Ezekiel chapter eight is one of the easiest prophetic chapters in the Scriptures. The chapter has a distinct starting point.
Ezekieli sura ya nane ni mojawapo ya sura za kinabii zilizo rahisi zaidi katika Maandiko. Sura hiyo ina mwanzo ulio bayana.
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. Ezekiel 8:1.
ហើយក៏កើតមានឡើង ក្នុងឆ្នាំទីប្រាំមួយ ក្នុងខែទីប្រាំមួយ នៅថ្ងៃទីប្រាំនៃខែ ខណៈដែលខ្ញុំអង្គុយនៅក្នុងផ្ទះរបស់ខ្ញុំ ហើយពួកចាស់ទុំរបស់យូដាអង្គុយនៅចំពោះមុខខ្ញុំ នោះព្រះហស្តនៃព្រះអម្ចាស់យេហូវ៉ាបានធ្លាក់មកលើខ្ញុំនៅទីនោះ។ អេសេគាល 8:1។
The vision has a distinct ending in chapter eleven.
La vision a une conclusion distincte au chapitre onze.
Afterwards the spirit took me up, and brought me in a vision by the Spirit of God into Chaldea, to them of the captivity. So the vision that I had seen went up from me. Then I spake unto them of the captivity all the things that the Lord had showed me. Ezekiel 11:24, 25.
Após isso, o Espírito me levantou e, numa visão pelo Espírito de Deus, me levou para a Caldeia, aos do cativeiro. Assim, a visão que eu tinha visto se apartou de mim. Então falei aos do cativeiro todas as coisas que o Senhor me havia mostrado. Ezequiel 11:24, 25.
The vision of chapter eight begins on the fifth day, of the sixth month of the sixth year, just a day before the date aligns with “666,” and sure enough the vision is about the Sunday law, which is the mark of the beast, whose number is the number of the “man of sin,” and also the number of the eighth kingdom that is of the seven. Those that get the victory over the number “666,” receive the seal of God, and in chapter nine, the seal of God is being placed upon God’s faithful people of the last days.
अध्याय आठ का दर्शन छठे वर्ष के छठे महीने के पाँचवें दिन आरम्भ होता है, अर्थात् उस तिथि के “666” के साथ मेल खाने से ठीक एक दिन पहले; और वास्तव में वह दर्शन रविवार-व्यवस्था के विषय में है, जो पशु की छाप है, जिसका अंक “पाप के मनुष्य” का अंक है, और उस आठवें राज्य का भी अंक है जो उन सातों में से है। जो “666” के अंक पर जय पाते हैं, वे परमेश्वर की मुहर प्राप्त करते हैं; और अध्याय नौ में परमेश्वर की यह मुहर अन्तिम दिनों में परमेश्वर के विश्वासयोग्य लोगों पर लगाई जा रही है।
And I saw another sign in heaven, great and marvellous, seven angels having the seven last plagues; for in them is filled up the wrath of God. And I saw as it were a sea of glass mingled with fire: and 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 they sing the song of Moses the servant of God, and the song of the Lamb, saying, Great and marvellous are thy works, Lord God Almighty; just and true are thy ways, thou King of saints. Revelation 15:1–3.
من آسمان میں ایک اور نشان دیکھا، بڑا اور عجیب: سات فرشتے، جن کے پاس آخری سات بلائیں تھیں؛ کیونکہ انہی میں خدا کا غضب تکمیل کو پہنچتا ہے۔ اور میں نے گویا شیشے کا ایک سمندر دیکھا جو آگ سے ملا ہوا تھا؛ اور جو لوگ حیوان پر، اور اس کی مورت پر، اور اس کی چھاپ پر، اور اس کے نام کے عدد پر غالب آئے تھے، وہ شیشے کے سمندر پر کھڑے تھے، اور خدا کے بربط اپنے ہاتھوں میں لیے ہوئے تھے۔ اور وہ خدا کے بندہ موسیٰ کا گیت، اور برّہ کا گیت گاتے ہوئے کہتے تھے، اے قادرِ مطلق خداوند خدا، تیرے کام بڑے اور عجیب ہیں؛ اے مقدسوں کے بادشاہ، تیری راہیں راست اور برحق ہیں۔ مکاشفہ 15:1–3۔
Just before the close of probation (for the seven angels with the seven last plagues are going to pour out God’s wrath in the next chapter of Revelation), God’s last day people are identified. They have obtained the victory over four things. The word translated as victory means to conquer. The faithful have conquered the beast, the image of the beast, the mark of the beast and the number of his name. The victory includes the fact that they understand what the four symbols represent. It is only a very small percentage of people that know what those four prophetic symbols actually represent.
ঠিক অনুগ্রহকালের সমাপ্তির পূর্বে (কারণ প্রকাশিতবাক্যের পরবর্তী অধ্যায়ে সাতটি শেষ মহামারীসহ সাতজন স্বর্গদূত ঈশ্বরের ক্রোধ ঢেলে দিতে যাচ্ছেন), ঈশ্বরের অন্তিম-দিনের জনগণকে শনাক্ত করা হয়। তারা চারটি বিষয়ের উপর বিজয় লাভ করেছে। যে শব্দটি “বিজয়” বলে অনূদিত হয়েছে, তার অর্থ জয় করা বা পরাস্ত করা। বিশ্বস্তেরা সেই পশু, পশুর প্রতিমূর্তি, পশুর ছাপ, এবং তার নামের সংখ্যা—এই সবকিছুর উপর জয়লাভ করেছে। এই বিজয়ের অন্তর্ভুক্ত এই সত্যও যে, তারা বোঝে এই চারটি প্রতীক কী নির্দেশ করে। খুবই অল্পসংখ্যক মানুষই জানে, এই চারটি ভাববাণীমূলক প্রতীক বাস্তবে কী প্রতিনিধিত্ব করে।
The world used to know the papacy was the whore of Babylon in chapter seventeen, but as God’s Word identified, the understanding of the whore of Tyre who commits fornication with the kings of the earth is forgotten during the history of the United States. To get victory over the beast means to rightly divide the word of truth in ascertaining that the beast of Bible prophecy is the papacy. In the very next chapter, the dragon, the beast and the false prophet lead the world to Armageddon, and God’s faithful of the last days must know who those three powers are.
Dunia pernah mengetahui bahwa kepausan adalah pelacur Babilon dalam pasal tujuh belas, tetapi sebagaimana Firman Allah telah mengidentifikasikannya, pengertian tentang pelacur Tirus yang berbuat cabul dengan raja-raja di bumi telah dilupakan selama sejarah Amerika Serikat. Memperoleh kemenangan atas binatang itu berarti membagi firman kebenaran dengan tepat dalam memastikan bahwa binatang dalam nubuatan Alkitab adalah kepausan. Dalam pasal berikutnya, naga, binatang itu, dan nabi palsu menuntun dunia menuju Armagedon, dan umat Allah yang setia pada akhir zaman harus mengetahui siapa ketiga kuasa itu.
