The United States is specifically identified in the Bible. There are several biblical passages that specifically identify the United States at the end of the world. In Revelation chapter thirteen the United States is the second, or the two-horned beast that comes up out of the earth and forbids the entire world from buying or selling—except they have the mark of the beast.
یونایتد سټیټس په بایبل کې په ځانګړي ډول پېژندل شوی دی. د بایبل څو برخې شته چې د نړۍ په پای کې یونایتد سټیټس په ځانګړي ډول پېژني. د مکاشفې د کتاب په دیارلسم فصل کې یونایتد سټیټس هغه دویم، یا دوه-ښکره حیوان دی چې له ځمکې څخه راپورته کېږي او ټوله نړۍ له پېر او پلور څخه منع کوي—مګر دا چې د حیوان نښه ولري.
And I beheld another beast coming up out of the earth; and he had two horns like a lamb, and he spake as a dragon. And he exerciseth all the power of the first beast before him, and causeth the earth and them which dwell therein to worship the first beast, whose deadly wound was healed. And he doeth great wonders, so that he maketh fire come down from heaven on the earth in the sight of men, And deceiveth them that dwell on the earth by the means of those miracles which he had power to do in the sight of the beast; saying to them that dwell on the earth, that they should make an image to the beast, which had the wound by a sword, and did live. And he had power to give life unto the image of the beast, that the image of the beast should both speak, and cause that as many as would not worship the image of the beast should be killed. And he causeth all, both small and great, rich and poor, free and bond, to receive a mark in their right hand, or in their foreheads: And that no man might buy or sell, save he that had the mark, or the name of the beast, or the number of his name.
Y vi otra bestia que subía de la tierra; y tenía dos cuernos semejantes a los de un cordero, pero hablaba como un dragón. Y ejerce toda la autoridad de la primera bestia en presencia de ella, y hace que la tierra y los moradores de ella adoren a la primera bestia, cuya herida mortal fue sanada. También hace grandes prodigios, de tal manera que aun hace descender fuego del cielo a la tierra delante de los hombres. Y engaña a los moradores de la tierra por medio de las señales que se le ha permitido hacer en presencia de la bestia, mandando a los moradores de la tierra que hagan una imagen a la bestia que tenía la herida de espada y vivió. Y se le permitió infundir aliento a la imagen de la bestia, para que la imagen de la bestia hablara, e hiciera matar a todo el que no la adorase. Y hace que a todos, pequeños y grandes, ricos y pobres, libres y esclavos, se les ponga una marca en la mano derecha o en la frente; y que ninguno pueda comprar ni vender, sino el que tenga la marca, o el nombre de la bestia, o el número de su nombre.
Here is wisdom. Let him that hath understanding count the number of the beast: for it is the number of a man; and his number is Six hundred threescore and six. Revelation 13:11–18.
Ari ubwenge. Ufise ugutahura ni abare igitigiri c’inyamaswa: kuko ari igitigiri c’umuntu; kandi igitigiri ciwe ni amajana atandatu na mirongo itandatu n’atandatu. Ivyahishuwe 13:11–18.
There are seven primary prophetic characteristics in this passage associated with the two-horned earth-beast. He exercises the power of the beast that preceded him; he causes everyone in the world to worship the beast that was before him; he does great wonders that all men see; he deceives the entire world and commands the world to make an image of the beast before him; he gives life to the image of the beast and it speaks; he forces with the penalty of death the entire world to worship the image to the beast; and he forces the entire world to receive the mark either in the forehead or hand and forbids buying and selling against those who do not have the mark, name or number of the beast.
Ho na le litšobotsi tse supileng tse ka sehloohong tsa boprofeta temaneng ena tse amanang le sebata sa lefatše se nang le manaka a mabeli. O sebelisa matla a sebata se mo etelletseng pele; o etsa hore e mong le e mong lefatšeng a rapele sebata se neng se le pele ho eena; o etsa mehlolo e meholo eo batho bohle ba e bonang; o thetsa lefatše lohle, ’me o laela lefatše hore le etsetse sebata se neng se le pele ho eena setšoantšo; o fa setšoantšo sa sebata bophelo, ’me sa bua; o qobella lefatše lohle, ka kotlo ea lefu, ho rapela setšoantšo sa sebata; ’me o qobella lefatše lohle ho amohela letšoao phatleng kapa letsohong, ’me o thibela ho reka le ho rekisa ho ba se nang letšoao, kapa lebitso, kapa palo ea sebata.
The work of deception accomplished by the beast that comes “up out of the earth” in verse eleven is so delusive and powerful that it “deceiveth them that dwell on the earth.” The entire world will be deceived by the United States. That is, with the exception of God’s church—the entire world is to be deceived into accepting the mark of antichrist. The prophetic events that precede this world-wide deception are already under way.
آیەکی یازدەهەمدا، ئەو کاری فریودانەی کە لەلایەن ئەو ددەرەوە ئەنجام دەدرێت کە «لە زەویەوە سەردەردەکات»، هێندە فریودەرانە و بەهێزە کە «ئەوانەی لەسەر زەوی نیشتەجێن فریودەدات». تەواوی جیهان لەلایەن ویلایەتە یەکگرتووەکانی ئەمریکاوە فریودەدرێت. واتە، جگە لە کڵێسای خودا، تەواوی جیهان فریودەدرێت بۆ ئەوەی نیشانەی دژە مەسیح وەربگرێت. ئەو ڕووداوە پێشبینییەی کە پێش ئەم فریودانە جیهانگیرەوە دێن، ئێستا پێشتر دەستیان پێکردووە.
There are stories from the Bible that most people know, if only at a surface level. Most have heard about the confrontations between Moses and Pharoah, Daniel and Nebuchadnezzar or Jesus and Pilate. Persons know these Bible stories at varying levels of understanding, but don’t necessarily recognize that Bible prophecy directly and very specifically identifies kings and kingdoms. It was certainly the case with Moses, Daniel and Christ. Egypt, Babylon and Rome were all specifically identified in Bible prophecy in advance of the history where they fulfilled the predictions concerning their respective kingdoms. God never changes.
द बाइबिल से ऐसी कथाएँ हैं जिन्हें अधिकांश लोग जानते हैं, चाहे केवल सतही स्तर पर ही क्यों न हो। अधिकांश ने मूसा और फ़िरऔन, दानिय्येल और नबूकदनेज़र, या यीशु और पीलातुस के बीच हुए सामनाों के विषय में सुना है। लोग इन बाइबिल कथाओं को समझ के भिन्न-भिन्न स्तरों पर जानते हैं, परंतु आवश्यक नहीं कि वे यह पहचानते हों कि बाइबिल की भविष्यवाणी प्रत्यक्ष और अत्यन्त विशिष्ट रीति से राजाओं और राज्यों की पहचान करती है। निस्संदेह मूसा, दानिय्येल और मसीह के साथ ऐसा ही था। मिस्र, बाबेल और रोम—इन सबकी पहचान बाइबिल की भविष्यवाणी में पहले से ही विशिष्ट रूप से कर दी गई थी, उस इतिहास से पूर्व जिसमें उन्होंने अपने-अपने राज्यों के संबंध में की गई भविष्यवाणियों को पूरा किया। परमेश्वर कभी नहीं बदलता।
For I am the Lord, I change not; therefore ye sons of Jacob are not consumed. Malachi 3:6.
Ego, IJÁRA liyiwe; ani nyua, anansɔn kɛtɛ Yakob anyi nwuo. Malaki 3:6.
Jesus Christ the same yesterday, and today, and forever. Hebrews 13:8.
Jesu Kristo, itutù u múzùkù, u ùsɔ́, amu ni amaká mbáfɛ́. Baebere 13:8.
The fact that God never changes allows us to apply some simple logic to our consideration of the two-horned earth-beast of Revelation thirteen. Because we know that God set forth predictions directly identifying the kingdoms of Egypt, Babylon and Rome as they each interacted with and persecuted God’s church, we can establish some facts concerning the earth-beast of Revelation thirteen. The earth-beast, as with Egypt, Babylon and Rome, will be directly identified in Bible prophecy in advance of the history where the prediction concerning that nation is fulfilled. I say we can establish this fact based upon a very simple but important biblical rule. The rule identifies that truth is established based upon a testimony of two.
Le fait que Dieu ne change jamais nous permet d’appliquer une logique simple à notre examen de la bête de la terre à deux cornes d’Apocalypse treize. Parce que nous savons que Dieu a présenté des prédictions identifiant directement les royaumes de l’Égypte, de Babylone et de Rome, alors qu’ils entraient chacun en relation avec l’Église de Dieu et la persécutaient, nous pouvons établir certains faits concernant la bête de la terre d’Apocalypse treize. La bête de la terre, tout comme l’Égypte, Babylone et Rome, sera directement identifiée dans la prophétie biblique avant l’histoire dans laquelle la prédiction concernant cette nation s’accomplit. Je dis que nous pouvons établir ce fait sur la base d’une règle biblique très simple, mais importante. Cette règle établit que la vérité est confirmée sur le témoignage de deux.
At the mouth of two witnesses, or three witnesses, shall he that is worthy of death be put to death; but at the mouth of one witness he shall not be put to death. Deuteronomy 17:6.
Ікі гува, яки үч гуваниң ағзи билән, өлүмгә лайиқ дәп тепилгән киши өлтүрүлсун; бирақ бир гуваниң ағзи билән у өлтүрүлмисун. Қанун шәрһи 17:6.
One witness shall not rise up against a man for any iniquity, or for any sin, in any sin that he sinneth: at the mouth of two witnesses, or at the mouth of three witnesses, shall the matter be established. Deuteronomy 19:15.
No se levantará un solo testigo contra un hombre por cualquier iniquidad, ni por cualquier pecado, en cualquier pecado que hubiere cometido; por boca de dos testigos, o por boca de tres testigos, se establecerá el asunto. Deuteronomio 19:15.
This is the third time I am coming to you. In the mouth of two or three witnesses shall every word be established. 2 Corinthians 13:1.
Amaa kana gara keessan dhufuuf yeroo sadaffaadha. “Dubbiin hundinuu afaan dhugaa baatota lamaa yookaan sadiitiin haa jabaatu.” 2 Qorontos 13:1.
Against an elder receive not an accusation, but before two or three witnesses. 1 Timothy 5:19.
Anciäno contra núnca récipe acusatión, sinó anté duos o tres testígos. 1 Timoteo 5:19.
Bible prophecy predicted ancient Egypt’s demise when God dealt with Egypt’s rebellious Pharaoh. Bible prophecy predicted ancient Babylon’s rise and fall while also dealing with Babylon’s rebellious kings. Bible prophecy predicted the rise and fall of the empire of pagan Rome and identified and dealt with Rome’s corrupt representatives. The consistency of God’s never-changing character identifies that the most significant kingdom mentioned within Bible prophecy—the earth-beast of Revelation thirteen—will most definitely be identified by Bible prophecy.
Biblia profecio antaŭdiris la pereon de antikva Egiptujo, kiam Dio traktis la ribeleman Faraonon de Egiptujo. Biblia profecio antaŭdiris la leviĝon kaj falon de antikva Babelo, samtempe traktante la ribelemajn reĝojn de Babelo. Biblia profecio antaŭdiris la leviĝon kaj falon de la imperio de pagana Romo kaj identigis kaj traktis la koruptajn reprezentantojn de Romo. La konsekvenco de la neniam ŝanĝiĝanta karaktero de Dio montras, ke la plej signifa regno menciita en Biblia profecio — la tera besto de Revelacio dek tri — plej certe estos identigita per Biblia profecio.
When the prophecy of the earth-beast of Revelation thirteen is fulfilled, God’s church will be in confrontation with the political and religious leadership of the earth-beast as prophetically illustrated by Moses, Daniel and Christ. The United States’ prophetic role at the end of the world is a primary subject of Bible prophecy. As we develop the biblical information that identifies the United States’ role in Bible prophecy, we will employ rules that are found within the Bible, for the Word of God needs no human definition. Ancient Israel was given ceremonial rules, health rules, ten moral rules, rules for agriculture and on and on. God is orderly.
ܟܕ ܬܬܡܠܐ ܢܒܝܘܬܐ ܕܚܝܘܬܐ ܕܐܪܥܐ ܕܒܓܠܝܢܐ ܬܠܬܥܣܪ، ܥܕܬܗ ܕܐܠܗܐ ܬܗܘܐ ܒܡܩܒܠܘܬܐ ܥܡ ܪܝܫܢܘܬܐ ܦܘܠܝܛܝܩܝܬܐ ܘܕܝܢܝܬܐ ܕܚܝܘܬܐ ܕܐܪܥܐ، ܐܝܟ ܕܐܬܨܝܪ ܒܢܒܝܘܬܐ ܒܝܕ ܡܘܫܐ ܘܕܢܝܐܝܠ ܘܡܫܝܚܐ. ܬܫܡܫܬܗ ܢܒܝܝܬܐ ܕܐܘܚܕܢܐ ܕܡܪܝܟܐ ܒܚܪܬܐ ܕܥܠܡܐ ܗܝ ܚܕ ܡܢ ܢܘܫ̈ܐ ܩܕܡ̈ܝܐ ܕܢܒܝܘܬܐ ܕܟܬܒܐ ܩܕܝܫܐ. ܟܕ ܡܦܬܚܝܢܢ ܠܡܝܕܥܐ ܟܬܒܢܝܐ ܕܡܚܘܐ ܠܬܫܡܫܬܐ ܕܐܘܚܕܢܐ ܕܡܪܝܟܐ ܒܢܒܝܘܬܐ ܕܟܬܒܐ ܩܕܝܫܐ، ܢܫܬܡܫ ܒܢܡܘܣ̈ܐ ܕܡܫܟܚܝܢ ܓܘ ܟܬܒܐ ܩܕܝܫܐ، ܡܛܠ ܕܡܠܬܗ ܕܐܠܗܐ ܠܐ ܣܢܝܩܐ ܥܠ ܦܘܫܩܢܐ ܕܒܪܢܫܐ. ܠܐܝܣܪܐܝܠ ܥܬܝܩܬܐ ܐܬܝܗܒܘ ܢܡܘܣ̈ܐ ܛܟܣ̈ܝܐ، ܘܢܡܘܣ̈ܐ ܕܒܘܪܝܐ، ܥܣܪܐ ܢܡܘܣ̈ܐ ܡܘܣܪ̈ܢܝܐ، ܢܡܘܣ̈ܐ ܕܙܪܥܐ، ܘܗܟܢܐ ܘܗܟܢܐ. ܐܠܗܐ ܗܘ ܡܣܕܪܢܐ.
Let all things be done decently and in order. 1 Corinthians 14:40.
Лицензиатәқәа зегьы ҳаҭырла, аҭыҧ-ҭыҧала иуыргылароуп. 1 Коринфаа рахь 14:40
The biblical record supplies no witness that suggests that a person would be blessed by simply ignoring rules given by God. Who can expect to be blessed if they ignore the rules of prophetic interpretation established in and by the Bible for the purpose of prophetic study?
Khàna hriatbûa ziak chu Pathianin a pêk danthûte chu ngaihthlak lo mai avang chauhvin mi pakhat a thuam a ni anga entirna thu a pê lo. Thuhrilna zirna tura Bible-ah leh Bible ngeiin a din thuhrilna hrilhfiahnain dante chu an ngaihthlak lo a nih chuan, tu nge thuam beisei thei ang?
Come now, and let us reason together, saith the Lord: though your sins be as scarlet, they shall be as white as snow; though they be red like crimson, they shall be as wool. Isaiah 1:18.
Ete ka tyur, kyen tana-an ta i ussa mangisao, kanan si Apo: uray no dagiti basolyo ket kasla eskarlata, agbalindanto a napudaw a kasla niebe; uray no nalabaga ida a kasla krimson, agbalindanto a kasla delana. Isaias 1:18.
As we employ the biblical rules we will allow the Bible to establish and validate whether the rules are genuine or false. As with all of God’s various rules there is always a satanic counterfeit to the rules. It is therefore a necessity that when a rule is employed to establish a truth, that both the truth identified and the rule employed should be tested.
Biblia ukat kamachinakap apnaqkasaxa, Biblia pachpaw uka kamachinakax chiqäpachati jan ukax k’arïtapasa utt’ayañapa ukat chiqanchayañapa. Kunjamatix Diosan taqi kunayman kamachinakapatakix sapa kutiw Supayan mä q’al k’ari uñtasita utji, ukhamarakiw akanx utji. Ukhamasti, kunapachatix mä kamachix mä chiqa yatiyäwi utt’ayañataki apnaqaski ukhaxa, uka uñt’ayata chiqa yatiyäwisa ukhamarak apnaqata kamachisa panpachaniw yant’atäñapa.
Beloved, believe not every spirit, but try the spirits whether they are of God: because many false prophets are gone out into the world. 1 John 4:1.
Ayti qınliqlir, här bir rohqa işänmäŋlar, bälki rohlarni sınap beqiŋlar — ular Xudadinmu, yoqmu? Çünki köp yalğan päyğämbarlar dunyagha chiqip kätti. 1 Yuhanna 4:1.
Another purpose, beyond identifying the prophetic role of the United States in this study, is to identify the secret message from the book of Revelation that Jesus hid until this particular generation.
Пайғамбарлық зерттеуде Америка Құрама Штаттарының рөлін айқындаудан тыс, тағы бір мақсат — Иса осы айрықша ұрпаққа дейін Аян кітабында жасырған құпия хабарды анықтау.
The secret things belong unto the Lord our God: but those things which are revealed belong unto us and to our children forever, that we may do all the words of this law. Deuteronomy 29:29.
ئەو شتانەی نهێنین، بۆ یەزدانی پەروەردگاری ئێمەیە؛ بەڵام ئەو شتانەی ئاشکرا کراون بۆ ئێمە و بۆ منداڵانی ئێمە هەتا هەتایە، تاکو هەموو وشەکانی ئەم یاسایە بەجێ بهێنین. دواوتار 29:29.
God’s prophetic secrets that are revealed are for the purpose of allowing those who receive the secret to keep His law. Men can only keep His law if it is written upon their heart. The secret that is being unsealed in the book of Revelation is part of the process of the Holy Spirit writing God’s law on our inward parts and hearts. The secret that is opened up to God’s people, when and if accepted by faith, establishes the new covenant.
Yus pitik sirêt prophêtik i pêlê aw panujuan aw ên yang nêrima sirêt itu bisa nglaksanakkên Hukum‑Nyê. Manusia cuman bisa nglaksanakkên Hukum‑Nyê kalau Hukum itu dituliskên di atas hatiê. Sirêt yang sedang dibukakkên dalam kitab Wahyu itu adalah bagéan dari prosês Roh Kudus nuliskên Hukum Allah pada batin dan hati kitê. Sirêt yang dibukakkên kêpada umat Allah, ketika dan jika ditêrima dêngan iman, menegakkên perjanjian baru.
Behold, the days come, saith the Lord, that I will make a new covenant with the house of Israel, and with the house of Judah: Not according to the covenant that I made with their fathers in the day that I took them by the hand to bring them out of the land of Egypt; which my covenant they brake, although I was an husband unto them, saith the Lord: But this shall be the covenant that I will make with the house of Israel; After those days, saith the Lord, I will put my law in their inward parts, and write it in their hearts; and will be their God, and they shall be my people. Jeremiah 31:31–33.
“Emaw araw yáy,” kúna nang Apo, “a mangaramíd ak iti maysa a baro a tulag iti sanga ti Israel ken iti sanga ti Juda: Saan a kas iti tulag a inaramidko kadagiti ammada idi nga iniggamko ida iti ima tapno iruar ida manipud iti daga ti Egipto; a dayta a tulagko ket binalinada, uray no siák ket kasla asawada,” kúna nang Apo: “Ngem daytoy ti tulag a aramidek iti sanga ti Israel; Kalpasan dagidiay nga aldaw,” kúna nang Apo, “ipatakderko ti leykok iti unegda, ken isuratko dayta iti pusoda; ket siákto ti Diosda, ket isudanto ti tattaok.” Jeremias 31:31–33.
“In the last days of this earth’s history, God’s covenant with his commandment-keeping people is to be renewed.” Review and Herald, February 26, 1914.
«በዚህ ዓለም ታሪክ የመጨረሻ ቀኖች፣ እግዚአብሔር ከትእዛዙን ከሚጠብቁ ሕዝቡ ጋር ያለው ኪዳን እንደ ገና ሊታደስ ነው።» Review and Herald, February 26, 1914.
Revelation 1:1–3 The Final Warning Message:
Ачылыш 1:1–3 Соңку эскертүү кабары:
The Revelation of Jesus Christ, which God gave unto him, to shew unto his servants things which must shortly come to pass; and he sent and signified it by his angel unto his servant John: Who bare record of the word of God, and of the testimony of Jesus Christ, and of all things that he saw. Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand. Revelation 1:1–3.
