The prophetic history that has been opened up within the seven thunders identifies the history we are now in. The secret was hidden until the history it represented arrived. It is the time when the Comforter, the Spirit of “truth” reveals the truth that John called the Revelation of Jesus Christ, for Jesus Christ is the Truth. It is not simply that the word “truth” represents the character of God. And it is not simply a revelation of the wonderful linguist, that the Hebrew word “truth” is used in such profound ways throughout the Scriptures. But is also the amazing miracle that when understood becomes the key for opening the prophecies of the book of Revelation, and in so doing it opens the entire Bible. But it is only for those willing to see, hear, and keep those things written therein for the time is at hand.
Jeiškasis istorijos pasakojimas, atvertas septyniuose griaustiniuose, nurodo istoriją, kurioje dabar esame. Paslaptis buvo paslėpta, kol atėjo jos vaizduojama istorija. Tai metas, kai Guodėjas, „tiesos“ Dvasia, apreiškia tiesą, kurią Jonas pavadino Jėzaus Kristaus Apreiškimu, nes Jėzus Kristus yra Tiesa. Tai nėra vien tai, kad žodis „tiesa“ nusako Dievo charakterį. Ir tai nėra vien nuostabaus kalbininko apreiškimas, jog hebrajiškas žodis „tiesa“ visame Šventajame Rašte vartojamas taip giliai prasmingais būdais. Bet tai taip pat stulbinantis stebuklas, kuris, kai yra suprastas, tampa raktu, atveriančiu Apreiškimo knygos pranašystes, ir tai darydamas atveria visą Bibliją. Tačiau tai skirta tik tiems, kurie pasiryžę matyti, girdėti ir laikytis to, kas joje parašyta, nes laikas yra arti.
In order for men to recognize the “truth” in such a way to be sanctified by it, requires the presence of the Holy Spirit. Men can intellectually understand the word “truth,” and even be amazed at the significance of it, but the “truth” must be eaten. It must be internalized and made a part of a person’s experience, for the word conveys the creative power of God to those who seek to be transformed into the image of Christ. One of the starting places of my personal investigation of the Hebrew word translated as “truth” was the Hebrew scholars, who also address the amazing nature of the word “truth” and its usage in the Bible. But there is no reason to believe that their intellectual understanding of the word “truth” has led them to Christ.
Pou moun yo ka rekonèt “verite” a yon fason ki fè yo sanktifye pa li, prezans Sentespri a nesesè. Moun yo ka konprann mo “verite” a entelektyèlman, e menm sezi devan enpòtans li; men “verite” a dwe manje. Li dwe enteryorize epi vin fè pati eksperyans yon moun, paske pawòl la transmèt pouvwa kreyatif Bondye bay moun k ap chèche transfòme selon imaj Kris la. Youn nan pwen depa ankèt pèsonèl mwen sou mo ebre yo tradui kòm “verite” se te entelektyèl ebre yo, ki yo menm tou yo pale sou nati etonan mo “verite” a ak fason yo sèvi avè l nan Bib la. Men pa gen okenn rezon pou kwè ke konpreyansyon entelektyèl yo genyen sou mo “verite” a mennen yo bay Kris la.
The prophetic fact that the word needs to be eaten with the presence of the Holy Spirit echoes of Sister White’s definition of the “oil” in the parable of the ten virgins, and also her description of the two classes of virgins that are waiting for the Bridegroom.
Le fait prophétique que la parole doit être mangée avec la présence du Saint-Esprit fait écho à la définition que Sœur White donne de l’« huile » dans la parabole des dix vierges, ainsi qu’à sa description des deux classes de vierges qui attendent l’Époux.
A symbol most often has more than one meaning, and the meaning is to be defined by the context where the symbol is located. It is not to be defined by the grammatical expert’s definition of the word or by the historical time frame when the word was written. Those two approaches are what the theologians of Adventism have grasped in order to deny the “truth.” A symbol is defined by the context where it is employed. Within the Spirit of Prophecy, the word “oil” in the parable of the ten virgins represents at least a few different things depending on the context of the passage where the “oil” is found. Why does one class of virgins possess the oil and the other not?
একটা প্রতীক প্রায়শই একের অধিক অর্থ বহন করে, এবং প্রতীকের অর্থ নির্ধারিত হবে যে প্রসঙ্গে তা অবস্থিত, সেই প্রসঙ্গ দ্বারা। শব্দটির অর্থ কোনো ব্যাকরণবিশারদের সংজ্ঞা দ্বারা, অথবা যে ঐতিহাসিক সময়পর্বে শব্দটি লেখা হয়েছিল, সেই সময়সীমা দ্বারা নির্ধারিত হওয়ার নয়। এই দুই পদ্ধতিকেই অ্যাডভেন্টবাদের ধর্মতাত্ত্বিকেরা “সত্য” অস্বীকার করার জন্য আঁকড়ে ধরেছে। একটি প্রতীক সেই প্রসঙ্গ দ্বারাই সংজ্ঞায়িত হয় যেখানে তা ব্যবহৃত হয়েছে। Spirit of Prophecy-র মধ্যে, দশ কুমারীর দৃষ্টান্তে “তেল” শব্দটি অন্তত কয়েকটি ভিন্ন বিষয়ের প্রতিনিধিত্ব করে, যা নির্ভর করে সেই অনুচ্ছেদের প্রসঙ্গের উপর যেখানে “তেল” পাওয়া যায়। কেন এক শ্রেণির কুমারীরা তেল ধারণ করে, আর অন্য শ্রেণিরা করে না?
“There is a world lying in wickedness, in deception, and delusion, in the very shadow of death,—asleep, asleep. Who are feeling travail of soul to awaken them? What voice can reach them? My mind is carried to the future when the signal will be given, ‘Behold the Bridegroom cometh; go ye out to meet Him.’ But some will have delayed to obtain the oil for replenishing their lamps, and too late they will find that character, which is represented by the oil, is not transferable. That oil is the righteousness of Christ. It represents character, and character is not transferable. No man can secure it for another. Each must obtain for himself a character purified from every stain of sin.” Bible Echo, May 4, 1896.
«Куна ҷаҳон ҳаст, ки дар шарорат, дар фиреб ва гумроҳӣ, дар худи сояи марг мехобад, — хоб, хоб. Кист, ки азобу дарди ҷон ҳис мекунад, то онҳоро бедор созад? Кадом овоз метавонад ба онҳо бирасад? Фикри ман ба оянда бурда мешавад, ба он вақт, ки ишора дода хоҳад шуд: “Инак, Домод меояд; берун оед, то Ӯро пешвоз гиред.” Аммо баъзеҳо барои ба даст овардани равғане, ки барои пур кардани чароғҳои худ лозим аст, таъхир хоҳанд кард, ва дер шуда онҳо хоҳанд ёфт, ки хислат, ки онро равған намояндагӣ мекунад, гузаранда нест. Он равған адолати Масеҳ аст. Он хислатро ифода мекунад, ва хислат гузаранда нест. Ҳеҷ кас наметавонад онро барои дигаре таъмин намояд. Ҳар кас бояд барои худ хислате ба даст оварад, ки аз ҳар доғи гуноҳ пок карда шудааст». Bible Echo, May 4, 1896.
The foolish virgins do not possess the character necessary to succeed in the soon-coming crisis. They lack Christ’s righteousness. But the oil is also a message, and the oil in the parable of the ten virgins in the “last days” is the final warning message represented by the Revelation of Jesus Christ that is to be heard, read and kept.
Las vírgenes insensatas no poseen el carácter necesario para salir victoriosas en la crisis que se avecina pronto. Carecen de la justicia de Cristo. Pero el aceite es también un mensaje, y el aceite en la parábola de las diez vírgenes en los “últimos días” es el mensaje final de amonestación representado por la Revelación de Jesucristo, que ha de ser oído, leído y guardado.
“The anointed ones standing by the Lord of the whole earth, have the position once given to Satan as covering cherub. By the holy beings surrounding his throne, the Lord keeps up a constant communication with the inhabitants of the earth. The golden oil represents the grace with which God keeps the lamps of believers supplied, that they shall not flicker and go out. Were it not that this holy oil is poured from heaven in the messages of God’s Spirit, the agencies of evil would have entire control over men.
"Ang mga pinahiran na nakatayo sa tabi ng Panginoon ng buong lupa ay may katayuang minsang ibinigay kay Satanas bilang tumatakip na kerubin. Sa pamamagitan ng mga banal na nilalang na nakapaligid sa Kaniyang trono, pinananatili ng Panginoon ang palagiang pakikipag-ugnayan sa mga nananahan sa lupa. Ang gintong langis ay kumakatawan sa biyaya na sa pamamagitan nito’y pinananatili ng Diyos na may panustos ang mga ilawan ng mga mananampalataya, upang ang mga ito’y hindi manghinang kumurap at mamatay. Kung hindi ibinubuhos mula sa langit ang banal na langis na ito sa mga mensahe ng Espiritu ng Diyos, lubusan sanang mapapasailalim ang mga tao sa kapangyarihan ng kasamaan."
“God is dishonored when we do not receive the communications which he sends us. Thus we refuse the golden oil which he would pour into our souls to be communicated to those in darkness. When the call shall come, ‘Behold, the bridegroom cometh; go ye out to meet him,’ those who have not received the holy oil, who have not cherished the grace of Christ in their hearts, will find, like the foolish virgins, that they are not ready to meet their Lord. They have not, in themselves, the power to obtain the oil, and their lives are wrecked. But if God’s Holy Spirit is asked for, if we plead, as did Moses, ‘Show me thy glory,’ the love of God will be shed abroad in our hearts. Through the golden pipes, the golden oil will be communicated to us. ‘Not by might, nor by power, but by my Spirit, saith the Lord of Hosts.’ By receiving the bright beams of the Sun of Righteousness, God’s children shine as lights in the world.” Review and Herald, July 20, 1897.
