I have placed many things into the previous articles in an attempt to put some basic points of reference out at the beginning. I will now try to be more focused on the subject at hand. Thank you for your patience.
Anang itinalaga ko ing marakal a bagay karing minunang artikulu bilang pamagsikap a ipalwalas deng pámagbatayan a puntus ning reperensia king pasimula. Ngeni sasubukan ku nang maging mas tutuking lub king mismung paksang atyu. Dacal a salamat king kekayung pasensia.
From the very beginning God has been trying to increase our understanding of who and what He is. In that work he has employed several techniques to help men understand what has been revealed of Him, and one of those techniques is his use of “names,” both the many names given to God in the Scriptures, and also the names given to His chosen representatives. He chooses representatives of evil and good.
Adangad khanasa Búrkhan bidend Khen bolon yuu bolkhiig ni oilguulakhyg nemegdüülekhig oroldsoor iree. Ene ajild Tэр Өөрөös нь илчлэгдсэн züiliig khümüüst oilguulakhad tuslakh kheden arga khereglegsen ba, tedgeeriin neg ni “ner”-iig ashiglasan явдал yum — Sudart Búrkhand ogogdson olon nernüüd bolon Tүүний songoson tölöölögchdöd ogogdson nernüüd ch bas mon. Tэр muu bolon sainy tölöölögchdiig songodog.
He has also used the dispensational changes of His chosen covenant people to magnify the understanding of His character incrementally through history. Therefore, the histories of covenant dispensational changes in a variety of ways, also speak to the magnification of the truth of His character and nature.
ᎾᏍᏉ ᎤᏩᏒ ᎤᏍᏕᎸᏙᗗ ᎤᏓᏑᏯ ᎤᏚᎪᏙᏗ ᏴᏫ ᎤᏂᏓᏅᏖᎸᎯ ᎠᏓᏙᎵᎩ ᎠᎴ ᎤᎾᏓᏠᏯᏍᏗ ᎤᏓᏅᏙ ᎠᏓᏁᎵᏙᎲ ᎬᏗ, ᏧᏁᎵᏓ ᎢᏯᏛ ᏓᏰᎵᎭ ᎤᏟ ᎢᎦᏛ ᎬᏩᏙᎴᎰᏒ ᎤᏤᎵ ᎤᏓᏅᏛ ᎢᎬᏁᎸ ᏗᏜᏍᏗᏍᎬ ᎠᏰᎵ ᎬᏗ. ᎾᏍᎩ ᏄᏍᏛ, ᎤᏂᏪᏒᎯ ᏗᎧᏃᎮᏛ ᎠᏓᏙᎵᎩ ᎠᎴ ᎤᎾᏓᏠᏯᏍᏗ ᎤᏓᏅᏙ ᏧᏓᏑᏯ ᎢᎬᏁᎸ ᏧᏓᏁᏟᴴᎢ, ᎤᏣᏘ ᎢᎦᎢ ᏄᏓᎴᎯ ᎢᏳᏍᏗ, ᎾᏍᏉ ᎬᏩᏃᎮᎭ ᎤᏓᏅᏛ ᎠᎴ ᎤᏄᏍᏛ ᎤᏤᎵ ᏚᏳᎪᏛ ᎤᏟ ᏗᎬᏩᎸᏉᏗᏍᎬ ᎬᏗ.
If we approach Revelation chapter one as an introduction and a key for the following chapters, we find certain truths in the beginning chapter that impact the rest of the book. One of those truths is involved with who Jesus Christ is, and not simply that He is Alpha and Omega. If a truth is set forth in chapter one of Revelation, it is most certainly a testing present truth for the final generation, the final generation being the “chosen generation” identified by Peter.
Të çasemi te kapitulli i parë i Zbulesës si hyrje dhe si çelës për kapitujt vijues, gjejmë disa të vërteta në kapitullin hyrës që ndikojnë pjesën tjetër të librit. Njëra prej këtyre të vërtetave lidhet me atë se kush është Jezu Krishti, dhe jo thjesht me faktin se Ai është Alfa dhe Omega. Nëse një e vërtetë paraqitet në kapitullin e parë të Zbulesës, ajo është me siguri një e vërtetë e tanishme provuese për brezin e fundit, ky brez i fundit duke qenë “brezi i zgjedhur” i përmendur nga Pjetri.
One of the attributes of Christ’s character which we have been exploring is Christ identifying the beginning from the end. The time when Christ confirmed the covenant with many for one week represents a covenant dispensational change from literal to spiritual Israel. The dispensational changes that are identified in Scriptures which all speak to the increase in knowledge concerning the character and being of Christ was Abram, Isaac, Jacob, Joseph, Moses, Christ, William Miller and the one hundred and forty-four thousand. There is another line of dispensational changes that is laid over the top of that line that identifies seven dispensations of God’s church that are represented by the seven churches of Revelation two and three, but we will not touch those yet. There was a dispensational change with Adam and Eve represented by before their fall and after their fall, and of course a change of dispensations from before the flood to after the flood in the time of Noah. All these lines contribute to the light we are dealing with, but we are focusing now upon the chosen people.
یەکێک لە تایبەتمەندییەکانی کەسایەتی مەسیح کە ئێمە لێکۆڵینەوەمان لێ کردووە، ئەوەیە کە مەسیح سەرەتاکە لە کۆتایییەوە دەناسێنێت. ئەو کاتەی مەسیح پەیمانەکەی لەگەڵ زۆراندا بۆ ماوەی یەک هەفتە پشتڕاست کرد، نوێکردنەوەیەکی دیسپێنسەیشنی پەیمان پێشان دەدات لە ئیسرائیلی وشەیی بۆ ئیسرائیلی ڕۆحی. ئەو گۆڕانکارییە دیسپێنسەیشنەییەی لە نووسراوە پیرۆزەکاندا ناسێنراون، کە هەموویان باس لە زیادبوونی زانیاری سەبارەت بە کەسایەتی و بوونەوەی مەسیح دەکەن، ئەمانەن: ئەبرام، ئیسحاق، یەعقوب، یوسف، موسا، مەسیح، ویلیام میلەر، و سەد و چل و چوار هەزار. هێڵێکی دیکەی گۆڕانکارییە دیسپێنسەیشنەکان هەیە کە لەسەر ئەو هێڵە دادەنرێت، کە حەوت دیسپێنسەیشنی کڵێسای خودا دەناسێنێت و لە حەوت کڵێساکەی ئاشکراکردنەوە، بەشی دوو و سێ، نوێنەرایەتی دەکرێن، بەڵام ئێستا هێشتا ناچینە ناو ئەوانەوە. گۆڕانکارییەکی دیسپێنسەیشنی لەگەڵ ئادەم و حەوا هەبوو کە پێش کەوتنەخوارەوەیان و دوای کەوتنەخوارەوەیان پێشاندراوە، و بە دڵنیاییەوە گۆڕانێکی دیسپێنسەیشن هەبوو لە پێش لافاوەکەوە بۆ دوای لافاوەکە لە سەردەمی نوح. هەموو ئەم هێڵانە بەشداری دەکەن لەو ڕووناکییەی ئێمە لەگەڵیدا مامەڵە دەکەین، بەڵام ئێستا سەرنجمان لەسەر گەلی هەڵبژێردراوە.
When Christ began His ministry at the beginning of the covenant week He was baptized.
Коли Христос розпочав Своє служіння на початку завітного тижня, Він був охрищений.
And Jesus, when he was baptized, went up straightway out of the water: and, lo, the heavens were opened unto him, and he saw the Spirit of God descending like a dove, and lighting upon him: And lo a voice from heaven, saying, This is my beloved Son, in whom I am well pleased. Matthew 3:16, 17.
Ka Yesu, ni ike oho ngo kha fuwowo ụvwe, o tso kpoŋkpoŋ vɔkɔ̀ mu; ni, wo, anyigbã ko nyɛ nɛ, ni o nyɛ Akpẹ Mawu le tsitsi abe akpakpa, ni e dzɔ ɖe e dzi: Ni wo, gbe a le dziƒo be, Eyae nye Vinye lɔlɔ̃tɔ la, amesi mekpɔ dzidzɔ le eme. Mateo 3:16, 17.
The very first words of God, as Jesus came up out of the water, thus beginning the covenant week, was the announcement by the Father, that Jesus was the Son of God. If we understand the “rule of first mention” that fact is powerful. If we don’t, not so much.
Ang kauna-unahang mga salita ng Diyos, nang umahon si Jesus mula sa tubig, at sa gayon ay nagsimula ang sanlinggo ng tipan, ay ang pagpapahayag ng Ama na si Jesus ang Anak ng Diyos. Kung nauunawaan natin ang “tuntunin ng unang pagbanggit,” makapangyarihan ang katotohanang iyon. Kung hindi, hindi gaanong gayon.
In the beginning God created the heaven and the earth. And the earth was without form, and void; and darkness was upon the face of the deep. And the Spirit of God moved upon the face of the waters. Genesis 1:1, 2.
A cheshqelthōl God shanāth himmela vōrēn nē al’āres. Vē al’āres hāythā tōhū vābōhū; veḥōshekh ‘al-penē tehōm. Verūaḥ God meraḥepheth ‘al-penē hammāyim. Genesis 1:1, 2.
As in Genesis, the anointing ceremony has three persons of the godhead identified.
जनकक पुस्तक जकाँ, अभिषेकक समारोहमेँ परमेश्वरक तीनो व्यक्तित्व चिन्हित कएल गेल अछि।
The truth that Jesus was the Son of God, the Son of David and the Son of Man regularly agitated the scribes and Pharisees during the next three and a half years. Jesus prophetically changed from Jesus to Jesus Christ at His baptism. When Jesus was baptized, He became the “Christ,” which means “anointed one” and is the word “Messiah” in the Hebrew. And of course, the Hebrews expected a Messiah and they knew he would be the Son of David. When He was “anointed” to begin the most sacred three and a half years of earth’s history, He saw the Holy Spirit descending and heard His Father speak.
ᎤᏙᎯᏳ Ꮵ ᎢᏥᏌ ᎤᏁᏥ ᎤᏪᏥ ᎠᎴ ᏕᏫᏍ ᎤᏪᏥ ᎠᎴ ᏴᏫ ᎤᏪᏥ ᎨᏒ ᎤᎵᏍᏕᎸᏙᏗ ᎨᏎ ᏗᏃᏪᎵᏍᎩ ᎠᎴ ᏉᎵᏏ ᏥᎨᏎᎢ Ꮎ ᎣᏂ ᏦᎢ ᏧᏕᏘᏴᏛ ᎢᏴᏛ ᎢᏳᏕᏘᏴᏛ ᎾᏍᎩ ᎤᏕᏘᏴᏛ ᎤᏓᏅᏛ. ᎢᏥᏌ ᎤᏙᎴᎰᏒ ᎠᏙᎴᎰᏒ ᎤᏓᏬᏍᎬᎢ ᏚᏟᎶᏍᏔᏅ ᎢᏥᏌ ᎨᏒᎢ ᎢᏥᏌ ᎦᎵᏍᏗᏍᎩ ᎨᏒᎢ. ᎢᏥᏌ ᎦᏬᏍᎨ ᎠᏓᏬᏍᎬᎢ, ᎿᎭᏉ ᎦᎵᏍᏗᏍᎩ “ᎦᎵᏍᏗᏍᎩ” ᎤᏪᏎᎢ, ᎾᏍᎩ ᏥᎦᏛᎦ “ᎠᎶᏁᏔᏅᎯ,” ᎠᎴ ᎾᏍᎩ ᎠᏂ ᎢᏈᎷ ᎦᏬᏂᎯᏍᏗ ᎨᏒ “ᎴᏏᎠ.” ᎠᎴ ᎥᏝ ᎤᏜᏓᏏᏛ ᏱᎩ, ᎠᏂ ᎢᏈᎷ ᎤᎾᏚᎩᏍᎨ ᎴᏏᎠ ᎠᎴ ᎤᎾᏙᎴᎰᏍᎨ ᏕᏫᏍ ᎤᏪᏥ ᏧᎾᏓᎴᏅᏛ ᏱᎨᏎᎢ. ᎾᎯᏳ ᎠᎶᏁᏔᏅᎯ ᎨᏎ ᎤᎴᏅᎲ Ꮎ ᎤᎬᏫᏳᎯ ᎤᏓᏅᏙ ᏦᎢ ᏧᏕᏘᏴᏛ ᎢᏴᏛ ᎢᏳᏕᏘᏴᏛ ᎡᎶᎯ ᏧᏓᏜᏓᏅᏛ ᎨᏒ ᎤᎵᏏᎬᎬ, ᎤᎪᎮ ᎦᎸᎶᎢ ᎠᏓᏅᏙ ᎤᏠᏎᎢ ᎠᎴ ᎤᏛᎦᏁ ᎤᏙᏓ ᎤᏁᎬᎢ.
It was a very profound anointing ceremony at which the message that was proclaimed of Him and His work was that, “He was the Son of God”. More alarming for the Jews, was not only that He was the Son of God, but that He claimed, as the Son of God — He was actually God. The Jews could not abide in what they understood to be such a blasphemous claim as that! The dilemma for the Jews, is the dilemma of Abraham—for Abraham was the father of the Jews, the father of the covenant and also the symbol of the faith required to abide by the terms of the covenant.
Ya mere e miri emi nke ukwuu nke ozi e kwusara banyere Ya na ọrụ Ya bụ na, “Ọ bụ Ọkpara Chineke.” Ihe kasị kpalite ụjọ n’ime ndị Juu abụghị naanị na Ọ bụ Ọkpara Chineke, kama na Ọ kpọrọ onwe Ya, dịka Ọkpara Chineke—na Ọ bụ n’eziokwu Chineke n’onwe Ya. Ndị Juu enweghị ike ịnagide ihe ha ghọtara dị ka nkwupụta nkwulu dị otu a! Nsogbu dị n’ihu ndị Juu bụ nsogbu Abraham—n’ihi na Abraham bụ nna ndị Juu, nna ọgbụgba-ndụ ahụ, ma bụrụkwa akara nke okwukwe a chọrọ iji debe usoro ọgbụgba-ndụ ahụ.
Abraham’s illustration of the faith necessary to enter into a covenant relationship with God requires that your faith is tested. Abraham’s test, which would prove whether his faith was real or presumption was premised on demonstrating whether he would follow God’s word—even if it appeared to contradict God’s previous word. Abraham knew that human sacrifice was murder and that it represented the idolatrous practices of the idolatrous peoples he was then living among. The scribes and Pharisees knew from their beginning covenant history that God was only one God, and they also knew Jesus was claiming to be a second God. They were being tested with their final test.
Օրինակն Աբրահամի՝ այն հավատի մասին, որ անհրաժեշտ է Աստծո հետ ուխտային հարաբերության մեջ մտնելու համար, պահանջում է, որ քո հավատը փորձության ենթարկվի։ Աբրահամի փորձությունը, որը պետք է ապացուցեր՝ արդյոք նրա հավատը ճշմարիտ էր, թե ենթադրություն, հիմնված էր այն բանի ցուցադրման վրա, թե արդյոք նա կհետևի Աստծո խոսքին—even եթե այն թվար հակասել Աստծո նախորդ խոսքին։ Աբրահամը գիտեր, որ մարդկային զոհաբերությունը սպանություն է, և որ այն ներկայացնում էր այն կռապաշտ ժողովուրդների կռապաշտ սովորությունները, որոնց մեջ նա այն ժամանակ ապրում էր։ Դպիրներն ու փարիսեցիները իրենց ուխտի պատմության հենց սկզբից գիտեին, որ Աստված միայն մեկ Աստված է, և նրանք նաև գիտեին, որ Հիսուսը պնդում էր, թե երկրորդ Աստված է։ Նրանք փորձվում էին իրենց վերջնական փորձությամբ։
Hear, O Israel: The Lord our God is one Lord. Deuteronomy 6:4.
Singa, O Israel: UTHIXO wethu nguYehova mnye. Duteronomi 6:4.
In the history where Moses recorded the previous verse, God had already told Moses that He was to be known from that point on as Jehovah. No longer was He only to be the Lord God Almighty, but from that point onward he was to be known as Jehovah. In the very history where He is further magnifying the understanding of His character as represented by His names, He is also straitly informing ancient Israel that God is one God. What were the Jews of Christ day-and-age to think?
ᎤᏓᏃᎮᏍᎬ ᎾᎿ ᎼᏏ ᏧᏃᏪᎳᎸᎯ ᎤᏩᏒ ᎢᎦᏪᏛ, ᎤᏓᎴᎲᎯ ᎤᏁᎬ ᎼᏏ ᎯᎠ ᎾᏍᎩ Ꮎ ᎿᎭᏉ ᏧᎴᏅᎲᎢ ᏥᎬᏩᎵᏍᎪᎮᏍᏗ ᏰᎰᏩ. ᎥᏝ ᎿᎭᏉ ᎤᏩᏒ ᏱᎩ ᏱᎰᎩ ᎤᎬᏫᏳᎯ ᎤᏁᎬ ᎤᎵᏂᎩᏛ, ᎠᏎ Ꮎ ᎿᎭᏉ ᏗᎬᎴᏅᎲᎢ ᏰᎰᏩ ᏱᎨᏎ ᏥᎬᏩᎵᏍᎪᎮᏍᏗ. Ꮎ ᎯᏳ ᎤᏓᏃᎮᏍᎬ ᎾᎿ ᎢᎸᎯᏳ ᎢᏳᏍᏗ ᎢᎦᎢ ᎢᎬᏁᎢᏍᏗᏱ ᎤᏬᎵᏤᎵ ᎤᏓᏙᎴᎰᏒ ᎤᏙᎥ ᏚᏙᎥ ᏗᎬᏔᏅᎢ ᎬᏗ, ᎾᎿ ᎾᏍᏉ ᎠᏍᏓᏯᏍᏗ ᏕᎦᏃᎮᎭ ᏧᏓᏴᎵᏛ ᎢᏏᎵ ᎠᏂᏴᏫ ᎾᏍᎩ ᎤᏁᎬ ᏌᏉ ᎤᏁᎬ ᎨᏒᎢ. ᎦᏙ ᏱᎨᏎ ᎠᏂᏧᏏ ᎦᎶᏁᏛ ᎤᏕᏒ ᎾᎯᏳ ᎠᏂᏓᏅᏖᏍᎬᎢ?
