The Midnight Cry message in the beginning ended at the opening of the investigative judgment, and the Midnight Cry message ends, at the opening of the executive judgment. The third woe of Islam brings judgment upon the United States for the passage of the Sunday law, and it represents a continuing and escalating judgment upon the entire world for their acceptance of their own Sunday law under the pressure of the civil persecuting power, represented by the ten kings who have committed fornication with Jezebel, the whore of Tyre.
Ujumbe wa Kilio cha Usiku wa Manane hapo mwanzo ulihitimishwa katika kufunguliwa kwa hukumu ya uchunguzi, na ujumbe wa Kilio cha Usiku wa Manane unahitimishwa katika kufunguliwa kwa hukumu ya utekelezaji. Ole ya tatu ya Uislamu huleta hukumu juu ya Marekani kwa kupitishwa kwa sheria ya Jumapili, nayo huwakilisha hukumu inayoendelea na kuongezeka juu ya ulimwengu wote kwa kukubali kwao sheria yao wenyewe ya Jumapili chini ya shinikizo la mamlaka ya kiraia ya kuudhi, inayowakilishwa na wafalme kumi walioufanya uasherati pamoja na Yezebeli, kahaba wa Tiro.
“As America, the land of religious liberty, shall unite with the Papacy in forcing the conscience and compelling men to honor the false sabbath, the people of every country on the globe will be led to follow her example.” Testimonies, volume 6, 18.
«Ko Amerika, zemlja vjerske slobode, bude stupila u zajedništvo s papinstvom prisiljavajući savjest i primoravajući ljude da odaju počast lažnoj suboti, narod svake zemlje na cijeloj kugli zemaljskoj bit će naveden da slijedi njezin primjer.» Testimonies, svezak 6, 18.
The Sunday law battle of the great controversy, is then fully engaged. Satan then appears to personate Christ.
La bataille de la loi du dimanche dans le grand conflit est alors pleinement engagée. Satan apparaît alors pour se faire passer pour le Christ.
“By the decree enforcing the institution of the Papacy in violation of the law of God, our nation will disconnect herself fully from righteousness. When Protestantism shall stretch her hand across the gulf to grasp the hand of the Roman power, when she shall reach over the abyss to clasp hands with Spiritualism, when, under the influence of this threefold union, our country shall repudiate every principle of its Constitution as a Protestant and republican government, and shall make provision for the propagation of papal falsehoods and delusions, then we may know that the time has come for the marvelous working of Satan and that the end is near.” Testimonies, volume 5, 451.
«Во декретот што ќе ја наметне установата на Папството, во прекршување на Божјиот закон, нашата нација целосно ќе се одвои од праведноста. Кога протестантизмот ќе ја пружи својата рака преку бездната за да ја фати раката на римската власт, кога ќе посегне преку амбисот за да се ракува со спиритизмот, кога, под влијание на овој троен сојуз, нашата земја ќе се откаже од секое начело на својот Устав како протестантска и републиканска власт и ќе обезбеди услови за ширење на папските лажни учења и заблуди, тогаш можеме да знаеме дека дошло времето за чудесното дејствување на Сатаната и дека крајот е близу.» Testimonies, volume 5, 451.
National apostasy is followed by national ruin.
L’apostasie nationale est suivie de la ruine nationale.
“The people of the United States have been a favored people; but when they restrict religious liberty, surrender Protestantism, and give countenance to popery, the measure of their guilt will be full, and ‘national apostasy’ will be registered in the books of heaven. The result of this apostasy will be national ruin.” Review and Herald, May 2, 1893.
「美国人民一直是蒙眷顾的民族；但当他们限制宗教自由，背弃新教，并袒护罗马教时，他们罪恶的分量就必满盈，且‘全国性的背道’必记录在天上的册子里。这种背道的结果，将是国家的毁灭。」《Review and Herald》，1893年5月2日。
The foolish Laodicean Adventists join hands with the papal power and are overthrown while the other flock of Christ that is still in Babylon escapes the hand of the papacy.
Die törichten laodizeischen Adventisten reichen der päpstlichen Macht die Hand und werden überwältigt, während die andere Herde Christi, die sich noch in Babylon befindet, der Hand des Papsttums entkommt.
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.
Il entrera aussi dans le pays glorieux, et plusieurs pays seront renversés; mais ceux-ci échapperont de sa main: Édom, Moab, et les principaux des enfants d’Ammon. Daniel 11:41.
Islam suddenly strikes the United States, as the seventh trumpet brings a judgment woe for the passage of the Sunday law.
L’islam frappe soudainement les États-Unis, tandis que la septième trompette apporte un malheur de jugement pour l’adoption de la loi du dimanche.
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.
“Ndipo ndinapenya, ndipo ndinamva mngelo akuwuluka pakati pa thambo, akunena ndi mau akulu, Tsoka, tsoka, tsoka kwa okhala pa dziko lapansi chifukwa cha mau ena a lipenga a angelo atatu, amene adakali kudzawomba!” Chivumbulutso 8:13.
The ensign that represents the two witnesses in Revelation eleven is then portrayed by John in Revelation chapter twelve as a woman clothed with the sun, and prophetically portrayed with the symbolism of the beginning and the end.
Đức kỳ tiêu tượng trưng cho hai chứng nhân trong Khải Huyền đoạn mười một, sau đó được Giăng mô tả trong Khải Huyền đoạn mười hai như một người nữ mặc mặt trời, và được thể hiện theo ý nghĩa tiên tri bằng biểu tượng của sự khởi đầu và sự kết thúc.
And there appeared a great wonder in heaven; a woman clothed with the sun, and the moon under her feet, and upon her head a crown of twelve stars: And she being with child cried, travailing in birth, and pained to be delivered. And there appeared another wonder in heaven; and behold a great red dragon, having seven heads and ten horns, and seven crowns upon his heads. And his tail drew the third part of the stars of heaven, and did cast them to the earth: and the dragon stood before the woman which was ready to be delivered, for to devour her child as soon as it was born. And she brought forth a man child, who was to rule all nations with a rod of iron: and her child was caught up unto God, and to his throne. Revelation 12:1–5.
Và có một điềm lớn hiện ra trên trời: một người phụ nữ mình khoác mặt trời, chân đạp mặt trăng, và trên đầu đội mão triều thiên bằng mười hai ngôi sao. Bà đang có thai, kêu la vì đau đớn và quặn thắt trong cơn sinh nở. Lại có một điềm khác hiện ra trên trời; kìa, một con rồng lớn màu đỏ, có bảy đầu và mười sừng, trên bảy đầu nó có bảy mão triều thiên. Đuôi nó kéo theo một phần ba các ngôi sao trên trời và quăng xuống đất. Con rồng đứng trước người phụ nữ sắp sinh, để nuốt con trẻ của bà ngay khi nó vừa sinh ra. Bà sinh một con trai, là Đấng sẽ cai trị muôn dân bằng cây gậy sắt; và con trẻ ấy được cất lên đến cùng Đức Chúa Trời và đến nơi ngai Ngài. Khải Huyền 12:1–5.
She is standing upon the moon, and clothed with the sun. The moon is a reflection of the sun, and therefore prophetically typifies the sun. The twelve stars in her crown represent the twelve tribes of ancient Israel at the beginning of ancient Israel, which typify the twelve disciples at the end of ancient Israel. The twelve stars that are the twelve disciples at the end of ancient Israel, are also the twelve apostles at the beginning of modern Israel. They therefore typify the one hundred and forty-four thousand at the end of modern Israel, who are disciples and apostles. At the beginning of the history where the disciples represent both an ending of ancient Israel and the apostles the beginning of modern Israel, the woman who is the church, was pregnant with Christ. He is the “man child” who would be caught up to God after His death and resurrection.
