All the prophets agree with one another, and they all testify more specifically about the end of the world than the days in which they lived. Their testimony is to be applied in the prophetic period of the sealing time of the one hundred and forty-four thousand, for that is where the effect of every vision occurs. Isaiah, in chapter six, in vision was allowed to look into the Most Holy Place, during the period of the sealing time of the one hundred and forty-four thousand, where He saw God’s glory. We know it was post-September 11, 2001, for he heard the angels in verse three, identify that the earth was then full of His glory.

Barofeti bohle ba dumellana mongwe le mongwe, mme botlhe ba supa ka go kgethegileng ka bokhutlo jwa lefatshe go na le malatsi a ba neng ba tshela mo go one. Bosupi jwa bone bo tshwanetse go dirisiwa mo pakeng ya boporofeti ya nako ya go kanela ya ba ba dikete di le lekgolo le masome a manê le bonê, gonne ke gone mo tiragalong ya pono nngwe le nngwe e diragalang teng. Isaia, mo kgaolong ya borataro, mo ponong o ne a letlelelwa go leba ka mo Felong ga Boitshepo jo Bogolo, mo nakong ya go kanela ya ba ba dikete di le lekgolo le masome a manê le bonê, koo a boneng kgalalelo ya Modimo. Re itse gore e ne e le morago ga Lwetse 11, 2001, gonne o ne a utlwa baengele mo temaneng ya boraro ba supa gore ka nako eo lefatshe le ne le tletse ka kgalalelo ya Gagwe.

“When God was about to send Isaiah with a message to His people, He first permitted the prophet to look in vision into the holy of holies within the sanctuary. Suddenly the gate and the inner veil of the temple seemed to be uplifted or withdrawn, and he was permitted to gaze within, upon the holy of holies, where even the prophet’s feet might not enter. There rose before him a vision of Jehovah sitting upon a throne high and lifted up, while the train of His glory filled the temple. Around the throne were seraphim, as guards about the great King, and they reflected the glory that surrounded them. As their songs of praise resounded in deep notes of adoration, the pillars of the gate trembled, as if shaken by an earthquake. With lips unpolluted by sin, these angels poured forth the praises of God. ‘Holy, holy, holy, is the Lord of hosts,’ they cried; ‘the whole earth is full of His glory.’ [See Isaiah 6:1–8.]

“Tatkala Allah hendak mengutus Yesaya dengan suatu pekabaran kepada umat-Nya, terlebih dahulu Ia mengizinkan nabi itu melihat dalam penglihatan ke dalam tempat yang maha kudus di dalam Bait Suci. Sekonyong-konyong pintu gerbang dan tabir bagian dalam Bait itu tampak terangkat atau tersingkap, dan ia diizinkan memandang ke dalam, kepada tempat yang maha kudus, tempat yang bahkan kaki sang nabi pun tidak boleh memasukinya. Maka tampaklah di hadapannya suatu penglihatan tentang Yahweh yang duduk di atas suatu takhta, tinggi dan terangkat, sedangkan ujung jubah kemuliaan-Nya memenuhi Bait itu. Di sekeliling takhta itu ada para serafim, seperti para pengawal di sekeliling Raja yang agung, dan mereka memantulkan kemuliaan yang mengelilingi mereka. Ketika nyanyian pujian mereka bergema dalam nada-nada penyembahan yang dalam, tiang-tiang gerbang itu bergetar, seakan-akan diguncangkan oleh gempa bumi. Dengan bibir yang tidak dinajiskan oleh dosa, malaikat-malaikat ini mencurahkan puji-pujian kepada Allah. ‘Kudus, kudus, kuduslah TUHAN semesta alam,’ seru mereka; ‘seluruh bumi penuh dengan kemuliaan-Nya.’ [Lihat Yesaya 6:1–8.]”

“The seraphim around the throne are so filled with reverential awe as they behold the glory of God, that they do not for an instant look upon themselves with admiration. Their praise is for the Lord of hosts. As they look into the future, when the whole earth shall be filled with His glory, the triumphant song is echoed from one to another in melodious chant, ‘Holy, holy, holy, is the Lord of hosts.’ They are fully satisfied to glorify God; abiding in His presence, beneath His smile of approbation, they wish for nothing more. In bearing His image, in doing His bidding, in worshiping Him, their highest ambition is reached.” Gospel Workers, 21.

“Pulọ ndị serafim nọ gburugburu ocheeze ahụ jupụtara n’ụjọ nsọ nke nsọpụrụ ka ha na-ele ebube Chineke anya, nke mere na ha adịghị ọbụna otu ntabi anya ele onwe ha anya n’ịmasị onwe ha. Otuto ha bụ nke Onyenwe ndị agha. Ka ha na-ele anya n’ọdịnihu, mgbe ụwa dum ga-ejupụta n’ebube Ya, a na-ekwughachi abụ mmeri ahụ site n’otu gaa n’otu n’ụda abụ dị ụtọ, ‘Nsọ, nsọ, nsọ, bụ Onyenwe ndị agha.’ Ha na-ezu oke n’ịnye Chineke ebube; na-anọgide n’ihu Ya, n’okpuru ọnụ ọchị nnabata Ya, ha achọghị ihe ọ bụla ọzọ. N’ibu onyinyo Ya, n’ime ihe Ọ na-enye iwu, n’ife Ya ofufe, oke ọchịchọ ha kachasị elu eruola.” Gospel Workers, 21.

In agreement with Isaiah, the prophet Ezekiel was also allowed to see into the Most Holy Place. Ezekiel’s vision began in chapter one, verse one.

Selaras dengan Yesaya, nabi Yehezkiel juga diizinkan melihat ke dalam Tempat Mahakudus. Penglihatan Yehezkiel dimulai dalam pasal satu, ayat satu.

Now it came to pass in the thirtieth year, in the fourth month, in the fifth day of the month, as I was among the captives by the river of Chebar, that the heavens were opened, and I saw visions of God. Ezekiel 1:1.

Maka terjadilah pada tahun ketiga puluh, pada bulan yang keempat, pada hari yang kelima bulan itu, ketika aku berada di tengah-tengah orang buangan di tepi sungai Kebar, bahwa langit terbuka, dan aku melihat penglihatan-penglihatan dari Allah. Yehezkiel 1:1.

