The “Revelation of Jesus Christ” is opened up to God’s people when “the time is at hand.” The final warning message for mankind is given just before the close of human probation and that final message is represented in several prophetic lines in the Bible. In Revelation fourteen that final warning message is represented by three angels.
A “Jesus Kristo qhanstïwipa” Diosan markaparux qhanstayiwa kunapachatix “pachax jak’ankxi” ukhaxa. Jaqinakan yantʼäwip tukusiñ janïrïkipanxa, jaqinakar churat qhipa amuytʼäwi yatiyäwixa churarakiwa; ukat uka qhipa yatiyäwixa Bibliapan walja profético saräwinakan uñachtʼayatawa. Apocalipsis tunca pusinxa, uka qhipa amuytʼäwi yatiyäwixa kimsa angelanakan uñachtʼäwipampiw uñachtʼayasi.
And I saw another angel fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people, Saying with a loud voice, Fear God, and give glory to him; for the hour of his judgment is come: and worship him that made heaven, and earth, and the sea, and the fountains of waters.
Ts'an yéego shí éí ángel t'áá 'áłts'íísígíígo bikáá'gi nahalinígíí ashłá, díí asdzáán dóó hastiin kéyahgóó nidaalnishígíí biniiyé t'áá ałtso ayóo baa hane'ígíí bika'gi hane' bee hasht'e'go, t'áá ałtso dine'é, kéyah, bizaad, dóó naashá bee hadíílnihígíí biniiyé. T'áá ajiłii'go yá'át'ééhgo yił yáníłti': Diyin God bee hodíilzin dóó bits'ą́ą́dóó hózhǫ́ǫgo yił nitsáhákees; biniinaago bich'į́' hodooníłígíí saad hólǫ́ǫgo ájiłii'; dóó yił nahasdzáán, kéyah, tó, dóó tó yiiyáhígíí éí yiłahgo ádahwiilyaaígíí bich'į́' naashá.
And there followed another angel, saying, Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication.
Kénpa, ambue áraha oho hapykuéri he'ívo: Ho'a, ho'a Babilonia, upe táva guasu, ha'e ojapo opa tetãnguéra hoy'u hag̃ua hekovai ñemoakãrasy pochy ryrýigui.
And the third angel followed them, saying with a loud voice, If any man worship the beast and his image, and receive his mark in his forehead, or in his hand, The same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation; and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb: And the smoke of their torment ascendeth up for ever and ever: and they have no rest day nor night, who worship the beast and his image, and whosoever receiveth the mark of his name. Here is the patience of the saints: here are they that keep the commandments of God, and the faith of Jesus. Revelation 14:6–12.
ئەمەش سێهەم فریشتە دوای ئەوان هات، بە دەنگێکی بەرز دەگوت: ئەگەر کەسێک ئاژەڵەکە و وێنەی ئەوی بپەرستێت، و نیشانەکەی لە ناوچەوانی خۆی یان لەسەر دەستی خۆی وەربگرێت، ئەوە هەمان کەس لە شەرابی تووڕەیی خودا دەخوات، ئەوەی بە بێ تێکەڵکردن لە کاسەی قەهرەکەی ڕژێنراوە؛ و بە ئاگر و گۆگرد ئازار دەدرێت لەبەردەم فریشتە پیرۆزەکان و لەبەردەم بەرخەکەدا. و دووکەڵی ئازاریان بۆ هەمیشە و هەتاهەتایە سەردەکەوێت؛ و ئەوانەی ئاژەڵەکە و وێنەی ئەوی دەپەرستن، و هەرکەسێک نیشانەی ناوی ئەوی وەردەگرێت، شەو و ڕۆژ هیچ پشوویان نابێت. لێرەدا ئارامی و خۆڕاگریی پیرۆزانە؛ لێرەدانە ئەوانەی ڕاسپاردەکانی خودا و باوەڕی عیسا دەپارێزن. ئاشکرابوونەوەی یۆحەنا 14:6–12.
In chapter eighteen of Revelation the very same message announces the fall of Babylon.
ڕؤیای حەژدەدا هەمان پەیامە هاتنەخوارەوەی بابڵ ئاگادار دەکات.
And after these things I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird. For all nations have drunk of the wine of the wrath of her fornication, and the kings of the earth have committed fornication with her, and the merchants of the earth are waxed rich through the abundance of her delicacies. 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. For her sins have reached unto heaven, and God hath remembered her iniquities. Revelation 18:1–5.
Ataw hiri txepe t'ij xwil jun chik ángel xqaj loq' chila' chikaj, k'o nim uq'ij; ruma ri ujuluwem xsaqirisax ruma ruq'ijil. Xuraq uchi' ruk' jun ch'awem ko, xub'ij: Tzaqinaq, tzaqinaq Babilonia nimalaj tinimit, xuya' ri' chi rachoch itzel taq espíritus, chi k'olib'al rech ronojel itzel espíritu, xuquje' chi jul rech ronojel tz'iquin ajch'uluj, itzel kilik. Rumal konojel ri tinimit xeq'axik che ri vin re royowal rachi'laj tzijonem; ri taq reyes rech ri uwachulew xkib'an achi'laj tzijonem ruk' ri'; xuquje' ri taq k'ayib'al rech ri uwachulew xeb'iyomir ruma runimal ri q'uiy taq uq'ijil. Kinto tajin xinta jun chik ch'awem chila' chikaj, xub'ij: Eloq' ix chupan ri', we tinamit, rech man kixok ta che ri umak, xuquje' rech man k'ulmataj ta chwech ix ri taq rayo'b'al puwi'. Rumal ri umak xopan k'a chila' chikaj, xuquje' Dios xna'taj che ri taq umaq. Apocalipsis 18:1–5.
The prophetic line of history, or we might say, the sequence of events represented by the angel that lightens the earth with his glory in chapter eighteen represents the events that lead to the close of judgment, the close of probation and the seven last plagues. The prophetic history represented in chapter eighteen runs “parallel” to the line of prophetic history represented by the three angels of chapter fourteen.
በትንቢታዊ ታሪክ ያለው መስመር፣ ወይም በምንም መልኩ ልንል ብንፈልግ፣ በምዕራፍ አሥራ ስምንት ምድርን በክብሩ የሚያበራው መልአክ የሚወክለው የክስተቶች ቅደም ተከተል፣ ወደ ፍርድ መዘጋት፣ ወደ የፈተና ጊዜ መዘጋት፣ እና ወደ ሰባቱ የመጨረሻ መቅሰፍቶች የሚያመሩ ክስተቶችን ይወክላል። በምዕራፍ አሥራ ስምንት የተወከለው ትንቢታዊ ታሪክ፣ በምዕራፍ አሥራ አራት ባሉት ሶስቱ መላእክት የተወከለውን ትንቢታዊ ታሪክ ጋር “ትይዩ” ይሄዳል።
“God has given the messages of Revelation 14 their place in the line of prophecy, and their work is not to cease till the close of this earth’s history. The first and second angel’s messages are still truth for this time, and are to run parallel with this which follows. The third angel proclaims his warning with a loud voice. ‘After these things,’ said John, ‘I saw another angel come down from heaven, having great power, and the earth was lightened with his glory.’ In this illumination, the light of all the three messages is combined.” The 1888 Materials, 803, 804.