Later in His ministry as it reached the climax of the Triumphal Entry into Jerusalem the Jews are once again flabbergasted that Jesus is allowing the children to sing His praise.
حەوتردا لە خزمەتگوزارییەکەی خۆیدا، کاتێک بە گەیشتن بە لوتکەی چوونەژوورە باهەزەکە بۆ ئۆرشەلیم، جولەکەکان جارێکی تر سەرسام دەبن کە عیسایەک ڕێگە دەدات منداڵان ستایشی ئەو بڵێن.
And the multitudes that went before, and that followed, cried, saying, Hosanna to the son of David: Blessed is he that cometh in the name of the Lord; Hosanna in the highest. Matthew 21:9.
Y la muchedumbre que iba delante, y la que seguía, clamaba, diciendo: ¡Hosanna al Hijo de David! ¡Bendito el que viene en el nombre del Señor! ¡Hosanna en las alturas! Mateo 21:9.
The lyric of the song that drove the Pharisees crazy was the part identifying Jesus as the Son of David and also identifying that the Son of David was the name of the Lord. At the beginning of His ministry, the triumphal entry and of course the cross, the controversy includes agitation over Jesus’ name.
ئەو بەشەی گۆرانییەکە کە فەریسییەکانی شێت کرد، ئەوە بوو کە عیسا وەک کوڕی داود ناساند، هەروەها ئەوەشی ناساند کە کوڕی داود ناوی پەروەردگار بوو. لە سەرەتای خزمەتەکەی، لە چوونەژوورەوەی سەرکەوتووانەدا، و بێگومان لەسەر خاچیش، ئەم مشتومڕە هەڵچوون و ئاژاوەیەک لەسەر ناوی عیسا لەخۆدەگرێت.
Then said the chief priests of the Jews to Pilate, Write not, The King of the Jews; but that he said, I am King of the Jews. John 19:21.
ᎿᎾᏍᎩ ᎠᏂᎴᏫ ᎠᏂᏣᎳᎩ ᎠᏂᏔᎵᎬᎢ ᏆᎴᏗ ᎤᎾᏛᏁᎴᎢ, “ᏞᏍᏗ ᎯᏃᏪᎸ, ‘ᎠᏂᏧᏏ ᎤᎬᏫᏳᎯ’; ᎠᏎᏃ ᎯᏃᏪᎸ ᎯᎠ, ‘ᎠᏴ ᎠᏂᏧᏏ ᎤᎬᏫᏳᎯ ᎾᏋᎭ,’” ᏣᏂ 19:21.
Of course, it would have been essentially correct for Pilate to have changed the writing to say, “I am, King of the Jews,” for “I Am” was the name Jesus set forth of Himself repeatedly. Of course, to apply that flawed logic in order to change God’s Word, particularly when it is the story of the cross is something that men would never do, would they? Jesus was the “King of the Jews,” but He was also “I am,” so the statement “I am, King of the Jews” is accurate in a sense, but this is not the point.
En effet, Pilate aurait essentiellement eu raison de modifier l’inscription pour dire : « Je suis, Roi des Juifs », car « Je suis » était le nom que Jésus s’attribua à maintes reprises. Bien entendu, appliquer cette logique fautive afin de changer la Parole de Dieu, particulièrement lorsqu’il s’agit du récit de la croix, est une chose que les hommes ne feraient jamais, n’est-ce pas ? Jésus était le « Roi des Juifs », mais Il était aussi « Je suis » ; ainsi, l’énoncé « Je suis, Roi des Juifs » est exact en un certain sens, mais ce n’est pas là le point.
From the beginning and throughout the middle and to the end of the three and a half years His name was a point of agitation. There are many things to be understood about the line of covenant names, but here I am wanting to show that there was a shaking at the end of ancient Israel in the Jewish church that had to do with the name of Christ. As the Son of David, He possessed the credentials to be the Messiah, as the Son of God, (in the sense of also being God) and as the Son of Man, Jesus presented a tremendous test for the chosen people. How could this man claim to be God and also God’s son, when Moses at the beginning of their covenant history had been so specific about God being one God?
تانهی سێ ساڵ و نیوەکە، ناوی ئەو خاڵێکی هەژاندن بوو. زۆر شت هەن کە دەبێت سەبارەت بە هێڵی ناوەکانی پەیمان تێبگەین، بەڵام لێرەدا مەبەستم ئەوەیە پیشان بدەم کە لە کۆتایی ئیسرائیلی کۆن لە کڵێسای جولەکەدا هەژانێک هەبوو کە پەیوەندیی بە ناوی مەسیحەوە هەبوو. وەک کوڕی داود، ئەو بەڵگە و شایستەییی ئەوەی هەبوو کە مەسیح بێت؛ وەک کوڕی خودا، (بەو واتایەی کە هەروەها خوداشە) و وەک کوڕی مرۆڤ، عیسا تاقیکردنەوەیەکی زۆر گەورەی پێشکەش بە گەلی هەڵبژێردراو کرد. چۆن دەکرا ئەم پیاوە بانگەشەی ئەوە بکات کە خودایە و هەروەها کوڕی خودایە، کاتێک موسا لە سەرەتای مێژووی پەیمانی ئەواندا تا ئەو ڕادەیە بە دیاری کراوی باس کردبوو کە خودا یەک خودایە؟
Yet that was the purpose of Christ walking among men. God was in Him reconciling men unto Himself, and He was doing so by allowing men to see Jesus, who plainly and directly taught that if you have seen Him—you have seen the Father. This history represents the ending of literal Israel as God’s chosen people and at the beginning there was a controversy marked about who and what God is.
Gaskiya kuwa, wannan ne manufar tafiyar Almasihu a tsakanin mutane. Allah yana cikinsa, yana sulhunta mutane da kansa, kuma yana yin haka ne ta wurin barin mutane su ga Yesu, wanda a sarari kuma kai tsaye ya koyar da cewa idan kun gan shi—kun ga Uba. Wannan tarihin yana wakiltar ƙarshen Isra’ila ta zahiri a matsayin zaɓaɓɓun mutanen Allah, kuma tun daga farko akwai gardama a bayyane game da ko wanene Allah da kuma mene ne Shi.
And Pharaoh said, Who is the Lord, that I should obey his voice to let Israel go? I know not the Lord, neither will I let Israel go. Exodus 5:2.
Y Ffaro a ddywedodd, Pwy yw’r Arglwydd, fel y dylwn ufuddhau i’w lais i ollwng Israel ymaith? Nid adwaenaf yr Arglwydd, ac ni ollyngaf Israel ymaith chwaith. Exodus 5:2.
Pharaoh is expressing not only the symbol of atheistic defiance against the knowledge of God, but also expressing the Egyptian understanding concerning the God of Abraham. And repeatedly the Lord has said that His wonderous acts in Egypt were to allow mankind to know who He is. The history of the beginning of literal Israel as God’s chosen people typifies the end.
Фараон выражает не только символ атеистического противления познанию Бога, но также выражает и египетское понимание Бога Авраама. И Господь неоднократно говорил, что Его чудесные деяния в Египте были совершены для того, чтобы дать человечеству познать, кто Он. История начала буквального Израиля как избранного Богом народа является прообразом конца.
In both histories there is a lack of understanding about who and what God is, that is connected to His various names, but more importantly to our consideration is that the history of Christ at the ending of Israel as the chosen people, identifies that a primary reason the Jews stumbled over accepting their Messiah was that they knew that God’s Word at the beginning of their covenant history identified was that He was one God. What a dilemma!
Ihistoria nuwxin, kan Dios pïmyingko hausikdring hika abudrïmak ingkhin hïrïng, bïng yïlaari ading hïrïng amin rikchi mïnggrïng, ngun üng la adïm miingko pïnying aji yïng, Kristo gi historia Israel nyïkhïm mïngkïn “chosen people” pïlyikching ending rïng, aji dïrnam yïng Jew arï Messiah amo accepting over stumbled yïng a primary reason akho, chïla anïngko covenant history beginning rïng God’s Word identified aji yïng He was one God. Ayo nyïdïng dilemma!
And after that they durst not ask him any question at all. And he said unto them, How say they that Christ is David’s son? And David himself saith in the book of Psalms, The Lord said unto my Lord, Sit thou on my right hand, Till I make thine enemies thy footstool. David therefore calleth him Lord, how is he then his son? Luke 20:40–44.
لە دوای ئەوەش هیچ پرسیارێکیان نەبوو کە بوێرن لێی بکەن. ئەویش پێیانی فەرموو: چۆن دەڵێن مەسیح کوڕی داودە؟ و داود خۆی لە کتێبی زەبوورەکاندا دەڵێت: یەزدان بە گەورەم فەرموو، لە دەستی ڕاستی من دانیشە، هەتا دوژمنەکانت بکەمە ژێرپێی پێی تۆ. کەواتە داود پێی دەڵێت گەورە؛ ئەی چۆن دواتر کوڕی ئەو دەبێت؟ لوقا 20:40–44.
This is the final question and answer period for the Jews, for after that interaction, “they durst not ask Him any question at all.” He had just answered the final question of his ministry for the lost house (and there is always a lost house in the prophetic narrative), and then He raises the subject of His name as “the Son of David,” and therefore as the Messiah. All through the three and a half years the controversy includes His various names, which represent His character and nature. His name is addressed at the beginning, at His baptism, and then in His final interaction with the lost house at the triumphal entry and at the cross, among other passages in the gospels.
Aya, yahudootaaf gaaffii fi deebii dhumaa ture; sababiin isaas, walitti-dhufeenya sana booddee, “isaanis gaaffii tokko illee isa hin gaafanne.” Inni yeroo sana tajaajila isaa keessatti mana bade sanaaf gaaffii dhumaa deebisee ture (seenaa raajii keessatti yeroo hundumaa mana badeetu jira), achiis maqaa Isaa akka “Ilma Daawit” taʼetti, kanaafis akka Masiihii taʼetti kaase. Waggoota sadii fi walakkaa sana guutuu keessatti falmiin maqaa Isaa garaa garaa of keessaa qaba; isaanis amala fi uumama Isaa bakka buʼu. Maqaan Isaa jalqabatti, cuuphaa Isaa irratti ni kaafama; achiis immoo walitti-dhufeenya Isaa dhumaa mana bade sana wajjin, yeroo seensa injifannootii fi fannifamuu Isaa irratti, akkasumas keessatti kutaa keessaa garaa garaa Wangeelotaa keessatti ni ibsama.
“The Pharisees had gathered close about Jesus as He answered the question of the scribe. Now turning He put a question to them: ‘What think ye of Christ? whose son is He?’ This question was designed to test their belief concerning the Messiah,—to show whether they regarded Him simply as a man or as the Son of God. A chorus of voices answered, ‘The Son of David.’ This was the title which prophecy had given to the Messiah. When Jesus revealed His divinity by His mighty miracles, when He healed the sick and raised the dead, the people had inquired among themselves, ‘Is not this the Son of David?’ The Syrophoenician woman, blind Bartimaeus, and many others had cried to Him for help, ‘Have mercy on me, O Lord, Thou Son of David.’ Matthew 15:22. While riding into Jerusalem He had been hailed with the joyful shout, ‘Hosanna to the Son of David: Blessed is He that cometh in the name of the Lord.’ Matthew 21:9. And the little children in the temple had that day echoed the glad ascription. But many who called Jesus the Son of David did not recognize His divinity. They did not understand that the Son of David was also the Son of God.
«فارिसايو ماڻهو، جڏهن عيسيٰ ڪاتب جي سوال جو جواب ڏئي رهيو هو، تڏهن سندس چوڌاري ويجها گڏ ٿي بيٺا هئا. پوءِ هو مڙي انهن کان هڪ سوال پڇيو: “مسيح بابت اوهان جو ڇا خيال آهي؟ هو ڪنهن جو پٽ آهي؟” هي سوال هن لاءِ رکيو ويو هو ته جيئن مسيحا بابت انهن جي عقيدي کي پرکيو وڃي، ۽ اهو ظاهر ٿئي ته ڇا اهي کيس رڳو هڪ انسان سمجهن ٿا يا خدا جو فرزند. ڪيترن آوازن گڏجي جواب ڏنو: “دائود جو پٽ.” هي اهو لقب هو جيڪو نبوت مسيحا کي ڏنو هو. جڏهن عيسيٰ پنهنجي زبردست معجزن وسيلي پنهنجي الوهيت ظاهر ڪئي، جڏهن هن بيمارن کي شفا ڏني ۽ مئلن کي جياريو، تڏهن ماڻهن پاڻ ۾ پڇيو هو: “ڇا هي دائود جو پٽ نه آهي؟” سوري-فينيقي عورت، انڌو برتيمايوس، ۽ ٻيا ڪيترائي هن کان مدد لاءِ پڪاريا هئا: “اي خداوند، اي دائود جا پٽ، مون تي رحم ڪر.” متي 15:22. جڏهن هو يروشلم ۾ داخل ٿي رهيو هو، تڏهن هن جو خوشيءَ جي نعري سان استقبال ڪيو ويو هو: “دائود جي پٽ کي هوشعنا: مبارڪ آهي اهو جيڪو خداوند جي نالي ۾ اچي ٿو.” متي 21:9. ۽ انهيءَ ڏينهن هیکل ۾ ننڍن ٻارن به انهيءَ خوشگوار ستائش کي ورجايو. پر ڪيترائي اهڙا، جيڪي عيسيٰ کي دائود جو پٽ سڏيندا هئا، سندس الوهيت کي نه سڃاڻندا هئا. اهي نه سمجهندا هئا ته دائود جو پٽ پڻ خدا جو فرزند هو.»
“In reply to the statement that Christ was the Son of David, Jesus said, ‘How then doth David in Spirit [the Spirit of Inspiration from God] call Him Lord, saying, The Lord said unto my Lord, Sit Thou on My right hand, till I make Thine enemies Thy footstool? If David then call Him Lord, how is He his son? And no man was able to answer Him a word, neither durst any man from that day forth ask Him any more questions.’” The Desire of Ages, 609.
«Бәндәгә Мәсиқниң Давутниң Оғли екәнлики тоғрилиқ ейтилидиған сөзгә җавап қилип, Әйса мундақ деди: «Ундақта, Давут Роһта [Худадин кәлгән Вәһий Роһи арқилиқ] Уни қандақ қилип Рәб дәп атайду, мундақ дәп: Пәрвәрдигар мениң Рәббимгә деди: Мән Сениң дүшмәнлириңни айиғиң астиға пәллә қилғичә, Сән Мениң оң йенимда олтарғин. Әгәр Давут Уни Рәб дәп атаса, У қандақ қилип униң оғли болиду?» Вә һеч ким Униңға бир еғиз сөз билән җавап берәлмиди; шу күндин башлап һеч ким йәнә Униңдин соал сорашқа җүрәт қилалмиди.» The Desire of Ages, 609.
His anointing as Messiah and His last interaction with those He came to save was over His divinity, the symbolism of His names and of course the rule of first mention. Jesus ends His direct work for the Jews by using the history of literal David to teach about spiritual David. Why would David comment on when the Lord tells the Lord to be seated on the throne with Him? Because king David at the beginning represents the spiritual King David at the end. The only way to rightly understand Jesus’ final statement to the lost house was to be able to apply the rule of first mention, which can’t be done if you don’t know the rule.
Indodzwa Yakhe njengoMesiya nelokugcina ukuxhumana Kwakhe nalabo Aweza ukubasindisa kwakumayelana nobuNkulunkulu Bakhe, uphawu lwezibongo Zakhe, kanye-ke nomthetho wokukhulunywa kokuqala. UJesu uphetha umsebenzi Wakhe oqondile kumaJuda ngokusebenzisa umlando kaDavide ongokoqobo ukufundisa ngoDavide womoya. Kungani uDavide ayengakhuluma ngesikhathi iNkosi itshela iNkosi ukuba ihlale esihlalweni sobukhosi kanye Nayo? Ngoba inkosi uDavide ekuqaleni imelela iNkosi uDavide womoya ekugcineni. Indlela kuphela yokuqonda ngokufanele isitatimende sikaJesu sokugcina endlini elahlekile kwakuwukwazi ukusebenzisa umthetho wokukhulunywa kokuqala, okungenakwenziwa uma ungawazi lowo mthetho.