His vision continues on for chapters, and it is a continuation of the same vision in chapters eight and nine, which identifies the sealing of the one hundred and forty-four thousand. We know this by his careful testimony.

Pono ya hae e tšwela pele ka dikgaolo, mme ke tswelelopele ya yona pono yeo e lego ka go dikgaolo tša seswai le senyane, yeo e hlalošago go swaya ka leswao ga ba dikete tše lekgolo le masomenne a mane. Re tseba se ka bohlatse bja gagwe bjo bo hlokolosi.

And it came to pass in the sixth year, in the sixth month, in the fifth day of the month, as I sat in mine house, and the elders of Judah sat before me, that the hand of the Lord God fell there upon me. Then I beheld, and lo a likeness as the appearance of fire: from the appearance of his loins even downward, fire; and from his loins even upward, as the appearance of brightness, as the colour of amber. And he put forth the form of an hand, and took me by a lock of mine head; and the spirit lifted me up between the earth and the heaven, and brought me in the visions of God to Jerusalem, to the door of the inner gate that looketh toward the north; where was the seat of the image of jealousy, which provoketh to jealousy. And, behold, the glory of the God of Israel was there, according to the vision that I saw in the plain. Ezekiel 8:1–4.

Doo naano la, dalam taun kaanam, dalam buan kaanam, pada ari kalima buan itu, samantara aku duduk dalam umahku, lalu para tua-tua Yehuda duduk di adapanku, tangan Tuhan ALLAH turun atas aku di situ. Lalu aku meliat, dan tengoklah, ada suatu rupa seperti kelihatan api: dari kelihatan pinggang-Nya ka bawah, api; dan dari pinggang-Nya ka atas, seperti kelihatan cahaya, seperti warna ambar. Lalu Ia mengulurkan bentuk suatu tangan dan mengambil aku pada sejumput rambut kepalaku; lalu Roh mengangkat aku antara bumi dan langit, dan membawa aku dalam penglihatan-penglihatan Allah ka Yerusalem, ka pintu gerbang dalam yang menghadap ka utara; di sanalah tempat patung kecemburuan, yang membangkitkan kecemburuan. Dan, tengoklah, kemuliaan Allah Israel ada di sana, sesuai dengan penglihatan yang kulihat di padang. Yehezkiel 8:1–4.

The vision of chapters eight and nine that identify the two classes that are developed during the sealing of the one hundred and forty-four thousand, was, “according to the vision that” Ezekiel had seen “in the plain.” The vision he had seen in the plain is identified in chapter three.

Pono ea likhaolo tsa robeli le tsa robong, e khethollang lihlopha tse peli tse bōptjoang nakong ea ho tiisoa ha ba likete tse lekholo le mashome a mane a metso e mene, e ne e le, “ho ea ka pono eo” Ezekiele a neng a e bone “lebaleng.” Pono eo a neng a e bone lebaleng e tsejoa khaolong ea boraro.

And the hand of the Lord was there upon me; and he said unto me, Arise, go forth into the plain, and I will there talk with thee. Then I arose, and went forth into the plain: and, behold, the glory of the Lord stood there, as the glory which I saw by the river of Chebar: and I fell on my face. Ezekiel 3:22, 23.

តែព្រះហស្តនៃព្រះអម្ចាស់បានស្ថិតលើខ្ញុំនៅទីនោះ ហើយទ្រង់មានព្រះបន្ទូលមកកាន់ខ្ញុំថា៖ «ចូរក្រោកឡើង ចេញទៅឯវាលទំនាប ហើយនៅទីនោះ យើងនឹងមានពាក្យនិយាយជាមួយអ្នក»។ ដូច្នេះ ខ្ញុំក៏ក្រោកឡើង ហើយចេញទៅឯវាលទំនាប។ ហើយមើល៍ សិរីល្អនៃព្រះអម្ចាស់បានឈរនៅទីនោះ ដូចសិរីល្អដែលខ្ញុំបានឃើញនៅក្បែរទន្លេខេបារ ហើយខ្ញុំក៏ដួលផ្កាប់មុខចុះ។ អេសេគាល ៣:២២, ២៣។

Ezekiel’s vision of the “plain,” was as the “glory which” Ezekiel “saw by the river of Chebar,” and that was the vision of chapter one, verse one. The vision of the sealing in chapter nine, and the vision of the “plain,” were simply continuations of the vision of the river Chebar. It was a vision of the glory of God in the Most Holy Place, during the sealing of the one hundred and forty-four thousand, just as was Isaiah’s vision. Isaiah’s vision was identifying God’s work of raising up messengers during the sealing time, and in chapter two and three, Ezekiel identifies that very work in greater detail than Isaiah, for he illustrates a messenger who is to carry a message to Laodicean Adventism, and in order to understand the message he is to carry to the rebellious people who are being passed by, Ezekiel is commanded to eat the little book, that was in the angel’s hand when He descended on September 11, 2001.

Penglihatan Yehezkiel tentang “dataran itu” adalah seperti “kemuliaan yang” Yehezkiel “lihat di tepi sungai Kebar,” dan itulah penglihatan dalam pasal satu, ayat satu. Penglihatan tentang pemeteraian dalam pasal sembilan, dan penglihatan tentang “dataran itu,” hanyalah kelanjutan dari penglihatan di sungai Kebar. Itu adalah suatu penglihatan tentang kemuliaan Allah di Tempat Yang Mahakudus, pada masa pemeteraian seratus empat puluh empat ribu, sama seperti penglihatan Yesaya. Penglihatan Yesaya mengidentifikasikan pekerjaan Allah dalam membangkitkan para utusan pada masa pemeteraian, dan dalam pasal dua dan tiga, Yehezkiel mengidentifikasikan pekerjaan itu sendiri dengan lebih terperinci daripada Yesaya, karena ia menggambarkan seorang utusan yang harus membawa suatu pekabaran kepada Adventisme Laodikia, dan agar ia memahami pekabaran yang harus dibawanya kepada umat yang memberontak yang sedang dilewati, Yehezkiel diperintahkan untuk memakan kitab kecil itu, yang ada di tangan Malaikat ketika Ia turun pada 11 September 2001.