“Gud blir vanæret når vi ikke tar imot de budskapene han sender oss. Slik avviser vi den gylne oljen som han ville utøse i våre sjeler for å bli formidlet til dem som er i mørke. Når ropet lyder: ‘Se, brudgommen kommer; gå ut for å møte ham,’ vil de som ikke har tatt imot den hellige oljen, som ikke har næret Kristi nåde i sine hjerter, erfare, lik de dårlige jomfruene, at de ikke er rede til å møte sin Herre. De har ikke i seg selv kraft til å skaffe oljen, og deres liv går til grunne. Men dersom Guds Hellige Ånd blir bedt om, dersom vi bønnfaller, slik Moses gjorde: ‘La meg få se din herlighet,’ da vil Guds kjærlighet bli utøst i våre hjerter. Gjennom de gylne rørene vil den gylne oljen bli meddelt oss. ‘Ikke ved makt og ikke ved kraft, men ved min Ånd, sier Herren, hærskarenes Gud.’ Ved å motta de klare strålene fra Rettferdighetens Sol skinner Guds barn som lys i verden.” Review and Herald, 20. juli 1897.
The “oil” is the final message, which once again, is the Revelation of Jesus Christ. In the passage those who wish to have the oil need to plead to God as did Moses in Horeb’s cave. But notice that if we are to “plead, as did Moses” that God would “show” us His “glory,” we must first ask for the Holy Spirit who is the Comforter. If we do, then by angels and the two golden pipes we shall receive of Christ righteousness. We deceive ourselves if we think we can pray and plead for Christ’s character as the traditions and customs of Laodicean Adventism suggests should be done, while at the same time we are refusing the message of the Revelation of Jesus Christ. His righteousness is conveyed to us through the “messages of God’s Spirit,” that are conveyed by the two anointed ones that stand before God’s throne. When we reject his message, we reject His righteousness.
«Масло» — это последняя весть, которая, как и прежде, есть Откровение Иисуса Христа. В данном отрывке желающие иметь масло должны умолять Бога, как Моисей в пещере Хорива. Но заметьте: если нам надлежит «умолять, как Моисей», чтобы Бог «показал» нам Свою «славу», то прежде мы должны просить о Святом Духе, Который есть Утешитель. Если мы это сделаем, тогда через ангелов и две золотые трубки мы примем Христову праведность. Мы обманываем самих себя, если думаем, что можем молиться и умолять о Христовом характере, как, по внушению традиций и обычаев лаодикийского адвентизма, следует поступать, и в то же время отвергаем весть Откровения Иисуса Христа. Его праведность передаётся нам через «вести Духа Божия», которые передаются двумя помазанниками, стоящими перед престолом Божиим. Когда мы отвергаем Его весть, мы отвергаем и Его праведность.
Then answered I, and said unto him, What are these two olive trees upon the right side of the candlestick and upon the left side thereof? And I answered again, and said unto him, What be these two olive branches which through the two golden pipes empty the golden oil out of themselves? And he answered me and said, Knowest thou not what these be? And I said, No, my lord. Then said he, These are the two anointed ones, that stand by the Lord of the whole earth. Zechariah 4:11–14.
Puis je pris la parole et je lui dis : Que sont ces deux oliviers à la droite du chandelier et à sa gauche ? Je repris et lui dis : Que sont ces deux rameaux d’olivier qui, par les deux conduits d’or, déversent hors d’eux-mêmes l’huile d’or ? Il me répondit et me dit : Ne sais-tu pas ce qu’ils sont ? Je dis : Non, mon seigneur. Alors il dit : Ce sont les deux oints qui se tiennent auprès du Seigneur de toute la terre. Zacharie 4:11–14.
The two “anointed ones, that stand by the Lord of the whole earth,” are also represented as the two witnesses of Revelation eleven.
Los dos «ungidos que están delante del Señor de toda la tierra» son también representados como los dos testigos de Apocalipsis once.
“Concerning the two witnesses the prophet declares further: ‘These are the two olive trees, and the two candlesticks standing before the God of the earth.’ ‘Thy word,’ said the psalmist, ‘is a lamp unto my feet, and a light unto my path.’ Revelation 11:4; Psalm 119:105. The two witnesses represent the Scriptures of the Old and the New Testament.” The Great Controversy, 267.
“දෙදෙනා සාක්ෂිකරුවන් සම්බන්ධයෙන් ප්රොෆෙට්තුමා තවත් මෙසේ ප්රකාශ කරයි: ‘මොවුන් පෘථිවියේ දෙවියන්වහන්සේ ඉදිරියෙහි සිටින ඔලිව් ගස් දෙකත්, පහන්කූඩු දෙකත්ය.’ ‘ඔබගේ වචනය,’ යයි ගීතිකාකරු පැවසීය, ‘මාගේ පාදවලට පහන්යක්ද මාගේ මාර්ගයට ආලෝකයක්ද වේ.’ එළිදරව් 11:4; ගීතාවලිය 119:105. මේ සාක්ෂිකරුවන් දෙදෙනා පරණ හා අලුත් ගිවිසුමේ ශුද්ධ ලියවිලි නියෝජනය කරති.” The Great Controversy, 267.
Whether we consider Zechariah’s or John’s testimony of the two witnesses, the context of either testimony is the communication process that is the very first truth mentioned in association with the message of the Revelation of Jesus Christ in Revelation chapter one and verse one. From the Father, to the Son, to the angels, to a prophet to the church. The process in which Christ speaks to mankind is a major understanding that He seeks to reveal within the final warning message. This corresponds with the emphasis in the presentation of both the first and third angel’s messages.
कि हम जकर्याह की दो गवाहों के विषय में दी गई गवाही पर विचार करें या यूहन्ना की, दोनों ही गवाहियों का प्रसंग उस संप्रेषण-प्रक्रिया से संबंधित है, जो प्रकाशितवाक्य अध्याय 1 और पद 1 में यीशु मसीह के प्रकाशन के संदेश के साथ उल्लिखित सबसे प्रथम सत्य है। पिता से, पुत्र तक, स्वर्गदूतों तक, एक नबी तक, और कलीसिया तक। वह प्रक्रिया, जिसके द्वारा मसीह मनुष्यजाति से बोलते हैं, एक अत्यंत महत्वपूर्ण समझ है, जिसे वह अंतिम चेतावनी के संदेश में प्रकट करना चाहते हैं। यह प्रथम और तृतीय स्वर्गदूतों के संदेशों की प्रस्तुति में निहित बलाघात के अनुरूप है।
The message of the first angel is represented by William Miller. Miller possesses several prophetic characteristics that must be recognized. He was the “Father” of the movement, which in terms of the Alpha and Omega demands that there would be a son. He represented a movement represented by the name “Millerite,” which is the word for a type of rock. He was used to organize a set of biblical rules of prophetic interpretation. Those rules become a major component of the communication of the messages of God’s Spirit that were either refused or accepted as those of Miller’s generation chose whether to retain their foolish Laodicean condition or to become wise Philadelphians. As the father of the message of the first angel, he typifies a movement that will proclaim the message of the third angel’s message, and that movement’s understanding of the message will be directed by a special set of biblical rules of prophetic interpretation that establish the message of the third angel as soundly as Miller was used to establish the message of the first angel. God never changes, Jesus Christ the same yesterday, today and forever.
தூதர்களில் முதலாவது தூதரின் செய்தி வில்லியம் மில்லரால் பிரதிநிதித்துவப்படுத்தப்படுகிறது. மில்லர் அறிவறியப்பட வேண்டிய பல தீர்க்கதரிசனச் சிறப்பியல்புகளை உடையவர். அவர் அந்த இயக்கத்தின் “தந்தை” ஆவார்; அல்பாவும் ஓமேகாவும் என்ற நோக்கில் இதுவே ஒரு குமாரன் இருப்பதை வேண்டிக்காட்டுகிறது. அவர் “மில்லரைட்” எனும் பெயரால் பிரதிநிதித்துவப்படுத்தப்பட்ட ஒரு இயக்கத்தைப் பிரதிநிதித்துவப்படுத்தினார்; அது ஒரு வகைப் பாறைக்கான சொல் ஆகும். தீர்க்கதரிசன விளக்கத்திற்கான வேதாகம விதிகளின் ஒரு தொகுப்பை ஒழுங்குபடுத்துவதற்காக அவர் பயன்படுத்தப்பட்டார். அந்த விதிகள், தேவனுடைய ஆவியின் செய்திகளின் தொடர்பாடலின் ஒரு முக்கிய கூறாக ஆகின்றன; மில்லரின் தலைமுறையினர் தங்கள் மூடமான லவோதிக்கேய நிலையைக் காத்துக்கொள்ளலாமா அல்லது ஞானமுள்ள பிலதெல்பியராய்த் திரளலாமா என்று தீர்மானித்தபோது, அவர்கள் அவற்றை மறுத்தார்களோ அல்லது ஏற்றுக்கொண்டார்களோ. முதலாவது தூதரின் செய்தியின் தந்தையாகிய அவர், மூன்றாவது தூதரின் செய்தியை அறிவிக்கும் ஒரு இயக்கத்திற்கு முன்னுருவாகிறார்; மேலும், அந்த இயக்கத்தின் செய்தியின்மீதான புரிதல், தீர்க்கதரிசன விளக்கத்திற்கான ஒரு சிறப்பான வேதாகம விதித் தொகுப்பினால் வழிநடத்தப்படும்; அந்த விதிகள், மில்லர் முதலாவது தூதரின் செய்தியை நிலைநிறுத்தப் பயன்படுத்தப்பட்டதுபோல, மூன்றாவது தூதரின் செய்தியையும் உறுதியாக நிறுவும். தேவன் ஒருபோதும் மாறுவதில்லை; இயேசு கிறிஸ்து நேற்றும் இன்றும் என்றென்றைக்கும் ஒரேவராக இருக்கிறார்.
Do not err, my beloved brethren. Every good gift and every perfect gift is from above, and cometh down from the Father of lights, with whom is no variableness, neither shadow of turning. Of his own will begat he us with the word of truth, that we should be a kind of firstfruits of his creatures. James 1:16–18.
Ne vous y trompez pas, mes frères bien-aimés. Tout don excellent et tout don parfait viennent d’en haut et descendent du Père des lumières, en qui il n’y a ni variation ni ombre de changement. De sa propre volonté, il nous a engendrés par la parole de vérité, afin que nous soyons en quelque sorte les prémices de ses créatures. Jacques 1:16–18.