“Gizi tikii Isiqendu 14 c’ Ibyahishuwe umwanya wabyo mu murongo w’ubuhanuzi, kandi umurimo wabyo ntuzahagarara kugeza ku mperuka y’amateka y’iyi si. Ubutumwa bw’umumarayika wa mbere n’ubw’umwa kabiri buracyari ukuri kw’iki gihe, kandi bugomba kugendana n’ubu bukurikiraho. Umumarayika wa gatatu atangaza umuburo we mu ijwi riranguruye. ‘Hanyuma y’ibyo bintu,’ ni ko Yohana yavuze, ‘nabonye undi mumarayika amanuka ava mu ijuru, afite imbaraga nyinshi, kandi isi imurikirwa n’ubwiza bwe.’ Muri uko kumurikirwa, urumuri rw’ubutumwa bwose uko ari butatu rwahujwe.” The 1888 Materials, 803, 804.
The three angels of chapter fourteen flying in the midst of heaven, symbolizes a worldwide message that concludes with the mark of the beast and the close of probation. In chapter eighteen the entire earth is lightened by the glory of the angel whose message also concludes with the close of probation.
بابى ئوننالىنچىنىڭ اوچ انجلوسۇ اسماننىڭ ئوتتۇرىسىدا ئۇچۇپ يۈرگىنى، ھايۋاننىڭ بەلگىسى ۋە سىناق مۇددىتىنىڭ تاقىلىشى بىلەن ئاخىرلىدىغان دۇنياۋى بىر خەۋەرنى سىمۋوللاشتۇرىدۇ. بابى ئون سەككىزدە پۈتۈن يەر يۈزى، پەرىشتىنىڭ شان-شەرەپى بىلەن يورۇتۇلىدۇ؛ ئۇنىڭ خەۋىرىمۇ سىناق مۇددىتىنىڭ تاقىلىشى بىلەن ئاخىرلىدۇ.
The message that is symbolically represented by three angels in chapter fourteen and that is also represented by the angel that descends in chapter eighteen are two illustrations of the same warning message. There is nothing redundant in the Bible, nothing wasted. The fact that the very same message is identified more than once by John is an emphasis on the importance of the message and it illustrates the divine method of teaching that is a biblical rule called “repeat and enlarge.” Bringing two lines of prophetic history together reveals truths that would not be recognized in either line when considered apart from the other line. Today if you brought two witnesses of the same event into court to testify, they might very well give opposite reports based upon their political or social ideology. This is not the case with Bible witnesses, they always agree, and if it appears to you that they don’t agree, then you are looking at something incorrectly.
E tiñan mensahe a naisimsimbolo babaen kadagiti tallo nga angel idiay kapitulo katorse, ken a naisimsimbolo met babaen iti anghel a bumababa idiay kapitulo dieciocho, ket dua a pannakaipaduyakyak ti maymaysa a mensahe ti ballaag. Awan ti aniaman a maisubli a di masapul iti Biblia, awan ti aniaman a nasayang. Ti kinapudno a ti isu met laeng a mensahe ket nabilang a nasurot a makitakitaan ni Juan iti adu a daras, ket maysa a panangipabigbig iti kinapateg ti mensahe, ken iladawanna ti nadiosan a pamay-an ti panangisuro a maysa a paglintegan a bibliko a maawagan a “ulit ken palawaen.” Ti panangiyegkadua kadagiti dua a linya ti naimpadtoan a pakasaritaan ket mangiparangarang kadagiti kinapudno a saan a mabigbig iti aniaman kadagitoy a linya no kitaen ida a naisina manipud iti sabali a linya. Itatta, no iyegmo iti hukoman ti dua a saksi ti isu met laeng a pasamak tapno agsaksi, mabalin unay a mangtedda kadagiti agsupadi a pakabigbig gapu iti politikal wenno sosyal a ideolohiya da. Saan a kasta iti kaso dagiti saksit ti Biblia; kankanayon a panagkakatulnogda, ket no kasla kadakayo a saanda nga agtutunos, ket kitaem iti maysa a banag a di umiso.
The two illustrations we are considering are the very same warning message that the book of Malachi represents as the return of Elijah the prophet. All three of the messages arrive in advance of the close of probation—for the warning message contained in all three lines of prophecy are not simply given in advance of the close of probation, but the close of probation is the very point of reference, the subject if you will, of each of those warning messages. In fact, if any warning message is proclaimed or illustrated by any prophet, it’s the same warning as Revelation fourteen, eighteen and Malachi’s Elijah prophecy.
୨୍ଲାମାନେ ଯାହାକୁ ଆମେ ବିଚାର କରୁଛୁ, ସେହି ଦୁଇଟି ଉଦାହରଣ ମଳାଖୀର ପୁସ୍ତକ ଯାହାକୁ ଭବିଷ୍ୟଦ୍ଦଷ୍ଟା ଏଲିୟାଙ୍କର ପୁନରାଗମନ ଭାବେ ପ୍ରତିପାଦନ କରେ, ସେଇ ଏକେ ଚେତାବନୀର ସନ୍ଦେଶ ଅଟେ। ଏହି ତିନୋଟି ସନ୍ଦେଶ ମଧ୍ୟ ପରୀକ୍ଷାକାଳର ସମାପ୍ତି ପୂର୍ବରୁ ଆସେ—କାରଣ ଭବିଷ୍ୟଦ୍ବାଣୀର ଏହି ତିନୋଟି ଧାରାରେ ନିହିତ ଚେତାବନୀର ସନ୍ଦେଶମାନେ କେବଳ ପରୀକ୍ଷାକାଳର ସମାପ୍ତି ପୂର୍ବରୁ ଦିଆଯାଇନଥାଏ, ବରଂ ପରୀକ୍ଷାକାଳର ସମାପ୍ତି ନିଜେ ସେହି ଚେତାବନୀମୂଳକ ସନ୍ଦେଶମାନଙ୍କର ସନ୍ଦର୍ଭବିନ୍ଦୁ, ଅର୍ଥାତ୍ କହିବାକୁ ଗଲେ, ସେଗୁଡ଼ିକର ବିଷୟ ଅଟେ। ବାସ୍ତବରେ, ଯଦି କୌଣସି ଚେତାବନୀର ସନ୍ଦେଶ କୌଣସି ଭବିଷ୍ୟଦ୍ଦଷ୍ଟାଙ୍କ ଦ୍ୱାରା ପ୍ରଖ୍ୟାପିତ କିମ୍ବା ଚିତ୍ରିତ ହୁଏ, ତେବେ ସେହି ସନ୍ଦେଶ ପ୍ରକାଶିତ ବାକ୍ୟ ଚୌଦ, ଅଠାର ଏବଂ ମଳାଖୀର ଏଲିୟା-ଭବିଷ୍ୟଦ୍ବାଣୀର ସେଇ ଏକେ ଚେତାବନୀ ଅଟେ।
These three lines of prophecy can easily be shown to run parallel to each other. That being said there are two primary sources of information in biblical prophecy. One is the identification of the sequence of events that unfold at the end of the world. The other source of information is the illustration of the prophets’ activities connected with the message outlining the future events.
Ibimenyetso bitatu by’ubuhanuzi bishobora kugaragazwa bitagoranye ko bihurirana. Ibyo bimaze kuvugwa, hari amasoko abiri y’ingenzi y’amakuru mu buhanuzi bwa Bibiliya. Irya mbere ni ukumenya urukurikirane rw’ibyabaye bigenda biba ku iherezo ry’isi. Irindi soko ry’amakuru ni ishusho y’ibikorwa by’abahanuzi bifitanye isano n’ubutumwa bugaragaza ibyabaye byo mu gihe kizaza.
There are two rules worth considering in connection with these ideas. The first is that all the prophets speak about the end of the world, which is where probation closes.
Asono mmyɛtohɔ mmienu na ɛfata sɛ yɛhwɛ ho wɔ nsusuiɛ yi ho. Nea ɛdi kan ne sɛ adiyifoɔ nyinaa kasa fa wiase awieeɛ ho, baabi a ɔsɔhwɛ berɛ no to twa.
