The framework of William Miller’s prophetic message was the two desolating powers of paganism followed by papalism, and the framework of Future for America’s prophetic message is the three desolating powers of paganism, followed by papalism, followed by apostate Protestantism, but all being concurrent at the end. A primary prophetic key for Miller’s prophetic understanding was that “the daily” in the book of Daniel was a symbol of paganism, for it established the connection of the two desolating powers which became his framework of prophetic understanding. A primary prophetic key for Future for America’s prophetic understanding is also that “the daily” in the book of Daniel is a symbol of paganism, for the historical fulfillment of paganism established the sequence of events in Daniel eleven verses forty and forty-one, which became the framework of Future for America’s prophetic understanding.
Rangka mesej kenabian William Miller ialah dua kuasa pembinasa, iaitu kekafiran yang diikuti oleh kepausan, dan rangka mesej kenabian Future for America ialah tiga kuasa pembinasa, iaitu kekafiran, diikuti oleh kepausan, diikuti oleh Protestantisme yang murtad, namun semuanya berlaku serentak pada pengakhiran. Satu kunci kenabian utama bagi pemahaman kenabian Miller ialah bahawa “the daily” dalam kitab Daniel merupakan lambang kekafiran, kerana hal itu menetapkan hubungan antara dua kuasa pembinasa yang menjadi rangka pemahaman kenabiannya. Satu kunci kenabian utama bagi pemahaman kenabian Future for America juga ialah bahawa “the daily” dalam kitab Daniel merupakan lambang kekafiran, kerana penggenapan sejarah kekafiran menetapkan urutan peristiwa dalam Daniel sebelas ayat empat puluh dan empat puluh satu, yang menjadi rangka pemahaman kenabian Future for America.
As is always the case with new light, the advancement of the truth unsealed in 1989 at the collapse of the Soviet Union was warred against by many various voices. The resistance brought against the truth invariably produced a clearer understanding of the truth. In those early controversies against the truth found in the last six verses of Daniel eleven, several prophetic rules that are located in the Bible were recognized as essential proofs to support the increase of knowledge that took place when the book of Daniel was unsealed in 1989. We are currently considering one of those rules, which we call “a triple application of prophecy.”
Dɔɔ le gbɛjijɔgban lɛ mli kɛ nyɛmi hewalɛ kɛ, nyɛmi hewalɛ bɔ yɛ kɛ 1989 ni, kɛ Soviet Union gbɔi lɛ, eklɛ amɛi bubu ni ko pɛi lɛ. Kɛji hewalɛ lɛ hewɔi lɛ, eyaa nyɛmi hewalɛ lɛ nitsumɔ kɛ eya kɛji lɛ mli nyɛmi hewalɛ lɛ nɔ koŋkoŋ kɛ nɔ tsui. Kɛji lɛ ni gbɛjijɔgban kɛ Daniel tɛŋŋ eleven ni tsui akɛ six lɛ mli nyɛmi hewalɛ lɛ hewɔi lɛ, eyaa hewalɛ mli gbɛjijɔgban ni lɛ mli nyɛmi kɛji bubu ni kɛ Bible mli, akɛ ekoɔ bo lɛ nyɛmi hewalɛ kɛ eya ni kɛji ni yɛ nɔ hewalɛ ni, kɛ Daniel bukuu lɛ hiɛ 1989 ni eklɔ yɛmi. Yɛyaa shishi lɛ ni kɛji lɛ akɛ hewalɛ bubu ni koɔ, kɛ yɛhe eboi “prophecy ni nɔɔ kɛji lɛ ni etso atɛŋ.”
We began by looking at two triple applications that at one level are the same line, but at another level they are different. The first two manifestations of Rome (pagan and papal), establish the third manifestation of Modern Rome. The first two manifestations of Babylon (Babel and Babylon), established the third manifestation of Modern Babylon. Modern Rome is the beast of Revelation seventeen that Modern Babylon rides upon and reigns over. They are as distinct as is a cowboy from his horse, but they also commit spiritual fornication with each other, so at that level they are one. There are two other triple applications of prophecy which possess a similar relationship.
Re ile ra simolola ka go lebelela ditiriso tse pedi tsa porofeto tse tharo-tharo tse, mo seemong sengwe, e leng mola o le mongwe, mme mo seemong sengwe, di farologane. Diponatshego tse pedi tsa ntlha tsa Roma (ya boheitane le ya bopapa) di tlhoma ponatshego ya boraro, e leng Roma ya Segompieno. Diponatshego tse pedi tsa ntlha tsa Babelona (Babele le Babelona) di tlhomile ponatshego ya boraro, e leng Babelona ya Segompieno. Roma ya Segompieno ke sebatana sa Tshenolo kgaolo ya bolesome le bosupa se Babelona ya Segompieno e se palamang e bile e se busang. Di farologane fela jaaka mokgweetsi wa dikgomo a farologane le pitse ya gagwe, mme gape di dira boaka jwa semowa mmogo, jalo mo seemong seo di sengwe. Go na le ditiriso tse dingwe tse pedi tsa porofeto tse tharo-tharo tse di nang le kamano e e tshwanang.
The first two manifestations of Elijah (Elijah and John the Baptist), establish the third Elijah of the last days. Along with that the first two messengers who prepare the way for the Messenger of the Covenant (John the Baptist and William Miller), establish the messenger who prepares the way for the Messenger of the Covenant in the last days. There are three important points to recognize with these two lines of triple applications of prophecy.
Maikholomo a mabedi a ntlha a ga Elija (Elija le Johane Mokolobetsi), a tlhoma Elija wa boraro wa malatsi a bofelo. Gape mmogo le seo, barongwa ba babedi ba ntlha ba ba ba baakanyetsang Morongwa wa Kgolagano tsela (Johane Mokolobetsi le William Miller), ba tlhoma morongwa yo o baakanyetsang Morongwa wa Kgolagano tsela mo malatsing a bofelo. Go na le dintlha tse tharo tsa botlhokwa tse di tshwanetseng go lemogiwa mo meleng eno e mebedi ya tiragatso e meraro ya boporofeti.
A first point is that the actual historical representatives of the two lines of triple applications of prophecy are essentially the same historical figures, but their purpose in the two representations are distinctly different. The second point is recognizing what the distinction between the two closely related triple applications of prophecy is. The distinction is that Elijah represents an external work in the last days, and the messenger that prepares the way for the Messenger of the Covenant, represents an internal work in the last days.
Ntlha ya pele ke gore baemedi ba mmatota ba histori ba mela ye mebedi ya ditirišo tše tharo tša boporofeta ge e le gabotse ke batho ba histori ba swanago, eupša morero wa bona ditshwantšhong tše pedi o fapane ka go bonagala. Ntlha ya bobedi ke go lemoga gore phapano magareng ga ditirišo tše pedi tše tharo tša boporofeta tše di amanago kgauswi ke efe. Phapano ke gore Eliya o emela mošomo wa ka ntle mehleng ya bofelo, gomme moromiwa yo a lokišetšago Moromiwa wa Kgwerano tsela o emela mošomo wa ka gare mehleng ya bofelo.
