The message of the Revelation of Jesus Christ that is being unsealed includes the identification of the Hebrew word translated as “truth,” which among other things, represents Christ’s character as the Alpha and Omega. The beginning of a thing representing the end of a thing pervades the entire Bible, and Christ’s character is manifested in the Bible, for He is the Word. Alpha and Omega is the element of Christ’s character that He himself identifies, as the proof that He is God.

यीशु मसीह के प्रकाशन का जो सन्देश खोला जा रहा है, उसमें उस इब्रानी शब्द की पहचान सम्मिलित है जिसका अनुवाद “सत्य” किया गया है, और जो अन्य बातों के साथ-साथ, अल्फा और ओमेगा के रूप में मसीह के चरित्र का प्रतिनिधित्व करता है। किसी वस्तु का आरम्भ किसी वस्तु के अन्त का प्रतिनिधित्व करता है—यह सिद्धान्त सम्पूर्ण बाइबल में व्याप्त है, और मसीह का चरित्र बाइबल में प्रकट होता है, क्योंकि वही वचन है। अल्फा और ओमेगा मसीह के चरित्र का वह तत्त्व है जिसकी पहचान वह स्वयं इस प्रमाण के रूप में करता है कि वह परमेश्वर है।

Isaiah chapter forty marks the beginning of a prophetic narrative that continues until the end of the book of Isaiah in chapter sixty-six. It starts by identifying the comforter that is sent, which Christ promises to the disciples to comfort them from his departure, but the coming of the Comforter finds its perfect fulfillment, as all prophecies do, in the last days. Isaiah’s and Jesus’ identification of the arrival of the Comforter points to the disappointment of the movement of the one hundred and forty-four thousand, that occurred on July 18, 2020.

Isaïe, chapitre quarante, marque le commencement d’un récit prophétique qui se poursuit jusqu’à la fin du livre d’Isaïe, au chapitre soixante-six. Il commence par identifier le Consolateur qui est envoyé, celui que Christ promet aux disciples pour les consoler de son départ; mais la venue du Consolateur trouve son plein accomplissement, comme toutes les prophéties, dans les derniers jours. L’identification, par Ésaïe et par Jésus, de l’arrivée du Consolateur renvoie à la déception du mouvement des cent quarante-quatre mille, qui eut lieu le 18 juillet 2020.

Nevertheless I tell you the truth; It is expedient for you that I go away: for if I go not away, the Comforter will not come unto you; but if I depart, I will send him unto you. And when he is come, he will reprove the world of sin, and of righteousness, and of judgment. John 16:7, 8.

Néanmoins, je vous dis la vérité : il vous est avantageux que je m’en aille ; car si je ne m’en vais pas, le Consolateur ne viendra pas à vous ; mais si je pars, je vous l’enverrai. Et quand il sera venu, il convaincra le monde en ce qui concerne le péché, la justice et le jugement. Jean 16:7, 8.

The words “sin, righteousness, and judgment” are what the Comforter will use to “reprove” the world. The word translated as “reprove,” includes the meaning to convince. The three steps of “sin, righteousness and judgment” represent the Hebrew word that is translated as “truth.” That word was created from the first, thirteenth and last letters of the Hebrew alphabet, and that word represents that the Creator of all things, is the first and the last, the Alpha and Omega. When the Comforter comes to the disappointed one hundred and forty-four thousand, He will convince them, and then the world, that God is the Alpha and Omega.

Les mots « péché, justice et jugement » sont ce que le Consolateur emploiera pour « convaincre » le monde. Le mot traduit par « convaincre » comprend aussi le sens de persuader. Les trois étapes de « péché, justice et jugement » représentent le mot hébreu traduit par « vérité ». Ce mot a été formé à partir de la première, de la treizième et de la dernière lettres de l’alphabet hébreu, et il signifie que le Créateur de toutes choses est le premier et le dernier, l’Alpha et l’Oméga. Lorsque le Consolateur viendra vers les cent quarante-quatre mille déçus, Il les convaincra, puis convaincra le monde, que Dieu est l’Alpha et l’Oméga.

Comfort ye, comfort ye my people, saith your God. Speak ye comfortably to Jerusalem, and cry unto her, that her warfare is accomplished, that her iniquity is pardoned: for she hath received of the Lord’s hand double for all her sins. The voice of him that crieth in the wilderness, Prepare ye the way of the Lord, make straight in the desert a highway for our God. Every valley shall be exalted, and every mountain and hill shall be made low: and the crooked shall be made straight, and the rough places plain: And the glory of the Lord shall be revealed, and all flesh shall see it together: for the mouth of the Lord hath spoken it. Isaiah 40:1–5.

“ସାନ୍ତ୍ୱନା ଦିଅ, ସାନ୍ତ୍ୱନା ଦିଅ ମୋର ପ୍ରଜାକୁ,” ତୁମ୍ମାନଙ୍କର ପରମେଶ୍ୱର କହୁଛନ୍ତି। “ଯିରୂଶାଲେମଙ୍କୁ ସାନ୍ତ୍ୱନାଦାୟକ କଥା କହ, ଏବଂ ତାହାଙ୍କୁ ଘୋଷଣା କର, ଯେ ତାହାର ଯୁଦ୍ଧସେବା ସମାପ୍ତ ହୋଇଛି, ତାହାର ଅଧର୍ମ କ୍ଷମା କରାଯାଇଛି; କାରଣ ସେ ତାହାର ସମସ୍ତ ପାପ ପାଇଁ ପ୍ରଭୁଙ୍କ ହସ୍ତରୁ ଦ୍ୱିଗୁଣ ପାଇଛି। ଜଣେର ସ୍ୱର ଯେ ମରୁଭୂମିରେ ଡାକୁଛି, ‘ପ୍ରଭୁଙ୍କ ପଥ ପ୍ରସ୍ତୁତ କର, ମରୁସ୍ଥଳରେ ଆମ ପରମେଶ୍ୱରଙ୍କ ପାଇଁ ଗୋଟିଏ ରାଜପଥ ସୋଜା କର। ପ୍ରତ୍ୟେକ ଉପତ୍ୟକା ଉଚ୍ଚ କରାଯିବ, ଏବଂ ପ୍ରତ୍ୟେକ ପର୍ବତ ଓ ପାହାଡ଼ ନିଚ କରାଯିବ; ବାଙ୍କା ସ୍ଥାନ ସୋଜା କରାଯିବ, ଏବଂ ଅସମତଳ ସ୍ଥାନ ସମତଳ କରାଯିବ; ତେବେ ପ୍ରଭୁଙ୍କ ମହିମା ପ୍ରକାଶିତ ହେବ, ଏବଂ ସମସ୍ତ ମାନବଜାତି ଏହାକୁ ଏକାତ୍ମକ ଭାବେ ଦେଖିବେ; କାରଣ ପ୍ରଭୁଙ୍କ ମୁଖ ଏହା କହିଛି।’ ଯିଶାୟା 40:1–5।

The passage is identifying the work of the final Elijah messenger that was typified by William Miller, who had been typified by John the Baptist, who had been typified by Elijah, and who had been identified by Malachi as the messenger that prepares the way for the messenger of the covenant. In the final Elijah movement, when the Lord sends the comforter to strengthen those who have been disappointed and are waiting for the Lord during a tarrying time, the “glory of the Lord shall be revealed, and all flesh shall see it together.” The “glory” of the Lord is His character, and the Revelation of Jesus Christ is an unsealing of the element of His character that is represented as Alpha and Omega. After the introduction of the first five verses, the “voice of him that crieth in the wilderness,” asks God “What shall I cry?”