In the beginning or the end of Adventism, the messages of God’s Spirit which are represented by the oil, are conveyed through the two witnesses. At the beginning with the Millerites the two witnesses were the Old and New Testaments and at the end they are the Bible and the Spirit of Prophecy. This is the reason why John, who most perfectly illustrates the end of God’s people in the last days of the investigative judgment was in the isle of Patmos.
Au commencement comme à la fin de l’adventisme, les messages de l’Esprit de Dieu, représentés par l’huile, sont transmis par les deux témoins. Au commencement, chez les millérites, les deux témoins étaient l’Ancien et le Nouveau Testament, et à la fin ils sont la Bible et l’Esprit de Prophétie. C’est la raison pour laquelle Jean, qui illustre de la manière la plus parfaite la fin du peuple de Dieu dans les derniers jours du jugement investigatif, se trouvait dans l’île de Patmos.
I John, who also am your brother, and companion in tribulation, and in the kingdom and patience of Jesus Christ, was in the isle that is called Patmos, for the word of God, and for the testimony of Jesus Christ. Revelation 1:9.
من یوحنا، که هم برادر شما و شریک شما در مصیبت و در پادشاهی و صبرِ عیسی مسیح هستم، در جزیرهای که پطمس نامیده میشود بودم، به سبب کلام خدا و شهادتِ عیسی مسیح. مکاشفه ۱:۹.
The prophetic setting of Patmos represents that John is being persecuted. He was being persecuted for receiving the messages of God’s spirit that identify the Revelation of Jesus Christ through the Bible and Spirit of Prophecy.
प्रकाशितवाक्य में पतमुस की भविष्यसूचक परिस्थिति यह दर्शाती है कि यूहन्ना पर उत्पीड़न हो रहा था। वह इसलिए सताया जा रहा था कि उसने परमेश्वर के आत्मा के वे संदेश ग्रहण किए थे, जो बाइबल और भविष्यद्वाणी की आत्मा के द्वारा यीशु मसीह के प्रकाशन को पहचान कर प्रकट करते हैं।
The persecution of God’s “last day” people is also represented in Revelation eleven when the two witnesses are slain in the streets, and everyone celebrates their death. In chapter eleven those two witnesses are Elijah and Moses. They have given their testimony for three and a half years and then they are slain, but they were thereafter resurrected.
La persécution du peuple de Dieu des « derniers jours » est également représentée dans Apocalypse 11, lorsque les deux témoins sont mis à mort dans les rues, et que tous se réjouissent de leur mort. Au chapitre 11, ces deux témoins sont Élie et Moïse. Ils ont rendu leur témoignage pendant trois ans et demi, puis ils ont été mis à mort, mais ils ont ensuite été ressuscités.
All the prophets speak more of the last days than they do their own history, so if there is ever a book that is speaking of the last days it is the book of Revelation where all the books of the Bible meet and end. There must therefore be a “message” in the last days that is slain, and thereafter resurrected. Revelation eleven illustrated the history of the French Revolution, but it more directly illustrates an attack against the message of the third angel in the last days. The message and the movement that was typified by Miller’s message and movement suffered that attack and died on July 18, 2020. According to Revelation eleven that attack would be carried out by the beast that ascended up out of the bottomless pit.
𞤄𞤬𞤵𞤀𞤣𞤭𞤲𞤣𞤫 𞤨𞤢𞤱𞤮𞤣𞤭𞤦𞤫 𞤪𞤵𞤥𞤫 𞤦𞤮𞤤𞤮 𞤶𞤫𞤲𞤺𞤫 𞤥𞤢𞤱𞤭𞤻𞤫 𞤲𞤣𞤫 𞤥𞤢𞤱𞤭𞤻𞤫 𞤶𞤢𞤥 𞤲𞤣𞤮 𞤦𞤢𞤤𞤤𞤢𞤤 𞤥𞤢𞤲 𞤭𞤧𞤧𞤫 𞤶𞤢𞤤𞤤𞤢 𞤸𞤫𞤴𞤲𞤮 𞤤𞤫𞤱𞤳𞤭 𞤤𞤢𞤸𞤭𞤪𞤭, 𞤳𞤮 𞤱𞤭 𞤫 𞤫𞤥𞤢 𞤣𞤫𞤬𞤬𞤫 𞤭𞤲𞤣𞤫 𞤬𞤫𞤧𞤫 𞤳𞤢𞤪𞤢𞤲𞤣𞤭 𞤸𞤫𞤴𞤲𞤮 𞤤𞤫𞤱𞤳𞤭, 𞤳𞤮 𞤲𞤺𞤮𞤲 𞤥𞤢 𞤣𞤫𞤬𞤬𞤫 𞤞𞤢𞤱𞤣𞤫 𞤱𞤫𞤲𞤴𞤫𞤪𞤫 𞤪𞤫𞤱𞤤𞤢𞤼𞤭𞤮𞤲, 𞤲𞤣𞤫 𞤣𞤫𞤬𞤬𞤫 𞤦𞤢𞤱𞤤𞤫 𞤈𞤭𞤦𞤤𞤫 𞤬𞤫𞤱𞤭𞤲𞤣𞤫 𞤫 𞤴𞤢𞤪𞤭. 𞤒𞤢𞤤𞤢 𞤫 𞤯𞤵𞤲 𞤲𞤣𞤫 𞤸𞤫𞤴𞤲𞤮 𞤤𞤫𞤱𞤳𞤭 “𞤥𞤫𞤧𞤢𞥄𞤫” 𞤶𞤫 𞤱𞤢𞤪𞤭, 𞤳𞤮 𞤣𞤫 𞤲𞤣𞤫𞤣𞤵 𞤴𞤢𞤪𞤭 𞤫𞤦𞤦𞤭𞤼𞤫. 𞤞𞤫𞤱𞤤𞤢𞤼𞤭𞤮𞤲 11 𞤦𞤮𞤱𞤤𞤭 𞤤𞤢𞤪𞤭𞤲𞤣𞤫 𞤦𞤢𞤴𞤭𞤳𞤮 𞤪𞤫𞤱𞤮𞤤𞤵𞤼𞤭𞤮𞤲 𞤊𞤪𞤫𞤲𞤕, 𞤢𞤥𞤥𞤢 𞤳𞤮 𞤫 𞤦𞤮𞤤𞤫𞤺𞤢 𞤪𞤵𞤥𞤫 𞤴𞤮𞤸𞤮𞤪𞤣𞤫 𞤨𞤢𞤪𞤲𞤺𞤢𞤤 𞤥𞤫𞤧𞤢𞥄𞤫 𞤥𞤢𞤤𞤢𞤲𞤢𞤺𞤫𞤤 𞤼𞤢𞤼𞤢𞤦𞤫 𞤣𞤫 𞤸𞤫𞤴𞤲𞤮 𞤤𞤫𞤱𞤳𞤭. 𞤐𞤫𞤧𞤢𞥄𞤫 𞤢𞤣𞤫 𞤴𞤢𞤹𞤵𞤣𞤭𞤲𞤺𞤮 𞤳𞤮 𞤥𞤫𞤴𞤲𞤫𞤪 𞤥𞤫𞤧𞤢𞥄𞤫 𞤢𞤣𞤫 𞤴𞤢𞤹𞤵𞤣𞤭𞤲𞤺𞤮 𞤥𞤢𞤳𞤮 𞤦𞤢𞤲𞤣𞤫𞤣𞤫𞥅 𞤥𞤢𞤶𞤶𞤵𞤺𞤮 𞤥𞤢𞤤𞤢𞤢𞤥𞤣𞤮 𞤳𞤢𞤲 18 𞤔𞤵𞤤𞤢𞤴, 2020. 𞤁𞤫 𞤴𞤭𞤤𞤣𞤭 𞤞𞤫𞤱𞤤𞤢𞤼𞤭𞤮𞤲 11, 𞤳𞤮 𞤸𞤢𞤣𞤢 𞤫𞤲 𞤶𞤫 𞤱𞤢𞤪𞤢𞤤 𞤲𞤣𞤮 𞤥𞤢𞤤𞤫 𞤨𞤵𞤤𞤤𞤮𞤸𞤮 𞤳𞤮 𞤯𞤢𞤢𞤱𞤭 𞤫 𞤦𞤮𞤴𞤣𞤫 𞤣𞤫 𞤦𞤢𞤺𞤺𞤫 𞤥𞤢𞤱𞤭𞤻𞤫.
And when they shall have finished their testimony, the beast that ascendeth out of the bottomless pit shall make war against them, and shall overcome them, and kill them. And their dead bodies shall lie in the street of the great city, which spiritually is called Sodom and Egypt, where also our Lord was crucified. Revelation 11:8, 9.
Na mgbe ha gụchara ịgba àmà ha, anụ ọhịa ahụ nke na-arịgo site n’olulu enweghị nsọtụ ga-alụso ha ọgụ, ọ ga-emeri ha, gbuo ha. Ozu ha ga-adịkwa n’okporo ámá nke nnukwu obodo ahụ, nke a na-akpọ n’ụzọ ime mmụọ Sọdọm na Ijipt, ebe akpọgiderekwa Onyenwe anyị n’obe. Mkpughe 11:8, 9.
Sister White informs us that the “bottomless pit” represents a new manifestation of satanic power.
Soeur White nous informe que l’« abîme » représente une nouvelle manifestation de la puissance satanique.
“‘When they shall have finished [are finishing] their testimony.’ The period when the two witnesses were to prophesy clothed in sackcloth ended in 1798. As they were approaching the termination of their work in obscurity, war was to be made upon them by the power represented as ‘the beast that ascendeth out of the bottomless pit.’ In many of the nations of Europe the powers that ruled in Church and State had for centuries been controlled by Satan, through the medium of the papacy. But here is brought to view a new manifestation of Satanic power.” The Great Controversy, 268.
