitypical Day of Atonement, which covers the history of 1844 until Michael stands up. In that period of time Adventism has been called to “afflict” their souls, or as Isaiah represents it is call “to weeping, and to mourning, and to baldness, and to girding with sackcloth.”

Li ngun a naingitlud da Shebna ken Eliakim a putot ni Hilkiah ket ti antitipikal nga Aldaw ti Panangabbongcadagiti Basol, nga aglawlaw iti pakasaritaan manipud idi 1844 agingga a tumakder ni Michael. Iti dayta a panawen, naayaban ti Adventismo a “parigaten” dagiti karkararua da, wenno kas inrepresentar ni Isaias, naayaban “iti panagpukaw, ken iti panagladingit, ken iti pannakapaalisto, ken iti pannakagarded iti nakersang a lupot.”

“In 1844 our great High Priest entered the most holy place of the heavenly sanctuary, to begin the work of the investigative judgment. The cases of the righteous dead have been passing in review before God. When that work shall be completed, judgment is to be pronounced upon the living. How precious, how important are these solemn moments! Each of us has a case pending in the court of heaven. We are individually to be judged according to the deeds done in the body. In the typical service, when the work of atonement was performed by the high priest in the most holy place of the earthly sanctuary, the people were required to afflict their souls before God, and confess their sins, that they might be atoned for and blotted out. Will any less be required of us in this antitypical day of atonement, when Christ in the sanctuary above is pleading in behalf of His people, and the final, irrevocable decision is to be pronounced upon every case?

«خِ 1844 گَنِی مَها باتین أَس کاهِن بَزرگ دَر بَل مَقدَسِ اَقدَسِ قُدسِ آسمانی داخِل شُد تا کارِ داوریِ تَحقیقی را آغار کُنَد. پرونده‌های مردگانِ پارسا دَر پیشگاهِ خدا دَر حالِ بررسی بوده‌اند. هنگامی که آن کار به انجام رسد، داوری باید بر زندگان صادر گردد. این لحظه‌های پُرهیبت تا چه اندازه گران‌بها و مهم‌اند! از هر یکِ ما پرونده‌ای دَر محکمهٔ آسمان مفتوح است. ما یکایک باید بر پایهٔ اعمالی که دَر جسم انجام داده‌ایم داوری شویم. دَر خدمتِ نمونه‌ای، آنگاه که کارِ کفاره به‌وسیلهٔ کاهنِ اعظم دَر مَقدَسِ اَقدَسِ قُدسِ زمینی انجام می‌شد، از قوم خواسته می‌شد که جان‌های خویش را دَر حضورِ خدا فروتن سازند و به گناهانِ خود اعتراف کنند، تا برای ایشان کفاره به‌عمل آید و محو گردند. آیا دَر این روزِ ضدّنمونه‌ایِ کفاره، هنگامی که مسیح دَر قُدسِ برین به‌سودِ قومِ خویش شفاعت می‌کند و قرار است تصمیمِ نهایی و برگشت‌ناپذیر بر هر پرونده صادر شود، از ما چیزی کمتر خواسته خواهد شد؟»

“What is our condition in this fearful and solemn time? Alas, what pride is prevailing in the church, what hypocrisy, what deception, what love of dress, frivolity, and amusement, what desire for the supremacy! All these sins have clouded the mind, so that eternal things have not been discerned. Shall we not search the Scriptures, that we may know where we are in this world’s history? Shall we not become intelligent in regard to the work that is being accomplished for us at this time, and the position that we as sinners should occupy while this work of atonement is going forward? If we have any regard for our souls’ salvation, we must make a decided change. We must seek the Lord with true penitence; we must with deep contrition of soul confess our sins, that they may be blotted out.” Selected Messages, book 1, 124, 125.

“Ndzi le ka xiyimo xihi enkarhini lowu chavisaka ni wo hlawuleka? Ahee, i ku tinyungubyisa ka njhani loku ku fumaka ekerekeni, vukanganyisi bya njhani, vuxisi bya njhani, rirhandzu ra ku rhandza ku ambala, ku phungasa, ni ku tihungasa, ku navela ka ku va ehenhla ka hinkwavo! Swidyoho leswi hinkwaswo swi pfilunganyisile miehleketo, leswaku swilo swa hilaha ku nga heriki a swi voniwanga hi ku twisisa. Xana a hi nge kambisiseni Matsalwa, leswaku hi ta tiva laha hi nga kona ematin’wini ya misava leyi? Xana a hi nge vi vanhu lava twisisaka mayelana ni ntirho lowu endliwaka hikwalaho ka hina enkarhini lowu, ni xiyimo lexi hina tanihi vadyohi hi faneleke ku tshama eka xona loko ntirho lowu wa ku kombela ku rivaleriwa ka swidyoho wu ri karhi wu ya emahlweni? Loko hi ri ni mhaka yin’wana ni yin’wana hi ku ponisiwa ka mimoya ya hina, hi fanele ku endla ku cinca loku tiyeke. Hi fanele ku lava Hosi hi ku hundzuka ka ntiyiso; hi fanele, hi ku vaviseka lokukulu ka moya, ku vula swidyoho swa hina, leswaku swi ta sula.” Selected Messages, book 1, 124, 125.

And in that day did the Lord God of hosts call to weeping, and to mourning, and to baldness, and to girding with sackcloth: And behold joy and gladness, slaying oxen, and killing sheep, eating flesh, and drinking wine: let us eat and drink; for tomorrow we shall die. Isaiah 22:12, 13.

Ha u o sha, Uxossa Umnini-mikhosi wabiza ekukhaleni, nasekulileni, nasekuzihlubuleni iinwele, nasekubopheni irhwexu; ke kaloku, nanko uvuyo nokuchwayita, kuxhelwa iinkomo, kubulawa neegusha, kudliwa inyama, kuselwa iwayini: masidle, sisele; kuba ngomso siya kufa. Isaya 22:12, 13.

The Lord called Shebna to afflict his soul, but he chose to eat and drink and party on. The Lord “revealed” in his “ears” that Shebna’s sin would not be purged. The word translated as “purged” is the word used in Leviticus for “atonement.” This sin of Laodicean Adventism will not be atoned for. Now Isaiah begins to address the relationship of Shebna (Laodicean Adventists) with Eliakim, the son of Hilkiah (Philadelphian Adventists).

𐑞 𐑤𐑹𐑛 𐑒𐑷𐑤𐑛 𐑖𐑧𐑚𐑯𐑩 𐑑 𐑩𐑓𐑤𐑦𐑒𐑑 𐑣𐑦𐑟 𐑕𐑴𐑤, 𐑚𐑳𐑑 𐑣𐑰 𐑗𐑴𐑟 𐑑 𐑰𐑑 𐑯 𐑛𐑮𐑦𐑙𐑒 𐑯 𐑐𐑸𐑑𐑰 𐑪𐑯. 𐑞 𐑤𐑹𐑛 “𐑮𐑦𐑝𐑰𐑤𐑛” 𐑦𐑯 𐑣𐑦𐑟 “𐑽𐑟” 𐑞𐑨𐑑 𐑖𐑧𐑚𐑯𐑩’𐑟 𐑕𐑦𐑯 𐑢𐑦𐑤 𐑯𐑪𐑑 𐑚𐑰 𐑐𐑻𐑡𐑛. 𐑞 𐑢𐑻𐑛 𐑑𐑮𐑨𐑯𐑟𐑤𐑱𐑑𐑦𐑛 𐑨𐑟 “𐑐𐑻𐑡𐑛” 𐑦𐑟 𐑞 𐑢𐑻𐑛 𐑿𐑕𐑑 𐑦𐑯 Leviticus 𐑓 “𐑩𐑑𐑴𐑯𐑥𐑩𐑯𐑑.” 𐑞𐑦𐑕 𐑕𐑦𐑯 𐑝 Laodicean Adventism 𐑢𐑦𐑤 𐑯𐑪𐑑 𐑚𐑰 𐑩𐑑𐑴𐑯𐑛 𐑓. 𐑯𐑬 Isaiah 𐑚𐑦𐑜𐑦𐑯𐑟 𐑑 𐑩𐑛𐑮𐑧𐑕 𐑞 𐑮𐑦𐑤𐑱𐑖𐑩𐑯𐑖𐑦𐑐 𐑝 𐑖𐑧𐑚𐑯𐑩 (Laodicean Adventists) 𐑢𐑦𐑞 Eliakim, 𐑞 𐑕𐑳𐑯 𐑝 Hilkiah (Philadelphian Adventists).

Shebna is the “treasurer” as was Judas. And Tobiah in the days of Nehemiah was living in God’s sanctuary in a chamber (treasury) where the offerings were to be kept. When Nehemiah cleansed the temple, he cast out Tobiah and his stuff. Shebna is also to be thrown out. Both illustrate the spewing out of Laodicean Adventism at the Sunday law.

Xšəbna “xazinaçıdır”, Yəhuda da elə idi. Nehemya günlərində isə Toviya Allahın məbədində, təqdimələrin saxlanmalı olduğu bir otaqda (xəzinədə) yaşayırdı. Nehemya məbədi təmizləyəndə Toviyanı və onun əşyalarını bayıra atdı. Xšəbna da həmçinin bayıra atılmalıdır. Hər ikisi bazar günü qanunu zamanı Laodikeyalı Adventizmin ağızdan çıxarılıb atılmasını təsvir edir.

“Because of the cruelty and treachery of the Ammonites and Moabites toward Israel, God had declared through Moses that they should be forever shut out from the congregation of His people. See Deuteronomy 23:3–6. In defiance of this word, the high priest had cast out the offerings stored in the chamber of God’s house, to make a place for this representative of a proscribed race. Greater contempt for God could not have been shown than to confer such a favor on this enemy of God and His truth.

«ஏனெனில் அம்மோனியரும் மோவாபியரும் இஸ்ரவேலுக்கெதிராகக் காட்டிய கொடூரத்தினாலும் வஞ்சகத்தினாலும், அவர்கள் அவர் ஜனத்தின் சபையிலிருந்து என்றென்றும் நீக்கப்பட்டிருக்க வேண்டும் என்று தேவன் மோசேயின் மூலம் அறிவித்திருந்தார். உபாகமம் 23:3–6 ஐப் பாருங்கள். இந்த வார்த்தைக்கு வெளிப்படையான எதிர்ப்பாக, மகா ஆசாரியன் தேவனுடைய ஆலயத்திலுள்ள அறையில் சேமித்து வைக்கப்பட்டிருந்த காணிக்கைகளை வெளியேற்றிவிட்டு, தடைசெய்யப்பட்ட ஒரு இனத்தின் இந்த பிரதிநிதிக்காக ஒரு இடத்தை ஏற்படுத்தியிருந்தான். தேவனுக்கும் அவருடைய சத்தியத்துக்கும் விரோதியான இந்த சத்துருவுக்கு இப்படிப்பட்ட ஒரு அருளை வழங்கியதைக் காட்டிலும், தேவனை நோக்கிய அதிகமான அவமதிப்பு வேறொன்றும் காட்டப்பட்டிருக்க முடியாது.»

“On returning from Persia, Nehemiah learned of the bold profanation and took prompt measures to expel the intruder. ‘It grieved me sore,’ he declares; ‘therefore I cast forth all the household stuff of Tobiah out of the chamber. Then I commanded, and they cleansed the chambers: and thither brought I again the vessels of the house of God, with the meat offering and the frankincense.’

«Персиядән қайтқаннан кейін, Нехемия осы өктем қорлауды біліп, басқыншыны қуып шығару үшін дереу шаралар қолданды. «Мен бұған қатты қайғырдым, — деп мәлімдейді ол, — сондықтан Тобияның үй ішіндегі бүкіл заттарын бөлмеден сыртқа лақтырып тастадым. Содан соң мен бұйырдым, олар бөлмелерді тазартты; кейін мен Құдай үйінің ыдыстарын, астық тартуын және ладанын қайтадан сол жерге әкелдім».”

“Not only had the temple been profaned, but the offerings had been misapplied. This had tended to discourage the liberalities of the people. They had lost their zeal and fervor, and were reluctant to pay their tithes. The treasuries of the Lord’s house were poorly supplied; many of the singers and others employed in the temple service, not receiving sufficient support, had left the work of God to labor elsewhere.” Prophets and Kings, 670.

“Tapınak yalnızca murdar edilmekle kalmamış, sunular da yanlış yere sarf edilmişti. Bu durum, halkın cömert bağışlarını köreltme eğiliminde olmuştu. Onlar gayretlerini ve hararetlerini yitirmiş, ondalıklarını vermekte isteksiz hâle gelmişlerdi. Rab’bin evinin hazineleri yetersizce dolduruluyordu; ilâhî söyleyenlerin birçoğu ve tapınak hizmetinde görevlendirilen diğerleri, yeterli destek görmediklerinden, başka yerlerde çalışmak üzere Tanrı’nın işini bırakmışlardı.” Prophets and Kings, 670.