The third point to take note of is that Jesus, as Alpha and Omega, identifies the third Elijah, and also the third messenger that prepares the way, with both a first and a last Elijah messenger, and a first and last messenger who prepares the way for the Messenger of the Covenant. The Elijah messenger of the first angel and the Elijah messenger of the third angel make up the third fulfillment of Elijah, and the messenger who prepares the way is represented as the messenger of the movements of both the first and third angels.
Ntlha ya boraro yeo e swanetšego go elwa hloko ke gore Jesu, bjalo ka Alfa le Omega, o šupa Eliya wa boraro, gape le moromiwa wa boraro yo a lokišetšago tsela, gore ba amana bobedi le moromiwa wa Eliya wa mathomo le wa mafelelo, le moromiwa wa mathomo le wa mafelelo yo a lokišetšago tsela bakeng sa Moromiwa wa Kgwerano. Moromiwa wa Eliya wa morongwa wa mathomo le moromiwa wa Eliya wa morongwa wa boraro ba bopa phethagatšo ya boraro ya Eliya, gomme moromiwa yo a lokišetšago tsela o emelwa bjalo ka moromiwa wa mekgatlo ya barongwa ba mathomo le ba boraro.
Elijah the prophet provides an illustration of the last-day confrontation between God’s people and the threefold union of Modern Rome in the confrontation at Mount Carmel.
Mporofeta Elia o nea seswantšho sa thulano ya mehla ya bofelo magareng ga batho ba Modimo le kopano ya mahlakore a mararo ya Roma ya Sebjalebjale thulanong ya Thaba ya Karamele.
Mount Carmel is located in northern Israel, near the Mediterranean coast. It runs roughly northwest to southeast and forms a prominent ridge that extends for about 39 miles (63 kilometers). The Valley of Megiddo, also known as the Jezreel Valley, is located to the southeast of Mount Carmel. Mount Carmel and the Valley of Megiddo are relatively close to each other in terms of distance. The distance between them, in a straight line (as the crow flies), is approximately 20 to 25 miles (32 to 40 kilometers). To the west of Mount Carmel lies the Mediterranean Sea, and to the east of the Valley of Megiddo and the Jezreel Valley lies the Sea of Galilee, also known as Lake Tiberias or the Lake of Kinneret.
ភ្នំកើមែលស្ថិតនៅភាគខាងជើងនៃអ៊ីស្រាអែល ជិតឆ្នេរសមុទ្រមេឌីទែរ៉ាណេ។ វាលាតសន្ធឹងប្រហែលពីទិសពាយ័ព្យទៅទិសអាគ្នេយ៍ ហើយបង្កើតជាជួរភ្នំដ៏លេចធ្លោមួយ ដែលលាតបណ្តោយប្រហែល 39 ម៉ាយល៍ (63 គីឡូម៉ែត្រ)។ វាលមេគីដូ ដែលត្រូវបានស្គាល់ផងដែរថា វាលយេស្រាអែល ស្ថិតនៅភាគអាគ្នេយ៍នៃភ្នំកើមែល។ ភ្នំកើមែល និងវាលមេគីដូ ស្ថិតនៅជិតគ្នាពាក់ព័ន្ធនឹងចម្ងាយ។ ចម្ងាយរវាងទីទាំងពីរ តាមបន្ទាត់ត្រង់ (as the crow flies) គឺប្រហែល 20 ទៅ 25 ម៉ាយល៍ (32 ទៅ 40 គីឡូម៉ែត្រ)។ នៅភាគខាងលិចនៃភ្នំកើមែល មានសមុទ្រមេឌីទែរ៉ាណេ ហើយនៅភាគខាងកើតនៃវាលមេគីដូ និងវាលយេស្រាអែល មានសមុទ្រកាលីឡេ ដែលត្រូវបានស្គាល់ផងដែរថា បឹងទីបេរីយ៉ាស ឬបឹងគីន្នេរ៉េត។
In the Revelation the battle of Armageddon is identifying the Valley of Megiddo, and inspiration did not want students of prophecy to believe that the book of Revelation was identifying its message in literal terms, so when it identified Armageddon (Megiddo) as Armageddon it used the word “har,” which means mountain to make it clear that the battle was a spiritual representation of the final battle which the dragon, beast and false prophet lead the world to.
Di dalam Wahyu, peperangan Armagedon menunjuk kepada Lembah Megido, dan ilham tidak menghendaki para pelajar nubuatan mempercayai bahawa kitab Wahyu sedang mengenal pasti mesejnya dalam pengertian harfiah; oleh itu, apabila ia mengenal pasti Armagedon (Megido) sebagai Armagedon, ia menggunakan perkataan “har,” yang bererti gunung, untuk memperjelas bahawa peperangan itu merupakan gambaran rohani tentang peperangan terakhir yang kepadanya naga, binatang, dan nabi palsu memimpin dunia.
By identifying Megiddo as Armageddon, John made sure it was not to be understood as a literal geographical location, for Megiddo is a valley and has no mountains. In close proximity is Mount Carmel where Elijah’s confrontation with Ahab and the prophets of Jezebel occurred, thus both Megiddo and Mount Carmel are both illustrations of the final battle of Armageddon.
Na ka go lemoga Megiddo e le Armageddon, Johane o ile a netefatša gore e se kwešišwe bjalo ka lefelo la nnete la jeokrafi, gobane Megiddo ke moedi gomme ga e na dithaba. Kgauswi kudu le yona go na le Thaba ya Karamele moo go ilego gwa direga kganetšano ya Eliya le Ahaba gotee le baporofeta ba Jesebele; ka gona, Megiddo le Thaba ya Karamele ka bobedi ke diswantšho tša ntwa ya mafelelo ya Armageddon.
If you were to draw a triangle with Jerusalem, Mount Carmel, and the Valley of Megiddo, Jerusalem would be situated to the southeast corner of that triangle, with Mount Carmel to the northwest and the Valley of Megiddo to the northeast. The area that symbolically represents the battle of Armageddon is bordered by two seas, and the king of the north (the whore of Modern Babylon) comes to his end between the seas and the glorious holy mountain. And at that time human probation closes.
