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.
Markaasuu inni mallattoo torbaffaa bane, samii keessatti callisni yeroo walakkaa sa’aatii ta’u ture. Ergamaan torban warra Waaqa dura dhaabatan arge; isaanis xurumbaa torba ni kennaman. Ergamaan kan biraas iddoo aarsaa bira dhufee dhaabate; mi’a aarsaa warqee qabatee ture; akka inni kadhannaa qulqulloota hundumaa wajjin iddoo aarsaa warqee kan teessoo mootummaa duraa ture irratti dhiheessuuf, ixaana baay’een isatti kenname. Aarri ixaanaa sunis, kan kadhannaa qulqulloota wajjin ture, harka ergamichaa keessaa fuula Waaqa dura ol ba’e. Ergamaanis mi’a aarsaa sana fudhatee ibidda iddoo aarsaa irraa guutee lafatti darbate; sagaleewwan, qilleensota guguddoo, bakakkaawwan, fi kirkirri lafaa ni ta’an. Mul’ata Yohaannis 8:1–5.
We are addressing the outpouring of holy fire from the heavenly sanctuary, during the history that the United States is going to bring down unholy fire from the first heaven. The revelation of what the seven thunders uttered in Revelation chapter ten, was to be sealed up until just before probation closed. Probation is also represented as on the verge of closing when the seventh seal is opened.
No ateetañhinýi tupaópe guive osẽva tata marangatu rehe, upe tembiasakue aja Estados Unidos oguerúta tata ky’a’ỹva yvága peteĩha guive. Pe jehechauka umi siete trueno he’íva Apocalipsis kapítulo diez-pe, oñembotýva’erã kuri pe prueba yvyporakuérape g̃uarã oñemboty mboyve. Pe prueba yvyporakuérape g̃uarã avei ojehechauka hi’aguĩma oñemboty hag̃ua, oñeavri jave pe séptimo sello.
And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand. He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. Revelation 22:10, 11.
Ariña nayaruw sasitu: Aka qillqatan profecía arunakapa jan imtʼamti, kunattï pacha jakʼankxiwa. Khititejj jan cheqapäki ukajj jukʼamp jan cheqapäskakpan; khititejj qʼañuchatäki ukajj jukʼamp qʼañuchatäskakpan; khititejj cheqapar uñjatäki ukajj jukʼamp cheqapar uñjatäskakpan; khititejj qullanäki ukajj jukʼamp qullanäskakpan. Apocalipsis 22:10, 11.
The opening of the seventh seal takes place as the seven angels prepare to sound.
Аккәатәи мөҳәара аартра ҟалеит, ашәарыцара мҩаԥгаразы аҟыџьеибагаз быжьҩык анџьелцәа андырхиоз.
And the seven angels which had the seven trumpets prepared themselves to sound. Revelation 8:6.
Zazqendákuy ay wambrakuna, qanchis trompetakunata charishkakuna, waqachinankupaq allistakurqanku. Apocalipsis 8:6.
When probation closes, “no man” is “able to enter the temple,” for the intercession of Christ for men’s sins has ended. Probation has closed, and the seven angels are commanded to pour out the vials of God’s wrath.
စစ်ဆေးခြင်းကာလ ပိတ်သိမ်းသောအခါ၊ လူတို့၏အပြစ်များအတွက် ခရစ်တော်၏ ကြားဝင်ဆုတောင်းပေးခြင်းသည် အဆုံးသတ်သွားပြီဖြစ်သောကြောင့်၊ “မည်သည့်လူမျှ” “ဗိမာန်တော်ထဲသို့ ဝင်နိုင်” မည်မဟုတ်။ စစ်ဆေးခြင်းကာလသည် ပိတ်သိမ်းသွားပြီး၊ ဘုရားသခင်၏ အမျက်တော်ခွက်များကို သွန်းလောင်းရန် ကောင်းကင်တမန် ခုနစ်ပါးအား အမိန့်ပေးထားသည်။
And the temple was filled with smoke from the glory of God, and from his power; and no man was able to enter into the temple, till the seven plagues of the seven angels were fulfilled. And I heard a great voice out of the temple saying to the seven angels, Go your ways, and pour out the vials of the wrath of God upon the earth. Revelation 15:8, 16:1.
A templo manqʼan humo oqaräna Diosan jachʼa kʼajkir qhanapatsa, chʼamapatsa; ukatsti janiw khitis templor mantañ puedkäniti, paqallqu angelanakan paqallqu tʼaqhisiyäwinakap phuqhasiñkama. Ukatsti templot mistur jachʼa aru istʼaraktwa, paqallqu angelanakar sasin: Sarapxam, ukat Diosan colerasiñap phukhunakap oraqer warapxam. Apocalipsis 15:8, 16:1.
There is no indication that the seven angels that sound the seven trumpets in Revelation chapters nine through eleven, are different from the seven angels that pour out the seven last plagues. On the contrary, the prophetic characteristics of the judgments represented by the seven trumpets, parallel the location and the effects of the seven vials of God’s wrath in chapter sixteen. As a more direct linkage, the trumpet judgments are directly called plagues.
Ayaw nni nkyerɛkyerɛ biara sɛ abɔfo baason a wɔhyɛn ntorobɛnto baason no wɔ Adiyisɛm ti akron kosi du-baako mu no yɛ soronko fi abɔfo baason a wohwie nsɛeɛ a etwa to baason no ho. Mmom no, nkɔmhyɛ su a atemmu a ntorobɛnto baason no gyina hɔ ma no da no adi no, ne Onyankopɔn abufuw nkuku baason no gyinabea ne ne nsunsuanso wɔ ti dunsia mu no kɔ pɛ. Sɛnea ɛbɛma nkitahodi no ada adi kɛse no, wɔfrɛ ntorobɛnto atemmu no tẽẽ sɛ nsɛeɛ.
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. Revelation 9:20.
Ve adamzon ki äni beläler bilen öldürülmädiler, öz elleriniñ işlerinden täwbe etmediler; şeýtanlarga hem altından, kümüšten, misden, taştan hem agaçtan yasalğan butlarga sežde etmesinler dep täwbe etmediler; bulär ne körä bilär, ne eşidä bilär, ne de yörä bilär. Vahy 9:20.
The opening of the seventh seal is purposely set within the context of the nearness of the close of probation. The seventh seal represents a second witness, of what the seven thunders “uttered,” that John and also Paul were forbidden to write.
افتتاح مُهر هفتم عمداً در چارچوب نزدیکیِ پایانِ مهلتِ فیض قرار داده شده است. مُهر هفتم گواهیِ دومی را نمایندگی میکند از آنچه هفت رعد «گفتند»؛ اموری که یوحنا و نیز پولس از نوشتن آنها منع شده بودند.
And cried with a loud voice, as when a lion roareth: and when he had cried, seven thunders uttered their voices. And when the seven thunders had uttered their voices, I was about to write: and I heard a voice from heaven saying unto me, Seal up those things which the seven thunders uttered, and write them not. Revelation 10:3, 4.
E khueh mahawh, sâva pathum a ri angin: a khueh zawhah, thundar pasarih chuan an aw tih ta. Thundar pasarih chuan an aw an tih hnuah ka ziak dawn a ni a: chutah van ata aw ka hria a, ka hnênah, “Thundar pasarih ten an sawi thilte chu khâr la, ziak suh,” a ti. Thupuan 10:3, 4.
What was “uttered” by the seven thunders was sealed up, and in chapter twenty-two, the prophecy that had been sealed up in the book of Revelation was to be unsealed, and as with the seventh seal, it was to be unsealed just before probation closed.
Гьеб рахьдал «ургъараб» жо щуго тIинкIиналдасан печатьалде бахъараб букIана, ва къиркъуда жаниб, Ревелацияялъул тIехьалда печатьалде бахъараб пророчество рахьчIизе кколеб букIана, ва анкьабилеб печать гIадин, гьеб рахьчIизе кколеб букIана сынагIаталъул заман тIагIиналъе цебе.
Sister White identifies that the sealing up of what the seven thunders “uttered” represented the same action of the Lion of the tribe of Judah, as when He commanded Daniel to seal up his book, until the time of the end. The books of Daniel and Revelation are the same book, and in the Revelation Jesus is represented as the Lion of the tribe of Judah, when He unseals the book that was sealed with seven seals, so it was the Lion of the tribe of Judah, that also commanded Daniel to seal up his book until the time of the end. The Lion of the tribe of Judah is He who seals and unseals His Word, for He is the Word.
