The prophetic history that has been opened up within the seven thunders identifies the history we are now in. The secret was hidden until the history it represented arrived. It is the time when the Comforter, the Spirit of “truth” reveals the truth that John called the Revelation of Jesus Christ, for Jesus Christ is the Truth. It is not simply that the word “truth” represents the character of God. And it is not simply a revelation of the wonderful linguist, that the Hebrew word “truth” is used in such profound ways throughout the Scriptures. But is also the amazing miracle that when understood becomes the key for opening the prophecies of the book of Revelation, and in so doing it opens the entire Bible. But it is only for those willing to see, hear, and keep those things written therein for the time is at hand.
Yeddi göy gurultusunun içində açılmış peyğəmbərlik tarixi indi bizim içində bulunduğumuz tarixi müəyyən edir. Sirr, təmsil etdiyi tarix gəlib çatana qədər gizli saxlanılmışdı. Bu, Təsəlliverənin, “həqiqət” Ruhunun, Yəhyanın İsa Məsihin Vəhyi adlandırdığı həqiqəti aşkar etdiyi zamandır; çünki İsa Məsih Həqiqətdir. Məsələ təkcə “həqiqət” sözünün Allahın xarakterini təmsil etməsi deyildir. Və bu, sadəcə olaraq, ibrani dilindəki “həqiqət” sözünün Müqəddəs Yazılar boyunca necə dərin mənalarda işlədildiyini göstərən ecazkar dilçilik kəşfi də deyildir. Əksinə, bu, dərk edildiyi zaman Vəhy kitabının peyğəmbərliklərini açmağın açarına çevrilən heyrətamiz möcüzədir və bununla da bütün Müqəddəs Kitabı açır. Lakin bu, yalnız orada yazılanları görməyə, eşitməyə və qorumağa hazır olanlar üçündür, çünki vaxt yaxındır.
In order for men to recognize the “truth” in such a way to be sanctified by it, requires the presence of the Holy Spirit. Men can intellectually understand the word “truth,” and even be amazed at the significance of it, but the “truth” must be eaten. It must be internalized and made a part of a person’s experience, for the word conveys the creative power of God to those who seek to be transformed into the image of Christ. One of the starting places of my personal investigation of the Hebrew word translated as “truth” was the Hebrew scholars, who also address the amazing nature of the word “truth” and its usage in the Bible. But there is no reason to believe that their intellectual understanding of the word “truth” has led them to Christ.
Ꮎ ᎠᏂᏍᎦᏯ ᎤᏂᎦᏙᎥᎯᏍᏗᏱ “ᎤᏙᎯᏳᎯ” ᎾᏍᎩ ᎢᏳᏍᏗ ᎬᏩᏂᏅᏙᏗᏱ ᎾᏍᎩᏯ, ᎠᏎ ᎠᎦᏛᎦ ᎾᏍᎩ ᎦᎸᎳᏗ ᎠᏓᏅᏙ ᎤᏙᎢᏗ ᎤᏚᎸᏗ ᎤᏩᏒᎯ. ᎠᏂᏍᎦᏯ ᎤᏂᎦᏔᎯᏳᎦ ᎢᏳᏍᏗ ᎤᏂᎧᎿᎭᏩᏛᎲ “ᎤᏙᎯᏳᎯ” ᎠᏆᏤᎵᎢ, ᎠᎴ ᎾᏍᎩ ᎤᏍᏆᏂᎪᏗ ᎤᏂᏍᏆᏂᎪᏗᏍᎬᎢ ᎾᏍᎩ ᎠᏎ ᏗᎬᏩᏍᏆᏂᎪᏗ ᏱᎩ; ᎠᏎ “ᎤᏙᎯᏳᎯ” ᎠᏎ ᎠᎦᎵᏍᎪᏗ ᎠᎴ ᎠᏍᏆᏂᎪᏗ ᎠᏰᎸ ᎤᏓᏅᏙ ᎠᏁᎳ, ᎠᎴ ᎤᏓᏅᏙ ᎢᏳᏍᏗ ᎤᏩᏒ ᎤᏕᏅᏙ ᎤᏓᏅᏙ ᏧᏩᏛᎯ ᎠᏰᎵ ᎤᏩᏒᎯ ᎢᏳᏍᏗ, ᎾᏍᎩᏰᏃ ᎧᏃᎮᏛ ᎤᏲᎯᏎᎲ ᎤᏓᏁᎸ ᎠᎬᏩᏛᏁᏗ ᎤᏂᏯᏍᏙᏗ ᎨᏒ ᎤᏁᎳᎩ ᎾᏍᎩᏯ Ꮎ ᎬᏩᏂᏲᎰ ᏗᎬᏩᏂᏁᏟᏴᏍᏗᏱ ᎦᎸᎳᏗ ᎦᏟᎶᏍᏛ ᎠᎦᏅᏬᎢ ᎤᏟᎶᏍᏛ ᎠᏧᏣ ᎦᎶᏁᏛ. ᎠᏏᏴᏫ ᎢᎬᏱᏱ ᎠᎦᏁᎳ ᎠᏆᏒ ᏚᎵᏍᎨᏍᏗ ᎬᏗ “ᎤᏙᎯᏳᎯ” ᏄᏍᏛ ᎢᏳᏍᏗ ᏗᎪᎵᏰᏗ ᎯᎠ ᏗᎪᏪᎵ ᏧᏬᏍᏗ ᎠᏂᏦᎢᏍᏗ ᎬᏩᏁᎶᏗ ᏂᎨᏒᎾ, ᎾᏍᎩ Ꮎ ᎾᏍᏉ ᎤᏂᏃᎮᎭ ᎤᏍᏆᏂᎪᏗ ᎤᏕᎦᏙᎥ “ᎤᏙᎯᏳᎯ” ᎠᎴ ᏄᏍᏛ ᎠᏥᏙᎭ ᏗᎪᏪᎵ ᎠᏓᏅᏙ. ᎠᏎ ᎥᏝ ᎪᎱᏍᏗ ᎢᎬᏱᏗ ᏱᎩ ᎨᏒ ᎾᏍᎩ ᎤᏂᎦᏔᎯᏳᎦ ᎤᎾᏓᏅᏖᏗᏱ “ᎤᏙᎯᏳᎯ” ᎤᏪᏲᏅᎯ ᎬᏩᏘᏃᎯᏍᏔᏅ ᎦᎶᏁᏛ ᎢᏗᏢ.
The prophetic fact that the word needs to be eaten with the presence of the Holy Spirit echoes of Sister White’s definition of the “oil” in the parable of the ten virgins, and also her description of the two classes of virgins that are waiting for the Bridegroom.
ڕاستیی پێشبینیکراوەکە کە وشەکە پێویستە لەگەڵ ئامادەبوونی ڕۆحی پیرۆز بخوردرێت، هاوئاهەنگی دەدات لەگەڵ پێناسەی خاتوو وایت بۆ «ڕۆن» لە مەثەلی دە کچە پاکیزەکەدا، هەروەها لەگەڵ وەسفکردنی ئەو دوو جۆرە کچە پاکیزانەی کە چاوەڕوانی زاواکەن.
A symbol most often has more than one meaning, and the meaning is to be defined by the context where the symbol is located. It is not to be defined by the grammatical expert’s definition of the word or by the historical time frame when the word was written. Those two approaches are what the theologians of Adventism have grasped in order to deny the “truth.” A symbol is defined by the context where it is employed. Within the Spirit of Prophecy, the word “oil” in the parable of the ten virgins represents at least a few different things depending on the context of the passage where the “oil” is found. Why does one class of virgins possess the oil and the other not?
Asɛnkyerɛnne bi mpɛn pii no, ɛwɔ nkyerɛase boro baako, na ɛsɛ sɛ wɔkyerɛ nkyerɛase no fi beae a asɛnkyerɛnne no wɔ no mu nsɛm tebea no mu. Ɛnsɛ sɛ wɔkyerɛ ase denam kasa mmara ho nimdefo nkyerɛase a ɔde ma asɛmfua no so anaa abakɔsɛm mu bere pɔtee a wɔkyerɛw asɛmfua no mu no so. Saa akwan abien yi na Adventism mu nyamekyerɛfo asɔ mu ahyɛ den de apow “nokware” no. Wɔkyerɛ asɛnkyerɛnne ase fi tebea a wɔde adi dwuma no mu. Nkɔmhyɛ Honhom no mu no, asɛmfua “ngo” a ɛwɔ mmabaa du no bɛ no mu gyina hɔ ma nneɛma ahorow kakra anyɛ yiye koraa, gyina faako a “ngo” no pue wɔ nkyekyɛm no mu no tebea so. Adɛn nti na mmabaa no mu kuw baako wɔ ngo no na afoforo no nni bi?
“There is a world lying in wickedness, in deception, and delusion, in the very shadow of death,—asleep, asleep. Who are feeling travail of soul to awaken them? What voice can reach them? My mind is carried to the future when the signal will be given, ‘Behold the Bridegroom cometh; go ye out to meet Him.’ But some will have delayed to obtain the oil for replenishing their lamps, and too late they will find that character, which is represented by the oil, is not transferable. That oil is the righteousness of Christ. It represents character, and character is not transferable. No man can secure it for another. Each must obtain for himself a character purified from every stain of sin.” Bible Echo, May 4, 1896.
“ओइकुमेने मेन पोनेरिया, एपाते, काइ प्लाने तेकेन; कानाट थेनाते, कानाट थेनाते, मृत्योस स्कियाते केइ, निद्राग्रस्त। के आर्त आत्माया ताइदेर जागाते कष्ट अनुभव करछे? कोन स्वर ताइदेर काछे पहुँछाते पारे? आमार चित्तो भविष्यते बहे निये जावा होय, जखन संकेत देवा होबे, ‘देखो, वर आगमन करछेन; तोमरा बाहिरे बेरिये तांर संगे साक्षाते जाओ।’ किन्तु केउ केउ निजेदेर प्रदीप पुनर्भरनर जन्नो तेल ग्रहोण करते बिलंब करेछे, आर ओनेक देरि होए जावार पर तारा देखते पाबे जे चरित्र—जार प्रतिक होच्छे ओइ तेल—ता हस्तांतरणयोग्य नॉय। ओइ तेल होलो ख्रिस्तेर धार्मिकता। एटा चरित्रेर प्रतिनिधित्व करे, आर चरित्र हस्तांतरणयोग्य नॉय। कोनो मनुष्य अन्नेर जन्नो एटा सुनिश्चित करते पारे ना। प्रत्तेकेके निजेर जन्नो एमान एकटी चरित्र अर्जन करते होबे, या पापेर प्रत्येक कलंकेर थेके परिशोधित।” Bible Echo, May 4, 1896.
