The closing statement of the Old Testament sets forth a promise of the prophet Elijah appearing with a message before the great and dreadful day of the Lord.

旧约的结束语提出一个应许：在耶和华那伟大而可畏的日子来到以前，先知以利亚必带着信息显现。

Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord: And he shall turn the heart of the fathers to the children, and the heart of the children to their fathers, lest I come and smite the earth with a curse. Malachi 4:5, 6.

Voici, je vous enverrai Élie, le prophète, avant que vienne le jour de l’Éternel, ce jour grand et redoutable. Et il ramènera le cœur des pères à leurs enfants, et le cœur des enfants à leurs pères, de peur que je ne vienne frapper la terre d’interdit. Malachie 4:5, 6.

The Bible is clear that “the great and dreadful day of the Lord” or the “curse” that God smites “the earth with” is also symbolically portrayed as “the seven last plagues” or “the wrath of God” in the book of Revelation. Chapter fifteen of Revelation introduces the prophetic setting that leads to the pouring out of the great and dreadful seven last plagues of chapter sixteen.

La Bible déclare clairement que « le grand et redoutable jour de l’Éternel », ou la « malédiction » dont Dieu frappe « le pays », est aussi représenté symboliquement comme « les sept derniers fléaux » ou « la colère de Dieu » dans le livre de l’Apocalypse. Le chapitre quinze de l’Apocalypse présente le cadre prophétique qui conduit au déversement des grands et redoutables sept derniers fléaux du chapitre seize.

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.

Nanga namonaki elembo mosusu na lola, monene mpe ya kokamwa: baanzelu nsambo bazalaki na malɔzi nsambo ya nsuka; mpo kati na yango nkanda ya Nzambe ekokisami.

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. Who shall not fear thee, O Lord, and glorify thy name? for thou only art holy: for all nations shall come and worship before thee; for thy judgments are made manifest.

我又看见仿佛有玻璃海，其中掺杂着火；并且那些胜了兽和兽像，并兽的印记，以及它名号数目的人，都站在玻璃海上，拿着神的琴。 他们唱神仆人摩西的歌和羔羊的歌，说：主神全能者啊，你的作为大哉，奇哉；万世之王啊，你的道路公义诚实。 主啊，谁敢不敬畏你，不将荣耀归与你的名呢？因为独有你是圣的；万民都要来在你面前敬拜，因你公义的作为已经显明了。

And after that I looked, and, behold, the temple of the tabernacle of the testimony in heaven was opened: And the seven angels came out of the temple, having the seven plagues, clothed in pure and white linen, and having their breasts girded with golden girdles. And one of the four beasts gave unto the seven angels seven golden vials full of the wrath of God, who liveth for ever and ever. And the temple was filled with smoke from the glory of God, and from his power; and no man was able to enter into the temple, till the seven plagues of the seven angels were fulfilled. Revelation 15:1–8.

Na kisha nikaona, na tazama, hekalu la hema ya ushuhuda mbinguni likafunguliwa; nao wale malaika saba wakatoka ndani ya hekalu, wakiwa na mapigo yale saba, wamevikwa kitani safi na cheupe, na vifua vyao vimefungwa mishipi ya dhahabu. Na mmoja wa wale wenye uhai wanne akawapa wale malaika saba vitasa saba vya dhahabu, vilivyojaa ghadhabu ya Mungu, yeye aishiye milele na milele. Nalo hekalu likajazwa moshi uliotokana na utukufu wa Mungu, na nguvu zake; wala hapakuwa na mtu aliyeweza kuingia ndani ya hekalu, hata mapigo yale saba ya wale malaika saba yatimie. Ufunuo 15:1–8.

The reason “no man was able to enter into the temple, till the seven plagues of the seven angels were fulfilled” is that the opportunity to secure salvation closes when the temple is filled with smoke in chapter fifteen. The probationary time that mankind was given to repent and find salvation is then over. When that point in time is reached “the great and dreadful day of the Lord” that John calls “the seven last plagues” are poured out in advance of Christ’s Second Coming. Malachi called that day “dreadful,” and Isaiah identifies it as God’s “strange act.”

कारण कि “कोई मनुष्य मन्दिर में प्रवेश न कर सका, जब तक कि सात स्वर्गदूतों की सातों विपत्तियाँ पूरी न हो गईं,” यह है कि उद्धार प्राप्त करने का अवसर अध्याय पंद्रह में मन्दिर के धुएँ से भर जाने पर समाप्त हो जाता है। वह परीक्षाकाल, जो मनुष्यजाति को पश्चात्ताप करने और उद्धार पाने के लिए दिया गया था, तब समाप्त हो जाता है। जब समय का वह बिन्दु आ पहुँचता है, तब “यहोवा का महान और भयानक दिन,” जिसे यूहन्ना “सात अन्तिम विपत्तियाँ” कहता है, मसीह के द्वितीय आगमन से पहले उंडेला जाता है। मलाकी ने उस दिन को “भयानक” कहा, और यशायाह उसे परमेश्वर का “अनोखा कार्य” ठहराता है।

For the Lord shall rise up as in mount Perazim, he shall be wroth as in the valley of Gibeon, that he may do his work, his strange work; and bring to pass his act, his strange act. Now therefore be ye not mockers, lest your bands be made strong: for I have heard from the Lord God of hosts a consumption, even determined upon the whole earth. Isaiah 28:21, 22.

Bo Muž se pozvedne jako na hoře Peracím, rozhněvá se jako v údolí Gibeónu, aby vykonal své dílo, své podivné dílo, a provedl svůj čin, svůj podivný čin. Proto tedy nebuďte posměvači, aby vaše pouta nebyla utažena; neboť jsem slyšel od Panovníka, Hospodina zástupů, o zkáze, již pevně ustanovil nad celou zemí. Izajáš 28,21.22.

Although God’s “strange act” encompasses “the whole earth,” Inspiration is clear that the outpouring of the plagues is associated with the rebellion of one nation.

Mbali kazi ya ajabu ya Mungu inahusisha “dunia yote,” Uvuvio uko wazi kwamba kumwagwa kwa mapigo kunahusishwa na uasi wa taifa moja.

“Foreign nations will follow the example of the United States. Though she leads out, yet the same crisis will come upon our people in all parts of the world.” Testimonies, volume 6, 395.

« Les nations étrangères suivront l’exemple des États-Unis. Bien qu’ils prennent l’initiative, la même crise surviendra néanmoins pour notre peuple dans toutes les parties du monde. » Testimonies, volume 6, 395.

“As America, the land of religious liberty, shall unite with the Papacy in forcing the conscience and compelling men to honor the false sabbath, the people of every country on the globe will be led to follow her example.” Testimonies, volume 6, 18.

« Lorsque l’Amérique, terre de liberté religieuse, s’unira à la papauté pour contraindre la conscience et obliger les hommes à honorer le faux sabbat, les peuples de tous les pays du globe seront amenés à suivre son exemple. » Testimonies, volume 6, 18.

Every nation will fill their cup of their probationary time, but the “judgments of God” that Sister White identifies as “national ruin”, “the time of God’s destructive judgments” as she also calls the history that begins at the Sunday law in the United States, are not the seven last plagues.

Jedes Volk wird den Becher seiner Gnadenfrist füllen; doch die „Gerichte Gottes“, die Schwester White als „nationalen Ruin“ bezeichnet, „die Zeit der zerstörenden Gerichte Gottes“, wie sie auch die Geschichte nennt, die mit dem Sonntagsgesetz in den Vereinigten Staaten beginnt, sind nicht die sieben letzten Plagen.

“A time is coming when the law of God is, in a special sense, to be made void in our land. The rulers of our nation will, by legislative enactments, enforce the Sunday law, and thus God’s people be brought into great peril. When our nation, in its legislative councils, shall enact laws to bind the consciences of men in regard to their religious privileges, enforcing Sunday observance, and bringing oppressive power to bear against those who keep the seventh-day Sabbath, the law of God will, to all intents and purposes, be made void in our land; and national apostasy will be followed by national ruin.” Review and Herald, December 18, 1888.

« C’est un temps qui vient où la loi de Dieu devra être, dans un sens particulier, rendue nulle dans notre pays. Les dirigeants de notre nation imposeront, par des mesures législatives, la loi du dimanche, et ainsi le peuple de Dieu sera exposé à un grand péril. Lorsque notre nation, dans ses conseils législatifs, promulguera des lois pour lier les consciences des hommes à l’égard de leurs privilèges religieux, en imposant l’observance du dimanche et en exerçant un pouvoir oppressif contre ceux qui gardent le sabbat du septième jour, la loi de Dieu sera, à toutes fins utiles, rendue nulle dans notre pays ; et l’apostasie nationale sera suivie de la ruine nationale. » Review and Herald, 18 décembre 1888.

The judgments of God, which Sister White identifies as “national ruin” begin at the national Sunday law and mark the beginning of God’s “strange act,” though God’s strange act is more specifically the seven last plagues. A more complete picture of the strange act of God appears when the deliverance from Egypt is added to the line of God’s executive judgments. The Egyptian plagues, though ten in number, were divided. The first three were distinguished from the last seven. Thus, the deliverance from Egypt identifies a period of time represented by the first three plagues that begins with the national ruin of the United States, and continues until Michael stands up and human probation closes.

Les jugements de Dieu, que Sœur White identifie comme la « ruine nationale », commencent à la loi dominicale nationale et marquent le commencement de « l’œuvre étrange » de Dieu, bien que l’œuvre étrange de Dieu soit, plus précisément, les sept dernières plaies. Un tableau plus complet de l’œuvre étrange de Dieu apparaît lorsque la délivrance hors d’Égypte est ajoutée à la ligne des jugements exécutifs de Dieu. Les plaies d’Égypte, bien qu’au nombre de dix, étaient divisées. Les trois premières se distinguaient des sept dernières. Ainsi, la délivrance hors d’Égypte identifie une période de temps représentée par les trois premières plaies, qui commence avec la ruine nationale des États-Unis et se poursuit jusqu’à ce que Michel se lève et que le temps de grâce de l’humanité prenne fin.

“God’s judgments will be visited upon those who are seeking to oppress and destroy His people. His long forbearance with the wicked emboldens men in transgression, but their punishment is nonetheless certain and terrible because it is long delayed. ‘The Lord shall rise up as in Mount Perazim, He shall be wroth as in the valley of Gibeon, that He may do His work, His strange work; and bring to pass His act, His strange act.’ Isaiah 28:21. To our merciful God the act of punishment is a strange act. ‘As I live, saith the Lord God, I have no pleasure in the death of the wicked.’ Ezekiel 33:11. The Lord is ‘merciful and gracious, long-suffering, and abundant in goodness and truth, … forgiving iniquity and transgression and sin.’ Yet He will ‘by no means clear the guilty.’ ‘The Lord is slow to anger, and great in power, and will not at all acquit the wicked.’ Exodus 34:6, 7; Nahum 1:3. By terrible things in righteousness He will vindicate the authority of His downtrodden law. The severity of the retribution awaiting the transgressor may be judged by the Lord’s reluctance to execute justice. The nation with which He bears long, and which He will not smite until it has filled up the measure of its iniquity in God’s account, will finally drink the cup of wrath unmixed with mercy.

“Xudoning hukmlari Uning xalqini ezishga va yo‘q qilishga intilayotganlar ustiga tushiriladi. Fosiqlarga nisbatan Uning uzoq sabr-toqati odamlarni gunohda dadillikka undaydi, ammo jazo baribir muqarrar va dahshatlidir, chunki u uzoq vaqt kechiktirilgan. ‘Egamiz Perazim tog‘idagi kabi qo‘zg‘aladi, Givon vodiysidagi kabi g‘azablanadi, toki O‘z ishini, O‘zining g‘ayrioddiy ishini ado etsin; va O‘z amalini, O‘zining g‘ayrioddiy amalini bajo keltirsin.’ Ishayo 28:21. Mehribon Xudoyimiz uchun jazolash amali g‘ayrioddiy bir amaldir. ‘Men hayotman, — deydi Rabbiy Xudo, — fosiqning o‘limidan Mening lazzatim yo‘q.’ Hizqiyo 33:11. Egamiz ‘rahmli va inoyatli, sabrli va ezgulik hamda haqiqatga boy, … gunohni, isyonni va xatoni kechiruvchidir.’ Ammo U ‘aybdorni aslo aybsiz deb chiqarmaydi.’ ‘Egamiz g‘azablanishga shoshilmaydi, qudrati ulug‘dir, va fosiqni sira oqlamaydi.’ Chiqish 34:6, 7; Nahum 1:3. U adolat bilan dahshatli ishlar orqali oyoqosti qilingan qonunining hokimiyatini oqlaydi. Gunohkorga kutilayotgan qasosning qattiqligi, Egamizning adolatni ijro etishga bo‘lgan istamasligidan bilinishi mumkin. U uzoq sabr qiladigan va Xudo hisobida gunohining me’yorini to‘ldirmaguncha urmaydigan xalq oxir-oqibat rahm-shafqat aralashmagan g‘azab kosasini ichadi.”

“When Christ ceases His intercession in the sanctuary, the unmingled wrath threatened against those who worship the beast and his image and receive his mark (Revelation 14:9, 10), will be poured out. The plagues upon Egypt when God was about to deliver Israel were similar in character to those more terrible and extensive judgments which are to fall upon the world just before the final deliverance of God’s people. Says the revelator, in describing those terrific scourges: ‘There fell a noisome and grievous sore upon the men which had the mark of the beast, and upon them which worshiped his image.’ The sea ‘became as the blood of a dead man: and every living soul died in the sea.’ And ‘the rivers and fountains of waters … became blood.’ Terrible as these inflictions are, God’s justice stands fully vindicated. The angel of God declares: ‘Thou art righteous, O Lord, … because Thou hast judged thus. For they have shed the blood of saints and prophets, and Thou hast given them blood to drink; for they are worthy.’ Revelation 16:2–6. By condemning the people of God to death, they have as truly incurred the guilt of their blood as if it had been shed by their hands. In like manner Christ declared the Jews of His time guilty of all the blood of holy men which had been shed since the days of Abel; for they possessed the same spirit and were seeking to do the same work with these murderers of the prophets.

“Wanneer Christus ophoudt met Zijn voorbede in het heiligdom, zal de onverdunde toorn, gedreigd tegen hen die het beest en zijn beeld aanbidden en zijn merkteken ontvangen (Openbaring 14:9, 10), worden uitgegoten. De plagen over Egypte, toen God op het punt stond Israël te verlossen, waren van gelijke aard als die nog verschrikkelijker en omvangrijker gerichten die over de wereld zullen komen vlak vóór de uiteindelijke verlossing van Gods volk. De ziener zegt, in zijn beschrijving van die ontzagwekkende slagen: ‘En er kwam een kwaadaardige en pijnlijke zweer aan de mensen die het merkteken van het beest hadden en die zijn beeld aanbaden.’ De zee ‘werd als het bloed van een dode; en alle levende ziel in de zee stierf.’ En ‘de rivieren en de waterbronnen … werden bloed.’ Hoe vreselijk deze oordelen ook zijn, Gods rechtvaardigheid blijft volkomen gerechtvaardigd. De engel van God verklaart: ‘Rechtvaardig zijt Gij, Heere, … omdat Gij aldus geoordeeld hebt. Want zij hebben het bloed van heiligen en profeten vergoten, en Gij hebt hun bloed te drinken gegeven; want zij zijn het waard.’ Openbaring 16:2–6. Door het volk van God ter dood te veroordelen, hebben zij zich even waarlijk schuldig gemaakt aan hun bloed, alsof het door hun eigen handen vergoten was. Op gelijke wijze verklaarde Christus de Joden van Zijn tijd schuldig aan al het bloed van heilige mannen dat sinds de dagen van Abel vergoten was; want zij bezaten dezelfde geest en trachtten hetzelfde werk te doen als deze moordenaars van de profeten.

