The message of the Revelation of Jesus Christ that is being unsealed includes the identification of the Hebrew word translated as “truth,” which among other things, represents Christ’s character as the Alpha and Omega. The beginning of a thing representing the end of a thing pervades the entire Bible, and Christ’s character is manifested in the Bible, for He is the Word. Alpha and Omega is the element of Christ’s character that He himself identifies, as the proof that He is God.
Na gayi ti Pannakailatak ni Jesu-Cristo a maipapaay ket iramanna ti pannakaammuan ti sao a Hebreo a naipatarus kas “kinapudno,” nga isu, iti sabali pay a bambanag, iti mangibagi iti kababalin ni Cristo kas Alpha ken Omega. Ti punganay ti maysa a banag a mangitakder iti pagpatinggaan ti maysa a banag ket agwarwaras iti entero a Biblia, ket ti kababalin ni Cristo ket naiparangarang iti Biblia, ta Isuna ti Sao. Ti Alpha ken Omega ket dayta nga elemento ti kababalin ni Cristo a pagbagaanna a mismo, kas pammaneknek a Isuna ket Dios.
Isaiah chapter forty marks the beginning of a prophetic narrative that continues until the end of the book of Isaiah in chapter sixty-six. It starts by identifying the comforter that is sent, which Christ promises to the disciples to comfort them from his departure, but the coming of the Comforter finds its perfect fulfillment, as all prophecies do, in the last days. Isaiah’s and Jesus’ identification of the arrival of the Comforter points to the disappointment of the movement of the one hundred and forty-four thousand, that occurred on July 18, 2020.
ایشعیاہ دا چالھیواں باب اُک نبوّتی بیان دے آغاز دی نشان دہی کردا اے، جو ایشعیاہ دی کتاب دے آخر، یعنی چھیاسٹھویں باب، تک جاری رہندا اے۔ ایہ اس مُعزّی دی پہچان نال شروع ہوندا اے جس نوں بھیجیا جاندا اے، جس دا وعدہ مسیح اپنے شاگرداں نوں کردا اے تاکہ اوہنوں اپنے روانہ ہوݨ توں تسلی دےوے؛ پر مُعزّی دا آؤݨا، جیݨواں ساریان نبوتاں دا ہوندا اے، اپنی کامل تکمیل آخری دِناں وچ لبھدا اے۔ ایشعیاہ اتے یسوع ولوں مُعزّی دی آمد دی پہچان ایک لاکھ چوّالی ہزار دے تحریک دی مایوسی ول اشارہ کردی اے، جو 18 جولائی، 2020 نوں واقع ہوئی۔
Nevertheless I tell you the truth; It is expedient for you that I go away: for if I go not away, the Comforter will not come unto you; but if I depart, I will send him unto you. And when he is come, he will reprove the world of sin, and of righteousness, and of judgment. John 16:7, 8.
तथापि मैं तुम से सत्य कहता हूँ: तुम्हारे लिये मेरा जाना ही लाभदायक है; क्योंकि यदि मैं न जाऊँ, तो सहायक तुम्हारे पास न आएगा; परन्तु यदि मैं चला जाऊँ, तो मैं उसे तुम्हारे पास भेजूँगा। और जब वह आएगा, तो वह संसार को पाप, और धार्मिकता, और न्याय के विषय में दोषी ठहराएगा। यूहन्ना 16:7, 8.
The words “sin, righteousness, and judgment” are what the Comforter will use to “reprove” the world. The word translated as “reprove,” includes the meaning to convince. The three steps of “sin, righteousness and judgment” represent the Hebrew word that is translated as “truth.” That word was created from the first, thirteenth and last letters of the Hebrew alphabet, and that word represents that the Creator of all things, is the first and the last, the Alpha and Omega. When the Comforter comes to the disappointed one hundred and forty-four thousand, He will convince them, and then the world, that God is the Alpha and Omega.
Neno “dhambi, haki, na hukumu” ndilo ambalo Mfariji atalitumika “kuushuhudia hatia” ulimwengu. Neno lililotafsiriwa kuwa “kuushuhudia hatia,” lajumuisha pia maana ya kusadikisha. Hatua hizo tatu za “dhambi, haki, na hukumu” zinawakilisha neno la Kiebrania linalotafsiriwa kuwa “kweli.” Neno hilo lilibuniwa kutokana na herufi ya kwanza, ya kumi na tatu, na ya mwisho ya alfabeti ya Kiebrania, nayo huwakilisha kwamba Muumba wa vitu vyote ndiye wa kwanza na wa mwisho, Alfa na Omega. Mfariji atakapowajia wale laki moja arobaini na nne waliokatishwa tamaa, atawasadikisha wao, na kisha ulimwengu, kwamba Mungu ndiye Alfa na Omega.
Comfort ye, comfort ye my people, saith your God. Speak ye comfortably to Jerusalem, and cry unto her, that her warfare is accomplished, that her iniquity is pardoned: for she hath received of the Lord’s hand double for all her sins. The voice of him that crieth in the wilderness, Prepare ye the way of the Lord, make straight in the desert a highway for our God. Every valley shall be exalted, and every mountain and hill shall be made low: and the crooked shall be made straight, and the rough places plain: And the glory of the Lord shall be revealed, and all flesh shall see it together: for the mouth of the Lord hath spoken it. Isaiah 40:1–5.
“آسودگی بخشو، آسودگی بخشو میرے لوگوں کو، تمہارا خدا فرماتا ہے۔ یروشلیم سے دلجوئی کی باتیں کرو، اور اُسے پکار کر کہو کہ اُس کی جدوجہد پوری ہوئی، کہ اُس کی بدکرداری معاف کی گئی؛ کیونکہ اُس نے اپنے تمام گناہوں کے بدلے خداوند کے ہاتھ سے دُگنا پایا ہے۔ ایک پکارنے والے کی آواز بیابان میں کہتی ہے: خداوند کی راہ تیار کرو، صحرا میں ہمارے خدا کے لیے شاہراہ سیدھی کرو۔ ہر وادی بلند کی جائے گی، اور ہر پہاڑ اور ٹیلہ پست کیا جائے گا؛ اور ٹیڑھی جگہیں سیدھی، اور ناہموار مقام ہموار میدان بن جائیں گے۔ اور خداوند کا جلال ظاہر ہوگا، اور تمام بشر اُسے یکبارگی دیکھیں گے؛ کیونکہ خداوند کے دہن نے یہ فرمایا ہے۔ یسعیاہ 40:1–5”
The passage is identifying the work of the final Elijah messenger that was typified by William Miller, who had been typified by John the Baptist, who had been typified by Elijah, and who had been identified by Malachi as the messenger that prepares the way for the messenger of the covenant. In the final Elijah movement, when the Lord sends the comforter to strengthen those who have been disappointed and are waiting for the Lord during a tarrying time, the “glory of the Lord shall be revealed, and all flesh shall see it together.” The “glory” of the Lord is His character, and the Revelation of Jesus Christ is an unsealing of the element of His character that is represented as Alpha and Omega. After the introduction of the first five verses, the “voice of him that crieth in the wilderness,” asks God “What shall I cry?”