The foolish virgins do not possess the character necessary to succeed in the soon-coming crisis. They lack Christ’s righteousness. But the oil is also a message, and the oil in the parable of the ten virgins in the “last days” is the final warning message represented by the Revelation of Jesus Christ that is to be heard, read and kept.
Las vírgenes insensatas no poseen el carácter necesario para salir victoriosas en la crisis que pronto sobrevendrá. Carecen de la justicia de Cristo. Pero el aceite es también un mensaje, y el aceite en la parábola de las diez vírgenes en los «últimos días» es el mensaje final de advertencia representado por la Revelación de Jesucristo, que ha de ser oído, leído y guardado.
“The anointed ones standing by the Lord of the whole earth, have the position once given to Satan as covering cherub. By the holy beings surrounding his throne, the Lord keeps up a constant communication with the inhabitants of the earth. The golden oil represents the grace with which God keeps the lamps of believers supplied, that they shall not flicker and go out. Were it not that this holy oil is poured from heaven in the messages of God’s Spirit, the agencies of evil would have entire control over men.
« Les oints qui se tiennent auprès du Seigneur de toute la terre occupent la position autrefois donnée à Satan comme chérubin protecteur. Par les êtres saints qui entourent son trône, le Seigneur entretient une communication constante avec les habitants de la terre. L’huile d’or représente la grâce par laquelle Dieu maintient remplies les lampes des croyants, afin qu’elles ne vacillent point et ne s’éteignent point. N’était cette huile sainte répandue du ciel dans les messages de l’Esprit de Dieu, les puissances du mal exerceraient sur les hommes un contrôle entier. »
“God is dishonored when we do not receive the communications which he sends us. Thus we refuse the golden oil which he would pour into our souls to be communicated to those in darkness. When the call shall come, ‘Behold, the bridegroom cometh; go ye out to meet him,’ those who have not received the holy oil, who have not cherished the grace of Christ in their hearts, will find, like the foolish virgins, that they are not ready to meet their Lord. They have not, in themselves, the power to obtain the oil, and their lives are wrecked. But if God’s Holy Spirit is asked for, if we plead, as did Moses, ‘Show me thy glory,’ the love of God will be shed abroad in our hearts. Through the golden pipes, the golden oil will be communicated to us. ‘Not by might, nor by power, but by my Spirit, saith the Lord of Hosts.’ By receiving the bright beams of the Sun of Righteousness, God’s children shine as lights in the world.” Review and Herald, July 20, 1897.
“যখন আমরা ঈশ্বর আমাদের কাছে যে বার্তাসমূহ প্রেরণ করেন, সেগুলি গ্রহণ করি না, তখন ঈশ্বর অসম্মানিত হন। এইভাবে আমরা সেই সুবর্ণ তেল প্রত্যাখ্যান করি, যা তিনি আমাদের প্রাণে ঢেলে দিতে চান, যাতে তা অন্ধকারে অবস্থানকারীদের নিকট পৌঁছে দেওয়া যায়। যখন আহ্বান আসিবে, ‘দেখ, বর আসিতেছে; তাহার সাক্ষাতে বাহির হও,’ তখন যারা সেই পবিত্র তেল গ্রহণ করে নাই, যারা নিজেদের হৃদয়ে খ্রিষ্টের অনুগ্রহ লালন করে নাই, তারা মূর্খ কুমারীদের ন্যায় দেখিবে যে, তারা তাদের প্রভুর সাক্ষাৎ করিবার জন্য প্রস্তুত নয়। সেই তেল সংগ্রহ করিবার শক্তি তাদের নিজেদের মধ্যে নাই, এবং তাদের জীবন বিপর্যস্ত হইয়া পড়ে। কিন্তু যদি ঈশ্বরের পবিত্র আত্মার জন্য প্রার্থনা করা হয়, যদি আমরা মূসার ন্যায় নিবেদন করি, ‘আমাকে তোমার মহিমা দেখাও,’ তবে ঈশ্বরের প্রেম আমাদের হৃদয়ে ব্যাপ্ত হইবে। সুবর্ণ নলের মাধ্যমে সেই সুবর্ণ তেল আমাদের নিকট প্রেরিত হইবে। ‘পরাক্রম দ্বারা নয়, শক্তি দ্বারাও নয়, কিন্তু আমার আত্মা দ্বারাই, বাহিনীগণের সদাপ্রভু কহেন।’ ধার্মিকতার সূর্যের উজ্জ্বল কিরণ গ্রহণ করিয়া, ঈশ্বরের সন্তানগণ জগতে দীপস্বরূপ জ্বলজ্বল করে।” Review and Herald, July 20, 1897.
The “oil” is the final message, which once again, is the Revelation of Jesus Christ. In the passage those who wish to have the oil need to plead to God as did Moses in Horeb’s cave. But notice that if we are to “plead, as did Moses” that God would “show” us His “glory,” we must first ask for the Holy Spirit who is the Comforter. If we do, then by angels and the two golden pipes we shall receive of Christ righteousness. We deceive ourselves if we think we can pray and plead for Christ’s character as the traditions and customs of Laodicean Adventism suggests should be done, while at the same time we are refusing the message of the Revelation of Jesus Christ. His righteousness is conveyed to us through the “messages of God’s Spirit,” that are conveyed by the two anointed ones that stand before God’s throne. When we reject his message, we reject His righteousness.
“या” ही अंतिम वार्ता आहे, जी पुन्हा एकदा येशू ख्रिस्ताचे प्रकटीकरण आहे. त्या उताऱ्यात ज्यांना हे “या” हवे आहे, त्यांनी होरेबाच्या गुहेत मोशेने जशी देवाकडे विनवणी केली तशीच करावी लागेल. परंतु लक्ष द्या: जर आपण “मोशेने जशी विनवणी केली” तशी विनवणी करून देवाने आपले “गौरव” आम्हाला “दाखवावे” अशी प्रार्थना करणार असू, तर प्रथम आपल्याला पवित्र आत्म्याची, जो सांत्वनकर्ता आहे, विनंती करावी लागेल. आपण तसे केल्यास, मग देवदूतांच्या आणि त्या दोन सुवर्णनलिकांच्या द्वारे आपण ख्रिस्ताच्या धार्मिकतेतून प्राप्त करू. जर आपण असा विचार करत असू की आपण प्रार्थना व विनवणी करून ख्रिस्ताचा स्वभाव प्राप्त करू शकतो, जसे लाओदिकीया-अॅडव्हेंटिझमच्या परंपरा व रूढी सांगतात की तसे केले पाहिजे, आणि त्याच वेळी आपण येशू ख्रिस्ताच्या प्रकटीकरणाची वार्ता नाकारत असू, तर आपण स्वतःलाच फसवितो. त्याची धार्मिकता आपल्यापर्यंत “देवाच्या आत्म्याच्या संदेशांद्वारे” पोहोचविली जाते; हे संदेश देवाच्या सिंहासनासमोर उभ्या असलेल्या त्या दोन अभिषिक्तांच्या द्वारे पोहोचविले जातात. जेव्हा आपण त्याची वार्ता नाकारतो, तेव्हा आपण त्याची धार्मिकताही नाकारतो.
Then answered I, and said unto him, What are these two olive trees upon the right side of the candlestick and upon the left side thereof? And I answered again, and said unto him, What be these two olive branches which through the two golden pipes empty the golden oil out of themselves? And he answered me and said, Knowest thou not what these be? And I said, No, my lord. Then said he, These are the two anointed ones, that stand by the Lord of the whole earth. Zechariah 4:11–14.
Зарәту уан, уа айттым уған: «Шамдалдың оң жағындағы және сол жағындағы мына екі зәйтүн ағашы не?» Тағы жауап беріп, уған айттым: «Өздерінен алтын майды ағызып шығаратын екі алтын түтік арқылы тұрған мына екі зәйтүн бұтағы не?» Сонда ол маған жауап беріп, айтты: «Бұлардың не екенін білмейсің бе?» Ал мен: «Жоқ, тақсыр», — дедім. Сонда ол айтты: «Бұлар — бүкіл жердің Иесінің қасында тұратын екі майланған жан». Зәкәрия 4:11–14.
The two “anointed ones, that stand by the Lord of the whole earth,” are also represented as the two witnesses of Revelation eleven.
Ҷаҳанниң барлиқ йериниң Рәббиниң йенида турадиған бу икки «мәсиһ қилинған зат» йәнә Вәһий китавиниң он биринчи бабидики икки гувач сүпитидә һәм тәсвирләнгән.
“Concerning the two witnesses the prophet declares further: ‘These are the two olive trees, and the two candlesticks standing before the God of the earth.’ ‘Thy word,’ said the psalmist, ‘is a lamp unto my feet, and a light unto my path.’ Revelation 11:4; Psalm 119:105. The two witnesses represent the Scriptures of the Old and the New Testament.” The Great Controversy, 267.
«Бу икки гуваһ һәққидә пәйғәмбәр йәниму мундақ дәп җакарлайду: “Булар йәрниң Худаси алдида туридиған икки зәйтун дәриғи вә икки шамдантур.”» «Сөзиң,» дәп ейтти мәдһийәчи, «путлиримға чирақ, йолумға нурдур.» Аян 11:4; Зәбур 119:105. Бу икки гуваһ Қедимки вә Йеңи Әһдиниң Муқәддәс Язмиларини ипадиләйду. Улуқ Күрәш, 267.
Whether we consider Zechariah’s or John’s testimony of the two witnesses, the context of either testimony is the communication process that is the very first truth mentioned in association with the message of the Revelation of Jesus Christ in Revelation chapter one and verse one. From the Father, to the Son, to the angels, to a prophet to the church. The process in which Christ speaks to mankind is a major understanding that He seeks to reveal within the final warning message. This corresponds with the emphasis in the presentation of both the first and third angel’s messages.
