The Midnight Cry message in the beginning ended at the opening of the investigative judgment, and the Midnight Cry message ends, at the opening of the executive judgment. The third woe of Islam brings judgment upon the United States for the passage of the Sunday law, and it represents a continuing and escalating judgment upon the entire world for their acceptance of their own Sunday law under the pressure of the civil persecuting power, represented by the ten kings who have committed fornication with Jezebel, the whore of Tyre.
Xabarga Oohinta Habeennimo bilowgii waxay ku dhammaatay furitaankii xukunka baadhista, xabarga Oohinta Habeennimona waxay ku dhammaanaysaa furitaanka xukunka fulinta. Hoogga saddexaad ee Islaamku wuxuu xukun ku soo dejinayaa Maraykanka sababta oo ah meelmarinta sharciga Axadda, wuxuuna matalaa xukun sii socda oo sii xoogaysanaya oo ku dhacaya dunida oo dhan, maadaama ay aqbaleen sharcigooda Axadda iyaga u gaarka ah, iyagoo ku jira cadaadiska awoodda rayidka ah ee silcisa, taas oo ay metelaan tobanka boqor ee sino la galay Yesebeel, dhilladii Turos.
“As America, the land of religious liberty, shall unite with the Papacy in forcing the conscience and compelling men to honor the false sabbath, the people of every country on the globe will be led to follow her example.” Testimonies, volume 6, 18.
“ئەمەریکا، وڵاتی ئازادیی ئایینی، کاتێک لەگەڵ پاپایەتی یەکدەبێتەوە لە ناچارکردنی ویژدان و مەجبورکردنی مرۆڤەکان بۆ ڕێزگرتن لە شەممەی درۆین، ئەوا خەڵکی هەموو وڵاتێک لە سەرتاسەری گۆی زەوی ڕابەری دەکرێن بۆ ئەوەی شوێن نمونەی ئەو بکەون.” Testimonies, volume 6, 18.
The Sunday law battle of the great controversy, is then fully engaged. Satan then appears to personate Christ.
Mubhangano wa mulayo wa Swondaha wa nndwa mnene wa khanyizhilo, nga hone, u dzhena tshoṱhe. Nga hone Sathane u vhonala a tshi ita sa uri ndi Kristo.
“By the decree enforcing the institution of the Papacy in violation of the law of God, our nation will disconnect herself fully from righteousness. When Protestantism shall stretch her hand across the gulf to grasp the hand of the Roman power, when she shall reach over the abyss to clasp hands with Spiritualism, when, under the influence of this threefold union, our country shall repudiate every principle of its Constitution as a Protestant and republican government, and shall make provision for the propagation of papal falsehoods and delusions, then we may know that the time has come for the marvelous working of Satan and that the end is near.” Testimonies, volume 5, 451.
“Sa utos na nagpapatupad ng pagtatatag ng Kapapahan na lumalabag sa kautusan ng Diyos, ang ating bansa ay lubusang hihiwalay sa katuwiran. Kapag iuunat ng Protestantismo ang kaniyang kamay sa kabila ng bangin upang kamayin ang kapangyarihang Romano, kapag aabot siya sa ibabaw ng kalaliman upang makipagkamay sa Espiritismo, kapag, sa ilalim ng impluwensiya ng tatluhang pagkakaisang ito, itatakwil ng ating bansa ang bawat simulain ng Konstitusyon nito bilang isang pamahalaang Protestante at republikano, at maglalaan para sa pagpapalaganap ng mga kabulaanan at mga pandarayang papal, kung magkagayo’y maaari nating malaman na dumating na ang panahon ng kagila-gilalas na paggawa ni Satanas at na ang wakas ay malapit na.” Testimonies, volume 5, 451.
National apostasy is followed by national ruin.
국가적 배도는 국가적 파멸로 이어진다.
“The people of the United States have been a favored people; but when they restrict religious liberty, surrender Protestantism, and give countenance to popery, the measure of their guilt will be full, and ‘national apostasy’ will be registered in the books of heaven. The result of this apostasy will be national ruin.” Review and Herald, May 2, 1893.
“የዩናይትድ ስቴትስ ሕዝብ የተሞገሰ ሕዝብ ነበሩ፤ ነገር ግን የሃይማኖት ነፃነትን ሲገድቡ፣ ፕሮቴስታንትነትን ሲተዉ፣ ለጳጳሳዊነትም ድጋፍ ሲሰጡ፣ የበደላቸው መጠን ይሞላል፣ ‘ብሔራዊ ክህደት’ም በሰማይ መጻሕፍት ውስጥ ይመዘገባል። የዚህም ክህደት ውጤት ብሔራዊ ጥፋት ይሆናል።” Review and Herald, May 2, 1893.
The foolish Laodicean Adventists join hands with the papal power and are overthrown while the other flock of Christ that is still in Babylon escapes the hand of the papacy.
Ay Adventistak ti Laodicea a maag a mangikammayet iti pannakitinnulongda iti pannakabalin ti papado ket maparmekda, bayat a ti sabali a karnero ni Cristo a kaskasdi pay laeng idiay Babilonia ket makalibas iti ima ti papado.
He shall enter also into the glorious land, and many countries shall be overthrown: but these shall escape out of his hand, even Edom, and Moab, and the chief of the children of Ammon. Daniel 11:41.
Añang̃a ojegueroike avei pe yvy porãitepe, ha heta tetã oñemongu’i hag̃ua; péro koʼãva osẽta chugui, Edom, Moab ha umi ñemoñare Amón pegua ijyvatevéva. Daniel 11:41.
Islam suddenly strikes the United States, as the seventh trumpet brings a judgment woe for the passage of the Sunday law.
الإسلام يضرب الولايات المتحدة فجأةً، إذ يجلب البوق السابع وَيلَ دينونةٍ بسبب إقرار قانون الأحد.
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.
Ac neçirî me kir, û min ferîşteyek di navbera asîmanê de difire dît û bihîst, ku bi dengekî bilind digot: Way, way, way li ser niştecihên erdê ji ber dengên din ên boriyê yên sê ferîştayan, yên ku hêj jî divê bêne lêdan! Vahiy 8:13.
The ensign that represents the two witnesses in Revelation eleven is then portrayed by John in Revelation chapter twelve as a woman clothed with the sun, and prophetically portrayed with the symbolism of the beginning and the end.
Nāī̱ pikán íítstáwaayiistsi Revelation xiistsikistsi nitsíniiyiistsi, John annistsikistsi Revelation xiiistsikistsi áakííwaawa annistsikistsi áwaakii, ksisttsikóyiisii pookáítapiiwa anni nínna, kii prophetically annistsikistsi átsimoyistsi annistsikistsi nitaanikoanistsi kii áómahkapii.
And there appeared a great wonder in heaven; a woman clothed with the sun, and the moon under her feet, and upon her head a crown of twelve stars: And she being with child cried, travailing in birth, and pained to be delivered. And there appeared another wonder in heaven; and behold a great red dragon, having seven heads and ten horns, and seven crowns upon his heads. And his tail drew the third part of the stars of heaven, and did cast them to the earth: and the dragon stood before the woman which was ready to be delivered, for to devour her child as soon as it was born. And she brought forth a man child, who was to rule all nations with a rod of iron: and her child was caught up unto God, and to his throne. Revelation 12:1–5.
Ar diri me në qiell një mrekulli e madhe: një grua e veshur me diellin, me hënën nën këmbët e saj dhe mbi krye një kurorë me dymbëdhjetë yje. Dhe ajo, duke qenë shtatzënë, thërriste nga dhembjet e lindjes dhe vuante për të pjellë. Dhe u duk një tjetër mrekulli në qiell; dhe ja, një dragua i madh i kuq, që kishte shtatë koka dhe dhjetë brirë, dhe mbi kokat e tij shtatë kurora. Dhe bishti i tij tërhoqi të tretën pjesë të yjeve të qiellit dhe i hodhi mbi tokë; dhe dragoi qëndroi përpara gruas që ishte gati të lindte, me qëllim që ta përpinte fëmijën e saj sapo të lindte. Dhe ajo lindi një fëmijë mashkull, i cili do të sundonte të gjitha kombet me skeptër hekuri; dhe fëmija i saj u rrëmbye te Perëndia dhe te froni i tij. Zbulesa 12:1–5.
She is standing upon the moon, and clothed with the sun. The moon is a reflection of the sun, and therefore prophetically typifies the sun. The twelve stars in her crown represent the twelve tribes of ancient Israel at the beginning of ancient Israel, which typify the twelve disciples at the end of ancient Israel. The twelve stars that are the twelve disciples at the end of ancient Israel, are also the twelve apostles at the beginning of modern Israel. They therefore typify the one hundred and forty-four thousand at the end of modern Israel, who are disciples and apostles. At the beginning of the history where the disciples represent both an ending of ancient Israel and the apostles the beginning of modern Israel, the woman who is the church, was pregnant with Christ. He is the “man child” who would be caught up to God after His death and resurrection.