Shebna, Judas and Tobiah all represent Laodicean Adventists at the end of time.

Shebna, Judas, an Tobiah zey representierən all di Laodicean Adventists at di end of time.

Thus saith the Lord God of hosts, Go, get thee unto this treasurer, even unto Shebna, which is over the house, and say, What hast thou here? and whom hast thou here, that thou hast hewed thee out a sepulchre here, as he that heweth him out a sepulchre on high, and that graveth an habitation for himself in a rock? Behold, the Lord will carry thee away with a mighty captivity, and will surely cover thee. He will surely violently turn and toss thee like a ball into a large country: there shalt thou die, and there the chariots of thy glory shall be the shame of thy lord’s house. And I will drive thee from thy station, and from thy state shall he pull thee down. Isaiah 22:15–19.

Yahweh Jenerala Vitabuha iha nehan dehan: La’o ba hasoru tesoureiru ida-ne’e, ba Shebna, ne’ebé ukun uma laran, no dehan ba nia: “Ita iha saida iha nee? no ita iha sé mak iha nee, atu ita ko’a ba an fatin kuak ida iha nee, hanesan ema ne’ebé ko’a ba an fatin kuak ida iha leten, no hakerek hela fatin ida ba an iha fatuk ida?” Haree, Yahweh sei lori ita ba dook ho kativeiru boot ida, no sei taka metin ita. Nia sei dudu no baku fila-fali ita hanesan bola ida ba rai luan ida: iha nebaa mak ita sei mate, no iha nebaa kareta-funu sira husi ita-nia glória sei sai vergonha ba uma ita-na’in nian. No Hau sei hasai ita husi ita-nia postu, no husi ita-nia knaar mak nia sei hatuun ita. Isaías 22:15–19.

As the king of the north is approaching Jerusalem, and it is to be remembered that the approach is a progressive approach which the citizens of Jerusalem knew was coming. This is what is identified in Isaiah chapter twenty when Tartan the Assyrian commander conquered Ashdod in Egypt. They knew what was coming and Shebna spent his time making himself a fancy grave. Archeologists found Shebna’s grave and removed the written statement that was upon the grave entrance, and it is now in a British Museum. Amazingly enough, when Shebna got removed and Eliakim the son of Hilkiah took over Shebna’s leadership position, Eliakim the son of Hilkiah received a royal seal that he could use to endorse his name on official documents. That seal was also found by archeologists and is in the same museum in England. Shebna is in the museum represented by his grave, the mark of death, and Eliakim, the son of Hilkiah’s is in the museum with the representation of the seal of life.

Քանի որ հյուսիսի թագավորը մոտենում է Երուսաղեմին, և հարկ է հիշել, որ այդ մոտեցումը աստիճանական մոտեցում է, որի գալուստը Երուսաղեմի բնակիչները գիտեին։ Ահա թե ինչն է նշվում Եսայիա գրքի քսաներորդ գլխում, երբ ասորեստանցի զորահրամանատար Թարթանը նվաճեց Աշդոդը Եգիպտոսում։ Նրանք գիտեին, թե ինչ էր գալու, իսկ Սեբնան իր ժամանակը ծախսում էր իր համար շքեղ գերեզման պատրաստելով։ Հնագետները գտան Սեբնայի գերեզմանը և հեռացրին գերեզմանի մուտքի վրա եղած գրությունը, և այն այժմ գտնվում է Բրիտանական թանգարանում։ Զարմանալի կերպով, երբ Սեբնան հեռացվեց, և Հեղկիայի որդի Եղիակիմը ստանձնեց Սեբնայի ղեկավար պաշտոնը, Հեղկիայի որդի Եղիակիմը ստացավ արքայական կնիք, որով կարող էր իր անունը հաստատել պաշտոնական փաստաթղթերի վրա։ Այդ կնիքը նույնպես գտնվեց հնագետների կողմից և գտնվում է նույն թանգարանում՝ Անգլիայում։ Սեբնան թանգարանում ներկայացված է իր գերեզմանով՝ մահվան նշանով, իսկ Հեղկիայի որդի Եղիակիմը՝ կյանքի կնիքի ներկայացմամբ։

For Shebna’s rejection of the warning message concerning the king of the north, he was spewed out of the mouth of the Lord, and the word translated as “spewed” in Revelation’s warning to Laodicea actually means projectile vomiting. With Nehemiah he cast out Tobiah and his stuff and with Shebna he was violently tossed like a ball into a far country. Shebna is Laodicean Adventists who are rejecting the prophetic message that was unsealed in 1989 and preparing for the grave—the mark of the beast, and Eliakim the son of Hilkiah, is Philadelphia Adventism that receive the seal of God.

އިސްބަނާ އުތުރުގެ ރަސްގެފާނާ ބެހޭ އިންޒާރުގެ މެސެޖް ރައްދުކުރި ކަމުން، އޭނާ ރައްބުގެ އަފުން އުފުލައި ލެވުނެވެ، އަދި ލައޮދިކިޔާއަށް ރިވެލޭޝަންގެ އިންޒާރުގައި “އުފުލައި ލެވޭ” މިލަފުޒުގެ ތަރުޖަމާއަށް މާނަކީ ބާރުގަދަ ވޮމިޓިންގ އެކެވެ. ނެހެމިޔާއާ އެކު އެއްކަލަ ތޯބިޔާ އާއި އޭނާގެ ތަކެތި ބޭރުކުރި އިރު، އިސްބަނާ ދުރު ޤައުމަކަށް ބޯޅައެއް ފަދައިން ގަދަކަމާ އެކު އުކާލެވުނެވެ. އިސްބަނާ އަކީ 1989 ގައި މުހުރު ނެގިގެން ފާޅުވި ނަބީވެރި މެސެޖް ރައްދުކޮށް، ޤަބުރަށް—ދާއްޖާލުގެ ނިޝާނަށް—ތައްޔާރުވަމުން ދާ ލައޮދިކިޔާން އެޑްވެންޓިސްޓުންނެވެ، އަދި ހިލްކިޔާގެ ދަރި އެލިޔާކީމް އަކީ ފިލަޑެލްފިޔާ އެޑްވެންޓިޒަމް އެވެ، އެއީ އިލާހީ މުހުރު ލިބިގަންނަ ބައެކެވެ.

And it shall come to pass in that day, that I will call my servant Eliakim the son of Hilkiah: And I will clothe him with thy robe, and strengthen him with thy girdle, and I will commit thy government into his hand: and he shall be a father to the inhabitants of Jerusalem, and to the house of Judah. Isaiah 22:20, 21.

A na bɛ da nɔ inɛ, ma e na di ka N be ye N ka baarakɛla Eliakim, Hilkiya dencɛ, wele. N bɛ na a don i ka fini la, ka a sɛgɛsɛgɛ ni i ka taara ye, ka i ka fanga-dɔɔnin da a bolo la; a bɛna kɛ fa ye Yerusalɛm siginaw ma ani Juda so ye. Ezayi 22:20, 21.

At the Sunday law the wheat and tares of Adventism are separated, and the leadership of the church triumphant is given to Eliakim the son of Hilkiah, and the Lord then lifts up His church as an ensign as the third angel’s message swells to a loud cry. I have been perhaps too redundant by including the phrase “the son of Hilkiah,” when I could simply say Eliakim. But together the father and his child are a symbol of the Elijah message before the seven last plagues. Elijah’s message employs the symbolism of fathers and children to represent the first (father) and the last (son). This prophetic relationship contributes to the final riddles in chapter twenty-two. The promise to Eliakim, the son of Hilkiah is that the Lord would lay upon his shoulder the key of the house of David.

Kudinga kwa mutemo weSvondo gorosi namasawi zvechiAdventism zvinoparadzaniswa, uye utungamiri hwekereke inokunda hunopihwa kuna Eliakimi mwanakomana waHirikiya, uye ipapo Ishe vanosimudza kereke Yavo sechiratidzo apo shoko rengirozi yechitatu richikura kusvika pakuva kuchema kukuru. Zvichida ndave ndichidzokorora zvakanyanyisa nekuisa mutsara unoti “mwanakomana waHirikiya,” apo ndaigona kungoti Eliakimi. Asi pamwe chete, baba nemwana wavo chiratidzo cheshoko raEriya risati rasvika matambudziko manomwe okupedzisira. Shoko raEriya rinoshandisa chiratidzo chamadzibaba navana kumiririra wokutanga (baba) nowokupedzisira (mwanakomana). Ukama uhwu hwechiporofita hunobatsira kuzvirahwe zvokupedzisira zviri muchitsauko chemakumi maviri nezviviri. Chipikirwa kuna Eliakimi, mwanakomana waHirikiya, ndechokuti Ishe vaizoisa pafudzi rake kiyi yeimba yaDhavhidhi.

The “house of David” is the message of father and son that Jesus referred to in his final conversation with the rebellious Jews. It is also where He closes the book of Revelation. The house of David had a key, that if nothing else is used on October 22, 1844, for the only place in the Scriptures that references this key is in the message to the Philadelphian church.

«የዳዊት ቤት» ኢየሱስ ከዓመፀኞቹ አይሁድ ጋር ባደረገው የመጨረሻ ውይይት የጠቀሰው የአባትና የልጅ መልእክት ነው። እንዲሁም የራእይ መጽሐፍን የሚያጠናቀቀው በዚያው ነው። የዳዊት ቤት ቁልፍ ነበረው፤ ይህ ቁልፍ በጥቅምት 22, 1844 ላይ ከሌላ ምንም ነገር ጋር ካልተጠቀሰ፣ ምክንያቱም በቅዱሳት መጻሕፍት ውስጥ ይህን ቁልፍ የሚጠቅስ ብቸኛው ቦታ ለፊላዴልፍያ ቤተ ክርስቲያን በተሰጠው መልእክት ውስጥ ስለሆነ ነው።

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.

Eta Dabiden etxeko giltza haren sorbaldaren gainean ezarriko dut; hala, hark irekiko du, eta inork ez du itxiko; eta hark itxiko du, eta inork ez du irekiko. Isaias 22:22.

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. Behold, I will make them of the synagogue of Satan, which say they are Jews, and are not, but do lie; behold, I will make them to come and worship before thy feet, and to know that I have loved thee. Because thou hast kept the word of my patience, I also will keep thee from the hour of temptation, which shall come upon all the world, to try them that dwell upon the earth. Behold, I come quickly: hold that fast which thou hast, that no man take thy crown. Him that overcometh will I make a pillar in the temple of my God, and he shall go no more out: and I will write upon him the name of my God, and the name of the city of my God, which is new Jerusalem, which cometh down out of heaven from my God: and I will write upon him my new name. He that hath an ear, let him hear what the Spirit saith unto the churches. Revelation 3:7–12.

Naa na yɛwɔ Philadelphia asafo no bɔfo no so nkyerɛw sɛ; Yeinom na ɔkasa a ɔyɛ kronkron no, ɔno a ɔyɛ nokware no, ɔno a ɔwɔ Dawid safe no de ka, ɔno a ɔbue na obiara rentumi nto mu; na ɔto mu na obiara rentumi nbue; Minim wo nnwuma: hwɛ, mede ɔpon a ebue gu w’anim, na obiara rentumi nto mu: efisɛ wowɔ ahoɔden kakraa bi, na woakora me asɛm so, na woampa me din. Hwɛ, wɔn a wɔyɛ Satan hyiadan mufo no, wɔn a wɔka sɛ wɔyɛ Yudafo, nanso wɔnyɛ saa, na wodi atoro no; hwɛ, mɛma wɔaba abɛkotow w’anan ase, na wɔahu sɛ madɔ wo. Esiane sɛ woakora me boasetɔ asɛm no so nti, me nso mɛkora wo afi sɔhwɛ bere no mu, a ɛrebɛba wiase nyinaa so, de asɔ wɔn a wɔte asase so no ahwɛ. Hwɛ, mereba ntɛm: kura nea wowɔ mu den, na obiara annye wo ahenkyɛw. Nea odi nkonim no, mɛyɛ no dum wɔ me Nyankopɔn asɔredan no mu, na ɔrenkɔ bio ntena akyi: na mɛkyerɛw me Nyankopɔn din agu ne so, ne me Nyankopɔn kurow no din, a ɛyɛ Yerusalem Foforo, a efi ɔsoro fi me Nyankopɔn nkyɛn sian ba no: na mɛkyerɛw me din foforo no agu ne so. Nea ɔwɔ aso no, ma ontie nea Honhom no ka kyerɛ asafo ahorow no. Adiyisɛm 3:7–12.

Eliakim represents a Philadelphian during the Millerite movement that opens the Most Holy Place on October 22, 1844. I know that it was Christ our High Priest that opened that dispensational door, but Christ laid the key on the shoulder of Eliakim the son of Hilkiah, and states that “he shall open.” We have reached the point I pointed out at the beginning of this article.

