All the prophets agree with one another, and they all testify more specifically about the end of the world than the days in which they lived. Their testimony is to be applied in the prophetic period of the sealing time of the one hundred and forty-four thousand, for that is where the effect of every vision occurs. Isaiah, in chapter six, in vision was allowed to look into the Most Holy Place, during the period of the sealing time of the one hundred and forty-four thousand, where He saw God’s glory. We know it was post-September 11, 2001, for he heard the angels in verse three, identify that the earth was then full of His glory.
Waprofeti wote wanakubaliana wao kwa wao, na wote hushuhudia kwa uwazi zaidi kuhusu mwisho wa dunia kuliko siku walizoishi ndani yake. Ushuhuda wao wapasa kutumiwa katika kipindi cha kinabii cha wakati wa kutiwa muhuri kwa wale mia moja na arobaini na nne elfu, kwa maana hapo ndipo athari ya kila ono hutukia. Isaya, katika sura ya sita, katika ono aliruhusiwa kutazama ndani ya Patakatifu pa Patakatifu, wakati wa kipindi cha wakati wa kutiwa muhuri kwa wale mia moja na arobaini na nne elfu, ambako aliuona utukufu wa Mungu. Twajua ya kuwa ilikuwa baada ya Septemba 11, 2001, kwa maana aliwasikia malaika katika aya ya tatu wakitambua kwamba wakati huo dunia ilikuwa imejaa utukufu Wake.
“When God was about to send Isaiah with a message to His people, He first permitted the prophet to look in vision into the holy of holies within the sanctuary. Suddenly the gate and the inner veil of the temple seemed to be uplifted or withdrawn, and he was permitted to gaze within, upon the holy of holies, where even the prophet’s feet might not enter. There rose before him a vision of Jehovah sitting upon a throne high and lifted up, while the train of His glory filled the temple. Around the throne were seraphim, as guards about the great King, and they reflected the glory that surrounded them. As their songs of praise resounded in deep notes of adoration, the pillars of the gate trembled, as if shaken by an earthquake. With lips unpolluted by sin, these angels poured forth the praises of God. ‘Holy, holy, holy, is the Lord of hosts,’ they cried; ‘the whole earth is full of His glory.’ [See Isaiah 6:1–8.]
“خداوند، آنگاه که در شُرُف آن بود که اشعیا را با پیامی نزد قوم خویش بفرستد، نخست به آن نبی اجازه داد که در رؤیا به قدسالاقداسِ درونِ مَقْدِس بنگرد. ناگهان، دروازه و حجابِ درونیِ هیکل چنان مینمود که افراشته یا کنار زده شده است، و به او اجازه داده شد که به درون، به قدسالاقداس، نظر افکند؛ جایی که حتی پایهای نبی نیز نمیتوانست بدان درآید. آنگاه رؤیایی از یهوه در برابر او پدیدار شد که بر تختی بلند و برافراشته نشسته بود، و دامانِ جلالِ او هیکل را پر ساخته بود. گرداگرد تخت، سرافیم ایستاده بودند، همچون نگهبانانی پیرامونِ آن پادشاه عظیم، و آنان جلالی را که ایشان را احاطه کرده بود بازمیتاباندند. چون سرودهای ستایش ایشان با نغمههای ژرفِ پرستش طنین میافکند، ستونهای دروازه به لرزه درمیآمد، چنانکه گویی زلزلهای آنها را تکان داده است. این فرشتگان، با لبهایی که به گناه آلوده نشده بود، ستایشهای خدا را فرو میریختند. ‘قدوس، قدوس، قدوس، یهوه صبایوت است،’ ندا میدادند؛ ‘تمامی زمین از جلال او مملو است.’ [See Isaiah 6:1–8.]”
“The seraphim around the throne are so filled with reverential awe as they behold the glory of God, that they do not for an instant look upon themselves with admiration. Their praise is for the Lord of hosts. As they look into the future, when the whole earth shall be filled with His glory, the triumphant song is echoed from one to another in melodious chant, ‘Holy, holy, holy, is the Lord of hosts.’ They are fully satisfied to glorify God; abiding in His presence, beneath His smile of approbation, they wish for nothing more. In bearing His image, in doing His bidding, in worshiping Him, their highest ambition is reached.” Gospel Workers, 21.
"ஆட்சியாசனத்தைச் சுற்றியுள்ள செராபீம்கள் தேவனுடைய மகிமையை நோக்கிக்கொண்டிருக்கும் போது, அவர்கள் பக்தியுள்ள பயபக்தியால் இவ்வளவு நிரம்பியிருப்பதால், ஒரு கண நேரத்திற்குக்கூட தங்களைத் தாமே பாராட்டுதலோடு நோக்குவதில்லை. அவர்களுடைய ஸ்தோத்திரம் சேனைகளின் கர்த்தருக்கே உரியது. முழு பூமியும் அவருடைய மகிமையால் நிரம்பும் எதிர்காலத்தை அவர்கள் நோக்கும்போது, வெற்றிகரமான அந்தப் பாடல் இனிய இசைநயமுள்ள கீதமாக ஒருவரிடமிருந்து மற்றொருவருக்குப் பிரதித்வனிக்கிறது: ‘பரிசுத்தர், பரிசுத்தர், பரிசுத்தர், சேனைகளின் கர்த்தர்.’ தேவனை மகிமைப்படுத்துவதிலேயே அவர்கள் முழுமையாகத் திருப்தியடைந்திருக்கிறார்கள்; அவருடைய சந்நிதியில் தங்கி, அவருடைய அங்கீகாரப் புன்முறுவலின் கீழ் இருந்து, அவர்கள் அதற்கு மேலாக எதையும் விரும்புவதில்லை. அவருடைய சாயலைத் தரித்திருப்பதிலும், அவருடைய சித்தத்தின்படி செய்வதிலும், அவரை வணங்குவதிலும், அவர்களுடைய உயர்ந்த பேராவல் நிறைவேறியுள்ளது." Gospel Workers, 21.
