The probationary war of angels, that began with Lucifer in the third heaven represented in Revelation chapter twelve, typifies the probationary war of men and angels, that ends in the first heaven. When Satan and his angels were cast out of the third heaven, Satan opened a new battle front in the garden of Eden. As in the war of the third heaven with Lucifer, God also instituted a period of probation for mankind. The war in the first heaven that begins in earnest at the soon-coming Sunday law represents the end of probationary time for mankind.
꧋ꦥꦼꦂꦔꦁ ꦥꦼꦂꦕꦺꦴꦧꦲꦤ꧀ ꦲꦺꦴꦫꦁ‑ꦲꦺꦴꦫꦁ ꦥꦫ ꦩꦭꦼꦏꦠ꧀, ꦲꦁ ꦩꦸꦭꦻ ꦏꦫꦺꦴ ꦭꦸꦕꦶꦥꦼꦂ ꦲꦶꦁ ꦱꦸꦂꦒ ꦏꦠꦶꦒ, ꦱꦼꦥꦼꦂꦠꦶ ꦏꦁ ꦏꦶꦤꦶꦠꦶꦪꦁ ꦲꦶꦁ Wahyu ꦥꦱꦭ꧀ ꦏꦭꦶꦲꦱ꧀, ꦩꦼꦭꦩ꧀ꦧꦁꦏꦺ ꦥꦼꦂꦔꦁ ꦥꦼꦂꦕꦺꦴꦧꦲꦤ꧀ ꦩꦤꦸꦱ ꦭꦤ꧀ ꦥꦫ ꦩꦭꦼꦏꦠ꧀, ꦲꦁ ꦲꦏꦶꦂꦲꦶꦁ ꦱꦸꦂꦒ ꦏꦥꦶꦱꦤ꧀. ꦏꦠꦶꦏ ꦱꦼꦠꦤ ꦭꦤ꧀ ꦥꦫ ꦩꦭꦼꦏꦠꦼ ꦏꦧꦸꦮꦁ ꦱꦏ ꦱꦸꦂꦒ ꦏꦠꦶꦒ, ꦱꦼꦠꦤ ꦩꦸꦏꦏꦺ ꦒꦫꦶꦱ꧀ ꦥꦼꦂꦠ꼀ꦺꦩ꧀ꦥꦸꦫꦤ꧀ ꦲꦚꦂ ꦲꦶꦁ ꦠꦩꦤ꧀ Eden. ꦏꦪ ꦲꦶꦁ ꦥꦼꦂꦔꦁ ꦲꦶꦁ ꦱꦸꦂꦒ ꦏꦠꦶꦒ ꦏꦫꦺꦴ Lucifer, Gusti Allah uga netepaké sawijining mangsa percobaan tumrap umat manungsa. ꦥꦼꦂꦔꦁ ꦲꦶꦁ ꦱꦸꦂꦒ ꦏꦥꦶꦱꦤ꧀ ꦲꦁ ꦩꦸꦭꦻ kanthi temen ing angger‑angger Minggu kang enggal rawuh, nggambaraké pungkasaning mangsa percobaan tumrap umat manungsa.
In Revelation chapters twelve and thirteen the dragon, the beast and the false prophet are represented. Customarily, those three powers are understood to represent primarily past history of those three powers, but John was told to write the “things that will be,” and the entire book of Revelation speaks of the “last days,” so we are employing the biblical principle that the end is illustrated by the beginning, and applying the symbols of Revelation as present, not past truth.
В Откровении, в главах двенадцатой и тринадцатой, представлены дракон, зверь и лжепророк. Обычно считается, что эти три силы прежде всего представляют прошлую историю этих трёх сил, однако Иоанну было велено написать о «том, чему надлежит быть», и вся книга Откровение говорит о «последних днях»; поэтому мы применяем библейский принцип, согласно которому конец прообразно показан началом, и относим символы Откровения к истине настоящего времени, а не к прошлому.
Satan has been identified in both the war he began in the third heaven, and the first battle that he brought to men in the garden of Eden as employing “hypnotism” to convey his corrupted communications in order to accomplish his warfare.
Шайтан, оғозынан үшінші аспанда өзі тұтандырған соғысында да, сондай-ақ Еден бағында адамзатқа алып келген алғашқы шайқасында да, өз соғысын жүргізу үшін азғындалған хабарларын жеткізуде «гипнозды» қолданғаны арқылы танылады.
“Satan tempted the first Adam in Eden, and Adam reasoned with the enemy, thus giving him the advantage. Satan exercised his power of hypnotism over Adam and Eve, and this power he strove to exercise over Christ. But after the word of Scripture was quoted, Satan knew that he had no chance of triumphing.
«Шайтан спакусіў першага Адама ў Эдэме, і Адам уступіў у развагі з ворагам, тым самым даўшы яму перавагу. Шайтан ужыў сваю сілу гіпнозу над Адамам і Евай, і гэтую ж сілу ён імкнуўся ўжыць над Хрыстом. Але пасля таго, як было працытавана слова Пісання, Шайтан зразумеў, што не мае ніякай магчымасці атрымаць перамогу.
“Men and women are not to study the science of how to take captive the minds of those who associate with them. This is the science that Satan teaches. We are to resist everything of the kind. We are not to tamper with mesmerism and hypnotism—the science of the one who lost his first estate and was cast out of the heavenly courts.” Mind, Character and Personality, 713.
«Адалaр мен хатунлар өзлери менен аралашқанлардың ақылларын әсир етүниң илимин өйрәнмәслики лазым. Бу — Шайтан үгәткән илм. Биз бундақ нәрсиләрниң һәммәсигә қарши турушимиз керәк. Биз месмеризм вә гипнотизм билән шуғулланмаслиғимиз керәк — бу, әслидики мәртивисини йоқитип, асманий һойлилардин қоғлап чиқирилған затниң илимидур.» Mind, Character and Personality, 713.
The “science that Satan teaches” has been perfected by the globalist merchants, and is carried out through the “information super highway” in the “last days.” Satan is the father of lies, and the media giants, not only promote falsehoods, but they also screen out truth, they track those they deem as heretics, and they employ the most sophisticated form of hypnotism ever practiced in the history of planet earth. The war that began in the third heaven emphasizes this attribute of Satan’s warfare, in order that the faithful living when the war of the first heaven gets under way might be forewarned by foreknowledge. When we understand that the control center for the worldwide web, and the “information super highway” is managed and controlled in the United States, we have a view of what it means that the United States, calls fire down out of heaven and deceives the entire world. “Fire” in the book of Revelation represents a message.
«الدانشای که شیطان میآموزد» بهوسیلهٔ بازرگانان جهانیگرا به کمال رسانده شده است و در «ایام آخر» از طریق «شاهراه بزرگ اطلاعات» به اجرا درمیآید. شیطان پدرِ دروغ است، و غولهای رسانهای نهتنها اباطیل را ترویج میکنند، بلکه حقیقت را نیز غربال و حذف مینمایند؛ کسانی را که از نظر آنان بدعتگذار بهشمار میآیند ردیابی میکنند، و پیشرفتهترین گونهٔ هیپنوتیزمی را که تاکنون در تاریخ سیارهٔ زمین به کار گرفته شده است، به خدمت میگیرند. جنگی که در آسمان سوم آغاز شد، این ویژگیِ نبردِ شیطان را برجسته میسازد، تا مؤمنانی که در هنگامی که جنگِ آسمان اول آغاز میشود زندهاند، بهواسطهٔ پیشآگاهی، از پیش هشدار یافته باشند. هنگامی که درمییابیم مرکزِ کنترلِ تارِ جهانگستر، و «شاهراه بزرگ اطلاعات» در ایالات متحده اداره و کنترل میشود، تصویری از این معنا به دست میآوریم که ایالات متحده چگونه از آسمان آتش فرو میخواند و تمام جهان را میفریبد. «آتش» در کتاب مکاشفه نمایانگرِ یک پیام است.