Ña kuña oĩ jasy ári ha ojaho’i chupe kuarahy. Jasy niko kuarahy jehechaukarã, ha upévare maranduháraicha ohechauka kuarahýpe. Umi doce mbyja oĩva iñakãjegua ári he’ise umi doce trívu Israel yma guare, Israel yma guare ñepyrũme, ha umíva ohechauka umi doce temimbo’epe Israel yma guare paha gotyo. Umi doce mbyja, ha’éva umi doce temimbo’e Israel yma guare paha gotyo, ha’e avei umi doce apóstol Israel pyahu ñepyrũme. Upévare umíva ohechauka umi ciento cuarenta y cuatro milpe Israel pyahu paha gotyo, ha’ekuéra temimbo’e ha apóstol. Upe tembiasakue ñepyrũme, pe kuña ha’éva iglesia, umi temimbo’e ohechaukárõ guare mokõivéva: Israel yma guare paha ha apóstolkuéra Israel pyahu ñepyrũ, ha’e hyeguasu Cristo reheve. Ha’e hína pe “mitã kuimba’e” ojeguerahátava Tupã rendápe Hembiapo asy ha Jeikove jey rire.
The woman therefore, also typifies the birth of the one hundred and forty-four thousand, who also ascend into heaven after being resurrected from the valley of death. Once they are in heaven, she would also give birth to another child, that represents the other flock that comes out of Babylon at the Sunday law.
A so, i wahine ketipika met i nait tu birat bilong di wan handret na foti-fo tausin, hu tu asend go long heven bihain dem risorek mai long di valé bilong det. Wans dem de in heven, shi ud tu giv birat tu anoda pikin, dat riprezent di oda flok we kam aut long Babilon at di Sande lo.
Before she travailed, she brought forth; before her pain came, she was delivered of a man child. Who hath heard such a thing? who hath seen such things? Shall the earth be made to bring forth in one day? or shall a nation be born at once? for as soon as Zion travailed, she brought forth her children. Shall I bring to the birth, and not cause to bring forth? saith the Lord: shall I cause to bring forth, and shut the womb? saith thy God. Isaiah 66:7–9.
Başdan azap çekmänkä, ol dogurdy; agyrysy ýetmänkä, bir oglan çagany dünýä indirdi. Şeýle zady kim eşidipdir? Şeýle zatlary kim görüpdir? Ýer bir günde dogurarmy? Ýa-da bir millet birden döreýärmi? Çünki Sion azap çekip başlan badyna, öz çagalaryny dünýä indirdi. Reb şeýle diýýär: «Men dogrum derejesine ýetirip hem dogurtman goýarmyn? Ýa-da Men dogurtmagy berip, ýatgyny ýaparmyn?» diýýär seniň Hudaýyň. Işaýa 66:7–9.
In the time of the earth beast’s rule, a nation is born at once. That nation is the one hundred and forty-four thousand, for they are those who perfectly reflect the character of Christ. They are those typified by the “man child” Jesus. They are Isaiah’s “man child,” who is born before the woman goes into labor. The dead dry bones that the world rejoiced over when they were murdered by the beast from the bottomless pit, will be comforted in Jerusalem, and they will then rejoice with the woman who brings forth the “man child.” They are brought forth before she travails and then she travails and brings forth “her” other “children,” as the Gentiles then respond to the message of the third angel as a flowing river, as the message sweeps across the land as a tidal wave. They are born in a great crisis, representing her travail. The woman of Revelation twelve, essentially has twins. The first born are the one hundred and forty-four thousand who are identified as the first fruits, and the Gentiles as the great ingathering of the summertime harvest.
ބިންމީގެ ބައްލައިގެ އަދާހަމުގެ ޒަމާނުގައި، އެއްފަހަރަކުން އެއް ޤައުމެއް އުފެދެއެވެ. އެ ޤައުމަކީ އެއް ލައްކަ ސާޅީސް ހަތަރު ހާސް މީހުންނެވެ، އެހެނީ އެއީ މަސީހާގެ ސިފަތަ ފުރިހަމައަށް އިންޢިކާސްކުރާ މީހުންނެވެ. އެއީ “ފިރިހެން ކުއްޖާ” ޔީސޫސްގެ މިސާލުން ދައްކައިފައިވާ މީހުންނެވެ. އެއީ އިޝަޢްޔާގެ “ފިރިހެން ކުއްޖާ” އެވެ، އެއީ އަންހެނާ ވިހައިލުމަށް ވަންނަން ކުރިން އުފެދޭ މީހެވެ. ދުނިޔޭގެ މީހުން ބޮޑު ހަރުޝަވެ އުފާވި، ފުންނެތް ކުނޑިއިން އެރި ބައްލައިން އެ މީހުން މަރާލި ފަހުން، އެ މަރުވި ހިކި ކަށިތައް ޔެރޫސަލަމުގައި އޯގާތެރިކަން ލިބޭނެއެވެ، އަދި އެ ފަހުން “ފިރިހެން ކުއްޖާ” އުފެއްދާ އަންހެނާއާ އެކު އެމީހުން އުފާވާނެއެވެ. އެމީހުން އޭނާ ވިހައިލުން ކުރިން އުފެއްދެވޭނެއެވެ، ދެން އޭނާ ވިހައިލާ އަދި “އޭނާގެ” އެހެން “ދަރިން” އުފެއްދެއެވެ، އެ ވަގުތު ޖެންޓައިލުން ތިންވަނަ މަލާއިކާގެ މެސެޖަށް އޮއްސާގޮތުން ފެނުގެ ކޯރެއް ފަދައިން ޖަވާބު ދޭ ހިނދު، އެ މެސެޖު އަރިބަރި ރާޅެއް ފަދައިން މުޅި ބިމުގައި ފެތުރެމުން ދާނެއެވެ. އެމީހުން އުފެދެނީ ބޮޑު ބަލާ މުސީބާތެއްގެ މެދުގައެވެ، އެއީ އޭނާގެ ވިހައިލުމަށް މިސާލެވެ. މުކާޝަފާ ބާރަގަނޑުގެ އަންހެނާ، އަސްލުގައި ދެ ތައްވަލު ކުއްޖެއް އުފައްދައެވެ. ފުރަތަމަ އުފެދޭ މީހުނަކީ އެއް ލައްކަ ސާޅީސް ހަތަރު ހާސް މީހުންނެވެ، އެމީހުން “ފުރަތަމަ ފޮނިވި ފަލަ” އެވެ ހުންނައިރު، ޖެންޓައިލުންނަކީ ހޫނުވަގުތުގެ މަސޫލުގެ ބޮޑު ޖަމާކުރުމެވެ.
Rejoice ye with Jerusalem, and be glad with her, all ye that love her: rejoice for joy with her, all ye that mourn for her: That ye may suck, and be satisfied with the breasts of her consolations; that ye may milk out, and be delighted with the abundance of her glory. For thus saith the Lord, Behold, I will extend peace to her like a river, and the glory of the Gentiles like a flowing stream: then shall ye suck, ye shall be borne upon her sides, and be dandled upon her knees. As one whom his mother comforteth, so will I comfort you; and ye shall be comforted in Jerusalem. And when ye see this, your heart shall rejoice, and your bones shall flourish like an herb: and the hand of the Lord shall be known toward his servants, and his indignation toward his enemies. Isaiah 66:10–14.
ደስ ይበላችሁ ከኢየሩሳሌም ጋር፥ እናንተም የምትወዱአት ሁሉ ከእርስዋ ጋር ሐሴት አድርጉ፤ እናንተም ስለ እርስዋ የምታለቅሱ ሁሉ ከእርስዋ ጋር በደስታ ደስ ይበላችሁ፤ ከማጽናናትዋ ጡቶች እንድትጠቡና እንድትጠግቡ፥ ከክብርዋም ብዛት እንድትጠቡና ደስ እንድትሰኙ። እግዚአብሔር እንዲህ ይላልና፤ እነሆ፥ ሰላምን እንደ ወንዝ ወደ እርስዋ እዘረጋለሁ፥ የአሕዛብንም ክብር እንደሚፈስ ፈሳሽ ወንዝ፤ በዚያን ጊዜም ትጠባላችሁ፥ በጎኖችዋም ላይ ትሸከማላችሁ፥ በጕልበቶችዋም ላይ ትንቀሳቀሳላችሁ። እናቱ የምታጽናናውን ሰው እንደሚሆን፥ እኔ እንዲሁ አጽናናችኋለሁ፤ በኢየሩሳሌምም ትጽናናላችሁ። ይህንም በምታዩ ጊዜ ልባችሁ ደስ ይለዋል፥ አጥንቶቻችሁም እንደ ሣር ይለመልማሉ፤ የእግዚአብሔርም እጅ በባሪያዎቹ ላይ እንዳለ ይታወቃል፥ ቍጣውም በጠላቶቹ ላይ ይሆናል። ኢሳይያስ 66፥10–14።
Those that “mourn” for Jerusalem are those that sigh and cry for the abominations done within her and who have been sealed, and they are sealed in advance of the Sunday law. We are now in the “closing work for the church,” which are the final moments of the sealing of the one hundred and forty-four thousand.