“Each of the ancient prophets spoke less for their own time than for ours, so that their prophesying is in force for us. ‘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. ‘Not unto themselves, but unto us they did minister the things, which are now reported unto you by them that have preached the gospel unto you with the Holy Ghost sent down from heaven; which things the angels desire to look into.’ 1 Peter 1:12. . . .
«هر یک از انبیای باستانی کمتر برای زمانِ خود سخن گفتند تا برای زمانِ ما، ازاینرو نبوتِ ایشان برای ما نافذ است. “و این همه بر ایشان بهجهتِ عبرت واقع شد، و برای تنبیهِ ما مکتوب گردید، که ما را اواخرِ عالم رسیده است.” 1 Corinthians 10:11. “نه برای خود، بلکه برای ما خدمت میکردند در آن اموری که اکنون به شما خبر داده شده است بهوسیلهٔ آنان که به روحالقدسِ فرستادهشده از آسمان، انجیل را به شما بشارت دادند؛ اموری که فرشتگان آرزومندِ نگریستن در آناند.” 1 Peter 1:12....»
“The Bible has accumulated and bound up together its treasures for this last generation. All the great events and solemn transactions of Old Testament history have been, and are, repeating themselves in the church in these last days.” Selected Messages, book 3, 338, 339.
“Bibliya bu axırıncı nəsil üçün öz xəzinələrini toplayıb bir yerə cəmləmişdir. Əhdi-Ətiq tarixinin bütün böyük hadisələri və təntənəli vaqeələri bu axır günlərdə kilsədə təkrarlanmışdır və təkrarlanmaqdadır.” Selected Messages, book 3, 338, 339.
All the prophetic messages of the Bible are “in force for us” “upon whom the ends of the world are come.” That rule, in conjunction with another rule that identifies “matters” which the Holy Spirit has “shaped,” “both in the giving of the prophecy and” also “in the events portrayed” add strength to the claim that prophetic events at the beginning of a prophecy typify and run parallel to the prophetic events at the end of any given prophecy.
Bíibiri no hɔ adiyisɛm nkra nyinaa yɛ “tumi wɔ yɛn so” ma “yɛn a wiase no awiei aba yɛn so” no. Saa mmara no, bere a wɔde ka ho mmara foforo a ɛkyerɛ “nsɛm” a Honhom Kronkron no “asiesie” no, “ɔkwan a wɔfaa so de adiyisɛm no mae no mu ne” bio “nsɛm a wɔde kyerɛe no mu” no, ma gyinabea no mu yɛ den sɛ adiyisɛm mu nsɛm a ɛwɔ adiyisɛm biara mfiase no yɛ nhwɛso na ɛne adiyisɛm mu nsɛm a ɛwɔ ne awiei no kɔ pɛpɛɛpɛ.
“There is need of a much closer study of the word of God; especially should Daniel and the Revelation have attention as never before in the history of our work. We may have less to say in some lines, in regard to the Roman power and the papacy; but we should call attention to what the prophets and apostles have written under the inspiration of the Holy Spirit of God. The Holy Spirit has so shaped matters, both in the giving of the prophecy and in the events portrayed, as to teach that the human agent is to be kept out of sight, hid in Christ, and that the Lord God of heaven and His law are to be exalted. Read the book of Daniel. Call up, point by point, the history of the kingdoms there represented.” Testimonies to Ministers, 112.
«Цықымытәык зегьы иҵегьы ихаҭа изыԥшӡаны Анцәа Иажәа аҵара аҭахуп; иҷыдоула Даниил да Аԥшьаара (Revelation) ирызхәыцра ҳус-тарих аҿы раԥхьа ианымкәа иҟазароуп. Римтәи амчшьара да папара иазку шәаҳәақәак рҿы ҳҳәатәы маҷхар ауеит; аха аԥааимбарцәа да апостолцәа Анцәа Иԥшьоу Рылабжьара иҵарҩыз рҩызақәа рахь ауаа диққазароуп. Иԥшьоу Рылабжьара аԥааимбарра аҭараҿы еиԥш, иара зыхцәажәо ахҭысқәа рҿы еиԥш, аусқәа убас иӡырԥшит, ауаҩы-агент ибарҭамзар, Христос аҟны ихыбзар, ажәҩантәи Иаҳақәиҭу Анцәа да Иара Изакәан ҳаракны изырԥшызартә. Даниил Икнига шәыԥхьа. Уаҟа иӡырԥшу аҳрацәа рҭоурых, пунктила пунктила, шәыргыл. » Testimonies to Ministers, 112.
The “Holy Spirit has so shaped matters, both in the giving of the prophecy and in the events portrayed.” In “giving of the prophecy and in the events portrayed” “matters” have been “so shaped” by “the Holy Spirit” that both “the giving of the prophecy” and “the events portrayed,” are to be recognized as inspired and applied to the prophetic illustration of the end of the world.
«Anqansoo Ayaa Qulqulluun raawwii raajichaa kennuu keessatti fi taateewwan keessatti ibsaman keessatti dhimmoota akkasitti qopheesse.» «Raajichaa kennuu keessatti fi taateewwan keessatti ibsaman keessatti» «dhimmoonni» «Anqansoo Ayaa Qulqulluun» «akkasitti qophaa’anii jiru»; kanaafuu «raajichaa kennuun» fi «taateewwan keessatti ibsaman» lamaan isaanii iyyuu kaka’umsa Waaqayyoon ta’an jechuun beekamuu fi fakkeenya raajii dhuma addunyaatiif hojii irra ooluu qabu.
John was given the prophecy from Gabriel and told to write it in a book and send it to the churches. He was then being persecuted by Rome; he was exiled in a fashion that would parallel what in the world today would call a black-site. In that history John was as isolated from mankind as is any prisoner at Guantanamo Bay.
Yoanexeqíeloozii nʼíísh Gabriel bichʼįʼ haneʼ bee hólą́ągo bee haneʼ naaltsoos biyiʼ yikááʼgo ínííł, dóó tʼáá ajiłii dineʼé daʼííłʼínígíí bichʼįʼ naaltsoos yiyiisxǫsgo biniiyé. Eí łeegóó Rome bichʼįʼ yikʼehgo daʼahooníłígíí biyiʼdi nitsáhákeesgo haneʼ bee haneʼá da; tsídiiʼ yáhootʼeego, díí bikéyahgíí tłʼízígo tʼáá nihiká adinídíín baa haneʼgo “black-site” daanízinígíí biniiyé yitʼį́į́łígíí bee haneʼá. Díí bee hahoodzooígíí biyiʼdi Yoan tʼáá ajiłii dineʼé bichʼįʼ ahéheeʼgo tʼáá ajiłii hashtʼeʼgo yáhootʼeʼ, Guantanamo Bay biyiʼdi naaltsoos bee haneʼáhígíí tʼáá ajiłii hastói binaanish bee haneʼgo yáhootʼeʼígíí doo shił bééhózin da.
John identifies that the vision took place when he was worshipping on the seventh-day Sabbath, which is the Lord’s Day.
Juan oikuaauka pe visión oiko hague ha’e omomba’eguasu aja pe sábado ára sieteha, ha’éva pe Ñandejára Ára.
For the Son of man is Lord even of the sabbath day. Matthew 12:8.
Karê Mirov ji roja Şemiyê jî Xudan e. Matthew 12:8.
While worshipping in the Spirit, he heard a great voice behind him.