Moreover he said unto me, Son of man, eat that thou findest; eat this roll, and go speak unto the house of Israel. So I opened my mouth, and he caused me to eat that roll. And he said unto me, Son of man, cause thy belly to eat, and fill thy bowels with this roll that I give thee. Then did I eat it; and it was in my mouth as honey for sweetness. And he said unto me, Son of man, go, get thee unto the house of Israel, and speak with my words unto them. For thou art not sent to a people of a strange speech and of an hard language, but to the house of Israel; Not to many people of a strange speech and of an hard language, whose words thou canst not understand. Surely, had I sent thee to them, they would have hearkened unto thee. But the house of Israel will not hearken unto thee; for they will not hearken unto me: for all the house of Israel are impudent and hardhearted. Behold, I have made thy face strong against their faces, and thy forehead strong against their foreheads. As an adamant harder than flint have I made thy forehead: fear them not, neither be dismayed at their looks, though they be a rebellious house. Ezekiel 3:1–9.

Nake O re ho nna, Morwa motho, ja se o se fitlhelang; ja lokwalo lo, o ye o bue le ba ntlo ya Iseraele. Ka jalo ka ahlamisa molomo wa me, mme a ntira gore ke je lokwalo loo. Mme a re ho nna, Morwa motho, dira gore mpa ya gago e je, o tlatse mala a gago ka lokwalo lo ke go lo nayang. Foo ka lo ja; mme mo molomong wa me lwa nna monate jaaka tswina ka botshe. Mme a re ho nna, Morwa motho, tsamaya, o ye kwa ntlong ya Iseraele, o ba bueletse ka mafoko a me. Gonne ga o a romelwa kwa bathong ba puo e sele le ba puo e thata, fa e se kwa ntlong ya Iseraele; e seng kwa merafeng e mentsi ya puo e sele le ya puo e thata, e o ka se kgoneng go tlhaloganya mafoko a yone. Ruri, fa nkabo ke go rometse kwa go bone, ba ka bo ba go reeditse. Mme ba ntlo ya Iseraele ga ba kitla ba go reetsa; gonne ga ba kitla ba ntheetsa: gonne ba ntlo yotlhe ya Iseraele ba pelo e thata, mme ba tlhogoethata. Bona, ke nonotshitse sefatlhego sa gago gore se ganetsane le difatlhego tsa bone, le phatla ya gago gore e ganetsane le diphatla tsa bone. Ke dirile phatla ya gago jaaka taemane, e le thata go feta legakwa; o se ka wa ba boifa, le gone o se ka wa tshosiwa ke ponalo ya bone, le fa e le ntlo e e tletseng botsuolodi. Esekiele 3:1–9.

A Gentile in the Bible is a stranger, and a stranger speaks strange speech. Ezekiel was sent to the house of modern Israel, which in the sealing time is the Laodicean Seventh-day Adventist church, which is being passed by. The message during the sealing time of the one hundred and forty-four thousand is for God’s church, which is first judged, and then at the soon-coming Sunday law, the second voice of Revelation chapter eighteen, calls God’s Gentile flock out of Babylon. When Isaiah, in chapter six, is representing those who accept the calling of being sent to the rebellious house with the Laodicean message, he is forewarned that they are a people who in seeing, do not perceive, and in hearing, do not understand. Isaiah records the very attribute that Jesus quoted from Isaiah, chapter six, when He assigned that very attribute to the quibbling Jews who were being passed by in the history of Christ.

Seorang kafir dalam Alkitab ialah seorang asing, dan orang asing bertutur dengan bahasa yang asing. Yehezkiel telah diutus kepada kaum Israel moden, yang pada waktu pemeteraian ialah gereja Masehi Advent Hari Ketujuh Laodikia, yang sedang dilewati. Pekabaran pada masa pemeteraian bagi seratus empat puluh empat ribu itu adalah untuk gereja Tuhan, yang terlebih dahulu dihakimi, dan kemudian pada hukum Ahad yang segera akan datang, suara kedua dari Wahyu pasal lapan belas memanggil kawanan kafir milik Tuhan keluar dari Babilon. Apabila Yesaya, dalam pasal enam, mewakili mereka yang menerima panggilan untuk diutus kepada kaum yang memberontak dengan pekabaran Laodikia, dia telah diperingatkan terlebih dahulu bahawa mereka ialah suatu bangsa yang, sekalipun melihat, tidak memahami, dan sekalipun mendengar, tidak mengerti. Yesaya mencatat sifat yang sama yang Yesus petik dari Yesaya pasal enam, ketika Dia mengenakan sifat itu kepada orang-orang Yahudi yang suka berbantah-bantah, yang sedang dilewati dalam sejarah Kristus.

In chapter twelve, Ezekiel also employs the very same terminology, thus specifically placing chapter twelve, into the sealing time of the one hundred and forty-four thousand.

Dalam pasal dua belas, Yehezkiel juga menggunakan terminologi yang sama persis, dengan demikian secara khusus menempatkan pasal dua belas ke dalam masa pemeteraian seratus empat puluh empat ribu.

The word of the Lord also came unto me, saying, Son of man, thou dwellest in the midst of a rebellious house, which have eyes to see, and see not; they have ears to hear, and hear not: for they are a rebellious house. Ezekiel 12:1, 2.

Firman Tuhan juga datang kepadaku, demikian: Hai anak manusia, engkau tinggal di tengah-tengah kaum pemberontak, yang mempunyai mata untuk melihat, tetapi tidak melihat; mereka mempunyai telinga untuk mendengar, tetapi tidak mendengar; sebab mereka adalah kaum pemberontak. Yehezkiel 12:1, 2.

Ezekiel chapter twelve, is identifying the sealing time of the one hundred and forty-four thousand, and in so doing he addresses the counterfeit latter rain message that is offered by the drunkards of Ephraim who rule the people of Jerusalem, the drunkards who cannot read the book that is sealed. Their counterfeit latter rain message is based upon placing the prophetic visions of God’s Word far off into the future.