The symbolism of Revelation chapter thirteen, and verse thirteen is drawn from the battle of mount Carmel where the prophets of Baal and the prophets of the groves, were unable to call fire down out of heaven to confirm that Baal and Ashtaroth were true gods. Baal, being a male deity and Ashtaroth a female deity represents the image of the beast, the unholy combination of church and state. They were the prophets of Jezebel, who was in an unholy relationship with Ahab. Those two prophetic witnesses of the image of the beast in the story of Mount Carmel, identify the role of the United States in first forming an image of the papal system in the United States, and thereafter in the world. The “fire” at Carmel was to be the evidence of who the true God really was. It represented a revelation from heaven identifying the true God, and the same issue exists when the United States calls fire down from heaven.
La simbología de Apocalipsis capítulo trece, y versículo trece, se deriva de la batalla del monte Carmelo, donde los profetas de Baal y los profetas de los bosques no pudieron hacer descender fuego del cielo para confirmar que Baal y Astarot eran verdaderos dioses. Baal, siendo una deidad masculina, y Astarot una deidad femenina, representa la imagen de la bestia, la combinación impía de iglesia y estado. Ellos eran los profetas de Jezabel, quien mantenía una relación impía con Acab. Esos dos testigos proféticos de la imagen de la bestia en la historia del monte Carmelo identifican el papel de los Estados Unidos al formar primero una imagen del sistema papal en los Estados Unidos, y posteriormente en el mundo. El “fuego” en Carmelo había de ser la evidencia de quién era realmente el verdadero Dios. Representaba una revelación del cielo que identificaba al verdadero Dios, y la misma cuestión existe cuando los Estados Unidos hacen descender fuego del cielo.
In the book of Isaiah, the God who identifies the end from the beginning, addresses the very setting of Mount Carmel of old, and also the prophetic setting that is represented when the United States calls down fire out of heaven.
Tapha Yeshayah rey, u Elohah oo azh kii murteessebo itu beettin peydhanaappe erissiyaagee, beni Qarmeeloos Deriyaa giddon de7iya he setting-aakka, qassi Merikaan Ittuwa Xooggay saloppe tamaa wodhdhissiyo wode bessiisidi de7iya hanotaakko haasayees.
Produce your cause, saith the Lord; bring forth your strong reasons, saith the King of Jacob. Let them bring them forth, and show us what shall happen: let them show the former things, what they be, that we may consider them, and know the latter end of them; or declare us things for to come. Show the things that are to come hereafter, that we may know that ye are gods: yea, do good, or do evil, that we may be dismayed, and behold it together. Behold, ye are of nothing, and your work of nought: an abomination is he that chooseth you. I have raised up one from the north, and he shall come: from the rising of the sun shall he call upon my name: and he shall come upon princes as upon mortar, and as the potter treadeth clay. Who hath declared from the beginning, that we may know? and beforetime, that we may say, He is righteous? yea, there is none that showeth, yea, there is none that declareth, yea, there is none that heareth your words. The first shall say to Zion, Behold, behold them: and I will give to Jerusalem one that bringeth good tidings. Isaiah 41:21–27.
Anad nyay nïŋ na, aɛ̈në Ërë; ku takkë nyïthïïn cï gɔɔr, aɛ̈në Raan Bɛny ku Yakuub. Kë cï kek bɛ̈n ë ke raan, ku kek looi ba yen tɔ̈u piny yic; kë cï kek tënë yic ye kony ba nyuɔth kɔc ke tɔ̈, ku ba wek raan pïïr yen, ku ba wek lɛ̈u ba kɔɔr luɔi keden; ka ku kë cï kek jam ë kony ku yaa cï bï pɛth. Nyuthkë wek kë yaa bï bɛn thïn, ba wek lɛ̈u ba nyic kë ye ke diɛ̈t; ee, looi kë rot kedhië ba rɛ̈c, ka looi kë rot kedhië ba gɔ̈r, ba wek raan liɛɛth ku ba wek lɛ̈u ba tɛ̈n ë yic kek acï aa. Nyan, yeen kɔc aa cï ke rot pɛi; ku luɔi kun ye looi aa cï lɔɔm: raan cï ye kek lɔc aa raan nyin loi bɛ̈i. Acï an raan kɔɔc ka piny aŋɔk, ku bï bɛn: ku aa cï bɛn ka piny cï nyin tɔ̈u, ku bï luɔi acï ke nyin ë kɔɔr. Ku bï bɛn ë pɛny kɔc bɛ̈i acï luɔi mɔtɔr, ku acï raan ye gup piny luɔi dɛ̈t cï bïŋ piɔu. Ŋa cï jam tɔ̈n cï bɔ̈n ku piny cï muɔɔk, ba wek nyic? ku tɛ̈n piny cï piny, ba wek lɛ̈u ba jam, “Yeen acï dhil”? Ee, raan tënë cï nyuth aa lɛu; ee, raan tënë cï jam aa lɛu; ee, raan tënë cï yök jamkun yiɛ̈n aa lɛu. Raan tɔ̈n ë käk cï bɔ̈n bï jam tënë Sayon, “Nyan, nyan keek!” ku acï an Jɛrusalɛm cï raan bɛ̈n ku yaa cï jam tënë akol piny. Isaiah 41:21–27.
In the war of the first heaven that gets under way at the soon-coming Sunday law, the United States, and also Satan himself, will be allowed to “produce” their “cause,” and they will call fire down from heaven in an attempt to prove that the god of Jezebel is the true God. The world will be forced to accept the mark of that god’s day of worship. The fire that is brought down from heaven, through the “information super highway” to all mankind is a work of “nought,” and he that chooses the message conveyed through that medium is an “abomination.”
Pa umariri uñxatäkäna nayrïr alaxpachanxa, uka jank’ak jutir Domingo kamachi qalltäwipanxa, Estados Unidos ukhamaraki Supay pachpasa, “jupanakan causa” “apsuñapataki” jaytatäpjjaniwa, ukat jupanakax alaxpachat ninwa aynacht’ayapxani, Jezabelan diosapaw chiqpach Diosaxa sasaw uñacht’ayañ munapxani. Akapachax uka diosan yupaychañ urupan chimpup katuqañapataki ch’amanchatäniwa. Alaxpachat apanit uka ninax, “información super highway” tuqi taqi jaqinakar purt’kistu ukaxa, “jani kunatakisa” luräwiwa, ukat khititï uka taypi yatiyäw tuqit apanit yatiyäw ajllki ukaxa “ajjsarkañ luräwiwa.”
In that warfare the one hundred and forty-four thousand, and thereafter the great multitude, will be God’s witnesses in the argument of who is the true God. The messages conveyed from both sides of the war are represented as “fire.” All the nations will be gathered to determine who is the true God, and there will be two classes of witnesses in order to establish the “truth.”
