The United States is specifically identified in the Bible. There are several biblical passages that specifically identify the United States at the end of the world. In Revelation chapter thirteen the United States is the second, or the two-horned beast that comes up out of the earth and forbids the entire world from buying or selling—except they have the mark of the beast.

Amerika Birleşik Devletleri Kutsal Kitap’ta açıkça tanımlanmaktadır. Dünyanın sonunda Amerika Birleşik Devletleri’ni özellikle tanımlayan birkaç Kutsal Kitap bölümü vardır. Vahiy kitabının on üçüncü bölümünde Amerika Birleşik Devletleri, yerden çıkan ve canavarın işaretine sahip olmayan hiç kimsenin alım satım yapmasına izin vermeyerek bütün dünyayı bundan men eden ikinci, yani iki boynuzlu canavardır.

And I beheld another beast coming up out of the earth; and he had two horns like a lamb, and he spake as a dragon. And he exerciseth all the power of the first beast before him, and causeth the earth and them which dwell therein to worship the first beast, whose deadly wound was healed. And he doeth great wonders, so that he maketh fire come down from heaven on the earth in the sight of men, And deceiveth them that dwell on the earth by the means of those miracles which he had power to do in the sight of the beast; saying to them that dwell on the earth, that they should make an image to the beast, which had the wound by a sword, and did live. And he had power to give life unto the image of the beast, that the image of the beast should both speak, and cause that as many as would not worship the image of the beast should be killed. And 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.

Puis je vis une autre bête montant de la terre; elle avait deux cornes semblables à celles d’un agneau, et elle parlait comme un dragon. Elle exerçait toute l’autorité de la première bête en sa présence, et elle faisait que la terre et ses habitants adorassent la première bête, dont la blessure mortelle avait été guérie. Elle opérait de grands prodiges, jusqu’à faire descendre du feu du ciel sur la terre, à la vue des hommes. Et elle séduisait les habitants de la terre par les prodiges qu’il lui avait été donné d’opérer en présence de la bête, disant aux habitants de la terre de faire une image à la bête qui avait été blessée par l’épée et avait vécu. Et il lui fut donné d’animer l’image de la bête, afin que l’image de la bête parlât, et qu’elle fît mettre à mort tous ceux qui n’adoreraient pas l’image de la bête. Et elle faisait que tous, petits et grands, riches et pauvres, libres et esclaves, reçussent une marque sur leur main droite ou sur leur front, et que nul ne pût acheter ni vendre, s’il n’avait la marque, le nom de la bête, ou le nombre de son nom.

Here is wisdom. Let him that hath understanding count the number of the beast: for it is the number of a man; and his number is Six hundred threescore and six. Revelation 13:11–18.

Aquí hay sabiduría. El que tiene entendimiento, calcule el número de la bestia, pues es número de hombre; y su número es seiscientos sesenta y seis. Apocalipsis 13:11–18.

There are seven primary prophetic characteristics in this passage associated with the two-horned earth-beast. He exercises the power of the beast that preceded him; he causes everyone in the world to worship the beast that was before him; he does great wonders that all men see; he deceives the entire world and commands the world to make an image of the beast before him; he gives life to the image of the beast and it speaks; he forces with the penalty of death the entire world to worship the image to the beast; and he forces the entire world to receive the mark either in the forehead or hand and forbids buying and selling against those who do not have the mark, name or number of the beast.

ഈ ഭാഗത്തിൽ രണ്ടുകൊമ്പുള്ള ഭൂമിമൃഗവുമായി ബന്ധപ്പെട്ട ഏഴ് പ്രധാന പ്രവാചക ലക്ഷണങ്ങൾ ഉണ്ട്. അവൻ തനിക്കുമുമ്പുണ്ടായിരുന്ന മൃഗത്തിന്റെ അധികാരം പ്രവർത്തിപ്പിക്കുന്നു; തനിക്കുമുമ്പുണ്ടായിരുന്ന മൃഗത്തെ ലോകത്തിലെ എല്ലാവരും നമസ്കരിക്കുമാറാക്കുന്നു; എല്ലാവരും കാണുന്ന മഹത്തായ അത്ഭുതങ്ങൾ ചെയ്യുന്നു; അവൻ സകല ലോകത്തെയും വഞ്ചിക്കുകയും തനിക്കുമുമ്പുണ്ടായിരുന്ന മൃഗത്തിനൊരു പ്രതിമ ഉണ്ടാക്കുവാൻ ലോകത്തോടു കല്പിക്കുകയും ചെയ്യുന്നു; അവൻ മൃഗത്തിന്റെ പ്രതിമയ്ക്ക് ജീവൻ നൽകുന്നു, അതു സംസാരിക്കുന്നു; അവൻ മരണശിക്ഷയുടെ ഭീഷണിയോടെ മുഴുവൻ ലോകത്തെയും മൃഗത്തിന്റെ പ്രതിമയെ നമസ്കരിക്കുവാൻ നിർബന്ധിക്കുന്നു; കൂടാതെ അവൻ മുഴുവൻ ലോകത്തെയും നെറ്റിയിലോ കയ്യിലോ ആ മൃഗത്തിന്റെ മുദ്ര സ്വീകരിക്കുവാൻ നിർബന്ധിക്കുകയും, ആ മൃഗത്തിന്റെ മുദ്രയോ പേരോ സംഖ്യയോ ഇല്ലാത്തവർക്കെതിരെ വാങ്ങലും വിൽപ്പനയും നിരോധിക്കുകയും ചെയ്യുന്നു.

The work of deception accomplished by the beast that comes “up out of the earth” in verse eleven is so delusive and powerful that it “deceiveth them that dwell on the earth.” The entire world will be deceived by the United States. That is, with the exception of God’s church—the entire world is to be deceived into accepting the mark of antichrist. The prophetic events that precede this world-wide deception are already under way.

Tabaqada khiyaanada ee uu fuliyo bahalkii ka soo baxay “dhulka” ee aayadda kow iyo tobnaad waa mid aad u marin-habaabin badan oo xoog leh, si ay “u khiyaanayso kuwa dhulka deggan.” Dunida oo dhan waxaa khiyaanayn doonta Maraykanku. Taas macnaheedu waa, marka laga reebo kiniisadda Ilaah—dunida oo dhan waxaa lagu khiyaanayn doonaa inay aqbasho calaamadda ka geesta Masiixa. Dhacdooyinka nebiyadeed ee ka horreeya khiyaanadan caalamiga ah durba way socdaan.

There are stories from the Bible that most people know, if only at a surface level. Most have heard about the confrontations between Moses and Pharoah, Daniel and Nebuchadnezzar or Jesus and Pilate. Persons know these Bible stories at varying levels of understanding, but don’t necessarily recognize that Bible prophecy directly and very specifically identifies kings and kingdoms. It was certainly the case with Moses, Daniel and Christ. Egypt, Babylon and Rome were all specifically identified in Bible prophecy in advance of the history where they fulfilled the predictions concerning their respective kingdoms. God never changes.

Ilin kaka-inna nga istoria manipud iti Biblia a kaaduan a tattao ket ammoda, uray no iti rabaw laeng ti pannakaawatda. Kaaduan ket nangngeganda ti maipapan kadagiti pannakasango ni Moises ken ni Faraon, ni Daniel ken ni Nabucodonosor, wenno ni Jesus ken ni Pilato. Ammo dagiti tattao dagitoy nga istoria iti Biblia iti nadumaduma a tukad ti pannakaawat, ngem saan a kankanayon a mabigbigda a ti padto ti Biblia ket diretso ken nalawag unay a mangituding kadagiti ar-ari ken pagarian. Pudno unay dayta ken Moises, Daniel, ken Cristo. Ti Egipto, Babilonia, ken Roma ket isuamin a natan-ok a naisangsangayan iti padto ti Biblia sakbay pay iti pakasaritaan a nangtungpalda kadagiti padto maipapan kadagiti bukodda a pagarian. Ti Dios saan pulos nga agbaliw.

For I am the Lord, I change not; therefore ye sons of Jacob are not consumed. Malachi 3:6.

Car Je suis l’Éternel, je ne change pas; c’est pourquoi vous, fils de Jacob, vous n’êtes pas consumés. Malachie 3:6.

Jesus Christ the same yesterday, and today, and forever. Hebrews 13:8.

Yesu Kristo ni yeye yule jana, na leo, na hata milele. Waebrania 13:8.

The fact that God never changes allows us to apply some simple logic to our consideration of the two-horned earth-beast of Revelation thirteen. Because we know that God set forth predictions directly identifying the kingdoms of Egypt, Babylon and Rome as they each interacted with and persecuted God’s church, we can establish some facts concerning the earth-beast of Revelation thirteen. The earth-beast, as with Egypt, Babylon and Rome, will be directly identified in Bible prophecy in advance of the history where the prediction concerning that nation is fulfilled. I say we can establish this fact based upon a very simple but important biblical rule. The rule identifies that truth is established based upon a testimony of two.

بما أن الله لا يتغير قط، فإن ذلك يتيح لنا أن نطبّق منطقًا بسيطًا على تأملنا في الوحش ذي القرنين الطالع من الأرض في رؤيا ثلاثة عشر. ولأننا نعلم أن الله قد أورد تنبؤات حدّدت على نحو مباشر ممالك مصر وبابل وروما، كلًّا منها حين تفاعلت مع كنيسة الله واضطهدتها، أمكننا أن نثبت بعض الحقائق المتعلقة بوحش الأرض في رؤيا ثلاثة عشر. فوحش الأرض، كما كان الشأن مع مصر وبابل وروما، سيُعرَّف تعريفًا مباشرًا في نبوة الكتاب المقدس قبل التاريخ الذي تتحقق فيه النبوة الخاصة بتلك الأمة. وأقول إننا نستطيع أن نثبت هذه الحقيقة استنادًا إلى قاعدة كتابية بسيطة للغاية، لكنها مهمة. وهذه القاعدة تقرر أن الحق يثبت بناءً على شهادة اثنين.

At the mouth of two witnesses, or three witnesses, shall he that is worthy of death be put to death; but at the mouth of one witness he shall not be put to death. Deuteronomy 17:6.

Në gojën e dy dëshmitarëve, ose të tre dëshmitarëve, ai që është i denjë për vdekje le të vritet; por në gojën e një dëshmitari të vetëm të mos vritet. Ligji i Përtërirë 17:6.

One witness shall not rise up against a man for any iniquity, or for any sin, in any sin that he sinneth: at the mouth of two witnesses, or at the mouth of three witnesses, shall the matter be established. Deuteronomy 19:15.

Lomuaka moko akotɛlɛma te mpo na kofunda moto na likambo moko ya mabe, to mpo na lisumu moko, na lisumu nyonso oyo asali; likambo ekolendisama na monɔkɔ ya batatoli mibale, to na monɔkɔ ya batatoli misato. Deteronome 19:15.

This is the third time I am coming to you. In the mouth of two or three witnesses shall every word be established. 2 Corinthians 13:1.

Ceci est la troisième fois que je viens à vous. Toute parole sera établie sur la déposition de deux ou de trois témoins. 2 Corinthiens 13:1.

Against an elder receive not an accusation, but before two or three witnesses. 1 Timothy 5:19.

ຢ່າຮັບຄໍາກ່າວຫາຕໍ່ຜູ້ເຖົ້າແກ່ ນອກຈາກວ່າຈະມີພະຍານສອງຫຼືສາມຄົນ. 1 ຕີໂມທຽວ 5:19

Bible prophecy predicted ancient Egypt’s demise when God dealt with Egypt’s rebellious Pharaoh. Bible prophecy predicted ancient Babylon’s rise and fall while also dealing with Babylon’s rebellious kings. Bible prophecy predicted the rise and fall of the empire of pagan Rome and identified and dealt with Rome’s corrupt representatives. The consistency of God’s never-changing character identifies that the most significant kingdom mentioned within Bible prophecy—the earth-beast of Revelation thirteen—will most definitely be identified by Bible prophecy.

Ptoleli ya Baebele e ne ya bolelela pele go wa ga Egepeto wa bogologolo fa Modimo a ne a dira le Faro wa Egepeto yo o neng a le mo boikgogomosong. Ptoleli ya Baebele e ne ya bolelela pele go tlhatloga le go wa ga Babilona wa bogologolo, gape e ntse e dira le dikgosi tsa Babilona tse di neng di le mo boikgogomosong. Ptoleli ya Baebele e ne ya bolelela pele go tlhatloga le go wa ga mmuso wa Roma wa boheitane, mme ya supa le go dira le baemedi ba Roma ba ba neng ba senyegile. Go sa fetogeng ga semelo sa Modimo, se se sa fetogeng le ka motlha, go supa gore bogosi jo bo botlhokwa thata jo bo umakilweng mo ptoleleng ya Baebele—sebatana sa lefatshe sa Tshenolo kgaolo ya lesome le boraro—ruri bo tla supiwa ke ptoleli ya Baebele.

When the prophecy of the earth-beast of Revelation thirteen is fulfilled, God’s church will be in confrontation with the political and religious leadership of the earth-beast as prophetically illustrated by Moses, Daniel and Christ. The United States’ prophetic role at the end of the world is a primary subject of Bible prophecy. As we develop the biblical information that identifies the United States’ role in Bible prophecy, we will employ rules that are found within the Bible, for the Word of God needs no human definition. Ancient Israel was given ceremonial rules, health rules, ten moral rules, rules for agriculture and on and on. God is orderly.

Wakati unabii wa mnyama wa nchi wa Ufunuo kumi na tatu utakapokamilika, kanisa la Mungu litakuwa katika mapambano dhidi ya uongozi wa kisiasa na wa kidini wa mnyama huyo wa nchi, kama ilivyoonyeshwa kinabii na Musa, Danieli, na Kristo. Wajibu wa kinabii wa Marekani katika mwisho wa ulimwengu ni mada kuu ya unabii wa Biblia. Tunapoendeleza taarifa za kibiblia zinazoitambulisha nafasi ya Marekani katika unabii wa Biblia, tutatumia kanuni zinazopatikana ndani ya Biblia, kwa maana Neno la Mungu halihitaji ufafanuzi wa kibinadamu. Israeli ya kale ilipewa sheria za ibada za sherehe, sheria za afya, sheria kumi za maadili, sheria za kilimo, na kadhalika. Mungu ni wa utaratibu.

Let all things be done decently and in order. 1 Corinthians 14:40.

Que toutes choses se fassent avec bienséance et avec ordre. 1 Corinthiens 14:40.

The biblical record supplies no witness that suggests that a person would be blessed by simply ignoring rules given by God. Who can expect to be blessed if they ignore the rules of prophetic interpretation established in and by the Bible for the purpose of prophetic study?

Le récit biblique ne fournit aucun témoignage laissant entendre qu’une personne serait bénie en se contentant d’ignorer les règles données par Dieu. Qui peut s’attendre à être béni s’il ignore les règles de l’interprétation prophétique établies dans la Bible et par elle en vue de l’étude prophétique ?

Come now, and let us reason together, saith the Lord: though your sins be as scarlet, they shall be as white as snow; though they be red like crimson, they shall be as wool. Isaiah 1:18.

Venez maintenant, et plaidons ensemble, dit l’Éternel : si vos péchés sont comme le cramoisi, ils deviendront blancs comme la neige ; s’ils sont rouges comme la pourpre, ils deviendront comme la laine. Ésaïe 1:18.

As we employ the biblical rules we will allow the Bible to establish and validate whether the rules are genuine or false. As with all of God’s various rules there is always a satanic counterfeit to the rules. It is therefore a necessity that when a rule is employed to establish a truth, that both the truth identified and the rule employed should be tested.

Wɔ̃n si Biblia ƒe sewo dzi la, míana Biblia ŋutɔ naɖo kple naʋu be seawo nye vavãtɔ alo dzesiatsitsi. Abe alesi wòle kple Mawu ƒe sewo katã ene la, Satana ƒe atsyotsyo aɖe li ɖe seawo me. Eya ta la, edze be ne wòsi se aɖe dzi be yeatsɔ aɖo nyateƒe aɖe la, woado go nyateƒe si woɖo la kple se si wowɔ dɔe la siaa.

Beloved, believe not every spirit, but try the spirits whether they are of God: because many false prophets are gone out into the world. 1 John 4:1.

Mpendwa, msiiamini kila roho, bali zijaribuni roho kwamba zimetokana na Mungu; kwa sababu manabii wengi wa uongo wametokea duniani. 1 Yohana 4:1.

Another purpose, beyond identifying the prophetic role of the United States in this study, is to identify the secret message from the book of Revelation that Jesus hid until this particular generation.

Un autre objectif, au-delà de l’identification du rôle prophétique des États-Unis dans cette étude, est de mettre en lumière le message secret du livre de l’Apocalypse que Jésus a tenu caché jusqu’à cette génération particulière.

The secret things belong unto the Lord our God: but those things which are revealed belong unto us and to our children forever, that we may do all the words of this law. Deuteronomy 29:29.

वह गुप्त बातें हमारे परमेश्वर यहोवा ही की हैं; परन्तु जो बातें प्रकट की गई हैं, वे सदा के लिये हमारी और हमारी सन्तान की हैं, ताकि हम इस व्यवस्था के सब वचनों के अनुसार चलें। व्यवस्थाविवरण 29:29.

God’s prophetic secrets that are revealed are for the purpose of allowing those who receive the secret to keep His law. Men can only keep His law if it is written upon their heart. The secret that is being unsealed in the book of Revelation is part of the process of the Holy Spirit writing God’s law on our inward parts and hearts. The secret that is opened up to God’s people, when and if accepted by faith, establishes the new covenant.

Les secrets prophétiques de Dieu qui sont révélés ont pour but de permettre à ceux qui reçoivent le secret de garder sa loi. Les hommes ne peuvent garder sa loi que si elle est écrite sur leur cœur. Le secret qui est en train d’être descellé dans le livre de l’Apocalypse fait partie du processus par lequel le Saint-Esprit écrit la loi de Dieu dans nos entrailles et sur nos cœurs. Le secret qui est ouvert au peuple de Dieu, lorsqu’il est accepté par la foi, établit la nouvelle alliance.

Behold, the days come, saith the Lord, that I will make a new covenant with the house of Israel, and with the house of Judah: Not according to the covenant that I made with their fathers in the day that I took them by the hand to bring them out of the land of Egypt; which my covenant they brake, although I was an husband unto them, saith the Lord: But this shall be the covenant that I will make with the house of Israel; After those days, saith the Lord, I will put my law in their inward parts, and write it in their hearts; and will be their God, and they shall be my people. Jeremiah 31:31–33.