His final statement to the lost house required an understanding of the rule of first mention in order to be understood. Jesus used David and David’s son to present the truth to the lost house for His final statement. They had been the house of David after all. Jesus therefore took the father (David) and turned it to the (Son of David) and He also took the son (of David) and turned him to his father (David). He turned the Father unto the child as Elijah’s message is prophesied to do in the “last days.” That was His final message to ancient literal Israel and it was an Elijah message, for it was based upon the rule of first mention. The rule of first mention therefore, also confirms Jesus’ message as an Elijah message based upon the rule itself. The rule of first mention demands that if the Elijah message of John the Baptist was the first of the last warning message to the lost house of Israel, then the final message given to them would also be the Elijah message. And so it was…
ចំណុចសេចក្តីថ្លែងការណ៍ចុងក្រោយរបស់ទ្រង់ចំពោះវង្សវីឡាដែលបាត់បង់ នោះ តម្រូវឱ្យមានការយល់ដឹងអំពីក្បួននៃការលើកឡើងជាលើកដំបូង ដើម្បីអាចយល់បាន។ ព្រះយេស៊ូវបានប្រើដាវីឌ និងព្រះរាជបុត្ររបស់ដាវីឌ ដើម្បីបង្ហាញសេចក្តីពិតដល់វង្សវីឡាដែលបាត់បង់ ក្នុងសេចក្តីថ្លែងការណ៍ចុងក្រោយរបស់ទ្រង់។ ព្រោះពួកគេជាវង្សវីឡារបស់ដាវីឌមែន។ ហេតុនេះហើយ ព្រះយេស៊ូវបានយកបិតា (ដាវីឌ) ហើយបង្វែរទៅកាន់ (ព្រះរាជបុត្ររបស់ដាវីឌ) ហើយទ្រង់ក៏បានយកបុត្រា (របស់ដាវីឌ) ហើយបង្វែរគាត់ទៅកាន់បិតារបស់គាត់ (ដាវីឌ) ផងដែរ។ ទ្រង់បានបង្វែរបិតាទៅរកកូន ដូចជាសាររបស់អេលីយ៉ាដែលត្រូវបានទាយទុកថានឹងធ្វើនៅក្នុង “ថ្ងៃចុងក្រោយ”។ នោះជាសារចុងក្រោយរបស់ទ្រង់ចំពោះអ៊ីស្រាអែលបុរាណតាមន័យអក្សរ ហើយវាជាសាររបស់អេលីយ៉ា ព្រោះវាត្រូវបានផ្អែកលើក្បួននៃការលើកឡើងជាលើកដំបូង។ ដូច្នេះ ក្បួននៃការលើកឡើងជាលើកដំបូង ក៏បញ្ជាក់ផងដែរថា សាររបស់ព្រះយេស៊ូវគឺជាសាររបស់អេលីយ៉ា ដោយផ្អែកលើក្បួននោះផ្ទាល់។ ក្បួននៃការលើកឡើងជាលើកដំបូង ទាមទារថា ប្រសិនបើសាររបស់អេលីយ៉ារបស់យ៉ូហាន បាទីស្ទ ជាសារដំបូងនៃសារព្រមានចុងក្រោយដល់វង្សវីឡាដែលបាត់បង់នៃអ៊ីស្រាអែល នោះសារចុងក្រោយដែលបានប្រទានដល់ពួកគេ ក៏ត្រូវតែជាសាររបស់អេលីយ៉ាផងដែរ។ ហើយក៏ជាយ៉ាងនោះមែន…
All of this being said, I would now derive a point from it all that is based upon the rule of first mention—the Alpha and Omega. There was a controversy over the understanding of who and what God is at the beginning of ancient Israel that typified the same controversy at the end of ancient Israel. At the end of ancient Israel, the work of Christ included teaching the lost house of Israel who and what God is. In the history of the end there was a resistance against Christ that was premised on an original truth that was established at the beginning. Modern spiritual Israel will possess the same prophetic characteristics in their history.
Después de haber dicho todo esto, derivaré ahora de ello un punto que se basa en la regla de la primera mención: el Alfa y la Omega. Hubo una controversia en cuanto al entendimiento de quién y qué es Dios al comienzo del antiguo Israel, la cual tipificó la misma controversia al final del antiguo Israel. Al final del antiguo Israel, la obra de Cristo incluyó enseñar a la casa perdida de Israel quién y qué es Dios. En la historia del fin hubo una resistencia contra Cristo que se basó en una verdad original que fue establecida al principio. El Israel espiritual moderno poseerá las mismas características proféticas en su historia.
At the beginning of Adventism, the historians inform us that the Millerites were primarily made up of two Christian denominations; the Methodist and the Christian Connection. Methodism’s primary beliefs were based upon living the correct Christian lifestyle. They had the “method.” The Christian Connection’s primary belief might be summarized as an opposition to the Catholic doctrine of the trinity.
Adventizmin başlanğıcında, tarixçilər bizə xəbər verirlər ki, Millerçilər əsasən iki xristian məzhəbindən ibarət idi: Metodistlər və Christian Connection. Metodizmin əsas etiqadları düzgün xristian həyat tərzi sürməyə əsaslanırdı. Onlarda “metod” var idi. Christian Connection-un əsas etiqadı isə qısa şəkildə Katolik üçlük doktrinasına qarşı çıxış kimi ümumiləşdirilə bilər.
As far as my research has gone, virtually all the leadership of the Millerites held to that doctrine of the Christian Connection. There are many branches of the Seventh-day Adventist Reform Movement (SDARM), that still hold to and promote the original Millerite understanding of “anti-trinitarianism.” A dilemma (and current source of controversy) for those who retain the pioneer understanding has and always will be, how to respond to the many and various passages where Sister White directly opposes the doctrinal position they hold to and promote?
Anuútii shí éí yáhoot’éego naashááłgo, dóó bééhózinígíí t’áá ałtso Millerite bee hahoodzoígíí, Christian Connection bił haz’ą́ągo da. Seventh-day Adventist Reform Movement (SDARM) biyi’di nááná azee’ bee hahoodzoígíí doo da, daats’í “anti-trinitarianism” nitsaago Millerite yee hane’éígíí t’áá ákót’éego yádaałtin dóó baa hane’. Áádóó t’áá niidlį́į́’go haz’ą́ągo, dóó dííjį́ hólǫ́ǫgo ch’iyáánígíí éí, pioneer yee hane’éígíí ła’ígíí yádaałtinígíí biniiyé, Sister White t’áá ałtso baa nitsáhákeesgo, bąąh hane’éígíí áko dooleeł nisinígíí bee haz’ą́ągo yádaałtinígíí t’áá nihał dah naashá?
“I am instructed to say, The sentiments of those who are searching for advanced scientific ideas are not to be trusted. Such representations as the following are made: ‘The Father is as the light invisible: the Son is as the light embodied; the Spirit is the light shed abroad.’ ‘The Father is like the dew, invisible vapor; the Son is like the dew gathered in beauteous form; the Spirit is like the dew fallen to the seat of life.’ Another representation: ‘The Father is like the invisible vapor; the Son is like the leaden cloud; the Spirit is rain fallen and working in refreshing power.’
“Ndzi lerisiwe ku vula ndzi ku, mavonelo ya lava lavisisaka miehleketo ya sayense leyi yaka emahlweni a ma fanelanga ku tshembiwa. Ku endliwa swifaniso swo fana ni leswi landzelaka: ‘Tatana u fana ni ku vonakala loku nga vonakiki: N’wana u fana ni ku vonakala loku vumbiweke hi xivumbeko; Moya i ku vonakala loku hangalasiweke hinkwako.’ ‘Tatana u fana ni mberha, hungu leri nga vonakiki; N’wana u fana ni mberha leyi hlengeletiweke hi xivumbeko xo saseka; Moya u fana ni mberha leyi weleke exitulweni xa vutomi.’ Xin’wana xivumbeko xa mhaka hi lexi: ‘Tatana u fana ni hungu leri nga vonakiki; N’wana u fana ni papa ra mpfula ro tika; Moya i mpfula leyi weke naswona yi tirha hi matimba yo phyuphyisa.’”
“All these spiritualistic representations are simply nothingness. They are imperfect, untrue. They weaken and diminish the Majesty which no earthly likeness can be compared to. God cannot be compared with the things His hands have made. These are mere earthly things, suffering under the curse of God because of the sins of man. The Father cannot be described by the things of earth. The Father is all the fullness of the Godhead bodily, and is invisible to mortal sight.
“Uya ayakawunammi tukuy espiritista rikuchikuykunaqa mana imapaschu. Pantasqa, mana cheqaqchu kanku. Paykunaqa pisiyaachinku hinaspa uchuyachinku chay Hatun Kayta, mayqenmanpas mana imaymana kay pachapi rikch’akuynin tinkuchisqa kayta atinchikchu. Diosqa mana tinkuchisqa kayta atinchu ima kunawanpas makinkuna rurasqanwan. Kaykunaqa sapaqlla kay pachapi kaqkunam, runapa huchankuna rayku Diospa ñak’ariy simin urmasqa kaspanku. Taytataqa mana kay pachapi kaqkunawan willay atinchikchu. Taytaqa llapan hunt’asqa Dios Kayninmi aychapi, hinaspa mana rikukuqmi wañuq runapa ñawinchisman.”
“The Son is all the fullness of the Godhead manifested. The Word of God declares Him to be ‘the express image of His person.’ ‘God so loved the world, that He gave His only-begotten Son, that whosoever believeth in Him should not perish, but have everlasting life.’ Here is shown the personality of the Father.
“ଈଶ୍ୱରପୁତ୍ର ହେଲେ ଦେବତ୍ୱର ସମସ୍ତ ପୂର୍ଣ୍ଣତାର ପ୍ରକାଶିତ ରୂପ। ଈଶ୍ୱରଙ୍କ ବାକ୍ୟ ତାଙ୍କୁ ‘ତାଙ୍କ ସ୍ୱରୂପର ସ୍ପଷ୍ଟ ପ୍ରତିଚ୍ଛବି’ ବୋଲି ଘୋଷଣା କରେ। ‘କାରଣ ଈଶ୍ୱର ଜଗତକୁ ଏପରି ପ୍ରେମ କଲେ ଯେ, ସେ ନିଜର ଏକମାତ୍ର ଜାତ ପୁତ୍ରଙ୍କୁ ଦାନ କଲେ, ଯେପରି ଯେକୌଣସି ଲୋକ ତାଙ୍କୁ ବିଶ୍ୱାସ କରେ ସେ ନାଶ ନ ହୋଇ ଅନନ୍ତ ଜୀବନ ପାଉ।’ ଏଠାରେ ପିତାଙ୍କ ବ୍ୟକ୍ତିସ୍ୱରୂପ ପ୍ରକାଶିତ ହୋଇଛି।”
“The Comforter that Christ promised to send after He ascended to heaven, is the Spirit in all the fullness of the Godhead, making manifest the power of divine grace to all who receive and believe in Christ as a personal Saviour. There are three living persons of the heavenly trio; in the name of these three great powers—the Father, the Son, and the Holy Spirit—those who receive Christ by living faith are baptized, and these powers will co-operate with the obedient subjects of heaven in their efforts to live the new life in Christ.” Special Testimonies, Series B, number 7, 62, 63.
“کریست کے آسمان پر صعود فرمانے کے بعد جس تسلی دینے والے کے بھیجے جانے کا اُس نے وعدہ کیا تھا، وہ رُوح ہے، الوہیت کی تمام معموری سمیت، جو اُن سب پر الٰہی فضل کی قدرت کو ظاہر کرتی ہے جو مسیح کو شخصی نجات دہندہ کے طور پر قبول کرتے اور اُس پر ایمان رکھتے ہیں۔ آسمانی ثلاثہ کی تین زندہ ہستیاں ہیں؛ اور اِن تین عظیم قدرتوں—باپ، بیٹے، اور رُوح القدس—کے نام میں وہ لوگ جو زندہ ایمان کے وسیلہ سے مسیح کو قبول کرتے ہیں بپتسمہ پاتے ہیں، اور یہ قدرتیں آسمان کے فرمانبردار تابعوں کے ساتھ مسیح میں نئی زندگی بسر کرنے کی اُن کی کوششوں میں تعاون کریں گی۔” Special Testimonies, Series B, number 7, 62, 63.
The passage identifies “sentiments of those” that were defining the Father, the Son and the Spirit with “things of earth.” Then she says, “The Father cannot be described by the things of the earth.” Notice two points that she makes, though one might sound like a contradiction. She is identifying a false description of the Godhead that identifies three gods, if you will. It’s a false description of the Godhead, but she makes no comment about the fact that the false definition of the Godhead is also incorrect because it has the wrong number of gods in the Godhead.
A pasaje o identifica “os sentimientos daquelles” que definíen al Padre, al Fíu y al Espíritu por aciu de “coses de la tierra”. Dempués diz: “Nun se pue describir al Padre poles coses de la tierra”. Nótese dos puntos que ella plantea, anque ún pudiera sonar como una contradicción. Ella ta identificando una descripción falsa de la Deidá que, por dicilo asina, identifica trés dioses. Ye una descripción falsa de la Deidá, pero nun fai comentariu nengún sobre’l fechu de que la definición falsa de la Deidá tamién ye incorrecta porque tien el númberu equivocáu de dioses na Deidá.
Also notice that she says the things of the earth cannot be used to describe the Father. In that very statement, she herself is using the things of the earth. It is human beings that have children and mothers and fathers and aunts and cousins. And Jesus tells us there will be no more marrying in heaven in the earth made new, for we will be like the angels. There are no boy and girl angels. The terms used by human beings that define their relationships with one another have been employed by God to instruct us about His nature and character, but even “the things of the earth” that inspiration has employed to instruct men of God’s character and nature are imperfect.
Tinungod liwat nga siya nagaingon nga ang mga butang sa duta indi magamit sa paglaragway sa Amahan. Sa amo gid nga pahayag, siya mismo nagagamit sang mga butang sa duta. Mga tawo ang may mga kabataan kag mga iloy kag mga amay kag mga tiyâ kag mga pinsan. Kag ginasugiran kita ni Jesus nga wala na sing pag-asawahay sa langit kag sa bag-ong duta, kay mangin kaangay kita sang mga anghel. Wala sing lalaki kag babayi nga mga anghel. Ang mga tinaga nga ginagamit sang mga tawo nga nagakahulugan sang ila mga relasyon sa isa kag isa ginamit sang Dios sa pagtudlo sa aton nahanungod sa Iya kinaiya kag karakter, apang bisan pa “ang mga butang sa duta” nga ginamit sang inspirasyon sa pagtudlo sa mga tawo nahanungod sa karakter kag kinaiya sang Dios indi himpit.
We have been informed that, “There are three living persons of the heavenly trio” … “the Father, the Son, and the Holy Spirit.” It is an abomination to attach earthly spiritualist sentiments to these three persons, but it is not an abomination to attach “the name of these three great powers” to the biblical definition of the Godhead.
Наҳақ иттилоъ берилганки: «Самовий учликнинг уч тирик шахси бор» … «Ота, Ўғил ва Муқаддас Руҳ». Бу уч шахсга ердаги спиритистик руҳий ҳис-туйғуларни боғлаш жирканчликдир, аммо Худоликнинг китобий таърифига «ушбу уч буюк қудратнинг номини» боғлаш жирканчлик эмас.
The prophetess says “the name” of the three great powers who make up the Godhead is the Father, the Son and Holy Spirit. As with every biblical truth, when brought together line upon line, the complete testimony must consist of every waymark that has been revealed. The prophets’ testimonies are to be combined. Daniel gives the name of Palmoni to Christ (among other names, but this is just an example). John calls Him the Alpha and Omega and Moses calls Him Jehovah. According to Ellen White His name is the Father, the Son and the Holy Spirit.
Qanniffiitip arnaq oqarpoq Guutiussutsimik katitigaasut angisuut pingasut “aqqi” tassaasut Ataata, Erneq Anersaallu Illernartoq. Soorlu sallusuissut Bibelimeersoq alla tamaasa, ataatsimut katersoraanni titarnerup qulaatigut titarneq, nalunaajaaneq tamakkiisoq tassaasariaqarpoq nalunaaqqutit tamarmik saqqummersitaasimasut. Pruffiitit nalunaajaataat ataatsimut katersorneqassapput. Danielip Kristus Palmonimik taavaa (aqqinik allanik peqarpoq, kisianni manna assersuutaavoq taamaallaat). Johannisip Taanna Alpha Omega-lu taavai, Mosesillu Jehova-mik taavaa. Ellen White naapertorlugu Aqqa tassaavoq Ataata, Erneq Anersaallu Illernartoq.
“Satan is . . . constantly pressing in the spurious—to lead away from the truth. The very last deception of Satan will be to make of none effect the testimony of the Spirit of God. ‘Where there is no vision, the people perish’ (Proverbs 29:18). Satan will work ingeniously, in different ways and through different agencies, to unsettle the confidence of God’s remnant people in the true testimony.
«Шайтан... үнемі жалғанды тықпалап, адамдарды ақиқаттан тайдыруға тырысады. Шайтанның ең соңғы алдауы — Құдай Рухының куәлігін күшінен айыру болмақ. “Аян болмаса, халық бұзылады” (Нақыл сөздер 29:18). Шайтан Құдайдың қалдық халқындағы шынайы куәлікке деген сенімді шайқалту үшін, әртүрлі жолдармен және әртүрлі құралдар арқылы, асқан айлакерлікпен әрекет ететін болады.
“There will be a hatred kindled against the Testimonies which is satanic. The workings of Satan will be to unsettle the faith of the churches in them, for this reason: Satan cannot have so clear a track to bring in his deceptions and bind up souls in his delusions if the warnings and reproofs and counsels of the Spirit of God are heeded.” Selected Messages, book 1, 48.
“Awinikay cëxiwul ñi epu Testimonios mew, ñi wenüy Satanás mew küme txipantu. Ñi werken Satanás müley ta ñi üyütun ñi feyentun ti iglesias ñi püle feymew, ta tüfachi zugu mew: Satanás küme pepilkelay ta ñi küme rüpü mew kümelkünuafiel ñi koyla dungu ka ñi wütrangeal pu püllü ñi feyentun koyla dungu mew, müten ta ñi allküleel ti ngülam, ti yem, ka ti gülamün ñi Espíritu de Dios.” Selected Messages, libro 1, 48.