Езекиел поглавје дванаесет го означува времето на запечатувањето на сто и четириесет и четирите илјади, и притоа ја разгледува фалсификуваната порака за доцниот дожд што ја нудат пијаниците на Ефрем, кои владеат над народот во Ерусалим — пијаниците што не можат да ја читаат запечатената книга. Нивната фалсификувана порака за доцниот дожд се темели врз тоа пророчките виденија на Божјата Реч да ги сместуваат далеку во иднината.

In verses three through fifteen, Ezekiel is instructed to illustrate God’s people going into the captivity in Babylon. The captivity in Babylon represents the soon-coming Sunday law, and then in verses sixteen through twenty, he identifies the famine that accompanies the destruction of the cities that begins at the hour of the great earthquake, which is the soon-coming Sunday law. The benefits of country living during that crisis time are there represented, and then in verses twenty-one to twenty-eight, we have the passage that was recognized as present truth in Millerite history. The passage is quoted word for word in The Great Controversy in the description of Millerite history in the book.

Dalam ayat tiga hingga lima belas, Yehezkiel diperintahkan untuk menggambarkan umat Allah masuk ke dalam penawanan di Babel. Penawanan di Babel melambangkan undang-undang hari Minggu yang segera akan datang, dan kemudian dalam ayat enam belas hingga dua puluh, ia mengenali kelaparan yang menyertai kebinasaan kota-kota yang bermula pada saat gempa bumi besar itu, yaitu undang-undang hari Minggu yang segera akan datang. Manfaat kehidupan di desa pada masa krisis itu dilambangkan di sana, dan kemudian dalam ayat dua puluh satu hingga dua puluh lapan, kita mendapati petikan yang diakui sebagai kebenaran masa kini dalam sejarah Millerit. Petikan itu dipetik kata demi kata dalam The Great Controversy dalam huraian sejarah Millerit di dalam buku itu.

And the word of the Lord came unto me, saying, Son of man, what is that proverb that ye have in the land of Israel, saying, The days are prolonged, and every vision faileth? Tell them therefore, Thus saith the Lord God; I will make this proverb to cease, and they shall no more use it as a proverb in Israel; but say unto them, The days are at hand, and the effect of every vision. For there shall be no more any vain vision nor flattering divination within the house of Israel. For I am the Lord: I will speak, and the word that I shall speak shall come to pass; it shall be no more prolonged: for in your days, O rebellious house, will I say the word, and will perform it, saith the Lord God. Again the word of the Lord came to me, saying, Son of man, behold, they of the house of Israel say, The vision that he seeth is for many days to come, and he prophesieth of the times that are far off. Therefore say unto them, Thus saith the Lord God; There shall none of my words be prolonged any more, but the word which I have spoken shall be done, saith the Lord God. Ezekiel 12:21–28.

Lalu firman TUHAN datang kepadaku, bunyinya: “Hai anak manusia, apakah peribahasa yang ada padamu di tanah Israel ini, yang berbunyi: Hari-hari berlalu panjang, dan setiap penglihatan gagal? Oleh sebab itu katakanlah kepada mereka: Beginilah firman Tuhan ALLAH: Aku akan menghentikan peribahasa ini, dan mereka tidak akan memakainya lagi sebagai peribahasa di Israel; melainkan katakanlah kepada mereka: Hari-hari itu sudah dekat, dan penggenapan setiap penglihatan. Sebab tidak akan ada lagi penglihatan yang sia-sia ataupun tenungan yang menyanjung di tengah kaum Israel. Sebab Aku ini TUHAN; Aku berfirman, dan firman yang akan Kufirmankan itu akan terjadi; itu tidak akan ditangguhkan lagi; sebab pada zamanmu, hai kaum yang memberontak, Aku akan mengucapkan firman itu dan melaksanakannya, demikianlah firman Tuhan ALLAH.” Lalu firman TUHAN datang lagi kepadaku, bunyinya: “Hai anak manusia, sesungguhnya mereka dari kaum Israel berkata: Penglihatan yang dilihatnya itu mengenai hari-hari yang masih jauh, dan ia bernubuat tentang masa-masa yang masih lama. Oleh sebab itu katakanlah kepada mereka: Beginilah firman Tuhan ALLAH: Tidak satu pun dari firman-Ku akan ditangguhkan lagi, melainkan firman yang telah Kufirmankan itu akan terlaksana, demikianlah firman Tuhan ALLAH.” Yehezkiel 12:21–28.

The counterfeit latter rain message that is presented in the sealing time of the one hundred and forty-four thousand claims “the days are prolonged, and every vision faileth.” After all, did not those messengers represented by Moses, Elijah, Ezekiel, Isaiah and John fail in their prediction of July 18, 2020? The Laodicean Adventist’s message at that time is “the vision that he seeth is for many days to come, and he prophesieth of the times that are far off.” In that history not only will every vision come to pass, but the messenger is to tell the lost house of modern Israel, “Thus saith the Lord God,” “I will make” the counterfeit “proverb” of Laodicean Adventism “to cease.” Tell them, “The days are at hand, and the effect of every vision.” “There shall none of my words be prolonged any more, but the word which I have spoken shall be done, saith the Lord God.”

Khohkhwihna rain hnuai ber thuchah, mi sangli leh pali singli le pali paruk tihte seal hunah hlan chhuak chu, “ni chu a sei tawh a, hmuhtîrna zawng zawng chu a tlu” tih a sawi. A nih lo’m ni, Mosia, Elija, Ezekiela, Isaia leh Johana ten an entîrna hmanrua a nih angin an lo awm kha, July 18, 2020 an sawi lawmawmnaah an tlu ta lo’m ni? Chumi hun laia Laodicea Adventist thuchah chu, “a hmuh hmuhtîrna chu ni tam tak hnu lama atâna ni a, hun hla tak chungchângah a hrilh” tih a ni. Chumi chanchinah chuan hmuhtîrna tinrêng zawng zawng a lo thleng mai bâkah, thuhretu chuan tunlai Israel bo tawh in hnenah, “Lalpa Pathianin heti hian a sawi,” “Laodicea Adventism thu lem,” “thufing” chu “Ka titawp ang” tih a hrilh tûr a ni. An hnênah, “Ni chu a hnaih tawh a, hmuhtîrna tinrêng rah chu a awm tawh” tiin hrilh rawh. “Ka thu zînga pakhat mah a sei leh tawh dâwn lo va, ka thu ka sawi chu tihhlawhtlin a ni ang, Lalpa Pathianin a ti,” tiin.