And the sixth angel poured out his vial upon the great river Euphrates; and the water thereof was dried up, that the way of the kings of the east might be prepared. And I saw three unclean spirits like frogs come out of the mouth of the dragon, and out of the mouth of the beast, and out of the mouth of the false prophet. For they are the spirits of devils, working miracles, which go forth unto the kings of the earth and of the whole world, to gather them to the battle of that great day of God Almighty. Behold, I come as a thief. Blessed is he that watcheth, and keepeth his garments, lest he walk naked, and they see his shame. And he gathered them together into a place called in the Hebrew tongue Armageddon. Revelation 16:12–16.
Ud muri aa malayka mar luwon pa lwak manyen ni i Yufurati ma duong’; pi-ne omuol, mondo yo mar ruodhi ma oa kama chieng’ wuok chieng’ oyikne. Eka aneno chuny adek ma lemo kaka ng’weny wuok e dhok mar nywolo, gi e dhok mar lela, gi e dhok mar janabi ma maho. Nikech gin e chuny mar jochiende, ma timo hono, ma dhi ne ruodhi mag piny gi mag piny duto, mondo ochokgi ne lweny mar odiechieng’ maduong’ mar Nyasaye Maromre Duto. Neuru, abiro kaka jamako. Oguok ng’at ma rito, kendo ma gwoko lawe, mondo kik owuot ka obindo ayanga, mondo kik gineno wichkuotne. Eka nochokogi kar ma iluongo e dho Ibru ni Armagedon. Fweny 16:12–16.
The victory over the beast is the victory of understanding correctly who the beast is. The passage just cited pronounces a blessing upon those that watch and keep their garments, yet by the sixth plague, probation has fully closed for all men. When Michael stands up, human probation closes and then the seven last plagues are poured out. There is no way to change garments after the close of probation, yet there is a warning associated with the sixth plague. That warning has to do with having the correct understanding of the beast before probation closes, and if you do not have that understanding, you will lose the garment of Christ’s righteousness before the close of probation.
La victoire sur la bête est la victoire qui consiste à comprendre correctement qui est la bête. Le passage qui vient d’être cité prononce une bénédiction sur ceux qui veillent et gardent leurs vêtements; pourtant, dès la sixième plaie, le temps de grâce est entièrement clos pour tous les hommes. Lorsque Michel se lève, le temps de grâce de l’humanité prend fin, et alors les sept dernières plaies sont déversées. Il n’y a aucun moyen de changer de vêtements après la clôture du temps de grâce; pourtant, un avertissement est associé à la sixième plaie. Cet avertissement concerne la nécessité d’avoir la juste compréhension de la bête avant la clôture du temps de grâce; et si vous n’avez pas cette compréhension, vous perdrez le vêtement de la justice de Christ avant la clôture du temps de grâce.
“Those who become confused in their understanding of the word, who fail to see the meaning of antichrist, will surely place themselves on the side of antichrist. There is no time now for us to assimilate with the world. Daniel is standing in his lot and in his place. The prophecies of Daniel and of John are to be understood. They interpret each other. They give to the world truths which everyone should understand. These prophecies are to be witness in the world. By their fulfillment in these last days, they will explain themselves.” Kress Collection, 105.
“उन लोगसभ जे वचनक अपन बुझाइमे भ्रमित भऽ जाइत छथि, जे मसीह-विरोधीक अर्थ देखबामे असफल रहैत छथि, ओ निश्चयहि अपना केँ मसीह-विरोधीक पक्षमे ठाढ़ कऽ देताह। आब हमरा सभक लेल संसारक संग आत्मसात होएबाक कोनो समय नहि अछि। दानिएल अपन भागमे आ अपन स्थानमे ठाढ़ छथि। दानिएल आ यूहन्नाक भविष्यवाणीक समझल जाएब आवश्यक अछि। ओ एक-दोसराक व्याख्या करैत अछि। ओ संसार केँ ओहि सत्यमात्रा प्रदान करैत अछि जकरा प्रत्येक जनकेँ बुझब आवश्यक अछि। ई भविष्यवाणीसभ संसारमे साक्षी होएबाक लेल अछि। एहि अंतिम दिनसभमे हुनकर पूर्ति द्वारा, ओ स्वयं अपन अर्थ स्पष्ट करत।” Kress Collection, 105.
If a person does not understand that the antichrist is the papacy, they will end up on the side of the papacy, or as John wrote, they will walk naked and manifest their shame. To get the victory over the beast is to understand that the beast is the papal power, and all that is revealed of the papal power. Those who get the victory and understand that the papacy is the man of sin, will need to understand that the image of the papacy represents the principle of the combination of church and state, with the church in control of the relationship.
ܐܢ ܐܢܫܐ ܠܐ ܡܣܬܟܠ ܕܐܢܛܝܟܪܝܣܛܘܣ ܗܘ ܦܐܦܝܘܬܐ، ܒܚܪܬܐ ܢܗܘܐ ܡܢ ܓܒܐ ܕܦܐܦܝܘܬܐ، ܐܘ ܐܝܟ ܕܝܘܚܢܢ ܟܬܒ، ܢܗܠܟܘܢ ܥܪܛܠܝܐܝܬ ܘܢܚܘܘܢ ܒܗܬܬܗܘܢ. ܠܡܩܒܠܘ ܙܟܘܬܐ ܥܠ ܚܝܘܬܐ ܗܘ ܠܡܣܬܟܠ ܕܚܝܘܬܐ ܗܝ ܫܘܠܛܢܐ ܦܐܦܝܐ، ܘܟܠ ܡܕܡ ܕܐܬܓܠܝ ܥܠ ܫܘܠܛܢܐ ܦܐܦܝܐ. ܐܝܠܝܢ ܕܡܩܒܠܝܢ ܙܟܘܬܐ ܘܡܣܬܟܠܝܢ ܕܦܐܦܝܘܬܐ ܗܝ ܓܒܪܐ ܕܚܛܝܬܐ، ܙܕܩ ܠܗܘܢ ܕܢܣܬܟܠܘܢ ܕܨܠܡܐ ܕܦܐܦܝܘܬܐ ܡܝܬܪ ܠܥܩܪܐ ܕܚܘܠܛܢܐ ܕܥܕܬܐ ܘܕܡܕܝܢܬܐ، ܟܕ ܥܕܬܐ ܫܠܝܛܐ ܥܠ ܗܿܝ ܙܘܘܓܐ.