ئەيسا مەسىھنىڭ ۋەھىيى؛ خۇدا ئۇنى ئۆز قۇللىرىغا تېزدىن يۈز بېرىشى مۇقەررەر بولغان ئىشلارنى كۆرسىتىش ئۈچۈن ئۇنىڭغا بەردى؛ ۋە ئۇنى ئۆز پەرىشتىسى ئارقىلىق ئەۋەتىپ، ئۆز قۇلى يۇھانناغا بەلگىلەر بىلەن بىلدۈردى. ئۇ بولسا خۇدانىڭ سۆزىگە، ئەيسا مەسىھنىڭ گۇۋاھلىقىغا ۋە ئۆزى كۆرگەن ھەممە نەرسىلەرگە گۇۋاھلىق بەردى. بۇ پەيغەمبەرلىك سۆزلىرىنى ئوقۇغۇچى بەختلىكتۇر، ئۇلارنى ئاڭلاپ، ئىچىدە يېزىلغانلارنى ساقلايدىغانلارمۇ بەختلىكتۇر؛ چۈنكى ۋاقىت يېقىندۇر. ۋەھىي 1:1–3.
The first three verses of Revelation chapter one identify that the “Revelation of Jesus Christ” is the final message for mankind. It is clearly a message, because “the Revelation of Jesus Christ” was given to Him from the Heavenly Father to show his servants what “must shortly come to pass.”
Ayetên sê yên pêşîn ên beşa yekem a Kitêba Vahiyê diyar dikin ku “Vahiya Îsa Mesîh” peyama dawî ji bo mirovahiyê ye. Ew bi awayekî eşkere peyamek e, ji ber ku “Vahiya Îsa Mesîh” ji aliyê Bavê Asmanî ve ji wî re hat dayîn da ku ji xizmetkarên xwe re nîşan bide ka çi “divê di demeke kurt de pêk were.”
We are told to consider that the “Holy Spirit has so shaped matters, both in the giving of the prophecy” and also “in the events portrayed.”.
Tóo hachx̱án has duwasáakw at wududlisʼée, “Shagóon Ḵáa Yé has awunéix̱i x̱ʼéit has at yisú, yóo kát ax̱ éexʼ yéi woogoot chʼa yóo x̱ʼoonáx̱ du jeedáx̱ at shuká,” yei áwé, chʼa “yóo at duwasáakw ee x̱ʼoonáx̱ haa jeedáx̱ yeisú at wutuwa.
“The Holy Spirit has so shaped matters, both in the giving of the prophecy and in the events portrayed, as to teach that the human agent is to be kept out of sight, hid in Christ, and that the Lord God of heaven and His law are to be exalted. Read the book of Daniel. Call up, point by point, the history of the kingdoms there represented.” Testimonies to Ministers, 112.
«Ar Orin Nañepeti uñakipawayi, uka profesía churäwinsa ukhamaraki ukan yatiyasit luräwinakansa, ukhamata yatichañataki kunatï jaqen lurirïki ukaxa jan uñjatäñapawa, Cristor imantatäñapawa, ukatsti alaxpachan Tatitu Diosapasa kamachipasa jachʼañchatäñapawa. Daniel qillqat panka ullarapim. Ukan uñachtʼayata reinonakan sarnaqäwipa sapa tʼaqa-tʼaqaru amtayasim, qhanañcham» Testimonios para los Ministros, 112.
The “events portrayed” and also the “giving of the prophecy” in the first three verses of Revelation chapter one specifically illustrates the step-by-step process of how God communicates to men, and also identifies that the message that is communicated is called “the Revelation of Jesus Christ.”
“Mu mehyew nsɛm” no ne “nkɔmhyɛ no a wɔde mae” no nso wɔ Adiyisɛm ti baako nkyekyem abiɛsa a edi kan no mu da no adi pɔtee sɛnea Onyankopɔn de ne nkrasɛm ma nnipa anam anammɔn so, na ɛsan kyerɛ sɛ nkrasɛm a wɔde ma no frɛ no “Yesu Kristo Adiyisɛm” no.
Jesus Christ then did two things with the message which he received from God. He sent the message by his angel and he also signified his message by that angel. His angel then took the message to the prophet John who wrote it down, and sent it to the churches for you and me. The first three verses were “so shaped” by “the Holy Spirit” as to emphasize both the “message” and “the process of communication” involved in delivering the message.
Jesús Cristo hizo entonces dos cosas con el mensaje que recibió de Dios. Envió el mensaje por medio de su ángel y también lo significó por medio de ese ángel. Su ángel llevó luego el mensaje al profeta Juan, quien lo puso por escrito y lo envió a las iglesias para usted y para mí. Los tres primeros versículos fueron “así formados” por “el Espíritu Santo” con el fin de dar énfasis tanto al “mensaje” como al “proceso de comunicación” implicado en la transmisión del mensaje.
The three verses we are considering present the final message to mankind, but not simply the final message—more importantly, the three verses represent the final “warning” message to planet earth. The “warning” attribute of the message is identified when a class of persons are identified as “blessed” for having read, heard and kept “those things which are written therein.” There is a class of persons who will not read, nor hear a warning represented as “the Revelation of Jesus Christ”. It is impossible for them to be blessed. It is obvious that if there is a class that is blessed for reading, hearing and keeping those things which are written, then there is a class that is not blessed. Will a person read, hear and keep the message of the Revelation of Jesus Christ? If so, he will be blessed, if not he will be cursed.
ဤတွင် ကျွန်ုပ်တို့ စဉ်းစားနေသော အခန်းငယ် သုံးခုသည် လူသားজাতအား ပေးအပ်သော နောက်ဆုံး သတင်းစကားကို တင်ပြထားသော်လည်း၊ နောက်ဆုံး သတင်းစကားသာ မဟုတ်ဘဲ ထို့ထက် အရေးကြီးသည်မှာ ဤအခန်းငယ် သုံးခုသည် မြေကြီးလောကအတွက် နောက်ဆုံး “သတိပေး” သတင်းစကားကို ကိုယ်စားပြုနေခြင်း ဖြစ်သည်။ ဤသတင်းစကား၏ “သတိပေး” ဆိုင်ရာ ဂုဏ်လက္ခဏာကို “ထိုအတွင်း၌ ရေးသားထားသော အရာတို့ကို” ဖတ်ရှုခြင်း၊ နားထောင်ခြင်းနှင့် စောင့်ထိန်းခြင်းကြောင့် “မင်္ဂလာရှိသောသူများ” ဟု သတ်မှတ်ခံရသော လူတန်းစားတစ်ရပ်အား ဖော်ပြထားခြင်းအားဖြင့် သိမြင်နိုင်သည်။ “ယေရှုခရစ်၏ ဗျာဒိတ်တော်” ဟူ၍ ကိုယ်စားပြုထားသော သတိပေးချက်ကို မဖတ်ရှုဘဲ၊ မနားထောင်ဘဲ နေမည့် လူတန်းစားတစ်ရပ်လည်း ရှိသည်။ ထိုသူတို့အတွက် မင်္ဂလာရှိရန်မှာ မဖြစ်နိုင်ပါ။ ရေးသားထားသော အရာတို့ကို ဖတ်ရှု၍ နားထောင်ကာ စောင့်ထိန်းသဖြင့် မင်္ဂလာရှိသော လူတန်းစားတစ်ရပ် ရှိသည်ဆိုလျှင်၊ မင်္ဂလာမရှိသော လူတန်းစားတစ်ရပ်လည်း ရှိကြောင်းမှာ ထင်ရှားပါသည်။ လူတစ်ဦးသည် ယေရှုခရစ်၏ ဗျာဒိတ်တော် သတင်းစကားကို ဖတ်ရှု၍ နားထောင်ကာ စောင့်ထိန်းမည်လော။ ထိုသို့ဖြစ်လျှင် သူသည် မင်္ဂလာရှိမည်ဖြစ်ပြီး၊ မဟုတ်လျှင် ကျိန်ခြင်းခံရမည် ဖြစ်သည်။
“Says the prophet: ‘Blessed is he that readeth’—there are those who will not read; the blessing is not for them. ‘And they that hear’—there are some, also, who refuse to hear anything concerning the prophecies; the blessing is not for this class. ‘And keep those things which are written therein’—many refuse to heed the warnings and instructions contained in the Revelation; none of these can claim the blessing promised. All who ridicule the subjects of the prophecy and mock at the symbols here solemnly given, all who refuse to reform their lives and to prepare for the coming of the Son of man, will be unblessed.” The Great Controversy, 341.
ଆଶୀର୍ବାଦ କରୁଛନ୍ତି ଭବିଷ୍ୟଦ୍ଦଷ୍ଟା: ‘ଧନ୍ୟ ସେଯିଏ ପଢ଼େ’—ଏମିତି କେହି କେହି ଅଛନ୍ତି ଯେମାନେ ପଢ଼ିବେ ନାହିଁ; ଆଶୀର୍ବାଦ ସେମାନଙ୍କ ପାଇଁ ନୁହେଁ। ‘ଏବଂ ସେମାନେ ଯେମାନେ ଶୁଣନ୍ତି’—ଆଉ କେତେକ ଅଛନ୍ତି ଯେମାନେ ଭବିଷ୍ୟଦ୍ବାଣୀସମ୍ବନ୍ଧୀୟ କୌଣସି କଥା ଶୁଣିବାକୁ ମଧ୍ୟ ଅସ୍ୱୀକାର କରନ୍ତି; ଆଶୀର୍ବାଦ ଏହି ଶ୍ରେଣୀ ପାଇଁ ମଧ୍ୟ ନୁହେଁ। ‘ଏବଂ ତାହାରେ ଲିଖିତ ବିଷୟଗୁଡ଼ିକୁ ପାଳନ କରନ୍ତି’—ପ୍ରକାଶିତବାକ୍ୟରେ ଅନ୍ତର୍ଭୁକ୍ତ ସତର୍କବାଣୀ ଓ ନିର୍ଦ୍ଦେଶଗୁଡ଼ିକୁ ଅନେକେ ଗୁରୁତ୍ୱ ଦେବାକୁ ଅସ୍ୱୀକାର କରନ୍ତି; ଏମାନଙ୍କ ମଧ୍ୟରୁ କେହିମଧ୍ୟ ପ୍ରତିଜ୍ଞାକୃତ ଆଶୀର୍ବାଦର ଦାବି କରିପାରିବେ ନାହିଁ। ଯେମାନେ ଭବିଷ୍ୟଦ୍ବାଣୀର ବିଷୟଗୁଡ଼ିକୁ ଉପହାସ କରନ୍ତି ଏବଂ ଏଠାରେ ଗମ୍ଭୀରଭାବରେ ଦିଆଯାଇଥିବା ପ୍ରତୀକମାନଙ୍କୁ ହେଳା କରନ୍ତି, ଯେମାନେ ନିଜ ଜୀବନର ସୁଧାର କରିବାକୁ ଓ ମନୁଷ୍ୟପୁତ୍ରଙ୍କ ଆଗମନ ପାଇଁ ପ୍ରସ୍ତୁତ ହେବାକୁ ଅସ୍ୱୀକାର କରନ୍ତି, ସେମାନେ ଆଶୀର୍ବାଦହୀନ ରହିବେ।” The Great Controversy, 341.
The expression “the time is at hand” in verse three identifies that it is a specific time when the last warning message arrives in history. “The time,”—(a specific time) “is at hand.” A specific time is about to arrive, for it is at hand, and God’s people (represented by John) understand the message before the “time” arrives. John penned the book of Revelation around the end of the first century, yet these verses identify that there will be a point in the history long after the year 100, when the final warning message will be proclaimed. When that “time is” “at hand,” the message that identifies the “things which must shortly come to pass” will be revealed to God’s servants.
آیهٔ سوم با عبارت «زمان نزدیک است» مشخص میسازد که در تاریخ، زمانی معین وجود دارد که پیامِ آخرین هشدار در آن فرامیرسد. «زمان» — (زمانی معین) — «نزدیک است». زمانی مشخص در شُرُف فرارسیدن است، زیرا نزدیک است، و قوم خدا (که در یوحنا نمایان شدهاند) این پیام را پیش از آنکه آن «زمان» فرا رسد، درمییابند. یوحنا کتاب مکاشفه را در حدود پایان قرن اول نگاشت، بااینحال این آیات نشان میدهند که در تاریخی بسیار پس از سال ۱۰۰، نقطهای فرا خواهد رسید که در آن پیامِ هشدارِ نهایی اعلام خواهد شد. هنگامی که آن «زمان» «نزدیک» باشد، پیامی که «اموری را که میباید بهزودی واقع شود» مشخص میسازد، بر بندگان خدا مکشوف خواهد شد.
In this series of articles, the Bible and the writings of Ellen White will be used as the authority to uphold the explanation of the biblical passages we cite.
I n’ane n’akanda y’amasambu, Bibiliya n’ivyanditswe vya Ellen White bizokoreshwa nk’ububasha bwo gushigikira insiguro y’ivyanditswe vya Bibiliya dushikiriza.
We will also refer to the rules of prophetic interpretation assembled by William Miller and to the rules identified in the compilation titled Prophetic Keys. We will also employ the prophetic study called Habakkuk’s Tables.
Yanı sıra, William Miller tarafından derlenen peygamberlik yorumlama kurallarına ve Prophetic Keys başlıklı derlemede belirlenen kurallara da atıfta bulunacağız. Ayrıca, Habakkuk’s Tables adlı peygamberlik incelemesini de kullanacağız.
We do not intend to define every rule we employ. For brevity we will simply reference the Prophetic Keys compilation for any who wish to read a more detailed proof of the rule. With the Habakkuk’s Tables series, we intend to point out certain presentations where a subject we will briefly touch upon, is taken up in greater depth.
Nunakan qayday qaýıda qollanatynymyzdyń bärin anıqtap berudi közdemeymiz. Qısqalıq üşin, qaýıdanıń naqtyraq dälelin oqığısı keletinärdiń bäri üşin, tek Prophetic Keys jinağına silteme jasaymız. Habakkuk’s Tables topтамasymen biz qısqaşa toqtalatyn taqyryptyń keibir bayandaluların, onıń terendiräk qarastyrılatyn jerlerin körsetudi maqsat etemiz.
As we work through a study of the book of Revelation we encourage public response, but we will only respond to input that contributes to the ongoing study. The scope of our discussion will involve the current series of presentations, the prophetic rules we exercise and the information found in Habakkuk’s Tables.
ما در جریانِ مطالعۀ کتابِ مکاشفه، پاسخگوییِ عمومی را تشویق میکنیم؛ اما تنها به دیدگاههایی پاسخ خواهیم داد که به مطالعۀ در حالِ جریان یاری رسانند. دامنۀ بحثِ ما شاملِ سلسلۀ کنونیِ ارائهها، قواعدِ نبویای که به کار میگیریم، و اطلاعاتِ موجود در جداولِ حبقوق خواهد بود.
The Revelation of Jesus Christ, which God gave unto him, to shew unto his servants things which must shortly come to pass; and he sent and signified it by his angel unto his servant John: Who bare record of the word of God, and of the testimony of Jesus Christ, and of all things that he saw. Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand. Revelation 1:1–3.
ئەيسا مەسيھنىڭ ۋەھىيىكى، خۇدا ئۇنىڭغا ئۆز قۇللىرىغا تېزدىن يۈز بېرىشى مۇقەررەر بولغان ئىشلارنى كۆرسىتىش ئۈچۈن بەرگەن بولۇپ، ئۇ بۇنى پەرىشتىسى ئارقىلىق ئۆز قۇلى يۇھانناغا يوللاپ بىلدۈردى. ئۇ يۇھاننا خۇدانىڭ سۆزىگە، ئەيسا مەسيھنىڭ گۇۋاھلىقىغا ۋە ئۆزى كۆرگەن ھەممە ئىشلارغا گۇۋاھلىق بەردى. بۇ پەيغەمبەرلىك سۆزلىرىنى ئوقۇيدىغان كىشى ۋە ئۇنى ئاڭلايدىغانلار، شۇنىڭدە يېزىلغانلارغا ئەمەل قىلىدىغانلار بەختلىكتۇر؛ چۈنكى ۋاقىت يېقىندۇر. ۋەھىي 1:1–3.
The Greek word translated as “signified” means to “indicate”. He sent the message by “his” angel and he signified it by “his” angel. “His” angel is Gabriel.
Τὸ ἑλληνικὸν λεκτικὸν ποὺ μεταφράζεται ὡς «ἐσήμανεν» σημαίνει «ὑπέδειξεν». Ἀπέστειλε τὸ μήνυμα διὰ τοῦ «ἀγγέλου αὐτοῦ» καὶ τὸ ἐσήμανεν διὰ τοῦ «ἀγγέλου αὐτοῦ». Ὁ «ἄγγελος αὐτοῦ» εἶναι ὁ Γαβριήλ.
“The words of the angel, ‘I am Gabriel, that stand in the presence of God,’ show that he holds a position of high honor in the heavenly courts. When he came with a message to Daniel, he said, ‘There is none that holdeth with me in these things, but Michael [Christ] your Prince.’ Daniel 10:21. Of Gabriel the Saviour speaks in the Revelation, saying that ‘He sent and signified it by His angel unto His servant John.’ Revelation 1:1.” The Desire of Ages, 99.
«پەریشتەکەی وەک فەرمووی، “من جبرائیلم، ئەوەی لە بەردەم خودا وەستاوەم”، نیشان دەدات کە ئەو لە دادگاکانی ئاسماندا پلەیەکی بەرزی ڕێز و شکۆی هەیە. کاتێک بە پەیامێک هات بۆ دانیال، فەرمووی: “کەس نییە لەمانەدا لەگەڵ مندا بێت، جگە لە میکائیل [مەسیح] سەرۆکی تۆ.” دانیال 10:21. دەربارەی جبرائیل، ڕزگارکەر لە ئاشکراکردندا دەفەرموێت، وەک دەڵێت کە «ئەوی نارد و بە دەستەی پەریشتەکەی بۆ خزمەتکارەکەی یۆحەنا ڕاگەیاند.» ئاشکراکردن 1:1.» هیوای هەموو قەلبەکان، 99.
The angel Gabriel is sent with the message and the angel Gabriel also represents the message. When mankind arrives at the point in history when “the time is at hand” for the final warning message to be proclaimed, that final message is represented by an angel. In the book of Revelation “messages” are often represented as angels, and of course the Greek word translated as “angel” in Revelation means messenger.
ئالچى جىبرىئىل پىغام بىلەن ئەۋەتىلىدۇ، ۋە ئالچى جىبرىئىلنىڭ ئۆزىمۇ شۇ پىغامغا ۋاكىللىق قىلىدۇ. ئىنسانىيەت تارىختا ئاخىرقى ئاگاھلاندۇرۇش پىغامى جاكارلىنىدىغان «ۋاقىت يېقىنلاشقان» نۇقتىغا يەتكەندە، شۇ ئاخىرقى پىغام بىر ئالچى ئارقىلىق تەمسىل قىلىنىدۇ. ۋەھىي كىتابىدا «پىغام»لار كۆپىنچە ئالچىلار سۈپитидә تەمسىل قىلىنىدۇ، ۋە ئەلۋەتتە، ۋەھىي كىتابىدا «ئالچى» دەپ تەرجىمە قىلىنغان گرېكچە سۆز «پىغام يەتكۈزگۈچى» دېگەن مەنىنى بىلدۈرىدۇ.
Every revelation of God’s truth that has arrived in history is certainly a revelation of Jesus Christ, but the Revelation of Jesus Christ in Revelation chapter one is the final warning for mankind and it occurs at a specific moment that is represented as being a “time.” There is another passage in the book of Revelation where John references that “the time is at hand”. That other passage provides a second witness to test the initial claims I have made about verses one through three.
ਆਇਤਿਹਾਸ ਵਿੱਚ ਪਰਮੇਸ਼ੁਰ ਦੀ ਸੱਚਾਈ ਦਾ ਹਰ ਉਹ ਪ੍ਰਕਾਸ਼ ਜੋ ਆਇਆ ਹੈ, ਨਿਸ਼ਚਤ ਹੀ ਯਿਸੂ ਮਸੀਹ ਦਾ ਹੀ ਪ੍ਰਕਾਸ਼ ਹੈ; ਪਰ ਪ੍ਰਕਾਸ਼ਿਤ ਵਾਕ ਦੇ ਪਹਿਲੇ ਅਧਿਆਇ ਵਿੱਚ ਯਿਸੂ ਮਸੀਹ ਦਾ ਇਹ ਪ੍ਰਕਾਸ਼ ਮਨੁੱਖਤਾ ਲਈ ਅੰਤਿਮ ਚੇਤਾਵਨੀ ਹੈ, ਅਤੇ ਇਹ ਇੱਕ ਨਿਰਧਾਰਤ ਘੜੀ ਵਿੱਚ ਘਟਿਤ ਹੁੰਦਾ ਹੈ ਜਿਸ ਨੂੰ “ਸਮਾਂ” ਵਜੋਂ ਦਰਸਾਇਆ ਗਿਆ ਹੈ। ਪ੍ਰਕਾਸ਼ਿਤ ਵਾਕ ਦੀ ਪੁਸਤਕ ਵਿੱਚ ਇੱਕ ਹੋਰ ਅਨੁਛੇਦ ਹੈ ਜਿੱਥੇ ਯੂਹੰਨਾ ਇਹ ਉਲੇਖ ਕਰਦਾ ਹੈ ਕਿ “ਸਮਾਂ ਨੇੜੇ ਹੈ।” ਉਹ ਦੂਜਾ ਅਨੁਛੇਦ ਉਹਨਾਂ ਪ੍ਰਾਰੰਭਿਕ ਦਾਅਵਿਆਂ ਦੀ ਜਾਂਚ ਕਰਨ ਲਈ ਇੱਕ ਦੂਜੀ ਗਵਾਹੀ ਪ੍ਰਦਾਨ ਕਰਦਾ ਹੈ ਜੋ ਮੈਂ ਆਇਤਾਂ ਇੱਕ ਤੋਂ ਤਿੰਨ ਬਾਰੇ ਕੀਤੀਆਂ ਹਨ।
And he said unto me, These sayings are faithful and true: and the Lord God of the holy prophets sent his angel to shew unto his servants the things which must shortly be done. Behold, I come quickly: blessed is he that keepeth the sayings of the prophecy of this book.