A quick side point from this passage. John has been banished to Patmos for the Word of God and the testimony of Jesus. There are two target audiences for the third angel’s message. Those outside of Adventism and those inside of Adventism. John represents an Adventist that is not only being persecuted by the world because of his obedience to the Bible, but he is also being persecuted for his obedience to the writings of the Spirit of Prophecy. The persecution that is levelled against the Spirit of Prophecy comes from within, not from the outside.
Nokta qysqa bir qosymsha osy úzindiden. Ioann Qudai Sózi men Isanyń kúáligi úshin Patmosqa surgin etilgen. Úshinshi perishteniń xabarynyń eki nysanaly auditoriasy bar: Adventizmnen tysqarğylar jáne Adventizm ishindegiler. Ioann Adventisti beyneleydi: ol tek Bibliyağa bóysynğandyğı úshin álem tarapynan qudalanıp qana qoymay, sonday-aq Payğambarlyq Ruh jazbalarına bóysynğandyğı úshin de qudalanadı. Payğambarlyq Ruhqa qarsy bağıttalğan qudalaý syrttan emes, ishinen keledi.
At the beginning of ancient Israel, after four hundred years in Egypt, those who were to be the chosen covenant people no longer kept the Sabbath. They did not know Christ’s character or nature. They held to misunderstandings about God that they inculcated while in captivity. The ten plagues; the Red Sea deliverance; the heavenly manna; the sanctuary and all its furnishings; the sacred ceremonies; the courtyard, holy place and Most Holy Place; the law of God; the Rock that followed them; the water that came out of the Rock that followed them and even the serpent on the pole were all intended to increase the knowledge of God in His chosen people. It was a progressive education. That progressive education continued until the scribes “durst ask him no more questions” and He then identified the very last subject they would have in an open discussion with Him, and it had to do with the name of David and who and what Christ is.
I le amataga o Isaraelu anamua, ina ua mavae le fa selau o tausaga i Aikupito, o i latou sa tatau ona avea ma nuu filifilia o le feagaiga ua lē toe tausia le Sapati. Sa latou lē iloa le amio po o le natura o Keriso. Sa latou pipiimau i manatu sesē e uiga i le Atua na latou totoina i totonu o i latou a o i ai i le nofo pologa. O mala e sefulu; o le laveaʻiga i le Sami Ulaula; o le manai mai le lagi; o le malumalu paia ma ana meafale uma; o sauniga paia; o le lotoā, le Mea Paia ma le Mea e Sili ona Paia; o le tulafono a le Atua; o le Papa na mulimuli atu iā i latou; o le vai na puna mai i le Papa na mulimuli atu iā i latou, ma e oo lava i le gata i luga o le pou, sa fuafuaina uma ia faateleina ai le malamalama i le Atua i totonu o Lona nuu filifilia. O se aʻoaʻoga faasolosolo lea. Na faaauau pea lenā aʻoaʻoga faasolosolo seʻia oo ina “le toe loto ai tusiupu e toe fesili atu iā te ia,” ona Ia faailoa mai lea o le mataupu mulimuli lava sa latou talanoaina faalauaʻitele ma Ia, ma sa faatatau lea i le igoa o Tavita ma po o ai Keriso ma le mea e moni ai o Ia.
At the beginning of modern spiritual Israel, after 1260 years in spiritual Babylon, those who were to be the chosen covenant people no longer kept the Sabbath. They did not know Christ’s character or nature. They held to misunderstandings about God that they inculcated while in captivity. The history of Adventism with all its waymarks, apostasies, compromises and internal struggles reached a point in the 1880’s when The Desire of Ages was published. Enshrined in that book on page 671, is an understanding of the Godhead that has developed far beyond the understanding that came from the eighteenth century.
Ay spiritual Israel modern ka tan'kis, 1260 t'ika marqaña espiritual Babilonia taypin qhipatsti, khitinakatejj ajllit arust'äwi markäpkäna ukanakajj janiw Sabbath urup phoqhapjjänti. Jupanakajj janiw Cristo-n sarnaqäwipa ni naturalezapa yatipkänti. Jupanakajj Dios toqet pantjasit amuyunakaru katuyasipjjäna, uka amuyunakarusti jupanakaw presoñankäpkän ukhajj yatiyapjjäna. Adventismo-n sarnaqäwipajja, taqe waymarks, apostasías, compromisos ukhamarak manqha ch'axwäwinakamp chikachasiñampi, 1880 maranakan mä punto ukar purïna, ukkhaw The Desire of Ages qillqata apsutäna. Uka libronxa, p. 671 ukan imatäki uka Diosan p'iqinchäwipat amuyt'äwix, tunka pusïri patak marat jutir amuyt'äwit sipansa wal jach'a tukuwayiwa.
Ancient Israel had a controversy at its ending that was brought about by a limited understanding of the Godhead, that was based upon an understanding from their beginning history. The testimony of Jesus says, whether the Father, the Son or the Holy Spirit they are all “the fulness of the Godhead bodily” (Colossians 2:9). The biblical testimony says, “Hear, O Israel: the Lord our God is one Lord” (Deuteronomy 6:4).
इज़राएलको प्राचीन इतिहासको अन्त्यतिर एउटा विवाद उत्पन्न भयो, जुन परमेश्वरत्वको सीमित बुझाइका कारण आएको थियो, र त्यो बुझाइ उनीहरूको प्रारम्भिक इतिहासबाट निर्मित थियो। येशूको गवाहीले भन्छ, पिता, पुत्र वा पवित्र आत्मा—उहाँहरू सबै “the fulness of the Godhead bodily” (Colossians 2:9) हुनुहुन्छ। बाइबलीय गवाहीले भन्छ, “Hear, O Israel: the Lord our God is one Lord” (Deuteronomy 6:4).
Modern Israel holds to a variety of ideas about the Godhead, and only one is correct. At the end of modern Israel God will finish the work of revealing His character in terms of doing so while probationary time lingers. That is what He did for the Jews, and He never changes. It is certain we will continue to grow in our understanding of God’s nature and character throughout eternity, but there has been a purposeful prophetic line of the truth demonstrating God’s efforts to educate His people about Himself, and that history is part of the education He is seeking to teach now, and the information found in the prophetic word concerning that educational process identifies an end of the discussion that corresponds to the close of probation.
Israel día moderno-pe ojeguerovia hetaichagua temimo’ãme pe Divinidad rehe, ha peteĩnte añoite hína añeteguáva. Israel día moderno paha gotyo Tupã omohu’ãta pe tembiapo ohechauka hag̃ua Ikarácter, kóva ojapóvo pe ára de gracia gueteri aja. Upéichaite voi ojapo vaekue judíokuérare, ha Ha’e araka’eve ndoikói iñambuévo. Añetehápe ñande ñakakuaáta meme ñande comprensión-pe Tupã rekotee ha Ikarácter rehe opa ára g̃uarã, péro oĩ peteĩ línea profética intencional pe añetegua rehe ohechaukáva Tupã ñeha’ã ombo’e hag̃ua Itavayguakuérape Ijehegui, ha upe tembiasakue ha’e peteĩ parte pe tekombo’e rehegua Ha’e ko’ág̃a ohekáva ombo’e; ha marandu ojejuhúva ñe’ẽ profética-pe upe proceso tekombo’e rehegua omombe’u peteĩ ñemohu’ã pe ñomongeta rehegua, ojoajúva pe gracia ñemboty ndive.
“Christ is the pre-existent, self-existent Son of God…. In speaking of his pre-existence, Christ carries the mind back through dateless ages. He assures us that there never was a time when He was not in close fellowship with the eternal God. He to whose voice the Jews were then listening had been with God as one brought up with Him.” Signs of the Times, August 29, 1900.
«Քրիստոսը Աստծո նախա-գոյություն ունեցող, ինքնագոյություն ունեցող Որդին է…. Իր նախա-գոյության մասին խոսելիս Քրիստոսը միտքը հետ է տանում անթվագրելի դարերի միջով։ Նա մեզ հավաստիացնում է, որ երբեք ժամանակ չի եղել, երբ Նա հավիտենական Աստծո հետ սերտ հաղորդակցության մեջ չի եղել։ Նա, ում ձայնին հրեաները այն ժամանակ լսում էին, Աստծո հետ էր՝ որպես Նրա մոտ մեծացած մեկը»։ Signs of the Times, August 29, 1900.
“He was equal with God, infinite and omnipotent…. He is the eternal, self-existent Son.
«Хьо Аллахца барамдеш долуш вара, доцуш, тӀаьхьаза Дала.... И — даим долу, шен ахь долу КӀант.»
“While God’s Word speaks of the humanity of Christ when upon this earth, it also speaks decidedly regarding His pre-existence. The Word existed as a divine being, even as the eternal Son of God, in union and oneness with His Father. From everlasting He was the Mediator of the covenant, the one in whom all nations of the earth, both Jews and Gentiles, if they accepted Him, were to be blessed. ‘The Word was with God, and the Word was God.’ Before men or angels were created, the Word was with God, and was God.” Review and Herald, April 5, 1906.
“Өөрийнх нь Үг Христийн энэ дэлхий дээрх хүн чанарын тухай өгүүлдэг боловч Түүний урьд оршин байсан байдлын талаар мөн адил тодорхойгоор өгүүлдэг. Үг нь Өөрийн Эцэгтэй нэгдэл, нэгэн чанарт оршдог, Бурханы мөнхийн Хүүгийн адил тэнгэрлэг Оршихуй байв. Эрт мөнхөөс эхлэн Тэр гэрээний Зуучлагч байсан бөгөөд Түүнийг хүлээн авбал иудей ч бай, харь үндэстэн ч бай, газрын бүх үндэстэн Түүн дотор ерөөгдөх ёстой байсан. ‘Үг Бурхантай хамт байсан, Үг бол Бурхан байсан.’ Хүмүүс ч, тэнгэрэлчүүд ч бүтээгдээгүй байхаас өмнө Үг Бурхантай хамт байсан бөгөөд Бурхан байсан.” Review and Herald, April 5, 1906.
In the passage she quotes from John’s very first words.
له المقطع الذي تقتبسه من أوّل كلمات يوحنا نفسها.
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. John 1:1–3.
U qallaqkirqa Simi, hinaspan Simi Dioswan kasharqa, hinaspan Simiqa Diosmi karqa. Payqa qallariypi Dioswanmi karqa. Llapan imapas payraykum rurasqa karqa; paymanta mana kaqtinqa, manam imapas rurasqa karqachu, ima rurasqa kaqpas. Juan 1:1–3.
In the beginning there was at least two Gods, for John just said, “The Word was God and was with God.” In the first verse of Genesis the Hebrew word “Elohim,” is translated as God. Often in God’s word “Elohim” is placed in a grammatic structure to identify a singular God, but it is a plural, none-the-less. John removes the consideration of “Elohim” in the verse being a singular God with his second witness to the subject. His testimony establishes at least two Gods.
ئابتىدا ئاز دېگەندە ئىككى تەنرى بار ئىدى، چۈنكى يۇھاننا پەقەت: «سۆز تەنرى ئىدى ۋە تەنرى بىلەن بىللە ئىدى»، دېدى. يارىتىلىش كىتابىنىڭ بىرىنچى ئايىتىدە ئىبرانى تىلىدىكى «Elohim» سۆزى «تەنرى» دەپ تەرجىمە قىلىنغان. تەنرىنىڭ سۆزىدە كۆپ ھاللاردا «Elohim» گرامماتىكىلىق قۇرۇلما ئىچىدە يەككە تەنرىنى كۆرسىتىش ئۈچۈن ئىشلىتىلىدۇ، ئەمما شۇنىڭ بىلەن بىللە ئۇ كۆپلۈك شەكلىدۇر. يۇھاننا بۇ مەسىلىگە بەرگەن ئىككىنچى گۇۋاھلىقى ئارقىلىق، ئايەتتىكى «Elohim»نىڭ يەككە تەنرى بولۇشى مۇمكىنلىكى ھەققىدىكى قاراشنى يوققا چىقىرىدۇ. ئۇنىڭ گۇۋاھلىقى ئاز دېگەندە ئىككى تەنرىنىڭ بارلىقىنى مۇقىملاشتۇرىدۇ.
More troubling for anti-trinitarians who profess to uphold the Spirit of Prophecy is that in the beginning “the Spirit of God moved upon the face of the waters.” Is the “Spirit” that moved upon the water the Father or the Son, or was it the third person of the heavenly trio as Sister White addresses Him? John’s first three verses in his gospel are followed by these words.
Para sa mga anti-trinitaryano na nag-aangking pinanghahawakan ang Espiritu ng Propesiya, higit na nakababahala na sa pasimula ay “the Spirit of God moved upon the face of the waters.” Ang “Espiritu” bang kumilos sa ibabaw ng tubig ay ang Ama o ang Anak, o Siya ba ang ikatlong persona ng makalangit na tatluhan, gaya ng pagtukoy sa Kaniya ni Sister White? Ang unang tatlong talata ni Juan sa kaniyang ebanghelyo ay sinusundan ng mga salitang ito.
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 1:4, 5.
Iye muna ne upenyu; uye upenyu ihwohwo hwaiva chiedza chavanhu. Uye chiedza chinovhenekera murima; asi rima harina kuchiziva. Johane 1:4, 5.
The reference to light and dark is in complete agreement with the beginning of Genesis which says.
Oñeñeẽva tesape ha pytũ rehe oñemohenda porãmbaite Génesis ñepyrũ ndive he’íva.
And God said, Let there be light: and there was light. And God saw the light, that it was good: and God divided the light from the darkness. Genesis 1:3, 4.
Ao Bondye di: Se pou limyè fèt; epi limyè fèt. Epi Bondye wè limyè a, li bon; epi Bondye separe limyè a ak fènwa a. Jenèz 1:3, 4.
We will return shortly to these two parallel passages of the light that is the subject in the creation story that follows after the introduction of the Godhead. In the beginning the first truth that is addressed is the make-up or the nature of the Godhead. But the passage does not stop until chapter two verse three where we find the final three words in the creation begin with the three Hebrew letters that together create the word translated as “truth.”
Biyti ara qutasi k’ask’a kutirimusan kay iskay tinkisqa qillqasman, chay k’anchaymanta rimayman, mayqinchus kamachiy willakuypi qhipaman hamun Dios kayninpa qallariyninmanta qhepata. Qallariypi, ñawpaq cheqaq yachachiyqa Dios kayninpa ruwasqanman, icha naturalezamanmi riman. Icha kay qillqa mana sayk’unchu iskay kaq capítulo, kimsa kaq versículokama, maypichus tarisun kamachiypi tukukuq qhipa kimsan simikunata, mayqinkunachus qallarin kimsan hebreo sananwan, chaykuna huñusqa kaspa ruwanku “cheqaq” nisqa simita.
The beginning of the account of creation introduces the Godhead, then sets forth the creative power of His word, and then ends the passage with a divine signature representing truth, the third angel’s message and the name of God as represented by Alpha and Omega.
Karera akawuntug tura ni pagparnuway ket ipalawag na umuna ti Kinadios, kalpasanna iparangarang na ti manamnama a pannakabalin ti Saona iti panagparsua, ket iti maudi patinggaenna dayta a pasaje babaen iti maysa a nadiosan a pirma a mangitakder iti kinapudno, ti mensahe ti maikatlo nga anghel, ken ti nagan ti Dios kas naiparangarang babaen kenni Alpha ken Omega.
And on the seventh day God ended his work which he had made; and he rested on the seventh day from all his work which he had made. And God blessed the seventh day, and sanctified it: because that in it he had rested from all his work which God created and made. Genesis 2:2, 3.
ਬਾਬਾ ਨੇ ਸੱਤਵੇਂ ਦਿਨ ਆਪਣਾ ਕੀਤਾ ਹੋਇਆ ਕੰਮ ਮੁਕਾਇਆ; ਅਤੇ ਸੱਤਵੇਂ ਦਿਨ ਉਹ ਆਪਣੇ ਸਾਰੇ ਕੀਤੇ ਹੋਏ ਕੰਮ ਤੋਂ ਵਿਸਰਾਮ ਕਰ ਗਿਆ। ਅਤੇ ਬਾਬਾ ਨੇ ਸੱਤਵੇਂ ਦਿਨ ਨੂੰ ਆਸ਼ੀਰਵਾਦ ਦਿੱਤਾ ਅਤੇ ਉਸ ਨੂੰ ਪਵਿੱਤਰ ਠਹਿਰਾਇਆ; ਕਿਉਂਕਿ ਉਸ ਵਿੱਚ ਉਹ ਆਪਣੇ ਸਾਰੇ ਉਸ ਕੰਮ ਤੋਂ ਵਿਸਰਾਮ ਕਰ ਗਿਆ ਸੀ, ਜੋ ਬਾਬਾ ਨੇ ਰਚਿਆ ਅਤੇ ਬਣਾਇਆ ਸੀ। ਉਤਪੱਤੀ 2:2, 3.
The end of the first truths taught in God’s Word are the climax of the passage. It ends with the three words “God,” “created” and “made,” thus emphasizing the beginning of the passage, but just as importantly emphasizing the seventh-day Sabbath. The Sabbath of course is the symbol of creation and the sign between God and His chosen people. “Truth” is represented in the three letters that begin each of those final three words of creation. The testimony is emphasizing how significant and important the Sabbath truth is, but just as profound is that those three letters also represent the three steps of the first, second and third angels’ messages. Thus, in the very first passage of the Bible the Sabbath as the sign of God’s creative power is also identified as the testing issue at the end of time. The last book in the Bible provides a third witness to accompany John’s testimony in his gospel.