Elle se tient sur la lune et est revêtue du soleil. La lune est le reflet du soleil et, par conséquent, le représente prophétiquement. Les douze étoiles de sa couronne représentent les douze tribus de l’ancien Israël au commencement de l’ancien Israël, lesquelles préfigurent les douze disciples à la fin de l’ancien Israël. Les douze étoiles qui sont les douze disciples à la fin de l’ancien Israël sont aussi les douze apôtres au commencement de l’Israël moderne. Elles préfigurent donc les cent quarante-quatre mille à la fin de l’Israël moderne, qui sont disciples et apôtres. Au commencement de l’histoire où les disciples représentent à la fois la fin de l’ancien Israël et les apôtres le commencement de l’Israël moderne, la femme qui est l’Église était enceinte du Christ. Il est le « fils mâle » qui devait être enlevé vers Dieu après Sa mort et Sa résurrection.
The woman therefore, also typifies the birth of the one hundred and forty-four thousand, who also ascend into heaven after being resurrected from the valley of death. Once they are in heaven, she would also give birth to another child, that represents the other flock that comes out of Babylon at the Sunday law.
Naizvozvo, i lakasini tale ga vakatakarakarataka tale ga na sucu ni le dua na drau vasagavulu ka va na udolu, era na cabe tale ga ki lomalagi ni oti na nodra vakaturi cake mai na buca ni mate. Ni sa tiko oti e lomalagi, ena qai vakasucuma tale ga e dua tale na gone, ka vakatakarakarataka na qelenisipi tani oya era lako tani mai Papiloni ena lawa ni Sigatabu.
Before she travailed, she brought forth; before her pain came, she was delivered of a man child. Who hath heard such a thing? who hath seen such things? Shall the earth be made to bring forth in one day? or shall a nation be born at once? for as soon as Zion travailed, she brought forth her children. Shall I bring to the birth, and not cause to bring forth? saith the Lord: shall I cause to bring forth, and shut the womb? saith thy God. Isaiah 66:7–9.
Avant d’être en travail, elle a enfanté; avant que les douleurs lui vinssent, elle a mis au monde un enfant mâle. Qui a jamais entendu pareille chose? qui a jamais vu de telles choses? Un pays naîtrait-il en un seul jour? une nation serait-elle enfantée tout d’un coup? Car à peine Sion était-elle en travail qu’elle a enfanté ses fils. Ferais-je parvenir jusqu’à l’enfantement sans faire enfanter? dit l’Éternel; moi qui fais enfanter, fermerais-je le sein? dit ton Dieu. Ésaïe 66:7–9.
In the time of the earth beast’s rule, a nation is born at once. That nation is the one hundred and forty-four thousand, for they are those who perfectly reflect the character of Christ. They are those typified by the “man child” Jesus. They are Isaiah’s “man child,” who is born before the woman goes into labor. The dead dry bones that the world rejoiced over when they were murdered by the beast from the bottomless pit, will be comforted in Jerusalem, and they will then rejoice with the woman who brings forth the “man child.” They are brought forth before she travails and then she travails and brings forth “her” other “children,” as the Gentiles then respond to the message of the third angel as a flowing river, as the message sweeps across the land as a tidal wave. They are born in a great crisis, representing her travail. The woman of Revelation twelve, essentially has twins. The first born are the one hundred and forty-four thousand who are identified as the first fruits, and the Gentiles as the great ingathering of the summertime harvest.
މިދުވަހު ބިންދޫނީ ސަތޭކައްކުރާ ރަސްގެ ޙާކިމިއްޔަތުގައި، އެއްފަހަރުން އެއް ޤައުމެއް އުފެދެއެވެ. އެ ޤައުމަކީ ސަތާވީސް ހާސް އަރުބައިސް ހަތަރު ހާސް މީހުންނެވެ، އެހެނީ އެއީ މަސީޙުގެ ސިފަތައް ކާމިލުކޮށް އަންގައިދޭ ބަޔެކެވެ. އެއީ “ފިރިހެން ކުއްޖާ” ޢީސާއިން މިސާލުކުރެވިފައިވާ ބަޔެކެވެ. އެއީ އިޝަޢްޔާގެ “ފިރިހެން ކުއްޖާ” އެވެ؛ އެއީ އަންހެނާ ވިހައިލުމަށް ވަނުމުގެ ކުރިން އުފެދޭ ކުއްޖާއެވެ. ދުނިޔޭގެ މީހުން ފުން ގަޑުލެސް ކުންޏަށް ނިކުތް ސަތާނުގެ ސަތޭކައްކުރާ ރަސް އެ މީހުން މަރާލި އިރު އުފާވެރިވި ހިކި ކަށިތައް، ޔެރޫސަލޭމުގައި ޖަނާބުކުރެވޭނެއެވެ، ދެން “ފިރިހެން ކުއްޖާ” އުފައްދާ އަންހެނާއާ އެކު އެ މީހުން އުފާވެރިވާނެއެވެ. އަންހެނާ ވިހައިލުމަށް ވަނުމުގެ ކުރިން އެ ބަޔެއް އުފެދެއެވެ؛ ދެން އަންހެނާ ވިހައިލުމަށް ވަދެ، “އޭނާގެ” އެހެން “ދަރިން” އުފައްދައެވެ، އެ ވަގުތު ޖެންޓައިލުން ތިންވަނަ މަލާއިކަތާގެ މެސެޖަށް އޮހޮރާ ކޯރެއްގެ ގޮތުން ޖަވާބުދެއެވެ، އަދި އެ މެސެޖު ބިންމަތި ކަނޑުބޮޑު ރާޅެއްގެ ގޮތުން ފަތުރަމުން ދާއިރު. އެ މީހުން އުފެދެނީ ބޮޑު ކްރައިސިސްއެއްގައި އެވެ، އެއީ އަންހެނާގެ ވިހައިލުން މިސާލުކުރާތީއެވެ. ރިވެލޭޝަން ބާރަވަނަ ބާބުގެ އަންހެނާއަކީ، އަސްލުގައި ދެދަރިން އުފައްދާ މަންމައެކެވެ. ފުރަތަމަ އުފެދޭ ދަރިންނަކީ ސަތާވީސް ހާސް އަރުބައިސް ހަތަރު ހާސް މީހުންނެވެ، އެއީ ފުރަތަމަ ފެންނަ ފަލަކަމުގެ ގޮތުން ތަޢާރަފުކުރެވިފައިވާ ބަޔެކެވެ، އަދި ޖެންޓައިލުންނަކީ ހޫނުވަގުތުގެ މަސައްކަތު ފަސްފައިން ބޮޑުކޮށް ޖަމާކުރެވޭ އަންނައިގެ ގޮތުގައެވެ.
Rejoice ye with Jerusalem, and be glad with her, all ye that love her: rejoice for joy with her, all ye that mourn for her: That ye may suck, and be satisfied with the breasts of her consolations; that ye may milk out, and be delighted with the abundance of her glory. For thus saith the Lord, Behold, I will extend peace to her like a river, and the glory of the Gentiles like a flowing stream: then shall ye suck, ye shall be borne upon her sides, and be dandled upon her knees. As one whom his mother comforteth, so will I comfort you; and ye shall be comforted in Jerusalem. And when ye see this, your heart shall rejoice, and your bones shall flourish like an herb: and the hand of the Lord shall be known toward his servants, and his indignation toward his enemies. Isaiah 66:10–14.
Réjouissez-vous avec Jérusalem, et soyez dans l’allégresse à cause d’elle, vous tous qui l’aimez; exultez de joie avec elle, vous tous qui menez deuil sur elle; afin que vous soyez allaités et rassasiés par les seins de ses consolations; afin que vous puisiez avec délices à l’abondance de sa gloire. Car ainsi parle l’Éternel: Voici, je ferai couler vers elle la paix comme un fleuve, et la gloire des nations comme un torrent débordé; alors vous serez allaités, vous serez portés sur les bras, et caressés sur les genoux. Comme un homme que sa mère console, ainsi moi, je vous consolerai; et vous serez consolés dans Jérusalem. Et vous le verrez, et votre cœur se réjouira, et vos os reprendront vigueur comme l’herbe; et la main de l’Éternel se fera connaître envers ses serviteurs, et son indignation envers ses ennemis. Ésaïe 66:10–14.