𐐁𐑊𐐨𐐲𐑒𐐨𐑋 𐑮𐐨𐑐𐑮𐐯𐑟𐐯𐑯𐐻𐑕 𐑩 𐑓𐐨𐑊𐐩𐐔𐐯𐑊𐑓𐐨𐐲𐑯 𐑛𐐭𐑮𐐨𐑙 𐑞 𐑋𐐨𐑊𐐯𐑮𐐲𐐨𐐻 𐑋𐐭𐑝𐑥𐐯𐑯𐐻 𐑞𐐰𐐻 𐐬𐑐𐐯𐑯𐑟 𐑞 𐑋𐐬𐑕𐐻 𐐐𐐬𐑊𐐨 𐑐𐑊𐐩𐑕 𐐬𐑯 𐐲𐐿𐐻𐐬𐐺𐐯𐑮 22, 1844. 𐐌 𐑯𐐬 𐑞𐐰𐐻 𐐮𐐻 𐑢𐐲𐑟 𐑒𐑮𐐲𐐨𐑕𐐻 𐐊𐐊𐑼 𐐐𐐴 𐑐𐑮𐐨𐑕𐐻 𐑞𐐰𐐻 𐐬𐑐𐐯𐑯𐐔 𐐻𐐰𐐻 𐐔𐐮𐑕𐑐𐐯𐑯𐑕𐐩𐑖𐐲𐑯𐐲𐑊 𐐔𐐬𐑮, 𐐺𐐲𐐻 𐑒𐑮𐐲𐐨𐑕𐐻 𐑊𐐩𐐔 𐑞 𐑒𐐨 𐐬𐑯 𐑞 𐑖𐐬𐑊𐐔𐐯𐑮 𐐬𐑓 𐐁𐑊𐐨𐐲𐑒𐐨𐑋 𐑞 𐑕𐐲𐑯 𐐬𐑓 𐐐𐐮𐑊𐑒𐐲𐐨𐐲, 𐐰𐑯𐐔 𐑕𐐻𐐩𐐻𐑕 𐑞𐐰𐐻 “𐐐𐐨 𐑖𐐰𐑊 𐐬𐑐𐐯𐑯.” 𐐎𐐨 𐐐𐐰𐑝 𐑮𐐨𐐻𐑗𐐔 𐑞 𐑐𐐬𐐨𐑯𐐻 𐐌 𐑐𐐬𐐨𐑯𐐻𐐯𐐔 𐐲𐐻 𐑞 𐐺𐐯𐑜𐐮𐑯𐐮𐑙 𐐬𐑓 𐑞𐐮𐑕 𐐰𐑮𐐻𐐮𐑒𐑊.

There are eighteen times in Isaiah that we find the word “burden,” but seven of those times represent something that is carried upon the shoulder and eleven times it represents a prophecy of doom. One of those eighteen times the word that means a prophecy of doom is also simultaneously used to represent a burden that is carried upon the shoulder.

Ka Isaias la don hynniew phew phra sien ngi shem ïa ka kyntien “burden,” hynrei hynñiew na kitei ki sien ka pyni ïa kaei kaba la kit ha ka tyrpeng, bad khatwei sien ka pyni ïa ka jingïathuhlypa jong ka jingïapynjot. Ha kawei na kitei ki khat phra sien, ka kyntien kaba mut ka jingïathuhlypa jong ka jingïapynjot ka long ruh ha kajuh ka por ka dak ban pyni ïa ka burden kaba la kit ha ka tyrpeng.

The story of the valley of vision is about a message of doom that creates two classes of worshippers in Jerusalem. The prophetic message that identified the opening of the judgment was presented by Father Miller and it is the first angel’s message that ended when the holy place door was shut and the Most Holy Place was opened on October 22, 1844. The “burden” that was placed upon William Miller’s shoulder, that he was commissioned to carry to the world was the first angel’s message, a prophecy of doom that ended on October 22, 1844 with the arrival of the third angel’s message.

ꯚꯤꯖꯟ ꯒꯤ ꯂꯩꯕꯛ ꯂꯝꯃꯤꯁꯤꯡ ꯑꯁꯤ ꯖꯦꯔꯨꯁꯂꯦꯝꯗ ꯈꯨꯔꯨꯝꯖꯔꯤꯕ ꯃꯤꯌꯥꯝ ꯑꯅꯤ ꯁꯦꯝꯒꯠꯂꯛꯄ ꯃꯥꯡꯍꯜꯒ ꯃꯔꯤ ꯂꯩꯅꯕ ꯄꯥꯎꯖꯦꯜ ꯑꯃꯒꯤ ꯋꯥꯔꯤ ꯑꯃꯅꯤ꯫ ꯋꯥꯊꯛ ꯂꯩꯔꯕ ꯑꯁꯤꯗ ꯏꯅꯁꯥꯞ ꯑꯍꯥꯟꯕ ꯂꯥꯏꯔꯤꯛ ꯄꯨꯔꯛꯄ ꯃꯤꯂꯔ ꯏꯄꯥꯅ ꯄꯥꯎ ꯄꯤꯔꯛꯄ ꯄꯥꯎꯖꯦꯜ ꯑꯗꯨꯅ ꯍꯥꯏꯖꯤꯡ ꯍꯧꯔꯛꯄ ꯁꯥꯈꯤꯁꯦ; ꯑꯗꯨ ꯑꯍꯥꯟꯕ ꯑꯦꯟꯖꯦꯜꯒꯤ ꯄꯥꯎꯅꯤ, ꯑꯃꯁꯨꯡ 1844 ꯒꯤ ꯑꯣꯛꯇꯣꯕꯔ 22 ꯅꯨꯃꯤꯠꯇ ꯍꯣꯂꯤ ꯄ꯭ꯂꯦꯁꯀꯤ ꯂꯝꯃꯥꯡ ꯂꯣꯏꯁꯤꯟꯈꯤꯕꯗ ꯑꯃꯁꯨꯡ ꯃꯣꯁꯠ ꯍꯣꯂꯤ ꯄ꯭ꯂꯦꯁ ꯍꯥꯡꯗꯣꯛꯈꯤꯕꯗ ꯃꯇꯨꯡ ꯏꯅꯥꯛꯈꯤ꯫ ꯋꯤꯂ꯭ꯂꯤꯌꯝ ꯃꯤꯂꯔꯒꯤ ꯊꯌꯥꯕꯗ ꯊꯝꯈꯤꯕ “ꯚꯔꯗꯟ” ꯑꯗꯨ, ꯃꯍꯥꯛꯅ ꯃꯥꯂꯦꯝꯗ ꯄꯨꯔꯛꯄꯒꯤ ꯊꯧꯗꯥꯡ ꯄꯤꯈꯤꯕ ꯑꯗꯨ, ꯑꯍꯥꯟꯕ ꯑꯦꯟꯖꯦꯜꯒꯤ ꯄꯥꯎ ꯑꯗꯨꯅꯤ; ꯑꯗꯨ ꯃꯥꯡꯍꯜꯒ ꯃꯔꯤ ꯂꯩꯅꯕ ꯄꯥꯎꯖꯦꯜ ꯑꯃꯅꯤ, ꯃꯁꯤ 1844 ꯒꯤ ꯑꯣꯛꯇꯣꯕꯔ 22 ꯅꯨꯃꯤꯠꯇ ꯑꯍꯨꯝꯕ ꯑꯦꯟꯖꯦꯜꯒꯤ ꯄꯥꯎ ꯂꯥꯛꯄꯗ ꯂꯣꯏꯁꯤꯜꯂꯦ꯫

The “key of the house of David will I lay upon his shoulder,” and it says, “In that day,” “shall the nail that is fastened in the sure place be removed, and be cut down, and fall; and the burden that was upon it shall be cut off.”

«Давиддин үйүнүн ачкычын анын ийинине коём», жана мындай деп айтылат: «Ошол күнү бекем жерге кагылган мык алынат, кыйылып түшөт; ага илинген жүк да үзүлүп түшөт».

The word translated as “burden” here is the word identifying a prophecy of doom, but this prophecy of doom is not the Hebrew word Isaiah uses to represent something you carry on your shoulder. As the word for prophecy of doom it means that Eliakim, the son of Hilkiah would have the key of David placed upon his shoulder, and the burden that is upon his shoulder is a prophecy of doom. It is a profound play of words!

ឥឡូវនេះ ពាក្យដែលបានបកប្រែថា «បន្ទុក» នៅទីនេះ គឺជាពាក្យដែលសម្គាល់ទំនាយនៃវិនាសកម្ម ប៉ុន្តែ ទំនាយនៃវិនាសកម្មនេះ មិនមែនជាពាក្យហេប្រឺដែលអេសាយប្រើ ដើម្បីបង្ហាញអ្វីមួយដែលអ្នកសែងលើស្មារបស់អ្នកទេ។ ក្នុងនាមជាពាក្យសម្រាប់ទំនាយនៃវិនាសកម្ម វាមានន័យថា អេលីយ៉ាគីម កូនរបស់ហ៊ីលគាយ៉ា នឹងមានកូនសោររបស់ដាវីឌដាក់លើស្មារបស់គាត់ ហើយបន្ទុកដែលស្ថិតលើស្មារបស់គាត់នោះ គឺជាទំនាយនៃវិនាសកម្ម។ នេះជាការលេងពាក្យដ៏ជ្រាលជ្រៅមួយ!

Sister White says this about a key that is attached to the Bible.

Umzalwane White uthi lokhu ngofulufulawu oluxhunywe eBhayibhelini.

“Connected with the Word of God there is a key that unlocks the precious casket, to our satisfaction and delight. I feel thankful for every ray of light. In the future, experiences now to us very mysterious will be explained. Some experiences we may never fully comprehend until this mortal shall put on immortality.” Manuscript Releases, volume 17, 261.

“Söz i Xwedê re mifteyek heye ku sandoqa bihayî vedike, ji bo razîbûn û kêfa me. Ez ji bo her tîrêjek ronahiyê spasdar im. Di pêşerojê de, ezmûnên ku niha ji bo me pir razdar in dê werin ravekirin. Hinek ezmûn hene ku em dibe ku heta ku ev mirindar bê mirinegî pêve bike, qet bi temamî têbigihînin.” Manuscript Releases, volume 17, 261.

Miller’s opening remarks about his dream says this.

دەربارەی سەرەتاوتووەکانی میلەر سەبارەت بە خەونەکەی، ئەمە دەڵێت.

“I dreamed that God, by an unseen hand, sent me a curiously wrought casket about ten inches long by six square, made of ebony and pearls curiously inlaid. To the casket there was a key attached. I immediately took the key and opened the casket, when, to my wonder and surprise, I found it filled with all sorts and sizes of jewels, diamonds, precious stones, and gold and silver coin of every dimension and value, beautifully arranged in their several places in the casket; and thus arranged they reflected a light and glory equaled only to the sun.” Early Writings, 81.

«Аӡыҩра сыман, Анцәа, иубара змам напыла, исишьҭит аинтерес зманы иӡычыхны иҟаҵаз шәшьыра-цаҟьа, аурала жәох ԥышҳәа, аҭбааралагьы фба ҟьоукьа, абаноси амаржанқәеи рыла хырҩаны еибаркыса иҟаҵаз. Ацаҟьа иақәшәан ацаԥха. Сара уи ацаԥха шыскызҵәҟьа, иаасыртыт ацаҟьа; усҟан, сџьашьарази сеиҭамҩақәҵарази, избеит уи ишҭәыз хыԥхьаӡарада еиуеиԥшым хыбгала-шәагала иҟоу ауасхырқәа, алмазқәа, ахә ҳараку ахаҳәқәа, насгьы хыԥхьаӡарала, ахәыла, хкы-хкыла иҟоу ахьыи араӡни, урҭ зегьы ацаҟьа аҩнуҵҟа рхаҭыԥқәа рҿы ибзианы ишыркылаз; ус еиԥш ианеиҿкааз, урҭ рыԥхара акылҳарагьы акәын, амра ада егьиуа иеиҟаразаара зылшом.» Early Writings, 81.

In James White’s footnotes of the dream, he says this of the key.

Na pënëfut t James White za ñuum, da ko wax lii ci bët yépp.

The “‘key attached’ was his manner of interpreting the prophetic Word—Comparing scripture with scripture—the Bible its own interpreter. With this key Brother Miller opened the ‘casket,’ or the great truth of the advent to the world.” James White.

«کلیدِ الصاق‌شده» شیوهٔ او در تفسیر کلام نبوی بود—سنجیدنِ کتاب‌مقدس با کتاب‌مقدس—و کتاب‌مقدس، مفسّرِ خویش. برادر میلر با این کلید «صندوقچه»، یا آن حقیقت عظیمِ ظهور را، بر جهان گشود.» جیمز وایت.