ସେହି ଯୁଦ୍ଧରେ ଏକ ଶତ ଚୁଆଳିଶ ହଜାର, ଏବଂ ତାହାପରେ ବିଶାଳ ଜନସମୂହ, କିଏ ସତ୍ୟ ଈଶ୍ୱର ତାହାର ପ୍ରଶ୍ନରେ ଈଶ୍ୱରଙ୍କ ସାକ୍ଷୀ ହେବେ। ଯୁଦ୍ଧର ଉଭୟ ପକ୍ଷରୁ ପ୍ରେରିତ ସନ୍ଦେଶଗୁଡ଼ିକୁ “ଅଗ୍ନି” ବୋଲି ଚିତ୍ରିତ କରାଯାଇଛି। ସମସ୍ତ ଜାତିକୁ କିଏ ସତ୍ୟ ଈଶ୍ୱର ତାହା ନିର୍ଣ୍ଣୟ କରିବା ପାଇଁ ଏକତ୍ର କରାଯିବ, ଏବଂ “ସତ୍ୟ” ସ୍ଥାପନ କରିବା ପାଇଁ ଦୁଇ ଶ୍ରେଣୀର ସାକ୍ଷୀ ରହିବେ।
Let all the nations be gathered together, and let the people be assembled: who among them can declare this, and show us former things? let them bring forth their witnesses, that they may be justified: or let them hear, and say, It is truth. Ye are my witnesses, saith the Lord, and my servant whom I have chosen: that ye may know and believe me, and understand that I am he: before me there was no God formed, neither shall there be after me. I, even I, am the Lord; and beside me there is no saviour. I have declared, and have saved, and I have showed, when there was no strange god among you: therefore ye are my witnesses, saith the Lord, that I am God. Isaiah 43:9–12.
Թող բոլոր ազգերը միասին հավաքվեն, և ժողովուրդները համախմբվեն. նրանցից ո՞վ կարող է այս բանը հայտնել և մեզ առաջվա բաները ցույց տալ. թող ներկայացնեն իրենց վկաներին, որպեսզի արդարանան, կամ թող լսեն և ասեն. «Սա ճշմարտություն է»։ Դուք եք իմ վկաները, ասում է Տերը, և իմ ծառան, որին ես ընտրել եմ, որպեսզի ինձ ճանաչեք և ինձ հավատաք, և հասկանաք, որ ես եմ նա. ինձնից առաջ ոչ մի Աստված չձևավորվեց, և ինձնից հետո էլ չի լինի։ Ես, ես եմ Տերը, և ինձնից բացի փրկիչ չկա։ Ես հայտարարեցի, և փրկեցի, և ցույց տվեցի, երբ ձեր մեջ օտար աստված չկար. ուստի դուք եք իմ վկաները, ասում է Տերը, որ ես Աստված եմ։ Եսայիա 43:9–12.
The final manifestation of Mount Carmel, has witnesses for Satan and witnesses for God. The demonstration is to prove who is the true God, but what are God’s faithful witnesses supposed to bear witness to?
ئەنجامی دەرکەوتنی شاخی کارمەڵ، شایەتی بۆ شەیتان و شایەتی بۆ خودا هەیە. ئەو پیشاندانە بۆ ئەوەیە بسەلمێنێت کێ خودای ڕاستەقینەیە، بەڵام شایەتانی دڵسۆزی خودا دەبێت شایەتی بۆ چی بدەن؟
Thus saith the Lord the King of Israel, and his redeemer the Lord of hosts; I am the first, and I am the last; and beside me there is no God. And who, as I, shall call, and shall declare it, and set it in order for me, since I appointed the ancient people? and the things that are coming, and shall come, let them show unto them. Fear ye not, neither be afraid: have not I told thee from that time, and have declared it? ye are even my witnesses. Is there a God beside me? yea, there is no God; I know not any. They that make a graven image are all of them vanity; and their delectable things shall not profit; and they are their own witnesses; they see not, nor know; that they may be ashamed. Isaiah 44:6–9.
ဤသို့ ထာဝရဘုရား၊ ဣသရေလရှင်ဘုရင်နှင့် သူ၏ရွေးနှုတ်ရှင်၊ ဗိုလ်ခြေအရှင် ထာဝရဘုရား မိန့်တော်မူ၏။ ငါသည် အစဖြစ်၏၊ ငါသည် အဆုံးဖြစ်၏။ ငါ့အပြင် ဘုရားသခင်မရှိ။ ငါကဲ့သို့ အဘယ်သူသည် ခေါ်၍ ကြေညာနိုင်မည်နည်း၊ ငါ့ရှေ့၌ အစီအစဉ်တကျ တင်ပြနိုင်မည်နည်း။ ငါသည် ရှေးလူမျိုးကို ခန့်ထားခဲ့သောအချိန်မှစ၍ ဖြစ်လတံ့သောအရာများနှင့် နောင်ဖြစ်လာမည့်အရာများကို သူတို့အား ပြသစေကြပါစို့။ မကြောက်ကြနှင့်၊ မထိတ်လန့်ကြနှင့်။ ထိုအချိန်မှစ၍ ငါသည် သင်တို့အား မပြောခဲ့ဘူးလော၊ မကြေညာခဲ့ဘူးလော။ သင်တို့သည် အမှန်ပင် ငါ၏သက်သေများဖြစ်ကြ၏။ ငါ့အပြင် ဘုရားသခင်ရှိသလော။ အမှန်ပင် မရှိ။ အခြားဘုရားကို ငါမသိ။ ရုပ်တုထုလုပ်သောသူတို့သည် အပေါင်းတို့ အချည်းနှီးဖြစ်ကြ၏။ သူတို့နှစ်သက်မြတ်နိုးသောအရာများသည် အကျိုးမပြုကြ။ သူတို့ကိုယ်တိုင်ပင် မိမိတို့၏သက်သေများဖြစ်ကြ၏။ သူတို့သည် မမြင်ကြ၊ မသိကြ။ သို့ဖြစ်၍ သူတို့သည် အရှက်ကွဲကြလိမ့်မည်။ ဟေရှာယ 44:6–9။
The faithful in the final confrontation of Mount Carmel are to witness to the truth that God is the first and the last. He is the God that “appointed the ancient people,” in order to identify the “things that are coming.” God’s witnesses are to present the Revelation of Jesus Christ that is unsealed just before the final battle of Mount Carmel.
Қарқал тауының соңғы қақтығысындағы адалдар Құдайдың алғашқы да, соңғы да екенін ақиқатқа куәлік етіп көрсетуге тиіс. Ол — «келе жатқан істерді» айқындау үшін «ежелгі халықты тағайындаған» Құдай. Құдайдың куәгерлері Қарқал тауының соңғы шайқасының дәл алдында мөрі ашылатын Иса Мәсіхтің Аянын ұсынуға тиіс.
Satan’s Mount Carmel message is represented as fire that comes down out of heaven.
Noong Sithan p’aq Karmel yatiyäwipax alaxpachat misturki uka ninajam uñacht’ayatawa.
And he doeth great wonders, so that he maketh fire come down from heaven on the earth in the sight of men, Revelation 13:13.
तिनि ठूला अद्भुत कामहरू गर्छन्, यहाँसम्म कि मानिसहरूको आँखाअगाडि स्वर्गबाट पृथ्वीमा आगो झार्छन्, प्रकाश 13:13।
The verse is describing the miracles that the United States accomplishes through the modern science of hypnotism that is conveyed to mankind on “the information super highway.” But the verse is also speaking to the appearance of Satan himself when he personates Christ.