Y él me dijo: Estas palabras son fieles y verdaderas; y el Señor Dios de los santos profetas ha enviado su ángel para mostrar a sus siervos las cosas que deben suceder pronto. He aquí, vengo pronto; bienaventurado el que guarda las palabras de la profecía de este libro.
And I John saw these things, and heard them. And when I had heard and seen, I fell down to worship before the feet of the angel which shewed me these things.
Jaan Ijaaxan arge oo maqlay waxyaalahan. Oo goortaan maqlay oo arkay, ayaan hoos u dhacay inaan ku caabudo cagaha malaa’igtii i tustay waxyaalahan.
Then saith he unto me, See thou do it not: for I am thy fellowservant, and of thy brethren the prophets, and of them which keep the sayings of this book: worship God.
Сонынча у миныа эттэ: Ону кыаҕыннарыма; мин эн кытта биир үлэһит буолабын, эн быраатыҥ — пророктар кытта, уонна бу кинигэ тылларын тутуһар дьон кытта. Танараҕа сүгүрүй.
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 22:6–11.
And he saith unto me, “A book uk'u' t'aanilo'obo' le ju'uno'oba' a k'áat chi'iktech, ma' a ts'íibtik ichil túumben: tumen le k'iin táan u yáantal.” Le máax ma' uts, béey xan ku beetik ma' uts; le máax k'asa'an, béey xan ku páajtal u k'asa'antal; le máax toj óolal, béey xan ku páajtal u toj óolal; yéetel le máax santo, béey xan ku páajtal u santojtal. Apocalipsis 22:6–11.
At the end of the book of Revelation we find the same subject as in the beginning of Revelation. The communication process and message are once again referred to when “the Lord God” “sent his angel to shew unto his servants the things which must shortly be done.” And just as soon as the servants are shown the message identifying “things which must shortly be done” Christ announces that He is coming quickly. This is the message that precedes Christ’s second coming, and it therefore is the final warning message—the very same message represented as “the Revelation of Jesus Christ” in verse one of chapter one. The blessing that is promised in the first three verses of Revelation is repeated with the statement of “blessed is he that keepeth the sayings of the prophecy of this book.”
ЫшӀа Ілхьамий книганы ахырда вайна йолу тематика хетта, цуьнан юьхьанца а массо тӀехьара йолу тема ю. ДӀаийца процесс а, хьехам а керлаехь хетта, “Дела Эздела” “Шен малайка дӀатӀайина Шен лешарашка, шортта кхочуш хила деза йолу хӀумнаш гайта” бохуш. ТӀаккха, лешарашка “шортта кхочуш хила деза йолу хӀумнаш” билгалйоахчу хьехам гайтинчул тӀаьхьа, Христос хабар до: Иза шортта доагӀа. ХӀара хьехам Христосан шоллагӀча денал долчул хьалха доагӀаш долу хьехам бу, тӀаккха иза чаккхийнча анза ден хьехам бу — цуьнан даим цхьанна кепара “Іиса Христосан Ілхьам” аьнна суртдоккху кеп, цхьана агӀонан цхьанза дешан тӀехь. Ілхьаман юьхьанца кхо барзкъан тӀехь тешаме мел болу беркат, “декъа ду и книгах йолу пайхамарийн дешнаш лардо цуьнна” аьнна дешаца керлаехь хетта.
In these verses we find an expansion of the process of communication set forth in chapter one, for we find that after Gabriel delivers the message to John, John is so overwhelmed with the message that he seeks to worship Gabriel, who then uses John’s misunderstanding to identify that heavenly angels, earthly prophets, and all that keep the sayings of the message, are “fellow servants” who are to worship the Creator-God, not the creation of God.
Ndeji nda, jaikuaase nte’ẽmondo rape oñemoasãi hag̃ua pe oñemboheko vaʼekue capítulo peteĩme, jahechágui, Gabriel omeʼẽ rire pe mensaje Juánpe, Juán ojejopyeterei hag̃ua pe mensaje rehe ha oheka omombaʼe hag̃ua Gabriel-pe; upéi Gabriel oiporu Juán ñentendekuaa vai hag̃ua ohechauka hag̃ua umi ánhel yvagagua, umi maranduhára yvy arigua ha opa umi oñangarekóva pe mensaje ñeʼẽre, haʼeha “tembiguái irũ” omombaʼéva’erã pe Apohára-Tupãpe, ha ndahaʼéi Tupã rembiapokuepe.
These verses are describing the same events and message that we are considering in chapter one. They are repeating the faithful and true sayings that show God’s servants what must shortly be done. The message is once again set in the context of the process of communication between God and His servants. In chapter twenty-two we find more evidence that the message is the final warning message, for the “time” that is “at hand” is marked as taking place right before human probation closes, for the pronouncement that 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,” marks the close of probation, marking the beginning of the seven last plagues, which in turn conclude with the Second Coming of Christ.
ဤကျမ်းပိုဒ်များသည် ပထမအခန်း၌ ကျွန်ုပ်တို့ ဆင်ခြင်နေသော အဖြစ်အပျက်များနှင့် သတင်းစကားတစ်ရပ်တည်းကို ဖော်ပြနေကြသည်။ ၎င်းတို့သည် ဘုရားသခင်၏ အစေခံကျွန်များအား မကြာမီ ပြုလုပ်ရမည့်အရာများကို ပြသပေးသော သစ္စာရှိ၍ မှန်ကန်သော စကားများကို ထပ်မံ၍ ပြောဆိုနေကြသည်။ ဤသတင်းစကားကို ဘုရားသခင်နှင့် ကိုယ်တော်၏ အစေခံကျွန်များအကြား ဆက်သွယ်ဖော်ပြမှု လုပ်ငန်းစဉ်၏ အခြေအနေဘောင်အတွင်း၌ တစ်ဖန် ပြန်လည် တည်ထားသည်။ အခန်း ၂၂ တွင် “အချိန်” သည် “နီးကပ်လျက်ရှိသည်” ဟု ဖော်ပြထားသော အရာက လူသားတို့၏ စမ်းသပ်ကာလ မပိတ်မီ တိုက်ရိုက် မတိုင်မီ ဖြစ်ပေါ်နေသည်ဟု မှတ်သားပြထားသဖြင့်၊ ထိုသတင်းစကားသည် နောက်ဆုံး သတိပေးသတင်းစကားဖြစ်ကြောင်း အထောက်အထား ပိုမိုတွေ့ရသည်။ အကြောင်းမူကား “မတရားသောသူသည် မတရားသကဲ့သို့ပင် ဆက်၍ မတရားစေ။ ညစ်ညူးသောသူသည် ညစ်ညူးသကဲ့သို့ပင် ဆက်၍ ညစ်ညူးစေ။ ဖြောင့်မတ်သောသူသည် ဖြောင့်မတ်သကဲ့သို့ပင် ဆက်၍ ဖြောင့်မတ်စေ။ သန့်ရှင်းသောသူသည် သန့်ရှင်းသကဲ့သို့ပင် ဆက်၍ သန့်ရှင်းစေ” ဟူသော ကြေညာချက်သည် စမ်းသပ်ကာလ၏ အဆုံးကို မှတ်သားပေးပြီး၊ ထိုအဆုံးသည် ဆက်လက်၍ နောက်ဆုံး ကပ်ဘေးခုနစ်ပါး၏ အစကို စတင်စေကာ၊ ထိုကပ်ဘေးများသည် နောက်ဆုံးတွင် ခရစ်တော်၏ ဒုတိယအကြိမ် ကြွလာခြင်းဖြင့် အဆုံးသတ်ကြသည်။
“‘At that time shall Michael stand up, the great Prince which standeth for the children of thy people: and there shall be a time of trouble, such as never was since there was a nation even to that same time: and at that time thy people shall be delivered, everyone that shall be found written in the book.’ Daniel 12:1.
“«En aquel tiempo se levantará Miguel, el gran Príncipe que está por los hijos de tu pueblo; y será tiempo de angustia, cual nunca fue desde que hubo nación hasta entonces; pero en aquel tiempo será libertado tu pueblo, todos los que se hallen escritos en el libro.» Daniel 12:1.”
“When the third angel’s message closes, mercy no longer pleads for the guilty inhabitants of the earth. The people of God have accomplished their work. They have received ‘the latter rain,’ ‘the refreshing from the presence of the Lord,’ and they are prepared for the trying hour before them. Angels are hastening to and fro in heaven. An angel returning from the earth announces that his work is done; the final test has been brought upon the world, and all who have proved themselves loyal to the divine precepts have received ‘the seal of the living God.’ Then Jesus ceases His intercession in the sanctuary above. He lifts His hands and with a loud voice says, ‘It is done;’ and all the angelic host lay off their crowns as He makes the solemn announcement: ‘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 22:11. Every case has been decided for life or death.” The Great Controversy, 613.
“आब्रेम तिसऱ्या दूताचा संदेश संपतो, तेव्हा पृथ्वीवरील दोषी रहिवाशांसाठी दया यापुढे विनवणी करीत नाही. देवाच्या लोकांनी आपले कार्य पूर्ण केलेले असते. त्यांनी ‘उशिराचा पाऊस,’ ‘प्रभूच्या सान्निध्यातून येणारे ताजेतवानेपण,’ प्राप्त केलेले असते, आणि त्यांच्या पुढील कठीण प्रसंगासाठी ते तयार झालेले असतात. स्वर्गात देवदूत इकडून तिकडे घाईने फिरत असतात. पृथ्वीवरून परतणारा एक देवदूत जाहीर करतो की त्याचे कार्य पूर्ण झाले आहे; अंतिम परीक्षा जगावर आली आहे, आणि ज्यांनी दैवी आज्ञांप्रती आपली निष्ठा सिद्ध केली आहे, त्यांनी सर्वांनी ‘जिवंत देवाचा शिक्का’ प्राप्त केलेला आहे. तेव्हा येशू वरच्या पवित्रस्थानातील आपली मध्यस्थी थांबवितो. तो आपले हात उचलतो आणि मोठ्या आवाजात म्हणतो, ‘पूर्ण झाले आहे;’ आणि तो ही गंभीर घोषणा करीत असताना सर्व देवदूतसमूह आपले मुकुट काढून ठेवतो: ‘जो अन्यायी आहे, तो अन्यायीच राहो; आणि जो अशुद्ध आहे, तो अशुद्धच राहो: आणि जो नीतिमान आहे, तो नीतिमानच राहो; आणि जो पवित्र आहे, तो पवित्रच राहो.’ प्रकटीकरण 22:11. प्रत्येक प्रकरण जीवन किंवा मृत्यूसाठी ठरविले गेलेले असते.” The Great Controversy, 613.
At the beginning of the book of Revelation and at the end of the book of Revelation the same story is presented. Combining the two passages allows us to understand that the “Revelation of Jesus Christ” is the final warning message to mankind before Christ’s Second Coming. The message is symbolically represented by an angel that arrives just before the close of probation. The message divides mankind into two classes based upon whether they read, hear and keep the message that is unsealed when the “time is at hand,”—just before probation closes.
Ay Başlangıç Kitabı’nın başında da sonunda da aynı öykü sunulmaktadır. Bu iki bölümü birleştirmek, “İsa Mesih’in Vahyi”nin, Mesih’in İkinci Gelişi’nden önce insanlığa verilen son uyarı mesajı olduğunu anlamamızı sağlar. Bu mesaj, deneme süresinin kapanışından hemen önce gelen bir melekle simgesel olarak temsil edilmektedir. “Vakit yakındır” denildiğinde—deneme süresi kapanmadan hemen önce—açılan bu mesajı okuyup işiten ve ona uyanlar ile uymayanlara göre, bu mesaj insanlığı iki sınıfa ayırır.
“As we near the close of this world’s history, the prophecies relating to the last days especially demand our study. The last book of the New Testament is full of truth that we need to understand. Satan has blinded the minds of many, so that they have been glad of any excuse for not making the Revelation their study.
“खिरुमिबोनि जों बे पृथिबिनि इतिहासनि जोबनायनि फालां सिगाङाव थांबाय, जोबथाइ सान्नायावलायनाव गनाय थाखोनि बिखंथिसमायाव गेयाव आमारनि अध्ययनोखौ खासै बाहायनांगौ जादों। गोदान टेस्टामेन्टनि जोबथा बिजाबखौ आंङो बुजिनांगौ गैया थादोंमोन थाराइया, बैखौ बुथायनायनि बाबसे सैताने गुबुन गुदि मानसिफोरनि बिथाङखौ आन्धा खालामबाय, जेनाबा बिथाङा बिखंथिसमायखौ निजेर अध्ययनो दंनो नङाबायबो होनायखौ जायखिजाया मोननानै गोसो गैयाबाय।”
“The book of Revelation, in connection with the book of Daniel, demands close study. Let every God-fearing teacher consider how most clearly to comprehend and present the Gospel that our Saviour came in person to make known to His servant John,—‘The revelation of Jesus Christ, which God gave unto Him, to show unto His servants things which must shortly come to pass.’ None should become discouraged in their study of Revelation because of its apparently mystical symbols. ‘If any of you lack wisdom, let him ask of God, that giveth to all men liberally, and upbraideth not.’ ‘Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein; for the time is at hand.’ We are to proclaim to the world the great and solemn truths contained in the book of Revelation. Into the very designs and principles of the church of God these truths are to enter. There should be a closer and more diligent study of this book, a more earnest presentation of the truths it contains, truths which concern all who are living in these last days. All who are preparing to meet their Lord should make this book the subject of earnest study and prayer. It is just what its name signifies,—a revelation of the most important events that are to take place in the last days of this earth’s history. John, because of his faithful trust in the word of God, and the testimony of Christ, was banished to the Isle of Patmos. But his banishment did not separate him from Christ. The Lord visited His faithful servant in his banishment, and gave him instruction regarding what was to come upon the world.
“वह्य की पुस्तक, दानिय्येल की पुस्तक के संबंध में, गहन अध्ययन की माँग करती है। परमेश्वर का भय मानने वाला प्रत्येक शिक्षक इस बात पर विचार करे कि उस सुसमाचार को किस प्रकार सबसे स्पष्ट रीति से समझे और प्रस्तुत करे, जिसे हमारे उद्धारकर्ता स्वयं प्रकट करने के लिये अपने सेवक यूहन्ना के पास आए,—‘यीशु मसीह का प्रकाशन, जो परमेश्वर ने उसे इसलिये दिया कि अपने दासों को वे बातें दिखाए, जिनका शीघ्र होना अवश्य है।’ किसी को भी उसके प्रत्यक्षतः गूढ़ प्रतीकों के कारण वह्य के अध्ययन में निरुत्साहित नहीं होना चाहिए। ‘यदि तुम में से किसी को बुद्धि की घटी हो, तो वह परमेश्वर से मांगे, जो बिना उलाहना दिए सब को उदारता से देता है।’ ‘धन्य है वह, जो इस भविष्यद्वाणी के वचनों को पढ़ता है, और वे, जो सुनते हैं, और जो बातें उसमें लिखी हैं उन्हें मानते हैं; क्योंकि समय निकट है।’ हमें वह्य की पुस्तक में निहित महान और गंभीर सत्यों की घोषणा संसार से करनी है। ये सत्य परमेश्वर की कलीसिया की रचनाओं और सिद्धांतों के भीतर तक प्रवेश करें। इस पुस्तक का और भी निकट तथा अधिक परिश्रमी अध्ययन होना चाहिए, और उसमें निहित सत्यों का और भी गंभीर प्रस्तुतीकरण होना चाहिए, वे सत्य जो उन सब से संबंधित हैं जो इन अंतिम दिनों में जीवित हैं। जो सब अपने प्रभु से भेंट करने की तैयारी कर रहे हैं, उन्हें इस पुस्तक को गंभीर अध्ययन और प्रार्थना का विषय बनाना चाहिए। इसका आशय ठीक वही है जो इसका नाम प्रकट करता है,—यह उन अत्यंत महत्वपूर्ण घटनाओं का प्रकाशन है, जो इस पृथ्वी के इतिहास के अंतिम दिनों में घटित होने वाली हैं। यूहन्ना, परमेश्वर के वचन और मसीह की गवाही पर अपने विश्वासयोग्य भरोसे के कारण, पतमुस द्वीप पर निर्वासित किया गया। परन्तु उसका निर्वासन उसे मसीह से अलग न कर सका। प्रभु ने अपने उस विश्वासयोग्य सेवक से उसके निर्वासन में भेंट की, और उसे इस विषय में शिक्षा दी कि संसार पर आगे क्या आने वाला है।”
“This instruction is of the greatest importance to us; for we are living in the last days of this earth’s history. Soon we shall enter upon the fulfilment of the events which Christ showed John were to take place. As the messengers of the Lord present these solemn truths, they must realize that they are handling subjects of eternal interest, and they should seek for the baptism of the Holy Spirit, that they may speak, not their own words, but the words given them by God.
«A instrucción de referencia ye de la mayor importancia pa nós; pues tamos viviendo nos postreros díes de la historia d’esta tierra. En breve entraremos nel cumplimientu de los acontecimientos que Cristo amosó a Juan que habíen de tener llugar. Cuando los mensaxeros del Señor presenten estes solemnes verdaes, han de darse cuenta de que tán tratando asuntos d’interés eternu, y han de procurar el bautismu del Espíritu Santu, pa que falen, non les sos propies pallabres, sinón les pallabres que Dios-yos dé.»
“The book of Revelation must be opened to the people. Many have been taught that it is a sealed book, but it is sealed to those only who reject truth and light. The truths that it contains must be proclaimed, that people may have an opportunity to prepare for the events which are so soon to take place. The Third Angel’s Message must be presented as the only hope for the salvation of a perishing world.
“Pukukuꞌe Apocalipsis mantanataqatan waqrunakunaman. Achkha runakuna yachachisqa kanku kayqa sellasqa pukukuꞌe kasqanta; ichaqa sellasqa kachkan cheqaq kaytawan k’anchayta rechazaqkunallapaqmi. Chaypi kasqan cheqaq kaykuna willakusqa kanan, runakuna utqayllaña pasananpaq kaq imaymanakunapaq wakichikunankupaq oportunidadniyoq kananpaq. Kimsa Kachaq Angelpa Willakuyninqa presentasqa kanan, chinkariq huk mundopa qespichisqanpaq sapallan suyay hina.”
“The perils of the last days are upon us, and in our work we are to warn the people of the danger they are in. Let not the solemn scenes that prophecy has revealed are soon to take place be left untouched. We are God’s messengers, and we have no time to lose. Those who would be co-workers with our Lord Jesus Christ will show a deep interest in the truths found in this book. With pen and voice they will strive to make plain the wonderful things that Christ came from heaven to reveal.” Signs of the Times, July 4, 1906.
«آڤر زمنن تراخير سوده منيمڤا كيت، دان دالم كرجا كيت، كيت هندقله ممبري ڤرينݢتن كڤد راعيت تنتڠ بهايا يڠ مريک براد دالمڽ. جڠنله دبياكن ڤرستيوا-ڤرستيوا خاشع يڠ تله ديواحيكن اوليه نبووتن، يڠ اکن سگرا برجادي، تنڤا ديسنتوه. كيت اياله اوتوسن-اوتوسن الله، دان كيت تيدق ممڤوڽاي ماس يڠ بوليه ديسيا-سياكن. مريک يڠ ماھو منجادي ركن سكرجا برسام توهن كيت عيسى المسيح اکن منونجوقكن مينت يڠ مندالم ترهادڤ كبنرن-كبنرن يڠ تردافت دالم بوکو اين. دڠن قلم دان سوارا مريک اکن برأوسا منجلّسكن هال-هال يڠ عجايب يڠ المسيح داتڠ دري شُرݢا اونتوق منياواكن.» Signs of the Times, July 4, 1906.
Over a hundred years ago, in 1906, we were informed that soon “we shall enter upon the fulfilment of the events which Christ showed John were to take place.” The message was still sealed up in 1906. It is important to understand that the message of the Revelation of Jesus Christ is opened up to God’s people just before the events take place. We are told the book of Revelation “is just what its name signifies,—a revelation of the most important events that are to take place in the last days of this earth’s history.”
Deta canno dox jaar la, ci atum 1906, ñu xamle woon nu ne léegi “dinañu dugg ci matug xew-xew yi Kirist won Yowaana ne dañuy am.” Baat bi dafa nekkoon buñ tëj ba ci 1906. Lu am solo moo di, war nañu xam ne yéglebug Peeñug Yeesu Kirist bi dees na ko ubbi ci kanam askanu Yàlla tuuti laata xew-xew ya am. Ñu wax na nu ne téereb Peeñ mi “mooy li turam di tekki,—peeñug xew-xew yi gëna am solo te di ñëw ci mujjug fan yi ci jaar-jaaru suuf sii.”