“‘لە کاتی تەواوکردنی [لە ئاستی تەواوکردنی] شایەتیدانیان.’ ماوەی ئەوەی دوو شایەتەکە پێشبینی دەکردن لە ژێر جلوبەرگی ماتەم لە ساڵی 1798 کۆتایی هات. کاتێک نزیک دەبوونەوە لە کۆتایی کارەکەیان لە نەناسراویدا، دەبوو جەنگیان لە دژی بکرێت لەلایەن ئەو هێزەوە کە وەک ‘ئەو دندەوەرییەی لە چاڵە بێبنوەکەوە سەردەکەوێت’ نیشان دراوە. لە زۆرێک لە نەتەوەکانی ئەورووپا، ئەو هێزانەی لە کڵێسا و دەوڵەتدا حوکمیان دەکرد، بۆ سەدەها ژێر کۆنترۆڵی شەیتان بوون بەهۆی ناوەندایەتی پاپایەتییەوە. بەڵام لێرەدا دەرکەوتنی نوێیەک لە هێزی شەیتانی دەخرێتەبەرچاو.” The Great Controversy, 268.
There are three powers identified in the book of Revelation that come from the bottomless pit, the first mentioned is Islam in Revelation chapter nine verse two, the second is atheism of the French Revolution in chapter eleven verse eight and the third is modern Rome in chapter seventeen verse eight. The “new manifestation” in the last days that will not only attack the movement typified by the Millerite movement, but also attack the world is the counterfeit awakening of the counterfeit Midnight Cry known as “Woke-ism.” Woke-ism represents a “new manifestation of satanic power” which is upheld by the current Jesuit antichrist and is promoted through the merchants, the political leaders of the United Nations, the liberal representatives in the fallen churches of Protestantism in the United States, and the Democratic party in conjunction with the RINO-Republicans who either promote or permit the promotion of all the variations of the deviant lifestyles of the homosexual community as represented in chapter eleven as “Sodom.” These three powers are what lead the world to Armageddon, and they are also represented by “Egypt,” the symbol of atheism and worldliness. Set within the anarchy of the French Revolution, which is another element of these three powers that make up what Sister White calls the “evil confederacy,” either directly promote or allow Woke-ism. Woke-ism is the satanic counterfeit of the awakening of the ten virgins. We have more to discuss on these lines, but we need first to address the aftermath of the murder in the street that was accomplished on July 18, 2020.
در کتاب مکاشفه سه قدرت شناسایی شدهاند که از هاویه برمیخیزند: نخستینِ آنها اسلام است در مکاشفه باب ۹ آیه ۲؛ دوم، الحادِ انقلاب فرانسه است در باب ۱۱ آیه ۸؛ و سوم، رومِ مدرن است در باب ۱۷ آیه ۸. «ظهور تازه» در ایام آخر که نه تنها به جنبشی که بهوسیلهٔ جنبش میلری مجسم شده است حمله خواهد کرد، بلکه به جهان نیز یورش خواهد برد، بیداریِ جعلیِ فریادِ نیمهشبِ جعلی است که با نام «وُکیسم» شناخته میشود. وُکیسم نمایانگر «ظهور تازهای از قدرت شیطانی» است که از سوی ضدّمسیحِ یسوعیِ کنونی پشتیبانی میشود و بهوسیلهٔ بازرگانان، رهبران سیاسیِ سازمان ملل متحد، نمایندگان لیبرال در کلیساهای ساقطشدهٔ پروتستانیسم در ایالات متحده، و حزب دموکرات، همراه با جمهوریخواهانِ RINO که یا همهٔ گونههای سبکهای زندگی منحرفِ جامعهٔ همجنسگرا را ترویج میکنند یا اجازهٔ ترویج آنها را میدهند، پیش برده میشود؛ همانگونه که در باب ۱۱ با عنوان «سدوم» به تصویر کشیده شده است. این سه قدرت همانهایی هستند که جهان را به سوی هارمجدون رهبری میکنند، و نیز با «مصر» نمایانده شدهاند، یعنی نمادِ الحاد و دنیاپرستی. این سه قدرت، که در بطن هرجومرجِ انقلاب فرانسه قرار گرفتهاند—انقلابی که عنصر دیگری از این سه قدرتی است که آنچه را خواهر وایت «اتحاد شریرانه» مینامد تشکیل میدهند—یا مستقیماً وُکیسم را ترویج میکنند یا اجازهٔ ترویج آن را میدهند. وُکیسم بدلِ شیطانیِ بیداریِ ده باکره است. در این زمینهها مطالب بیشتری برای بحث داریم، اما نخست باید به پیامدهای قتلی که در خیابان به انجام رسید و در ۱۸ ژوئیهٔ ۲۰۲۰ واقع شد بپردازیم.
And also, dear Reader, please understand I have no support to offer to the Republican party. There is no political persuasion that I have any confidence in. It is simply the prophetic dynamics that exist in the United States, the United Nations and the Papacy that I am pointing out. Those dynamics will be more specifically addressed when we begin to directly address the two horns that parallel each other from 1798 until the Sunday law.
そしてまた、親愛なる読者よ、どうかご理解いただきたい。私は共和党を支持するために述べているのではない。いかなる政治的立場にも、私は何の信頼も置いていない。私が指摘しているのは、ただ単に、アメリカ合衆国、国際連合、そして教皇制のうちに存在する預言的力学である。これらの力学については、1798年から日曜法に至るまで互いに並行する二つの角を、私たちが直接取り上げ始めるとき、さらに具体的に論じることになる。
The satanic Woke-ism that represents a counterfeit Midnight Cry precedes the actual Midnight Cry and before the time of the genuine Midnight Cry, those that have been slain in the streets will ultimately evolve into either a foolish or wise virgin. The period of time when the binding off of our characters into either the bundle destined for the fire of destruction or as the bundle for the heavenly garner is now here.
धूर्त सैतानी ‘वोक-वाद’, जो झूठी मध्यरात्रि-घोषणा का प्रतिनिधित्व करता है, वास्तविक मध्यरात्रि-घोषणा से पहले आता है; और सच्ची मध्यरात्रि-घोषणा के समय से पूर्व, जो लोग गलियों में मारे गए हैं, वे अंततः या तो मूर्ख कुँवारी अथवा बुद्धिमान कुँवारी में विकसित होंगे। वह समयावधि अब उपस्थित है जब हमारे चरित्रों का बंधन या तो विनाश की आग के लिए नियत गट्ठर में, अथवा स्वर्गीय कोठार के लिए गट्ठर के रूप में, किया जा रहा है।
Sister White identifies that in the tarrying time the foolish virgins of the Millerite history reacted to the testing disappointment differently than the wise virgins, thus suggesting that by the tarrying time their characters were already settled. But Jeremiah’s testimony informs us that we can choose to return to God and He will not only return to us, but He will make us a fenced brazen wall against the wicked and the terrible as we are used as his mouth piece in the ensuing crisis. It is at that prophetic point that Jesus promises to comfort us. This is the significance of John’s four chapters that are set within our current history.
రమించుటలో జరిగిన కాలమందు, మిల్లరైట్ చరిత్రలోని మూర్ఖ కన్యలు పరీక్షించే నిరాశకు జ్ఞానవంతులైన కన్యలకన్నా భిన్నముగా ప్రతిస్పందించిరని సిస్టర్ వైట్ సూచించుచున్నది; అందుచేత, ఆ ఆలస్యకాలమునాటికి వారి స్వభావములు అప్పటికే స్థిరపడినవిగా ఉండినట్టు భావింపజేయుచున్నది. అయితే, యిర్మియా యొక్క సాక్ష్యము మనకు తెలియజేయునదేమనగా, మనము దేవుని యొద్దకు తిరిగివచ్చుటను ఎన్నుకొనగలము; అప్పుడు ఆయన మన యొద్దకు తిరిగి వచ్చుట మాత్రమే కాక, రాబోవు సంకటమందు మనము ఆయన నోటి మాటగా ఉపయోగింపబడుచుండగా దుష్టులకును భయంకరులకును విరోధముగా మనలను పిత్తళి ప్రాకారముగల గోడవలె చేయును. అదే ప్రవచనాత్మక సందర్భమునందు యేసు మనలను ఆదరించెదనని వాగ్దానము చేయుచున్నాడు. మన ప్రస్తుత చరిత్రలో స్థాపింపబడిన యోహాను యొక్క నాలుగు అధ్యాయముల ప్రాముఖ్యత ఇదే.
The oil is the Holy Spirit, it is character and it is the messages of God’s Spirit. God’s Spirit is the “Comforter.” As God so loved the world that He gave His only-begotten Son, and as Jesus sacrificed His godly being to willingly accept the humanity he had created as part of Himself for eternity, so too the Holy Spirit that is given in this period of time will abide with us forever.
ប្រេងគឺជាព្រះវិញ្ញាណបរិសុទ្ធ វាជាចរិតលក្ខណៈ ហើយវាក៏ជាសារទាំងឡាយរបស់ព្រះវិញ្ញាណរបស់ព្រះជាម្ចាស់ផងដែរ។ ព្រះវិញ្ញាណរបស់ព្រះជាម្ចាស់គឺជា «ព្រះអ្នកកម្សាន្តចិត្ត»។ ដូចដែលព្រះជាម្ចាស់បានស្រឡាញ់លោកិយយ៉ាងខ្លាំង ដល់ថ្នាក់ទ្រង់បានប្រទានព្រះរាជបុត្រាតែមួយគត់របស់ទ្រង់ ហើយដូចដែលព្រះយេស៊ូវបានលះបង់សភាពជាព្រះរបស់ទ្រង់ ដើម្បីទទួលយកដោយស្ម័គ្រចិត្តនូវភាពជាមនុស្ស ដែលទ្រង់បានបង្កើត ឲ្យជាផ្នែកមួយនៃអង្គទ្រង់អស់កល្បជានិច្ច នោះព្រះវិញ្ញាណបរិសុទ្ធដែលត្រូវបានប្រទានក្នុងអំឡុងពេលនេះ ក៏នឹងគង់នៅជាមួយយើងអស់កល្បជានិច្ចដែរ។
If ye love me, keep my commandments. And I will pray the Father, and he shall give you another Comforter, that he may abide with you forever; Even the Spirit of truth; whom the world cannot receive, because it seeth him not, neither knoweth him: but ye know him; for he dwelleth with you, and shall be in you. I will not leave you comfortless: I will come to you. John 14:15–18.