In agreement with Isaiah, the prophet Ezekiel was also allowed to see into the Most Holy Place. Ezekiel’s vision began in chapter one, verse one.
N’ịdakọrịrị na Aịzaya, e nyerekwa onye-amụma Ịzikiel ohere ịhụ n’ime Ebe Kachasị Nsọ. Ọhụụ Ịzikiel malitere n’isi nke mbụ, amaokwu nke mbụ.
Now it came to pass in the thirtieth year, in the fourth month, in the fifth day of the month, as I was among the captives by the river of Chebar, that the heavens were opened, and I saw visions of God. Ezekiel 1:1.
Et advint, en la trentiesme annee, al quart mois, al cinquiesme jour del mois, cum jeo estoie entre les captifs pres del flum de Chebar, que les ciels furent overts, et jeo vi visions de Dieu. Ezekiel 1:1.
His vision continues on for chapters, and it is a continuation of the same vision in chapters eight and nine, which identifies the sealing of the one hundred and forty-four thousand. We know this by his careful testimony.
Son vision se poursuit pendant plusieurs chapitres, et elle constitue la continuation de la même vision des chapitres huit et neuf, laquelle identifie le scellement des cent quarante-quatre mille. Nous le savons par son témoignage attentif.
And it came to pass in the sixth year, in the sixth month, in the fifth day of the month, as I sat in mine house, and the elders of Judah sat before me, that the hand of the Lord God fell there upon me. Then I beheld, and lo a likeness as the appearance of fire: from the appearance of his loins even downward, fire; and from his loins even upward, as the appearance of brightness, as the colour of amber. And he put forth the form of an hand, and took me by a lock of mine head; and the spirit lifted me up between the earth and the heaven, and brought me in the visions of God to Jerusalem, to the door of the inner gate that looketh toward the north; where was the seat of the image of jealousy, which provoketh to jealousy. And, behold, the glory of the God of Israel was there, according to the vision that I saw in the plain. Ezekiel 8:1–4.
Y sucedió en el sexto año, en el mes sexto, a los cinco días del mes, estando yo sentado en mi casa, y sentados delante de mí los ancianos de Judá, que allí cayó sobre mí la mano del Señor Dios. Entonces miré, y he aquí una figura que parecía de fuego: desde lo que parecían sus lomos hacia abajo, fuego; y desde sus lomos hacia arriba, como apariencia de resplandor, semejante al color del ámbar. Y extendió la forma de una mano, y me tomó por un mechón de mi cabeza; y el espíritu me alzó entre la tierra y el cielo, y me llevó en visiones de Dios a Jerusalén, a la entrada de la puerta interior que mira hacia el norte; donde estaba el asiento de la imagen de los celos, la que provoca a celos. Y he aquí, la gloria del Dios de Israel estaba allí, conforme a la visión que yo había visto en la llanura. Ezequiel 8:1–4.
The vision of chapters eight and nine that identify the two classes that are developed during the sealing of the one hundred and forty-four thousand, was, “according to the vision that” Ezekiel had seen “in the plain.” The vision he had seen in the plain is identified in chapter three.
Lemono la sura ya munani na tisa, ambalo hutambulisha makundi mawili yanayoundwa wakati wa kutiwa muhuri kwa wale mia moja arobaini na nne elfu, lilikuwa, “kulingana na maono yale ambayo” Ezekieli alikuwa ameona “uwandani.” Maono aliyoyaona uwandani yanatambulishwa katika sura ya tatu.
And the hand of the Lord was there upon me; and he said unto me, Arise, go forth into the plain, and I will there talk with thee. Then I arose, and went forth into the plain: and, behold, the glory of the Lord stood there, as the glory which I saw by the river of Chebar: and I fell on my face. Ezekiel 3:22, 23.
Ja ruka Gospodnja bijaše ondje na meni; i reče mi: Ustani, iziđi u ravnicu, i ondje ću govoriti s tobom. Tada ustah i iziđoh u ravnicu; i gle, slava Gospodnja stajaše ondje, kao slava koju vidjeh kraj rijeke Kebara; i padoh ničice. Ezekiel 3:22, 23.
Ezekiel’s vision of the “plain,” was as the “glory which” Ezekiel “saw by the river of Chebar,” and that was the vision of chapter one, verse one. The vision of the sealing in chapter nine, and the vision of the “plain,” were simply continuations of the vision of the river Chebar. It was a vision of the glory of God in the Most Holy Place, during the sealing of the one hundred and forty-four thousand, just as was Isaiah’s vision. Isaiah’s vision was identifying God’s work of raising up messengers during the sealing time, and in chapter two and three, Ezekiel identifies that very work in greater detail than Isaiah, for he illustrates a messenger who is to carry a message to Laodicean Adventism, and in order to understand the message he is to carry to the rebellious people who are being passed by, Ezekiel is commanded to eat the little book, that was in the angel’s hand when He descended on September 11, 2001.
తట్టు స్థలమునకు సంబంధించిన యెహెజ్కేలు దర్శనం, యెహెజ్కేలు “కెబారు నదియొద్ద చూచిన మహిమవలె” ఉండెను; అది మొదటి అధ్యాయం, మొదటి వచనంలోని దర్శనమే. తొమ్మిదవ అధ్యాయములోనున్న ముద్రించుటకు సంబంధించిన దర్శనమును, “తట్టు స్థలము” యొక్క దర్శనమును, కెబారు నది దర్శనమునకు కేవలం కొనసాగింపులేనని చెప్పవచ్చు. అది, నూట నలువది నాలుగు వేలమందికి ముద్ర వేయబడుచున్న కాలమందు, అతిపరిశుద్ధ స్థలములోనున్న దేవుని మహిమకు సంబంధించిన దర్శనమై యుండెను; యెషయా దర్శనం కూడా అట్టిదే. ముద్రించు కాలమందు దూతలను లేపుచున్న దేవుని కార్యమును యెషయా దర్శనం గుర్తింపజేసెను; రెండవ మరియు మూడవ అధ్యాయములలో యెహెజ్కేలు అదే కార్యమును యెషయా కంటె మరింత విశదముగా గుర్తించుచున్నాడు; ఎందుకనగా, లావోదికయా ఆడ్వెంటిజానికి ఒక సందేశమును తీసికొనిపోవలసిన దూతను అతడు చిత్రించుచున్నాడు; మరియు దాటవేయబడుచున్న తిరుగుబాటు జనులకు తాను తీసికొనివెళ్లవలసిన ఆ సందేశమును గ్రహించుటకై, 2001 సెప్టెంబరు 11న ఆయన దిగివచ్చినప్పుడు ఆ దూత చేతిలో ఉండిన చిన్న గ్రంథమును తినుమని యెహెజ్కేలు ఆజ్ఞాపింపబడెను.