Voici, les jours viennent, dit le Seigneur, où je conclurai une alliance nouvelle avec la maison d’Israël et avec la maison de Juda; non selon l’alliance que j’ai faite avec leurs pères, au jour où je les ai pris par la main pour les faire sortir du pays d’Égypte; alliance qu’ils ont rompue, quoique j’eusse été pour eux un époux, dit le Seigneur. Mais voici l’alliance que je conclurai avec la maison d’Israël après ces jours-là, dit le Seigneur: je mettrai ma loi au dedans d’eux, et je l’écrirai dans leur cœur; et je serai leur Dieu, et ils seront mon peuple. Jérémie 31:31–33.

“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.

« Au cours des derniers jours de l’histoire de cette terre, l’alliance de Dieu avec son peuple qui garde ses commandements doit être renouvelée. » Review and Herald, 26 février 1914.

Revelation 1:1–3 The Final Warning Message:

Révélation 1:1–3 Le message final d’avertissement :

The Revelation of Jesus Christ, which God gave unto him, to shew 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.

Ваҳйи Исои Масеҳ, ки Худо онро ба Ӯ дод, то ба бандагони Худ чизҳоеро нишон диҳад, ки бояд ба зудӣ ба амал оянд; ва Ӯ онро ба васитаи фариштаи Худ ба бандаи Худ Юҳанно фиристода, маълум гардонид; ки ӯ ба каломи Худо, ва ба шаҳодати Исои Масеҳ, ва ба ҳамаи он чи дид, шаҳодат дод. Хушо он касе ки мехонад, ва онҳо ки суханони ин нубувватро мешунаванд ва он чиро, ки дар он навишта шудааст, нигоҳ медоранд; зеро вақт наздик аст. Ваҳй 1:1–3.

The first three verses of Revelation chapter one identify that the “Revelation of Jesus Christ” is the final message for mankind. It is clearly a message, because “the Revelation of Jesus Christ” was given to Him from the Heavenly Father to show his servants what “must shortly come to pass.”

Les trois premiers versets du chapitre un de l’Apocalypse indiquent que la « Révélation de Jésus-Christ » est le message final pour l’humanité. Il s’agit clairement d’un message, car la « Révélation de Jésus-Christ » lui a été donnée par le Père céleste afin de montrer à ses serviteurs ce qui « doit arriver bientôt ».

We are told to consider that the “Holy Spirit has so shaped matters, both in the giving of the prophecy” and also “in the events portrayed.”.

On nous exhorte à considérer que le « Saint-Esprit a ainsi disposé les choses, tant dans la communication de la prophétie » que aussi « dans les événements représentés ».

“The Holy Spirit has so shaped matters, both in the giving of the prophecy and in the events portrayed, as to teach that the human agent is to be kept out of sight, hid in Christ, and that the Lord God of heaven and His law are to be exalted. Read the book of Daniel. Call up, point by point, the history of the kingdoms there represented.” Testimonies to Ministers, 112.

“Roho Mtakatifu ameyaumba mambo kwa namna hiyo, katika kutolewa kwa unabii na katika matukio yanayoelezwa, ili kufundisha kwamba chombo cha kibinadamu kinapaswa kuwekwa mbali na kuonekana, kifichwe katika Kristo, na kwamba Bwana Mungu wa mbinguni na sheria Yake wanapaswa kuinuliwa. Kisomeni kitabu cha Danieli. Kumbukeni, hatua kwa hatua, historia ya falme zinazoonyeshwa humo.” Testimonies to Ministers, 112.

The “events portrayed” and also the “giving of the prophecy” in the first three verses of Revelation chapter one specifically illustrates the step-by-step process of how God communicates to men, and also identifies that the message that is communicated is called “the Revelation of Jesus Christ.”

“कढ़ांगु गिदिङथि जादों” आरो फ़ोरोंजा बुंखा १-नि गोजां थामखि बिसोराव “फोरोंजाखौ होनाय” बो लोगोसे, इसोरहा मावनिफ्राय मावनिफोराव बेखेव बेंखेवै मानवादाव दांनायखौ फोरोंजानायनि प्रक्रियाखौ बिसेसै दिन्थिफोरदों, आरो दांनाय जाथायखौ “जेसु ख्राइस्टनि फोरोंजाखौ” बोरै मोननाय जायोमोन बेयावो चिन्हायो।

Jesus Christ then did two things with the message which he received from God. He sent the message by his angel and he also signified his message by that angel. His angel then took the message to the prophet John who wrote it down, and sent it to the churches for you and me. The first three verses were “so shaped” by “the Holy Spirit” as to emphasize both the “message” and “the process of communication” involved in delivering the message.

Yesu Kiristo rero yakoze ibintu bibiri ku butumwa yahawe n’Imana. Yabwohereje abunyujije ku mumarayika we kandi kandi ubwo butumwa yabugaragaje mu buryo bw’ibimenyetso abinyujije kuri uwo mumarayika. Uwo mumarayika we yahise ajyana ubwo butumwa ku muhanuzi Yohana, arabwandika, maze abwoherereza amatorero ku bwacu jye nawe. Imirongo itatu ya mbere “yabumbwe ityo” n’“Umwuka Wera” kugira ngo ishimangire byombi, ari bwo “butumwa” n’“uburyo bwo kubugeza ku bandi” bwakoreshejwe mu gutanga ubwo butumwa.

The three verses we are considering present the final message to mankind, but not simply the final message—more importantly, the three verses represent the final “warning” message to planet earth. The “warning” attribute of the message is identified when a class of persons are identified as “blessed” for having read, heard and kept “those things which are written therein.” There is a class of persons who will not read, nor hear a warning represented as “the Revelation of Jesus Christ”. It is impossible for them to be blessed. It is obvious that if there is a class that is blessed for reading, hearing and keeping those things which are written, then there is a class that is not blessed. Will a person read, hear and keep the message of the Revelation of Jesus Christ? If so, he will be blessed, if not he will be cursed.

Les trois versets que nous examinons présentent le message final à l’humanité, mais non pas simplement le message final — plus important encore, ces trois versets constituent le dernier message d’« avertissement » adressé à la planète Terre. Le caractère d’« avertissement » de ce message est mis en évidence lorsqu’une catégorie de personnes est désignée comme « bienheureuse » pour avoir lu, entendu et gardé « les choses qui y sont écrites ». Il existe une catégorie de personnes qui ne liront ni n’entendront un avertissement représenté comme « la Révélation de Jésus-Christ ». Il leur est impossible d’être bienheureuses. Il est évident que s’il existe une catégorie qui est bienheureuse pour avoir lu, entendu et gardé les choses qui sont écrites, il en existe une autre qui n’est pas bienheureuse. Une personne lira-t-elle, entendra-t-elle et gardera-t-elle le message de la Révélation de Jésus-Christ ? Si oui, elle sera bienheureuse ; sinon, elle sera maudite.

“Says the prophet: ‘Blessed is he that readeth’—there are those who will not read; the blessing is not for them. ‘And they that hear’—there are some, also, who refuse to hear anything concerning the prophecies; the blessing is not for this class. ‘And keep those things which are written therein’—many refuse to heed the warnings and instructions contained in the Revelation; none of these can claim the blessing promised. All who ridicule the subjects of the prophecy and mock at the symbols here solemnly given, all who refuse to reform their lives and to prepare for the coming of the Son of man, will be unblessed.” The Great Controversy, 341.

“Niaasema nabii: ‘Heri asomaye’—wapo wale ambao hawatasoma; baraka si yao. ‘Na wale wasikiao’—wapo pia wengine ambao hukataa kusikia lolote kuhusu unabii; baraka si ya kundi hili. ‘Na kuyashika yaliyoandikwa humo’—wengi hukataa kutii maonyo na maagizo yaliyomo katika Ufunuo; hakuna hata mmoja wa hao awezaye kudai baraka iliyoahidiwa. Wote wanaozidhihaki habari za unabii na kuyafanyia mzaha yale vielelezo vilivyotolewa hapa kwa uzito mkuu, wote wanaokataa kuirekebisha maisha yao na kujiandaa kwa ajili ya kuja kwake Mwana wa Adamu, watakuwa bila baraka.” The Great Controversy, 341.

The expression “the time is at hand” in verse three identifies that it is a specific time when the last warning message arrives in history. “The time,”—(a specific time) “is at hand.” A specific time is about to arrive, for it is at hand, and God’s people (represented by John) understand the message before the “time” arrives. John penned the book of Revelation around the end of the first century, yet these verses identify that there will be a point in the history long after the year 100, when the final warning message will be proclaimed. When that “time is” “at hand,” the message that identifies the “things which must shortly come to pass” will be revealed to God’s servants.

Արտահայտությունը «ժամանակը մոտ է» երրորդ համարում ցույց է տալիս, որ պատմության մեջ գոյություն ունի որոշակի ժամանակ, երբ հասնում է վերջին նախազգուշացման լուրը։ «Ժամանակը»՝ (որոշակի ժամանակ) «մոտ է»։ Որոշակի ժամանակ շուտով պիտի հասնի, որովհետև այն մոտ է, և Աստծո ժողովուրդը (որին ներկայացնում է Հովհաննեսը) հասկանում է լուրը նախքան այդ «ժամանակի» գալը։ Հովհաննեսը Հայտնության գիրքը գրեց մոտավորապես առաջին դարի ավարտին, սակայն այս համարները ցույց են տալիս, որ պատմության մեջ, շատ ավելի ուշ, քան 100 թվականից հետո, պիտի լինի մի պահ, երբ կհռչակվի վերջին նախազգուշացման լուրը։ Երբ այդ «ժամանակը» «մոտ է», այն լուրը, որ մատնանշում է «այն բաները, որ շուտով պիտի լինեն», կհայտնվի Աստծո ծառաներին։

In this series of articles, the Bible and the writings of Ellen White will be used as the authority to uphold the explanation of the biblical passages we cite.

Maka nkuru z’uru ruhererekane, Bibiliya n’inyandiko za Ellen White ni byo bizakoreshwa nk’ububasha bwo gushyigikira ibisobanuro by’imirongo ya Bibiliya tuzaba twavuze.

We will also refer to the rules of prophetic interpretation assembled by William Miller and to the rules identified in the compilation titled Prophetic Keys. We will also employ the prophetic study called Habakkuk’s Tables.

We will also refer to the rules of prophetic interpretation assembled by William Miller and to the rules identified in the compilation titled Prophetic Keys. We will also employ the prophetic study called Habakkuk’s Tables.

We do not intend to define every rule we employ. For brevity we will simply reference the Prophetic Keys compilation for any who wish to read a more detailed proof of the rule. With the Habakkuk’s Tables series, we intend to point out certain presentations where a subject we will briefly touch upon, is taken up in greater depth.

Nous n’avons pas l’intention de définir chacune des règles que nous employons. Par souci de brièveté, nous nous contenterons de renvoyer à la compilation Prophetic Keys pour ceux qui souhaitent lire une démonstration plus détaillée de la règle. Avec la série des Tables d’Habacuc, nous entendons signaler certaines présentations dans lesquelles un sujet que nous n’aborderons ici que brièvement est traité plus en profondeur.

As we work through a study of the book of Revelation we encourage public response, but we will only respond to input that contributes to the ongoing study. The scope of our discussion will involve the current series of presentations, the prophetic rules we exercise and the information found in Habakkuk’s Tables.

Lorsque nous avançons dans l’étude du livre de l’Apocalypse, nous encourageons les réactions du public, mais nous ne répondrons qu’aux interventions qui contribuent à l’étude en cours. Le champ de notre discussion portera sur la série actuelle de présentations, les règles prophétiques que nous appliquons et les informations contenues dans les Tables d’Habacuc.

The Revelation of Jesus Christ, which God gave unto him, to shew 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.

La Révélation de Jésus-Christ, que Dieu lui a donnée pour montrer à ses serviteurs les choses qui doivent arriver bientôt; et il l’a fait connaître, en l’envoyant par son ange à son serviteur Jean, lequel a rendu témoignage à la parole de Dieu, et au témoignage de Jésus-Christ, et à tout ce qu’il a vu. Heureux celui qui lit, et ceux qui entendent les paroles de cette prophétie, et qui gardent les choses qui y sont écrites; car le temps est proche. Apocalypse 1:1–3.

The Greek word translated as “signified” means to “indicate”. He sent the message by “his” angel and he signified it by “his” angel. “His” angel is Gabriel.

Koine keʹlelisiŋa Greekɛ ma “signified” ne toŋa “indicate.” E ɔiŋ fɛnɛri maŋa ma “his” angel, e ɔiŋ signified maŋa ma “his” angel. “His” angel ne Gabriel.

“The words of the angel, ‘I am Gabriel, that stand in the presence of God,’ show that he holds a position of high honor in the heavenly courts. When he came with a message to Daniel, he said, ‘There is none that holdeth with me in these things, but Michael [Christ] your Prince.’ Daniel 10:21. Of Gabriel the Saviour speaks in the Revelation, saying that ‘He sent and signified it by His angel unto His servant John.’ Revelation 1:1.” The Desire of Ages, 99.

« Mots anz lañjel : “Je suis Gabriel, qui me tiens en la présence de Dieu”, moster qu’il tient une place de grant enor es cours célestes. Quant il vint o un message a Daniel, il dist : “Il n’i a nul qui se maintiegne avec moi en ces choses, fors Michel [Christ] vostre Prince.” Daniel 10:21. De Gabriel li Sauveor parole en l’Apocalypse, disant que “Il l’a envoyée et signifiée par son ange a son serviteur Jean.” Apocalypse 1:1. » The Desire of Ages, 99.

The angel Gabriel is sent with the message and the angel Gabriel also represents the message. When mankind arrives at the point in history when “the time is at hand” for the final warning message to be proclaimed, that final message is represented by an angel. In the book of Revelation “messages” are often represented as angels, and of course the Greek word translated as “angel” in Revelation means messenger.

Suru Gabriel a vatri duvri raqel, e suru Gabriel etu represe raqel et. Kave mankind arri na pointe in history tem “the time is at hand” du final warning message proclaime, ta final message etu represe pa un suru. In du livre de Revelation, “messages” often etu represe comme surus, e, bien sur, du mot grec translate comme “angel” in Revelation signifie messenger.

Every revelation of God’s truth that has arrived in history is certainly a revelation of Jesus Christ, but the Revelation of Jesus Christ in Revelation chapter one is the final warning for mankind and it occurs at a specific moment that is represented as being a “time.” There is another passage in the book of Revelation where John references that “the time is at hand”. That other passage provides a second witness to test the initial claims I have made about verses one through three.

Բոլոր հայտնությունները, որով Աստծու ճշմարտությունը պատմության ընթացքում հասել է, անշուշտ Հիսուս Քրիստոսի հայտնություն են, բայց Հիսուս Քրիստոսի Հայտնությունը Հայտնության գրքի առաջին գլխում մարդկության համար վերջին նախազգուշացումն է, և այն տեղի է ունենում որոշակի մի պահին, որը ներկայացվում է որպես «ժամանակ»։ Հայտնության գրքում կա նաև մեկ այլ հատված, որտեղ Հովհաննեսը նշում է, որ «ժամանակը մոտ է»։ Այդ մյուս հատվածը երկրորդ վկայություն է տալիս՝ քննելու համար այն նախնական պնդումները, որ ես արել եմ առաջինից երրորդ համարների վերաբերյալ։

And he said unto me, These sayings are faithful and true: and the Lord God of the holy prophets sent his angel to shew unto his servants the things which must shortly be done. Behold, I come quickly: blessed is he that keepeth the sayings of the prophecy of this book.

Na aambia, Maneno haya ni ya kuaminika na ya kweli; naye Bwana Mungu wa manabii watakatifu alimtuma malaika wake kuwaonyesha watumishi wake mambo ambayo hayana budi kutukia upesi. Tazama, naja upesi; heri yeye ayashikaye maneno ya unabii wa kitabu hiki.

And I John saw these things, and heard them. And when I had heard and seen, I fell down to worship before the feet of the angel which shewed me these things.

Naanu Yohaana, ivugaḷannu kaṇḍenu mattu kēḷidenu. Naanu kēḷi nōḍida nantara, ivugaḷannu nanage tōrisida dēvadūtana pādagala muṁde ārādhisalu bīḍidenu.

Then saith he unto me, See thou do it not: for I am thy fellowservant, and of thy brethren the prophets, and of them which keep the sayings of this book: worship God.

Puis il me dit : Garde-toi de le faire ! Car je suis ton compagnon de service, ainsi que celui de tes frères les prophètes, et de ceux qui gardent les paroles de ce livre : adore Dieu.

And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand. He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. Revelation 22:6–11.

Og han sier til meg: Forsegl ikke ordene i profetien i denne boken, for tiden er nær. Den som gjør urett, la ham fremdeles gjøre urett; og den som er uren, la ham fremdeles være uren; og den som er rettferdig, la ham fremdeles øve rettferdighet; og den som er hellig, la ham fremdeles være hellig. Åpenbaringen 22:6–11.

At the end of the book of Revelation we find the same subject as in the beginning of Revelation. The communication process and message are once again referred to when “the Lord God” “sent his angel to shew unto his servants the things which must shortly be done.” And just as soon as the servants are shown the message identifying “things which must shortly be done” Christ announces that He is coming quickly. This is the message that precedes Christ’s second coming, and it therefore is the final warning message—the very same message represented as “the Revelation of Jesus Christ” in verse one of chapter one. The blessing that is promised in the first three verses of Revelation is repeated with the statement of “blessed is he that keepeth the sayings of the prophecy of this book.”

बाइबलको प्रकाशको पुस्तकको अन्त्यमा हामीले प्रकाशको आरम्भमा जस्तै उही विषय भेट्टाउँछौँ। सञ्चारको प्रक्रिया र सन्देशलाई फेरि एकपटक उल्लेख गरिएको छ, जब “प्रभु परमेश्वरले” “आफ्ना दासहरूलाई छिट्टै हुनुपर्ने कुराहरू देखाउन आफ्नो स्वर्गदूत पठाउनुभयो।” अनि दासहरूलाई “छिट्टै हुनुपर्ने कुराहरू” चिनाउने सन्देश देखाइएलगत्तै ख्रीष्टले घोषणा गर्नुहुन्छ कि उहाँ चाँडै आउँदै हुनुहुन्छ। यही त्यो सन्देश हो जसले ख्रीष्टको दोस्रो आगमनभन्दा पहिले अगुवाइ गर्छ, र यसकारण यही अन्तिम चेतावनीको सन्देश हो—ठीक त्यही सन्देश, जुन पहिलो अध्यायको पहिलो पदमा “येशू ख्रीष्टको प्रकाश” को रूपमा प्रस्तुत गरिएको छ। प्रकाशको पहिलो तीन पदहरूमा प्रतिज्ञा गरिएको आशिष् फेरि दोहोर्याइएको छ, यस कथनद्वारा: “धन्य त्यो हो, जसले यस पुस्तकको भविष्यवाणीका वचनहरू पालन गर्छ।”

In these verses we find an expansion of the process of communication set forth in chapter one, for we find that after Gabriel delivers the message to John, John is so overwhelmed with the message that he seeks to worship Gabriel, who then uses John’s misunderstanding to identify that heavenly angels, earthly prophets, and all that keep the sayings of the message, are “fellow servants” who are to worship the Creator-God, not the creation of God.