Biyaan ba nu ma, sukatem ti saꞌko nga mga sugo. Kag ako magapangamuyo sa Amay, kag ihatag niya sa inyo ang isa pa ka Manlalangay, agod magapabilin siya sa inyo tubtob sa gihapon; bisan ang Espiritu sang kamatuoran, nga indi mabaton sang kalibutan, kay indi nila siya makita ukon makilala man: apang nakilala ninyo siya; kay nagapuyo siya upod sa inyo, kag magaestar sa sulod ninyo. Indi ko kamo pagbayaan nga walay pagliaw: magaabot ako sa inyo. Juan 14:15–18.
This sacrifice of the Spirit in choosing to abide with human beings forever, parallels the sacrifice of the other two persons of the heavenly trio. Perhaps as significant as the sacrifice of the Spirit in His willingness to live within each of the redeemed for eternity is that the arrival of the “Comforter” in this particular history identifies when God’s people are sealed for eternity.
Peśonkära Ofela, napêkawa owakawîsisiwak êkosi kîspin kâkike ê-mikiskamâkêw itwêwina ê-ayahtahk nêhiyawak, mîna ôma mêkwâc mîna ê-wîcihitamâkêw piko nisto ê-ayahtahkik okiskinwahamâkêwak ka-kîsikâwiyiniwak. Mâka êkwa pêyak mâna isi ê-kîhtwâm miyo-asotamâtowin ê-isi nakatêyimisowin Ofela ê-wîkiwinêw sâkâstêw pêyakwan kîsi-manitowak kâkike, mîna êkwâniki ê-pîhtokêw “Kîsikâw-Âhkamêyimo” ôma mâmawiyasi kiskinwahamâkêwin, ê-wâpamâkosiw êkota kîspin okihci-okiskinwahamâkêwak ka-masinahikâtwâw kâkike.
And grieve not the holy Spirit of God, whereby ye are sealed unto the day of redemption. Ephesians 4:30.
Ne contristez pas le Saint-Esprit de Dieu, par lequel vous avez été scellés pour le jour de la rédemption. Éphésiens 4:30.
In the history where the promise of the Comforter is perfectly fulfilled, which is the history of the one hundred and forty-four thousand the Spirit will “abide” in us “forever.” Every Christian that met the requirements of the gospel received the Holy Spirit and was therefore “sealed unto the day of redemption,” but that sealing simply points forward to the time when the one hundred and forty-four thousand are to be sealed during this current history. In Ephesians those that are sealed unto the day of redemption are contrasted with those who “grieve” the “Holy Spirit.” They grieve the Holy Spirit by refusing to accept the communications of God’s Spirit, and thus refuse the golden oil. When Christ promises to send us the “Comforter” “the Spirit of truth” in this period of disappointment, He is promising to place His seal upon us, and His seal represents the keeping of His commandments, particularly the Sabbath commandment, which is the day that John received the revelation and which is the issue that is about to confront the world.
Katika historia ambayo ndani yake ahadi ya Mfariji inatimizwa kikamilifu, ambayo ndiyo historia ya wale mia moja arobaini na nne elfu, Roho “atakaa” ndani yetu “milele.” Kila Mkristo aliyekidhi matakwa ya injili alipokea Roho Mtakatifu na kwa hiyo “akatiwa muhuri hata siku ya ukombozi,” lakini kutiwa muhuri huko kunaelekeza tu mbele kwenye wakati ambapo wale mia moja arobaini na nne elfu watatiwa muhuri katika historia hii ya sasa. Katika Waefeso, wale waliotiwa muhuri hata siku ya ukombozi wanalinganishwa na wale wanaom “huzunisha” “Roho Mtakatifu.” Wana huzunisha Roho Mtakatifu kwa kukataa kupokea mawasiliano ya Roho wa Mungu, na hivyo hukataa mafuta ya dhahabu. Kristo anapoahidi kututumia “Mfariji,” “Roho wa kweli,” katika kipindi hiki cha kukatishwa tamaa, anaahidi kuweka muhuri Wake juu yetu, na muhuri Wake huwakilisha kushika amri Zake, hasa amri ya Sabato, ambayo ndiyo siku ambayo Yohana alipokea ufunuo na ambalo ndilo suala linalokaribia kuukabili ulimwengu.
The sealing of the wise virgins is accomplished before the test of the Sunday law, for it is there that the characters of both the wise and foolish will be manifested, and character is never developed in a crisis, it is simply manifested. The sealing represents, among other things a transformation from the mind of a Laodicean into the mind of a Philadelphian. The problem is that for that transformation to be accomplished, the first test for each of us is to genuinely understand that heretofore we have been Laodiceans, for as Laodiceans our primary spiritual attitude is that everything is alright, when everything is actually all wrong. That attitude must be set aside, it is one of the vile things that must be separated from the precious.
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“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.” Seventh-day Adventist Bible Commentary, volume 4, 1161.
« Dès que le peuple de Dieu sera scellé sur le front — il ne s’agit pas d’un sceau ni d’une marque visibles, mais d’un enracinement dans la vérité, à la fois intellectuel et spirituel, de sorte qu’il ne puisse être ébranlé — dès que le peuple de Dieu sera scellé et préparé pour le criblage, celui-ci viendra. En vérité, il a déjà commencé ; les jugements de Dieu s’exercent maintenant sur le pays, afin de nous avertir, pour que nous sachions ce qui va venir. » Seventh-day Adventist Bible Commentary, volume 4, 1161.
The “Comforter” that Jesus promises to His disciples who comforts them in the time of disappointment guides His people into all truth, and it is through a “settling into the truth” that we are sealed. The “truth” which God’s people are to settle into at this point is the “truth” that is unsealed just before probation closes, for the “time is at hand.” That truth is the structure of the hidden history of the seven thunders, and that hidden history identifies the history where the Revelation of Jesus Christ is opened up. The hidden history of the seven thunders will be fulfilled at the very time that “truth” represented as the hidden history is unsealed. The unsealing of the “truth” is what seals those who receives the message that has been previously sealed.
“ആശ്വാസകൻ” എന്നു യേശു തന്റെ ശിഷ്യന്മാർക്കു വാഗ്ദാനം ചെയ്യുന്നതു, നിരാശയുടെ സമയത്തു അവരെ ആശ്വസിപ്പിക്കുന്നവൻ, തന്റെ ജനത്തെ സകല സത്യത്തിലും നടത്തുന്നു; നാം മുദ്രയിടപ്പെടുന്നതു “സത്യത്തിൽ സ്ഥിരപ്പെടുന്നതിലൂടെ” ആകുന്നു. ഈ ഘട്ടത്തിൽ ദൈവജനങ്ങൾ സ്ഥിരപ്പെടേണ്ട “സത്യം” പരീക്ഷണക്കാലം അവസാനിക്കുന്നതിനു തൊട്ടുമുമ്പ് മുദ്രവെപ്പ് നീക്കപ്പെടുന്ന “സത്യം” തന്നേ ആകുന്നു; കാരണം “കാലം അടുത്തിരിക്കുന്നു.” ആ സത്യം ഏഴു ഇടിമുഴക്കങ്ങളുടെ ഗൂഢചരിത്രത്തിന്റെ ഘടനയാണ്; ആ ഗൂഢചരിത്രം യേശുക്രിസ്തുവിന്റെ വെളിപ്പാട് തുറന്നുകാണിക്കുന്ന ചരിത്രത്തെ തിരിച്ചറിയിക്കുന്നു. ഏഴു ഇടിമുഴക്കങ്ങളുടെ ഗൂഢചരിത്രം, ഗൂഢചരിത്രമായി പ്രതിനിധീകരിക്കപ്പെട്ടിരിക്കുന്ന ആ “സത്യം” മുദ്രവെപ്പ് നീക്കപ്പെടുന്ന അതേ സമയത്തു തന്നെ നിവൃത്തിയിലേക്കു വരും. മുമ്പേ മുദ്രയിട്ടിരുന്നതായ സന്ദേശം സ്വീകരിക്കുന്നവരെ മുദ്രയിടുന്നതു ഈ “സത്യത്തിന്റെ” മുദ്രവെപ്പ് നീക്കപ്പെടുന്നതാണ്.
God’s people are sealed in their foreheads in advance of the shaking of the angry nations that occurs at the Sunday law, thus initiating national ruin. The Revelation of Jesus Christ is the “sayings of the prophecy of” the book of Revelation that are no longer to be sealed, for the time is at hand. It is the truth that now is to be read, heard and most importantly to be kept, if we are to be blessed.
Les membres du peuple de Dieu sont scellés sur leur front avant l’ébranlement des nations irritées qui survient lors de la loi du dimanche, inaugurant ainsi la ruine nationale. La Révélation de Jésus-Christ est les « paroles de la prophétie de » l’Apocalypse, qui ne doivent plus être scellées, car le temps est proche. C’est la vérité qui doit maintenant être lue, entendue et, plus important encore, gardée, si nous voulons être bénis.
Judas saith unto him, not Iscariot, Lord, how is it that thou wilt manifest thyself unto us, and not unto the world? Jesus answered and said unto him, If a man love me, he will keep my words: and my Father will love him, and we will come unto him, and make our abode with him. He that loveth me not keepeth not my sayings: and the word which ye hear is not mine, but the Father’s which sent me. These things have I spoken unto you, being yet present with you. But the Comforter, which is the Holy Ghost, whom the Father will send in my name, he shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you. John 14:22–26.