Moreover he said unto me, Son of man, eat that thou findest; eat this roll, and go speak unto the house of Israel. So I opened my mouth, and he caused me to eat that roll. And he said unto me, Son of man, cause thy belly to eat, and fill thy bowels with this roll that I give thee. Then did I eat it; and it was in my mouth as honey for sweetness. And he said unto me, Son of man, go, get thee unto the house of Israel, and speak with my words unto them. For thou art not sent to a people of a strange speech and of an hard language, but to the house of Israel; Not to many people of a strange speech and of an hard language, whose words thou canst not understand. Surely, had I sent thee to them, they would have hearkened unto thee. But the house of Israel will not hearken unto thee; for they will not hearken unto me: for all the house of Israel are impudent and hardhearted. Behold, I have made thy face strong against their faces, and thy forehead strong against their foreheads. As an adamant harder than flint have I made thy forehead: fear them not, neither be dismayed at their looks, though they be a rebellious house. Ezekiel 3:1–9.
Pea naʻe pehē mai ia kiate au, Foha ʻo e tangata, kai ʻa ia ʻokú ke maʻu; kai ʻa e takainga tohi ni, pea ʻalu ʻo lea ki he fale ʻo ʻIsileli. Ko ia naʻá ku fakaava hoku ngutu, pea ne ʻai au ke u kai ʻa e takainga tohi ko iá. Pea naʻá ne pehē mai kiate au, Foha ʻo e tangata, tuku ke kai ʻe ho keté, pea fakafonu ho lotó ʻaki ʻa e takainga tohi ko ʻeni ʻoku ou foaki atu kiate koe. Pea naʻá ku kai ia; pea naʻe hangē ia ʻi hoku ngutú ko e honi ʻi hono melie. Pea naʻá ne pehē mai kiate au, Foha ʻo e tangata, ʻalu, ʻalu ki he fale ʻo ʻIsileli, pea lea ʻaki ʻa ʻeku ngaahi lea kiate kinautolu. He ʻoku ʻikai fekauʻi koe ki ha kakai ʻoku kehe ʻa ʻenau lea pea fakamālohi ʻa ʻenau lea, ka ki he fale ʻo ʻIsileli; ʻoku ʻikai ki ha kakai tokolahi ʻoku kehe ʻa ʻenau lea pea fakamālohi ʻa ʻenau lea, ʻa ia ʻoku ʻikai te ke faʻa mahinoʻi ʻenau ngaahi lea. Ko e moʻoni, kapau naʻá ku fekauʻi koe kiate kinautolu, te nau fanongo mai kiate koe. Ka ko e fale ʻo ʻIsileli ʻe ʻikai te nau fanongo mai kiate koe; he ʻe ʻikai te nau fanongo mai kiate au: he ko e fale kotoa ʻo ʻIsileli ʻoku loto mālohi mo taʻeʻulungaanga. Vakai, kuo u ʻai ho mata ke mālohi ʻo fehangahangai mo honau ngaahi mata, pea mo ho laʻe ke mālohi ʻo fehangahangai mo honau ngaahi laʻe. Hangē ko e taimani ʻoku mālohi ange ʻi he maka afi, kuo u ʻai ho laʻe: ʻoua naʻá ke manavahē kiate kinautolu, pea ʻoua naʻá ke ilifia ʻi honau fōtunga, neongo ko ha fale angatuʻu kinautolu. ʻIsikeli 3:1–9.
A Gentile in the Bible is a stranger, and a stranger speaks strange speech. Ezekiel was sent to the house of modern Israel, which in the sealing time is the Laodicean Seventh-day Adventist church, which is being passed by. The message during the sealing time of the one hundred and forty-four thousand is for God’s church, which is first judged, and then at the soon-coming Sunday law, the second voice of Revelation chapter eighteen, calls God’s Gentile flock out of Babylon. When Isaiah, in chapter six, is representing those who accept the calling of being sent to the rebellious house with the Laodicean message, he is forewarned that they are a people who in seeing, do not perceive, and in hearing, do not understand. Isaiah records the very attribute that Jesus quoted from Isaiah, chapter six, when He assigned that very attribute to the quibbling Jews who were being passed by in the history of Christ.
Mu Bibiliya, Umunyamahanga ni umunyamahanga, kandi umunyamahanga avugana ururimi rw’amahanga. Ezekiyeli yatumwe ku nzu ya Isirayeli y’iki gihe, ari yo, mu gihe cyo gushyirwaho ikimenyetso, Itorero ry’Abadiventisiti b’Umunsi wa Karindwi b’i Lawodikiya, ririmo guca iruhande. Ubutumwa bwo mu gihe cyo gushyirwaho ikimenyetso cy’abihumbi ijana na mirongo ine na bane ni ubw’Itorero ry’Imana, ari ryo ribanza gucirwa urubanza; hanyuma, igihe kiri hafi cyo gutangwaho itegeko ryo ku Cyumweru, ijwi rya kabiri ryo mu Ibyahishuwe igice cya cumi n’umunani rihamagarira umukumbi w’Imana w’Abanyamahanga gusohoka i Babuloni. Igihe Yesaya, mu gice cya gatandatu, ahagarariye abemera umuhamagaro wo gutumwa ku nzu y’inyeshyamba bafite ubutumwa bw’i Lawodikiya, araburirwa mbere y’igihe ko ari ubwoko bubona ariko ntibumenye, kandi bwumva ariko ntibusobanukirwe. Yesaya yandika iyo mimerere nyine Yesu yakuye kuri Yesaya, igice cya gatandatu, ubwo yayiherezaga Abayahudi b’abajujubya barimo gucwa iruhande mu mateka ya Kristo.