Dans ces versets, nous trouvons un développement du processus de communication exposé au chapitre premier, car nous voyons qu’après que Gabriel a transmis le message à Jean, Jean est à ce point bouleversé par ce message qu’il cherche à adorer Gabriel; celui-ci se sert alors de la méprise de Jean pour montrer que les anges célestes, les prophètes terrestres et tous ceux qui gardent les paroles du message sont des « compagnons de service » qui doivent adorer le Dieu Créateur, et non la création de Dieu.

These verses are describing the same events and message that we are considering in chapter one. They are repeating the faithful and true sayings that show God’s servants what must shortly be done. The message is once again set in the context of the process of communication between God and His servants. In chapter twenty-two we find more evidence that the message is the final warning message, for the “time” that is “at hand” is marked as taking place right before human probation closes, for the pronouncement that he “that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still,” marks the close of probation, marking the beginning of the seven last plagues, which in turn conclude with the Second Coming of Christ.

या पदहरूमा त्यही घटनाहरू र सन्देशको वर्णन गरिएको छ, जसलाई हामी पहिलो अध्यायमा विचार गर्दैछौं। ती फेरि ती विश्वासी र सत्य वचनहरू दोहोर्याइरहेका छन्, जसले परमेश्वरका सेवकहरूलाई के कुरा छिट्टै हुनैपर्छ भन्ने देखाउँछन्। सन्देशलाई फेरि एकपटक परमेश्वर र उहाँका सेवकहरूबीचको सञ्चार-प्रक्रियाको सन्दर्भमा स्थापित गरिएको छ। बाइसौँ अध्यायमा हामीलाई सन्देश अन्तिम चेतावनीको सन्देश हो भन्ने अझ प्रमाण भेटिन्छ, किनकि “नजिक” रहेको “समय” मानव-अनुग्रह-अवधि बन्द हुनुअघि ठीक अघिको समयको रूपमा चिन्हित गरिएको छ; किनकि यो घोषणा—“जो अन्यायी छ, ऊ अझै अन्यायी नै रहोस्: र जो अशुद्ध छ, ऊ अझै अशुद्ध नै रहोस्: र जो धर्मी छ, ऊ अझै धर्मी नै रहोस्: र जो पवित्र छ, ऊ अझै पवित्र नै रहोस्”—ले अनुग्रह-अवधिको समाप्तिलाई सूचित गर्दछ, र त्यसरी सात अन्तिम विपत्तिहरूको आरम्भलाई चिन्हित गर्दछ, जुन अन्ततः ख्रीष्टको दोस्रो आगमनसँगै समाप्त हुन्छन्।

“‘At that time shall Michael stand up, the great Prince which standeth for the children of thy people: and there shall be a time of trouble, such as never was since there was a nation even to that same time: and at that time thy people shall be delivered, everyone that shall be found written in the book.’ Daniel 12:1.

“‘Ngeso leso Mikhayeli uyo sukuma, iNkhosana enkulu emi ngenxa yabantwana babantu bakho; futhi kuyakuba khona isikhathi sokuhlupheka esingakaze sibe khona selokhu kwaba khona isizwe kuze kube yileso sikhathi; futhi ngaleso sikhathi abantu bakho bayakusindiswa, wonke oyakutholakala ebhaliwe encwadini.’ Daniyeli 12:1.

“When the third angel’s message closes, mercy no longer pleads for the guilty inhabitants of the earth. The people of God have accomplished their work. They have received ‘the latter rain,’ ‘the refreshing from the presence of the Lord,’ and they are prepared for the trying hour before them. Angels are hastening to and fro in heaven. An angel returning from the earth announces that his work is done; the final test has been brought upon the world, and all who have proved themselves loyal to the divine precepts have received ‘the seal of the living God.’ Then Jesus ceases His intercession in the sanctuary above. He lifts His hands and with a loud voice says, ‘It is done;’ and all the angelic host lay off their crowns as He makes the solemn announcement: ‘He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still.’ Revelation 22:11. Every case has been decided for life or death.” The Great Controversy, 613.

«Хоёр дахь тэнгэрэлчийн биш, харин гурав дахь тэнгэрэлчийн мэдээ төгсөхөд, нигүүлсэл газар дэлхийн гэмт оршин суугчдын төлөө цаашид зуучлан гуйхаа болино. Бурханы ард түмэн ажлаа гүйцээсэн байна. Тэд “сүүлчийн бороо”, “Эзэний оршихуйгаас ирэх сэргэлэн тэнхрэл”-ийг хүлээн авсан бөгөөд өөрсдийн өмнө буй сорилттой цагт бэлтгэгдсэн байна. Тэнгэрт тэнгэрэлч нар ийш тийш яаран хөдөлж байна. Дэлхийгээс буцан ирж буй нэгэн тэнгэрэлч өөрийн ажил дууссаныг мэдэгдэнэ; эцсийн сорилт дэлхий дээр ирүүлэгдсэн бөгөөд тэнгэрлэг хуулиудад үнэнч гэдгээ нотолсон бүх хүн “амьд Бурханы тамга”-ыг хүлээн авсан байна. Тэгээд Есүс дээрх ариун сүм дэх Өөрийн зуучлалаа зогсооно. Тэр гараа өргөн, чанга дуугаар: “Гүйцлээ” хэмээн айлдана; Тэрхүү сүр жавхлант тунхаглалыг хийхэд бүх тэнгэрэлчийн цэрэг титмээ тайлна: “Шударга бус нэгэн нь цаашид ч шударга бусаараа байг; бузар нэгэн нь цаашид ч бузраараа байг; зөвт нэгэн нь цаашид ч зөвтөөрөө байг; ариун нэгэн нь цаашид ч ариунаараа байг.” Илчлэлт 22:11. Хэрэг бүр амь эсвэл үхлийн төлөө нэгэнт шийдэгдсэн байна.» Агуу тэмцэл, 613.

At the beginning of the book of Revelation and at the end of the book of Revelation the same story is presented. Combining the two passages allows us to understand that the “Revelation of Jesus Christ” is the final warning message to mankind before Christ’s Second Coming. The message is symbolically represented by an angel that arrives just before the close of probation. The message divides mankind into two classes based upon whether they read, hear and keep the message that is unsealed when the “time is at hand,”—just before probation closes.

Pub sa sinugdanan sa basahon sa Pinadayag ug sa katapusan sa basahon sa Pinadayag, mao ra gihapon nga sugilanon ang gipadayag. Pinaagi sa paghiusa niining duha ka mga pahayag, masabtan nato nga ang “Pinadayag ni Jesu-Cristo” mao ang katapusang mensahe sa pasidaan ngadto sa katawhan sa dili pa ang Ikaduhang Pag-anhi ni Cristo. Kining mensahea gihulagway sa paagi nga simboliko pinaagi sa usa ka manolunda nga moabot sa dili pa ang pagsira sa panahon sa panulay. Gibahin sa maong mensahe ang katawhan ngadto sa duha ka hut-ong sumala sa kon sila mobasa, mamati, ug motuman sa mensahe nga maablihan sa diha nga ang “panahon haduol na,”—sa dili pa matapos ang panahon sa panulay.

“As we near the close of this world’s history, the prophecies relating to the last days especially demand our study. The last book of the New Testament is full of truth that we need to understand. Satan has blinded the minds of many, so that they have been glad of any excuse for not making the Revelation their study.

“Señalando que nos acercamos al fin de la historia de este mundo, las profecías relativas a los últimos días exigen de manera especial nuestro estudio. El último libro del Nuevo Testamento está lleno de verdades que necesitamos comprender. Satanás ha cegado el entendimiento de muchos, de modo que se han complacido en cualquier pretexto para no hacer del Apocalipsis objeto de su estudio.

“The book of Revelation, in connection with the book of Daniel, demands close study. Let every God-fearing teacher consider how most clearly to comprehend and present the Gospel that our Saviour came in person to make known to His servant John,—‘The revelation of Jesus Christ, which God gave unto Him, to show unto His servants things which must shortly come to pass.’ None should become discouraged in their study of Revelation because of its apparently mystical symbols. ‘If any of you lack wisdom, let him ask of God, that giveth to all men liberally, and upbraideth not.’ ‘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.’ We are to proclaim to the world the great and solemn truths contained in the book of Revelation. Into the very designs and principles of the church of God these truths are to enter. There should be a closer and more diligent study of this book, a more earnest presentation of the truths it contains, truths which concern all who are living in these last days. All who are preparing to meet their Lord should make this book the subject of earnest study and prayer. It is just what its name signifies,—a revelation of the most important events that are to take place in the last days of this earth’s history. John, because of his faithful trust in the word of God, and the testimony of Christ, was banished to the Isle of Patmos. But his banishment did not separate him from Christ. The Lord visited His faithful servant in his banishment, and gave him instruction regarding what was to come upon the world.

“प्रकटीकरणाचे पुस्तक, दानिएलाच्या पुस्तकाच्या संदर्भात, अत्यंत बारकाईने अभ्यास करण्याची मागणी करते. देवभीरू प्रत्येक शिक्षकाने आपल्या तारणाऱ्याने स्वतः येऊन आपल्या सेवक योहानाला जाहीर करून दिलेल्या सुवार्तेचे सर्वांत स्पष्टपणे आकलन कसे करावे आणि ती कशी मांडावी, याचा विचार करावा,—‘येशू ख्रिस्ताचे प्रकटीकरण, जे देवाने त्याला दिले, जेणेकरून त्याने आपल्या सेवकांना त्या गोष्टी दाखवाव्यात, ज्या लवकरच घडून यावयाच्या आहेत.’ प्रकटीकरणातील गूढ भासणाऱ्या प्रतीकांमुळे त्याच्या अभ्यासात कोणीही निरुत्साहित होऊ नये. ‘तुमच्यापैकी कोणास ज्ञानाची उणीव असल्यास, त्याने देवाकडे मागावे; जो सर्वांना उदारपणे देतो आणि निंदाही करीत नाही.’ ‘धन्य तो जो वाचतो, आणि जे या भविष्यवाणीसंबंधीचे शब्द ऐकतात व त्यात लिहिलेल्या गोष्टी पाळतात; कारण वेळ जवळ आली आहे.’ प्रकटीकरणाच्या पुस्तकात अंतर्भूत असलेल्या महान व गंभीर सत्यांची घोषणा आपण जगाला करावयाची आहे. ही सत्ये देवाच्या मंडळीच्या अगदी आराखड्यांत आणि तत्त्वांत शिरली पाहिजेत. या पुस्तकाचा अधिक निकटचा आणि अधिक परिश्रमी अभ्यास व्हावा, आणि त्यात अंतर्भूत असलेल्या सत्यांचे अधिक उत्कट सादरीकरण व्हावे—अशी सत्ये, जी या शेवटच्या दिवसांत जगणाऱ्या सर्वांशी संबंधित आहेत. जे सर्व आपल्या प्रभूला भेटण्याची तयारी करीत आहेत, त्यांनी या पुस्तकाला प्रामाणिक अभ्यास व प्रार्थनेचा विषय बनवावा. त्याचे नाव जसे सूचित करते तसेच ते आहे,—या पृथ्वीच्या इतिहासाच्या शेवटच्या दिवसांत घडून येणाऱ्या अत्यंत महत्त्वाच्या घटनांचे एक प्रकटीकरण. देवाच्या वचनावर आणि ख्रिस्ताच्या साक्षीवर त्याच्या विश्वासू भरोशामुळे योहानाला पातमोस बेटावर हद्दपार करण्यात आले. परंतु त्याच्या हद्दपारीमुळे तो ख्रिस्तापासून विभक्त झाला नाही. प्रभूने आपल्या त्या विश्वासू सेवकाला त्याच्या हद्दपारीत भेट दिली, आणि जगावर जे येणार होते त्याविषयी त्याला शिक्षण दिले.”

“This instruction is of the greatest importance to us; for we are living in the last days of this earth’s history. Soon we shall enter upon the fulfilment of the events which Christ showed John were to take place. As the messengers of the Lord present these solemn truths, they must realize that they are handling subjects of eternal interest, and they should seek for the baptism of the Holy Spirit, that they may speak, not their own words, but the words given them by God.

« Cet avertissement est pour nous de la plus haute importance ; car nous vivons dans les derniers jours de l’histoire de cette terre. Bientôt, nous entrerons dans l’accomplissement des événements que le Christ montra à Jean comme devant se produire. Lorsque les messagers du Seigneur présentent ces vérités solennelles, ils doivent se rendre compte qu’ils traitent de sujets d’intérêt éternel, et ils devraient rechercher le baptême du Saint-Esprit, afin de parler, non leurs propres paroles, mais les paroles que Dieu leur donne. »

“The book of Revelation must be opened to the people. Many have been taught that it is a sealed book, but it is sealed to those only who reject truth and light. The truths that it contains must be proclaimed, that people may have an opportunity to prepare for the events which are so soon to take place. The Third Angel’s Message must be presented as the only hope for the salvation of a perishing world.

«Livre Révélation-la-la do yɛlɛ́n gbɛtɔ́wo na. A ɖo mɔ́ na amɛ bɛ e nye agbalẽ si wo xɔ nu, gake wo xɔ nu na ame siwo gbɛ̃ nyateƒe kple kekeli ɖe ŋu ko. Nyateƒe siwo le eme la, ele be woagblɔ wo kple ŋusẽ, ale be amewo nakpɔ mɔ be yewoana ɖoɖo na nusiwo le vava ge kaba. Ele be woatsɔ Dɔla Etɔ̃lia la Ɖeɖefia awɔe abe mɔ ɖeka ko si nye xɔxɔ na xexeme si le tsrɔ̃ ge la ƒe agbeɖeɖe ene.»

“The perils of the last days are upon us, and in our work we are to warn the people of the danger they are in. Let not the solemn scenes that prophecy has revealed are soon to take place be left untouched. We are God’s messengers, and we have no time to lose. Those who would be co-workers with our Lord Jesus Christ will show a deep interest in the truths found in this book. With pen and voice they will strive to make plain the wonderful things that Christ came from heaven to reveal.” Signs of the Times, July 4, 1906.

“Ang mga panganib ng mga huling araw ay sumasaatin na, at sa ating gawain ay dapat nating bigyan ng babala ang mga tao tungkol sa panganib na kanilang kinalalagyan. Huwag hayaang mapabayaan ang mga banal na tagpong ipinahayag ng propesiya na malapit nang maganap. Tayo ay mga sugo ng Diyos, at wala tayong panahong dapat sayangin. Ang mga nagnanais maging mga kamanggagawa ng ating Panginoong Jesu-Cristo ay magpapakita ng malalim na pagmamalasakit sa mga katotohanang nasusumpungan sa aklat na ito. Sa pamamagitan ng panulat at tinig ay pagsisikapan nilang maipaliwanag nang malinaw ang mga kagila-gilalas na bagay na ipinanggaling ni Cristo mula sa langit upang ihayag.” Signs of the Times, Hulyo 4, 1906.

Over a hundred years ago, in 1906, we were informed that soon “we shall enter upon the fulfilment of the events which Christ showed John were to take place.” The message was still sealed up in 1906. It is important to understand that the message of the Revelation of Jesus Christ is opened up to God’s people just before the events take place. We are told the book of Revelation “is just what its name signifies,—a revelation of the most important events that are to take place in the last days of this earth’s history.”

Lebih daripada seratus tahun yang lalu, pada tahun 1906, kita telah diberitahu bahawa tidak lama lagi “kita akan memasuki penggenapan peristiwa-peristiwa yang Kristus tunjukkan kepada Yohanes akan berlaku.” Pada tahun 1906, pekhabaran itu masih termeterai. Adalah penting untuk memahami bahawa pekhabaran Wahyu Yesus Kristus dibukakan kepada umat Tuhan tepat sebelum peristiwa-peristiwa itu berlaku. Kita diberitahu bahawa kitab Wahyu “adalah tepat sebagaimana namanya menandakan,—suatu penyingkapan tentang peristiwa-peristiwa yang paling penting yang akan berlaku pada hari-hari terakhir sejarah bumi ini.”

They are opened up so that God’s people might give the warning so those who are hearing the warning might “have an opportunity to prepare for the events which are so soon to take place.” It is worth noting (for John represents God’s people in the history when the message is to be proclaimed), that John identifies the two issues which he was being persecuted over. It was “because of his faithful trust in the word of God, and the testimony of Christ,” that he “was banished to the Isle of Patmos.” He was banished because he accepted both the Bible and the Spirit of Prophecy, which is the “testimony of Jesus.”

اساں جي ڪري کولي ونيا ٿا، تہ خدا جا ماڻھو چتاءُ ڏين، تہ جيڪي اھو چتاءُ ٻڌن ٿا، سي “اُنھن واقعن لاءِ، جي تمام جلد پيش اچڻ وارا آھن، تيار ٿيڻ جو موقعو حاصل ڪن.” ھن ڳالھہ تي ڌيان ڏيڻ جوڳي آھي (ڇالاءِ⁠جو يوحنا اُن تاريخي دور ۾ خدا جي ماڻھن جي نمائندگي ڪري ٿو، جڏھن اھو پيغام اعلان ڪيو وڃڻو آھي)، تہ يوحنا انھن ٻن مسئلن جي سڃاڻپ ڪري ٿو، جن بابت ھن تي ظلم ڪيو پئي ويو. اھو “خدا جي ڪلام تي سندس وفادارانہ ڀروسي، ۽ مسيح جي شاھدي” جي ڪري ھو، جو ھو “پطمس جي ٻيٽ ڏانھن جلاوطن ڪيو ويو.” ھو انھيءَ ڪري جلاوطن ڪيو ويو، جو ھن بائيبل ۽ نبوت جي روح، جيڪو “يسوع جي شاھدي” آھي، ٻنھي کي قبول ڪيو.