अनुच्छेद अन्तिम एलियाह दूत के कार्य की पहचान कराता है, जिसकी प्रतिरूप-छाया विलियम मिलर में दिखाई गई थी; विलियम मिलर स्वयं यूहन्ना बपतिस्मा देनेवाले के द्वारा प्रतिरूपित किए गए थे; और यूहन्ना बपतिस्मा देनेवाला एलियाह के द्वारा प्रतिरूपित किया गया था; तथा मलाकी ने उसे उस दूत के रूप में पहचाना था जो वाचा के दूत के लिए मार्ग तैयार करता है। अन्तिम एलियाह आन्दोलन में, जब प्रभु उन लोगों को दृढ़ करने के लिए सहायक को भेजता है जो निराश किए गए हैं और विलम्ब के समय में प्रभु की बाट जोह रहे हैं, तब “यहोवा का तेज प्रगट होगा, और सब प्राणी उसे एक संग देखेंगे।” प्रभु का “तेज” उसका चरित्र है, और यीशु मसीह का प्रकाशन उसके चरित्र के उस तत्त्व का उन्मोचन है जो अल्फा और ओमेगा के रूप में निरूपित किया गया है। प्रथम पाँच पदों की भूमिका के पश्चात्, “जंगल में पुकारनेवाले का शब्द,” परमेश्वर से पूछता है, “मैं क्या पुकारूं?”
The voice said, Cry. And he said, What shall I cry? All flesh is grass, and all the goodliness thereof is as the flower of the field: The grass withereth, the flower fadeth: because the spirit of the Lord bloweth upon it: surely the people is grass. The grass withereth, the flower fadeth: but the word of our God shall stand for ever. Isaiah 40:6–8.
La voix dit : Crie. Et il dit : Que crierai-je ? Toute chair est comme l’herbe, et toute sa beauté comme la fleur des champs : l’herbe se dessèche, la fleur se fane, parce que le souffle du Seigneur passe sur elle ; certainement, le peuple est comme l’herbe. L’herbe se dessèche, la fleur se fane ; mais la parole de notre Dieu subsistera à jamais. Ésaïe 40:6–8.
The message of Christ’s character that is represented as Alpha and Omega is placed within the symbolism of Islam. In Ezekiel thirty-seven the valley of dead bones is first brought together, and then brought to life by the prophetic message of the four winds.
Успенэ Христосэ къыщыӏу зэрыгъэхьэзыр, Альфа рэ Omega хэту къызэригъэщ, Исламым и символикэм щыщагъэув. Езекъил къырыкӏо щагъэщиплӏым, псэу къым икӏыжьыбжьэ хэкум псэу къыхъуахэр апэрэ зэрызэхэту, унафэм и тхылъыпсым къыщыдэкӏу пшъэшъэу плӏыр и хабарым фэдэу къызэгъэпсэхын.
“Angels are holding the four winds, represented as an angry horse seeking to break loose and rush over the face of the whole earth, bearing destruction and death in its path.
“Ángeles están sujetando los cuatro vientos, representados como un caballo airado que procura soltarse y lanzarse sobre la faz de toda la tierra, llevando destrucción y muerte a su paso.
“Shall we sleep on the very verge of the eternal world? Shall we be dull and cold and dead? Oh, that we might have in our churches the Spirit and breath of God breathed into His people, that they might stand upon their feet and live. We need to see that the way is narrow, and the gate strait. But as we pass through the strait gate, its wideness is without limit.” Manuscript Releases, volume 20, 217.
“ჩვენ ვიძინებთ ნუთუ თვით მარადიული სამყაროს კიდეზე? ვიქნებით კი უგრძნობნი, ცივნი და მკვდარნი? ო, ნეტავ ჩვენს ეკლესიებში ყოფილიყოს ღვთის სული და სუნთქვა, შთაბერილი მის ხალხში, რათა ისინი ფეხზე დამდგარიყვნენ და ეცოცხლათ. ჩვენ უნდა დავინახოთ, რომ გზა ვიწროა და კარიბჭე — ტევრში შესასვლელი. მაგრამ როცა ამ ვიწრო კარიბჭით გავდივართ, მისი სიფართოვე უსაზღვროა.” Manuscript Releases, volume 20, 217.
The angry horse of Bible prophecy is Islam. The angry horse is being held back from doing his work of destruction, as represented by the holding of the four winds by four angels in Revelation seven. They are restrained until the one hundred and forty-four thousand are sealed.
اسبِ خشمگینِ نبوتِ کتابمقدس، اسلام است. این اسبِ خشمگین از انجام کار ویرانگر خود بازداشته شده است؛ چنانکه در مکاشفهٔ هفت، نگاهداشتنِ چهار باد بهوسیلهٔ چهار فرشته این امر را نشان میدهد. آنان مهار شدهاند تا آنگاه که صد و چهل و چهار هزار نفر مُهر شوند.
And after these things I saw four angels standing on the four corners of the earth, holding the four winds of the earth, that the wind should not blow on the earth, nor on the sea, nor on any tree. And I saw another angel ascending from the east, having the seal of the living God: and he cried with a loud voice to the four angels, to whom it was given to hurt the earth and the sea, Saying, Hurt not the earth, neither the sea, nor the trees, till we have sealed the servants of our God in their foreheads. Revelation 7:1–3.
ᎿᏉ Ꮎ ᏗᎪᎵᏰᏍᎬ ᎤᏁᎳᏅᎯ ᎠᏂᎩᏯ ᏅᎩ ᎦᏙᎯ ᎠᏂᏙᎾᎥ ᏅᎩ ᎦᏙᎯ ᎠᏁᎬ ᎤᏃᎴ ᎠᏂᏍᎦᏯᎢ, ᎠᏂᏂᏴᎲ ᏅᎩ ᎦᏙᎯ ᎠᏁᎬ ᎤᏃᎴ, ᎾᏍᎩ ᎦᏃᎴ ᏞᏍᏗ ᏱᏚᎴᎦ ᎦᏙᎯ ᎠᏂᎡᎶᎯ, ᎠᎴ ᏥᎦᎵ, ᎠᎴ ᏌᏉ ᏗᏡᎬᎢ ᎾᏍᏉ. ᎠᎴ ᎤᏁᎳ ᎦᏙᎴ ᎠᏍᎦᏯ ᎢᎦ ᏧᏗᎧᎿᎢ ᏓᎦᎶᎯᏍᎩ, ᎠᏁᎲ ᎤᏜᏓᏅᏛ ᎬᏃᎯ ᎤᏁᎳᏅᎯ; ᎠᎴ ᎠᏍᏓᏯᏴᎮ ᎤᏁᎷᎬ ᏧᏁᎬᎢ ᏅᎩ ᎠᏂᎩᏯ ᎠᏂᏍᎦᏯᎢ, ᎾᏍᎩ ᎤᏂᏁᏤᎸ ᎤᎾᏓᎬᏩᏍᏗ ᎦᏙᎯ ᎠᏂᎡᎶᎯ ᎠᎴ ᏥᎦᎵ, ᎯᎠ ᏄᏪᏎᎢ, ᏞᏍᏗ ᏱᏣᏓᎬᏩᏎᎮ ᎦᏙᎯ ᎠᏂᎡᎶᎯ, ᎠᎴ ᏥᎦᎵ, ᎠᎴ ᏗᏡᎬᎢ, ᎬᏂ ᏧᏙᎰᏒ ᏱᏗᏙᎳᏈᏍᎨ ᎣᎦᏤᎵ ᎤᏁᎳᏅᎯ ᏧᏅᏏᏓᏍᏗ ᎤᏂᎦᏍᎨᏂᏙᎲᎢ. ᎦᏃᏣᎳᏅᎯ 7:1–3.
The four winds being held, represents the restraining of Islam until the sealing of God’s people is accomplished. Islam is represented in Revelation as the last three of the seven trumpets, and also as the three woes.
Los cuatro vientos retenidos representan la restricción del Islam hasta que se complete el sellamiento del pueblo de Dios. El Islam está representado en Apocalipsis como las últimas tres de las siete trompetas, y también como los tres ayes.
And I beheld, and heard an angel flying through the midst of heaven, saying with a loud voice, Woe, woe, woe, to the inhabiters of the earth by reason of the other voices of the trumpet of the three angels, which are yet to sound! Revelation 8:13.