In chapter twelve, Ezekiel also employs the very same terminology, thus specifically placing chapter twelve, into the sealing time of the one hundred and forty-four thousand.
ในบทที่สิบสอง เอเสเคียลยังใช้ถ้อยคำเดียวกันนี้เช่นกัน จึงเป็นการกำหนดให้บทที่สิบสองอยู่ในช่วงเวลาแห่งการประทับตราของชนหนึ่งแสนสี่หมื่นสี่พันโดยเฉพาะเจาะจง
The word of the Lord also came unto me, saying, Son of man, thou dwellest in the midst of a rebellious house, which have eyes to see, and see not; they have ears to hear, and hear not: for they are a rebellious house. Ezekiel 12:1, 2.
La parole de l’Éternel me fut encore adressée, en ces mots : Fils de l’homme, tu demeures au milieu d’une maison rebelle, qui a des yeux pour voir et ne voit point, qui a des oreilles pour entendre et n’entend point ; car c’est une maison rebelle. Ézéchiel 12:1, 2.
Ezekiel chapter twelve, is identifying the sealing time of the one hundred and forty-four thousand, and in so doing he addresses the counterfeit latter rain message that is offered by the drunkards of Ephraim who rule the people of Jerusalem, the drunkards who cannot read the book that is sealed. Their counterfeit latter rain message is based upon placing the prophetic visions of God’s Word far off into the future.
Ezekiel sura ta goma sha biyu tana bayyana lokacin hatimin mutum dubu ɗari da arba’in da huɗu, kuma cikin yin haka tana magana game da saƙon ruwan sama na ƙarshe na jabu wanda mashayan Ifraimu, waɗanda suke mulkin mutanen Urushalima, suke gabatarwa—waɗannan mashayan da ba za su iya karanta littafin da aka hatimce ba. Saƙonsu na jabu game da ruwan sama na ƙarshe ya dogara ne a kan mayar da wahayi na annabci na Maganar Allah zuwa wani lokaci mai nisa a nan gaba.
In verses three through fifteen, Ezekiel is instructed to illustrate God’s people going into the captivity in Babylon. The captivity in Babylon represents the soon-coming Sunday law, and then in verses sixteen through twenty, he identifies the famine that accompanies the destruction of the cities that begins at the hour of the great earthquake, which is the soon-coming Sunday law. The benefits of country living during that crisis time are there represented, and then in verses twenty-one to twenty-eight, we have the passage that was recognized as present truth in Millerite history. The passage is quoted word for word in The Great Controversy in the description of Millerite history in the book.
Në vargjet tre deri në pesëmbëdhjetë, Ezekieli udhëzohet të ilustrojë popullin e Perëndisë duke shkuar në robërinë e Babilonisë. Robëria në Babiloni përfaqëson ligjin e së dielës që po afrohet shpejt, dhe pastaj, në vargjet gjashtëmbëdhjetë deri në njëzet, ai përcakton zinë e bukës që shoqëron shkatërrimin e qyteteve, i cili fillon në orën e tërmetit të madh, që është ligji i së dielës që po afrohet shpejt. Përfitimet e jetesës në fshat gjatë asaj kohe krize paraqiten aty, dhe pastaj, në vargjet njëzet e një deri në njëzet e tetë, kemi atë pjesë që u njoh si e vërteta e tashme në historinë millerite. Ajo pjesë citohet fjalë për fjalë në The Great Controversy, në përshkrimin e historisë millerite në atë libër.
And the word of the Lord came unto me, saying, Son of man, what is that proverb that ye have in the land of Israel, saying, The days are prolonged, and every vision faileth? Tell them therefore, Thus saith the Lord God; I will make this proverb to cease, and they shall no more use it as a proverb in Israel; but say unto them, The days are at hand, and the effect of every vision. For there shall be no more any vain vision nor flattering divination within the house of Israel. For I am the Lord: I will speak, and the word that I shall speak shall come to pass; it shall be no more prolonged: for in your days, O rebellious house, will I say the word, and will perform it, saith the Lord God. Again the word of the Lord came to me, saying, Son of man, behold, they of the house of Israel say, The vision that he seeth is for many days to come, and he prophesieth of the times that are far off. Therefore say unto them, Thus saith the Lord God; There shall none of my words be prolonged any more, but the word which I have spoken shall be done, saith the Lord God. Ezekiel 12:21–28.
En het woord des HEEREN kwam tot mij, zeggende: Mensenkind, wat is dat voor een spreekwoord dat gij in het land Israëls hebt, zeggende: De dagen worden verlengd, en elk gezicht faalt? Zeg daarom tot hen: Zo zegt de Heere HEERE: Ik zal dit spreekwoord doen ophouden, en men zal het in Israël niet meer als een spreekwoord gebruiken; maar zeg tot hen: De dagen zijn nabij, en de vervulling van elk gezicht. Want er zal geen enkel ijdel gezicht noch vleiende waarzegging meer zijn binnen het huis Israëls. Want Ik ben de HEERE: Ik zal spreken, en het woord dat Ik spreken zal, zal geschieden; het zal niet langer uitgesteld worden; want in uw dagen, o weerspannig huis, zal Ik het woord spreken en het volbrengen, spreekt de Heere HEERE. Wederom kwam het woord des HEEREN tot mij, zeggende: Mensenkind, zie, die van het huis Israëls zeggen: Het gezicht dat hij ziet, is voor vele dagen die nog komen zullen, en hij profeteert van tijden die ver weg zijn. Zeg daarom tot hen: Zo zegt de Heere HEERE: Geen van Mijn woorden zal nog langer uitgesteld worden, maar het woord dat Ik gesproken heb, zal geschieden, spreekt de Heere HEERE. Ezechiël 12:21–28.