Iri vaye “vachichema” pamusoro peJerusarema ndivo vanogomera nokuridza mhere pamusoro pezvinonyangadza zvinoitwa mukati maro, uye ndivo vakaiswa chisimbiso; uye vanoiswa chisimbiso pamberi pomurayiro weSvondo. Zvino tiri mu“basa rokupedzisira rechechi,” rinova ndiwo maminitsi okupedzisira okuiswa chisimbiso kwezana namakumi mana nezvina zvuru.
“The true people of God, who have the spirit of the work of the Lord and the salvation of souls at heart, will ever view sin in its real, sinful character. They will always be on the side of faithful and plain dealing with sins which easily beset the people of God. Especially in the closing work for the church, in the sealing time of the one hundred and forty-four thousand who are to stand without fault before the throne of God, will they feel most deeply the wrongs of God’s professed people. This is forcibly set forth by the prophet’s illustration of the last work under the figure of the men each having a slaughter weapon in his hand. One man among them was clothed with linen, with a writer’s inkhorn by his side. ‘And the Lord said unto him, Go through the midst of the city, through the midst of Jerusalem, and set a mark upon the foreheads of the men that sigh and that cry for all the abominations that be done in the midst thereof.’” Testimonies, volume 3, 266.
“Ñandejára retayguakuéra añetegua, oguerekóva ipy’apýpe Ñandejára rembiapo ha umi ánga salvación rehegua espíritu, opa ára ohecháta pe angaipa iñañaha añetévaicha. Tapiaite oĩta umi ojerovia hag̃ua ha oñe’ẽ hag̃ua hesakã porã umi angaipa Ñandejára retayguakuéra rehe ojepokuaáva ndahasýiva. Ko’ýte pe tembiapo paha tupao reheguape, pe sellado ára umi cien cuarenta y cuatro mil rehegua, umi oĩtava mba’eveichagua ky’a’ỹre Ñandejára tróno renondépe, ha’ekuéra oñandu asývéta Ñandejára pueblo he’isévante rembiapovaikuére. Kóva mbaretehápe ojehechauka proféta ta’ãngahápe pe tembiapo paha rehegua, umi kuimba’e peteĩteĩ oguerekóva ipope peteĩ arma jejuka hag̃ua. Peteĩ kuimba’e apytépekuéra apytégui oĩva oñemondeva’ekue líno rehe, ha ijykére oguereko peteĩ escriba tinta ryru. ‘Ha Ñandejára he’i chupe: Ehasa táva mbytére, Jerusalén mbytére, ha emoĩ peteĩ marka umi kuimba’e syvakuáre, umi ojehe’óiva ha osapukáiva opa umi mba’e vai oñemomba’eguasu hag̃uáicha ojejapóva ipype.’” Testimonies, volumen 3, 266.
Those that “sigh and cry” are sealed before the destroying angels with the slaughter weapons go through the church, which is represented as Jerusalem.
Те, кто «воздыхают и вопиют», запечатлеваются прежде, чем ангелы-губители с орудиями заклания проходят через церковь, представленную как Иерусалим.
“The command is: ‘Go through the midst of the city, through the midst of Jerusalem, and set a mark upon the foreheads of the men that sigh and that cry for all the abominations that be done in the midst thereof.’ These sighing, crying ones had been holding forth the words of life; they had reproved, counseled, and entreated. Some who had been dishonoring God repented and humbled their hearts before Him. But the glory of the Lord had departed from Israel; although many still continued the forms of religion, His power and presence were lacking.
བཀའ་ནི་འདི་ཡིན། ‘གྲོང་ཁྱེར་གྱི་དབུས་སུ། ཡེ་རུ་ས་ལེམ་གྱི་དབུས་སུ་བརྒྱུད་དེ་སོང་ལ། དེའི་ནང་དུ་བྱས་པའི་མི་གཙང་བ་ཐམས་ཅད་ཀྱི་ཕྱིར་འཁངས་ཤིང་ངུ་བའི་མི་རྣམས་ཀྱི་ཐོད་ལ་རྟགས་ཤིག་བཀོད་ཅིག།’ འཁངས་ཤིང་ངུ་བ་དེ་རྣམས་ཀྱིས་ཚེའི་ཚིག་རྣམས་བསྟན་ཏེ་འཛིན་བཞིན་ཡོད་དེ། ཁོང་ཚོས་བཀག་སྡོམ་བྱས། གྲོས་སྟོན་བྱས། ཞུ་བ་ཡང་ཡང་བྱས། ཁ་ཅིག་གིས་དཀོན་མཆོག་ལ་མི་གུས་པ་བྱས་ཀྱང་། ཕྱིས་སུ་འགྱོད་པ་སྐྱེས་ཤིང་། ཁོང་གི་མདུན་དུ་རང་གི་སེམས་དམའ་བར་བྱས། འོན་ཀྱང་གཙོ་བོའི་གཟི་དཔལ་ནི་ཨི་སི་ར་ཨེལ་ནས་ཕྱིར་འཐེན་ཟིན་ཏེ། མང་པོས་ད་དུང་ཆོས་ལུགས་ཀྱི་ཕྱི་ཚུལ་རྣམས་མུ་མཐུད་དུ་བསྲུངས་ཀྱང་། ཁོང་གི་མཐུ་དང་ཞལ་གྱི་ཉེ་འདུག་པ་ནི་མེད་པར་གྱུར་ཏོ།
“In the time when His wrath shall go forth in judgments, these humble, devoted followers of Christ will be distinguished from the rest of the world by their soul anguish, which is expressed in lamentation and weeping, reproofs and warnings. While others try to throw a cloak over the existing evil, and excuse the great wickedness everywhere prevalent, those who have a zeal for God’s honor and a love for souls will not hold their peace to obtain favor of any. Their righteous souls are vexed day by day with the unholy works and conversation of the unrighteous. They are powerless to stop the rushing torrent of iniquity, and hence they are filled with grief and alarm. They mourn before God to see religion despised in the very homes of those who have had great light. They lament and afflict their souls because pride, avarice, selfishness, and deception of almost every kind are in the church. The Spirit of God, which prompts to reproof, is trampled underfoot, while the servants of Satan triumph. God is dishonored, the truth made of none effect.
«اُس وقت میں جب اُس کا غضب عدالتوں کی صورت میں ظاہر ہوگا، مسیح کے یہ فروتن اور مخلص پیروکار اپنے جانکاہ روحانی کرب کے سبب باقی دنیا سے ممتاز پہچانے جائیں گے، جو نوحہ و گریہ، ملامت اور تنبیہ میں ظاہر ہوتا ہے۔ جبکہ دوسرے لوگ موجودہ بدی پر پردہ ڈالنے کی کوشش کرتے ہیں اور ہر طرف پھیلی ہوئی عظیم شرارت کے لیے عذر تراشتے ہیں، وہاں وہ لوگ جو خدا کے جلال کے لیے غیرت رکھتے ہیں اور جانوں سے محبت کرتے ہیں، کسی کی خوشنودی حاصل کرنے کے لیے خاموش نہ رہیں گے۔ اُن کی راستباز جانیں ناراستوں کے ناپاک اعمال اور گفتگو سے روز بروز آزردہ رہتی ہیں۔ وہ بدی کے اُمنڈتے ہوئے سیلاب کو روکنے سے عاجز ہیں، اور اسی سبب وہ غم اور خوف سے بھرے رہتے ہیں۔ وہ خدا کے حضور ماتم کرتے ہیں کہ اُن ہی گھروں میں، جہاں عظیم نور عطا کیا گیا تھا، مذہب کی تحقیر کی جاتی ہے۔ وہ اس لیے نوحہ کرتے اور اپنی جانوں کو رنج دیتے ہیں کہ کلیسیا میں تکبر، حرص، خودغرضی، اور تقریباً ہر قسم کا فریب پایا جاتا ہے۔ خدا کا روح، جو ملامت پر اُبھارتا ہے، پاؤں تلے روندا جاتا ہے، جبکہ شیطان کے خادم فتح یاب ہوتے ہیں۔ خدا کی بے حرمتی کی جاتی ہے، اور حق کو بے اثر کر دیا جاتا ہے۔»
“The class who do not feel grieved over their own spiritual declension, nor mourn over the sins of others, will be left without the seal of God. The Lord commissions His messengers, the men with slaughtering weapons in their hands: ‘Go ye after him through the city, and smite: let not your eye spare, neither have ye pity: slay utterly old and young, both maids, and little children, and women: but come not near any man upon whom is the mark; and begin at My sanctuary. Then they began at the ancient men which were before the house.