Those that “mourn” for Jerusalem are those that sigh and cry for the abominations done within her and who have been sealed, and they are sealed in advance of the Sunday law. We are now in the “closing work for the church,” which are the final moments of the sealing of the one hundred and forty-four thousand.
Jerusalemri «merren» þeir, sem andvarpa og hrópa yfir þeim viðurstyggðum sem framdar eru innan hennar og sem hafa verið innsiglaðir, og þeir eru innsiglaðir áður en sunnudagslögin koma til framkvæmda. Vér erum nú í hinu «lokastarfi fyrir kirkjuna», sem eru síðustu andartökin í innsiglun hinna eitt hundrað fjörutíu og fjögur þúsund.
“The true people of God, who have the spirit of the work of the Lord and the salvation of souls at heart, will ever view sin in its real, sinful character. They will always be on the side of faithful and plain dealing with sins which easily beset the people of God. Especially in the closing work for the church, in the sealing time of the one hundred and forty-four thousand who are to stand without fault before the throne of God, will they feel most deeply the wrongs of God’s professed people. This is forcibly set forth by the prophet’s illustration of the last work under the figure of the men each having a slaughter weapon in his hand. One man among them was clothed with linen, with a writer’s inkhorn by his side. ‘And the Lord said unto him, Go through the midst of the city, through the midst of Jerusalem, and set a mark upon the foreheads of the men that sigh and that cry for all the abominations that be done in the midst thereof.’” Testimonies, volume 3, 266.
«Makipaghiusa an matuod nga katawohan han Dios, nga aada ha ira kasingkasing an espiritu han buhat han Ginoo ngan an kaluwasan han mga kalag, nga pirme makikita an sala ha iya tinuod, makasasala nga kinaiya. Pirme hira mapanig ha matuod ngan prangka nga pag-atubang han mga sala nga masayon nga nakakaulang ha katawohan han Dios. Labi na gud ha kataposan nga buhat para ha iglesia, ha panahon han pagselyo han usa ka gatos kap-atan ngan upat ka yukot nga matindog nga waray kasaypanan ha atubangan han trono han Dios, amo ini nga hira makakabatyag hin pinakahilarom mahitungod han mga sayop han mga nag-aangkon nga katawohan han Dios. Ini makusog nga iginpapakita pinaagi han pananglitan han propeta mahitungod han kataposan nga buhat ilarom han hulagway han mga tawo nga kada usa may dara nga hinganiban para ha pagpatay ha iya kamot. Usa nga tawo dida ha ira an sinul-oban hin lino, nga may dara nga urudlan hin tinta han magsusurat ha iya kiliran. “Ngan an Ginoo nagsiring ha iya, Lakat ngadto ha butnga han syudad, ngadto ha butnga han Jerusalem, ngan butangi hin timaan an mga agtang han mga tawo nga napapanimaho ngan nagtitinangis tungod han ngatanan nga mga karim-an nga ginbubuhat ha butnga hini.” Testimonies, volume 3, 266.»
Those that “sigh and cry” are sealed before the destroying angels with the slaughter weapons go through the church, which is represented as Jerusalem.
Wale wanao“ugua na kulia” wanatiwa muhuri kwanza kabla ya malaika wa uharibifu wenye silaha za machinjo kupita katikati ya kanisa, ambalo limewakilishwa kama Yerusalemu.
“The command is: ‘Go through the midst of the city, through the midst of Jerusalem, and set a mark upon the foreheads of the men that sigh and that cry for all the abominations that be done in the midst thereof.’ These sighing, crying ones had been holding forth the words of life; they had reproved, counseled, and entreated. Some who had been dishonoring God repented and humbled their hearts before Him. But the glory of the Lord had departed from Israel; although many still continued the forms of religion, His power and presence were lacking.
આ આજ્ઞા આ છે: ‘નગરના મધ્યમાંથી, યેરૂશાલેમના મધ્યમાંથી પસાર થા, અને જે પુરુષો તેની મધ્યમાં થતી સર્વ ઘૃણાસ્પદ ક્રિયાઓ માટે ઉચ્છ્વાસ કરે છે અને રડે છે, તેમના કપાળ ઉપર એક ચિહ્ન મૂકી દે.’ આ ઉચ્છ્વાસ કરનાર અને રડનારાઓ જીવનનાં વચનો પ્રગટ કરતાં હતાં; તેમણે ઠપકો આપ્યો હતો, સલાહ આપી હતી, અને વિનંતી કરી હતી. કેટલાંક, જેઓ ઈશ્વરને અપમાનિત કરતાં હતાં, તેઓ પસ્તાયા અને તેમના હૃદયો તેમની સમક્ષ નમ્ર કર્યા. પરંતુ પ્રભુની મહિમા ઇઝરાયેલમાંથી વિદાય થઈ ગઈ હતી; જો કે ઘણા હજુ ધર્મના બાહ્ય સ્વરૂપો જાળવી રાખતા હતાં, તેમ છતાં તેમની શક્તિ અને ઉપસ્થિતિનો અભાવ હતો.
“In the time when His wrath shall go forth in judgments, these humble, devoted followers of Christ will be distinguished from the rest of the world by their soul anguish, which is expressed in lamentation and weeping, reproofs and warnings. While others try to throw a cloak over the existing evil, and excuse the great wickedness everywhere prevalent, those who have a zeal for God’s honor and a love for souls will not hold their peace to obtain favor of any. Their righteous souls are vexed day by day with the unholy works and conversation of the unrighteous. They are powerless to stop the rushing torrent of iniquity, and hence they are filled with grief and alarm. They mourn before God to see religion despised in the very homes of those who have had great light. They lament and afflict their souls because pride, avarice, selfishness, and deception of almost every kind are in the church. The Spirit of God, which prompts to reproof, is trampled underfoot, while the servants of Satan triumph. God is dishonored, the truth made of none effect.
“Zu jener Zeit, da sein Zorn in Gerichten hervorbrechen wird, werden diese demütigen, hingegebenen Nachfolger Christi von der übrigen Welt unterschieden sein durch die Angst ihrer Seele, die sich in Klage und Weinen, in Zurechtweisungen und Warnungen Ausdruck verschafft. Während andere bemüht sind, das vorhandene Böse zu verhüllen und die große, überall vorherrschende Gottlosigkeit zu entschuldigen, werden diejenigen, die einen Eifer für Gottes Ehre und Liebe zu den Seelen haben, nicht schweigen, um sich die Gunst irgendjemandes zu sichern. Ihre gerechten Seelen werden Tag für Tag gequält durch die unheiligen Werke und die Redeweise der Ungerechten. Sie sind machtlos, den dahinstürmenden Strom der Ungerechtigkeit aufzuhalten, und deshalb sind sie von Kummer und Schrecken erfüllt. Sie trauern vor Gott, wenn sie sehen, dass die Religion gerade in den Häusern derer verachtet wird, die großes Licht empfangen haben. Sie klagen und demütigen ihre Seelen, weil Stolz, Habsucht, Selbstsucht und Täuschung fast jeder Art in der Gemeinde vorhanden sind. Der Geist Gottes, der zur Zurechtweisung drängt, wird mit Füßen getreten, während die Diener Satans triumphieren. Gott wird entehrt, die Wahrheit ihrer Wirkung beraubt.”
“The class who do not feel grieved over their own spiritual declension, nor mourn over the sins of others, will be left without the seal of God. The Lord commissions His messengers, the men with slaughtering weapons in their hands: ‘Go ye after him through the city, and smite: let not your eye spare, neither have ye pity: slay utterly old and young, both maids, and little children, and women: but come not near any man upon whom is the mark; and begin at My sanctuary. Then they began at the ancient men which were before the house.