“In the plague that follows, power is given to the sun ‘to scorch men with fire. And men were scorched with great heat.’ Verses 8, 9. The prophets thus describe the condition of the earth at this fearful time: ‘The land mourneth; … because the harvest of the field is perished…. All the trees of the field are withered: because joy is withered away from the sons of men.’ ‘The seed is rotten under their clods, the garners are laid desolate…. How do the beasts groan! the herds of cattle are perplexed, because they have no pasture…. The rivers of water are dried up, and the fire hath devoured the pastures of the wilderness.’ ‘The songs of the temple shall be howlings in that day, saith the Lord God: there shall be many dead bodies in every place; they shall cast them forth with silence.’ Joel 1:10–12, 17–20; Amos 8:3.

“ក្នុង​គ្រោះកាច​ដែល​តាម​មក​នោះ អំណាច​ត្រូវ​បាន​ប្រទាន​ដល់​ព្រះអាទិត្យ «ឲ្យ​ដុត​មនុស្ស​ដោយ​ភ្លើង។ ហើយ​មនុស្ស​ទាំងឡាយ​ត្រូវ​បាន​ដុត​ដោយ​កម្តៅ​យ៉ាង​ខ្លាំង»។ ខ 8, 9។ ដូច្នេះ ពួក​ហោរា​បាន​ពិពណ៌នា​អំពី​សភាព​នៃ​ផែនដី​នៅ​ក្នុង​ពេល​ដ៏​គួរ​ឲ្យ​ស្ញប់ស្ញែង​នេះ​ថា៖ «ស្រុក​រង​ទុក្ខ​សោក; … ពីព្រោះ​ផល​ចម្រើន​នៃ​ស្រែ​បាន​វិនាស​បាត់​ទៅ…. ដើមឈើ​ទាំងអស់​នៅ​ក្នុង​ស្រែ​បាន​ស្វិត​ក្រៀម: ពីព្រោះ​អំណរ​បាន​ស្វិត​បាត់​ពី​ពួក​កូន​មនុស្ស»។ «គ្រាប់​ពូជ​បាន​រលួយ​នៅ​ក្រោម​ដុំ​ដី​របស់​វា ឃ្លាំង​ស្តុក​បាន​នៅ​ស្ងាត់​សូន្យ…. ហ្វូង​សត្វ​ធំៗ​ថ្ងូរ​យ៉ាង​ណា​ទៅ! ហ្វូង​គោ​ទាំងឡាយ​វង្វេង​ចិត្ត ពីព្រោះ​គ្មាន​ស្មៅ​សម្រាប់​វា​បរិភោគ…. ទន្លេ​ទឹក​ទាំងឡាយ​បាន​រីង​ស្ងួត ហើយ​ភ្លើង​បាន​លេប​ត្របាក់​វាល​ស្មៅ​នៃ​ទី​រហោស្ថាន»។ «ចម្រៀង​នៃ​ព្រះវិហារ​នៅ​ក្នុង​ថ្ងៃ​នោះ​នឹង​ក្លាយ​ជា​សំឡេង​យំ​សោក ដូច​ជា​ព្រះអម្ចាស់​យេហូវ៉ា​មាន​ព្រះបន្ទូល​ថា៖ នឹង​មាន​សាកសព​ជា​ច្រើន​នៅ​គ្រប់​ទីកន្លែង; គេ​នឹង​បោះ​វា​ចេញ​ទៅ​ដោយ​ស្ងៀមស្ងាត់»។ Joel 1:10–12, 17–20; Amos 8:3។

“These plagues are not universal, or the inhabitants of the earth would be wholly cut off. Yet they will be the most awful scourges that have ever been known to mortals. All the judgments upon men, prior to the close of probation, have been mingled with mercy. The pleading blood of Christ has shielded the sinner from receiving the full measure of his guilt; but in the final judgment, wrath is poured out unmixed with mercy.

“Bbɛɛbuo yi nnyɛ wiase nyinaa so de, anyɛ saa a, anka wɔbɛtɔre asase sofo no ase koraa. Nanso ɛbɛyɛ amanehunu a ɛyɛ hu sen biara a adasamma ahu da. Atemmu a nyinaa baa nnipa so ansa na ahummɔborɔ bere no to mu no, na wɔde mmɔborɔhunu afrafra mu. Kristo mogya a ɛsrɛ ma nkurɔfo no abɔ ɔbɔnefo no ho ban afi ne fɔ no susudua mũ a ɔbɛnya no ho; nanso wɔ awiei atemmu no mu no, wɔhwie abufuw gu a wɔmfa mmɔborɔhunu nhyɛ mu.”

“In that day, multitudes will desire the shelter of God’s mercy which they have so long despised. ‘Behold, the days come, saith the Lord God, that I will send a famine in the land, not a famine of bread, nor a thirst for water, but of hearing the words of the Lord: and they shall wander from sea to sea, and from the north even to the east, they shall run to and fro to seek the word of the Lord, and shall not find it.’ Amos 8:11, 12.” The Great Controversy, 627–629.

“An tán sin, beidh sluaite ag iarraidh dídine thrócaire Dé, ar thréig siad le fada an lá í. ‘Féach, tá na laethanta ag teacht, a deir an Tiarna Dia, nuair a chuirfidh mé gorta sa tír, ní gorta aráin, ná tart ar uisce, ach gorta ar bhriathra an Tiarna a chloisteáil: agus siúlfaidh siad ó fharraige go farraige, agus ón taobh thuaidh fiú go dtí an taobh thoir, rithfidh siad anonn is anall ag lorg bhriathar an Tiarna, agus ní bhfaighidh siad é.’ Amos 8:11, 12.” An Chonspóid Mhór, 627–629.

In the previous passage it stated, “The nation with which He bears long, and which He will not smite until it has filled up the measure of its iniquity in God’s account, will finally drink the cup of wrath unmixed with mercy.” She also penned in the same paragraph, “The plagues upon Egypt when God was about to deliver Israel were similar in character to those more terrible and extensive judgments which are to fall upon the world just before the final deliverance of God’s people.” The nation (the United States) that fills up “the measure of iniquity” will suffer plagues similar to the ten plagues in Egypt.

Na pasaj ya liboso, etindamaki ete: “Ekólo oyo Alongi motema mpiko mpo na yango, mpe oyo Akobɛta te kino ekotondisa ndelo ya mabe na yango na buku ya Nzambe, na nsuka ekomɛla kɔpɔ ya nkanda oyo esangisami na ngolu te.” Akomaki mpe na paragrafɛ yango moko ete: “Bampasi oyo ekweyelaki Ejipito ntango Nzambe azalaki pene ya kobikisa Yisraele ezalaki ya lolenge moko na bikateli wana oyo eleki na nsɔmɔ mpe na monene, oyo ekokweyela mokili mwa moke liboso ya lisikolami ya nsuka ya bato ya Nzambe.” Ekólo yango (États-Unis) oyo etondisi “ndelo ya mabe” ekonyokwama na bampasi oyo ekokani na bitumbu zomi ya Ejipito.

The plagues of Egypt were divided into two periods. The first three plagues fell on everyone, but the seven last plagues only fell upon the Egyptians.

Les plaies d’Égypte furent divisées en deux périodes. Les trois premières plaies tombèrent sur tous, mais les sept dernières plaies ne tombèrent que sur les Égyptiens.

And I will sever in that day the land of Goshen, in which my people dwell, that no swarms of flies shall be there; to the end thou mayest know that I am the Lord in the midst of the earth. Exodus 8:22.

Et j’excepterai en ce jour-là le pays de Gosen, où demeure mon peuple, afin qu’il n’y ait point là de mouches venimeuses ; afin que tu saches que moi, l’Éternel, je suis au milieu de la terre. Exode 8:22.

The first three plagues in Egypt fell everywhere, but Goshen, where the Hebrews lived did not receive Egypt’s seven last plagues. The United States is the nation that fills up its cup of iniquity at the Sunday law. At that point national apostasy is followed by national ruin, but the judgments which produce national ruin are mixed with mercy until Michael stands up and probation closes for all mankind. At the Sunday law in the United States the majority of those who now profess to be Sabbath-keepers will bow to the powers that be and accept the mark of the beast. At that time the Sunday law issue becomes a spiritual test for those who have been outside of Adventism. From the Sunday law in the United States until Michael stands up is the great ingathering of eleventh-hour workers, but the door has already been closed upon those who are held accountable for the light of the seventh-day Sabbath before the Sunday law.

Misr vich pahilīān tin āftāṅ har thāṅ utte āīāṅ, par Gośan, jithe Ibrānī vasde san, us ne Misr dīāṅ satt ākhīrī āftāṅ prāpt na kītīāṅ. Sanyukt Rāj oh qaum hai jo Aitvār dī vyavasthā de sameṅ āpṇe adharm de pyāle nūṁ bhar dindī hai. Us bindū utte rāṣṭrīya dharm-tyāg de pichhoṅ rāṣṭrīya vināś āuṅdā hai, par oh faisle jo rāṣṭrīya vināś paidā karde han dayā nāl mile hoye han jad takk Mīkāīl uṭh khaṛā nahīṅ hunda ate sampūran mānav-jāti laī anugrah-kāl band nahīṅ ho jandā. Sanyukt Rāj vich Aitvār dī vyavasthā de sameṅ, unāṅ vichoṅ bahumat jo hun apṇe āp nūṁ Sabat-pālak mannde han, rājnaitik adhikārāṅ agge jhuk jāvegā ate darinde dā chinh svīkār kar lavegā. Us sameṅ Aitvār dī vyavasthā dā prashan unāṅ laī ātmik parīkhiā ban jandā hai jo Adventvād toṅ bāhar rahe han. Sanyukt Rāj vich Aitvār dī vyavasthā toṅ lai ke Mīkāīl de uṭh khaṛe hoṇ takk giārveṅ ghaṇṭe de mazdoorāṅ dī vaḍḍī kaṭhaī hai, par Aitvār dī vyavasthā toṅ pahilāṅ sattveṅ din de Sabat dī rośnī laī jimmedār ṭhahrāe gae lokāṅ utte darvāzā pahilāṅ hī band ho chukkā hai.

“More and more, as the days go by, it is becoming apparent that God’s judgments are in the world. In fire and flood and earthquake He is warning the inhabitants of this earth of His near approach. The time is nearing when the great crisis in the history of the world will have come, when every movement in the government of God will be watched with intense interest and inexpressible apprehension. In quick succession the judgments of God will follow one another—fire and flood and earthquake, with war and bloodshed.

“À mesure que les jours passent, il devient de plus en plus manifeste que les jugements de Dieu sont dans le monde. Par le feu, l’inondation et le tremblement de terre, Il avertit les habitants de cette terre de la proximité de Sa venue. Le temps approche où surviendra la grande crise de l’histoire du monde, lorsque chaque acte du gouvernement de Dieu sera observé avec un intérêt intense et une appréhension inexprimable. En rapide succession, les jugements de Dieu se suivront les uns les autres — feu, inondation et tremblement de terre, avec guerre et effusion de sang. »

“Oh, that the people might know the time of their visitation! There are many who have not yet heard the testing truth for this time. There are many with whom the Spirit of God is striving. The time of God’s destructive judgments is the time of mercy for those who have had no opportunity to learn what is truth. Tenderly will the Lord look upon them. His heart of mercy is touched; His hand is still stretched out to save, while the door is closed to those who would not enter.

„O, naródby rozpoznał czas swego nawiedzenia! Wielu jest takich, którzy jeszcze nie usłyszeli prawdy próby przeznaczonej na ten czas. Wielu jest takich, z którymi zmaga się Duch Boży. Czas niszczących sądów Bożych jest czasem miłosierdzia dla tych, którzy nie mieli sposobności poznać, czym jest prawda. Pan spojrzy na nich z czułością. Jego serce pełne miłosierdzia jest poruszone; Jego ręka jest jeszcze wyciągnięta, aby zbawiać, podczas gdy drzwi są zamknięte dla tych, którzy nie chcieli wejść.

“The mercy of God is shown in His long forbearance. He is holding back His judgments, waiting for the message of warning to be sounded to all. Oh, if our people would feel as they should the responsibility resting upon them to give the last message of mercy to the world, what a wonderful work would be done!” Testimonies, volume 9, 97.

“Guds barmhjertighet viser seg i hans langmodige overbærenhet. Han holder sine dommer tilbake og venter på at advarselsbudskapet skal bli forkynt for alle. Å, om vårt folk ville kjenne, slik de burde, det ansvar som hviler på dem for å gi verden det siste nådebudskap, hvilket underfullt verk ville da ikke bli utført!” Testimonies, bind 9, s. 97.

In the previous passage she identified that “the time of God’s destructive judgments is the time of mercy for those who have had no opportunity to learn what is truth.” In the next passage she refers to that period of time as “the time of trouble.”

Dans le passage précédent, elle a indiqué que « le temps des jugements destructeurs de Dieu est le temps de miséricorde pour ceux qui n’ont eu aucune occasion d’apprendre ce qu’est la vérité ». Dans le passage suivant, elle désigne cette période comme « le temps de détresse ».

“I saw that the holy Sabbath is, and will be, the separating wall between the true Israel of God and unbelievers; and that the Sabbath is the great question, to unite the hearts of God’s dear waiting saints. And if one believed, and kept the Sabbath, and received the blessing attending it, and then gave it up, and broke the holy commandment, they would shut the gates of the Holy City against themselves, as sure as there was a God that rules in heaven above. I saw that God had children, who do not see and keep the Sabbath. They had not rejected the light on it. And at the commencement of the time of trouble, we were filled with the Holy Ghost as we went forth and proclaimed the Sabbath more fully. This enraged the church, and nominal Adventists, as they could not refute the Sabbath truth. And at this time, God’s chosen, all saw clearly that we had the truth, and they came out and endured the persecution with us.” A Word to the Little Flock, 18, 19.

«Дидам, ки шанбеи муқаддас ҳаст ва хоҳад буд девори ҷудокунанда байни Исроили ҳақиқии Худо ва беимонон; ва шанбе масъалаи бузургест, то дилҳои муқаддасони азизи мунтазири Худоро муттаҳид созад. Ва агар касе имон оварда, шанберо нигоҳ дорад, ва баракати ҳамроҳи онро қабул кунад, ва баъд онро тарк намояд, ва фармони муқаддасро бишканад, онҳо дарвозаҳои Шаҳри Муқаддасро бар зидди худ хоҳанд баст, ҳамон қадар яқин, ки Худое ҳаст, ки дар осмони боло ҳукм меронад. Дидам, ки Худо фарзандоне дорад, ки шанберо намебинанд ва нигоҳ намедоранд. Онҳо нуреро, ки дар бораи он буд, рад накарда буданд. Ва дар оғози замони тангӣ, мо аз Рӯҳулқудс пур шудем, ҳангоме ки берун рафта, шанберо ба таври пурратар эълон мекардем. Ин калисо ва адвентистони номиро ба ғазаб овард, зеро онҳо натавонистанд ҳақиқати шанберо рад кунанд. Ва дар ин вақт, баргузидагони Худо ҳама ба равшанӣ диданд, ки мо ҳақиқатро доштем, ва онҳо берун омаданд ва бо мо таъқиботро таҳаммул карданд». A Word to the Little Flock, 18, 19.