In the book of Daniel, the structure of the beast, which is the combination of church and state, is represented as the transgression of desolation. Transgression is sin, and the sin that forms the papal beast is when kings surrender their power unto the papal authority. In doing this they commit spiritual fornication, which is Daniel’s transgression of desolation, and John’s image to the beast.
ในพระธรรมดาเนียล โครงสร้างของสัตว์ร้ายนั้น ซึ่งเป็นการผสมผสานระหว่างคริสตจักรกับรัฐ ได้รับการพรรณนาไว้ว่าเป็นการละเมิดที่นำมาซึ่งความรกร้างว่างเปล่า การละเมิดคือบาป และบาปที่ก่อรูปขึ้นเป็นสัตว์ร้ายของสันตะปาปาก็คือเมื่อกษัตริย์ทั้งหลายยอมมอบอำนาจของตนแก่สิทธิอำนาจของสันตะปาปา ในการกระทำเช่นนี้ พวกเขาได้ล่วงประเวณีฝ่ายวิญญาณ ซึ่งก็คือการละเมิดที่นำมาซึ่งความรกร้างว่างเปล่าของดาเนียล และรูปจำลองของสัตว์ร้ายของยอห์น
To get victory over the papal image is to understand through God’s Word that the United States first forms this relationship, and ratifies it at the soon-coming Sunday law, and then forces the entire world to accept the same relationship.
Ukuthola ukunqoba phezu kwesithombe sobupapa kungukuba kuqondwe ngeZwi likaNkulunkulu ukuthi i-United States kuqala iyakha lobu budlelwano, bese ibuqinisa emthethweni weSonto oluzayo maduze, futhi emva kwalokho iphoqelela umhlaba wonke ukuba wamukele lobu budlelwano obufanayo.
The church and state relationship that will be forced upon the earth by the United States consists of the one-world government (the United Nations), coming into an alliance with the papacy as the controlling power in the arrangements. Getting the victory over the image of the beast, is to understand by God’s prophetic Word that the image of the beast represents these very things.
Ang ugnayan ng iglesya at estado na ipipilit sa buong lupa ng Estados Unidos ay binubuo ng isang-pandaigdigang pamahalaan (ang United Nations), na papasok sa pakikipag-alyansa sa kapapahan bilang kapangyarihang kumokontrol sa mga kaayusang ito. Ang pagtatagumpay laban sa larawan ng hayop ay ang maunawaan, sa pamamagitan ng makahulang Salita ng Diyos, na ang larawan ng hayop ay kumakatawan mismo sa mga bagay na ito.
Getting the victory over the beast and the image of the beast includes getting the understanding of the beast’s (the papacy’s) mark of authority.
La victoire remportée sur la bête et sur son image implique l’intelligence de la marque d’autorité de la bête (la papauté).
The mark of the beast is the forced observance of Sunday as God’s Sabbath. To get victory over the mark requires understanding that Sunday worship is the worship of the sun, and that it is nothing less than pagan Baal worship. The victory includes the truth that no one receives the mark of the beast until it is forced upon men.
La marque de la bête est l’observance imposée du dimanche comme sabbat de Dieu. Obtenir la victoire sur la marque exige de comprendre que le culte du dimanche est le culte du soleil, et qu’il n’est rien de moins qu’un culte païen rendu à Baal. Cette victoire comprend la vérité selon laquelle nul ne reçoit la marque de la bête tant qu’elle n’est pas imposée aux hommes.
“But Christians of past generations observed the Sunday, supposing that in so doing they were keeping the Bible Sabbath; and there are now true Christians in every church, not excepting the Roman Catholic communion, who honestly believe that Sunday is the Sabbath of divine appointment. God accepts their sincerity of purpose and their integrity before Him. But when Sunday observance shall be enforced by law, and the world shall be enlightened concerning the obligation of the true Sabbath, then whoever shall transgress the command of God, to obey a precept which has no higher authority than that of Rome, will thereby honor popery above God. He is paying homage to Rome and to the power which enforces the institution ordained by Rome. He is worshiping the beast and his image. As men then reject the institution which God has declared to be the sign of His authority, and honor in its stead that which Rome has chosen as the token of her supremacy, they will thereby accept the sign of allegiance to Rome—‘the mark of the beast.’ And it is not until the issue is thus plainly set before the people, and they are brought to choose between the commandments of God and the commandments of men, that those who continue in transgression will receive ‘the mark of the beast.’” The Great Controversy, 449.
“Amma Masiixiyiintii qarniyadii hore waxay dhawri jireen Axadda, iyagoo u haysta in sidaas ay ku ilaalinayaan Sabtidii Kitaabka Quduuska ah; welibana hadda waxaa kaniisad kasta ku jira Masiixiyiin run ah, xataa aan laga reebin wadaagga Kaatooligga Roomaanka, kuwaas oo si daacad ah u rumaysan in Axaddu tahay Sabtida Ilaah magacaabay. Ilaahna wuu aqbalaa daacadnimada ujeeddadooda iyo toosnaantooda hortiisa. Laakiin marka dhawridda Axadda sharci lagu khasbo, oo dunidana la iftiimiyo waajibaadka Sabtida runta ah, markaas kii ku xadgudba amarka Ilaah si uu u adeeco amar aan lahayn awood ka sarraysa tan Rooma, wuxuu sidaas ku maamuusayaa baabtiisnimada Roomaanka Ilaah ka sarraysa. Wuxuu xurmayn siinayaa Rooma iyo awoodda dhaqan-gelisa hay’adda ay Rooma dejisay. Wuxuu caabudayaa bahalka iyo sanamkiisa. Sidaas daraaddeed, markii dadku diidaan hay’adda uu Ilaah ku dhawaaqay inay tahay calaamadda amar-kiisa, oo halkii ay ka maamuusaan tan ay Rooma u dooratay inay noqoto astaan xukunkeeda sarreeya, waxay sidaas ku aqbalayaan calaamadda daacad-u-ahaanshaha Rooma—‘sumadda bahalka.’ Oo arrintu ma aha ilaa qodobkani si cad loogu hor dhigo dadka, oo loo keeno inay kala doortaan amarrada Ilaah iyo amarrada dadka, markaas kuwa ku sii socda xadgudubka ayaa heli doona ‘sumadda bahalka.’” The Great Controversy, 449.