The counterfeit latter rain message that is presented in the sealing time of the one hundred and forty-four thousand claims “the days are prolonged, and every vision faileth.” After all, did not those messengers represented by Moses, Elijah, Ezekiel, Isaiah and John fail in their prediction of July 18, 2020? The Laodicean Adventist’s message at that time is “the vision that he seeth is for many days to come, and he prophesieth of the times that are far off.” In that history not only will every vision come to pass, but the messenger is to tell the lost house of modern Israel, “Thus saith the Lord God,” “I will make” the counterfeit “proverb” of Laodicean Adventism “to cease.” Tell them, “The days are at hand, and the effect of every vision.” “There shall none of my words be prolonged any more, but the word which I have spoken shall be done, saith the Lord God.”
Tunaksoxtli sotskuili itlatol tlen moteixpantía ipan in tonali tlen motlatzacuaj in se ciento cuarenta y cuatro mil kijtoa: “in tonalmeh huehueyaj, huan nochi tlanextiliztli poliui.” Pampa, ¿amo melahuac parajque in tlayolmelahuani tlen motlachiya ica Moisés, Elías, Ezequiel, Isaías huan Juan omocuapolojque ipan inin tlamachiliztli tlen julio 18, 2020? In itlatol in Adventista Laodicense ipan nopa tonali ya ni: “in tlanextiliztli tlen yeh quitztoc, para miyac tonalmeh oc huetztoz, huan yeh tlayolmelahua de in tonali tlen huejca cate.” Ipan nopa historia amo san nochi tlanextiliztli mochihuas, noijki in tlayolmelahuani kipiyas tlen quilhuis in ixpolihuiya cali tlen yancuic Israel: “Quej ni quijtoa in Tecohtzin Dios,” “Nehua nijchihuas ma poliui” nopa “proverbio” tunaksoxtli tlen Adventismo Laodicense. Xiquinilhui: “In tonalmeh ya monechcahuijtoc, huan in panolistli tlen sesen tlanextiliztli.” “Amo se notlatol oc huehueyaz, yej in tlatol tlen Nehua niquijtojtoc mochihuas, quijtoa in Tecohtzin Dios.”
The Laodicean message requires that the message identifies that the days are at hand when the effect of every vision is to take place, and those days are the days of the sealing of the one hundred and forty-four thousand. The essential point that should not be missed in the passage is that God directly states that in the “days,” which represent the period of the sealing time, He would cause Laodicean Adventism’s “vain vision,” their “flattering divination,” and their counterfeit “proverb” to cease. God causes their counterfeit latter rain message to cease before the soon-coming Sunday law, for He causes it to cease in the days He is addressing. He causes it to cease, by confirming the true latter rain message as He is lifting up those who are chosen to be the ensign at the soon coming Sunday law. Those chosen ones are sealed before the “earthquake”.
An Laodicea-botschaft yiafɔ sɛ asɛm no kyerɛ pefee sɛ nna no abɛn a anisoadehu biara n’asɛm bɛba mu, na saa nna no ne nna a wɔde reto wɔn mu nsɛnkyerɛnne ama apem ɔha aduanan anan no. Titiriw asɛm a ɛnsɛ sɛ woyi fi passage no mu ne sɛ Onyankopɔn ankasa ka tẽẽ sɛ wɔ “nna” no mu, a egyina hɔ ma sɔretwa bere no, Ɔbɛma Laodicea Adventism no “anisoadehu hunu,” wɔn “nkɔmhyɛ a ɛdɛfɛdɛfɛ,” ne wɔn “bɛ” a ɛyɛ atoro no agyae. Onyankopɔn ma wɔn atoro osutɔ a ɛto akyiri no ho asɛm no gyae ansa na Kwasida mmara a ɛrebɛn no aba, efisɛ Ɔma ɛgyae wɔ nna a Ɔrekasa ho no mu. Ɔma ɛgyae denam nokware osutɔ a ɛto akyiri no ho asɛm no so dua a Ɔresi so no so, bere a Ɔrema wɔn a wɔapaw wɔn no so sɛ frankaa wɔ Kwasida mmara a ɛrebɛn no mu no. Wɔsɔre wɔn a wɔapaw wɔn no ano ansa na “asasewosow” no aba.
The other way He causes the vain proverb of the counterfeit latter rain message to cease is by the arrival of the unexpected and escalating judgments of God, that come as an overwhelming surprise to the children of darkness, but are part of the very message the children of light will have been predicting. The history we are now entering into is about to be confronted by God’s judgments. Those judgments are represented repeatedly in God’s Word, and the period of the sealing, which began on September 11, 2001, is where every vision, including the visions of God’s judgments, must arrive, for His Word never fails.
Yeye njira ina imene amalepheretsera mwambi wachabe wa uthenga wachinyengo wa mvula yamasika yotsiriza kufika pamapeto, ndi kubwera kwa maweruzo a Mulungu osayembekezereka ndiponso okula mwamphamvu, amene amabwera monga chodabwitsa chachikulu kwambiri kwa ana a mdima, koma omwe ali mbali ya uthenga womwe ana a kuwala adzakhala akulosera. Mbiri imene tsopano tikulowamo ili pafupi kukumana ndi maweruzo a Mulungu. Maweruzo amenewo ayimiridwa mobwerezabwereza m’Mawu a Mulungu, ndipo nthawi ya kusindikizidwa, imene inayamba pa September 11, 2001, ndi pamene masomphenya aliwonse, kuphatikizapo masomphenya a maweruzo a Mulungu, ayenera kufika; pakuti Mawu Ake salephera konse.
In previous articles we demonstrated that the first three chapters in the book of Daniel, represent the three angel’s messages of Revelation chapter fourteen. Chapter two, is the second angel’s message, and is therefore an illustration of the second test in the sealing period. The first test was chapter one, and it was the dietary test of whether a person would choose heavenly food or the food of Babylon. Chapter two, was represented by the hidden truth within Nebuchadnezzar’s dream of the image of beasts, which are kingdoms.