“Amɨnka täma ay yätiwen mïkïr nëtäwïrïkäkëy nïkäna yäkäri tïrëtänï, nïmïrïkïrïyï näka yäkäri tïrëtänï täma ay yäkkïrïrïkäkëy mïkïrïrï täma yäkkïrïrïkäkëy bïrïkï yïkäri täma ay yäkkïrïrïkäkëy mïkïrïrï täma yäkkïrïrïkäkëy bïrïkï yïkäri ay yäkkïrïrïkäkëy mïkïrïrï täma yäkkïrïrïkäkëy bïrïkï yïkäri. Bëkï Täriwën mïrïrïkïtäna yäkkïrïrïkäkëy nïwïtïrï mïrïrïkïtäna, amɨnka yäkkïrïrïkäkëy mïrïrï tïrëtänï yïrïkën nïkänakëy: ‘Na yiwën yïnäka ay tïrïkïrïtäna käta käri, ka yätïrïtäna: äyëkäri yäkäri nïwïrï ay yänäwïrï, nïkäna ay yänäpïtï; kïrïrï täma yäkïrïrïtäna awïrï, täma nïwïtï, täma ay maids, täma little children, täma women: käna amɨnka näka yäkäri mark yïkïrïrïkïtäna ay käri ay yänäkäri; ka ñïrïrïtäna My sanctuary. Käna mïrïrïkïtäna ancient men amɨnka before the house yïkïrïrïkïtäna.”
“Here we see that the church—the Lord’s sanctuary—was the first to feel the stroke of the wrath of God. The ancient men, those to whom God had given great light and who had stood as guardians of the spiritual interests of the people, had betrayed their trust. They had taken the position that we need not look for miracles and the marked manifestation of God’s power as in former days. Times have changed. These words strengthen their unbelief, and they say: The Lord will not do good, neither will He do evil. He is too merciful to visit His people in judgment. Thus ‘Peace and safety’ is the cry from men who will never again lift up their voice like a trumpet to show God’s people their transgressions and the house of Jacob their sins. These dumb dogs that would not bark are the ones who feel the just vengeance of an offended God. Men, maidens, and little children all perish together.” Testimonies, volume 5, 210, 211.
«Այստեղ մենք տեսնում ենք, որ եկեղեցին՝ Տիրոջ սրբարանը, առաջինն էր, որ զգաց Աստծո բարկության հարվածը։ Ծեր մարդիկ, որոնց Աստված մեծ լույս էր տվել և որոնք կանգնած էին որպես ժողովրդի հոգևոր շահերի պահապաններ, դավաճանել էին իրենց վստահված պարտականությանը։ Նրանք ընդունել էին այն դիրքորոշումը, թե մենք չպետք է սպասենք հրաշքների և Աստծո զորության այն ակնառու դրսևորմանը, ինչպես նախկին օրերում։ Ժամանակները փոխվել են։ Այս խոսքերը զորացնում են նրանց անհավատությունը, և նրանք ասում են. Տերը ո՛չ բարիք կանի, ո՛չ էլ չարիք։ Նա չափազանց ողորմած է, որպեսզի դատաստանով այցելի Իր ժողովրդին։ Այսպես՝ «Խաղաղություն և անվտանգություն» է այն մարդկանց աղաղակը, որոնք այլևս երբեք իրենց ձայնը շեփորի պես չեն բարձրացնի, որպեսզի Աստծո ժողովրդին ցույց տան նրանց հանցանքները և Հակոբի տանը՝ նրանց մեղքերը։ Այս համր շները, որ չէին հաչում, հենց նրանք են, որ զգում են վիրավորված Աստծո արդար վրեժխնդրությունը։ Տղամարդիկ, օրիորդներ և փոքր երեխաներ բոլորը միասին կորչում են»։ Վկայություններ, հատոր 5, 210, 211։
Isaiah forty begins by employing the symbolism of a doubling, which is a prophetic marker of the Midnight Cry message that is a second message that unites with the message of the fall of Babylon. The fall of Babylon is doubled when it is expressed prophetically. The phrase is “Babylon is fallen, is fallen.”
Ишая қырықыншы бөлімді қосарлану рәмізін қолданудан бастайды; бұл — Вавилонның құлауы туралы хабармен бірігетін екінші хабар болып табылатын Түн ортасындағы айқай хабарының пайғамбарлық белгісі. Вавилонның құлауы пайғамбарлық түрде айтылғанда қосарланады. Бұл тіркес: «Вавилон құлады, құлады».
And there followed another angel, saying, Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication. Revelation 14:8.
Totonac niángel putújlit, wa̱n chuwíni: Babilonia talakgóxli, talakgóxli, xla̱ta chúchat, porke xlá makalhka̱tá̱nilh pu̱tum nacíones ta̱lakaskínit skujni xatuchoko̱n xakgalhtutu xlata̱ma̱xaní̱n. Apocalipsis 14:8.
There are two biblical falls of literal Babylon, and there are two biblical falls of spiritual Babylon. Together they represent four historical witnesses which identify the prophetic characteristics of Babylon’s fall.
May duha ka biblikanhong pagkapukan sang literal nga Babilonia, kag may duha man ka biblikanhong pagkapukan sang espirituhanon nga Babilonia. Sa tingub, ginarepresentar nila ang apat ka makasaysayanon nga mga saksi nga nagakilala sang mga propetikanhon nga kinaiya sang pagkapukan sang Babilonia.
And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird. Revelation 18:2.
Na akwaara ya nne kɛse so denam nne a emu yɛ den so kae sɛ: Babilon kɛse no ahwe ase, ahwe ase, na abɛyɛ ahonhommɔne tenabea ne honhomm bɔne biara atenae ne anomaa fi ne tanfo biara afidie. Adiyisɛm 18:2.
Literal Babylon fell as Babel in the time of Nimrod, and literal Babylon also fell in the time of Belshazzar. Spiritual Babylon fell in 1798, and its final fall is repeatedly illustrated in the Scriptures. For this reason, the message of the fall of Babylon contains the prophetic symbolism of the doubling. With Babylon’s fall there is a doubling, but there are also two other primary prophetic reasons for the phenomenon of doubling.
Babilonia literal cayó como Babel en tiempo de Nimrod, y Babilonia literal también cayó en tiempo de Belshazzar. La Babilonia espiritual cayó en 1798, y su caída final es ilustrada repetidamente en las Escrituras. Por esta razón, el mensaje de la caída de Babilonia contiene el simbolismo profético del doblamiento. Con la caída de Babilonia hay un doblamiento, pero también hay otras dos razones proféticas primarias para el fenómeno del doblamiento.
The second reason is that as a message it represents a message that is joined by a second message. It represents two messages. There are other significant truths associated with the meaning and structure of the second angel’s message, but we are simply noting that Isaiah’s final prophetic narrative that begins in chapter forty, begins with the doubling of the symbol of the Comforter, which Christ promised to provide His people, while he tarried in the heavenly sanctuary.
Ризындзы хэсаратæн уымæн у, æмæ куыд фыст куысты уыцы фыстæг æндæр дыууæгæм фыстæгимæ баст у. Уый æвдисы дыууæ фыстæг. Дыккаг фæстагæйгæнгæ уацмысæйд ӕгъдау æмæ ацыдæр æмæхст истдзинадтæ баиттæгæн нæ фидар, фæлæ нæуæй фæрцæй куыд æрхъуыды кæнæм, Исаийы фæстаг пророчествойы рад, кæцы 40-æм сæргондæй райдайæд, райдайæд Утешителы символы дыууадон кæнæгæй, кæцы Христос дзырдта, йæ адæмæн фæхуыссæн ис кæндзæн, йæхицæн зæрдæйы святилищейы бадгæйæ.
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. Isaiah 40:1, 2.
“ሕዝቤን አጽናኑ፥ አጽናኑ፤ ይላል አምላካችሁ። ለኢየሩሳሌም የሚያጽናና ቃል ተናገሩላት፥ ዘመቻዋም እንደ ተፈጸመ፥ ኃጢአቷም እንደ ተሰረየ፤ ስለ ኃጢአቶቿ ሁሉም ከእግዚአብሔር እጅ ዕጥፍ እንደ ተቀበለች ጩኹላት።” ኢሳይያስ 40፥1-2
There is no other passage in the Bible that speaks more specifically concerning the element of Christ’s character as the Alpha and Omega, as the passage in Isaiah forty to the end of the book. As the Alpha and Omega, Christ places the signature of His name as Alpha and Omega upon this passage, for when you get to the end of Isaiah, he once again refers to the Comforter, for Christ is the Word, and He is the beginning and ending.