Ayaqtuq pasinartuq United States-ip nakuuyut tupigijaujut pijumajanginnik atuqpagangani nutaanguqtiqhimajumik ilisimatusarnirmik hypnotism-mik, tamna inungnun tunniqtuq “information super highway” aqqutigalugu. Kisianni ayaqtuq taanna aamma uqaqtuq Satan-ip namminiq saqqummirneranik, Kristus-iusuusaartillugu.
“The angel who unites in the proclamation of the third angel’s message is to lighten the whole earth with his glory. A work of world-wide extent and unwonted power is here foretold. The advent movement of 1840–44 was a glorious manifestation of the power of God; the first angel’s message was carried to every missionary station in the world, and in some countries there was the greatest religious interest which has been witnessed in any land since the Reformation of the sixteenth century; but these are to be exceeded by the mighty movement under the last warning of the third angel.
“তৃতীয় দূতের বার্তার ঘোষণায় যে দূত একত্রিত হন, তিনি তাঁর মহিমায় সমগ্র পৃথিবীকে আলোকিত করবেন। এখানে বিশ্বব্যাপী পরিসর ও অভূতপূর্ব শক্তিসম্পন্ন এক কর্মের পূর্ববাণী করা হয়েছে। ১৮৪০–৪৪ সালের আগমন আন্দোলন ছিল ঈশ্বরের শক্তির এক গৌরবময় প্রকাশ; প্রথম দূতের বার্তা পৃথিবীর প্রত্যেক মিশনারি কেন্দ্রে বহন করা হয়েছিল, এবং কিছু দেশে ষোড়শ শতাব্দীর সংস্কার-আন্দোলনের পর থেকে কোনো দেশে যতখানি ধর্মীয় আগ্রহ দেখা গেছে, তার মধ্যে সর্বাধিক আগ্রহ পরিলক্ষিত হয়েছিল; কিন্তু তৃতীয় দূতের শেষ সতর্কবার্তার অধীনে যে পরাক্রমশালী আন্দোলন ঘটবে, তার দ্বারা এগুলি অতিক্রান্ত হবে।”
“The work will be similar to that of the Day of Pentecost. As the ‘former rain’ was given, in the outpouring of the Holy Spirit at the opening of the gospel, to cause the upspringing of the precious seed, so the ‘latter rain’ will be given at its close for the ripening of the harvest. ‘Then shall we know, if we follow on to know the Lord: His going forth is prepared as the morning; and He shall come unto us as the rain, as the latter and former rain unto the earth.’ Hosea 6:3. ‘Be glad then, ye children of Zion, and rejoice in the Lord your God: for He hath given you the former rain moderately, and He will cause to come down for you the rain, the former rain, and the latter rain.’ Joel 2:23. ‘In the last days, saith God, I will pour out of My Spirit upon all flesh.’ ‘And it shall come to pass, that whosoever shall call on the name of the Lord shall be saved.’ Acts 2:17, 21.
“Ләҵараз аус Пентекост амштәи аус иеиԥшхоит. «Аԥхьатәи ақәаршҩы» ишыҭахаз еиԥш, Ацҳаражәҳәаҳәара аартраан Аԥшьа Агәыӷра аҭархарала, ахә ҳараку абызҟаза аҵәаҿыцразы, убас «аҵыхәтәантәи ақәаршҩы»гьы уи ахыркәшараан аҭахоит аҭаҩра аԥсуларазы. «Аҳарҭ иаҳдыруазааит, Иегова издыруазарц ҳҽазаҳшәозар: Иеиҭыҵра ашьыжь еиԥш еиниароуп; насгьы Иара ҳахь даауеит ақәаршҩы еиԥш, аҵыхәтәантәигьы аԥхьатәигьы ақәаршҩы еиԥш адгьыл ахь.» Осия 6:3. «Шәгәырӷьала, уанӡион аԥацәеи, шәыргәырӷьала шәАнцәа Иеговаҿы: избанзар Иара шәара шәзы иҟаиҵеит аԥхьатәи ақәаршҩы аҭагылазаашьала, насгьы шәара шәзы илбаартә иуеит ақәаршҩы, аԥхьатәи ақәаршҩы, аҵыхәтәантәи ақәаршҩы.» Иоиль 2:23. «Аҵыхәтәантәи амшқәа рзы, Анцәа иҳәоит, Сыԥсадгьылашәара рҟынтә асаса зегьы рыбжьара исықәҭәоит.» «Насгьы иҟалоит, Иегова ихьӡ зҳәо зегьы еиқәхоит.» Аусқәа 2:17, 21.
“The great work of the gospel is not to close with less manifestation of the power of God than marked its opening. The prophecies which were fulfilled in the outpouring of the former rain at the opening of the gospel are again to be fulfilled in the latter rain at its close. Here are ‘the times of refreshing’ to which the apostle Peter looked forward when he said: ‘Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; and He shall send Jesus.’ Acts 3:19, 20.
“A motɔ a wasem no kɛseɛ nni sɛ ɔde Onyankopɔn tumi no ada adi kakra sen sɛnea ɛdaa adi wɔ ne mfiase no. Nkɔmhyɛ ahorow a wɔmaa no baa mu wɔ osu a edi kan no hwiegu mu wɔ asɛmpa no mfiase no, ɛsɛ sɛ ɛsan ba mu bio wɔ osu a edi akyiri no mu wɔ ne awiei no. Ɛha na ‘ahomegyeɛ mmere’ no wɔ a ɔsomafo Petro hwɛɛ anim bere a ɔkaa sɛ: ‘Monnu mo ho na monsakyera, na wɔapepa mo bɔne, bere a ahomegyeɛ mmere no befi Awurade anim aba; na ɔbɛsoma Yesu.’ Asomafo Nnwuma 3:19, 20.”
“Servants of God, with their faces lighted up and shining with holy consecration, will hasten from place to place to proclaim the message from heaven. By thousands of voices, all over the earth, the warning will be given. Miracles will be wrought, the sick will be healed, and signs and wonders will follow the believers. Satan also works, with lying wonders, even bringing down fire from heaven in the sight of men. Revelation 13:13. Thus the inhabitants of the earth will be brought to take their stand.” The Great Controversy, 611, 612.
«Хуцауые лагъуэхэр, я напэр къабзэу къыщIэфIэщыкIауэу, тхьэщIагъэбжьыхьэ щIэбзэбжьэу, псысэу щыщIэу щыпсэу къызэщIэкIуэну щыIэку-щыIэку къызэхэкIуэу, уафэм къикIуэ гъэщIэгъуэм и хъарзынщIэр къагъэлъэгъуэн. Мэкъу зэфIэгъуэтхъуэжу, щIыпIэ псори тету, къыщIэгъэщIэныгъэр къыщагъэщIэн. МуIэжьыгъэхэр къызэрагъэщIэн, сымаджэхэр зэхэгъэхъуэн, лъэныкъуэу зыхуэгъэфIэжащэм нышанэхэмрэ гъэлъапIэхэмрэ я кIэлъыпIэрыкIуэн. Сытанэри мыгъуэ гуэркIэ щIакIуэ щыIэщ, пэжым и фIэкIэмыкIэ гъэлъапIэхэр къигъэщIэу, цIыфхэм я нэпкъым и пащхьэ щIыгум къикIуэ мафIэри къигъэхьыжын. Гъэпсэхугъуэ 13:13. Ауэ щIыпIэм и цIыхухэр апхуэдэу я лъэхъэнэ къагъэщIэн». The Great Controversy, 611, 612.