Le passage identifie l’œuvre du messager final d’Élie, préfigurée par William Miller, lequel avait été préfiguré par Jean-Baptiste, lequel avait été préfiguré par Élie, et qui avait été désigné par Malachie comme le messager qui prépare la voie pour le messager de l’alliance. Dans le mouvement final d’Élie, lorsque le Seigneur envoie le consolateur pour fortifier ceux qui ont été déçus et qui attendent le Seigneur durant un temps de délai, la « gloire de l’Éternel sera révélée, et toute chair la verra ensemble ». La « gloire » du Seigneur est son caractère, et la Révélation de Jésus-Christ est un dévoilement de l’élément de son caractère représenté comme Alpha et Oméga. Après l’introduction des cinq premiers versets, la « voix de celui qui crie dans le désert » demande à Dieu : « Que crierai-je ? »

The voice said, Cry. And he said, What shall I cry? All flesh is grass, and all the goodliness thereof is as the flower of the field: The grass withereth, the flower fadeth: because the spirit of the Lord bloweth upon it: surely the people is grass. The grass withereth, the flower fadeth: but the word of our God shall stand for ever. Isaiah 40:6–8.

Voice yi te, Cry. Na ɔse, Dɛn na menka? Honam nyinaa yɛ sare, na ne fɛfɛ nyinaa te sɛ wuram nhwiren. Sare no twe, nhwiren no hyee: efisɛ AWURADE Honhom bɔ gu so; nokware, ɔman no yɛ sare. Sare no twe, nhwiren no hyee: na yɛn Nyankopɔn asɛm de, ebesi hɔ daa. Yesaia 40:6–8.

The message of Christ’s character that is represented as Alpha and Omega is placed within the symbolism of Islam. In Ezekiel thirty-seven the valley of dead bones is first brought together, and then brought to life by the prophetic message of the four winds.

Maandiko juu ya tabia ya Kristo, inayoonyeshwa kuwa Alfa na Omega, yamewekwa ndani ya ishara ya Uislamu. Katika Ezekieli thelathini na saba, bonde la mifupa mikavu kwanza linaunganishwa pamoja, kisha linahuishwa kwa ujumbe wa kinabii wa pepo nne.

“Angels are holding the four winds, represented as an angry horse seeking to break loose and rush over the face of the whole earth, bearing destruction and death in its path.

« Les anges retiennent les quatre vents, représentés comme un cheval furieux cherchant à se déchaîner et à se précipiter sur toute la surface de la terre, semant sur son passage la destruction et la mort. »

“Shall we sleep on the very verge of the eternal world? Shall we be dull and cold and dead? Oh, that we might have in our churches the Spirit and breath of God breathed into His people, that they might stand upon their feet and live. We need to see that the way is narrow, and the gate strait. But as we pass through the strait gate, its wideness is without limit.” Manuscript Releases, volume 20, 217.

« Tutaruhusu kusinzia kwenye ukingo wenyewe wa ulimwengu wa milele? Je, tutakuwa wazito, baridi, na wafu? Laiti tungalikuwa nayo makanisani mwetu Roho na pumzi ya Mungu vikivutiwa ndani ya watu Wake, ili wasimame kwa miguu yao na kuishi. Tunahitaji kuona kwamba njia ni nyembamba, na lango ni jembamba. Lakini tunapopita katika lango lile jembamba, upana wake hauna kikomo. » Manuscript Releases, juzuu ya 20, 217.

The angry horse of Bible prophecy is Islam. The angry horse is being held back from doing his work of destruction, as represented by the holding of the four winds by four angels in Revelation seven. They are restrained until the one hundred and forty-four thousand are sealed.

اسب خشمگینِ نبوتِ کتاب‌مقدس، اسلام است. این اسب خشمگین از انجام کار ویرانگر خود بازداشته شده است، چنان‌که در مکاشفه هفت، نگه‌داشته شدنِ چهار باد به‌وسیلهٔ چهار فرشته آن را نشان می‌دهد. آنان مهار شده‌اند تا آن‌گاه که آن یکصد و چهل و چهار هزار نفر مُهر شوند.

And after these things I saw four angels standing on the four corners of the earth, holding the four winds of the earth, that the wind should not blow on the earth, nor on the sea, nor on any tree. And I saw another angel ascending from the east, having the seal of the living God: and he cried with a loud voice to the four angels, to whom it was given to hurt the earth and the sea, Saying, Hurt not the earth, neither the sea, nor the trees, till we have sealed the servants of our God in their foreheads. Revelation 7:1–3.

Basi baada ya hayo nikawaona malaika wanne wamesimama katika pembe nne za dunia, wakiizuia pepo nne za dunia, ili upepo usivume juu ya nchi, wala juu ya bahari, wala juu ya mti wowote. Nami nikamwona malaika mwingine akipanda kutoka mashariki, naye alikuwa na muhuri wa Mungu aliye hai; naye akalia kwa sauti kuu akiwaambia wale malaika wanne, waliopewa kuidhuru nchi na bahari, akisema, Msiidhuru nchi, wala bahari, wala miti, hata tutakapowatia muhuri watumishi wa Mungu wetu katika vipaji vya nyuso zao. Ufunuo 7:1–3.

The four winds being held, represents the restraining of Islam until the sealing of God’s people is accomplished. Islam is represented in Revelation as the last three of the seven trumpets, and also as the three woes.

چار باد که نگاه داشته شده‌اند، نمایانگرِ مهار شدنِ اسلام است تا مُهر شدنِ قومِ خدا به انجام رسد. اسلام در مکاشفه، هم در سه شیپورِ آخر از هفت شیپور، و هم در سه وای، بازنمایی شده است.

And I beheld, and heard an angel flying through the midst of heaven, saying with a loud voice, Woe, woe, woe, to the inhabiters of the earth by reason of the other voices of the trumpet of the three angels, which are yet to sound! Revelation 8:13.

Et je regardai, et j’entendis un ange qui volait au milieu du ciel, disant d’une voix forte : Malheur, malheur, malheur aux habitants de la terre, à cause des autres sons de la trompette des trois anges qui vont encore sonner ! Apocalypse 8:13.

After introducing the three woe trumpets, John identifies the characteristics of Islam in chapter nine. In verse four of chapter nine a command is given to Islam, that was fulfilled in the history of Abubekr, the first leader after Mohammed.

Baada ya kutambulisha baragumu tatu za ole, Yohana anabainisha sifa za Uislamu katika sura ya tisa. Katika aya ya nne ya sura ya tisa, Uislamu unapewa amri, ambayo ilitimizwa katika historia ya Abubekr, kiongozi wa kwanza baada ya Mohammed.

And it was commanded them that they should not hurt the grass of the earth, neither any green thing, neither any tree; but only those men which have not the seal of God in their foreheads. Revelation 9:4.

Na waliamriwa wasidhuru majani ya nchi, wala kitu chochote kilicho kibichi, wala mti wowote; bali wale watu tu wasio na muhuri wa Mungu katika vipaji vya nyuso zao. Ufunuo 9:4.

Uriah Smith, identified the relation of Abubekr to verse four.

Uriah Smith a identifié le rapport d’Abubekr avec le verset quatre.