Though modified a little, the same passage just cited is found in the book Early Writings. In that book she includes commentary on her statement about “the time of trouble.” A Word to the Little Flock was the first publication of the disappointed faithful Millerites after the Great Disappointment of October 22, 1844, and decades later, when editors used portions of that pamphlet to include in the book Early Writings, they clarified that “the time of trouble” that was referred to was not the seven last plagues, for when the seven last plagues are poured out there is no mercy mixed with the judgments.

Uko guhinduwehoho gato, uwo murongo nyine umaze kuvugwa uraboneka mu gitabo cyitwa Early Writings. Muri icyo gitabo, ashyiramo ibisobanuro ku magambo ye yerekeye “igihe cy’amakuba.” A Word to the Little Flock ni cyo cyari igitabo cya mbere cyasohowe n’Abamillerite bizerwa bari baracitse intege nyuma y’Ihungabana Rikomeye ryo ku wa 22 Ukwakira 1844, kandi nyuma y’imyaka myinshi, ubwo abanditsi bakoreshaga ibice by’ako gatabo kugira ngo babishyire mu gitabo Early Writings, basobanuye ko “igihe cy’amakuba” cyavuzweho kitari bya byorezo birindwi bya nyuma, kuko igihe bya byorezo birindwi bya nyuma bisukwa, nta mbabazi ziba zivanzemo n’imanza.

“1. On page 33 is given the following: ‘I saw that the holy Sabbath is, and will be, the separating wall between the true Israel of God and unbelievers; and that the Sabbath is the great question to unite the hearts of God’s dear, waiting saints. I saw that God had children who do not see and keep the Sabbath. They have not rejected the light upon it. And at the commencement of the time of trouble, we were filled with the Holy Ghost as we went forth and proclaimed the Sabbath more fully.’

«1. Tsamba 33 ho fanoe tse latelang: ‘Ke bone hore Sabatha e halalelang ke, ’me e tla ba, lerako la karohano pakeng tsa Iseraele ea ’nete ea Molimo le ba sa lumeleng; le hore Sabatha ke taba e kholo ea ho kopanya lipelo tsa bahalaleli ba ratoang ba Molimo ba emetseng. Ke bone hore Molimo o ne a e-na le bana ba sa boneng le ba sa bolokeng Sabatha. Ha baa ka ba hana leseli le mabapi le eona. ’Me qalong ea nako ea mahlomola, ra tlatsoa ka Moea o Halalelang ha re tsoa ra ea phatlalatsa Sabatha ka botlalo bo eketsehileng.’»

“This view was given in 1847 when there were but very few of the Advent brethren observing the Sabbath, and of these but few supposed that its observance was of sufficient importance to draw a line between the people of God and unbelievers. Now the fulfillment of that view is beginning to be seen. ‘The commencement of that time of trouble,’ here mentioned does not refer to the time when the plagues shall begin to be poured out, but to a short period just before they are poured out, while Christ is in the sanctuary. At that time, while the work of salvation is closing, trouble will be coming on the earth, and the nations will be angry, yet held in check so as not to prevent the work of the third angel. At that time the ‘latter rain,’ or refreshing from the presence of the Lord, will come, to give power to the loud voice of the third angel, and prepare the saints to stand in the period when the seven last plagues shall be poured out.” Early Writings, 85.

இந்த தரிசனம் 1847 ஆம் ஆண்டில் அளிக்கப்பட்டது; அப்போது சப்தத்தை அனுசரித்த அத்வென்ட் சகோதரர்கள் மிகவும் சிலரே இருந்தனர்; அவர்களிலும், அதன் அனுசரிப்பு தேவனுடைய ஜனங்களுக்கும் அவிசுவாசிகளுக்கும் இடையில் ஒரு எல்லைக்கோடு இழுக்கும் அளவிற்கு போதிய முக்கியத்துவம் உடையது என்று கருதினவர்கள் மிகச் சிலரே. இப்போது அந்தத் தரிசனத்தின் நிறைவேற்றம் காணப்படத் தொடங்கியுள்ளது. இங்கு குறிப்பிடப்பட்டுள்ள “அந்தத் துன்பக்காலத்தின் தொடக்கம்” என்பது வாதைகள் ஊற்றப்படத் தொடங்கும் காலத்தைச் சுட்டுவதல்ல; மாறாக, அவை ஊற்றப்படுவதற்கு அப்போதுக்கு முன், கிறிஸ்து பரிசுத்தஸ்தலத்தில் இருக்கும்போது நிகழும் ஒரு குறுகிய காலத்தைச் சுட்டுகிறது. அந்த நேரத்தில், இரட்சிப்புப் பணி முடிவுறிக் கொண்டிருக்கையில், பூமியில் துன்பம் வந்து கொண்டிருக்கும்; ஜாதிகள் கோபமடைந்திருக்கும்; இருப்பினும், மூன்றாம் தூதனுடைய கிரியையைத் தடுக்காதபடி அவை அடக்கிக் கட்டுப்படுத்தப்பட்டிருக்கும். அந்த நேரத்தில், “பிந்திய மழை,” அல்லது கர்த்தருடைய சந்நிதியிலிருந்து வரும் புத்துணர்ச்சி, மூன்றாம் தூதனுடைய மகாசத்தத்துக்கு வல்லமையளிக்கவும், ஏழு கடைசி வாதைகள் ஊற்றப்படும் காலத்தில் நிலைநிற்றும்படியாக பரிசுத்தவான்களை ஆயத்தப்படுத்தவும் வரும்.” Early Writings, 85.

At the Sunday law in the United States national apostasy will be followed by national ruin. At that Sunday law Adventism in the United States will be divided into two classes, one will receive the mark of the beast the other the seal of God. The national ruin of the United States is represented by the first three plagues of Egypt. Those judgments continue until the close of human probation, then the seven last plagues that are unmixed with mercy are poured out.

Di Amerika Serikat, pada saat undang-undang hari Minggu diberlakukan, kemurtadan nasional akan diikuti oleh kehancuran nasional. Pada saat undang-undang hari Minggu itu, Adventisme di Amerika Serikat akan terbagi ke dalam dua golongan: yang satu akan menerima tanda binatang itu, yang lain meterai Allah. Kehancuran nasional Amerika Serikat dilambangkan oleh tiga tulah pertama Mesir. Penghakiman-penghakiman itu berlanjut sampai penutupan masa kasihan bagi umat manusia; kemudian ketujuh tulah terakhir, yang tidak bercampur dengan belas kasihan, dicurahkan.

My point is less about the prophetic history of Egypt and more about the fact that Ellen White identifies Egypt as the symbol of the nation that forces the entire world to receive the mark of the beast, for in doing so she is using the beginning to illustrate the end, which is the prophetic signature of Jesus as the Alpha and Omega. In the Exodus story when the Lord is entering into covenant with ancient Israel, He introduces Himself with a new name.

Le point que je souligne concerne moins l’histoire prophétique de l’Égypte que le fait qu’Ellen White identifie l’Égypte comme le symbole de la nation qui contraint le monde entier à recevoir la marque de la bête; ce faisant, elle emploie le commencement pour illustrer la fin, ce qui constitue la signature prophétique de Jésus comme l’Alpha et l’Oméga. Dans le récit de l’Exode, lorsque le Seigneur entre en alliance avec l’Israël antique, Il se présente sous un nom nouveau.

Then the Lord said unto Moses, Now shalt thou see what I will do to Pharaoh: for with a strong hand shall he let them go, and with a strong hand shall he drive them out of his land.

Afei naʻe folofola ʻa e ʻEiki kia Mōsese, Ko eni te ke mamata ki he meʻa te u fai kia Felo: he ʻi he nima mālohi te ne tukuange kinautolu ke nau ʻalu, pea ʻi he nima mālohi te ne kapusi kinautolu mei hono fonua.

And God spake unto Moses, and said unto him, I am the Lord: And I appeared unto Abraham, unto Isaac, and unto Jacob, by the name of God Almighty, but by my name JEHOVAH was I not known to them.

E na Nzambe alobaki na Moyize mpe alobaki na ye: Ngai nazali Nkolo. Mpe namimonisaki epai ya Abrahama, epai ya Izaka, mpe epai ya Yakobo, na nkombo ya Nzambe Mozwi-ya-Nguya-Nyonso; kasi na nkombo na ngai JEHOVA nayebanaki te epai na bango.

And I have also established my covenant with them, to give them the land of Canaan, the land of their pilgrimage, wherein they were strangers. And I have also heard the groaning of the children of Israel, whom the Egyptians keep in bondage; and I have remembered my covenant. Wherefore say unto the children of Israel, I am the Lord, and I will bring you out from under the burdens of the Egyptians, and I will rid you out of their bondage, and I will redeem you with a stretched out arm, and with great judgments: And I will take you to me for a people, and I will be to you a God: and ye shall know that I am the Lord your God, which bringeth you out from under the burdens of the Egyptians. And I will bring you in unto the land, concerning the which I did swear to give it to Abraham, to Isaac, and to Jacob; and I will give it you for an heritage: I am the Lord.

En ek het ook my verbond met hulle opgerig om aan hulle die land Kanaän te gee, die land van hulle vreemdelingskap, waarin hulle vreemdelinge was. En Ek het ook die gekreun van die kinders van Israel gehoor, wat die Egiptenaars in slawerny hou; en Ek het aan my verbond gedink. Daarom, sê aan die kinders van Israel: Ek is die Here, en Ek sal julle uitlei onder die laste van die Egiptenaars uit, en Ek sal julle red uit hulle slawerny, en Ek sal julle verlos met ’n uitgestrekte arm en met groot oordele. En Ek sal julle vir My as ’n volk aanneem, en Ek sal vir julle ’n God wees; en julle sal weet dat Ek die Here julle God is, wat julle uitlei onder die laste van die Egiptenaars uit. En Ek sal julle bring in die land waarvan Ek met ’n eed beloof het om dit aan Abraham, aan Isak en aan Jakob te gee; en Ek sal dit aan julle as ’n erfdeel gee. Ek is die Here.

And Moses spake so unto the children of Israel: but they hearkened not unto Moses for anguish of spirit, and for cruel bondage. Exodus 6:1–9.

Na Musa akasema hivyo kwa wana wa Israeli; lakini hawakumsikiliza Musa kwa sababu ya uchungu wa roho na kwa sababu ya utumwa mkali. Kutoka 6:1–9.

The Lord here is identifying Moses as the representative of His covenant as were Jacob, Isaac and Abraham. Until the history of Moses the name JEHOVAH was unknown to Abraham and his descendants, and in the history of the renewing of Abraham’s covenant when the Hebrews were to be delivered from Egyptian bondage the Lord introduces a new revelation of His character, for a name represents character prophetically. When Abram entered into covenant with the Lord, the Lord changed his name to Abraham. At the beginning of the prophecy of Egyptian bondage the human representative of the covenant had his name changed and at the end of that prophecy God introduced a new name for Himself.

Rab hian hi Moses chu A thuhtiam aiawh tûra a hriatna a ni tih a sawi a; chu chu Jacob, Isaac leh Abraham an nih ang bawk khân a ni. Moses chanchin thleng hma chuan JEHOVAH tih hming chu Abraham leh a thlahte hnênah hriat loh a ni a; Abraham thuhtiam thartharna chanchina, Hebrai-te chu Aigupta sal tânna atanga chhanchhuak tûr an nih laiin, Rab chuan A nungchang thu lang thar a rawn hrilh a, hming chuan zawng zawng hrilhlâwmin nungchang a entîr vângin. Abram chuan Rab nêna thuhtiamah a luh hnuah, Rab chuan a hming chu Abrahamah a thlak. Aigupta sal tânna hrilhlâwkna tîr lamah thuhtiam aiawhtu mihring hming chu thlak a ni a, chu hrilhlâwkna tâwp lamah Pathianin Ama hming thar a rawn hmelchhiah ta a ni.

Abram entered into covenant in chapter fifteen and there set forth the prophecy of Egyptian bondage for four hundred years. In chapter seventeen Abram was given the rite of circumcision and his and Sarah’s names were changed.

Abram ngăsəl n fa kinəm a sura kɔm fɔm, mbə a ləŋəŋ a pəra pərofesi pə nəŋa mə Egypt pə nyiŋəŋ a kɔm wɔm. A sura kɔm sɔm bəla, Abram a təŋəŋ n fa rait pə circumcision, mbə a ləŋəŋ a bɛsəŋa pə yə mbə Sarah a chang.

Four hundred years later Moses was raised up to fulfill Abraham’s four-hundred-year prophecy. Abraham, Isaac, Jacob and Moses all represent the one hundred and forty-four thousand who enter into covenant with the Lord in the last days.

Nakon četiri stotine godina bio je podignut Mojsije da ispuni Avrahamovo četiristogodišnje proročanstvo. Avraham, Isak, Jakov i Mojsije svi predstavljaju sto četrdeset i četiri hiljade koji u posljednjim danima stupaju u savez sa Gospodom.

“In the last days of this earth’s history, God’s covenant with his commandment-keeping people is to be renewed.” Review and Herald, February 26, 1914.

«У апошнія дні гісторыі гэтай зямлі Божы запавет з Ягоным народам, які захоўвае Ягоныя запаведзі, павінен быць адноўлены». Review and Herald, February 26, 1914.

The separation of the Sabbath-keepers who accept the mark of the beast from the Sabbath-keepers who receive the seal of God is accomplished at the Sunday law. The separation is represented in the parable of the ten virgins.

La séparation des observateurs du sabbat qui acceptent la marque de la bête d’avec les observateurs du sabbat qui reçoivent le sceau de Dieu s’accomplit au moment de la loi du dimanche. Cette séparation est représentée dans la parabole des dix vierges.

“The parable of the ten virgins of Matthew 25 also illustrates the experience of the Adventist people.” The Great Controversy, 393.

«ឧបមារបស់ព្រហ្មចារីទាំងដប់ ក្នុង ម៉ាថាយ 25 ក៏បង្ហាញផងដែរ​អំពី​បទពិសោធន៍​របស់​ប្រជាជន​អាដវិនទីស្ត។» The Great Controversy, 393.

“I am often referred to the parable of the ten virgins, five of whom were wise, and five foolish. This parable has been and will be fulfilled to the very letter, for it has a special application to this time, and, like the third angel’s message, has been fulfilled and will continue to be present truth till the close of time.” Review and Herald, August 19, 1890.

« On me renvoie souvent à la parabole des dix vierges, dont cinq étaient sages et cinq insensées. Cette parabole a été et sera accomplie jusque dans ses moindres détails, car elle s’applique d’une manière particulière à notre époque et, comme le message du troisième ange, elle a été accomplie et continuera d’être une vérité présente jusqu’à la fin des temps. » Review and Herald, 19 août 1890.

The parable was fulfilled on October 22, 1844 when the wise and foolish virgins of Millerite history were separated. The beginning of Adventism represents the end of Adventism, and the separation at the end is a fulfillment of the parable of the ten virgins and the separation at the end is produced by the Sunday law.