«သူတို့၏ ကိုယ်ပိုင် ဝိညာဉ်ရေးရာ ဆုတ်ယုတ်ကျဆင်းမှုအပေါ် ဝမ်းနည်းကြေကွဲခြင်း မရှိသကဲ့သို့၊ အခြားသူတို့၏ အပြစ်များအတွက်လည်း ငိုကြွေးမြည်တမ်းခြင်း မပြုသော အစုသည် ဘုရားသခင်၏ တံဆိပ်ခတ်ခြင်းကို မရဘဲ ကျန်ရစ်ကြလိမ့်မည်။ ထာဝရဘုရားသည် မိမိ၏ သတင်းဆောင်တမန်တော်များ၊ လက်၌ သတ်ဖြတ်ဖျက်ဆီးရေး လက်နက်များကို ကိုင်ဆောင်ထားသော လူတို့အား အမိန့်ပေးတော်မူသည်— “သူ့နောက်မှ မြို့တစ်မြို့လုံးအနှံ့ သွား၍ ရိုက်ခတ်ကြလော့။ သင်တို့၏ မျက်စိသည် မသက်ညှာစေနှင့်၊ သနားကြင်နာခြင်းလည်း မရှိစေနှင့်။ အိုမင်းသူနှင့် လူငယ်၊ မိန်းမပျိုတို့နှင့် ကလေးသူငယ်တို့၊ မိန်းမတို့ကိုလည်း လုံးဝ သတ်ဖြတ်ကြလော့။ သို့သော် အမှတ်အသားရှိသော မည်သူ့အနားသို့မျှ မချဉ်းကပ်ကြနှင့်။ ထို့ပြင် ငါ၏ သန့်ရှင်းရာဌာနမှ စတင်ကြလော့။” ထိုအခါ သူတို့သည် အိမ်တော်ရှေ့၌ ရှိနေသော အသက်ကြီးသူတို့မှ စတင်ကြ၏။»
“Here we see that the church—the Lord’s sanctuary—was the first to feel the stroke of the wrath of God. The ancient men, those to whom God had given great light and who had stood as guardians of the spiritual interests of the people, had betrayed their trust. They had taken the position that we need not look for miracles and the marked manifestation of God’s power as in former days. Times have changed. These words strengthen their unbelief, and they say: The Lord will not do good, neither will He do evil. He is too merciful to visit His people in judgment. Thus ‘Peace and safety’ is the cry from men who will never again lift up their voice like a trumpet to show God’s people their transgressions and the house of Jacob their sins. These dumb dogs that would not bark are the ones who feel the just vengeance of an offended God. Men, maidens, and little children all perish together.” Testimonies, volume 5, 210, 211.
«យើងឃើញនៅទីនេះថា ព្រះវិហារ—ទីបរិសុទ្ធរបស់ព្រះអម្ចាស់—គឺជាអ្នកដំបូងដែលទទួលការវាយប្រហារពីព្រះពិរោធរបស់ព្រះ។ ពួកចាស់ទុំទាំងឡាយ គឺអ្នកដែលព្រះបានប្រទានពន្លឺយ៉ាងច្រើន ហើយដែលបានឈរជាអ្នកយាមការពារផលប្រយោជន៍ខាងវិញ្ញាណរបស់ប្រជាជន បានក្បត់ចំពោះទំនុកចិត្តដែលបានប្រគល់ឲ្យពួកគេ។ ពួកគេបានប្រកាន់ជំហរថា យើងមិនចាំបាច់ត្រូវរង់ចាំអព្ភូតហេតុ និងការសម្ដែងយ៉ាងច្បាស់នៃព្រះចេស្តារបស់ព្រះ ដូចនៅក្នុងសម័យមុនទៀតឡើយ។ សម័យកាលបានផ្លាស់ប្ដូរហើយ។ ពាក្យទាំងនេះពង្រឹងការមិនជឿរបស់ពួកគេ ហើយពួកគេនិយាយថា៖ ព្រះអម្ចាស់នឹងមិនធ្វើល្អទេ ហើយក៏នឹងមិនធ្វើអាក្រក់ដែរ។ ទ្រង់មានព្រះមេត្តាករុណាខ្លាំងពេក មិនអាចមកទស្សនាប្រជារាស្ត្ររបស់ទ្រង់ដោយការវិនិច្ឆ័យទោសបានឡើយ។ ដូច្នេះ “សេចក្តីសុខសាន្ត និងសុវត្ថិភាព” គឺជាសម្រែកពីមនុស្សទាំងឡាយ ដែលនឹងមិនលើកសំឡេងរបស់ខ្លួនឡើងដូចត្រែ ដើម្បីបង្ហាញដល់ប្រជារាស្ត្ររបស់ព្រះអំពីការរំលងរបស់ពួកគេ និងដល់ពូជពង្សយ៉ាកុបអំពីអំពើបាបរបស់ពួកគេទៀតឡើយ។ សត្វឆ្កែគថ្លង់ទាំងនេះ ដែលមិនព្រមព្រុស គឺជាអ្នកដែលទទួលអារក្សសងសឹកដ៏សុចរិតរបស់ព្រះដែលត្រូវបានបង្កអាក់អន់ព្រះហឫទ័យ។ បុរស នារីក្រមុំ និងកុមារតូចៗ ទាំងអស់វិនាសរួមគ្នា»។ Testimonies, volume 5, 210, 211.
Isaiah forty begins by employing the symbolism of a doubling, which is a prophetic marker of the Midnight Cry message that is a second message that unites with the message of the fall of Babylon. The fall of Babylon is doubled when it is expressed prophetically. The phrase is “Babylon is fallen, is fallen.”
Esaya foti i kirap long yusim dispela piksa bilong tupela taim, em wanpela mak bilong tok profet bilong tok bilong Krai Bilong Biknait, em namba tu tok i pas wantaim tok bilong pundaun bilong Babilon. Pundaun bilong Babilon i kamap tupela taim taim em i stap long tok profet. Dispela hap tok em, “Babilon i pundaun, i pundaun.”
And there followed another angel, saying, Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication. Revelation 14:8.
Et un autre ange suivit, disant: Babylone est tombée, elle est tombée, la grande cité, parce qu’elle a fait boire à toutes les nations du vin de la fureur de sa fornication. Apocalypse 14:8.
There are two biblical falls of literal Babylon, and there are two biblical falls of spiritual Babylon. Together they represent four historical witnesses which identify the prophetic characteristics of Babylon’s fall.
Kuna kuanguka kuwili kwa Babeli halisi katika Biblia, na kuna kuanguka kuwili kwa Babeli ya kiroho katika Biblia. Kwa pamoja, hivyo vinawakilisha mashahidi wanne wa kihistoria wanaotambulisha sifa za kinabii za kuanguka kwa Babeli.
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. Revelation 18:2.
Und er schrie mit mächtiger Stimme und sprach: Gefallen, gefallen ist Babylon, die große, und ist zur Behausung der Dämonen geworden und zum Gewahrsam jedes unreinen Geistes und zum Käfig jedes unreinen und verhassten Vogels. Offenbarung 18,2.
Literal Babylon fell as Babel in the time of Nimrod, and literal Babylon also fell in the time of Belshazzar. Spiritual Babylon fell in 1798, and its final fall is repeatedly illustrated in the Scriptures. For this reason, the message of the fall of Babylon contains the prophetic symbolism of the doubling. With Babylon’s fall there is a doubling, but there are also two other primary prophetic reasons for the phenomenon of doubling.