أخت وایت توضّح أنّ ختم ما «تكلّمت به» الرعود السبعة يمثّل العمل نفسه الذي قام به أسد سبط يهوذا حين أمر دانيال أن يختم سفره إلى وقت النهاية. إنّ سفري دانيال والرؤيا هما السفر نفسه، وفي سفر الرؤيا يُصوَّر يسوع على أنّه أسد سبط يهوذا حين يفتح السفر المختوم بسبعة ختوم؛ ولذلك فإنّ أسد سبط يهوذا هو أيضًا الذي أمر دانيال أن يختم سفره إلى وقت النهاية. أسد سبط يهوذا هو الذي يختم كلمته ويفتحها، لأنّه هو الكلمة.
“After these seven thunders uttered their voices, the injunction comes to John as to Daniel in regard to the little book: ‘Seal up those things which the seven thunders uttered.’” The Seventh-day Adventist Bible Commentary, volume 7, 971.
«پس از آنکه این هفت رعد صداهای خود را برآوردند، همانگونه که در مورد کتاب کوچک به دانیال داده شده بود، به یوحنا نیز این فرمان داده میشود: “آنچه را که هفت رعد گفتند، مُهر کن.”» تفسیر کتابمقدسی ادونتیستهای روز هفتم، جلد ۷، ۹۷۱.
The internal evidence in the books of Daniel and Revelation identify that the unsealing of the seventh seal, is a second witness to the unsealing of what the seven thunders uttered. Both the unsealing of the book of Daniel and the unsealing of the book that was sealed with seven seals, identify that the truths that are revealed when a prophetic message is unsealed, is progressive in nature. This is why the book of Daniel identifies it as an increase of knowledge, and the book of Revelation portrays it as removing one seal after another.
Даниял мен Аян кітаптарындағы ішкі айғақтар жетінші мөрдің ашылуы жеті күнкүркіреудің айтқан сөздерінің ашылуына екінші куәлік екенін айқындайды. Даниял кітабының ашылуы да, жеті мөрмен мөрленген кітаптың ашылуы да, пайғамбарлық хабар ашылған кезде аян болатын шындықтардың табиғаты жағынан біртіндеп өрбитінін көрсетеді. Сондықтан Даниял кітабы мұны білімнің артуы ретінде көрсетеді, ал Аян кітабы оны бір мөрдің артынан бір мөрдің алынуы ретінде бейнелейді.
It is a light that grows brighter and brighter unto the perfect day.
Es una luz que va resplandeciendo más y más hasta el día perfecto.
But the path of the just is as the shining light, that shineth more and more unto the perfect day. Proverbs 4:18.
Nuni k’ari taypi sarnaqäwix qhan qhan qhaniri qhanjamawa, ukasti juk’amp juk’amp qhant’aski phuqhat urukamawa. Proverbios 4:18.
When “truth” is unsealed, it is progressive.
“सत्य” जब अनमुद्रित किया जाता है, तब वह क्रमिक होता है।
“If it was necessary for God’s ancient people to often call to mind His dealings with them in mercy and judgment, in counsel and reproof, it is equally important that we contemplate the truths delivered to us in His Word,—truth which, if heeded, will lead us to humility and submission, and obedience to God. We are to be sanctified through the truth. The Word of God presents special truths for every age. The dealings of God with His people in the past should receive our careful attention. We should learn the lessons which they are designed to teach us. But we are not to rest content with them. God is leading out His people step by step. Truth is progressive. The earnest seeker will be constantly receiving light from heaven. What is truth? should ever be our inquiry.” Signs of the Times, May 26, 1881.
“Alani kanngata si Dios iti nagkauna a tattaona a masansan a laglagipen dagiti panangtratarna kadakuada iti asi ken panangukom, iti pammagbaga ken panangtubngar, kasta met a napateg unay a kitaentayo dagiti kinapudno a naited kadatayo iti Saona,—kinapudno a, no tungpalen, idaulnanto datayo iti kinapakumbaba ken panagpasakop, ken panagtulnog iti Dios. Masapul a mapasantotayo babaen iti kinapudno. Ti Sao ti Dios iparangarangna dagiti naisangsangayan a kinapudno para iti tunggal panawen. Dagiti panangtratar ti Dios kadagiti tattaona idi napalabas ket masapul a maawat iti naan-anay a panangimatmatatayo. Masapul a suruentayo dagiti adal a naisangratda a isuro kadatayo. Ngem saan a masapul a agtalinaedtayo laeng a makontento kadakuada. Ti Dios idaldalanna dagiti tattaona addang iti addang. Ti kinapudno ket agdur-as. Ti napudno a mangsapsapul ket agtultuloyto a mangawat iti lawag manipud langit. Ania ti kinapudno? dayta koma ti kanayon a saludsodtayo.” Signs of the Times, May 26, 1881.
At the end of July, 2023, the Revelation of Jesus Christ began to be unsealed.
Na ɔsrama a etwa Toɔso abiɛsa, afe 2023 awiei no, Yesu Kristo Adiyisɛm no fii ase sɛ wɔrebue ano.
As with the seventh seal and also the utterings of the seven thunders, the Revelation of Jesus Christ, is unsealed just before probation closes. It provides a third witness of the same message represented by the removal of the seventh seal, and the seven thunders. Those three representations in the book of Revelation are three witnesses that combine to make up the message of the Revelation of Jesus Christ. The unsealing of these three witnesses is progressive. Its effects are also progressive.
Ninma b’aak’ehgo seal tsosts’idígíí dóó ayóo da’ahoot’éégo seven thunders bił yáhoot’ááłígíí, Jesus Christ bits’áhakees bee hodoonihgo Revelation, probation nihá dóó adáhodílyeedgo ádin unsealed biniiyé. Díí t’áá áko t’ááłá’í witness t’áá’áhoot’ééłgo éí t’áá ajiłii’ígíí message, seal tsosts’idígíí bits’áhakees łikanígíí dóó seven thunders bił yáhoot’ááłígíí bee hahoodzoh. Revelation bikáá’gi díí táá’ witness éí táá’ bee ádaat’éego Jesus Christ bits’áhakees bee hodoonihgo Revelation message yit’éego. Díí táá’ witness unsealed biniiyé éí t’áá ajiłii’go ádaat’é. Bee hane’ígíí effects ałtso t’áá ajiłii’go ádaat’é.
“Obedience to the law of God is sanctification. There are many who have erroneous ideas in regard to this work in the soul, but Jesus prayed that His disciples might be sanctified through the truth, and added, ‘Thy word is truth’ ( John 17:17). Sanctification is not an instantaneous but a progressive work, as obedience is continuous. Just as long as Satan urges his temptations upon us, the battle for self-conquest will have to be fought over and over again; but by obedience, the truth will sanctify the soul. Those who are loyal to the truth will, through the merits of Christ, overcome all weakness of character that has led them to be molded by every varying circumstance of life.” Faith and Works, 85.
«Тәңриниң қануниға бойсунуш — паклиништур. Җанниң ичидики бу иш тоғрисида хаталиқ қарашлири бар нурғун кишиләр; амма Әйса Өз шагиртлириниң һәқиқәт арқилиқ паклинишини дуа қилип соради вә йәнә: «Сениң сөзүң һәқиқәттур» деди (John 17:17). Паклиниш бир дәқиқидә йүз беридиған әмәс, бәлки бойсунуш үзлүксиз болғандәк, басқучму-басқуч давамлишидиған иштур. Шәйтан өз аздурушлирини бизгә қарши илгириләткили турудиғанла болса, өз-өзини йеңиш үчүн болған җәңни қайта-қайта елип беришқа тоғра келиду; бирақ бойсунуш арқилиқ һәқиқәт җанни паклайду. Һәқиқәткә садиқ болғанлар Мәсиһниң хизмити арқилиқ һаятидики һәр хил өзгирип туридиған шараитларниң тәсиридә шәкилләнгән һәр қандақ хисләт аҗизлиқини йеңиду.» Faith and Works, 85.
The progressive development of the understanding of the Revelation of Jesus Christ began to be published at the end of July, 2023. The process of understanding the truths that began to be published at that time, began shortly after July 18, 2020.
כְּתָבִים אִטִּיִים שֶׁל הַתְפַּתְּחוּת הַמִּתְקַדֶּמֶת שֶׁל הַהֲבָנָה בְּהִתְגַּלּוּת יֵשׁוּעַ הַמָּשִׁיחַ הֵחֵלּוּ לְהִתְפַּרְסֵם בְּסוֹף חֹדֶשׁ יוּלִי 2023. תַּהֲלִיךְ הֲבָנַת הָאֱמֶת שֶׁהֵחֵלָּה לְהִתְפַּרְסֵם בְּאוֹתוֹ הַזְּמַן, הֵחֵלָּה זְמַן קָצָר לְאַחַר 18 בְּיוּלִי 2020.