And I fell at his feet to worship him. And he said unto me, See thou do it not: I am thy fellowservant, and of thy brethren that have the testimony of Jesus: worship God: for the testimony of Jesus is the spirit of prophecy. Revelation 19:10.

Et je tombai à ses pieds pour l’adorer. Mais il me dit : Garde-toi de le faire ! Je suis ton compagnon de service, et celui de tes frères qui ont le témoignage de Jésus : adore Dieu ; car le témoignage de Jésus est l’esprit de la prophétie. Apocalypse 19:10.

John is representing a people at the end of the world who understand the message of the Revelation of Jesus Christ, and who are persecuted for upholding both the Bible and the Spirit of Prophecy.

ਯੂਹੰਨਾ ਸੰਸਾਰ ਦੇ ਅੰਤ ਸਮੇਂ ਦੇ ਉਹ ਲੋਕ ਦਰਸਾਉਂਦਾ ਹੈ ਜੋ ਯਿਸੂ ਮਸੀਹ ਦੇ ਪਰਕਾਸ਼ ਦੀ ਪ੍ਰਕਾਸ਼ਨਾ ਦੇ ਸੰਦੇਸ਼ ਨੂੰ ਸਮਝਦੇ ਹਨ, ਅਤੇ ਜੋ ਬਾਈਬਲ ਅਤੇ ਭਵਿੱਖਬਾਣੀ ਦੀ ਆਤਮਾ ਦੋਹਾਂ ਨੂੰ ਕਾਇਮ ਰੱਖਣ ਕਰਕੇ ਸਤਾਏ ਜਾਂਦੇ ਹਨ।

In the first three verses of chapter one the communication process between God the Father and his servants is emphasized. Chapter twenty-two adds to the narrative of the communication process. The two passages represent the beginning and the ending of the book Revelation and together they detail the role of John in the prophetic illustration. He is not simply the one who wrote the words of Revelation, but he also represents those at the end of the world who communicate the final warning message.

V prvních třech verších první kapitoly je zdůrazněn proces sdělování mezi Bohem Otcem a jeho služebníky. Dvacátá druhá kapitola k vyprávění o tomto procesu sdělování přidává další prvky. Tyto dva oddíly představují začátek a závěr knihy Zjevení a společně podrobně ukazují úlohu Jana v prorockém znázornění. Není pouze tím, kdo zapsal slova knihy Zjevení, nýbrž také představuje ty, kdo na konci světa sdělují poslední výstražné poselství.

The Lord gave the word: great was the company of those that published it. Psalms 68:11

Rabbi ya ba da magana: babban taro ne na waɗanda suka shelar ta. Zabura 68:11

John “saw” and “heard” the “things” that make up the message and was commanded to write and send the message to the churches.

Yohane “yaabonye” kandi “yumvise” “ibintu” bigize ubwo butumwa, maze ategekwa kubwandika no kubwoherereza amatorero.

Saying, I am Alpha and Omega, the first and the last: and, What thou seest, write in a book, and send it unto the seven churches which are in Asia; unto Ephesus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea. Revelation 1:19.

Akanjo le o: Ke nna Alefa le Omega, wa ntlha le wa bofelo; mme se o se bonang, se kwale mo bukeng, o se romele kwa dikerekeng tse supa tse di mo Asia; kwa Efeso, le kwa Simirina, le kwa Peregamo, le kwa Thuatira, le kwa Saradise, le kwa Filadelifia, le kwa Laodikia. Tshenolo 1:19.

What he “heard” and “saw” he was commanded to write down and send to the seven churches of Asia minor, but when it came to the individual churches Jesus dictated the messages directly to John, for every message to each of the seven churches begins with the phrase “And unto the angel of the church in … write.” Jesus dictated the individual messages to the churches.

Na hụrụ na ihe ọ “nụrụ” na ihe ọ “hụrụ,” e nyere ya iwu ka o dee ha ma ziga ha n’ebe ụka asaa nke Eshia nta nọ; ma mgbe o rutere n’ihe metụtara ụka nke ọ bụla n’otu n’otu, Jizọs kpọrọ Jọn ozi ndị ahụ ozugbo, n’ihi na ozi ọ bụla e zigara nke ọ bụla n’ime ụka asaa ahụ na-amalite site n’okwu a: “Degara mmụọ ozi nke ụka dị na … akwụkwọ.” Jizọs kpọrọ ozi ndị e zigara ụka ndị ahụ n’otu n’otu.

Jesus dictated to John, and also Jesus told John to write what he saw and heard, and once Jesus told John “not” to write what he had heard.

Gesù dettò a Giovanni, e Gesù disse anche a Giovanni di scrivere ciò che vide e udì, e una volta Gesù disse a Giovanni di “non” scrivere ciò che aveva udito.

And cried with a loud voice, as when a lion roareth: and when he had cried, seven thunders uttered their voices. And when the seven thunders had uttered their voices, I was about to write: and I heard a voice from heaven saying unto me, Seal up those things which the seven thunders uttered, and write them not. Revelation 10:3, 4.

Si schreit mit lûter stimme, gleich als ein lewe brüellet; und da er geschrien hatte, liessen siben donreslâge ir stimme hören. Und da die siben donreslâge ir stimme hatten hören lassen, wollte ich schreiben; und ich hôrte eine stimme vom himel, die sprach zu mir: Versigele, was die siben donreslâge geredet haben, und schreibe es nicht. Offenbarung 10:3, 4.

John was told to seal up what the seven thunders uttered and in so doing he was sealing up the message of the seven thunders, just as Daniel was commanded to seal up his book until the time of the end.

Yohane o ile a bolelloa hore a tiise seo lialuma tse supileng li se buileng, ’me ka ho etsa joalo o ne a tiisa molaetsa oa lialuma tse supileng, joalo ka ha Daniele a ile a laeloa hore a tiise buka ea hae ho fihlela nakong ea bofelo.

But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased. . . . And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Daniel 12:4, 9.

Men toi, ô Daniel, tiens secrètes ces paroles et scelle le livre jusqu’au temps de la fin : beaucoup iront çà et là, et la connaissance augmentera.... Et il dit : Va ton chemin, Daniel ; car ces paroles sont tenues secrètes et scellées jusqu’au temps de la fin. Daniel 12:4, 9.

“After these seven thunders uttered their voices, the injunction comes to John as to Daniel in regard to the little book: ‘Seal up those things which the seven thunders uttered.’” The Seventh-day Adventist Bible Commentary, volume 7, 971.

“七つの雷がその声を発した後、小さな書に関してダニエルに命じられたのと同様の命令がヨハネに与えられる。『七つの雷が語ったことを封じておけ。』”『セブンスデー・アドベンチスト聖書注解』第7巻、971頁。

What we are identifying is that at both the end and beginning of the book of Revelation a message is identified. The process of communicating that message is also identified. The part which John plays in communicating the message is specifically addressed. Sometimes he simply wrote what he saw and heard. Other times he was dictated to, and once he was told to not write what he had heard. The message of the Revelation of Jesus Christ is given by the Father, to Jesus, to Gabriel and then to the prophet John who was given the responsibility of writing the message and sending it to the churches.

Am bi tiɖe lae nye be le Nyaɖeɖefia ƒe agbalẽa ƒe nuwuwu kple gɔmedzedzea me la, woɖe gbedeasi aɖe fia. Woɖe mɔ si dzi wowɔna be woatsɔ gbedeasi ma akpɔe hã fia. Nusi Yohanes wɔ le gbedeasi ma tsɔtsɔ me la, woƒo nu tso eŋu kpuie. Ɣeaɖewo me la, eŋlɔ nu siwo kpɔ kple nu siwo se. Ɣeaɖewo hã la, wona nya nɛ be wòŋlɔ, eye zi ɖeka me la, wonyae be mele nu si se la ŋlɔ ge o. Yesu Kristo ƒe Nyaɖeɖefia ƒe gbedeasi la tso Fofo la gbɔ va na Yesu, tso Yesu gbɔ va na Gabriel, eye tso Gabriel gbɔ va na nyagblɔɖila Yohanes, si wòxɔ dɔ na ŋlɔ gbedeasi la eye wòaɖoe ɖe hameawo si.

Write the things which thou hast seen, and the things which are, and the things which shall be hereafter. Revelation 1:19.

Écris donc les choses que tu as vues, et celles qui sont, et celles qui doivent arriver après elles. Apocalypse 1:19.

It might be possible to read the verse and not recognize the prophetic principle identified within the command for John to write. Writing down “things” seen and heard is to record current history, for in John’s time those “things” were. Recording current history, and in so doing simultaneously writing down the things that shall be in the future, is the primary prophetic rule in the book of Revelation. John is used to emphasize and illustrate that very principle and its importance for he was essentially told to write “the things which are, and” in so doing you shall be writing “the things which shall be hereafter” because history repeats. This prophetic technique is Jesus’ signature, for a signature is a name and His name in chapter one of Revelation is the Alpha and Omega. He identifies the end with the beginning.

હો શકે છે કે કોઈ આ વચન વાંચે અને યોહાનને લખવા માટે અપાયેલા આદેશમાં નિર્દિષ્ટ થયેલ ભવિષ્યવાણીના સિદ્ધાંતને ઓળખી ન શકે. જોવામાં આવેલ અને સાંભળવામાં આવેલ “વસ્તુઓ”ને લખી રાખવું એટલે વર્તમાન ઇતિહાસનો લેખાજોખો કરવો, કારણ કે યોહાનના સમયમાં તે “વસ્તુઓ” અસ્તિત્વમાં હતી. વર્તમાન ઇતિહાસનો લેખાજોખો કરવો અને તેમ કરતાં કરતાં સાથે સાથે ભવિષ્યમાં થનારી વસ્તુઓને પણ લખી રાખવું—આ પ્રકાશિતવાક્યના પુસ્તકમાં ભવિષ્યવાણીનો મુખ્ય નિયમ છે. યોહાનનો ઉપયોગ એ જ સિદ્ધાંત અને તેના મહત્ત્વને ભારપૂર્વક દર્શાવવા અને સ્પષ્ટ કરવા માટે થયો છે, કારણ કે તેને મૂળરૂપે એવું કહેવામાં આવ્યું હતું કે “જે વસ્તુઓ છે, તે લખ,” અને આમ કરતાં કરતાં તું “જે વસ્તુઓ આ પછી થવાની છે” તે પણ લખતો રહેશે, કારણ કે ઇતિહાસ પોતાને પુનરાવર્તિત કરે છે. આ ભવિષ્યવાણીની પદ્ધતિ ઈસુની મુદ્રા છે, કારણ કે મુદ્રા એ નામ છે, અને પ્રકાશિતવાક્યના પ્રથમ અધ્યાયમાં તેમનું નામ આલ્ફા અને ઓમેગા છે. તેઓ અંતને આરંભ સાથે ઓળખાવે છે.

We are just beginning the study of “The Revelation of Jesus Christ” and we are currently considering the first three verses of chapter one. The final warning message titled “The Revelation of Jesus Christ” is communicated from the heavenly Father unto Jesus unto Gabriel unto John who records it in a book to be sent to the churches. Because the message is so directly named as “The Revelation of Jesus Christ” it is important to note that of all the elements that have been written to men through the inspired Word revealing Christ, the one characteristic of who and what Jesus is, is illustrated in the activity of John in recording the message. As he wrote the things that then were, he was also writing the things that would yet be.

Bẹrẹ studies wí “The Revelation of Jesus Christ,” an’ right now wi deh consider de fus three verses dem a chapter one. De final warning message weh title “The Revelation of Jesus Christ” get communicate fram de heavenly Father to Jesus to Gabriel to John, weh record it in a book fi send to de churches. Because de message get so direct name as “The Revelation of Jesus Christ,” it important fi note seh, outa all de elements dem weh been write to men through de inspired Word revealing Christ, de one characteristic a who Jesus is an’ what Him is, get illustrate in de activity a John in recording de message. As him write de things dem weh den were, him did also a write de things dem weh yet fi be.

The truth of repeating history is represented when John writes out a warning for his day and age, which is also a warning for a future time. When John wrote to the seven churches at the beginning of the Christian church, he was also penning a warning for the Christian church at the end of the world. This attribute of Christ’s character is represented when Christ is called the Alpha and Omega, or the beginning and the ending, or the first and the last. In fact, the Bible identifies this attribute of Christ’s character as what proves that he is the only God.

La vérité de la répétition de l’histoire est représentée lorsque Jean consigne par écrit un avertissement pour son époque, lequel est aussi un avertissement pour un temps futur. Lorsque Jean écrivit aux sept Églises au commencement de l’Église chrétienne, il traçait également un avertissement pour l’Église chrétienne à la fin du monde. Cet attribut du caractère du Christ est représenté lorsque le Christ est appelé l’Alpha et l’Oméga, ou le commencement et la fin, ou le premier et le dernier. En effet, la Bible identifie cet attribut du caractère du Christ comme ce qui prouve qu’il est le seul Dieu.

In the first chapter of Revelation we find Jesus identifying Himself as the Alpha and Omega.

Sa chéad chaibidil den Leabhar an Fhorógra feicimid Íosa á aithint Féin mar an Alfa agus an Óimige.

I was in the Spirit on the Lord’s day, and heard behind me a great voice, as of a trumpet, Saying, I am Alpha and Omega, the first and the last: and, What thou seest, write in a book, and send it unto the seven churches which are in Asia; unto Ephesus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea.

Я був у Дусі Господнього дня, і почув позад себе гучний голос, немов сурми, який говорив: Я Альфа й Омега, Перший і Останній; і: що бачиш, напиши в книгу й пошли семи церквам, що в Азії: до Ефесу, і до Смирни, і до Пергаму, і до Тіятири, і до Сард, і до Філадельфії, і до Лаодикії.

And I turned to see the voice that spake with me. And being turned, I saw seven golden candlesticks; And in the midst of the seven candlesticks one like unto the Son of man, clothed with a garment down to the foot, and girt about the paps with a golden girdle. His head and his hairs were white like wool, as white as snow; and his eyes were as a flame of fire; And his feet like unto fine brass, as if they burned in a furnace; and his voice as the sound of many waters. And he had in his right hand seven stars: and out of his mouth went a sharp twoedged sword: and his countenance was as the sun shineth in his strength.

Kisha nikageuka niione sauti ile iliyosema nami. Nami nilipogeuka, nikaona vinara saba vya taa vya dhahabu; na katikati ya vile vinara saba vya taa, mmoja mfano wa Mwana wa Adamu, amevaa vazi refu linalofika miguuni, na amefungwa kifuani mshipi wa dhahabu. Kichwa chake na nywele zake zilikuwa nyeupe kama sufu, nyeupe kama theluji; na macho yake yalikuwa kama mwali wa moto; na miguu yake mfano wa shaba iliyosuguliwa sana, kana kwamba imechomwa motoni katika tanuru; na sauti yake kama sauti ya maji mengi. Naye alikuwa na nyota saba katika mkono wake wa kuume; na katika kinywa chake ulitoka upanga mkali ukatao kuwili; na uso wake ulikuwa kama jua liangazavyo katika nguvu zake.

And when I saw him, I fell at his feet as dead. And he laid his right hand upon me, saying unto me, Fear not; I am the first and the last. Revelation 1:10–17.

Et quand je le vis, je tombai à ses pieds comme mort. Et il posa sur moi sa main droite, en me disant : Ne crains point ; je suis le premier et le dernier. Apocalypse 1:10–17.

There is much truth within these verses, but here I would simply point out that when John heard Christ’s trumpet-like voice and turned to see Who it was that spoke to him, he saw Jesus Christ as the heavenly High Priest within the holy place of the heavenly sanctuary. Jesus then identified Himself as Alpha and Omega and as the first and the last. In the message and its communication in the first three verses we found a line of truth that corresponded with the line of truth at the end of Revelation. As the Alpha and Omega Jesus illustrates the end with the beginning, the last with the first. At the end of the book of Revelation as in the beginning He once again identifies Himself as the Alpha and Omega.

Naa mo ining mga bersikulo an dako nga kamatuoran, kondi dinhi itutudlok ko la nga han mabatian ni Juan an sugad-trumpeta nga tingog ni Cristo ngan lumingi hiya basi makita kon Hin-o an nagyakan ha iya, hinkit-an niya hi Jesu-Cristo sugad nga langitnon nga Labaw nga Saserdote didto ha baraan nga dapit han langitnon nga santuwaryo. Katapos, iginpakilala Niya an Iya kalugaringon sugad nga an Alpha ngan an Omega ngan sugad nga an syahan ngan an kataposan. Ha mensahe ngan ha pagpasamwak hini ha syahan nga tulo nga bersikulo, nakaagi kita hin usa nga linya han kamatuoran nga nagtutugbang han linya han kamatuoran ha kataposan han Pinadayag. Sugad nga an Alpha ngan an Omega, iginhihulagway ni Jesus an kataposan pinaagi han tinikangan, an urhi pinaagi han syahan. Ha kataposan han libro han Pinadayag, sugad man ha tinikangan, ginpapakilala na naman Niya an Iya kalugaringon sugad nga an Alpha ngan an Omega.

And he said unto me, These sayings are faithful and true: and the Lord God of the holy prophets sent his angel to shew unto his servants the things which must shortly be done. Behold, I come quickly: blessed is he that keepeth the sayings of the prophecy of this book.

At sinabi niya sa akin, Ang mga pananalitang ito ay tapat at totoo; at ang Panginoong Dios ng mga banal na propeta ay nagsugo ng kaniyang anghel upang ipakita sa kaniyang mga lingkod ang mga bagay na dapat maganap sa madaling panahon. Narito, ako'y madaling pumaparito: mapalad ang tumutupad sa mga salita ng hula ng aklat na ito.

And I John saw these things, and heard them. And when I had heard and seen, I fell down to worship before the feet of the angel which shewed me these things. Then saith he unto me, See thou do it not: for I am thy fellowservant, and of thy brethren the prophets, and of them which keep the sayings of this book: worship God.

Na mimi Yohana niliyaona mambo haya, na kuyasikia. Na niliposikia na kuona, nikaanguka chini kuabudu mbele ya miguu ya yule malaika aliyenionyesha mambo haya. Ndipo akaniambia, Angalia usifanye hivyo; kwa maana mimi ni mtumishi mwenzi wako, na wa ndugu zako manabii, na wa wale wayashikao maneno ya kitabu hiki; mwabudu Mungu.

And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand.

A ni saith unto me, Seal not de words of de prophecy of dis book: for de time is at hand.

He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still.