روحَانِيَّتَل يِيبِادَتَسِندَ، اُ اَرْقَسِندَنْ بُيُكْ بِر سَسْ إِشِتْتِ۔
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. I was in the Spirit on the Lord’s day, and heard behind me a great voice, as of a trumpet, Saying, I am Alpha and Omega, the first and the last: and, What thou seest, write in a book, and send it unto the seven churches which are in Asia; unto Ephesus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea. Revelation 1:9–11.
ꞌNya̱, Yohanna, fi ve ye nzaa bɔ a, ni tribulation mɔ, ni Yesu Kristo ŋmaritse bɔ ni ŋyane mɔ a, ma o wɔ duŋ a ba tse Patmos a, ne Nyɔŋmɔ Tsɛ mli kɛ ni Yesu Kristo he odase mli. Ma ye Mumo mli onyɔŋ lɛ mli, ni ma nu ma kpɛi he hiã he a, ko nɛ ɔlɛ trumpet he nɛ, lɛ e he wɔ se, Mi ni Alfa ni Omega, gbɛi ni kɛtsɛi: ni, sane lɛ o ba a, tsɔ e lɛ nɛ hiã mli, ni je e kɛ he blɔfɔ nyɛ lɛ e le Asia a; kɛ Ephesus, ni kɛ Smyrna, ni kɛ Pergamos, ni kɛ Thyatira, ni kɛ Sardis, ni kɛ Philadelphia, ni kɛ Laodicea. Mii Nyɛ Hiã 1:9–11.
John, his surroundings and the circumstances identified describe him as one that is being persecuted for being a seventh-day Sabbath worshipper, but one who is also being persecuted because they believe in both the Bible and the writings of Ellen White, which is the “testimony of Jesus.” He hears a great voice behind him, which he turns to see, and in so doing he represents a Seventh-day Adventist at the end of the world who hear a voice behind them saying, “this is the way, walk ye in it.”
Йогьан, бихьизабулел аскӏал ва ккарал шартӏалги, жив гьеб анкьабилеб къоялъул Субботаялъе гӏибадат гьабулев вукӏиналъе гӏоло эзул гӏазабалда гъоркь вукӏунев чи хӏисабалда рихьизарула; амма, гьединго, Библияги Эллен Уайтил хъвадарухъабиги — гьелги «Иисусил нугӏлъи» букӏиналъе — ритӏухъ гъорлъе росулеллъун иман бугелалъул гӏоло гӏазабалда гъоркь вукӏуневги вуго. Жив гӏемер цӏакъаб гьаракь нахъасан рагӏула, ва, гьелъиехъ вуссине, гьеб бихьизе вуссуна; ва гьеб гьабун, ахирал заманада ругел Седьмой день Адвентисталъул вакиллъи гьабула, ай, нахъасан цо гьаракь рагӏулел, абулеб: «Гьаб буго нух; гьелдасан хьвада.»
All the lines of prophecy parallel each other at the end of the world.
Prophecy ren lineakunakajja oraq tukusiñapanxa maynit maynikama sarapxi.
“In the Revelation all the books of the Bible meet and end.” Acts of the Apostles, 585.
«Yê hemû pirtûkên Kitêba Pîroz di Vahiyê de dicivin û diwirin.» Acts of the Apostles, 585.
Any prophet that hears a voice behind them, aligns with John in the illustration of God’s people at the end of the world. John heard a voice behind him that gave him instructions. Isaiah also heard a voice of instruction.
Ka profet oñehendúva peteĩ ñe'ẽ iñakã rapykue guive, ojoaju Juan rehe pe ta'anga ohechaukáva Tupã retãygua kuérape arapy paha-pe. Juan ohendu peteĩ ñe'ẽ iñakã rapykue guive ome'ẽva chupe mbo'e porã. Isaías avei ohendu peteĩ ñe'ẽ ombo'éva chupe.
And therefore will the Lord wait, that he may be gracious unto you, and therefore will he be exalted, that he may have mercy upon you: for the Lord is a God of judgment: blessed are all they that wait for him.
رەب لەبەر ئەوە چاوەڕوان دەبێت تاکو لەگەڵتان بەخشندە بێت، و لەبەر ئەوە بەرزدەکرێتەوە تاکو بەزەییتان پێدا بێت؛ چونکە رەب خودای دادپەروەرییە: خۆزگە بەوانەی چاوەڕوانی ئەو دەکەن.
For the people shall dwell in Zion at Jerusalem: thou shalt weep no more: he will be very gracious unto thee at the voice of thy cry; when he shall hear it, he will answer thee. And though the Lord give you the bread of adversity, and the water of affliction, yet shall not thy teachers be removed into a corner any more, but thine eyes shall see thy teachers: And thine ears shall hear a word behind thee, saying, This is the way, walk ye in it, when ye turn to the right hand, and when ye turn to the left. Isaiah 30:18–21.
Ngokuba abantu baya kuhlala eZiyon, eYerusalem; akusayi kuphinda ulile; yena uya kuba nobabalo olukhulu kuwe ngenxa yelizwi lokukhala kwakho; xa ethe waliva, uya kukuphendula. Kanti nangona iNkosi ininika isonka sobunzima, namanzi entlungu, noko ke abafundisi bakho abasayi kuphinda bafihlwe ekoneni, amehlo akho aya kubabona abafundisi bakho; neendlebe zakho ziya kuva ilizwi emva kwakho, lisithi, Le yindlela, hambani ngayo, xa nithe naphambukela ngasekunene, naxa nithe naphambukela ngasekhohlo. Isaya 30:18–21.
God’s remnant people hear a voice behind them identifying which way they should walk. They then need to decide if they will listen or not listen. The people represented by John and Isaiah are people at the end of the world who wait for the Lord while He tarries, and Isaiah informs us he tarries because He is a God of judgment. From the beginning of Millerite history in 1798 until the close of probation for Adventism at the Sunday law, God is accomplishing the judgment in the heavenly sanctuary. The promise is that those who wait for the Lord during the judgment period will be blessed.
خدا کے بقیہ لوگ اپنے پیچھے ایک آواز سنتے ہیں جو یہ بتاتی ہے کہ انہیں کس راہ پر چلنا چاہیے۔ پھر انہیں یہ فیصلہ کرنا ہوتا ہے کہ آیا وہ سنیں گے یا نہ سنیں گے۔ یوحنا اور یسعیاہ کے ذریعہ پیش کیے گئے لوگ وہ ہیں جو دنیا کے آخر میں زندہ ہوتے ہیں اور جب خداوند تاخیر کرتا ہے تو اُس کا انتظار کرتے ہیں، اور یسعیاہ ہمیں آگاہ کرتا ہے کہ وہ اس لیے تاخیر کرتا ہے کہ وہ انصاف کا خدا ہے۔ ملیری تاریخ کے آغاز، یعنی 1798، سے لے کر اتوار کے قانون پر ایڈونٹ ازم کے لیے مہلتِ آزمائش کے اختتام تک، خدا آسمانی مقدِس میں عدالت کے کام کو انجام دے رہا ہے۔ وعدہ یہ ہے کہ جو لوگ عدالت کے زمانہ میں خداوند کا انتظار کرتے ہیں وہ مبارک ٹھہریں گے۔
God’s people who are blessed for waiting, are represented by the virgins who wait for the Bridegroom in the parable of the ten virgins. All ten fell asleep, and then at midnight a crisis arrives that separates the sleeping virgins into two classes. One class had heard a voice behind them and turned to see the voice which instructed them as to which way to proceed, and the other class refused to turn around and hear the voice—in spite of the fact that the message that runs throughout the book of Revelation is, “He that hath an ear, let him hear what the Spirit saith unto the churches.”