Monyetla wa dithuto tša pele tše di rutwago Lentšung la Modimo ke kuliminasi ya temana ye. E felela ka mantšu a mararo a rego “Modimo,” “hlodile” le “dirile,” ka go rialo e gatelela mathomo a temana ye, eupša ka mo go lekanago e gatelela Sabatha ya letšatši la bošupa. Sabatha, ge e le gabotse, ke seka sa tlholo le leswao magareng ga Modimo le setšhaba sa Gagwe se se kgethilwego. “Therešo” e emelwa ke ditlhaka tše tharo tšeo di thomago ye nngwe le ye nngwe ya mantšu ao a mararo a mafelelo a tlholo. Bohlatse bo gatelela kamoo therešo ya Sabatha e lego ya bohlokwa le ya bohlokwa kudu, eupša sa go ba botebo bjo bo lekanago ke gore ditlhaka tšeo tše tharo gape di emela megato e meraro ya melaetša ya morongwa wa pele, wa bobedi le wa boraro. Ka gona, temaneng ya mathomo-thomo ya Beibele, Sabatha bjalo ka leswao la maatla a Modimo a bohlodi e bile e hlaolwa gape bjalo ka taba ya teko mafelelong a nako. Puku ya mafelelo ka Beibeleng e nea bohlatse bja boraro go sepedišana le bohlatse bja Johane ka ebangeding ya gagwe.
John to the seven churches which are in Asia: Grace be unto you, and peace, from him which is, and which was, and which is to come; and from the seven Spirits which are before his throne; And from Jesus Christ, who is the faithful witness, and the first begotten of the dead, and the prince of the kings of the earth. Unto him that loved us, and washed us from our sins in his own blood, And hath made us kings and priests unto God and his Father; to him be glory and dominion for ever and ever. Amen. Behold, he cometh with clouds; and every eye shall see him, and they also which pierced him: and all kindreds of the earth shall wail because of him. Even so, Amen. I am Alpha and Omega, the beginning and the ending, saith the Lord, which is, and which was, and which is to come, the Almighty.
ཡོ་ཧན་གྱིས་ཨེ་ཤི་ཡར་ཡོད་པའི་ཆོས་ཚོགས་བདུན་ལ། ད་ལྟ་ཡོད་པ་དང་། སྔོན་ལ་ཡོད་པ། འོང་བར་འགྱུར་བའི་ཁོང་ཉིད་ནས་དང་། ཁོང་གི་ཁྲི་འདུག་གི་མདུན་དུ་ཡོད་པའི་བདུན་གྱི་སྤྱི་གཙོ་རྣམས་ནས་དང་། ཡེ་ཤུ་ཀྲིས་ཏུ་ནས་ཁྱེད་རྣམས་ལ་ཐུགས་རྗེ་དང་ཞི་བདེ་ཡོང་བར་ཤོག །ཁོང་ནི་དམ་བཅའ་བའི་དཔང་པོ་དང་། ཤི་བའི་ནང་ནས་སྔོན་དུ་སྐྱེས་པ། ས་གཞིའི་རྒྱལ་པོ་རྣམས་ཀྱི་དབང་པོའོ། ང་ཚོར་གཅེས་པར་མཛད་ཅིང་། ཁོང་གི་རང་གི་ཁྲག་གིས་ང་ཚོའི་སྡིག་པ་རྣམས་བཀྲུས་པའི་ཁོང་ལ། དེ་བཞིན་དུ་ང་ཚོ་དཀོན་མཆོག་དང་ཁོང་གི་ཡབ་ལ་རྒྱལ་པོ་དང་མཆོད་པ་པོ་རྣམས་སུ་མཛད་པའི་ཁོང་ལ། གཟི་བརྗིད་དང་དབང་ཆ་ནམ་ཡང་གཏན་དུ་ཡོད་པར་ཤོག །ཨ་མེན། ལྟོས་ཤིག །ཁོང་སྤྲིན་དང་བཅས་ཏེ་འོང་བར་འགྱུར། མིག་ཐམས་ཅད་ཀྱིས་ཁོང་མཐོང་བར་འགྱུར་ལ། ཁོང་ལ་མདུང་བསྣུན་མཁན་རྣམས་ཀྱང་མཐོང་བར་འགྱུར། ས་གཞིའི་རིགས་ཚོགས་ཐམས་ཅད་ཀྱིས་ཁོང་གི་རྐྱེན་གྱིས་ངུ་འབོད་བྱེད་པར་འགྱུར། དེ་བཞིན་ནོ། ཨ་མེན། གཙོ་བོས་གསུངས་པ། “ང་ནི་ཨལ་ཕ་དང་ཨོ་མེ་ག་ཡིན། ཐོག་མ་དང་མཐའ་མ་ཡིན། ད་ལྟ་ཡོད་པ་དང་། སྔོན་ལ་ཡོད་པ། འོང་བར་འགྱུར་བ་ཡིན་པའི་ཐམས་ཅད་ལ་དབང་མཛད་པོའོ།”
I John, who also am your brother, and companion in tribulation, and in the kingdom and patience of Jesus Christ, was in the isle that is called Patmos, for the word of God, and for the testimony of Jesus Christ. I was in the Spirit on the Lord’s day, and heard behind me a great voice, as of a trumpet, Saying, I am Alpha and Omega, the first and the last: and, What thou seest, write in a book, and send it unto the seven churches which are in Asia; unto Ephesus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea. Revelation 1:4–11.
Naya Yowan, anang paharuhum sandiri ikam jua, wan sapambarian dalam kasangsaraan, wan dalam Karajaan, wan kasabaran Yesus Kristus, badiam di pulau nang disambat Patmos, ulih firman Allah, wan ulih kasaksian akan Yesus Kristus. Aku barada dalam Roh pada hari Tuhan, lalu aku mandangar di balakangku sabuting suara basar, kayan sangkakala, nang bakata, “Aku ini Alfa wan Omega, nang awal wan nang panghabisan”; wan, “Apa nang ikam lihat, tulislah dalam sabuah kitab, lalu kirimkan itu ka tujuh jemaat nang ada di Asia: ka Epesus, wan ka Smirna, wan ka Pergamus, wan ka Tiatira, wan ka Sardis, wan ka Filadelfia, wan ka Laodikia.” Wahyu 1:4–11.
The first three verses of Revelation chapter one identifies the final warning message and how that message is conveyed from God to mankind. It also states that it is the Revelation of Jesus Christ, thus marking a distinction between the book of Revelation and the book of Daniel. One is a prophecy, the other a revelation.
Revélation kapitulun unu nian versik tlu ne identifiká e mensahe final di advertensia i kon e mensahe ei ta transmití for di Dios pa humanidad. El ta deklará tambe ku e ta Revelashon di Hesukristu, i asina ta marká un distinkshon entre e buki di Revelashon i e buki di Daniel. Unu ta un profesia, e otro ta un revelashon.
“In the Revelation all the books of the Bible meet and end. Here is the complement of the book of Daniel. One is a prophecy; the other a revelation. The book that was sealed is not the Revelation, but that portion of the prophecy of Daniel relating to the last days. The angel commanded, ‘But thou, O Daniel, shut up the words, and seal the book, even to the time of the end.’ Daniel 12:4.” Acts of the Apostles, 585.
«አብ መጽሓፈ ራእይ ኩሎም መጻሕፍቲ መጽሓፍ ቅዱስ ይራኸቡን ይውድኡን እዮም። እዚ መጽሓፍ ምምላእ መጽሓፈ ዳንኤል እዩ። ሓደ ትንቢት እዩ፤ እቲ ካልእ ድማ ራእይ እዩ። እቲ ዝተሓትመ መጽሓፍ መጽሓፈ ራእይ ኣይኮነን፤ እንተኾነ ግና እቲ ናይ ትንቢት ዳንኤል ናብ መወዳእታ ዘመን ዝምልከት ክፍሊ እዩ። እቲ መልኣኽ ከምዚ ኢሉ ኣዘዘ፥ ‘ንስኻ ግና፡ ዳንኤል፡ ነዚ ቃላት ዕጸዎ፥ ነቲ መጽሓፍ ድማ ክሳዕ ጊዜ መወዳእታ ሕተሞ።’ ዳንኤል 12፡4።» ግብሪ ሃዋርያት፣ 585.
In the book of Revelation there are lines of prophecy that are to be recognized and brought together line upon line. All those prophetic lines end in the book of Revelation, but the book that was sealed was not the book of Revelation, and it was not simply the book of Daniel that was sealed up, but what was sealed in the book of Daniel was “that portion of the prophecy of Daniel relating to the last days.”
Pyethiam ca Revelation ah hrilfiah zawng zawng a awm a, chungte chu hriat tur leh line chungah line dahin khawm tur a ni. Hêng hrilfiah line zawng zawngte hi Revelation bu-ah an tawp vek a; mahse seal an ni tawh kha Revelation bu chu a ni lo va, Daniel bu chauh pawh seal an ni tihna a ni hek lo; Daniel bu-ah seal an nih chu “Daniel hrilfiahna a hnuhnung ber ni thleng lam a sawi pâng kha” a ni.
The “last days” can be understood in a general sense, but understanding them as inspired words, (which they are) requires we also evaluate if the expression “last days” has a prophetic symbolism attached to it. The “last days” are a specific period of prophetic history that has many lines of support. I hope to lay out that history in the near future. It is specifically the history of 1798 until the close of probation. One way to recognize this is that in the literal sanctuary service there was one day of the year that represented judgment, and that was the Day of Atonement. That literal ceremony typified what Sister White calls the anti-typical Day of Atonement. The prophetic or spiritual Day of Atonement represents the “last days” of probationary time, it represents the period of the final judgment.
"ਅਖੀਰਲੇ ਦਿਨ" ਨੂੰ ਇੱਕ ਸਧਾਰਣ ਅਰਥ ਵਿੱਚ ਸਮਝਿਆ ਜਾ ਸਕਦਾ ਹੈ, ਪਰ ਉਨ੍ਹਾਂ ਨੂੰ ਪ੍ਰੇਰਿਤ ਬਚਨ ਵਜੋਂ ਸਮਝਣ ਲਈ (ਜੋ ਕਿ ਉਹ ਹਨ) ਇਹ ਵੀ ਜ਼ਰੂਰੀ ਹੈ ਕਿ ਅਸੀਂ ਜਾਂਚੀਏ ਕਿ "ਅਖੀਰਲੇ ਦਿਨ" ਇਸ ਪ੍ਰਗਟਾਵੇ ਨਾਲ ਕੋਈ ਭਵਿੱਖਬਾਣੀ-ਸੰਬੰਧੀ ਪ੍ਰਤੀਕਾਤਮਕਤਾ ਵੀ ਜੁੜੀ ਹੋਈ ਹੈ ਜਾਂ ਨਹੀਂ। "ਅਖੀਰਲੇ ਦਿਨ" ਭਵਿੱਖਬਾਣੀ ਦੇ ਇਤਿਹਾਸ ਦਾ ਇੱਕ ਵਿਸ਼ੇਸ਼ ਕਾਲਖੰਡ ਹਨ, ਜਿਸ ਲਈ ਸਮਰਥਨ ਦੀਆਂ ਅਨੇਕ ਰੇਖਾਵਾਂ ਮੌਜੂਦ ਹਨ। ਮੈਂ ਆਸ ਕਰਦਾ ਹਾਂ ਕਿ ਨੇੜਲੇ ਭਵਿੱਖ ਵਿੱਚ ਉਸ ਇਤਿਹਾਸ ਨੂੰ ਵਿਵਸਥਿਤ ਰੂਪ ਵਿੱਚ ਪੇਸ਼ ਕਰਾਂ। ਵਿਸ਼ੇਸ਼ ਤੌਰ 'ਤੇ ਇਹ 1798 ਤੋਂ ਪਰਖ-ਅਵਧੀ ਦੇ ਸਮਾਪਤ ਹੋਣ ਤੱਕ ਦਾ ਇਤਿਹਾਸ ਹੈ। ਇਸ ਨੂੰ ਪਛਾਣਨ ਦਾ ਇੱਕ ਤਰੀਕਾ ਇਹ ਹੈ ਕਿ ਸ਼ਾਬਦਿਕ ਪਵਿੱਤਰ ਅਸਥਾਨ ਦੀ ਸੇਵਾ ਵਿੱਚ ਸਾਲ ਦਾ ਇੱਕ ਦਿਨ ਐਸਾ ਸੀ ਜੋ ਨਿਆਇ ਦਾ ਪ੍ਰਤੀਨਿਧਿਤਵ ਕਰਦਾ ਸੀ, ਅਤੇ ਉਹ ਪ੍ਰਾਯਸ਼ਚਿੱਤ ਦਾ ਦਿਨ ਸੀ। ਉਹ ਸ਼ਾਬਦਿਕ ਵਿਧੀ ਉਸ ਗੱਲ ਦਾ ਪ੍ਰਤੀਕ ਸੀ ਜਿਸ ਨੂੰ ਸਿਸਟਰ ਵਾਈਟ ਪ੍ਰਤੀਰੂਪ-ਵਿਰੋਧੀ ਪ੍ਰਾਯਸ਼ਚਿੱਤ ਦਾ ਦਿਨ ਕਹਿੰਦੀ ਹੈ। ਭਵਿੱਖਬਾਣੀਕ ਜਾਂ ਆਤਮਿਕ ਪ੍ਰਾਯਸ਼ਚਿੱਤ ਦਾ ਦਿਨ ਪਰਖ ਦੇ ਸਮੇਂ ਦੇ "ਅਖੀਰਲੇ ਦਿਨਾਂ" ਦਾ ਪ੍ਰਤੀਨਿਧਿਤਵ ਕਰਦਾ ਹੈ; ਇਹ ਅੰਤਿਮ ਨਿਆਇ ਦੇ ਕਾਲਖੰਡ ਦਾ ਪ੍ਰਤੀਕ ਹੈ।
The prophecy in Daniel that was sealed up was two-fold. There was a prophecy relating to the last days that the Millerites recognized which announced the opening of the judgment. That passage of Daniel is represented by the Ulai River vision of chapters eight and nine. The other prophecy that was sealed up in Daniel announces the close of the judgment, and the end of Adventism, and the end of the United States, and the end of the world. That vision was represented by the Hiddekel River.
ئانە پەیغەمبەرییەی لە دانیالدا مُهر لێدرابوو، دوو لایەن بوو. پەیغەمبەرییەک هەبوو کە پەیوەندیدار بوو بە ڕۆژانی دواوە، ئەوەی میلەریتەکان ناساندیان و ڕاگەیاندنی دەستپێکی حوکمکردن بوو. ئەو بەشەی دانیال بە بینینی ڕووباری ئۆڵای لە بەشەکانی هەشت و نۆ پێشکەش کراوە. پەیغەمبەرییەکەی تر کە لە دانیالدا مُهر لێدرابوو، کۆتایی حوکمکردن، و کۆتایی ئەدفێنتیزم، و کۆتایی ویلایەتە یەکگرتووەکانی ئەمریکا، و کۆتایی جیهان ڕادەگەیەنێت. ئەو بینینەش بە ڕووباری هیددەکەل نیشان دراوە.
“The light that Daniel received from God was given especially for these last days. The visions he saw by the banks of the Ulai and the Hiddekel, the great rivers of Shinar, are now in process of fulfillment, and all the events foretold will soon come to pass.” Testimonies to Ministers, 112, 113.
“Tumən pə Daniel ət God wər nərsəy, wər nərsəy xususi pə de waḵtuno ke de axiri wrəzo de. Həġa royāgāne ce haga pə غāṛo de Ulai aw Hiddekel ke ولیدل—de Shinar loy sindونه— اوس د پوره کېدو pə bahir ke دي، aw تول peṣe ce pəshgoyi shəwī دي, ژر ba pə waqə ke rashi.” Testimonies to Ministers, 112, 113.
The Ulai vision was unsealed in 1798 and addresses God’s sanctuary and His people. The Hiddekel vision was unsealed in 1989 when, as described in Daniel eleven, verse forty, the countries representing the former Soviet Union were swept away by the papacy and the United States, and addresses the enemies of God’s people. The two visions function as do the seven churches and seven seals in the book of Revelation. One is the internal history of the church and the other is the external history of the church, and they both run the entirety of and are “especially for” “these last days.”
1798‑шы йылда Улай күренеше асылды һәм Алланың изге урынына һәм Уның халҡына ҡағыла. Хиддекел күренеше иһә 1989 йылда, Данил китабының ун беренсе бүлегенең ҡырҡынсы аятында һүрәтләнгәнсә, элекке Советтар Союзын кәүҙәләндергән илдәр папалыҡ һәм Америка Ҡушма Штаттары тарафынан һепереп алып ташланғанда, асылды һәм Алла халҡының дошмандарына ҡағыла. Был ике күренеш Асылыш китабындағы ете сиркәү һәм ете мөһөр кеүек хеҙмәт итә. Уларҙың береһе — сиркәүҙең эске тарихы, ә икенсеһе — сиркәүҙең тышҡы тарихы, һәм икебеҙе лә тулы дәүер буйына дауам итә һәм «айырыуса» «ошо һуңғы көндәр» өсөн бирелгән.
But though we are told the book of Revelation is not the sealed book, we are also told that it is a sealed book.
لەگەڵ ئەوەشدا کە پێمان دەگوترێت کتێبی وەحی ئەو کتێبە مۆرکراوە نییە، هەروەها پێمان دەگوترێت کە ئەو کتێبێکی مۆرکراوەیە.
“Revelation is a sealed book, but it is also an opened book. It records marvelous events that are to take place in the last days of this earth’s history. The teachings of this book are definite, not mystical and unintelligible. In it the same line of prophecy is taken up as in Daniel. Some prophecies God has repeated, thus showing that importance must be given to them. The Lord does not repeat things that are of no great consequence.” Manuscript Releases, volume 9, 8.