The Laodicean message requires that the message identifies that the days are at hand when the effect of every vision is to take place, and those days are the days of the sealing of the one hundred and forty-four thousand. The essential point that should not be missed in the passage is that God directly states that in the “days,” which represent the period of the sealing time, He would cause Laodicean Adventism’s “vain vision,” their “flattering divination,” and their counterfeit “proverb” to cease. God causes their counterfeit latter rain message to cease before the soon-coming Sunday law, for He causes it to cease in the days He is addressing. He causes it to cease, by confirming the true latter rain message as He is lifting up those who are chosen to be the ensign at the soon coming Sunday law. Those chosen ones are sealed before the “earthquake”.

Ujumbe wa Laodikia unahitaji kwamba ujumbe huo utambue kuwa siku zimekaribia ambapo matokeo ya kila maono yatatukia, na siku hizo ni siku za kutiwa muhuri kwa wale laki moja na arobaini na nne elfu. Hoja ya msingi isiyopaswa kukosekana katika kifungu hicho ni kwamba Mungu anasema moja kwa moja kuwa katika “siku” hizo, zinazowakilisha kipindi cha wakati wa kutiwa muhuri, Yeye atasababisha “maono ya ubatili” ya Uadventista wa Laodikia, “ubashiri wao wa kujipendekeza,” na “methali” yao ya bandia kukoma. Mungu husababisha ujumbe wao bandia wa mvua ya masika kukoma kabla ya sheria ya Jumapili iliyo karibu kuja, kwa maana Yeye huisababisha ikome katika siku anazozishughulikia. Yeye huisababisha ikome kwa kuuthibitisha ujumbe wa kweli wa mvua ya masika anapowainua wale waliochaguliwa kuwa bendera wakati wa sheria ya Jumapili iliyo karibu kuja. Wale waliochaguliwa hutiwa muhuri kabla ya “tetemeko la nchi”.

The other way He causes the vain proverb of the counterfeit latter rain message to cease is by the arrival of the unexpected and escalating judgments of God, that come as an overwhelming surprise to the children of darkness, but are part of the very message the children of light will have been predicting. The history we are now entering into is about to be confronted by God’s judgments. Those judgments are represented repeatedly in God’s Word, and the period of the sealing, which began on September 11, 2001, is where every vision, including the visions of God’s judgments, must arrive, for His Word never fails.

Tsela e nngwe e ka yone A dirisang gore seane sa lefela sa molaetsa wa maaka wa pula ya bofelo se khutle, ke go tla ga dikatlholo tsa Modimo tse di sa lebelelwang e bile di ntse di oketsega, tse di tlang jaaka kgakgamalo e kgolo mo baneng ba lefifi, mme le fa go ntse jalo e le karolo ya molaetsa oo bana ba lesedi ba tla bo ba ntse ba o bolelela pele. Hisetori e re tsenang mo go yone jaanong e tloga e tla lebana le dikatlholo tsa Modimo. Dikatlholo tseo di emetswe gangwe le gape mo Lefokong la Modimo, mme paka ya go tshwaiwa, e e simologileng ka Lwetse 11, 2001, ke yone fa diponatshegelo tsotlhe, go akaretsa le diponatshegelo tsa dikatlholo tsa Modimo, di tshwanetseng go fitlha gone, gonne Lefoko la Gagwe ga le ke le palelwa.

In previous articles we demonstrated that the first three chapters in the book of Daniel, represent the three angel’s messages of Revelation chapter fourteen. Chapter two, is the second angel’s message, and is therefore an illustration of the second test in the sealing period. The first test was chapter one, and it was the dietary test of whether a person would choose heavenly food or the food of Babylon. Chapter two, was represented by the hidden truth within Nebuchadnezzar’s dream of the image of beasts, which are kingdoms.

Mašaleng a a fetile re bontšhitše gore dikgaolo tša pele tše tharo tša puku ya Daniele di emela melaetša ya barongwa ba bararo ya Kutollo kgaolo ya lesome le nne. Kgaolo ya bobedi ke molaetša wa morongwa wa bobedi, gomme ka fao ke seswantšho sa teko ya bobedi nakong ya go swaiwa. Teko ya pele e be e le kgaolo ya pele, gomme e be e le teko ya dijo ya ge e ba motho o tla kgetha dijo tša legodimo goba dijo tša Babilona. Kgaolo ya bobedi e be e emetšwe ke therešo ye e utilwego ka gare ga toro ya Nebukadinetsara ya seswantšho sa dibata, tše e lego mebušo.

Daniel two, represents the image of the beast test during the sealing of the one hundred and forty-four thousand, and it contains an understanding that is hidden, for Nebuchadnezzar was unable to remember the dream. It represents a hidden truth that is unsealed in the history of the one hundred and forty-four thousand, and a hidden truth concerning the kingdoms of Bible prophecy represented in the image. It represented a life-or-death test for Daniel and the three worthies, and also for the Chaldean wise men who ate of the Babylonian diet.

Daniel mbili, huwakilisha mtihani wa sanamu ya mnyama wakati wa kutiwa muhuri kwa wale mia moja na arobaini na nne elfu, nayo ina ufahamu uliofichwa, kwa maana Nebukadneza hakuweza kuikumbuka ndoto hiyo. Huwakilisha ukweli uliofichwa unaofunuliwa katika historia ya wale mia moja na arobaini na nne elfu, na ukweli uliofichwa kuhusu falme za unabii wa Biblia zinazowakilishwa katika ile sanamu. Uliwakilisha mtihani wa uhai au mauti kwa Danieli na wale watatu mashujaa, na pia kwa wenye hekima wa Wakaldayo waliokula chakula cha Babeli.