L’exaucement de la parabole eut lieu le 22 octobre 1844, lorsque les vierges sages et les vierges folles de l’histoire millérite furent séparées. Le commencement de l’adventisme représente la fin de l’adventisme, et la séparation à la fin est un accomplissement de la parabole des dix vierges, et la séparation à la fin est produite par la loi du dimanche.

“Again, these parables teach that there is to be no probation after the judgment. When the work of the gospel is completed, there immediately follows the separation between the good and the evil, and the destiny of each class is forever fixed.” Christ’s Object Lessons, 123.

« De nouveau, ces paraboles enseignent qu’il ne doit y avoir aucun temps de grâce après le jugement. Lorsque l’œuvre de l’Évangile est achevée, la séparation entre les bons et les méchants s’ensuit immédiatement, et la destinée de chaque classe est fixée pour toujours. » Christ’s Object Lessons, 123.

The parable of the ten virgins identifies that it is the wise virgins of Adventism that receive the seal of God and the foolish virgins of Adventism that receive the mark of the beast at the Sunday law in the United States. The foolish virgins are also represented as Laodiceans.

Ta parabole de ten virgins deye montre klerman ki se wise virgins Adventism ki resevwa seal of God, e se foolish virgins Adventism ki resevwa mark of the beast nan Sunday law Ozetazini. Foolish virgins yo reprezante tou kòm Laodiceans.

“The state of the Church represented by the foolish virgins, is also spoken of as the Laodicean state.” Review and Herald, August 19, 1890.

«État de l’Église représenté par les vierges folles est aussi désigné comme l’état de Laodicée.» Review and Herald, 19 août 1890.

In the last days, when God renews His covenant with His commandment-keeping people, God will reveal a new name of Himself as He did when He renewed the covenant in the time of Moses. The condition of the foolish virgins is that they have no oil, and the condition of the Laodiceans is that they are too blind to see they have no oil. It is obvious that if the foolish virgins are Laodiceans, then the wise virgins are Philadelphians.

Au temps de la fin, lorsque Dieu renouvellera Son alliance avec Son peuple qui garde Ses commandements, Dieu révélera de Lui-même un nom nouveau, comme Il le fit lorsqu’Il renouvela l’alliance au temps de Moïse. La condition des vierges folles est qu’elles n’ont point d’huile, et la condition des Laodicéens est qu’ils sont trop aveugles pour voir qu’ils n’ont point d’huile. Il est évident que, si les vierges folles sont des Laodicéens, alors les vierges sages sont des Philadelphiens.

And to the angel of the church in Philadelphia write; These things saith he that is holy, he that is true, he that hath the key of David, he that openeth, and no man shutteth; and shutteth, and no man openeth; I know thy works: behold, I have set before thee an open door, and no man can shut it: for thou hast a little strength, and hast kept my word, and hast not denied my name.

Et à l’ange de l’Église de Philadelphie écris : Voici ce que dit le Saint, le Véritable, celui qui a la clé de David, celui qui ouvre, et nul ne ferme ; qui ferme, et nul n’ouvre : Je connais tes œuvres. Voici, j’ai mis devant toi une porte ouverte, et nul ne peut la fermer ; car tu as peu de force, et tu as gardé ma parole, et tu n’as pas renié mon nom.

Behold, I will make them of the synagogue of Satan, which say they are Jews, and are not, but do lie; behold, I will make them to come and worship before thy feet, and to know that I have loved thee. Because thou hast kept the word of my patience, I also will keep thee from the hour of temptation, which shall come upon all the world, to try them that dwell upon the earth.

Awa, mi na ma wɔn a wofi Satan hyiadan mu, wɔn a wɔka sɛ wɔn yɛ Yudafo, nanso wɔnyɛ saa, na wodi atoro no, hwɛ, mɛma wɔaba abɛkotow w’anan ase, na wɔahu sɛ madɔ wo. Esiane sɛ woakora me boasetɔ asɛm so nti, me nso mɛkora wo afi sɔhwɛ bere no ho, a ɛreba wiase nyinaa so, sɛ ɛbɛsɔ wɔn a wɔte asase so no ahwɛ.

Behold, I come quickly: hold that fast which thou hast, that no man take thy crown. Him that overcometh will I make a pillar in the temple of my God, and he shall go no more out: and I will write upon him the name of my God, and the name of the city of my God, which is new Jerusalem, which cometh down out of heaven from my God: and I will write upon him my new name. He that hath an ear, let him hear what the Spirit saith unto the churches. Revelation 3:7–13.

ها أنا آتي سريعًا؛ تمسّك بما عندك لئلّا يأخذ أحد إكليلك. من يغلب فسأجعله عمودًا في هيكل إلهي، ولن يخرج إلى خارج بعد؛ وسأكتب عليه اسم إلهي، واسم مدينة إلهي، أورشليم الجديدة، النازلة من السماء من عند إلهي؛ وسأكتب عليه اسمي الجديد. من له أذن فليسمع ما يقوله الروح للكنائس. رؤيا 3:7–13.

The Philadelphians represent the one hundred and forty-four thousand and they are promised that God would write His new name upon them. When the Lord enters into covenant with the one hundred and forty-four thousand, He will introduce a new name of Himself. Abraham was told by the Lord that He was God Almighty.

Wafiladelfia wanawawakilisha wale mia moja na arobaini na nne elfu, nao wameahidiwa kwamba Mungu ataliandika jina Lake jipya juu yao. Bwana atakapoingia katika agano na wale mia moja na arobaini na nne elfu, atajitambulisha kwa jina jipya la nafsi Yake. Ibrahimu aliambiwa na Bwana kwamba Yeye ni Mungu Mwenyezi.

And when Abram was ninety years old and nine, the Lord appeared to Abram, and said unto him, I am the Almighty God; walk before me, and be thou perfect. And I will make my covenant between me and thee, and will multiply thee exceedingly. And Abram fell on his face: and God talked with him, saying, As for me, behold, my covenant is with thee, and thou shalt be a father of many nations. Neither shall thy name any more be called Abram, but thy name shall be Abraham; for a father of many nations have I made thee. Genesis 17:1–5.

Et quand Abram fut âgé de quatre-vingt-dix-neuf ans, l’Éternel apparut à Abram et lui dit : Je suis le Dieu Tout-Puissant ; marche devant ma face, et sois intègre. Et j’établirai mon alliance entre moi et toi, et je te multiplierai extrêmement. Et Abram tomba sur sa face ; et Dieu lui parla, disant : Quant à moi, voici, mon alliance est avec toi, et tu seras père d’une multitude de nations. Et ton nom ne sera plus appelé Abram, mais ton nom sera Abraham ; car je t’ai établi père d’une multitude de nations. Genèse 17:1–5.

When the Lord first entered into covenant with a chosen people in the time of Abraham, He identified Himself as the Almighty God. When He furthered His covenant relationship in the time of Moses, for the first time he identified Himself as JEHOVAH. When Jesus came to confirm the covenant with many for one week, He introduced a new name of God that had only been expressed one time in the Old Testament and that was by a Babylonian.

Abraham zamanında Rab ilk kez seçilmiş bir halkla antlaşmaya girdiğinde, Kendisini Her Şeye Gücü Yeten Tanrı olarak tanıttı. Musa zamanında antlaşma ilişkisini ilerlettiğinde, ilk kez Kendisini YEHOVA olarak tanıttı. İsa, bir hafta için birçoklarıyla antlaşmayı doğrulamaya geldiğinde, Tanrı’nın Eski Ahit’te yalnızca bir kez ve o da bir Babillinin ağzından ifade edilmiş olan yeni bir adını ortaya koydu.

Then Nebuchadnezzar the king was astonied, and rose up in haste, and spake, and said unto his counsellors, Did not we cast three men bound into the midst of the fire? They answered and said unto the king, True, O king. He answered and said, Lo, I see four men loose, walking in the midst of the fire, and they have no hurt; and the form of the fourth is like the Son of God. Daniel 3:24, 25.

Na ɔhene Nebukadnessar ho dwirii no, na ɔsɔre ntɛm ara, na ɔkasa kae kyerɛɛ n’afotufo sɛ, Ɛnyɛ mmarima baasa na yɛde wɔn a wɔakyekyere wɔn guu ogya no mu ana? Wobuae ka kyerɛɛ ɔhene no sɛ, Nokware, ɔhene. Ɔno nso buaa kae sɛ, Hwɛ, mihuu mmarima baanan a wɔn ho ada hɔ, wɔnam ogya no mfimfini, na ɔhaw biara nni wɔn so; na nea ɔtɔ so anan no nsɛso te sɛ Onyankopɔn Ba no. Daniel 3:24, 25.

It is very easy to establish that chapter three of Daniel is identifying the Sunday law in the United States. In Daniel three Shadrach, Meshach and Abednego represent the one-hundred and forty-four thousand. The one hundred and forty-four thousand are those that renew the covenant for the final time. In Daniel three we see a prophetic illustration of the Sunday law and latter rain history. Christ was and will be in the fires of persecution with his three worthies, representing not only the one hundred and forty-four thousand, but also the three angels messages. In the fire, which is typifying the Sunday law crisis, He is identified with one of His names, and it’s a name that would not be introduced into history until Christ arrived as the Son of God. In the illustration of chapter three we see those that renew the covenant at the end of the world interacting with Christ during the final crisis, and He has a name that no man knew.

यह स्थापित करना बहुत ही सरल है कि दानिय्येल के तीसरे अध्याय में संयुक्त राज्य अमेरिका में रविवार की व्यवस्था की पहचान की गई है। दानिय्येल 3 में शद्रक, मेशक और अबेदनगो एक लाख चवालीस हज़ार का प्रतिनिधित्व करते हैं। ये एक लाख चवालीस हज़ार वे हैं जो अंतिम बार वाचा का नवीकरण करते हैं। दानिय्येल 3 में हम रविवार की व्यवस्था और पिछली वर्षा के इतिहास का एक भविष्यद्वाणीमय चित्रण देखते हैं। मसीह अपने उन तीन योग्य जनों के साथ उत्पीड़न की अग्नियों में था और रहेगा, जो न केवल एक लाख चवालीस हज़ार का, बल्कि तीन स्वर्गदूतों के संदेशों का भी प्रतिनिधित्व करते हैं। उस अग्नि में, जो रविवार की व्यवस्था के संकट का प्रतिरूप है, उसकी पहचान उसके नामों में से एक के द्वारा होती है, और वह ऐसा नाम है जो इतिहास में तब तक प्रकट नहीं किया जाता जब तक मसीह परमेश्वर के पुत्र के रूप में नहीं आता। तीसरे अध्याय के इस चित्रण में हम देखते हैं कि जगत के अंत में वाचा का नवीकरण करने वाले अंतिम संकट के दौरान मसीह के साथ सहभागिता कर रहे हैं, और उसके पास ऐसा नाम है जिसे कोई मनुष्य नहीं जानता था।

Before I stray too far away from our consideration of the Egyptian deliverance representing the Sunday law in the United States, we should remind ourselves that before the first of the ten plagues began in Egypt there was genuine Sabbath agitation.

Enne mi ilkat tefwe non lon ach pwopwoudin usun ach we rongorong usun pwe manamanin Ijip a uwanong ren annukon Ranin Tumwunu lon ewe United States, sipwe pwal paiengeni kich pwe mwen ewe aeuin me nein efoch fau me ew ngeni Ijip a poputa, a fen wor emon tumunu me pwapwan usun ewe Ranin Sabbath.

And Pharaoh said, Behold, the people of the land now are many, and ye make them rest from their burdens. And Pharaoh commanded the same day the taskmasters of the people, and their officers, saying, Ye shall no more give the people straw to make brick, as heretofore: let them go and gather straw for themselves. And the tale of the bricks, which they did make heretofore, ye shall lay upon them; ye shall not diminish ought thereof: for they be idle; therefore they cry, saying, Let us go and sacrifice to our God. Let there more work be laid upon the men, that they may labour therein; and let them not regard vain words. And the taskmasters of the people went out, and their officers, and they spake to the people, saying, Thus saith Pharaoh, I will not give you straw. Go ye, get you straw where ye can find it: yet not ought of your work shall be diminished. So the people were scattered abroad throughout all the land of Egypt to gather stubble instead of straw. And the taskmasters hasted them, saying, Fulfil your works, your daily tasks, as when there was straw. And the officers of the children of Israel, which Pharaoh’s taskmasters had set over them, were beaten, and demanded, Wherefore have ye not fulfilled your task in making brick both yesterday and today, as heretofore? Then the officers of the children of Israel came and cried unto Pharaoh, saying, Wherefore dealest thou thus with thy servants? There is no straw given unto thy servants, and they say to us, Make brick: and, behold, thy servants are beaten; but the fault is in thine own people. But he said, Ye are idle, ye are idle: therefore ye say, Let us go and do sacrifice to the Lord. Go therefore now, and work; for there shall no straw be given you, yet shall ye deliver the tale of bricks. And the officers of the children of Israel did see that they were in evil case, after it was said, Ye shall not minish ought from your bricks of your daily task. Exodus 5:5–19.

Na Farao se: Kyk, die volk van die land is nou baie, en julle laat hulle rus van hul laste. En Farao het op dieselfde dag die drywers van die volk en hulle opsigters bevel gegee en gesê: Julle mag die volk nie meer strooi gee om bakstene te maak soos tevore nie; laat hulle self gaan en strooi vir hulle bymekaarmaak. En die getal bakstene wat hulle tevore gemaak het, moet julle hulle oplê; julle mag niks daarvan verminder nie, want hulle is lui; daarom roep hulle en sê: Laat ons gaan en aan ons God offer. Laat daar meer werk op die manne gelê word, sodat hulle daarin kan arbei; en laat hulle geen ag slaan op ydele woorde nie. Toe het die drywers van die volk uitgegaan, en hulle opsigters, en hulle het met die volk gespreek en gesê: So sê Farao: Ek sal julle geen strooi gee nie. Gaan haal vir julle strooi waar julle dit kan kry; nogtans sal niks van julle werk verminder word nie. Toe is die volk verstrooi oor die hele Egipteland om stoppels in plaas van strooi bymekaar te maak. En die drywers het hulle aangejaag en gesê: Volbring julle werk, julle dagtaak, net soos toe daar strooi was. En die opsigters van die kinders van Israel, wat Farao se drywers oor hulle aangestel het, is geslaan, en daar is geëis: Waarom het julle nie gister sowel as vandag julle taak in die maak van bakstene volbring soos tevore nie? Daarop het die opsigters van die kinders van Israel gekom en tot Farao geroep en gesê: Waarom handel u so met u dienaars? Daar word geen strooi aan u dienaars gegee nie, en tog sê hulle vir ons: Maak bakstene; en kyk, u dienaars word geslaan; maar die skuld lê by u eie volk. Maar hy het gesê: Julle is lui, lui is julle; daarom sê julle: Laat ons gaan en aan die Here offer. Gaan dan nou en werk; want geen strooi sal aan julle gegee word nie, tog moet julle die vasgestelde getal bakstene lewer. Toe het die opsigters van die kinders van Israel besef dat hulle in ’n benarde toestand verkeer, nadat gesê is: Julle mag niks verminder van julle bakstene, van julle daaglikse taak nie. Exodus 5:5–19.