Those who obtain the victory over the beast, the image of the beast and the mark of the beast must also obtain the victory over the number of his name. In the period of history when the whore of Tyre was not forgotten, the Protestant world knew the papacy was the antichrist. They knew that Paul had identified the papacy as “that wicked,” “the man of sin,” “the mystery of iniquity” and “the son of perdition; Who opposeth and exalteth himself above all that is called God, or that is worshipped; so that he as God sitteth in the temple of God, showing himself that he is God.” But now the great whore of Tyre has been forgotten.
Ci che ottengono la vittoria sulla bestia, sull’immagine della bestia e sul marchio della bestia devono altresì ottenere la vittoria sul numero del suo nome. Nel periodo della storia in cui la prostituta di Tiro non era stata dimenticata, il mondo protestante sapeva che il papato era l’anticristo. Sapevano che Paolo aveva identificato il papato come “quel malvagio”, “l’uomo del peccato”, “il mistero dell’iniquità” e “il figlio della perdizione; Colui che si oppone e s’innalza sopra tutto ciò che è chiamato Dio, o che è oggetto di culto; così che egli, come Dio, siede nel tempio di Dio, mostrando se stesso come se fosse Dio”. Ma ora la grande prostituta di Tiro è stata dimenticata.
In ages past there were various isopsephy, or gematria, applications that demonstrated that the number “666” symbolically represented the papacy. A classic example of this is that on the pope’s miter the words Vicarius Filii Dei are written. Vicarius Filii Dei, which means the “Vicegerent of the Son of God”, and therefore addresses his claim of being seated in God’s temple, claiming to be God. The Latin letters of Vicarius Filii Dei equate to the number six hundred and sixty-six.
माजी काळात विविध आयसोप्सेफी, किंवा जेमाट्रिया, यांचे असे उपयोग होते की ज्यांद्वारे “666” हा अंक प्रतीकात्मकरीत्या पोपशाहीचे प्रतिनिधित्व करतो हे दर्शविले जात असे. याचे एक पारंपरिक उदाहरण असे आहे की पोपच्या मिटरवर Vicarius Filii Dei हे शब्द लिहिलेले असतात. Vicarius Filii Dei, याचा अर्थ “देवाच्या पुत्राचा प्रतिनिधी” असा होतो, आणि म्हणूनच तो देवाच्या मंदिरात बसलेला असून स्वतःला देव असल्याचा दावा करीत आहे, या त्याच्या दाव्याशी संबंधित आहे. Vicarius Filii Dei या लॅटिन अक्षरांची संख्या मिळून सहाशे साठ-सहा होते.
The beast, which is the papal power, is identified by his number and his number is “666,” but the man of sin received a deadly wound in 1798, and has been forgotten. In the last days the deadly wound is to be healed, and the healing of the deadly wound identifies that the United States first forms an image to the beast in its own nation, and then forces the world to do the same.
ff text missing. Please provide the target language for “ff,” and I will translate the passage accordingly.
The world image of the beast is both twofold and threefold. It is prophetically twofold for it is made up of a combination of church and state, but it is threefold in that it is made up of the dragon, the beast and the false prophet. When the threefold union of the very powers that will lead the world to Armageddon is established, they will be the beast that is the eighth kingdom that is of the seven, and it will also be the threefold union of the sixth kingdom. The number of the beast’s name in the last days is again “666,” for it represents three kingdoms that are each part of the sixth kingdom.
La imagen mundial de la bestia es tanto doble como triple. Proféticamente es doble, pues está compuesta por una combinación de iglesia y Estado; pero es triple en que está constituida por el dragón, la bestia y el falso profeta. Cuando se establezca la unión triple de los mismos poderes que llevarán al mundo al Armagedón, ellos serán la bestia que es el octavo reino, procedente de los siete, y será también la unión triple del sexto reino. El número del nombre de la bestia en los últimos días es nuevamente “666”, pues representa tres reinos que son cada uno parte del sexto reino.
To get victory over the beast, his image, his mark and the number of his name is to understand the riddle that “the eighth is of the seven”, which is the secret of Daniel two, which Daniel prayed to understand. It is an element of the Revelation of Jesus Christ that is unsealed just before probation closes, for as John said, the “time is at hand.” For this reason, those who get that victory are represented as being with the angels who pour out the plagues, for they get the victory, or the necessary prophetic understanding, just before probation closes.
Para obtener la victoria sobre la bestia, su imagen, su marca y el número de su nombre, es necesario comprender el enigma de que «el octavo es de entre los siete», que es el secreto de Daniel dos, el cual Daniel oró por entender. Es un elemento de la Revelación de Jesucristo que es desellado poco antes de que se cierre el tiempo de gracia, pues, como dijo Juan, «el tiempo está cerca». Por esta razón, los que obtienen esa victoria son representados como estando con los ángeles que derraman las plagas, porque obtienen la victoria, o la necesaria comprensión profética, poco antes de que se cierre el tiempo de gracia.
Those who understand that the Revelation of Jesus Christ is unsealed just before the close of probation, and that the number “666,” is an element of that vision will not miss that the vision of Ezekiel chapter eight begins on the fifth day (which is the day before the sixth day), in the sixth month of the sixth year. By the end of chapter eight twenty-five men are bowing down to the sun, and chapter nine identifies those who receive the seal of God.
Wɔn a wɔte ase sɛ Yesu Kristo Adiyisɛm no wɔbue ano kakra ansa na adom bere no ato mu, na nɔma “666” no yɛ saa anisoadehu no fã no, wɔn ani rempa so sɛ Hesekiel ti awotwe mu anisoadehu no fi ase da a ɛto so anum no so (a ɛyɛ da a edi da a ɛto so asia anim), ɔsram a ɛto so asia mu wɔ afe a ɛto so asia mu. Ti awotwe no awiei no, mmarima aduonu anum resom owia no, na ti akron kyerɛ wɔn a wogye Onyankopɔn sɔano no.
The context of the vision is the mark of the beast and the seal of God, and the vision is opened up just before probation closes at the Sunday law, as typified by the number “666.” But the close of probation that is identified as occurring at the Sunday law in the United States, is not the close of human probation, it is the close of probation only for Seventh-day Adventists.
भिजनको सन्दर्भ जनावरको छाप र परमेश्वरको मोहोर हो, र “666” सङ्ख्याद्वारा प्रतीकात्मक रूपमा देखाइएझैँ, यो भिजन आइतबारको व्यवस्थाको समयमा, अनुग्रहको अवधि समाप्त हुनुअघि ठीक अघि प्रकट गरिन्छ। तर संयुक्त राज्य अमेरिकामा आइतबारको व्यवस्थाको समयमा हुने भनेर चिन्हित गरिएको अनुग्रहको अवधिको समाप्ति मानवजातिको अनुग्रहको अवधिको समाप्ति होइन; त्यो केवल सेभेन्थ-डे एड्भेन्टिस्टहरूका लागि मात्र अनुग्रहको अवधिको समाप्ति हो।
The vision is represented as taking place within Jerusalem, which is a symbol of the Seventh-day Adventist church. At the Sunday law in the United States, Seventh-day Adventists are the only class that is, there and then, held accountable to the light of the Sabbath.