Ellen White was shown that the image of the beast would be formed “before probation closes, for it is the great test for the people of God, by which their eternal destiny will be decided.” The hidden dream of Nebuchadnezzar represents that test. The hidden truth of the image that has been revealed in these days, when the effect of every vision is no longer prolonged, is that Jesus, as Alpha and Omega, identified in the first and the last references to the kingdoms of Bible prophecy that the eighth beast is of the seven.

Ellen White telah ditunjukkan bahawa patung binatang itu akan dibentuk “sebelum masa percubaan berakhir, kerana itulah ujian besar bagi umat Tuhan, yang olehnya nasib kekal mereka akan diputuskan.” Mimpi Nebukadnezar yang tersembunyi melambangkan ujian itu. Kebenaran tersembunyi tentang patung itu yang telah dinyatakan pada hari-hari ini, ketika kesan setiap penglihatan tidak lagi ditangguhkan, ialah bahawa Yesus, sebagai Alfa dan Omega, telah mengenal pasti dalam rujukan yang pertama dan yang terakhir kepada kerajaan-kerajaan nubuatan Alkitab bahawa binatang yang kelapan itu berasal daripada yang tujuh.

The eighth beast of Revelation chapter seventeen, that is of the seven, is the papal power who has been returned to the throne of the earth, and the deeper hidden secret that has been revealed is that as the United States forms an image of the beast in this nation, it also will represent the phenomenon of the eighth, being of the seven. The sixth president since the time of the end in 1989, who is the rich president who stirred up all the realm of the dragon received a deadly political wound at the hands of the progressive, woke, liberal globalists in 2020, as the Republican horn was assassinated in the streets by the atheistic beast of Revelation chapter eleven.

សត្វសាហាវទីប្រាំបីក្នុង វិវរណៈ ជំពូក ១៧ ដែល «មកពីចំណោមទាំងប្រាំពីរ» គឺជាអំណាចសម្តេចប៉ាប ដែលត្រូវបាននាំត្រឡប់មកកាន់បល្ល័ង្កនៃផែនដីឡើងវិញ ហើយអាថ៌កំបាំងដ៏ជ្រាលជ្រៅដែលបានត្រូវបើកសម្តែងគឺថា ខណៈដែលសហរដ្ឋអាមេរិកបង្កើតរូបសំណាកនៃសត្វសាហាវនៅក្នុងជាតិនេះ វាក៏នឹងតំណាងឲ្យបាតុភូតនៃទីប្រាំបី ដែល «មកពីចំណោមទាំងប្រាំពីរ» ផងដែរ។ ប្រធានាធិបតីទីប្រាំមួយ ចាប់តាំងពីពេលវេលាចុងបញ្ចប់ក្នុងឆ្នាំ 1989 ដែលជាប្រធានាធិបតីអ្នកមាន ហើយបានកម្រើកអាណាចក្រទាំងមូលរបស់នាគ បានទទួលរបួសនយោបាយដ៏ស្លាប់មួយ ដោយស្នាដៃរបស់ពួកសកលនិយមនិយមរីកចម្រើន និយមភ្ញាក់ខ្លួន និងសេរីនិយម ក្នុងឆ្នាំ 2020 ខណៈដែលស្នែងសាធារណរដ្ឋត្រូវបានសម្លាប់នៅតាមដងផ្លូវ ដោយសត្វសាហាវអធេវនិយមនៃ វិវរណៈ ជំពូក ១១។

At the same time the movement of the third angel, received a deadly wound on July 18, 2020, at the hands of the atheistic beast of Revelation chapter eleven. That movement had been made up of Laodicean Seventh-day Adventists, and in 2023, the movement was raised up as the Philadelphian movement of the third angel. Both horns were slain in 2020, and both horns stand up after three and a half symbolic days. The formation of the political image of the beast consists of the combination of Church and State in the United States, and the beast they make an image of in the last days is the eighth beast, that is of the seven. When the image beast is formed in the United States it will possess that very prophetic attribute of the eighth beast of Rome.

Ka ber akɔ so no mu pɛpɛɛpɛ, ɔbɔfoɔ a ɔtɔ so mmiɛnsa no akuw no nyaa apirakuru a ɛde owuo ba wɔ July 18, 2020, wɔ Nyikyerɛ atiri du-baako no mmoa a ɔyɛ onnyame nni gyidie no nsam. Saa akuw no yɛɛ Laodikea Seventh-day Adventists, na wɔ 2023 mu no, wɔmaa saa akuw no so sɛ ɔbɔfoɔ a ɔtɔ so mmiɛnsa no Philadelphia akuw. Mmen abien no nyinaa wuiɛ wɔ 2020 mu, na mmen abien no nyinaa sɔre gyina hɔ bio wɔ nna mmiɛnsa ne fa a ɛyɛ sɛnkyerɛnneɛ no akyi. Mmoa no honi a amanyɔsɛm mu no bɛyɛ no mu ahyehyɛdeɛ no yɛ Asɔre ne Ɔman a wɔde bɔ mu wɔ United States mu no, na mmoa a wɔyɛ ne honi wɔ nna a ɛtwa toɔ no mu no yɛ mmoa a ɔtɔ so nwɔtwe a ɔfiri baason no mu no. Sɛ wɔhyehyɛ honi mmoa no wɔ United States mu a, ɛbɛnya saa nkɔmhyɛ mu suban pɔtee a ɛyɛ Roma mmoa a ɔtɔ so nwɔtwe no de no.

When the image of the beast test is fulfilled upon the true Protestant horn, those who recognize the prophetic truths associated with the formation of the image of the beast in both horns of the earth beast, will be sealed for eternity with the image of Christ. Those foolish virgins that have accepted the vain and flattering vision will have formed the image of the beast for eternity.

Apabila ujian patung binatang itu digenapi atas tanduk Protestan yang sejati, mereka yang mengenali kebenaran-kebenaran nubuat yang berkaitan dengan pembentukan patung binatang itu pada kedua-dua tanduk binatang bumi akan dimeteraikan untuk selama-lamanya dengan gambaran Kristus. Anak-anak dara yang bodoh, yang telah menerima penglihatan yang sia-sia dan menyanjung-nyanjung, akan telah membentuk patung binatang itu untuk selama-lamanya.