Ayam Dios a nabendisyonan gapu iti panagurayda ket naisimboloan dagiti birhen a mangur-uray iti Nobio idiay pangngarig maipapan iti sangapulo a birhen. Amin a sangapulo ket nabuongda iti turog, ket kalpasanna idi tengnga ti rabii umay ti maysa a krisis a mangisina kadagiti matmaturog a birhen iti dua a klaseda. Ti maysa a klase ket nangngeg iti maysa a timek iti likudda ket simmango tapno kitaenda ti timek a nangisuro kadakuada no ania a dalan ti pagnaedanda, ket ti sabali a klase ket nagsardeng a simmango ken agdengngeg iti timek—uray pay iti kinaadda a ti mensahe a mapan kadagiti amin a paset ti libro ti Apocalipsis ket, “Ti adda lapayna, denggenna no ania ti kuna ti Espiritu kadagiti iglesia.”
“The parable of the ten virgins of Matthew 25 also illustrates the experience of the Adventist people.” The Great Controversy, 393.
«КьыцӀэу щыщ пщы тӀокӀуыр, Матфей 25-м иткӀэм, Адвентист къэлэныгъэм ибжьагъэр ащыжьыгъуэу къэгъэлъагъуэ». The Great Controversy, 393.
John represents the Adventist people who turn to the past in order to understand the future. When they “hear a word behind” them as John did, the word also includes the instruction given in Isaiah’s testimony of this identical event. Isaiah’s instruction was, “this is the way, walk ye in it, when ye turn to the right hand, and when ye turn to the left.” The wise virgins in Daniel twelve understand the increase of knowledge at the end of the world, because they had “run to and fro” in the word to understand the life-giving knowledge that was unsealed.
Juanmi Adventista markankirinaka uñacht’ayi, jupanakax jutïr pach amuyañatakix nayra pacharuw uñt’apxi. Kunapachatï jupanakax Juanjam qhipäxat mä arur ist’apki ukhaxa, uka arux Isaíasan uka pachpa luräwinakat yatiyäwipan churat yatichäwimpiw chikanchasi. Isaíasan yatichäwipax akhamänwa: “akaw thakhi, ukar sarapxam, kunapachatï kupi tuqir kutt’apxäta ukhama, ukhamarak ch’iqa tuqir kutt’apxäta ukhama.” Daniel capítulo doce ukan yatiñan phuchhanakax aka uraqin tukusiñap tukuy pachat yatiñax jilxatat amuyapxi, kunatix jupanakax arunxa “akat ukat sarnaqapxatayna” jist’antat jakañ churir yatiñ amuyañataki.
But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased. Daniel 12:4.
Pero tú, oh Daniel, cierra las palabras y sella el libro, hasta el tiempo del fin: muchos correrán de aquí para allá, y la ciencia se aumentará. Daniel 12:4.
The prophets we are considering represent Seventh-day Adventists in the history where judgment comes to a conclusion and probation closes. Those represented as the wise virgins hear a voice behind them saying this is the way to walk and He promises to guide them on the path when they turn to the left or the right. “Running to and fro” as the wise virgins do when the book is unsealed is a symbol for Bible study. Nature informs us that in order to run, you first must learn to walk and Isaiah’s testimony says that if you listen to the voice behind you, he will guide you in the study of His Word whether you turn to the Old Testament (left) or the New Testament (right). Open the Bible and He will guide you by His voice. But for Seventh-day Adventists at the end of the world it also means He will guide you when you open the Bible (left) and when you open the Spirit of Prophecy (right).
ᱡᱟᱹᱦᱟᱱ ᱱᱟᱵᱤᱠᱚ ᱟᱢᱮ ᱵᱤᱪᱟᱨ ᱮᱫᱟ, ᱚᱱᱠᱩ ᱱᱤᱨᱩᱯᱤᱛ ᱠᱟᱱᱟ ᱥᱮᱵᱮᱱᱛ-ᱰᱮ ᱟᱰᱵᱷᱮᱱᱴᱤᱥᱴᱠᱚᱠᱮ ᱚᱱᱟ ᱤᱛᱤᱦᱟᱥᱨᱮ ᱡᱟᱦᱟᱸᱨᱮ ᱵᱤᱪᱟᱨ ᱢᱩᱪᱟᱹᱛ ᱨᱮ ᱟᱹᱜᱩᱜᱼᱟ ᱟᱨ ᱯᱨᱚᱵᱮᱥᱚᱱ ᱵᱚᱸᱫ ᱦᱩᱭᱩᱜᱼᱟ। ᱡᱟᱦᱟᱸᱠᱚ ᱵᱩᱫᱷᱤᱢᱟᱱ ᱠᱩᱸᱣᱟᱹᱨᱤᱠᱚ ᱢᱮᱱᱛᱮ ᱩᱫᱩᱜ ᱠᱟᱱᱟ, ᱚᱱᱠᱩ ᱟᱯᱱᱟᱜ ᱛᱟᱭᱚᱢ ᱮᱛᱮ ᱢᱤᱫ ᱟᱣᱟᱡ ᱟᱧᱡᱚᱢᱟ ᱡᱮ ᱠᱚᱭᱟ, “ᱱᱚᱣᱟ ᱫᱚ ᱦᱚᱨ ᱛᱟᱦᱮᱸᱜᱼᱟ, ᱱᱚᱣᱟᱨᱮ ᱛᱟᱦᱮᱱᱢᱮ,” ᱟᱨ ᱛᱤᱱᱤ ᱚᱱᱠᱩᱠᱮ ᱚᱱᱟ ᱦᱚᱨᱨᱮ ᱧᱮᱞ ᱢᱮᱱᱟᱭᱟ ᱢᱮᱱᱛᱮ ᱟᱹᱭᱩᱵ ᱮᱢᱟ, ᱚᱠᱛᱚ ᱚᱱᱠᱩ ᱞᱮᱸᱜᱟ ᱥᱮ ᱡᱚᱡᱚᱢ ᱫᱤᱥᱟ ᱮ ᱯᱮᱨᱮᱡᱚᱜᱼᱟ। “ᱫᱚᱦᱚᱲ ᱥᱮ ᱚᱱᱟ-ᱚᱱᱟ ᱴᱚᱴᱷᱚ ᱨᱮ ᱧᱤᱨᱤᱜ” ᱡᱮᱢᱚᱱ ᱵᱩᱫᱷᱤᱢᱟᱱ ᱠᱩᱸᱣᱟᱹᱨᱤᱠᱚ ᱠᱚ ᱠᱟᱢᱤᱭᱟ ᱡᱚᱠᱷᱚᱱ ᱯᱩᱛᱷᱤ ᱚᱞᱟᱜ ᱦᱩᱭᱩᱜᱼᱟ, ᱱᱚᱣᱟ ᱫᱚ ᱵᱟᱭᱵᱮᱞ ᱟᱫᱷᱭᱟᱭ ᱨᱮᱭᱟᱜ ᱢᱤᱫ ᱪᱤᱱᱦᱟᱹ। ᱯᱨᱚᱠᱨᱤᱛᱤ ᱟᱞᱮᱠᱮ ᱱᱚᱣᱟ ᱥᱤᱠᱷᱟᱹᱣᱟᱭᱟ ᱡᱮ ᱧᱤᱨ ᱦᱚᱛᱮᱜ ᱟᱜᱩ ᱞᱟᱹᱜᱤᱫ, ᱟᱨ ᱯᱨᱚᱛᱷᱚᱢ ᱢᱟ ᱛᱟᱦᱮᱱ ᱥᱮᱠᱷᱟ ᱞᱟᱹᱜᱤᱫ; ᱟᱨ ᱤᱥᱟᱭᱟᱦ ᱨᱮᱭᱟᱜ ᱥᱟᱠᱷᱤ ᱠᱚᱭᱟ ᱡᱮ ᱟᱢ ᱡᱩᱫᱤ ᱟᱢᱟᱜ ᱛᱟᱭᱚᱢ ᱮᱛᱮ ᱚᱱᱟ ᱟᱣᱟᱡ ᱟᱧᱡᱚᱢᱟ, ᱛᱤᱱᱤ ᱟᱢᱠᱮ ᱩᱱᱤᱭᱟᱜ ᱵᱟᱹᱱᱤ ᱟᱫᱷᱭᱟᱭ ᱨᱮ ᱧᱮᱞ ᱢᱮᱱᱟᱭᱟ, ᱟᱢ ᱞᱮᱸᱜᱟ ᱫᱤᱥᱟᱛᱮ (Old Testament) ᱥᱮ ᱡᱚᱡᱚᱢ ᱫᱤᱥᱟᱛᱮ (New Testament) ᱯᱮᱨᱮᱡᱚᱜᱼᱟ ᱵᱟᱹᱛᱮᱠᱟᱜ। ᱵᱟᱭᱵᱮᱞ ᱡᱷᱤᱡ ᱢᱮ ᱟᱨ ᱛᱤᱱᱤ ᱟᱢᱠᱮ ᱩᱱᱤᱭᱟᱜ ᱟᱣᱟᱡ ᱦᱚᱛᱮ ᱧᱮᱞ ᱢᱮᱱᱟᱭᱟ। ᱢᱮᱱᱠᱷᱟᱱ ᱫᱚ ᱫᱷᱟᱨᱛᱤ ᱨᱮᱭᱟᱜ ᱢᱩᱪᱟᱹᱛ ᱚᱠᱛᱚᱨᱮ ᱥᱮᱵᱮᱱᱛ-ᱰᱮ ᱟᱰᱵᱷᱮᱱᱴᱤᱥᱴᱠᱚ ᱞᱟᱹᱜᱤᱫ ᱱᱚᱣᱟ ᱦᱚᱸ ᱢᱮᱱᱮᱛᱟ ᱡᱮ ᱛᱤᱱᱤ ᱟᱢᱠᱮ ᱧᱮᱞ ᱢᱮᱱᱟᱭᱟ ᱚᱠᱛᱚ ᱟᱢ ᱵᱟᱭᱵᱮᱞ (ᱞᱮᱸᱜᱟ) ᱡᱷᱤᱡᱚᱜᱼᱟ ᱟᱨ ᱚᱠᱛᱚ ᱟᱢ Spirit of Prophecy (ᱡᱚᱡᱚᱢ) ᱡᱷᱤᱡᱚᱜᱼᱟ។