They are opened up so that God’s people might give the warning so those who are hearing the warning might “have an opportunity to prepare for the events which are so soon to take place.” It is worth noting (for John represents God’s people in the history when the message is to be proclaimed), that John identifies the two issues which he was being persecuted over. It was “because of his faithful trust in the word of God, and the testimony of Christ,” that he “was banished to the Isle of Patmos.” He was banished because he accepted both the Bible and the Spirit of Prophecy, which is the “testimony of Jesus.”
Οἱ προφητείες αυτές ανοίγονται, ώστε ο λαός του Θεού να δώσει την προειδοποίηση, για να έχουν εκείνοι που ακούν την προειδοποίηση «ευκαιρία να προετοιμαστούν για τα γεγονότα τα οποία τόσο σύντομα πρόκειται να λάβουν χώρα». Αξίζει να σημειωθεί (διότι ο Ιωάννης αντιπροσωπεύει τον λαό του Θεού στην ιστορική περίοδο κατά την οποία το μήνυμα πρόκειται να κηρυχθεί), ότι ο Ιωάννης προσδιορίζει τα δύο ζητήματα εξαιτίας των οποίων διωκόταν. Ήταν «εξαιτίας της πιστής εμπιστοσύνης του στον λόγο του Θεού και στη μαρτυρία του Χριστού» που «εξορίστηκε στη νήσο Πάτμο». Εξορίστηκε επειδή αποδεχόταν τόσο τη Βίβλο όσο και το Πνεύμα της Προφητείας, το οποίο είναι η «μαρτυρία του Ιησού».
And I fell at his feet to worship him. And he said unto me, See thou do it not: I am thy fellowservant, and of thy brethren that have the testimony of Jesus: worship God: for the testimony of Jesus is the spirit of prophecy. Revelation 19:10.
Kadi nagpuorakak iti sakana tapno dayawenko isuna. Ket kinunana kaniak, “Dika aramiden dayta: siak ket kapadmo nga adipen, ken kadagiti kakabsatmo a mangtaginayon iti pammaneknek ni Jesus: dayawem ti Dios: ta ti pammaneknek ni Jesus isu ti espiritu ti padto.” Apocalipsis 19:10.
John is representing a people at the end of the world who understand the message of the Revelation of Jesus Christ, and who are persecuted for upholding both the Bible and the Spirit of Prophecy.
Yuhanna duniyanıñ soñında Yehsua Maşiah’nıñ Vahiyiniñ mesajını añlağan, hem Kitab-ı Muqaddesni hem de Peygamberlik Ruhını saqlap turganı içün eziyet körgen bir qavmni temsil ete.
In the first three verses of chapter one the communication process between God the Father and his servants is emphasized. Chapter twenty-two adds to the narrative of the communication process. The two passages represent the beginning and the ending of the book Revelation and together they detail the role of John in the prophetic illustration. He is not simply the one who wrote the words of Revelation, but he also represents those at the end of the world who communicate the final warning message.
ئەو سێ ئایەتەی یەکەمی بەشی یەکدا، پرۆسەی پەیوەندیکردن لەنێوان خودای باوک و خزمەتکارانی ئەو بە جەختەوە پیشان دراوە. بەشی بیست و دووەم ئەم گێڕانەوەیە زیادێک دەکاتە سەر چیرۆکی پرۆسەی پەیوەندیکردن. ئەم دوو پارچەیە نوێنەرایەتی دەستپێک و کۆتایی پەرتووکی ئاشکراکردن دەکەن، و پێکەوە ڕۆڵی یۆحەنا لە وێناکاریی پێغەمبەرانەدا بە وردی دیاری دەکەن. ئەو تەنها ئەو کەسە نییە کە وشەکانی ئاشکراکردنی نووسی، بەڵکو هەروەها نوێنەرایەتی ئەوانەش دەکات کە لە کۆتایی جیهاندا پەیامی ئاگادارکردنەوەی کۆتایی پەیوەندیدەکەن.
The Lord gave the word: great was the company of those that published it. Psalms 68:11
Ang Panginoon ang nagbigay ng salita: dakila ang pulutong ng mga naghayag nito. Awit 68:11
John “saw” and “heard” the “things” that make up the message and was commanded to write and send the message to the churches.
Yuhanna, paêmeyê pêk tîne di “tiştan” de “dît” û “bihîst”, û ferman jê re hat ku paêmeyê binivîse û bişîne bo dêran.
Saying, I am Alpha and Omega, the first and the last: and, What thou seest, write in a book, and send it unto the seven churches which are in Asia; unto Ephesus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea. Revelation 1:19.
ئا دەمدات: «من ئەلفا و ئۆمێگا، یەکەم و دواهەمم»؛ و «ئەوەی دەبینیت، لە پەڕتووکێکدا بینووسە و بۆ حەوت کڵێساکەی لە ئاسیا بنێرە؛ بۆ ئەفەسۆس، و بۆ سمورنە، و بۆ پەرگامۆس، و بۆ تیاتیرا، و بۆ ساردیس، و بۆ فیلادلفیا، و بۆ لاودیکیا.» ئاشکراکردنەوە 1:19.
What he “heard” and “saw” he was commanded to write down and send to the seven churches of Asia minor, but when it came to the individual churches Jesus dictated the messages directly to John, for every message to each of the seven churches begins with the phrase “And unto the angel of the church in … write.” Jesus dictated the individual messages to the churches.
آنچه او «شنید» و «دید»، به او امر شد که بنویسد و برای هفت کلیسای آسیای صغیر بفرستد؛ اما هنگامی که نوبت به کلیساهای منفرد رسید، عیسی پیامها را مستقیماً به یوحنا املا کرد، زیرا هر پیام به هر یک از آن هفت کلیسا با این عبارت آغاز میشود: «و به فرشتهٔ کلیسایِ … بنویس.» عیسی پیامهای جداگانه را برای کلیساها املا کرد.
Jesus dictated to John, and also Jesus told John to write what he saw and heard, and once Jesus told John “not” to write what he had heard.
Jesus-ataw Yohanes-nyuq dictarqan, hinallataq Jesusqa Yohanes-ta willarqan imatataq rikurqan, uyariqtaq qillqanampaq, huk kutitaq Jesusqa Yohanes-ta nirqan uyarisqanta ama qillqanampaq.
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.
Na te piipii atu ra ma te reo rahi, mei te leho o te liona e ngunguru ra: e i tona piiraa anga, kua akakite mai te itu patiri i to ratou uaorai reo. E i te akakite anga mai te itu patiri i to ratou uaorai reo, kua vaitata au i te tata: e kua akarongo atura au i tetai reo no te rangi mai i te na ko anga mai kiaku ra, E tapoki i te au mea ta te itu patiri i akakite mai, e auraka e tata i te reira. Apokalupo 10:3, 4.
John was told to seal up what the seven thunders uttered and in so doing he was sealing up the message of the seven thunders, just as Daniel was commanded to seal up his book until the time of the end.
Yoane akabwirwa gushyira ikimenyetso ku byo inkuba ndwi zavuze, kandi mu kubigenza atyo yashyiraga ikimenyetso ku butumwa bw’inkuba ndwi, nk’uko Daniyeli yategetswe gushyira ikimenyetso ku gitabo cye kugeza mu gihe cy’imperuka.
But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased. . . . And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Daniel 12:4, 9.
Ma iwọ, Danieli, pa awọn ọrọ náà mọ́, kí o sì dì ìwé náà ní èdìdì, títí dé àkókò ìkẹyìn: ọ̀pọ̀lọpọ̀ yóò máa lọ sóòkè-sọ̀kalẹ̀, ìmọ̀ yóò sì pọ̀ sí i.... Ó sì wí pé, Máa lọ ní ọ̀nà rẹ, Danieli: nítorí a ti pa àwọn ọrọ náà mọ́, a sì ti dì wọ́n ní èdìdì títí dé àkókò ìkẹyìn. Danieli 12:4, 9.
“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.
«Après que ces sept tonnerres eurent fait entendre leurs voix, l’ordre est donné à Jean, comme à Daniel au sujet du petit livre : “Scelle les choses qu’ont dites les sept tonnerres.”» The Seventh-day Adventist Bible Commentary, volume 7, 971.
What we are identifying is that at both the end and beginning of the book of Revelation a message is identified. The process of communicating that message is also identified. The part which John plays in communicating the message is specifically addressed. Sometimes he simply wrote what he saw and heard. Other times he was dictated to, and once he was told to not write what he had heard. The message of the Revelation of Jesus Christ is given by the Father, to Jesus, to Gabriel and then to the prophet John who was given the responsibility of writing the message and sending it to the churches.
Waxa aynu aqoonsanayno waa in dhammaadka iyo bilowgaba kitaabka Muujintii lagu tilmaamay farriin. Habka farriintaas loo gudbinayo isna waa la tilmaamay. Qaybta uu Yooxanaa ka qaadanayo gudbinta farriinta si gaar ah ayaa looga hadlay. Mararka qaarkood wuxuu si fudud u qoray wixii uu arkay oo uu maqlay. Marar kalena waa loo dictiyeeyey, hal marna waxaa lagu amray inuusan qorin wixii uu maqlay. Farriinta Muujintii Ciise Masiix waxaa bixiya Aabbaha, waxaa loo siiyaa Ciise, ka dibna Jibriil, dabadeedna nebiga Yooxanaa oo loo dhiibay mas’uuliyadda qorista farriinta iyo u diriddeeda kiniisadaha.
Write the things which thou hast seen, and the things which are, and the things which shall be hereafter. Revelation 1:19.
ئۆزۈڭ كۆرگەن نەرسىلەرنى، ھازىر بولۇۋاتقان نەرسىلەرنى ۋە بۇلاردىن كېيىن يۈز بېرىدىغان نەرسىلەرنى يازغىن. ۋەھىي 1:19.
It might be possible to read the verse and not recognize the prophetic principle identified within the command for John to write. Writing down “things” seen and heard is to record current history, for in John’s time those “things” were. Recording current history, and in so doing simultaneously writing down the things that shall be in the future, is the primary prophetic rule in the book of Revelation. John is used to emphasize and illustrate that very principle and its importance for he was essentially told to write “the things which are, and” in so doing you shall be writing “the things which shall be hereafter” because history repeats. This prophetic technique is Jesus’ signature, for a signature is a name and His name in chapter one of Revelation is the Alpha and Omega. He identifies the end with the beginning.
Ayet okunup da Yuhanna’ya yazması için verilen buyruğun içinde belirtilen peygamberlik ilkesinin farkına varılmaması mümkün olabilir. Görülen ve işitilen “şeyleri” yazıya geçirmek, o anki tarihi kayda geçirmek demektir; çünkü Yuhanna’nın zamanında o “şeyler” vardı. Mevcut tarihi kayda geçirmek ve bunu yaparken aynı zamanda gelecekte olacak şeyleri de yazıya geçirmek, Vahiy kitabındaki başlıca peygamberlik kuralıdır. Yuhanna, tam da bu ilkeyi ve onun önemini vurgulamak ve örneklendirmek için kullanılır; çünkü ona özünde, “olan şeyleri” yazması söylendi ve bunu yapmakla, “bundan sonra olacak şeyleri” de yazmış olacaktı; çünkü tarih tekerrür eder. Bu peygamberlik tekniği İsa’nın imzasıdır; zira imza bir addır ve Vahiy’in birinci bölümünde O’nun adı Alfa ve Omega’dır. Sonu başlangıçla özdeşleştirir.
We are just beginning the study of “The Revelation of Jesus Christ” and we are currently considering the first three verses of chapter one. The final warning message titled “The Revelation of Jesus Christ” is communicated from the heavenly Father unto Jesus unto Gabriel unto John who records it in a book to be sent to the churches. Because the message is so directly named as “The Revelation of Jesus Christ” it is important to note that of all the elements that have been written to men through the inspired Word revealing Christ, the one characteristic of who and what Jesus is, is illustrated in the activity of John in recording the message. As he wrote the things that then were, he was also writing the things that would yet be.
Moa akan’ano vaʼe ña pe estudio “La Revelación de Jesucristo” rehe, ha ko’ág̃a ñahesa’ỹijo hína pe capítulo peteĩha mbohapy versíkulo ypykue. Pe marandu paha ñemomarandurã hérava “La Revelación de Jesucristo” oñembohasa Túva yvagapegua-gui Jesúspe, Jesús-gui Gabriel-pe, Gabriel-gui Juan-pe, ha’e omoĩ hag̃ua kuatiañe’ẽme ha ojegueraha hag̃ua umi iglésiakuérape. Péicha, pe marandu oñembohéra hag̃uáicha peteĩchaite “La Revelación de Jesucristo”, tuicha mba’e ñañatendévo kóva rehe: opa umi mba’e oñehaíva’ekue kuimba’ekuérape ñe’ẽ Ñe’ẽ porã ñepyrũmbyre rupive, ohechaukáva Cristo-pe, pe peteĩ tekotevẽva omoheñóiva mávapa ha mba’épa Jesús, ojehechauka Juan rembiapópe pe marandu jehai aja. Ha’e ohai aja umi mba’e upérõ oikóva, ohai avei umi mba’e gueteri oikótava.
The truth of repeating history is represented when John writes out a warning for his day and age, which is also a warning for a future time. When John wrote to the seven churches at the beginning of the Christian church, he was also penning a warning for the Christian church at the end of the world. This attribute of Christ’s character is represented when Christ is called the Alpha and Omega, or the beginning and the ending, or the first and the last. In fact, the Bible identifies this attribute of Christ’s character as what proves that he is the only God.
Ayyantoon seenaa irra deebiʼuun mulʼatu kan agarsiifamu yeroo Yohaannis baraa fi dhaloota isaatiif akeekkachiisa barreessu, innis yeroo gara fuulduraatti dhufuufis akeekkachiisa taʼuudhaani. Yommuu Yohaannis jalqaba waldaa Kiristaanaa irratti waldoota torbaniif barreesse, yeroo sana walumaagalatti waldaa Kiristaanaa xumura addunyaatti jirtuufis akeekkachiisa barreessaa ture. Amalni amala Kiristoos kun yeroo Kiristoos Alfaa fi Oomeegaa, yookaan jalqabaa fi xumuraa, yookaan isa duraatii fi isa boodaa jedhamee waamamuun bakka buʼa. Dhugumatti, Macaafni Qulqulluun amaluma amala Kiristoos kana akka inni Waaqa tokkicha taʼuu isaa mirkaneessuetti ibsa.
In the first chapter of Revelation we find Jesus identifying Himself as the Alpha and Omega.
Откровенинин биринчи башында Ийса Өзүн Альфа жана Омега деп тааныштырат.
I was in the Spirit on the Lord’s day, and heard behind me a great voice, as of a trumpet, Saying, I am Alpha and Omega, the first and the last: and, What thou seest, write in a book, and send it unto the seven churches which are in Asia; unto Ephesus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea.
Aruuqa Xoosaa keessa Guyyaa Gooftaa irratti nan ture; sagalee guddaa akka sagalee malakataa taʼe tokko duuba koo irraa nan dhagaʼe; innis akkana jedhe: Ani Alfaa fi Oomeegaa, inni jalqabaa fi inni dhumaa dha; ati waan argitu kitaaba keessatti barreessi, waldoota torban Eeshiyaa keessa jiranitti ergi; gara Efesoon, gara Simirnaa, gara Phergaamoon, gara Tiyaatiraa, gara Saardes, gara Filadelfiyaa, fi gara Laaʼoodiqeeyaa.
And I turned to see the voice that spake with me. And being turned, I saw seven golden candlesticks; And in the midst of the seven candlesticks one like unto the Son of man, clothed with a garment down to the foot, and girt about the paps with a golden girdle. His head and his hairs were white like wool, as white as snow; and his eyes were as a flame of fire; And his feet like unto fine brass, as if they burned in a furnace; and his voice as the sound of many waters. And he had in his right hand seven stars: and out of his mouth went a sharp twoedged sword: and his countenance was as the sun shineth in his strength.
Azez i anad ara i balen iw i yi-d-yewwlen yidi. Mi i d-uɣaleɣ, waliɣ ṣa n tɣellalin n wureɣ; deg tlemmast n ṣa tɣellalin yiwen am Mmi-s n wemdan, icudd s uselsu i d-yezzin ar iḍarren, yettusɣen ɣef idmaren s usfexxam n wureɣ. Iqerruy-is d weɛrur-is mellen am luf, mellen am usnaw; allen-is am tmes n tmes; iḍarren-is am nneḥas aẓidan, am wakken ttwaceɛlen deg usfuru; taɣect-is am ṣṣut n waṭas n waman. Deg ufus-is ayeffus yesɛa ṣa n yitran; seg yimi-s tetteffeɣ-d takrurt tajahad tazeggaɣt sin yidis; udem-is am yiṭij mi yettafeg deg tezmert-is.
And when I saw him, I fell at his feet as dead. And he laid his right hand upon me, saying unto me, Fear not; I am the first and the last. Revelation 1:10–17.
Y cuando le vi, caí como muerto a sus pies. Y él puso su diestra sobre mí, diciéndome: No temas; yo soy el primero y el último. Apocalipsis 1:10–17.
There is much truth within these verses, but here I would simply point out that when John heard Christ’s trumpet-like voice and turned to see Who it was that spoke to him, he saw Jesus Christ as the heavenly High Priest within the holy place of the heavenly sanctuary. Jesus then identified Himself as Alpha and Omega and as the first and the last. In the message and its communication in the first three verses we found a line of truth that corresponded with the line of truth at the end of Revelation. As the Alpha and Omega Jesus illustrates the end with the beginning, the last with the first. At the end of the book of Revelation as in the beginning He once again identifies Himself as the Alpha and Omega.
یہ آیات اپنے اندر بہت سی سچائیاں رکھتی ہیں، لیکن یہاں میں صرف اس امر کی طرف اشارہ کروں گا کہ جب یوحنا نے مسیح کی نرسنگے جیسی آواز سنی اور یہ دیکھنے کے لیے مڑا کہ وہ کون ہے جو اس سے کلام کر رہا تھا، تو اُس نے یسوع مسیح کو آسمانی مقدِس کے مقدس مقام میں آسمانی سردار کاہن کے طور پر دیکھا۔ پھر یسوع نے اپنے آپ کو الفا اور اومیگا، اور اوّل و آخر کے طور پر ظاہر کیا۔ پیغام میں اور اُس کی ترسیل میں، ابتدائی تین آیات کے اندر، ہم نے سچائی کی ایک ایسی لکیر پائی جو مکاشفہ کے آخر میں موجود سچائی کی لکیر کے مطابق تھی۔ الفا اور اومیگا کے طور پر یسوع ابتدا کے ساتھ انتہا، اور اوّل کے ساتھ آخر کو نمایاں کرتا ہے۔ کتابِ مکاشفہ کے اختتام پر، جیسے ابتدا میں، وہ ایک بار پھر اپنے آپ کو الفا اور اومیگا کے طور پر ظاہر کرتا ہے۔
And he said unto me, These sayings are faithful and true: and the Lord God of the holy prophets sent his angel to shew unto his servants the things which must shortly be done. Behold, I come quickly: blessed is he that keepeth the sayings of the prophecy of this book.
И увыӈын маны: дьэ, айаннылар бу кытта чыннылар; уонна ыйын пайгамбардар Худай-Тэҥири өзүнүн периштесин кулдарына жакында болуучу иштерди көрсөтүү үчүн жиберди. Мына, Мен тез келемин: бул китептин пайгамбарчылык сөздөрүн сактаган адам бактылуу.
And I John saw these things, and heard them. And when I had heard and seen, I fell down to worship before the feet of the angel which shewed me these things. Then saith he unto me, See thou do it not: for I am thy fellowservant, and of thy brethren the prophets, and of them which keep the sayings of this book: worship God.
Ndzi Yohane ndzi vonile swilo leswi, ndzi tlhela ndzi swi twa. Kuteloko ndzi twile ndzi tlhela ndzi vona, ndzi we ehansi leswaku ndzi gandzela emahlweni ka milenge ya ntsumi leyi yi ndzi kombeke swilo leswi. Kutani yi ku eka mina: “Tivonele leswaku u nga endli sweswo; hikuva na mina ndzi nandza-kuloni wa wena, ni wa vamakwenu vaprofeta, ni wa lava hlayisaka marito ya buku leyi: gandzela Xikwembu.”
And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand.
اور اُس نے مجھ سے کہا، اِس کتاب کی نبوت کی باتوں پر مُہر نہ لگا، کیونکہ وقت نزدیک ہے۔
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.
Tii aan haqne hin taane, amma iyyuu haqne hin taʼin; inni xuraaʼaa taʼe immoo, amma iyyuu xuraaʼaa haa taʼu; inni qajeelaa taʼe, amma iyyuu qajeelaa haa taʼu; inni qulqulluu taʼe immoo, amma iyyuu qulqulluu haa taʼu.
And, behold, I come quickly; and my reward is with me, to give every man according as his work shall be. I am Alpha and Omega, the beginning and the end, the first and the last. Revelation 22:7–13.
ئَم، بِینی، من به زووی دێم؛ و مووشەخاتی من لەگەڵمە، تا بە هەموو کەس بدەم بەپێی ئەوەی کردەکەی دەبێت. من ئەلفا و ئۆمێگام، سەرەتا و کۆتایی، یەکەم و دواهەم. ئاشکرابوون 22:7–13.
The book of Revelation carefully describes that when John records the message that the message would be premised upon the principle of the beginning illustrating the end. The message is the first truth opened up in the book of Revelation and the very same truth is the last to be spoken in the book. And in the testimony at the beginning and at the ending of the book of Revelation, Jesus identifies Himself as the Alpha and Omega, the beginning and ending and as the first and the last.