«રેવેલેશન એક મુદ્રાંકિત પુસ્તક છે, પરંતુ તે એક ખુલ્લું પુસ્તક પણ છે. તેમાં આ પૃથ્વીના ઇતિહાસના અંતિમ દિવસોમાં બનનાર અદ્ભુત ઘટનાઓનો લેખાજોખો આપવામાં આવ્યો છે. આ પુસ્તકના ઉપદેશો નિશ્ચિત છે, રહસ્યમય અને અગમ્ય નથી. તેમાં દાનિયેલમાં જે ભવિષ્યવાણીની એ જ રેખા લેવાઈ છે તે જ આગળ ધપાવવામાં આવી છે. કેટલીક ભવિષ્યવાણીઓ દેવએ ફરીથી કહી છે, જેથી દર્શાવવામાં આવે છે કે તેમને મહત્ત્વ આપવું જોઈએ. પ્રભુ એવી બાબતોને પુનરાવર્તિત કરતા નથી જે કોઈ વિશેષ પરિણામની ન હોય.» Manuscript Releases, volume 9, 8.
The book of Revelation is unsealed because the prophecies in Daniel are unsealed, and the very lines of prophecies that have been unsealed in Daniel are the same lines that are found in Revelation. What was sealed up in the book of Revelation was a portion of Revelation especially related to God’s people in the “last days.” When Sister White wrote this statement the “seven thunders” was at the time she wrote it sealed up, so she wrote that “it is a sealed book.” She also said the book of Daniel was the “book that was sealed,” in the past tense. For her it had been unsealed in 1798.
Vook ko Revelation mati unsealed tanog komo yo mga prophecy ko Daniel mati unsealed, ya mismo yo mga linya ko mga prophecy ya inunsealed ko Daniel ay yo man din ya makikita ko Revelation. Yo nasseal up ko vook ko Revelation ay isa a bahagi ko Revelation a lalo nang may kaugnayan ko mga tao no Dios ko “last days.” No sinurat ni Sister White i pahayag a iti, yo “seven thunders” ay no panahun a sinurat niya iti ay sealed up pa, kaya sinulat niya a “it is a sealed book.” Sinabi niya man a yo vook ko Daniel ay yo “book that was sealed,” ko past tense. Para kiya, iti ay naunsealed na no 1798.
What was sealed up concerning the seven thunders in her lifetime was not simply the future events represented by the seven thunders, but primarily that the “seven thunders” represent that the beginning of Adventism parallels the end of Adventism. The “seven thunders” is revealing the most important prophetic rule needed to understand the Revelation of Jesus Christ, while also revealing an attribute of God’s nature and character, that He is the beginning and end of all things. Prophecy identifies that there is a purposeful development of the truths connected to God’s nature and character.
ܡܕܡ ܕܐܬܚܬܡ ܒܘܬ ܫܒܥܐ ܪ̈ܥܡܐ ܒܚܝ̈ܗ̇ ܠܐ ܗܘܐ ܒܠܚܘܕ ܥܠ ܚܕ̈ܬܐ ܕܥܬܝܕ ܕܡܬܪ̈ܡܙܢ ܒܫܒܥܐ ܪ̈ܥܡܐ، ܐܠܐ ܒܥܩܪܐ ܕ«ܫܒܥܐ ܪ̈ܥܡܐ» ܡܚܘܝܢ ܕܫܘܪܝܐ ܕܐܕܒܢܛܝܣܡ ܡܫܚܠܦ ܠܫܘܠܡܗ ܕܐܕܒܢܛܝܣܡ. «ܫܒܥܐ ܪ̈ܥܡܐ» ܓܠܝܢ ܩܢܘܢܐ ܢܒܝܘܬܝܐ ܗܘ ܕܒܝܬܝܘܬܐ ܒܘܬܪܐ ܕܡܬܒܥܐ ܠܡܦܗܡ ܓܠܝܢܐ ܕܝܫܘܥ ܡܫܝܚܐ، ܟܕ ܐܦ ܓܠܝܢ ܚܕܐ ܡܢ ܡܝܬܪ̈ܬܐ ܕܟܝܢܗ ܘܕܐܚܠܩܗ ܕܐܠܗܐ، ܕܗܘܝܘ ܫܘܪܝܐ ܘܫܘܠܡܐ ܕܟܠܗܝܢ ܡܕܡ̈ܐ. ܢܒܝܘܬܐ ܡܚܕܝܐ ܕܐܝܬ ܬܦܬܚܬܐ ܡܬܟܘܢܬܐ ܕܫܪܪ̈ܐ ܕܩܫܝܪ̈ܢ ܒܟܝܢܗ ܘܒܐܚܠܩܗ ܕܐܠܗܐ.
Jesus, when represented as the “Lion of the tribe of Judah”, is symbolizing the work He accomplishes as He reveals truth in an incremental and systematic way through history. He seals up the prophetic word, until the point in time when it is to be understood. He seals and unseals truth for the purpose of instruction. As Palmoni, Jesus is the Wonderful Numberer, the Master of time controlling His-story. As Alpha and Omega, He is, among other things, the Master of language. As the Lion of the tribe of Judah He is the one who controls when truth is revealed to men.
Jesus, kada je prikazan kao „Lav iz plemena Judina“, simbolizuje delo koje ostvaruje dok kroz istoriju otkriva istinu postepeno i sistematski. On zapečaćuje proročku reč sve do trenutka u vremenu kada treba da bude shvaćena. On zapečaćuje i otpečaćuje istinu radi pouke. Kao Palmoni, Isus je Divni Brojitelj, Gospodar vremena koji upravlja Njegovom pričom. Kao Alfa i Omega, On je, između ostalog, Gospodar jezika. Kao Lav iz plemena Judina, On je Onaj koji upravlja time kada će istina biti otkrivena ljudima.
In Revelation chapter one after the first three verses the Godhead is set forth as three distinct entities.
A Wahay Kabanata uno, pagkatapos han siyahan nga tulo ka mga bersikulo, an pagka-Dios iginpahayag sugad nga tulo nga magkalain nga mga persona.
John to the seven churches which are in Asia: Grace be unto you, and peace,
يوحنا إلى الكنائس السبع التي في آسيا: نعمة لكم وسلام،
from him which is, and which was, and which is to come;
manpïng chuan, manpïng sa, chuan manpïng ni ding;
and from the seven Spirits which are before his throne;
և նրա աթոռի առաջ եղող յոթ Հոգիներից։
And from Jesus Christ, who is the faithful witness, and the first begotten of the dead, and the prince of the kings of the earth. Revelation 1:4, 5.
U Jesu Kristu zawiadny świadok, a pieršorodny z miertvych, a kniaź caroŭ ziamli. Adkryćcio 1:4, 5.
The introduction to the last book of the Bible clearly sends a greeting to God’s church which identifies the Father, the Spirit and the Son. The ending of God’s Word is repeating the beginning, and in so doing is emphasizing the significance of the correct understanding of the Godhead. It is doing so for those who will be Philadelphians and make up the one hundred and forty-four thousand. They are the final covenant people, who have been typified throughout the lines of covenant history. Those witnesses, among other truths, establish that God has been incrementally seeking to increase the knowledge of His nature and character throughout prophetic history.
Biblia no nuku pipa maachi tukuyka qallariypiqa, Tayta Diospa iglesianta sut’inchashpa rimachkan; chaypiqa Yaya, Espíritu, hinaspa Churi reqsichisqa kachkan. Diospa Siminpa tukuyninqa qallariyninta kutichispa rimachkan, chayhinata ruraspanqa Dios kaynin sumaq allin yachayta chaninmanta entiendenapaq ancha importanciayuq kasqanta aswan sinch’ita reqsichin. Chaytaqa ruwachkan Philadelphia runakuna kanankupaq, hinaspa pachak tawa chunka tawa waranqa runakunata hunt’ankupaq. Paykunaqa qhipa pacto llaqtam, pacto historiapa sutinchasqa siq’inkunapi tukuy tiempo reqsichisqa karqanku. Chay testigokunaqa, wakin cheqaqkuna kuskapi, Diosqa profético historiapa puriyninpi kikinpa naturaleza hinaspa carácter nisqan yachayninta pisiy-pisiy aswan yapayta maskhasqanta takyachinku.
The greatest symbol in the Bible of man’s lack of the knowledge of God was Pharaoh who represented Egypt, a symbol of the entire world and therefore all of mankind. That waymark begins the process in the beginning of literal Israel where God was seeking to make known His name. At the end of literal Israel, the controversy over God’s name was repeated. At the end of literal Israel Jesus marked His interaction with the Jews by identifying the history of David and using “the rule of first mention” to represent the final statement concerning the Jews’ Laodicean blindness. They could not understand what He was saying, for they did not know the rule of Alpha and Omega, nor did they know the Alpha and Omega standing before them.
Kitabı Mukaddes’te insanın Allah bilgisinden mahrum oluşunun en büyük simgesi, Mısır’ı temsil eden Firavun idi; Mısır ise bütün dünyanın ve dolayısıyla tüm insanlığın bir simgesidir. Bu alâmet, Allah’ın kendi adını bildirmeyi amaçladığı lafzî İsrail’in başlangıcında süreci başlatır. Lafzî İsrail’in sonunda, Allah’ın adı üzerindeki ihtilaf yeniden tekrar edildi. Lafzî İsrail’in sonunda İsa, Yahudilerle olan etkileşimini Davud’un tarihini teşhis ederek ve “ilk zikrediliş kuralı”nı kullanarak, Yahudilerin Laodikya’ya özgü körlüğüne ilişkin nihai beyanı temsil etmek suretiyle belirledi. O’nun ne söylediğini anlayamadılar; çünkü Alfa ve Omega kuralını bilmiyorlardı, ne de önlerinde duran Alfa ve Omega’yı tanıyorlardı.
At the beginning of spiritual Israel, the controversy typified in the history of Moses is paralleled. As Adventism has travelled through the history of “the last days,” many opportunities to understand more of Alpha and Omega have been given, just as was the case with ancient Israel. There will be a point where no more questions will be asked at the end of Adventism, as there was in the days of Christ.
روحانی اسرائیل کے آغاز میں، موسیٰ کی تاریخ میں جو نزاع تمثیلی طور پر ظاہر ہوا، اس کا مماثل منظر پیش آتا ہے۔ جس طرح قدیم اسرائیل کے ساتھ ہوا، اسی طرح ایڈونٹزم نے “آخری ایام” کی تاریخ میں سفر کرتے ہوئے الفا اور اومیگا کو زیادہ گہرائی سے سمجھنے کے بہت سے مواقع پائے ہیں۔ ایڈونٹزم کے اختتام پر ایک ایسا وقت آئے گا جب مزید کوئی سوال نہیں پوچھا جائے گا، جیسا کہ مسیح کے ایام میں ہوا تھا۔
Returning to the passage in Revelation chapter one we see that grace and peace are sent from Him which is, and which was, and which is to come, and also from the seven Spirits and also from Jesus. The Godhead is represented as Jesus, the seven Spirits, and Him which is, and which was, and which is to come, thus allowing us to know that it is the Father who possesses the characteristics represented as He who is, was and is to come. These characteristics represent the eternal nature of God. He has always existed, and in verse eight and nine that very attribute is clearly assigned to Jesus.
ГІль ГІнкГўр ГІн Рэвелейшн кэпитл уан-пэн дэс хэнд мэйль хэйу дэт грэйс энд піс ар сэнт фром Хім віч із, энд віч уоз, энд віч із ту кам, энд олсо фром зэ сэвэн Спіритс, энд олсо фром Джизэс. Зэ Годхэд із репризэнтэд эз Джизэс, зэ сэвэн Спіритс, энд Хім віч із, энд віч уоз, энд віч із ту кам, зэс элауінг ас ту ноу дэт іт із зэ Фазэр ху позэсэз зэ кэрэктэристикс репризэнтэд эз Хі ху із, уоз энд із ту кам. Зіз кэрэктэристикс репризэнт зэ ітэрнэл нейчэр ов Год. Хі хэз олвэйз ігзистэд, энд ін вёрс эйт энд найн зэт вэры этрибьют із клірлі эсайнд ту Джизэс.
I am Alpha and Omega, the beginning and the ending, saith the Lord, which is, and which was, and which is to come, the Almighty. I John, who also am your brother, and companion in tribulation, and in the kingdom and patience of Jesus Christ, was in the isle that is called Patmos, for the word of God, and for the testimony of Jesus Christ. I was in the Spirit on the Lord’s day, and heard behind me a great voice, as of a trumpet, Saying, I am Alpha and Omega, the first and the last: and, What thou seest, write in a book, and send it unto the seven churches which are in Asia; unto Ephesus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea. Revelation 1:8–11.
“Minä olen Alfa ja Omega, alku ja loppu, sanoo Herra, joka on ja joka oli ja joka on tuleva, Kaikkivaltias. Minä, Johannes, joka myös olen teidän veljenne ja osallinen ahdistuksessa ja Jeesuksen Kristuksen valtakunnassa ja kärsivällisyydessä, olin saarella, jonka nimi on Patmos, Jumalan sanan tähden ja Jeesuksen Kristuksen todistuksen tähden. Minä olin Hengessä Herran päivänä, ja kuulin takaani suuren äänen, ikään kuin pasuunan, sanoen: Minä olen Alfa ja Omega, ensimmäinen ja viimeinen; ja: minkä näet, kirjoita kirjaan ja lähetä niille seitsemälle seurakunnalle, jotka ovat Aasiassa: Efesoon ja Smyrnaan ja Pergamoon ja Tyatiraan ja Sardeeseen ja Filadelfiaan ja Laodikeaan.” Ilmestys 1:8–11.
Those who have a Bible that writes the words of Jesus in the color red, know that in verses eight and eleven it is Jesus that is speaking. In those verses Jesus identifies that He possesses the identical eternal nature as the Father when He identifies Himself as “the Lord, which is, and which was, and which is to come,” and Jesus also adds that He is “the Almighty.”
Ame siwo le Biblia si me wòŋlɔ Yesu ƒe nyawo kple atitsoga dzĩ le la, wonya be le kpukpui enyi kple wuiɖeka me la, Yesue gblɔna. Le kpukpui mawo me la, Yesu ɖe eɖokui fia be Esi le eya me la sɔ tututu kple Fofo la ƒe mavɔ nature, esi Wòɖe eɖokui fia be yewoe nye “Aƒetɔ, si le, eye si nɔ anyi, eye si gbɔna,” eye Yesu gatsɔe kpee be yewoe nye “Ame Ŋusẽ Katãtɔ.”
The very first thing Jesus says in the beginning of the book of Revelation, the book that identifies that it is the Revelation of Jesus Christ; is that He is Alpha and Omega, that He too is eternal as the Father is and that He also is God Almighty. The attributes of God’s nature are the very first words in the book of Revelation from Jesus. Those attributes are direct stumbling blocks for Adventists who still defend the original position of the Godhead. They believe there was a time when the Father brought forth His Son.
Иисус эң оболу Аян китебинин башында — бул китептин өзү Иса Машаяктын Аяны экенин билдирген жерде — Өзү Альфа жана Омега экенин, Атасы кандай түбөлүктүү болсо, Ал да ошондой түбөлүктүү экенин жана ошондой эле Кудуреттүү Кудай экенин айтат. Кудайдын табиятына таандык касиеттер — Аян китебинде Иисустун оозунан чыккан эң алгачкы сөздөр. Бул касиеттер Кудай Башынын баштапкы көз карашын дагы эле коргоп жүргөн адвентисттер үчүн түздөн-түз мүдүрүлтүүчү таш болуп саналат. Алар Атасы Өз Уулун жарыкка чыгарган бир убакыт болгон деп ишенишет.
The end of the book of Revelation agrees with the beginning of the book of Revelation.
Aqaräbti kitaaba Mul’ataa kan jalqabaa isaa wajjin walii gala.
The Second Coming follows the description of the Godhead. In chapter twenty-two we find the end of the book agrees with the beginning of the book and verse twelve parallels verse seven of chapter one by referencing the Second Coming.
ⴰⵙⵙⵉⵡⴹ ⵡⵉⵙⵙⵉⵏ ⵉⵜⵜⴰⴹⴼⴰⵕ ⴰⵙⵏⵉⵍⵙ ⵏ ⵉⵎⵏⵉⴷⵏ ⵏ ⵓⵏⵣⵡⵓⵔ. ⴳ ⵓⵅⴰⵜⴰⵔ ⵡⵉⵙⵙ 22 ⵏⴻⵜⵜⴰⴼ ⵎⴰⵙ ⵜⴰⴳⴳⴰⵔⴰ ⵏ ⵓⴷⵍⵉⵙ ⵜⴻⵎⵙⴰⵙⴰ ⴷ ⵜⴰⵣⵡⴰⵔⴰ ⵏ ⵓⴷⵍⵉⵙ, ⵉⵙⵙⴰⵏⴰⵢ ⵡⴰⵙⵙ 12 ⴰⵢⴰ ⵏ ⵜⴰⴷⴳⴳⵯⴰⵜ ⵉ ⵡⴰⵙⵙ 7 ⵏ ⵓⵅⴰⵜⴰⵔ 1 ⵙ ⵓⵙⵎⵎⴰⵜⵉ ⵏ ⵓⵙⵙⵉⵡⴹ ⵡⵉⵙⵙⵉⵏ.
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. Blessed are they that do his commandments, that they may have right to the tree of life, and may enter in through the gates into the city. For without are dogs, and sorcerers, and whoremongers, and murderers, and idolaters, and whosoever loveth and maketh a lie. I Jesus have sent mine angel to testify unto you these things in the churches. I am the root and the offspring of David, and the bright and morning star. And the Spirit and the bride say, Come. And let him that heareth say, Come. And let him that is athirst come. And whosoever will, let him take the water of life freely. Revelation 22:12–17.