The truth that is identified in the message of the unsealing of the seventh seal is addressing the waymark of the Midnight Cry. The Midnight Cry in the Millerite history was a progressive development of truth, and that fact can be demonstrated by a historical review of the work of Samuel Snow. Jesus illustrates the movement of the third angel with the movement of the first angel, for he always illustrates the end with the beginning.
꞉ថាច់ឥតែត្រូវដមាស្គាល់នៅក្នុយបាសារ នៃកាច់ដោះត្រាទីប្រាំពីរ នុះ កំពុងដោះស្រាយអំពីសញ្ញាសម្គាល់នៃសម្រែកអធ្រាត្រ។ សម្រែកអធ្រាត្រ នៅក្នុយប្រវត្តិសាស្ត្រមីឡេរីត គឺជាការរីកចម្រើនជាបន្តបន្ទាប់នៃសេចក្ដីពិត ហើយសេចក្ដីពិតនោះ អាចបង្ហាញបានដោយការពិនិត្យឡើងវិញតាមប្រវត្តិសាស្ត្រនៃកិច្ចការរបស់ Samuel Snow។ ព្រះយេស៊ូវ ទ្រង់ប្រើចលនារបស់ទេវតាទីមួយ ដើម្បីបង្ហាញចលនារបស់ទេវតាទីបី ពីព្រោះទ្រង់តែងតែបង្ហាញទីបញ្ចប់ដោយទីដើម។
The truths that come together to form the Midnight Cry message are an understanding of who God is, and how His character is represented in his Word. Those truths include a very detailed description of the historical process that those who ultimately proclaim the Midnight Cry message will fulfill. The hidden history of the seven thunders is what identifies that historical process. The seventh seal is a part of that detailed historical process, but its revelation is directed at the period of time that begins when the Midnight Cry message is finalized, thus marking when the sealing of the one hundred and forty-four thousand is accomplished. The progressive removal of the seventh seal begins when the message of the Midnight Cry is fully developed, as illustrated by the Exeter camp meeting in the summer of 1844. These articles represent your personal invitation to come to the Exeter camp meeting.
ꞌWáa a x̱ʼéix̱ sá Midnight Cry yáa at shkalneegí, ḵaawatee x̱ʼéix̱ sá X̱ʼéiwtí áyá, ḵa yéi x̱ʼéiwdul.át has wooch aaní yóot wududliyéix̱ yá a x̱ʼánkʼ i sʼéiw. Yáat x̱ʼéiwdul.át has du een áwé wooshteen x̱ʼéix̱ sá yeisú yéi x̱at duwasáakw has káa, Midnight Cry aan yá x̱ʼeináx̱ has shagóon áyá has du eeti yéi x̱at jeewú. Seven thunders ukax̱ du ngay.át shagóon áyá yá shagóon x̱ʼeináx̱ has du eech yéi x̱at tusaneek. Seventh seal áyá yáat a tóonáx̱ yéi x̱ʼat shkalneegí shagóon x̱ʼeináx̱ at wooch x̱ʼéidáx̱, áa yagóot áyá du kagé yóot wududliyéix̱ át ash yáawu yei gax̱tooshú has du een, Midnight Cry aan kagé yéi x̱at yéi x̱wasakú léelkʼu hás duwasáakw one hundred and forty-four thousand has du x̱ʼéix̱ sealing yéi x̱at awdli. A káa yéi x̱at x̱wasakú seventh seal yáa x̱ʼat wuneiyí, Midnight Cry aan kagé yéi x̱at yóot wududliyéix̱ wé at du een x̱ʼat yéi x̱wasakú, Exeter camp meeting 1844 sháawu x̱ʼoonáx̱ yéi x̱at x̱ʼéiwdul.át wé áyá ash yáawu. Yá atx̱áayi áyá i een yakʼéi yéi x̱at du jeewú, Exeter camp meeting káa g̱unalchéesh yéi x̱at ee.
When the seventh seal is opened, fire from the altar is cast unto the earth, and there are “voices, and thunderings, and lightnings, and an earthquake.” A “voice” represents a trumpet.
Wɔbue sɔfe a ɛto so nson no a, wɔtow ogya fi afɔrebukyia no so gu asase so, na ɛhɔ ba “nne, ne aprannaa, ne anyinam, ne asasewosow.” “Ɛnne” gyina hɔ ma torobɛnto.
Cry aloud, spare not, lift up thy voice like a trumpet, and show my people their transgression, and the house of Jacob their sins. Isaiah 58:1.
Ɓâŋ dɔ̂l dɔ̂l, mâ tɛ́lɛ bɛ̂, yí sɔ̂ŋ m̀ fɔ́ŋ tɛ̂ nà tɔ́rɔ́ŋ, kà yɛ́ m̀ bɔ̀n m̀táŋ m̀mɔ́ŋ bɛ̂ bɔ̂ bɛ́ yɔ̂ŋ nà, kà ndáŋ Yákɔb bɛ̂ bɔ̂ bɛ́ sɔ́n nà. Isaiah 58:1.
The voice of a trumpet identifies a message that is warning of impending judgment. When Isaiah commands God’s people to lift up their voice like a trumpet, they are to “cry” aloud. The Midnight Cry message is unsealed just before the hour of the earthquake of the Sunday law. The Midnight Cry message which is unsealed just before the soon coming Sunday law, is the message that swells into a loud cry. When Isaiah says, “Cry aloud,” he is referencing a combination of the loud cry of the third angel, which is the second voice that joins the Midnight Cry message. The loud Midnight Cry message is a warning of the seventh trumpet, which is the third woe. God’s people must understand that when that trumpet message is blown, they are in the final moments of their probationary time. Therefore Isaiah’s command is a warning to prepare for the close of probation, a warning that the trumpet judgment of the third woe of Islam is about to strike the United States for rejecting God’s Sabbath. At the Sunday law, the Midnight Cry, which is the first of the two “voices” in Revelation chapter eighteen, swells to a loud cry. As God’s other children that are still in Babylon are called out.
बिगुल की आवाज़ उस सन्देश की पहचान कराती है जो आने वाले न्याय की चेतावनी देता है। जब यशायाह परमेश्वर की प्रजा को अपनी आवाज़ बिगुल के समान ऊँची करने की आज्ञा देता है, तब उन्हें ऊँचे स्वर से “पुकारना” है। मध्यरात्रि की पुकार का सन्देश रविवार-विधि के भूकम्प के समय से ठीक पहले खोला जाता है। मध्यरात्रि की पुकार का वह सन्देश, जो शीघ्र आने वाली रविवार-विधि से ठीक पहले खोला जाता है, वही सन्देश है जो बढ़कर एक बड़ी पुकार बन जाता है। जब यशायाह कहता है, “ऊँचे स्वर से पुकार,” तब वह तीसरे स्वर्गदूत की बड़ी पुकार के संयोग की ओर संकेत कर रहा है, जो दूसरी आवाज़ है और जो मध्यरात्रि की पुकार के सन्देश से आ मिलती है। मध्यरात्रि की यह महान पुकार सातवीं तुरही की चेतावनी है, जो तीसरा हाय है। परमेश्वर की प्रजा को समझना चाहिए कि जब उस तुरही का सन्देश फूँका जाता है, तब वे अपने अनुग्रह-अवधि के अन्तिम क्षणों में होते हैं। इसलिए यशायाह की आज्ञा अनुग्रह-अवधि की समाप्ति के लिये तैयारी करने की चेतावनी है, यह चेतावनी कि इस्लाम के तीसरे हाय का तुरही-न्याय, परमेश्वर के सब्त को अस्वीकार करने के कारण, संयुक्त राज्य अमेरिका पर आ पड़ने ही वाला है। रविवार-विधि के समय, मध्यरात्रि की पुकार, जो प्रकाशितवाक्य अध्याय अठारह की दो “आवाज़ों” में पहली है, बढ़कर एक बड़ी पुकार बन जाती है। जब परमेश्वर की उसकी अन्य सन्तानें, जो अब भी बाबुल में हैं, बाहर बुला ली जाती हैं।
“The truth for this time, the third angel’s message, is to be proclaimed with a loud voice, meaning with increasing power, as we approach the great final test.” The 1888 Materials, 710.
«Այս ժամանակի համար ճշմարտությունը՝ երրորդ հրեշտակի պատգամը, պետք է հռչակվի բարձրաձայն, այսինքն՝ աճող զորությամբ, երբ մոտենում ենք մեծ վերջնական փորձությանը»։ The 1888 Materials, 710.