“After the death of Mohammed, he was succeeded in the command by Abubekr, A.D. 632, who, as soon as he had fairly established his authority and government, dispatched a circular letter to the Arabian tribes, from which the following is an extract:

«بعد وفاة محمد، خلفه في القيادة أبو بكر سنة 632م، الذي ما إن أحكم تثبيت سلطانه وحكومته حتى بعث رسالةً دورية إلى القبائل العربية، وفيما يلي مقتطفٌ منها:

“‘When you fight the battles of the Lord, acquit yourselves like men, without turning your backs; but let not your victory be stained with the blood of women and children. Destroy no palm-trees, nor burn any fields of corn. Cut down no fruit-trees, nor do any mischief to cattle, only such as you kill to eat. When you make any covenant or article, stand to it, and be as good as your word. And as you go, you will find some religious persons who live retired in monasteries, and propose to themselves to serve God that way; let them alone, and neither kill them nor destroy their monasteries. And you will find another sort of people that belong to the synagogue of Satan, who have shaven crowns; be sure you cleave their skulls, and give them no quarter till they either turn Mohammedans or pay tribute.’” Uriah Smith, Daniel and the Revelation, 500.

«“Lorsque vous livrez les combats du Seigneur, comportez-vous en hommes, sans tourner le dos ; mais que votre victoire ne soit pas souillée par le sang des femmes et des enfants. Ne détruisez aucun palmier et ne brûlez aucun champ de blé. N’abattez aucun arbre fruitier et ne faites aucun mal au bétail, sauf à ceux que vous tuez pour vous nourrir. Lorsque vous concluez quelque alliance ou quelque convention, tenez-vous-y et soyez fidèles à votre parole. Et, au cours de votre marche, vous trouverez des personnes religieuses qui vivent retirées dans des monastères et se proposent de servir Dieu de cette manière ; laissez-les en paix, ne les tuez pas et ne détruisez pas leurs monastères. Et vous trouverez une autre sorte de gens qui appartiennent à la synagogue de Satan, qui ont le sommet de la tête rasé ; veillez à leur fendre le crâne et ne leur faites aucune grâce jusqu’à ce qu’ils deviennent mahométans ou paient tribut.”» Uriah Smith, Daniel and the Revelation, 500.

Uriah Smith goes on to identify two classes of men, who were to be distinguished by the Islamic warriors that Abubekr sent to bring war against Rome. One class he identifies as Catholic monks, who worshipped on Sunday; and the other class were those who worshipped on the seventh-day. Islam was only to attack the worshippers of the sun. More important to our considerations is that men, whether Sunday keepers or Sabbath keepers, are symbolically represented as grass, green things and trees. The four winds in chapter seven were restrained from blowing upon the grass until the Sabbath keepers were sealed.

ܐܘܪܝܼܐ ܣܡܝܼܬ݂ ܡܘܿܣܸܦ ܘܡܫܲܚܠܸܦ ܠܡܲܙܕܝܼܢܘܼܬ݂ܗ ܕܬܪܹܝܢ ܣܘܿܓ̈ܐ ܕܓܲܒ݂ܪ̈ܐ، ܕܐܝܼܬܘܗܝ ܗܘܵܐ ܕܢܸܬ݂ܦܲܪܫܘܼܢ ܡ̣ܢ ܠܘܼܚܡܢ̈ܐ ܐܣܠܵܡܵܝ̈ܐ ܕܐܒ݂ܘܼܒܟܪ ܫܲܕܲܪ ܠܡܲܝܬܵܝܘܼ ܩܪܵܒ݂ܐ ܥܲܠ ܪܘܿܡܝ. ܚܲܕ ܣܘܿܓܵܐ ܡܫܲܚܠܸܦ ܠܗ ܐܲܝܟ݂ ܡܘܢܟ̈ܐ ܟܵܬܘܿܠܝܼܩ̈ܐ، ܗܵܢܘܿܢ ܕܣܵܓ݂ܕܝܼܢ ܒܝܘܿܡ ܚܲܕ ܒܫܲܒܵܐ؛ ܘܣܘܿܓܵܐ ܐܚܪܹܢܵܐ ܗܘܵܐ ܕܗܵܢܘܿܢ ܕܣܵܓ݂ܕܝܼܢ ܒܝܘܿܡܵܐ ܫܒ݂ܝܼܥܵܝܵܐ. ܐܣܠܵܡ ܒܠܚܘܿܕ ܗܘܵܐ ܕܬܸܬ݂ܩܪܸܒ݂ ܥܲܠ ܣܵܓ݂ܘܿܕ̈ܐ ܕܫܸܡܫܵܐ. ܘܡ̣ܢ ܝܲܬܝܼܪ ܚܫܝܼܚܘܼܬ݂ܐ ܠܚܘܼܫܵܒܲܝ̈ܢ ܐܝܼܬ ܕܓܲܒ݂ܪ̈ܐ، ܐܸܢ ܢܵܛܪ̈ܝ ܚܲܕ ܒܫܲܒܵܐ ܐܘܿ ܢܵܛܪ̈ܝ ܫܲܒܬܵܐ، ܒܪܸܡܙܵܐ ܡܸܬ݂ܬܲܨܝܪܝܼܢ ܐܲܝܟ݂ ܥܸܣܒܵܐ، ܘܙܲܪ̈ܥܹܐ ܝܲܪ̈ܘܿܩܹܐ، ܘܐܝܼܠܵܢ̈ܐ. ܐܲܪܒܥܵܐ ܪ̈ܘܼܚܹܐ ܒܦܸܬ݂ܓ݂ܵܡܵܐ ܫܒ݂ܝܼܥܵܝܵܐ ܗܘܵܝ̈ ܟܠܝܼܠ̈ܐ ܡ̣ܢ ܡܸܢܫܲܒ݂ ܥܲܠ ܥܸܣܒܵܐ ܥܕܲܡܵܐ ܕܢܵܛܪ̈ܝ ܫܲܒܬܵܐ ܢܸܬ݂ܚܬܡܘܼܢ.

The messenger of the movement of the one hundred and forty-four thousand asks God, “What shall I cry?” He was told that his message was to be that the Word of God stands fast forever, and that message was to be placed within the context of the wind that blows upon the grass. When the Comforter is sent to the one hundred and forty-four thousand who have been disappointed over a failed prediction of Islam, and who thereafter recognize they are in the tarrying time of the parable of the ten virgins, they are then informed by the Comforter that the message they are to present, is the message of Islam’s role in Bible prophecy. The arrival of the Comforter, in the history of the tarrying time, causes them to stand.

Le messager du mouvement des cent quarante-quatre mille demande à Dieu : « Que crierai-je ? » Il lui fut répondu que son message devait être que la Parole de Dieu demeure ferme à jamais, et que ce message devait être placé dans le contexte du vent qui souffle sur l’herbe. Lorsque le Consolateur est envoyé aux cent quarante-quatre mille qui ont été déçus à la suite d’une prédiction erronée concernant l’islam, et qui reconnaissent ensuite qu’ils se trouvent dans le temps du retardement de la parabole des dix vierges, le Consolateur les informe alors que le message qu’ils doivent présenter est le message du rôle de l’islam dans la prophétie biblique. L’arrivée du Consolateur, dans l’histoire du temps du retardement, les fait se tenir debout.

And he said unto me, Son of man, stand upon thy feet, and I will speak unto thee. And the spirit entered into me when he spake unto me, and set me upon my feet, that I heard him that spake unto me. Ezekiel 2:1, 2.

Ol i tokim mi, “Pikinini bilong man, sanap long tupela lek bilong yu, na bai mi toktok long yu.” Na Spirit i kam insait long mi taim em i toktok long mi, na em i mekim mi sanap long tupela lek bilong mi, na mi harim em i toktok long mi. Esekiel 2:1, 2.