James White commented on this dream, and in so doing he wrote an introduction. It is most important to recognize that Miller had his dream and published it in 1847, at least two years after the Great Disappointment, when the formerly unified Millerite Adventist’s had been scattered. Miller was separated from the movement, and the “little flock” that was “scattered abroad” were still suffering from the disappointment. Miller’s dream spoke to the situation and James White commented upon it and Ellen White referred to it in an absolutely positive manner. James White wrote an introduction to his dream, included his dream and then added a few footnotes. His introduction, the dream and the footnotes will be at the end of this article for those needing access to this information.

Yaakoob White ayaa ka faallooday riyadan, isaga oo sidaas samaynayana wuxuu qoray hordhac. Aad bay muhiim u tahay in la garto in Miller uu riyadiisa ku riyooday oo uu daabacay sannadkii 1847, ugu yaraan laba sannadood ka dib Niyad-jabkii Weynaa, xilligii ay kala firidhsanaayeen kuwii hore ahaan jiray Millerite Adventist ee mideysnaa. Miller wuxuu ka go’ay dhaqdhaqaaqa, waxaana “adhi yar” oo “meelo badan ku kala firidhsanaa” weli haystay xanuunka niyad-jabkaas. Riyadii Miller waxay ka hadlaysay xaaladdaas, Yaakoob White-na wuu ka faallooday, Ellen White-na waxay u tixraacday si gebi ahaanba togan. Yaakoob White wuxuu u qoray hordhac riyadiisa, wuxuu ku daray riyadii, dabadeedna wuxuu raaciyey dhowr faallo-hoose. Hordhiciisa, riyada, iyo faallooyinka hoose waxaa lagu soo lifaaqi doonaa dhammaadka maqaalkan kuwa u baahan helitaanka xogtan.

Isaiah twenty-two is an illustration of the beginning and ending of Adventism. In both histories there was and will be a separation that occurred on October 22, 1844 and then again at the Sunday law. The separation in both instances, the beginning and ending, is a fulfillment of the parable of the ten virgins. Sister White informs us the foolish virgins are Laodiceans. Shebna represents Laodicean Adventists in the beginning and ending of Adventism. Eliakim, the son of Hilkiah represents Philadelphian Adventists.

Isaya bɛɛri mɔgɔ fila ni fila ye Adventism ka daminɛ ni banbali ye ka jira. Tarikuw fila bɛɛ la, fara-fara dɔ bɛɛ kɛra ani a bɛɛ kɛ kelen October 22, 1844 la, o kɔfɛ ko Sunday law ye. Fara-fara o bɛɛ, daminɛ ani banbali la, ye sungurunin kelen ye ka dafa ni sigi tan ka masala la. Sister White bɛ an ye ko sunguruninw minnu ka kalan tɛ, olu ye Laodiceans ye. Shebna bɛ Laodicean Adventists ye Adventism ka daminɛ la ani a banbali la. Eliakim, Hilkiah ka dɛn, bɛ Philadelphian Adventists ye.

But Hilkiah also represents the father of Adventism for “he shall be a father to the inhabitants of Jerusalem, and to the house of Judah.” William Miller was respectfully called “Father Miller.” Miller had “the key of David” placed upon his shoulder, which represents his method of studying the Scriptures, “line upon line.”

Lakin Hilkiya həmçinin Adventizmin atasını təmsil edir, çünki “o, Yerusəlim sakinlərinə və Yəhuda nəslinə ata olacaqdır.” Uilyam Millerə ehtiramla “Ata Miller” deyirdilər. Millerin çiyninə “Davudun açarı” qoyulmuşdu ki, bu da Müqəddəs Yazıları “sətir üstə sətir” araşdırmaq üsulunu təmsil edir.

The casket being the Bible, he used the “key of David” representing the rules of prophetic interpretation that he employed to open the truths of the first angel. Those rules, (the key of David) and his prophecy of doom (the burden) that was understood with the key of David were hung “as a nail in a sure place” in the sanctuary. The “nail” was the date of October 22, 1844. The word “nail” means a pin, a nail or a stake, representing a waymark. The “burden,” or the prophecy of doom that was hung upon that nail was the first angel’s message and that message came to a conclusion on October 22, 1844, when the prophecy of doom had been fulfilled and was removed, cut down and it fell. It was removed for the prophetic message of doom had become past tense, and the nail then had to be moved into the Most Holy Place, where another burden of doom would be hung upon it.

خَزْنَةُ الْعَهْدِ هِيَ الْكِتَابُ الْمُقَدَّسُ، وَقَدِ اسْتَعْمَلَ «مِفْتَاحَ دَاوُدَ» الَّذِي يَرْمُزُ إِلَى قَوَاعِدِ التَّفْسِيرِ النَّبَوِيِّ الَّتِي اسْتَخْدَمَهَا لِفَتْحِ حَقَائِقِ الْمَلَاكِ الْأَوَّلِ. وَتِلْكَ الْقَوَاعِدُ، (مِفْتَاحُ دَاوُدَ) وَنُبُوَّتُهُ بِالْهَلَاكِ (الْوِزْرُ) الَّتِي فُهِمَتْ بِمِفْتَاحِ دَاوُدَ، عُلِّقَتْ «كَوَتِدٍ فِي مَوْضِعٍ أَمِينٍ» فِي الْمَقْدِسِ. وَكَانَ «الْوَتِدُ» هُوَ تَارِيخَ 22 أُكْتُوبَر 1844. وَتَعْنِي كَلِمَةُ «وَتِدٍ» دُبُّوسًا أَوْ مِسْمَارًا أَوْ وَتَدًا، مُمَثِّلَةً عَلَامَةَ طَرِيقٍ. وَ«الْوِزْرُ»، أَيْ نُبُوَّةُ الْهَلَاكِ الَّتِي عُلِّقَتْ عَلَى ذَلِكَ الْوَتِدِ، كَانَتْ هِيَ رِسَالَةَ الْمَلَاكِ الْأَوَّلِ، وَقَدْ بَلَغَتْ تِلْكَ الرِّسَالَةُ خَاتِمَتَهَا فِي 22 أُكْتُوبَر 1844، حِينَ كَانَتْ نُبُوَّةُ الْهَلَاكِ قَدْ تَحَقَّقَتْ، فَنُزِعَتْ وَقُطِعَتْ وَسَقَطَتْ. وَقَدْ أُزِيلَتْ لِأَنَّ الرِّسَالَةَ النَّبَوِيَّةَ بِالْهَلَاكِ كَانَتْ قَدْ صَارَتْ مِنَ الْمَاضِي، وَكَانَ لَازِمًا عِنْدَئِذٍ أَنْ يُنْقَلَ الْوَتِدُ إِلَى قُدْسِ الْأَقْدَاسِ، حَيْثُ يُعَلَّقُ عَلَيْهِ وِزْرٌ آخَرُ بِالْهَلَاكِ.

Miller’s prophecy of doom, that was understood by the prophetic rules represented as “the key of David” would place a nail in the holy place that would hold all the glory of his father’s house. The word “glory” in the passage means weight. What holds the weight of a house is the house’s foundation. Miller’s foundational work holds the weight of all the additional light of the third angel’s message represented by the “offspring and the issue.” It holds the weight of all the various vessels of the temple. And the foundation was laid for a temple to place a glorious throne.

میلەرەکەی پێشبینییەکەی وێرانبوون، کە بە یاساکانی پێشبینی وەک «کلیلەی داوود» تێگەیشترا بوو، میخێک لە شوێنی پیرۆزدا دادەنێت کە هەموو شکۆی ماڵی باوکی لەسەر دەگیرێت. وشەی «شکۆ» لەم دەقەدا واتای قورسایییە. ئەوەی قورساییی ماڵێک هەڵدەگرێت، بناغەی ئەو ماڵەیە. کاری بناغەییی میلەر قورساییی هەموو ئەو ڕووناکیی زیاترە هەڵدەگرێت کە پەیامی فریشتەی سێیەم نمایەندەی دەکات بە «نەوە و دەرچوو». قورساییی هەموو جۆرە کەلوپەلی جیاوازی پەرستگاکەش هەڵدەگرێت. و بناغەکە بۆ پەرستگایەک دانرا تا تەختێکی پرشکۆی لەسەر دابنرێت.

Eliakim the son of Hilkiah represents the Philadelphian church. Eliakim means the God of raising, for Eliakim, the father of Jerusalem represents William Miller who God used to raise up the foundations of God’s chosen covenant people. He is the son of Hilkiah which is derived from two words, the second being God and the first meaning “smoothness” as in smoothness of speaking. Hilkiah represents God’s Word or voice and His son represents the raising of the temple.

ኤልያቂም የኪልቅያስ ልጅ የፊላዴልፊያ ቤተ ክርስቲያንን ይወክላል። ኤልያቂም ማለት አምላክ የሚያስነሣ ማለት ነው፤ ምክንያቱም ኤልያቂም፣ የኢየሩሳሌም አባት፣ እግዚአብሔር የመረጠውን የቃል ኪዳን ሕዝብ መሠረቶች እንዲነሡ ለመጠቀም የተጠቀመበትን ዊልያም ሚለርን ይወክላል። እርሱ የኪልቅያስ ልጅ ነው፤ ይህም ስም ከሁለት ቃላት የተገኘ ሲሆን፣ ሁለተኛው እግዚአብሔር ማለት ሲሆን፣ የመጀመሪያው ደግሞ “የንግግር ለስላሳነት” እንደሚል ለስላሳነት ማለት ነው። ኪልቅያስ የእግዚአብሔርን ቃል ወይም ድምፅ ይወክላል፤ ልጁም የቤተ መቅደሱን መነሣት ይወክላል።

At the end of Adventism there must be a prophecy of doom, and that prophecy is the third angel of Revelation fourteen. There must be a key at the end that was typified by Miller’s key. The “key” in our day is based upon the repetition of history, and especially the rule of first mention, which includes or is the principle represented by Christ Himself as the Alpha and Omega. There must be a son of Miller. Miller then as the father becomes Hilkiah the Word of the Lord, and the son of Miller is Eliakim, meaning the God of raising. Father Miller raised the temple and the son of Miller identifies when Laodicea and Philadelphia are separated and the Philadelphians are raised up as an ensign. There must be a nail that is fastened, but not in the holy place as in Miller’s history, but in the Most Holy Place. That nail and the burden that is hung upon it will be cut off at the end of the third angel’s message as it was at the end of the first angel’s message. When Michael stands up and human probation closes the prophecy of doom will be past tense, removed, cut off and fallen.

ئەدڤەنتیسمەوە لە کۆتاییدا پێویستە پێشبینییەکی لەناوچوون هەبێت، و ئەو پێشبینییە فرشتەی سێیەمی ئاشکراکردنی چواردەیە. پێویستە لە کۆتاییدا کلیلیکێک هەبێت کە بە کلیلیکی میلەر نموونەکراو بوو. «کلیل» لە سەردەمی ئێمەدا لەسەر دووبارەبوونەوەی مێژوو دامەزرابووە، و بە تایبەتی لەسەر یاسای یەکەم باسکردن، کە خۆی لەخۆدەگرێت یان هەمان ئەو بنەمایەیە کە لە شەخسی مەسیحدا وەک ئەلفا و ئۆمێگا نمایەندەی دەکرێت. پێویستە کوڕێکی میلەر هەبێت. کەواتە میلەر وەک باوک دەبێتە حِلقیاه، واتە وشەی یەزدان، و کوڕی میلەر ئەلیاقیمە، کە واتای خوای هەڵساندنە. باوکی میلەر پەرستگا هەڵستاند، و کوڕی میلەر دیاری دەکات کەی لاودیکیا و فیلادلفیا لێک جیادەکرێنەوە و فیلادلفییەکان وەک ئاڵایەک هەڵدەدرێن. پێویستە میخێکی چەسپاو هەبێت، بەڵام نە لە شوێنی پیرۆزدا وەک لە مێژووی میلەردا، بەڵکو لە پیرۆزترین شوێندا. ئەو میخە و ئەو بارەی کە لێی هەڵواسراوە، لە کۆتایی پەیامی فرشتەی سێیەمدا دەبڕدرێن، وەک چۆن لە کۆتایی پەیامی فرشتەی یەکەمدا بڕدرا. کاتێک میکائیل هەڵدەستێت و ماوەی تاقیکردنەوەی مرۆڤی کۆتایی دێت، پێشبینییەکەی لەناوچوون دەبێتە کاتی رابردوو، لابراو، بڕاو و کەوتوو.

The separation or scattering after the passing of time in 1844 will be repeated at the Sunday law. Isaiah twenty-two is an illustration of the circumstances that lead to the separation of Laodicean Adventists from Philadelphian Adventists that takes place at the Sunday law crisis.