Y vi, y oí a un ángel volar por en medio del cielo, diciendo a gran voz: ¡Ay, ay, ay de los moradores de la tierra, a causa de los otros toques de trompeta de los tres ángeles que aún han de tocar! Apocalipsis 8:13.
After introducing the three woe trumpets, John identifies the characteristics of Islam in chapter nine. In verse four of chapter nine a command is given to Islam, that was fulfilled in the history of Abubekr, the first leader after Mohammed.
Үч кайгы сурнайы тааныштырылгандан кийин, Жакан тогузунчу бөлүмдө Исламдын өзгөчөлүктөрүн аныктайт. Тогузунчу бөлүмдүн төртүнчү аятында Исламга буйрук берилет; бул буйрук Мухаммедден кийинки биринчи жетекчи болгон Абу Бекрдин тарыхында аткарылган.
And it was commanded them that they should not hurt the grass of the earth, neither any green thing, neither any tree; but only those men which have not the seal of God in their foreheads. Revelation 9:4.
कनचुनक्आन आज्ञा दियाल गेल जे ओ सभ पृथ्वीक घाँसकेँ, ने कोनो हरियर वस्तुकेँ, आ ने कोनो गाछकेँ हानि पहुँचाबय; मुदा केवल तिनकेँ, जकरा सभक ललाट पर परमेश्वरक मोहर नहि अछि। प्रकाशितवाक्य 9:4।
Uriah Smith, identified the relation of Abubekr to verse four.
اوریاه اسمیت، رابطۀ ابوبکر را با آیۀ چهارم مشخص ساخت.
“After the death of Mohammed, he was succeeded in the command by Abubekr, A.D. 632, who, as soon as he had fairly established his authority and government, dispatched a circular letter to the Arabian tribes, from which the following is an extract:
“ሞሐመድ ከሞተ በኋላ፣ በአመራር ላይ በእርሱ ምትክ የተተካው በእ.ኤ.አ. 632 ዓ.ም. አቡበክር ነበር፤ እርሱም ሥልጣኑንና መንግሥቱን በሚገባ ካጸና ወዲያውኑ፣ ለዐረብ ነገዶች ዙሪያዊ ደብዳቤ ላከ፤ ከእርሱም የሚከተለው ተቀንጭቦ የተወሰደ ነው፦”
“‘When you fight the battles of the Lord, acquit yourselves like men, without turning your backs; but let not your victory be stained with the blood of women and children. Destroy no palm-trees, nor burn any fields of corn. Cut down no fruit-trees, nor do any mischief to cattle, only such as you kill to eat. When you make any covenant or article, stand to it, and be as good as your word. And as you go, you will find some religious persons who live retired in monasteries, and propose to themselves to serve God that way; let them alone, and neither kill them nor destroy their monasteries. And you will find another sort of people that belong to the synagogue of Satan, who have shaven crowns; be sure you cleave their skulls, and give them no quarter till they either turn Mohammedans or pay tribute.’” Uriah Smith, Daniel and the Revelation, 500.
«هنگامی که در نبردهای خداوند میجنگید، همچون مردان، بیآنکه پشت بگردانید، از خود دلاوری نشان دهید؛ اما مبادا پیروزی شما به خون زنان و کودکان آلوده گردد. هیچ نخلستانی را نابود مکنید و هیچ کشتزار گندمی را مسوزانید. هیچ درخت میوهای را قطع مکنید و به چارپایان نیز هیچ زیانی مرسانید، مگر آنچه را که برای خوردن میکشید. و هرگاه عهدی یا شرطی بستید، بر آن پایدار بمانید و به وعدهٔ خود وفادار باشید. و چون پیش میروید، کسانی دیندار خواهید یافت که در دیرها به عزلت میزیند و بر آناند که بدینگونه خدا را خدمت کنند؛ ایشان را به حال خود واگذارید و نه آنان را بکشید و نه دیرهایشان را ویران کنید. و گروهی دیگر خواهید یافت که به کنیسهٔ شیطان تعلق دارند و فرقهای تراشیده دارند؛ سخت مواظب باشید که کاسهٔ سرشان را بشکافید و به آنان هیچ امانی مدهید تا آنکه یا مسلمان شوند یا جزیه بپردازند.» اوریا اسمیت، دانیال و مکاشفه، 500.
Uriah Smith goes on to identify two classes of men, who were to be distinguished by the Islamic warriors that Abubekr sent to bring war against Rome. One class he identifies as Catholic monks, who worshipped on Sunday; and the other class were those who worshipped on the seventh-day. Islam was only to attack the worshippers of the sun. More important to our considerations is that men, whether Sunday keepers or Sabbath keepers, are symbolically represented as grass, green things and trees. The four winds in chapter seven were restrained from blowing upon the grass until the Sabbath keepers were sealed.
Uriah Smith आगे बढ़कर मनुष्यों की दो श्रेणियों की पहचान करते हैं, जिन्हें अबूबकर द्वारा रोम के विरुद्ध युद्ध करने के लिए भेजे गए इस्लामी योद्धाओं को अलग-अलग पहचानना था। एक श्रेणी को वे कैथोलिक भिक्षुओं के रूप में पहचानते हैं, जो रविवार को उपासना करते थे; और दूसरी श्रेणी वे थे, जो सातवें दिन को उपासना करते थे। इस्लाम को केवल सूर्य-उपासकों पर आक्रमण करना था। हमारी विचारणा के लिए इससे भी अधिक महत्त्वपूर्ण यह है कि मनुष्य, चाहे वे रविवार माननेवाले हों या सब्त माननेवाले, प्रतीकात्मक रूप से घास, हरी वनस्पति और वृक्षों के रूप में प्रस्तुत किए गए हैं। सातवें अध्याय की चारों पवनों को घास पर चलने से तब तक रोका गया था, जब तक कि सब्त माननेवालों पर मुहर न लगा दी गई।
The messenger of the movement of the one hundred and forty-four thousand asks God, “What shall I cry?” He was told that his message was to be that the Word of God stands fast forever, and that message was to be placed within the context of the wind that blows upon the grass. When the Comforter is sent to the one hundred and forty-four thousand who have been disappointed over a failed prediction of Islam, and who thereafter recognize they are in the tarrying time of the parable of the ten virgins, they are then informed by the Comforter that the message they are to present, is the message of Islam’s role in Bible prophecy. The arrival of the Comforter, in the history of the tarrying time, causes them to stand.
ngomuva y’a itwe rya mia imwei na mirongo inya na ina aburia Ngai ati, “Ni kii ngaatia?” Nĩaheirwo ũhoro wake warĩ wa kuuga atĩ Riũa rĩa Ngai rĩkũgĩra nginya tene na tene, na ũhoro ũcio warĩ wa gũikwo thĩinĩ wa mũhianano wa rũhuho rũrĩa rũhuha nyeki. Hĩndĩ ĩrĩa Mũrĩrĩri agũtumwo kũrĩ a mia imwei na mirongo inya na ina arĩa mahinyirwo nĩ ũhoro wa mũhinyũrĩro wa mbere wa Uislamu ũtarĩ wa ma, na thuutha wa ũcio makamenya atĩ marĩ hĩndĩ ya gũtirĩra ya mĩthimo ya airĩtu ikũmi, nĩguo Mũrĩrĩri akenjĩra o ũhoro atĩ ũhoro ũrĩa mabataire kwaria nĩ ũhoro wa wĩtĩkio wa Uislamu thĩinĩ wa ũhimi wa Bibilia. Kũũka kwa Mũrĩrĩri, thĩinĩ wa ũtugi wa hĩndĩ ya gũtirĩra, nĩgũtũma mathiĩra.
And he said unto me, Son of man, stand upon thy feet, and I will speak unto thee. And the spirit entered into me when he spake unto me, and set me upon my feet, that I heard him that spake unto me. Ezekiel 2:1, 2.