La vision est représentée comme se déroulant au sein de Jérusalem, laquelle est un symbole de l’Église adventiste du septième jour. Au moment de la loi dominicale aux États-Unis, les adventistes du septième jour sont la seule catégorie de personnes qui soit, là et alors, tenue responsable de la lumière relative au sabbat.
“If the light of truth has been presented to you, revealing the Sabbath of the fourth commandment, and showing that there is no foundation in the Word of God for Sunday observance, and yet you still cling to the false sabbath, refusing to keep holy the Sabbath which God calls ‘my holy day,’ you receive the mark of the beast. When does this take place?—When you obey the decree that commands you to cease from labor on Sunday and worship God, while you know that there is not a word in the Bible showing Sunday to be other than a common working-day, you consent to receive the mark of the beast, and refuse the seal of God. If we receive this mark in our foreheads or in our hands, the judgments pronounced against the disobedient must fall upon us. But the seal of the living God is placed upon those who conscientiously keep the Sabbath of the Lord.” Review and Herald, April 27, 1911.
«እውነት ብርሃን ለአንተ ከተገለጠ፥ የአራተኛውንም ትእዛዝ ሰንበት እያሳየ፥ ለእሑድ አከባበርም በእግዚአብሔር ቃል ውስጥ ምንም መሠረት እንደሌለ እየገለጠ፥ አንተ ግን አሁንም ከሐሰተኛው ሰንበት ጋር ከተጣበቅህ፥ እግዚአብሔር “ቅዱስ ቀኔ” የሚለውን ሰንበት ለመቀደስ ፈቃደኛ ሳትሆን፥ የአውሬውን ምልክት ትቀበላለህ። ይህ መቼ ይሆናል?—በእሑድ ቀን ከሥራ እንድትቆምና እግዚአብሔርን እንድታመልክ የሚያዝህን አዋጅ በምትታዘዝበት ጊዜ፥ እሑድ ከተለመደ የሥራ ቀን ሌላ ነገር መሆኑን የሚያሳይ አንዲት ቃል እንኳ በመጽሐፍ ቅዱስ እንደሌለ ስታውቅ፥ የአውሬውን ምልክት ለመቀበል ትስማማለህ፥ የእግዚአብሔርንም ማኅተም ትክዳለህ። ይህን ምልክት በግንባራችን ወይም በእጃችን ብንቀበል፥ በማይታዘዙት ላይ የተነገሩት ፍርዶች በእኛ ላይ ሊወድቁ ይገባቸዋል። ነገር ግን የሕያው እግዚአብሔር ማኅተም የጌታን ሰንበት በሕሊና ታማኝነት በሚጠብቁ ላይ ይቀመጣል።» Review and Herald, April 27, 1911.
The vision of Ezekiel chapter eight through chapter eleven, identifies the history leading up to the close of probation for Jerusalem. It is portrayed as taking place just a day before the number “666” arrives, and chapter eight identifies an escalating rebellion within Jerusalem that culminates with the leading men bowing to the sun, thus receiving the mark of the beast.
La vision d’Ézéchiel, des chapitres huit à onze, retrace l’histoire qui mène jusqu’à la fin du temps de grâce pour Jérusalem. Elle est présentée comme se déroulant juste un jour avant l’arrivée du nombre « 666 », et le chapitre huit met en évidence une rébellion croissante au sein de Jérusalem, qui atteint son point culminant lorsque les principaux hommes se prosternent devant le soleil, recevant ainsi la marque de la bête.
Chapter nine, represents an angel going through Jerusalem (thus identifying a progression), and placing a seal upon one class in advance of the destroying angels who thereafter slay all who do not have the seal. Both chapters represent a progressive history that leads to the Sunday law, where one class bows to the sun, and the other receives the seal of God. The wicked are then removed from Jerusalem, for the Sunday law separates the wicked and the wise.
Capítulo nueve representa a un ángel que pasa por Jerusalén (identificando así una progresión) y pone un sello sobre una clase antes de los ángeles destructores, quienes después matan a todos los que no tienen el sello. Ambos capítulos representan una historia progresiva que conduce a la ley dominical, donde una clase se inclina ante el sol y la otra recibe el sello de Dios. Entonces los impíos son quitados de Jerusalén, pues la ley dominical separa a los impíos y a los sabios.
The sealing that is represented in Ezekiel chapter nine is the same sealing that is represented in Revelation chapter seven.
Ukutiwa muhuri kunakowakilishwa katika Ezekieli sura ya tisa ndiko kutiwa muhuri kulekule kunakowakilishwa katika Ufunuo sura ya saba.
“If such scenes as this are to come, such tremendous judgments on a guilty world, where will be the refuge for God’s people? How will they be sheltered until the indignation be overpast? John sees the elements of nature—earthquake, tempest, and political strife—represented as being held by four angels. These winds are under control until God gives the word to let them go. There is the safety of God’s church. The angels of God do His bidding, holding back the winds of the earth, that the winds should not blow on the earth, nor on the sea, nor on any tree, until the servants of God should be sealed in their foreheads. The mighty angel is seen ascending from the east (or sunrising). This mightiest of angels has in his hand the seal of the living God, or of Him who alone can give life, who can inscribe upon the foreheads the mark or inscription, to whom shall be granted immortality, eternal life. It is the voice of this highest angel that had authority to command the four angels to keep in check the four winds until this work was performed, and until he should give the summons to let them loose.