Me na ɛbɛyɛ sɛ wotwe ahinanan bi a Yerusalem, Bepɔw Karmel, ne Megido Bon mu wɔ mu a, Yerusalem bɛda saa ahinanan no twea-fã apuei anafo so, na Bepɔw Karmel ada atifi atɔe so, na Megido Bon mu no ada atifi apuei so. Beaeɛ a ɛgyina hɔ ma Harmagedon ko no wɔ sɛnkyerɛnne kwan so no, ɛpo mmienu na ɛhyehyɛ ho, na atifi hene no (Babylon Foforo no aguamanbea no) ba ne awieeɛ mu wɔ ɛpo no ntam ne bepɔw kronkron anuonyam no ntam. Na saa berɛ no mu na onipa sɔhwɛ berɛ to etwa.
But tidings out of the east and out of the north shall trouble him: therefore he shall go forth with great fury to destroy, and utterly to make away many. And he shall plant the tabernacles of his palace between the seas in the glorious holy mountain; yet he shall come to his end, and none shall help him. And at that time shall Michael stand up, the great prince which standeth for the children of thy people: and there shall be a time of trouble, such as never was since there was a nation even to that same time: and at that time thy people shall be delivered, every one that shall be found written in the book. Daniel 11:44–12:1.
Tetapi khabar dari timur dan dari utara akan mengganggunya; sebab itu ia akan keluar dengan amarah yang besar untuk membinasakan, dan melenyapkan sama sekali banyak orang. Dan ia akan mendirikan kemah-kemah istananya di antara laut-laut pada gunung kudus yang mulia; namun ia akan sampai kepada kesudahannya, dan tidak seorang pun akan menolongnya. Dan pada waktu itu Mikael akan bangkit, penghulu besar yang berdiri untuk anak-anak bangsamu; dan akan ada suatu masa kesesakan, seperti yang tidak pernah ada sejak ada suatu bangsa sampai pada waktu itu juga; dan pada waktu itu bangsamu akan dilepaskan, setiap orang yang didapati namanya tertulis dalam kitab itu. Daniel 11:44–12:1.
The triple application of Elijah represents the external confrontation of God’s people with the king of the north, who is the head of the threefold union of the dragon, the beast and the false prophet that leads the world to Armageddon. Elijah’s three enemies that typified the threefold union were Ahab, who was the king of the ten northern tribes representing the ten kings of Revelation seventeen, who commit fornication with the whore of Babylon, and who agree to give their kingdom to the whore for “one hour”, which is “the hour” of the Sunday law crisis. The whore of Babylon was represented by Jezebel, and Jezebel’s prophets of Baal and the priests of the grove represent the false prophet.
Tšhomišo ya gararo ya Eliya e emela go lebana ga ka ntle ga batho ba Modimo le kgoši ya leboa, yeo e lego hlogo ya kopano ya gararo ya dragone, sebata le moporofeta wa maaka yeo e iša lefase Haramagedone. Manaba a mararo a Eliya ao a bego a swantšha kopano yeo ya gararo e be e le Ahaba, yo e bego e le kgoši ya meloko e lesome ya leboa yeo e emelago dikgoši tše lesome tša Kutollo ya lesomešupa, tšeo di otswalanago le seotswa sa Babele, le tšeo di dumelelanago go nea seotswa mmušo wa tšona lebaka la “iri e tee”, yeo e lego “iri” ya tlalelo ya molao wa Lamorena. Seotswa sa Babele se be se emetšwe ke Isebele, gomme baporofeta ba Baali ba Isebele le baperisita ba sethokgwa ba emela moporofeta wa maaka.
The Sunday law crisis begins with the soon-coming Sunday law in the United States and ends when Michael stands up. When that Sunday law arrives the second voice of Revelation chapter eighteen, calls God’s other flock out of Babylon. The period of time from the call out of Babylon until the close of probation is the period of the judgment of the whore of Babylon. It is also the period of time when the Holy Spirit is poured out without measure. It is the “hour,” that the ten kings agree to co-rule with the whore of Tyre, who is no longer forgotten. It is the “hour,” of the great “earthquake” of Revelation eleven, when the one hundred and forty-four thousand are lifted up as an ensign.
Krisis undang-undang Ahad bermula dengan undang-undang Ahad yang akan segera datang di Amerika Syarikat dan berakhir apabila Mikhael bangkit. Apabila undang-undang Ahad itu tiba, suara kedua dalam Wahyu fasal lapan belas memanggil kawanan domba Allah yang lain keluar dari Babilon. Jangka masa dari panggilan keluar dari Babilon sehingga penutupan masa percubaan ialah tempoh penghakiman terhadap perempuan sundal Babilon. Itulah juga jangka masa apabila Roh Kudus dicurahkan tanpa sukatan. Itulah “saat” ketika sepuluh raja bersetuju untuk memerintah bersama dengan perempuan sundal Tirus, yang tidak lagi dilupakan. Itulah “saat” gempa bumi besar dalam Wahyu sebelas, apabila seratus empat puluh empat ribu diangkat sebagai panji.
And the kings of the earth, who have committed fornication and lived deliciously with her, shall bewail her, and lament for her, when they shall see the smoke of her burning, Standing afar off for the fear of her torment, saying, Alas, alas that great city Babylon, that mighty city! for in one hour is thy judgment come. Revelation 18:9, 10.
Le dikgosi tsa lefatshe, tse di dirileng boaka le ene tsa bo tsa tshela ka boitumelo jo bogolo le ene, di tlaa mo lelela, di bo di mo hutsafalela, fa di bona mosi wa go fisiwa ga gagwe, di eme kgakala ka ntlha ya poifo ya tlhokofatso ya gagwe, di re: Ija, ija, motse oo o mogolo, Babelona, motse oo o thata! gonne katlholo ya gago e tlile ka ura e le nngwe. Tshenolo 18:9, 10.
Just as John identified Megiddo as the mountain (“har”) of Megiddo to identify a spiritual and not a literal truth, the judgment of the whore of Babylon and Tyre is identified as occurring during the “hour,” and also in a “day.”
Sama seperti Yohanes mengenal pasti Megido sebagai gunung (“har”) Megido untuk menandakan suatu kebenaran rohani dan bukannya harfiah, penghakiman terhadap pelacur Babilon dan Tirus dikenal pasti sebagai berlaku dalam “satu jam,” dan juga dalam “satu hari.”
Therefore shall her plagues come in one day, death, and mourning, and famine; and she shall be utterly burned with fire: for strong is the Lord God who judgeth her. Revelation 18:8.
Ka hona dikotlo tša gagwe di tla tla ka letšatši le tee, lehu, le go lla, le tlala; gomme o tla fišwa ka mollo ka mo go feletšego, gobane Morena Modimo yo a mo ahlolago o matla. Kutollo 18:8.
After October 22, 1844 prophetic time is no longer to be applied prophetically and the judgment of the papal power is therefore represented as occurring in an “hour,” and also as in a “day.” The “hour” of her judgment is the prophetic period from the Sunday law in the United States until probation closes. It is important to mark this period when considering the Elijah of the last days, for Elijah’s battle of Mount Carmel follows the internal testing of God’s people of the last days, and the testing period for both the church and the world contain the same prophetic beginnings and endings.