The way to walk is even more specific when Jeremiah’s testimony is added.
ئېرىشىشقا تىيىش يولى يەرەمياھنىڭ گۇۋالىقى قوشۇلغاندا تېخىمۇ ئېنىق ۋە مۇئەييەن بولىدۇ.
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, and ye shall find rest for your souls. But they said, We will not walk therein. Also I set watchmen over you, saying, Hearken to the sound of the trumpet. But they said, We will not hearken.
Тиймээс Эзэн ийнхүү айлдаж байна: Замуудын уулзвар дээр зогсож, харж, эртний жимүүдийг асуу; сайн зам нь хаана байгааг асууж, түүгээр яв. Тэгвэл та нар сэтгэлдээ амгаланг олох болно. Харин тэд: «Бид түүгээр явахгүй» гэв. Мөн Би та нарын дээр харуулуудыг тавин: «Бүрээний дууг сонсогтун» хэмээв. Харин тэд: «Бид сонсохгүй» гэв.
Therefore hear, ye nations, and know, O congregation, what is among them. Hear, O earth: behold, I will bring evil upon this people, even the fruit of their thoughts, because they have not hearkened unto my words, nor to my law, but rejected it. Jeremiah 6:16–19.
Tehát halljátok meg, ti nemzetek, és tudd meg, ó gyülekezet, mi van közöttük. Halljad, ó föld: ímé, veszedelmet hozok e népre, gondolataik gyümölcsét, mert nem hallgattak szavaimra, sem törvényemre, hanem megvetették azt. Jeremiás 6:16–19.
There are two classes of worshippers in the passage. One group considers all the “ways” and chooses the “old paths” to walk in. They were capable of selecting the “good way” from all the other possible “ways,” because they are those who listened to the voice behind them, and that voice informed them, “this is the way, walk ye in it.” John represents those that hear the voice from behind, a voice from the “old paths.”
Aya nniɛma mmienu na wɔsom wɔ saa asɛm no mu. Kuw bi no hwehwɛ “akwan” no nyinaa mu, na wɔpaw “akwankyire dada” no sɛ wɔnnantew so. Ná wotumi yi “kwan pa” no fi “akwan” foforo a ebetumi aba nyinaa mu, efisɛ wɔn ne wɔn a wotie nne a efi wɔn akyi no, na saa nne no ka kyerɛɛ wɔn sɛ, “eyi ne kwan no, monnantew mu.” Yohane gyina hɔ ma wɔn a wɔte nne no fi akyi, nne a efi “akwankyire dada” no mu.
“‘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.
“‘ᎯᏰᎵ ᎤᏁᎳᏅᎯ, ᏗᏣᎴᏅᎢ ᎦᏅᎢᎬᎢ, ᎠᎴ ᎢᏣᎦᏙᎥᎢ, ᎠᎴ ᎢᏣᏔᏲᎭ ᎤᏪᏘ ᎦᏅᎢᏍᏗ, ᎭᏢ ᏚᏳᎪᏛ ᎦᏅᎢᏍᏗ, ᎠᎴ ᎾᎿ ᏫᏥᎶᏒᎭ.’ 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.
“Agyinipa mu mmɔmmɔ sɛ ɔremmɔ mmɔden ntetew yɛn gyidie fapem no ngu—fapem a wɔde mpaeɛ mu adesua a emu dɔ wɔ Asɛm no mu ne adiyie too hɔ wɔ yɛn adwuma mfiase. Saa fapem yi so na yɛasi adan mfeɛ aduonum a atwam no nyinaa mu. Ebia nnipa bɛsusu sɛ wɔahu ɔkwan foforo bi, na sɛ wobetumi ato fapem a ɛyɛ den sen deɛ wɔato dada no. Nanso eyi yɛ nnaadaa kɛseɛ. Obiara rentumi nto fapem foforo biara gye deɛ wɔato dada no.”
“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.
“မင်းတုန်းက လူအများသည် ယုံကြည်ခြင်းအသစ်တစ်ရပ်ကို တည်ဆောက်ရန်၊ အခြေခံသဘောတရားအသစ်များကို တည်ထောင်ရန် ကြိုးပမ်းခဲ့ကြသည်။ သို့သော် သူတို့၏ တည်ဆောက်မှုသည် မည်မျှကြာကြာ တည်ရှိခဲ့သနည်း။ မကြာမီပင် ပြိုလဲသွားခဲ့သည်၊ အကြောင်းမူကား ကျောက်ဆောင်ပေါ်၌ အခြေမချထားသောကြောင့် ဖြစ်သည်။
“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.
«Ndahe ryari abigishwa ba mbere batagombaga guhura n’amagambo y’abantu? Mbese ntibagombaga kumva inyigisho z’ibinyoma, hanyuma, bamaze gukora byose, bagahagarara bashikamye, bavuga bati: “Nta wundi musingi umuntu ashobora gushyiraho utari uwamaze gushyirwaho”? 1 Abakorinto 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.