چاہے ہم دو گواہوں کے بارے میں زکریاہ کی گواہی پر غور کریں یا یوحنا کی، ان دونوں میں سے ہر ایک گواہی کا سیاق و سباق ابلاغ کے اُس عمل سے متعلق ہے جو مکاشفۂ یسوع مسیح کے پیغام کے ساتھ مکاشفہ باب اوّل آیت اوّل میں مذکور سب سے پہلی حقیقت ہے۔ باپ سے، بیٹے تک، فرشتوں تک، ایک نبی تک، کلیسیا تک۔ وہ عمل جس کے ذریعے مسیح بنی نوعِ انسان سے کلام کرتا ہے، ایک نہایت اہم فہم ہے جسے وہ آخری تنبیہی پیغام کے اندر آشکار کرنا چاہتا ہے۔ یہ پہلی اور تیسری فرشتہ کی بشارتوں کی پیشکش میں پائے جانے والے زور کے عین مطابق ہے۔
The message of the first angel is represented by William Miller. Miller possesses several prophetic characteristics that must be recognized. He was the “Father” of the movement, which in terms of the Alpha and Omega demands that there would be a son. He represented a movement represented by the name “Millerite,” which is the word for a type of rock. He was used to organize a set of biblical rules of prophetic interpretation. Those rules become a major component of the communication of the messages of God’s Spirit that were either refused or accepted as those of Miller’s generation chose whether to retain their foolish Laodicean condition or to become wise Philadelphians. As the father of the message of the first angel, he typifies a movement that will proclaim the message of the third angel’s message, and that movement’s understanding of the message will be directed by a special set of biblical rules of prophetic interpretation that establish the message of the third angel as soundly as Miller was used to establish the message of the first angel. God never changes, Jesus Christ the same yesterday, today and forever.
Першого ангела вістка представлена Вільямом Міллером. Міллер має кілька пророчих ознак, які необхідно визнати. Він був «Батьком» руху, що, в поняттях Альфи й Омеги, вимагає наявності сина. Він уособлював рух, представлений назвою «Millerite», яка є словом на позначення певного виду каменю. Його було використано для упорядкування сукупності біблійних правил пророчого тлумачення. Ці правила стають головною складовою передання вісток Духа Божого, які або були відкинуті, або прийняті, коли представники покоління Міллера обирали, чи залишатися у своєму нерозумному лаодикійському стані, чи стати мудрими філадельфійцями. Як батько вістки першого ангела, він є прообразом руху, який проголосить вістку третього ангела, а розуміння цієї вістки в тому русі буде спрямовуватися особливим набором біблійних правил пророчого тлумачення, що утверджують вістку третього ангела так само твердо, як Міллер був використаний для утвердження вістки першого ангела. Бог ніколи не змінюється, Ісус Христос учора, і сьогодні, і навіки Той Самий.
Do not err, my beloved brethren. Every good gift and every perfect gift is from above, and cometh down from the Father of lights, with whom is no variableness, neither shadow of turning. Of his own will begat he us with the word of truth, that we should be a kind of firstfruits of his creatures. James 1:16–18.
Na myece, benne wɛ yedɔ wɔn. Akyɛde pa biara ne akyɛde a ɛyɛ pɛ no fi soro, na efi Hann Agya no nkyɛn ba fam, nea nsakrae biara nni ne mu, na nsakrae sunsuma mpo nni ne ho. Ɔno ara ne n’apɛde mu na ɔnam nokware asɛm no so woo yɛn, sɛnea ɛbɛyɛ a yɛbɛyɛ ne abɔde mu aba a edi kan bi. Yakobo 1:16–18.
In the beginning or the end of Adventism, the messages of God’s Spirit which are represented by the oil, are conveyed through the two witnesses. At the beginning with the Millerites the two witnesses were the Old and New Testaments and at the end they are the Bible and the Spirit of Prophecy. This is the reason why John, who most perfectly illustrates the end of God’s people in the last days of the investigative judgment was in the isle of Patmos.
Адвентизмниң бешида яки ахирида, май билән ипадиләнгән Худаниң Роһиниң хәвири икки гувачи арқилиқ йәткүзүлиду. Башлиништа Миллерчилар билән бу икки гувачи Кона вә Йеңи Әһдиләр еди; ахирида болса улар Муқәддәс Китаб вә Пәйғәмбәрлик Роһидур. Шуниң үчүн тәһқиқат һөкүминиң ахирқи күнлиридики Худаниң хәлқиниң ахирини әң мукәммәл шәкилдә тәсвирләйдиған Йоһан Патмос арилида еди.
I John, who also am your brother, and companion in tribulation, and in the kingdom and patience of Jesus Christ, was in the isle that is called Patmos, for the word of God, and for the testimony of Jesus Christ. Revelation 1:9.
Ndzi Yohane, loyi na mina ndzi nga makwenu, ni munghana wa n’wina eku xanisekeni, ni le ku fumeni, ni le ku lehiseleni mbilu ka Yesu Kriste, a ndzi ri exihlaleni lexi vuriwaka Patmo, hikwalaho ka rito ra Xikwembu, ni hikwalaho ka vumbhoni bya Yesu Kriste. Nhlavutelo 1:9.
The prophetic setting of Patmos represents that John is being persecuted. He was being persecuted for receiving the messages of God’s spirit that identify the Revelation of Jesus Christ through the Bible and Spirit of Prophecy.
پەتمۆس لە چوارچێوەی پێشبینیدا ئەوە نیشان دەدات کە یۆحەنا لە ژێر چەوساندنەوەدا بوو. ئەو بۆ وەرگرتنی پەیامەکانی ڕۆحی خودا، کە لە ڕێگەی کتێبی پیرۆز و ڕۆحی پێشبینیەوە ئاشکرابوونی عیسای مەسیح دەناسنێن، چەوسێندرابوو.
The persecution of God’s “last day” people is also represented in Revelation eleven when the two witnesses are slain in the streets, and everyone celebrates their death. In chapter eleven those two witnesses are Elijah and Moses. They have given their testimony for three and a half years and then they are slain, but they were thereafter resurrected.
خوداي «دوایي وراز» خەڵکەکان کە دەچنە ژێر چەوساندن، هەروەها لە ئاشکرادانی یازدەدا نیشان دراون کاتێک دوو شایەتەکە لە شەقامەکاندا دەکوژرێن و هەمووان بە مردنیان شاد دەبن. لە بەشی یازدەدا ئەو دوو شایەتە ئەلیاس و موسان. بۆ ماوەی سێ ساڵ و نیوە شایەتییان داوە، پاشان کوژران، بەڵام دوای ئەوە زیندوو کرانەوە.
All the prophets speak more of the last days than they do their own history, so if there is ever a book that is speaking of the last days it is the book of Revelation where all the books of the Bible meet and end. There must therefore be a “message” in the last days that is slain, and thereafter resurrected. Revelation eleven illustrated the history of the French Revolution, but it more directly illustrates an attack against the message of the third angel in the last days. The message and the movement that was typified by Miller’s message and movement suffered that attack and died on July 18, 2020. According to Revelation eleven that attack would be carried out by the beast that ascended up out of the bottomless pit.
ນັກພະຍາກອນທັງຫລາຍເວົ້າເຖິງວັນສຸດທ້າຍຫລາຍກວ່າທີ່ເຂົາເວົ້າເຖິງປະຫວັດຂອງຍຸກຂອງຕົນເອງ, ດັ່ງນັ້ນ ຖ້າເຄີຍມີປຶ້ມໃດທີ່ກ່າວເຖິງວັນສຸດທ້າຍ ປຶ້ມນັ້ນກໍແມ່ນພຣະນິມິດ ບ່ອນທີ່ປຶ້ມທັງຫມົດຂອງພຣະຄຳພີມາພົບກັນແລະຈົບລົງ. ດັ່ງນັ້ນ ໃນວັນສຸດທ້າຍຈະຕ້ອງມີ “ຂ່າວສານ” ຫນຶ່ງທີ່ຖືກສັງຫານ ແລະຕໍ່ຈາກນັ້ນກໍຖືກຟື້ນຄືນອີກ. ພຣະນິມິດບົດທີ 11 ໄດ້ສະແດງພາບປະຫວັດຂອງການປະຕິວັດຝຣັ່ງ, ແຕ່ໃນທາງທີ່ກົງກວ່ານັ້ນ ມັນສະແດງເຖິງການໂຈມຕີຕໍ່ຂ່າວສານຂອງທູດສະຫວັນອົງທີສາມໃນວັນສຸດທ້າຍ. ຂ່າວສານ ແລະຂະບວນການທີ່ຖືກເປັນແບບຢ່າງລ່ວງໜ້າໂດຍຂ່າວສານແລະຂະບວນການຂອງ Miller ໄດ້ຮັບການໂຈມຕີນັ້ນ ແລະໄດ້ຕາຍໃນວັນທີ 18 ກໍລະກົດ 2020. ຕາມພຣະນິມິດບົດທີ 11 ການໂຈມຕີນັ້ນຈະຖືກດຳເນີນໂດຍສັດຮ້າຍທີ່ຂຶ້ນມາຈາກຫຸບເຫວເລິກ.
And when they shall have finished their testimony, the beast that ascendeth out of the bottomless pit shall make war against them, and shall overcome them, and kill them. And their dead bodies shall lie in the street of the great city, which spiritually is called Sodom and Egypt, where also our Lord was crucified. Revelation 11:8, 9.
އެއިން އެބައިމީހުން އެމީހުންގެ ހެކިވުން ނިންމާއިރު، އަޑި ނެތް ގަޑިއަށް އަރާ ދުއްވާ ސޫސްތެރި ޖަނަވާރު އެމީހުންގެ ދެކޮޅަށް ހަނގުރާމަ ކުރާނެއެވެ، އަދި އެމީހުން މޮޅުވާނެއެވެ، އަދި އެމީހުން މަރާލާނެއެވެ. އަދި އެމީހުންގެ މަރުވި ޖިސްމުތައް ބޮޑު ރަށެއްގެ މަގުމަތީގައި އޮންނާނެއެވެ؛ އެ ރަށް ރޫޙާނީ މާނައިގައި ސަދޫމު އަދި މިޞްރު ކިޔައެވެ، އަދި އެ ތަނުގައިވެސް އަޅުގެ ރައްބު ސަލީބުގައި ޖެހިފައިވެއެވެ. ރިވެލޭޝަން 11:8، 9.
Sister White informs us that the “bottomless pit” represents a new manifestation of satanic power.
Hermana White nos informa que el “abismo” representa una nueva manifestación del poder satánico.
“‘When they shall have finished [are finishing] their testimony.’ The period when the two witnesses were to prophesy clothed in sackcloth ended in 1798. As they were approaching the termination of their work in obscurity, war was to be made upon them by the power represented as ‘the beast that ascendeth out of the bottomless pit.’ In many of the nations of Europe the powers that ruled in Church and State had for centuries been controlled by Satan, through the medium of the papacy. But here is brought to view a new manifestation of Satanic power.” The Great Controversy, 268.