انجیلدا یشعیاء نىڭ قىرىقىنچى بابىدىن تا كىتابنىڭ ئاخىرىغىچە بولغان بۇ بۆلەككە ئوخشاش، مەسىھنىڭ خاراكتېرىدىكى «ئالفا ۋە ئومېگا» دېگەن ئامىلنى بۇنچىلىك ئېنىق بايان قىلىدىغان باشقا ھېچقانداق ئايەت يوق. مەسىھ «ئالفا ۋە ئومېگا» بولغانلىقى سۈپىتى بىلەن، بۇ بۆلەك ئۈستىگە ئۆز نامىنىڭ «ئالفا ۋە ئومېگا» دېگەن ئىمزاسىنى قويىدۇ؛ چۈنكى سىز يەشعىيانىڭ ئاخىرىغا يەتكەندە، ئۇ يەنە بىر قېتىم تەسەللى بەرگۈچىنى تىلغا ئالىدۇ، چۈنكى مەسىھ كالامدۇر، ۋە ئۇ باشلىنىش ھەم ئاياغلىشىشتۇر.
Thus saith the Lord, The heaven is my throne, and the earth is my footstool: where is the house that ye build unto me? and where is the place of my rest? For all those things hath mine hand made, and all those things have been, saith the Lord: but to this man will I look, even to him that is poor and of a contrite spirit, and trembleth at my word. He that killeth an ox is as if he slew a man; he that sacrificeth a lamb, as if he cut off a dog’s neck; he that offereth an oblation, as if he offered swine’s blood; he that burneth incense, as if he blessed an idol. Yea, they have chosen their own ways, and their soul delighteth in their abominations. I also will choose their delusions, and will bring their fears upon them; because when I called, none did answer; when I spake, they did not hear: but they did evil before mine eyes, and chose that in which I delighted not. Isaiah 66:1–4.
ስለዚህ ጌታ እንዲህ ይላል፤ ሰማይ ዙፋኔ ነው፥ ምድርም የእግሬ መረገጫ ናት፤ ለእኔ የምትሠሩልኝ ቤት የት ነው? የዕረፍቴስ ስፍራ የት ነው? እነዚህን ሁሉ እጄ ሠርታቸዋለችና፥ እነዚህም ሁሉ ሆነዋል፥ ይላል ጌታ፤ ነገር ግን ወደዚህ ሰው እመለከታለሁ፥ ወደ ችግረኛውና በመንፈሱ የተሰበረው፥ በቃሌም የሚንቀጠቀጠው ሰው። በሬ የሚያርድ ሰው ሰውን እንደ ገደለ ነው፤ በግ የሚሠዋ እንደ ውሻ አንገት የቈረጠ ነው፤ ቍርባን የሚያቀርብ እንደ አሳማ ደም ያቀረበ ነው፤ ዕጣን የሚያቃጥል ጣዖትን እንደ ባረከ ነው። አዎን፥ መንገዳቸውን ራሳቸው መርጠዋል፥ ነፍሳቸውም በርኵሰቶቻቸው ደስ ይላታል። እኔም ደግሞ ማታለያቸውን እመርጣለሁ፥ የሚፈሩትንም በእነርሱ ላይ አመጣለሁ፤ ምክንያቱም በጠራሁ ጊዜ ማንም አልመለሰም፥ በተናገርሁም ጊዜ አልሰሙም፤ ነገር ግን በዓይኔ ፊት ክፉ ነገር አደረጉ፥ ደስ ያላሰኘኝንም መረጡ። ኢሳይያስ 66፥1–4።
The question is raised concerning what house did God’s people build for Him? Did they raise Peter’s spiritual house or the synagogue of Satan? God identifies that the house that He built, is made up of those that are of a “poor and of a contrite spirit, and” those who “trembleth at” God’s “word.” He contrasts those who tremble at His word with another class that offer unclean offerings, who have chosen their own way. Those of the class that are offering unclean offerings will find as did the Jews, that their house is to be left to them desolate.
అయితే దేవుని ప్రజలు ఆయన కొరకు ఏ గృహాన్ని కట్టిరి అనే ప్రశ్న లేవనెత్తబడుతుంది. వారు పేతురుని ఆత్మీయ గృహమును కట్టిరా, లేక సాతాను సమాజమును కట్టిరా? దేవుడు తాను కట్టిన గృహము “దీనుడును పశ్చాత్తాపభరితాత్మ గలవారితోను,” మరియు తన “వాక్యమునకు కంపించువారితోను” నిర్మితమైయున్నదని తెలియజేయుచున్నాడు. తన వాక్యమునకు కంపించువారిని, అపవిత్ర బలులను అర్పించుచు తమ స్వమార్గమును ఎంచుకొనిన మరో వర్గముతో ఆయన వ్యత్యాసపరచుచున్నాడు. అపవిత్ర బలులను అర్పించుచున్న ఆ వర్గమువారు, యూదులు అనుభవించినట్లే, తమ గృహము తమకొరకు పాడుబడినదై విడిచిపెట్టబడునని కనుగొందురు.
All the prophets speak of the end of the world, and this is an illustration of the distinction between the wise, who tremble at His Word, and the foolish that are offering abominations to God, abominations that their souls delight in. For this reason, God will choose the delusions for the foolish Laodicean virgins, which is the delusion which the apostle Paul identifies is brought about for accepting a “lie.”
Tanrı’nın bütün peygamberleri dünyanın sonundan söz eder; bu da O’nun Sözü karşısında titreyen bilge olanlarla, canlarının hoşlandığı iğrençlikleri Tanrı’ya sunan akılsızlar arasındaki ayrımın bir tasviridir. Bu sebeple Tanrı, akılsız Laodikyalı bakireler için yanılsamaları seçecektir; elçi Pavlus’un da belirttiği üzere bu yanılsama, bir “yalanı” kabul etmenin sonucu olarak ortaya çıkar.
The “lie” is a specific symbol in Adventism’s history, and it was accepted by the builders in 1863, and built upon throughout Advent history. It was a lie that produced a false foundation, and they there began to erect a counterfeit false temple. Their work of counterfeiting the true temple continues until “the last days.” Isaiah places the context of chapter sixty-six within the separation of the wise and foolish virgins. Isaiah is identifying the prophetic history that he marked in the first verse of Isaiah forty when Christ promised to send the Comforter three and a half symbolic days after the disappointment of July 18, 2020.
«ሐሰት» በአድቨንቲዝም ታሪክ ውስጥ የተለየ ምልክት ነው፤ በ1863 በሠራተኞቹ ተቀብሎ በአድቨንት ታሪክ ሁሉ ላይ ተገንብቶበታል። ይህ ሐሰት የሐሰት መሠረት ያፈራ ነበር፤ እነርሱም በዚያ ሐሰተኛ የሐሰት ቤተ መቅደስ መሠራት ጀመሩ። እውነተኛውን ቤተ መቅደስ በማስመሰል የሚያደርጉት ሥራ እስከ «የመጨረሻው ዘመን» ድረስ ይቀጥላል። ኢሳይያስ የምዕራፍ ስድሳ ስድስትን አውድ በጠቢባንና በሞኞች ደናግል መለየት ውስጥ ያቆማል። ኢሳይያስ በኢሳይያስ አርባ የመጀመሪያው ቁጥር ላይ ምልክት ያደረገውን ትንቢታዊ ታሪክ እየለየ ነው፤ በዚያም ክርስቶስ ከጁላይ 18, 2020 ተስፋ መቁረጥ በኋላ ከሦስት ተኩል ምሳሌያዊ ቀኖች በኋላ መጽናኛውን እንደሚልክ ተስፋ ሰጥቶ ነበር።
Hear the word of the Lord, ye that tremble at his word; Your brethren that hated you, that cast you out for my name’s sake, said, Let the Lord be glorified: but he shall appear to your joy, and they shall be ashamed. A voice of noise from the city, a voice from the temple, a voice of the Lord that rendereth recompence to his enemies. Isaiah 66:5, 6.
Lord-ëh vajan rengalek, ña i nanggringay apli vajan; agi-brethern mi a nang-ayat kamew, a nang-ikastak kamew gapu iti naganko, kinunada, “Maidaydayaw koma ti Lord”: ngem isu agparangto iti rag-o yo, ket isuda mabain danto. Maysa nga uni ti riribok manipud iti siudad, maysa nga uni manipud iti templo, maysa nga uni ti Lord a mangited iti supapak kadagiti kabusorna. Isaiah 66:5, 6.
From 1798 to 1844, in the movement of the Millerites, the Lord erected a spiritual temple that, as the messenger of the covenant He came suddenly unto in 1844. The Lord erects a spiritual temple in the movement of the one hundred and forty-four thousand, that He might suddenly come and enter into covenant with that temple. Peter, in his first epistle, chapter two calls that temple a “spiritual house.” Those that “hear the word of the Lord” are those that John in the Revelation refers to when he says those that hear are “blessed.” They are the ensign, for the ensign is made up of “the outcasts of Israel.” The foolish Laodiceans will be ashamed when the Lord glorifies Himself in the Philadelphians who tremble at His Word, and His Word is “truth.”