«Եթե այսպիսի տեսարաններ են գալու, այսչափ ահեղ դատաստաններ մի մեղավոր աշխարհի վրա, ապա ո՞ւր պիտի լինի ապաստանը Աստծու ժողովրդի համար։ Ինչպե՞ս պիտի նրանք պատսպարվեն, մինչև բարկությունը անցնի։ Հովհաննեսը տեսնում է բնության տարրերը՝ երկրաշարժը, փոթորիկը և քաղաքական կռիվը, ներկայացված՝ իբրև չորս հրեշտակների կողմից զսպված։ Այս հողմերը վերահսկողության տակ են, մինչև Աստված խոսք տա՝ դրանք արձակելու։ Ահա Աստծու եկեղեցու ապահովությունը։ Աստծու հրեշտակները կատարում են Նրա հրամանները՝ պահելով երկրի հողմերը, որպեսզի հողմերը չփչեն երկրի վրա, ոչ ծովի վրա, ոչ էլ որևէ ծառի վրա, մինչև Աստծու ծառաները կնքվեն իրենց ճակատների վրա։ Հզոր հրեշտակը երևում է՝ բարձրանալիս արևելքից (կամ արևածագից)։ Այս՝ հրեշտակներից առավելագույնս հզորը, իր ձեռքում ունի կենդանի Աստծու կնիքը, կամ Նրա, Ով միայն կարող է կյանք տալ, Ով կարող է ճակատների վրա գրել այն նշանը կամ գրությունը, որոնց պիտի շնորհվի անմահություն, հավիտենական կյանք։ Այս գերագույն հրեշտակի ձայնն է, որ իշխանություն ուներ հրամայելու չորս հրեշտակներին՝ զսպված պահելու չորս հողմերը, մինչև այս գործը կատարվեր, և մինչև ինքը հրաման տար՝ դրանք արձակելու համար»։
“Those that overcome the world, the flesh, and the devil, will be the favored ones who shall receive the seal of the living God. Those whose hands are not clean, whose hearts are not pure, will not have the seal of the living God. Those who are planning sin and acting it will be passed by. Only those who, in their attitude before God, are filling the position of those who are repenting and confessing their sins in the great anti-typical Day of Atonement, will be recognized and marked as worthy of God’s protection. The names of those who are steadfastly looking and waiting and watching for the appearing of their Saviour—more earnestly and wishfully than they who wait for the morning—will be numbered with those who are sealed. Those who, while having all the light of truth flashing upon their souls, should have works corresponding to their avowed faith, but are allured by sin, setting up idols in their hearts, corrupting their souls before God, and polluting those who unite with them in sin, will have their names blotted out of the book of life, and be left in midnight darkness, having no oil in their vessels with their lamps. ‘Unto you that fear My name shall the Sun of Righteousness arise with healing in His wings.’
«Те, кто побеждают мир, плоть и дьявола, будут теми благословенными, которые получат печать Бога живого. Те, чьи руки нечисты и чьи сердца не чисты, не будут иметь печати Бога живого. Те, кто замышляют грех и совершают его, будут обойдены. Только те, кто по своему состоянию пред Богом занимают положение кающихся и исповедующих свои грехи в великий прообразно-исполнительный День искупления, будут признаны и отмечены как достойные Божьей защиты. Имена тех, кто твердо взирают, ожидают и бодрствуют в ожидании явления своего Спасителя — с большей ревностью и желанием, нежели ожидающие утра, — будут причислены к запечатленным. Те же, на чьи души сияет весь свет истины, которые должны были бы иметь дела, соответствующие их исповедуемой вере, но прельщаются грехом, воздвигают идолов в своих сердцах, растлевают свои души пред Богом и оскверняют тех, кто соединяется с ними во грехе, — будут иметь свои имена изглаженными из книги жизни и будут оставлены в полуночной тьме, не имея елея в сосудах своих при светильниках своих. „А для вас, благоговеющие пред именем Моим, взойдет Солнце правды и исцеление в лучах Его“».
“This sealing of the servants of God is the same that was shown to Ezekiel in vision. John also had been a witness of this most startling revelation. He saw the sea and the waves roaring, and men’s hearts failing them for fear. He beheld the earth moved, and the mountains carried into the midst of the sea (which is literally taking place), the water thereof roaring and troubled, and the mountains shaking with the swelling thereof. He was shown plagues, pestilence, famine, and death performing their terrible mission.” Testimonies to Ministers, 445.
«Ang pagtimrang ito sa mga lingkod ng Dios amo man ang ginpakita kay Ezekiel sa palanan-awon. Si Juan man nakasaksi sini nga labing makalilisang nga pagpahayag. Nakita niya ang dagat kag ang mga balod nga nagagaruok, kag ang mga tagiposoon sang mga tawo nga nagakaluya sa kahadlok. Nakita niya ang duta nga nagalihok, kag ang mga bukid nga ginadara sa tunga sang dagat (nga sa literal nagakatabo), ang mga tubig sini nga nagagaruok kag nagakaguliyang, kag ang mga bukid nga nagauyog tungod sang paghupong sini. Iginpakita sa iya ang mga hampak, mga pestilensya, kag gutom, kag ang kamatayon nga nagatuman sang ila makahaladlok nga misyon.» Testimonies to Ministers, 445.
The sealing of the one hundred and forty four thousand in Revelation chapter seven is also represented in chapter nine of Ezekiel, and the sealing angel is the mightiest angel, who ascends from the east. Those who are lost, who have their names blotted out of the book of life, are represented as having “no oil in their vessels with their lamps.” The two classes in the vision of Ezekiel chapter eight through eleven, are the wise and foolish virgins of Matthew twenty-five, and they are therefore Adventists.
Waka taɣabri n yimḍan n yiwet n uḍḍaḍ d kuẓ n wagim d kuẓ n waḍḍaḍ deg Ipkas n Waḥyi ixef wis sa, tettwasegdel daɣen deg ixef wis tẓa n Ḥizqiyel; u lmalayek n usegel, d lmalayek ameqqran maḍi, win i d-yulin seg usammer n tafukt. Wid yettwakksen, wid ara yettwakkes yisem-nsen seg udlis n tudert, ttwasegdelen am wid ur nesɛi ara “zzit deg yiɣisiwen-nsen akked teftilin-nsen.” Sin n yiswiren deg tmuɣli n Ḥizqiyel ixef wis tmanya ar wis yiwen d mraw, d tixutam timusnawin akked tiɣehlanin n Matta 25, ihi d Adventisten.
“The parable of the ten virgins of Matthew 25 also illustrates the experience of the Adventist people.” The Great Controversy, 393.
«ឧទាហរណកថាអំពីព្រហ្មចារីទាំងដប់ នៅក្នុង ម៉ាថាយ 25 ក៏បង្ហាញផងដែរអំពីបទពិសោធន៍របស់ប្រជាជនអាដវេនទីស្ទ»។ The Great Controversy, 393.
Sister White specifically identifies Jerusalem of Ezekiel’s vision as Adventism:
Soeur White identifie expressément la Jérusalem de la vision d’Ézéchiel à l’adventisme :
“The true people of God, who have the spirit of the work of the Lord and the salvation of souls at heart, will ever view sin in its real, sinful character. They will always be on the side of faithful and plain dealing with sins which easily beset the people of God. Especially in the closing work for the church, in the sealing time of the one hundred and forty-four thousand who are to stand without fault before the throne of God, will they feel most deeply the wrongs of God’s professed people. This is forcibly set forth by the prophet’s illustration of the last work under the figure of the men each having a slaughter weapon in his hand. One man among them was clothed with linen, with a writer’s inkhorn by his side. ‘And the Lord said unto him, Go through the midst of the city, through the midst of Jerusalem, and set a mark upon the foreheads of the men that sigh and that cry for all the abominations that be done in the midst thereof.’” Testimonies, volume 3, 266.