Thuaj ai zimi: “Izedan n umdan, bedd ɣef yiḍarren inek, ad ak-mmleɣ.” Tkeččem-iyi-d rrûḥ mi iyi-d-yenna, tesbedd-iyi ɣef yiḍarren inu, akken ad sliɣ i Win iyi-d-yemmeslayen. Ezekiel 2:1, 2.
They stand when they are resurrected.
Uminaqkunik makititauliraangata.
And they of the people and kindreds and tongues and nations shall see their dead bodies three days and an half, and shall not suffer their dead bodies to be put in graves. And they that dwell upon the earth shall rejoice over them, and make merry, and shall send gifts one to another; because these two prophets tormented them that dwelt on the earth. And after three days and an half the Spirit of life from God entered into them, and they stood upon their feet; and great fear fell upon them which saw them. Revelation 11:9–11.
И хора от племена, родове, езици и народи ще гледат мъртвите им тела три дни и половина и няма да позволят мъртвите им тела да бъдат положени в гробове. И живеещите по земята ще се радват заради тях и ще ликуват, и ще си разменят дарове един на друг, защото тия двама пророци измъчваха живеещите по земята. А след три дни и половина дух на живот от Бога влезе в тях, и те се изправиха на нозете си; и голям страх падна върху ония, които ги гледаха. Откровение 11:9–11.
The two steps of standing, and then being lifted up as the ensign is also represented by Ezekiel in chapter thirty-seven. Ezekiel’s first step, brings together the body parts of the dead dry bones which are in the valley of disappointment. Ezekiel’s second step, is the message of the four winds, which is the sealing message, which is the message of Islam.
دو گامِ برپا ایستادن، و سپس همچون عَلَم برافراشته شدن، در فصل سیوهفتمِ حزقیال نیز به تصویر کشیده شده است. گام نخستِ حزقیال، اعضای بدنِ استخوانهای خشکِ مرده را که در وادیِ نومیدی هستند، به هم پیوند میدهد. گام دومِ حزقیال، پیامِ چهار باد است که همان پیامِ مُهرگذاری است، که همان پیامِ اسلام است.
And he said unto me, Son of man, can these bones live? And I answered, O Lord God, thou knowest. Again he said unto me, Prophesy upon these bones, and say unto them, O ye dry bones, hear the word of the Lord. Thus saith the Lord God unto these bones; Behold, I will cause breath to enter into you, and ye shall live: And I will lay sinews upon you, and will bring up flesh upon you, and cover you with skin, and put breath in you, and ye shall live; and ye shall know that I am the Lord. So I prophesied as I was commanded: and as I prophesied, there was a noise, and behold a shaking, and the bones came together, bone to his bone. And when I beheld, lo, the sinews and the flesh came up upon them, and the skin covered them above: but there was no breath in them. Then said he unto me, Prophesy unto the wind, prophesy, son of man, and say to the wind, Thus saith the Lord God; Come from the four winds, O breath, and breathe upon these slain, that they may live. So I prophesied as he commanded me, and the breath came into them, and they lived, and stood up upon their feet, an exceeding great army. Ezekiel 37:3–10.
Ana a ŋgɔŋlɔ mɛnɛ me wɔ yɛn, Nyaŋgbii ji, amɛ he nii kɛi ba hewalɔ? Mli ni mli tsɔɔ, O Ataa Nyaŋgbii, bo ni o hewalɔ. Kɛ amɛ he wɔ yɛn ake, Kpaŋŋmɔ hewalɔ kɛi ba hewalɔ nɛ lɛ, ni o kɛ mli nɛ, Mɔi hewalɔ kɛi, nyɛ Ataa lɛ wɔi. Nɛɛ Ataa Nyaŋgbii lɛ kɛ ba hewalɔ nɛ: Nɔ, ma ahe gbɛi mli he mi nɛ, ni nyɛ baŋ hewalɔ: Ni ma ahe akɛ tsui lɛ nyɛ mi nɛ, ni ma ahe gbɔ lii lɛ nyɛ mi nɛ, ni ma ahe fee to mi nɛ, ni ma ahe gbɛi mli he mi nɛ, ni nyɛ baŋ hewalɔ; ni nyɛ baŋ keji ni mɛɛ he Ataa lɛ. Nii ni mli kpaŋŋmɔ he ni mli yɛlɛ mli nɛ: ni mli kpaŋŋmɔ lɛ hewalɔ, mli yɔɔ he nɔ, ni nɔ, mɔmɔi he, ni hewalɔ nɛ ba akɛ kɛ baŋmɔ baŋmɔ. Ni mli yɛ nɔ, nɔ, tsui lɛ ni lii lɛ ba gbɔ wɔn hewalɔ nɛ lɛ, ni to lɛ fee wɔn shi; amɛ ahe gbɛi mli ko wɔn. Kɛ amɛ he wɔ yɛn, Kpaŋŋmɔ kɛ yaa lɛ, kpaŋŋmɔ, nyaŋgbii ji, ni o kɛ yaa lɛ, Nɛɛ Ataa Nyaŋgbii lɛ kɛ yɛn; Ba kɛ yaa nɛ shikpon lɛ nɛ mli, O gbɛi, ni o fu wɔn amɛ kɛi ba wɔŋɔ lɛ nɛ shi, ni baŋ hewalɔ. Nii ni mli kpaŋŋmɔ he ni amɛ yɛlɛ mli nɛ, ni gbɛi lɛ he wɔn mli, ni baŋ hewalɔ, ni ba yitsɔ ba awie ni ba le; asafotse bɔi kɛtsɛ kɛtsɛ. Ezekiel 37:3–10.
In the passage of Isaiah, which we are currently considering, when the Comforter arrives, they stand on their feet, then they are lifted up into a high mountain as an ensign and proclaim the “good tidings” which is the latter rain, the third angel’s message.
ᎢᏯᏍᏗ ᎢᏌᏯ ᎤᏬᏪᎳᏅᎯ ᎠᏓᏅᏙ ᎾᏍᎩ ᎪᎯ ᏗᎦᏓᏅᏛᎦ, ᎦᏄᎪᎸ ᎠᏓᏅᏓᏗ, ᎾᏍᎩ ᏚᎾᎴᎯᏌᏅ ᏗᏂᎳᏍᎬ ᎠᎴ ᏓᏂᏌᎾᎴᏍᎪ ᎦᎸᎳᏗ ᏙᏓᎸ ᎤᏓᏘᏴᏛ ᎤᏰᎸᏛ ᎾᏍᎩ ᎠᎵᏍᎪᎸᏗ ᎤᏂᏃᎮᎭ “ᎣᏏᏳ ᏧᏃᎮᏛ,” ᎾᏍᎩ ᎤᎵᎮᎵᏍᏗ ᎤᎵᏏᎲ ᎠᎴ ᏦᎢᏁ ᎠᏥᏅᏏᏛ ᎤᏍᏗ ᏃᎮᏛ ᎨᏒᎢ។
O Zion, that bringest good tidings, get thee up into the high mountain; O Jerusalem, that bringest good tidings, lift up thy voice with strength; lift it up, be not afraid; say unto the cities of Judah, Behold your God! Behold, the Lord God will come with strong hand, and his arm shall rule for him: behold, his reward is with him, and his work before him. He shall feed his flock like a shepherd: he shall gather the lambs with his arm, and carry them in his bosom, and shall gently lead those that are with young. Who hath measured the waters in the hollow of his hand, and meted out heaven with the span, and comprehended the dust of the earth in a measure, and weighed the mountains in scales, and the hills in a balance? Who hath directed the Spirit of the Lord, or being his counsellor hath taught him? With whom took he counsel, and who instructed him, and taught him in the path of judgment, and taught him knowledge, and showed to him the way of understanding? Behold, the nations are as a drop of a bucket, and are counted as the small dust of the balance: behold, he taketh up the isles as a very little thing. And Lebanon is not sufficient to burn, nor the beasts thereof sufficient for a burnt offering. All nations before him are as nothing; and they are counted to him less than nothing, and vanity. Isaiah 40:9–17.