Before the Sunday law there will be escalating agitation against those who keep the seventh-day Sabbath, just as there was leading up to the Egyptian plagues. Moses was the one that was identified by both the Egyptians and the Hebrews as the one who was causing all the trouble, just as Ahab accused Elijah of.

Ma ntej yuav muaj txoj cai Hnub Sunday, yuav muaj kev kub ntxhov thiab kev tawm tsam nce zuj zus rau cov uas tuav Hnub Xanpataus hnub xya, ib yam li tau muaj ua ntej cov xwm txheej phem hauv tebchaws Iziv. Mauxes yog tus uas ob tog—cov Iziv thiab cov Henplais—tau lees paub tias yog tus ua kom muaj txhua yam teeb meem, ib yam li Ahab tau liam Eliyas.

And it came to pass, when Ahab saw Elijah, that Ahab said unto him, Art thou he that troubleth Israel? And he answered, I have not troubled Israel; but thou, and thy father’s house, in that ye have forsaken the commandments of the Lord, and thou hast followed Baalim. 1 Kings 18:17, 18.

Na riru riabin ana ruwo Ahab Eliya, Ahab nà Eliya: “An fi nke, i bu onye n’eweta nsogbu n’Izrel?” O wee za ya, si: “Abụghị m onye wetara Izrel nsogbu; kama, ọ bụ gị na ụlọ nna gị, n’ihi na unu ahapụwo iwu nile nke Onyenwe anyị, gị onwe gị esowokwa Baalim.” 1 Ndị Eze 18:17, 18.

The story of Moses illustrates the Sunday law history and the story of Elijah illustrates the Sunday law history. Together, or apart Moses and Elijah are symbols. At the Transfiguration of Christ, they together represented the one hundred and forty-four thousand who do not die and those who die in the Lord. Moses was resurrected, Elijah never died. They are also the two prophets who are the tormentors of the people in Revelation eleven. Much truth is represented by Moses and Elijah as symbols, and we hope to address that later.

L’histoire de Moïse illustre l’histoire de la loi du dimanche, et l’histoire d’Élie illustre l’histoire de la loi du dimanche. Ensemble ou séparément, Moïse et Élie sont des symboles. Lors de la transfiguration du Christ, ils représentaient ensemble les cent quarante-quatre mille qui ne meurent pas et ceux qui meurent dans le Seigneur. Moïse fut ressuscité, Élie ne mourut jamais. Ils sont aussi les deux prophètes qui sont les tourmenteurs des peuples dans Apocalypse onze. Une grande vérité est représentée par Moïse et Élie en tant que symboles, et nous espérons y revenir plus tard.

Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord: And he shall turn the heart of the fathers to the children, and the heart of the children to their fathers, lest I come and smite the earth with a curse. Malachi 4:5, 6.

Kyk, Ek stuur vir julle die profeet Elía voordat die groot en gedugte dag van die Here aanbreek. En hy sal die hart van die vaders terugbring tot die kinders, en die hart van die kinders tot hulle vaders, sodat Ek nie hoef te kom en die land met ’n vloek te tref nie. Maleági 4:5, 6.

Just before human probation closes “Elijah the prophet” is to appear with a special message that turns “the heart of the fathers to the children, and the heart of the children to their fathers.” The prophets all testify of the end of the world, and they all agree with each other.

Isang makadiyot bago magsara ang panahon ng pagsubok ng sangkatauhan, si “Elias na propeta” ay lilitaw taglay ang isang natatanging mensahe na magpapanauli ng “puso ng mga ama sa mga anak, at ng puso ng mga anak sa kanilang mga ama.” Ang lahat ng mga propeta ay nagpapatotoo tungkol sa wakas ng sanlibutan, at silang lahat ay nagkakaisa sa isa’t isa.

And the spirits of the prophets are subject to the prophets. For God is not the author of confusion, but of peace, as in all churches of the saints. 1 Corinthians 14:32, 33.

Na mizimu ya manabii huwatii manabii. Kwa maana Mungu si Mungu wa machafuko, bali wa amani, kama ilivyo katika makanisa yote ya watakatifu. 1 Wakorintho 14:32, 33.

Elijah’s message arrives just before the great and dreadful day of the Lord; therefore, it is the very same special message in the book of Revelation which is represented as “the Revelation of Jesus Christ.” When “the time is at hand” Elijah’s special message shows God’s “servants things which must shortly come to pass.”

Елаевата порака доаѓа непосредно пред големиот и страшен ден Господов; затоа, таа е токму истата особена порака во книгата Откровение, која е претставена како „Откровението на Исус Христос“. Кога „времето е близу“, Елаевата особена порака им ги покажува на Божјите „слуги работите што треба наскоро да се случат“.

The Revelation of Jesus Christ, which God gave unto him, to show unto his servants things which must shortly come to pass; and he sent and signified it by his angel unto his servant John: Who bare record of the word of God, and of the testimony of Jesus Christ, and of all things that he saw. Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand. Revelation 1:1–3.

लेखाः येशू ख्रीष्टको प्रकाश, जुन परमेश्वरले उहाँलाई दिनुभयो, ताकि उहाँले आफ्ना दासहरूलाई ती कुराहरू देखाउन सकून्, जुन चाँडै हुनैपर्नेछ; अनि उहाँले आफ्नो स्वर्गदूतद्वारा आफ्ना दास यूहन्नालाई पठाई संकेतद्वारा प्रकट गर्नुभयो। उनले परमेश्वरको वचन, येशू ख्रीष्टको साक्ष्य, र आफूले देखेका सबै कुराहरूको गवाही दिए। धन्य हो त्यो, जसले पढ्छ, र धन्य हुन् तिनीहरू, जसले यस अगमवाणीका वचनहरू सुन्छन् र यसमा लेखिएका कुराहरू पालन गर्छन्; किनकि समय नजिक छ। प्रकाश 1:1–3।

Notice that when Malachi employs Elijah as a symbol, he includes a direct reference to commandment keeping.

Remarquez que, lorsque Malachie emploie Élie comme symbole, il y inclut une référence directe à l’observation des commandements.

Remember ye the law of Moses my servant, which I commanded unto him in Horeb for all Israel, with the statutes and judgments. Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord: And he shall turn the heart of the fathers to the children, and the heart of the children to their fathers, lest I come and smite the earth with a curse. Malachi 4:4–6.

Nyee mo kae mmara wa ga Moshe motlhanka wa me, o ke o mo laetseng kwa Horebele ka ntlha ya Iseraele yotlhe, mmogo le melao le dikatlholo. Bonang, ke tla lo romelela Baebele moporofeti pele ga go tla ga letsatsi le legolo le le boitshegang la Morena; mme o tla busetsa dipelo tsa borraabone kwa baneng, le dipelo tsa bana kwa go borraabone, e se re kgotsa ke tla ka itaya lefatshe ka phutso. Malaki 4:4–6.

These three verses are the last of the Old Testament, and contain the final promise of the Old Testament as well as an emphasis on keeping the ten commandments. There are seven “blessings” in the book of Revelation and the final one is a blessing upon those who keep the ten commandments.

Ces trois versets sont les derniers de l’Ancien Testament et contiennent la promesse finale de l’Ancien Testament, ainsi qu’une insistance sur l’observation des dix commandements. Il y a sept « bénédictions » dans le livre de l’Apocalypse, et la dernière est une bénédiction prononcée sur ceux qui observent les dix commandements.

I am Alpha and Omega, the beginning and the end, the first and the last. Blessed are they that do his commandments, that they may have right to the tree of life, and may enter in through the gates into the city. Revelation 22:13, 14.

Mimi ni Alfa na Omega, mwanzo na mwisho, wa kwanza na wa mwisho. Heri wale wazitendao amri zake, ili wapate haki kwa mti wa uzima, na kuingia mjini kwa malango. Ufunuo 22:13, 14.

The last promise in the Old Testament informs us to “Remember” the ten commandments, but in so doing it emphasizes the one commandment that includes the command to “remember.”

Die letzte Verheißung im Alten Testament fordert uns auf, der Zehn Gebote zu „gedenken“; und indem sie dies tut, hebt sie gerade das eine Gebot hervor, das selbst den Befehl enthält, „zu gedenken“.

Remember the sabbath day, to keep it holy. Six days shalt thou labour, and do all thy work: But the seventh day is the sabbath of the Lord thy God: in it thou shalt not do any work, thou, nor thy son, nor thy daughter, thy manservant, nor thy maidservant, nor thy cattle, nor thy stranger that is within thy gates: For in six days the Lord made heaven and earth, the sea, and all that in them is, and rested the seventh day: wherefore the Lord blessed the sabbath day, and hallowed it. Exodus 20:8–11.

Souviens-toi du jour du sabbat, pour le sanctifier. Tu travailleras six jours, et tu feras tout ton ouvrage ; mais le septième jour est le sabbat de l’Éternel, ton Dieu : tu ne feras aucun ouvrage en ce jour-là, ni toi, ni ton fils, ni ta fille, ni ton serviteur, ni ta servante, ni ton bétail, ni l’étranger qui est dans tes portes. Car en six jours l’Éternel a fait les cieux et la terre, la mer, et tout ce qui y est, et il s’est reposé le septième jour ; c’est pourquoi l’Éternel a béni le jour du sabbat et l’a sanctifié. Exode 20:8–11.

The last promise in both the Old and New Testaments emphasizes the commandments of God with a special emphasis on the seventh-day Sabbath. Malachi says to “remember” and John informs us you are blessed for doing so. The seventh-day Sabbath commemorates God’s creation and his creative power. The Sabbath also becomes the point of controversy in the last days of earth’s history. When John records the “blessing” upon those who do his commandments, he is simply recording what Jesus, the Alpha and Omega, the beginning and ending, the first and the last proclaimed. Therefore, the last promise of the New Testament has to do with the Seventh-day Sabbath and also the attribute of divinity that identifies the end by the beginning.

Mbiwum di ngwụcha n’ime Agba Ochie na Agba Ọhụrụ abụọ ahụ na-eme ka iwu Chineke pụta ìhè, n’echiche pụrụ iche banyere ụbọchị izu ike nke ụbọchị nke asaa. Malakaị na-ekwu ka a “cheta,” ma Jọn na-eme ka anyị mata na a gọziri gị agọzi maka ime otú ahụ. Ụbọchị izu ike nke ụbọchị nke asaa bụ ihe ncheta nke okike Chineke na ike Ya nke okike. Ụbọchị izu ike ahụ na-aghọkwa isi okwu nke esemokwu n’ụbọchị ikpeazụ nke akụkọ ihe mere eme nke ụwa. Mgbe Jọn dere banyere “ngọzi” dị n’elu ndị na-eme iwu Ya, ọ bụ naanị ihe Jisọs, Alfa na Omega, mmalite na ọgwụgwụ, mbụ na ikpeazụ, kwupụtara ka ọ na-edekọ. Ya mere, nkwa ikpeazụ nke Agba Ọhụrụ metụtara Ụbọchị Izu Ike nke Ụbọchị nke Asaa, nakwa agwa nke chi nke na-achọpụta ọgwụgwụ site na mmalite.

The first truth mentioned in Genesis, which means beginnings identifies the Creator, the creation and a special emphasis on the Sabbath. Taken together, line upon line the beginning of the Old Testament and the end of the both the Old and New Testaments emphasize God as the Creator, the Ten Commandments, the Sabbath commandment and that Jesus is the beginning and end.

La première vérité mentionnée dans la Genèse, qui signifie commencements, identifie le Créateur, la création, et met particulièrement l’accent sur le sabbat. Pris ensemble, précepte sur précepte, le commencement de l’Ancien Testament ainsi que la fin de l’Ancien et du Nouveau Testament mettent en relief Dieu comme le Créateur, les Dix Commandements, le commandement du sabbat, et le fait que Jésus est le commencement et la fin.

Elijah the prophet is employed by Malachi as a symbol in the last promise of the Old Testament and he was the prophet who confronted Jezebel and Ahab. The book of Revelation employs Jezebel as a symbol of the papacy and ten kings as a symbol of the United Nations. Elijah’s confrontation with Ahab and Jezebel represents the one hundred and forty-four thousand’s confrontation with the United Nations, empowered by the United States and directed by the papacy. As king of the ten northern tribes of Israel Ahab represented the ruling power over ten tribes, thus typifying the United States (Ahab) empowering the United Nations (ten tribes or ten kings in Revelation seventeen) to do the persecution of Sabbath-keepers for the Papacy (Jezebel). When Malachi uses Elijah to represent a message that comes before the great and dreadful day of the Lord, Elijah represents those who are persecuted by modern Rome (the dragon, the beast and the false prophet) as he was persecuted by Jezebel for three and a half years. Emphasizing the Sabbath by employing the word “remember” in Malachi 4:4 adds the Sunday law crisis to the prophetic scenario illustrated by Malachi.

إيليا النبيّ يستخدمه ملاخي رمزًا في الوعد الأخير من العهد القديم، وهو النبيّ الذي واجه إيزابل وآخاب. ويستخدم سفر الرؤيا إيزابل رمزًا للبابوية، وعشرة ملوك رمزًا للأمم المتحدة. وتمثّل مواجهة إيليا لآخاب وإيزابل مواجهةَ المئة والأربعة والأربعين ألفًا مع الأمم المتحدة، المُمكَّنة من الولايات المتحدة والموجَّهة من البابوية. وبوصفه ملكًا على الأسباط العشرة الشمالية من إسرائيل، كان آخاب يمثّل السلطة الحاكمة على عشرة أسباط، وبذلك كان نموذجًا للولايات المتحدة (آخاب) وهي تمكّن الأمم المتحدة (الأسباط العشرة أو الملوك العشرة في رؤيا 17) من القيام باضطهاد حافظي السبت لأجل البابوية (إيزابل). وحين يستخدم ملاخي إيليا ليمثّل رسالةً تأتي قبل يوم الرب العظيم والمخوف، فإن إيليا يمثّل أولئك الذين يضطهدهم رومة الحديثة (التنين والوحش والنبي الكذّاب)، كما اضطهدته إيزابل ثلاث سنوات ونصف سنة. وإن إبراز السبت باستعمال كلمة «اذكر» في ملاخي 4:4 يضيف أزمة قانون الأحد إلى المشهد النبوي الذي يصوّره ملاخي.

Much more needs to be added to the consideration of the truths that are conveyed by comparing the beginning of the Old Testament with the end of the Old Testament, and then comparing the beginning of the Bible with the end of the Bible. In Genesis we have the Creator, creation and the Sabbath that commemorates the creation. In Malachi we have the Sabbath commandment identified as the crisis issue that leads to the close of human probation and the seven last plagues, or as Malachi calls it, “the great and dreadful day of the Lord.” Elijah represents God’s people who present the third angel’s message to a dying world.