They stand when they are resurrected.

Wọn dúró nígbà tí a jí wọn dìde.

And they of the people and kindreds and tongues and nations shall see their dead bodies three days and an half, and shall not suffer their dead bodies to be put in graves. And they that dwell upon the earth shall rejoice over them, and make merry, and shall send gifts one to another; because these two prophets tormented them that dwelt on the earth. And after three days and an half the Spirit of life from God entered into them, and they stood upon their feet; and great fear fell upon them which saw them. Revelation 11:9–11.

اور مردمانی از قوم‌ها و قبیله‌ها و زبان‌ها و امت‌ها، لاشه‌های ایشان را سه روز و نیم خواهند نگریست و نخواهند گذاشت که لاشه‌های ایشان در قبرها نهاده شود. و ساکنان زمین بر ایشان شادی خواهند کرد و به عیش و سرور خواهند پرداخت و به یکدیگر هدایا خواهند فرستاد، زیرا این دو نبی ساکنان زمین را عذاب می‌دادند. و پس از سه روز و نیم، روحِ حیات از جانب خدا در ایشان داخل شد، و بر پاهای خود ایستادند؛ و خوفی عظیم بر آنان که ایشان را دیدند فرو افتاد. مکاشفه 11:9–11

The two steps of standing, and then being lifted up as the ensign is also represented by Ezekiel in chapter thirty-seven. Ezekiel’s first step, brings together the body parts of the dead dry bones which are in the valley of disappointment. Ezekiel’s second step, is the message of the four winds, which is the sealing message, which is the message of Islam.

Les deux étapes consistant à se tenir debout, puis à être élevé comme l’étendard, sont également représentées par Ézéchiel au chapitre trente-sept. La première étape d’Ézéchiel rassemble les membres du corps des ossements desséchés et morts qui se trouvent dans la vallée de la déception. La seconde étape d’Ézéchiel est le message des quatre vents, qui est le message du scellement, lequel est le message de l’islam.

And he said unto me, Son of man, can these bones live? And I answered, O Lord God, thou knowest. Again he said unto me, Prophesy upon these bones, and say unto them, O ye dry bones, hear the word of the Lord. Thus saith the Lord God unto these bones; Behold, I will cause breath to enter into you, and ye shall live: And I will lay sinews upon you, and will bring up flesh upon you, and cover you with skin, and put breath in you, and ye shall live; and ye shall know that I am the Lord. So I prophesied as I was commanded: and as I prophesied, there was a noise, and behold a shaking, and the bones came together, bone to his bone. And when I beheld, lo, the sinews and the flesh came up upon them, and the skin covered them above: but there was no breath in them. Then said he unto me, Prophesy unto the wind, prophesy, son of man, and say to the wind, Thus saith the Lord God; Come from the four winds, O breath, and breathe upon these slain, that they may live. So I prophesied as he commanded me, and the breath came into them, and they lived, and stood up upon their feet, an exceeding great army. Ezekiel 37:3–10.

ਅਤੇ ਉਸ ਨੇ ਮੈਨੂੰ ਕਿਹਾ, ਹੇ ਮਨੁੱਖ ਦੇ ਪੁੱਤਰ, ਕੀ ਇਹ ਹੱਡੀਆਂ ਜੀ ਉੱਠ ਸਕਦੀਆਂ ਹਨ? ਮੈਂ ਉੱਤਰ ਦਿੱਤਾ, ਹੇ ਪ੍ਰਭੂ ਯਹੋਵਾਹ, ਤੂੰ ਹੀ ਜਾਣਦਾ ਹੈਂ। ਫਿਰ ਉਸ ਨੇ ਮੈਨੂੰ ਕਿਹਾ, ਇਨ੍ਹਾਂ ਹੱਡੀਆਂ ਉੱਤੇ ਭਵਿੱਖਬਾਣੀ ਕਰ ਅਤੇ ਇਨ੍ਹਾਂ ਨੂੰ ਆਖ, ਹੇ ਸੁੱਕੀਆਂ ਹੱਡਿਓ, ਯਹੋਵਾਹ ਦਾ ਬਚਨ ਸੁਣੋ। ਪ੍ਰਭੂ ਯਹੋਵਾਹ ਇਨ੍ਹਾਂ ਹੱਡੀਆਂ ਨੂੰ ਯੋਂ ਆਖਦਾ ਹੈ: ਵੇਖੋ, ਮੈਂ ਤੁਹਾਡੇ ਵਿੱਚ ਸਾਹ ਪ੍ਰਵੇਸ਼ ਕਰਾਂਗਾ, ਅਤੇ ਤੁਸੀਂ ਜੀ ਉੱਠੋਗੇ। ਅਤੇ ਮੈਂ ਤੁਹਾਡੇ ਉੱਤੇ ਨਸਾਂ ਚੜ੍ਹਾਵਾਂਗਾ, ਤੁਹਾਡੇ ਉੱਤੇ ਮਾਸ ਲਿਆਵਾਂਗਾ, ਤੁਹਾਨੂੰ ਚਮੜੀ ਨਾਲ ਢੱਕਾਂਗਾ, ਅਤੇ ਤੁਹਾਡੇ ਵਿੱਚ ਸਾਹ ਪਾਵਾਂਗਾ, ਅਤੇ ਤੁਸੀਂ ਜੀ ਉੱਠੋਗੇ; ਅਤੇ ਤੁਸੀਂ ਜਾਣ ਲਵੋਗੇ ਕਿ ਮੈਂ ਯਹੋਵਾਹ ਹਾਂ। ਇਸ ਲਈ ਮੈਂ ਜਿਵੇਂ ਮੈਨੂੰ ਆਗਿਆ ਦਿੱਤੀ ਗਈ ਸੀ, ਤਿਵੇਂ ਭਵਿੱਖਬਾਣੀ ਕੀਤੀ; ਅਤੇ ਜਦ ਮੈਂ ਭਵਿੱਖਬਾਣੀ ਕਰ ਰਿਹਾ ਸੀ, ਤਦ ਇੱਕ ਸ਼ੋਰ ਹੋਇਆ, ਅਤੇ ਵੇਖੋ, ਇੱਕ ਕੰਬਣ ਹੋਈ, ਅਤੇ ਹੱਡੀਆਂ ਆਪਸ ਵਿੱਚ ਮਿਲ ਗਈਆਂ, ਹਰ ਹੱਡੀ ਆਪਣੀ ਹੱਡੀ ਨਾਲ। ਅਤੇ ਜਦ ਮੈਂ ਵੇਖਿਆ, ਤਾਂ ਲੋ, ਉਨ੍ਹਾਂ ਉੱਤੇ ਨਸਾਂ ਅਤੇ ਮਾਸ ਆ ਗਿਆ, ਅਤੇ ਉੱਪਰੋਂ ਚਮੜੀ ਨੇ ਉਨ੍ਹਾਂ ਨੂੰ ਢੱਕ ਲਿਆ; ਪਰ ਉਨ੍ਹਾਂ ਵਿੱਚ ਸਾਹ ਨਹੀਂ ਸੀ। ਤਦ ਉਸ ਨੇ ਮੈਨੂੰ ਕਿਹਾ, ਪਵਨ ਨਾਲ ਭਵਿੱਖਬਾਣੀ ਕਰ, ਭਵਿੱਖਬਾਣੀ ਕਰ, ਹੇ ਮਨੁੱਖ ਦੇ ਪੁੱਤਰ, ਅਤੇ ਪਵਨ ਨੂੰ ਆਖ, ਪ੍ਰਭੂ ਯਹੋਵਾਹ ਯੋਂ ਆਖਦਾ ਹੈ: ਹੇ ਸਾਹ, ਚਾਰਾਂ ਪਵਨਾਂ ਵਲੋਂ ਆ, ਅਤੇ ਇਨ੍ਹਾਂ ਘਾਤ ਕੀਤਿਆਂ ਉੱਤੇ ਫੂੰਕ ਮਾਰ, ਤਾਂ ਜੋ ਇਹ ਜੀ ਉੱਠਣ। ਇਸ ਲਈ ਮੈਂ ਤਿਵੇਂ ਭਵਿੱਖਬਾਣੀ ਕੀਤੀ ਜਿਵੇਂ ਉਸ ਨੇ ਮੈਨੂੰ ਹੁਕਮ ਦਿੱਤਾ ਸੀ, ਅਤੇ ਸਾਹ ਉਨ੍ਹਾਂ ਵਿੱਚ ਆ ਗਿਆ, ਅਤੇ ਉਹ ਜੀ ਉੱਠੇ, ਅਤੇ ਆਪਣੇ ਪੈਰਾਂ ਉੱਤੇ ਖੜੇ ਹੋ ਗਏ, ਇੱਕ ਬਹੁਤ ਹੀ ਵੱਡੀ ਸੈਨਾ। ਹਿਜ਼ਕੀਏਲ 37:3–10।