1798 ٹھو 1844 گے دورہ اندر، میلرائٹاں دی تحریک وچ، ربّ نے ہک روحانی ہیکل قائم کیتی، جِدے کول اوہ 1844 وچ عہد دے قاصد دے طور اُتے اچانک آیا۔ ربّ ایک لاکھ چوّالی ہزار دی تحریک وچ ہک روحانی ہیکل قائم کردا ہے، تاں جو اوہ اچانک آوے تے اس ہیکل نال عہد وچ داخل ہووے۔ پطرس اپنے پہلے خط دے دوسرے باب وچ اس ہیکل نوں “روحانی گھر” آکھدا ہے۔ اوہ لوک جیہڑے “ربّ دا کلام سُندے ہن” اوہ اوہی ہن جنہاں ول یوحنا مکاشفہ وچ اشارہ کردا ہے جد اوہ آکھدا ہے کہ جیہڑے سُندے ہن اوہ “مبارک” ہن۔ اوہ جھنڈا ہن، کیوں جو جھنڈا “اسرائیل دے نکالے ہوئے لوکاں” توں بنیا ہے۔ بیوقوف لاؤدیقی شرمندہ ہون گے جد ربّ فلادلفیائیآں وچ، جیہڑے اُس دے کلام اُتے کانبدے ہن، اپنے آپ نوں جلال دیوے گا، تے اُس دا کلام “سچائی” ہے۔
The three voices that are heard during the period when the wise and foolish are being separated from the other class, comes from “the city,” from “the temple” and from “the Lord that renders recompense.” The first “voice” from the city is “a voice of noise,” and the “noise” is the arrival of the Comforter that comes suddenly.
ئەو سێ دەنگەی لەو ماوەیەدا دەبیسترێن کە ژیران و نەژیران لەو پۆلەی دیکە جیا دەکرێنەوە، لە «شار»ەوە، لە «پەرستگا»وە، و لە «یەزدانی کە پاداشت دەدات»ەوە دێن. یەکەم «دەنگ»ی لە شارەوە «دەنگی هاژە»یە، و ئەو «هاژە»یە هاتنی دڵنەواییدەرە کە بە ناگەهانی دێت.
And when the day of Pentecost was fully come, they were all with one accord in one place. And suddenly there came a sound from heaven as of a rushing mighty wind, and it filled all the house where they were sitting. And there appeared unto them cloven tongues like as of fire, and it sat upon each of them. Acts 2:1-3.
ꯄꯦꯟꯇꯦꯀꯣꯁꯇꯀꯤ ꯅꯨꯃꯤꯠ ꯃꯄꯨꯟ ꯈꯔ ꯍꯪꯗꯣꯛꯄ ꯃꯇꯝꯗ, ꯃꯍꯥꯛꯁꯤꯡ ꯑꯄꯨꯟꯕ ꯃꯅꯪ ꯑꯃꯒ ꯑꯃꯒ ꯃꯐꯝ ꯑꯃꯗ ꯂꯩꯔꯝꯃꯤ꯫ ꯑꯗꯨꯒ ꯈꯔ ꯈꯥꯡꯅ ꯅꯣꯡꯒꯤ ꯃꯔꯛꯇꯒ ꯈꯨꯍꯨꯝ ꯑꯃ ꯂꯥꯛꯂꯛꯄꯥ, ꯑꯗꯨꯅ ꯄꯨꯕꯥ ꯑꯃꯗ ꯂꯩꯕ ꯌꯨꯝ ꯑꯗꯨ ꯄꯨꯝꯅꯃꯛ ꯍꯥꯄꯆꯤꯜꯂꯦ꯫ ꯑꯗꯨꯒ ꯃꯩꯒꯤ ꯃꯈꯥꯡ ꯎꯟꯅ ꯄꯨꯁꯤꯜꯂꯕ ꯂꯣꯟꯁꯤꯡ ꯃꯍꯥꯛꯁꯤꯡꯗ ꯎꯠꯂꯛꯄꯥ, ꯑꯗꯨꯅ ꯃꯍꯥꯛ ꯈꯨꯗꯤꯡꯃꯛꯀꯤ ꯃꯄꯥꯟꯗ ꯂꯩꯁꯤꯟꯅꯈꯤ꯫ ꯑꯥꯛꯇꯁ 2:1-3꯫
The word translated as “sound” in Acts chapter two, verse two, means a “noise,” and a “rumor.” A “rumor,” is a prophecy. The “sound” or “noise” that comes from “the city” is represented by “a mighty wind.” The “voice of noise from the city,” is the “rumor” or prophetic message of Islam that marks the arrival of the Comforter in the valley of dry bones that were slain in “the street of the great city, which spiritually is called Sodom and Egypt, where also our Lord was crucified.”
اعمال، باب دو، آیت دو میں جس لفظ کا ترجمہ “sound” کیا گیا ہے، اس کے معنی “شور” اور “افواہ” ہیں۔ “افواہ” ایک نبوت ہے۔ وہ “sound” یا “شور” جو “شہر” سے آتا ہے، “ایک زبردست ہوا” سے ممثل کیا گیا ہے۔ “شہر سے شور کی آواز” اسلام کی “افواہ” یا نبوی پیغام ہے، جو خشک ہڈیوں کی وادی میں تسلی دینے والے کی آمد کو نشان زد کرتا ہے؛ وہ ہڈیاں جو “اس بڑے شہر کی گلی میں قتل کی گئی تھیں، جو روحانی طور پر سدوم اور مصر کہلاتا ہے، جہاں ہمارے خداوند کو بھی مصلوب کیا گیا تھا۔”
In chapter forty of Isaiah, the “voice” that was to prepare the way for “the messenger of the covenant,” asked what message he should “cry.” He was told to “cry” the message of Islam. In Acts the “sound” that filled Peter’s spiritual “house” was a “rushing mighty wind,” which in Ezekiel thirty-seven, came from the four winds of Islam.
ئیشعیا کے چالیسویں باب میں، اُس "آواز" نے جسے "عہد کے قاصد" کے لیے راہ تیار کرنی تھی، پوچھا کہ وہ کیا پیغام "پکارے"۔ اُسے حکم دیا گیا کہ وہ اسلام کا پیغام "پکارے"۔ اعمال میں وہ "صوت" جس نے پطرس کے روحانی "گھر" کو بھر دیا، ایک "تیز چلتی ہوئی زبردست ہوا" تھی، جو حزقی ایل سینتیس میں اسلام کی چار ہواؤں میں سے آئی تھی۔
A voice of noise from the city, a voice from the temple, a voice of the Lord that rendereth recompence to his enemies. Isaiah 66:6.
Сити аҟынтә абжьы, абаҟаратәы инаркны абжьы, иӷацәахь ахынҳәра ҟазҵо Иҳақәиҭу ибжьы. Исаиа 66:6.
From the street where our Lord was crucified the Comforter first informs the “voice” of the one who cries in the wilderness, what the message is to be. Then the mighty army that is the temple that has been erected, as typified in the beginning movement from 1798 to 1844, swells the cry. The movement of the mighty army as they proclaim the cry of Islam leads to the third “voice” identifying God’s voice of the judgment upon the United States for the passage of the Sunday law. It is there that the Lord renders recompense. The three voices are governed within the structure of the hidden history of the seven thunders, which represents the beginning, middle and ending letters of the Hebrew word that was created by the Wonderful Linguist and is translated as “truth”. You cannot make this stuff up!
Gatan che inchiñ Señor crucificasqa karqa chaymanta Consolador ñawpaqta yachachin “voz” nisqata—ch’in pampa-pi waqaqpa—imataq mensaje kananpaq kasqanta. Hinaspa atiyniyoq ejército hatun, sayarichisqa templo hina kasqan, qallariy puriypi 1798manta 1844kama rikuchisqa hina, waqayta hatarichin. Chay atiyniyoq ejército puriynin, Islam-pa waqayninta willakuspa, pusan kinsa kaq “voz”man, chaypi Diospa vozninta reqsichin Estados Unidos suyuman juicio kananpaq domingo ley pasasqa kasqanrayku. Chaypi Señor kutichin pagota. Chay kimsa voces kamachisqa kanku pakasqa historiapa estructuranpi qanchis truenos nisqapa ukhupi, chayqa rikuchin qallariy, chawpi, tukukuy letrakunata hebreo simipi chay Musuq Admirable Linguist pa rurasqanmantam, t’ikrasqa “verdad” nisqaman. ¡Kaykunaqa mana runaqa umallanmanta ruwanakunchu!
In agreement with the prophetic history we have been identifying, Isaiah then addresses the birth of a nation.
Ngokuhambisana nembali yesiprofeto ebesiyichonga, uIsaya emva koko uthetha ngokuzalwa kwesizwe.