ᎤᏓᏣᏓᏂᏅ ᎠᎴ ᎤᏓᎴᏅᎢ 1844 ᎤᏕᏘᏴᏛ ᎣᏂ ᎤᏁᎬᎢ ᎤᏂᎾᏠᏍᏗ ᎢᏳᏍᏗ ᎦᏅᏍᏓ ᎤᏁᎬ ᎤᎵᏍᏆᏂᎪᏗ ᎠᏂᏍᎦᏯ ᎤᏁᎬᎢ ᎨᏒ ᏙᏓᎦᎾᎩᏔᏂ ᏓᎨᏥᎵᏍᏕᎸᎯ. ᎡᏏᏯ 22 ᎦᏬᏂᏍᎬ ᎤᏤᎵᎦ ᎠᎴ ᎤᏍᏆᏂᎪᏙᏗ ᏂᎨᏒ Ꮎ ᎠᏂᎴᎣᏗᏏᎠ ᎠᏂᎠᏫᏕᏫᏍᏗ ᎤᏂᏓᎴᏍᏗ ᎠᏂᏈᎳᏕᎵᏈᎠ ᎠᏂᎠᏫᏕᏫᏍᏗ ᎤᏂᏙᎯᏳᏒᎯ ᎦᏅᏍᏓ ᎤᏁᎬ ᎤᎵᏍᏆᏂᎪᏗ ᎠᏁᎯ ᎤᏪᎵᏍᏛ ᎢᏳᏍᏗ.

And unto the angel of the church of the Laodiceans write; These things saith the Amen, the faithful and true witness, the beginning of the creation of God; I know thy works, that thou art neither cold nor hot: I would thou wert cold or hot. So then because thou art lukewarm, and neither cold nor hot, I will spue thee out of my mouth. Because thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked: 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. As many as I love, I rebuke and chasten: be zealous therefore, and repent. Behold, I stand at the door, and knock: if any man hear my voice, and open the door, I will come in to him, and will sup with him, and he with me. To him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne. He that hath an ear, let him hear what the Spirit saith unto the churches. Revelation 3:7–22.

لە ئانجلۆی کڵێسای لاودیکییەکان بنووسە: ئەمانە دەفەرموێت ئامین، شاهیدی دڵسۆز و ڕاست، سەرەتای بەدیهێنانی خودا؛ من کارەکانت دەزانم، کە نە ساردیت و نە گەرم: خۆزگەم بە سارد بوویتایە یان گەرم. کەواتە، لەبەر ئەوەی تۆ گڵاوگەرمی و نە ساردیت و نە گەرم، دەتفەڵم لە دەمم. چونکە دەڵێیت، من دەوڵەمەندم، و سامانی زۆرم هەیە، و پێویستم بە هیچ نییە؛ و نازانیت کە تۆ بێچارە و ناخۆشحال و هەژار و کوێر و ڕووتی. پێشنیارت لێ دەکەم کە لە من زێڕی تاقیکراوە لە ئاگر بکڕیت، تاکو دەوڵەمەند بیت؛ و جلوبەرگی سپی، تاکو بپۆشرێیت، و شەرمەزاریی ڕووتیت دەرنەکەوێت؛ و چاوت بە دەرمانی چاو مەسح بکە، تاکو ببینیت. هەر ئەوانەی من خۆشم دەوێن، سەرزەنشت دەکەم و تەمبێیان دەکەم: بۆیە غیرەتدار بە و تەوبە بکە. ئەوەتا، لە بەردەم دەرگا دەوەستم و دەدەمە دەرگا: ئەگەر یەکێک دەنگم ببیستێت و دەرگا بکاتەوە، دەچمە ژوورەوە بۆ لای، و لەگەڵی نان دەخۆم، و ئەویش لەگەڵ من. ئەوەی سەردەکەوێت، ئەو مافەم پێ دەبەخشم کە لەگەڵ من لەسەر تەختی من دابنیشێت، هەروەک منیش سەرم کەوت و لەگەڵ باوکم لەسەر تەختی ئەو دانیشتوم. ئەوەی گوێی هەیە، با ببیستێت ڕۆح چی بە کڵێساکان دەفەرموێت. ئاشکراکردنەوەی 3:7–22.

After the introduction to the dream James White, then includes the dream with footnotes. I have no problems with James White’s application of Miller’s dream, in spite of the fact that we have published often an interpretation of his dream that differs somewhat from James White’s. The basic approach of James White that differs from what we have published is that he places the “jewels” in the context of God’s people, and we understand the jewels are prophetic truths. There is no contradiction for a man reflects what he believes, and the scattering of the jewels after the Great Disappointment typifies the scattering of God’s people PRIOR to the Sunday law. But this fact is for a future study.

مقدمةَ الحلمِ، يوردُ جيمس وايت بعد ذلك الحلمَ مع الحواشي. وليس لديّ أيُّ إشكالٍ مع تطبيقِ جيمس وايت لحلمِ ميلر، على الرغم من أننا قد نشرنا مرارًا تفسيرًا لحلمه يختلف إلى حدٍّ ما عن تفسيرِ جيمس وايت. والمنهجُ الأساسيُّ عند جيمس وايت، الذي يختلف عمّا نشرناه، هو أنه يضع «الجواهر» في سياقِ شعبِ الله، بينما نفهم نحن أن الجواهرَ هي حقائقُ نبوية. ولا يوجد تناقض، لأن الإنسانَ يعكس ما يؤمن به، كما أن تبديدَ الجواهر بعد خيبة الأمل العظمى يرمز إلى تشتّت شعبِ الله قبل قانون الأحد. غير أن هذه المسألةَ موضعُ دراسةٍ مستقبلية.

James White’s introduction to William Miller’s Dream

James White ãr William Miller ãm mda lïŋ yeŋɛ̈

“The following dream was published in the Advent Herald, more than two years since. I then saw that it clearly marked out our past second advent experience, and that God gave the dream for the benefit of the scattered flock.

«آشێکەی خوارەوە لە نامەی Advent Heraldدا بڵاوکرایەوە، زیاتر لە دوو ساڵ پێش ئێستا. لەو کاتەدا بینییم کە بە ڕوونی ئەزموونی ڕابردووی ئێمە لە چاوەڕوانی دووەمین هاتنەوەی مەسیح نیشان دەدات، و خودا ئەو خەونەی بۆ سوودی مەڕی بڵاوکراو دا.»

“Among the signs of the near approach of the great and the terrible day of the Lord, God has placed dreams. See Joel 2:28–31; Acts 2:17–20. Dreams may come in three ways; first, ‘through the multitude of business.’ See Ecclesiastes 5:3. Second, those who are under the foul spirit and deception of Satan, may have dreams through his influence. See Deuteronomy 8:1–5; Jeremiah 23:25–28; 27:9; 29:8; Zechariah 10:2; Jude 8. And third, God has always taught, and still teaches his people more or less by dreams, which come through the agency of angels and the Holy Spirit. Those who stand in the clear light of truth will know when God gives them a dream; and such will not be deceived and led astray by false dreams.

“Մեծ և ահեղ Տիրոջ օրվա մոտալուտ գալստյան նշանների թվում Աստված դրել է երազները։ Տե՛ս Հովել 2:28–31, Գործք 2:17–20։ Երազները կարող են գալ երեք կերպ։ Առաջին՝ «շատ զբաղմունքից»։ Տե՛ս Ժողովող 5:3։ Երկրորդ՝ նրանք, ովքեր գտնվում են Սատանայի պղծարար ոգու և խաբեության ազդեցության տակ, կարող են երազներ ունենալ նրա ներգործությամբ։ Տե՛ս Երկրորդ Օրինաց 8:1–5, Երեմիա 23:25–28, 27:9, 29:8, Զաքարիա 10:2, Հուդա 8։ Եվ երրորդ՝ Աստված միշտ ուսուցանել է և այժմ էլ ավելի կամ պակաս չափով ուսուցանում է իր ժողովրդին երազներով, որոնք գալիս են հրեշտակների և Սուրբ Հոգու միջոցով։ Նրանք, ովքեր կանգնած են ճշմարտության հստակ լույսի մեջ, կիմանան, թե երբ է Աստված իրենց երազ տալիս, և այդպիսիք չեն խաբվի ու չեն մոլորվի կեղծ երազներով։”

“And he said, Hear now my words; if there be a prophet among you, I the LORD will make myself known unto him in a vision, and will speak unto him in a dream. Numbers 12:5.

“Li jê re got, Niha guh bidin gotinên min; heke di nav we de pêxemberek hebe, ez XUDÊ xwe bi dîtineke didim naskirin, û bi xewnekê bi wî re diaxivim.” Jimar 12:5.

“Said Jacob, ‘The angel of the Lord spake unto me in a dream.’ Genesis 31:2. ‘And God came to Laban the Syrian in a dream by night.’ Genesis 31:24. Read the dreams of Joseph, in Genesis 37:5–9, and then the interesting story of their fulfilment in Egypt.

߁ߊߓߏ߬ ߞߊ߫ ߞߏ߫، «ߌߟߊ߫ ߡߊ߰ ߟߊ߫ ߡߍ߲ߘߍ ߓߐ߫ ߒ ߡߊ߬ ߘߐߞߣߍ߲ ߘߐ߫»۔ ߖߍߣߍߛߌߛߌ 31:2۔ «ߊߟߊ߫ ߣߊ߬ ߟߊߓߊߣߊ ߛ߭ߌߙߌߦߊ߲ ߡߊ߬ ߘߐߞߣߍ߲ ߘߐ߫ ߛߎ߬ߡߊ ߘߐ߫»۔ ߖߍߣߍߛߌߛߌ 31:24۔ ߦߏߛߋߝߌ ߞߊ߬ߝߏߦߌߟߌ ߟߎ߬ ߞߊ߬ߟߋ߬، ߖߍߣߍߛߌߛߌ 37:5–9 ߞߣߐ߫، ߊ߬ ߣߌ߫ ߏ߬ ߟߎ߬ ߓߊ߯ߙߊ ߟߊ߫ ߞߊ߬ߟߋ߬ߟߌ ߡߊ߬ ߡߌߛ߭ߙߌ߫ ߘߐ߫ ߖߊ߲߬ߘߐ߬ ߞߏߝߐߦߌߟߌ ߞߊ߬ߟߋ߬।

“In Gibeon the Lord appeared to Solomon in a dream by night. 1 Kings 3:5. The great important image of the second chapter of Daniel was given in a dream, also the four beasts, etc. of the seventh chapter. When Herod sought to destroy the infant Saviour Joseph was warned in a dream to flee into Egypt. Matthew 2:13.

“Gibeon gi Yahwe bi Solomɔn nalua na marɔl piny.” 1 Kings 3:5. Rombo maduonʼ ma ber ahinya mar Daniel mokadho mar ariyo ne omiyore e marɔl piny, bende le angʼwen kod gik moko duto mag mokadho mar abiriyo. Kane Herod onono ni otemo kel tho ewi Walo ma ne nyathi matin, Joseph ne oyudo siem e marɔl piny ni one e Misri. Matthew 2:13.

“And it shall come to pass in the LAST DAYS, saith God, I will pour out of my Spirit upon all flesh: and your sons and your daughters shall prophesy, and your young men shall see visions, and your old men shall dream dreams. Acts 2:17.

“Y será que en los POSTREROS DÍAS, dice Dios, derramaré de mi Espíritu sobre toda carne; y vuestros hijos y vuestras hijas profetizarán, y vuestros jóvenes verán visiones, y vuestros ancianos soñarán sueños.” Hechos 2:17.

“The gift of prophecy, by dreams and visions, is here the fruit of the Holy Spirit, and in the last days is to be manifested sufficiently to constitute a sign. It is one of the gifts of the gospel church.

«Հռչակության պարգևը՝ երազներով և տեսիլքներով, այստեղ Սուրբ Հոգու պտուղն է, և վերջին օրերում պետք է բավականաչափ դրսևորվի, որպեսզի նշան կազմի։ Այն ավետարանական եկեղեցու պարգևներից մեկն է։»

“And he gave some apostles; and some PROPHETS; and some evangelists; and some pastors and teachers; For the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ. Ephesians 4:11, 12.

“တော်မူသည်မှာ အချို့ကို တမန်တော်များအဖြစ်လည်းကောင်း၊ အချို့ကို ပရောဖက်များအဖြစ်လည်းကောင်း၊ အချို့ကို ဧဝံဂေလိဟောပြောသူများအဖြစ်လည်းကောင်း၊ အချို့ကို သိုးထိန်းများနှင့် ဆရာများအဖြစ်လည်းကောင်း ပေးတော်မူ၏။ ထိုသို့ ပေးတော်မူခြင်းသည် သန့်ရှင်းသူတို့ကို ပြည့်စုံစေခြင်းအတွက်လည်းကောင်း၊ ဓမ္မအမှုတော်ဆောင်ရွက်ခြင်းအတွက်လည်းကောင်း၊ ခရစ်တော်၏ ကိုယ်ခန္ဓာကို တည်ဆောက်မြှင့်တင်ခြင်းအတွက်လည်းကောင်း ဖြစ်၏။ ဧဖက် ၄း၁၁၊ ၁၂။”

“And God hath set some in the church, first apostles, secondarily PROPHETS, etc. 1 Corinthians 7:28.

“And God hath set some in the church, first apostles, secondarily PROPHETS, etc. 1 Corinthians 7:28.