“‘Аларнинг гувоҳликлари тугаганда [тугатаётганда].’ Икки гувоҳнинг чопон кийган ҳолда башорат қилиши керак бўлган давр 1798 йилда тугади. Улар ўз ишларининг махфийликдаги якунланишига яқинлашиб келаётганларида, уларга қарши «тубсиз чуқурликдан чиқадиган махлуқ» деб тасвирланган куч томонидан уруш очилиши керак эди. Европанинг кўплаб халқларида жамоат ва давлатда ҳукмронлик қилган кучлар асрлар давомида папалик воситасида Шайтон томонидан бошқариб келинган эди. Аммо бу ерда шайтонга хос кучнинг янги бир намоёни кўз олдимизга келтирилмоқда.” The Great Controversy, 268.
There are three powers identified in the book of Revelation that come from the bottomless pit, the first mentioned is Islam in Revelation chapter nine verse two, the second is atheism of the French Revolution in chapter eleven verse eight and the third is modern Rome in chapter seventeen verse eight. The “new manifestation” in the last days that will not only attack the movement typified by the Millerite movement, but also attack the world is the counterfeit awakening of the counterfeit Midnight Cry known as “Woke-ism.” Woke-ism represents a “new manifestation of satanic power” which is upheld by the current Jesuit antichrist and is promoted through the merchants, the political leaders of the United Nations, the liberal representatives in the fallen churches of Protestantism in the United States, and the Democratic party in conjunction with the RINO-Republicans who either promote or permit the promotion of all the variations of the deviant lifestyles of the homosexual community as represented in chapter eleven as “Sodom.” These three powers are what lead the world to Armageddon, and they are also represented by “Egypt,” the symbol of atheism and worldliness. Set within the anarchy of the French Revolution, which is another element of these three powers that make up what Sister White calls the “evil confederacy,” either directly promote or allow Woke-ism. Woke-ism is the satanic counterfeit of the awakening of the ten virgins. We have more to discuss on these lines, but we need first to address the aftermath of the murder in the street that was accomplished on July 18, 2020.
Ачылыш китабында түпсез упкыннан чыккан өч көч ачыклана: иң башта — Ислам, Ачылышның тугызынчы бүлеге, икенче аятта; икенчесе — Француз революциясенең атеизмы, унберенче бүлекнең сигезенче аятында; өченчесе — хәзерге Рим, унҗиденче бүлекнең сигезенче аятында. Ахыргы көннәрдәге “яңа күренеш”, ул Миллер хәрәкәте белән типлаштырылган хәрәкәткә генә түгел, бәлки бөтен дөньяга да һөҗүм итәчәк, — ул “Woke-ism” дип аталган ялган Төн уртасы авазының ялган уянуы. Woke-ism — “шайтан көченең яңа күренеше”н чагылдыра; аны хәзерге иезуит антихрист яклый һәм ул сәүдәгәрләр, Берләшкән Милләтләр Оешмасының сәяси җитәкчеләре, Америка Кушма Штатларындагы протестантизмның төшкән чиркәүләрендәге либераль вәкилләр, шулай ук RINO-Республикачылар белән берлектәге Демократик партия аша алга сөрелә; боларның барысы да, Ачылышның унберенче бүлегендә “Содом” итеп күрсәтелгәнчә, гомосексуаллар җәмгыятенең бозык яшәү рәвешләренең барлык төрләрен я үстерәләр, я аларны алга сөрүгә юл куялар. Бу өч көч — дөньяны Армагеддонга илтүчеләр, һәм алар шулай ук “Мисыр” белән дә күрсәтелә; бу — атеизм һәм дөньявилык символы. Француз революциясе анархиясе кысаларында урнашкан бу күренеш — шул ук өч көчнең тагын бер элементы, һәм алар бергәләп Уайт апа “явыз конфедерация” дип атаган нәрсәне тәшкил итәләр, — йә турыдан-туры Woke-ism-ны алга сөрәләр, йә аңа юл куялар. Woke-ism — ун кызның уянуының шайтанча ялганы. Бу юнәлешләр буенча безгә тагын сөйләшәсе бар, ләкин иң элек 2020 елның 18 июлендә башкарылган урамдагы үтерүнең нәтиҗәләрен карарга кирәк.
And also, dear Reader, please understand I have no support to offer to the Republican party. There is no political persuasion that I have any confidence in. It is simply the prophetic dynamics that exist in the United States, the United Nations and the Papacy that I am pointing out. Those dynamics will be more specifically addressed when we begin to directly address the two horns that parallel each other from 1798 until the Sunday law.
တစ်ဖန်လည်း၊ ချစ်မြတ်နိုးရသော စာဖတ်သူခင်ဗျာ၊ ကျွန်ုပ်၌ ရီပဘလီကန်ပါတီအား ထောက်ခံပေးရန် အထောက်အပံ့ တစ်စုံတစ်ရာမျှ မရှိကြောင်း နားလည်ပေးပါရန် တောင်းဆိုအပ်ပါသည်။ နိုင်ငံရေးအယူအဆ မည်သည့်မျိုး၌မဆို ကျွန်ုပ် ယုံကြည်ကိုးစားမှုထားနိုင်သော အရာမရှိပါ။ ကျွန်ုပ် ညွှန်ပြနေသည်မှာ အမေရိကန်ပြည်ထောင်စု၊ ကုလသမဂ္ဂ နှင့် ပုပ်ရဟန်းမင်းရာထူးတို့အတွင်း တည်ရှိလျက်ရှိသော ပရောဖက်ပြုဆိုင်ရာ လှုပ်ရှားသဘောတရားများကိုသာ ဖြစ်ပါသည်။ ထိုလှုပ်ရှားသဘောတရားများကို ၁၇၉၈ ခုနှစ်မှ တနင်္ဂနွေနေ့ဥပဒေတိုင်အောင် အပြိုင်သဘောဖြင့် တစ်ခုနှင့်တစ်ခု ကိုက်ညီနေသော ဦးချိုနှစ်ခုကို တိုက်ရိုက် ဆွေးနွေးစတင်သောအခါ ပိုမိုတိကျစွာ ကိုင်တွယ်ဖော်ပြသွားမည် ဖြစ်ပါသည်။
The satanic Woke-ism that represents a counterfeit Midnight Cry precedes the actual Midnight Cry and before the time of the genuine Midnight Cry, those that have been slain in the streets will ultimately evolve into either a foolish or wise virgin. The period of time when the binding off of our characters into either the bundle destined for the fire of destruction or as the bundle for the heavenly garner is now here.
Ang satanikong Woke-ism na kumakatawan sa huwad na Sigaw sa Hatinggabi ay nauuna sa tunay na Sigaw sa Hatinggabi, at bago dumating ang panahon ng tunay na Sigaw sa Hatinggabi, yaong mga napatay sa mga lansangan ay sa kahuli-hulihan ay mahuhubog bilang alinman sa isang mangmang o matalinong dalaga. Ang yugto ng panahon kung kailan nagaganap ang pagtatali ng ating mga karakter, alinman sa bigkis na nakatalaga sa apoy ng pagkapuksa o sa bigkis para sa makalangit na kamalig, ay naririto na ngayon.
Sister White identifies that in the tarrying time the foolish virgins of the Millerite history reacted to the testing disappointment differently than the wise virgins, thus suggesting that by the tarrying time their characters were already settled. But Jeremiah’s testimony informs us that we can choose to return to God and He will not only return to us, but He will make us a fenced brazen wall against the wicked and the terrible as we are used as his mouth piece in the ensuing crisis. It is at that prophetic point that Jesus promises to comfort us. This is the significance of John’s four chapters that are set within our current history.
Hna iicha Sister White aly h n wakud n uqim, tgin tiḥdayin tuderin n umazray n Miller ttarrunt i useggas n ujerreb s wayya i yemgaraden ɣef tiḥdayin tiḥekkin, ayen i d-yeskanen belli ar wakud n uqim yiwen yiwen n lxaṣṣa nnsent yebded yakan. Maca ccada n Irmiya tessefham-aɣ belli nezmer ad nuɣal ɣer Rebbi, u netta ur d-yettwaliḍ ara kan ɣur-neɣ, maca ad aɣ-yerr d agadir n nḥas yettwaseḥnen mgal imecumen d imeqqranen n lxuf, mi ara yettwaseqdec yis-neɣ am imi-s deg teqsiṭ i d-iteddun. D deg wenna uẓayer n tnuccfit i Yesu yeglem ad aɣ-issefru. D wagi i d-anamek n ukuz n yiḥricen n Yuḥenna i yettusebdaden deg umezruy-nneɣ amiran.
The oil is the Holy Spirit, it is character and it is the messages of God’s Spirit. God’s Spirit is the “Comforter.” As God so loved the world that He gave His only-begotten Son, and as Jesus sacrificed His godly being to willingly accept the humanity he had created as part of Himself for eternity, so too the Holy Spirit that is given in this period of time will abide with us forever.
Naphtha səddar Ruh’ul-Quddus’ud, xasiyyətud, hem də Allahın Ruhunun ismarıclarıdır. Allahın Ruhu “Təsəlliverici”dir. Necə ki, Allah aləmi elə sevdi ki, Öz yeganə doğulmuş Oğlunu verdi və necə ki, İsa Öz ilahi varlığını qurban verib, yaratmış olduğu bəşəriyyəti əbədiyyət boyu Özündən bir parça kimi könüllü surətdə qəbul etdi, eləcə də bu zaman dövründə verilən Ruh’ul-Quddus bizimlə əbədi qalacaqdır.
If ye love me, keep my commandments. And I will pray the Father, and he shall give you another Comforter, that he may abide with you forever; Even the Spirit of truth; whom the world cannot receive, because it seeth him not, neither knoweth him: but ye know him; for he dwelleth with you, and shall be in you. I will not leave you comfortless: I will come to you. John 14:15–18.
Loovi eba, yina seeri yivon ganvonsi. Bo ma deŋ Nɔfo la, eye wòatsɔ Mɔkaka Dɔmenyo na mi, be wòanɔ kpli mi tegbee; esia nye Nyateƒe Gbɔgbɔ la; ame si xexeame mate ŋu axɔ o, elabena mekpɔe o, eye menyae o. Ke miawoe mienyae, elabena enɔ kpli mi, eye wòanɔ mia me. Malesi mi abe atsyɔ̃wo ene o: Mava gbɔ mia. Yohanes 14:15–18.