Celui qui est injuste, qu’il soit encore injuste; et celui qui est souillé, qu’il soit encore souillé; et celui qui est juste, qu’il pratique encore la justice; et celui qui est saint, qu’il se sanctifie encore.

And, behold, I come quickly; and my reward is with me, to give every man according as his work shall be. I am Alpha and Omega, the beginning and the end, the first and the last. Revelation 22:7–13.

Et voici, je viens bientôt ; et ma récompense est avec moi, pour rendre à chacun selon ce qu’est son œuvre. Je suis l’Alpha et l’Oméga, le commencement et la fin, le premier et le dernier. Apocalypse 22:7–13.

The book of Revelation carefully describes that when John records the message that the message would be premised upon the principle of the beginning illustrating the end. The message is the first truth opened up in the book of Revelation and the very same truth is the last to be spoken in the book. And in the testimony at the beginning and at the ending of the book of Revelation, Jesus identifies Himself as the Alpha and Omega, the beginning and ending and as the first and the last.

『黙示録』は、ヨハネがそのメッセージを書き記すにあたり、そのメッセージが、初めが終わりを例証するという原則に基づくものであることを、注意深く描写している。そのメッセージは、『黙示録』において最初に開示される真理であり、また同じその真理が、その書において最後に語られるものである。さらに、『黙示録』の書の初めと終わりにおける証言の中で、イエスは御自身をアルファでありオメガであり、初めであり終わりであり、また最初であり最後であると示しておられる。

The first three verses of the book of Revelation identify the final warning message for mankind. It is the warning that precedes the seven last plagues and the Second Coming of Christ. The message of the Revelation of Jesus Christ was “sent and signified” “by his angel.”

اس تین وریهای نخستِ کتابِ مکاشفه، پیامِ هشدارِ نهایی برای بشریت را مشخص می‌کند. این همان هشداری است که پیش از هفت بلای آخر و بازگشتِ ثانویِ مسیح می‌آید. پیامِ مکاشفۀ عیسی مسیح «به‌واسطۀ فرشتۀ او» «ارسال شد و به علامت‌ها بیان گردید».

That same warning message is then identified in the last passage of Revelation, and it is also represented as the third angel of Revelation fourteen.

Этот же предостерегающий вестевой призыв затем отождествляется в последнем отрывке книги Откровение, и он также представлен как третий ангел из четырнадцатой главы Откровения.

And the third angel followed them, saying with a loud voice, 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; and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb: And the smoke of their torment ascendeth up for ever and ever: and they have no rest day nor night, who worship the beast and his image, and whosoever receiveth the mark of his name. Revelation 14:9–11.

Na malay ang ikatlong anghel ay sumunod sa kanila, na nagsasabi sa malakas na tinig, Kung ang sinoman ay sumamba sa hayop at sa kaniyang larawan, at tumanggap ng kaniyang tanda sa kaniyang noo, o sa kaniyang kamay, Ang gayon din naman ay iinom ng alak ng poot ng Dios, na nahahandang walang halo sa saro ng kaniyang galit; at siya’y pahihirapan sa apoy at asupre sa harapan ng mga banal na anghel, at sa harapan ng Cordero: At ang usok ng kanilang hirap ay pumapailanlang magpakailan kailan man: at sila’y walang kapahingahan araw ni gabi, na mga nagsisisamba sa hayop at sa kaniyang larawan, at sinomang tumatanggap ng tanda ng kaniyang pangalan. Apocalipsis 14:9–11.

The final warning message is the message represented as the third angel. It’s the final warning for it directly identifies the last test for mankind. There is another angel that follows and joins the third angel, and that angel is also the final warning message.

Le dernier message d’avertissement est le message représenté par le troisième ange. C’est l’avertissement final, car il identifie directement la dernière épreuve destinée à l’humanité. Un autre ange suit et se joint au troisième ange, et cet ange constitue également le dernier message d’avertissement.

And after these things I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird. For all nations have drunk of the wine of the wrath of her fornication, and the kings of the earth have committed fornication with her, and the merchants of the earth are waxed rich through the abundance of her delicacies.

Na baada ya hayo nikaona malaika mwingine akishuka kutoka mbinguni, akiwa na mamlaka kuu; nayo dunia ikaangazwa kwa utukufu wake. Naye akalia kwa nguvu kwa sauti kuu, akisema, Babeli mkuu ameanguka, ameanguka, naye amekuwa makao ya mashetani, na ngome ya kila roho mchafu, na tundu la kila ndege mchafu na mwenye kuchukiza. Kwa maana mataifa yote yamekunywa divai ya ghadhabu ya uasherati wake, na wafalme wa dunia wamezini naye, nao wafanyabiashara wa dunia wamepata utajiri kwa wingi wa anasa zake.

And I heard another voice from heaven, saying, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities. Revelation 18:1–5.

Et j’entendis une autre voix venant du ciel, disant : Sortez du milieu d’elle, mon peuple, afin que vous ne participiez point à ses péchés, et que vous n’ayez point de part à ses fléaux. Car ses péchés se sont amoncelés jusqu’au ciel, et Dieu s’est souvenu de ses iniquités. Apocalypse 18:1–5.

The message that is the Revelation of Jesus Christ is represented in chapter one, chapter fourteen, chapter eighteen and chapter twenty-two. The message is signified by an angel that is identified in the first and the last reference in Revelation as the angel Gabriel, and then in chapters fourteen and eighteen the message is symbolically represented by an angel flying in heaven or coming down out of heaven.

Le message qui constitue la Révélation de Jésus-Christ est présenté au chapitre un, au chapitre quatorze, au chapitre dix-huit et au chapitre vingt-deux. Le message est signifié par un ange qui, dans la première et la dernière mention de l’Apocalypse, est identifié comme l’ange Gabriel; puis, aux chapitres quatorze et dix-huit, le message est représenté symboliquement par un ange volant dans le ciel ou descendant du ciel.

The angel that comes down out of heaven in chapter eighteen is typified earlier in chapter ten when an angel descends and places one foot on the land and another on the sea. That angel has a book that John is commanded to eat that makes his mouth sweet and his belly bitter. The book John eats is a message, and the message represented by the little book typifies the message of the angel of Revelation eighteen, so it too is a representation of the final warning message.

L’ange qui descend du ciel au chapitre dix-huit est préfiguré plus tôt, au chapitre dix, lorsqu’un ange descend et pose un pied sur la terre et l’autre sur la mer. Cet ange a un livre que Jean reçoit l’ordre de manger, lequel rend sa bouche douce et son ventre amer. Le livre que Jean mange est un message, et le message représenté par le petit livre préfigure le message de l’ange d’Apocalypse dix-huit ; il constitue donc, lui aussi, une représentation du dernier message d’avertissement.

We are told that God’s message was sent and signified by an angel and when we closely look for the final warning message to be illustrated in the book of Revelation, we find that seven times an angel signifies the final warning message. In the first and the last instances it was the angel, Gabriel. Then in Revelation ten we have an angel come down with a little book in his hand. In Revelation fourteen we have three more angels, all representing the final warning message. Then in Revelation eighteen we have another angel representing the very same final warning message. Seven final warning messages are represented by angels. The first and the last are the angel Gabriel and the five angels in the middle of the first and last are symbolic angels.

Waxa naloo sheegay in farriinta Ilaah la soo diray oo malaa’ig lagu muujiyey; marka aynu si dhow u eegno farriinta digniinta ugu dambaysa ee lagu sawiray kitaabka Muujintii, waxa aynu helaynaa in toddoba jeer malaa’igdu ay calaamad u tahay farriinta digniinta ugu dambaysa. Tusaalaha kowaad iyo kan ugu dambeeyaba waxay ahayd malaa’igtii Jibriil. Markaas Muujintii toban waxa aynu ku aragnaa malaa’ig ka soo degaysa iyadoo gacanteeda ku sidata kitaab yar. Muujintii afar iyo tobanna waxa aynu ku aragnaa saddex malaa’igood oo kale, kuwaas oo dhammaantood metelaya farriinta digniinta ugu dambaysa. Dabadeed Muujintii siddeed iyo tobanna waxa aynu ku aragnaa malaa’ig kale oo metelaysa isla farriintaas digniinta ugu dambaysa. Toddoba farriimood oo digniinta ugu dambaysa ah ayaa malaa’ig lagu metelay. Kuwa kowaad iyo kuwa ugu dambeeya waa malaa’igtii Jibriil, shanta malaa’igood ee u dhexaysa kuwa kowaad iyo kuwa ugu dambeeyana waa malaa’ig calaamadi ah.

Of course, each of the seven churches have an angel as well, but they are carrying a message to the churches, whereas the final warning message we have been discussing is a message which includes the entire world as its audience.

Kujhika, kiekina iš septynių bažnyčių taip pat turi savo angelą, tačiau jie neša žinią bažnyčioms, o paskutinioji įspėjamoji žinia, kurią aptarėme, yra žinia, kurios klausytojai apima visą pasaulį.

Each of the seven prophetic lines representing the final warning message should be closely evaluated and aligned with each other, but at this juncture I wish to simply define a basic principle of Alpha and Omega. The first time a subject is mentioned in God’s word is the most important reference. The first time “seed” is mentioned in the Bible is in Genesis 1:11 where we are told that the seed would produce “after its kind.” The first mention of the seed emphasizes that it has the DNA necessary to reproduce itself. Jesus identified God’s Word as a seed.

Chacune des sept lignes prophétiques représentant le message d’avertissement final devrait être examinée attentivement et harmonisée avec les autres ; mais, à ce stade, je souhaite simplement définir un principe fondamental de l’Alpha et de l’Oméga. La première fois qu’un sujet est mentionné dans la parole de Dieu constitue la référence la plus importante. La première mention de la « semence » dans la Bible se trouve dans Genèse 1:11, où il nous est dit que la semence produirait « selon son espèce ». Cette première mention de la semence souligne qu’elle possède l’ADN nécessaire pour se reproduire elle-même. Jésus a identifié la Parole de Dieu comme une semence.

The same day went Jesus out of the house, and sat by the sea side. And great multitudes were gathered together unto him, so that he went into a ship, and sat; and the whole multitude stood on the shore. And he spake many things unto them in parables, saying,

That same day Jesus went out of the house and sat by the seaside. And great crowds were gathered unto Him, so that He entered into a boat and sat down; and the whole multitude stood on the shore. And He spoke many things unto them in parables, saying,

Behold, a sower went forth to sow; And when he sowed, some seeds fell by the way side, and the fowls came and devoured them up: Some fell upon stony places, where they had not much earth: and forthwith they sprung up, because they had no deepness of earth: And when the sun was up, they were scorched; and because they had no root, they withered away. And some fell among thorns; and the thorns sprung up, and choked them: But other fell into good ground, and brought forth fruit, some an hundredfold, some sixtyfold, some thirtyfold. Who hath ears to hear, let him hear.

Voici, un semeur sortit pour semer. Et comme il semait, une partie de la semence tomba le long du chemin, et les oiseaux vinrent et la dévorèrent. Une autre partie tomba dans les endroits pierreux, où elle n’avait pas beaucoup de terre; et aussitôt elle leva, parce qu’elle n’avait pas une terre profonde. Mais, le soleil s’étant levé, elle fut brûlée; et, parce qu’elle n’avait point de racine, elle sécha. Une autre partie tomba parmi les épines; et les épines crûrent et l’étouffèrent. Mais une autre partie tomba dans la bonne terre, et porta du fruit, un grain cent, un autre soixante, un autre trente. Que celui qui a des oreilles pour entendre entende.

And the disciples came, and said unto him, Why speakest thou unto them in parables?

तब चेले उसके पास आकर उससे कहने लगे, तू उनसे दृष्टान्तों में क्यों बात करता है?

He answered and said unto them, Because it is given unto you to know the mysteries of the kingdom of heaven, but to them it is not given. For whosoever hath, to him shall be given, and he shall have more abundance: but whosoever hath not, from him shall be taken away even that he hath. Therefore speak I to them in parables: because they seeing see not; and hearing they hear not, neither do they understand. And in them is fulfilled the prophecy of Esaias, which saith, By hearing ye shall hear, and shall not understand; and seeing ye shall see, and shall not perceive: For this people’s heart is waxed gross, and their ears are dull of hearing, and their eyes they have closed; lest at any time they should see with their eyes, and hear with their ears, and should understand with their heart, and should be converted, and I should heal them.

E respondeu-lhes: Porque a vós é dado conhecer os mistérios do reino dos céus, mas a eles não lhes é dado. Porque a qualquer que tem, ser-lhe-á dado, e terá em abundância; mas ao que não tem, até aquilo que tem lhe será tirado. Por isso lhes falo por parábolas; porque, vendo, não veem; e, ouvindo, não ouvem nem entendem. E neles se cumpre a profecia de Isaías, que diz: Ouvindo, ouvireis, e não entendereis; e, vendo, vereis, e não percebereis. Porque o coração deste povo se tornou insensível, e os seus ouvidos se fizeram tardios para ouvir, e fecharam os seus olhos; para que nunca vejam com os olhos, nem ouçam com os ouvidos, nem entendam com o coração, nem se convertam, e eu os cure.

But blessed are your eyes, for they see: and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them.

Mais heureux sont vos yeux, parce qu’ils voient, et vos oreilles, parce qu’elles entendent. Car, en vérité, je vous le dis, beaucoup de prophètes et de justes ont désiré voir les choses que vous voyez, et ne les ont point vues; et entendre les choses que vous entendez, et ne les ont point entendues.

Hear ye therefore the parable of the sower.

Niwafsiri kwa usahihi zaidi nikijua “ff” ni lugha gani unayotaka (kwa mfano, Kiswahili, Kifaransa, Kifini, n.k.).

When any one heareth the word of the kingdom, and understandeth it not, then cometh the wicked one, and catcheth away that which was sown in his heart. This is he which received seed by the way side.

Sa tuwing may nakaririnig ng salita ng kaharian at hindi ito nauunawaan, dumarating ang masama at inaagaw ang naihasik sa kaniyang puso. Ito ang tumanggap ng binhi sa tabi ng daan.

But he that received the seed into stony places, the same is he that heareth the word, and anon with joy receiveth it; Yet hath he not root in himself, but dureth for a while: for when tribulation or persecution ariseth because of the word, by and by he is offended.

Ma ṣugbọn ẹni tí ó gba irúgbìn náà sí ibi apáta, òun ni ẹni tí ó gbọ́ ọ̀rọ̀ náà, tí ó sì fi ayọ̀ gbà á lọ́gán; ṣùgbọ́n kò ní gbòǹgbò nínú ara rẹ̀, bí kò ṣe pé ó dúró fún ìgbà díẹ̀; nítorí nígbà tí ìpọ́njú tàbí inúnibíni bá dìde nítorí ọ̀rọ̀ náà, lójúkan náà ni ó kọsẹ̀.

He also that received seed among the thorns is he that heareth the word; and the care of this world, and the deceitfulness of riches, choke the word, and he becometh unfruitful.

A hɛ̃ fanan, min sɔrɔ kàn an bini titɛ bɛɛrɛ kɔnɔ, o ye mɔgɔ ye min bɛ Kuma mɛn; nka duniya in hakilimaya ani nafori yeere-kunta, olu bɛ Kuma sɔgɔ, a tɛ se ka denbaya sɔrɔ.

But he that received seed into the good ground is he that heareth the word, and understandeth it; which also beareth fruit, and bringeth forth, some an hundredfold, some sixty, some thirty. Matthew 13:1–23.

Dar vasemė, kritusi į gerą žemę, reiškia tą, kuris girdi žodį ir jį supranta; toks ir duoda vaisių: vienas šimteriopą, kitas šešiasdešimteriopą, dar kitas trisdešimteriopą. Mato 13:1–23.

A seed, which is God’s Word, has all the DNA necessary to produce a complete plant. The first mention of a subject in God’s Word includes all the elements of that subject that there is. This fact is identified as “the rule of first mention.” The closer this rule is examined the surer it becomes.

En semence, qui est la Parole de Dieu, possède tout l’ADN nécessaire pour produire une plante complète. La première mention d’un sujet dans la Parole de Dieu comprend tous les éléments de ce sujet qui existent. Ce fait est désigné comme « la règle de la première mention ». Plus cette règle est examinée de près, plus elle se confirme avec certitude.

Before we continue on in our explanation of the Alpha and Omega and the definition of God’s Word as a seed, it is worth considering from the passage we just cited in Matthew some relevant points in our consideration of the book of Revelation. All the prophets are speaking of the end of the world.

Avant de poursuivre notre explication de l’Alpha et de l’Oméga ainsi que de la définition de la Parole de Dieu comme une semence, il convient de considérer, à partir du passage que nous venons de citer dans Matthieu, quelques points pertinents pour notre étude du livre de l’Apocalypse. Tous les prophètes parlent de la fin du monde.

“Each of the ancient prophets spoke less for their own time than for ours, so that their prophesying is in force for us. ‘Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come.’ 1 Corinthians 10:11. ‘Not unto themselves, but unto us they did minister the things, which are now reported unto you by them that have preached the gospel unto you with the Holy Ghost sent down from heaven; which things the angels desire to look into.’ 1 Peter 1:12. . . .

« Chacun des anciens prophètes a parlé moins pour son propre temps que pour le nôtre, de sorte que leur prophétie demeure en vigueur pour nous. “Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come.” 1 Corinthians 10:11. “Not unto themselves, but unto us they did minister the things, which are now reported unto you by them that have preached the gospel unto you with the Holy Ghost sent down from heaven; which things the angels desire to look into.” 1 Peter 1:12.... »

“The Bible has accumulated and bound up together its treasures for this last generation. All the great events and solemn transactions of Old Testament history have been, and are, repeating themselves in the church in these last days.” Selected Messages, book 3, 338, 339.

“Biblia ahụ achịkọtala ma kekọtakwa akụ̀ ya ọnụ maka ọgbọ ikpeazụ a. Ihe omume ukwu niile na mmemme dị nsọ nke akụkọ ihe mere eme nke Agba Ochie abụrụla, ma na-emegharịkwa onwe ha, n’ime ụka n’ụbọchị ikpeazụ ndị a.” Selected Messages, book 3, 338, 339.

This passage provides three witnesses, (Paul, Peter and Ellen White) testifying to the fact that all the prophets are speaking about the end of the world, which is the very time when the secret in the book of Revelation is unsealed. Therefore, in Matthew thirteen when Jesus said, “blessed are your eyes, for they see: and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them,” He was expressing the same blessing that is noted in the first three verses of Revelation chapter one.