“Despise not PROPHESYINGS. 1 Thessalonians 5:20. See also Acts 13:1; 21:9; Romans 12:6; 1 Corinthians 14:1, 24, 39. Prophets or prophesyings are for the edification of the church of Christ; and there is no evidence that can be produced from the word of God, that they were to cease before evangelists, pastors and teachers were to cease. But says the objector, ‘There has been so many false visions and dreams that I cannot have confidence in anything of the kind.’ It is true that Satan has his counterfeit. He always had false prophets, and certainly we may expect them now in this his last hour of deception and triumph. Those who reject such special revelations because the counterfeit exists, may with equal propriety go a little farther and deny that God ever revealed himself to man in a dream or a vision, for the counterfeit always existed.

“ፕሮፌሲንግ ኣይትናዓቑ። 1 ተሰሎንቄ 5፡20። ተወሳኺ እውን ግብሪ ሃዋርያት 13፡1፤ 21፡9፤ ሮሜ 12፡6፤ 1 ቆሮንቶስ 14፡1, 24, 39 ርአዩ። ነብያት ወይ ፕሮፌሲንግ ንምህናጽ ቤተ ክርስቲያን ክርስቶስ እዮም፤ ካብ ቃል ኣምላኽ ድማ ቅድሚ ወንጌላውያንን ጓሶትን መምህራንን ካብ ዝቋረጹ ንሳቶም ክቋረጹ እዮም ዝብል ዝቐርብ ሓደ መርትዖ የለን። ግና እቲ ተቓዋሚ ይብል፦ ‘ክንደይ ዝበዝሑ ሓሰት ራእይን ሕልምን ኣለዉ እሞ፣ ኣነ ኣብ ከምዚ ዓይነት ነገር እምነት ክህልወኒ ኣይክእልን እየ።’ ሓቂ እዩ፤ ሰይጣን ናቱ ሓሰተኛ ኣምሳል ኣለዎ። ንሱ ኩሉ ጊዜ ሓሰተኛታት ነብያት ነይሮምዎ፤ እምበኣር ሕጂ ኣብዚ ናቱ መወዳእታ ሰዓት ምትላልን ዓወትን ብርግጽ ንሳቶም ክንጽበ ንኽእል ኢና። እቶም ሓሰተኛ ኣምሳል ስለ ዘሎ ከምዚ ዓይነት ፍሉይ ምግላጽ ዝነጽጉ ሰባት፣ ብተመሳሳሊ ኣግባብ ሓንቲ ደረጃ ንቕድሚት ብምኻድ፣ ኣምላኽ ንሰብ ብሕልሚ ወይ ብራእይ ከቶ ከም ዘይተገልጸ ክኽሕዱ ይኽእሉ፤ ምኽንያቱ እቲ ሓሰተኛ ኣምሳል ኩሉ ጊዜ ነይሩ እዩ።”

“Dreams and visions are the medium through which God has revealed himself to man. Through this medium he spake to the prophets; he has placed the gift of prophecy among the gifts of the gospel church, and has classed dreams and visions with the other signs of the ‘LAST DAYS.’ Amen.

«Զգաստութիւններն ու տեսիլքները այն միջոցն են, որոնց միջոցով Աստուած յայտնած է իրեն մարդուն։ Այս միջոցով ան խօսեցաւ մարգարէներուն. ան մարգարէութեան պարգեւը դրած է աւետարանի եկեղեցւոյ պարգեւներուն մէջ, եւ զգաստութիւններն ու տեսիլքները դասած է «ՎԵՐՋԻՆ ՕՐԵՐ»ու այլ նշաններուն հետ։ Ամէն։»

“My object in the above remarks has been to remove objections in a scriptural manner, and prepare the mind of the reader for the following.” James White, Brother Miller’s Dream, 1–3.

«ور مراد من الملاحظات السالفة إزالة الاعتراضات على نحوٍ كتابي، وتهيئة ذهن القارئ لما يلي». James White, Brother Miller’s Dream, 1–3.

William Miller’s Second Dream

دِ وَمِیَن سیگنِند دِرِم

“I dreamed that God, by an unseen hand, sent me a curiously wrought casket about ten inches long by six square, made of ebony and pearls curiously inlaid. To the casket there was a key attached. I immediately took the key and opened the casket, when, to my wonder and surprise, I found it filled with all sorts and sizes of jewels, diamonds, precious stones, and gold and silver coin of every dimension and value, beautifully arranged in their several places in the casket; and thus arranged they reflected a light and glory equaled only to the sun.

«КӀысау со, Дела пӀынзарна къухь эйш, сона цӀаккха хӀума тӀехьайра — ийс дюйм кӀацӀ, ялх къвадрат, эбен хьалха а, маржанашца кхолла хьалхайо, йиш йолу, чӀогӀа хаза санна дӀаделла сандыкъ. И сандыкъ тӀе цуьнан догӀа долу ачкъий тӀетохна дара. Со шен тӀехь ачкъий дӀатӀа аьтта, сандыкъ дӀа аьллача, са хьекъале а, са тӀекхача а, цуьнан чохь тайп-тайпана а, барам-барамана а йоьхьна хазнаш, алмазаш, багах кхачам болу тӀулгаш, долу а, дехкар а, арз а, мехкан а доцуш, алтын а, сребро а долу ахчанаш дӀасайоьллуш, шайн-шайн меттигашка чӀогӀа хаза аьтту санна дӀадихкина карийра; и санна дӀадихкина хуьлий, царна къайле а, маьлханна цхьана тӀе хила йиш йоцу нур а, цӀенна шовда а дӀасахьа дара.»

“I thought it was not my duty to enjoy this wonderful sight alone, although my heart was overjoyed at the brilliancy, beauty, and value of its contents. I therefore placed it on a center table in my room and gave out word that all who had a desire might come and see the most glorious and brilliant sight ever seen by man in this life.

“ئان قاپسايىنمۇ دەپ ئويلىمىدىم بۇ ئادەمدىن بۇ ھاياتتا كۆرۈلگەن ئەڭ شانلىق ۋە ئەڭ پارلاق مەنزىرىنى يالغۇز ئۆزۈملا ھوزۇرلىنىش مەجبۇرىيىتىم بار دەپ، گەرچە كۆڭلۈم ئۇنىڭ ئىچىدىكى نەرسىلەرنىڭ پارلاقلىقى، گۈزەللىكى ۋە قىممىتى سەۋەبىدىن ئىنتايىن شادلانغان بولسىمۇ. شۇڭا ئۇنى ئۆيۈمدىكى ئوتتۇرا ئۈستەل ئۈستىگە قويدۇم ۋە خالىغانلارنىڭ كېلىپ، بۇ ھاياتتا ئادەم كۆرگەن ئەڭ شانلىق ۋە ئەڭ پارلاق مەنزىرىنى كۆرۈشى مۇمكىنلىكىنى خەۋەر قىلدىم.

“The people began to come in, at first few in number, but increasing to a crowd. When they first looked into the casket, they would wonder and shout for joy. But when the spectators increased, everyone would begin to trouble the jewels, taking them out of the casket and scattering them on the table. I began to think that the owner would require the casket and the jewels again at my hand; and if I suffered them to be scattered, I could never place them in their places in the casket again as before; and felt I should never be able to meet the accountability, for it would be immense. I then began to plead with the people not to handle them, nor to take them out of the casket; but the more I pleaded, the more they scattered; and now they seemed to scatter them all over the room, on the floor and on every piece of furniture in the room.

«Халық келе бастады, әуелде саны аз еді, бірақ бірте-бірте қалың топқа айналды. Олар әуелі сандықшаға көз салғанда, таңырқап, қуаныштан дауыстайтын. Бірақ тамашалаушылар көбейген кезде, бәрі асыл тастарды мазалай бастап, оларды сандықшадан шығарып алып, үстелдің үстіне шашатын болды. Мен иесі сандықшаны да, асыл тастарды да қайтадан менен талап етеді деп ойлай бастадым; ал егер олардың шашылып кетуіне жол берсем, оларды бұрынғыдай етіп қайтадан сандықшаның өз орындарына ешқашан орналастыра алмаймын; әрі мен мұндай жауапкершілікке ешқашан төтеп бере алмайтындай сезіндім, өйткені ол орасан зор болар еді. Сонда мен адамдардан оларға қол тигізбеулерін де, оларды сандықшадан алмауларын да жалбарына өтіне бастадым; бірақ мен неғұрлым өтінген сайын, олар соғұрлым көбірек шашты; енді олар оларды бүкіл бөлменің ішіне, еденге және бөлмедегі әрбір жиһаздың үстіне шашып жатқандай көрінді.»

“I then saw that among the genuine jewels and coin they had scattered an innumerable quantity of spurious jewels and counterfeit coin. I was highly incensed at their base conduct and ingratitude, and reproved and reproached them for it; but the more I reproved, the more they scattered the spurious jewels and false coin among the genuine.

“Сонин би тэд жинхэнэ эрдэнэс ба зоосны дунд тоолж баршгүй олон хуурамч эрдэнэс, хуурамч зоос тараасныг харлаа. Тэдний өөдгүй авир, талархалгүй байдалд би ихэд хилэгнэж, үүнийх нь төлөө тэднийг зэмлэн буруутгав; гэвч би хэдий чинээ зэмлэнэ, төдий чинээ тэд жинхэнэ эрдэнэсийн дунд хуурамч эрдэнэс, хуурамч зоосыг тараасаар байв.

“I then became vexed in my physical soul and began to use physical force to push them out of the room; but while I was pushing out one, three more would enter and bring in dirt and shavings and sand and all manner of rubbish, until they covered every one of the true jewels, diamonds, and coins, which were all excluded from sight. They also tore in pieces my casket and scattered it among the rubbish. I thought no man regarded my sorrow or my anger. I became wholly discouraged and disheartened, and sat down and wept.

“𐑲𐑞𐑩𐑯 𐑚𐑦𐑒𐑱𐑥 𐑝𐑧𐑒𐑕𐑑 𐑦𐑯 𐑥𐑲 𐑓𐑦𐑟𐑦𐑒𐑩𐑤 𐑕𐑴𐑤 𐑯 𐑚𐑦𐑜𐑨𐑯 𐑑 𐑿𐑟 𐑓𐑦𐑟𐑦𐑒𐑩𐑤 𐑓𐑹𐑕 𐑑 𐑐𐑫𐑖 𐑞𐑧𐑥 𐑬𐑑 𐑝 𐑞 𐑮𐑵𐑥; 𐑚𐑳𐑑 𐑢𐑲𐑤 𐑲 𐑢𐑪𐑟 𐑐𐑫𐑖𐑦𐑙 𐑬𐑑 𐑢𐑳𐑯, 𐑔𐑮𐑰 𐑥𐑹 𐑢𐑫𐑛 𐑧𐑯𐑑𐑼 𐑯 𐑚𐑮𐑦𐑙 𐑦𐑯 𐑛𐑻𐑑 𐑯 𐑖𐑱𐑝𐑦𐑙𐑟 𐑯 𐑕𐑨𐑯𐑛 𐑯 𐑷𐑤 𐑥𐑨𐑯𐑼 𐑝 𐑮𐑳𐑚𐑦𐑖, 𐑩𐑯𐑑𐑦𐑤 𐑞𐑱 𐑒𐑳𐑝𐑼𐑛 𐑧𐑝𐑮𐑦 𐑢𐑳𐑯 𐑝 𐑞 𐑑𐑮𐑵 𐑡𐑵𐑩𐑤𐑟, 𐑛𐑲𐑩𐑥𐑩𐑯𐑛𐑟, 𐑯 𐑒𐑶𐑯𐑟, 𐑢𐑦𐑗 𐑢𐑻 𐑷𐑤 𐑦𐑒𐑕𐑒𐑤𐑵𐑛𐑩𐑛 𐑓𐑮𐑪𐑥 𐑕𐑲𐑑. 𐑞𐑱 𐑷𐑤𐑕𐑴 𐑑𐑹 𐑦𐑯 𐑐𐑰𐑕𐑩𐑟 𐑥𐑲 𐑒𐑨𐑕𐑒𐑩𐑑 𐑯 𐑕𐑒𐑨𐑑𐑼𐑛 𐑦𐑑 𐑩𐑥𐑳𐑙 𐑞 𐑮𐑳𐑚𐑦𐑖. 𐑲 𐑔𐑷𐑑 𐑯𐑴 𐑥𐑨𐑯 𐑮𐑦𐑜𐑸𐑛𐑩𐑛 𐑥𐑲 𐑕𐑪𐑮𐑴 𐑹 𐑥𐑲 𐑨𐑙𐑜𐑼. 𐑲 𐑚𐑦𐑒𐑱𐑥 𐑣𐑴𐑤𐑦 𐑛𐑦𐑕𐑒𐑼𐑦𐑡𐑛 𐑯 𐑛𐑦𐑕𐑣𐑸𐑑𐑩𐑯𐑛, 𐑯 𐑕𐑨𐑑 𐑛𐑬𐑯 𐑯 𐑢𐑧𐑐𐑑.```

“While I was thus weeping and mourning for my great loss and accountability, I remembered God, and earnestly prayed that He would send me help. Immediately the door opened, and a man entered the room, when the people all left it; and he, having a dirt brush in his hand, opened the windows, and began to brush the dirt and rubbish from the room.