Dalam artikel-artikel sebelumnya, kami telah menunjukkan bahwa tiga pasal pertama dalam kitab Daniel melambangkan pekabaran tiga malaikat dalam Wahyu pasal empat belas. Pasal dua adalah pekabaran malaikat kedua, dan karena itu merupakan ilustrasi dari ujian kedua pada masa pemeteraian. Ujian pertama adalah pasal satu, yaitu ujian mengenai makanan: apakah seseorang akan memilih makanan surgawi atau makanan Babel. Pasal dua diwakili oleh kebenaran yang tersembunyi di dalam mimpi Nebukadnezar tentang patung binatang-binatang, yang adalah kerajaan-kerajaan.
Daniel two, represents the image of the beast test during the sealing of the one hundred and forty-four thousand, and it contains an understanding that is hidden, for Nebuchadnezzar was unable to remember the dream. It represents a hidden truth that is unsealed in the history of the one hundred and forty-four thousand, and a hidden truth concerning the kingdoms of Bible prophecy represented in the image. It represented a life-or-death test for Daniel and the three worthies, and also for the Chaldean wise men who ate of the Babylonian diet.
ডানিয়েল দুই একশত চুয়াল্লিশ হাজারের সীলমোহরের সময় পশুর প্রতিমার পরীক্ষাকে উপস্থাপন করে, এবং এর মধ্যে এক গুপ্ত বোধ নিহিত আছে; কারণ নবূখদ্নিষর স্বপ্নটি স্মরণ করতে সক্ষম হননি। এটি এক গুপ্ত সত্যকে উপস্থাপন করে, যা একশত চুয়াল্লিশ হাজারের ইতিহাসে উন্মোচিত হয়, এবং প্রতিমাটিতে উপস্থাপিত বাইবেলের ভাববাণীর রাজ্যসমূহ সম্বন্ধেও এক গুপ্ত সত্যকে প্রকাশ করে। এটি ডানিয়েল ও তিন বিশ্বস্তজনের জন্য জীবন-মৃত্যুর পরীক্ষা ছিল, এবং সেই সঙ্গে ক্যালদীয় জ্ঞানী লোকদের জন্যও, যারা বাবিলীয় আহার ভক্ষণ করত।
Ellen White was shown that the image of the beast would be formed “before probation closes, for it is the great test for the people of God, by which their eternal destiny will be decided.” The hidden dream of Nebuchadnezzar represents that test. The hidden truth of the image that has been revealed in these days, when the effect of every vision is no longer prolonged, is that Jesus, as Alpha and Omega, identified in the first and the last references to the kingdoms of Bible prophecy that the eighth beast is of the seven.
Ellen White a été montrée que l’image de la bête serait formée « avant la clôture du temps de grâce, car c’est la grande épreuve pour le peuple de Dieu, par laquelle sa destinée éternelle sera décidée ». Le songe caché de Nebucadnetsar représente cette épreuve. La vérité cachée de l’image qui a été révélée en ces jours, lorsque l’effet de toute vision n’est plus différé, est que Jésus, en tant qu’Alpha et Oméga, a identifié, dans les première et dernière références aux royaumes de la prophétie biblique, que la huitième bête est issue des sept.
The eighth beast of Revelation chapter seventeen, that is of the seven, is the papal power who has been returned to the throne of the earth, and the deeper hidden secret that has been revealed is that as the United States forms an image of the beast in this nation, it also will represent the phenomenon of the eighth, being of the seven. The sixth president since the time of the end in 1989, who is the rich president who stirred up all the realm of the dragon received a deadly political wound at the hands of the progressive, woke, liberal globalists in 2020, as the Republican horn was assassinated in the streets by the atheistic beast of Revelation chapter eleven.
Luuka nambar siddeetii Mul’ata boqonnaa kudha-torbaa keessatti ibsame, isa torban keessaa ta’e, humna paaphaasii isa deebi’ee teessoo mootummaa lafaa irra kaa’ameedha; iccitii gadi fagoo dhokatee turee amma mul’ifame immoo, akkuma Ameerikaan biyya kana keessatti fakkii bineensichaa ijaartu, isheenis akkasuma mul’ata isa saddeettaffaa, isa torban keessaa ta’e, bakka buuti. Pirezidaantii ja’affaan yeroo dhumaatii bara 1989 irraa eegalee, inni pirezidaantii sooressa ta’ee mootummaa hunda bineensa ajjeefamaa sanaa kakaase, harka globalistoota progresiivii, woke, liberalii kanneen bara 2020 keessa madaa siyaasaa du’a geessisu argate; akkasiin gooniin Reepabilikaanii bineensa Waaqayyoon morme Mul’ata boqonnaa kudha-tokko keessatti ibsameen daandii irratti ajjeefame.
At the same time the movement of the third angel, received a deadly wound on July 18, 2020, at the hands of the atheistic beast of Revelation chapter eleven. That movement had been made up of Laodicean Seventh-day Adventists, and in 2023, the movement was raised up as the Philadelphian movement of the third angel. Both horns were slain in 2020, and both horns stand up after three and a half symbolic days. The formation of the political image of the beast consists of the combination of Church and State in the United States, and the beast they make an image of in the last days is the eighth beast, that is of the seven. When the image beast is formed in the United States it will possess that very prophetic attribute of the eighth beast of Rome.
Kanu wotoo biara mu no, ɔsoro abɔfo a ɔto so abiɛsa no nkɔsoɔ no nso nyaa apirakuru a ɛyɛ owuo wɔ July 18, 2020, ateist aboa a ɔwɔ Adiyisɛm ti dubaako no nsam. Saa nkɔsoɔ no na na ɛyɛ Laodikea Seventh-day Adventists, na wɔ 2023 mu no, wɔmaa saa nkɔsoɔ no so sɛ ɔsoro abɔfo a ɔto so abiɛsa no Filadelfia nkɔsoɔ. Mmirɛn no baanu nyinaa wukuu wɔ 2020 mu, na mmirɛn no baanu nyinaa sɔre gyina hɔ bio wɔ nna mmiɛnsa ne fa a ɛyɛ nkrasɛm mu agyiraehyɛde akyi. Abɔdeɛ no honi a ɛwɔ amanyɔsɛm mu no nhyehyɛeɛ no gyina Asɔre ne Ɔman a wɔaka abɔ mu wɔ United States no so, na aboa a wɔyɛ ne honi wɔ nna a ɛdi akyiri no mu no ne aboa a ɔtɔ so nwɔtwe a ofiri baason no mu no. Sɛ wɔyɛ honi-aboa no wɔ United States a, ɛbɛnya saa nkɔmhyɛ mu su pɔtee no ara a ɛwɔ Roma aboa a ɔtɔ so nwɔtwe no mu.