“أبناءً على ذلك، ينبغي لنا أن نتمسّك ببداءة ثقتنا ثابتةً إلى النهاية. لقد أُرسِلَت كلمات قوة من الله ومن المسيح إلى هذا الشعب، تُخرجهم من العالم، نقطةً فنقطة، إلى النور الواضح للحق الحاضر. وبشفاهٍ قد مستها نار مقدسة، أعلن خدام الله الرسالة. وقد وضع القول الإلهي ختمه على أصالة الحق المُعلَن.” الشهادات، المجلد 8، 296، 297.
But there is another group in Jeremiah’s line and that “congregation” as he identifies them, have built a house representing a new faith, and that house falls because it was not built upon the rock. That house is the Seventh-day Adventist church, or as John identifies the very same church—the synagogue of Satan.
Gama, akwai wata ƙungiya a cikin layin Irmiya, kuma wannan “taro,” kamar yadda ya bayyana su, sun gina wani gida mai wakiltar sabon bangaskiya, kuma wannan gidan ya fāɗi domin ba a gina shi a bisa dutsen nan ba. Wannan gidan shi ne Ikilisiyar Seventh-day Adventist, ko kuma kamar yadda Yohanna ya bayyana wannan ikilisiya ɗin guda ɗaya—majami’ar Shaidan.
To refuse to hear is to reject, his “words” and his “law.” Due to their rebellion against returning and walking in the old paths and also their refusal to hear the trumpet message of the watchman, God is going to bring evil upon the people Jeremiah identifies as a “evil congregation.” How God deals with the Seventh-day Adventist church of Laodicea is a subject of Bible prophecy. The prophet Hosea contributes to the characteristics of the “evil congregation” when he speaks about why they are rejected.
Мааразон аһарба гээшэнь Түүний «үгэнүүд» болон Түүний «хуулиие» буруушааха ябадал мүн. Тэдэнэй гэдэргээ бусажа, эртын харгынуудаар ябахаһаа урбажа, тэрэшэлэн харуулшанай бүреэгэй мэдээсэлые шагнахаһаа арсалһанһаань боложо, Бурхан Иеремиин «муу суглаан» гэжэ нэрлэһэн арад дээрэ гай зоболон асарха гэжэ байна. Лаодикейн Долоодохи үдэрэй Адвентист сүмэтэй Бурханай яажа харилсаха тухай асуудал Библиин зүгнэлтын нэгэ сэдэб мүн. Зөншэ Һошеэ тэдэниие юундэ буруушаагдадаг тухай хэлэхэдээ, «муу суглаанай» шэнжэ шанарта нэмэрилнэ.
My people are destroyed for lack of knowledge: because thou hast rejected knowledge, I will also reject thee, that thou shalt be no priest to me: seeing thou hast forgotten the law of thy God, I will also forget thy children. Hosea 4:6.
خەڵکی من بەهۆی نەبوونی زانیاری لەناودەچن؛ چونکە تۆ زانیاریت ڕەتکردەوە، منیش تۆ ڕەتدەکەمەوە، تاکو کاهینم بۆ من نەبیت؛ چونکە تۆ شەریعەتی خودای خۆتت لەبیرکردووە، منیش منداڵەکانت لەبیر دەکەم. هۆشەع 4:6.
They are rejected for lacking knowledge, which represents a message that is unsealed at the time of the end. God is ending here His covenant relationship with His people in the passage, for He directly calls them, “My people!” Because they rejected Christ, and have forgotten His law they will be no priest for God. When God’s people enter into covenant with God, He makes them priests and kings. When God entered into covenant with ancient Israel he stated through Moses:
میان بێزانییەوە ڕەت دەکرێن، کە ئەمە پەیامێک نیشان دەدات لە کاتی کۆتاییدا کراوە دەبێتەوە. لێرەدا خودا پەیوەندیی پەیمانی خۆی لەگەڵ گەلەکەی کۆتایی پێ دێنێت لەو دەقەدا، چونکە بەڕاستەوخۆ بانگیان دەکات: «گەلی من!» چونکە مەسیحیان ڕەت کردووە و یاسای ئەویان لەبیر چووە، بۆ خودا کاهین نابن. کاتێک گەلی خودا دەچنە ناو پەیمان لەگەڵ خودادا، ئەو ئەوان دەکاتە کاهین و پاشا. کاتێک خودا لەگەڵ ئیسرائیلی کۆن چووە ناو پەیمان، لە ڕێگای موساوە ئەمەی ڕاگەیاند:
Now therefore, if ye will obey my voice indeed, and keep my covenant, then ye shall be a peculiar treasure unto me above all people: for all the earth is mine: And ye shall be unto me a kingdom of priests, and an holy nation. These are the words which thou shalt speak unto the children of Israel. Exodus 19:5, 6.
"Ayijilmuna, noogo ñu déglu sama baat ci dëgg te sàmm sama kóllëre, kon dingeen nekk sama alal ju ma ëpp solo ci kow xeeti askan yi yépp; ndaxte suuf sépp moom naa ko. Te dingeen nekk ci sama kanam buurug saraxalekat ak xeet bu sell. Loolu mooy wax yi ngay wax ak waa Israayil." Esóod 19:5, 6.
When God entered into covenant with the Christian church he stated through Peter:
Aqsaqtun Pitaq aqqutigalugo ima oqarami kristumiut ilagiivinik angerfiginninnermini:
But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should show forth the praises of him who hath called you out of darkness into his marvellous light: Which in time past were not a people, but are now the people of God: which had not obtained mercy, but now have obtained mercy. 1 Peter 2:9, 10.
Ngunit kayo ay isang lahing hinirang, isang makaharing pagkasaserdote, isang bansang banal, isang bayang tanging pag-aari; upang inyong ipahayag ang mga kapurihan niyaong tumawag sa inyo mula sa kadiliman tungo sa kaniyang kagila-gilalas na liwanag: na noong unang panahon ay hindi isang bayan, ngunit ngayon ay bayan ng Dios: na hindi nagkamit ng awa, ngunit ngayon ay nagkamit na ng awa. 1 Pedro 2:9, 10.
Peter in these verses addresses the transition from ancient Israel as God’s chosen covenant people unto the Christian church, when he states that “in times past were not a people, but now are the people of God.” When the Jews divorced themselves from God, the Lord entered into covenant with the Christian church. Both were considered as nations of priests while they were married to the Lord.
Петро в цих віршах звертається до переходу від давнього Ізраїля як Божого вибраного завітного народу до християнської Церкви, коли говорить, що «колись не народ, а тепер народ Божий». Коли юдеї відлучили себе від Бога, Господь уклав завіт із християнською Церквою. І той, і друга вважалися народами священиків, доки перебували в шлюбному союзі з Господом.
To be rejected as a priest indicates that you once were a covenant people. Seventh-day Adventists entered into covenant with the Lord at the beginning of Adventist history. The church in the wilderness came out of the Reformation but rejected the Millerite message, and thus divorced themselves from God during the history of the first and second angels’ messages. The final separation was the arrival of the second angel and the pronouncement was that they were no longer a daughter of Christ, but had become a daughter of Babylon. Immediately after, during the Midnight Cry, God called His new bride to the covenant marriage.
Раджал ама иуныс, уаман бӕрц куыд уыдис фӕдзӕхст адӕм. Авентист сӕдӕмбон бонты цӕуӕгтӕ Авентистон историйы райдайӕны Хуыцаумӕ фӕдылцыдӕр цыдæртты. Сӕрмагондӕйы цӕрӕг уырыс Реформацийӕй рацыд, фӕлӕ Миллерон хабар райхъуысты, ӕмӕ уымӕ гӕсгӕ тарихы фыццаг ӕмӕ дыууӕн ангелты фехъусуты рӕстӕджы Хуыцауӕй сӕхи аерын кодтой. Фӕстаг хайрӕджы уыдис дыууӕн ангелы æрцыд ӕмӕ загъд æрцыд, ӕмӕ сӕ Христосы чызг нӕ уыдысты, фӕлӕ Вавилоны чызг уыдысты. Уый фӕстӕ, Æхсӕвхуызы зӕгъуыды рӕстӕджы, Хуыцау Йæ ног усмӕ нымад фӕдылдзӕг куывдымӕ сидзӕр кодта.