ᎤᏣᏘ ᎢᏳᏓᎴ ᎠᏎ ᎠᎵᏍᏕᎸᏗ ᎤᏚᎩ ᎨᏒ ᎤᏓᏅᏖᏗᏱ ᎾᏍᎩ ᏚᏳᎪᏛ ᎡᏓᎵᏍᏓᏴᏗ ᎦᎬᏫᏳᎯ ᏗᏃᏪᎸ ᎠᏟᎢ ᎢᎬᏱᏱ ᎨᏒ ᎠᎴ ᎤᎵᏍᏆᎸᎢ ᎨᏒ ᎠᏂᏁᏗᏱ, ᎿᎭᏉ ᎾᏍᎩᏃ ᎢᎬᏱᏱ ᏗᎪᏪᎸ ᎢᏳᏓᎴ ᎠᏟᎢ ᎤᎵᏍᏆᎸᎢ ᏗᎪᏪᎸ ᎠᏂᏁᏗᏱ. ᎦᏓᎵᏍᎬᎢ ᎠᏂᎬᏫᏳᎯ ᎡᎭ ᎤᏬᏢᏅᎯ, ᎠᎴ ᎤᏬᏢᏅᎢ, ᎠᎴ ᏄᎬᎾᏍᏓ ᎾᏍᎩ ᏥᏓᎵᎮᎵᏍᎪ ᎤᏬᏢᏅᎢ. ᎹᎳᎦᏱ ᎨᏒ ᏄᎬᎾᏍᏓ ᎤᏁᏨᎢ ᎤᏙᎯᏳᎯ ᎡᏥᎬᏁᎸ ᏂᎦᎥ ᎤᏕᏯᏔᅅᎢ ᎾᏍᎩ ᏥᏗᏘᏂᏙᗗ ᎠᏴ ᎤᏂᏴᏫ ᎤᎾᎵᏍᏆᏗᏍᎬᎢ ᎠᎴ ᎦᎵᏉᎩ ᎤᎵᏍᏆ ᏗᎩᎵᏲᎥᎢ, ᎠᎴ ᏂᎦᏪᎭ ᎹᎳᎦᏱ ᎠᏗᎾ ᎤᏬᏎᎭ, “Ꮎ ᎡᏆ ᎠᎴ ᎤᏍᏆᏂᎪᏗ ᎤᎬᏫᏳᎯ ᎢᎦ.” ᎢᎳᏯ ᎤᏤᎸ ᎤᏁᎳᏅᎯ ᏴᏫ ᎾᏍᎩ ᏣᏂᏃᎮᎭ ᏦᎢᏁ ᏗᏂᏲᎯᎯ ᎠᏥᏅᏏᏛ ᎧᏃᎮᏛ ᎠᏲᎱᎯᎯ ᎡᎶᎯ ᎠᏁᎲᎢ.

“Today, in the spirit and power of Elias and of John the Baptist, messengers of God’s appointment are calling the attention of a judgment-bound world to the solemn events soon to take place in connection with the closing hours of probation and the appearance of Christ Jesus as King of kings and Lord of lords.” Prophets and Kings, 715, 716.

« Aujourd’hui, dans l’esprit et la puissance d’Élie et de Jean-Baptiste, des messagers suscités par Dieu attirent l’attention d’un monde voué au jugement sur les événements solennels qui doivent bientôt se produire en rapport avec les dernières heures du temps de grâce et l’apparition du Christ Jésus comme Roi des rois et Seigneur des seigneurs. » Prophets and Kings, 715, 716.

The beginning of the Bible which is also the beginning of the Old Testament identifies the same story as the end of both Testaments, but each beginning and ending has its own truth to emphasize and contribute to the message. In Genesis the focus is on the activities of God, in Malachi the focus is on the message that warns of the coming crisis. The end of Revelation identifies the Alpha and Omega. In the first book of the New Testament, we read the following.

Bibliiyaan oo ah bilowga Axdiga Hore sidoo kale waxay tilmaamaysaa isla qisadaas sida dhammaadka labada Axdiba, hase yeeshee bilow kasta iyo dhammaad kastaba wuxuu leeyahay runtiisa u gaarka ah oo uu ku adkaynayo kuna kordhinayo farriinta. Bilowgii diirraddu waxay saaran tahay falimaha Ilaah, Malaakina diirraddu waxay saaran tahay farriinta ka digaysa qalalaasaha soo socda. Dhammaadka Muujintuna wuxuu tilmaamayaa Alfa iyo Oomeega. Buuggii ugu horreeyey ee Axdiga Cusubna waxaan ku akhrinay sidan.

The book of the generation of Jesus Christ, the son of David, the son of Abraham.

Kitab keturunan Yesus Kristus, anak Daud, anak Abraham.

Abraham begat Isaac; and Isaac begat Jacob; and Jacob begat Judas and his brethren; And Judas begat Phares and Zara of Thamar; and Phares begat Esrom; and Esrom begat Aram; And Aram begat Aminadab; and Aminadab begat Naasson; and Naasson begat Salmon; And Salmon begat Booz of Rachab; and Booz begat Obed of Ruth; and Obed begat Jesse; And Jesse begat David the king; and David the king begat Solomon of her that had been the wife of Urias; And Solomon begat Roboam; and Roboam begat Abia; and Abia begat Asa; And Asa begat Josaphat; and Josaphat begat Joram; and Joram begat Ozias; And Ozias begat Joatham; and Joatham begat Achaz; and Achaz begat Ezekias; And Ezekias begat Manasses; and Manasses begat Amon; and Amon begat Josias; And Josias begat Jechonias and his brethren, about the time they were carried away to Babylon: And after they were brought to Babylon, Jechonias begat Salathiel; and Salathiel begat Zorobabel; And Zorobabel begat Abiud; and Abiud begat Eliakim; and Eliakim begat Azor; And Azor begat Sadoc; and Sadoc begat Achim; and Achim begat Eliud; And Eliud begat Eleazar; and Eleazar begat Matthan; and Matthan begat Jacob; And Jacob begat Joseph the husband of Mary, of whom was born Jesus, who is called Christ.

Ibrahim ya haifi Ishaku; Ishaku kuma ya haifi Yakubu; Yakubu kuwa ya haifi Yahuda da ’yan’uwansa; Yahuda kuma ya haifi Farez da Zara ta wurin Tamar; Farez ya haifi Hezron; Hezron kuma ya haifi Aram; Aram ya haifi Aminadab; Aminadab kuma ya haifi Nashon; Nashon kuwa ya haifi Salmon; Salmon ya haifi Bo’az ta wurin Rahab; Bo’az kuma ya haifi Obed ta wurin Rut; Obed ya haifi Yesse; Yesse kuwa ya haifi Dawuda sarki; Dawuda sarki kuma ya haifi Sulemanu ta wurin matar Uriya; Sulemanu ya haifi Rehoboam; Rehoboam kuma ya haifi Abiya; Abiya ya haifi Asa; Asa kuma ya haifi Yehoshafat; Yehoshafat ya haifi Yoram; Yoram kuwa ya haifi Uzziya; Uzziya ya haifi Yotam; Yotam kuma ya haifi Ahaz; Ahaz ya haifi Hezekiya; Hezekiya kuwa ya haifi Manasse; Manasse ya haifi Amon; Amon kuma ya haifi Yosiya; Yosiya ya haifi Yekoniya da ’yan’uwansa, a lokacin da aka kai su bauta zuwa Babila. Bayan an kai su Babila, Yekoniya ya haifi Sheyaltiyel; Sheyaltiyel kuma ya haifi Zerubbabel; Zerubbabel ya haifi Abihud; Abihud kuma ya haifi Eliyakim; Eliyakim ya haifi Azor; Azor kuwa ya haifi Zadok; Zadok ya haifi Akim; Akim kuma ya haifi Elihud; Elihud ya haifi Ele’azar; Ele’azar kuma ya haifi Mattan; Mattan ya haifi Yakubu; Yakubu kuwa ya haifi Yusuf, mijin Maryamu, wadda ta haifi Yesu, wanda ake kira Almasihu.

So all the generations from Abraham to David are fourteen generations; and from David until the carrying away into Babylon are fourteen generations; and from the carrying away into Babylon unto Christ are fourteen generations.

ff ff ff ff Abraham ff David ff ff ff ff; ff David ff ff ff ff Babylon ff ff ff ff; ff ff ff Babylon ff Christ ff ff ff ff.

Now the birth of Jesus Christ was on this wise: When as his mother Mary was espoused to Joseph, before they came together, she was found with child of the Holy Ghost. Then Joseph her husband, being a just man, and not willing to make her a publick example, was minded to put her away privily. But while he thought on these things, behold, the angel of the Lord appeared unto him in a dream, saying, Joseph, thou son of David, fear not to take unto thee Mary thy wife: for that which is conceived in her is of the Holy Ghost.

جز ولادت عیسیٰ مسیحؔ اس طرح ہوئی کہ جب اُس کی ماں مریمؔ کی منگنی یوسفؔ سے ہوئی تھی، تو اُن کے اکٹھے ہونے سے پہلے وہ رُوحُ القدس کی قدرت سے حاملہ پائی گئی۔ پس یوسفؔ اُس کا شوہر، راستباز آدمی ہونے کے سبب اور اُسے سرِعام رسوا کرنا نہ چاہنے کی وجہ سے، اُسے چپکے سے چھوڑ دینے کا ارادہ رکھتا تھا۔ مگر جب وہ اِن باتوں پر غور کر ہی رہا تھا، دیکھو، خداوند کا فرشتہ اُس پر خواب میں ظاہر ہوا اور کہنے لگا: اَے یوسفؔ ابنِ داؤدؔ، مریمؔ کو اپنی بیوی کے طور پر اپنے ہاں لے آنے سے مت ڈر، کیونکہ جو کچھ اُس میں ٹھہرا ہے وہ رُوحُ القدس کی قدرت سے ہے۔

And she shall bring forth a son, and thou shalt call his name JESUS: for he shall save his people from their sins. Now all this was done, that it might be fulfilled which was spoken of the Lord by the prophet, saying, Behold, a virgin shall be with child, and shall bring forth a son, and they shall call his name Emmanuel, which being interpreted is, God with us. Then Joseph being raised from sleep did as the angel of the Lord had bidden him, and took unto him his wife: And knew her not till she had brought forth her firstborn son: and he called his name JESUS. Matthew 1:1–25.

Na ye akobota Mwana wa mobali, mpe okopesa Ye nkombo YESU; pamba te Ye nde akobikisa bato na Ye na masumu na bango. Kasi nyonso oyo esalemaki mpo ete ekokisama oyo Nkolo alobaki na nzela ya mosakoli, na kolobaka ete: Tala, ngondo akokumba zemi mpe akobota Mwana wa mobali, mpe bakopesa Ye nkombo Emanuele; oyo soki ebongolami, elingi koloba: Nzambe azali elongo na biso. Boye Yozefe, wana alamukaki na pongi, asalaki ndenge anzelu ya Nkolo apesaki ye mitindo, mpe azwaki mwasi na ye epai na ye. Mpe ayebaki ye te kino abotaki Mwana na ye ya liboso ya mobali; mpe apesaki Ye nkombo YESU. Matai 1:1–25.

The beginning of the New Testament agrees with the beginning and ending of the Old Testament and the ending of the New Testament for it emphasizes God’s creative power, for the power Christ employed to create all things in six days is the identical power He uses to “save his people from their sins.” The word Emmanuel, as the passage cites from the writings of Isaiah means “God with us.” He dwells within His people by combining His divinity with our humanity, and this was the very combination He accomplished when He was incarnated in Mary.

Début et fin du Nouveau Testament s’accordent avec le commencement et la fin de l’Ancien Testament, car ils mettent en évidence la puissance créatrice de Dieu; en effet, la puissance même dont le Christ s’est servi pour créer toutes choses en six jours est identiquement celle qu’Il emploie pour « sauver son peuple de ses péchés ». Le nom Emmanuel, comme le passage le cite d’après les écrits d’Ésaïe, signifie « Dieu avec nous ». Il demeure au sein de Son peuple en unissant Sa divinité à notre humanité, et c’est précisément cette union qu’Il a réalisée lorsqu’Il a été incarné en Marie.

“Nothing less than perfect obedience can meet the standard of God’s requirement. He has not left His requirements indefinite. He has enjoined nothing that is not necessary in order to bring man into harmony with Him. We are to point sinners to His ideal of character and to lead them to Christ, by whose grace only can this ideal be reached.

“Ataon’Andriamanitra dia tsy misy latsaka noho ny fankatoavana tanteraka no mahafeno ny fenitry ny fitakiany. Tsy navelany ho tsy voafaritra ny fitakiany. Tsy nandidy na inona na inona Izy izay tsy ilaina mba hampifanaraka ny olona Aminy. Tokony hasehontsika amin’ny mpanota ny toetra lavorary izay tiany hotratrarina, ary hitarika azy ho amin’i Kristy isika, fa amin’ny fahasoavany ihany no ahazoana manatratra izany.”

“The Savior took upon Himself the infirmities of humanity and lived a sinless life, that men might have no fear that because of the weakness of human nature they could not overcome. Christ came to make us ‘partakers of the divine nature,’ and His life declares that humanity, combined with divinity, does not commit sin.” Ministry of Healing, 180.

«Ամենափրկիչը Իր վրա առավ մարդկության տկարությունները և ապրեց անմեղ կյանք, որպեսզի մարդիկ վախ չունենան, թե մարդկային բնության թուլության պատճառով իրենք չեն կարող հաղթահարել։ Քրիստոս եկավ մեզ «աստվածային բնության մասնակիցներ» դարձնելու համար, և Նրա կյանքը վկայում է, որ մարդկայնությունը, միավորված աստվածայնության հետ, մեղք չի գործում»։ Ministry of Healing, 180.

The beginning of the New Testament identifies where, when and why Jesus took upon himself our human nature. He did so to demonstrate that human power combined with divine power does not sin. Sin is the transgression of the law, which Malachi says we are to “remember.” John informs us that those who keep the law, and therefore those who are not sinning, can enter through heavenly gates. Matthew identifies that a sinner can overcome sin, just as Christ overcame. When we have Christ within us, (the hope of glory) we have the creative power that made the universe within us. This possibility was provided by Christ choosing to enter into the human family, and for the rest of eternity becoming not only the son of God but also the son of man.

「新約聖書」の冒頭は、イエスがどこで、いつ、そしてなぜ私たちの人間性を御自身のものとされたのかを明らかにしている。彼がそうされたのは、人間の力が神の力と結び合わされるとき、罪を犯さないことを示すためであった。罪とは律法に違反することであり、その律法を、マラキは私たちが「覚えていなければならない」と語っている。ヨハネは、律法を守る者、したがって罪を犯していない者たちが、天の門を通って入ることができると告げている。マタイは、罪人が、キリストが勝利されたように、罪に打ち勝つことができることを明らかにしている。キリストが私たちの内におられるとき、（栄光の望み）私たちの内には、宇宙を創造した創造の力がある。この可能性は、キリストが人類の家族の中に入ることを選び、そして永遠の残るかぎり、神の子であるだけでなく、人の子ともなられたことによって備えられたのである。

There is a special message of truth opened up to God’s people from the book of Revelation just before the close of human probation. That special message is also Malachi’s “Elijah message” that is proclaimed just before the “dreadful day of the Lord”.

มีข่าวสารแห่งความจริงเป็นพิเศษซึ่งได้ถูกเปิดเผยแก่ประชากรของพระเจ้าจากพระธรรมวิวรณ์ในช่วงเวลาก่อนสิ้นสุดเวลาทดลองของมนุษย์ ข่าวสารพิเศษนั้นก็คือ “ข่าวสารเอลียาห์” ของมาลาคี ซึ่งถูกประกาศก่อนถึง “วันอันน่าสะพรึงกลัวของพระยาห์เวห์” ด้วยเช่นกัน

At the beginning of both Testaments and the end of the New Testament we have specific attributes of God identified. In Genesis He is the Creator, and at the end of Revelation He is Alpha and Omega. At the beginning of the New Testament, He becomes the son of man. And with the end of the Old Testament, we find the principle which the messenger Elijah uses to accomplish the message he would proclaim as turning the hearts of the fathers unto the children and vice-versa.