When we reach the time when Satan calls fire down out of heaven, “the inhabitants of earth will be brought to take their stand.” In that time, God’s witness “will hasten from place to place to proclaim the message from heaven. By thousands of voices, all over the earth, the warning will be given.” The work God’s witnesses accomplish “will be similar to that of the Day of Pentecost,” when the “angel who unites in the proclamation of the third angel’s message is to lighten the whole earth with his glory.” At Pentecost, fire was the symbol of the outpouring of the Holy Spirit, and fire is also the symbol of the outpouring of Satan’s unholy spirit.
Míel máxta ínoom Satan yáwot iweel yáttan ti shúku ti iníik, “wakot iníik ila miye sígila daana ilapwe ilook.” Ímáxta, saakot God “máxta ilokke qíik iitíikók yáapta itiikóók ikáynel boholóm boholóm daana ilóolbecha xáan ti ka’an. Táan a p'éelbo'otik yóok'ol kaab, ichil tumen táan p'aatik a t'an.” T'aan saakot God iláaktik “jach ba'ax u yáantik ichil k'iin Pentecost,” máak “ángel túun ku juntik u t'aan le óoxp'éel ángel ku t'aan, yaan u suutsa'al jump'éel nojoch sakbe'en yóok'ol kaab ichil u gloria.” Ichil Pentecost, k'áak' u p'iisba'al u k'áat chi'ik sak óolal Espíritu Santo, bey xan k'áak' u p'iisba'al u k'áat chi'ik Satan u ma' tus óolal espíritu.
After John represents the one hundred and forty-four thousand and the great multitude in Revelation chapter seven, he identifies the opening of the seventh and final seal. The final or seventh seal represents the unsealing of the Revelation of Jesus Christ, and the only prophecy in the book of Revelation that was to be unsealed just before probation closes. The seventh seal, the seven thunders and the Revelation of Jesus Christ are all symbols of the same truth, that is opened up just before probation closes. The Revelation of Jesus Christ emphasizes Christ’s character and creative power as the Alpha and Omega. The seven thunders identify the history where the one hundred and forty-four thousand are sealed, and the seventh seal identifies the outpouring of the Holy Spirit during the history when the two witnesses are resurrected and receive the creative power of the “truth” of God, that is conveyed from the Father, to the Son, to Gabriel, to the prophet unto those who choose to read, hear and keep the power contained therein.
ယောဟန်သည် ဗျာဒိတ်ကျမ်း အခန်း ၇ တွင် တစ်သိန်းလေးသောင်းလေးထောင်နှင့် လူအစုအဝေးကြီးကို ကိုယ်စားပြုပြီးနောက်၊ သူသည် သတ္တမမြောက်နှင့် နောက်ဆုံးသော တံဆိပ်ဖွင့်ခြင်းကို ဖော်ထုတ်သတ်မှတ်သည်။ နောက်ဆုံးသော၊ သို့မဟုတ် သတ္တမမြောက် တံဆိပ်သည် ယေရှုခရစ်၏ ဗျာဒိတ်တော်ကို တံဆိပ်ဖြည်ခြင်းကို ကိုယ်စားပြုသကဲ့သို့၊ ဗျာဒိတ်ကျမ်းအတွင်းတွင် စုံစမ်းကာလ မပိတ်မီ အနည်းငယ်အလို၌သာ တံဆိပ်ဖြည်ရမည့် ပရောဖက်ပြုချက်တစ်ခုတည်းလည်း ဖြစ်သည်။ သတ္တမမြောက် တံဆိပ်၊ မိုးကြိုးခုနစ်သံ၊ နှင့် ယေရှုခရစ်၏ ဗျာဒိတ်တော်တို့သည် အားလုံးပင် အမှန်တရားတစ်ရပ်တည်း၏ သင်္ကေတများဖြစ်ကြပြီး၊ ထိုအမှန်တရားသည် စုံစမ်းကာလ မပိတ်မီ အနည်းငယ်အလို၌ ဖွင့်လှစ်ပြသခံရသည်။ ယေရှုခရစ်၏ ဗျာဒိတ်တော်သည် အာလဖနှင့် အိုမေဂါ အဖြစ် ခရစ်တော်၏ စရိုက်လက္ခဏာနှင့် ဖန်ဆင်းခြင်းတန်ခိုးကို အလေးပေးဖော်ပြသည်။ မိုးကြိုးခုနစ်သံသည် တစ်သိန်းလေးသောင်းလေးထောင်တို့ တံဆိပ်ခတ်ခြင်းခံရသည့် သမိုင်းကာလကို သတ်မှတ်ပြသပြီး၊ သတ္တမမြောက် တံဆိပ်သည် သက်သေနှစ်ပါး ပြန်လည်ထမြောက်၍ ဘုရားသခင်၏ “အမှန်တရား” ဟူသော ဖန်ဆင်းခြင်းတန်ခိုးကို ခံယူရရှိသော သမိုင်းကာလအတွင်း သန့်ရှင်းသောဝိညာဉ်တော် သွန်းလောင်းခြင်းကို သတ်မှတ်ပြသသည်။ ထိုတန်ခိုးသည် ခမည်းတော်ထံမှ သားတော်ထံသို့၊ ထိုမှ ဂါဗြေလထံသို့၊ ထိုမှ ပရောဖက်ထံသို့ ဆက်လက်ပို့ဆောင်ခံရပြီး၊ ယင်းအတွင်း ပါဝင်သော တန်ခိုးကို ဖတ်ရှုရန်၊ ကြားနာရန်၊ စောင့်ထိန်းရန် ရွေးချယ်သူတို့ထံသို့ ရောက်ရှိစေသည်။
And when he had opened the seventh seal, there was silence in heaven about the space of half an hour. And I saw the seven angels which stood before God; and to them were given seven trumpets. And another angel came and stood at the altar, having a golden censer; and there was given unto him much incense, that he should offer it with the prayers of all saints upon the golden altar which was before the throne. And the smoke of the incense, which came with the prayers of the saints, ascended up before God out of the angel’s hand. And the angel took the censer, and filled it with fire of the altar, and cast it into the earth: and there were voices, and thunderings, and lightnings, and an earthquake. Revelation 8:1–5.
А кӱнде Ол жетинчий мӧрди ачканда, кӱкте жарым сагат чамалу тым-жымырт болдӱ. Мен Кудайдын алдында турган жети периштени кӧрдӱм; онлорго жети сурнай берилди. Анан башка бир периште келип, курмандык чалынуучу жайдын жанында турду; анын колунда алтын кадилница бар эле. Ага кӛп ладандын жыты берилди, ошону ал бардык ыйыктардын сыйынуулары менен бирге тактынын алдында турган алтын курмандык чалынуучу жайдын үстүнө алып келсин деп. Ошондо ладандын түтүнү, ыйыктардын сыйынуулары менен кошо, периштенин колунан Кудайдын алдына көтөрүлүп чыкты. Анан периште кадилницаны алып, аны курмандык чалынуучу жайдын оту менен толтуруп, жерге ыргытып жиберди; ошондо үндөр, күн күркүрөөлөр, чагылган чартылдоолору жана жер титирөө болду. Аян 8:1–5.