En, behold, ay come quickly; and my reward is with me, to give every man according as his work shall be. Ay am Alpha and Omega, the beginning and the end, the first and the last. Blessed are they that do his commandments, that they may have right to the tree of life, and may enter in through the gates into the city. For without are dogs, and sorcerers, and whoremongers, and murderers, and idolaters, and whosoever loveth and maketh a lie. Ay Jesus have sent mine angel to testify unto you these things in the churches. Ay am the root and the offspring of David, and the bright and morning star. And the Spirit and the bride say, Come. And let him that heareth say, Come. And let him that is athirst come. And whosoever will, let him take the water of life freely. Revelation 22:12–17.
After referencing the Second Coming, Jesus, as in Revelation chapter one, identifies Himself as Alpha and Omega. Then he adds the distinction between those who would hear and those who would not hear what the Spirit said unto the churches. He references the communication process illustrated in verses one through three in chapter one, by identifying that he sent Gabriel with the message to John.
ئەلچىي مەسىھ ئىككىنچى قېتىم كەلشىنى تىلغا ئالغاندىن كېيىن، ۋەھىي كىتابىنىڭ بىرىنچى بابىدىكىدەك، ئۆزىنى ئالفا ۋە ئومېگا دەپ تونۇشتۇرىدۇ. ئاندىن، روھنىڭ جامائەتلەرگە نېمە دېگەنلىكىنى ئاڭلايدىغانلار بىلەن ئاڭلىمايدىغانلار ئارىسىدىكى پەرقنى قوشۇپ بايان قىلىدۇ. ئۇ بىرىنچى بابنىڭ بىرىنچىدىن ئۈچىنچى ئايەتلىرىگىچە كۆرسىتىلگەن ئالاقە يەتكۈزۈش جەريانىنى تىلغا ئېلىپ، بۇ خەۋەرنى يەھياغا يەتكۈزۈش ئۈچۈن جىبرىلنى ئەۋەتكەنلىكىنى بىلدۈرىدۇ.
Then He returns to the final statement that He made to the Scribes and Pharisees at the end of ancient Israel. He ties both endings of literal and spiritual Israel together, by answering in Revelation for those in the “last days” what the Jews in their “last days” could not understand. He says that He is the root (beginning) and offspring (ending) of David. The subject of David and his Lord was the last statement Jesus made to the quibbling Jews, and it typifies the final pronouncement for those in the last days that, according to the message to the Philadelphian church, claim to be Jews, but are not.
ꞌAden biḷ uphakhir nga ibagbagana kadagiti Escriba ken Fariseo idi panagpatingga ti kadaanan nga Israel. Isu nga pagtiponenna dagiti agduduma a panagpatingga ti litiral ken naespirituan nga Israel, babaen ti panangsungbatna idiay Apocalipsis para kadagidiay adda iti “maud-udi a lawas” iti saan a naawatan dagiti Judio idi “maud-udi a lawas” da. Kunana a Isuna ti ramut (pangrugian) ken kaputotan (panagpatingga) ni David. Ti suheto maipanggep ken David ken ti Apokna ti maudi a sasao nga imbagana ni Jesus kadagiti makikinnuon a Judio, ket isu ti mangitipiko iti maudi a pannakaipablaak para kadagidiay adda iti maud-udi a lawas nga, kas iti mensahe iti iglesia ti Filadelfia, ibagada a Judio ida, ngem saanda met.
Behold, I will make them of the synagogue of Satan, which say they are Jews, and are not, but do lie; behold, I will make them to come and worship before thy feet, and to know that I have loved thee. Because thou hast kept the word of my patience, I also will keep thee from the hour of temptation, which shall come upon all the world, to try them that dwell upon the earth. Revelation 3:9, 10.
ئاها، ئەز دێمە پێشەوە و ئەوانەی ژ سنەگوگا شەیتانن، ئەوانەی دبێژن کو ئەو جووین و نەین، بەڵکو درۆ دەکەن؛ ئاها، ئەز دێمە کو ئەوان بهێمن تا لە پێش پێیە تە بیان و سجدە بکەن، و بزانن کو ئەز حەز کرمێ تۆ. چونکە تە وشەیا صەبر و حەوصەلەیا من پاراست، ئەز ژی تۆ دێ پارێزم ژ دەما تەجرێبێ، ئەوا کە دێ سەر هەموو جیهانێ بهێت، دا کو ئەوانەی ل سەر زەمینی نیشتەجێن بێنە تاقیکرن. ئاشکراکرن 3:9، 10.
Those who worship at the feet of the saints are Laodicean Adventists who have been spewed out of the mouth of the Lord.
Mavẽ yecultivá n’ánkê santu-eta rupi hese, ha’e kuéry Adventista Laodicéia-gua ojepe’a va’ekue Ñandejára jurúgui.
“You think, that those who worship before the saint’s feet, (Revelation 3:9), will at last be saved. Here I must differ with you; for God shew me that this class were professed Adventists, who had fallen away, and ‘crucified to themselves the Son of God afresh, and put him to an open shame.’ And in the ‘hour of temptation,’ which is yet to come, to show out everyone’s true character, they will know that they are forever lost; and overwhelmed with anguish of spirit, they will bow at the saint’s feet.” Word to the Little Flock, 12.
«Уҳазо ӯйласеңки, авлиёнинг оёқлари олдида сажда қиладиганлар, (Ваҳий 3:9), охир-оқибат нажот топадилар. Бу ерда мен сиздан фарқ қилишим керак; чунки Худо менга кўрсатдики, бу тоифа имон даъво қилган, аммо йўлдан озган Адвентистлар бўлиб, улар “Худонинг Ўғлини ўзлари учун яна қайта хочга тортганлар ва Уни очиқча шарманда қилганлар.” Ва ҳали келажакда бўлган “синов соати”да, ҳар кимнинг ҳақиқий феълу атворини ошкор қилиш учун, улар абадий равишда ҳалок бўлганларини билиб оладилар; ва руҳ азоби ила босилиб, авлиёнинг оёқлари олдида эгилиб қоладилар». Word to the Little Flock, 12.
According to the Bible and the Spirit of Prophecy those who worship at the saints’ feet, are members of the synagogue of Satan. They claim to be Jews, but they are not. The righteous Adventists are being addressed in the church of Philadelphia. The one hundred and forty-four thousand are Philadelphians, and the Jews who say they are, but are not—are Laodiceans. There are two classes of faithful people in the “last days,” the one hundred and forty-four thousand and those that are martyrs. There are only two churches of the seven that lack any criticism. One is Philadelphia representing those that never die, and the other is Smyrna, representing the faithful martyrs. The martyrs and those that do not die, Smyrna and Philadelphia, are the only churches of the seven with no condemnation attached to the message they were given. Yet, both churches had to deal with those who claimed to be Jews, but were not. This is so, for they are all members of the same church in the “last days” dealing with the same circumstances, one class destined to testify with their blood, represented by Moses at the Mount of Transfiguration, and the other class represented by Elijah who never died.
Ըստ Աստվածաշնչի և Մարգարեության Հոգու՝ նրանք, ովքեր երկրպագում են սրբերի ոտքերի առաջ, սատանայի ժողովարանի անդամներ են։ Նրանք պնդում են, թե հրեաներ են, սակայն այդպես չէ։ Արդար ադվենտիստներին դիմում է արվում Փիլադելֆիայի եկեղեցում։ Հարյուր քառասունչորս հազարը փիլադելֆիացիներ են, իսկ նրանք, ովքեր ասում են, թե հրեաներ են, բայց չեն՝ լաոդիկեացիներ են։ «Վերջին օրերում» հավատարիմ մարդկանց երկու դաս կա՝ հարյուր քառասունչորս հազարը և նրանք, որ նահատակներ են։ Յոթ եկեղեցիներից միայն երկուսն են, որ զուրկ են որևէ հանդիմանությունից։ Մեկը Փիլադելֆիան է, որը ներկայացնում է նրանց, ովքեր երբեք չեն մեռնում, իսկ մյուսը՝ Զմյուռնիան, որը ներկայացնում է հավատարիմ նահատակներին։ Նահատակները և նրանք, ովքեր չեն մեռնում՝ Զմյուռնիան և Փիլադելֆիան, յոթ եկեղեցիներից միակներն են, որոնց տրված պատգամին որևէ դատապարտություն կցված չէ։ Սակայն երկու եկեղեցիներն էլ պետք է առերեսվեին նրանց հետ, ովքեր պնդում էին, թե հրեաներ են, բայց չէին։ Այդպես է, որովհետև նրանք բոլորը «վերջին օրերում» նույն եկեղեցու անդամներ են՝ բախվելով նույն հանգամանքներին. մի դասը վիճակված է վկայություն տալ իր արյամբ, որ Պայծառակերպության լեռան վրա ներկայացված է Մովսեսով, իսկ մյուս դասը ներկայացված է Եղիայով, որը երբեք չմեռավ։
And unto the angel of the church in Smyrna write; These things saith the first and the last, which was dead, and is alive; I know thy works, and tribulation, and poverty, (but thou art rich) and I know the blasphemy of them which say they are Jews, and are not, but are the synagogue of Satan. Fear none of those things which thou shalt suffer: behold, the devil shall cast some of you into prison, that ye may be tried; and ye shall have tribulation ten days: be thou faithful unto death, and I will give thee a crown of life. Revelation 2:8–10.
اور سمیرنا کی کلیسیا کے فرشتہ کو لکھ؛ یہ فرماتا ہے وہ جو اوّل اور آخر ہے، جو مُردہ تھا اور زندہ ہے؛ میں تیرے اعمال، اور مصیبت، اور تیری مفلسی کو جانتا ہوں (لیکن تو دولتمند ہے) اور میں اُن کی کفرگوئی کو بھی جانتا ہوں جو کہتے ہیں کہ ہم یہودی ہیں، اور ہیں نہیں، بلکہ شیطان کی عبادت گاہ ہیں۔ اُن باتوں سے ہرگز نہ ڈر جو تو سہنے کو ہے؛ دیکھ، ابلیس تم میں سے بعض کو قید میں ڈالے گا تاکہ تمہاری آزمائش ہو؛ اور تم دس دن تک مصیبت اٹھاؤ گے: موت تک وفادار رہ، اور میں تجھے زندگی کا تاج دوں گا۔ مکاشفہ 2:8–10۔
As Jesus describes the dire circumstances of the church of Smyrna, he makes but one positive comment when He says, “but thou art rich,” thus contrasting them with the members of the synagogue of Satan who are not rich. Those in Revelation that are Adventist and think they are rich, and are not, are the Jews that say they are Jews, and are not—for they are Laodicean Seventh-day Adventists.
As Jesús describe e circunstancias desesperante de e iglesia di Esmirna, E ta haci solamente un comentario positivo ora Cu ta bisa: “pero bo ta rico,” de e manera aki contrastándonan cu e miembronan di e sinagoga di Satanás cu no ta rico. Esnan den Revelation cu ta Adventista i ta pensa cu nan ta rico, i no ta asina, ta e hudiunan cu ta bisa cu nan ta hudiu, i no ta asina—pasobra nan ta Adventistanan di Siete Dia Laodiceano.
In the opening of Revelation, the Godhead is presented as three persons and at the end of the book of Revelation Jesus and the Spirit are directly mentioned, but not the Father. It matters not, because the principle of line upon line combined with the first illustrating the last, demands that the Father be recognized in the last verses of Revelation, for He is already identified as being there in the first verses. It is no different than the gospel of John chapter one, where John does not directly identify the Spirit, but the Spirit is understood to be there, for the Spirit was there the very first time the expression “in the beginning” was written. John’s gospel testimony in chapter one begins with the identical phrase “in the beginning.”
ヨハネの黙示録の冒頭において、神格は三つの位格として提示されており、また同書の終わりでは、イエスと御霊が直接言及されているが、父については直接には言及されていない。だが、それは問題ではない。なぜなら、「行に行を重ねる」という原則は、「最初のものが最後のものを例証する」ということと相まって、黙示録の最後の節々において父が認められねばならないことを要求するからである。父はすでに最初の節々において、そこにおられる方として示されているのである。これは、ヨハネによる福音書第一章において、ヨハネが御霊を直接には示していないが、御霊がそこにおられるものと理解されるのと少しも異ならない。なぜなら、「初めに」という表現が最初に記されたその時、御霊はそこにおられたからである。ヨハネの福音書における第一章の証しは、「初めに」という全く同一の句をもって始まっている。
The “beginning” is a prophetic symbol and is to be evaluated with prophetic rules, including line upon line. Moses’ beginning, is the gospel of John’s beginning, is the beginning of the book of Revelation and it is also the end of Revelation. Of those four lines twice all three persons of the heavenly trio are identified, and in one line (John’s gospel) the Spirit might be missing and in the fourth line the Father is missing, but when brought together all three Divine Persons are represented in all four lines.
The “beginning” qhephet engxenyeni yesiprofetho, yaye imele ukuvavanywa ngemithetho yesiprofetho, kuquka nomgaqo wokuba “umgca phezu komgca.” Ukuqala kukaMoses, kukwa kuba kukuqala kweVangeli kaYohane, kukwa kuba kukuqala kwencwadi yeSityhilelo, yaye kukwangokunjalo nokuphela kweSityhilelo. Kule migca mine, kabini bachazwa bonke abantu abathathu boBathathu basezulwini, yaye kumgca omnye (iVangeli likaYohane) uMoya usenokungakhankanywa, kanti kumgca wesine uYise akakhankanywanga; kodwa xa le migca idityaniswa, bonke abaBantu bathathu boButhixo bamelwe kuyo yonke le migca mine.
Christ came to make known the Father, and the Holy Spirit came to make known the Son. All three made eternal sacrifices. The Father so loved the world that He gave Jesus, Jesus so loved the world that He agreed to take upon Himself, for eternity, the flesh of those He had created. What kind of giving is represented in the act of the Creator choosing to become part of His creation? The third person of the Godhead gave Himself, for He has accepted the position of living within the created entity called mankind—throughout eternity.
គ្រីស្ទបានយាងមក ដើម្បីបង្ហាញឲ្យស្គាល់ព្រះវរបិតា ហើយព្រះវិញ្ញាណបរិសុទ្ធបានយាងមក ដើម្បីបង្ហាញឲ្យស្គាល់ព្រះបុត្រា។ ព្រះទាំងបីអង្គបានធ្វើការបូជាដ៏អស់កល្បជានិច្ច។ ព្រះវរបិតាទ្រង់ស្រឡាញ់លោកិយយ៉ាងខ្លាំង ដល់ថ្នាក់បានប្រទានព្រះយេស៊ូវ ព្រះយេស៊ូវទ្រង់ស្រឡាញ់លោកិយយ៉ាងខ្លាំង ដល់ថ្នាក់ទ្រង់បានព្រមទទួលយកលើអង្គទ្រង់ផ្ទាល់ សាច់ឈាមនៃអ្នកដែលទ្រង់បានបង្កើត សម្រាប់អស់កល្បជានិច្ច។ តើការប្រទានបែបណាត្រូវបានបង្ហាញក្នុងអំពើដែលព្រះបង្កើតបានជ្រើសរើសក្លាយជាផ្នែកមួយនៃស្នាព្រះហស្តរបស់ទ្រង់ផ្ទាល់? ព្រះបុគ្គលទីបីនៃព្រះភាពបានប្រទានអង្គទ្រង់ផ្ទាល់ ដ្បិតទ្រង់បានទទួលយកតួនាទីនៃការស្ថិតនៅក្នុងអង្គភាពដែលត្រូវបានបង្កើត ហៅថាមនុស្សជាតិ—អស់កល្បជានិច្ច។
It is probably for this reason that the Holy Spirit is repeatedly associated with symbols of God’s people. He is the Person of the Godhead that is to abide with the human creation. Therefore, the symbols of the Holy Spirit in the Scriptures are more often than not represented by a symbol that both represents the Holy Spirit or mankind. In the beginning the Spirit moved upon the waters.
Иисус, возможно, именно по этой причине Святой Дух неоднократно связывается с символами народа Божия. Он — Личность Божества, Которой надлежит пребывать с человеческим творением. Поэтому символы Святого Духа в Писаниях чаще всего представлены образом, который обозначает как Святого Духа, так и человечество. В начале Дух носился над водами.
And he saith unto me, The waters which thou sawest, where the whore sitteth, are peoples, and multitudes, and nations, and tongues. Revelation 17:15.
Ug naa siya’y giingon kanako: Ang mga tubig nga imong nakita, diin nagalingkod ang bigaon nga babaye, mao ang mga katawhan, ug mga panon, ug mga nasod, ug mga pinulongan. Pinadayag 17:15.
The only piece of furniture in the sanctuary erected by Moses that did not have a pattern specifically detailed for the workers to follow was the seven branched candlestick. The candlestick represents the combination of humanity with divinity. For this reason, the candlestick’s design was the only item in the sanctuary left for men to contribute to. The seven candlesticks that Christ walks among are identified as the seven churches, yet the candlestick was fueled with oil, representing the Holy Spirit, and the wicks of the candles that supported the flame for light were made from the used white linen garments of the priests, representing the righteousness of Christ that shines as the light of the world. God’s people are the light of the world, but that light is only fueled by the oil of the Holy Spirit. The Holy Spirit is often associated with people in the description of Him in the Scriptures.