The two tables that were the symbol of the covenant for ancient Israel were the two tables of the Ten Commandments, and the two tables for spiritual modern Israel are the two tables of Habakkuk as represented by the 1843 and 1850 charts. The covenant people that inspiration has identified repeatedly as Laodicea rejected the old paths, refused to listen to the voice behind them, and they therefore repeat the ending history of ancient Israel as they are spewed out of the mouth of the Lord. Why does this happen to those He calls, “My people?”
دو لوحی که برای اسرائیل باستان نماد عهد بودند، همان دو لوح ده فرمان بودند؛ و دو لوح برای اسرائیل روحانیِ نوین، دو لوح حبقوقاند که در نمودارهای 1843 و 1850 بازنمایی شدهاند. قومِ عهد که الهام آنان را مکرراً لائودکیه معرفی کرده است، راههای قدیم را رد کردند، از شنیدن صدایی که از پشت سرشان بود سر باز زدند، و از اینرو تاریخ پایانیِ اسرائیل باستان را تکرار میکنند، آنگاه که از دهان خداوند بیرون افکنده میشوند. چرا این امر بر کسانی واقع میشود که او ایشان را «قوم من» میخواند؟
The parable of the ten virgins, which illustrates the experience of Adventism is twice fulfilled, once at the beginning and then at the ending of Adventism. Sister White teaches that the parable has been and will be fulfilled to the very letter, and also that the parable is always to be understood as present truth, just as is the third angel.
Parábola ya virgenes diez, ukax Adventismoan experienciap uñacht’ayi, pä kuti phuqhasi: nayra qalltanx phuqhasi, ukatsti qhipa tukuyanx phuqharakiwa Adventismoan. Hermana Whiteax yatichiwa, parábolax phuqhasïnwa ukat phuqhasiniwa qillqataparjama taqpacha, ukhamarak parábolax sapa kutiw jichha chiqpach yatiyäwjam amuyasiñapa, kunjamtï kimsïr angelax ukhamaraki.
“I am often referred to the parable of the ten virgins, five of whom were wise, and five foolish. This parable has been and will be fulfilled to the very letter, for it has a special application to this time, and, like the third angel’s message, has been fulfilled and will continue to be present truth till the close of time.” Review and Herald, August 19, 1890.
«من بارها به مَثَلِ ده باکره ارجاع داده شدهام؛ پنج تن از ایشان دانا بودند و پنج تن نادان. این مَثَل تا به دقیقترین وجهِ آن تحقق یافته است و تحقق خواهد یافت، زیرا کاربردی ویژه برای این زمان دارد و، همانند پیام فرشتهٔ سوم، تحقق یافته است و تا پایان زمان همچنان حقیقتِ حاضر خواهد بود.» ریویو اَند هِرالد، ۱۹ اوت ۱۸۹۰.
Millerite Adventism fulfilled the waiting of the parable between their failed prediction of 1843 and the correct prediction of October 22, 1844. The prophetic details of this history are many and important, but I simply wish to identify that the parable of the ten virgins is directly connected to the third angel as Sister White just stated.
ئەدوەنتیستیی میلێری لە نێوان پێشبینیی هەڵەی ساڵی 1843 و پێشبینیی دروستی 22ی ئۆکتۆبری 1844دا، چاوەڕوانیی ناو مەثەڵەکەی تەواو کرد. وردەکارییە پێغەمبەرانەکانی ئەم مێژووە زۆر و گرنگن، بەڵام من تەنها دەمەوێت دیاری بکەم کە مەثەڵەی دە خەستەخواز بەڕاستەوخۆ پەیوەستە بە فریشتەی سێیەم، وەک خوشک وایت ئێستا باسیکرد.
From 1798 until October 22, 1844, the message of the first angel announced the opening of the judgment. Just before the judgment began the Midnight Cry of the parable of the ten virgins was fulfilled. Therefore, when the third angel announces the close of judgment, the announcement of the Midnight Cry will once again be repeated.
1798-ныл октябрь 22, 1844-ыыт тэрээт баһаарыы арыллыытын бастакы аҥаар тыаһа биллэрбитэ. Тэрээт саҕаланыытын иннинээҕи кэмҥэ уон кыыс туһунан үгэстэрдээх үрдүк хоһоонун «Түүн ортотооҕу ытааһын» толоруллубута. Ол иһин, үһүс аҥаар тыаһа тэрээт түмүгэрэрин биллэрэр кэмҥэ, «Түүн ортотооҕу ытааһын» биллэрииэ эмиэ хатанан үтүөлэнэн биллэриллэр.
The recognition that the Protestant churches had rejected God’s message, thus becoming the daughters of Babylon, was the arrival of the second angel’s message and the beginning of the tarrying time in the parable that was being “fulfilled to the very letter.” The Lord did not return in 1843, He tarried to test and bless the virgins. The announcement of the second angel identifying the Protestant churches as daughters of Babylon was a call for those still in those fallen churches to come out and stand with the Millerites and their understanding of the prophecies. At the Exeter camp meeting Samuel Snow provided the evidence necessary to confirm the Lord’s coming on October 22, 1844, and the message of the Midnight Cry swept across the land like a tidal wave. Then the third angel arrived at the Great Disappointment of October 22, 1844.
Anayqutawipa iglesiakuna Diospa willakuyninta chinkachisqankuta reqsiy, chayrayku Babiloniapa ususinkuna tukusqankuta, iskay ñiqin angelpa willakuynin chayamunqanmi karqa, hinaspataq tinkupaq rimaypi “sapa imayninman hina hunt’asqa” karqanpi suyasqa pachaq qallariynin. Señorqa 1843 watapi manam kutimurqachu; payqa suyarqan, virgenkunata pruebaykuspa bendecinanpaq. Iskay ñiqin angelpa willakuynin, anayqutawipa iglesiakunata Babiloniapa ususinkuna kasqankuta reqsichispa, chay urmasqa iglesiakunapiraq kaqkunapa lluqsimunankupaq waqyasqam karqa, hinaspa Milleritakunawan sayarinankupaq, profeciakunamanta paykunapa entiendisqankuwan kuska. Exeter camp meeting nisqapi Samuel Snowqa Señorpa hamunanta 1844 watapi octubre killapa 22 punchawninpi chiqaqchaspa qhawaykunapaq munasqa prueba-kunata qusqan; hinaspataq Chawpi Tuta Qapariy willakuymi llaqtantinpi mama quchapa hatun unupaq hina phawaykurqan. Chaymantataq kimsa ñiqin angelqa 1844 watapi octubre killapa 22 punchawpi Hatun Llakikuypi chayamurqan.
This was a brief summation of a beginning history that I have left out many points, in order to isolate a few points that seem more relevant to what we are addressing.
Kayin ñawpaq historiapa huk pisilla huñunakuyninmi karqa; ashka puntokunata saqesqani, huk iskay-kimsa puntokunallata t’aqanaspaq, imaraykuchus chaykunaqa ñuqanchik rimasqanchikman aswan chayllamanta tupaqkama rikurinku.
We will continue these thoughts in the next article.
Ñuqanchik kay yuyaykunata qhipa qillqapiqa qatipasaqku.