E Sion, que annuncias boas-novas, sobe ao alto monte; e tu, Jerusalém, que annuncias boas-novas, levanta a tua voz com força; levanta-a, não temas; dize às cidades de Judá: Eis o vosso Deus! Eis que o Senhor Deus virá com mão forte, e o seu braço dominará por ele; eis que a sua recompensa está com ele, e a sua obra diante dele. Como pastor apascentará o seu rebanho; entre os seus braços recolherá os cordeiros, e os levará no seu seio, e guiará mansamente as que amamentam. Quem mediu as águas na concha da sua mão, e tomou a medida dos céus a palmos, e recolheu o pó da terra numa medida, e pesou os montes com peso e os outeiros em balança? Quem guiou o Espírito do Senhor, ou, sendo seu conselheiro, o ensinou? Com quem tomou conselho, e quem o instruiu, e lhe ensinou a vereda do juízo, e lhe ensinou ciência, e lhe mostrou o caminho do entendimento? Eis que as nações são consideradas por ele como a gota de um balde, e como o pó miúdo da balança; eis que ele levanta as ilhas como uma coisa pequeníssima. Nem todo o Líbano basta para o fogo, nem os seus animais bastam para holocausto. Todas as nações perante ele são como nada; por ele são contadas como menos do que nada, e vaidade. Isaías 40:9–17.
Those that have come out of their graves are lifted up as an ensign, or as Isaiah identifies, they are taken to “a high mountain.” The high mountain is the ensign, and it represents those who were waiting for the Lord, during the tarrying time that is initiated by the first disappointment of July 18, 2020.
Quienes han salido de sus sepulcros son levantados como estandarte, o, como lo identifica Isaías, son llevados «a un monte alto». El monte alto es el estandarte, y representa a aquellos que esperaban al Señor durante el tiempo de demora que es iniciado por la primera desilusión del 18 de julio de 2020.
One thousand shall flee at the rebuke of one; at the rebuke of five shall ye flee: till ye be left as a beacon upon the top of a mountain, and as an ensign on an hill. And therefore will the Lord wait, that he may be gracious unto you, and therefore will he be exalted, that he may have mercy upon you: for the Lord is a God of judgment: blessed are all they that wait for him. Isaiah 30:17, 18.
هزار تن به توبیخ یک تن خواهند گریخت؛ و به توبیخ پنج تن خواهید گریخت، تا آنگاه که چونان درفشی بر فراز کوهی، و همچون علمی بر تپّهای بر جای مانید. و از اینرو خداوند انتظار خواهد کشید تا بر شما فیض نماید، و از اینرو برکشیده خواهد شد تا بر شما رحمت آورد؛ زیرا خداوند خدای داوری است؛ خوشا به حال همهٔ آنان که منتظر او میمانند. اشعیا 30:17، 18
In Revelation eleven the ensign is taken to heaven.
Fi Muqaddas Tkemmelt yan ttwaggad lʿalam d igenni.
And they heard a great voice from heaven saying unto them, Come up hither. And they ascended up to heaven in a cloud; and their enemies beheld them. And the same hour was there a great earthquake, and the tenth part of the city fell, and in the earthquake were slain of men seven thousand: and the remnant were affrighted, and gave glory to the God of heaven. Revelation 11:12, 13.
Và họ nghe một tiếng lớn từ trời phán với mình rằng: Hãy lên đây. Rồi họ lên trời trong một đám mây; và các kẻ thù nghịch của họ đều thấy họ. Cũng trong giờ ấy xảy ra một cơn động đất lớn, và một phần mười của thành bị sụp đổ, và trong cơn động đất có bảy nghìn người bị giết; còn những kẻ sót lại thì kinh hãi, và tôn vinh Đức Chúa Trời của trời. Khải Huyền 11:12, 13.
Revelation eleven identifies that the two witnesses are lifted up to heaven, at the same hour as the earthquake. The earthquake that was fulfilled by the French Revolution in past history, typifies the overturning of the United States at the Sunday law. The ensign is therefore lifted up at the Sunday law, and the ensign then proclaims the “good tidings” to the entire world.
ᎦᏬᏂᎯᏍᏗ 11 ᎤᏬᏂᏍᎬ ᎤᏬᏂᎭ ᎾᏍᎩ ᎠᏂᏔᎵ ᎠᏃᎮᏍᎩ ᎦᎸᎶᎢ ᏫᎨᎦᏌᎳᏓᏁᎭ, ᎾᏍᎩ ᎤᏓᏟᎶᏍᏔᏅ ᎢᎦ ᏑᏟᎶᏒ ᎦᎦᎾᏍᎬᎢ. Ꮎ ᎦᎦᎾᏍᎬ ᎡᎳᏗ ᎦᏓᏟᎶᏍᏔᏅ ᏧᏂᏣᎳᎩ ᏗᎦᏁᏟᏴᏍᏗ ᏓᎾᏁᎬ ᎠᏂᏟᏂᏘᏍᎬ ᎦᎳᏓ ᏗᎧᎷᎬᎢ, ᏧᏟᎶᏍᏔᏅ ᎤᏲᏍᏗ ᎤᎦᏔᏲᎯᏍᏗ ᎠᎹᏰᏟᏍᏗ ᎠᎹᏰᏟᏍᏗ ᎠᎺᏂᎦ ᏗᏍᏆᏂᎪᏗ ᎦᏛᏁᏗ ᎢᏳᏍᏗ ᎢᎦ ᎤᎾᏙᏓᏆᏍᎬᎢ. ᎾᏍᎩ ᎢᎦᎦᏘᏴᏍᏗ ᎤᎵᏌᎳᏓᏁᎭ ᎢᎦ ᎤᎾᏙᏓᏆᏍᎬᎢ, ᎠᎴ Ꮎ ᎢᎦᎦᏘᏴᏍᏗ ᎿᎭᏉ ᎡᎶᎯ ᎤᏂᏁᎬ ᏂᎦᏛ ᎡᎶᎯ ᏫᏚᏁᎭ Ꮎ “ᎣᏏᏳ ᏗᏃᎮᎸᎢ.”
All ye inhabitants of the world, and dwellers on the earth, see ye, when he lifteth up an ensign on the mountains; and when he bloweth a trumpet, hear ye. Isaiah 18:3.
Dunyanın bütün sakinleri ve yeryüzünde oturanların hepsi, dağlar üzerinde bir sancak kaldırdığı zaman görün; ve bir boru çaldığı zaman işitin. Yeşaya 18:3.
The ensign will present the “good tidings” when the “trumpet” is blown. The final trumpet message of Revelation is the seventh trumpet, which is the third woe, which is Islam. Isaiah, John and Ezekiel are all speaking of the last days, and they never contradict one another.
Nishanqa “xush xebat” pêşkêş dike dema ku “kornet” lê tê dayîn. Peyama dawî ya kornetê di Wahayê de korneta heftemîn e, ku ew sêyemîn xizanî ye, ku ew Îslam e. Îşaya, Yûhenna û Hezekîêl hemû li ser dawiyê rojên dawî diaxivin, û ew qet bi hev re nakok nabin.
The seal of God is placed upon God’s people at the Sunday law.
Zopiko la Mulungu layikidwa pa anthu a Mulungu pa lamulo la Sonto.