In the passage of Isaiah, which we are currently considering, when the Comforter arrives, they stand on their feet, then they are lifted up into a high mountain as an ensign and proclaim the “good tidings” which is the latter rain, the third angel’s message.

Dans le passage d’Ésaïe que nous considérons actuellement, lorsque le Consolateur arrive, ils se tiennent sur leurs pieds; puis ils sont élevés sur une haute montagne comme une bannière, et proclament la « bonne nouvelle », qui est la pluie de l’arrière-saison, le message du troisième ange.

O Zion, that bringest good tidings, get thee up into the high mountain; O Jerusalem, that bringest good tidings, lift up thy voice with strength; lift it up, be not afraid; say unto the cities of Judah, Behold your God! Behold, the Lord God will come with strong hand, and his arm shall rule for him: behold, his reward is with him, and his work before him. He shall feed his flock like a shepherd: he shall gather the lambs with his arm, and carry them in his bosom, and shall gently lead those that are with young. Who hath measured the waters in the hollow of his hand, and meted out heaven with the span, and comprehended the dust of the earth in a measure, and weighed the mountains in scales, and the hills in a balance? Who hath directed the Spirit of the Lord, or being his counsellor hath taught him? With whom took he counsel, and who instructed him, and taught him in the path of judgment, and taught him knowledge, and showed to him the way of understanding? Behold, the nations are as a drop of a bucket, and are counted as the small dust of the balance: behold, he taketh up the isles as a very little thing. And Lebanon is not sufficient to burn, nor the beasts thereof sufficient for a burnt offering. All nations before him are as nothing; and they are counted to him less than nothing, and vanity. Isaiah 40:9–17.

ئ زيون، اتي چې ښه زېرى راوړې، لوړې غره ته وخېژه؛ اې اورشليم، اتي چې ښه زېرى راوړې، خپل غږ په قوت پورته کړه؛ پورته يې کړه، مه وېرېږه؛ د يهودا ښارونو ته ووايه: ګورئ، ستاسو خدای! ګورئ، مالِک خدای به په زورور لاس راشي، او د هغه بازو به د هغه لپاره واکمني وکړي؛ ګورئ، د هغه اجر له هغه سره دی، او د هغه بدله د هغه مخې ته ده. هغه به خپله رمه د شپانه په شان وڅروي؛ وريان به په خپل بازو راټول کړي، او په خپله غېږ کې به يې يوسي، او هغه چې بچي لري په نرمتيا سره به رهبري کړي. چا د خپل لاس په تل کې اوبه پيمانه کړې دي، او اسمانونه يې په څپانده اندازه کړي دي، او د ځمکې دوړه يې په پيمانه کې راټوله کړې ده، او غرونه يې په ترازو کې تللي دي، او غونډۍ يې په تله کې؟ چا د مالِک روح ته لوری ورکړی دی، يا د هغه سلاکار ګرځېدلی او هغه ته يې ښوونه کړې ده؟ له چا سره يې سلا کړې ده، او چا هغه ته لارښوونه کړې ده، او د عدالت په لاره کې يې ښوولی دی، او پوهه يې ورزده کړې ده، او د فهم لار يې ورته ښودلې ده؟ ګورئ، قومونه د سطل د يو څاڅکي په شان دي، او د ترازو د وړې دوړې په څېر شمېرل کېږي؛ ګورئ، هغه ټاپوګان د يو ډېر کوچني شي په شان پورته کوي. او لبنان د سوځولو لپاره بسنه نه کوي، او د هغه ځناور د سوزېدونکې نذرانه لپاره بسنه نه کوي. ټول قومونه د هغه په وړاندې د هېڅ په شان دي؛ او د هغه په وړاندې تر هېڅ هم کم، او باطل ګڼل کېږي. اشعياه ۴۰:۹–۱۷.

Those that have come out of their graves are lifted up as an ensign, or as Isaiah identifies, they are taken to “a high mountain.” The high mountain is the ensign, and it represents those who were waiting for the Lord, during the tarrying time that is initiated by the first disappointment of July 18, 2020.

Ang mga lumabas mula sa kanilang mga libingan ay itinataas bilang isang watawat, o gaya ng ipinakikilala ni Isaias, sila ay dinadala sa “isang mataas na bundok.” Ang mataas na bundok ang siyang watawat, at ito ay kumakatawan sa mga naghihintay sa Panginoon sa panahon ng pagpapalugit na pinasimulan ng unang kabiguan noong Hulyo 18, 2020.

One thousand shall flee at the rebuke of one; at the rebuke of five shall ye flee: till ye be left as a beacon upon the top of a mountain, and as an ensign on an hill. And therefore will the Lord wait, that he may be gracious unto you, and therefore will he be exalted, that he may have mercy upon you: for the Lord is a God of judgment: blessed are all they that wait for him. Isaiah 30:17, 18.

À la menace d’un seul, mille prendront la fuite; à la menace de cinq, vous fuirez, jusqu’à ce que vous restiez comme un signal au sommet d’une montagne, et comme une bannière sur une colline. C’est pourquoi l’Éternel attend pour vous faire grâce, c’est pourquoi il se lèvera pour vous faire miséricorde; car l’Éternel est un Dieu de justice: heureux tous ceux qui espèrent en lui. Ésaïe 30:17, 18.

In Revelation eleven the ensign is taken to heaven.

Mu Nreveyo ikumi na kumwe ibendera ryazamuwe rijyanwa mu ijuru.

And they heard a great voice from heaven saying unto them, Come up hither. And they ascended up to heaven in a cloud; and their enemies beheld them. And the same hour was there a great earthquake, and the tenth part of the city fell, and in the earthquake were slain of men seven thousand: and the remnant were affrighted, and gave glory to the God of heaven. Revelation 11:12, 13.

Alors ils entendirent du ciel une voix forte qui leur disait : Montez ici. Et ils montèrent au ciel dans une nuée ; et leurs ennemis les virent. À cette même heure, il y eut un grand tremblement de terre ; le dixième de la ville tomba, et sept mille hommes périrent dans ce tremblement de terre ; et le reste fut saisi de frayeur et rendit gloire au Dieu du ciel. Apocalypse 11:12, 13.