Ña’ẽñemi Revelación-pe oñemombeʼu porãite, Juan oskrivírõ guare pe mensáhe, pe mensáhe oñemopyenda vaʼerãha pe ñepyrũ omyesakãva pe paha ypykuéra rehe. Pe mensáhe hína pe añetegua peteĩha ojepeʼáva Revelación arandukápe, ha upe añeteguaite voi hína pe pahaitépe oñeñeʼẽva upe arandukápe. Ha pe testimóniope, pe ñepyrũme ha pe pahápe Revelación arandukápe, Jesús ojekuaauka ijehegui Alpha ha Omega ramo, ñepyrũ ha paha ramo, ha avei peteĩha ha pahaguáicha.
The first three verses of the book of Revelation identify the final warning message for mankind. It is the warning that precedes the seven last plagues and the Second Coming of Christ. The message of the Revelation of Jesus Christ was “sent and signified” “by his angel.”
Ачачык китепинин алгачкы үч аяты адамзат үчүн акыркы эскертүү кабарын аныктайт. Бул — акыркы жети алааматтан жана Машаяктын Экинчи Келишинен мурун айтылуучу эскертүү. Ыйса Машаяктын Ачылышы жөнүндөгү кабар «Өз периштеси аркылуу» «жиберилип, белгилер менен билдирилген».
That same warning message is then identified in the last passage of Revelation, and it is also represented as the third angel of Revelation fourteen.
Ka jingïathuhmaw shaphang kata ka jingmaham hi la pynithuh pat ha ka bynta kaba khatduh jong ka Jingpynpaw, bad la pyni ruh ïa ka kum u angel uba lai jong ka Jingpynpaw khat-ar.
And the third angel followed them, saying with a loud voice, If any man worship the beast and his image, and receive his mark in his forehead, or in his hand, The same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation; and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb: And the smoke of their torment ascendeth up for ever and ever: and they have no rest day nor night, who worship the beast and his image, and whosoever receiveth the mark of his name. Revelation 14:9–11.
Ogda etgan tiyigan chiqhinchî perîne pêşiya wan hat, bi dengekî bilind got: Ger kesek heywan û wêneyê wî biparêze, û nîşana wî li eniya xwe an li destê xwe bistîne, ew jî dê ji şeraba xezeba Xwedê vexwe, ya ku bê tevlîdan di kasa qezeba Wî de hatiye rijandin; û ew dê bi agir û kibrît êş were dayîn li ber çavên perîyên pîroz û li ber Çavê Berxê: û dûmana êşa wan dê her û her bilind bibe; û yên ku heywan û wêneyê wî diparêzin, û her kesê ku nîşana navê wî bistîne, ne roj û ne şev aramê nabînin. Peyxam 14:9–11.
The final warning message is the message represented as the third angel. It’s the final warning for it directly identifies the last test for mankind. There is another angel that follows and joins the third angel, and that angel is also the final warning message.
Akimbahan a bangon a pekababala ket ti mensahe a naiyanninaw kas maikatlo nga anghel. Isu ti maudi a pakdaar agsipud ta direkta a bigbiginnaenna ti maudi a pagsubok ti amin a tao. Adda pay sabali nga anghel a sumursurot ken makikadua iti maikatlo nga anghel, ket dayta nga anghel ket isu met ti maudi a mensahe ti pakdaar.
And after these things I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird. For all nations have drunk of the wine of the wrath of her fornication, and the kings of the earth have committed fornication with her, and the merchants of the earth are waxed rich through the abundance of her delicacies.
Qaamatuma qanurinnaq takuvunga qilammit inngili allamik appakaattoq pissaaneqangaartumik angisuumik; nunarsuarlu qaamanerulerpoq naalannarsuuneranik. Nipituumik nukittuumillu suaartarpoq ima oqarluni: “Babyloni angisooq uppippoq, uppippoq, taannalu inngilit ajortut najugaqarfigisaannik, anersaatilluunniit minguttut tamaasa isertarfigisaannik, timmissallu tamarmik minguttut uumissornartullu parnaarsivigisaannik ilivoq. Nunaat tamarmik atoqatigiinnermini kamaassutaasumik viinniatigut imerput, nunarsuullu kunngii taassumunnga atoqatigiillutik, nunarsuullu niuertut mamartuliami amerlaqisumik pisuujullutik.”
And I heard another voice from heaven, saying, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities. Revelation 18:1–5.
Sana maqin patsa janaxpachatjja, akham sasa: “Mistum heret, nayan markajaxa, jumanakax jan jupan juchanakapan chikanchasipxañamataki, ukhamarak jan jupan t’aqhisiñanakap katuqapxañamataki. Jupan juchanakapax alaxpacharuw puriwayi, Diosasti jupan ñanqha luratanakap amtaskiwa.” Apocalipsis 18:1–5.
The message that is the Revelation of Jesus Christ is represented in chapter one, chapter fourteen, chapter eighteen and chapter twenty-two. The message is signified by an angel that is identified in the first and the last reference in Revelation as the angel Gabriel, and then in chapters fourteen and eighteen the message is symbolically represented by an angel flying in heaven or coming down out of heaven.
Jesucristoq Revelaciónninq mensajinta rikuykuchkan capítulo primero, capítulo catorce, capítulo dieciocho y capítulo veintidóspi. Chay mensajita señalan ángelwan, chay ángelqa Revelaciónpi punta kaqpas qhipa kaqpas referencia nisqakunapi ángel Gabriel nisqawan reqsichisqa kachkan; hinaspataq capítulos catorce y dieciochopi chay mensajita simbólicamente rikuchin huk ángel hanaq pacha ukhupi phawachkaspá utaq hanaq pachamanta uraykamuspa.
The angel that comes down out of heaven in chapter eighteen is typified earlier in chapter ten when an angel descends and places one foot on the land and another on the sea. That angel has a book that John is commanded to eat that makes his mouth sweet and his belly bitter. The book John eats is a message, and the message represented by the little book typifies the message of the angel of Revelation eighteen, so it too is a representation of the final warning message.
Шынгылэу къыщыхъу щIалэм и нэгъуэщIэм еплъыр къыщIэджэу къыхэкIуа щIалэр къыщыхъу къэкIуэцIэу и щхьэусыгъуэр щыIэщ къыщIэджэу къыхэкIуа щIалэм къыщIэджэу къыхэкIуа унагъуэм щIылъэм къыщIэджэу зэрыгъэщIэну, зы лъакъуэр щIылъэм, нэхъыжьыкIэ зы лъакъуэр кIущIым къытелъхьэу. Ар щIалэм тхылъ пIащIэ иIэщ, Иоанн ар къыхуэгъэхьэу къыщыгъэзэжыным и Iуэхум къыщыгъэзэщ, ауэ и жьэр псэм хуэдэу гъэфIащ, и кIыфIыр нэхъыжьыкIэ дыжьынащ. Иоанн къыщигъэжьа тхылъыр хъыбарщ, а пIащIэ тхылъым ещхьу хъыбарыр КъэралъфIэ 18-м и щIалэм и хъыбарыр къытехьэлъэу щытщ, апхуэдизкIэ ар зэрыхъумэ кIэух лъэбжьэ къызэрагъэщIэ хъыбарым и къэщIэкIуэныгъэу къыщытщ.
We are told that God’s message was sent and signified by an angel and when we closely look for the final warning message to be illustrated in the book of Revelation, we find that seven times an angel signifies the final warning message. In the first and the last instances it was the angel, Gabriel. Then in Revelation ten we have an angel come down with a little book in his hand. In Revelation fourteen we have three more angels, all representing the final warning message. Then in Revelation eighteen we have another angel representing the very same final warning message. Seven final warning messages are represented by angels. The first and the last are the angel Gabriel and the five angels in the middle of the first and last are symbolic angels.
Tamu teko’ẽme’ẽ ñanderesãi hag̃ua Ñandejára marandu oñemondo hague ha ojehechauka hague peteĩ ánhel rupive; ha jahechávo porã pe marandu ñemomarandu paha ojehechauka hag̃ua Apocalipsispe, jajuhu porã siete jey peteĩ ánhel ohechauka hag̃ua pe marandu ñemomarandu paha. Peteĩha ha pahápe, pe ánhel haʼe vaʼekue Gabriel. Upéi, Apocalipsis diez-pe, jajuhu peteĩ ánhel oguejyha peteĩ líbro michĩ reheve ipope. Apocalipsis catorce-pe jajuhu mbohapy ánhel hetave, opavave ohechaukáva pe marandu ñemomarandu paha. Upéi, Apocalipsis dieciocho-pe, jajuhu ambue ánhel ohechaukáva upe marandu ñemomarandu pahaite. Siete marandu ñemomarandu paha ojehechauka ánhelkuéra rupive. Peteĩha ha paháva haʼe hína pe ánhel Gabriel, ha umi po ánhel oĩva mbytépe peteĩha ha paháva apytépe haʼe ánhel simbóliko.
Of course, each of the seven churches have an angel as well, but they are carrying a message to the churches, whereas the final warning message we have been discussing is a message which includes the entire world as its audience.
Əlbəttə, yeddi kilsənin hər birinin də bir mələyi vardır, lakin onlar kilsələrə bir xəbər çatdırırlar; halbuki bizim müzakirə etdiyimiz son xəbərdarlıq ismarıcı dinləyici olaraq bütün dünyanı əhatə edən bir ismarıcdır.
Each of the seven prophetic lines representing the final warning message should be closely evaluated and aligned with each other, but at this juncture I wish to simply define a basic principle of Alpha and Omega. The first time a subject is mentioned in God’s word is the most important reference. The first time “seed” is mentioned in the Bible is in Genesis 1:11 where we are told that the seed would produce “after its kind.” The first mention of the seed emphasizes that it has the DNA necessary to reproduce itself. Jesus identified God’s Word as a seed.
Kor kyi aana niŋ kɛlɛŋ ni, ka a yɛrɛyɛrɛ ka da kɔrɔsɛbɛ ɲɛta xabari min bɛ dɔɔnin, a yɔrɔ bɛna yɛlɛma ka daɲɛ ni daɲɛ la, nka saama in na, ne b’a fɔ dɔɔnin ko Alpha ani Omega ka sarati kelen dɔ ye. Kɛnɛ fɔlɔ min bɛ jira Ala ka Kuma la, o ye sɛbɛn jɔyɔrɔ min ka bon kosɛbɛ. “Dànaya” fɔlɔ min bɛ jira Bibulu la ye Genesis 1:11 la, min na an ye mɛn ko dànaya bɛ bɔ “a yɛrɛ sugu” kɔfɛ. Dànaya ka jira fɔlɔ bɛ sɛgɛsɛgɛ ko a bɛ ni jɔli ni hakilijɔya min na, walasa a ye a yɛrɛ de lasegin. Isa ye Ala ka Kuma taama dànaya ye.
The same day went Jesus out of the house, and sat by the sea side. And great multitudes were gathered together unto him, so that he went into a ship, and sat; and the whole multitude stood on the shore. And he spake many things unto them in parables, saying,
يومئذٍ خرج يسوع من البيت وجلس عند شاطئ البحر. فاجتمع إليه جموعٌ كثيرة، حتى إنه دخل سفينةً وجلس؛ وكان الجمع كله واقفًا على الشاطئ. وكلّمهم بأشياء كثيرة بأمثالٍ قائلًا،
Behold, a sower went forth to sow; And when he sowed, some seeds fell by the way side, and the fowls came and devoured them up: Some fell upon stony places, where they had not much earth: and forthwith they sprung up, because they had no deepness of earth: And when the sun was up, they were scorched; and because they had no root, they withered away. And some fell among thorns; and the thorns sprung up, and choked them: But other fell into good ground, and brought forth fruit, some an hundredfold, some sixtyfold, some thirtyfold. Who hath ears to hear, let him hear.
Жүг, нэг тариачин үрээ цацахаар гарчээ. Тэрээр үрээ цацаж байхад, зарим нь замын хажууд унаж, шувууд ирээд түүнийг идэж орхив. Зарим нь хөрс шороо багатай чулуурхаг газарт унасан тул хөрсний гүнгүйгээс даруй соёолжээ. Харин нар мандахад тэд түлэгдэж, үндэсгүй учраас хатан гандав. Зарим нь өргөсөн дунд унаж, өргөс урган гарч тэднийг боомилов. Харин нөгөө зарим нь сайн хөрсөнд унаж, үр жимс ургуулан, нэг нь зуу дахин, нэг нь жаран дахин, нэг нь гуч дахин өгөөжөө өгөв. Сонсох чихтэй нь сонсогтун.
And the disciples came, and said unto him, Why speakest thou unto them in parables?
Җә шәкіртлері келип, Оған: «Неге Сен олармен тәмсиллер арқылы сөйлейсің?» — деди.
He answered and said unto them, Because it is given unto you to know the mysteries of the kingdom of heaven, but to them it is not given. For whosoever hath, to him shall be given, and he shall have more abundance: but whosoever hath not, from him shall be taken away even that he hath. Therefore speak I to them in parables: because they seeing see not; and hearing they hear not, neither do they understand. And in them is fulfilled the prophecy of Esaias, which saith, By hearing ye shall hear, and shall not understand; and seeing ye shall see, and shall not perceive: For this people’s heart is waxed gross, and their ears are dull of hearing, and their eyes they have closed; lest at any time they should see with their eyes, and hear with their ears, and should understand with their heart, and should be converted, and I should heal them.
U bergä jawab nagnë ngaran: «Sabab ka maranéh geus dipaparinkeun uninga kana rahasia-rahasia Karajaan Sawarga, ari ka maranéhna mah henteu dipaparinkeun. Sabab saha waé nu boga, ka manéhna bakal dipaparinkeun, nepi ka manéhna miboga kalimpahan; tapi saha waé nu henteu boga, sanajan anu aya kénéh di manéhna ogé bakal dicokot ti manéhna. Ku sabab éta Kami nyarita ka maranéhna ku misil: lantaran maranéhna sanajan ningali, teu ningali; jeung sanajan ngadéngé, teu ngadéngé, sarta teu ngartos. Jeung dina maranéhna kagenepan nubuat Yesaya nu ungelna: Ku ngadéngé maranéh bakal ngadéngé, tapi moal ngartos; jeung ku ningali maranéh bakal ningali, tapi moal ngarasakeun. Sabab haté ieu bangsa geus jadi teuas, ceulina lalambaran kana ngadéngé, jeung panonna ku maranéhna geus ditutup; supaya ulah nepi ka iraha waé maranéhna ningali ku panonna, ngadéngé ku ceulina, ngartos ku haténa, tuluy tobat, sarta ku Kami disageurkeun.»
But blessed are your eyes, for they see: and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them.
Ima neenal akkimukna ka, chen chokiasual; ma neelal awangna ka, chen zahtheihual. I taktakin ka hril ka in hril che u, tamzet leh mi fel tak takte chuan nangni’n in hmuhte hmuh an duh tawh a, nimahsela an hmu lo; nangni’n in hriatte hriat an duh tawh a, nimahsela an hre lo.
Hear ye therefore the parable of the sower.
Ukubaqonda ke, umfanekiso womhlwayeli.
When any one heareth the word of the kingdom, and understandeth it not, then cometh the wicked one, and catcheth away that which was sown in his heart. This is he which received seed by the way side.
Патшалық туралы сөзді біреу естіп, оны түсінбесе, сонда зұлым келеді де, оның жүрегіне себілгенді тартып алады. Жол жиегіне түскен тұқымды қабылдаған — осы.
But he that received the seed into stony places, the same is he that heareth the word, and anon with joy receiveth it; Yet hath he not root in himself, but dureth for a while: for when tribulation or persecution ariseth because of the word, by and by he is offended.
Ноуп къыдылъхьарэ пхъэуц кӀыхэм и щыӀэу къыщырихьарэм, ар къэралым къыдигъэфедэри, икӀи псынщӀэу гупсысэ дахэмрэ къыщидэкӀуэ; ауэ езым и щхьэм и къыдэкӀуэр щыӀэп, зэгуэрымкӀэ мыувыпщт; сыту щхьэкӀэ жьырэ щӀэпсэурэ е псэукӀанэ къыхэкӀыжьыгъэм, псалъэм и щхьэкӀэ, ар псынщӀэу къыдэхуэкӀ.
He also that received seed among the thorns is he that heareth the word; and the care of this world, and the deceitfulness of riches, choke the word, and he becometh unfruitful.
وَأَمَّا الَّذِي قَبِلَ الزَّرْعَ بَيْنَ الشَّوْكِ فَهُوَ الَّذِي يَسْمَعُ الْكَلِمَةَ، وَلَكِنَّ هَمَّ هَذَا الْعَالَمِ وَغُرُورَ الْغِنَى يَخْنُقَانِ الْكَلِمَةَ، فَيَصِيرُ بِلاَ ثَمَرٍ.
But he that received seed into the good ground is he that heareth the word, and understandeth it; which also beareth fruit, and bringeth forth, some an hundredfold, some sixty, some thirty. Matthew 13:1–23.
Но семя, посеянное на доброй земле, означает того, кто слышит слово и разумеет его; такой и плод приносит и производит: иной во сто крат, иной в шестьдесят, а иной в тридцать. Матфея 13:1–23.
A seed, which is God’s Word, has all the DNA necessary to produce a complete plant. The first mention of a subject in God’s Word includes all the elements of that subject that there is. This fact is identified as “the rule of first mention.” The closer this rule is examined the surer it becomes.
Ukuna, oluli Ekigambo kya Katonda, lulimu ADN yonna eyeetaagisa okufulumya ekimera ekijjuvu. Okwogerwako okusooka okw’ensonga mu Kigambo kya Katonda kubaamu ebirungo byonna eby’ensonga eyo ebyo byonna ebiriwo. Ensonga eno emanyiddwa ng’“etteeka ly’okwogerwako okusooka.” Eteeka lino gye likeberebwa ennyo, gye lyeyongera okuba ery’amaanyi era eryesigika.
Before we continue on in our explanation of the Alpha and Omega and the definition of God’s Word as a seed, it is worth considering from the passage we just cited in Matthew some relevant points in our consideration of the book of Revelation. All the prophets are speaking of the end of the world.
Antes de continuar con nuestra explicación del Alfa y la Omega y de la definición de la Palabra de Dios como semilla, conviene considerar, a partir del pasaje que acabamos de citar en Mateo, algunos puntos pertinentes para nuestro examen del libro de Apocalipsis. Todos los profetas están hablando del fin del mundo.
“Each of the ancient prophets spoke less for their own time than for ours, so that their prophesying is in force for us. ‘Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come.’ 1 Corinthians 10:11. ‘Not unto themselves, but unto us they did minister the things, which are now reported unto you by them that have preached the gospel unto you with the Holy Ghost sent down from heaven; which things the angels desire to look into.’ 1 Peter 1:12. . . .
«هر یک از انبیای باستان، کمتر برای زمانِ خود سخن گفتند تا برای زمانِ ما؛ از اینرو، نبوّتِ ایشان برای ما اعتبار و نفاذ دارد. «اکنون همهٔ این امور بر ایشان واقع شد تا نمونهها باشد؛ و برای تنبیه و هشدارِ ما نوشته شد، ما که پایانهای جهان بر ما رسیده است.» 1 Corinthians 10:11. «نه برای خودشان، بلکه برای ما آن اموری را خدمت میکردند که اکنون بهوسیلهٔ آنان که انجیل را به شما موعظه کردهاند، با روحالقدسِ فرستادهشده از آسمان، به شما گزارش شده است؛ اموری که فرشتگان مشتاقاند در آنها نظر افکنند.» 1 Peter 1:12....»
“The Bible has accumulated and bound up together its treasures for this last generation. All the great events and solemn transactions of Old Testament history have been, and are, repeating themselves in the church in these last days.” Selected Messages, book 3, 338, 339.
“Ang Biblia nagtipig kag nagbugkos sing dungan sang iya mga bahandi para sa sini nga katapusan nga henerasyon. Ang tanan nga daku nga mga hitabo kag solemneng mga transaksiyon sang kasaysayan sang Daan nga Katipan nangin, kag nagapadayon nga nagabalik, sa iglesya sa sini nga katapusan nga mga adlaw.” Selected Messages, book 3, 338, 339.
This passage provides three witnesses, (Paul, Peter and Ellen White) testifying to the fact that all the prophets are speaking about the end of the world, which is the very time when the secret in the book of Revelation is unsealed. Therefore, in Matthew thirteen when Jesus said, “blessed are your eyes, for they see: and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them,” He was expressing the same blessing that is noted in the first three verses of Revelation chapter one.
Ha pasáhe ta na presentá tres testigo, (Paul, Peter i Ellen White) ku ta testifiká e echo ku tur e profeta-nan ta papiá tokante e fin di mundu, ku ta presisamente e mes tempu den kua e sekreto den e bukinan di Revelashon ta wordu habrí. P’esei, den Mateo diestrés ora Hesus a bisa, “bendishoná ta boso wowonan, pasobra nan ta mira: i boso orea-nan, pasobra nan ta tende. Pasobra di berdat Mi ta bisa boso, Ku hopi profeta i hende hustu a deseá di mira e kosnan ku boso ta mira, i nan no a mirá nan; i di tende e kosnan ku boso ta tende, i nan no a tende nan,” El a ekspresá e mes bendishon ku ta wordu notá den e promé tres versíkulonan di Revelashon kapítulo ún.
Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand. Revelation 1:3.
Beato è colui che legge, e coloro che ascoltano le parole di questa profezia e osservano le cose che vi sono scritte, perché il tempo è vicino. Apocalisse 1:3.
Jesus presented the parable of the Sower and then the disciples are led to engage him on the parable. But before they are brought into interaction with Jesus, He stated for them and more importantly for us, “Who hath ears to hear, let him hear.”
Ⲓ̅ⲏ̅ⲥ̅ⲟ̅ⲩ̅ⲥ̅ ⲁϥⲧⲁⲗⲟ ⲙⲡⲁⲣⲁⲃⲟⲗⲏ ⲛⲧⲉ ⲡⲉⲥⲱϫ, ⲟⲩⲟϩ ⲙⲉⲛⲉⲛⲥⲱⲥ ⲁⲩⲛⲓ ⲛϭⲓ ⲙⲁⲑⲏⲧⲏⲥ ⲉⲧⲁⲩⲕⲁⲧⲁϣⲟⲩ ⲉⲑⲃⲉ ⲧⲁⲓⲡⲁⲣⲁⲃⲟⲗⲏ. Ⲁⲗⲗⲁ ϧⲁϫⲱⲟⲩ ⲉⲧⲟⲩⲛⲓ ⲉⲧⲣⲉⲩϣⲱⲡⲓ ⲛϩⲏⲧϥ, ⲁϥϫⲟⲥ ⲛⲱⲟⲩ, ⲟⲩⲟϩ ⲙⲁⲗⲓⲥⲧⲁ ⲛⲁⲛ, “Ⲫⲏ ⲉⲧⲉ ⲟⲩⲛⲧⲁϥ ⲙⲁϣϫ ⲉⲥⲱⲧⲉⲙ, ⲙⲁⲣⲉϥⲥⲱⲧⲉⲙ.”
Jesus gives the parable and concludes it with the warning for those who will—to hear. Then the disciples are led into the discussion where Jesus addresses at least three significant thoughts. He identifies a distinction between two classes of hearers, and in doing so he refers to a passage from the book of Isaiah to provide a second witness of two classes of hearers (for remember it is all set in the context of those that will hear). The third idea he sets forth, beyond the two classes of hearers and the book of Isaiah as a second witness, is the fact that the Word of God is a seed. The fact that the Word of God is a seed is therefore part of what is to be heard by those that hear the Revelation of Jesus Christ in Revelation chapter one. There are two hearers in the first three verses, just as there are two classes of hearers in Matthew thirteen. Matthew thirteen simply adds some insight to the various ways those who refuse to hear make the choice not to hear. And the witness of Isaiah adds even more to the message we are to hear.
Yisus yyì jwìi nèe, tàmá nèe yóó ts’ąą náhwiłníí t’áá íiyisí náhwiih. T’ááłá’í bitah hólǫ́ǫgo, nidiscípulos hane’ yikéyah góne’ łikanígo, éí Yisus at’éego t’áágo t’ááłá’í táá’ shíł bééhózinígíí ájíltso. T’ááłá’í naaki k’éíji’ hane’éí doo łeh da yit’éego biná’anish, dóó éí bee hane’ niha’ hólǫ́ǫgo, Isaías bikáá’gi kitabóó bee hane’ baa hane’éí yikáa’go, naaki k’éíji’ hane’éí ályaaígíí t’áá shikaadééłgo naaki witness biniiyé yikáá’go (nihá shikaadééł, t’áá ajiłii nihináhwiihígíí bikáa’gi t’áá ákót’é). Táá’ígíí hane’ yikáa’ígíí, naaki k’éíji’ hane’éí dóó Isaías bikitabóó naaki witness biniiyéígíí binaanish biyi’ áníigo, éí Diyin Bizaad nahałtinígíí naadą́ą́’ at’éego hane’. Diyin Bizaad nahałtinígíí naadą́ą́’ at’éego hane’ át’éego, t’áá ákót’égo, Yisus Christ bik’éé’ádeestł’ǫ́ǫ́zígíí, Revelation chapter one nitsaago, nihináhwiihígíí yá’át’éehgo nihá náhwiit’aahígíí bikáa’gi t’áá biniiyé at’é. T’ááłá’í yázhí bíkáá’gi naaki hane’éí hólǫ́, Matthew thirteen biyi’ naaki k’éíji’ hane’éí hólǫ́ą́ą́’ígíí t’áá ákót’é. Matthew thirteen éí t’áá shikaadééłgo hane’ yikáa’ígo, náhwiit’aah doo dahwiih da yiníł’į́įgo t’ááłá’í t’áá ajiłii daats’íísłį́įgo binaanish bá hooghan. Dóó Isaías witness-éí t’áágo ałtsoni nihá náhwiit’aahígíí hane’ yá’át’éehgo baa hane’ bee hane’.
In the year that king Uzziah died I saw also the Lord sitting upon a throne, high and lifted up, and his train filled the temple. Above it stood the seraphims: each one had six wings; with twain he covered his face, and with twain he covered his feet, and with twain he did fly. And one cried unto another, and said, Holy, holy, holy, is the Lord of hosts: the whole earth is full of his glory. And the posts of the door moved at the voice of him that cried, and the house was filled with smoke.
Pachaq Uziyasta wañusqa watapi, noqaqa Señor-ta rikurqani trono patapi tiyashaqta, ancha hanaqpi hatarichisqa; p’achampa qhepantaq templota hunt’arqa. Hananpi serafinkuna sayarqanku: sapa hukninmi soqta riphrayuq karqa; iskaywanmi uyanta pakarqa, iskaywantaq chakinnta pakarqa, iskaywantataq phawarqa. Hukmi hukman waqyarqa, nispa: Santo, santo, santo, Señor de los ejércitos; tukuy kay pachaqa paypa gloriawanmi hunt’a kachkan. Waqyaqpa rimayninrayku punku postes kuyurirqanku, wasitaq qosñiwan hunt’akapurqa.
Then said I, Woe is me! for I am undone; because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips: for mine eyes have seen the King, the Lord of hosts.
Уинæн мæн, зæгъын: мæлæт мæн! уымæн æмæ æз дæн пырхæг; уымæн æмæ æз дæн æвзæгджын дæсниты адæймаг, æмæ цæрын æвзæгджын дæсниты адæмты астæу; уымæн æмæ мæ цæстытæ фенын кодтой Паддзахы, Хуцау Стыр Æфсады.
Then flew one of the seraphims unto me, having a live coal in his hand, which he had taken with the tongs from off the altar: And he laid it upon my mouth, and said, Lo, this hath touched thy lips; and thine iniquity is taken away, and thy sin purged.
Ukan kwnag tuka daydayaw ya seraphim an inmadani kaniyak, nga addaan iti sumsumged a baga iti imana, a naala na babaen kadagiti pangikem manipud iti rabaw ti altar: Ket inkabilna dayta iti ngiwatko, ket kinunana, Adtoy, nagsagid daytoy kadagiti bibigmo; ket naikkat ti kinadakesmo, ken napakawan ti basolmo.
Also I heard the voice of the Lord, saying, Whom shall I send, and who will go for us? Then said I, Here am I; send me.
Shuningdek, men Rabbiyning ovozini eshitdim: “Kimni yuboray? Biz uchun kim boradi?” Shunda men dedim: “Mana men, meni yubor.”
And he said, Go, and tell this people, Hear ye indeed, but understand not; and see ye indeed, but perceive not. Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they see with their eyes, and hear with their ears, and understand with their heart, and convert, and be healed.
Ім сказаў: Ідзі і скажы гэтаму народу: Слухайце ўважліва, але не разумейце; і глядзіце ўважліва, але не пазнавайце. Зрабі сэрца гэтага народу тлустым, і вушы іхнія зрабі цяжкімі, і вочы іхнія заплюшчы; каб не ўбачылі вачыма сваімі, і не пачулі вушамі сваімі, і не зразумелі сэрцам сваім, і не навярнуліся, і не былі ацалены.
Then said I, Lord, how long? And he answered, Until the cities be wasted without inhabitant, and the houses without man, and the land be utterly desolate, And the Lord have removed men far away, and there be a great forsaking in the midst of the land. But yet in it shall be a tenth, and it shall return, and shall be eaten: as a teil tree, and as an oak, whose substance is in them, when they cast their leaves: so the holy seed shall be the substance thereof. Isaiah 6:1–13.
ئۇ ۋاقىتتا مەن: «ئى رەب، بۇ قاچانغىچە بولىدۇ؟» دېدىم. ئۇ جاۋاب بېرىپ مۇنداق دېدى: «شەھەرلەر ئاھالىسىز خارابە بولغىچە، ئۆيلەر ئىنسانسىز قالغىچە، زېمىن پۈتۈنلەي ۋيران بولغىچە، پەرۋەردىگار ئادەملەرنى يىراققا كۆچۈرۈپ تاشلىغۇچە، ۋە يەرنىڭ ئوتتۇرىسىدا زور تاشلىنىش بولغۇچە. لېكىن شۇنىڭ ئىچىدە يەنە ئوندىن بىرى قالىدۇ؛ ئۇ قايتىپ كېلىدۇ، بىراق يەنە يۇتۇلىدۇ؛ تېئىل دەرىخى ۋە دۇب دەرىخى يوپۇرماقلىرىنى تاشلىغان ۋاقتىدا، ئۇلاردا قالىدىغان ماددىسى بار بولغاندەك، شۇنىڭدەك مۇقەددەس نەسىل ئۇنىڭ ماددىسى بولىدۇ.» ئىشاييا 6:1–13.
Of course, this passage from Isaiah is absolutely amazing in the depth of prophetic subjects it addresses. Many of these subjects have been repeatedly discussed in Habakkuk’s Tables, so we will simply summarize the points from the passage that support our consideration of Jesus’ reference to His word being a seed.
بالطبع، إن هذا المقطع من إشعياء مدهشٌ للغاية في عمق الموضوعات النبوية التي يتناولها. وقد نوقش كثيرٌ من هذه الموضوعات مرارًا في جداول حبقوق، لذلك سنكتفي بمجرد تلخيص النقاط الواردة في هذا المقطع التي تؤيّد تأملنا في إشارة يسوع إلى أن كلمته هي بذرة.
In has been established that Isaiah in the passage represents a prophet, and therefore God’s people at the end of time. More importantly for our point, Isaiah represents a people who were living in sin, while functioning within God’s church. Until Isaiah had the revelation of God’s glory, he did not recognize his own sinfulness. He was Laodicean, he was blind.
Aze passage-pe Isaiahax troi peteĩ proféta-rehe, ha upévare avei ohechauka Ñandejára tavayguakuérape ára pahápe. Ha iporãve hag̃ua ñande pontope g̃uarã, Isaiah ohechauka peteĩ pueblo oikóva angaipápe, ha upéicharõ jepe omba’apóva Ñandejára iglesia ryepýpe. Peve Isaiah oguereko pe revelación Ñandejára glory rehegua, ndoikuaái vaʼekue ijehegui pe hembiapo vaiha. Haʼe vaʼekue Laodicean, haʼe vaʼekue ohechaʼỹva.
“Isaiah had denounced the sin of others; but now he sees himself exposed to the same condemnation he had pronounced upon them. He had been satisfied with a cold, lifeless ceremony in his worship of God. He had not known this until the vision was given him of the Lord. How little now appeared his wisdom and talents as he looked upon the sacredness and majesty of the sanctuary. How unworthy he was! how unfitted for sacred service! His view of himself might be expressed in the language of the apostle Paul, ‘O wretched man that I am! who shall deliver me from the body of this death?’
«اشعیا نے دوسروں کے گناہ کی مذمت کی تھی؛ لیکن اب وہ اپنے آپ کو اُسی سزا کے سامنے آشکارا دیکھتا ہے جو اُس نے اُن پر سنائی تھی۔ وہ خدا کی عبادت میں ایک سرد، بےجان رسم پر قانع رہا تھا۔ اُسے یہ بات اُس وقت تک معلوم نہ تھی جب تک خداوند کا رُؤیا اُسے نہ دیا گیا۔ اب جب اُس نے مقدِس کی پاکیزگی اور جلال کو دیکھا تو اُس کی حکمت اور صلاحیتیں کس قدر حقیر معلوم ہوئیں۔ وہ کس قدر نااہل تھا! مقدس خدمت کے لیے کس قدر ناموزوں! اُس کا اپنے بارے میں نظریہ رسول پولس کے الفاظ میں یوں ظاہر کیا جا سکتا تھا، ‘ہائے مجھ بدحال انسان پر! مجھے اس موت کے بدن سے کون رہائی دے گا؟’»
“But relief was sent to Isaiah in his distress. ‘Then flew one of the seraphims unto me, having a live coal in his hand, which he had taken with the tongs from off the altar: And he laid it upon my mouth, and said, Lo, this hath touched thy lips; and thine iniquity is taken away, and thy sin purged.” Isaiah 6:6, 7.
“But Isaías-pe ñembopy’aguapy oñemondo ijejopy vai jave. ‘Upémarõ peteĩ serafín oveve che rendápe, ipope oguerekóvo peteĩ tatáre oikovéva, ojagarrava’ekue tenaz reheve altar ári guive; ha omoĩ che jurúre, ha he’i: Péina, kóva opoko nde rembe’ýre; ha nde rekoaña ojeipe’a ndehegui, ha nde angaipa oñemopotĩ.’ Isaías 6:6, 7.
“The vision given to Isaiah represents the condition of God’s people in the last days. They are privileged to see by faith the work that is going forward in the heavenly sanctuary. ‘And the temple of God was opened in heaven, and there was seen in his temple the ark of his testament.’ As they look by faith into the holy of holies, and see the work of Christ in the heavenly sanctuary, they perceive that they are a people of unclean lips,—a people whose lips have often spoken vanity, and whose talents have not been sanctified and employed to the glory of God. Well may they despair as they contrast their own weakness and unworthiness with the purity and loveliness of the glorious character of Christ. But if they, like Isaiah, will receive the impression the Lord designs shall be made upon the heart, if they will humble their souls before God, there is hope for them. The bow of promise is above the throne, and the work done for Isaiah will be performed in them. God will respond to the petitions coming from the contrite heart.
ئۇيغۇر يازمىسىغا ئىسائىياگە بېرىلگەن ۋەھىي، ئاخىرقى كۈنلەردىكى خۇدانىڭ خەلقىنىڭ ھالىتىنى ئىپادىلەيدۇ. ئۇلارغا ئىمان ئارقىلىق ساماۋى مۇقەددەس جايدا داۋام قىلىۋاتقان خىزمەتنى كۆرۈش ئىمتىيازى بېرىلگەن. «ۋە خۇدانىڭ ئىبادەتخانىسى ئاسماندا ئېچىلدى، ۋە ئۇنىڭ ئىبادەتخانىسىدا ئۇنىڭ ئەھدىسىنىڭ ساندۇقى كۆرۈلدى.» ئۇلار ئىمان ئارقىلىق ئەڭ مۇقەددەس جايغا نەزەر سېلىپ، ساماۋى مۇقەددەس جايدىكى مەسىھنىڭ خىزمىتىنى كۆرگەنلىرىدە، ئۆزلىرىنىڭ ناپاك لەۋلىك بىر خەلق ئىكەنلىكىنى تونۇپ يېتىدۇ،—لەۋلىرى كۆپىنچە بىھۇدە سۆزلەرنى قىلغان، ۋە ئىقتىدارلىرى مۇقەددەس قىلىنىپ خۇدانىڭ شان-شەرىپى ئۈچۈن ئىشلىتىلمىگەن بىر خەلق ئىكەنلىكىنى. ئۇلار ئۆزلىرىنىڭ ئاجىزلىقى ۋە لايىق ئەمەسلىكىنى، مەسىھنىڭ شانلىق خاراكتېرىدىكى پاكلىق ۋە سۆيۈملۈككە سېلىشتۇرغاندا، ئەلۋەتتە ئۈمىدسىزلەنسە بولىدۇ. بىراق ئەگەر ئۇلار، ئىسائىياگە ئوخشاش، رەبب قەلب ئۈستىگە سالماقچى بولغان تەسىرنى قوبۇل قىلسا، ئەگەر جانلىرىنى خۇدا ئالدىدا تۆۋەن تۇتسا، ئۇلار ئۈچۈن ئۈمىد بار. ۋەدەنىڭ قوساقى تەخت ئۈستىدە تۇرۇپتۇ، ۋە ئىسائىيا ئۈچۈن قىلىنغان ئىش ئۇلارنىڭ ئىچىدىمۇ ئەمەلگە ئاشۇرۇلىدۇ. خۇدا سۇنۇق كۆڭۈلدىن كۆتۈرۈلگەن تىلەكلەرگە جاۋاب بېرىدۇ.
“The object of this great and solemn work of God is to gather together the sheaves for the heavenly garner; for the earth is to be filled with the glory of the Lord. Then let none be dismayed as they see the prevailing wickedness and hear the language coming from unclean lips. When the powers of darkness set themselves in array against the people of God; when Satan shall muster his forces for the last great conflict, and his power seems to be great and almost overwhelming, [then] the clear view of the divine glory, the throne high and lifted up, arched with the bow of promise, will give comfort, assurance, and peace.” Review and Herald, December 22, 1896.
“Ejeeyyi fi hojii guddaa fi ulfinaa qabu kanaa kan Waaqayyoo taʼe, gabbatawwan gara kuusaa samiiitti walitti qabuu dha; lafti guutuunis ulfina Gooftaatiin guutamuu qabdi. Kanaafuu, hamminni babalʼataa akka jiran yommuu argitan, afaan xuraaʼaa irraa dubbii bahu yommuu dhageessan, namni tokko illee hin sodaatiin. Yommuu humnoonni dukkanaa sabni Waaqayyoo irratti hiriiran; yommuu Seexanni waraana isaa walitti qabee wal’aansoo guddaa isa dhumaa sanaaf of qopheessu, humni isaas guddaa fi jechuun ni dandaʼama akka nama cabsu taʼee yommuu mulʼatu, [sana keessaa] mulʼanni ifaa ulfina waaqayyoo, teessoo mootummaa ol kaafamee ol irratti ol qabame sanaa, qarcasa abdii sanaan marfame, jajjabina, mirkaneessa, fi nagaa ni kenna.” Review and Herald, December 22, 1896.
The vision “represents the condition of God’s people in the last days.” God’s people in the last days are Laodiceans.
نبوءة الرؤيا «تمثّل حالة شعب الله في الأيام الأخيرة». وشعب الله في الأيام الأخيرة هم اللادوكيون.
And unto the angel of the church of the Laodiceans write; These things saith the Amen, the faithful and true witness, the beginning of the creation of God; I know thy works, that thou art neither cold nor hot: I would thou wert cold or hot. So then because thou art lukewarm, and neither cold nor hot, I will spue thee out of my mouth. Because thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked: I counsel thee to buy of me gold tried in the fire, that thou mayest be rich; and white raiment, that thou mayest be clothed, and that the shame of thy nakedness do not appear; and anoint thine eyes with eyesalve, that thou mayest see.
دەربارەی فریشتەی کڵێسای لاودیکییان بنووسە: ئەمانەن ئەوەی ئامین دەفەرمووێت، ئەو شایەتی دڵسۆز و ڕاست، سەرەتای بەدیهێنانی خودا؛ کارەکانت دەزانم، کە نە ساردیت و نە گەرمیت: ئارەزووم دەکرد سارد یان گەرم بوایت. کەواتە چونکە گەرمەلاویت، و نە ساردیت و نە گەرمیت، لە دەمم دەرتدەکەمەوە. چونکە دەڵێیت، من دەوڵەمەندم، و سامانم زۆر بووە، و پێویستیم بە هیچ نییە؛ و نازانیت کە تۆ بەدحاڵیت، و بێچارەیت، و هەژاریت، و کوێریت، و ڕووتیت: ئامۆژگارییت دەکەم لەمەوە لام بکرڕیت، زێڕی تاقیکراو لە ئاگر، تاکو دەوڵەمەند بیت؛ و جل و بەرگی سپی، تاکو بپۆشرێیت، و شەرمەزاریی ڕووتییەکەت دەرنەکەوێت؛ و چاوەکانت بە دەرمانی چاو مەڵە، تاکو ببینیت.
As many as I love, I rebuke and chasten: be zealous therefore, and repent. Behold, I stand at the door, and knock: if any man hear my voice, and open the door, I will come in to him, and will sup with him, and he with me. To him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne.
Мен яратканнарымны фаш итәм һәм җәзалыйм; шуңа күрә көнләшүле бул һәм тәүбә ит. Менә, Мин ишек төбендә торам һәм шакыйм: әгәр берәрсе Минем тавышымны ишетеп ишекне ачса, Мин аның янына керермен һәм аның белән ашармын, ул да Минем белән. Җиңүчегә Мин Үз тәхетемдә Үзем белән утырырга рөхсәт итәрмен, ничек Мин дә җиңеп, Атама белән Аның тәхетендә утырдым.
He that hath an ear, let him hear what the Spirit saith unto the churches. Revelation 3:14–22.
Ухо имеющий да слышит, что Дух говорит церквам. Откровение 3:14–22.
“The message to the church of the Laodiceans is a startling denunciation, and is applicable to the people of God at the present time.