“It was this that the prophet Ezekiel saw when before his astonished gaze were portrayed symbols that revealed a Power overruling the affairs of earthly rulers. Wheels intersecting one another were moved by four living beings. High above all these ‘was the likeness of a throne, in appearance like sapphire; and seated above the likeness of a throne was a likeness as it were of a human form.’ Ezekiel 1:26, RSV.

“Eyi ne odiyifo Hesekiel hui bere a wɔde nsɛnkyerɛnne a ɛdaa Tumi bi a edi asase so ahene nsɛm nyinaa so no adi kyerɛɛ no wɔ n’anim a ɛmaa no ho dwiriw no. Ntamadan a ɛhyia wɔn ho wɔn ho no, abɔde anan a nkwa wom na ɛde wɔn kɔ. Na eyinom nyinaa so koraa no, ‘na ahengua bi sɛɛbea wɔ hɔ, na ne hwɛbea te sɛ ahwehwɛboɔ sapaia; na ahengua no sɛɛbea no so no, na biribi a ne sɛbea te sɛ onipa suban bi te hɔ.’ Hesekiel 1:26, RSV.”

“The wheels, so complicated that at first sight they appeared to be in confusion, moved in perfect harmony. Heavenly beings were impelling those wheels. The complicated play of human events is under divine control. Amidst the strife and tumult of nations He that sits above the cherubim still guides the affairs of this earth. To every nation and individual God has assigned a place in His great plan. Today men and nations are by their own choice deciding their destiny, and God is overruling all for the accomplishment of His purposes.

“Lembulir-lembulir itu, ya mo melakit ko ihimpit om di penglihatan poinsikou tu noimbobog, monginumud doidop do kosilapan. Omponiboon doid lembulir iolo no, id mga tondug di sorga. I pangaayaan di poingod-ongod no panambangan di manusia no ikot di kawasa di Tuhan. Id tonga-tonga do pagaal do pomburuan om kagagazanan di bansa-bansa, Iso no momori omboi di kerubim, masih mongowoyou do kapangaanan di tana’ iti. Om id tiap bansa om individu, Tuhan no minongkod di satu pomusatan id pelan-Nya no agazo. Tadau iti, i manusia om bansa-bansa, doid pilihon diri, kopipili do nasib diri, om Tuhan no monguasa di sagalanya supay napakumbul do tujuan-tujuan-Nya.”

“The prophecies which the great I AM has given in His Word tell us where we are in the procession of the ages. All that prophecy has foretold until the present time has been traced on the pages of history, and all which is yet to come will be fulfilled in its order.

“Nabiiɗɗe ɗe AN MIJOOƊO mawɗo hokkii e Wolde Muɗum no mbi’a en to hol no min ngoni e yaasi jamanuuji. Fuu ko annabaaku waɗi kaŋko haa hannden, ɗum rewtii e kelleeji tarihi, e fuu ko heddii arde ɗum hebboto e laawol mum.”

“The signs of the times declare that we are standing on the threshold of great and solemn events. Everything in our world is in agitation. The Saviour prophesied of events to precede His coming: ‘Ye shall hear of wars and rumors of wars… . Nation shall rise against nation, and kingdom against kingdom: and there shall be famines, and pestilences, and earthquakes, in divers places.’ Matthew 24:6, 7. Rulers and statesmen recognize that something great and decisive is about to take place—that the world is on the verge of a stupendous crisis.

“Lipontšo tsa linako li bolela hore re eme monyako oa liketsahalo tse kholo le tse hlomphehang. Ntho e ’ngoe le e ’ngoe lefatsheng la rona e khathatsehile. Mopholosi o ile a porofeta ka liketsahalo tse tla etella ho tla ha Hae pele: ‘Le tla utloa ka dintwa le menyenyetsi ya dintwa…. Setjhaba se tla tsohela setjhaba matla, le mmuso o tla tsohela mmuso matla; mme ho tla ba le ditlala, le mafu a sewa, le ditshisinyeho tsa lefatshe dibakeng tse ngata.’ Mattheu 24:6, 7. Babusi le banna ba mmuso ba hlokomela hore ho haufi le ho etsahala ntho e kholo le e nang le qeto—hore lefatshe le mothating wa koluoa e makatsang haholo.”

“The Bible, and the Bible only, gives a correct view of events that already are casting their shadows before, the sound of their approach causing the earth to tremble and men’s hearts to fail them for fear. ‘Behold, the Lord will lay waste the earth and make it desolate, and He will twist its surface and scatter its inhabitants.’ ‘For they have transgressed the laws, violated the statutes, broken the everlasting covenant. Therefore a curse devours the earth, and its inhabitants suffer for their guilt.’ Isaiah 24:1, 5, 6, RSV.

“Baebol, go baebol fela, e naya pono e e siameng ka ga ditiragalo tse jaanong di setseng di latlhela meriti ya tsone kwa pele, modumo wa go atamela ga tsone o dira gore lefatshe le rorome le gore dipelo tsa batho di felelwe ke maatla ka ntlha ya poifo. ‘Bonang, Morena o tla senya lefatshe a le tlogele le le kgakgabetseng, mme o tla sokamisa bogodimo jwa lone a gasamise banni ba lone.’ ‘Gonne ba tlodile melao, ba gatakile ditaelo, ba robile kgolagano e e sa khutleng. Ke gone ka moo phutso e komolang lefatshe, mme banni ba lone ba boga ka ntlha ya molato wa bone.’ Isaia 24:1, 5, 6, RSV.

“‘Alas! for that day is great, so that none is like it: it is even the time of Jacob’s trouble; but he shall be saved out of it.’ Jeremiah 30:7.

“‘Celakalah! kerana hari itu besar, sehingga tiada suatu pun yang seumpamanya: itulah juga masa kesusahan Yakub; namun ia akan diselamatkan daripadanya.’ Yeremia 30:7.

“’Because thou hast made the Lord, which is my refuge, Even the most High, thy habitation; There shall no evil befall thee, Neither shall any plague come nigh thy dwelling.’ Psalm 91:9, 10.

“Gape o dirile Morena, e lego setšhabelo sa ka, yena Yo Godimo-dimo, bodulo bja gago; ga go bobe bo tlago go go welago, le gona ga go leuba le le tlago go batamela ntlo ya gago.” Psalme 91:9, 10.