In the verses, “seven angels” “stood before God” with “seven trumpets.” Those seven trumpet angels have been correctly understood customarily to represent God’s judgments against Rome for the enforcement of Sunday worship. Pagan Rome, under Constantine, passed the first Sunday law in the year 321, and by the year 330, his empire was divided into east and west. From that point on the first four trumpets began to sound, and they represented the historical forces which were brought against his empire, and which by the year 476, left the city of Rome where it never again had another Roman ruling over the city, which was the symbol of Rome’s strength and glory. When the papacy passed the Sunday law at the Council of Orleans in the year 538, Mohammed was raised up to bring judgment against the Roman church, as represented by the fifth and sixth trumpets, which were also the first and second woe, and represented Islam. As correct as the traditional understanding of those trumpets are, they are defined in the passage where they are presented in Revelation nine as “plagues.”
ان آیتوں میں، “سات فرشتے” “خدا کے حضور کھڑے” تھے اور ان کے پاس “سات نرسنگے” تھے۔ ان سات نرسنگہ بردار فرشتوں کو رواجاً درست طور پر اس بات کی نمائندگی سمجھا گیا ہے کہ وہ اتوار کی عبادت کے نفاذ کے باعث روم پر خدا کے عدالتی احکام کو ظاہر کرتے ہیں۔ مشرکانہ روم نے، قسطنطین کے تحت، سن 321 میں پہلا اتوار کا قانون نافذ کیا، اور سن 330 تک اس کی سلطنت مشرقی اور مغربی حصوں میں تقسیم ہو گئی۔ اسی مقام سے پہلے چار نرسنگے بجنا شروع ہوئے، اور وہ ان تاریخی قوتوں کی نمائندگی کرتے تھے جو اس کی سلطنت کے خلاف برپا کی گئیں، اور جنہوں نے سن 476 تک روم کے شہر کو اس حال میں چھوڑ دیا کہ پھر کبھی کوئی رومی اس شہر پر حکمران نہ ہوا، جو روم کی قوت اور جلال کی علامت تھا۔ جب پاپائیت نے سن 538 میں کونسل آف اورلیانز میں اتوار کا قانون نافذ کیا، تو محمد کو اٹھایا گیا تاکہ رومی کلیسیا پر عدالت لائی جائے، جیسا کہ پانچویں اور چھٹے نرسنگوں سے ظاہر کیا گیا ہے، جو پہلے اور دوسرے افسوس بھی تھے، اور اسلام کی نمائندگی کرتے تھے۔ ان نرسنگوں کی روایتی تفہیم جتنی بھی درست ہو، مکاشفہ نو میں جہاں وہ پیش کیے گئے ہیں، اس مقام پر انہیں “آفتیں” کے طور پر متعین کیا گیا ہے۔
And the rest of the men which were not killed by these plagues yet repented not of the works of their hands, that they should not worship devils, and idols of gold, and silver, and brass, and stone, and of wood: which neither can see, nor hear, nor walk: Neither repented they of their murders, nor of their sorceries, nor of their fornication, nor of their thefts. Revelation 9:20, 21.
Уан хӕстӕг адӕммæ, кæцытæ нæ бӕззæй кодтой уыцы хӕстытæй, уæддӕр нæ фӕндӕ кодтой сæ куыстытæй, цӕмæй ма нæ куывтой дӕвтӕм æмæ сывӕллонтæм йæ зæр, æвзæр, æрхъуы, дур æмæ хъæдыл, кæцытæ нæ уынынц, нæ хъусынц, нæ фӕрдзынц: æмæ нæ фӕндӕ кодтой сæ хӕрзондзинæдтæй, нæ сæ хæларытытæй, нæ сæ зынадæй, нæ сæ бæрзондтæй. Revelation 9:20, 21.
The perfect and final fulfillment of the seven trumpets is the seven last plagues of Revelation chapter sixteen. Even a casual survey of the prophetic characteristics of the seven trumpets of Revelation chapter nine demonstrates they possess parallel characteristics of the seven last plagues. The opening of the seventh seal takes place in the history when probation is about to close and the wrath of God, as represented by the seven last plagues, is about to be poured out.
Ang pitak nga pagkahingpit kag katapusan nga katumanan sang pito ka mga trumpeta amo ang pito ka ulahi nga mga kalalat-an sa Bugna kapitulo dieciseis. Bisan ang isa lamang ka payak nga pag-usisa sang mga propetiko nga kinaiya sang pito ka mga trumpeta sa Bugna kapitulo nuebe nagapakita nga may yara ini sang mga kinaiyang kahalambigit sang pito ka ulahi nga mga kalalat-an. Ang pagbukas sang ikapito nga selyo nagakatabo sa kasaysayan sa tion nga ang panahon sang pagpasya sa tawo hapit na magsira kag ang kapungot sang Dios, subong nga ginarepresentar sang pito ka ulahi nga mga kalalat-an, yara na sa tion nga igaibubo.
When Christ, as the Lion of the tribe of Judah, “opened the seventh seal” an angel came and stood at the altar, having a golden censer; and there was given unto him much incense, that he should offer it with the prayers of all saints upon the golden altar which was before the throne. And the smoke of the incense, which came with the prayers of the saints, ascended up before God out of the angel’s hand.” The outpouring of the Holy Spirit on Pentecost was preceded by the unified prayer of the believers that were assembled in Jerusalem.
Masiih, akka Leenca gosa Yihudaa taʼee, “chaappaa torbaffaa bane” yeroo, ergamaan tokko iddoo aarsaa bira dhufee dhaabate; sibiila warqee irraa hojjetame kan aarsaa urgooftuu ittiin dhiʼeessan qabatee ture; innis kadhannaa qulqulloota hundumaa wajjin iddoo aarsaa warqee irraa hojjetame kan teessoo mootummaa sana dura ture irratti akka dhiʼeessuuf, ixaana baayʼeen isaaf kenname. “Aarri ixaanaa sunis, inni kadhannaa qulqullootaa wajjin ture, harka ergamichaa keessaa baʼee fuula Waaqayyoo duratti ol baʼe.” Dhangaʼuun Hafuura Qulqulluu guyyaa Pheenxeqoosxee irratti dhufe, kadhannaa tokkummaan walitti dhufeen amantoonni Yerusaalem keessatti walitti qabaman dhiʼeessan dura ture.
“A revival of true godliness among us is the greatest and most urgent of all our needs. To seek this should be our first work. There must be earnest effort to obtain the blessing of the Lord, not because God is not willing to bestow His blessing upon us, but because we are unprepared to receive it. Our heavenly Father is more willing to give His Holy Spirit to them that ask Him, than are earthly parents to give good gifts to their children. But it is our work, by confession, humiliation, repentance, and earnest prayer, to fulfill the conditions upon which God has promised to grant us His blessing. A revival need be expected only in answer to prayer.” Selected Messages, book 1, 121.