The “increasing power” of the “loud cry” of the third angel was typified at Sinai when the Ten Commandments were proclaimed by Jehovah himself. The trumpet in that history increased in power as the mountain quaked and turned to smoke. The fear was so great, that even Moses greatly quaked. The people then raised their “voices” in fear, asking that God’s “voice” would cease to sound.
“Qarixlo narixle” kɔn “qərət qələm” wəttam kələsəst məl’ak, təmsalot nəbbər b-Sinay, gize Jehovah rasu Asərtu Təzazat nəgär. Bəza tarik, mälkət itu b-ḥayl yitwäsək, gize tärar yitnəqəq wə-dhān yitwälləṭ. Fərhat itu bəzuh nəbbər, ḥatta Musa rasu bəzuh tənəqəq. Hizbu dəhan “qalat-hum” b-fərhat ahədgu, ləmiṭṭab qəlä-əgzi’ “qal-u” yāqəm səmat.
And the sound of a trumpet, and the voice of words; which voice they that heard entreated that the word should not be spoken to them any more: (For they could not endure that which was commanded, And if so much as a beast touch the mountain, it shall be stoned, or thrust through with a dart: And so terrible was the sight, that Moses said, I exceedingly fear and quake:). Hebrews 12:19–21.
Y la voz de trompeta, y la voz de palabras; la cual voz, los que la oyeron rogaron que no se les hablase más: (Porque no podían soportar lo que se ordenaba: Y si aun una bestia tocare el monte, será apedreada, o pasada con dardo: Y tan terrible era la visión, que Moisés dijo: Estoy espantado y temblando). Hebreos 12:19–21.
The “voice” “they” had “heard” represents the “voice” of the warning message of the third angel. In fearful anguish they responded with their own “voices.” The voices at the Sunday law are also represented by the foolish virgins who are asking for oil, and the voices of the wise virgins tell them to go and buy for themselves. At the close of human probation, the “voices” of those that recognize they are lost, as do the foolish Adventist virgins at the Sunday law, cry out for the rocks and mountains to fall upon them. The Sunday law is typified by the giving of the law at Mount Sinai.
نباتشئة الـ«صوت» الذي «سمعوه» عن «صوت» رسالة الإنذار للملاك الثالث. وفي كربٍ مروّعٍ أجابوا بـ«أصواتهم» هم. كما تُمثَّل الأصوات عند قانون الأحد أيضًا بالعذارى الجاهلات اللواتي يطلبن زيتًا، وتقول لهن أصوات العذارى الحكيمات أن يذهبن ويشترين لأنفسهن. وعند ختام زمن الإمهال البشري، تصرخ «أصوات» الذين يدركون أنهم هالكون، كما تفعل العذارى الأدڤنتستيات الجاهلات عند قانون الأحد، طالبةً إلى الصخور والجبال أن تسقط عليهم. ويُرمز إلى قانون الأحد بإعطاء الشريعة على جبل سيناء.
“At the wonderful manifestations of divine power upon that solemn occasion,—the mysterious trumpet tones waxing louder and more terrible, the peals of thunder reverberating from every mountain side, the lightning’s flash illuminating the stern and solemn heights, and on Sinai’s summit, amid cloud, and tempest, and thick darkness, the glory of God as a devouring fire,—at these tokens of Jehovah’s presence, the hearts of Israel failed with fear, and the whole congregation ‘stood afar off.’ Even Moses exclaimed, ‘I exceedingly fear and quake.’ Then above the warring elements was heard the voice of Jehovah, speaking the ten precepts of his law.
“Gai hramna theihna hmuh khihna ropui tak tak ah khan,—tawngkam hriatthiam lohna berin a awm, a hmasa atangin a chak zual a, a hlauhawm zual zel tawngkam ber, tlang tinrengah khan khawrih ri a lo riak kual a, hri remna engin tlang sang, khauh tak leh zahawm takte chu a entîr a, Sinai tlâng chungah chuan chhum zing, thlipui leh thim hnip tak karah, Pathian ropuina chu mei ei ral vek thei angin a lang,—Jehovah awmna entîrna hriatna te hian, Israel fate thinlungte chu hlauvin an chak lo va, mipuite zawng zawng chuan ‘hla takah an ding ta a.’ Mosia pawhin, ‘Ka hlau tak zet a, ka nghing hial a ni,’ tiin a sawi a. Chumi hnuah chuan, inhnialna thiltihtheihna zawng zawng chung lamah khan Jehovah aw chu a lo hriat a, amah dân thu sawmhnihte chu a sawi ta a.”
“As God’s great mirror revealed to the people of Israel their true condition, their souls were overwhelmed with terror. The awful power of God’s utterances seemed more than their quaking frames could bear. They entreated Moses, ‘Speak thou with us, and we will hear; but let not God speak with us, lest we die.’ As God’s great rule of right was presented before them, they realized, as never before, the offensive character of sin, and their own guilt, in the sight of a pure and holy God.” Signs of the Times, March 3, 1881.
«Carana agung Allah nembayangka majeng ka bangsa Israel kaayaan sajatinnyané, jiwa maranéhanana kabanjirin ku kasieunan. Kakuwatan dahsyat tinimbalan Allah karasa langkung ti nu tiasa kaemban ku raga maranéhanana nu ngageter. Maranéhanana nyuhunkeun ka Musa, “Nyarita baé sareng kami, tangtu kami rék ngadangu; nanging ulah Allah nyarita sareng kami, engké kami paéh.” Nalika patokan agung Allah ngeunaan kabeneran dipintonkeun ka maranéhanana, maranéhanana ngaraos, langkung ti kantos saméméhna, kumaha matakna dosa téh, sareng kumaha gedéna kasalahan maranéhanana, dina payuneun Allah anu murni tur suci.» Signs of the Times, March 3, 1881.
When the fire from the altar is cast unto the earth, there are “voices, and thunderings, and lightnings, and an earthquake.” “Thundering and lightning” are symbols of God’s judgments. At the Sunday law, the United States will have fully filled its “cup of iniquity,” and “national apostasy, will be followed by national ruin.” The “cup of iniquity” becomes full in the fourth generation, for both horns of the earth beast progress through four generations of escalating rebellion. The Sunday law marks where God’s judgments, represented by “thunderings and lightnings” are delivered, and they are delivered unto the fourth generation.
ווען דאָס פֿײַער פֿון מזבח ווערט געוואָרפֿן אויף דער ערד, זײַנען דאָ „קולות, און דונערס, און בליצן, און אַן ערדציטערניש.” „דונערס און בליצן” זײַנען סימבאָלן פֿון גאָטס משפטים. בײַם זונטיק־געזעץ וועט די פֿאַראייניקטע שטאַטן גאָר אָנגעפֿילט האָבן איר „גלעזל פֿון עוולה,” און „נאַציאָנאַלע אָפּפֿאַל, וועט נאָכגעפֿאָלגט ווערן דורך נאַציאָנאַלן חורבן.” דאָס „גלעזל פֿון עוולה” ווערט פֿול אין דער פֿערטער דור, ווײַל ביידע הערנער פֿון דער חיה פֿון דער ערד גייען פֿאָר דורך פֿיר דורות פֿון שטייגערנדיקער מרידה. דאָס זונטיק־געזעץ צייכנט אָן דעם פּונקט, וווּ גאָטס משפטים, פֿאָרגעשטעלט דורך „דונערס און בליצן,” ווערן אַרויסגעגעבן, און זיי ווערן אַרויסגעגעבן צו דער פֿערטער דור.
“Of the Amorites the Lord said: ‘In the fourth generation they shall come hither again: for the iniquity of the Amorites is not yet full.’ Although this nation was conspicuous because of its idolatry and corruption, it had not yet filled up the cup of its iniquity, and God would not give command for its utter destruction. The people were to see the divine power manifested in a marked manner, that they might be left without excuse. The compassionate Creator was willing to bear with their iniquity until the fourth generation. Then, if no change was seen for the better, His judgments were to fall upon them.
«Ամորացիների մասին Տերն ասաց. “Չորրորդ սերնդում նրանք դարձյալ այստեղ պիտի գան, որովհետև ամորացիների անօրենությունը դեռ լիացած չէ”»։ Թեև այս ազգը աչքի էր ընկնում իր կռապաշտությամբ և ապականությամբ, այն դեռ չէր լցրել իր անօրենության բաժակը, և Աստված հրաման չէր տալու նրա լիակատար բնաջնջման համար։ Ժողովուրդը պետք է տեսներ աստվածային զորության բացահայտումը առանձնահատուկ կերպով, որպեսզի առանց արդարացման մնային։ Գթառատ Արարիչը կամենում էր համբերել նրանց անօրենությանը մինչև չորրորդ սերունդը։ Այնուհետև, եթե դեպի լավը որևէ փոփոխություն չերևար, Նրա դատաստանները պիտի իջնեին նրանց վրա։
“With unerring accuracy the Infinite One still keeps an account with all nations. While His mercy is tendered with calls to repentance, this account will remain open; but when the figures reach a certain amount which God has fixed, the ministry of His wrath commences. The account is closed. Divine patience ceases. There is no more pleading of mercy in their behalf.” Testimonies, volume 5, 208.