Before she travailed, she brought forth; before her pain came, she was delivered of a man child. Who hath heard such a thing? who hath seen such things? Shall the earth be made to bring forth in one day? or shall a nation be born at once? for as soon as Zion travailed, she brought forth her children. Shall I bring to the birth, and not cause to bring forth? saith the Lord: shall I cause to bring forth, and shut the womb? saith thy God. Isaiah 66:7–9.
Anta hahúu tóratam maike, tarímadad; anta hahúu taabu jirru iyye maike, meessata gibxa kute. “Tana axxóónoh? Tana yabléénoh? Baaxó kariik numuh tórtam duddá? Qawmí qaran waqdiik marak tórtam duddá?” Aysáh Siyon tóratam maike, isi xayló tórte. “Ani tórtam geeh, tórsiisam ma kaacisá?” iyye Rabbí. “Ani tórsiisam geeh, maxa tórtam cukkóh?” iyye ku Ilaah. Ishacyaas 66:7–9.
The nation that is born before the woman travails was recently in the street, dead and dry while the whole world rejoiced over her circumstances. But when the two witnesses stood, those who had been rejoicing in their death were afraid. Once the dead dry slain bodies stand up as a nation, all that love Jerusalem will then rejoice with her. Those that love Jerusalem include not only the nation of the one hundred and forty-four thousand, but also God’s other flock that are then called out of Babylon. The resurrection from the disappointment of July 18, 2020, is accomplished by the arrival of the Comforter, which will make the dead dry “bones” “flourish like an herb.”
महिलाले प्रसववेदना भोग्नुअघि जन्मिएको राष्ट्र हालसालै सडकमा मृत र सुक्खा अवस्थामा थियो, जब सारा संसारले उसका परिस्थितिहरूमाथि आनन्द मनाइरहेको थियो। तर जब ती दुई साक्षीहरू खडा भए, तिनीहरूको मृत्युमा आनन्द मनाइरहेका मानिसहरू भयभीत भए। एकपटक ती मृत, सुक्खा, वध गरिएका शरीरहरू राष्ट्रको रूपमा उठेर खडा भएपछि, यरूशलेमलाई प्रेम गर्ने सबैले त्यसपछि उनीसँगै आनन्द मनाउनेछन्। यरूशलेमलाई प्रेम गर्नेहरूमा केवल एक लाख चवालीस हजारको राष्ट्र मात्र होइन, तर परमेश्वरको अर्को बगाल पनि पर्छ, जसलाई त्यसबेला बाबेलबाट बोलाइनेछ। जुलाई 18, 2020 को निराशाबाट हुने पुनरुत्थान सान्त्वनादाताको आगमनद्वारा सम्पन्न हुन्छ, जसले ती मृत, सुक्खा “हड्डीहरू” लाई “घाँसझैँ फुल्ने-फल्ने” तुल्याउनेछ।
Rejoice ye with Jerusalem, and be glad with her, all ye that love her: rejoice for joy with her, all ye that mourn for her: That ye may suck, and be satisfied with the breasts of her consolations; that ye may milk out, and be delighted with the abundance of her glory. For thus saith the Lord, Behold, I will extend peace to her like a river, and the glory of the Gentiles like a flowing stream: then shall ye suck, ye shall be borne upon her sides, and be dandled upon her knees. As one whom his mother comforteth, so will I comfort you; and ye shall be comforted in Jerusalem. And when ye see this, your heart shall rejoice, and your bones shall flourish like an herb: and the hand of the Lord shall be known toward his servants, and his indignation toward his enemies. Isaiah 66:10–14.
ܚܕܘ ܥܡ ܐܘܪܫܠܡ، ܘܦܨܘ ܒܗ̇، ܟܠܟܘܢ ܕܪܚܡܝܢ ܠܗ̇؛ ܚܕܘ ܚܕܘܬܐ ܥܡܗ̇، ܟܠܟܘܢ ܕܐܒܝܠܝܢ ܥܠܝܗ̇؛ ܕܬܝܢܩܘܢ ܘܬܣܒܥܘܢ ܡܢ ܬܕ̈ܝܗ̇ ܕܒܘܝܐܐ؛ ܘܕܬܚܠܒܘܢ ܘܬܬܒܣܡܘܢ ܡܢ ܣܘܓܐܐ ܕܫܘܒܚܗ̇۔ ܡܛܠ ܕܗܟܢܐ ܐܡܪ ܡܪܝܐ: ܗܐ ܐܢܐ ܡܦܫܛ ܐܢܐ ܫܠܡܐ ܠܘܬܗ̇ ܐܝܟ ܢܗܪܐ، ܘܫܘܒܚܐ ܕܥܡ̈ܡܐ ܐܝܟ ܢܚܠܐ ܕܫܦܝܥ؛ ܗܝܕܝܢ ܬܝܢܩܘܢ، ܥܠ ܓܢܒ̈ܝܗ̇ ܬܫܬܩܠܘܢ، ܘܥܠ ܒܘܪ̈ܟܝܗ̇ ܬܬܬܦܢܩܘܢ۔ ܐܝܟ ܓܒܪܐ ܕܐܡܗ ܡܒܝܐ ܠܗ، ܗܟܢܐ ܐܢܐ ܐܒܝܐ ܠܟܘܢ؛ ܘܒܐܘܪܫܠܡ ܬܬܒܝܐܘܢ۔ ܘܟܕ ܬܚܙܘܢ ܗܕܐ، ܠܒܟܘܢ ܢܚܕܐ، ܘܓܪ̈ܡܝܟܘܢ ܢܦܪܚܘܢ ܐܝܟ ܥܣܒܐ؛ ܘܐܝܕܗ ܕܡܪܝܐ ܬܬܝܕܥ ܠܘܬ ܥܒ̈ܕܘܗܝ، ܘܪܘܓܙܗ ܠܘܬ ܒܥܠܕܒ̈ܒܘܗܝ۔ ܐܫܥܝܐ 66:10–14۔
The Alpha and Omega places the ending of Isaiah’s last narrative right where it started in the beginning, with the identification of the arrival of the Comforter. And as is always the case, with every message that represents the Elijah message, it is placed within the context of the Lord striking the earth with a curse.
Альфа и Омега помещает завершение последнего повествования Исаии именно туда, где оно началось в начале, — к отождествлению пришествия Утешителя. И, как бывает всегда со всякой вестью, представляющей весть Илии, оно помещено в контекст того, как Господь поражает землю проклятием.
For, behold, the Lord will come with fire, and with his chariots like a whirlwind, to render his anger with fury, and his rebuke with flames of fire. For by fire and by his sword will the Lord plead with all flesh: and the slain of the Lord shall be many. They that sanctify themselves, and purify themselves in the gardens behind one tree in the midst, eating swine’s flesh, and the abomination, and the mouse, shall be consumed together, saith the Lord. For I know their works and their thoughts: it shall come, that I will gather all nations and tongues; and they shall come, and see my glory. Isaiah 66:15–18.
Dha, wôl, uk Bänydit acï ke pïïr, ku guɛ̈nydië̈ käk acï cïm piny ku thuɔ̈ɔ̈k cïm guɔ̈p; ku ba ayiäk piou ku mïth pïïr tɔ̈n. Ku ku pïïr ku raanɛ̈ ba Bänydit bɛn ku bɛ̈n ke piny yic thok; ku kɔc käk acï Bänydit rë̈r bɛ̈n acï raan ëbɛn. Kɔc käk acï kɛ̈c yeeth ku kɛ̈c lëu piath kek ë käc, dhuk piny ku käk cïm wiëëc kɛ̈k tɔ̈n, ke nyuɔth guɔ̈p ril, ku miɛ̈th acï rot, ku miɛ̈th acï nyuɔth, bɛ̈n rë̈r kek cï tök, ye Bänydit. Ku an acï gɔ̈t ye looi kek gɔ̈t ye tak: raan bɛ̈n, ku an bï kɔc thok ku thok piäth gɔ̈t; ku kɔc bɛ̈n, ku bïk nyic muɔɔnydië̈. Isaiah 66:15–18.
The foolish Laodicean Adventists that are behind the “tree” of the knowledge of good and evil that is “in the midst” of “the garden” of Eden, profess to be sanctifying and purifying themselves, while they are actually eating the unclean doctrines of Babylon, and hiding as did Adam and Eve because of the sins they loved too much to surrender. They shall be consumed with all the other nations. They are contrasted with the wise who will be a “sign.” The “sign” is the “ensign,” which represents the Sabbath, which is the sign of the Lord thy God that actually sanctifies His people.