«Miongoni mwetu, uamsho wa uchamungu wa kweli ndio hitaji letu kuu kuliko yote na la dharura zaidi. Kutafuta jambo hili kunapaswa kuwa kazi yetu ya kwanza. Lazima pawepo juhudi ya dhati ili kupata baraka ya Bwana, si kwa sababu Mungu hana utayari wa kutujalia baraka Yake, bali kwa sababu hatujajiandaa kuipokea. Baba yetu wa mbinguni yuko tayari zaidi kuwapa Roho Wake Mtakatifu wale wanaomwomba, kuliko walivyo wazazi wa duniani kuwapa watoto wao vipawa vyema. Lakini ni kazi yetu, kwa njia ya maungamo, kujinyenyekeza, toba, na maombi ya dhati, kutimiza masharti ambayo juu yake Mungu ameahidi kutujalia baraka Yake. Uamsho hupaswa kutazamiwa tu kuwa jibu la maombi.» Selected Messages, kitabu cha 1, 121.
The opening of the seventh seal is identifying the sealing of the one hundred and forty-four thousand. The sealing is initiated by prayer, but not simply by the activity of prayer, but by a specific prayer. The specific prayer is identified in the book of Daniel, which is of course, also the book of Revelation.
Den sievenden Segel z’öffna bezeichnet d’Versiglig vo dä eihundertvierundvierzigtausig. D’Versiglig wird dürs Gebet igleit, aber nid nume dür d’Tätigkeit vom Gebet, sondern dür es ganz bestimmts Gebet. Das bestimmti Gebet wird im Buech Daniel bezeichnet, wo natürlich au s’Buech vo dr Offebarig isch.
John in the Revelation and Daniel in his book, represent the one hundred and forty-four thousand in the “last days.” In the “last days” those who are to be God’s witnesses during the battle of the first heaven will bear witness to the prophecy that is unsealed just before probation closes. This is represented as the seventh seal in the verses we are now considering. The prayers that come to the angel with the “golden censer” are represented by Daniel’s prayer in chapter nine of his book. That prayer is a specific prayer, which was outlined by Moses in connection with the prophecy of the “seven times.” The prayer is two-fold, and Daniel places the context of his two-fold prayer in the terms of “the curse” and “the oath” of Moses. The books of Daniel and Revelation are the same book, and the same lines of prophecy that are in the book of Daniel are taken up in the book of Revelation.
Yôxən nɨ̄n Wǝhyi mɨs Daniyyel nɨ̄n məs’hafən, nɨ̄ “ākhir zəmānāt” məto wā’arbaʿtu ālfi yəməsəlalu. Bā “ākhir zəmānāt” ʾəlli bā qādāmay sämāy wägāʿi nəgər yəxədmu səmaʿti ʾəgziʾabiḥer kəm yihalləwu, qädma mädäq məḥri yətfətḥ prophecy yəmsəkrəllu. Zī bā ʾənnə ʾāna ʾənnā nɨ̄tmäləkto ʾāyät nɨ̄ “sabbaʿay ḥatäm” təwəssədəllu. Ṣälot ʾəlli mɨs ʾəngəl zä “wärqawi məqṭar” yəməṣuʾu, bā Daniyyel nɨ̄ fəṣḥəl sälatu bā mʾərāf tisaʿtu zä məs’hafən yətwəssədəllu. Sälot ʾātti fəlluyt sälot ʾīyya, ʾəlli Musē bā gänzäb prophecy zä “šäwaʿte gize” zäräʾäyā. Sälot zī kilʾəti gäṣʾi ʾīyya, wädaniyyel nɨ̄ həṭṭu zä kilʾəti gäṣʾi sälotu bā zärāʾiṭ “mərgäm” wä “mäḥala” zä Musē yäqäwwəm. Məsāḥəft Daniyyel wǝhyi ḥad məs’haf ʾəyyom, wänɨ̄ ʾənnə ʾāyna xətṭat prophecy ʾəlli bā məs’haf Daniyyel ʾalläwu, bā məs’haf Wǝhyi təʾəsəʾu.
The prayer that brings about the outpouring of holy fire in the movement of the mighty angel of Revelation eighteen, is Daniel’s prayer of the “seven times.” It is the prayer that brought the angel Gabriel down from heaven to explain the prophecies to Daniel. At the conclusion of his prayer, which covers the first twenty verses of Daniel nine, Gabriel came down about the time of the evening oblation. The prayers that ascend that the angel with the golden censer receives are prayers that ascend as the sun is setting, in the evening of “the last days.”
A oração que produz o derramamento do fogo santo no movimento do anjo poderoso de Apocalipse dezoito é a oração de Daniel dos “sete tempos”. É a oração que fez descer do céu o anjo Gabriel para explicar as profecias a Daniel. Ao término de sua oração, que abrange os primeiros vinte versículos de Daniel nove, Gabriel desceu por volta da hora da oblação da tarde. As orações que sobem e que o anjo com o incensário de ouro recebe são orações que ascendem enquanto o sol se põe, no entardecer dos “últimos dias”.
And whiles I was speaking, and praying, and confessing my sin and the sin of my people Israel, and presenting my supplication before the Lord my God for the holy mountain of my God; Yea, whiles I was speaking in prayer, even the man Gabriel, whom I had seen in the vision at the beginning, being caused to fly swiftly, touched me about the time of the evening oblation. Daniel 9:20, 21.
Nak kunam juyaañik, nak k’áatik, nak su’uktik in keban yéetel u keban in wíiniko’ob Israel, yéetel nak ts’áik in súplica tu táan Jehová in Yuumil tumeen u santo witsil in Yuum; je’el, kunam tak in t’aan ichil oración, leti’ le máak Gabriel, le máax tin wilaj ti’ le visión ti’ u chúumuk ka’ach, ka ts’áab ti’ leem k’áaxan, t-u jáapajen tu yóok’ol u k’iinil le sáamal ofrenda. Daniel 9:20, 21.
Daniel’s prayer was a confession of not only his sins, but also the sins of God’s people. His prayer is the blueprint of the prayer of repentance connected with the “seven times” of Leviticus twenty-six.
Payllaynin Diosman ruwasqan mañakuyninqa mana paypa huchallantachu willakuy karqan, aswanpas Diospa llaqtanpa huchankunatapas. Paypa mañakuyninqa Levitico iskay chunka suqtayoqpi “qanchis kuti” nisqawan tinkisqa arrepentikuy mañakuypa rikch’ayninmi.
And they that are left of you shall pine away in their iniquity in your enemies’ lands; and also in the iniquities of their fathers shall they pine away with them. If they shall confess their iniquity, and the iniquity of their fathers, with their trespass which they trespassed against me, and that also they have walked contrary unto me; And that I also have walked contrary unto them, and have brought them into the land of their enemies; if then their uncircumcised hearts be humbled, and they then accept of the punishment of their iniquity: Then will I remember my covenant with Jacob, and also my covenant with Isaac, and also my covenant with Abraham will I remember; and I will remember the land. Leviticus 26:39–42.
Atnakawsa pakatmanak du ya mangapasnekto idiay daga dagiti kabusoryo; ket kasta met a mangapasnekda gapu kadagiti kinadakesda, ken kadagiti kinadakes dagiti ammada a kaduada. No ipudnoda ti kinadakesda, ken ti kinadakes dagiti ammada, iti panaglabsingda a nilabsingda kaniak, ken kasta met nga impanda a simmungbat kaniak; Ket siak met simmungbatak kadakuada, ket inyegko ida iti daga dagiti kabusorda; no ngarud mapakumbaba dagiti di-nakugit a pusoda, ket awatenda ngarud ti dusa ti kinadakesda: Iti kasta lagipko ti tulagko kenni Jacob, ken kasta met ti tulagko kenni Isaac, ken kasta met ti tulagko kenni Abraham a lagipko; ket lagipko ti daga. Levitico 26:39–42.