“Papera madzitateguru a Mwari, ane mweya webasa raIshe neruponeso rwemweya pamwoyo, acharamba achiona chivi muchimiro chacho chechokwadi, chine zvivi. Vacharamba vari nguva dzose parutivi rwekubata zvakatendeka uye pachena zvivi zvinokurumidza kukomba vanhu vaMwari. Zvikurukuru mubasa rokupedzisira rechechi, panguva yokuiswa chisimbiso kwezana namakumi mana nezvina zvuru vanofanira kumira vasina mhaka pamberi pechigaro choushe chaMwari, vachanzwa zvakadzama zvikuru kukanganisa kwavanhu vaMwari vanozviti ndevake. Izvi zvinoratidzwa nesimba nomufananidzo womuporofita webasa rokupedzisira pasi pechimiro chevarume, mumwe nomumwe ane chombo chokuuraya muruoko rwake. Mumwe murume pakati pavo akanga akapfeka nguo yerineni, ane chinyoreso chomunyori parutivi rwake. ‘Zvino Jehovha akati kwaari, Pfuura napakati peguta, napakati peJerusarema, uise chiratidzo pahuma dzavanhu vanogomera uye vanochema pamusoro pezvinonyangadza zvose zvinoitwa mukati maro.’” Testimonies, volume 3, 266.
The vision of Ezekiel chapters eight through eleven, is directly addressing the history of Adventism leading up to and at the Sunday law. It identifies the two classes of worshippers who are within Jerusalem (Adventism), and is prophetically associated with the Revelation of Jesus Christ that is unsealed just before the close of probation, for its first references is setting forth the number “666” in prophetic symbolism. In doing so it identifies one of four things the wise must get victory over in the last days, and those four things are part of the light of the eighth being “of the seven”. Revelation fifteen also identifies that those that get the victory over the four symbolic aspects of the papacy, sing the song of Moses and the Lamb.
ऐज़किएल के अध्याय आठ से ग्यारह तक का दर्शन प्रत्यक्ष रूप से रविवार की व्यवस्था से पहले और उसके समय तक के एडवेंटिज़्म के इतिहास को संबोधित करता है। यह यरूशलेम (एडवेंटिज़्म) के भीतर उपस्थित उपासकों के दो वर्गों की पहचान करता है, और भविष्यद्वाणी के अनुसार यीशु मसीह के उस प्रकाशन से संबद्ध है जो अनुग्रह-समय के समाप्त होने से ठीक पहले खोला जाता है, क्योंकि उसका पहला संकेत भविष्यसूचक प्रतीकवाद में संख्या “666” को प्रस्तुत करता है। ऐसा करते हुए यह उन चार बातों में से एक की पहचान करता है जिन पर बुद्धिमानों को अंतिम दिनों में जय प्राप्त करनी है, और वे चारों बातें आठवें के “सात में से” होने के प्रकाश का भाग हैं। प्रकाशितवाक्य पंद्रह भी यह पहचान कराता है कि जो लोग पोपसत्ता के चार प्रतीकात्मक पक्षों पर जय प्राप्त करते हैं, वे मूसा और मेम्ने का गीत गाते हैं।
In that day Isaiah, in chapter twenty-seven says that the righteous of the last days will sing the song of the vineyard, which is a song that the Lamb sang when he walked among men that identifies a chosen people who are being passed by as a new chosen people are being selected. That song is sung by “the wise” of the last days during the sealing of Ezekiel nine and Revelation seven. Ezekiel’s vision of chapters eight through eleven is part of that very song.
ⴳ ⵡⴰⵙⵙ ⵏⵏⵉ, ⵉⵙⴰⵢⴰ, ⴳ ⵓⵛⴰⴱⵜⴰⵔ ⵡⵉⵙ ⵙⵉⵏ ⴷ ⵎⵔⴰⵡ ⴷ ⵙⴰ, ⵉⵏⵏⴰ ⴷ ⵎⴰⵙ ⴰⵢⵜ ⵜⵉⴷⵜ ⵏ ⵡⵓⵙⴰⵏ ⵉⵏⴳⴳⵓⵔⴰ ⴰⴷ ⵙⵙⴰⵖⵏ ⴰⵣⵍⴰⵢ ⵏ ⵓⵣⴳⵣⴰⵡ, ⵍⵍⵉ ⵉⴳⴰⵏ ⴰⵣⵍⴰⵢ ⵍⵍⵉ ⵉⵙⵙⴰⵖ ⵓⴰⵣⵣⵉⵏ ⵎⵉⵏⵣⵉ ⵉⴷⴷⴰ ⴳⵔ ⵎⴷⴷⵏ, ⵍⵍⵉ ⵉⵙⵎⴰⵜⴰⵢⵏ ⴰⴳⴷⵓⴷ ⵉⵜⵜⵓⴼⵔⴰⵏ ⵍⵍⵉ ⵖⴰⵙ ⵉⵜⵜⵓⵣⵔⵉⵏ ⴰⵎⵎⴰ ⴰⴳⴷⵓⴷ ⴰⵢⴰⴹ ⵉⵜⵜⵓⴼⵔⴰⵏ ⴰⴷ ⵉⵜⵜⵓⵙⵜⵉ. ⴰⵣⵍⴰⵢ ⴰⴷ ⵜⵜ-ⵙⵙⴰⵖⵏ “ⵉⵎⵙⵙⵏ” ⵏ ⵡⵓⵙⴰⵏ ⵉⵏⴳⴳⵓⵔⴰ ⴳ ⵓⵙⵙⵉⵍ ⵏ Ezekiel nine ⴷ Revelation seven. ⵜⴰⵔⴳⴳⴰ ⵏ Ezekiel ⵏ ⵉⵛⴰⴱⵜⴰⵔⵏ ⴽⵕⴰⴹ ⴰⵔ ⴽⵓⵣ ⴷ ⵎⵔⴰⵡ ⴷ ⵢⴰⵏ ⵜⴳⴰ ⴰⵛⴽⵓ ⵙⴳ ⵡⴰⵣⵍⴰⵢ ⴰⴷ ⵉⵅⴰⵜⴰⵔⵏ.
We will continue this study in the next article.
We will continue this study in the next article.