Babylone littérale tomba en tant que Babel au temps de Nimrod, et Babylone littérale tomba aussi au temps de Belshatsar. Babylone spirituelle tomba en 1798, et sa chute finale est illustrée à plusieurs reprises dans les Écritures. Pour cette raison, le message de la chute de Babylone renferme le symbolisme prophétique du doublement. Avec la chute de Babylone, il y a un doublement, mais il existe aussi deux autres raisons prophétiques principales à ce phénomène de doublement.
The second reason is that as a message it represents a message that is joined by a second message. It represents two messages. There are other significant truths associated with the meaning and structure of the second angel’s message, but we are simply noting that Isaiah’s final prophetic narrative that begins in chapter forty, begins with the doubling of the symbol of the Comforter, which Christ promised to provide His people, while he tarried in the heavenly sanctuary.
La deuxième raison est qu’en tant que message, il représente un message auquel s’en joint un second. Il représente deux messages. D’autres vérités importantes sont liées à la signification et à la structure du message du deuxième ange, mais nous remarquons simplement que le dernier récit prophétique d’Ésaïe, qui commence au chapitre quarante, débute par le redoublement du symbole du Consolateur, que le Christ a promis de donner à son peuple, tandis qu’il demeurait dans le sanctuaire céleste.
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. Isaiah 40:1, 2.
«Consolez, consolez mon peuple, dit votre Dieu. Parlez au cœur de Jérusalem, et criez-lui que son combat est achevé, que son iniquité est pardonnée ; car elle a reçu de la main de l’Éternel le double pour tous ses péchés.» Ésaïe 40:1, 2.
There is no other passage in the Bible that speaks more specifically concerning the element of Christ’s character as the Alpha and Omega, as the passage in Isaiah forty to the end of the book. As the Alpha and Omega, Christ places the signature of His name as Alpha and Omega upon this passage, for when you get to the end of Isaiah, he once again refers to the Comforter, for Christ is the Word, and He is the beginning and ending.
Hakuna kifungu kingine katika Biblia kinachonena kwa umahususi zaidi kuhusu kipengele cha tabia ya Kristo kama Alfa na Omega kuliko kifungu kilicho katika Isaya arobaini hadi mwisho wa kitabu. Akiwa Alfa na Omega, Kristo huweka saini ya jina Lake kama Alfa na Omega juu ya kifungu hiki, kwa maana unapofika mwisho wa Isaya, yeye kwa mara nyingine tena humrejelea Mfariji, kwa kuwa Kristo ndiye Neno, naye ndiye mwanzo na mwisho.
Thus saith the Lord, The heaven is my throne, and the earth is my footstool: where is the house that ye build unto me? and where is the place of my rest? For all those things hath mine hand made, and all those things have been, saith the Lord: but to this man will I look, even to him that is poor and of a contrite spirit, and trembleth at my word. He that killeth an ox is as if he slew a man; he that sacrificeth a lamb, as if he cut off a dog’s neck; he that offereth an oblation, as if he offered swine’s blood; he that burneth incense, as if he blessed an idol. Yea, they have chosen their own ways, and their soul delighteth in their abominations. I also will choose their delusions, and will bring their fears upon them; because when I called, none did answer; when I spake, they did not hear: but they did evil before mine eyes, and chose that in which I delighted not. Isaiah 66:1–4.
इसी प्रकार यहोवा कहता है, स्वर्ग मेरा सिंहासन है, और पृथ्वी मेरे पांवों की चौकी है; वह कौन-सा भवन है जो तुम मेरे लिये बनाओगे? और मेरे विश्राम का स्थान कहाँ है? क्योंकि इन सब वस्तुओं को मेरे ही हाथ ने बनाया है, और ये सब इसी प्रकार अस्तित्व में आई हैं, यहोवा की यही वाणी है; पर मैं उसी मनुष्य पर दृष्टि करूँगा, जो दीन है, और जिसका आत्मा खेदित है, और जो मेरे वचन से थरथराता है। जो बैल का वध करता है, वह ऐसा है मानो किसी मनुष्य का घात करता हो; जो मेम्ने का बलिदान करता है, मानो कुत्ते की गर्दन काटता हो; जो अन्नबलि चढ़ाता है, मानो सूअर का लोहू अर्पित करता हो; जो धूप जलाता है, मानो किसी मूरत को धन्य कहता हो। हाँ, उन्होंने अपने ही मार्गों को चुन लिया है, और उनका प्राण उनकी घृणित वस्तुओं से प्रसन्न होता है। इसलिए मैं भी उनके लिये विपत्तियाँ चुनूँगा, और जिन बातों से वे डरते हैं, वही उन पर ले आऊँगा; क्योंकि जब मैं ने पुकारा, तब किसी ने उत्तर न दिया; जब मैं ने कहा, तब उन्होंने न सुना; परन्तु उन्होंने मेरी आँखों के साम्हने वही किया जो बुरा था, और उसी को चुना जिससे मैं प्रसन्न न था। यशायाह 66:1–4।
The question is raised concerning what house did God’s people build for Him? Did they raise Peter’s spiritual house or the synagogue of Satan? God identifies that the house that He built, is made up of those that are of a “poor and of a contrite spirit, and” those who “trembleth at” God’s “word.” He contrasts those who tremble at His word with another class that offer unclean offerings, who have chosen their own way. Those of the class that are offering unclean offerings will find as did the Jews, that their house is to be left to them desolate.
চিন্তা উত্থাপিত হয় যে, ঈশ্বরের লোকেরা তাঁর জন্য কোন গৃহ নির্মাণ করেছিল? তারা কি পিতরের আত্মিক গৃহ নির্মাণ করেছিল, না শয়তানের সমাজ-গৃহ? ঈশ্বর নির্দেশ করেন যে, তিনি যে গৃহ নির্মাণ করেছেন, তা গঠিত হয়েছে তাদের দ্বারা, যাহারা “দীন ও ভগ্নচিত্ত,” এবং যাহারা তাঁর “বাক্যে কম্পমান।” তিনি তাঁর বাক্যে কম্পমানদের বিপরীতে আর-এক শ্রেণির লোককে স্থাপন করেন, যাহারা অশুচি উৎসর্গ নিবেদন করে এবং আপন আপন পথ মনোনীত করেছে। যাহারা এই শ্রেণিভুক্ত এবং অশুচি উৎসর্গ নিবেদন করছে, তারা ইহুদিদের ন্যায় দেখিবে যে, তাদের গৃহ তাদের জন্যই উজাড় অবস্থায় পরিত্যক্ত হইবে।
All the prophets speak of the end of the world, and this is an illustration of the distinction between the wise, who tremble at His Word, and the foolish that are offering abominations to God, abominations that their souls delight in. For this reason, God will choose the delusions for the foolish Laodicean virgins, which is the delusion which the apostle Paul identifies is brought about for accepting a “lie.”
Katoa maná na palófita ʻoku nau lea ki he ngataʻanga ʻo e māmani, pea ko ʻeni ko ha fakatātā ʻo e māvahevahe ʻi he vā ʻo e poto, ʻa kinautolu ʻoku nau tetetete ʻi Hono Folofola, mo e vale ʻa ia ʻoku nau ʻoatu ngaahi meʻa fakalielia ki he ʻOtua, ngaahi meʻa fakalielia ʻa ia ʻoku fiafia ai honau laumālie. Ko hono ʻuhinga ia, ʻe fili ʻe he ʻOtua ʻa e ngaahi kākaaʻi ki he kau tāupoʻou vale ʻo Laodikea, ʻa ia ko e kākaaʻi ʻoku fakahaaʻi ʻe he ʻaposetolo ko Paula naʻe ʻomi ia koeʻuhi ko hono tali ʻa e “loi.”
The “lie” is a specific symbol in Adventism’s history, and it was accepted by the builders in 1863, and built upon throughout Advent history. It was a lie that produced a false foundation, and they there began to erect a counterfeit false temple. Their work of counterfeiting the true temple continues until “the last days.” Isaiah places the context of chapter sixty-six within the separation of the wise and foolish virgins. Isaiah is identifying the prophetic history that he marked in the first verse of Isaiah forty when Christ promised to send the Comforter three and a half symbolic days after the disappointment of July 18, 2020.