Selepas 22 Oktober 1844, masa nubuatan tidak lagi harus diterapkan secara nubuatan, dan oleh itu penghakiman terhadap kuasa kepausan digambarkan sebagai berlaku dalam suatu “jam,” dan juga dalam suatu “hari.” “Jam” penghakimannya itu ialah tempoh nubuatan dari undang-undang Ahad di Amerika Syarikat sehingga masa percubaan berakhir. Adalah penting untuk menandai tempoh ini ketika mempertimbangkan Elia pada akhir zaman, kerana pertempuran Elia di Gunung Karmel menyusul ujian dalaman umat Tuhan pada akhir zaman, dan tempoh pengujian bagi kedua-dua gereja dan dunia mengandungi permulaan dan pengakhiran nubuatan yang sama.
The two voices of Revelation eighteen, represent two distinct calls to two churches. The first church is the one hundred and forty-four thousand of Revelation chapter seven, and the second church that is called is the great multitude of Revelation chapter seven. The call to the one hundred and forty-four thousand is made while the Holy Spirit is being poured out in measure, and the call to the great multitude is made when the Holy Spirit is being poured out without measure.
Mong puan ni chuan Kohhran pahnih hnena kohhranna hrang hrang pahnih a entîr a ni. Kohhran hmasa ber chu Thupuan bung 7-a mi sang zakhat leh sawmli leh pali a ni a, kohhran pahnihna, koh hrang a ni leh chu, Thupuan bung 7-a mi tam tak khâwm khân a ni. Mi sang zakhat leh sawmli leh pali hnena kohna chu Thlarau Thianghlim chu tehfung neia buatsaih a la ni lâiin a thleng a, mi tam tak khâwm hnena kohna chu Thlarau Thianghlim chu tehfung lova buatsaih a ni ta hunah a thleng.
“The prophet says, ‘I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils” (Revelation 18:1, 2). This is the same message that was given by the second angel. Babylon is fallen, ‘because she made all nations drink of the wine of the wrath of her fornication’ (Revelation 14:8). What is that wine?—Her false doctrines. She has given to the world a false sabbath instead of the Sabbath of the fourth commandment, and has repeated the falsehood that Satan first told Eve in Eden—the natural immortality of the soul. Many kindred errors she has spread far and wide, “teaching for doctrines the commandments of men” (Matthew 15:9).
“Nabi itu berkata, ‘Aku melihat seorang malaikat lain turun dari syurga, mempunyai kuasa yang besar; dan bumi diterangi dengan kemuliaannya. Dan ia berseru dengan suara yang kuat, katanya, Babel yang besar itu telah rubuh, telah rubuh, dan telah menjadi tempat kediaman roh-roh jahat’” (Wahyu 18:1, 2). Inilah mesej yang sama yang telah diberikan oleh malaikat yang kedua. Babel telah rubuh, “kerana ia telah membuat segala bangsa minum dari anggur murka percabulannya” (Wahyu 14:8). Apakah anggur itu?—Ajaran-ajarannya yang palsu. Ia telah memberikan kepada dunia suatu sabat yang palsu sebagai ganti Sabat hukum yang keempat, dan telah mengulangi dusta yang mula-mula diberitahukan oleh Iblis kepada Hawa di Eden—keabadian semula jadi jiwa. Banyak kesalahan sejenis yang lain telah disebarkannya dengan meluas, “mengajarkan sebagai ajaran perintah-perintah manusia” (Matius 15:9).
“When Jesus began His public ministry, He cleansed the Temple from its sacrilegious profanation. Among the last acts of His ministry was the second cleansing of the Temple. So in the last work for the warning of the world, two distinct calls are made to the churches. The second angel’s message is, ‘Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication’ (Revelation 14:8). And in the loud cry of the third angel’s message a voice is heard from heaven saying, ‘Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities’ (Revelation 18:4, 5).” Selected Messages, book 2, 118.
“Jesu vho no thoma vhuḓinḓa ha Vho ha nnyi phanḓa ha vhathu, vho kunakisa Thembeli kha u nyadziwa hayo ha vhukhethwa ha zwipfumelo. Kha mishumo ya u fhedzisela ya vhuḓinḓa ha Vho ho vha hu u kunakiswa ha vhuvhili ha Thembeli. Nga u ralo, kha mushumo wa u fhedzisela wa tsivhudzo kha shango, hu itwa khuwelelo mbili dzo fhambanaho kha dzikereke. Mulaedza wa muruṅwa wa vhuvhili ndi, ‘Babuloni o wa, o wa, muḓi muhulwane, ngauri o nwisa tshaka dzoṱhe waini ya vhuṱungu ha vhupombwe hawe’ (Nzumbululo 14:8). Huno kha mukhosi muhulwane wa mulaedza wa muruṅwa wa vhuraru hu pfala ipfi li bvaho ṱaḓulu li tshi ri, ‘Bvani khae, vhathu vhanga, uri ni si vhe na mukovhe kha zwivhi zwawe, na uri ni si ṱanganedze dzindwadze dzawe. Ngauri zwivhi zwawe zwo swika u swika ṱaḓulu, nahone Mudzimu o humbula vhutshinyi hawe’ (Nzumbululo 18:4, 5).” Selected Messages, bugu 2, 118.
The mighty angel came down in fulfillment of Revelation chapter eighteen, when the great buildings of New York City were brought down on September 11, 2001, with the arrival of the “east wind” of Islam. He then cried “mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils.” And then in verse four another voice “is heard from heaven saying, ‘Come out of her, my people.’” Those two voices are “two distinct calls made to the churches.” The two distinct churches of God in the last days are identified as the one hundred and forty-four thousand and the great multitude.
Malaikat yang perkasa itu turun sebagai penggenapan Wahyu pasal delapan belas, ketika gedung-gedung besar Kota New York diruntuhkan pada 11 September 2001, dengan datangnya “angin timur” Islam. Kemudian ia berseru “dengan suara nyaring yang kuat, katanya, Babel yang besar itu telah rubuh, telah rubuh, dan telah menjadi tempat kediaman setan-setan.” Lalu dalam ayat empat terdengar suara lain “dari surga yang berkata, ‘Keluarlah darinya, hai umat-Ku.’” Kedua suara itu adalah “dua panggilan yang berbeda yang ditujukan kepada gereja-gereja.” Dua gereja Allah yang berbeda pada hari-hari terakhir itu diidentifikasikan sebagai seratus empat puluh empat ribu dan kumpulan besar itu.