“God will not fail His church in the hour of her greatest peril. He has promised deliverance. The principles of His kingdom will be honored by all beneath the sun.” Historical Sketches 277–279.

“Molimo a ka se lahle Kereke ya Hae mo nakong ya kotsi ya yona e kgolohadi. O tshepisitse topollo. Melao‑motheo ya mmuso wa Hae e tla hlomphuwa ke bohle ba phelang tlasa letsatsi.” Historical Sketches 277–279.

The “complicated play of human events” is what was represented by the wheels intersecting the wheels in Ezekiel’s vision of the Most Holy Place, during the sealing time. Those events are under divine control, for those events are the fulfillment of all the visions of God’s Word, that find their final and perfect effect in the sealing time. There is a “sound” that identifies “a stupendous crisis” which the “world is on the verge” of realizing. That “sound” causes “the earth to tremble and men’s hearts to fail them for fear.” Both the shaking of the earth, and the causing of men’s hearts to fail for fear are symbols of the sound of the seventh and final Trumpet, which is the third woe.

ꞌகிம்பிலிக்கிதாம் சாகிக் லிமாவ் அꞌபாசக் ஒர் ஹொராக்ꞌ “மனுங் அசால்சொய் தாநி லைகி” செத் யேகியேல் அꞌபாச் நுங்நை ஒய்பகி மஹௌ-மருவை தௌபா மஹாகி தர்சன்தா சக்காய் অমসুং சக்காய் கன்னபா மரம் அதுனி, சீல் தௌபா மதுதா. மது கூம் ঈশ্বরগী ললোন-মরক্তা লৈ; মারমদি মশিং অসি ঈশ্বরগী ৱাহৈগী পুম্নমক্কী দর্সনশিংগী অপুন্বা মপোক অসিনি, মশিং অদুগী অরোইবা অমসুং মপুংফাবা মফমদি சீல் তৌবা মদুদা ফংই। “অচৌবা সংকট অমা” “মালেম অসি নক্না ফংবা ঙম্মিন্নবা মফমদা লৈ” হায়বা অদু খঙহনগদবা “খোঞ্জেল” অমা লৈ। মসি “খোঞ্জেল” অদুনা “লৈরাং অসি ইয়েত্নহনই অমসুং মীওইবশিংগী থম্মোয়শিং অসি অকক্নবা মীৎকোয়না ফৈবা ওইহনই।” লৈরাং ইয়েত্নহনবা অমসুং মীওইবশিংগী থম্মোয়শিং অকক্নবা মীৎকোয়না ফৈবা ওইহনবা অনীমক্কী তাখিবা অদু অহুমসুবা ৱাই ওইবা তুরেলগী অরোইবা অমসুং তারেতসুবা ত্রাম্পেত্কী খোঞ্জেলগী মর্তক্কী খুদম ওই।

The angering of the nations by Islam of the third woe, is as a woman in travail, thus representing an increasing, escalating crisis. That escalating crisis began on September 11, 2001; and on October 7, 2023, the next extreme birth pain hit, and because God’s Word never fails, the next birth pang is coming very soon, and it will be even more destructive. Are you still living in a city?

Bokgale bja ditšhaba ke Boislamo bja madimabe a boraro bo swana le mosadi wa pelego; ka gona bo emela bothata bjo bo oketšegago, bo gola ka maatla. Bothata bjoo bjo bo golago bo thomile ka la 11 Setemere 2001; gomme ka la 7 Diphalane 2023, bohloko bjo bo latelago bja pelego bjo bo feteletšego bo ile bja hlasela, gomme ka ge Lentšu la Modimo le sa palelwe le ka mohla, bohloko bjo bo latelago bja pelego bo tla kgauswinyane kudu, gomme bo tla ba bjo bo senyago le go feta. Na o sa dutše o dula motseng?

We will continue this study in the next article.

N'a to'ne mikho'da ahohcha ya̱li ilȧppa i lĭsha̱lli' chito̱.

“To the prophet the wheel within a wheel, the appearance of living creatures connected with them, all seemed intricate and unexplainable. But the hand of Infinite Wisdom is seen among the wheels, and perfect order is the result of its work. Every wheel, directed by the hand of God, works in perfect harmony with every other wheel. I have been shown that human instrumentalities are liable to seek after too much power and try to control the work themselves. They leave the Lord God, the Mighty Worker, too much out of their methods and plans, and do not trust to Him everything in regard to the advancement of the work. No one should for a moment fancy that he is able to manage those things that belong to the great I AM. God in His providence is preparing a way so that the work may be done by human agents. Then let every man stand at his post of duty, to act his part for this time and know that God is his instructor.” Testimonies, volume 9, 259.

“Kwa nabii, gurudumu ndani ya gurudumu, sura ya viumbe wenye uhai vilivyounganishwa navyo, vyote vilionekana kuwa vya kutatiza na visivyoweza kuelezwa. Lakini mkono wa Hekima Isiyo na Kikomo unaonekana katikati ya magurudumu, nayo utaratibu mkamilifu ni matokeo ya kazi yake. Kila gurudumu, likiongozwa na mkono wa Mungu, hufanya kazi kwa upatano mkamilifu na kila gurudumu jingine. Nimeonyeshwa kwamba vyombo vya kibinadamu vina uwezekano wa kutafuta mamlaka mengi kupita kiasi na kujaribu kudhibiti kazi vyenyewe. Vinamwacha Bwana Mungu, Mtenda Kazi Mkuu, nje ya mbinu na mipango yao kwa kadiri ilivyo kubwa mno, wala havimkabidhi Yeye kila kitu kuhusu kuendelezwa kwa kazi. Mtu awaye yote hapaswi hata kwa muda wa kitambo kudhani kwamba anaweza kusimamia mambo yale yaliyo ya Yule MIMI NIKO mkuu. Mungu katika majaliwa yake anatayarisha njia ili kazi iweze kufanywa na watendaji wa kibinadamu. Basi na kila mtu asimame mahali pa wajibu wake, ili atende sehemu yake kwa wakati huu na kujua kwamba Mungu ndiye mwalimu wake.” Testimonies, volume 9, 259.