Ce passage présente trois témoins (Paul, Pierre et Ellen White) rendant témoignage au fait que tous les prophètes parlent de la fin du monde, qui est précisément le temps où le secret contenu dans le livre de l’Apocalypse est descellé. Par conséquent, dans Matthieu treize, lorsque Jésus dit : « vos yeux sont heureux, parce qu’ils voient ; et vos oreilles, parce qu’elles entendent. Car je vous le dis en vérité, beaucoup de prophètes et de justes ont désiré voir ce que vous voyez, et ne l’ont pas vu ; et entendre ce que vous entendez, et ne l’ont pas entendu », il exprimait la même bénédiction que celle qui est mentionnée dans les trois premiers versets du chapitre un de l’Apocalypse.

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 1:3.

Heureux celui qui lit, et ceux qui entendent les paroles de cette prophétie, et qui gardent les choses qui y sont écrites; car le temps est proche. Apocalypse 1:3.

Jesus presented the parable of the Sower and then the disciples are led to engage him on the parable. But before they are brought into interaction with Jesus, He stated for them and more importantly for us, “Who hath ears to hear, let him hear.”

يسوع قدّم مثل الزارع، ثم انقاد التلاميذ إلى أن يخاطبوه بشأن المثل. ولكن قبل أن يُدخَلوا في تفاعل مع يسوع، قال لهم، والأهم من ذلك لنا نحن: «مَن له أذنان للسمع، فليسمع».

Jesus gives the parable and concludes it with the warning for those who will—to hear. Then the disciples are led into the discussion where Jesus addresses at least three significant thoughts. He identifies a distinction between two classes of hearers, and in doing so he refers to a passage from the book of Isaiah to provide a second witness of two classes of hearers (for remember it is all set in the context of those that will hear). The third idea he sets forth, beyond the two classes of hearers and the book of Isaiah as a second witness, is the fact that the Word of God is a seed. The fact that the Word of God is a seed is therefore part of what is to be heard by those that hear the Revelation of Jesus Christ in Revelation chapter one. There are two hearers in the first three verses, just as there are two classes of hearers in Matthew thirteen. Matthew thirteen simply adds some insight to the various ways those who refuse to hear make the choice not to hear. And the witness of Isaiah adds even more to the message we are to hear.

Jesús presenta la parábola y la concluye con la advertencia dirigida a los que quieran oír. Luego los discípulos son conducidos a la discusión en la que Jesús aborda por lo menos tres pensamientos significativos. Él establece una distinción entre dos clases de oyentes y, al hacerlo, se remite a un pasaje del libro de Isaías para aportar un segundo testigo de dos clases de oyentes (pues recordemos que todo ello está situado en el contexto de aquellos que quieran oír). La tercera idea que expone, además de las dos clases de oyentes y del libro de Isaías como segundo testigo, es el hecho de que la Palabra de Dios es una semilla. El hecho de que la Palabra de Dios sea una semilla es, por tanto, parte de lo que ha de ser oído por aquellos que oyen la Revelación de Jesucristo en el capítulo uno de Apocalipsis. Hay dos oyentes en los tres primeros versículos, así como hay dos clases de oyentes en Mateo trece. Mateo trece simplemente añade cierta comprensión de las diversas maneras en que quienes rehúsan oír toman la decisión de no oír. Y el testimonio de Isaías añade aún más al mensaje que debemos oír.

In the year that king Uzziah died I saw also the Lord sitting upon a throne, high and lifted up, and his train filled the temple. Above it stood the seraphims: each one had six wings; with twain he covered his face, and with twain he covered his feet, and with twain he did fly. And one cried unto another, and said, Holy, holy, holy, is the Lord of hosts: the whole earth is full of his glory. And the posts of the door moved at the voice of him that cried, and the house was filled with smoke.

Дар соли вафоти подшоҳ Уззиё ман низ Худовандро дидам, ки бар тахте нишаста буд, баланд ва барафрошта; ва домани ҷомаи Ӯ маъбадро пур мекард. Болои он серафимон истода буданд: ҳар яке шаш бол дошт; бо ду бол рӯи худро мепӯшонид, бо ду бол пойҳои худро мепӯшонид, ва бо ду бол парвоз мекард. Ва яке ба дигаре нидо карда, мегуфт: «Қуддус, қуддус, қуддус аст Худованди лашкарҳо; тамоми замин аз ҷалоли Ӯ пур аст». Ва остонаҳои дар аз овози он ки нидо мекард, ба ларза омад, ва хона аз дуд пур шуд.

Then said I, Woe is me! for I am undone; because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips: for mine eyes have seen the King, the Lord of hosts.

Дараа нь би: «Халаг надад! Учир нь би мөхөв. Яагаад гэвэл би бузар уруултай хүн бөгөөд бузар уруултай ард түмний дунд оршин суудаг. Учир нь миний нүд Хаан, түмэн цэргийн ЭЗЭНийг харлаа» гэв.

Then flew one of the seraphims unto me, having a live coal in his hand, which he had taken with the tongs from off the altar: And he laid it upon my mouth, and said, Lo, this hath touched thy lips; and thine iniquity is taken away, and thy sin purged.

Aho ni umwe mu bamarayika b’iserafi yangurukiye ansanga, afite mu kuboko ke ikara ryaka, yari yakuye ku gicaniro akoresheje ibyuma byabugenewe; arindambika ku munwa, aravuga ati: Dore, ibi bikoze ku minwa yawe; kandi gukiranirwa kwawe kuvanyweho, icyaha cyawe kirahongererwa.

Also I heard the voice of the Lord, saying, Whom shall I send, and who will go for us? Then said I, Here am I; send me.

En ook hoorde ik de stem van de Heer, die zei: Wie zal Ik zenden, en wie zal voor Ons gaan? Toen zei ik: Zie, hier ben ik; zend mij.

And he said, Go, and tell this people, Hear ye indeed, but understand not; and see ye indeed, but perceive not. Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they see with their eyes, and hear with their ears, and understand with their heart, and convert, and be healed.

እርሱም እንዲህ አለ፤ ሂድ፥ ለዚህ ሕዝብም እንዲህ በል፤ በእውነት ትሰሙ ነገር ግን አትረዱም፤ በእውነትም ታያላችሁ ነገር ግን አታስተውሉም። የዚህን ሕዝብ ልብ አደንድን፥ ጆሮዎቻቸውንም አክብድ፥ ዓይኖቻቸውንም ጨፍን፤ እንዳያዩ በዓይኖቻቸው፥ እንዳይሰሙም በጆሮዎቻቸው፥ እንዳያስተውሉም በልባቸው፥ እንዳይመለሱም እና እንዳይፈወሱ።

Then said I, Lord, how long? And he answered, Until the cities be wasted without inhabitant, and the houses without man, and the land be utterly desolate, And the Lord have removed men far away, and there be a great forsaking in the midst of the land. But yet in it shall be a tenth, and it shall return, and shall be eaten: as a teil tree, and as an oak, whose substance is in them, when they cast their leaves: so the holy seed shall be the substance thereof. Isaiah 6:1–13.

Afei na mikyerɛɛ me sɛ, Awurade, ɛbɛkɔ so akosi da bɛn? Na ɔbuaa sɛ, Kosi sɛ nkurow no bɛsɛe a obiara renni mu, na afie no nso sofoforo nni mu, na asase no adan pasaa; na Awurade ayi nnipa akɔ akyirikyiri, na nnipa agyaw asase no mu kɛse. Nanso ɛbɛda so ara wɔ mu sɛ ɔha mu baako, na ɛno bɛsan aba, na wɔbɛwe no; te sɛ duaba dua ne odum a ne substans da so wɔ mu bere a wɔtow wɔn nhaban gu no, saa ara na aseni kronkron no bɛyɛ ne substans. Yeshaya 6:1–13.

Of course, this passage from Isaiah is absolutely amazing in the depth of prophetic subjects it addresses. Many of these subjects have been repeatedly discussed in Habakkuk’s Tables, so we will simply summarize the points from the passage that support our consideration of Jesus’ reference to His word being a seed.

Bien entendu, ce passage d’Ésaïe est absolument remarquable par la profondeur des thèmes prophétiques qu’il aborde. Nombre de ces thèmes ont été examinés à maintes reprises dans les Tables d’Habacuc; nous nous bornerons donc à résumer les points de ce passage qui appuient notre examen de la référence de Jésus à sa parole comme étant une semence.

In has been established that Isaiah in the passage represents a prophet, and therefore God’s people at the end of time. More importantly for our point, Isaiah represents a people who were living in sin, while functioning within God’s church. Until Isaiah had the revelation of God’s glory, he did not recognize his own sinfulness. He was Laodicean, he was blind.

已經確立的是，以賽亞在這段經文中代表一位先知，因此也代表末時上帝的子民。對我們論點更為重要的是，以賽亞所代表的是一群活在罪中、卻仍在上帝教會之內運作的人。直到以賽亞得見上帝榮耀的啟示，他才沒有認出自己的罪性。他是老底嘉的，他是瞎眼的。

“Isaiah had denounced the sin of others; but now he sees himself exposed to the same condemnation he had pronounced upon them. He had been satisfied with a cold, lifeless ceremony in his worship of God. He had not known this until the vision was given him of the Lord. How little now appeared his wisdom and talents as he looked upon the sacredness and majesty of the sanctuary. How unworthy he was! how unfitted for sacred service! His view of himself might be expressed in the language of the apostle Paul, ‘O wretched man that I am! who shall deliver me from the body of this death?’

“ईशायाह ने दूसरों के पाप की निन्दा की थी; परन्तु अब वह स्वयं को उसी दण्डादेश के अधीन प्रकट देखता है, जिसे उसने उन पर सुनाया था। वह परमेश्वर की उपासना में एक शीतल, निर्जीव कर्मकाण्ड से सन्तुष्ट रहा था। जब तक उसे प्रभु का दर्शन नहीं दिया गया, तब तक वह इसे नहीं जानता था। अब, जब उसने पवित्रस्थान की पवित्रता और महिमा पर दृष्टि डाली, तो उसकी बुद्धि और योग्यताएँ कितनी तुच्छ प्रतीत हुईं! वह कितना अयोग्य था! पवित्र सेवा के लिए कितना अनुपयुक्त! अपने विषय में उसका दृष्टिकोण प्रेरित पौलुस के इन शब्दों में व्यक्त किया जा सकता था, ‘हाय, मैं कैसा अभागा मनुष्य हूँ! मुझे इस मृत्यु की देह से कौन छुड़ाएगा?’”

“But relief was sent to Isaiah in his distress. ‘Then flew one of the seraphims unto me, having a live coal in his hand, which he had taken with the tongs from off the altar: And he laid it upon my mouth, and said, Lo, this hath touched thy lips; and thine iniquity is taken away, and thy sin purged.” Isaiah 6:6, 7.

「しかし、イザヤの苦悩の中に慰めが与えられた。『すると、セラフィムのひとりが、火ばさみで祭壇の上から取った燃える炭火を手に持って、わたしのところへ飛んで来た。そしてそれをわたしの口に触れさせて言った、「見よ、これがあなたのくちびるに触れたので、あなたの咎は取り去られ、あなたの罪は清められた。」』イザヤ 6:6, 7。」

“The vision given to Isaiah represents the condition of God’s people in the last days. They are privileged to see by faith the work that is going forward in the heavenly sanctuary. ‘And the temple of God was opened in heaven, and there was seen in his temple the ark of his testament.’ As they look by faith into the holy of holies, and see the work of Christ in the heavenly sanctuary, they perceive that they are a people of unclean lips,—a people whose lips have often spoken vanity, and whose talents have not been sanctified and employed to the glory of God. Well may they despair as they contrast their own weakness and unworthiness with the purity and loveliness of the glorious character of Christ. But if they, like Isaiah, will receive the impression the Lord designs shall be made upon the heart, if they will humble their souls before God, there is hope for them. The bow of promise is above the throne, and the work done for Isaiah will be performed in them. God will respond to the petitions coming from the contrite heart.

“Wahyu yang diberikan kepada Yesaya menggambarkan keadaan umat Allah pada hari-hari terakhir. Mereka mendapat hak istimewa untuk melihat dengan iman pekerjaan yang sedang berlangsung di tempat kudus surgawi. ‘Maka terbukalah Bait Suci Allah di sorga, dan tampaklah tabut perjanjian-Nya di dalam Bait Suci-Nya.’ Ketika mereka memandang dengan iman ke dalam ruang mahakudus, dan melihat pekerjaan Kristus di tempat kudus surgawi, mereka menyadari bahwa mereka adalah suatu bangsa yang najis bibirnya,—suatu bangsa yang bibirnya kerap mengucapkan kesia-siaan, dan yang talenta-talenta mereka belum dikuduskan serta dipergunakan bagi kemuliaan Allah. Patutlah mereka berputus asa ketika mereka membandingkan kelemahan dan ketidaklayakan mereka sendiri dengan kemurnian dan keelokan tabiat Kristus yang mulia. Tetapi jika mereka, seperti Yesaya, mau menerima kesan yang Tuhan kehendaki untuk ditanamkan ke dalam hati, jika mereka mau merendahkan jiwa mereka di hadapan Allah, maka ada harapan bagi mereka. Busur janji ada di atas takhta, dan pekerjaan yang dilakukan bagi Yesaya akan dikerjakan di dalam mereka. Allah akan menjawab permohonan-permohonan yang timbul dari hati yang remuk.”

“The object of this great and solemn work of God is to gather together the sheaves for the heavenly garner; for the earth is to be filled with the glory of the Lord. Then let none be dismayed as they see the prevailing wickedness and hear the language coming from unclean lips. When the powers of darkness set themselves in array against the people of God; when Satan shall muster his forces for the last great conflict, and his power seems to be great and almost overwhelming, [then] the clear view of the divine glory, the throne high and lifted up, arched with the bow of promise, will give comfort, assurance, and peace.” Review and Herald, December 22, 1896.

„Pêwendiya vê xebata mezin û pir giran a Xwedê ew e ku şêlkan ji bo ambara asmanî were kom kirin; çimkî divê erd bi rûmeta Xudan were tije kirin. Ji ber vê yekê, bila kesek nebetirsin dema ku xirabiyê serdest dibînin û zimanê ku ji lêvên nepaqij derdikeve dibihîzin. Dema ku hêzên tariyê xwe li dijî gelê Xwedê rêz dikin; dema ku Şeytan hêzên xwe ji bo pevçûna dawî ya mezin kom dike, û hêza wî mezin û hema hema bi ser ketinê xuya dike, [hingê] dîtina zelal a rûmeta ilahî, textê bilind û berzkirî, ku bi kevanê peymana sozê ve hatî kemerkirin, rehêtî, bawerî, û aştiyê bide.” Review and Herald, December 22, 1896.

The vision “represents the condition of God’s people in the last days.” God’s people in the last days are Laodiceans.

Maono hayo “yanawakilisha hali ya watu wa Mungu katika siku za mwisho.” Watu wa Mungu katika siku za mwisho ni Walaodikia.

And unto the angel of the church of the Laodiceans write; These things saith the Amen, the faithful and true witness, the beginning of the creation of God; I know thy works, that thou art neither cold nor hot: I would thou wert cold or hot. So then because thou art lukewarm, and neither cold nor hot, I will spue thee out of my mouth. Because thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked: I counsel thee to buy of me gold tried in the fire, that thou mayest be rich; and white raiment, that thou mayest be clothed, and that the shame of thy nakedness do not appear; and anoint thine eyes with eyesalve, that thou mayest see.

ਅਤੇ ਲਾਓਦੀਕਿਆਂ ਦੀ ਕਲੀਸਿਆ ਦੇ ਦੂਤ ਨੂੰ ਲਿਖ; ਇਹ ਗੱਲਾਂ ਉਹ ਆਖਦਾ ਹੈ ਜੋ ਆਮੀਨ ਹੈ, ਵਿਸ਼ਵਾਸਯੋਗ ਅਤੇ ਸੱਚਾ ਗਵਾਹ ਹੈ, ਪਰਮੇਸ਼ੁਰ ਦੀ ਸ੍ਰਿਸ਼ਟੀ ਦਾ ਆਰੰਭ ਹੈ; ਮੈਂ ਤੇਰੇ ਕਰਮਾਂ ਨੂੰ ਜਾਣਦਾ ਹਾਂ, ਕਿ ਤੂੰ ਨਾ ਠੰਢਾ ਹੈਂ ਅਤੇ ਨਾ ਹੀ ਗਰਮ: ਕਾਸ਼ ਤੂੰ ਠੰਢਾ ਜਾਂ ਗਰਮ ਹੁੰਦਾ। ਇਸ ਲਈ, ਕਿਉਂਕਿ ਤੂੰ ਕੁੱਸਾ ਹੈਂ, ਅਤੇ ਨਾ ਠੰਢਾ ਨਾ ਗਰਮ, ਮੈਂ ਤੈਨੂੰ ਆਪਣੇ ਮੂੰਹ ਵਿੱਚੋਂ ਉਗਲ ਦੇਵਾਂਗਾ। ਕਿਉਂਕਿ ਤੂੰ ਆਖਦਾ ਹੈਂ, ਮੈਂ ਧਨਵਾਨ ਹਾਂ, ਅਤੇ ਮਾਲ ਨਾਲ ਭਰਪੂਰ ਹੋ ਗਿਆ ਹਾਂ, ਅਤੇ ਮੈਨੂੰ ਕਿਸੇ ਚੀਜ਼ ਦੀ ਘਾਟ ਨਹੀਂ; ਪਰ ਤੂੰ ਨਹੀਂ ਜਾਣਦਾ ਕਿ ਤੂੰ ਹੀ ਦਇਆਯੋਗ, ਦਰਿਦ੍ਰ, ਕੰਗਾਲ, ਅੰਨ੍ਹਾ ਅਤੇ ਨੰਗਾ ਹੈਂ: ਮੈਂ ਤੈਨੂੰ ਸਲਾਹ ਦਿੰਦਾ ਹਾਂ ਕਿ ਤੂੰ ਮੇਰੇ ਕੋਲੋਂ ਅੱਗ ਵਿੱਚ ਤਪਾਇਆ ਹੋਇਆ ਸੋਨਾ ਖਰੀਦ, ਤਾਂ ਜੋ ਤੂੰ ਧਨਵਾਨ ਹੋ ਜਾਏਂ; ਅਤੇ ਚਿੱਟੇ ਵਸਤਰ, ਤਾਂ ਜੋ ਤੂੰ ਪਹਿਨਿਆ ਜਾਏਂ, ਅਤੇ ਤੇਰੀ ਨੰਗੇਪਣ ਦੀ ਲੱਜਾ ਪ੍ਰਗਟ ਨਾ ਹੋਵੇ; ਅਤੇ ਆਪਣੀਆਂ ਅੱਖਾਂ ਵਿੱਚ ਸੁਰਮਾ ਲਾ, ਤਾਂ ਜੋ ਤੂੰ ਵੇਖ ਸਕੇਂ।

As many as I love, I rebuke and chasten: be zealous therefore, and repent. Behold, I stand at the door, and knock: if any man hear my voice, and open the door, I will come in to him, and will sup with him, and he with me. To him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne.