This sacrifice of the Spirit in choosing to abide with human beings forever, parallels the sacrifice of the other two persons of the heavenly trio. Perhaps as significant as the sacrifice of the Spirit in His willingness to live within each of the redeemed for eternity is that the arrival of the “Comforter” in this particular history identifies when God’s people are sealed for eternity.
Ruha müqəddəsin bəşər övladları ilə əbədi olaraq qalmağı seçməkdəki bu qurbanı, səmavi üçlüyün digər iki Şəxsinin qurbanına paraleldir. Bəlkə də Ruha Müqəddəsin əbədiyyət boyu xilas olunmuşların hər birinin daxilində yaşamağa razı olmasındakı qurbanı qədər mühüm olan budur ki, bu müəyyən tarixdə “Təsəlliverən”in gəlişi Allahın xalqının əbədiyyət üçün möhürləndiyi zamanı müəyyən edir.
And grieve not the holy Spirit of God, whereby ye are sealed unto the day of redemption. Ephesians 4:30.
Өйөбүтү таһаарбатын Аллахы Тәңрийн муқаддәс Роһи, шунуң билән силәр азатлиқ күнигичә мөрлинип қоюлғансиләр. Ефесялиқларға 4:30.
In the history where the promise of the Comforter is perfectly fulfilled, which is the history of the one hundred and forty-four thousand the Spirit will “abide” in us “forever.” Every Christian that met the requirements of the gospel received the Holy Spirit and was therefore “sealed unto the day of redemption,” but that sealing simply points forward to the time when the one hundred and forty-four thousand are to be sealed during this current history. In Ephesians those that are sealed unto the day of redemption are contrasted with those who “grieve” the “Holy Spirit.” They grieve the Holy Spirit by refusing to accept the communications of God’s Spirit, and thus refuse the golden oil. When Christ promises to send us the “Comforter” “the Spirit of truth” in this period of disappointment, He is promising to place His seal upon us, and His seal represents the keeping of His commandments, particularly the Sabbath commandment, which is the day that John received the revelation and which is the issue that is about to confront the world.
ᎤᏓᎷᎸᎯ ᎾᎿ ᎠᏰᎵ ᎤᏙᎯᏳᎯ ᎠᏓᏁᎲ ᎠᎦᏔᎲ ᎤᎵᏍᏆᏗᏍᎬ ᎾᎿ, ᎾᏍᎩ ᎠᏰᎵ ᎤᏓᏅᏖᎸ ᎠᏍᎪᎯᏧᏈ ᏅᎩ ᎦᎵᏆ ᎠᏎᏃ ᏅᎩ ᎠᏂᏍᎪᎯ, ᎠᏓᏅᏙ ᎢᏗᏯ “ᎤᎵᏍᏗᏱ” ᎢᎩᏯᎡᏍᏗ “ᏂᎪᎯᎸ.” ᏂᎦᏛ ᎦᎶᏁᏛ ᎠᏓᏁᎶᏗ ᎾᏍᎩ ᎤᎾᏠᏱ ᎤᏍᏛᏗ ᎧᏃᎮᏛ ᎤᏂᏍᏆᏂᎪᏔᏅ ᎤᏂᏪᎸ ᎦᎸᎳᏗ ᎠᏓᏅᏙ ᎠᎴ ᎾᏍᎩᏃ “ᎤᏂᏳᎶᏗᏍᎨ” ᎤᎾᎵᎫᏒᏂᎢ ᎢᎦ, ᎠᏎᏃ ᎾᏍᎩ ᎤᏳᎶᏗᏍᎬ ᎤᏩᏒ ᎠᏍᏆᏂᎪᏗᏳ ᎢᎬᏱᏗᏢ ᎤᎬᏩᎵ ᎾᎯᏳ ᎠᏍᎪᎯᏧᏈ ᏅᎩ ᎦᎵᏆ ᎠᏎᏃ ᏅᎩ ᎠᏂᏍᎪᎯ ᎠᏂᏳᎶᏗᏍᎨ ᎤᏂᎪᏗᏳ Ꭿ ᎪᎯ ᎨᏒ ᎠᎩᎾᏍᎩ. ᎡᏈᏌᏏ ᎾᎿ ᎾᏍᎩ ᎤᏂᏳᎶᏗᏍᎨ ᎤᎾᎵᎫᏒᏂᎢ ᎢᎦ ᎤᏂᏟᎶᏍᏔᏅ ᎾᏍᎩ ᎠᏂᏍᎩᏂᏍᎪ “ᎤᏲ ᎤᏅᏓᏓᏴᏁᎵ” ᎾᏍᎩ “ᎦᎸᎳᏗ ᎠᏓᏅᏙ.” ᎾᏍᎩ ᎠᏂᏲ ᎤᏅᏓᏓᏴᏁᎰ ᎦᎸᎳᏗ ᎠᏓᏅᏙ ᎤᏂᏲᎵ ᎠᎾᏓᏂᎸᏨ ᎤᏂᏓᏠᏍᏗᏍᎬ ᎾᏍᎩ ᎤᏁᎬ ᎤᏬᏂᏍᎬ ᎠᏓᏅᏙ ᎤᎬᏫᏳᎯ, ᎠᎴ ᎾᏍᎩᏃ ᎤᏂᏲᎵ ᎠᏂᏓᏂᎸᏨ ᎾᏍᎩ ᎦᏅᎬ ᏧᏬᏚᎯ ᎠᏔᎵᏍᎬ. ᎢᏳᏃ ᎦᎶᏁᏛ ᎢᎩᏚᎢᏍᏔᏂᎸ “ᎠᏓᏍᎦᎵᏍᏙᏗ” “ᎤᏙᎯᏳᎯ ᎠᏓᏅᏙ” Ꭿ ᎠᏕᏯ ᎤᏲ ᏗᎵᏍᎦᎸᎢ, ᎠᏎ ᎢᎩᏚᎢᏍᏔᏂᎸ ᏧᎵᏍᏇᎵᏓ ᎤᏙᏗᏱ ᎢᎦᎵᏍᏙᏗ ᎢᎩᎦᏛᏁᎸᎢ, ᎠᎴ ᎾᏍᎩ ᎤᏙᏗᏍᎬ ᎤᏪᎧᏛᎢ ᎠᏍᏆᏂᎪᏙᏗ ᎡᏙᎯᏳᎲ ᏧᏓᏁᎶᏙᏗ, ᎤᏟᏍᏗ ᏒᏌᏙ ᎤᏁᏨᎢ, ᎾᏍᎩ ᎢᎦ ᏣᏂ ᎤᏪᏅᏒ ᎤᏓᏃᏴᎵᏍᎬ ᎠᎴ ᎾᏍᎩ ᎤᏕᏯ ᎤᏁᎷᎩ ᎡᎶᎯ ᎠᏥᏍᏆᎸᏔᏂᏙᎵᎩ.
The sealing of the wise virgins is accomplished before the test of the Sunday law, for it is there that the characters of both the wise and foolish will be manifested, and character is never developed in a crisis, it is simply manifested. The sealing represents, among other things a transformation from the mind of a Laodicean into the mind of a Philadelphian. The problem is that for that transformation to be accomplished, the first test for each of us is to genuinely understand that heretofore we have been Laodiceans, for as Laodiceans our primary spiritual attitude is that everything is alright, when everything is actually all wrong. That attitude must be set aside, it is one of the vile things that must be separated from the precious.
अक्कलमान कुँवारीमनक सील रविबारक कानूनक परीक्षासँ पहिले पूरा भए जाइत अछि, किएक तँ ओतहि अक्कलमान आ मूर्ख दुनूक चरित्र प्रकट होएत, आ चरित्र संकटमे कखनो विकसित नहि होइत अछि, से केवल प्रकट मात्र होइत अछि। ई सील, आन बातसभक संग-संग, लाओदिकेयाक मनसँ फिलाडेल्फियाक मन धरि एक परिवर्तनक प्रतिनिधित्व करैत अछि। समस्या ई अछि जे ओ परिवर्तन पूरा होएबाक लेल, हम सभक लेल पहिल परीक्षा ई अछि जे हम सच्चे अर्थमे ई बुझी जे एखन धरि हम लाओदिकेया रहलहुँ, किएक तँ लाओदिकेया रहैत हमर मुख्य आत्मिक मनोवृत्ति ई रहैत अछि जे सभ किछु ठीक अछि, जखनकि वस्तुतः सभ किछु सर्वथा गलत अछि। ओ मनोवृत्तिकेँ अलग कय देल जाइक चाही; ई ओहि घृणित वस्तुसभमे सँ एक अछि जाहिकेँ बहुमूल्यसँ अलग कयल जाएबाक अछि।
“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.” Seventh-day Adventist Bible Commentary, volume 4, 1161.
“Tanrı’nın halkı alınlarında mühürlenir mühürlenmez — bu, görülebilen herhangi bir mühür ya da işaret değil, fakat hem zihinsel hem de ruhsal bakımdan gerçeğe öyle bir yerleşmedir ki artık sarsılamazlar — Tanrı’nın halkı mühürlenip sarsıntıya hazır olur olmaz, o gelecektir. Gerçekten de, o çoktan başlamıştır; Tanrı’nın yargıları şimdi ülkenin üzerindedir; bize uyarı vermek için, yaklaşmakta olanı bilelim diye.” Seventh-day Adventist Bible Commentary, cilt 4, 1161.
The “Comforter” that Jesus promises to His disciples who comforts them in the time of disappointment guides His people into all truth, and it is through a “settling into the truth” that we are sealed. The “truth” which God’s people are to settle into at this point is the “truth” that is unsealed just before probation closes, for the “time is at hand.” That truth is the structure of the hidden history of the seven thunders, and that hidden history identifies the history where the Revelation of Jesus Christ is opened up. The hidden history of the seven thunders will be fulfilled at the very time that “truth” represented as the hidden history is unsealed. The unsealing of the “truth” is what seals those who receives the message that has been previously sealed.