Judas berkata kepada-Nya, bukan Yudas Iskariot, “Tuhan, bagaimana halnya Engkau hendak menyatakan diri-Mu kepada kami, dan bukan kepada dunia?” Yesus menjawab dan berkata kepadanya, “Jika seorang mengasihi Aku, ia akan menuruti perkataan-Ku; dan Bapa-Ku akan mengasihi dia, dan Kami akan datang kepadanya dan diam bersama-sama dengan dia. Barangsiapa tidak mengasihi Aku, ia tidak menuruti perkataan-perkataan-Ku; dan firman yang kamu dengar itu bukanlah milik-Ku, melainkan milik Bapa yang mengutus Aku. Semuanya ini telah Kukatakan kepadamu selagi Aku masih bersama-sama dengan kamu. Tetapi Penghibur, yaitu Roh Kudus, yang akan diutus oleh Bapa dalam nama-Ku, Dialah yang akan mengajarkan segala sesuatu kepadamu dan akan mengingatkan kamu akan semua yang telah Kukatakan kepadamu.” Yohanes 14:22–26.
For those who keep the message that is being unsealed, the promise is that the Comforter will “teach” us “all things” “whatsoever” Jesus has said “unto you.” This is the promise that was fulfilled to the disciples of Emmaus and thereafter the eleven disciples. When Christ removed his hand from “holden” the Emmaus disciples’ eyes and thereafter “opened” the eleven disciples’ “understanding” so they could fully “understand the scriptures,” He was recording a promise for those living in the “last days” who will return from their disappointment, repent of their Laodicean condition and accept the “truth.” The “Comforter” in the “last days” will “bring all things to” our “remembrance” as he teaches us “all things.” Just as significant as bringing past truths to our remembrance as He teaches us all things, He will also “show us things to come.”
Kwa wale wanaolishika ujumbe unaofunguliwa muhuri, ahadi ni kwamba Mfariji “atatufundisha” “mambo yote” “yo yote” ambayo Yesu amesema “kwenu.” Hii ndiyo ahadi iliyotimizwa kwa wanafunzi wa Emau, na baadaye kwa wale wanafunzi kumi na mmoja. Kristo alipoondoa mkono wake kutoka kwa “kuzuiwa” kwa macho ya wanafunzi wa Emau, na baadaye “akafungua” “ufahamu” wa wale kumi na mmoja ili waweze “kuyafahamu Maandiko” kikamilifu, alikuwa akiandika ahadi kwa ajili ya wale wanaoishi katika “siku za mwisho” watakaorudi kutoka katika kukata tamaa kwao, watatubu hali yao ya Laodikia, na kuikubali “kweli.” “Mfariji” katika “siku za mwisho” “atatukumbusha mambo yote” “katika ukumbusho” wetu anapotufundisha “mambo yote.” Na kwa kadiri ilivyo na umuhimu kutukumbusha kweli za zamani anapotufundisha mambo yote, vivyo hivyo “atatuonyesha mambo yajayo.”
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: Of sin, because they believe not on me; Of righteousness, because I go to my Father, and ye see me no more; Of judgment, because the prince of this world is judged. I have yet many things to say unto you, but ye cannot bear them now. Howbeit when he, the Spirit of truth, is come, he will guide you into all truth: for he shall not speak of himself; but whatsoever he shall hear, that shall he speak: and he will show you things to come. He shall glorify me: for he shall receive of mine, and shall show it unto you. John 16:7–14.
อย่างไรก็ดี เราบอกความจริงแก่ท่านทั้งหลายว่า การที่เราจะจากไปนั้นเป็นประโยชน์แก่ท่าน เพราะถ้าเราไม่จากไป พระผู้ทรงปลอบโยนจะไม่เสด็จมาหาท่าน แต่ถ้าเราไปแล้ว เราจะทรงใช้พระองค์มายังท่าน และเมื่อพระองค์เสด็จมาแล้ว พระองค์จะทรงกระทำให้โลกประจักษ์แจ้งถึงบาป ถึงความชอบธรรม และถึงการพิพากษา คือถึงบาป เพราะเขาทั้งหลายไม่เชื่อในเรา ถึงความชอบธรรม เพราะเราไปหาพระบิดาของเรา และท่านทั้งหลายจะไม่เห็นเราอีก ถึงการพิพากษา เพราะเจ้าแห่งโลกนี้ถูกพิพากษาแล้ว เรายังมีอีกหลายสิ่งที่จะกล่าวแก่ท่าน แต่บัดนี้ท่านทั้งหลายยังรับไว้ไม่ได้ อย่างไรก็ตาม เมื่อพระองค์ คือพระวิญญาณแห่งความจริง เสด็จมาแล้ว พระองค์จะทรงนำท่านทั้งหลายเข้าไปสู่ความจริงทั้งสิ้น เพราะพระองค์จะไม่ตรัสตามพระองค์เอง แต่สิ่งใดที่พระองค์ทรงได้ยิน พระองค์จะตรัสสิ่งนั้น และพระองค์จะทรงสำแดงสิ่งที่จะมาภายหน้าแก่ท่าน พระองค์จะทรงถวายพระเกียรติแด่เรา เพราะว่าพระองค์จะทรงรับจากสิ่งซึ่งเป็นของเรา และจะทรงสำแดงสิ่งนั้นแก่ท่าน ยอห์น 16:7–14
At this time the Comforter shall “guide” us into “truth,” “teach us all things,” including “things to come,” for at this time Jesus still has “many things to say unto” us. Those things whether they be things from our “remembrance,” “things to come” or the many “things” he has “yet” to say unto us is what seals us for the coming crisis. It does so, for his truth represents his creative power. He seals us in advance of the coming crisis, for He intends that we should be forewarned of the greatest period of persecution against His people that ever takes place in sacred history. That persecution specifically identifies that the words and actions which we have done in the past will be remembered and used against us as Christ’s words were twisted against him. Never-the-less we are to present the message as a witness against their rebellion as represented by Ezekiel and Christ.
ꯃꯁꯤ ꯃꯇꯝꯗ ꯇꯥꯛꯄ ꯄꯤꯕꯥꯁꯤꯅ ꯑꯩꯈꯣꯏꯕꯨ “ꯑꯆꯨꯝꯕ”ꯗ “ꯂꯝꯍꯩꯒꯠꯄꯥ,” “ꯄꯨꯝꯅꯃꯛ ꯇꯝꯕꯤꯕꯥ,” ꯑꯗꯨꯒ ꯑꯃꯁꯨꯡ “ꯂꯥꯛꯀꯗꯕ ꯄꯣꯠꯁꯤꯡ”ꯁꯨ ꯌꯥꯎꯅꯥ, ꯑꯗꯨꯕꯨ ꯃꯁꯤ ꯃꯇꯝꯗ ꯌꯦꯁꯨꯅ ꯑꯩꯈꯣꯏꯗ “ꯍꯥꯏꯕꯥ ꯌꯥꯕ ꯄꯣꯠꯁꯤꯡ ꯃꯌꯥꯝ” ꯂꯩꯔꯤꯕ ꯃꯔꯝꯅꯤ। ꯃꯍꯥꯛꯀꯤ “ꯅꯨꯡꯉꯥꯏꯗꯕ,” “ꯂꯥꯛꯀꯗꯕ ꯄꯣꯠꯁꯤꯡ,” ꯅꯠꯇ꯭ꯔꯒ ꯑꯩꯈꯣꯏꯗ ꯍꯥꯏꯕꯥꯛꯇꯅꯥ “ꯌꯦꯠ” ꯍꯥꯏꯅꯥ ꯍꯥꯏꯕꯥ ꯃꯍꯥꯛꯀꯤ “ꯄꯣꯠꯁꯤꯡ” ꯑꯗꯨ ꯀꯔꯤ ꯑꯣꯏꯔꯕꯁꯨ, ꯃꯁꯤꯅꯥ ꯂꯥꯛꯀꯗꯕ ꯈꯨꯗꯣꯡꯆꯥꯕꯥꯒꯤ ꯃꯁꯥꯀꯇꯥ ꯑꯩꯈꯣꯏꯕꯨ ꯁꯤꯜ ꯇꯧꯏ। ꯃꯁꯤꯅ ꯑꯗꯨ ꯇꯧꯏ, ꯃꯔꯝꯗꯤ ꯃꯍꯥꯛꯀꯤ ꯑꯆꯨꯝꯕ ꯑꯗꯨ ꯃꯍꯥꯛꯀꯤ ꯁꯤꯖꯤꯟꯂꯕ ꯃꯇꯨꯡ-ꯏꯟꯅꯥ ꯁꯦꯝꯒꯠꯄꯥ ꯄꯥꯡꯊꯣꯛꯅꯕ ꯅꯨꯁꯤꯔꯨꯕ ꯄꯥꯡꯊꯣꯛꯅꯕ ꯃꯇꯤꯛꯆꯥꯅꯤ। ꯂꯥꯛꯀꯗꯕ ꯈꯨꯗꯣꯡꯆꯥꯕꯥ ꯃꯁꯥꯀꯇꯥ ꯃꯍꯥꯛꯅ ꯑꯩꯈꯣꯏꯕꯨ ꯑꯗꯣꯝ ꯑꯍꯥꯟꯕꯗ ꯁꯤꯜ ꯇꯧꯏ, ꯃꯔꯝꯗꯤ ꯃꯍꯥꯛꯀꯤ ꯃꯤꯌꯣꯏꯕꯒꯤ ꯃꯥꯏꯄꯥꯛꯇ ꯅꯪꯁꯤꯜꯂꯛꯄꯥ ꯈꯨꯗꯛ ꯃꯇꯝ ꯑꯗꯨ ꯑꯁꯦꯡꯕꯥ ꯁꯦꯀ꯭ꯔꯦꯗ ꯍꯤꯁ꯭ꯇꯣꯔꯤꯗ ꯀꯔꯤꯒꯨꯝꯕ ꯉꯝꯗꯕ ꯃꯑꯣꯡ ꯑꯗꯨꯒꯤ ꯃꯃꯥꯡꯗ ꯑꯩꯈꯣꯏ ꯍꯥꯟꯅꯥ ꯈꯪꯍꯟꯕꯥ ꯄꯥꯝꯃꯤ। ꯃꯁꯤꯒꯤ ꯅꯪꯁꯤꯜꯂꯛꯄꯥ ꯑꯁꯤꯅ ꯃꯈꯥꯗꯒꯤ ꯑꯩꯈꯣꯏꯅ ꯇꯧꯈ꯭ꯔꯕ ꯋꯥꯍꯩꯁꯤꯡ ꯑꯃꯁꯨꯡ ꯊꯧꯗꯣꯛꯁꯤꯡ ꯅꯨꯡꯉꯥꯏꯖꯔꯒ ꯈꯪꯒꯗꯕ ꯑꯃꯁꯨꯡ ꯈ꯭ꯔꯤꯁ꯭ꯇꯀꯤ ꯋꯥꯍꯩꯁꯤꯡ ꯃꯍꯥꯛꯀꯤ ꯃꯥꯌꯣꯛꯇ ꯄꯣꯛꯂꯕ ꯑꯗꯨꯃ ꯑꯩꯈꯣꯏꯒꯤ ꯃꯥꯌꯣꯛꯇꯁꯨ ꯁꯤꯖꯤꯟꯅꯕ ꯑꯁꯤ ꯑꯁꯦꯡꯕꯥ ꯈꯪꯍꯜꯂꯤ। ꯑꯗꯨꯃ ꯑꯣꯏꯅꯃꯛꯁꯨ, ꯏꯖꯦꯀꯤꯌꯦꯜ ꯑꯃꯁꯨꯡ ꯈ꯭ꯔꯤꯁ꯭ꯇꯅ ꯎꯇꯄ ꯃꯇꯨꯡ ꯏꯟꯅꯥ, ꯑꯩꯈꯣꯏꯅ ꯄꯥꯎ ꯑꯁꯤ ꯃꯍꯥꯛꯄꯨ ꯃꯊꯪ ꯌꯥꯡꯅꯕ ꯁꯥꯛꯈꯤ ꯑꯃ ꯑꯣꯏꯅꯥ ꯄꯤꯔꯛꯀꯗꯕꯅꯤ।
Remember the word that I said unto you, The servant is not greater than his lord. If they have persecuted me, they will also persecute you; if they have kept my saying, they will keep yours also. But all these things will they do unto you for my name’s sake, because they know not him that sent me. If I had not come and spoken unto them, they had not had sin: but now they have no cloak for their sin. He that hateth me hateth my Father also. If I had not done among them the works which none other man did, they had not had sin: but now have they both seen and hated both me and my Father. But this cometh to pass, that the word might be fulfilled that is written in their law, They hated me without a cause. But when the Comforter is come, whom I will send unto you from the Father, even the Spirit of truth, which proceedeth from the Father, he shall testify of me. John 15:20–26.