“The true people of God, who have the spirit of the work of the Lord and the salvation of souls at heart, will ever view sin in its real, sinful character. They will always be on the side of faithful and plain dealing with sins which easily beset the people of God. Especially in the closing work for the church, in the sealing time of the one hundred and forty-four thousand who are to stand without fault before the throne of God, will they feel most deeply the wrongs of God’s professed people. This is forcibly set forth by the prophet’s illustration of the last work under the figure of the men each having a slaughter weapon in his hand. One man among them was clothed with linen, with a writer’s inkhorn by his side. ‘And the Lord said unto him, Go through the midst of the city, through the midst of Jerusalem, and set a mark upon the foreheads of the men that sigh and that cry for all the abominations that be done in the midst thereof.’
“Ny tena olon’Andriamanitra, izay manana ao am-po ny fanahin’ny asan’i Jehovah sy ny famonjena ny fanahy, dia hijery mandrakariva ny ota amin’ny tena toetrany, dia amin’ny maha-ota azy tokoa. Homba mandrakariva ny fanao mahatoky sy mahitsy amin’ny fiatrehana ny fahotana izay mora mamandrika ny olon’Andriamanitra izy ireo. Indrindra amin’ny asa famaranana ho an’ny fiangonana, amin’ny fotoan’ny fanisiana tombo-kase ny iray hetsy sy efatra amby efa-polo arivo, izay hijoro tsy misy tsiny eo anoloan’ny seza fiandrianan’Andriamanitra, no hahatsapany lalina indrindra ny fahadisoan’ny vahoakan’Andriamanitra izay milaza Azy ho azy. Izany dia asehon’ny fanoharan’ny mpaminany amin-kery, momba ny asa farany, eo ambanin’ny endriky ny lehilahy samy mitondra fiadiana famonoana eny an-tànany. Ny lehilahy iray teo afovoan’izy ireo dia nitafy rongony fotsy madinika, sady nisy fitoeran-dranomainty fanoratana teo anilany. ‘Ary hoy Jehovah taminy: Mandehana mamaky eo afovoan’ny tanàna, dia eo afovoan’i Jerosalema, ka asio marika eo amin’ny handrin’ny olona izay misento sy mitaraina noho ny fahavetavetana rehetra atao eo afovoany.’”
“Who are standing in the counsel of God at this time? Is it those who virtually excuse wrongs among the professed people of God and who murmur in their hearts, if not openly, against those who would reprove sin? Is it those who take their stand against them and sympathize with those who commit wrong? No, indeed! Unless they repent, and leave the work of Satan in oppressing those who have the burden of the work and in holding up the hands of sinners in Zion, they will never receive the mark of God’s sealing approval. They will fall in the general destruction of the wicked, represented by the work of the five men bearing slaughter weapons. Mark this point with care: Those who receive the pure mark of truth, wrought in them by the power of the Holy Ghost, represented by a mark by the man in linen, are those ‘that sigh and that cry for all the abominations that be done’ in the church. Their love for purity and the honor and glory of God is such, and they have so clear a view of the exceeding sinfulness of sin, that they are represented as being in agony, even sighing and crying. Read the ninth chapter of Ezekiel.
«Fúl hvørjir standa í ráðum Guds í hesum døgum? Eru tað tey, sum í veruleikanum umbera órætt millum tey, ið játta seg at vera fólk Guds, og sum mutla í hjørtum sínum, um ikki opinlýst, ímóti teimum, ið vilja vísa synd á tal? Eru tað tey, sum taka støðu ímóti teimum og samkenslast við teimum, ið fremja órætt? Nei, sanniliga ikki! Um tey ikki umvenda seg og lata av við verk Satans at kúga tey, sum bera byrðuna av verkinum, og at halda uppi hondunum á syndarum í Sion, fara tey ongantíð at fáa merki Guds, ið er hansara innsiglingsgóðkenning. Tey fara at falla í tí almenna oyðingardómi yvir tey óndu, myndaður við verki teirra fimm mannanna, sum bóru drápsvápn. Legg hetta væl til merkis: Tey, sum fáa hitt reina sannleikamerkið, virkað í teimum við kraft Heilaga Andans, myndað við einum merki, sett av manninum í línklæðum, eru tey, ‘sum suffa og rópa yvir allar tær viðurstyggiligheitir, sum verða gjørdar’ í kirkjuni. Kærleiki teirra til reinleika og til æru og dýrd Guds er so stórur, og tey hava so greiða áskoðan av tí ovurstóra syndugleika syndarinnar, at tey verða lýst sum verandi í angist, ja, sum suffandi og rópandi. Les níggjunda kapittul hjá Ezekieli.»
“But the general slaughter of all those who do not thus see the wide contrast between sin and righteousness, and do not feel as those do who stand in the counsel of God and receive the mark, is described in the order to the five men with slaughter weapons: ‘Go ye after him through the city, and smite: let not your eye spare, neither have ye pity: slay utterly old and young, both maids, and little children, and women: but come not near any man upon whom is the mark; and begin at My sanctuary.” Testimonies, volume 3, 266, 267.
«ប៉ុន្តែ ការសម្លាប់យ៉ាងទូទៅលើអស់អ្នកទាំងឡាយដែលមិនបានឃើញ ដូច្នេះ នូវការប្រៀបផ្ទុយដ៏ទូលំទូលាយរវាងអំពើបាប និងសេចក្តីសុចរិត ហើយមិនបានមានអារម្មណ៍ដូចជាអស់អ្នកដែលឈរនៅក្នុងក្រុមប្រឹក្សារបស់ព្រះ ហើយទទួលសញ្ញាសម្គាល់ នោះ ត្រូវបានពិពណ៌នានៅក្នុងបញ្ជាដែលប្រទានដល់បុរសប្រាំនាក់ដែលមានអាវុធសម្រាប់សម្លាប់ថា៖ «ចូរទៅតាមក្រោយគាត់កាត់តាមទីក្រុង ហើយវាយប្រហារ; កុំឲ្យភ្នែករបស់អ្នកអាណិតទុកឡើយ ហើយកុំឲ្យអ្នកមានមេត្តាឡើយ៖ ចូរសម្លាប់ឲ្យអស់ទាំងមនុស្សចាស់ និងមនុស្សក្មេង ទាំងស្រីក្រមុំ និងកុមារតូចៗ និងស្ត្រីទាំងឡាយ៖ ប៉ុន្តែកុំចូលទៅជិតមនុស្សណាម្នាក់ដែលមានសញ្ញាសម្គាល់នៅលើគេ; ហើយចូរចាប់ផ្តើមនៅទីបរិសុទ្ធរបស់យើង»។ Testimonies, volume 3, 266, 267.»