“manti” ni alama maalumu katika historia ya Waadventista, nayo ilikubaliwa na wajenzi mwaka 1863, na ikaendelezwa kujengwa juu yake katika historia yote ya Uadventista. Ilikuwa ni uongo uliotoa msingi wa uongo, na hapo wakaanza kujenga hekalu la bandia, la uongo. Kazi yao ya kuiga hekalu la kweli inaendelea hadi “siku za mwisho.” Isaya anaweka muktadha wa sura ya sitini na sita ndani ya utengano wa mabikira wenye hekima na wapumbavu. Isaya anabainisha historia ya kinabii aliyoitaja katika mstari wa kwanza wa Isaya arobaini wakati Kristo alipoahidi kumtuma Mfariji siku tatu na nusu za kiishara baada ya masikitiko ya Julai 18, 2020.
Hear the word of the Lord, ye that tremble at his word; Your brethren that hated you, that cast you out for my name’s sake, said, Let the Lord be glorified: but he shall appear to your joy, and they shall be ashamed. A voice of noise from the city, a voice from the temple, a voice of the Lord that rendereth recompence to his enemies. Isaiah 66:5, 6.
Écoutez la parole de l’Éternel, vous qui tremblez à sa parole ; vos frères qui vous haïssent, qui vous chassent à cause de mon nom, ont dit : Que l’Éternel montre sa gloire ! Mais il paraîtra pour votre joie, et ils seront confus. Une voix éclatante vient de la ville, une voix vient du temple, la voix de l’Éternel qui rend la rétribution à ses ennemis. Ésaïe 66:5, 6.
From 1798 to 1844, in the movement of the Millerites, the Lord erected a spiritual temple that, as the messenger of the covenant He came suddenly unto in 1844. The Lord erects a spiritual temple in the movement of the one hundred and forty-four thousand, that He might suddenly come and enter into covenant with that temple. Peter, in his first epistle, chapter two calls that temple a “spiritual house.” Those that “hear the word of the Lord” are those that John in the Revelation refers to when he says those that hear are “blessed.” They are the ensign, for the ensign is made up of “the outcasts of Israel.” The foolish Laodiceans will be ashamed when the Lord glorifies Himself in the Philadelphians who tremble at His Word, and His Word is “truth.”
Laga soo bilaabo 1798 ilaa 1844, dhaqdhaqaaqii Millerite‑yada dhexdiisa, Rabbigu wuxuu dhisay macbud ruuxi ah oo isagu, isagoo ah rasuulkii axdiga, si kedis ah ugu yimid sannadkii 1844. Rabbigu wuxuu ka dhex dhisaa dhaqdhaqaaqa boqol iyo afartan iyo afarta kun macbud ruuxi ah, si uu si kedis ah ugu yimaado oo axdi ula galo macbudkaas. Butros, warqaddiisii kowaad, cutubka labaad, wuxuu macbudkaas ugu yeedhaa “guri ruuxi ah.” Kuwii “maqla erayga Rabbiga” waa kuwii Yooxanaa ku tilmaamo Muujintii markuu yidhaahdo kuwa maqla waa “barakaysan yihiin.” Iyagu waa calanka, waayo calanku wuxuu ka kooban yahay “kuwa la masaafuriyey oo reer binu Israa’iil ah.” La’odikiyaanka nacasyada ah way ceeboobi doonaan markii Rabbigu isku ammaano Filadelfiyaanka ku gariira Eraygiisa, Eraygiisuna waa “run.”
The three voices that are heard during the period when the wise and foolish are being separated from the other class, comes from “the city,” from “the temple” and from “the Lord that renders recompense.” The first “voice” from the city is “a voice of noise,” and the “noise” is the arrival of the Comforter that comes suddenly.
Farriyoyi sadon da ake ji a lokacin da ake raba masu hikima da marasa hikima daga ɗayan rukuni, suna fitowa daga “birnin,” daga “haikalin” da kuma daga “Ubangiji mai sāka wa da ramuwa.” “Muryar” farko daga birnin ita ce “muryar hayaniya,” kuma “hayaniyar” ita ce isowar Mai Ta’aziyya da yake zuwa ba zato ba tsammani.
And when the day of Pentecost was fully come, they were all with one accord in one place. And suddenly there came a sound from heaven as of a rushing mighty wind, and it filled all the house where they were sitting. And there appeared unto them cloven tongues like as of fire, and it sat upon each of them. Acts 2:1-3.
Atunci când a sosit pe deplin ziua Cincizecimii, toţi erau adunaţi împreună, cu un singur cuget, în acelaşi loc. Şi deodată a venit din cer un sunet ca vuietul unui vânt puternic care se repede, şi a umplut toată casa unde şedeau ei. Şi li s-au arătat nişte limbi despicate, ca de foc, şi s-au aşezat câte una pe fiecare dintre ei. Faptele Apostolilor 2:1-3.
The word translated as “sound” in Acts chapter two, verse two, means a “noise,” and a “rumor.” A “rumor,” is a prophecy. The “sound” or “noise” that comes from “the city” is represented by “a mighty wind.” The “voice of noise from the city,” is the “rumor” or prophetic message of Islam that marks the arrival of the Comforter in the valley of dry bones that were slain in “the street of the great city, which spiritually is called Sodom and Egypt, where also our Lord was crucified.”
لفظی که در اعمال رسولان، باب دو، آیهٔ دو، به «صدا» ترجمه شده است، به معنای «آوازه» و «شایعه» نیز هست. «شایعه» همان نبوت است. «صدا» یا «آوازه»ای که از «شهر» برمیخیزد، بهوسیلهٔ «بادی شدید» نمود مییابد. «آوازِ غوغا از شهر» همان «شایعه» یا پیامِ نبویِ اسلام است که آمدنِ تسلّیدهنده را در وادیِ استخوانهای خشک که در «کوچهٔ شهرِ عظیم، که از جهت روحانی سدوم و مصر خوانده میشود، جایی که خداوند ما نیز در آن مصلوب شد» کشته شده بودند، نشان میدهد.
In chapter forty of Isaiah, the “voice” that was to prepare the way for “the messenger of the covenant,” asked what message he should “cry.” He was told to “cry” the message of Islam. In Acts the “sound” that filled Peter’s spiritual “house” was a “rushing mighty wind,” which in Ezekiel thirty-seven, came from the four winds of Islam.
Sa sura ka-apatnapu ng Isaias, ang “tinig” na maghahanda ng daan para sa “sugo ng tipan” ay nagtanong kung anong mensahe ang dapat niyang “ihayag.” Sinabihan siyang “ihayag” ang mensahe ng Islam. Sa Mga Gawa, ang “ugong” na pumuno sa espirituwal na “bahay” ni Pedro ay isang “humahagibis na malakas na hangin,” na, sa Ezekiel tatlumpu’t pito, ay nagmula sa apat na hangin ng Islam.
A voice of noise from the city, a voice from the temple, a voice of the Lord that rendereth recompence to his enemies. Isaiah 66:6.
Mulongoti wa phokoso lochokera ku mzinda, mulongoti wochokera ku kachisi, mulongoti wa Yehova wobwezera adani ake mphotho yao. Yesaya 66:6.
From the street where our Lord was crucified the Comforter first informs the “voice” of the one who cries in the wilderness, what the message is to be. Then the mighty army that is the temple that has been erected, as typified in the beginning movement from 1798 to 1844, swells the cry. The movement of the mighty army as they proclaim the cry of Islam leads to the third “voice” identifying God’s voice of the judgment upon the United States for the passage of the Sunday law. It is there that the Lord renders recompense. The three voices are governed within the structure of the hidden history of the seven thunders, which represents the beginning, middle and ending letters of the Hebrew word that was created by the Wonderful Linguist and is translated as “truth”. You cannot make this stuff up!