Yeroo hunda kan ani jaalladhu nan ceephaʼa, nan adabaas; kanaaf hinaaffaadhaan jabaadhu, qalbii jijjiirradhu. Kunoo, ani balbala dura dhaabadhee rukuta; namni kam iyyuu sagalee koo yoo dhagaʼee balbalicha naaf bane, ani gara isaa nan seena; isa wajjin nan nyaadha, innis ana wajjin ni nyaata. Isa moʼatuufis ani teessoo koo irratti ana wajjin akka taaʼu nan kenna; akkuma anis moʼee, teessoo Abbaa koo irratti isa wajjin taaʼeetti.

He that hath an ear, let him hear what the Spirit saith unto the churches. Revelation 3:14–22.

သူ၌ နားရှိသောသူသည် ဝိညာဉ်တော်က အသင်းတော်တို့အား မိန့်တော်မူသောအရာကို ကြားပါစေ။ ဗျာဒိတ်ကျမ်း ၃:၁၄–၂၂။

“The message to the church of the Laodiceans is a startling denunciation, and is applicable to the people of God at the present time.

“Laye la biir mbooloom Laodise ñi mooy ab yëgle gu diis te doy waar, te jëm na ci nit ñi Yàlla moom ci jamono jii.”

“‘And unto the angel of the church of the Laodiceans write: These things saith the Amen, the faithful and true Witness, the beginning of the creation of God; I know thy works, that thou art neither cold nor hot: I would thou wert cold or hot. So then because thou art lukewarm, and neither cold nor hot, I will spew thee out of My mouth. Because thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked.’

“‘Ande ni malaika wa kanisa la Walaodikia andika: Haya ndiyo asemayo yule Amina, Shahidi aliye mwaminifu na wa kweli, mwanzo wa uumbaji wa Mungu; Nayajua matendo yako, ya kuwa wewe si baridi wala moto: Laiti ungekuwa baridi au moto. Basi kwa sababu una uvuguvugu, wala si baridi wala moto, nitakutapika utoke kinywani Mwangu. Kwa kuwa wasema, Mimi ni tajiri, nimejitajirisha, wala sina haja ya kitu; nawe hujui ya kuwa wewe u mwenye mashaka, na mwenye kusikitikiwa, na maskini, na kipofu, na uchi.’”

“The Lord here shows us that the message to be borne to His people by ministers whom He has called to warn the people is not a peace-and-safety message. It is not merely theoretical, but practical in every particular. The people of God are represented in the message to the Laodiceans as in a position of carnal security. They are at ease, believing themselves to be in an exalted condition of spiritual attainments. ‘Because thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked.’

“Ɔdɛfoɔ no kyerɛ yɛn ha sɛ nkra a ɛsɛ sɛ asomfoɔ a Ɔfrɛ wɔn sɛ wɔnkɔbɔ ne nkurɔfoɔ kɔkɔ no de brɛ Ne nkurɔfoɔ no nyɛ asomdwoeɛ-ne-ahotɔ nkra. Ɛnyɛ deɛ ɛyɛ nkyerɛkyerɛ mu nsɛm kɛkɛ, na mmom ɛyɛ deɛ ɛfa abrabɔ mu pɛpɛɛpɛ wɔ ne fã biara mu. Wɔgyina Onyankopɔn nkurɔfoɔ ananmu wɔ nkra a wɔde kɔma Laodikeafoɔ no mu sɛ wɔwɔ honam mu ahotɔ tebea mu. Wɔwɔ ahotɔ mu, na wɔgye di sɛ wɔn ankasa wɔ honhom mu nkɔsoɔ mu tebea a ɛkorɔn. ‘Ɛfiri sɛ woka sɛ, Meyɛ ɔdefoɔ, na manyini wɔ nneɛma mu, na hwee nhia me; na wonnim sɛ woyɛ ɔhawfoɔ, ne mmɔborɔni, ne ohiani, ne onifuraefoɔ, ne adagya.’”

“What greater deception can come upon human minds than a confidence that they are right when they are all wrong! The message of the True Witness finds the people of God in a sad deception, yet honest in that deception. They know not that their condition is deplorable in the sight of God. While those addressed are flattering themselves that they are in an exalted spiritual condition, the message of the True Witness breaks their security by the startling denunciation of their true condition of spiritual blindness, poverty, and wretchedness. The testimony, so cutting and severe, cannot be a mistake, for it is the True Witness who speaks, and His testimony must be correct.

“人心所能遭遇的，還有甚麼迷惑比那種自信自己是對的、其實卻全然錯了，更為厲害呢！真實見證者的信息發現上帝的子民正陷於可悲的迷惑之中，然而他們在這迷惑裡卻是誠實的。他們不知道，自己在上帝眼中之景況乃是何等可憐。當那些被責及的人正自我諂媚，以為自己處於崇高的屬靈境地之時，真實見證者的信息卻以對他們真實情形那驚人的斥責，打破了他們的安穩——就是屬靈的瞎眼、貧窮與困苦。這見證既如此尖銳嚴厲，就不可能有錯；因為說話的是那真實的見證者，而祂的見證必然是正確的。”

“It is difficult for those who feel secure in their attainments, and who believe themselves to be rich in spiritual knowledge, to receive the message which declares that they are deceived and in need of every spiritual grace. The unsanctified heart is ‘deceitful above all things, and desperately wicked.’ I was shown that many are flattering themselves that they are good Christians, who have not a ray of light from Jesus. They have not a living experience for themselves in the divine life. They need a deep and thorough work of self-abasement before God before they will feel their true need of earnest, persevering effort to secure the precious graces of the Spirit.” Testimonies, volume 3, 252, 253.

“རང་ཉིད་ཀྱི་ཐོབ་ཐང་ལ་བདེ་འཇགས་སུ་ཚོར་བའི་མི་རྣམས་དང་། རང་ཉིད་ལ་ཆོས་ཕྱོགས་ཀྱི་ཤེས་རབ་ཕྱུག་པོ་ཡོད་པར་ཡིད་ཆེས་པ་རྣམས་ཀྱིས། ཁོང་ཚོ་བསླུས་པ་ཡིན་པ་དང་། ཆོས་ཕྱོགས་ཀྱི་ཞལ་འདེབས་རེ་རེ་དགོས་པར་བསྒྲགས་པའི་འཕྲིན་ལས་དེ་དང་ལེན་བྱེད་པ་ནི་དཀའ་བ་ཡིན། དབང་མ་བསྐུར་བའི་སྙིང་ནི ‘ཐམས་ཅད་ལས་གཡོ་སྒྱུ་ཆེ་བ་དང་། ཤིན་ཏུ་ངན་པ’ ཡིན། མི་མང་པོ་ཞིག་གིས་རང་ཉིད་ཡག་པོའི་ཡེ་ཤུའི་ཆོས་པ་ཡིན་པར་རང་ཉིད་ལ་བསྟོད་བསྔགས་བྱེད་བཞིན་པ་དང་། ཁོང་ཚོར་ཡེ་ཤུ་ནས་འོད་ཀྱི་ཟེར་ཙམ་ཡང་མེད་པར་ང་ལ་མངོན་པར་བསྟན་བྱུང་། ཁོང་ཚོ་ལ་ལྷའི་ཚེ་སྲོག་ནང་དུ་རང་གི་ཉམས་མྱོང་གསོན་པོ་མེད། དེ་ལྟར་ཁོང་ཚོས་སེམས་གཏིང་ནས་དང་། ཡོངས་སུ་རང་ཉིད་དམའ་ས་བཟུང་སྟེ་དཀོན་མཆོག་གི་མདུན་དུ་ལས་ཀ་ཞིག་མ་བྱས་བར། ཁོང་ཚོས་སྤུས་དག་པའི་སེམས་འབད་དང་། བརྩོན་པ་མི་ཆད་པར་བྱས་ཏེ། སྤུས་ཆེན་པོའི་སྤེལ་ཡོན་གྱི་ཞལ་འདེབས་རྣམས་ཐོབ་པའི་དགོས་མཁོ་ངོ་མ་དེ་ཚོར་མི་ཐུབ།” Testimonies, volume 3, 252, 253.

Once Isaiah was converted out of his Laodicean condition, he volunteered to take the final warning message to the world. Verse three of chapter six connects Isaiah’s prophetic history with the prophetic history of Revelation eighteen when the angel descends and lightens the earth with its glory.

Kiwiiyaan tokko haala Laaʼodiiqeyaa isaa keessaa erga geeddaramee booddee, ergaa akeekkachiisa isa dhumaa addunyaatti geessuuf of dhiheesse. Lakkoofsi sadaffaan boqonnaa jahaa seenaa raajii Kiwiiyaan seenaa raajii Mulʼata kudha saddeet keessatti, yeroo ergamaan sami irraa buʼee ulfina isaatiin lafa ifa godhu, waliin walqabsiisa.

And after these things I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. Revelation 18:1.

Et après ces choses, je vis descendre du ciel un autre ange, ayant une grande puissance ; et la terre fut illuminée de sa gloire. Apocalypse 18:1.

Isaiah is representing God’s people during the time when the angel of Revelation eighteen descends, for when he was taken into the heavenly sanctuary, he heard the seraphim proclaiming “Holy, holy, holy, is the Lord of hosts: the whole earth is full of his glory.” Isaiah, as with John in the Revelation, represent God’s people who proclaim the final warning message. John called God’s people “the remnant” and Isaiah referred to them as “a tenth,” or a tithe. The root word in the Hebrew means “to tithe.”

Ésaïe représente le peuple de Dieu au temps où l’ange d’Apocalypse dix-huit descend, car, lorsqu’il fut introduit dans le sanctuaire céleste, il entendit les séraphins proclamer : « Saint, saint, saint est l’Éternel des armées : toute la terre est pleine de sa gloire. » Ésaïe, tout comme Jean dans l’Apocalypse, représente le peuple de Dieu qui proclame le dernier message d’avertissement. Jean appelait le peuple de Dieu « le reste », et Ésaïe le désignait comme « un dixième », ou une dîme. Le mot racine en hébreu signifie « donner la dîme ».

The prophetic question of “how long?” that Isaiah asked is asked repeatedly in God’s word (and for brevity’s sake, the answer for the question of “how long?” is that it marks the arrival of the national Sunday law in the United States.) According to Ellen White, at that time “national apostasy will be followed by national ruin,” and according to Isaiah it is when “the cities be wasted without inhabitant, and the houses without man, and the land be utterly desolate, And the Lord have removed men far away, and there be a great forsaking in the midst of the land.” The “great forsaking in the midst of the land” is the “many” who are overthrown at the Sunday Law according to Daniel 11:41. These are the persons of Isaiah six and Matthew thirteen that have eyes, but don’t see and have ears, but don’t hear, and also those in Revelation three that refuse the counsel to the Laodicean church.

Ya Kisa cha unabii cha “hata lini?” ambacho Isaya aliuliza huulizwa mara kwa mara katika Neno la Mungu (na kwa ufupi, jibu la swali la “hata lini?” ni kwamba linaashiria kufika kwa sheria ya kitaifa ya Jumapili nchini Marekani.) Kulingana na Ellen White, wakati huo “uasi wa kitaifa utafuatwa na uharibifu wa kitaifa,” na kulingana na Isaya ni wakati ambapo “miji itakapoharibiwa isikaliwe na mtu, na nyumba zisiwe na watu, na nchi iharibiwe kabisa, Naye Bwana atakapowaondoa watu mbali sana, na kuwe na kuachwa kukuu katikati ya nchi.” “Kuachwa kukuu katikati ya nchi” ndio wale “wengi” wanaoangushwa wakati wa Sheria ya Jumapili kulingana na Danieli 11:41. Hawa ndio watu wa Isaya sita na Mathayo kumi na tatu walio na macho, lakini hawaoni, na walio na masikio, lakini hawasikii, na pia wale wa Ufunuo tatu wanaokataa shauri kwa kanisa la Laodikia.

He shall enter also into the glorious land, and many countries shall be overthrown: but these shall escape out of his hand, even Edom, and Moab, and the chief of the children of Ammon. Daniel 11:41

Atangia mpe na mokili ya nkembo, mpe mikili mingi ekobebisama; kasi baye bakokima na lobɔkɔ na ye ezali oyo: Edome, mpe Moabe, mpe bakonzi ya liboso ya bana ba Amona. Daniele 11:41

Isaiah had a vision of Jesus Christ in His sanctuary, as did John in the Revelation. Isaiah represents the “tenth” or tithe that “returns” and “shall be eaten” as a tree. The Hebrew word translated as “eaten” means to consume by fire. Yet the “tenth” have a “substance” within them that the fire does not consume. Evidently nine-tenths did not have that substance? The fire represented as eating up and consuming the teil and oak tree is the fire of the Messenger of the Covenant who comes suddenly to His temple in the book of Malachi.

Isaias avait une vision de Jésus-Christ dans son sanctuaire, comme Jean dans l’Apocalypse. Isaias représente le « dixième » ou la dîme qui « revient » et qui « sera mangée » comme un arbre. Le mot hébreu traduit par « mangée » signifie consumer par le feu. Pourtant, le « dixième » a en lui une « substance » que le feu ne consume pas. Il est évident que les neuf dixièmes ne possédaient pas cette substance ? Le feu représenté comme dévorant et consumant le térébinthe et le chêne est le feu du Messager de l’Alliance qui vient soudain à son temple dans le livre de Malachie.

Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the Lord of hosts.

Voici, j’enverrai mon messager, et il préparera le chemin devant moi; et le Seigneur, que vous cherchez, viendra soudain à son temple, le messager de l’alliance, que vous désirez: voici, il viendra, dit l’Éternel des armées.

But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire, and like fullers’ soap: And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years. Malachi 3:1–4.

પરંતુ તેના આગમનના દિવસે કોણ ટકી શકશે? અને જ્યારે તે પ્રગટ થશે ત્યારે કોણ ઊભો રહી શકશે? કેમ કે તે શુદ્ધિકારકની આગ સમાન છે, અને ધોબીના સાબુ સમાન છે: અને તે રૂપાને શુદ્ધ અને પવિત્ર કરનારની માફક બેસશે; અને તે લેવીના પુત્રોને શુદ્ધ કરશે, અને તેમને સોનું અને ચાંદી જેમ પરિશોધિત કરશે, જેથી તેઓ યહોવાને ધાર્મિકતામાં અર્પણ અર્પે. ત્યારે યહૂદા અને યરુશાલેમનું અર્પણ યહોવાને પ્રસન્નકારક થશે, જેમ પ્રાચીન દિવસોમાં હતું, અને જેમ પૂર્વ વર્ષોમાં હતું. માલાખી 3:1–4.

Isaiah’s tenth, (which is a tithe) is also Malachi’s “offering in righteousness.” Malachi’s offering is God’s people, represented as “the sons of Levi” who are purified by fire to produce an “offering in righteousness” and those who are “eaten” by fire in Isaiah’s testimony are the tenth, or a tithe.

La dixième d’Ésaïe, (qui est une dîme), est aussi « l’offrande dans la justice » de Malachie. L’offrande de Malachie, c’est le peuple de Dieu, représenté comme « les fils de Lévi », qui sont purifiés par le feu afin de produire une « offrande dans la justice » ; et ceux qui sont « dévorés » par le feu dans le témoignage d’Ésaïe sont le dixième, ou une dîme.

According to the grace of God which is given unto me, as a wise masterbuilder, I have laid the foundation, and another buildeth thereon. But let every man take heed how he buildeth thereupon. For other foundation can no man lay than that is laid, which is Jesus Christ. Now if any man build upon this foundation gold, silver, precious stones, wood, hay, stubble; Every man’s work shall be made manifest: for the day shall declare it, because it shall be revealed by fire; and the fire shall try every man’s work of what sort it is. 1 Corinthians 3:10–13.

حسب نعمة الله المعطاة لي، كأساسٍ بنّاءٍ حكيم، قد وضعتُ الأساس، وآخر يبني عليه. ولكن فلينظر كل واحد كيف يبني عليه. فإنه لا يستطيع أحد أن يضع أساسًا آخر غير الذي وُضع، الذي هو يسوع المسيح. ولكن إن كان أحد يبني على هذا الأساس ذهبًا، فضةً، حجارةً كريمةً، خشبًا، عشبًا، قشًّا، فإن عمل كل واحد سيُظهره البيان، لأن اليوم سيعلنه، إذ يُستعلن بالنار؛ والنار ستمتحن عمل كل واحد ما هو. 1 Corinthians 3:10–13.

Paul here declares that every man’s works will be revealed by “fire”. In Malachi the fire burns away the dross. In Isaiah the purification of the “tenth” takes place “when” they cast off their leaves. Leaves are a symbol of hidden sin, pretension and presumption as testified to by Adam and Eve.

Paulo aqui declara que as obras de cada homem serão reveladas pelo “fogo”. Em Malaquias, o fogo queima a escória. Em Isaías, a purificação do “décimo” ocorre “quando” eles lançam fora as suas folhas. As folhas são símbolo de pecado oculto, pretensão e presunção, como testificam Adão e Eva.

Isaiah’s “tenth” have a substance in them that cannot be burnt away, and that substance is the “holy seed”. They have Christ within them, the hope of glory. Isaiah is a “holy seed” himself and also the “tenth” that he identifies. Both the “holy seed” and the “tenth” return from a Laodicean condition to the Philadelphian condition through the Revelation of Jesus Christ in His sanctuary.

“દસમો ભાગ” તરીકે ઈશાયા જેનો ઉલ્લેખ કરે છે, તેમના અંદર એવું તત્ત્વ છે જેને દહન કરીને નષ્ટ કરી શકાતું નથી, અને એ તત્ત્વ “પવિત્ર બીજ” છે. તેમના અંદર ખ્રિસ્ત છે, મહિમાની આશા. ઈશાયા પોતે પણ “પવિત્ર બીજ” છે અને તે ઓળખાવે છે એવો “દસમો ભાગ” પણ છે. “પવિત્ર બીજ” અને “દસમો ભાગ” બંને, તેમના પવિત્રસ્થાનમાં ઈસુ ખ્રિસ્તના પ્રકાશન દ્વારા, લાઓદિકીય અવસ્થામાંથી ફિલાદેલ્ફીય અવસ્થામાં પરત ફરે છે.