Souvenez-vous de la parole que je vous ai dite : Le serviteur n’est pas plus grand que son maître. S’ils m’ont persécuté, ils vous persécuteront aussi ; s’ils ont gardé ma parole, ils garderont aussi la vôtre. Mais ils vous feront toutes ces choses à cause de mon nom, parce qu’ils ne connaissent pas celui qui m’a envoyé. Si je n’étais pas venu et ne leur avais pas parlé, ils n’auraient pas eu de péché ; mais maintenant ils n’ont aucune excuse pour leur péché. Celui qui me hait, hait aussi mon Père. Si je n’avais pas fait parmi eux les œuvres qu’aucun autre n’a faites, ils n’auraient pas eu de péché ; mais maintenant ils ont vu, et ils ont haï et moi et mon Père. Mais cela est arrivé afin que s’accomplisse la parole qui est écrite dans leur loi : Ils m’ont haï sans cause. Mais quand sera venu le Consolateur, que je vous enverrai de la part du Père, l’Esprit de vérité, qui procède du Père, il rendra témoignage de moi. Jean 15:20–26.
The “Spirit of truth” who is the “Comforter” will “testify of” Christ, who is the “truth.” And the “truth” is the Alpha and Omega, the first and the last, the beginning and the ending. The hidden history of the seven thunders that is now being unsealed is the sealing message of the one hundred and forty-four thousand. In the aftermath of July 18, 2020 Jeremiah provides an example that we may choose to return to Him that first loved us. In accomplishing that work of returning we have the responsibility of separating the precious from the vile. If we work out our salvation, with fear and trembling and accomplish that work we will be sealed and immediately enter into the greatest crisis of earth’s history. We will also have the privilege of experiencing the history that prophets, kings and righteous men have desired to see.
“진리의 영”이신 “보혜사”는 “진리”이신 그리스도를 “증언”하실 것이다. 그리고 그 “진리”는 알파와 오메가요, 처음과 마지막이요, 시작과 마침이시다. 지금 봉인이 풀리고 있는 일곱 우레의 숨겨진 역사는 십사만 사천의 인치는 기별이다. 2020년 7월 18일의 여파 속에서 예레미야는 우리로 하여금 처음 우리를 사랑하신 그분께로 돌아가기를 택할 수 있음을 보여 주는 한 본보기를 제공한다. 그 돌아가는 일을 이루는 데 있어서 우리에게는 귀한 것과 천한 것을 구별할 책임이 있다. 우리가 두렵고 떨림으로 우리의 구원을 이루고 그 일을 성취한다면, 우리는 인침을 받고 즉시 지상 역사의 가장 큰 위기 속으로 들어가게 될 것이다. 또한 우리는 선지자들과 왕들과 의인들이 보고자 사모하였던 그 역사를 경험하는 특권도 누리게 될 것이다.
Those that take up that work and return “will walk in the light proceeding from the throne of God,” and by “means of the angels there will be constant communication between heaven and earth,” which is the communication process identified in the opening verse of the book of Revelation.
Aqueles que assumirem essa obra e regressarem “andarão na luz que procede do trono de Deus”, e, por “meio dos anjos, haverá constante comunicação entre o céu e a terra”, o que constitui o processo de comunicação identificado no versículo de abertura do livro do Apocalipse.
“Not all in this world have taken sides with the enemy against God. Not all have become disloyal. There are a faithful few who are true to God; for John writes: ‘Here are they that keep the commandments of God, and the faith of Jesus.’ Revelation 14:12. Soon the battle will be waged fiercely between those who serve God and those who serve Him not. Soon everything that can be shaken will be shaken, that those things that cannot be shaken may remain.
«در این جهان، همگان در برابر خدا با دشمن همدست نشدهاند. همگان بیوفا نگردیدهاند. اندکشماری امین هستند که نسبت به خدا راستقلب میباشند؛ زیرا یوحنا مینویسد: “در اینجاست صبر مقدسین که احکام خدا و ایمان عیسی را نگاه میدارند.” مکاشفه ۱۴:۱۲. بهزودی نبردی سخت میان آنان که خدا را خدمت میکنند و آنان که او را خدمت نمیکنند، برپا خواهد شد. بهزودی هر آنچه را بتوان لرزانید، لرزانیده خواهد شد، تا آن چیزهایی که نمیتوان لرزانید، باقی بماند.»
“Satan is a diligent Bible student. He knows that his time is short, and he seeks at every point to counterwork the work of the Lord upon this earth. It is impossible to give any idea of the experience of the people of God who shall be alive upon the earth when celestial glory and a repetition of the persecutions of the past are blended. They will walk in the light proceeding from the throne of God. By means of the angels there will be constant communication between heaven and earth. And Satan, surrounded by evil angels, and claiming to be God, will work miracles of all kinds, to deceive, if possible, the very elect. God’s people will not find their safety in working miracles, for Satan will counterfeit the miracles that will be wrought. God’s tried and tested people will find their power in the sign spoken of in Exodus 31:12–18. They are to take their stand on the living word: ‘It is written.’ This is the only foundation upon which they can stand securely. Those who have broken their covenant with God will in that day be without God and without hope.
“Shaitan ni mwanafunzi mwenye bidii wa Biblia. Anajua ya kwamba wakati wake ni mfupi, naye hutafuta katika kila hatua kuipinga kazi ya Bwana juu ya dunia hii. Haiwezekani kutoa wazo lolote la uzoefu wa watu wa Mungu watakaokuwa hai juu ya dunia wakati utukufu wa mbinguni na marudio ya mateso ya zamani yatakapochanganyika. Watatembea katika nuru itokayo katika kiti cha enzi cha Mungu. Kwa njia ya malaika kutakuwapo mawasiliano ya daima kati ya mbingu na dunia. Naye Shaitan, akiwa amezungukwa na malaika waovu, na akidai kuwa yeye ni Mungu, atafanya miujiza ya kila namna, apate, ikiwezekana, kuwadanganya hata walio wateule. Watu wa Mungu hawatapata usalama wao katika kufanya miujiza, kwa maana Shaitan atafananisha miujiza itakayofanywa. Watu wa Mungu waliojaribiwa na kuthibitishwa watapata nguvu zao katika ishara iliyonenwa katika Kutoka 31:12–18. Wanapaswa kusimama imara juu ya neno lililo hai: ‘Imeandikwa.’ Huu ndio msingi pekee ambao juu yake wanaweza kusimama salama. Wale walioivunja agano lao na Mungu katika siku hiyo watakuwa bila Mungu na bila tumaini.”
“The worshipers of God will be especially distinguished by their regard for the fourth commandment, since this is the sign of God’s creative power and the witness to His claim upon man’s reverence and homage. The wicked will be distinguished by their efforts to tear down the Creator’s memorial and to exalt the institution of Rome. In the issue of the conflict all Christendom will be divided into two great classes, those who keep the commandments of God and the faith of Jesus, and those who worship the beast and his image, and receive his mark. Although church and state will unite their power to compel all, ‘both small and great, rich and poor, free and bond,’ to receive the mark of the beast, yet the people of God will not receive it. Revelation 13:16. The prophet of Patmos beholds ‘them that had gotten the victory over the beast, and over his image, and over his mark, and over the number of his name, stand on the sea of glass, having the harps of God,’ and singing the song of Moses and the Lamb. Revelation 15:2.