“Амаршуулагч” хэмээн Есүс Өөрийн шавь нартаа амладаг Нэгэн нь, урам хугарах цагт тэднийг тайвшруулж, Өөрийн ард түмнийг бүх үнэнд удирддаг бөгөөд бид “үнэнд баттай суурьших”-аар лацлагддаг. Бурханы ард түмэн энэ мөчид баттай суурьших ёстой “үнэн” нь сорилтын хугацаа хаагдахын яг өмнө лацнаасаа тайлагдах “үнэн” мөн, учир нь “цаг ойрхон” байна. Тэр үнэн нь долоон аянгын нууцлагдсан түүхийн бүтэц бөгөөд тэрхүү нууцлагдсан түүх нь Есүс Христийн Илчлэл нээгдэн тайлагдах түүхийг тодорхойлдог. Долоон аянгын нууцлагдсан түүх нь, нууцлагдсан түүхээр төлөөлөгдсөн тэрхүү “үнэн” лацнаасаа тайлагдах яг тэр цагт биелэх болно. “Үнэн” лацнаасаа тайлагдах нь урьд нь лацлагдсан байсан мэдээг хүлээн авдаг хүмүүсийг лацалдаг зүйл мөн.
God’s people are sealed in their foreheads in advance of the shaking of the angry nations that occurs at the Sunday law, thus initiating national ruin. The Revelation of Jesus Christ is the “sayings of the prophecy of” the book of Revelation that are no longer to be sealed, for the time is at hand. It is the truth that now is to be read, heard and most importantly to be kept, if we are to be blessed.
Varxwedag Iri qiptas naxcaqqena me qun nupaqman, inti chay phiñasqa nacionkunapa kuyuyñin Domingo kamachiypi hamuptin, chaymi nacional tuniyta qallarin. Jesucristopa Revelacionnenqa “kay libro de Revelacionpa profeciapa nisqankuna”mi, manaña sellasqa kananpaqchu, pacha qayllaña kaptin. Chayqa kunan pacha cheqaq yachachiymi ñawirina, uyarisqa kanan, aswanmi waqaychasqa kanan, suqkuna bendecisqa kananchikpaq.
Judas saith unto him, not Iscariot, Lord, how is it that thou wilt manifest thyself unto us, and not unto the world? Jesus answered and said unto him, If a man love me, he will keep my words: and my Father will love him, and we will come unto him, and make our abode with him. He that loveth me not keepeth not my sayings: and the word which ye hear is not mine, but the Father’s which sent me. These things have I spoken unto you, being yet present with you. But the Comforter, which is the Holy Ghost, whom the Father will send in my name, he shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you. John 14:22–26.
Yahuda, Iskariyot bolman, Oňa diýdi: «Ýa Reb, nädip bolýar, Sen Özüňi dünýä däl-de bize aýan etjeksiň?» Isa oňa jogap berip diýdi: «Kim Meni söýse, ol Meniň sözlerimi berjaý eder; Atam hem ony söýer, Biz onuň ýanyna geleris we onuň bilen mesgen tutarys. Meni söýmeýän Meniň sözlerimi berjaý etmez; siziň eşidýän sözüňiz hem Meniňki däl, eýsem Meni iberen Atanyňkydyr. Bu zatlary Men size heniz siziň araňyzda bolýarkam aýtdym. Emma Teselli beriji, ýagny Mukaddes Ruh, Ony Ata Meniň adym bilen iberer, Ol size ähli zatlary öwreder we Meniň size aýdan zatlarymyň hemmesini ýadyňyza salar.» Ýahýa 14:22–26.
For those who keep the message that is being unsealed, the promise is that the Comforter will “teach” us “all things” “whatsoever” Jesus has said “unto you.” This is the promise that was fulfilled to the disciples of Emmaus and thereafter the eleven disciples. When Christ removed his hand from “holden” the Emmaus disciples’ eyes and thereafter “opened” the eleven disciples’ “understanding” so they could fully “understand the scriptures,” He was recording a promise for those living in the “last days” who will return from their disappointment, repent of their Laodicean condition and accept the “truth.” The “Comforter” in the “last days” will “bring all things to” our “remembrance” as he teaches us “all things.” Just as significant as bringing past truths to our remembrance as He teaches us all things, He will also “show us things to come.”
Para aquellos que guardan el mensaje que está siendo desellado, la promesa es que el Consolador nos “enseñará” “todas las cosas”, “todo lo que” Jesús ha dicho “a vosotros”. Esta es la promesa que fue cumplida a los discípulos de Emaús y, después, a los once discípulos. Cuando Cristo quitó su mano de los ojos de los discípulos de Emaús, que estaban “velados”, y después “abrió” el “entendimiento” de los once discípulos para que pudieran “entender las Escrituras” plenamente, estaba dejando constancia de una promesa para los que viven en los “postreros días”, quienes volverán de su desilusión, se arrepentirán de su condición laodicense y aceptarán la “verdad”. El “Consolador” en los “postreros días” “traerá todas las cosas a” nuestra “memoria” mientras nos enseña “todas las cosas”. Tan significativo como traer a nuestra memoria las verdades pasadas mientras nos enseña todas las cosas, Él también nos “mostrará las cosas que han de venir”.
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: Of sin, because they believe not on me; Of righteousness, because I go to my Father, and ye see me no more; Of judgment, because the prince of this world is judged. I have yet many things to say unto you, but ye cannot bear them now. Howbeit when he, the Spirit of truth, is come, he will guide you into all truth: for he shall not speak of himself; but whatsoever he shall hear, that shall he speak: and he will show you things to come. He shall glorify me: for he shall receive of mine, and shall show it unto you. John 16:7–14.
خداوەند دەڵێم بۆتان بەڕاستی؛ باشترە بۆتان من بڕۆم: چونکە ئەگەر من نەڕۆم، تەسەلیدەدەر نەهاتووە بۆ لاتان؛ بەڵام ئەگەر بڕۆم، ئەوم دەنێرم بۆ لاتان. کاتێک ئەو هات، جیهان سەرزەنشت دەکات لەسەر گوناه، و لەسەر ڕاستودروستی، و لەسەر حوکم: لەسەر گوناه، چونکە باوەڕم پێ ناکەن؛ لەسەر ڕاستودروستی، چونکە من دەچم بۆ لای باوکم، و ئێوە دیکە من نابینن؛ لەسەر حوکم، چونکە سەرۆکی ئەم جیهانە حوکمی لێدراوە. هێشتا زۆر شتم هەیە پێتان بڵێم، بەڵام ئێستا ناتوانن باریان بکەن. بەڵام کاتێک ئەو، ڕۆحی ڕاستی، هات، ڕێنماییتان دەکات بۆ هەموو ڕاستییەک؛ چونکە لە خۆیەوە نادوێت، بەڵکوو هەرچی بیستبێت، ئەوە دەڵێت: و شتەکانی داهاتوو پیشانتان دەدات. ئەو شکۆدارم دەکات: چونکە لە هی من وەردەگرێت، و پیشانتان دەدات. یۆحەنا 16:7–14.
At this time the Comforter shall “guide” us into “truth,” “teach us all things,” including “things to come,” for at this time Jesus still has “many things to say unto” us. Those things whether they be things from our “remembrance,” “things to come” or the many “things” he has “yet” to say unto us is what seals us for the coming crisis. It does so, for his truth represents his creative power. He seals us in advance of the coming crisis, for He intends that we should be forewarned of the greatest period of persecution against His people that ever takes place in sacred history. That persecution specifically identifies that the words and actions which we have done in the past will be remembered and used against us as Christ’s words were twisted against him. Never-the-less we are to present the message as a witness against their rebellion as represented by Ezekiel and Christ.
در این زمان، تسلّیدهنده ما را به «راستی» «هدایت» خواهد کرد، «همهچیز» را به ما «تعلیم» خواهد داد، از جمله «امور آینده» را؛ زیرا در این زمان، عیسی هنوز «بسیار چیزها» دارد که به ما «بگوید». آن چیزها، خواه از «یادآوری» ما باشند، خواه «امور آینده»، یا آن «چیزهای» بسیار که او «هنوز» دارد به ما بگوید، همان است که ما را برای بحرانِ پیشِ رو مُهر میزند. و چنین میکند، زیرا راستیِ او نمایانگر قدرت خلّاقهٔ اوست. او ما را پیش از بحرانِ آینده مُهر میزند، زیرا قصد او این است که ما از بزرگترین دورهٔ جفا بر ضدّ قوم او که در سراسر تاریخ مقدّس رخ داده است، از پیش آگاه باشیم. آن جفا بهطور خاص آشکار میسازد که سخنان و اعمالی که ما در گذشته انجام دادهایم به یاد آورده خواهد شد و بر ضدّ ما به کار گرفته خواهد شد، چنانکه سخنان مسیح را بر ضدّ او تحریف کردند. با این همه، ما باید پیام را بهعنوان شهادتی بر ضدّ عصیان ایشان، آنگونه که در حزقیال و مسیح نمایان شده است، عرضه کنیم.
Remember the word that I said unto you, The servant is not greater than his lord. If they have persecuted me, they will also persecute you; if they have kept my saying, they will keep yours also. But all these things will they do unto you for my name’s sake, because they know not him that sent me. If I had not come and spoken unto them, they had not had sin: but now they have no cloak for their sin. He that hateth me hateth my Father also. If I had not done among them the works which none other man did, they had not had sin: but now have they both seen and hated both me and my Father. But this cometh to pass, that the word might be fulfilled that is written in their law, They hated me without a cause. But when the Comforter is come, whom I will send unto you from the Father, even the Spirit of truth, which proceedeth from the Father, he shall testify of me. John 15:20–26.
Esba'ti u szó'b ka a'shi mii bi'naa, Ti serbidór no ta más grandi ku su señor. Si nan a persigí mi, nan lo persigí bos tambe; si nan a warda mi palabra, nan lo warda di bos tambe. Pero tur e kosnan aki nan lo hasi kontra bos pa motibu di mi nòmber, pasobra nan no konos'é esun ku a manda mi. Si mi no a bin i papia ku nan, nan no lo tabatin pika; pero awor nan no tin ningún eskusa pa nan pika. Esun ku odia mi, odia mi Tata tambe. Si mi no a hasi entre nan e obranan ku niun otro hende no a hasi, nan no lo tabatin pika; pero awor nan a mira i a odia tanto mi komo mi Tata. Pero esaki ta sosodé pa e palabra kumpli ku ta skirbí den nan lei: Nan a odia mi sin motibu. Pero ora e Konsoladó bin, esun ku mi lo manda serka bos for di Tata, esta di berdat ku ta sali for di Tata, e lo testifiká di mi. Juan 15:20–26.