The vision of God’s glory that causes Isaiah to cry out that he is undone, that he is a person that is unclean and a sinner in need of forgiveness, takes place in the heavenly sanctuary when the trees cast off their leaves. The word “cast” means to “throw out”, or to “cut down” a tree. The casting out of Laodicea is here represented. A “tenth” or remnant will go through the cleansing “fire” brought about by Malachi’s Messenger of the Covenant, thus having their human works spiritually burnt away, and thus leaving only “the substance” that can’t be burnt away which is the “Holy Seed”. Those that refuse to hear will be cast off like dead dry leaves, or spewed out of the mouth of the Lord.

Guds härlighets syn, som får Jesaja att ropa att han är förlorad, att han är en oren människa och en syndare i behov av förlåtelse, äger rum i den himmelska helgedomen när träden fäller sina löv. Ordet ”fäller” betyder att ”kasta ut” eller att ”hugga ned” ett träd. Här framställs Laodiceas utkasta nde. En ”tiondel” eller kvarleva skall gå igenom den renande ”elden” som åstadkoms genom Malakis Förbundets Budbärare, och därigenom få sina mänskliga gärningar andligen uppbrända, så att endast ”substansen” blir kvar, den som inte kan brännas bort, vilket är ”den Heliga Säden”. De som vägrar att höra skall kastas bort som döda torra löv, eller utspys ur Herrens mun.

Jesus is the Holy Seed, and a seed has all the necessary DNA to produce the entire plant. The Word of God is a seed, and therefore the first mention of a thing in the Word of God contains all the information necessary to bring that subject to full maturity in the believer, if rightly understood.

Jésù ni Irú Mímọ́ náà, irú sì ní gbogbo ìtòlẹ́sẹẹsẹ ìyè tí ó yẹ láti mú gbogbo ewéko jáde. Ọ̀rọ̀ Ọlọ́run jẹ́ irú, nítorí náà ìdarúkọ àkọ́kọ́ ohun kan nínú Ọ̀rọ̀ Ọlọ́run ní gbogbo ìmọ̀ tí ó yẹ láti mú kókó-ọ̀rọ̀ náà dé ìdàgbàsókè pípé nínú onígbàgbọ́, bí a bá lóye rẹ̀ ní tòótọ́.

Isaiah chapter six identifies a people who will not “hear” in the time period when you MUST hear in order to be blessed with the message of the Revelation of Jesus Christ. The people who Jesus referred to were the chosen people of God, they were His wife, they were His covenant people, they were ancient Israel.

Le chapitre six d’Ésaïe désigne un peuple qui n’« entendra » pas au temps où vous DEVEZ entendre afin d’être béni par le message de la Révélation de Jésus-Christ. Le peuple auquel Jésus faisait référence était le peuple choisi de Dieu ; il était Son épouse, il était Son peuple d’alliance, il était l’ancien Israël.

Ancient Israel or the first Israel typifies modern Israel or the last Israel. The people of God at the end of the world are Seventh-day Adventists, His chosen people, His wife, His covenant people—modern Israel. The witness of Isaiah’s history, combined with the history of Christ, provides two witnesses that establish that at the end of the world Seventh-day Adventism will be in a lost and unsaveable “condition” represented in the message to Laodicea.

Israël ancien, ou le premier Israël, est le type d’Israël moderne, ou du dernier Israël. Le peuple de Dieu à la fin du monde, ce sont les Adventistes du Septième Jour, son peuple élu, son épouse, le peuple de son alliance — l’Israël moderne. Le témoignage de l’histoire d’Ésaïe, joint à l’histoire du Christ, fournit deux témoins qui établissent qu’à la fin du monde l’adventisme du septième jour se trouvera dans une « condition » perdue et impossible à sauver, représentée dans le message à Laodicée.

They are not actually unsaveable, but simply unsaveable in their Laodicean condition, as was Isaiah before his experience and as were the Jews of Christ’s history.

They are not actually unsaveable, but simply unsaveable in their Laodicean condition, as was Isaiah before his experience and as were the Jews of Christ’s history.

One of the things a Laodicean must “hear” is the parable of the Sower. He must “hear” in that parable that the Word of God is a “seed”, a holy seed. When that is “heard”, then there is a foundation laid that begins to open up the secret message of Revelation, for that message is wrapped up in the profound recognition that Jesus is the Alpha and Omega, the First and the Last, the Beginning and Ending. To understand the relationship of the end with the beginning includes understanding that Jesus is the Word, and He is the Seed.

Un dos asuntos que un laodicense debe “oír” es la parábola del Sembrador. Debe “oír” en esa parábola que la Palabra de Dios es una “semilla”, una semilla santa. Cuando eso es “oído”, entonces queda puesto un fundamento que empieza a abrir el mensaje secreto del Apocalipsis, pues ese mensaje está envuelto en el profundo reconocimiento de que Jesús es el Alfa y la Omega, el Primero y el Último, el Principio y el Fin. Comprender la relación del fin con el principio incluye comprender que Jesús es la Palabra, y Él es la Semilla.

In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made by him; and without him was not anything made that was made. In him was life; and the life was the light of men. And the light shineth in darkness; and the darkness comprehended it not. John 1:1–5.

Au commencement était la Parole, et la Parole était avec Dieu, et la Parole était Dieu. Elle était au commencement avec Dieu. Toutes choses ont été faites par elle, et rien de ce qui a été fait n’a été fait sans elle. En elle était la vie, et la vie était la lumière des hommes. Et la lumière luit dans les ténèbres, et les ténèbres ne l’ont point comprise. Jean 1:1–5.

Now to Abraham and his seed were the promises made. He saith not, And to seeds, as of many; but as of one, And to thy seed, which is Christ. Galatians 3:16.

Mukadzi Abrahamo n’enzalo yakwe mikhango yachita perekedwa. Iye salankhula kuti, “ndi ku nzalo,” ngati za ambiri; koma ngati za mmodzi, “ndi ku nzalo yako,” amene ali Khristu. Agalatiya 3:16.

To understand the relationship with the end and the beginning requires the understanding of the “rule of first mention.” The rule of first mention identifies that the beginning of a subject is the most important reference for it contains the entire story, for as the Word of God it is a seed. The last reference is the second in importance in the sense that it is there that all the elements of the story are tied together leaving no loose ends. But it is the middle references on a subject that add the strength and clarity to the story, and in that sense the middle is as essential as the beginning or the ending.

Pou konprann relasyon ki genyen ant fen an ak kòmansman an, li nesesè pou konprann “règleman premye mansyon an.” Règleman premye mansyon an montre ke kòmansman yon sijè se referans ki pi enpòtan an, paske li genyen tout istwa a, paske, antanke Pawòl Bondye a, li se yon semans. Dènye referans lan se dezyèm nan enpòtans, nan sans se la tout eleman istwa a mare ansanm san yo pa kite okenn bout ki pa ranje. Men, se referans ki nan mitan yo sou yon sijè ki bay istwa a fòs ak klète li; epi, nan sans sa a, mitan an esansyèl menm jan ak kòmansman an oswa ak fen an.

There is much more to address on this subject, but returning to the passage in Matthew thirteen we can note that Jesus identified two classes of persons who hear or don’t hear. He identifies more than one way to not hear, but he then pronounces a blessing upon those that do hear.

Ni hay koze byinshi byo kuvuga kuri iyi ngingo, ariko dusubiye ku gice cyo muri Matayo 13 dushobora kubona ko Yesu yagaragaje ibyiciro bibiri by’abantu bumva cyangwa batumva. Yagaragaje uburyo burenze bumwe bwo kutumva, ariko hanyuma ahesha umugisha abumva.

But blessed are your eyes, for they see: and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them. Hear ye therefore the parable of the sower. Matthew 13:16–18.

Mais heureux sont vos yeux, parce qu’ils voient, et vos oreilles, parce qu’elles entendent. Car, en vérité, je vous le dis, beaucoup de prophètes et de justes ont désiré voir les choses que vous voyez, et ne les ont pas vues, et entendre les choses que vous entendez, et ne les ont pas entendues. Vous donc, écoutez la parabole du semeur. Matthieu 13:16–18.

Prophetically this “blessing” is therefore the very same blessing as Revelation 1:3:

Par conséquent, sur le plan prophétique, cette « bénédiction » est exactement la même que celle de l’Apocalypse 1:3 :

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.

Ærî dûr ew ku dixwîne, û ewên ku guh didin gotinên vê pêxemberiyê û wan tiştên ku tê de hatine nivîsandin diparêzin; çimkî dem nêzîk e.

Jesus’ reference in Matthew thirteen to Isaiah six, in conjunction with the writings of Ellen White, confirms that there are things that are seen and heard at the end of the world that were so tremendous that many righteous men and prophets desired to live in that period of time when the final warning message was to be unsealed, and that people would then “see” and “hear” them.

Jesu’ henvisning i Matthæus tretten til Esajas seks bekræfter, i sammenhæng med Ellen Whites skrifter, at der ved verdens ende er ting, som ses og høres, og som er så overvældende, at mange retfærdige mænd og profeter ønskede at leve i den tidsperiode, hvor det sidste advarselsbudskab skulle blive åbenbaret, og hvor mennesker da skulle “se” og “høre” dem.

John was told to seal up what the “Seven Thunders” uttered in chapter ten, and in chapter twenty-two the pronouncement is made to “Seal not the sayings of the prophecy of this book: for the time is at hand.” The next verse identifies the close of human probation. Just before probation closes there is a pronouncement to unseal the “Seven Thunders”, which is the only passage in the book of Revelation that is sealed up at that time. Of the “Seven Thunders” we are informed that they represent the beginning and ending of Adventism.

यूहन्नालाई अध्याय दसमा “सात गर्जनहरू” ले जे उच्चारण गरे, त्यसलाई छाप लगाएर बन्द राख्न भनिएको थियो; र अध्याय बाइसमा यस्तो घोषणा गरिएको छ: “यस पुस्तकको भविष्यवाणीका वचनहरूलाई छाप नलगाऊ; किनकि समय नजिकै छ।” त्यसपछिको पदले मानवीय अनुग्रह-अवधिको समाप्तिलाई चिन्हित गर्छ। अनुग्रह-अवधि समाप्त हुनुभन्दा ठीक पहिले “सात गर्जनहरू” लाई अनमुद्रित गर्ने घोषणा गरिन्छ, जुन प्रकाशको पुस्तकमा त्यस समयसम्म छाप लगाएर बन्द राखिएको एक मात्र अंश हो। “सात गर्जनहरू” सम्बन्धमा हामीलाई यो जानकारी दिइएको छ कि तिनले एडभेन्टवादको आरम्भ र अन्त्यलाई प्रतिनिधित्व गर्छन्।

“The special light given to John which was expressed in the seven thunders was a delineation of events which would transpire under the first and second angels’ messages. . . .

«Η ιδιαίτερη φως που δόθηκε στον Ιωάννη και εκφράστηκε στις επτά βροντές ήταν μια περιγραφή γεγονότων τα οποία θα διαδραματίζονταν υπό τα μηνύματα του πρώτου και του δευτέρου αγγέλου....»

“After these seven thunders uttered their voices, the injunction comes to John as to Daniel in regard to the little book: ‘Seal up those things which the seven thunders uttered.’ These relate to future events which will be disclosed in their order.” The Seventh-day Adventist Bible Commentary, volume 7, 971.

« Après que ces sept tonnerres eurent fait entendre leurs voix, l’injonction est adressée à Jean, comme à Daniel au sujet du petit livre : “Scelle ce qu’ont dit les sept tonnerres.” Ces paroles se rapportent à des événements futurs qui seront révélés en leur temps. » The Seventh-day Adventist Bible Commentary, volume 7, 971.

The Seven Thunders represent the events during the beginning of Adventism in the history of the first and second angel’s message, from 1798 until October 22, 1844, and in the same article noted above we are informed that the Seven Thunders “relate to future events which will be disclosed in their order.” The beginning history of Adventism illustrates the ending of Adventism, for Jesus Christ, as the Alpha and Omega, places His signature upon the entire history of Adventism, for it is as sacred a history as was the history of ancient Israel.

Les Sept Tonnerres représentent les événements survenus au commencement de l’adventisme dans l’histoire du message du premier et du second ange, de 1798 jusqu’au 22 octobre 1844, et dans le même article mentionné ci-dessus, il nous est dit que les Sept Tonnerres « se rapportent à des événements futurs qui seront dévoilés dans leur ordre ». L’histoire des débuts de l’adventisme illustre la fin de l’adventisme, car Jésus-Christ, en tant qu’Alpha et Oméga, appose sa signature sur toute l’histoire de l’adventisme, car c’est une histoire aussi sacrée que l’était l’histoire de l’ancien Israël.

According to Jesus in Matthew thirteen these events are what the prophets desired to see, and which the disciples were blessed for knowing. Those disciples represent God’s people at the end of the world who are blessed for what they see and hear. What they see and hear is the message of the Revelation of Jesus Christ, that is also represented by the message of the Seven Thunders, that represent both Millerite history and the history of the one hundred and forty-four thousand.

Mateo trecearen arabera, Jesusek dio gertaera hauek direla profetek ikusi nahi izan zituztenak, eta ikasleak zoriontsu izan zirela haiek ezagutzeagatik. Ikasle horiek munduaren amaieran Jainkoaren herria ordezkatzen dute, ikusten eta entzuten dutenagatik dohatsu direnak. Ikusten eta entzuten dutena Jesu Kristoren Apokalipsiaren mezua da, Zazpi Trumoien mezuak ere irudikatzen duena; eta horiek, aldi berean, bai Milleriten historia bai ehun eta berrogeita lau milen historia adierazten dute.

“All the messages given from 1840–1844 are to be made forcible now, for there are many people who have lost their bearings. The messages are to go to all the churches.

«Αἱ ἀγγελίαι πᾶσαι αἱ δοθεῖσαι ἀπὸ τοῦ 1840–1844 πρέπει νὰ γίνωσιν ἰσχυραὶ νῦν, διότι ὑπάρχουν πολλοὶ ἄνθρωποι οἵτινες ἔχασαν τὸν προσανατολισμόν των. Αἱ ἀγγελίαι πρέπει νὰ ἀπευθυνθῶσι πρὸς πάσας τὰς ἐκκλησίας.»

“Christ said, ‘Blessed are your eyes, for they see; and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them’ [Matthew 13:16, 17]. Blessed are the eyes which saw the things that were seen in 1843 and 1844.

« Le Christ a dit : “Heureux vos yeux, parce qu’ils voient ; et vos oreilles, parce qu’elles entendent. Car en vérité je vous le dis, beaucoup de prophètes et de justes ont désiré voir les choses que vous voyez, et ne les ont pas vues ; et entendre les choses que vous entendez, et ne les ont pas entendues” [Matthieu 13:16, 17]. Heureux les yeux qui ont vu les choses qui ont été vues en 1843 et 1844. »

“The message was given. And there should be no delay in repeating the message, for the signs of the times are fulfilling; the closing work must be done. A great work will be done in a short time. A message will soon be given by God’s appointment that will swell into a loud cry. Then Daniel will stand in his lot, to give his testimony.” Manuscript Releases, volume 21, 437.

“Ujumbe ulitolewa. Nayo hapaswi kuwapo ucheleweshaji wowote katika kuurudia ujumbe huo, kwa maana ishara za nyakati zinatimia; kazi ya mwisho ni lazima ifanywe. Kazi kubwa itafanywa kwa muda mfupi. Ujumbe utatolewa upesi kwa uteuzi wa Mungu, nao utakua na kuwa kilio kikuu. Ndipo Danieli atasimama katika sehemu yake, kutoa ushuhuda wake.” Manuscript Releases, volume 21, 437.

Ellen White identifies the history which Christ identified as the history that righteous men desired to see, as the history of the Millerites from 1840 through 1844, and then says that a “message will soon be given by God’s appointment that will swell into a loud cry.” The “loud cry” symbolizes the final warning of the third angel, and when that message is given, it will repeat the history of the beginning of Adventism. The final warning message is the “messages” that are “to go to all the churches,” and all “the messages given from 1840–1844 are to be made forcible now.”

એલેન વ્હાઇટ તે ઇતિહાસને—જેને ખ્રિસ્તે તે ઇતિહાસ તરીકે ઓળખાવ્યો હતો, જેને જોવા માટે ધર્મી પુરુષોએ ઇચ્છા રાખી હતી—1840 થી 1844 સુધીના મિલરાઇટોના ઇતિહાસ તરીકે ઓળખાવે છે; અને ત્યારબાદ તે કહે છે કે “દેવની નિમણૂકથી જલ્દી જ એવો સંદેશ આપવામાં આવશે જે ફૂલી-ફાલી ઊંચા ક્રંદન સુધી પહોંચશે.” “ઊંચો ક્રંદન” ત્રીજા દૂતની અંતિમ ચેતવણીનું પ્રતીક છે, અને જ્યારે તે સંદેશ આપવામાં આવશે, ત્યારે તે એડ્વેન્ટિઝમની શરૂઆતના ઇતિહાસનું પુનરાવર્તન કરશે. અંતિમ ચેતવણીનો સંદેશ તે “સંદેશાઓ” છે, જે “બધી કલીસિયાઓ સુધી જવાના છે,” અને 1840–1844 દરમ્યાન “આપવામાં આવેલા બધા સંદેશાઓને હવે પ્રબળ બનાવવાના છે.”

The Alpha and Omega illustrates the end with the beginning. Ellen White states that “the messages are to go to all the churches,” and Jesus told John “I am Alpha and Omega, the first and the last: and, What thou seest, write in a book, and send it unto the seven churches which are in Asia; unto Ephesus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea.”

L’Alfa et l’Oméga illustrent la fin par le commencement. Ellen White déclare que « les messages doivent être envoyés à toutes les Églises », et Jésus dit à Jean : « Je suis l’Alfa et l’Oméga, le premier et le dernier ; et ce que tu vois, écris-le dans un livre, et envoie-le aux sept Églises qui sont en Asie : à Éphèse, et à Smyrne, et à Pergame, et à Thyatire, et à Sardes, et à Philadelphie, et à Laodicée. »

The messages of 1840 through 1844 are part of what is to be sent to the churches.

Saɓɓaakiiji 1840 haa 1844 ko renndo e ko ɗum ɗon neldete e ceriije.