When the image of the beast test is fulfilled upon the true Protestant horn, those who recognize the prophetic truths associated with the formation of the image of the beast in both horns of the earth beast, will be sealed for eternity with the image of Christ. Those foolish virgins that have accepted the vain and flattering vision will have formed the image of the beast for eternity.
Can you clarify what language “ff” refers to?
“It was this that the prophet Ezekiel saw when before his astonished gaze were portrayed symbols that revealed a Power overruling the affairs of earthly rulers. Wheels intersecting one another were moved by four living beings. High above all these ‘was the likeness of a throne, in appearance like sapphire; and seated above the likeness of a throne was a likeness as it were of a human form.’ Ezekiel 1:26, RSV.
“Ezékiel próféta ezt látta, amikor ámulattal telt tekintete elé olyan jelképek tárultak, amelyek egy Hatalmat nyilatkoztattak ki, amely felülről irányítja a földi uralkodók ügyeit. Az egymást metsző kerekeket négy élőlény mozgatta. Mindezek fölött magasan ott volt „egy trón alakja, amelynek látszata zafírkőhöz volt hasonló; és a trón alakja fölött, azon ülve, emberi alakhoz hasonló forma volt.” Ezékiel 1:26, RSV.
“The wheels, so complicated that at first sight they appeared to be in confusion, moved in perfect harmony. Heavenly beings were impelling those wheels. The complicated play of human events is under divine control. Amidst the strife and tumult of nations He that sits above the cherubim still guides the affairs of this earth. To every nation and individual God has assigned a place in His great plan. Today men and nations are by their own choice deciding their destiny, and God is overruling all for the accomplishment of His purposes.
«Чархҳо, ончунон мураккаб, ки дар назари аввал гӯё дар ошуфтагӣ менамуданд, бо ҳамоҳангии комил ҳаракат мекарданд. Мавҷудоти осмонӣ он чархҳоро ба ҳаракат меоварданд. Ҷараёни мураккаби рӯйдодҳои инсонӣ зери назорати илоҳӣ қарор дорад. Дар миёни низоъ ва ғавғои халқҳо, Ӯ, ки бар фарози каррубиён нишастааст, ҳанӯз ҳам корҳои ин заминро раҳнамоӣ мекунад. Ба ҳар миллат ва ҳар фард Худо дар нақшаи бузурги Худ ҷойгоҳе муайян кардааст. Имрӯз одамон ва миллатҳо бо интихоби худ сарнавишти хешро муайян месозанд, ва Худо бар ҳама ҳукмронӣ дорад, то мақсадҳои Худро ба иҷро расонад.»
“The prophecies which the great I AM has given in His Word tell us where we are in the procession of the ages. All that prophecy has foretold until the present time has been traced on the pages of history, and all which is yet to come will be fulfilled in its order.
“予言とは、偉大なる『わたしは有って有る者』がその御言葉のうちに与えられたものであり、それは、永代の推移の中で、わたしたちがいまいかなる位置にあるかを告げている。預言が今日に至るまで予告してきたすべてのことは、歴史の頁にその跡をとどめており、なお将来に属するすべてのことも、定められた順序に従って成就するであろう。
“The signs of the times declare that we are standing on the threshold of great and solemn events. Everything in our world is in agitation. The Saviour prophesied of events to precede His coming: ‘Ye shall hear of wars and rumors of wars… . Nation shall rise against nation, and kingdom against kingdom: and there shall be famines, and pestilences, and earthquakes, in divers places.’ Matthew 24:6, 7. Rulers and statesmen recognize that something great and decisive is about to take place—that the world is on the verge of a stupendous crisis.
“Les signes des temps déclarent que nous nous tenons sur le seuil d’événements grands et solennels. Tout, dans notre monde, est en agitation. Le Sauveur a prophétisé les événements qui doivent précéder sa venue : « Vous entendrez parler de guerres et de bruits de guerres…. Une nation s’élèvera contre une nation, et un royaume contre un royaume ; et il y aura des famines, des pestes et des tremblements de terre en divers lieux. » Matthieu 24:6, 7. Les dirigeants et les hommes d’État reconnaissent que quelque chose de grand et de décisif est sur le point de se produire, que le monde est à la veille d’une crise prodigieuse.
“The Bible, and the Bible only, gives a correct view of events that already are casting their shadows before, the sound of their approach causing the earth to tremble and men’s hearts to fail them for fear. ‘Behold, the Lord will lay waste the earth and make it desolate, and He will twist its surface and scatter its inhabitants.’ ‘For they have transgressed the laws, violated the statutes, broken the everlasting covenant. Therefore a curse devours the earth, and its inhabitants suffer for their guilt.’ Isaiah 24:1, 5, 6, RSV.
“Biblia, na Biblia peke yake, hutoa mtazamo sahihi wa matukio ambayo tayari yanatupa vivuli vyake mbele; mlio wa kuja kwake ukiisababisha dunia kutetemeka na mioyo ya wanadamu kuzimia kwa hofu. ‘Tazama, Bwana ataiharibu dunia na kuifanya ukiwa, naye ataupotosha uso wake na kuwatawanya wakaao ndani yake.’ ‘Kwa maana wameivunja sheria, wamekiuka amri, wameivunja agano la milele. Kwa sababu hiyo laana inalimeza dunia, nao wakaao ndani yake wanapata mateso kwa hatia yao.’ Isaya 24:1, 5, 6, RSV.”