Mwambiro wa Malagano yombi, na kumalelero ga Chipangano Chipya, tikupeza mikhalidwe yeniyeni ya Mulungu yikulongosoleka. Mu Genesis Iye ni Mlengi, ndipo kumalelero ga Chivumbulutso Iye ni Alfa na Omega. Mwambiro wa Chipangano Chipya, Iye akhala Mwana wa munthu. Ndipo pa kumalelero ga Chipangano Chakale, tikupeza mfundoyi imene mtumiki Eliya wagwiritsira ntchito kukwaniritsa uthenga umene akanalalikira monga kutembenuza mitima ya atate ku ana, ndi ya ana ku atate awo.

The prophetic principle which Elijah applies to present his warning message is just what John was commanded to do in the Revelation. Elijah “shall turn the heart of the fathers to the children, and the heart of the children to their fathers,” and John was told to write the things that then were and in so doing he would simultaneously be writing the things that would come. John was used to illustrate how the principle of alpha and omega operates in the prophetic Word, and Elijah will base his message upon the same principle. When we compare the beginning of the Bible with the end of the Bible, we are comparing Old with the New. A father is the beginning of his child and the child is the ending of the father. The one hundred and forty-four thousand are the final generation of Abraham’s children, and the history where God entered into covenant with Abraham typifies the history when God renews that covenant with the one hundred and forty-four thousand.

Le principe prophétique qu’Élie applique pour présenter son message d’avertissement est précisément celui que Jean reçut l’ordre de mettre en œuvre dans l’Apocalypse. Élie « ramènera le cœur des pères vers les enfants, et le cœur des enfants vers leurs pères », et il fut dit à Jean d’écrire les choses qui étaient alors ; ce faisant, il écrirait simultanément les choses qui devaient venir. Jean fut employé pour illustrer la manière dont le principe de l’alpha et de l’oméga opère dans la Parole prophétique, et Élie fondera son message sur ce même principe. Lorsque nous comparons le commencement de la Bible avec la fin de la Bible, nous comparons l’Ancien avec le Nouveau. Un père est le commencement de son enfant, et l’enfant est l’aboutissement du père. Les cent quarante-quatre mille sont la génération finale des enfants d’Abraham, et l’histoire où Dieu entra en alliance avec Abraham est le type de l’histoire où Dieu renouvelle cette alliance avec les cent quarante-quatre mille.

Therefore it is of faith, that it might be by grace; to the end the promise might be sure to all the seed; not to that only which is of the law, but to that also which is of the faith of Abraham; who is the father of us all. Romans 4:16.

Por tanto, es por la fe, para que sea por gracia; a fin de que la promesa sea firme para toda la descendencia; no solamente para la que es de la ley, sino también para la que es de la fe de Abraham, el cual es padre de todos nosotros. Romanos 4:16.

The message of Elijah is representing the principle of alpha and omega, for the fathers are alpha and the children are omega. Elijah’s message would turn the hearts of the fathers to the children. Christ identified John the Baptist as Elijah and Ellen White identified William Miller as both Elijah and John the Baptist. The message of all of these representative men was represented as turning the hearts of the fathers to the children and vice-versa. That work represents the effect of the message in turning men’s hearts to their heavenly Father, but it means more, for it is a symbol of the work. In Bible prophecy symbols have more than one meaning and must be identified by context.

Ilo ninu ifiranṣẹ Eliya n ṣe aṣoju ìlànà alfa ati omega, nítorí àwọn baba ni alfa, àwọn ọmọ sì ni omega. Ifiranṣẹ Eliya yóò yi ọkàn àwọn baba padà sí àwọn ọmọ. Kristi mọ Johanu Baptisti gẹ́gẹ́ bí Eliya, Ellen White sì mọ William Miller gẹ́gẹ́ bí Eliya àti Johanu Baptisti pẹ̀lú. Ifiranṣẹ gbogbo àwọn ọkùnrin aṣojú wọ̀nyí ni a ṣe aṣoju rẹ̀ gẹ́gẹ́ bí ìyípadà ọkàn àwọn baba sí àwọn ọmọ, àti ti àwọn ọmọ sí àwọn baba. Iṣẹ́ náà n ṣe aṣoju ipa ifiranṣẹ náà ní yíyí ọkàn ènìyàn padà sí Baba wọn ti ọ̀run, ṣùgbọ́n ó túmọ̀ sí ohun tí ó ju bẹ́ẹ̀ lọ, nítorí ó jẹ́ àpẹẹrẹ iṣẹ́ náà. Nínú àsọtẹ́lẹ̀ Bíbélì, àwọn àpẹẹrẹ ní ìtumọ̀ ju ọ̀kan lọ, a sì gbọ́dọ̀ dá wọn mọ̀ nípa àyíká ọ̀rọ̀.

“What was it that made John the Baptist great? He closed his mind to the mass of tradition presented by the teachers of the Jewish nation, and opened it to the wisdom which comes from above. Before his birth the Holy Spirit testified of John: ‘He shall be great in the sight of the Lord, and shall drink neither wine nor strong drink; and he shall be filled with the Holy Ghost…. And many of the children of Israel shall he turn to the Lord their God. And he shall go before Him in the spirit and power of Elias, to turn the hearts of the fathers to the children, and the disobedient to the wisdom of the just; to make ready a people prepared for the Lord.’ Luke 1:15–17.” Counsels to Parents, Teachers and Students, 445.

“何以施洗约翰为大？他向犹太民族教师所陈列的大量遗传之说关闭心门，却向从上头而来的智慧敞开心扉。在他出生以前，圣灵已为约翰作见证：‘他在主面前将要为大，淡酒浓酒都不喝；并且从母腹里就被圣灵充满……他要使许多以色列人回转，归于主他们的 神。他必有以利亚的心志能力，行在主的前面，叫为父的心转向儿女，叫悖逆的人转从义人的智慧；又为主预备合用的百姓。’路加福音 1:15–17。”《给父母、教师和学生的勉言》，445页。

The message is designed that those who choose to hear will turn their hearts unto the Heavenly Father, yet the primary prophetic principle that will be used to convey the warning message will be that Christ is the Alpha and Omega, the first and the last, the beginning and ending. The Elijah message is based upon the presentation of God’s prophetic Word from the perspective that Jesus Christ is the Word of God, and the rules that govern the Bible are also attributes of His character.

Ujumbe huo umebuniwa ili wale wanaochagua kusikia wageuze mioyo yao kwa Baba wa Mbinguni, hata hivyo kanuni kuu ya kinabii itakayotumiwa kuwasilisha ujumbe wa onyo itakuwa kwamba Kristo ndiye Alfa na Omega, wa kwanza na wa mwisho, mwanzo na mwisho. Ujumbe wa Eliya umejengwa juu ya uwasilishaji wa Neno la Mungu la kinabii kutoka katika mtazamo kwamba Yesu Kristo ndiye Neno la Mungu, na kwamba kanuni zinazolitawala Biblia pia ni sifa za tabia Yake.

“The law of God is as sacred as God Himself. It is a revelation of His will, a transcript of His character, the expression of divine love and wisdom. The harmony of creation depends upon the perfect conformity of all beings, of everything, animate and inanimate, to the law of the Creator. God has ordained laws for the government, not only of living beings, but of all the operations of nature. Everything is under fixed laws, which cannot be disregarded. But while everything in nature is governed by natural laws, man alone, of all that inhabits the earth, is amenable to moral law. To man, the crowning work of creation, God has given power to understand His requirements, to comprehend the justice and beneficence of His law, and its sacred claims upon him; and of man unswerving obedience is required.” Patriarchs and Prophets, 53.

قانونُ اللهِ مُقدَّسٌ كما أنَّ اللهَ نفسَهُ مُقدَّس. فهو إعلانٌ لإرادته، وصورةٌ منسوخةٌ عن صفاته، وتعبيرٌ عن المحبَّةِ الإلهيَّةِ والحكمة. إنَّ انسجامَ الخليقةِ يعتمدُ على التوافقِ الكاملِ لجميعِ الكائنات، ولكلِّ شيء، الحيِّ وغيرِ الحيِّ، مع قانونِ الخالق. وقد سنَّ اللهُ قوانينَ لتدبيرِ شؤونِ الحكم، لا للكائناتِ الحيَّةِ وحدها، بل أيضًا لجميعِ عملياتِ الطبيعة. وكلُّ شيءٍ خاضعٌ لقوانينَ ثابتةٍ لا يمكنُ تجاهلُها. ولكنْ، في حينِ أنَّ كلَّ ما في الطبيعةِ تحكمُهُ قوانينُ طبيعيَّة، فإنَّ الإنسانَ وحدَهُ، من بينِ كلِّ ما يسكنُ الأرض، خاضعٌ أيضًا للشريعةِ الأخلاقيَّة. وقد منحَ اللهُ الإنسانَ، وهو تاجُ عملِ الخليقة، قدرةً على أن يفهمَ مطالبه، وأن يُدركَ عدلَ شريعتهِ وإحسانَها، ومطالبَها المقدَّسةَ نحوه؛ ومن الإنسانِ يُطلَبُ طاعةٌ ثابتةٌ لا تحيد. الآباء والأنبياء، 53.

Everything (and this would include the Bible, for the Bible is something and if it is something, then it is part of everything) is under fixed laws. The Bible has fixed laws or rules that govern its correct interpretation. One of those rules is that the Bible identifies the end of a thing with the beginning of a thing. Jesus is the Word of God, and He is the first and the last, and it’s a “fixed law” and an attribute of His character.

Tagumpay kag ang Biblia, kay ang Biblia isa ka bagay, kag kon isa ini ka bagay, kabahin ini sang tanan) yara sa ilalom sang malig-on kag indi mabag-o nga mga kasuguan. Ang Biblia may yara sang malig-on nga mga kasuguan ukon mga lagda nga nagadumala sa husto sini nga paghubad. Isa sa sini nga mga lagda amo nga ginailhan sang Biblia ang katapusan sang isa ka butang kaupod sa sinugdanan sang isa ka butang. Si Jesus amo ang Pulong sang Dios, kag Siya ang nahauna kag ang nahaulihi, kag ini isa ka “malig-on nga kasuguan” kag kabangdanan sang Iya karakter.

We used this introduction of Elijah to show that the beginning and ending of both the Old and New Testaments agree. The ending of the Bible, which is also the end of the book of Revelation also agrees with the beginning of Revelation. Five witnesses to the same truths based upon the principle which is an attribute of God’s character that God’s Word always illustrates the end of a thing with the beginning of that thing. This reality is part of what it means that Jesus Christ is the Alpha and Omega.

Nous avons utilisé cette introduction d’Élie pour montrer que le commencement et la fin de l’Ancien comme du Nouveau Testament s’accordent. La fin de la Bible, qui est aussi la fin du livre de l’Apocalypse, s’accorde également avec le commencement de l’Apocalypse. Cinq témoins rendent ainsi témoignage aux mêmes vérités, selon le principe — attribut du caractère de Dieu — que la Parole de Dieu illustre toujours la fin d’une chose par le commencement de cette chose. Cette réalité fait partie de ce que signifie le fait que Jésus-Christ est l’Alpha et l’Oméga.

“To the apostle John on the isle of Patmos were opened scenes of deep and thrilling interest in the experience of the church. Subjects of intense interest and vast importance were presented to him in figures and symbols, that the people of God might become intelligent concerning the perils and conflicts before them. The history of the Christian world to the very close of time was revealed to John. With great clearness he saw the position, dangers, conflicts, and final deliverance of the people of God. He records the closing message which is to ripen the harvest of earth, either as sheaves for the heavenly garner, or as fagots for the fires of the last day.

«د رسول يوحنا ته په د پطمس په ټاپو کې د کلیسا د تجربې په باب د ژور او هیجان‌پارونکي اهمیت منظرې پرانیستل شوې. د سختې علاقې او ستر اهمیت موضوعات ورته د صورتونو او سمبولونو په بڼه وړاندې شول، ترڅو د خدای خلک د هغو خطرونو او شخړو په اړه پوه او بیدار شي چې د هغوی مخې ته پرتې دي. د عیسوي نړۍ تاریخ د زمانې تر بشپړ پای پورې یوحنا ته ښکاره کړل شو. هغه په ډېر وضاحت سره د خدای د خلکو موقف، خطرونه، شخړې او وروستۍ خلاصون ولیدل. هغه هغه وروستی پیغام ثبتوي چې د ځمکې حاصلات به پخوي، یا به د اسماني ګدام لپاره د غلو د بنډلونو په توګه وي، او یا به د وروستۍ ورځې د اورونو لپاره د سون د ګیډیو په توګه.»

“In vision John beheld the trials which God’s people would endure for the truth’s sake. He saw their unyielding firmness in obeying the commandments of God, in the face of the oppressive powers that sought to force them into disobedience, and he saw their final triumph over the beast and his image.

Trong khải tượng, Giăng đã thấy những thử thách mà dân sự của Đức Chúa Trời sẽ phải chịu đựng vì lẽ thật. Ông thấy sự kiên định không lay chuyển của họ trong việc vâng giữ các điều răn của Đức Chúa Trời, trước những quyền lực áp bức tìm cách cưỡng ép họ vào sự bất tuân, và ông cũng thấy sự đắc thắng cuối cùng của họ trước con thú và hình tượng của nó.

“Under the symbols of a great red dragon, a leopard-like beast, and a beast with lamblike horns, the earthly governments which would especially engage in trampling upon God’s law and persecuting His people, were presented to John. The war is carried on till the close of time. The people of God, symbolized by a holy woman and her children, were represented as greatly in the minority. In the last days only a remnant still existed. Of these John speaks as they ‘which keep the commandments of God, and have the testimony of Jesus Christ.’

“E raloxi i simboli yennéñou masin xonq, bándi melwina mi síri, ak bándi kaaru mi ndotti yámbi, ñu won Yowa yennéñou nguurug suuf yi di gën a yokk ci tërël Yoonu Yàlla ak fitnaal ay nitam. Xare bi dafay dox ba ci mujjug jamono. Nit ñi Yàlla, ñi ñu misaal ak jigéen ju sell ak doomam yi, ñu feeñal leen ni ñu néew lool ci lim. Ci fan yu mujj yi, ab desit rekk a doon nekk. Yennéñoo ñi la Yowa wax ne ñooy ‘ñi di sàmm ndigali Yàlla te am seedeel Yeesu Kirist bi.’”

“Through paganism, and then through the Papacy, Satan exerted his power for many centuries in an effort to blot from the earth God’s faithful witnesses. Pagans and papists were actuated by the same dragon spirit. They differed only in that the Papacy, making a pretense of serving God, was the more dangerous and cruel foe. Through the agency of Romanism, Satan took the world captive. The professed church of God was swept into the ranks of this delusion, and for more than a thousand years the people of God suffered under the dragon’s ire. And when the Papacy, robbed of its strength, was forced to desist from persecution, John beheld a new power coming up to echo the dragon’s voice, and carry forward the same cruel and blasphemous work. This power, the last that is to wage war against the church and the law of God, was symbolized by a beast with lamblike horns. The beasts preceding it had risen from the sea, but this came up out of the earth, representing the peaceful rise of the nation which is symbolized. The ‘two horns like a lamb’ well represent the character of the United States Government, as expressed in its two fundamental principles, Republicanism and Protestantism. These principles are the secret of our power and prosperity as a nation. Those who first found an asylum on the shores of America rejoiced that they had reached a country free from the arrogant claims of popery and the tyranny of kingly rule. They determined to establish a government upon the broad foundation of civil and religious liberty.