Ꮎ ᏄᏂᎦᎵᏍᏗ ᎴᎣᏗᏏᎠ ᎠᏂᎠᏛᏂᏍᎩ, Ꮎ “ᏡᎬ” ᎤᎬᏫᏳᎯ ᎠᎦᏔᎲᏍᎬ ᎣᏏᏳ ᎠᎴ ᎤᏲᎢ ᎠᏓᏅᏖᎵᏍᎬ, Ꮎ “ᎠᏰᎵ” ᎤᏓᏖᎵᏛ “ᎤᏓᎪᏩᏛ” ᎡᏕᏂ ᎦᏙᎯ ᎤᏓᏡᎬ, ᎤᏂᏃᎮᎭ ᎤᏅᏒ ᎤᏂᏍᎦᏅᏛ ᎤᏂᏅᎦᎸᏗᏍᎬ ᎠᎴ ᎤᏂᏅᎦᎸᏗᏍᎬ, ᎠᏎᏃ ᎤᏙᎯᏳᎯ ᏓᏂᎩ ᏳᏂᏍᎨᏂᎭ ᏄᏓᎴᎾᎥᎾ ᏧᏤᎵ ᏣᏈᎶᏂ ᏧᏕᏲᏅᏙ, ᎠᎴ ᏓᏂᏚᎵᎭ ᎠᏓᎻ ᎠᎴ ᎢᏫ ᎤᏂᏚᎵᏍᎬ ᎤᏂᏍᎦᏅᏨ Ꮎ ᎤᏂᎨᏳᎢ ᎤᏣᏘ ᎢᏳᏃ ᎬᏩᏂᏲᏎᎵᏙᏗ ᎠᏂᏲᎱᏍᎬᎢ. ᎠᏂᎪᎲᏍᏔᏂ ᏂᎦᏛ ᏅᏩᎾᏓᎴ ᎠᏂᏴᏫ ᎨᏒᎢ. ᎾᏍᎩ ᎬᏗᏃᎮᏗ ᎤᏂᏁᎫᏥᏍᏗ ᎤᏂᏬᏚᎯ, Ꮎ ᏛᎾᏂᎨᏒ “ᎤᏰᎸᎢ.” Ꮎ “ᎤᏰᎸᎢ” Ꮎ “ᎦᎴᏯᏍᏗ,” Ꮎ ᎠᏥᎦᎸᏉᏗᏍᎬ ᏤᏍᏛ, Ꮎ ᎤᏰᎸᎢ ᎤᎬᏫᏳᎯ ᏣᏁᎰ ᎤᎬᏫᏳᎯ ᎤᏁᎬ Ꮎ ᏚᏂᏅᎦᎸᏗᏍᎪ ᎤᏤᎵ ᏴᏫ.
Wherefore the children of Israel shall keep the sabbath, to observe the sabbath throughout their generations, for a perpetual covenant. It is a sign between me and the children of Israel for ever: for in six days the Lord made heaven and earth, and on the seventh day he rested, and was refreshed. Exodus 31:16, 17.
Ya sababootaa, ijoolleen Israa’el Sanbata haa eegan; dhaloota isaanii hundumaa keessatti Sanbata haa kabajan, kakuu bara baraatiif. Inni ana fi ijoollee Israa’el gidduutti mallattoo bara baraa dha; mootummaa keessatti guyyaa jaha keessatti Waaqayyo samii fi lafa uume, guyyaa torbaffaattis boqotee haaromfameera. Ba’uu 31:16, 17.
The wise are not hiding behind a tree of profession, they are lifted up as an ensign, presenting the glory of God in the final scenes of the great controversy. His glory is His character, and the element of His character that they represent to the world is Alpha and Omega, the beginning and ending, the first and last which is represented as “Truth.”
Ақылдылар сырттай діндарлықтың ағашының тасасына жасырынбайды; олар ұлы тартыстың соңғы көріністерінде Құдайдың ұлылығын паш ететін ту іспетті жоғары көтеріледі. Оның ұлылығы — Оның мінезі, ал олар дүниеге танытатын Оның мінезінің қыры — Альфа мен Омега, басталуы мен соңы, алғашқысы мен соңғысы, бұл «Ақиқат» ретінде бейнеленеді.
And I will set a sign among them, and I will send those that escape of them unto the nations, to Tarshish, Pul, and Lud, that draw the bow, to Tubal, and Javan, to the isles afar off, that have not heard my fame, neither have seen my glory; and they shall declare my glory among the Gentiles. And they shall bring all your brethren for an offering unto the Lord out of all nations upon horses, and in chariots, and in litters, and upon mules, and upon swift beasts, to my holy mountain Jerusalem, saith the Lord, as the children of Israel bring an offering in a clean vessel into the house of the Lord. And I will also take of them for priests and for Levites, saith the Lord. For as the new heavens and the new earth, which I will make, shall remain before me, saith the Lord, so shall your seed and your name remain. And it shall come to pass, that from one new moon to another, and from one sabbath to another, shall all flesh come to worship before me, saith the Lord. And they shall go forth, and look upon the carcases of the men that have transgressed against me: for their worm shall not die, neither shall their fire be quenched; and they shall be an abhorring unto all flesh. Isaiah 66:16–24.
ვადგენ მათ შორის ნიშანს და გავგზავნი მათგან გადარჩენილთ ერებთან — თარშიშში, ფულთან და ლუდთან, მშვილდის მომზიდველებთან, თუბალთან და იავანთან, შორეულ კუნძულებთან, რომელთაც არ სმენიათ ჩემი სახელი და არ უხილავთ ჩემი დიდება; და ისინი გამოაცხადებენ ჩემს დიდებას წარმართთა შორის. და მოიყვანენ ყველა თქვენს ძმას შესაწირავად უფლისათვის ყველა ერიდან — ცხენებზე, ეტლებით, საკაცეებით, ჯორებითა და სწრაფი პირუტყვით — ჩემს წმიდა მთაზე, იერუსალიმში, ამბობს უფალი, როგორც ისრაელის ძენი მიაქვთ შესაწირავი სუფთა ჭურჭლით უფლის სახლში. და მათგანაც ავიყვან მღვდლებად და ლევიანებად, ამბობს უფალი. რადგან როგორც ახალი ცანი და ახალი დედამიწა, რომელთაც მე შევქმნი, იდგებიან ჩემს წინაშე, ამბობს უფალი, ასევე იდგება თქვენი თესლი და თქვენი სახელი. და მოხდება ასე: ერთი ახალმთვარობიდან მეორემდე და ერთი შაბათიდან მეორემდე ყოველი ხორციელი მოვა ჩემს წინაშე თაყვანისსაცემად, ამბობს უფალი. და გამოვლენ ისინი და შეხედავენ იმ კაცთა გვამებს, რომელნიც შემცოდეს მე; რადგან მათი მატლი არ მოკვდება და მათი ცეცხლი არ ჩაქრება; და ისინი საძაგლობა იქნებიან ყოველი ხორციელისათვის. ესაია 66:16–24.
Isaiah’s final prophetic narrative begins with the arrival of the Comforter in July of 2023, and the narrative ends right where it started. It arrives in the hidden history of the seven thunders that is unsealed just before probation closes. It identifies the repetition of the Millerite movement at the beginning with the history of the movement of the one hundred and forty-four thousand at the end. It represents the message of the curse that accompanies the Elijah message as the message of Islam’s prophetic work of angering the nations as it is employed by the Lord to bring judgment ‘first’ upon the United States for a Sunday law, and ‘last’ upon the entire world, for the same rebellion.
ናይ ኢሳይያስ ናይ መወዳእታ ትንቢታዊ ትረኻ ብመዓልቲ ሓምለ 2023 ምምጻእ ናይ መጽናንዒ ይጅምር፣ እቲ ትረኻ ድማ በቲ ዝጀመረሉ ስፍራ ገና ይውዳእ። እዚ እቲ ግዜ ፈተና ቅድሚ ምዕጻዉ ብቕሩብ ግዜ ዝፍታሕ ሕቡእ ታሪኽ ናይ ሸውዓተ ነጎድጓድ ውሽጢ ይመጽእ። እዚ ድማ ነቲ ኣብ መጀመርታ ዝነበረ ድግግም ናይ ሚለራውያን ንቕናቐ፣ ምስ እቲ ኣብ መወዳእታ ዘሎ ታሪኽ ናይ ምንቅስቓስ ናይ መቶን ኣርብዓን ኣርባዕተ ሽሕን ይለልዮ። እዚ ድማ ነቲ ምስ መልእኽቲ ኤልያስ ዝሰነይ መልእኽቲ መርገም፣ ከም መልእኽቲ ናይ ትንቢታዊ ስራሕ እስልምና ነህዛብ ዘቘጥዕ እናኾነ ጐይታ ድማ ንፍርዲ ንኣሜሪካ ብሰንበት ሕጊ ‘ቀዳማይ’ ክወስዶ፣ ከምኡውን ብተመሳሳሊ ዓመፅ ‘መወዳእታ’ ንመላእ ዓለም ክወስዶ ዝጥቀመሉ መልእኽቲ ከም ዝውክል ይገልጽ።
We will continue our consideration of Isaiah’s last narrative in the next article.
A na-ci nụle ikpeazụ akụkọ Aisaia n’akwụkwọ na-esote.