“Not one of us will ever receive the seal of God while our characters have one spot or stain upon them. It is left with us to remedy the defects in our characters, to cleanse the soul temple of every defilement. Then the latter rain will fall upon us as the early rain fell upon the disciples on the Day of Pentecost. . ..
“An mita tuqanchikmantaqa Diospa sellonta jap'inqachu, carácterniykupi huk mancha utaq q'elliylla kaptinqa. Ñoqanchikpa makipi kachkan carácterniykupi pantasqakunata allinchay, alma templota llapa qhellichakuymanta pichay. Chaymantaqa qhepa tamyay uraykamunqañam ñoqanchikman, imaynachus ñawpaq tamyay uraykamurqan discípulokunaman Pentecostés p'unchaypi....”
“What are you doing, brethren, in the great work of preparation? Those who are uniting with the world are receiving the worldly mold and preparing for the mark of the beast. Those who are distrustful of self, who are humbling themselves before God and purifying their souls by obeying the truth these are receiving the heavenly mold and preparing for the seal of God in their foreheads. When the decree goes forth and the stamp is impressed, their character will remain pure and spotless for eternity.” Testimonies, volume 5, 214–216.
“Mi asɛm na moreyɛ, anuanom, wɔ ahobiesie adwuma kɛse no mu? Wɔn a wɔde wɔn ho fra wiase no, wɔregye wiase su no na wɔresiesie wɔn ho ama aboa no agyirae no. Wɔn a wonni wɔn ho mu ahotoso, na wɔbrɛ wɔn ho ase wɔ Onyankopɔn anim na wɔde nokware no so a ɔsoma so dwumadi retew wɔn kra ho no, wɔn de, wɔregye ɔsoro su no na wɔresiesie wɔn ho ama Onyankopɔn sɔnhwɛ no wɔn moma so. Sɛ mmara no fi adi na wɔde agyirae no hyɛ wɔn so a, wɔn suban bɛtena mu kronn na entumi nka ho mfomso daapem.” Testimonies, volume 5, 214–216.
Though the decree is impressed at the Sunday law, those that receive the seal will need to have a character prepared for the seal, before the Sunday law, for the Sunday law is the crisis that all the crises in God’s word point forward to. It is the “crisis”, or “cry”, at midnight in the parable of the ten virgins.
Mha ꞌŋgaꞌnaꞌnäm na Sunday law hi thaꞌnäm ai de seal di sip la, a seal la sip laꞌnäm naꞌmyaꞌnäm teꞌnaꞌmyaꞌnäm a character ꞌmüꞌnäm ai la Sunday law a maꞌnaꞌnaꞌnäm, ma Sunday law hi crisis ꞌmü ai God Word a crisis mli mli naꞌnäm ai hmaꞌnäm. Hla hi “crisis” ah, “cry” ah, midnight ah ten virgins parable a.
“Character is revealed by a crisis. When the earnest voice proclaimed at midnight, ‘Behold, the bridegroom cometh; go ye out to meet him,’ the sleeping virgins roused from their slumbers, and it was seen who had made preparation for the event. Both parties were taken unawares, but one was prepared for the emergency, and the other was found without preparation. Character is revealed by circumstances. Emergencies bring out the true metal of character. Some sudden and unlooked-for calamity, bereavement, or crisis, some unexpected sickness or anguish, something that brings the soul face to face with death, will bring out the true inwardness of the character. It will be made manifest whether or not there is any real faith in the promises of the word of God. It will be made manifest whether or not the soul is sustained by grace, whether there is oil in the vessel with the lamp.
“Tabiat bir inqiroz bila oshkor bolur. Qachonki yarim kechada jiddiy ovoz ilan, ‘Mana, kuyov kelur; uni qarshilagani chiqingiz,’ deb e’lon qilindi, uxlab yotgan bokiralar uyqularidan uyg‘ondilar, va bu voqea uchun kim tayyorgarlik ko‘rganligi ma’lum bo‘ldi. Har ikki tomon ham to‘satdan tutilgan edi, ammo biri favqulodda holat uchun tayyor edi, boshqasi esa tayyorgarliksiz topildi. Tabiat holatlar orqali oshkor bo‘lur. Favqulodda vaziyatlar tabiatning chin ma’danini yuzaga chiqarur. Kutilmagan va o‘ylab bo‘lmagan bir falokat, motam yoki inqiroz, kutilmagan bir kasallik yoki iztirob, qalbni o‘lim bilan yuzma-yuz keltiradigan bir narsa, tabiatning ichki haqiqatini yuzaga chiqarur. Xudoning Kalomi va’dalariga haqiqiy imon bor-yo‘qligi ayon qilinur. Jon inoyat ila turg‘izilib-turg‘izilmaganligi, chiroq bilan birga idishda moy bor-yo‘qligi ayon qilinur.”
“Testing times come to all. How do we conduct ourselves under the test and proving of God? Do our lamps go out? or do we still keep them burning? Are we prepared for every emergency by our connection with Him who is full of grace and truth? The five wise virgins could not impart their character to the five foolish virgins. Character must be formed by us as individuals.” Review and Herald, October 17, 1895.
“Naẓir imtihānāt sab par ātī hain. Ḵhudā ke imtiḥān aur āzmāʾiś ke taḥt ham apnā bartāʾo kis ṭarḥ karte hain? Kyā hamāre chirāġh bujh jātē hain? yā kyā ham unheṅ ab bhī roshan rakhte hain? Kyā ham us ke sāth apne rabṭ ke zariye, jo fazl aur ḥaqq se mamūr hai, har hālat-e-izṭirār ke lie taiyār hain? Pānch dānā kuṅwārīyāṅ apnā kirdār pānch nādān kuṅwārīyoṅ ko muntaqil nahīṅ kar saktī thīṅ. Kirdār hameṅ ba-ḥais̱iyat afrād ḳhud taʿmīr karnā hotā hai.” Review and Herald, October 17, 1895.
The wise virgins needed the oil, before the cry was made, for when the midnight crisis arrives, it is too late to obtain the oil.
La vírgenes prudentes necesitaban el aceite antes de que se oyera el clamor, porque cuando llega la crisis de la medianoche, ya es demasiado tarde para obtener el aceite.
“There is a spirit of desperation, of war and bloodshed, and that spirit will increase until the very close of time. Just as soon as the people of God are sealed in their foreheads,—it is not any seal or mark that can be seen, but a settling into the truth, both intellectually and spiritually, so they cannot be moved,—just as soon as God’s people are sealed and prepared for the shaking, it will come. Indeed, it has begun already; the judgments of God are now upon the land, to give us warning, that we may know what is coming.” Manuscript Releases, volume 1, 249.
“Maywïr mä rëër, mä tëbëk, ak mä yïny de guɔp, ku maywïr kënë acï bï yiic alëu piou cï kɔc athïn. Dɛ̈t cï kɔc ke Nhialic tööl ë päl ku thïn,—acëŋ alëu piou ye raan nyic ku ye lëu kuɛ̈n, kɛcïn ye tööl wel alëu piou raan nyuɔth, kɛnë acï bï yïn cï rɔ̈m ku yic ë tɛ̈n, kɛ ye lueel ku yic pinyic, ba käke lëu cï kɔc acï tɛ̈n ë raan rɔ̈m, ba kɔc acï lëu kɔc acï bï rɔ̈m acï mïth, dɛ̈t cï kɔc ke Nhialic tööl ku yïn keek cï kɔc acï yök piny ke raan jɔl, ku jɔl acï bï yic. Eya, acï ya thok alëu; bïëc ke Nhialic acï ya në piny, bï yïn wa yeë nhom ku piɔ̈u, ba wa nyic ye kä cï bïïk.” Manuscript Releases, volume 1, 249.