«Сыдықсыз дәлдікпен Шексіз Ие әлі де барлық халықтармен есебін жүргізіп отыр. Оның рақымы тәубеге шақырған үндеулермен ұсынылып тұрған кезде, бұл есеп ашық күйінде қалады; бірақ сандар Құдай белгілеп қойған белгілі бір мөлшерге жеткенде, Оның қаһарының қызметі басталады. Есеп жабылады. Құдайдың төзімі тоқтайды. Олардың пайдасына енді рақым туралы жалбарыну болмайды». Testimonies, volume 5, 208.
Sister White identifies the judgments that begin at the Sunday law as “God’s destructive judgments.” She teaches that it is too late for the foolish Laodicean Adventists, who had an opportunity to prepare for the crisis at midnight, but had refused to do so. That time of destructive judgments for the foolish virgins, is “a time of mercy” for those who had not yet heard the truth.
Hermana White identifica los juicios que comienzan con la ley dominical como “los juicios destructores de Dios”. Ella enseña que ya es demasiado tarde para los insensatos adventistas laodicenses, quienes tuvieron la oportunidad de prepararse para la crisis a la medianoche, pero rehusaron hacerlo. Ese tiempo de juicios destructores para las vírgenes insensatas es “un tiempo de misericordia” para aquellos que aún no habían oído la verdad.
“Oh, that the people might know the time of their visitation! There are many who have not yet heard the testing truth for this time. There are many with whom the Spirit of God is striving. The time of God’s destructive judgments is the time of mercy for those who have had no opportunity to learn what is truth. Tenderly will the Lord look upon them. His heart of mercy is touched; His hand is still stretched out to save, while the door is closed to those who would not enter.” Testimonies, volume 9, 97.
“О, ард түмэн айлчлан ирэх цаг мөчөө мэддэг ч болоосой! Энэ цаг үеийн соригч үнэнийг одоо хүртэл сонсоогүй олон хүн бий. Бурханы Сүнс тэмцэн үйлчилж буй олон хүн бий. Бурханы сүйрүүлэгч шүүлтүүдийн цаг нь үнэн гэж юу болохыг мэдэх боломж олдоогүй хүмүүсийн хувьд нигүүлслийн цаг мөн. Эзэн тэднийг энэрэнгүйгээр харна. Түүний нигүүлслийн зүрх хөдөлсөн; аврахын тулд Түүний мутар одоо ч сунгаастай байна, харин орохоос татгалзсан хүмүүст хаалга хаагдсан байна.” Гэрчлэлүүд, 9-р боть, 97.
When the seventh seal is opened there are “voices, and thunderings, and lightnings, and an earthquake.” The “hour” when the “earthquake” of Revelation eleven was first fulfilled was the French Revolution, and the perfect fulfillment of that “hour” is the “quake” of the “earth” beast, at the soon-coming Sunday law. It is in that “hour,” that the seventh seal is fully opened. The cross typifies the Sunday law, and there was a great earthquake at the cross.
مهر هفتم چون گشوده شود، «صداها و رعدها و برقها و زلزلهای» پدید میآید. آن «ساعت» که «زلزله»ی مکاشفه یازده نخستین بار در آن تحقق یافت، انقلاب فرانسه بود، و تحقق کامل آن «ساعت»، «زلزله»ی وحشِ «زمین» است، در قانون یکشنبهای که بهزودی خواهد آمد. در همان «ساعت» است که مهر هفتم بهطور کامل گشوده میشود. صلیب نمونهٔ قانون یکشنبه است، و در هنگام صلیب زلزلهای عظیم رخ داد.
Jesus, when he had cried again with a loud voice, yielded up the ghost. And, behold, the veil of the temple was rent in twain from the top to the bottom; and the earth did quake, and the rocks rent. Matthew 25:51.
Isa, urrejjid zor aqqimen s taɣect i meqqren, yefka rrṛuḥ. U hatan, aḥjab n uxxam ameqqran n Rebbi yebrez sin seg ufella ar wadda; akal yenhez, u idurar n weẓru bṛezen. Matta 25:51.
At the cross, a satanic kingdom was overthrown, as it will be at the Sunday law.
Вәстә әл хачта мәликәтә сатанийә төшөрөлдө, Шимбә күни қанунида булғаныдәк.
“Christ did not yield up His life till He had accomplished the work which He came to do, and with His parting breath He exclaimed, ‘It is finished.’ John 19:30. The battle had been won. His right hand and His holy arm had gotten Him the victory. As a Conqueror He planted His banner on the eternal heights. Was there not joy among the angels? All heaven triumphed in the Saviour’s victory. Satan was defeated, and knew that his kingdom was lost.” The Desire of Ages, 758.
«Քրիստոսը չհանձնեց Իր կյանքը, մինչև որ կատարեց այն գործը, որ եկել էր անելու, և Իր վերջին շնչով բացականչեց. «Կատարված է»։ Հովհաննես 19:30։ Մարտը շահված էր։ Նրա աջ ձեռքը և Նրա սուրբ բազուկը հաղթանակ էին բերել Նրան։ Որպես Հաղթող՝ Նա Իր դրոշը կանգնեցրեց հավիտենական բարձունքների վրա։ Մի՞թե հրեշտակների մեջ ուրախություն չկար։ Ամբողջ երկինքը ցնծում էր Փրկչի հաղթանակով։ Սատանան պարտված էր և գիտեր, որ իր թագավորությունը կորած է»։ The Desire of Ages, 758.
The earthquake of the cross is a representation of “truth,” which is Alpha and Omega. “Truth” is the beginning, the middle and the ending; it is the Hebrew word that was created by bringing together the first, thirteenth and last letter of the Hebrew alphabet. There was an earthquake when Christ died and then another earthquake at His resurrection. At the cross there was a first earthquake, then the grave and then the earthquake at His resurrection. At both earthquakes graves were opened.
La erdhëlakë e kryqit është një përfaqësim i “së vërtetës”, e cila është Alfa dhe Omega. “E vërteta” është fillimi, mesi dhe mbarimi; ajo është fjala hebraike që u krijua duke bashkuar shkronjën e parë, të trembëdhjetën dhe të fundit të alfabetit hebraik. Pati një erdhëlakë kur Krishti vdiq dhe pastaj një tjetër erdhëlakë në ringjalljen e Tij. Te kryqi pati një erdhëlakë të parë, pastaj varrin dhe mandej erdhëlakën në ringjalljen e Tij. Në të dyja erdhëlakat, varret u hapën.
“When Jesus, as He hung upon the cross, cried out, ‘It is finished’, the rocks rent, the earth shook, and some of the graves were opened. When He arose a victor over death and the grave, while the earth was reeling and the glory of heaven shone around the sacred spot, many of the righteous dead, obedient to His call, came forth as witnesses that He had risen. Those favored, risen saints came forth glorified. They were chosen and holy ones of every age, from creation down even to the days of Christ. Thus while the Jewish leaders were seeking to conceal the fact of Christ’s resurrection, God chose to bring up a company from their graves to testify that Jesus had risen, and to declare His glory.” Early Writings, 184.
“எசு சிலுவையில் தொங்கிக்கொண்டிருந்தபோது, ‘முடிந்தது’ என்று உரக்கக் கூவினார்; அப்போது பாறைகள் பிளந்தன, பூமி அதிர்ந்தது, கல்லறைகளில் சில திறக்கப்பட்டன. அவர் மரணத்தையும் கல்லறையையும் வென்று ஜெயந்தராக உயிர்த்தெழுந்தபோது, பூமி குலுங்கிக்கொண்டிருந்ததும், அந்தப் புனித இடத்தைச் சுற்றி பரலோகத்தின் மகிமை பிரகாசித்ததும், அவருடைய அழைப்புக்குக் கீழ்ப்படிந்த நீதிமானான பல மரித்தோர், அவர் உயிர்த்தெழுந்தார் என்பதற்குச் சாட்சிகளாக வெளிவந்தனர். இவ்வாறு அருள்பெற்றுத் உயிர்த்தெழுந்த அந்தப் பரிசுத்தர்கள் மகிமைப்படுத்தப்பட்டவர்களாக வெளிவந்தனர். அவர்கள் ஸிருஷ்டிப்பின் காலத்திலிருந்து கிறிஸ்துவின் நாட்கள் வரையிலும் உள்ள ஒவ்வொரு யுகத்திலிருந்தும் தேர்ந்தெடுக்கப்பட்டவர்களும் பரிசுத்தர்களுமாயிருந்தனர். இவ்விதமாக, யூதத் தலைவர்கள் கிறிஸ்துவின் உயிர்த்தெழுதலின் உண்மையை மறைக்க முற்பட்டுக் கொண்டிருந்தபோது, தேவன் அவர்களுடைய கல்லறைகளிலிருந்து ஒரு கூட்டத்தாரை எழுப்பி, எசு உயிர்த்தெழுந்தார் என்று சாட்சி சொல்லவும், அவருடைய மகிமையை அறிவிக்கவும் தேர்ந்தெடுத்தார்.” Early Writings, 184.