The testing period for the one hundred and forty-four thousand begins with Islam of the third Woe, which Isaiah identifies as the “day of the east wind.” That testing period ends with the soon-coming Sunday law in the United States and the enforcement of the mark of the beast. The beast is the counterfeit king of the north, the head of modern Babylon. Babylon is the lion in Daniel chapter seven, and the disobedient prophet from Judah, who represents Laodicean Adventism, that dies in the period that begins with the “ass” of Islam (September 11, 2001), and ends with the “lion,” (Modern Babylon).
ਯਹ ਇੱਕ ਲੱਖ ਚੁਤਾਲੀਹ ਹਜ਼ਾਰਾਂ ਲਈ ਅਜ਼ਮਾਇਸ਼ ਦਾ ਸਮਾਂ ਤੀਜੇ ਹਾਏ ਦੇ ਇਸਲਾਮ ਨਾਲ ਸ਼ੁਰੂ ਹੁੰਦਾ ਹੈ, ਜਿਸ ਨੂੰ ਯਸਾਯਾਹ “ਪੂਰਬੀ ਹਵਾ ਦਾ ਦਿਨ” ਵਜੋਂ ਪਹਿਚਾਣਦਾ ਹੈ। ਉਹ ਅਜ਼ਮਾਇਸ਼ ਦਾ ਸਮਾਂ ਸੰਯੁਕਤ ਰਾਜ ਅਮਰੀਕਾ ਵਿੱਚ ਜਲਦੀ ਆਉਣ ਵਾਲੇ ਐਤਵਾਰ ਦੇ ਕਾਨੂੰਨ ਅਤੇ ਜਾਨਵਰ ਦੀ ਛਾਪ ਦੇ ਲਾਗੂ ਕੀਤੇ ਜਾਣ ਨਾਲ ਸਮਾਪਤ ਹੁੰਦਾ ਹੈ। ਉਹ ਜਾਨਵਰ ਉੱਤਰ ਦੇ ਰਾਜੇ ਦਾ ਜਾਲਸਾਜ਼ ਰੂਪ ਹੈ, ਆਧੁਨਿਕ ਬਾਬਲ ਦਾ ਸਿਰਮੌਰ। ਬਾਬਲ ਦਾਨੀਏਲ ਅਧਿਆਇ ਸੱਤ ਵਿੱਚ ਸਿੰਘ ਹੈ, ਅਤੇ ਯਹੂਦਾਹ ਤੋਂ ਆਇਆ ਅਣਆਗਿਆਕਾਰੀ ਨਬੀ, ਜੋ ਲਾਓਦੀਕੀਆਈ ਐਡਵੈਂਟਿਜ਼ਮ ਦਾ ਪ੍ਰਤੀਨਿਧਿਤਵ ਕਰਦਾ ਹੈ, ਉਸ ਅਵਧੀ ਵਿੱਚ ਮਰਦਾ ਹੈ ਜੋ ਇਸਲਾਮ ਦੇ “ਗਧੇ” ਨਾਲ (11 ਸਤੰਬਰ, 2001) ਸ਼ੁਰੂ ਹੁੰਦੀ ਹੈ ਅਤੇ “ਸਿੰਘ” (ਆਧੁਨਿਕ ਬਾਬਲ) ਨਾਲ ਸਮਾਪਤ ਹੁੰਦੀ ਹੈ।
In the period of time represented as “the tomb” of the disobedient prophet of Laodicean Adventism, the latter rain is measured out, as a distinct call is made to the church of the one hundred and forty-four thousand. When that period ends, at the “hour” of the “great earthquake”, representing the Sunday law in the United States; the period of the second voice of Revelation eighteen, arrives with the implementation of the mark of the beast, which is the mark of the king of the north. At the same time Islam of the third Woe is used to bring a progressive escalating judgment upon an apostate world. The message proclaimed by the “ensign” of the one hundred and forty-four thousand during that second distinct call to the church of the “great multitude” identifies the “mark” of the “king of the north”, and the role of Islam of the third Woe, represented as the “children of the east”.
Dalam jangka masa yang digambarkan sebagai “kubur” nabi yang ingkar dalam Adventisme Laodikia, hujan akhir ditakar, ketika suatu panggilan yang tersendiri disampaikan kepada gereja seratus empat puluh empat ribu. Apabila tempoh itu berakhir, pada “jam” berlakunya “gempa bumi besar”, yang melambangkan undang-undang Ahad di Amerika Syarikat; maka tibalah tempoh suara kedua dalam Wahyu lapan belas, dengan pelaksanaan tanda binatang itu, iaitu tanda raja utara. Pada masa yang sama, Islam daripada Celaka yang ketiga digunakan untuk mendatangkan suatu penghakiman yang semakin meningkat secara beransur-ansur ke atas dunia yang murtad. Pekabaran yang diisytiharkan oleh “panji” seratus empat puluh empat ribu semasa panggilan kedua yang tersendiri itu kepada gereja “kumpulan besar” mengenal pasti “tanda” “raja utara” itu, serta peranan Islam daripada Celaka yang ketiga, yang digambarkan sebagai “anak-anak dari timur”.
The message that enrages the papal power in verse forty-four of Daniel chapter eleven, and the message that initiates the final papal bloodbath, is represented as “tidings out of the east” (Islam) and “the north” (the mark of the beast). In that period, as with the previous period, Islam of the “east wind” brings judgment upon the United States to begin the period, and the period ends when the king of the north comes to his end, “between the seas and the glorious holy mountain”, in the valley of Megiddo and the Mount at Carmel.
Pesan yang membangkitkan murka kuasa kepausan dalam ayat empat puluh empat dari Daniel pasal sebelas, dan pesan yang memulai pertumpahan darah kepausan yang terakhir, dilukiskan sebagai “kabar dari timur” (Islam) dan “dari utara” (tanda binatang itu). Dalam masa itu, sebagaimana pada masa sebelumnya, Islam dari “angin timur” mendatangkan penghakiman atas Amerika Serikat untuk mengawali masa tersebut, dan masa itu berakhir ketika raja utara mencapai ajalnya, “di antara laut-laut dan gunung suci yang mulia”, di lembah Megido dan gunung di Karmel.
The judgment period for modern Babylon that represents her deathbed (tomb), begins with the symbol of the east and ends with the symbol of the north, just as the deathbed for the disobedient Laodicean prophet ended in the first distinct call to the churches. The tomb (deathbed) that both the lying prophet of Bethel and the disobedient prophet of Judah are buried in is represented between an “ass” and a “lion”.
Nako ya bosambisi mpo na Babilone ya mikolo oyo, oyo emonisi mbeto na ye ya kufa (lilita), ebandi na elembo ya este mpe esukaka na elembo ya nord, kaka ndenge mbeto ya kufa mpo na mosakoli ya Laodikia oyo atosaki te esukaki na libiangi ya liboso oyo ekesenaki epai ya mangomba. Lilita (mbeto ya kufa) oyo kati na yango mosakoli ya lokuta ya Bethele mpe mosakoli ya Yuda oyo atosaki te bakundami, emonisami kati na “mpunda ya mokongo” moko mpe “nkosi” moko.