Wàlɔlà Mawu tɔwo woaɖe mía si kɔkɔe wu le woƒe dzesi si wotsɔa ɖe enu na sedede ene lɔ̃lɔ̃ me, elabena esiae nye Mawu ƒe nuwɔwɔ ŋusẽ ƒe dzesi, eye wònye seɖoɖo si fia be Esi le ame ŋu be wòakafu Eye wòatsɔ bubu na Eya. Ame vɔ̃ɖiwo la woaɖe mía si le woƒe nuwɔwɔ si le Edela ƒe ŋkuɖodzinuɖo nu ɖe gbe me kple woƒe kɔkɔe si wɔna be Roma ƒe ɖoɖowo nakɔkɔe. Le aʋa sia ƒe nya me la, Kristo xɔse ƒe ameawo katã maɖe ɖe hatsotso gã eve me: ame siwo le Mawu ƒe sededewo dzi kple Yesu ƒe xɔse la, kple ame siwo subɔa lã la kple eƒe nɔnɔmetata la, eye wowɔa eƒe dzesi ɖe ŋutɔwo dzi. Ne hã hame kple dukɔ awɔ woƒe ŋusẽ ƒo ƒu be yewoawɔ be ame katã, “sue kple gã, kesinɔtɔ kple dahe, ablɔɖevi kple kluvi,” nawoa lã la ƒe dzesi la, gake Mawu ƒe amewo manawɔe o. Nyaɖeɖefia 13:16. Patmo nyagblɔɖila la kpɔ “ame siwo xɔ dziɖuɖu tso lã la dzi, kple eƒe nɔnɔmetata la dzi, kple eƒe dzesi la dzi, kple eƒe ŋkɔ ƒe xexlẽdzesi la dzi, wotsi tre ɖe glasitɔ ƒu la dzi, esi Mawu ƒe saŋkuwo le asi me,” eye wole Mose kple Alẽvi la ƒe hadzidzi la dzi. Nyaɖeɖefia 15:2.
“Fearful tests and trials await the people of God. The spirit of war is stirring the nations from one end of the earth to the other. But in the midst of the time of trouble that is coming,—a time of trouble such as has not been since there was a nation,—God’s chosen people will stand unmoved. Satan and his host cannot destroy them, for angels that excel in strength will protect them.” Testimonies, volume 9, 15–17.
« Des épreuves et des tribulations redoutables attendent le peuple de Dieu. L’esprit de guerre agite les nations d’un bout de la terre à l’autre. Mais au milieu du temps de détresse qui vient,—un temps de détresse tel qu’il n’y en a pas eu depuis qu’existe une nation,—le peuple élu de Dieu demeurera inébranlable. Satan et son armée ne pourront le détruire, car des anges puissants par leur force le protégeront. » Testimonies, volume 9, 15–17.
It is worthwhile to recognize that this passage is the ending of a chapter that begins on page eleven of Testimonies volume nine, which can be recognized as representing nine-eleven. It is worthwhile to take note that the title is about the coming Bridegroom, and also to the charts of Habakkuk which is where Paul derived the verse he wrote in the book of Hebrews. The beginning of the chapter is marking the history that began on September 11, 2001, the two tables of the covenant of prophecy that was entered into at the beginning of Adventism, and that the title is the last crisis, which identifies the last Midnight Cry. The end of the chapter is in complete agreement with the beginning, for both the beginning and end address the final crisis.
[Target language “ff” not specified.]
“Section 1—For the Coming of the King
“Sehemu ya 1—Kwa Ajili ya Kuja kwa Mfalme”
“Yet a little while, and He that shall come will come, and will not tarry.’ Hebrews 10:37.
«Encore un peu, un peu de temps: celui qui doit venir viendra, et il ne tardera pas.» Hébreux 10:37.
“The Last Crisis
“Die letzte Krise”
“We are living in the time of the end. The fast-fulfilling signs of the times declare that the coming of Christ is near at hand. The days in which we live are solemn and important. The Spirit of God is gradually but surely being withdrawn from the earth. Plagues and judgments are already falling upon the despisers of the grace of God. The calamities by land and sea, the unsettled state of society, the alarms of war, are portentous. They forecast approaching events of the greatest magnitude.” Testimonies, volume 9, 11.
“Bɛɛ sɛ animguase bere no mu na yɛte ase. Bere yi ho nsɛnkyerɛnne a ɛrenya mmamu ntɛm no ka kyerɛ sɛ Kristo mma no abɛn paa. Nna a yɛte mu yi yɛ aniberesɛm ne mfaso kɛse. Onyankopɔn Honhom no regu afi asase so nkakrankakra nanso nokware mu. Ɔyaredɔm ne atemmu reba dedaw wɔ wɔn a wobu Onyankopɔn adom animtiaa no so. Amahunu a ɛba asase ne po so, ɔmanfo asetena a enni gyinabea, ne akodi ho hu no yɛ nsɛnkyerɛnne a ɛda nea ɛreba adi. Esiw ano kyerɛ nsɛm a ɛrebɛn a ɛso sen biara.” Testimonies, volume 9, 11.
If we return and accept the high calling of being God’s “mouth” as represented by Jeremiah, we will very soon participate in the greatest ingathering of sacred history.
Se tornarmos e aceitarmos o alto chamado de ser a “boca” de Deus, conforme representado por Jeremias, muito em breve participaremos da maior colheita da história sagrada.
“He spoke to them also words of hope and courage. ‘Let not your heart be troubled,’ He said; ‘ye believe in God, believe also in Me. In My Father’s house are many mansions: if it were not so, I would have told you. I go to prepare a place for you. And if I go and prepare a place for you, I will come again, and receive you unto Myself; that where I am, there ye may be also. And whither I go ye know, and the way ye know.’ John 14:1–4. For your sake I came into the world; for you I have been working. When I go away I shall still work earnestly for you. I came to the world to reveal Myself to you, that you might believe. I go to My Father and yours to co-operate with Him in your behalf.
او همچنان با ایشان سخنانِ امید و دلگرمی گفت. فرمود: «دلِ شما مضطرب نشود؛ به خدا ایمان دارید، به من نیز ایمان داشته باشید. در خانهٔ پدر من منزلهای بسیار است؛ اگر چنین نبود، به شما میگفتم. میروم تا برای شما مکانی آماده سازم. و اگر بروم و برای شما مکانی آماده کنم، باز خواهم آمد و شما را نزد خود خواهم گرفت، تا آنجا که من هستم، شما نیز باشید. و جایی را که من میروم میدانید، و راه را نیز میدانید.» یوحنا 14:1–4. بهخاطر شما به جهان آمدم؛ برای شما کار کردهام. چون بروم، همچنان با جدیت برای شما کار خواهم کرد. به جهان آمدم تا خود را بر شما آشکار سازم، تا ایمان آورید. نزد پدرِ خود و پدرِ شما میروم تا با او بهنفع شما همکاری کنم.
“‘Verily, verily, I say unto you, He that believeth on Me, the works that I do shall he do also; and greater works than these shall he do; because I go unto My Father.’ John 14:12. By this, Christ did not mean that the disciples would make more exalted exertions than He had made, but that their work would have greater magnitude. He did not refer merely to miracle working, but to all that would take place under the agency of the Holy Spirit. ‘When the Comforter is come,’ He said, ‘whom I will send unto you from the Father, even the Spirit of truth, which proceedeth from the Father, He shall testify of Me: and ye also shall bear witness, because ye have been with Me from the beginning.’ John 15:26, 27.
“‘ངས་ཁྱེད་ཚོར་བདེན་པ་རང་བདེན་པ་ཞིག་སྨྲའོ། ང་ལ་དད་པ་བྱེད་པ་དེས་ངས་བྱས་པའི་ལས་དག་དེའང་བྱ་བར་འགྱུར། དེ་དག་ལས་ཀྱང་ཆེ་བའི་ལས་བྱ་བར་འགྱུར། གང་ལགས་ཤེ་ན། ང་རང་ངའི་ཡབ་ཀྱི་མདུན་དུ་འགྲོ་བས་སོ།’ ཡོ་ཧན་ 14:12། དེས་ནི་ཀྲིསྟོས་ཀྱིས་སློབ་མ་རྣམས་ཀྱིས་ཁོང་ཉིད་ཀྱིས་མཛད་པ་ལས་ཀྱང་མཐོ་བའི་འབད་བརྩོན་བྱ་བར་འགྱུར་ཞེས་དགོངས་པ་མ་ཡིན། འོན་ཀྱང་ཁོང་གིས་དེ་ཚོའི་ལས་ཀྱི་རྒྱ་ཆེ་བ་དེ་མཚོན་པ་ཡིན། ཁོང་གིས་ངོ་མཚར་གྱི་ལས་ཙམ་ལ་མ་ཟད། དམ་པའི་ཕྱིར་འོངས་པའི་སྤྱོད་ལས་འོག་ཏུ་འབྱུང་བ་ཐམས་ཅད་ལ་གསུངས་པ་ཡིན། ‘སེམས་གསོ་བྱེད་པ་’ འོངས་པའི་ཚེ། ཁོང་གིས་གསུངས་ཏེ། ‘ཡབ་ཀྱི་མདུན་ནས་ངས་ཁྱེད་ཚོར་མངགས་པ། ཡབ་ལས་འབྱུང་བའི་བདེན་པའི་སྤྱི་དམ་པ་དེས་ངའི་སྐོར་ལ་དཔང་པོ་བྱེད་པར་འགྱུར། ཁྱེད་ཚོས་ཀྱང་དཔང་པོ་བྱེད་པར་འགྱུར། གང་ལགས་ཤེ་ན། ཐོག་མ་ནས་ཁྱེད་ཚོ་ང་དང་མཉམ་དུ་ཡོད་པས་སོ།’ ཡོ་ཧན་ 15:26, 27།”
“Wonderfully were these words fulfilled. After the descent of the Holy Spirit, the disciples were so filled with love for Him and for those for whom He died, that hearts were melted by the words they spoke and the prayers they offered. They spoke in the power of the Spirit; and under the influence of that power, thousands were converted.” Acts of the Apostles, 21, 22.
« Ces paroles s’accomplirent d’une manière merveilleuse. Après la descente du Saint-Esprit, les disciples furent tellement remplis d’amour pour Lui et pour ceux pour lesquels Il était mort, que les cœurs furent touchés par les paroles qu’ils prononçaient et par les prières qu’ils offraient. Ils parlaient dans la puissance de l’Esprit ; et sous l’influence de cette puissance, des milliers se convertirent. » Acts of the Apostles, 21, 22.