The seal of God is a settling into the truth, both intellectually and spiritually. That seal cannot be seen, but the ensign will be seen, for it is the only way the world can be warned. Therefore, there is a time when the seal cannot be seen, that is followed by the Sunday law, where the seal must be seen.
Tuhanın möhürü həqiqətə həm zehni, həm də ruhani cəhətdən yerləşib möhkəmlənməkdir. O möhür görünə bilməz, lakin bayraq görünəcək, çünki dünya yalnız bu yolla xəbərdar edilə bilər. Buna görə də elə bir vaxt vardır ki, möhür görünə bilməz; bunun ardınca isə möhürün görünməli olduğu bazar günü qanunu gəlir.
“The work of the Holy Spirit is to convince the world of sin, of righteousness and of judgment. The world can only be warned by seeing those who believe the truth sanctified through the truth, acting upon high and holy principles, showing in a high, elevated sense, the line of demarcation between those who keep the commandments of God, and those who trample them under their feet. The sanctification of the Spirit signalizes the difference between those who have the seal of God, and those who keep a spurious rest-day. When the test comes, it will be clearly shown what the mark of the beast is. It is the keeping of Sunday. Those who after having heard the truth, continue to regard this day as holy, bear the signature of the man of sin, who thought to change times and laws.” Bible Training School, December 1, 1903.
“Ang gawain ng Banal na Espiritu ay upang sumbatan ang sanlibutan tungkol sa kasalanan, at sa katuwiran, at sa kahatulan. Ang sanlibutan ay mababalaan lamang sa pagkakita sa mga sumasampalataya sa katotohanan na pinabanal sa pamamagitan ng katotohanan, na kumikilos ayon sa matataas at banal na simulain, na sa isang mataas at marangal na diwa ay nagpapakita ng malinaw na hangganan sa pagitan ng mga tumutupad sa mga utos ng Diyos at ng mga yumuyurak sa mga ito sa ilalim ng kanilang mga paa. Ang pagpapabanal ng Espiritu ang nagpapakilala sa kaibahan ng mga may tatak ng Diyos at ng mga nangingilin ng isang huwad na araw ng kapahingahan. Kapag dumating ang pagsubok, maliwanag na mahahayag kung ano ang tatak ng hayop. Ito ay ang pangingilin ng Linggo. Yaong mga, pagkatapos marinig ang katotohanan, ay patuloy pa ring itinuturing na banal ang araw na ito, ay nagtataglay ng lagda ng taong makasalanan, na nag-isip na baguhin ang mga panahon at ang mga kautusan.” Bible Training School, Disyembre 1, 1903.
The seal that must be attained before the Sunday law is the full development of the character of Christ, and it is unseen, except by angels. The seal that is seen at the Sunday law are those who keep the Seventh-day Sabbath, for it is the seal, or sign of God’s people.
Sêla ku divê berî qanûna Yekşemê were bidestxistin, pêşketina tam a karaktera Mesîh e, û ew, ji bilî melekan, nayê dîtin. Sêla ku di dema qanûna Yekşemê de tê dîtin, ew ên ku Şemîya roja heftemîn diparêzin in; çimkî ew sêl, an nîşana gelê Xwedê ye.
Speak thou also unto the children of Israel, saying, Verily my sabbaths ye shall keep: for it is a sign between me and you throughout your generations; that ye may know that I am the Lord that doth sanctify you. Exodus 31:13.
“Manqatata parlakuy Israel mirinkunaman, nispayki: Cheqaqtapuni waqaychankichik ñuqap samana punchawniykunata; chayqa huk señalm kachkan ñuqawan qankunawanpas, mirayniykichik tukuy tiempokama; chaymanta yachanaykichikpaq ñuqaqa Señor Diosniykichik kani, qankunata santoyachiq.” Éxodo 31:13.
The sealing of the hundred and forty-four thousand began on July 18, 2020, and must be completed before the Sunday law.
Sinjireenni kunii afurii fi afurtama afur kuma tokko dhibbaa afurtama afurii Waxabajjii 18, 2020 irratti jalqabameera; seera Dilbataa dura xumuramuu qaba.
All ye inhabitants of the world, and dwellers on the earth, see ye, when he lifteth up an ensign on the mountains; and when he bloweth a trumpet, hear ye. Isaiah 18:3.
Әй, бүкіл дүние тұрғындары, жерді мекендеушілер, таулар үстінде ту көтерілген кезде, қараңдар; керней тартылған кезде, тыңдаңдар. Ишая 18:3.
The seven thunders that has now been unsealed, identifies that the history of the one hundred and forty-four thousand is the work of proclaiming a message that is placed within the context of the trumpet warning of the third woe. The trumpet of Islam in Bible prophecy is what is sounded by the ensign that is lifted up out of the grave.
Kai santh vázem nuv orén, pelír že hestóra aná čétirdesát i čtyr tísíc jest dílem hlásání poselství, jež jest vloženo do rámce trubného varování třetího běda. Truba islámu v biblickém proroctví jest to, což zaznívá skrze korouhev, jež jest vztyčena z hrobu.
The four waymarks of every reform line, that align with the four waymarks of the history of 1840 to 1844, establish that each of the four steps of each reform line always possesses the same theme. The first waymark in the history of the one hundred and forty-four thousand, that was represented by 1840 through 1844 was the empowerment of the message on September 11, 2001. That waymark was Islam. The second waymark of the parallel history for the one hundred and forty-four thousand was the disappointment of July 18, 2020. That waymark was a prediction of Islam which had been corrupted by the application of time. The third waymark which marks the Midnight Cry is a correction of the failed prediction of Islam. The correction represents the rejection of the application of time. The fourth waymark is the Sunday law, where the ensign that is lifted up, blows the seventh trumpet, which is the third woe, which is Islam.