Moisee iyyamiyyu geeshsha giddon keexxamida misile giddo, oosanchchata kaallana mala addo addo qofidi erissamidi hinnana issi miishshi laappun tashshiya qandille giddo. He qandillê giyoogee, asatettaa Xoossatettaa issippe gattida giyooga malaata. Hessa gishsha, qandille qofaanchi keexxamida misile giddo attamarkka asa maaddanau aggamida issi miishsha giddo. Kiristoosi hemettido laappun qandilleeti laappun woosa keettata giddo giyooga; shin qandille zayitiyan quuxettidi dees, he zayitee Geeshsha Ayyaana malaata; qassi pooqqaa xalaalisiya tamaa denthiyida qandille xaphoote, qeeseeta goosidi wurida bootta linen maayyooppetaappe oosettidaageeta; hegee, sa7a pooqqo giddo pooqqiya Kiristoosa xillotettaa malaata. Xoossaa asai sa7aa pooqqo; shin he pooqqoi Geeshsha Ayyaanê zayitiyan xala quuxettoosona. Geeshsha Ayyaanai, Xoossaa Maxaafata giddon A bana odiyoogaan, daro wode asaara gaittidi odettis.
And out of the throne proceeded lightnings and thunderings and voices: and there were seven lamps of fire burning before the throne, which are the seven Spirits of God. Revelation 4:5.
Uguba gw’intebe hāsākukaga okumyenyuka kw’enyeri, n’okubōrooga, n’amaloboozi; kandi hāliho amatara musanju ag’omuliro agālyaga emberi y’entebe, agāri emyoyo musanju ya Ruhanga. Okubikkurirwa 4:5.
Seven lamps are here identified as the “seven Spirits of God,” yet we are told the seven candlesticks are the seven churches.
Aca ñawirïr paqallqu qhananakaxa “Diosan paqallqu Ajayunakapawa” sasaw uñt’ayata, ukampis paqallqu candelabronakax paqallqu iglesianakawa sasaw jiwasar yatiyasi.
The mystery of the seven stars which thou sawest in my right hand, and the seven golden candlesticks. The seven stars are the angels of the seven churches: and the seven candlesticks which thou sawest are the seven churches. Revelation 1:20.
Sirrata torban qaltu toxturinǧizda körgän yette yultuzniŋ hem yette altun şemdanlarniŋ siri şudur: yette yultuz yette jamaätniŋ periştiliridur; hem körgän yette şemdan yette jamaättur. Vahiy 1:20.
The seven candlesticks are both the seven Spirits and they are God’s church.
ꣳ꣄ ꣴ꣥ꣳ ꣷ꣭꣬꣨ ꣮ꣵꣳ꣬꣥꣱ ꣳ꣥ꣳ ꣮ꣵꣳ꣬꣥꣱ ꣙꣄꣥꣣ꣶ꣤ ꣮ꣴ꣢꣯꣨ ꣳ꣥ꣳ ꣮ꣳ꣠꣨ ꣐꣩꣤꣯꣥ ꣮꣪꣤ꣶ꣄꣤꣠ꣶ꣤꣬꣨ꣲ
And I beheld, and, lo, in the midst of the throne and of the four beasts, and in the midst of the elders, stood a Lamb as it had been slain, having seven horns and seven eyes, which are the seven Spirits of God sent forth into all the earth. Revelation 5:6.
Und ich sah, und siehe, mitten im Thron und unter den vier lebendigen Wesen und mitten unter den Ältesten stand ein Lamm, wie geschlachtet, das hatte sieben Hörner und sieben Augen; diese sind die sieben Geister Gottes, ausgesandt über die ganze Erde. Offenbarung 5,6.
The seven horns and seven eyes are also the Holy Spirit who is sent forth unto all the earth, and when baptized a Christian is sent forth unto all the earth, for he was baptized in the name of the Father, the Son and the Holy Spirit. In the blessing pronounced upon the martyrs of the Sunday law crisis, and all those who died in the faith in modern spiritual Israel since 1844, it is the Spirit that provides the eulogy for their burials’ when He states, “Yea,” “they may rest from their labors,” for he was there during their labors all the way until they laid down their lives.
सात सिङहरू र सात आँखाहरू पवित्र आत्मा पनि हुन्, जो सारा पृथ्वीभरि पठाइनुभएको छ; र जब कुनै ख्रीष्टियनले बप्तिस्मा लिन्छ, तब ऊ पनि सारा पृथ्वीभरि पठाइन्छ, किनकि उसले पिताको, पुत्रको, र पवित्र आत्माको नाउँमा बप्तिस्मा लिएको हुन्छ। आइतबारको व्यवस्थासम्बन्धी सङ्कटमा शहीद भएकाहरू, र 1844 यता आधुनिक आत्मिक इस्राएलमा विश्वासमै मर्ने सबैमाथि उच्चारित आशिषमा, तिनका अन्त्येष्टिका लागि स्तुतिवचन प्रदान गर्ने आत्मा नै हुनुहुन्छ, जब उहाँ यसो भन्नुहुन्छ, “हो,” “ताकि तिनीहरूले आफ्ना परिश्रमबाट विश्राम पाऊन्,” किनकि तिनीहरूले आफ्नो प्राण त्यागेसम्मका सम्पूर्ण परिश्रममा उहाँ तिनीहरूसँगै हुनुहुन्थ्यो।
And I heard a voice from heaven saying unto me, Write, Blessed are the dead which die in the Lord from henceforth: Yea, saith the Spirit, that they may rest from their labours; and their works do follow them. Revelation 14:13.
त आँगाय पावा अगुचि आकनिं, लिख: धन्य आखाय वेनाराय लंहािाय प्रभु रे गोज़गाव राचराय; होँ, आत्मा हाय, बेनाराय जोंफोरनिफ्राय जिरायनाय मोनगोन; आरो बेनारायनि खामानिफोर बेनारायनि उनाव उनाव जाया। प्रकाशित वाक्य 14:13।
When considering the end and beginning of the book of Revelation, the beginning of the Bible and the beginning of the gospel of John we find that all three Persons of the Godhead are represented, though the Father is there, based upon the application of line upon line. The Son is there identifying Himself as Alpha and Omega.
Paaka ama qepetañ qalltañapsa Apocalipsis librota, Bibliata qalltañapsa, ukhamaraki Juanan evangelio qalltañapsa amuykasinxa, kimsa Personas de la Deidad ukanakaxa uñacht’ayatawa jikxatasi, awkjanakatï Awkix utjkarakiwa, “línea sobre línea” uka apnaqäwirjamjama. Yuqax utjarakiwa, jupapachaw Alpha ukhamaraki Omega sasaw jupa pachpa uñt’ayasi.
If we recognize that the combination of humanity with divinity is a combination of the Holy Spirit and mankind, we can then understand why symbols of the Holy Spirit are tied together with symbols of mankind. With this perspective in mind, we return to the two “in the beginnings” we have been addressing so often.
ꪑꪄꪶꪤꪁꪗꫀ ꪼꪚ ꪶꪰꪁꪰ ꪋꪉ ꪹꪜꪮꪉ ꪁꪤꪱꪉ ꪚꪱ ꪀꪉꪮ ꪑꪆꪉ ꪋꪉ ꪑꪄꪶꪤꪚ ꪠꫀꪱ ꪶꪰꪁ ꪉꪱꪈ ꪹꪜꪱ ꪁꪤꪱꪉ ꪑꪚꪮꪉ ꪉꪱꪉ, ꪹꪮꪹꪹꪰ ꪑꪄꪶꪤꪘꪮ ꪉꪱꪉ ꪑꪚꪮꪉ ꪶꪰꪁ ꪑꪚꪮꪉ ꪋꪉ ꪁꪤꪱꪉ ꪚꪱ ꪀꪉꪮ ꪉꪱꪉ ꪙꪊꪱ ꪞꪉꪶꪱꪣ ꪶꪮꪉꪹꪮꪉ ꪋꪉ ꪉꪱꪉ. ꪣꪮꪣ ꪹꪼ ꪀꪮꪉꪚꪱ ꪚꪱ ꪀꪉꪮ ꪑꪚꪮꪉ ꪶꪰꪁꪀꪮꪉ, ꪹꪮꪹꪹꪰ ꪻꪫꪶꪰ ꪁꪱꪉꪣꪱꪙ ꪶꪰꪁ “ꪶꪉ ꪉꪱꪉ ꪉꪮꪉꪹꪮꪉ” ꪚꪮꪉ ꪚꪮꪉ ꪶꪰꪁ ꪑꪚꪮꪉ ꪚꪱ ꪀꪉꪮ ꪵꪫꪮꪉ ꪣꪮꪮꪉ ꪙꪣꪱꪣ ꪃꪉꪉꪮꪉ ꪶꪱꪅ.
In the beginning God created the heaven and the earth. And the earth was without form, and void; and darkness was upon the face of the deep. And the Spirit of God moved upon the face of the waters. And God said, Let there be light: and there was light. And God saw the light, that it was good: and God divided the light from the darkness. Genesis 1:1–4.
Am Ausgang schuf Gott Himmel und Erde. Und die Erde war wüst und leer, und Finsternis lag auf der Fläche der Tiefe; und der Geist Gottes schwebte über der Fläche der Wasser. Und Gott sprach: Es werde Licht! Und es ward Licht. Und Gott sah das Licht, daß es gut war; und Gott schied das Licht von der Finsternis. 1. Mose 1,1–4.
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.
Ньҳар а́днессаг д ЙӀа, а ЙӀа вара Далаца, а ЙӀа Дала хилла. Иза ньҳар а́днессаг Далаца вара. Массо аьттуьй аьлла цуьнан бахьанаца; а цун боцуьн аьлла дац хӀокху аьлла долчуннахь. Цуьнан чу хьашташ дара; а хьашташ адамийн серло яра. А серло бӀаьстена чу сийна; амма бӀаьстена цуьнан маьӀна тӀеоьцуш дацара. John 1:1–5.
Using these two witnesses of “in the beginning;” God the Word, who made all things, also gave His life, for “in Him was life,” and His life was the “light” of men. The “light” of a created man is the righteousness of the Creator. The righteousness of the Creator is the wick in the candles in the sanctuary.
Фысым зынджы фæлваразæн «уыцы абон»-ы гуаусытæй файдалан кæнынмæ, Хуыцау Уац, чи æппæт æмæттæ арæзта, Уый дæр раттæдта Йæ цард, уымæн æмæ «Уым цард уыд», æмæ Йæ цард адæмæн уыд «рухс». Арæзт адæймаджы «рухс» у Арæзæгæйы рæстдзинад. Арæзæгæйы рæстдзинад у фæсæфтæйы бæдыг нывæндоны цъæхæртæйы.
And to her was granted that she should be arrayed in fine linen, clean and white: for the fine linen is the righteousness of saints. Revelation 19:18.
Na nte ɔde maa no sɛ ɔnhyɛ nwera pa, a ɛho tew na ɛyɛ fitaa; efisɛ nwera pa no ne ahoteɛ nnwuma a ahotefo yɛ. Adiyisɛm 19:18.
The oil that fuels the wick represents the activity of the Holy Spirit in the life of the believer. In the beginning the earth was dark and there was no light. Jesus then gave His life, the life that was in Him, so there could be light for men.
Azeitunaia, kandela elikatzen duena, Espiritu Santuaren jarduera irudikatzen du fededunaren bizitzan. Hasieran, lurra ilun zegoen eta ez zen argirik. Orduan, Jesusek bere bizitza eman zuen, haren baitan zegoen bizitza, gizakientzat argia izan zedin.
And all that dwell upon the earth shall worship him, whose names are not written in the book of life of the Lamb slain from the foundation of the world. Revelation 13:8.
Rû hemû yên ku li ser erdê dijîn wê ew biparêzin, yên ku navên wan ji bingehdaniya cîhanê ve di pirtûka jiyanê ya Berxê ku hatiye qirkirin de nehatine nivîsandin. Wahy 13:8.
When Jesus chose to be a sacrifice for mankind, He gave His life so men would have light. As is the case in these two passages, whenever light is introduced, the light produces two classes of worshippers as represented by light and darkness, the children of the day or the children of the night.
Quando Jesus escolheu ser um sacrifício pela humanidade, Ele entregou a Sua vida para que os homens tivessem luz. Como ocorre nestas duas passagens, sempre que a luz é introduzida, ela produz duas classes de adoradores, representadas pela luz e pelas trevas, os filhos do dia ou os filhos da noite.
But ye, brethren, are not in darkness, that that day should overtake you as a thief. Ye are all the children of light, and the children of the day: we are not of the night, nor of darkness. 1 Thessalonians 5:4, 5.
Asĩ inyuĩ, ariũ a Ithe, ti mũrĩ ndumeni-inĩ, nĩguo mũthenya ũcio ũkamũnyite ta mũĩvi. Inyuĩ inyotethe nĩ ciana cia ũtheri, na ciana cia mũthenya: ithuĩ ti a ũtukũ, kana a nduma. 1 Thessalonians 5:4, 5.
When we recognize the close eternal relationship the Holy Spirit has with the children of the day, we can understand why the symbols of both God’s children and the Holy Spirit are so closely related. In the last passage of Revelation, we see Jesus as the Alpha and Omega, we see the Father through the application of line upon line and the Holy Spirit is providing His final symbolic representation of Himself, for holy men of old spake as they were moved by the Holy Spirit. His first statement of Himself in Genesis identifies Him moving upon the waters, or moving upon mankind and His last reference to Himself is as follows.
Ñande reikuaávo pe Espíritu Santo oguerekóva pe relación hi’aguĩ ha opa’ỹva ára rehegua membykuéra ndive, ikatu ñantende mba’érepa Ñandejára ra’ykuéra ha pe Espíritu Santo símbolo-kuéra ojoajuite hi’aguĩ hag̃uáicha. Pe pasáhe pahápe Apocalipsis-pe, jahecha Jesúspe Alpha ha Omega ramo, jahecha pe Túa-pe “line upon line” jeipurúpe, ha pe Espíritu Santo ome’ẽ hína ijeheguiete pe representación simbólica ipaháva; umi kuimba’e marangatu yma guare niko oñe’ẽkuri ojereraháicha chupekuéra pe Espíritu Santo. Iñe’ẽ peteĩha ijehe rehe Génesis-pe hechauka chupe omýiva y ári, térã omýiva yvypóra ári, ha pe referencia ipaháva ijehe rehe ha’e kóicha.
And the Spirit and the bride say, Come. And let him that heareth say, Come. And let him that is athirst come. And whosoever will, let him take the water of life freely. Revelation 22:17.
ထို့ပြင် ဝိညာဉ်တော်နှင့် သတို့သမီးက “လာပါ” ဟု ဆိုကြ၏။ ကြားနာသောသူသည်လည်း “လာပါ” ဟု ဆိုစေ။ ရေငတ်သောသူသည် လာစေ။ အလိုရှိသူ မည်သူမဆို အသက်ရေကို အခမဲ့ ယူစေ။ ဗျာဒိတ်ကျမ်း ၂၂း၁၇။
From the beginning to the end the Holy Spirit is identified in association with mankind, for the children of the day represent a combination of divinity and humanity. Paul identifies, as does Isaiah, that men are vessels, and the candlesticks in the sanctuary had vessels where the wick was placed, and oil came down to the vessels to supply the fuel necessary to manifest the light that is the righteousness of Christ. We are the vessels of the Holy Spirit, the third Person of the Godhead as identified from the beginning unto the ending of God’s Word, and as straightly identified in the writings of the Spirit of Prophecy.
Na tɔɔŋ kɛ kpu kɛi ni, Ŋunɔ̃ Gboŋ niŋ nɛ yɔkɔ boɔ nɛ mɔ̃ ŋɔ̃ yiŋ, baa nyɛ̂nɛ ba ŋmaa nɛ laa yiŋ nɛ yɛlɛ kɔɔlɔ̃ nɛ mɔ̃ nɛ nyɛ̂nɛ. Paul nɛ kɛkɛɛ, kɛ Isaiah mɔ̃ nɛ kɛkɛɛ, baa yiŋ nɛ ŋmɛ̂nɛ nɛ mɔ̃ bɛlɛ, kɛ kandlesticks nɛ sanctuary nɛ yiŋ nɛ bɛlɛ lɛɛ baa wick nɛ lɔɔ yiŋ, kɛ oil nɛ siɛ nɛ bɛlɛ lɛɛ baa fuel nɛ yɛlɛ nyɛ̂nɛ nɛ kɛ́ nɛ mɔ̃ nɛ pɛlɛ nɛ yɛlɛ kɔkɔrɔ̃ yiŋ, nɛ yɛlɛ Christ nɛ dɔlɛlɛ. Ŋmaa yiŋ nɛ Ŋunɔ̃ Gboŋ niŋ bɛlɛ, Godhead nɛ Person nɛ taadɛɛ, kɛ mɔ̃ nɛ yɔɔ kɛkɛɛ na tɔɔŋ kɛ kpu kɛi ni nɛ kɛ́ nɛ God nɛ Word nɛ yiŋ, kɛ mɔ̃ nɛ pɛlɛ kɛkɛɛ nɛ Spirit of Prophecy nɛ writings nɛ yiŋ.
In the second angel’s message which was fulfilled in the beginning of Adventism and the end, there are two distinct messages; one for the church and one for the world.
ᱟᱫᱵᱮᱱᱛᱤᱥᱢ ᱨᱮ ᱮᱛᱮᱡ ᱟᱨ ᱪᱟᱵᱟᱜ ᱨᱮ ᱯᱩᱨᱟᱹᱣ ᱟᱠᱟᱱ ᱫᱚᱥᱟᱨ ᱫᱩᱛ ᱨᱮᱱ ᱥᱟᱱᱫᱮᱥ ᱨᱮ, ᱵᱟᱨ ᱯᱷᱟᱨᱟᱠ ᱥᱟᱱᱫᱮᱥ ᱢᱮᱱᱟᱜᱼᱟ; ᱢᱤᱫ ᱫᱚ ᱪᱟᱨᱪ ᱞᱟᱜᱤᱫ, ᱟᱨ ᱢᱤᱫ ᱫᱚ ᱡᱚᱜᱚᱛ ᱞᱟᱜᱤᱫ।