“ᎴᎣᏗᏏᏯ ᎢᎦᎵᏍᏗ ᏫᏓᏟᎶᏍᏗ ᎠᏓᏅᏙ ᎤᎵᏍᏆᏂᎪᏗ ᎠᏗᏍᎩ ᎤᏁᎳᏅᎯ ᎤᏪᏥ ᎠᏁᎯ ᎪᎯ ᎢᏳᏍᏗ ᎾᎯᳳ ᎾᏍᎩ ᎤᏂᏣᏘ ᎠᏂᎦᏔᎲ ᎠᏂᎵᏍᏓᏴᏁᎯ ᎨᏒ ᎾᏍᎩ ᎠᏎ ᎤᏙᎯᏳᎯ ᎤᎵᏍᏔᵂᏗ ᎾᎿᎭ ᎠᏂᏁᎯ።”
“‘And unto the angel of the church of the Laodiceans write: These things saith the Amen, the faithful and true Witness, the beginning of the creation of God; I know thy works, that thou art neither cold nor hot: I would thou wert cold or hot. So then because thou art lukewarm, and neither cold nor hot, I will spew thee out of My mouth. Because thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked.’
“‘Na angheldi Laodicea markak iglesya-manak qelam isoq: Hekan oqaiksa Amen, emekli aqqi tazqan Shahid, na God-um yaratqenniŋ ibtidaiyi: Men seniŋ amallariŋni bilim, sen na soğuq emes, na issiq; kaşki sen soğuq bolsaŋ yaki issiq bolsaŋ. Şundaq iken, sen ilıq bolğaniŋ üčün, na soğuq we na issiq bolğaniŋ üčün, seni Öz ağzimdin qusup taşlaymen. Çünki sen, Men baymen, mal-dünya bilen köpäydim, hich nersege muhtaj emesmen, deysen; we bilmeysenki, sen bechare, biçarehal, faqir, kör, we yalaŋaçsən.’”
“The Lord here shows us that the message to be borne to His people by ministers whom He has called to warn the people is not a peace-and-safety message. It is not merely theoretical, but practical in every particular. The people of God are represented in the message to the Laodiceans as in a position of carnal security. They are at ease, believing themselves to be in an exalted condition of spiritual attainments. ‘Because thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked.’
“'Yihowaan asitti nu argisiisa ergaan tajaajiltoota inni saba akeekkachiisuuf waameen saba Isaatti baatamu ergaa nagaa fi nageenya jedhu akka hin taane. Inni yaad-rimee qofa utuu hin taʼin, waan hundumaan hojii irratti hojiirra oolu dha. Saba Waaqayyoo ergaa Laaʼodiiqeyaa warraatti keessatti akka warra nageenya foonii keessa jiranitti bakka buufamaniiru. Isaan boqonnaa keessa jiru; of isaanii sadarkaa ol'aanaa milkaa'ina hafuuraatti ga'aniiru jedhanii amanu. ‘Ati, Ani sooressa, qabeenyaan dabalameera, homaa na hin barbaachisu jetta; garuu ati nama hamaa, nama nama gaddisiisu, hiyyeessa, jaamaa, qullaa akka taate hin beektu.’
“What greater deception can come upon human minds than a confidence that they are right when they are all wrong! The message of the True Witness finds the people of God in a sad deception, yet honest in that deception. They know not that their condition is deplorable in the sight of God. While those addressed are flattering themselves that they are in an exalted spiritual condition, the message of the True Witness breaks their security by the startling denunciation of their true condition of spiritual blindness, poverty, and wretchedness. The testimony, so cutting and severe, cannot be a mistake, for it is the True Witness who speaks, and His testimony must be correct.
«कुनै पनि मानिसका मनमाथि यसभन्दा ठूलो छल के आउन सक्छ, कि तिनीहरू सबै प्रकारले गलत हुँदा पनि आफूहरू सही छौँ भन्ने भरोसा राखून्! सत्य साक्षीको सन्देशले परमेश्वरका जनहरूलाई एक दुःखद छलभित्र फेला पार्दछ, तापनि तिनीहरू त्यस छलमा इमानदार छन्। तिनीहरूलाई थाहा छैन कि परमेश्वरको दृष्टिमा तिनीहरूको अवस्था दयनीय छ। जसलाई सम्बोधन गरिएको छ, तिनीहरू आफूहरू उच्च आध्यात्मिक अवस्थामा छौँ भनेर आत्म-प्रशंसा गरिरहेकै बेला, सत्य साक्षीको सन्देशले तिनीहरूको आध्यात्मिक अन्धोपन, दरिद्रता, र दीनतापूर्ण अवस्थाको स्तब्ध पार्ने निन्दा प्रकट गरेर तिनीहरूको सुरक्षाभावलाई भङ्ग गर्दछ। यो गवाही, यति छेड्ने र कठोर भएकाले, भूल हुन सक्दैन, किनकि बोल्नुहुने सत्य साक्षी नै हुनुहुन्छ, र उहाँको गवाही अवश्य सही हुनुपर्छ।»
“It is difficult for those who feel secure in their attainments, and who believe themselves to be rich in spiritual knowledge, to receive the message which declares that they are deceived and in need of every spiritual grace. The unsanctified heart is ‘deceitful above all things, and desperately wicked.’ I was shown that many are flattering themselves that they are good Christians, who have not a ray of light from Jesus. They have not a living experience for themselves in the divine life. They need a deep and thorough work of self-abasement before God before they will feel their true need of earnest, persevering effort to secure the precious graces of the Spirit.” Testimonies, volume 3, 252, 253.
«باراندايىن مەمۇنسىز بولغان، ۋە ئۆزلەرنى روھىي بىلىمدە باي دەپ ئىشىنىدىغانلار ئۈچۈن، ئۆزلىرىنىڭ ئالدانغانلىقىنى ۋە ھەربىر روھىي مېھىر-شەپقەتكە مۇھتاج ئىكەنلىكىنى جاكارلايدىغان بۇ خەۋەرنى قوبۇل قىلىش قىيىندۇر. مۇقەددەس قىلىنمىغان قەلب “ھەممە نەرسىدىن بەك ئالدامچى ۋە چەكتىن تاشقىرى ياماندۇر.” ماڭا كۆرسىتىلدىكى، نۇرغۇنلار ئۆزلىرىنى ياخشى مەسىھىيىلەر دەپ مەدھىيەلەۋاتىدۇ، ئەمما ئۇلاردا ئەيسادىن كەلگەن بىر نۇر چاقنىشىمۇ يوق. ئۇلاردا ئىلاھىي ھاياتتا ئۆزلىرىگە خاس تىرىك تەجرىبە يوق. روھنىڭ قىممەتلىك مېھىر-شەپقەتلىرىگە ئېرىشىش ئۈچۈن جىددىي ۋە ئۈزلۈكسىز تىرىشچانلىق قىلىشقا بولغان ھەقىقىي ئېھتىياجىنى ھېس قىلىشتىن ئىلگىرى، ئۇلارغا خۇدا ئالدىدا ئۆزىنى چوڭقۇر ۋە تولۇق پەسەيتىش ئىشى زۆرۈردۇر.» Testimonies, volume 3, 252, 253.
Once Isaiah was converted out of his Laodicean condition, he volunteered to take the final warning message to the world. Verse three of chapter six connects Isaiah’s prophetic history with the prophetic history of Revelation eighteen when the angel descends and lightens the earth with its glory.
Tɛ yiŋi lā, ka Isaia zɔrɛ o mɛŋa ninsaal Laodikea n-tɛlɛbɔgɔ la ni, o boodi ka o ga kɛŋɛ nɔŋa sɔŋsɔŋ dɔɔgɔ la nɛ duniya la. Kɔlɔŋ tɛrɛhɛŋa ayi’ɔɔrɔ la ayinuŋ Chapter ayia la pɔɔsɛ Isaia nɔŋa nabii-maanɔɔgɔ la nɛ Wahi la chapter pihinii ayi’ɛnɛ la nɔŋa nabii-maanɔɔgɔ la, ka malɛka la sigi na ka o yiilaari la vɔɔre tɛŋa la nɛ o zɔri la.
And after these things I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. Revelation 18:1.
Chaynaqakuna qhipanmi huk ángel janaj pachamanta uraykamushajta rikurqani, jatun atiyniyoqta; paypa k’anchayninwanqa kay pacha qhantichisqa karqa. Apocalipsis 18:1.
Isaiah is representing God’s people during the time when the angel of Revelation eighteen descends, for when he was taken into the heavenly sanctuary, he heard the seraphim proclaiming “Holy, holy, holy, is the Lord of hosts: the whole earth is full of his glory.” Isaiah, as with John in the Revelation, represent God’s people who proclaim the final warning message. John called God’s people “the remnant” and Isaiah referred to them as “a tenth,” or a tithe. The root word in the Hebrew means “to tithe.”
Исаия представляет народ Божий в то время, когда нисходит ангел из восемнадцатой главы Откровения, ибо, когда он был взят в небесное святилище, он слышал, как серафимы провозглашали: «Свят, свят, свят Господь Саваоф; вся земля полна славы Его». Исаия, как и Иоанн в Откровении, представляет народ Божий, возвещающий последнюю весть предостережения. Иоанн назвал народ Божий «остатком», а Исаия именовал его «десятиной», или десятой частью. Корневое слово в еврейском языке означает «давать десятину».
The prophetic question of “how long?” that Isaiah asked is asked repeatedly in God’s word (and for brevity’s sake, the answer for the question of “how long?” is that it marks the arrival of the national Sunday law in the United States.) According to Ellen White, at that time “national apostasy will be followed by national ruin,” and according to Isaiah it is when “the cities be wasted without inhabitant, and the houses without man, and the land be utterly desolate, And the Lord have removed men far away, and there be a great forsaking in the midst of the land.” The “great forsaking in the midst of the land” is the “many” who are overthrown at the Sunday Law according to Daniel 11:41. These are the persons of Isaiah six and Matthew thirteen that have eyes, but don’t see and have ears, but don’t hear, and also those in Revelation three that refuse the counsel to the Laodicean church.
ᎠᏙᎴᎰᏍᎬ ᎤᏛᏛᎢ “ᎢᎳᎪ ᎢᏯᏍᏗ?” ᎡᏏᏯ ᎤᏛᏛᎢ, ᎠᏎ ᎤᏣᏔ ᎠᏥᏛᏛᎭ ᎤᏁᎬ ᎠᎴ ᎦᏃᎮᏍᎬ ᎠᎬᏱ ᎤᏁᎬᎢ ᎥᎩ (ᎠᎴ ᎤᏍᏗ ᎢᏳᎨᏒ ᏧᏓᎴᏅᏛ ᏱᎩ, “ᎢᎳᎪ ᎢᏯᏍᏗ?” ᎤᏛᏛᎢ ᎤᏁᎦ ᎾᎯᏳ ᎠᎵᏍᎪᎸᏙᏗ ᎤᏍᏆᏂᎪᏗ ᏍᎩᎾᎨᏒ ᎠᎹᏰᏟ ᎤᎾᏓᏡᎬ ᎠᏍᏚᎩᏂ ᎠᏰᎵ ᏄᎾᏓᏡᎬᎢ.) ᎡᎵᏂ ᏫᎦᏥ ᎤᏬᏂᏍᎬ ᎠᎵᏍᎪᎸᏙᏗ ᎾᎯᏳ “ᎤᏓᏡᎬ ᎤᏂᏲ ᎠᏓᏅᏙᏗ ᎣᏂ ᎠᏍᏆᏂᎪᏗ ᎤᏂᏲ ᎤᏲᎱᏍᏗ ᎤᏩᏒ ᎤᏃᎴᎲᏍᏗ,” ᎠᎴ ᎡᏏᏯ ᎤᏬᏂᏍᎬ ᎾᎯᏳ ᎨᏥᏅᏩᏁᎸ ᎦᏚᎲ ᏄᎾᏚᎲᎾ ᎾᏍᎩ ᎤᏪᏥᏍᎬ ᏂᎨᎬᎾ, ᎠᎴ ᏓᏓᏁᎸ ᏄᏜᏏᎾ ᎠᏍᎦᏯ, ᎠᎴ ᎦᏙᎯ ᎤᏣᏘ ᏱᏄᏬᎵᏤᎸ; ᎠᎴ ᏱᎰᏩ ᏴᏫ ᎢᏅ ᏂᏚᏰᎪᎲᎯ ᏱᎩ, ᎠᎴ ᎤᏣᏘ ᎤᎾᏓᏓᎴᏅᏛ ᎦᏙᎯ ᎠᏰᎵ ᎠᏰᎵ ᏳᏓᎴᎾ.” “ᎤᏣᏘ ᎤᎾᏓᏓᎴᏅᏛ ᎦᏙᎯ ᎠᏰᎵ ᎠᏰᎵ ᏳᏓᎴᎾ” ᎾᏍᎩ “ᎤᏂᏣᏘ” ᎠᏥᏍᎦᎩᎡᎸ ᏂᎦᎵᏍᏔᏅ ᏧᎾᏓᏅᏒ ᎾᎯᏳ ᏍᎩᎾ ᎤᎾᏓᏡᎬ ᏕᎧᎿᎭᏂᏛ 11:41 ᎠᏂᏙᎯᏳ. ᎯᎠ ᎾᏍᎩ ᏴᏫ ᎡᏏᏯ 6 ᎠᎴ ᎹᏚ 13 ᎠᏁᎯ, ᎾᏍᎩ ᏗᎦᎿᎭᏍᎬ ᏗᎾᏘᏅᏙ, ᎠᏎ ᏂᎪᎩᏍᎬᎾ, ᎠᎴ ᏓᎾᏛᎩᏍᎬ ᏗᎾᏓᏴᎵᎢ, ᎠᏎ ᏂᎨᎪᎲᎾ, ᎠᎴ ᎾᏍᏉ ᎾᏍᎩ ᎠᏥᎾᏄᎪᏫᏎᎸ 3 ᎠᏂᏙᎯᏳ ᎾᏍᎩ ᎬᏩᎬᏩᎵᏍᏗ ᏂᏓᏂᏂᎸᎬᎾ ᎴᎣᏗᏏᏯ ᎾᏍᎩ ᎤᎾᏓᏡᎬ ᏧᏓᎵᏏᎶᏗᎢ.
He shall enter also into the glorious land, and many countries shall be overthrown: but these shall escape out of his hand, even Edom, and Moab, and the chief of the children of Ammon. Daniel 11:41
Tiyayna kushmiq allin llaqtamanpas, achka llaqtakunataq urmachisqa kanqa; ichaqa kaykunaqa makinmanta qispinqaku, Edom, Moab, chaymanta Ammonpa churinkunapa umalliqninkunapas. Daniel 11:41
Isaiah had a vision of Jesus Christ in His sanctuary, as did John in the Revelation. Isaiah represents the “tenth” or tithe that “returns” and “shall be eaten” as a tree. The Hebrew word translated as “eaten” means to consume by fire. Yet the “tenth” have a “substance” within them that the fire does not consume. Evidently nine-tenths did not have that substance? The fire represented as eating up and consuming the teil and oak tree is the fire of the Messenger of the Covenant who comes suddenly to His temple in the book of Malachi.
ئەشەعیا لە پەرستنگای خۆیدا بینینی عیسی مەسیحی کرد، وەک یوحەناش لە مەکاشفەدا کردی. ئەشەعیا نوێنەرایەتی «یەک لە دە» یان عوشر دەکات، ئەوەی «دەگەڕێتەوە» و «وەک دارێک دەخورێت». وشەی عیبرییەکەی وەرگێڕدراو بە «دەخورێت» واتای سووتاندن و لەناوبردن بە ئاگر دەگەیەنێت. بەڵام «یەک لە دە» لە ناویاندا «ماددەیەک» هەیە کە ئاگر ناڵواتەوە. بە دیارە نۆ لە دە ئەو ماددەیان تێدا نەبوو؟ ئەو ئاگرەی کە وەک خواردنەوە و لەناوبردنی دارەکانی تەیل و بەڕوو نیشان دراوە، ئاگری ئەو نێردراوی پەیمانەیە کە لە پەرتوکی مەلاخیدا بە خێرایی دێتە پەرستنگاکەی خۆی.
Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the Lord of hosts.
Wò, m ap voye mesaje mwen an, e l ap pare chemen an devan mwen; epi Senyè a, sila nou chèche a, va vini toudenkou nan tanp li a, sètadi mesaje alyans lan, sila nou pran plezi nan li a: wò, l ap vini, se Seyè ki gen tout lame yo ki di sa.
But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire, and like fullers’ soap: And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years. Malachi 3:1–4.
Maca yaaka ba waare galle ñaawo mum? Kañ mooy taxaw bu feeñee? Ndaxte moom mel na ni safara bu setalikat di laab, te mel it ni saabu fuller yi: Dina toog ni setalikat ak sellaalkat xaalis: dina sellaal doom Lewi yi, te seetal leen ni wurus ak xaalis, ngir ñu jébbal Boroom bi sarax bu jub. Noonu sarax Yuda ak Yerusalem dina neex Boroom bi, ni ci fan yu yàgg ya, ak ni ci at yu jëkk ya. Malasi 3:1–4.
Isaiah’s tenth, (which is a tithe) is also Malachi’s “offering in righteousness.” Malachi’s offering is God’s people, represented as “the sons of Levi” who are purified by fire to produce an “offering in righteousness” and those who are “eaten” by fire in Isaiah’s testimony are the tenth, or a tithe.
تیبۆ نەهەمی یەشعیا، (کە عشریشە) هەروەها «پێشکەشکراوی بە ڕاستودروستی»ی مەلاخییە. پێشکەشکراوی مەلاخی گەلی خودایە، کە وەک «کوڕانی لاوی» نیشان دراون، ئەوانەی بە ئاگر پاک دەکرێن تاکو «پێشکەشکراوێک بە ڕاستودروستی» بەرهەم بهێنن؛ و ئەوانەی لە شایەتیی یەشعیا دا بە ئاگر «دەخوردرێن» هەمان تیبۆن، یان عُشرن.
According to the grace of God which is given unto me, as a wise masterbuilder, I have laid the foundation, and another buildeth thereon. But let every man take heed how he buildeth thereupon. For other foundation can no man lay than that is laid, which is Jesus Christ. Now if any man build upon this foundation gold, silver, precious stones, wood, hay, stubble; Every man’s work shall be made manifest: for the day shall declare it, because it shall be revealed by fire; and the fire shall try every man’s work of what sort it is. 1 Corinthians 3:10–13.
Ka Ɛsɛ Nyankopɔn adom a wɔde ama me no, sɛ ɔdansifo panyin a ɔwɔ nyansa no, mede fapem no ato hɔ, na obi foforo nso resi so. Nanso ma obiara nhwɛ yiye sɛnea osi si so no. Na obiara rentumi nto fapem foforo biara nka nea wɔato dedaw no ho, na saa fapem no ne Yesu Kristo. Na sɛ obi si saa fapem yi so de sikakɔkɔɔ, dwetɛ, aboɔden abo, nnua, sare, anwea; obiara adwuma no bɛda adi pefee; efisɛ da no bɛma ahu no, efisɛ wɔbɛda no adi denam ogya so; na ogya no bɛsɔ obiara adwuma ahwɛ sɛnea ɛte. 1 Korintofo 3:10–13.
Paul here declares that every man’s works will be revealed by “fire”. In Malachi the fire burns away the dross. In Isaiah the purification of the “tenth” takes place “when” they cast off their leaves. Leaves are a symbol of hidden sin, pretension and presumption as testified to by Adam and Eve.
Ayawul Pawulo batii hojii nama hundumaa “ibiddaan” in mulʼata. Keessatti Malakiitti ibiddi xurii guba keessaa balleessa. Keessatti Isaayyaas qulqulleeffamuun “kutaa kudhanaffaa” “yeroo” isaan baala isaanii of irraa gataniitti raawwatama. Baalli akka Addaamii fi Hewwaan ragaa baʼanitti cubbuu dhokataa, of fakkeessuu fi of-tuulummaa agarsiisa.
Isaiah’s “tenth” have a substance in them that cannot be burnt away, and that substance is the “holy seed”. They have Christ within them, the hope of glory. Isaiah is a “holy seed” himself and also the “tenth” that he identifies. Both the “holy seed” and the “tenth” return from a Laodicean condition to the Philadelphian condition through the Revelation of Jesus Christ in His sanctuary.
Ayasayiaspa “chunka” nisqaqa ukhupi mana ruphaywan chinkachisqa kayniyuqmi, chay kayniytaq “qullqasqa muhu” nisqam. Paykunapiqa Cristomi tiyan, yupaychasqa kachayninpa suyaynin. Ayasayiasqa kikinmi “qullqasqa muhu”, hinallataq pay kikinqa chay riqsichisqan “chunka” nisqapas. “Qullqasqa muhu” nisqapas, “chunka” nisqapas, Laodicea hina kasqankumanta Filadelfia hina kasqaman kutimunku Jesucristoq sut’inchasqanwan, paypa santuarionpi.
The vision of God’s glory that causes Isaiah to cry out that he is undone, that he is a person that is unclean and a sinner in need of forgiveness, takes place in the heavenly sanctuary when the trees cast off their leaves. The word “cast” means to “throw out”, or to “cut down” a tree. The casting out of Laodicea is here represented. A “tenth” or remnant will go through the cleansing “fire” brought about by Malachi’s Messenger of the Covenant, thus having their human works spiritually burnt away, and thus leaving only “the substance” that can’t be burnt away which is the “Holy Seed”. Those that refuse to hear will be cast off like dead dry leaves, or spewed out of the mouth of the Lord.