Аз кӯчае, ки Худованди мо дар он маслуб карда шуд, Тасаллӣдиҳанда нахуст ба «овоз»-и он касе ки дар биёбон нидо мекунад, мефаҳмонад, ки паём чӣ бояд бошад. Сипас лашкари пуриқтидоре, ки ҳамон маъбади биношуда аст, чунон ки дар ҳаракати ибтидоӣ аз 1798 то 1844 ба таври рамзӣ нишон дода шудааст, нидоро афзун мегардонад. Ҳаракати лашкари пуриқтидор, ҳангоме ки онҳо нидои Исломро эълон мекунанд, ба «овоз»-и сеюм мерасонад, ки овози Худоро дар доварӣ бар Иёлоти Муттаҳида ба сабаби қабули қонуни якшанбе муайян месозад. Дар ҳамон ҷо Худованд ҷазоро медиҳад. Се овоз дар дохили сохтори таърихи пинҳонии ҳафт раъд танзим шудаанд, ки он ҳарфҳои оғоз, миёна ва анҷоми калимаи ибрие, ки аз ҷониби Забоншиноси Аҷоиб офарида шудааст ва ба «ҳақиқат» тарҷума мешавад, намояндагӣ мекунад. Ин чизҳоро наметавон бофта баровард!
In agreement with the prophetic history we have been identifying, Isaiah then addresses the birth of a nation.
En accord avec l’histoire prophétique que nous avons identifiée, Ésaïe aborde ensuite la naissance d’une nation.
Before she travailed, she brought forth; before her pain came, she was delivered of a man child. Who hath heard such a thing? who hath seen such things? Shall the earth be made to bring forth in one day? or shall a nation be born at once? for as soon as Zion travailed, she brought forth her children. Shall I bring to the birth, and not cause to bring forth? saith the Lord: shall I cause to bring forth, and shut the womb? saith thy God. Isaiah 66:7–9.
তার প্রসববেদনা আরম্ভ হওয়ার আগেই সে সন্তান প্রসব করল; তার যন্ত্রণা আসার পূর্বেই সে এক পুত্রসন্তানের জন্ম দিল। এমন কথা কে কখন শুনেছে? এমন বিষয় কে কখন দেখেছে? পৃথিবী কি এক দিনে প্রসব করবে? অথবা একটি জাতি কি একবারেই জন্ম লাভ করবে? কারণ সিয়োন প্রসববেদনায় পড়ামাত্রই সে তার সন্তানদের জন্ম দিল। সদাপ্রভু বলেন, আমি কি প্রসবের পর্যায় পর্যন্ত এনে জন্ম দিতে দেব না? তোমার ঈশ্বর বলেন, আমি কি জন্ম দান করাব, আর গর্ভ বন্ধ করে রাখব? যিশাইয় ৬৬:৭–৯।
The nation that is born before the woman travails was recently in the street, dead and dry while the whole world rejoiced over her circumstances. But when the two witnesses stood, those who had been rejoicing in their death were afraid. Once the dead dry slain bodies stand up as a nation, all that love Jerusalem will then rejoice with her. Those that love Jerusalem include not only the nation of the one hundred and forty-four thousand, but also God’s other flock that are then called out of Babylon. The resurrection from the disappointment of July 18, 2020, is accomplished by the arrival of the Comforter, which will make the dead dry “bones” “flourish like an herb.”
هغه قوم چې د ښځې له دردونو او ولادت څخه مخکې زېږېدلی، په دې وروستیو کې په کوڅه کې پروت و، مړ او وچ، په داسې حال کې چې ټوله نړۍ د هغې پر حالت خوشحالېده. خو کله چې هغه دوه شاهدان ودرېدل، هغوی چې د دوی په مرګ خوشحالېدل، وډار شول. کله چې دغه مړه، وچ، وژل شوي جسدونه د یوه ملت په توګه ودرېږي، نو ټول هغه کسان چې له اورشلیم سره مینه لري، بیا به له هغې سره خوشحالي وکړي. هغه کسان چې له اورشلیم سره مینه لري، یوازې د یو سل او څلور څلوېښت زرو د قوم مانا نه لري، بلکې د خدای هغه بله رمه هم پکې شامله ده چې بیا له بابل څخه راوبلل شي. د 2020 کال د جولای د 18مې نېټې له ناهیلیۍ څخه قیامت د تسل ورکوونکي په راتګ سره بشپړېږي، چې دا به هغه مړه، وچ “هډوکي” “د واښو په څېر غوړېدونکي” کړي.
Rejoice ye with Jerusalem, and be glad with her, all ye that love her: rejoice for joy with her, all ye that mourn for her: That ye may suck, and be satisfied with the breasts of her consolations; that ye may milk out, and be delighted with the abundance of her glory. For thus saith the Lord, Behold, I will extend peace to her like a river, and the glory of the Gentiles like a flowing stream: then shall ye suck, ye shall be borne upon her sides, and be dandled upon her knees. As one whom his mother comforteth, so will I comfort you; and ye shall be comforted in Jerusalem. And when ye see this, your heart shall rejoice, and your bones shall flourish like an herb: and the hand of the Lord shall be known toward his servants, and his indignation toward his enemies. Isaiah 66:10–14.
Réjouissez-vous avec Jérusalem, et soyez dans l’allégresse avec elle, vous tous qui l’aimez; tressaillez de joie avec elle, vous tous qui menez deuil sur elle; afin que vous soyez allaités et rassasiés des mamelles de ses consolations; afin que vous puisiez avec délices à l’abondance de sa gloire. Car ainsi parle le Seigneur: Voici, j’étendrai vers elle la paix comme un fleuve, et la gloire des nations comme un torrent débordant; alors vous serez allaités, vous serez portés sur les côtés, et bercés sur les genoux. Comme un homme que sa mère console, ainsi je vous consolerai; et vous serez consolés dans Jérusalem. Et quand vous verrez cela, votre cœur se réjouira, et vos os reprendront vigueur comme l’herbe; et la main du Seigneur se fera connaître envers ses serviteurs, et son indignation envers ses ennemis. Ésaïe 66:10–14.
The Alpha and Omega places the ending of Isaiah’s last narrative right where it started in the beginning, with the identification of the arrival of the Comforter. And as is always the case, with every message that represents the Elijah message, it is placed within the context of the Lord striking the earth with a curse.
الفا و الأوميغا يضع نهاية آخر سردٍ في إشعياء في الموضع عينه الذي بدأ منه في البداية، مع تعيين مجيء المُعزّي. وكما هي الحال دائمًا مع كل رسالة تمثّل رسالة إيليا، فإنها توضع ضمن سياق ضرب الربّ الأرض بلعنة.
For, behold, the Lord will come with fire, and with his chariots like a whirlwind, to render his anger with fury, and his rebuke with flames of fire. For by fire and by his sword will the Lord plead with all flesh: and the slain of the Lord shall be many. They that sanctify themselves, and purify themselves in the gardens behind one tree in the midst, eating swine’s flesh, and the abomination, and the mouse, shall be consumed together, saith the Lord. For I know their works and their thoughts: it shall come, that I will gather all nations and tongues; and they shall come, and see my glory. Isaiah 66:15–18.
Denn siehe, der Herr wird im Feuer kommen und seine Wagen wie ein Sturmwind, um seinen Zorn in Grimm zu vergelten und sein Schelten mit Feuerflammen. Denn durch Feuer und durch sein Schwert wird der Herr Gericht halten mit allem Fleisch; und der Erschlagenen des Herrn werden viele sein. Die sich heiligen und sich reinigen in den Gärten, einer nach dem andern inmitten, und Schweinefleisch essen und Greuel und Mäuse, die sollen allesamt weggerafft werden, spricht der Herr. Denn ich kenne ihre Werke und ihre Gedanken; es wird kommen, dass ich alle Nationen und Zungen versammeln werde; und sie werden kommen und meine Herrlichkeit sehen. Jesaja 66,15–18.