The “Spirit of truth” who is the “Comforter” will “testify of” Christ, who is the “truth.” And the “truth” is the Alpha and Omega, the first and the last, the beginning and the ending. The hidden history of the seven thunders that is now being unsealed is the sealing message of the one hundred and forty-four thousand. In the aftermath of July 18, 2020 Jeremiah provides an example that we may choose to return to Him that first loved us. In accomplishing that work of returning we have the responsibility of separating the precious from the vile. If we work out our salvation, with fear and trembling and accomplish that work we will be sealed and immediately enter into the greatest crisis of earth’s history. We will also have the privilege of experiencing the history that prophets, kings and righteous men have desired to see.
“የእውነት መንፈስ” የሆነው “አጽናኝ” እርሱ ራሱ “እውነት” ስለሆነው ስለ ክርስቶስ “ይመሰክራል።” እንዲሁም “እውነት” አልፋና ኦሜጋ፣ ፊተኛውና ኋለኛው፣ መጀመሪያውና መጨረሻው ነው። አሁን ማህተሙ እየተፈታ ያለው የሰባቱ ነጐድጓዶች የተሰወረ ታሪክ የመቶ አርባ አራት ሺህ ሰዎች የማኅተም መልእክት ነው። ከJuly 18, 2020 በኋላ በተከተለው ጊዜ ኤርምያስ መጀመሪያ የወደደን ወደ እርሱ ለመመለስ እንድንመርጥ አንድ ምሳሌ ያቀርባል። ያንን የመመለስ ሥራ በመፈጸም ውድ የሆነውን ከከንቱው ለመለየት ኃላፊነት አለብን። መዳናችንን በፍርሃትና በመንቀጥቀጥ ብንፈጽም እና ያንን ሥራ ብናከናውን፣ ማኅተም እንቀበላለን እናም ወዲያውኑ ወደ ምድር ታሪክ ከሁሉ የበለጠ ታላቅ ቀውስ እንገባለን። እንዲሁም ነቢያት፣ ነገሥታትና ጻድቃን ሰዎች ለማየት የናፈቁትን ታሪክ የመለማመድ መብት ይኖረናል።
Those that take up that work and return “will walk in the light proceeding from the throne of God,” and by “means of the angels there will be constant communication between heaven and earth,” which is the communication process identified in the opening verse of the book of Revelation.
Mısırdan çıxanlar və o işə qoşulub geri dönənlər “Allahın taxtından çıxan nurda yeriyəcəklər” və “mələklər vasitəsilə göylə yer arasında daimi əlaqə olacaqdır”; bu isə Vəhy kitabının açılış ayəsində göstərilən əlaqə prosesidir.
“Not all in this world have taken sides with the enemy against God. Not all have become disloyal. There are a faithful few who are true to God; for John writes: ‘Here are they that keep the commandments of God, and the faith of Jesus.’ Revelation 14:12. Soon the battle will be waged fiercely between those who serve God and those who serve Him not. Soon everything that can be shaken will be shaken, that those things that cannot be shaken may remain.
“Adduŋŋaʼ gučči mulu aŋaʼ adawaa e bɔlɔ Ewan e ṯaa maa eŋŋaʼ ma maasika. Mulu aŋaʼ adawaa e ṯaabii ma. Aŋŋaʼ ŋaarʼ aŋaʼ eyaŋ kaŋaŋ e Ewan baɗɗa; kaŋgi Yohanna e liiya: ‘I yaaŋŋaʼ kaŋaŋ e Ewan koññiti ma, kaŋga Yesu ṯuŋŋana ma.’ Revelation 14:12. Biiŋgi kɔrra e pɔrɔr baɗɗa kaŋaŋ e Ewan tubbii ma kaŋga kaŋaŋ e tubbii maa ma ṯeŋe. Biiŋgi mulu aŋaʼ dɔlɔl kaŋga dɔlɔl ma, kaŋga kaŋaŋ aŋaʼ dɔlɔl maa ma eyaŋ kaŋaŋ.”
“Satan is a diligent Bible student. He knows that his time is short, and he seeks at every point to counterwork the work of the Lord upon this earth. It is impossible to give any idea of the experience of the people of God who shall be alive upon the earth when celestial glory and a repetition of the persecutions of the past are blended. They will walk in the light proceeding from the throne of God. By means of the angels there will be constant communication between heaven and earth. And Satan, surrounded by evil angels, and claiming to be God, will work miracles of all kinds, to deceive, if possible, the very elect. God’s people will not find their safety in working miracles, for Satan will counterfeit the miracles that will be wrought. God’s tried and tested people will find their power in the sign spoken of in Exodus 31:12–18. They are to take their stand on the living word: ‘It is written.’ This is the only foundation upon which they can stand securely. Those who have broken their covenant with God will in that day be without God and without hope.
«Шайтан — Ыйык Жазманы ынта коюп изилдеген окуучу. Ал өз убактысынын аз калганын билет, ошондуктан бул жер бетинде Теңирдин ишине ар тараптан каршы аракет кылууга умтулат. Асмандагы даңк менен өткөндөгү куугунтуктардын кайталанышы аралашып турган учурда, жер үстүндө тирүү боло турган Кудай элинин тажрыйбасын кандайдыр бир деңгээлде сүрөттөп берүү да мүмкүн эмес. Алар Кудайдын тактысынан тараган жарыкта жүрүшөт. Периштелер аркылуу асман менен жердин ортосунда үзгүлтүксүз байланыш болуп турат. Ал эми Шайтан, жаман периштелер менен курчалган абалда жана өзүн Кудаймын деп жарыялап, мүмкүн болсо, эң тандалгандарды да алдоо үчүн, ар кандай кереметтерди көрсөтөт. Кудай эли өз коопсуздугун керемет көрсөтүүдө таппайт, анткени Шайтан жасала турган кереметтерди жасалмалап туурайт. Кудайдын сыналып, текшерилген эли өз күчүн Чыгуу 31:12–18де айтылган белги аркылуу табат. Алар өз турумун тирүү Сөздүн үстүнө орнотууга тийиш: “Жазылган”. Алар бекем тура ала турган жападан жалгыз негиз — ушул. Кудай менен түзгөн келишимин бузгандар ошол күнү Кудайсыз жана үмүтсүз калышат.»
“The worshipers of God will be especially distinguished by their regard for the fourth commandment, since this is the sign of God’s creative power and the witness to His claim upon man’s reverence and homage. The wicked will be distinguished by their efforts to tear down the Creator’s memorial and to exalt the institution of Rome. In the issue of the conflict all Christendom will be divided into two great classes, those who keep the commandments of God and the faith of Jesus, and those who worship the beast and his image, and receive his mark. Although church and state will unite their power to compel all, ‘both small and great, rich and poor, free and bond,’ to receive the mark of the beast, yet the people of God will not receive it. Revelation 13:16. The prophet of Patmos beholds ‘them that had gotten the victory over the beast, and over his image, and over his mark, and over the number of his name, stand on the sea of glass, having the harps of God,’ and singing the song of Moses and the Lamb. Revelation 15:2.
عبادت گزارانِ خدا اپنی چوتھی فرمان کے احترام کے باعث خاص طور پر ممتاز ہوں گے، کیونکہ یہی خدا کی تخلیقی قدرت کی علامت اور انسان پر اُس کے استحقاقِ تعظیم و تکریم کی گواہی ہے۔ شریر لوگ خالق کی یادگار کو ڈھا دینے اور روم کے قائم کردہ ادارے کو سرفراز کرنے کی اپنی کوششوں کے سبب ممتاز ہوں گے۔ اس کشمکش کے فیصلہ کن مرحلے میں تمام عالمِ مسیحیت دو بڑے طبقوں میں تقسیم ہو جائے گا: ایک وہ جو خدا کے احکام اور یسوع کے ایمان کو قائم رکھتے ہیں، اور دوسرے وہ جو درندے اور اُس کے پُتلے کی پرستش کرتے ہیں اور اُس کا نشان قبول کرتے ہیں۔ اگرچہ کلیسیا اور ریاست اپنی طاقت کو یکجا کر کے سب لوگوں کو، “چھوٹے اور بڑے، دولتمند اور غریب، آزاد اور غلام،” درندے کا نشان لینے پر مجبور کریں گے، تو بھی خدا کے لوگ اسے قبول نہیں کریں گے۔ مکاشفہ 13:16۔ پتمس کا نبی اُنہیں دیکھتا ہے “جو درندے پر، اور اُس کے پُتلے پر، اور اُس کے نشان پر، اور اُس کے نام کے عدد پر غالب آئے تھے، شیشے کے سمندر کے کنارے کھڑے ہیں، اور خدا کی بربطیں اُن کے ہاتھوں میں ہیں،” اور وہ موسیٰ اور برّہ کا گیت گا رہے ہیں۔ مکاشفہ 15:2۔
“Fearful tests and trials await the people of God. The spirit of war is stirring the nations from one end of the earth to the other. But in the midst of the time of trouble that is coming,—a time of trouble such as has not been since there was a nation,—God’s chosen people will stand unmoved. Satan and his host cannot destroy them, for angels that excel in strength will protect them.” Testimonies, volume 9, 15–17.
«Құдай халқын үрейлі сынақтар мен ауыртпалықтар күтіп тұр. Соғыс рухы жердің бір шетінен екінші шетіне дейінгі халықтарды қозғап жатыр. Бірақ келіп тұрған қиын-қыстау заманның ортасында,—ұлт пайда болғаннан бері болмаған сондай бір қиыншылық заманында,—Құдайдың таңдаулы халқы шайқалмай тұрады. Шайтан мен оның әскері оларды құрта алмайды, өйткені күш-қуаты асқан періштелер оларды қорғайтын болады». Testimonies, volume 9, 15–17.
It is worthwhile to recognize that this passage is the ending of a chapter that begins on page eleven of Testimonies volume nine, which can be recognized as representing nine-eleven. It is worthwhile to take note that the title is about the coming Bridegroom, and also to the charts of Habakkuk which is where Paul derived the verse he wrote in the book of Hebrews. The beginning of the chapter is marking the history that began on September 11, 2001, the two tables of the covenant of prophecy that was entered into at the beginning of Adventism, and that the title is the last crisis, which identifies the last Midnight Cry. The end of the chapter is in complete agreement with the beginning, for both the beginning and end address the final crisis.