«ئاوە کە من بەم شێوەیە دەگریام و شینەدەکردم بۆ گەورەی لەدەستدانی خۆم و بەرپرسیارێتییەکەم، خودام بیرکەوتمەوە، و بەدڵسۆزییەوە نوێژم کرد کە یارمەتیم بۆ بنێرێت. لە هەمان کاتدا دەرگا کرایەوە، و پیاوێک چووە ژوورەوە، کاتێک خەڵکەکە هەموویان لێی چوونە دەرەوە؛ و ئەو، بە فرچەیەکی خۆڵ لە دەستیدا، پەنجەرەکانی کردەوە، و دەستی کرد بە پاککردنەوەی خۆڵ و خاشاک لە ژوورەکە.»

“I cried to him to forbear, for there were some precious jewels scattered among the rubbish.

«Шаҳоға илтижо қилдимки, тийилсин, чунки вайроналар орасида сочилиб ётган баъзи қимматбаҳо жавоҳирлар бор эди.

“He told me to ‘fear not,’ for he would ‘take care of them.’

У ми ска­за: „не бой се“, защото Той щеше „да се погрижи за тях“.

“Then, while he brushed the dirt and rubbish, false jewels and counterfeit coin, all rose and went out of the window like a cloud, and the wind carried them away. In the bustle I closed my eyes for a moment; when I opened them, the rubbish was all gone. The precious jewels, the diamonds, the gold and silver coins, lay scattered in profusion all over the room.

«Yna, tra oedd ef yn ysgubo’r baw a’r sbwriel, y tlysau gau a’r darnau arian ffug, cododd y cwbl a mynd allan drwy’r ffenestr fel cwmwl, a’r gwynt a’u cludodd ymaith. Yng nghanol y prysurdeb caeais fy llygaid am foment; pan agorais hwy, yr oedd y sbwriel oll wedi mynd. Yr oedd y tlysau gwerthfawr, y diemwntau, yr aur a’r darnau arian, yn gorwedd ar wasgar yn helaeth dros yr ystafell i gyd.

“He then placed on the table a casket, much larger and more beautiful than the former, and gathered up the jewels, the diamonds, the coins, by the handful, and cast them into the casket, till not one was left, although some of the diamonds were not bigger than the point of a pin.

«Бераа теибэс үстэлэй дээрэ урданайхидаһаа үлүү ехэшье, үзэсхэлэнтэйшье нэгэ хайрсаг табяад, шүрэ эрдэни, алмазууд, мүнгэн зооснуудые атга-атгаар хамажа абан, нэгэшье үлөөнгүйгөөр тэрэ хайрсаг соо хаяжа оруулба, хэдэн алмазынь зүүнэй үзүүрһээшье томо бэшэ байбашье.»

“He then called upon me to ‘come and see.’

“U qirittiin ‘kelib kör’ dedi.”

“I looked into the casket, but my eyes were dazzled with the sight. They shone with ten times their former glory. I thought they had been scoured in the sand by the feet of those wicked persons who had scattered and trod them in the dust. They were arranged in beautiful order in the casket, every one in its place, without any visible pains of the man who cast them in. I shouted with very joy, and that shout awoke me.” Early Writings, 81–83.

“Nay qutuya qarantım, ancaq gözlərim gördüyüm mənzərədən qamaşdı. Onlar əvvəlki şöhrətlərindən on qat artıq parlayırdılar. Mən elə düşündüm ki, onları qum içində, onları səpələyib torpağa tapdalayan o pis adamların ayaqları ilə ovub təmizləmişlər. Onlar qutunun içində gözəl bir nizamla düzülmüşdülər, hər biri öz yerində idi; onları ora atan adamın zəhmətinə dair görünən heç bir əlamət yox idi. Mən sevincimin böyüklüyündən qışqırdım və o qışqırıq məni oyatdı.” Early Writings, 81–83.

James White’s Footnotes

چەپخنەکانی جەیمس وایت

“The ‘casket’ represents the great truths of the Bible, relative to the second advent of our Lord Jesus Christ, which were given Brother Miller to publish to the world.

« Le “casket” représente les grandes vérités de la Bible relatives au second avènement de notre Seigneur Jésus-Christ, qui furent confiées au frère Miller pour être publiées au monde. »

“The ‘key attached’ was his manner of interpreting the prophetic Word—Comparing scripture with scripture—the Bible its own interpreter. With this key Brother Miller opened the ‘casket,’ or the great truth of the advent to the world.

«ئەو “مفتاحەی پێوەبەستراوە” شێوازی ئەو بوو لە لێکدانەوەی وشەی پەیامبەرانەدا—بە بەراوردکردنی نووسراوەی پیرۆز لەگەڵ نووسراوەی پیرۆز—کەتابی پیرۆز خۆی لێکدەرەوەی خۆیەتی. بەو مفتاحە، برا میلەر ئەو “سندووقە”ی کردەوە، یان ئەو ڕاستییە گەورەی هاتنەوە بۆ جیهان.»

“‘The people began to come in, at first few in number, but increasing to a crowd.’ When the advent doctrine was first preached by Brother Miller, and a very few others, it had but little effect, and but very few were waked up by it; but from 1840 to 1844, wherever it was preached, the whole community was aroused.

“‘لووگاکا لاموکا آغاز رَوّون جا اَتا، پهرئين ٿورا عدد ۾، پر وڌندي وڌندي هڪ وڏي هجوم ۾ بدلجي ويا.’ جڏھن برادر ملر ۽ ڪي تمام ٿورا ٻيا پهريون ڀيرو آمدِ مسيح جي تعليم جي منادي ڪئي، تڏھن ان جو اثر تمام ٿورو ٿيو، ۽ ان جي وسيلي تمام ٿورا ئي جاڳايا ويا؛ پر 1840 کان 1844 تائين، جتي به اها منادي ڪئي ويئي، سڄو برادريءَ جو حلقو بيدار ٿي اٿيو.

“The ‘jewels, diamonds, etc.’ of ‘all sorts and sizes’ so ‘beautifully arranged in their several places in the casket’ represent the children of God, [Malachi 3:17,] from all the churches, and from almost every station, and situation of life, who received the advent faith, and were seen to take a bold stand in their several stations, in the holy cause of truth. While moving in this order, each attending to his own duty, and walking humbly before God, ‘they reflected a light and glory’ to the world, equaled only by the church in the days of the apostles. The message, [Revelation 14:6, 7] went as it were, upon the wings of the wind, and the invitation, ‘Come, for all things are now ready,’ [Luke 14:17.] went abroad with power and effect.

«ڪاسڪيٽ ۾ پنهنجن پنهنجن هنڌن تي ايتري خوبصورتيءَ سان رکيل” “هر قسم ۽ هر ماپ جا” “جواهر، هيرا وغيره” خدا جي ٻارن جي نمائندگي ڪن ٿا، [Malachi 3:17,] جيڪي سڀني گرجائن مان، ۽ زندگيءَ جي لڳ ڀڳ هر درجي ۽ حالت مان هئا، جن ايڊوينٽ جي ايمان کي قبول ڪيو، ۽ ڏٺا ويا ته هو سچائي جي پاڪ مقصد ۾ پنهنجن پنهنجن مقامَن تي دليريءَ سان بيٺا. جڏهن هو هن ترتيب ۾ اڳتي وڌي رهيا هئا، ۽ هر هڪ پنهنجي فرض ڏانهن متوجهه هو، ۽ خدا جي حضور ۾ فروتنيءَ سان هلندو هو، تڏهن “انهن دنيا ڏانهن اهڙي روشني ۽ جلال موٽايو” جنهن جو همسر فقط رسولن جي ڏينهن واري ڪليسيا هئي. اهو پيغام، [Revelation 14:6, 7] ڄڻ ته واءَ جي پرن تي هليو، ۽ اها سڏ، “اچو، ڇو ته هاڻي سڀ شيون تيار آهن،” [Luke 14:17.] قوت ۽ اثر سان هر هنڌ پکڙجي وئي.

“When the flying angel [Revelation 14:6, 7.] first began to preach the everlasting good news, ‘Fear God, and give glory to him; for the hour of his judgment is come,’ many shouted for joy in view of the coming of Jesus, and the restitution, who afterwards opposed and scoffed, and ridiculed the truth that a little before filled them with joy. They troubled and scattered the jewels. This brings us to the autumn of 1844, when the scattering time commenced. Mark this: It was those who once ‘shouted for joy’ that troubled and scattered the jewels. And none have so effectually scattered the flock, and led them astray since 1844, as those who once preached the truth, and rejoiced in it; but have since denied the work of God, and the fulfilment of prophecy in our past advent experience.

«هنگامی که فرشتهٔ پرنده [مکاشفه 14:6، 7.] نخست آغاز به موعظهٔ بشارت جاودانی کرد: “از خدا بترسید و او را جلال دهید، زیرا ساعت داوری او فرا رسیده است”، بسیاری با نظر به آمدن عیسی و اعاده، بانگ شادی برآوردند؛ همانان که بعدتر با حقیقتی که اندکی پیش‌تر آنان را از شادی لبریز ساخته بود، مخالفت کردند و آن را به استهزا گرفتند و ریشخند کردند. آنان جواهرات را مضطرب و پراکنده ساختند. این ما را به پاییز 1844 می‌رساند، زمانی که هنگامِ پراکندگی آغاز شد. این را به خاطر بسپارید: این کسانی بودند که زمانی «بانگ شادی برآورده بودند» که جواهرات را مضطرب و پراکنده ساختند. و از سال 1844 بدین‌سو هیچ‌کس به اندازهٔ آنان که زمانی حقیقت را موعظه می‌کردند و در آن شادمان بودند، اما سپس کار خدا و تحقق نبوت را در تجربهٔ گذشتهٔ ادونتی ما انکار کردند، گله را چنین مؤثر پراکنده نساخته و به بیراهه نکشانده است.»

“Brother Miller’s testimony, for a number of months after the Midnight cry, at the seventh month, 1844, was that the door was shut, and that the advent movement was a fulfilment of prophecy, and that we had been right in preaching time. He then exhorted his brethren, through the Advent Herald to hold fast, to be patient, and not grudge against one another; and God would soon justify them for preaching time. In this way he plead for the jewels, while he felt his ‘accountability’ for them, and that ‘it would be immense.’

«Сарын шөнийн дуудлагын дараа, 1844 оны долоо дахь сард, хэдэн сарын турш Ах Миллерийн гэрчлэл нь хаалга хаагдсан, Адвентийн хөдөлгөөн нь эш үзүүллэгийн биелэл байсан, мөн бид цаг хугацааг тунхагласандаа зөв байсан гэж байв. Тэрээр дараа нь Advent Herald-оор дамжуулан ах дүүсээ бат зогсож, тэвчээртэй байж, бие биенийхээ эсрэг гомдоллохгүй байхыг уриалсан; тэгвэл Бурхан тэднийг цаг хугацааг тунхагласных нь төлөө удахгүй зөвтгөнө. Ийнхүү тэрээр эрдэнэсүүдийн төлөө гуйн хүсэж байсан бөгөөд тэдний өмнө өөрийн “хариуцлага”-ыг мэдэрч, энэ нь “асар их байх болно” гэж байлаа.»

“The ‘spurious jewels and counterfeit coin’ that were scattered among the genuine, clearly represent false converts, or ‘strange children,’ [Hosea 5:7.] since the door was shut in 1844.

«کِلاوتەی ساختە و پارەی دەرزی» ـەکانی کە لە نێوان ڕاستەقینەکاندا پەرت و بڵاو بوون، بە ئاشکرایی نوێبووانی ساختە، یان «منداڵانی نامۆ»، [Hosea 5:7.] نیشان دەدەن، لەو کاتەوەی دەرگا لە ساڵی 1844دا داخرا.

“The second ‘casket much larger and more beautiful than the former’ into which the scattered ‘jewels,’ ‘diamonds,’ and ‘coins’ were gathered, represents the broad field of living present truth into which the scattered flock will be gathered, even 144,000, all of them having the seal of the living God. Not one of the precious diamonds will be left in the dark. Although some are ‘not bigger than the point of a pin,’ they will not be overlooked, and left out in this day when God is making up his jewels. [Malachi 3:16–18.] He can send his angels and haste them out as he did Lot out of Sodom. ‘A short work will the Lord make upon the earth.’ ‘He will cut it short in righteousness.’ See Romans 9:28.