«Չքարադավանության միջոցով, ապա և պապականության միջոցով, սատանան բազում դարեր շարունակ գործադրեց իր զորությունը՝ ջանալով երկրից վերացնել Աստծո հավատարիմ վկաներին։ Չքարադավաններն ու պապականները մղվում էին նույն վիշապային ոգով։ Նրանց միջև տարբերությունն այն էր միայն, որ պապականությունը, Աստծուն ծառայելու ձևացում անելով, առավել վտանգավոր և դաժան թշնամի էր։ Հռոմեականության միջոցով սատանան աշխարհը գերեվարեց։ Աստծո անունով կոչվող եկեղեցին տարվեց այս մոլորության շարքերը, և ավելի քան հազար տարի Աստծո ժողովուրդը տառապեց վիշապի ցասման ներքո։ Եվ երբ պապականությունը, իր զորությունից զրկված, հարկադրված եղավ դադարեցնել հալածանքը, Հովհաննեսը տեսավ մի նոր իշխանություն, որ ելնում էր՝ արձագանքելու վիշապի ձայնին և շարունակելու նույն դաժան ու հայհոյական գործը։ Այս իշխանությունը, վերջինը, որ պետք է պատերազմ մղի եկեղեցու և Աստծո օրենքի դեմ, խորհրդանշված էր գառան նման եղջյուրներ ունեցող մի գազանով։ Դրան նախորդած գազանները ծովից էին դուրս եկել, իսկ սա երկրի միջից ելավ՝ ներկայացնելով այն ազգի խաղաղ վերելքը, որ խորհրդանշվում է դրանով։ «Գառան նման երկու եղջյուրները» շատ պատշաճ կերպով ներկայացնում են Միացյալ Նահանգների կառավարության բնավորությունը, ինչպես այն արտահայտված է նրա երկու հիմնարար սկզբունքներում՝ հանրապետականության և բողոքականության մեջ։ Այս սկզբունքները մեր՝ որպես ազգի, զորության և բարգավաճման գաղտնիքն են։ Նրանք, ովքեր առաջինը ապաստան գտան Ամերիկայի ափերին, ուրախացան, որ հասել էին մի երկիր, ազատ պապականության գոռոզ պահանջներից և թագավորական իշխանության բռնապետությունից։ Նրանք վճռեցին հաստատել մի կառավարություն՝ քաղաքացիական և կրոնական ազատության լայն հիմքի վրա։»

“But the stern tracing of the prophetic pencil reveals a change in this peaceful scene. The beast with lamblike horns speaks with the voice of a dragon, and ‘exerciseth all the power of the first beast before him.’ Prophecy declares that he will say to them that dwell on the earth that they should make an image to the beast, and that ‘he causeth all, both small and great, rich and poor, free and bond, to receive a mark in their right hand, or in their foreheads; and that no man might buy or sell, save he that had the mark, or the name of the beast, or the number of his name.’ Thus Protestantism follows in the steps of the Papacy.

“परन्तु भविष्यद्वाणी की लेखनी की कठोर रेखांकन इस शांत दृश्य में एक परिवर्तन प्रकट करता है। मेम्ने-जैसे सींगों वाला वह पशु अजगर के स्वर में बोलता है, और ‘उस पहिले पशु का सारा अधिकार उसके साम्हने चलाता है।’ भविष्यद्वाणी यह घोषित करती है कि वह पृथ्वी पर रहने वालों से कहेगा कि वे उस पशु के लिये एक मूरत बनाएं, और कि ‘वह छोटे-बड़े, धनी-दरिद्र, स्वतंत्र-दास, सब के सब के दाहिने हाथ पर, वा उनके माथे पर, एक छाप करवाता है; और कि किसी को मोल लेने या बेचने की आज्ञा न हो, परन्तु उसी को जिस पर वह छाप अर्थात उस पशु का नाम, या उसके नाम का अंक हो।’ इस प्रकार प्रोटेस्टेंटवाद पोपवाद के पदचिह्नों पर चलता है।”

“It is at this time that the third angel is seen flying in the midst of heaven, proclaiming: ‘If any man worship the beast and his image, and receive his mark in his forehead, or in his hand, the same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of His indignation.’ ‘Here are they that keep the commandments of God, and the faith of Jesus.’ In marked contrast to the world stands the little company who will not swerve from their allegiance to God. These are they of whom Isaiah speaks as repairing the breach which had been made in the law of God, they who are building the old waste places, raising up the foundation of many generations.

“ꞌ남이승오차난 제삼 천사가 하늘 가운데로 날아가며 외쳐 이르되, 〈만일 누구든지 짐승과 그의 우상에게 경배하고 그 표를 이마에나 손에 받으면, 그도 하나님의 진노의 포도주를 마시리니, 이는 그의 분노의 잔에 섞음이 없이 부어진 것이라〉 하고 선포하는 때이다.” “여기 하나님의 계명들과 예수의 믿음을 지키는 자들이 있느니라.” 세상과 뚜렷한 대조를 이루며, 하나님께 대한 충성에서 결코 빗나가지 아니할 작은 무리가 서 있다. 이들은 이사야가 말한 바, 하나님의 율법 가운데 생긴 터진 곳을 수보하는 자들이요, 옛 황폐한 곳들을 다시 세우며, 대대로 무너진 기초를 일으키는 자들이다.

“The most solemn warning and the most awful threatening ever addressed to mortals is that contained in the third angel’s message. The sin that calls down the wrath of God unmixed with mercy must be of the most heinous character. Is the world to be left in darkness as to the nature of this sin?—Most assuredly not. God does not deal thus with His creatures. His wrath is never visited upon sins of ignorance. Before His judgments are brought upon the earth, the light in regard to this sin must be presented to the world, that man may know why these judgments are to be inflicted, and may have opportunity to escape them.

“Ɔkɔkɔbɔ a ɛyɛ aniberesɛm kɛse ne ahunahuna a ɛyɛ hu paa a wɔde aka akyerɛ nnipa a wowu da bi no, ne nea ɛwɔ ɔbɔfo a ɔto so abiɛsa no nkrasɛm mu no. Bɔne a ɛtwe Onyankopɔn abufuw a mmɔborɔhunu nnim ba no, ɛsɛ sɛ ɛyɛ bɔne a ne bɔne yɛ kɛse paa. So wɔbɛma wiase no akɔ so atena sum mu wɔ bɔne yi su ho?—Daabi koraa. Onyankopɔn nyɛ saa mma Ne nnipa a Ɔbɔe no. Ɔmfa N’abufuw nto bɔne a wɔyɛ a wonnim so da. Ansana W’atemmusɛm no aba asase so no, ɛsɛ sɛ wɔde hann a ɛfa bɔne yi ho no to wiase no anim, na onipa ahu nea enti a wobɛde saa atemmusɛm yi aba, na wanya hokwan aguan afi mu.”

“The message containing this warning is the last to be proclaimed before the revelation of the Son of man. The signs which He Himself has given declare His coming to be near at hand. For well-nigh forty years has the message of the third angel been sounding. In the issue of the great contest two parties are developed, those who ‘worship the beast and his image,’ and receive his mark, and those who receive ‘the seal of the living God,’ who have the Father’s name written in their foreheads. This is not a visible mark. The time has come when all who have an interest in their soul’s salvation should earnestly and solemnly inquire, What is the seal of God? and what is the mark of the beast? How can we avoid receiving it?

“সতর্কবাণী-সম্বলিত এই বার্তাই মনুষ্যপুত্রের প্রকাশের পূর্বে ঘোষিত হওয়ার শেষ বার্তা। তিনি নিজে যে সকল চিহ্ন দিয়েছেন, সেগুলি ঘোষণা করে যে তাঁর আগমন সন্নিকটে। প্রায় চল্লিশ বছর ধরে তৃতীয় দূতের বার্তা ধ্বনিত হয়ে আসছে। এই মহা-সংঘর্ষের পরিণতিতে দুই দল প্রকাশিত হয়—যারা ‘পশু ও তাহার প্রতিমার উপাসনা’ করে এবং তাহার ছাপ গ্রহণ করে, এবং যারা ‘জীবন্ত ঈশ্বরের মোহর’ গ্রহণ করে, যাহাদের কপালে পিতার নাম লিখিত আছে। এটি কোনো দৃশ্যমান চিহ্ন নয়। সময় উপস্থিত হয়েছে, যখন যারা আপন আত্মার পরিত্রাণে আগ্রহী, তাদের সকলেরই আন্তরিক ও গম্ভীরভাবে অনুসন্ধান করা উচিত, ঈশ্বরের মোহর কী? এবং পশুর ছাপই বা কী? আমরা কীভাবে তাহা গ্রহণ করা এড়াইতে পারি?”

“The seal of God, the token or sign of His authority, is found in the fourth commandment. This is the only precept of the Decalogue that points to God as the Creator of the heavens and the earth, and clearly distinguishes the true God from all false gods. Throughout the Scriptures the fact of God’s creative power is cited as proof that He is above all heathen deities.

«خاتَمُ الله، أي علامةُ سُلطانه أو رمزه، يوجد في الوصيّة الرابعة. وهذه هي الفريضة الوحيدة في الوصايا العشر التي تشير إلى الله بصفته خالق السماوات والأرض، وتميّز بوضوح الإلهَ الحقيقي من جميع الآلهة الكاذبة. وعلى امتداد الأسفار المقدّسة، يُستشهَد بحقيقة قدرة الله الخالقة برهانًا على أنّه أسمى من جميع آلهة الوثنيّين.»

“The Sabbath enjoined by the fourth commandment was instituted to commemorate the work of creation, thus to keep the minds of men ever directed to the true and living God. Had the Sabbath always been kept, there would never have been an idolater, an atheist, or an infidel. The sacred observance of God”s holy day would have led the minds of men to their Creator. The things of nature would have brought Him to their remembrance, and they would have borne witness to His power and His love. The Sabbath of the fourth commandment is the seal of the living God. It points to God as the Creator, and is the sign of His rightful authority over the beings He has made.

«Саббат, предписанный четвёртой заповедью, был установлен в воспоминание дела творения, дабы умы людей всегда были обращены к истинному и живому Богу. Если бы Саббат соблюдался всегда, никогда не было бы ни идолопоклонника, ни атеиста, ни неверующего. Священное соблюдение святого дня Божьего направляло бы умы людей к их Творцу. Явления природы напоминали бы им о Нём и свидетельствовали бы о Его силе и Его любви. Саббат четвёртой заповеди есть печать живого Бога. Он указывает на Бога как на Творца и является знамением Его законной власти над существами, которых Он создал.»

“What, then, is the mark of the beast, if it is not the spurious sabbath which the world has accepted in the place of the true?

“Basi, basi alama ya mnyama ni nini, kama si sabato ya kughushi ambayo ulimwengu umeikubali badala ya ile ya kweli?

“The prophetic declaration that the Papacy was to exalt itself above all that is called God, or that is worshiped, has been strikingly fulfilled in the changing of the Sabbath from the seventh to the first day of the week. Wherever the papal Sabbath is honored in preference to the Sabbath of God, there the man of sin is exalted above the Creator of heaven and earth.

Ukutangaza kwa unabii kwamba Upapa ungejiinua juu ya kila kiitwacho Mungu, au kiabudiwacho, kumetimizwa kwa namna ya kushangaza katika kubadilishwa kwa Sabato kutoka siku ya saba kwenda siku ya kwanza ya juma. Popote Sabato ya kipapa inapoheshimiwa kwa kuitanguliza mbele ya Sabato ya Mungu, hapo yule mtu wa dhambi huinuliwa juu ya Muumba wa mbingu na nchi.

“Those who assert that Christ changed the Sabbath are directly contradicting His own words. In His Sermon on the Mount He declared: ‘Think not that I am come to destroy the law, or the prophets; I am not come to destroy, but to fulfil. For verily I say unto you, Till heaven and earth pass, one jot or one tittle shall in nowise pass from the law, till all be fulfilled. Whosoever, therefore shall break one of these least commandments, and shall teach men so, he shall be called the least in the kingdom of heaven; but whosoever shall do and teach them, the same shall be called great in the kingdom of heaven.’

“Þeir sem halda því fram að Kristur hafi breytt hvíldardeginum, ganga með því beint gegn hans eigin orðum. Í fjallræðunni lýsti hann yfir: ‘Haldið ekki að ég sé kominn til að afnema lögmálið eða spámennina; ég er ekki kominn til að afnema, heldur til að uppfylla. Því sannlega segi ég yður: Þar til himinn og jörð líða undir lok, mun ekki einn bókstafur eða eitt prik á nokkurn hátt falla brott úr lögmálinu, uns allt er fram komið. Hver sem því brýtur eitt af þessum minnstu boðorðum og kennir mönnum svo, hann mun kallast minnstur í himnaríki; en hver sem gjörir þau og kennir, hann mun kallast mikill í himnaríki.’”

“Roman Catholics acknowledge that the change in the Sabbath was made by their church, and they cite this very change as evidence of the supreme authority of this church. They declare that by observing the first day of the week as the Sabbath, Protestants are recognizing her power to legislate in divine things. The Roman Church has not relinquished her claim to infallibility, and when the world and the Protestant churches accept the spurious sabbath of her creating, they virtually acknowledge her claim. They may cite the authority of the apostles and fathers in defense of this change, but the fallacy of their reasoning is easily discerned. The papist is sharp enough to see that Protestants are deceiving themselves, willingly closing their eyes to the facts in the case. As the Sunday institution gains favor, he rejoices, feeling assured that it will eventually bring the whole Protestant world under the banner of Rome.” Signs of the Times, November 1, 1899.

「로마 가톨릭교인들은 안식일의 변경이 자기 교회에 의해 이루어졌음을 인정하며, 바로 이 변경을 이 교회의 최고 권위에 대한 증거로 제시한다. 그들은 한 주의 첫째 날을 안식일로 지킴으로써, 개신교인들이 신적 사안들에 관하여 입법할 그녀의 권능을 인정하고 있다고 선언한다. 로마 교회는 자신의 무류성에 대한 주장을 포기하지 않았으며, 세상과 개신교회들이 그녀가 만들어 낸 가짜 안식일을 받아들일 때, 그들은 사실상 그녀의 주장을 인정하는 것이다. 그들은 이 변경을 옹호하기 위하여 사도들과 교부들의 권위를 인용할지 모르나, 그들의 논리의 오류는 쉽게 분별된다. 교황주의자는 개신교인들이 스스로를 기만하며, 이 문제의 사실들에 대하여 기꺼이 눈을 감고 있음을 꿰뚫어 볼 만큼 충분히 예리하다. 일요일 제도가 호의를 얻어 갈수록, 그는 마침내 그것이 온 개신교 세계를 로마의 기치 아래로 이끌어 오게 되리라는 확신을 품고 기뻐한다.」 Signs of the Times, November 1, 1899.