Уяўленне славы Божай, якое прымушае Ісаю ўсклікнуць, што ён загінуў, што ён чалавек нячысты і грэшнік, які мае патрэбу ў прабачэнні, адбываецца ў нябесным свяцілішчы тады, калі дрэвы скідваюць сваё лісце. Слова “скідаюць” азначае “выкідваць”, або “ссякаць” дрэва. Тут прадстаўлена адкіненне Лаадыкіі. “Дзесяціна” або астатак пройдзе праз ачышчальны “агонь”, учынены Пасланнікам Запавету Малахіі, і такім чынам іх чалавечыя справы будуць духоўна спалены, пакінуўшы толькі “істоту”, якую нельга спаліць, а гэта — “Святое Семя”. Тыя ж, хто адмаўляецца слухаць, будуць адкінуты, як мёртвае сухое лісце, або вывяргнуты з вуснаў Госпада.
Jesus is the Holy Seed, and a seed has all the necessary DNA to produce the entire plant. The Word of God is a seed, and therefore the first mention of a thing in the Word of God contains all the information necessary to bring that subject to full maturity in the believer, if rightly understood.
Jesús es la Simiente Santa, y una semilla posee todo el ADN necesario para producir la planta entera. La Palabra de Dios es una semilla, y por lo tanto la primera mención de algo en la Palabra de Dios contiene toda la información necesaria para llevar ese tema a su plena madurez en el creyente, si se entiende correctamente.
Isaiah chapter six identifies a people who will not “hear” in the time period when you MUST hear in order to be blessed with the message of the Revelation of Jesus Christ. The people who Jesus referred to were the chosen people of God, they were His wife, they were His covenant people, they were ancient Israel.
यशायाह अध्याय छः ऐसे लोगों की पहचान कराता है जो उस काल में “न सुनेंगे,” जब यह आवश्यक है कि तुम सुनो, ताकि तुम्हें यीशु मसीह के प्रकाशन के सन्देश का आशीर्वाद प्राप्त हो। जिन लोगों का उल्लेख यीशु ने किया, वे परमेश्वर के चुने हुए लोग थे; वे उसकी पत्नी थे; वे उसकी वाचा के लोग थे; वे प्राचीन इस्राएल थे।
Ancient Israel or the first Israel typifies modern Israel or the last Israel. The people of God at the end of the world are Seventh-day Adventists, His chosen people, His wife, His covenant people—modern Israel. The witness of Isaiah’s history, combined with the history of Christ, provides two witnesses that establish that at the end of the world Seventh-day Adventism will be in a lost and unsaveable “condition” represented in the message to Laodicea.
Իսրայէլի հինը, կամ առաջին Իսրայէլը, նախատիպն է արդի Իսրայէլի, կամ վերջին Իսրայէլի։ Աշխարհի վախճանին Աստուծոյ ժողովուրդը Յոթներորդ օրուան ադվենտիստներն են՝ Իր ընտրեալ ժողովուրդը, Իր կինը, Իր ուխտի ժողովուրդը՝ արդի Իսրայէլը։ Եսայիայի պատմութեան վկայութիւնը, Քրիստոսի պատմութեան հետ միացած, երկու վկաներ կու տան, որոնք հաստատում են, թէ աշխարհի վախճանին Յոթներորդ օրուան ադվենտիզմը պիտի գտնուի կորսուած եւ անփրկելի «վիճակի» մը մէջ, ինչպէս ներկայացուած է Լաւոդիկիոյն ուղղուած պատգամին մէջ։
They are not actually unsaveable, but simply unsaveable in their Laodicean condition, as was Isaiah before his experience and as were the Jews of Christ’s history.
Na gân te takzîvane ne, lê tenê di rewşa xwe ya Laodiceyayî de ne takzîvane in, wekî ku Îşaya berî ezmûna xwe bû û wekî ku Cihû di dîroka Mesîh de bûn.
One of the things a Laodicean must “hear” is the parable of the Sower. He must “hear” in that parable that the Word of God is a “seed”, a holy seed. When that is “heard”, then there is a foundation laid that begins to open up the secret message of Revelation, for that message is wrapped up in the profound recognition that Jesus is the Alpha and Omega, the First and the Last, the Beginning and Ending. To understand the relationship of the end with the beginning includes understanding that Jesus is the Word, and He is the Seed.
لە شتەکانێک کە دەبێت لاودیسیاێک «ببیستێت» مەتەڵی تۆوەرەکەیە. دەبێت لەو مەتەڵەدا «ببیستێت» کە وشەی خودا «تۆو»ێکە، تۆوێکی پیرۆز. کاتێک ئەوە «بیسترا»، ئەوا بناغەیەک دادەنرێت کە دەست پێ دەکات نامەی نهێنیی ئاشکراکردنەوە بکاتەوە، چونکە ئەو پەیامە لە ناو ناسینێکی قووڵدا پێچرابووەتەوە کە عیسا ئەلفا و ئۆمێگایە، یەکەم و دوایینە، دەستپێک و کۆتایییە. بۆ تێگەیشتن لە پەیوەندیی کۆتایی لەگەڵ دەستپێکدا، پێویستە تێگەیشتن بەوەش هەبێت کە عیسا وشەیە، و ئەو تۆوە.
In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made by him; and without him was not anything made that was made. In him was life; and the life was the light of men. And the light shineth in darkness; and the darkness comprehended it not. John 1:1–5.
Allin qallariypi kāran Simi, hinaspataq Simi Dioswan kasharan, hinaspataq Simiqa Diosmi karan. Chaylla qallariypi Dioswan kasharan. Llapa imapas paynintam ruwasqa karan; paymanta mana kaqtaqa mana imapas ruwasqachu karan. Paypi kawsaymi karan; chay kawsayqa runakunapaq k’anchaymi karan. Hinaspataq chay k’anchayqa tutayaypi llipin; tutayaytaq mana atirqachu chayta unanchayta. Juan 1:1–5.
Now to Abraham and his seed were the promises made. He saith not, And to seeds, as of many; but as of one, And to thy seed, which is Christ. Galatians 3:16.
ئەم بەڵێنانە بۆ ئیبراهیم و تۆوەکەی دران. ناڵێت: «و بۆ تۆوەکان»، وەک لەبارەی زۆرانەوە؛ بەڵکو وەک لەبارەی یەکێک: «و بۆ تۆوەکەت»، کە مەسیحە. گەلاتیا 3:16.
To understand the relationship with the end and the beginning requires the understanding of the “rule of first mention.” The rule of first mention identifies that the beginning of a subject is the most important reference for it contains the entire story, for as the Word of God it is a seed. The last reference is the second in importance in the sense that it is there that all the elements of the story are tied together leaving no loose ends. But it is the middle references on a subject that add the strength and clarity to the story, and in that sense the middle is as essential as the beginning or the ending.
ᎤᏬᎯᏳᎯ ᎠᏍᏆᏂᎪᏗ ᎠᎴ ᎢᎬᏱᏱ ᎤᏓᎴᎲᏍᎬ ᎤᎵᏍᏗ ᎤᏬᎵᏗᏱ ᎤᏚᎵ ᎬᏩᏛᏁᏗ “ᎢᎬᏱᏱ ᎤᏃᎮᏍᎬ ᎤᏓᏅᏘ ᎠᏍᏆᏂᎪᏗ” ᎦᏛᎦ. ᎢᎬᏱᏱ ᎤᏃᎮᏍᎬ ᎤᏓᏅᏘ ᎠᏍᏆᏂᎪᏗ ᎬᏗᏍᎬ ᎾᏍᎩ ᎠᏰᎸ ᎤᏓᎴᎲᏍᎬ ᎤᎵᏂᎩᏛ ᎤᏁᎳᏅᎯ ᎤᏁᎬ ᎨᏒᎢ, ᎾᏍᎩ ᎤᏂᎪᎵᏰᏗ ᎤᏃᎮᏍᎬ ᎾᏥᎸᏉᏗ ᎤᏓᏣᎴᎩ ᎤᏮᏍᏗ ᏥᎩ; ᎤᏁᎳᏅᎯ ᎧᏃᎮᏛ ᎨᏒ ᎤᏦᏍᎬ ᏓᏟᎶᏍᏗ ᎤᏤᏍᏛ ᎤᏍᎦᏎᏍᏗ ᎠᏰᎸ ᎤᎵᏍᏔᏅ ᎨᏒ ᎠᎦᏔᎲᎢ. ᎤᎵᏍᏆᏗᏢ ᎤᏃᎮᏍᎬ ᎢᏳᏍᏗ ᎢᎬᏱᏱ ᎠᏍᏆᏂᎪᏗ ᎠᏍᏓᏩᏛᎢ ᎤᏍᏗ ᎠᏥᏰᎸᏍᎬ ᎾᎿ ᏂᎦᎥ ᎤᏓᏟᎶᏍᏔᏅ ᎤᏃᎮᏍᎬ ᎤᏓᏓᎸᏫᏍᏓᏁᎲ ᏂᎨᏒᎾ ᎤᎿᎭᎷᏍᏔᏅ ᎤᏃᎮᏍᎬ ᎤᏂᎪᎵᏰᏗ ᎬᏩᏓᏡᎬᎢ. ᎠᏎᏃ ᎠᏰᎸ ᎤᏃᎮᏍᎬ ᎠᏰᎵ ᎠᏍᏚᎢᏍᏗ ᎠᎴ ᎬᏃᎯᏳᏗ ᎤᏂᎪᎵᏰᏗ ᎤᏃᎮᏍᎬ ᎠᏓᏍᏕᎵᏍᎪᎢ; Ꮎ ᎢᏳᏍᏗᏍᎬᎢ ᎠᏰᎵ ᎠᏍᏗ ᎤᎵᏍᏗ ᎤᎵᏂᎩᏛ ᎨᏒ ᎢᎬᏱᏱ ᎠᎴ ᎤᎵᏍᏆᏗᏢ ᎢᏳᏍᏗᏉ.
There is much more to address on this subject, but returning to the passage in Matthew thirteen we can note that Jesus identified two classes of persons who hear or don’t hear. He identifies more than one way to not hear, but he then pronounces a blessing upon those that do hear.
Bu mevzuda ele alınacak daha pek çok husus vardır; fakat Matta on üçüncü bâbındaki pasaja dönersek, Îsâ’nın işiten yahut işitmeyen iki sınıf insanı ayırt ettiğini görebiliriz. İşitmemeye dair birden fazla hâl bulunduğunu belirtir; fakat ardından işitenler üzerine bir bereket ilân eder.
But blessed are your eyes, for they see: and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them. Hear ye therefore the parable of the sower. Matthew 13:16–18.
أما عيونكم فطوبى لها لأنها تُبصر، وآذانكم لأنها تسمع. فإني الحق أقول لكم: إن أنبياء كثيرين وأبرارًا اشتهوا أن يروا ما أنتم ترون ولم يروا، وأن يسمعوا ما أنتم تسمعون ولم يسمعوا. فاسمعوا أنتم إذًا مثل الزارع. متى 13:16–18.
Prophetically this “blessing” is therefore the very same blessing as Revelation 1:3:
Nay û pêşbînîyî, ev «bereket» heman bereketa Vahiy 1:3 ye:
Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand.
Саиден есть тот, кто читает, и те, кто слушает слова этого пророчества и хранит то, что в нём написано; ибо время близко.
Jesus’ reference in Matthew thirteen to Isaiah six, in conjunction with the writings of Ellen White, confirms that there are things that are seen and heard at the end of the world that were so tremendous that many righteous men and prophets desired to live in that period of time when the final warning message was to be unsealed, and that people would then “see” and “hear” them.
Matthew teke-a Jesus uteliah Isaiah pasal enam, tunggu korespondensia ho tulisan ni Ellen White, mangonfirmasi bahwa adong angka perkara na dipaida jala didengar di ujung dunia na songon i gogo dohot halongangan, sahat angka jolma partondion na sintong dohot angka nabi maol roha mangolu di tingki i, uju barita pangarimpingon na parpudi ingkon dibuka segelna, jala di tingki i jolma-jolma “marnida” jala “mambege” angka perkara i.
John was told to seal up what the “Seven Thunders” uttered in chapter ten, and in chapter twenty-two the pronouncement is made to “Seal not the sayings of the prophecy of this book: for the time is at hand.” The next verse identifies the close of human probation. Just before probation closes there is a pronouncement to unseal the “Seven Thunders”, which is the only passage in the book of Revelation that is sealed up at that time. Of the “Seven Thunders” we are informed that they represent the beginning and ending of Adventism.
Yuhanna’ya onuncu bölümde “Yedi Gök Gürültüsü”nün söylediklerini mühürlemesi söylendi; yirmi ikinci bölümde ise şu bildiri verilmektedir: “Bu kitabın peygamberlik sözlerini mühürleme; çünkü vakit yakındır.” Sonraki ayet, insanlık deneme süresinin kapanışını belirtmektedir. Deneme süresi kapanmadan hemen önce, “Yedi Gök Gürültüsü”nün mührünü açmaya dair bir bildiri verilir; bu, o zamanda Vahiy kitabında mühürlü olan tek pasajdır. “Yedi Gök Gürültüsü” hakkında ise, bunların Adventizmin başlangıcını ve sonunu temsil ettiği bize bildirilmektedir.
“The special light given to John which was expressed in the seven thunders was a delineation of events which would transpire under the first and second angels’ messages. . . .
“Ҷоноварии махсусе, ки ба Юҳанно дода шуд ва дар ҳафт раъду барқ ифода ёфт, тасвири рӯйдодҳое буд, ки таҳти паёмҳои фариштаи аввал ва дувум ба амал меомаданд....”
“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.’ These relate to future events which will be disclosed in their order.” The Seventh-day Adventist Bible Commentary, volume 7, 971.
«پس از آنکه این هفت رعد صداهای خود را برآوردند، همانند آنچه دربارهٔ کتاب کوچک به دانیال گفته شد، این دستور به یوحنا داده میشود: “آنچه را که هفت رعد گفتند، مُهر کن.” اینها به رویدادهای آینده مربوط میشوند که در ترتیب خود آشکار خواهند شد.» تفاسیر کتاب مقدس ادونتیستهای روز هفتم، جلد ۷، ۹۷۱.
The Seven Thunders represent the events during the beginning of Adventism in the history of the first and second angel’s message, from 1798 until October 22, 1844, and in the same article noted above we are informed that the Seven Thunders “relate to future events which will be disclosed in their order.” The beginning history of Adventism illustrates the ending of Adventism, for Jesus Christ, as the Alpha and Omega, places His signature upon the entire history of Adventism, for it is as sacred a history as was the history of ancient Israel.
Айы ӳлӳн кайкыннар Adventism-ның башлангыч тарихындагы, беренче һәм икенче фәрештә хәбәренең тарихында, 1798 елдан 1844 елның 22 октябренә кадәр булган вакыйгаларны күрсәтә; һәм югарыда искә алынган шул ук мәкаләдә безгә Айы ӳлӳн кайкыннарның «үз тәртибендә ачылачак киләчәк вакыйгаларга карый» икәнлеге хәбәр ителә. Adventism-ның башлангыч тарихы аның ахырын күрсәтә, чөнки Иисус Христос, Альфа һәм Омега буларак, Adventism-ның бөтен тарихы өстенә Үз имзасын куя; чөнки ул, борынгы Исраил тарихы кебек үк, шундый ук изге тарих.
According to Jesus in Matthew thirteen these events are what the prophets desired to see, and which the disciples were blessed for knowing. Those disciples represent God’s people at the end of the world who are blessed for what they see and hear. What they see and hear is the message of the Revelation of Jesus Christ, that is also represented by the message of the Seven Thunders, that represent both Millerite history and the history of the one hundred and forty-four thousand.
عیسیٰ کے مطابق، متی تیرہ میں، یہ واقعات وہی ہیں جنہیں انبیا دیکھنے کے مشتاق تھے، اور جن کے جاننے پر شاگرد مبارک ٹھہرے۔ وہ شاگرد خدا کے اُن لوگوں کی نمائندگی کرتے ہیں جو دنیا کے آخر میں ہیں اور جو اُس چیز کے باعث مبارک ہیں جو وہ دیکھتے اور سنتے ہیں۔ جو کچھ وہ دیکھتے اور سنتے ہیں وہ یسوع مسیح کے مکاشفہ کا پیغام ہے، جس کی نمائندگی سات کڑکوں کے پیغام سے بھی ہوتی ہے، اور جو میلرائیٹ تاریخ اور ایک لاکھ چوالیس ہزار کی تاریخ، دونوں کی نمائندگی کرتے ہیں۔
“All the messages given from 1840–1844 are to be made forcible now, for there are many people who have lost their bearings. The messages are to go to all the churches.
«Себен 1840–1844 жылдарда берилген хабарлар хәзер қувветли түрде елан қилиниши керәк, чүнки өз йоли‑йоруқини йоқитивалған адәмләр нурғун. Бу хабарлар барлиқ җамаәтләргә йәткүзүлүши керәк. »
“Christ said, ‘Blessed are your eyes, for they see; and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them’ [Matthew 13:16, 17]. Blessed are the eyes which saw the things that were seen in 1843 and 1844.
ក្រិស្តបានមានបន្ទូលថា៖ «ភ្នែករបស់អ្នករាល់គ្នាមានពរ ពីព្រោះវាមើលឃើញ; ហើយត្រចៀករបស់អ្នករាល់គ្នាមានពរ ពីព្រោះវាស្តាប់ឮ។ ដ្បិត ខ្ញុំប្រាប់អ្នករាល់គ្នាជាការពិតថា ព្យាការីជាច្រើន និងមនុស្សសុចរិតជាច្រើន បានប្រាថ្នាចង់ឃើញអ្វីៗដែលអ្នករាល់គ្នាកំពុងឃើញ តែមិនបានឃើញ; ហើយចង់ឮអ្វីៗដែលអ្នករាល់គ្នាកំពុងឮ តែមិនបានឮ» [Matthew 13:16, 17]។ ភ្នែកដែលបានឃើញនូវអ្វីៗដែលត្រូវបានឃើញនៅឆ្នាំ 1843 និង 1844 នោះ មានពរ។
“The message was given. And there should be no delay in repeating the message, for the signs of the times are fulfilling; the closing work must be done. A great work will be done in a short time. A message will soon be given by God’s appointment that will swell into a loud cry. Then Daniel will stand in his lot, to give his testimony.” Manuscript Releases, volume 21, 437.
"El mensatge fou donat. I no hi hauria d’haver cap demora a repetir el mensatge, perquè els senyals dels temps s’estan complint; l’obra final ha de ser feta. Una gran obra serà feta en poc temps. Aviat serà donat, per designi de Déu, un missatge que creixerà fins a esdevenir un fort clam. Aleshores Daniel s’aixecarà en la seva part assignada, per donar el seu testimoni." Manuscript Releases, volum 21, 437.
Ellen White identifies the history which Christ identified as the history that righteous men desired to see, as the history of the Millerites from 1840 through 1844, and then says that a “message will soon be given by God’s appointment that will swell into a loud cry.” The “loud cry” symbolizes the final warning of the third angel, and when that message is given, it will repeat the history of the beginning of Adventism. The final warning message is the “messages” that are “to go to all the churches,” and all “the messages given from 1840–1844 are to be made forcible now.”
Ellen White odu wɔlusu baa Kristo odu wɔlusu tasugusu, nayi ba amɛ zɔr nə kɔma kpalaŋa nɛ gbaa hŋa nɛ bo, yɛri nɛ Millerit ba nɔŋ 1840 ta 1844 zugu, ka la ŋmɛri nɛ, “sɔŋa ka boi yɛri nɛ Ala kpakpaŋ yeri ka yaa diŋa, ka ŋmɛri ka lɛŋ ka ŋunii nɛ loud cry.” “Loud cry” nɛ zɔr nɛ sɔŋa ka dii nɛ asɔŋa ka kɔkɔi nɛ third angel, ka sɔŋa nɛ maa bo, ŋa maa yiri Adventism bɔi tɔŋa nɛ zɔr. Sɔŋa ka kpɛri nɛ warning ka zɔr nɛ “messages” nɛ “maa kɛŋ nɛ churches wɔli,” ka “messages” wɔli nɛ boi 1840–1844 zugu “maa zaa yɛri ka ŋmɛri nɛ forcible yɛri nɔŋ.”
The Alpha and Omega illustrates the end with the beginning. Ellen White states that “the messages are to go to all the churches,” and Jesus told John “I am Alpha and Omega, the first and the last: and, What thou seest, write in a book, and send it unto the seven churches which are in Asia; unto Ephesus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea.”
Альфа и Омега представя края чрез началото. Елън Уайт заявява, че „вестите трябва да отидат до всички църкви“, а Исус каза на Йоан: „Аз съм Алфа и Омега, първият и последният; и каквото виждаш, напиши го в книга и го изпрати до седемте църкви, които са в Азия: до Ефес, и до Смирна, и до Пергам, и до Тиатир, и до Сарди, и до Филаделфия, и до Лаодикия.“
The messages of 1840 through 1844 are part of what is to be sent to the churches.
Tilin mahkûmiyetê ya 1840 heta 1844 beşek in ji ya ku divê ji bo dêrê were şandin.