The foolish Laodicean Adventists that are behind the “tree” of the knowledge of good and evil that is “in the midst” of “the garden” of Eden, profess to be sanctifying and purifying themselves, while they are actually eating the unclean doctrines of Babylon, and hiding as did Adam and Eve because of the sins they loved too much to surrender. They shall be consumed with all the other nations. They are contrasted with the wise who will be a “sign.” The “sign” is the “ensign,” which represents the Sabbath, which is the sign of the Lord thy God that actually sanctifies His people.
Les Adventistes laodicéens insensés, qui se tiennent derrière l’« arbre » de la connaissance du bien et du mal, lequel est « au milieu » du « jardin » d’Éden, professent se sanctifier et se purifier, alors qu’en réalité ils mangent les doctrines impures de Babylone et se cachent comme le firent Adam et Ève, à cause des péchés qu’ils aimaient trop pour y renoncer. Ils seront consumés avec toutes les autres nations. Ils sont mis en contraste avec les sages, qui seront un « signe ». Le « signe » est l’« étendard », lequel représente le sabbat, qui est le signe du Seigneur ton Dieu, celui-là même qui sanctifie réellement Son peuple.
Wherefore the children of Israel shall keep the sabbath, to observe the sabbath throughout their generations, for a perpetual covenant. It is a sign between me and the children of Israel for ever: for in six days the Lord made heaven and earth, and on the seventh day he rested, and was refreshed. Exodus 31:16, 17.
C’est pourquoi les enfants d’Israël observeront le sabbat, en célébrant le sabbat dans toutes leurs générations, comme une alliance perpétuelle. C’est un signe entre moi et les enfants d’Israël à jamais; car en six jours l’Éternel a fait les cieux et la terre, et le septième jour il s’est reposé et a été rafraîchi. Exode 31:16, 17.
The wise are not hiding behind a tree of profession, they are lifted up as an ensign, presenting the glory of God in the final scenes of the great controversy. His glory is His character, and the element of His character that they represent to the world is Alpha and Omega, the beginning and ending, the first and last which is represented as “Truth.”
အကြားအမြင်ရှိသူတို့သည် ဝန်ခံပြောဆိုမှု၏ သစ်ပင်နောက်၌ ပုန်းကွယ်နေကြသည်မဟုတ်ဘဲ၊ အလံတော်တစ်ရပ်ကဲ့သို့ မြှောက်တင်ခံရ၍၊ ကြီးမားသော အငြင်းပွားမှု၏ နောက်ဆုံးမြင်ကွင်းများ၌ ဘုရားသခင်၏ ဘုန်းတော်ကို ထင်ရှားပြသလျက်ရှိကြသည်။ ကိုယ်တော်၏ ဘုန်းတော်သည် ကိုယ်တော်၏ အကျင့်စရိုက်တော်ပင်ဖြစ်ပြီး၊ သူတို့က ကမ္ဘာလောကသို့ ကိုယ်စားပြုဖော်ပြနေသော ကိုယ်တော်၏ အကျင့်စရိုက်တော်၏ အစိတ်အပိုင်းမှာ “သမ္မာတရား” ဟူ၍ ဖော်ပြထားသည့် Alpha နှင့် Omega၊ အစနှင့် အဆုံး၊ ပထမနှင့် နောက်ဆုံး ဟူသော အရာပင်ဖြစ်သည်။
And I will set a sign among them, and I will send those that escape of them unto the nations, to Tarshish, Pul, and Lud, that draw the bow, to Tubal, and Javan, to the isles afar off, that have not heard my fame, neither have seen my glory; and they shall declare my glory among the Gentiles. And they shall bring all your brethren for an offering unto the Lord out of all nations upon horses, and in chariots, and in litters, and upon mules, and upon swift beasts, to my holy mountain Jerusalem, saith the Lord, as the children of Israel bring an offering in a clean vessel into the house of the Lord. And I will also take of them for priests and for Levites, saith the Lord. For as the new heavens and the new earth, which I will make, shall remain before me, saith the Lord, so shall your seed and your name remain. And it shall come to pass, that from one new moon to another, and from one sabbath to another, shall all flesh come to worship before me, saith the Lord. And they shall go forth, and look upon the carcases of the men that have transgressed against me: for their worm shall not die, neither shall their fire be quenched; and they shall be an abhorring unto all flesh. Isaiah 66:16–24.
Na mina nitasimamisha ishara kati yao, nami nitawatuma wale watakaookoka miongoni mwao waende kwa mataifa, Tarshishi, Puli, na Ludi, wavutao upinde, kwa Tubali, na Yavani, na visiwa vya mbali, wale ambao hawajasikia sifa yangu, wala hawajauona utukufu wangu; nao watautangaza utukufu wangu kati ya Mataifa. Nao watawaleta ndugu zenu wote kuwa sadaka kwa Bwana kutoka katika mataifa yote juu ya farasi, na katika magari, na katika machela, na juu ya nyumbu, na juu ya wanyama waendao upesi, mpaka mlima wangu mtakatifu Yerusalemu, asema Bwana, kama wana wa Israeli waletavyo sadaka katika chombo kilicho safi nyumbani mwa Bwana. Nami nitawatwaa baadhi yao kuwa makuhani na Walawi, asema Bwana. Kwa maana kama vile mbingu mpya na nchi mpya nitakazozifanya zitakavyodumu mbele zangu, asema Bwana, ndivyo uzao wenu na jina lenu vitakavyodumu. Tena itakuwa, kwamba tangu mwezi mpya hata mwezi mpya mwingine, na tangu sabato hata sabato nyingine, wote wenye mwili watakuja kuabudu mbele zangu, asema Bwana. Nao watatoka nje, na kuzitazama mizoga ya watu walioniasi; kwa maana funza wao hatakufa, wala moto wao hautazimika; nao watakuwa chukizo kwa wote wenye mwili. Isaya 66:16–24.
Isaiah’s final prophetic narrative begins with the arrival of the Comforter in July of 2023, and the narrative ends right where it started. It arrives in the hidden history of the seven thunders that is unsealed just before probation closes. It identifies the repetition of the Millerite movement at the beginning with the history of the movement of the one hundred and forty-four thousand at the end. It represents the message of the curse that accompanies the Elijah message as the message of Islam’s prophetic work of angering the nations as it is employed by the Lord to bring judgment ‘first’ upon the United States for a Sunday law, and ‘last’ upon the entire world, for the same rebellion.
Ko xihlamusela ka vuprofeta ka Esaya ko hetelela ku sungula hi ku fika ka Mukomberi hi Nhlangula wa 2023, naswona ku hikaya ku hela laha ku sunguleke kona. Ku fika eka matimu lama fihliweke ya mintwe ya nkombo lama pfuriwaka swi nga si ya pfala nkarhi wa ku tshembisiwa. Ku kombisa ku phindha ka nhlangano wa va-Millerite eku sunguleni hi matimu ya nhlangano wa lava dzana na mune wa makume mune wa magidi emakumu. Ku yimela rungula ra ndzhukano leri fambisanaka ni rungula ra Eliya tanihi rungula ra ntirho wa vuprofeta bya Vuislamu byo hlundzukisa matiko, hilaha ri tirhisiwaka hakona hi HOSI ku tisa vuavanyisi “ro sungula” ehenhla ka United States hikwalaho ka nawu wa Sonto, naswona “ro hetelela” ehenhla ka misava hinkwayo, hikwalaho ka ku xandzuka koloko ku fanaka.
We will continue our consideration of Isaiah’s last narrative in the next article.
Tutaytoynto tayo iti pannakairaman tayo iti maudi a salaysay ni Isaias iti sumaruno nga artikulo.