Elijah represents God’s last day people who were confronted with a threefold enemy represented by Ahab, Jezebel and Jezebel’s prophets. Jezebel is the symbol of the papal power in the fourth church of Thyatira, and her prophets at Carmel were represented by the prophets of Baal and the priests of the grove. Baal represents a male deity and the priests of the grove represented Ashtaroth, a female deity, thus Jezebel’s false prophets consisted of male and female, representing the combination of Church and State that is represented by the image of the beast in the book of Revelation.
Elia mewakili umat Tuhan pada akhir zaman yang berhadapan dengan musuh tiga serangkai yang dilambangkan oleh Ahab, Izebel, dan nabi-nabi Izebel. Izebel adalah lambang kuasa kepausan dalam jemaat keempat, yaitu Tiatira, dan nabi-nabinya di Karmel dilambangkan oleh nabi-nabi Baal dan imam-imam hutan keramat. Baal melambangkan dewa laki-laki, dan imam-imam hutan keramat melambangkan Asytoret, dewi perempuan; dengan demikian, nabi-nabi palsu Izebel terdiri atas laki-laki dan perempuan, yang melambangkan perpaduan Gereja dan Negara sebagaimana diwakili oleh patung binatang itu dalam kitab Wahyu.
It is the United States that first erects an image of the beast in the United States and thereafter in the world, and it is the United States that is the false prophet of the threefold union. Ahab, the king of the ten tribes, represents the ten kings of Revelation seventeen, that is the dragon, and Jezebel is the beast. Elijah was in confrontation with the threefold union of Modern Babylon, at Mount Carmel, where the whore of Babylon comes to her end with none to help. The triple application of Elijah represents the external confrontation which is brought against God’s last-day people, and Elijah represents the prophet that is in direct confrontation with those three powers.
Kei United States tei hmasa hmasa ka rapthlah an sakawlhna hmel a dinh hmasa ber chu United States ah a ni a, chumi hnuah khawvêl pumah a dinh leh a; tin, United States ngei chu pumkhat-thum inzawmna zirtîr dik lo zawrtu zâwlnei a ni. Hnam hrang sawm lal Ahab chuan Thupuan bung 17-a lal sawmte a entîr a, chu chu dragon a ni; tin, Jezebel chu sakawlh a ni. Elijah kha Karmel Tlângah Babylon thar pumkhat-thum inzawmna nên an inkhin tlat a, chutah chuan Babylon hmeichhia pawi tak chu puihtu pakhat mah awm lo tûrin a tawpna a thleng. Elijah hman thum chuan Pathian ni hnuhnung mite chunga hmachhawnna pawn lam atanga rawn thlen chu a entîr a, tin, Elijah chuan hmun thum thuneitu those thuneitute nên an hmaiah ṭha taka hmachhawn tlat zâwlnei chu a entîr bawk.
An important element of Elijah’s story is the “rain,” which represents the latter rain that is poured out in the history of the confrontation. Leading up to the confrontation at Mount Carmel, Elijah has plainly stated that there would be no rain, except at his word. The period that leads up to the “hour” of Jezebel’s judgment is the period represented by the first distinct “voice” given to the churches. That “voice” arrived on September 11, 2001, and in that period the “rain” was only “measured”, and in that period, there were two competing latter rain messages that were involved with Habakkuk’s debate. One was the counterfeit message of weeping for Tammuz, that represented a “peace and safety message”, and the other was the true message of the third Woe of Islam.
Satu unsur penting dalam kisah Elia ialah “hujan”, yang melambangkan hujan akhir yang dicurahkan dalam sejarah konfrontasi itu. Menjelang konfrontasi di Gunung Karmel, Elia telah dengan jelas menyatakan bahawa tidak akan ada hujan, kecuali menurut perkataannya. Tempoh yang menuju kepada “saat” penghakiman Izebel ialah tempoh yang diwakili oleh “suara” pertama yang tersendiri yang diberikan kepada gereja-gereja. “Suara” itu datang pada 11 September 2001, dan dalam tempoh itu “hujan” hanya “diukur”, dan dalam tempoh itu, terdapat dua pekhabaran hujan akhir yang saling bersaing yang terlibat dalam perbahasan Habakuk. Yang satu ialah pekhabaran palsu berupa tangisan untuk Tamus, yang melambangkan suatu “pekhabaran damai dan aman”, dan yang satu lagi ialah pekhabaran benar tentang Celaka ketiga Islam.
The true “latter rain” message was based upon the role of Islam of the third Woe. That message originated at one source (which was Future for America), and the two messages contended for supremacy until history confirmed the validity of the true message, and also confirmed the foolishness of a “peace and safety” message in such a time as this.
Mesej “hujan akhir” yang sejati didasarkan pada peranan Islam dalam Malapetaka ketiga. Mesej itu berasal dari satu sumber (iaitu Future for America), dan kedua-dua mesej itu bersaing untuk memperoleh keunggulan sehingga sejarah mengesahkan kesahihan mesej yang sejati itu, dan juga mengesahkan kebodohan suatu mesej “damai dan aman” pada waktu seperti ini.
“The prophecies of Daniel and of John are to be understood. They interpret each other. They give to the world truths which everyone should understand. These prophecies are to be witness in the world. By their fulfillment in these last days, they will explain themselves.” Kress Collection, 105.
“ដំណឹងទំនាយរបស់ដានីយ៉ែល និងរបស់យ៉ូហាន ត្រូវយល់ឲ្យបានត្រឹមត្រូវ។ ពួកវាបកស្រាយគ្នាទៅវិញទៅមក។ ពួកវាផ្តល់សេចក្តីពិតដល់លោកិយ ដែលមនុស្សគ្រប់គ្នាគួរតែយល់។ ដំណឹងទំនាយទាំងនេះត្រូវធ្វើជាសាក្សីនៅក្នុងលោកិយ។ តាមរយៈការសម្រេចរបស់វានៅក្នុងថ្ងៃចុងក្រោយទាំងនេះ ពួកវានឹងបកស្រាយខ្លួនឯង។” Kress Collection, 105.
The first fulfillment of Elijah in the triple application of Elijah, is confirmed by the second Elijah, who Jesus identified as John the Baptist. Together those two witnesses establish the third Elijah.
Pegenapan pertama Elia dalam penerapan tiga rangkap Elia diteguhkan oleh Elia yang kedua, yang oleh Yesus dikenali sebagai Yohanes Pembaptis. Bersama-sama kedua-dua saksi itu menegakkan Elia yang ketiga.