Revelation eleven identifies that the two witnesses are lifted up to heaven, at the same hour as the earthquake. The earthquake that was fulfilled by the French Revolution in past history, typifies the overturning of the United States at the Sunday law. The ensign is therefore lifted up at the Sunday law, and the ensign then proclaims the “good tidings” to the entire world.

L’Apocalypse chapitre onze indique que les deux témoins sont élevés au ciel à la même heure que le tremblement de terre. Le tremblement de terre qui, dans l’histoire passée, trouva son accomplissement dans la Révolution française, préfigure le renversement des États-Unis lors de la loi dominicale. L’étendard est donc élevé lors de la loi dominicale, et l’étendard proclame alors les « bonnes nouvelles » au monde entier.

All ye inhabitants of the world, and dwellers on the earth, see ye, when he lifteth up an ensign on the mountains; and when he bloweth a trumpet, hear ye. Isaiah 18:3.

អ្នករស់នៅទាំងអស់លើពិភពលោក និងអ្នកស្នាក់នៅលើផែនដីអើយ ចូរមើល នៅពេលដែលទ្រង់លើកទង់សញ្ញាមួយឡើងលើភ្នំទាំងឡាយ; ហើយនៅពេលដែលទ្រង់ផ្លុំត្រែ ចូរស្តាប់។ អេសាយ 18:3។

The ensign will present the “good tidings” when the “trumpet” is blown. The final trumpet message of Revelation is the seventh trumpet, which is the third woe, which is Islam. Isaiah, John and Ezekiel are all speaking of the last days, and they never contradict one another.

The ensign sallallaa “oduu gaarii” yeroo “malakataan” afuufamu ni dhiheessa. Ergaan malakata dhumaa kan Mul’ataa keessaa jiru malakata torbaffaadha; innis balaa sadaffaa ti; innis Islaama. Isaayyaas, Yohaannis, fi Hisqi’eel hundinuu waa’ee guyyoota dhumaa dubbatu; isaanis wal hin faallessan.

The seal of God is placed upon God’s people at the Sunday law.

Le sceau de Dieu est apposé sur le peuple de Dieu au moment de la loi du dimanche.

“Not one of us will ever receive the seal of God while our characters have one spot or stain upon them. It is left with us to remedy the defects in our characters, to cleanse the soul temple of every defilement. Then the latter rain will fall upon us as the early rain fell upon the disciples on the Day of Pentecost. . ..

« Aucun d’entre nous ne recevra jamais le sceau de Dieu tant que nos caractères porteront sur eux une seule tache ou souillure. Il nous appartient de remédier aux défauts de nos caractères, de purifier le temple de l’âme de toute impureté. Alors la pluie de l’arrière-saison tombera sur nous, comme la première pluie tomba sur les disciples au jour de la Pentecôte.... »

“What are you doing, brethren, in the great work of preparation? Those who are uniting with the world are receiving the worldly mold and preparing for the mark of the beast. Those who are distrustful of self, who are humbling themselves before God and purifying their souls by obeying the truth these are receiving the heavenly mold and preparing for the seal of God in their foreheads. When the decree goes forth and the stamp is impressed, their character will remain pure and spotless for eternity.” Testimonies, volume 5, 214–216.

«Շի՛նչ էք անում, եղբայրնե՛ր, պատրաստության այս մեծ գործում։ Նրանք, ովքեր միավորվում են աշխարհի հետ, ընդունում են աշխարհային կաղապարը և պատրաստվում են գազանի դրոշմին։ Իսկ նրանք, ովքեր անվստահ են իրենց անձին, ովքեր խոնարհվում են Աստծո առաջ և ճշմարտությանը հնազանդվելով մաքրում են իրենց հոգիները, նրանք ընդունում են երկնային կաղապարը և պատրաստվում են Աստծո կնիքին իրենց ճակատների վրա։ Երբ հրովարտակը դուրս գա և դրոշմը դրվի, նրանց բնավորությունը հավիտենության համար կմնա մաքուր և անբիծ»։ Վկայություններ, հատոր 5, 214–216։

Though the decree is impressed at the Sunday law, those that receive the seal will need to have a character prepared for the seal, before the Sunday law, for the Sunday law is the crisis that all the crises in God’s word point forward to. It is the “crisis”, or “cry”, at midnight in the parable of the ten virgins.

Nahoana na dia apetraka amin’ny lalàn’ny Alahady aza ny didy, ireo izay handray ny tombo-kase dia tsy maintsy manana toetra voaomana ho amin’ny tombo-kase mialoha ny lalàn’ny Alahady, satria ny lalàn’ny Alahady no krizy izay itondran’ny krizy rehetra ao amin’ny tenin’Andriamanitra ny fijeriny mialoha. Izy no “krizy”, na “antso”, amin’ny misasakalina ao amin’ny fanoharana momba ireo virijina folo.

“Character is revealed by a crisis. When the earnest voice proclaimed at midnight, ‘Behold, the bridegroom cometh; go ye out to meet him,’ the sleeping virgins roused from their slumbers, and it was seen who had made preparation for the event. Both parties were taken unawares, but one was prepared for the emergency, and the other was found without preparation. Character is revealed by circumstances. Emergencies bring out the true metal of character. Some sudden and unlooked-for calamity, bereavement, or crisis, some unexpected sickness or anguish, something that brings the soul face to face with death, will bring out the true inwardness of the character. It will be made manifest whether or not there is any real faith in the promises of the word of God. It will be made manifest whether or not the soul is sustained by grace, whether there is oil in the vessel with the lamp.

„ხასიათი კრიზისის დროს ვლინდება. როდესაც შუაღამისას გულმოდგინე ხმამ გამოაცხადა: „აჰა, სიძე მოდის; გამოდით მის შესახვედრად,“ მძინარე ქალწულები ძილისგან გამოერკვნენ, და გამოიკვეთა, ვის ჰქონდა მზადება ამ მოვლენისათვის. ორივე მხარე მოულოდნელად იქნა შეპყრობილი, მაგრამ ერთი მზად იყო ამ საგანგებო მდგომარეობისათვის, ხოლო მეორე მოუმზადებელი აღმოჩნდა. ხასიათი გარემოებებით ვლინდება. საგანგებო ვითარებანი ხასიათის ნამდვილ ბუნებას ამჟღავნებს. რომელიმე უეცარი და მოულოდნელი უბედურება, გლოვა, ან კრიზისი, რაიმე გაუთვალისწინებელი ავადმყოფობა ან ტანჯვა, რაიმე ისეთი, რაც სულს პირისპირ აყენებს სიკვდილთან, გამოავლენს ხასიათის ნამდვილ შინაგან არსს. ცხადი გახდება, არის თუ არა ღვთის სიტყვის აღთქმებში რაიმე ჭეშმარიტი რწმენა. ცხადი გახდება, საზრდოობს თუ არა სული მადლით, არის თუ არა ლამპართან ერთად ზეთი ჭურჭელში.“

“Testing times come to all. How do we conduct ourselves under the test and proving of God? Do our lamps go out? or do we still keep them burning? Are we prepared for every emergency by our connection with Him who is full of grace and truth? The five wise virgins could not impart their character to the five foolish virgins. Character must be formed by us as individuals.” Review and Herald, October 17, 1895.