ꮛꮚ ꮃꮔꮂ ꮑꮣꮨꮞ ꮄꮛꮢꮞ ꮄꮚ ꮛꮫꮞꮔꮂ, ꮃꮥꮔꮪ 1840 ꮖꮒ 1844 ꮞꮛ ꮃꮔꮂ ꮑꮣꮨꮞ ꮄꮛꮢꮞ ꮄꮚ ꮛꮫꮞꮔꮂ ꮞꮪ ꮞꮥꮔꮥꮔꮪ, ꮃꮚ ꮛꮚ ꮚꮔꮥ ꮃꮔꮂ ꮛꮚ ꮄꮜꮪ ꮄꮛꮢꮞ ꮞꮛ ꮃꮔꮂ ꮑꮣꮨꮞ ꮄꮛꮢꮞ ꮞꮥꮘ ꮘꮔꮞ ꮃꮞꮂꮩ ꮒꮩꮚ ꮒꮩꮞ ꮆꮞꮢꮩ ꮃꮞꮂ. 1840 ꮖꮒ 1844 ꮘꮂ ꮞꮛ ꮄꮢꮞꮔꮂ ꮃꮔꮂ ꮑꮣꮨꮞ ꮃꮒ ꮘꮂ ꮕꮚꮥꮩ ꮃꮩꮜꮪ ꮛꮧꮒ ꮄꮛꮢꮞ, ꮃꮔꮂ ꮞꮛ ꮙꮔꮩ ꮞꮚꮂ ꮙꮚ ꮛꮝꮨꮞ ꮃꮞꮂ 11 ꮞꮦꮨꮞꮪꮨꮔ, 2001 ꮞꮛ ꮔꮥꮠꮞ ꮄꮛꮢꮞ ꮄꮚ ꮘꮂ. ꮃꮔꮂ ꮑꮣꮨꮞ ꮄꮚ ꮛꮫꮞꮔꮂ ꮃꮞꮂ ꮄꮞꮣꮙ. ꮄꮥꮜ ꮘꮂ ꮃꮔꮂ ꮑꮣꮨꮞ ꮄꮛꮢꮞ ꮞꮛ ꮃꮔꮂ ꮑꮣꮨꮞ ꮃꮒ ꮘꮂ ꮞꮛ ꮛꮂꮞꮅꮘꮠ ꮞꮛ 18 ꮏꮥꮜꮩ, 2020. ꮃꮔꮂ ꮑꮣꮨꮞ ꮄꮚ ꮛꮫꮞꮔꮂ ꮃꮞꮂ ꮄꮞꮣꮙ ꮞꮛ ꮞꮥꮔꮩ ꮛꮔꮜꮨꮠꮞ ꮒꮩꮚ ꮔꮨꮥꮒꮩꮑ ꮞꮛ ꮙꮚ ꮒꮚꮞꮛꮢꮩ ꮞꮛ ꮞꮛꮂ. ꮛꮜꮨ ꮘꮂ ꮃꮔꮂ ꮑꮣꮨꮞ ꮄꮚ ꮛꮫꮞꮔꮂ, ꮃꮔꮂ ꮕꮧꮚꮞ ꮞꮛ ꮙꮚ Midnight Cry, ꮃꮞꮂ ꮄꮢꮔꮛꮦꮨꮔ ꮞꮛ ꮄꮞꮣꮙ ꮞꮛ ꮞꮥꮔꮩ ꮛꮔꮜꮨꮠꮞ ꮞꮛ ꮞꮥꮜꮥꮜ. ꮃꮔꮂ ꮄꮢꮔꮛꮦꮨꮔ ꮃꮞꮂ ꮕꮒꮔꮩ ꮞꮛ ꮞꮛꮂ ꮒꮩꮚ ꮙꮚ ꮒꮚꮞꮛꮢꮩ ꮞꮛ ꮞꮛꮂ. ꮛꮚ ꮘꮂ ꮃꮔꮂ ꮑꮣꮨꮞ ꮄꮚ ꮛꮫꮞꮔꮂ ꮃꮞꮂ ꮙꮚ Sunday law, ꮃꮔꮂ ꮘꮂ ꮔꮥꮘ ꮄꮒꮥꮜ ꮞꮛ ꮞꮥꮞꮥꮒꮛꮨꮠꮞ ꮔꮨꮥꮔꮥꮜ, ꮛꮔꮚꮞ ꮙꮚ seventh trumpet, ꮃꮔꮂ ꮘꮂ ꮙꮚ third woe, ꮃꮔꮂ ꮘꮂ ꮄꮞꮣꮙ.
Isaiah chapter forty identifies the starting point for the next twenty-six chapters. That starting point is located in the book of Revelation chapter eleven, when the two prophets that tormented the people are brought back to life. The Comforter resurrects and brings them to the standing position, and thereafter they are lifted up to heaven. Isaiah identifies the Elijah messenger as the voice crying in the wilderness. That messenger then asks what his message is to be and he is told in prophetic symbolism, that the message of Islam is a trumpet warning which the ensign proclaims. Yet the only way that Islam can be presented as the trumpet of warning in the last days is by identifying Islam of the past. The beginning of Islam as understood by the Millerites, and as graphically illustrated on the two sacred charts of Habakkuk, must be employed to identify Islam of the third woe.
Isaías, capítulo cuarenta, identifica el punto de partida de los siguientes veintiséis capítulos. Ese punto de partida se halla en el libro de Apocalipsis, capítulo once, cuando los dos profetas que atormentaban al pueblo son devueltos a la vida. El Consolador los resucita y los pone en pie, y después son elevados al cielo. Isaías identifica al mensajero Elías como la voz que clama en el desierto. Ese mensajero pregunta entonces cuál ha de ser su mensaje, y se le dice, en simbolismo profético, que el mensaje del islam es una advertencia de trompeta que proclama el estandarte. Sin embargo, la única manera en que el islam puede presentarse como la trompeta de advertencia en los últimos días es mediante la identificación del islam del pasado. Debe emplearse el comienzo del islam, tal como lo entendieron los milleritas y como fue ilustrado gráficamente en las dos cartas sagradas de Habacuc, para identificar el islam del tercer ay.
I was in the Spirit on the Lord’s Day, and heard behind me a great voice, as of a trumpet. Revelation 1:10.
Mäñ jiñ jagleel jàmmu Yàlla ci Bésub Boroom bi, te dégg naa sama gannaaw baat bu mag, mel ni liit. Peeñu 1:10.
John heard the voice of a trumpet behind him in the Revelation, and John represents the one hundred and forty-four thousand who hear a voice from the past. The voice behind John, that is representing the sound of a trumpet from the past, is the pioneer understanding that the trumpets were God’s judgments against Sunday worship. The first four trumpets were brought against pagan Rome in response to the first Sunday law passed by Constantine in the year 321. The fifth and sixth trumpet, which are the first and second woes, represent God’s judgments against papal Rome after it too passed a Sunday law at the Council of Orleans in the year 538. The third woe of Islam arrives when the Sunday law is passed in the United States. Then the ensign is lifted up and identifies the prophetic role of Islam, based upon the beginning role of Islam.
Yohanes mendengar suara sangkakala di belakangnya dalam kitab Wahyu, dan Yohanes melambangkan seratus empat puluh empat ribu orang yang mendengar suatu suara dari masa lalu. Suara di belakang Yohanes itu, yaitu yang melambangkan bunyi sangkakala dari masa lalu, adalah pemahaman para perintis bahwa sangkakala-sangkakala itu merupakan penghukuman Allah terhadap penyembahan hari Minggu. Empat sangkakala yang pertama didatangkan atas Roma kafir sebagai tanggapan terhadap undang-undang hari Minggu yang pertama yang ditetapkan oleh Konstantinus pada tahun 321. Sangkakala kelima dan keenam, yaitu celaka pertama dan kedua, melambangkan penghukuman Allah terhadap Roma kepausan setelah Roma itu juga menetapkan undang-undang hari Minggu pada Konsili Orleans pada tahun 538. Celaka yang ketiga dari Islam tiba ketika undang-undang hari Minggu diberlakukan di Amerika Serikat. Kemudian panji itu diangkat dan mengenali peranan nubuatan Islam, berdasarkan peranan awal Islam.
The message proclaimed by the ensign can only be established when the message is placed within the context of Alpha and Omega. After this introduction in Isaiah chapter forty, the strongest and most direct biblical presentation of God as the Alpha and Omega is set forth over several consecutive chapters. Those chapters are Isaiah’s representation of the Revelation of Jesus Christ that “God gave unto” Jesus, “to show unto his servants things which must shortly come to pass; and he sent and signified it by his angel unto his servant John,” who wrote it “in a book, and” sent “it unto the seven churches.”
A mansaje a na proklamá pa e bandera por solamente wordu establecí ora e mansaje wordu poni den e contexto di Alpha i Omega. Despues di e introdukshon aki den Isaías kapítulu kuarenta, e presentashon bíbliko di Dios komo e Alpha i Omega mas fuerte i mas direto wordu exponé a lo largo di varios kapítulonan konsekuente. E kapítulonan ey ta e representashon di Isaías di e Revelashon di Hesukristo ku “Dios a duna” Hesús, “pa mustra na su siervonan e kosnan ku mester pasa pronto; i El a manda i señalá esaki pa medio di su ángel na su siervo Juan,” kende a skirbi esaki “den un buki, i” a manda “esaki na e siete iglesianan.”
We will consider the following chapters of Isaiah in the next article.
Aya masimuzingire zvitsauko zvinotevera zvaIsaya munyaya inotevera.
Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand. Revelation 1:3.
Aakhrik yi a tëj, ak ñi dégg waxi kàddug wax jii, te di sàmm li ci bindu: ndaxte waxtu wi jege na. Peeñu 1:3