“‘Alas! for that day is great, so that none is like it: it is even the time of Jacob’s trouble; but he shall be saved out of it.’ Jeremiah 30:7.
“‘Ala! sebab hari itu besar, sehingga tidak ada yang seperti itu: itulah masa kesusahan Yakub; tetapi ia akan diselamatkan daripadanya.’ Yeremia 30:7.
“’Because thou hast made the Lord, which is my refuge, Even the most High, thy habitation; There shall no evil befall thee, Neither shall any plague come nigh thy dwelling.’ Psalm 91:9, 10.
“‘Ngokuba umenzile uYehova, oyindawo yam yokusabela, Osenyangweni, ukuba abe yindawo yakho yokuhlala; Akuyi kukwehlela bubi, Nesibetho asiyi kusondela kufuphi nendawo ohlala kuyo.’ INdumiso 91:9, 10.
“God will not fail His church in the hour of her greatest peril. He has promised deliverance. The principles of His kingdom will be honored by all beneath the sun.” Historical Sketches 277–279.
“Ffumbe talirema gjuha laka mu kiseera kye ekibi ennyo. Asozze okununulwa. Emisingi egy’Obwakabaka bwe girissibwa ekitiibwa bonna abali wansi w’enjuba.” Historical Sketches 277–279.
The “complicated play of human events” is what was represented by the wheels intersecting the wheels in Ezekiel’s vision of the Most Holy Place, during the sealing time. Those events are under divine control, for those events are the fulfillment of all the visions of God’s Word, that find their final and perfect effect in the sealing time. There is a “sound” that identifies “a stupendous crisis” which the “world is on the verge” of realizing. That “sound” causes “the earth to tremble and men’s hearts to fail them for fear.” Both the shaking of the earth, and the causing of men’s hearts to fail for fear are symbols of the sound of the seventh and final Trumpet, which is the third woe.
“Lapè konplike evènman imen yo” se sa wou yo ki t ap kwaze youn ak lòt nan vizyon Ezekyèl la sou Kote Ki Pi Sen an te reprezante, pandan tan seleman an. Evènman sa yo anba kontwòl diven, paske evènman sa yo se akonplisman tout vizyon Pawòl Bondye a, ki jwenn efè final ak pafè yo nan tan seleman an. Gen yon “son” ki idantifye “yon kriz estrawòdinè” ke “mond lan sou pwen” rive reyalize. “Son” sa a fè “latè a tranble e kè moun yo dekouraje anba laperèz.” Ni tranbleman latè a, ni lefèt ke kè moun yo dekouraje anba laperèz, se senbòl son setyèm ak dènye Twonpèt la, ki se twazyèm malè a.
The angering of the nations by Islam of the third woe, is as a woman in travail, thus representing an increasing, escalating crisis. That escalating crisis began on September 11, 2001; and on October 7, 2023, the next extreme birth pain hit, and because God’s Word never fails, the next birth pang is coming very soon, and it will be even more destructive. Are you still living in a city?
کۆڵانەوەی نەتەوەکان بەهۆی ئیسلامی وێڵەی سێیەم، وەک ژنێکە لە ئازاری منداڵبووندا، وەها نیشانەی قەیرانێکی زیادبوو، بەرزبوونەوە و توندتر بوونەوە دەکات. ئەو قەیرانەی بەردەوام لە 11ی سپتامبری 2001 دەستی پێ کرد؛ و لە 7ی ئۆکتۆبری 2023، ئازاری دایکبوونی توندی داهاتوو لێی دا، و چونکە وشەی خودا هەرگیز هەڵە ناکات، ئازاری دایکبوونی داهاتوو زۆر زوو دێت، و ئەوەش زیاتر وێرانکەر دەبێت. ئایا هێشتا لە شاردا دەژیت؟
We will continue this study in the next article.
Miu e na veivosaki oqo ena ulutaga e tarava.
“To the prophet the wheel within a wheel, the appearance of living creatures connected with them, all seemed intricate and unexplainable. But the hand of Infinite Wisdom is seen among the wheels, and perfect order is the result of its work. Every wheel, directed by the hand of God, works in perfect harmony with every other wheel. I have been shown that human instrumentalities are liable to seek after too much power and try to control the work themselves. They leave the Lord God, the Mighty Worker, too much out of their methods and plans, and do not trust to Him everything in regard to the advancement of the work. No one should for a moment fancy that he is able to manage those things that belong to the great I AM. God in His providence is preparing a way so that the work may be done by human agents. Then let every man stand at his post of duty, to act his part for this time and know that God is his instructor.” Testimonies, volume 9, 259.
“Fa'i le perofeta, o le uili i totonu o le uili, ma le vaaiga o meaola o loo fesootai ma ia mea, sa foliga uma mai o ni mea lavelave ma e lē mafai ona faamatalaina. Peitai o le aao o le Poto e Le Gata Mai e iloa atu i totonu o uili, ma o le taunuuga o lana galuega o le faatulagaga atoatoa lea. O uili ta‘itasi, ua taitaia e le aao o le Atua, e galulue i le fealofani atoatoa ma isi uili uma. Ua faaalia mai ia te a‘u e faapea o meafaigaluega faaletagata e ono fia saili le pule tele ma taumafai e pulea e i latou lava le galuega. Ua latou tuua ai le Alii le Atua, le Tagata Galue Malosi, i tua tele i a latou metotia ma a latou fuafuaga, ma latou te lē tuuina atu iā te Ia lo latou faatuatuaga i mea uma e faatatau i le alualu i luma o le galuega. E lē tatau i se tasi, e tusa lava po o sina taimi puupuu, ona manatu faapea ua mafai ona ia faafoeina mea ia e ana i le O A‘U O LĒ O U IAI. O loo saunia e le Atua, i Lana tausiga faalelagi, se ala ina ia mafai ona faia le galuega e ala i sui faaletagata. O lea, ia tumau tagata ta‘itasi i lona tofiga o le tiute, ina ia faia lana vaega mo lenei taimi ma ia iloa o le Atua o lona faiaoga lea.” Testimonies, volume 9, 259.