«दोस्रो “पहिलोभन्दा धेरै ठूलो र अझ सुन्दर सन्दूक” जसमा छरिएका “रत्नहरू,” “हीराहरू,” र “सिक्काहरू” जम्मा गरिए, त्यसले जीवित वर्तमान सत्यको विशाल क्षेत्रलाई जनाउँछ, जसमा छरिएको बथान, अर्थात् १,४४,०००, सबैका सबै जीवित परमेश्वरको छाप पाएका, एकत्र गरिनेछन्। ती बहुमूल्य हीराहरूमध्ये एउटा पनि अन्धकारमा छोडिने छैन। यद्यपि केही “सियोको टुप्पोजत्तिकै पनि ठूला छैनन्,” तिनीहरू बेवास्ता गरिनेछैनन्, र परमेश्वरले आफ्ना रत्नहरू तयार पारिरहनुभएको यस दिनमा बाहिर छोडिनेछैनन्। [मलाकी 3:16–18.] उहाँले आफ्ना स्वर्गदूतहरू पठाउन सक्नुहुन्छ र तिनीहरूलाई हतार गराउन सक्नुहुन्छ, जसरी उहाँले लूतलाई सदोमबाट निकाल्नुभयो। “प्रभुले पृथ्वीमाथि छोटो काम गर्नुहुनेछ।” “उहाँले त्यसलाई धार्मिकतामा छोट्याउनुहुनेछ।” रोमी 9:28 हेर्नुहोस्।»

“The ‘dirt and shavings, sand and all manner of rubbish,’ represent the various and numerous errors that have been brought in among second advent believers, since the autumn of 1844. Here I will notice a few of them.

“Yi ‘qûm û perçeyên darê, qûm û her cure xurdebûn,’ nîşana wan çewtiyên cûrbecûr û gelek in ku ji payîza 1844-an ve di nav bawermendên hatina duyemîn de hatine têxistin. Li vir ez ê tenê çendek ji wan bibînim.

“1. The stand that some of the ‘shepherds’ presumptuously took immediately after the Midnight cry was given, that the solemn melting power of the Holy Ghost that attended the seventh month movement was a mesmeric influence. George Storrs was among the first to take this stand. See his writings in the latter part of 1844, in the Midnight Cry, then published in New York city. J. V. Himes, at the Albany Conference in the spring of 1845, said that the seventh month movement produced mesmerism seven feet deep. This I am told by one who was present, and heard the remark. Others who took an active part in the seventh month cry have since pronounced that movement the work of the Devil. Attributing the work of Christ and the Holy Ghost to the Devil, was in the days of our Saviour, blasphemy, and it is blasphemy now.

«1. ति “म्हरवाळ्या”मां काहिंकांनी मिडनाइट क्राय दिल्या उपरांत लगेच जे धृष्टपणानें मत धरलें, तें असें की सातव्या महिन्याच्या हालचालीसोबत जे पवित्र आत्म्याचें गंभीर वितळवणारें सामर्थ्य प्रगट झालें होतें, तें केवळ मेस्मेरिक प्रभाव होतें. जॉर्ज स्टॉर्स ह्यो अशें मत धरणाऱ्यांत पहिल्यांदांपैकी एक होतो. त्याची लिखाणें 1844 च्या उत्तरार्धांत, त्याकाळीं न्यू यॉर्क शहरांत प्रकाशित होत असलेल्या Midnight Cry ह्या पत्रांत पाहा. J. V. Himes ह्यानें 1845 च्या वसंत ऋतूंत Albany Conference मधीं म्हटलें की सातव्या महिन्याच्या हालचालीमुळें सात फूट खोल मेस्मेरिझम निर्माण जालें. हें मला एका उपस्थित व्यक्तीनें, ज्याणें ती टिप्पणी स्वतः ऐकली, तें सांगितलें आहे. ज्यांनी सातव्या महिन्याच्या घोषणेंत सक्रिय भाग घेतलो होतो, त्यांपैकी इतर काहिंकांनी नंतर त्या हालचालीस सैतानाचें कार्य अशी संज्ञा दिली. ख्रिस्त आणि पवित्र आत्म्याच्या कार्याचें श्रेय सैतानाकडे देणें, आमच्या तारणाऱ्याच्या दिवसांत जसं निंदावचन होतें, तसेंच तें आतांहि निंदावचन आसा.»

“2. The many experiments on definite time. Since the 2300 days ended in 1844, quite a number of times have been set, by different individuals, for their termination. In doing this they have removed the ‘landmarks,’ and have thrown darkness and doubt over the whole advent movement.

«2. مشخصهٔ پێشبینییەکان لەسەر کاتی دیاریکراو. لەبەر ئەوەی 2300 ڕۆژەکان لە ساڵی 1844 کۆتایی هاتن، ژمارەیەکی زۆر لە کاتەکان لەلایەن تاکە کەسانی جیاوازەوە بۆ کۆتایی هاتنیان دانراون. لە ئەنجامی ئەم کارەدا، ئەوان “سنوورەکان”یان لابردووە، و تاریکی و گومان لەسەر تەواوی بزوتنەوەی هاتنەوەدا بڵاو کردووەتەوە.»

“3. Spiritualism with all its fancies and extravagances. This wile of the Devil, which has accomplished an awful work of death, is very fitly represented by ‘shavings,’ and ‘all manner of rubbish.’ Many of those who drank down the poison of spiritualism admitted the truth of our past advent experience, and from this fact many have been made to believe that spiritualism was the natural fruit of believing that God conducted the great advent movements in 1843 and 1844. Peter, speaking of those who should ‘bring in damnable heresies, even denying the Lord that bought them,’ says, ‘BY REASON OF WHOM THE WAY OF TRUTH SHALL BE EVIL SPOKEN OF.’

«3. Спиритуализм со всеми его фантазиями и крайностями. Эта уловка дьявола, совершившая ужасное дело смерти, весьма уместно представлена “стружками” и “всякого рода мусором”. Многие из тех, кто испил яд спиритуализма, признавали истинность нашего прошлого адвентного опыта, и из‑за этого многие были приведены к мысли, что спиритуализм был естественным плодом веры в то, что Бог руководил великими адвентными движениями в 1843 и 1844 годах. Пётр, говоря о тех, кто будет “вводить пагубные ереси, отвергаясь искупившего их Господа”, говорит: “И ЧЕРЕЗ НИХ ПУТЬ ИСТИНЫ БУДЕТ В ПОНОШЕНИИ”.»

“4. S. S. Snow professing to be ‘Elijah the Prophet’” This man in his strange and wild career, has also acted his part in this work of death, and his course has had a tendency to bring the true position for the waiting saints into disrepute, in the minds of many honest souls.

“4. S. S. Snow, da’waan isaa ‘Eliyaas Raajicha’ taʼuu” Namni kun, adeemsa isaa gaddisiisaa fi of-eeggannoo hin qabne kana keessatti, hojii du’aa kana keessatti gahee isaa taphateera; adeemsi isaas, yaada namoota qalbii qajeelaa hedduu keessatti, iddoo dhugaan qulqulloonni eeggachaa jiran qaban salphina keessa galchuuf jechuunis maqaa balleessuuf dhiibbaa qabaatee jira.

“To this catalogue of errors I might add many more, such as the ‘thousand years’ of Revelation 20:4, 7, in the past, the 144,000 of Revelation 7:4; 14:1, those who ‘arose and came out of the graves’ after Christ’s resurrection, the no-work doctrine, the doctrine of the destruction of infants, &c. &c.

“ئه‌م کاتەلۆگەی هەڵەیانەش دەتوانم زۆر شتی تر زیاد بکەم، وەک ‘هەزار ساڵ’ی ئاشکراکردنەوە 20:4, 7 لە ڕابردوودا، 144,000ی ئاشکراکردنەوە 7:4؛ 14:1، ئەوانەی ‘هەستان و لە گۆڕەکان هاتنە دەر’ دوای هەستانەوەی مەسیح، دۆکتری نی‌کردن، دۆکتری لەناوبردنی منداڵان، هتد. هتد.”

“These errors were so industriously propagated, and urged upon the waiting flock that, at the time Brother Miller had the dream, the true jewels were ‘excluded from sight,’ and the words of the prophet were applicable—’And judgment is turned away backward, and justice standeth afar off,’ &c. &c. See Isaiah 59:14. At that time there was not an advent paper in the land that advocated the cause of present truth. The Day-Dawn, was the last to defend the true position of the little flock; but that died a number of months before the Lord gave Bro. Miller this dream; and in its last dying struggle pointed the weary sighing saints to 1877, then thirty years in the future, as the time of their final deliverance. Alas! alas! No wonder that Brother Miller in his dream, ‘sat down and wept’ over this sad state of things.

“Энэ алдаануудыг маш их хичээнгүйгээр түгээн дэлгэрүүлж, хүлээн буй сүрэгт тулган хүлээлгэсэн тул, Ах дүү Миллерийн тэр зүүдийг үзсэн үед жинхэнэ эрдэнэсүүд ‘хараанаас далдлагдсан’ байсан бөгөөд эш үзүүлэгчийн үгс тохирч байв—‘Шүүлт хойш эргэж, шударга ёс алсад зогсоно,’ гэх мэт, гэх мэт. Үзэгтүн Исаиа 59:14. Тэр үед энэ нутагт өнөөгийн үнэний хэргийг өмгөөлсөн нэг ч advent хэвлэл байсангүй. The Day-Dawn бол бяцхан сүргийн үнэн байр суурийг хамгаалсан сүүлчийнх нь байсан; гэвч Эзэн Ах дүү Миллерт энэ зүүдийг өгөхөөс хэдэн сарын өмнө тэрхүү хэвлэл мөхсөн бөгөөд, үхэхийнхээ эцсийн тэмцэл дунд ядарч цөхөрсөн, санаа алдан буй ариун хүмүүст 1877 оныг, тэр үед ирээдүйн гучин жилийн цаадахыг, тэдний эцсийн авралын цаг хэмээн зааж байв. Хөөрхий! хөөрхий! Ах дүү Миллер зүүдэндээ энэ гунигт байдлын улмаас ‘суугаад уйлсан’ нь гайхах зүйл биш ээ.”

“Brother Miller closed his eyes in death, December 22, 1849, which fulfilled the following words in his dream, ‘In the bustle I closed my eyes for a moment.’ This wonderful fulfilment is so plain that none will fail to see it.

«بھائی ملر نے 22 دسمبر 1849 کو موت میں اپنی آنکھیں بند کیں، اور یوں اُس کے خواب کے یہ الفاظ پورے ہوئے: ‘ہنگامے میں مَیں نے ایک لمحے کے لیے اپنی آنکھیں بند کر لیں۔’ یہ حیرت انگیز تکمیل اِس قدر واضح ہے کہ کوئی بھی اُسے دیکھنے سے قاصر نہ رہے گا۔»

“The casket, represents the advent truth that Brother Miller published to the world, as is marked out by the parable of the ten virgins. [Matthew 25:1–11.] First, the time, 1843; second, the tarrying time; third, the midnight cry, at the seventh month, 1844, and fourth, the shut door. No one who has read the second advent papers since 1843, will deny that Brother Miller has advocated these four important points in advent history. This harmonious system of truth or ‘casket’ has been torn in pieces, and scattered among the rubbish by those who have rejected their own experience, and have denied the very truths that they, with Brother Miller so fearlessly preached to the world.

«Сандык» — Матай 25:1–11деги он кыз жөнүндөгү мисалда көрсөтүлгөндөй, Бир тууган Миллер дүйнөгө жарыялаган келүү жөнүндөгү чындыкты билдирет. [Matthew 25:1–11.] Биринчиден, убакыт — 1843-жыл; экинчиден, кечигүү мезгили; үчүнчүдөн, түн ортосундагы чакырык — 1844-жылдын жетинчи айында; төртүнчүдөн, жабык эшик. 1843-жылдан бери экинчи келүү жөнүндөгү басылмаларды окуган эч ким Бир тууган Миллер келүү тарыхындагы ушул төрт маанилүү пунктту жактап келгенин танбайт. Ушул шайкеш чындык системасы же «сандык» өз тажрыйбасын четке каккандар жана Бир тууган Миллер менен бирге дүйнөгө ушунчалык тайманбастык менен жарыялап келген дал ошол чындыктарды тангандар тарабынан бөлөк-бөлөк айрылып, урандылардын арасына чачылып ташталды.

“The church will then be pure and ‘without fault before the throne of God,’ having confessed all their errors, faults and sins, and having had them washed away by the blood of Christ and blotted out, they will be without ‘spot or wrinkle, or any such thing.’ Then they will shine with ‘ten times their former glory.’” JAMES WHITE Oswego, May, 1850.

«La iglesia será entonces pura y “sin falta delante del trono de Dios”, habiendo confesado todos sus errores, faltas y pecados, y habiéndolos tenido lavados por la sangre de Cristo y borrados, quedará sin “mancha ni arruga, ni cosa semejante”. Entonces resplandecerá con “diez veces su gloria anterior”». JAMES WHITE, Oswego, mayo de 1850.