After Moses sets forth the punishment associated with the “seven times,” which he calls the “quarrel of” God’s “covenant,” he identifies what God’s people are to do if and when they become aware that they are slaves in the enemy’s land, such as Daniel was. They needed, as Daniel represented, to confess their sins, and also the sins of their fathers.
Муса «йәтти һәссә» билән бағлиқ җазани, Худаниң «әһдиниң талиши» дәп атаған шу җазани баян қилғандин кейин, Даниял қандақ қилип дүшмән жутида қул болуп қалғанлиғини тонуп йәткән болса, Худаниң хәлқи өзлириниң шундақ һаләттә екәнлигини аңлап йәткән чағда немә қилиши керәк екәнлигини көрситип бериду. Улар, Даниял вәкилилик қилғандәк, өзлириниң гуналирини, шундақла ата-бовилириниң гуналирини иқрар қилиши керәк еди.
When this specific prayer is offered by those called to be the one hundred and forty-four thousand, the angel with the golden censer will take “the censer, and” fill “it with fire of the altar, and cast it into the earth: and there were voices, and thunderings, and lightnings, and an earthquake.” The holy fire that represents the message of “truth” in contrast with the counterfeit message of “fire”, that the United States and Satan call down out of heaven, takes place in the hour of the “earthquake” that is the Sunday law.
Shu maxsus duo bir yuz qirq to‘rt ming bo‘lishga da’vat etilganlar tomonidan taqdim etilganda, oltin tutatqi idishini tutgan farishta “tutatqi idishini olib”, uni “qurbongohning olovi bilan to‘ldiradi va yerga otadi; shunda ovozlar, momaqaldiroqlar, chaqmoqlar va zilzila bo‘ladi.” Amerika Qo‘shma Shtatlari va shayton osmondan tushiradigan “olov”ning soxta xabaridan farqli o‘laroq, “haqiqat” xabarini ifodalovchi muqaddas olov yakshanba qonuni bo‘lgan “zilzila” soatida sodir bo‘ladi.
In the book of Zechariah, we are informed that Zerubbabel laid both the foundation and the headstone of the temple in the history of the rebuilding of the temple and Jerusalem after the return from the slavery that Daniel was part of.
Nella βιβλίο di Zaccaria ci è detto che Zorobabele pose sia il fondamento sia la pietra di coronamento del tempio nella storia della ricostruzione del tempio e di Gerusalemme dopo il ritorno dalla schiavitù della quale Daniele fece parte.
Then he answered and spake unto me, saying, This is the word of the Lord unto Zerubbabel, saying, Not by might, nor by power, but by my spirit, saith the Lord of hosts. Who art thou, O great mountain? before Zerubbabel thou shalt become a plain: and he shall bring forth the headstone thereof with shoutings, crying, Grace, grace unto it. Moreover the word of the Lord came unto me, saying, The hands of Zerubbabel have laid the foundation of this house; his hands shall also finish it; and thou shalt know that the Lord of hosts hath sent me unto you. For who hath despised the day of small things? for they shall rejoice, and shall see the plummet in the hand of Zerubbabel with those seven; they are the eyes of the Lord, which run to and fro through the whole earth. Zechariah 4:6–10.
Nupa nekijtok notech, nechilhuijtoya: “Ya ni itlahtol in TOTEKO para Zorobabel, ijquin kijtoa: ‘Amo ica chikāualistli, nion ica tlanauatilistli, yej ica noYolo, kijtoa in TOTEKO in motekipanojkameh. ¿Akin titej, hueyi tepētl? Iixpan Zorobabel timochīuas xallān; ihuan yeh quikixtis in tetl tlayekānki ica tzajtzilistli, kijtojtinemis: “Tlasōtla, tlasōtla ipan ya.” ’ ” Noijki in itlahtol in TOTEKO oajsik notech, kijtoaya: “Imawan Zorobabel okitlalijkeh in cimiento de ni kali; noijki imawan yeh quitemitis; ihuan tikmatiskeh nik in TOTEKO in motekipanojkameh onechtitlan in amotech. Pampa ¿akin yokipinaujti in tonali de pitzōtzin tlamantli? pampa yejhuan yolpakiseh ihuan kittaseh in plomada ipan ima Zorobabel inwan ne chikome; yejhuan ya in ixtololowan in TOTEKO, in motlalojtinemih campa hueli ipan nochi in tlaltikpaktli.” Zacarías 4:6–10.
Zerubbabel means “offspring of Babylon”, and is a symbol of the second angel’s message, which when combined with the message of the Midnight Cry, laid the “foundation” in the beginning movement of Adventism. Zerubbabel also represents the repetition of the second angel’s message in the ending movement of Adventism in the movement of Future for America, when the “headstone” is placed.
Зеруббабелъ означава „потомък на Вавилон“ и е символ на вестта на втория ангел, която, съчетана с вестта на Среднощния вик, положи „основата“ в началното движение на адвентизма. Зеруббабелъ също така представя повторението на вестта на втория ангел в заключителното движение на адвентизма — в движението на Future for America, когато се поставя „крайъгълният камък“.
The world rejoiced over the two witnesses that had been slain in the valley of dead bones in the street that is the “information super highway.” When those two witnesses were brought back to life the world feared, and the heavens rejoiced. Zechariah, like all prophets, is identifying the “last days” when God’s people rejoice. Zechariah informs us that they rejoice at the resurrection of the two witnesses, when they see “those seven.” “Those seven” is the same Hebrew word translated as “seven times” in Leviticus twenty-six. The movement of the first angel placed the foundation stone of Moses’ seven times, and that “truth” is also to be the headstone of the movement of the third angel, in spite of its rejection in 1863.
دەنيا لەسەر ئەو دوو شایەتەی کوژران کە لە دۆڵی ئێسقانە مردووەکاندا، لەو شەقامەی پێی دەوترێت «ڕێگای خێرای زانیاری»، شادی کرد. کاتێک ئەو دوو شایەتە دووبارە بۆ ژیان گەڕانەوە، جیهان ترسا، و ئاسمانەکان شادیان کرد. زەکەریا، وەک هەموو پێغەمبەران، «ڕۆژانی دواهەم» دیاری دەکات، کاتێک گەلی خودا شادی دەکەن. زەکەریا ئاگادارمان دەکات کە ئەوان لە قیامەتی ئەو دوو شایەتەدا شادی دەکەن، کاتێک «ئەو حەوتە» دەبینن. «ئەو حەوتە» هەمان ئەو وشەی عیبرانییە کە لە لاویان بیست و شەش وەک «حەوت جار» وەرگێڕدراوە. جوڵەی فریشتەی یەکەم بناغە بەردی حەوت جارەکانی موسای دانا، و ئەو «ڕاستییە»ش، سەرەبەردی جوڵەی فریشتەی سێیەم دەبێت، سەرەڕای ڕەتکردنەوەی لە ساڵی 1863دا.
When it is recognized and fulfilled, and acted upon with the appropriate two-fold prayer, the true fire will be cast to the earth, as it was at Pentecost.
Коли це буде визнано, звершено і втілено в дію через належну подвійну молитву, тоді істинний вогонь буде кинуто на землю, як це було в день П’ятидесятниці.
We will continue to address the opening of the seventh seal in the next article.
Teykakunyta qanchis kaq sellopa kichasqanmantam qhipa qillqapi mast’arispa rimasaqku.