« Les temps d’épreuve viennent pour tous. Comment nous comportons-nous sous l’épreuve et la mise à l’essai de Dieu ? Nos lampes s’éteignent-elles ? ou continuons-nous à les garder allumées ? Sommes-nous préparés à toute urgence par notre union avec Celui qui est plein de grâce et de vérité ? Les cinq vierges sages ne purent communiquer leur caractère aux cinq vierges folles. Le caractère doit être formé par chacun de nous individuellement. » Review and Herald, 17 octobre 1895.

The wise virgins needed the oil, before the cry was made, for when the midnight crisis arrives, it is too late to obtain the oil.

Les vierges sages avaient besoin de l’huile avant que le cri ne fût lancé, car lorsque survient la crise de minuit, il est trop tard pour se procurer l’huile.

“There is a spirit of desperation, of war and bloodshed, and that spirit will increase until the very close of time. Just as soon as the people of God are sealed in their foreheads,—it is not any seal or mark that can be seen, but a settling into the truth, both intellectually and spiritually, so they cannot be moved,—just as soon as God’s people are sealed and prepared for the shaking, it will come. Indeed, it has begun already; the judgments of God are now upon the land, to give us warning, that we may know what is coming.” Manuscript Releases, volume 1, 249.

« አንድ መንፈስ የመከራ ጭንቀት፣ የጦርነትና የደም መፍሰስ አለ፤ ያም መንፈስ እስከ ዘመን ፍጻሜ ቅርብ ድረስ ይጨምራል። እግዚአብሔር ሕዝቡ በግምባራቸው እንደታተሙ ብቻ—ይህም ሊታይ የሚችል ማንኛውም ማኅተም ወይም ምልክት ሳይሆን፣ በእውነት ውስጥ በአእምሮና በመንፈስ መጽናት ነው፣ እንዳይናወጡ—እግዚአብሔር ሕዝቡ እንደታተሙና ለማናወጥ እንደተዘጋጁ ብቻ፣ ያ ይመጣል። በእርግጥ አስቀድሞ ጀምሮአል፤ እኛ የሚመጣውን እንድናውቅ ማስጠንቀቂያ እንዲሆንልን፣ የእግዚአብሔር ፍርዶች አሁን በምድር ላይ ናቸው። » Manuscript Releases, volume 1, 249.

The seal of God is a settling into the truth, both intellectually and spiritually. That seal cannot be seen, but the ensign will be seen, for it is the only way the world can be warned. Therefore, there is a time when the seal cannot be seen, that is followed by the Sunday law, where the seal must be seen.

Le sceau de Dieu est un enracinement dans la vérité, tant intellectuellement que spirituellement. Ce sceau ne peut être vu, mais l’étendard sera vu, car c’est le seul moyen par lequel le monde peut être averti. Par conséquent, il y a un temps où le sceau ne peut être vu, lequel est suivi de la loi du dimanche, où le sceau doit être vu.

“The work of the Holy Spirit is to convince the world of sin, of righteousness and of judgment. The world can only be warned by seeing those who believe the truth sanctified through the truth, acting upon high and holy principles, showing in a high, elevated sense, the line of demarcation between those who keep the commandments of God, and those who trample them under their feet. The sanctification of the Spirit signalizes the difference between those who have the seal of God, and those who keep a spurious rest-day. When the test comes, it will be clearly shown what the mark of the beast is. It is the keeping of Sunday. Those who after having heard the truth, continue to regard this day as holy, bear the signature of the man of sin, who thought to change times and laws.” Bible Training School, December 1, 1903.

“Tœuvre du Saint-Esprit est de convaincre le monde en ce qui concerne le péché, la justice et le jugement. Le monde ne peut être averti qu’en voyant ceux qui croient à la vérité sanctifiés par la vérité, agissant selon des principes élevés et saints, montrant, dans un sens noble et élevé, la ligne de démarcation entre ceux qui gardent les commandements de Dieu et ceux qui les foulent aux pieds. La sanctification de l’Esprit signale la différence entre ceux qui ont le sceau de Dieu et ceux qui observent un jour de repos contrefait. Lorsque l’épreuve viendra, il sera clairement montré quelle est la marque de la bête. C’est l’observance du dimanche. Ceux qui, après avoir entendu la vérité, continuent à regarder ce jour comme saint, portent la signature de l’homme de péché, qui pensa changer les temps et la loi.” Bible Training School, 1er décembre 1903.

The seal that must be attained before the Sunday law is the full development of the character of Christ, and it is unseen, except by angels. The seal that is seen at the Sunday law are those who keep the Seventh-day Sabbath, for it is the seal, or sign of God’s people.

Akipandi oyo esengeli kozwa liboso ya mobeko ya mokolo ya Lomingo ezali bokoli mobimba ya ezaleli ya Klisto, mpe emonanaka te, longola kaka epai ya baanzelu. Akipandi oyo emonanaka na ntango ya mobeko ya mokolo ya Lomingo ezali bato oyo babatelaka Sabata ya mokolo ya nsambo, mpo yango nde ezali akipandi, to elembo, ya bato ya Nzambe.

Speak thou also unto the children of Israel, saying, Verily my sabbaths ye shall keep: for it is a sign between me and you throughout your generations; that ye may know that I am the Lord that doth sanctify you. Exodus 31:13.

Parle aussi aux enfants d’Israël, en disant : Assurément, vous garderez mes sabbats ; car c’est un signe entre moi et vous, dans toutes vos générations, afin que vous sachiez que je suis l’Éternel qui vous sanctifie. Exode 31:13.

The sealing of the hundred and forty-four thousand began on July 18, 2020, and must be completed before the Sunday law.

د صدو څلورڅلوېښت زرو مُهرول د ۲۰۲۰ کال د جولای په ۱۸مه نېټه پیل شول، او باید د یکشنبې له قانون څخه مخکې بشپړ شي.

All ye inhabitants of the world, and dwellers on the earth, see ye, when he lifteth up an ensign on the mountains; and when he bloweth a trumpet, hear ye. Isaiah 18:3.

Hé, gbogbo ẹnyin olùgbé ayé, àti olùgbé ilẹ̀ ayé, ẹ máa wo, nígbà tí ó bá gbé àsíá sókè lórí àwọn òkè; àti nígbà tí ó bá fún ìpè, ẹ máa gbọ́. Aísáyà 18:3.

The seven thunders that has now been unsealed, identifies that the history of the one hundred and forty-four thousand is the work of proclaiming a message that is placed within the context of the trumpet warning of the third woe. The trumpet of Islam in Bible prophecy is what is sounded by the ensign that is lifted up out of the grave.

Les sept tonnerres qui ont maintenant été descellés révèlent que l’histoire des cent quarante-quatre mille est l’œuvre consistant à proclamer un message placé dans le contexte de l’avertissement de la trompette du troisième malheur. La trompette de l’islam dans la prophétie biblique est celle qui est sonnée par l’étendard élevé hors du tombeau.

The four waymarks of every reform line, that align with the four waymarks of the history of 1840 to 1844, establish that each of the four steps of each reform line always possesses the same theme. The first waymark in the history of the one hundred and forty-four thousand, that was represented by 1840 through 1844 was the empowerment of the message on September 11, 2001. That waymark was Islam. The second waymark of the parallel history for the one hundred and forty-four thousand was the disappointment of July 18, 2020. That waymark was a prediction of Islam which had been corrupted by the application of time. The third waymark which marks the Midnight Cry is a correction of the failed prediction of Islam. The correction represents the rejection of the application of time. The fourth waymark is the Sunday law, where the ensign that is lifted up, blows the seventh trumpet, which is the third woe, which is Islam.