And as they departed, Jesus began to say unto the multitudes concerning John, What went ye out into the wilderness to see? A reed shaken with the wind? But what went ye out for to see? A man clothed in soft raiment? behold, they that wear soft clothing are in kings’ houses. But what went ye out for to see? A prophet? yea, I say unto you, and more than a prophet. For this is he, of whom it is written, Behold, I send my messenger before thy face, which shall prepare thy way before thee. Verily I say unto you, Among them that are born of women there hath not risen a greater than John the Baptist: notwithstanding he that is least in the kingdom of heaven is greater than he. And from the days of John the Baptist until now the kingdom of heaven suffereth violence, and the violent take it by force. For all the prophets and the law prophesied until John. And if ye will receive it, this is Elias, which was for to come. He that hath ears to hear, let him hear. Matthew 11:7–15.
Мөн тэднийг явсны дараа Есүс олон түмэнд Иоханы талаар ийн ярьж эхлэв: Та нар цөл уруу юуг үзэхээр гарсан бэ? Салхинд ганхах зэгсийг үү? Харин та нар юуг үзэхээр гарсан бэ? Зөөлөн хувцас өмссөн хүнийг үү? Болгоогтун, зөөлөн хувцас өмсөгсөд хаадын өргөөнд байдаг. Харин та нар юуг үзэхээр гарсан бэ? Эш үзүүлэгчийг үү? Тийм ээ, Би та нарт хэлье, эш үзүүлэгчээс ч илүү нэгнийг. Учир нь, “Харагтун, Би Өөрийн элчийг Таны өмнө илгээж байна; тэр Таны өмнө замыг тань бэлтгэнэ” хэмээн бичигдсэн нь энэ хүний тухай билээ. Үнэнээр Би та нарт хэлье, эмэгтэй хүнээс төрөгсдийн дундаас Баптисч Иоханаас агуу нь босож ирээгүй. Гэсэн хэдий ч тэнгэрийн хаанчлал дахь хамгийн бага нь түүнээс агуу юм. Баптисч Иоханы өдрүүдээс эдүгээ хүртэл тэнгэрийн хаанчлал хүчирхийлэлд өртөж, хүчирхийлэгчид түүнийг хүчээр булаан авдаг. Учир нь бүх эш үзүүлэгчид болон хууль Иоханыг хүртэл эш үзүүлсэн юм. Хэрэв та нар үүнийг хүлээн авахыг хүсвэл, энэ бол ирэх ёстой байсан Елиа мөн. Сонсох чихтэй нь сонсогтун. Матай 11:7–15.
We will continue this study in the next article.
Mi suk mukala diambu yayi na mukanda yina kelanda.
“Today, in the spirit and power of Elias and of John the Baptist, messengers of God’s appointment are calling the attention of a judgment-bound world to the solemn events soon to take place in connection with the closing hours of probation and the appearance of Christ Jesus as King of kings and Lord of lords. Soon every man is to be judged for the deeds done in the body. The hour of God’s judgment has come, and upon the members of His church on earth rests the solemn responsibility of giving warning to those who are standing as it were on the very brink of eternal ruin. To every human being in the wide world who will give heed must be made plain the principles at stake in the great controversy being waged, principles upon which hang the destinies of all mankind.
“ꯉꯁꯤꯗꯤ, ꯑꯦꯂꯤꯌꯥꯁ ꯑꯃꯁꯨꯡ ꯌꯣꯍꯟ ꯗ ꯕꯦꯞꯇꯤꯁꯇꯀꯤ ꯁ꯭ꯄꯤꯔꯤꯠ ꯑꯃꯁꯨꯡ ꯄꯥꯋꯔꯗ, ꯑꯥꯇꯣꯞꯄ ꯑꯃꯒꯤ ꯑꯄꯣꯏꯟꯃꯦꯟꯠꯇꯥ ꯂꯩꯕ ꯑꯍꯣꯡꯕꯥꯁꯤꯡꯅ ꯑꯄꯥꯛꯄ ꯑꯗꯨ ꯂꯩꯇ꯭ꯔꯤꯡ ꯂꯧꯕꯤ, ꯃꯍꯥꯛꯀꯤ ꯑꯋꯥꯡꯕꯥ ꯑꯃꯁꯨꯡ ꯈꯣꯡꯆꯠ ꯍꯧꯔꯛꯏ ꯅꯤꯡꯇꯝ ꯃꯀꯣꯛ ꯆꯥꯎꯗꯅ ꯂꯩꯔꯤꯕ ꯋꯥꯔꯤꯁꯤꯡ ꯑꯗꯨꯒ ꯂꯣꯏꯅꯅ, ꯄ꯭ꯔꯣꯕꯦꯁꯟꯒꯤ ꯂꯣꯏꯁꯤꯟꯒꯤ ꯄꯨꯡꯁꯤꯜ ꯑꯃꯁꯨꯡ ꯈ꯭ꯔꯥꯏꯁꯇ ꯖꯤꯖꯁꯇꯨ ꯀꯤꯡ ꯑꯣꯐ ꯀꯤꯡꯁ ꯑꯗꯨꯒ ꯂꯣꯔꯗ ꯑꯣꯐ ꯂꯣꯔꯗꯁ ꯑꯣꯏꯅ ꯎꯠꯂꯀꯄꯥ ꯋꯥꯕꯤꯒ ꯃꯔꯝ ꯑꯣꯏꯅ ꯀꯔꯤꯒꯨꯝꯕꯥ ꯊꯧꯗꯣꯛꯄꯥꯁꯤꯡ ꯑꯗꯨ ꯉꯝꯍꯟꯂꯤ꯫ ꯃꯇꯝ ꯃꯈꯥꯗ ꯃꯤ ꯈꯨꯗꯤꯡꯃꯛ ꯑꯃꯅ ꯃꯐꯝ ꯑꯁꯤꯗ ꯇꯧꯈꯤꯕ ꯊꯕꯛꯁꯤꯡꯒꯤ ꯃꯔꯝꯗ ꯋꯥꯀꯠ ꯐꯪꯂꯒꯅꯤ꯫ ꯑꯥꯇꯣꯞꯄ ꯑꯃꯒꯤ ꯋꯥꯀꯠꯀꯤ ꯄꯨꯡ ꯂꯥꯛꯈ꯭ꯔꯦ, ꯑꯃꯁꯨꯡ ꯃꯥꯂꯦꯝꯒꯤ ꯃꯄꯥꯟꯗ ꯂꯩꯕ ꯃꯍꯥꯛꯀꯤ ꯆꯔꯆꯀꯤ ꯃꯦꯝꯕꯔꯁꯤꯡꯒꯤ ꯃꯊꯛꯇ ꯑꯩꯍꯥꯛꯀꯤ ꯂꯨꯆꯤꯡꯕꯥ ꯃꯔꯨꯑꯣꯏꯕꯥ ꯄꯣꯠꯆꯛ ꯂꯩꯔꯤ, ꯃꯁꯤ ꯍꯥꯏꯕꯗꯤ ꯑꯩꯔꯣꯜ ꯂꯣꯏꯅꯅ ꯂꯣꯏꯔꯤꯕꯥꯒꯤ ꯃꯐꯝ ꯑꯗꯨꯗ ꯂꯦꯞꯂꯤꯕ ꯃꯤꯁꯤꯡꯗ ꯆꯦꯠꯍꯟꯕꯥ ꯄꯤꯕꯥ꯫ ꯑꯊꯣꯏꯕꯥ ꯃꯥꯂꯦꯝ ꯑꯁꯤꯒꯤ ꯃꯤ ꯄꯨꯝꯅꯃꯛꯇ, ꯀꯗꯥꯏꯗꯅ ꯈꯨꯗꯝ ꯑꯗꯨ ꯇꯥꯕꯥ ꯄꯥꯝꯕ ꯃꯤ ꯈꯨꯗꯤꯡꯃꯛꯄꯨ, ꯑꯍꯥꯅꯕꯥ ꯑꯅꯧꯕꯥ ꯌꯥꯏꯐꯕ ꯃꯤꯡꯁꯦꯝ ꯑꯁꯤꯗ ꯆꯥꯎꯔꯤꯕ ꯃꯔꯨꯑꯣꯏꯕꯥ ꯄ꯭ꯔꯤꯟꯁꯤꯄꯜꯁꯤꯡ ꯑꯗꯨ ꯁꯥꯟꯅꯔꯛꯄꯥ ꯉꯃꯅꯥ ꯃꯥꯡꯍꯟꯒꯗꯕꯅꯤ, ꯃꯁꯤꯡ ꯑꯗꯨꯒꯤ ꯃꯊꯛꯇ ꯃꯤꯑꯣꯏꯕꯥ ꯄꯨꯝꯅꯃꯛꯀꯤ ꯂꯥꯏꯐꯝꯁꯤꯡ ꯍꯦꯡꯂꯤ꯫”