At the first earthquake graves were opened, and at the last earthquake the grave of Christ was opened. In Revelation eleven, the two witnesses come out of their graves in the same hour as the earthquake. The earthquake is the Sunday law, which is typified by the cross. There is to be therefore two resurrections in the hour of the Sunday law. The first represents the birth of the one hundred and forty-four thousand that occurs before the woman travails, the second takes place in her travail. The woman of Revelation twelve first births the man child that is to rule the nations with a rod of iron, without any labor pains. Then at the Sunday law, her travails begin and she brings forth the second child. First, she births Elijah, and last she births Moses. The Sunday law is the hour of the resurrection of the twins of Revelation seven.
Ilkinji ýer titremesinde guburlar açyldy, iň soňky ýer titremesinde bolsa Mesihiň gubury açyldy. Ylhamyň on birinji babynda iki şaýat ýer titremesi bilen şol bir sagatda öz guburlaryndan çykýarlar. Ýer titremesi ýekşenbe kanunydyr, ol haç bilen nusgalaşdyrylandyr. Şonuň üçin ýekşenbe kanunynyň sagadynda iki direliş bolmalydyr. Birinjisi aýalyň dogum agyrylary başlamazdan öň bolup geçýän ýüz kyrk dört müňüň dogluşyny aňladýar, ikinjisi bolsa onuň dogum agyrylarynda bolup geçýär. Ylhamyň on ikinji babyndaky aýal ilki demir hasa bilen milletlere höküm sürmeli erkek çagany hiç hili dogum agyrysyz dünýä inderýär. Soňra ýekşenbe kanunynda onuň dogum agyrylary başlanýar we ol ikinji çagany dünýä getirýär. Ilki ol Ylýasy dogurýar, soňunda bolsa Musany dogurýar. Ýekşenbe kanuny Ylhamyň ýedinji babyndaky ekizleriň direliş sagadydyr.
When the seventh seal is fully opened at the Sunday law, there is silence in heaven for half an hour.
Domingoggua leikuang ah asi ni hruailam daih taang ah, vāna zīngah darāi ngweihkha tan adang a hngak lo.
“But God suffered with His Son. Angels beheld the Saviour’s agony. They saw their Lord enclosed by legions of satanic forces, His nature weighed down with a shuddering, mysterious dread. There was silence in heaven. No harp was touched. Could mortals have viewed the amazement of the angelic host as in silent grief they watched the Father separating His beams of light, love, and glory from His beloved Son, they would better understand how offensive in His sight is sin.” The Desire of Ages, 693.
“परमेश्वर तअ अपन पुत्र संग पीड़ा भोगलक। स्वर्गदूतसभ उद्धारकर्ता केर वेदना देखलक। ओसभ अपन प्रभु केँ शैतानी शक्तिक सैन्यसभ सँ घेरल देखलक, हुनकर प्रकृति काँपबावनिहार, रहस्यमय भयक भार सँ दबल छल। स्वर्गमे मौन छल। कोनो वीणा नहि छुइल गेल। जँ नश्वर लोक स्वर्गदूतक सेनाक विस्मय देख सकैत, जखन ओसभ मौन शोकमे पिता केँ अपन प्रिय पुत्र सँ प्रकाश, प्रेम, आ महिमाक किरणसभ अलग करैत देखैत छल, तँ ओसभ एहि बातिकेँ बेसी नीक जँ बुझित जे पाप हुनकर दृष्टिमे कतबा घृणित अछि।” The Desire of Ages, 693.
The first half an hour of the hour of the earthquake, represents the first birth or resurrection of the two witnesses. In that half an hour, the two witnesses are sealed. They must be sealed in advance of the Sunday law, for they are the ensign that calls the other child, out of the grave during the remaining half an hour. The second child can only be brought to life by seeing men and women with the seal of God during the travails of the Sunday law crisis.
ننگزل ؽا ستّ من ساعة الزلزلة تمثّل الميلاد الأوّل أو قيامة الشاهدين الاثنين. وفي تلك النصف ساعة يُختم الشاهدان الاثنان. ولا بدّ أن يُختما قبل قانون الأحد، لأنهما الراية التي تدعو الطفل الآخر إلى الخروج من القبر أثناء النصف ساعة الباقية. ولا يمكن أن يُبعث الطفل الثاني إلى الحياة إلا برؤية رجال ونساء عليهم ختم الله خلال مخاضات أزمة قانون الأحد.
“The work of the Holy Spirit is to convince the world of sin, of righteousness and of judgment. The world can only be warned by seeing those who believe the truth sanctified through the truth, acting upon high and holy principles, showing in a high, elevated sense, the line of demarcation between those who keep the commandments of God, and those who trample them under their feet. The sanctification of the Spirit signalizes the difference between those who have the seal of God, and those who keep a spurious rest-day. When the test comes, it will be clearly shown what the mark of the beast is. It is the keeping of Sunday. Those who after having heard the truth, continue to regard this day as holy, bear the signature of the man of sin, who thought to change times and laws.” Bible Training School, December 1, 1903.
“Espíritu Santo ruranqa kay pachapi runakunata huchamanta, chanin kaymanta, hinallataq juicio-manta yuyachinankupaqmi. Kay pachaqa willakuyta chaskinmanqa cheqaqta creyikkunataq cheqaqwan santificasqa kasqankuta rikuspalla; hanan, santu principiosman hina purispa, Diospa kamachikuyninkunata waqaychaqkuna hinallataq chaykunata chakinkuwan saruqkuna ukhupi rakisqa kasqanta ancha hatun, hanan yuyaypi sut’ita rikuchispa. Espíritupa santificasqanmi Diospa sellonta apaqkunata, llulla samana p’unchayta waqaychaqkunamantataq sut’ita reqsichin. Pruebakuna chayamuptinqa, ima kasqanta bestiapa señalninqa sut’ita rikurinqa. Chayqa domingota waqaychaymi. Cheqaqta uyarispaña, kay p’unchayta sagrado hina qhawariyta hinalla qatiqkunaqa, pacha-kunata kamachikuykunatapas tikrayta yuyasqa hucha runapa firmannta apanku.” Bible Training School, December 1, 1903.
The first born of the woman are the one hundred and forty-four thousand that are identified as the first fruits in the book of Revelation. They represent the sign which the other flock must recognize in the crisis and conflict of the Sunday law battle. That sign is the Sabbath, that the one hundred and forty-four thousand uphold in the time when it is unlawful to do so. Sister White calls their ensign the “blood-stained banner of Prince Emmanuel.”
Jumu‘a maya luk'ana warmin nayrïr wawapawa patak pusi tunka pusïr waranqa jaqinakawa, khitinakatix Nayra Aru Uñacht’äwin qillqatan nayrïr achunakat uñt’ayatäki ukanakawa. Jupanakax uka chimpüpxiwa, kawkïr chimpus yaqha tama uwijanakax Sunday law ch’axwäwin jan walt’äwi ukhamarak nuwasïwi pachan uñt’apxañapäki uka. Uka chimpux Samarañ Urüwa, uka patak pusi tunka pusïr waranqa jaqinakax jach’añchapki uka pachanxa, uk luräwix jan leyïkxchi ukhaxa. Sister White jupanax jupanakan achuparux “Príncipe Emmanuelan wilampi q’ala q’iyat banderapa” sasaw sutichi.
“In vision I saw two armies in terrible conflict. One army was led by banners bearing the world’s insignia; the other was led by the blood-stained banner of Prince Emmanuel. Standard after standard was left to trail in the dust, as company after company from the Lord’s army joined the foe, and tribe after tribe from the ranks of the enemy united with the commandment-keeping people of God. An angel flying in the midst of heaven put the standard of Emmanuel into many hands, while a mighty general cried out with a loud voice: ‘Come into line. Let those who are loyal to the commandments of God and the testimony of Christ now take their position. Come out from among them, and be ye separate, and touch not the unclean, and I will receive you, and will be a Father unto you, and ye shall be My sons and daughters. Let all who will, come up to the help of the Lord, to the help of the Lord against the mighty.’” Testimonies, volume 8, 41.