Ko waymark’i nnan aakɔre biara mu no, a ɛne abakɔsɛm a ɛfiri 1840 kɔsi 1844 no waymark anan no hyia no, si pi sɛ aakɔre biara anammɔn anan no mu biara da so kura asɛmti koro no ara. Waymark a edi kan wɔ wɔn a wɔyɛ ɔha aduanan anan apem no abakɔsɛm mu, a na 1840 kɔsi 1844 gyina hɔ ma no no, ne nkrasɛm no tumi-hyɛmu wɔ September 11, 2001. Saa waymark no yɛɛ Islam. Waymark a ɛtɔ so mmienu wɔ abakɔsɛm a ɛne yi sɛ ma wɔn a wɔyɛ ɔha aduanan anan apem no ne awerɛhosɛm a ɛbaa July 18, 2020. Saa waymark no yɛɛ Islam ho nkɔmhyɛ bi a bere-de no ayɛ basabasa. Waymark a ɛtɔ so mmiɛnsa, a ɛhyɛ Midnight Cry no agyirae no, yɛ Islam ho nkɔmhyɛ a antumi anni mu no nsiesie. Nsiesie no gyina hɔ ma bere-de no po. Waymark a ɛtɔ so anan ne Sunday law no, baabi a frankaa a wɔama so no hyɛn totorobɛnto a ɛtɔ so ason no, a ɛne amanehunu a ɛtɔ so mmiɛnsa no, a ɛne Islam no.

Isaiah chapter forty identifies the starting point for the next twenty-six chapters. That starting point is located in the book of Revelation chapter eleven, when the two prophets that tormented the people are brought back to life. The Comforter resurrects and brings them to the standing position, and thereafter they are lifted up to heaven. Isaiah identifies the Elijah messenger as the voice crying in the wilderness. That messenger then asks what his message is to be and he is told in prophetic symbolism, that the message of Islam is a trumpet warning which the ensign proclaims. Yet the only way that Islam can be presented as the trumpet of warning in the last days is by identifying Islam of the past. The beginning of Islam as understood by the Millerites, and as graphically illustrated on the two sacred charts of Habakkuk, must be employed to identify Islam of the third woe.

ईसायाह अध्याय चालीस अगले छब्बीस अध्यायों के लिए आरंभ-बिंदु की पहचान करता है। वह आरंभ-बिंदु प्रकाशितवाक्य अध्याय ग्यारह में स्थित है, जब वे दो भविष्यद्वक्ता, जिन्होंने लोगों को यातना दी थी, फिर से जीवित किए जाते हैं। सहायक उन्हें पुनर्जीवित करता है और खड़ी अवस्था में ले आता है, और उसके बाद वे स्वर्ग पर उठा लिए जाते हैं। ईसायाह एलिय्याह के दूत की पहचान जंगल में पुकारनेवाले शब्द के रूप में करता है। तब वह दूत पूछता है कि उसका संदेश क्या होना चाहिए, और उसे भविष्यवाणी-संबंधी प्रतीकवाद में बताया जाता है कि इस्लाम का संदेश एक तुरही की चेतावनी है, जिसकी घोषणा ध्वज करता है। तौभी अंतिम दिनों में इस्लाम को चेतावनी की तुरही के रूप में प्रस्तुत करने का एकमात्र उपाय यह है कि अतीत के इस्लाम की पहचान की जाए। मिलराइटों की समझ के अनुसार इस्लाम का आरंभ, और जैसा कि हबक्कूक की दो पवित्र पट्टिकाओं पर चित्रात्मक रूप से प्रदर्शित किया गया है, तीसरे हाय के इस्लाम की पहचान करने के लिए उपयोग में लाया जाना चाहिए।

I was in the Spirit on the Lord’s Day, and heard behind me a great voice, as of a trumpet. Revelation 1:10.

Waxaan Ruuxa ku jiray maalintii Rabbiga, oo gadaashayda waxaan ka maqlay cod weyn, sida buun oo kale. Muujintii 1:10.

John heard the voice of a trumpet behind him in the Revelation, and John represents the one hundred and forty-four thousand who hear a voice from the past. The voice behind John, that is representing the sound of a trumpet from the past, is the pioneer understanding that the trumpets were God’s judgments against Sunday worship. The first four trumpets were brought against pagan Rome in response to the first Sunday law passed by Constantine in the year 321. The fifth and sixth trumpet, which are the first and second woes, represent God’s judgments against papal Rome after it too passed a Sunday law at the Council of Orleans in the year 538. The third woe of Islam arrives when the Sunday law is passed in the United States. Then the ensign is lifted up and identifies the prophetic role of Islam, based upon the beginning role of Islam.

در مکاشفه، یوحنا آواز شیپوری را از پشت سر خود شنید، و یوحنا نمایندۀ آن یکصد و چهل و چهار هزار نفری است که صدایی را از گذشته می‌شنوند. آن صدا که در پشت سر یوحنا بود، یعنی آنچه نمایانگر طنین شیپوری از گذشته است، همان فهم پیشگامان است که شیپورها داوری‌های خدا بر ضد عبادت یکشنبه بودند. چهار شیپور نخست بر روم بت‌پرست فرود آمدند، در پاسخ به نخستین قانون یکشنبه که به‌دست قسطنطین در سال 321 وضع شد. شیپور پنجم و ششم، که وای اول و دوم هستند، نمایانگر داوری‌های خدا بر ضد روم پاپی‌اند، پس از آنکه آن نیز در شورای اورلئان در سال 538 قانونی برای یکشنبه تصویب کرد. وای سومِ اسلام هنگامی فرا می‌رسد که قانون یکشنبه در ایالات متحده تصویب شود. آنگاه عَلَم برافراشته می‌شود و نقش نبوی اسلام را، بر پایۀ نقش آغازین اسلام، مشخص می‌سازد.

The message proclaimed by the ensign can only be established when the message is placed within the context of Alpha and Omega. After this introduction in Isaiah chapter forty, the strongest and most direct biblical presentation of God as the Alpha and Omega is set forth over several consecutive chapters. Those chapters are Isaiah’s representation of the Revelation of Jesus Christ that “God gave unto” Jesus, “to show unto his servants things which must shortly come to pass; and he sent and signified it by his angel unto his servant John,” who wrote it “in a book, and” sent “it unto the seven churches.”

Mesej yang diberitakan oleh panji itu hanya dapat ditegakkan apabila mesej itu diletakkan dalam konteks Alfa dan Omega. Selepas pendahuluan ini dalam Yesaya pasal empat puluh, penyajian alkitabiah yang paling kuat dan paling langsung tentang Allah sebagai Alfa dan Omega dikemukakan sepanjang beberapa pasal yang berturutan. Pasal-pasal itu merupakan gambaran Yesaya tentang Wahyu Yesus Kristus yang “dikaruniakan Allah kepada-Nya,” “untuk menunjukkan kepada hamba-hamba-Nya perkara-perkara yang harus segera berlaku; dan Dia mengutus seorang malaikat-Nya untuk menyatakannya dengan tanda-tanda kepada hamba-Nya, Yohanes,” yang menuliskannya “di dalam sebuah kitab, lalu” mengirimkannya “kepada ketujuh jemaat.”

We will consider the following chapters of Isaiah in the next article.

Tumekwenda kuzingatia sura zifuatazo za Isaya katika makala inayofuata.

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.

Happy is the one reading, and those hearing the words of this prophecy and keeping the things written in it, because the time is near. Revelation 1:3