“In these final hours of probation for the sons of men, when the fate of every soul is so soon to be decided forever, the Lord of heaven and earth expects His church to arouse to action as never before. Those who have been made free in Christ through a knowledge of precious truth, are regarded by the Lord Jesus as His chosen ones, favored above all other people on the face of the earth; and He is counting on them to show forth the praises of Him who hath called them out of darkness into marvelous light. The blessings which are so liberally bestowed are to be communicated to others. The good news of salvation is to go to every nation, kindred, tongue, and people.
“Vanapurva samaya ya paiki cha shevatachya ya velaat, jya velaat pratyek aatmyacha bhāgya lagach anantakālasāṭhī tharṇār āhe, tya velaat swarg āṇi pruthvīchā Prabhu āpalyā maṇḍalīkaḍūn ādhī kadhīhī nasalelyāpramāṇe kriyāśīl honyāchī āpekṣā karto. Je lok maulyavān satyāche jñānādvāre Khristāmadhye svatantra kele gele āhet, tyanā Prabhu Yesu āpale nivāḍlele lok mānato, je pṛuthvīvarīl itar sarva lokānpēkṣā adhik kr̥pāprāpta āhet; āṇi to tyāñchākāḍūn yāchī āpekṣā karto kī, jyanē tyānnā andhārātūn āpalyā adbhut prakāśāt bolāvile, tyāchyā stutīche prakāṭīkaraṇ tyānī karāve. Je āśīrvād itakya udārpaṇe dile gele āhet, te itarānpēryant pohachavile gele pāhijet. Tārāṇāchī śubhavārtā pratyek rāṣṭrāparyant, kuḷāparyant, bhāṣeparyant āṇi lokāparyant pohachlī pāhije.”
“In the visions of the prophets of old the Lord of glory was represented as bestowing special light upon His church in the days of darkness and unbelief preceding His second coming. As the Sun of Righteousness, He was to arise upon His church, ‘with healing in His wings.’ Malachi 4:2. And from every true disciple was to be diffused an influence for life, courage, helpfulness, and true healing.
“Dal rokrang arsa mikkang sakgipa dakgrikani-rangon, rasongni Gitel An∙tangni gnigipa re∙bapilna skang donggipa andalgipa salrang aro bebera∙gijagipa salrangon An∙tangni mondolina dingtangmancha seng∙ani on∙enga ine mesokaha. Toromi Surja ong∙e, Ua An∙tangni mondolini kosako ‘An∙tangni grengrango an∙sengsotani baksa’ chakatna nangachim.” Malachi 4:2. “Aro pilak bebe ong∙gipa sninggipinoni janggi tangani, ka∙dongani, dakchakani, aro bebe ong∙gipa an∙sengsotani gita ong∙atgipa bil rang∙suatna nangachim.”
“The coming of Christ will take place in the darkest period of this earth’s history. The days of Noah and of Lot picture the condition of the world just before the coming of the Son of man. The Scriptures, pointing forward to this time, declare that Satan will work with all power and ‘with all deceivableness of unrighteousness.’ 2 Thessalonians 2:9, 10. His working is plainly revealed by the rapidly increasing darkness, the multitudinous errors, heresies, and delusions of these last days. Not only is Satan leading the world captive, but his deceptions are leavening the professed churches of our Lord Jesus Christ. The great apostasy will develop into darkness deep as midnight. To God’s people it will be a night of trial, a night of weeping, a night of persecution for the truth’s sake. But out of that night of darkness God’s light will shine.” Prophets and Kings, 716, 717.
“Kedatangan Kristus akan berlangsung pada masa yang paling gelap dalam sejarah bumi ini. Hari-hari Nuh dan Lot menggambarkan keadaan dunia tepat sebelum kedatangan Anak manusia. Kitab Suci, yang menunjuk ke depan kepada masa ini, menyatakan bahwa Setan akan bekerja dengan segala kuasa dan ‘dengan segala tipu daya kelaliman.’ 2 Tesalonika 2:9, 10. Pekerjaannya dinyatakan dengan jelas oleh kegelapan yang makin bertambah dengan cepat, oleh kesesatan, ajaran-ajaran sesat, dan penyesatan yang tak terhitung banyaknya pada hari-hari terakhir ini. Bukan saja Setan sedang menawan dunia, tetapi tipu dayanya juga sedang meragikan gereja-gereja yang mengaku milik Tuhan kita Yesus Kristus. Kemurtadan besar itu akan berkembang menjadi kegelapan yang pekat seperti tengah malam. Bagi umat Allah, itu akan menjadi malam pencobaan, malam tangisan, malam penganiayaan demi kebenaran. Namun dari malam yang gelap itu terang Allah akan bercahaya.” Prophets and Kings, 716, 717.