"Кӧрӱштӧ мен эки чэрӱ чочко айалҕада турғалар деп кӧрдӱм. Бир чэрӱ дьылга белгелери бар туулар баштаган; экинчизи Эммануил Ханыӊ канга былғанған туусу баштаган. Туу артынан туу топуракка сӱйреле берген, Раббыныӊ чэрӱзинең рота артынан рота душпанга кошулуп турганда, душпан сӧӧгинең уруу артынан уруу Кудайдыӊ буйруктарын сактаган халкына бириккен. Кӧктӧр ортозунда учуп барған бир периште Эммануилдиӊ туузын кӧп колдорго туттурган, ал убакта кӱчтӱ бир колбашчы улуғ ун менен кыйкырган: ‘Сапка тӱшӱнгӱле. Кудайдыӊ буйруктарына эм Христостыӊ таныгына берилгендер азыр ӧз орундарын алзын. Олордыӊ арасындан чыккыла, айрылып тургула, арам нерсеге тийбегиле, Мен силерди кабыл аларым, силерге Ата болорум, силер Мениӊ уулдарым эм кыздарым болорсуздар. Каалагандардын бары Раббыга жардамга, кӱчтӱлӱргӱ каршы Раббыга жардамга чыксын.’" Testimonies, volume 8, 41.
The blood-stained banner is what God’s other flock must see in the time of the Sunday law crisis. The banner is a rising light carried by the one hundred and forty-four thousand. That banner is red in color, for it is a blood-stained banner. That banner was typified in the battle of Jericho, when Rahab received and protected the spies, and then acknowledged her submission to Joshua’s army by placing a scarlet thread out of her window. Rahab represents God’s second born children in the Sunday law crisis, who see and accept the scarlet sign, and come into obedience to Joshua’s army. The scarlet thread that was used by Rahab, was a sign for the army of Joshua not to destroy Rahab’s household.
Yalm xwe nten yej b’zaam ne God yalm bak se b’la m’dəl b’gize n’krisis ye Sunday law. Yə yalm ne b’rihan yəmiqəṭṭəl, b’and meto arbat ena arat shih yəmiwəsəd. Yə yalm qəy n’w, məkniyatum yalm b’dəm yəntən n’w. Yə yalm be qətel yə Jericho təməsələ, gize Rahab səlasochin teqəbələt ena tebeqəch, kezaʾm b’meqemet yə qəy xər kə məskotwa wəchi, lə sərəwit Joshua t’əzazwan teqəbələt. Rahab yə God huletəña wəldoch b’n’krisis yə Sunday law t’məsəlalach, enesu yə qəy məlkətun yəyyu ena yəqəbəlu, wədə t’əzaz sərəwit Joshua yəgəbu. Yə qəy xər yə Rahab təqəmtach, lə sərəwit Joshua məlkət nəbər, yə Rahab betəsəb endayt’fu.
Rahab represents those that are still in Babylon at the Sunday law crisis and Joshua’s army represents the first born of the one hundred and forty-four thousand. The scarlet thread is the symbol of God’s Sabbath. The scarlet thread was the command of the spies given to Rahab that she must follow if she would obtain God’s protection.
რახაბი წარმოადგენს მათ, ვინც ჯერ კიდევ ბაბილონში არიან კვირა დღის კანონის კრიზისის დროს, ხოლო იესოს არმია წარმოადგენს ას ორმოცდაოთხი ათასის პირმშოებს. წითელი ძაფი არის ღვთის შაბათის სიმბოლო. წითელი ძაფი იყო მზვერავთა მიერ რახაბისთვის მიცემული ბრძანება, რომელსაც იგი უნდა დამორჩილებოდა, თუ სურდა ღვთის მფარველობის მოპოვება.
Behold, when we come into the land, thou shalt bind this line of scarlet thread in the window which thou didst let us down by: and thou shalt bring thy father, and thy mother, and thy brethren, and all thy father’s household, home unto thee. Joshua 2:8.
Мына, биз йәргә киргәндә, сән бизни чүшүргән шу деризигә бу қизил жипни бағлап қойғин; вә атаңни, анаңни, қериндашлириңни, атаңниң барлиқ аилисини өйүңгә, йениңға жиғип кәлгин. Йәшуа 2:8.
The sign that those still in Babylon must see is represented by the scarlet thread, which is the Sabbath, but which also identifies the distinction between the two twins. The first born twin is the one hundred and forty-four thousand, for they bear the blood-stained banner of Prince Emmanuel in their hands.
እቲ ገና ኣብ ባቢሎን ዘለዉ ክርእይዎ ዘለዎም ምልክት፡ በቲ ቀይሕ ፈትሊ ይውከል፤ እዚ ድማ ሰንበት እዩ፣ ነገር ግን ኣብ መንጎ እቶም ክልተ ማንታት ዘሎ ፍልልይ እውን ይለልይ። እቲ በዅሪ ዝተወልደ ማንታ እቶም ሚእቲን ኣርብዓን ኣርባዕተን ሽሕ እዮም፣ ምኽንያቱ ኣብ ኣእዳዎም ብደም ዝተቐለለ ባንዴራ ልኡል እማኑኤል ይሕዙ እዮም።
And he shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth. The envy also of Ephraim shall depart, and the adversaries of Judah shall be cut off: Ephraim shall not envy Judah, and Judah shall not vex Ephraim. But they shall fly upon the shoulders of the Philistines toward the west; they shall spoil them of the east together: they shall lay their hand upon Edom and Moab; and the children of Ammon shall obey them. Isaiah 11:12–14.
Ол халықтар үшін байрақ көтереді, Исраилдің қуғындалғандарын жинайды, әрі Яһуданың бытырап кеткендерін жердің төрт бұрышынан топтастырады. Ефремнің қызғанышы да ғайып болады, ал Яһуданың қарсыластары жойылады: Ефрем Яһудаға қызғаныш етпейді, Яһуда да Ефремге қасірет келтірмейді. Бірақ олар батысқа қарай філістірлердің иықтарына қона ұшады; шығыстағыларды бірге тонайды; Едом мен Моабқа қол салады; ал Аммон ұлдары оларға бағынады. Ишая 11:12–14.
The first-born twin has the scarlet sign, which is the scarlet thread that marks the first born. The first born twin is Zarah, and the second born is Pharez.
Yebɛwo mma baanu a wɔyɛ ntafo no mu panyin no wɔ odwiraa nsɛnkyerɛnne no, a ɛno ne odwiraa nhama a ɛhyɛ awoɔdi kan no agyirae. Ntafonom no mu nea odi kan a wɔwoo no ne Zarah, na nea ɔto so abien no ne Pharez.
And it came to pass in the time of her travail, that, behold, twins were in her womb. And it came to pass, when she travailed, that the one put out his hand: and the midwife took and bound upon his hand a scarlet thread, saying, This came out first. And it came to pass, as he drew back his hand, that, behold, his brother came out: and she said, How hast thou broken forth? this breach be upon thee: therefore his name was called Pharez. And afterward came out his brother, that had the scarlet thread upon his hand: and his name was called Zarah. Genesis 38:27–30.
တဖန် သူမ မွေးဖွားခြင်းဝေဒနာကို ခံနေရသောအချိန်၌၊ ကြည့်ရှုလော့၊ သူမ၏ ဗိုက်အတွင်း၌ အမွှာကလေးများ ရှိကြသည်။ သူမ မွေးဖွားနေစဉ်တွင်၊ တစ်ယောက်က မိမိလက်ကို ထုတ်လိုက်၏။ ထိုအခါ အမိဖွားဆရာမသည် ထိုလက်ပေါ်၌ အနီရောင်ချည်တစ်ချောင်းကို ချည်နှောင်၍၊ “ဤသူသည် အရင်ထွက်လာသောသူ ဖြစ်၏” ဟု ဆိုလေ၏။ သို့ရာတွင် သူသည် မိမိလက်ကို ပြန်ရုတ်သိမ်းလိုက်သောအခါ၊ ကြည့်ရှုလော့၊ သူ၏ ညီအစ်ကိုသည် ထွက်လာလေ၏။ ထိုအခါ သူမက၊ “သင်သည် အဘယ်သို့ ဖောက်ထွက်လာသနည်း။ ဤဖောက်ကွဲမှုသည် သင့်အပေါ်၌ ဖြစ်စေသတည်း” ဟု ဆိုလေ၏။ ထို့ကြောင့် သူ၏ အမည်ကို ဖာရက်ဇ်ဟု ခေါ်လေ၏။ ထို့နောက် မိမိလက်ပေါ်၌ အနီရောင်ချည်ရှိသော သူ၏ ညီအစ်ကို ထွက်လာလေ၏။ သူ၏ အမည်ကို ဇာရဟု ခေါ်လေ၏။ ကမ္ဘာဦး ၃၈:၂၇–၃၀။
Zarah means a rising light, and Pharez means to break out. When the twin Pharez sees the rising light of the sign of the scarlet thread on the hand of his twin brother Zarah, he “breaks out,” or comes out of Babylon. Zarah’s recognition of the rising light of the scarlet thread identifies the submission of the last born twin to the first born twin.