ꯃꯍꯥꯛ ꯍꯥꯏꯔꯤꯕ ꯑꯁꯤ ꯁ꯭ꯅꯥꯄꯥ ꯑꯁꯤꯒꯤ ꯂꯣꯜꯁꯤꯡ ꯑꯃ ꯑꯣꯏꯅ ꯈꯟꯗꯣꯛꯅꯕꯥ ꯊꯥꯡꯗꯣꯛꯂꯤ, ꯃꯁꯤ Testimonies volume nine ꯒꯤ page eleven ꯗꯒꯤ ꯍꯧꯗꯣꯛꯄ ꯑꯃ ꯑꯣꯏꯅ ꯍꯧꯖꯤꯛꯄ ꯁ꯭ꯅꯥꯄꯥ ꯑꯁꯤꯗꯨ ꯅꯥꯏꯟ-ꯏꯂꯦꯚꯦꯟ ꯑꯗꯨꯒ ꯃꯤꯌꯥꯝ ꯑꯣꯏꯅ ꯍꯥꯟꯖꯤꯜꯂꯕ ꯑꯣꯏꯕ ꯉꯝꯃꯤ꯫ ꯃꯁꯤꯒꯤ ꯃꯇꯝꯗ ꯃꯁꯤꯒꯤ ꯃꯤꯡꯊꯣꯜ ꯑꯁꯤ ꯂꯥꯛꯄ ꯅꯨꯄꯤ ꯂꯨꯍꯣꯡꯕꯥ ꯑꯗꯨꯒ ꯃꯔꯝ ꯂꯩ, ꯑꯃꯁꯨꯡ Habakkuk ꯒꯤ charts ꯑꯗꯨꯗꯥ ꯂꯥꯛꯄ ꯃꯔꯝꯁꯨ ꯈꯟꯗꯣꯛꯀꯗꯕꯅꯤ, ꯃꯗꯨꯗꯒꯤ Paul ꯅꯥ Hebrews ꯒꯤ book ꯑꯁꯤꯗꯥ ꯏꯁꯤꯕ ꯚꯔꯁ ꯑꯗꯨ ꯂꯧꯊꯣꯛꯈꯤ꯫ ꯁ꯭ꯅꯥꯄꯥ ꯑꯁꯤꯒꯤ ꯍꯧꯖꯤꯛꯄ ꯑꯁꯤ September 11, 2001 ꯗꯒꯤ ꯍꯧꯗꯣꯛꯄ ꯍꯤꯁ꯭ꯇ꯭ꯔꯤ ꯑꯗꯨ ꯃꯥꯔꯛ ꯇꯧꯏ, Adventism ꯒꯤ ꯍꯧꯖꯤꯛꯄꯗ ꯆꯪꯂꯛꯄ prophecy ꯒꯤ covenant ꯑꯗꯨꯒꯤ two tables ꯑꯗꯨ, ꯑꯃꯁꯨꯡ ꯃꯤꯡꯊꯣꯜ ꯑꯁꯤ the last crisis ꯑꯣꯏꯕ ꯃꯔꯝꯅ ꯑꯗꯨꯅꯥ the last Midnight Cry ꯑꯗꯨ ꯑꯩꯗꯦꯟꯇꯤꯐꯥꯏ ꯇꯧꯏ꯫ ꯁ꯭ꯅꯥꯄꯥ ꯑꯁꯤꯒꯤ ꯂꯣꯜꯁꯤꯡ ꯑꯁꯤ ꯍꯧꯖꯤꯛꯄ ꯑꯗꯨꯒ ꯃꯄꯨꯡ ꯐꯥꯕ ꯃꯇꯝ ꯑꯃꯒ ꯌꯥꯝꯅ ꯑꯌꯥꯕ ꯂꯩ, ꯃꯔꯝꯗꯤ ꯍꯧꯖꯤꯛꯄ ꯑꯃꯁꯨꯡ ꯂꯣꯜꯁꯤꯡ ꯑꯅꯤꯃꯛꯇ ꯑꯈꯪꯕ ꯐꯥꯎꯕꯥ ꯂꯥꯏꯔꯤꯁꯤꯁ ꯑꯗꯨ ꯑꯗꯨꯒ ꯋꯥ ꯍꯥꯏ꯫
“Section 1—For the Coming of the King
“ምዕራፍ 1—ለንጉሡ መምጣት”
“Yet a little while, and He that shall come will come, and will not tarry.’ Hebrews 10:37.
«اَمّا بَعد از اَندک زمانی، آن که باید بیاید، خواهد آمد و درنگ نخواهد کرد.» عبرانیان ۱۰:۳۷.
“The Last Crisis
“Ən Son Böhran”
“We are living in the time of the end. The fast-fulfilling signs of the times declare that the coming of Christ is near at hand. The days in which we live are solemn and important. The Spirit of God is gradually but surely being withdrawn from the earth. Plagues and judgments are already falling upon the despisers of the grace of God. The calamities by land and sea, the unsettled state of society, the alarms of war, are portentous. They forecast approaching events of the greatest magnitude.” Testimonies, volume 9, 11.
“Ñande jaiko pahápe guare ára-pe. Umi ára rehegua techaukaha pya’e oñekumplíva omombe’u porã Cristo oumbotaitémaha. Umi ára jaikohápe ningo ha’e pohýi ha tuichamba’e. Tupã Espíritu mbeguekatúpe ha katu añetépe oñemboguejy ojeheja hag̃ua ko yvygui. Mbyaipa ha juicio-kuéra oñepyrũma oguejy Tupã grásia omboykóva ári. Umi ñehundi yvýre ha yguasu ári, tekove atyguasu reko ndaipytáiva hendápe, ñorairõ kyhyje marandu, opa umíva techaukaha pohýi hína. Umíva ohechauka umi mba’e oúvape, tuichaitereíva.” Testimonies, volúmen 9, 11.
If we return and accept the high calling of being God’s “mouth” as represented by Jeremiah, we will very soon participate in the greatest ingathering of sacred history.
Akan wirsnoɓe kadi, tee en jaɓii noddaare toownde nde ngoni golle “hunnduko” Alla, no Yeremiya woniɗi ɗum, en nattan ko neeɓi e fedde rewɓe mawnde nde taarikhi ceedeeru yelaaɗe.
“He spoke to them also words of hope and courage. ‘Let not your heart be troubled,’ He said; ‘ye believe in God, believe also in Me. In My Father’s house are many mansions: if it were not so, I would have told you. I go to prepare a place for you. And if I go and prepare a place for you, I will come again, and receive you unto Myself; that where I am, there ye may be also. And whither I go ye know, and the way ye know.’ John 14:1–4. For your sake I came into the world; for you I have been working. When I go away I shall still work earnestly for you. I came to the world to reveal Myself to you, that you might believe. I go to My Father and yours to co-operate with Him in your behalf.
Осылармен бірге Ол оларға үміт пен жігер сөздерін де айтты. «Жүректерің мазаланбасын, — деді Ол, — Құдайға сенесіңдер, Маған да сеніңдер. Әкемнің үйінде тұратын орын көп; егер олай болмағанда, сендерге айтар едім. Мен сендерге орын дайындауға барамын. Егер барып, сендерге орын дайындасам, қайтадан келіп, сендерді Өзіме қабылдап аламын; сонда Мен қайда болсам, сендер де сонда боласыңдар. Қайда баратынымды білесіңдер, жолды да білесіңдер». Жохан 14:1–4. Сендер үшін Мен осы дүниеге келдім; сендер үшін еңбек етіп келемін. Мен кеткеннен кейін де сендер үшін ынтамен әрекет ете беремін. Мен Өзімді сендерге ашу үшін, сендер сенсін деп, дүниеге келдім. Мен Әкеме, әрі сендердің Әкелеріңе, сендердің игіліктерің үшін Онымен бірлесе әрекет етуге барамын.
“‘Verily, verily, I say unto you, He that believeth on Me, the works that I do shall he do also; and greater works than these shall he do; because I go unto My Father.’ John 14:12. By this, Christ did not mean that the disciples would make more exalted exertions than He had made, but that their work would have greater magnitude. He did not refer merely to miracle working, but to all that would take place under the agency of the Holy Spirit. ‘When the Comforter is come,’ He said, ‘whom I will send unto you from the Father, even the Spirit of truth, which proceedeth from the Father, He shall testify of Me: and ye also shall bear witness, because ye have been with Me from the beginning.’ John 15:26, 27.
“«Ассалам, ассалам, слерге айтаман: Маған иман келтирген киши, Мен қылған ислерди ол һәм қылар; бұлардан да улуқ ислерни қылар; нәгә дегенде, Мен Өз Әтеме кетемен». Юханна 14:12. Мұнымен, Мәсих шәкіртлер Өзи қылғанынан да үстүнәрәк аракетлер қылады дегенни назарда тутмиған, бәлки уларниң хизмити көләми жағидин чоңрақ болидиғанлиғини меңзигән еди. У пәқәт мөҗүзә көрситишнила әмәс, бәлки Муқәддәс Роһниң әмәл-һәрикити астида йүз беридиған һәммә ишни назарда тутқан еди. «Тәсәлли Бергүчи кәлгәндә,— деди У,— Мән Уни Атидин слерге әвәтимән, йәни Атидин чиқидиған һәқиқәт Роһи, У Мениң тоғрамда гуваһлиқ бериду; силәрму гуваһлиқ берисиләр, чүнки бешидин тартип Мән билән биргә болдыңлар». Юханна 15:26, 27.”
“Wonderfully were these words fulfilled. After the descent of the Holy Spirit, the disciples were so filled with love for Him and for those for whom He died, that hearts were melted by the words they spoke and the prayers they offered. They spoke in the power of the Spirit; and under the influence of that power, thousands were converted.” Acts of the Apostles, 21, 22.
“ယင်းစကားများသည် အလွန်အံ့ဖွယ်ကောင်းစွာ ပြည့်စုံလာခဲ့သည်။ သန့်ရှင်းသောဝိညာဉ်တော် ဆင်းသက်တော်မူပြီးနောက်၊ တပည့်တော်တို့သည် ကိုယ်တော်နှင့် ကိုယ်တော်၏သေခြင်းအားဖြင့် ရွေးနုတ်ခြင်းခံရသူတို့အတွက် ချစ်ခြင်းမေတ္တာဖြင့် အလွန်ပြည့်ဝနေကြသဖြင့်၊ သူတို့ပြောဆိုသောစကားများနှင့် ပဌနာပြုသောဆုတောင်းချက်များကြောင့် လူတို့၏နှလုံးသားများသည် ပျော့ပျောင်းသွားကြသည်။ သူတို့သည် ဝိညာဉ်တော်၏တန်ခိုးအားဖြင့် ဟောပြောကြ၏။ ထိုတန်ခိုး၏ သက်ရောက်မှုအောက်တွင် လူထောင်ပေါင်းများစွာသည် ပြောင်းလဲလာကြသည်။” Acts of the Apostles, 21, 22.