زارح بهمعنای نورِ درحالِ برآمدن است، و فارص بهمعنای شکافتن و بیرونزدن. هنگامی که دوقلوی فارص، نورِ برآمدهٔ نشانِ نخِ سرخ را بر دستِ برادرِ دوقلوی خود، زارح، میبیند، «بیرون میزند»، یا از بابل بیرون میآید. تشخیصِ زارح نسبت به نورِ برآمدهٔ نخِ سرخ، تسلیمِ دوقلوی آخرزاده را به دوقلوی نخستزاده مشخص میسازد.
And they shall come from the east, and from the west, and from the north, and from the south, and shall sit down in the kingdom of God. And, behold, there are last which shall be first, and there are first which shall be last. Luke 13:29, 30.
እነርሱም ከምሥራቅ፣ ከምዕራብ፣ ከሰሜን፣ ከደቡብም ይመጣሉ፤ በእግዚአብሔርም መንግሥት ውስጥ ይቀመጣሉ። እነሆም፣ ኋለኞች ቀደሞች የሚሆኑ አሉ፤ ቀደሞችም ኋለኞች የሚሆኑ አሉ። ሉቃስ 13፥29፣ 30።
The hidden history of the seven thunders identifies three waymarks. The first and the last waymarks are disappointments. The period between the first disappointment and the message of the Midnight Cry is the tarrying time. From the Midnight Cry, which is the second waymark, the period of time is the sealing time. The period that is the sealing time ends at the last disappointment.
Azgiar ghall yiaght cheluit ny shiaght taarnyn three cowraghyn raad. She meehickyridjyn ta’n chied as y jerrinagh chovragh raad. Yn earish eddyr y chied vee-hickyrid as message Y Gair Eck-voaylley she yn traa farraghtyn eh. Veih’n Gair Eck-voaylley, ta ny yn nah chovragh raad, she yn traa sealley ta’n earish. Ta’n earish ta ny yn traa sealley jerrey ec y vee-hickyrid s’jerree.
The hidden history of the seven thunders identifies three waymarks. The first and the last waymarks are the opening of the graves at an earthquake. The period between the opening of the first grave and the message of the Midnight Cry is the tarrying time. From the Midnight Cry, which is the second waymark, the period of time is the sealing time. The period that is the sealing time ends at the opening of the last grave.
የሰባቱ ነጎድጓዶች ስውር ታሪክ ሶስት የመንገድ ምልክቶችን ያመለክታል። የመጀመሪያውና የመጨረሻው የመንገድ ምልክቶች በመሬት መናወጥ ጊዜ የመቃብሮች መከፈት ናቸው። ከመጀመሪያው መቃብር መከፈት እስከ እኩለ ሌሊት ጩኸት መልእክት ድረስ ያለው ዘመን የመዘግየት ጊዜ ነው። ሁለተኛው የመንገድ ምልክት ከሆነው ከእኩለ ሌሊት ጩኸት ጀምሮ ያለው የጊዜ ክፍል የማኅተም ጊዜ ነው። የማኅተም ጊዜ የሆነው ይህ ዘመን በመጨረሻው መቃብር መከፈት ያበቃል።
These two witnesses of the three steps of the hidden history of the seven thunders are also testified to by Christ’s death and resurrection. The first opening of the grave was symbolized with Christ’s baptism into the watery grave, the last grave was the cross. Between the baptism of Christ and the cross, Christ proclaimed His message, that typified the Midnight Cry. He accomplished that proclamation in twelve hundred and sixty days. After the cross, in the person of His disciples, the Midnight Cry message was repeated for twelve hundred and sixty days until the death of Stephen.
سات ۇچ قەدەملىك يوشۇرۇن تارىخىنىڭ يەتتە گۈلدۈرمامىسىغا دائىر بۇ ئىككى گۇۋاھچىغا مەسىھنىڭ ئۆلۈمى ۋە قايتا تىرىلىشىمۇ گۇۋاھلىق بېرىدۇ. قەبرىنىڭ بىرىنچى ئېچىلىشى مەسىھنىڭ سۇ قەبرىسىگە بولغان چۆمۈلدۈرۈلۈشى بىلەن سىمۋوللاشتۇرۇلدى، ئەڭ ئاخىرقى قەبرە بولسا كرېست ئىدى. مەسىھنىڭ چۆمۈلدۈرۈلۈشى بىلەن كرېست ئارىسىدا، مەسىھ ئۆزىنىڭ خەۋىرىنى جاكارلىدى؛ بۇ «يېرىم كېچە نىداسى»نىڭ تىپى ئىدى. ئۇ بۇ جاكارلاشنى بىر مىڭ ئىككى يۈز ئاتمىش كۈندە ئەمەلگە ئاشۇردى. كرېستتىن كېيىن، ئۇنىڭ شاگىرتلىرىنىڭ شەخسىدە، «يېرىم كېچە نىداسى» خەۋىرى ئىستىفانۇسنىڭ ئۆلۈمىگىچە بىر مىڭ ئىككى يۈز ئاتمىش كۈن داۋامىدا قايتا جاكارلاندى.
The two witnesses of Revelation eleven were empowered to give the message of the Midnight Cry for twelve hundred and sixty days. They were then slain, and laid in the streets for twelve hundred and sixty days, until they were brought back to life, and empowered.
Ваҳийнинг ўн биринчи бобидаги икки гувоҳ Ўрта тунги нидо хабарини бир минг икки юз олтмиш кун давомида эълон қилиш учун қудратлантирилган эдилар. Сўнг улар ўлдирилди ва бир минг икки юз олтмиш кун давомида кўчаларда ётқизиб қўйилди, то улар қайта тирилтирилиб, қудратлантирилгунларига қадар.
We will continue to investigate these truths in the next article.
Aŋan dini şeŋirlerdi kelesi maqalada da zerttewdi jalğastıramız.
“Unless there is genuine conversion of the soul to God; unless the vital breath of God quickens the soul to spiritual life; unless the professors of truth are actuated by heaven-born principle, they are not born of the incorruptible seed which liveth and abideth forever. Unless they trust in the righteousness of Christ as their only security; unless they copy His character, labor in His spirit, they are naked, they have not on the robe of His righteousness. The dead are often made to pass for the living; for those who are working out what they term salvation after their own ideas, have not God working in them to will and to do of His good pleasure.
“Ane wɔnni nokware adwensakra a wɔde wɔn kra dan kɔ Onyankopɔn nkyɛn; ane Onyankopɔn home a ɛma nkwa no mfa nkanyan kra no mma honhom mu nkwa; ane wɔn a wɔka sɛ wɔwɔ nokware no nni nnyinasosɛm a efi soro kanyan wɔn no, wɔnwoo wɔn amfi aba a ɛnsɛe mu, aba a ɛte ase na ɛtena hɔ daa no mu. Ane wɔde wɔn ho to Kristo trenee so sɛ wɔn ahobammɔ koro pɛ no; ane wɔyɛ Ne suban sɛso, na wɔyɛ adwuma wɔ Ne honhom mu no, wɔn da adagya, wonhyɛ N’atrenee ntama no. Mpɛn pii wɔma awufo fa sɛ ateasefo; efisɛ wɔn a wɔreyɛ nea wɔfrɛ no nkwagye sɛnea wɔn ankasa adwene te no, wɔnni Onyankopɔn a ɔreyɛ adwuma wɔ wɔn mu sɛ wɔmpɛ na wɔnyɛ Ne pɛpa so.”
“This class is well represented by the valley of dry bones Ezekiel saw in vision.” Review and Herald, January 17, 1893.
«Astaʼa tóokʼíí nitsinígíí Ezekiel nitsáhákeesgo íiyisí nátʼáanii yázhí íínííłʼį́įgo díí tsékooh bikáaʼgi tsin tʼááłáʼí bee adilnihígíí biniinaa átʼé.» Review and Herald, January 17, 1893.