In order for there to be a voice in the wilderness, there must be a wilderness. In July of 2023, a voice began to sound identifying that the Lion of the tribe of Judah was then unsealing the revelation of Himself as set forth in chapter one of the book of Revelation. The disappointment of Sabbath, July 18, 2020, began the three and a half days of Revelation eleven that ended on Sabbath, December 30, 2023. That Sabbath, for the first time since July 2020, Future for America spoke publicly on a zoom meeting.
Kenelməginiñ işinde bir dauıs bolu üşin, aldınnan kenelme boluı kerek. 2023 jıldıñ şildesinde bir dauıs estile bastadı, ol Yehuda taýpasınıñ Arıstanı sol kezde Öziniñ ayanınıñ aşıluın, Ayan kitаbınıñ birinşi tarauında körsetilgenindey, aşıp jatqanın tanıttı. Senbi, 2020 jılğı 18 şilde küngі qapalanıw Ayan on birdegi üş jartı künniñ bastaluına sebep boldı, al ol Senbi, 2023 jılğı 30 jeltoqsanda ayaqtaldı. Sol Senbi küni, 2020 jılğı şildeden beri alğaş ret Future for America Zoom kezdesuinde köpşilik aldında söz söyledi.
From that point on, the Revelation of Jesus Christ has been opening progressively. It started with a revelation of the word “truth,” that was then seen to represent a framework of three steps outlined by the first, thirteenth and twenty-second letters of the Hebrew alphabet, when brought together form the word “truth.” The three steps represented in the framework of the word “truth” was an old truth, placed in a new setting.
Sejak titik itu, Penyingkapan Yesus Kristus telah dibukakan secara bertahap. Hal itu dimulai dengan suatu penyingkapan atas kata “kebenaran”, yang kemudian terlihat melambangkan suatu kerangka tiga langkah yang digariskan oleh huruf pertama, ketiga belas, dan kedua puluh dua dari alfabet Ibrani, yang apabila disatukan membentuk kata “kebenaran”. Tiga langkah yang dilambangkan dalam kerangka kata “kebenaran” itu adalah suatu kebenaran lama, yang ditempatkan dalam suatu tatanan yang baru.
For years we have shown the three steps of the courtyard, holy place and Most Holy Place, were parallel to the three works of the Holy Spirit as He convicts of sin in the courtyard, manifests righteousness in the holy place and judges in the Most Holy Place. We have identified these three steps are manifested throughout God’s Word, but all those understandings were magnified with the framework of “truth,” as of 2023. Taking an old truth and placing it in a new framework of truth is what Christ does as He progressively unseals His Word. The “wilderness” that ended in 2023, represents a prophetic “time of the end,” when a prophecy is unsealed. That prophecy is the revelation of Jesus Christ, who is the “Truth.”
Selama bertahun-tahun kami telah menunjukkan bahawa tiga langkah, iaitu pelataran, Tempat Kudus dan Tempat Mahakudus, adalah selari dengan tiga pekerjaan Roh Kudus ketika Dia meyakinkan tentang dosa di pelataran, menyatakan kebenaran di Tempat Kudus, dan menghakimi di Tempat Mahakudus. Kami telah mengenal pasti bahawa tiga langkah ini dinyatakan di seluruh Firman Tuhan, namun segala pengertian itu telah diperbesarkan dalam rangka “kebenaran,” setakat tahun 2023. Mengambil suatu kebenaran lama dan meletakkannya dalam suatu rangka kebenaran yang baharu adalah apa yang Kristus lakukan ketika Dia secara beransur-ansur membuka meterai Firman-Nya. “Padang gurun” yang berakhir pada tahun 2023 melambangkan suatu “masa kesudahan” yang bersifat nubuatan, apabila sesuatu nubuatan dibuka meterainya. Nubuatan itu ialah penyataan Yesus Kristus, yang ialah “Kebenaran.”
“In the time of the Savior, the Jews had so covered over the precious jewels of truth with the rubbish of tradition and fable, that it was impossible to distinguish the true from the false. The Savior came to clear away the rubbish of superstition and long-cherished errors, and to set the jewels of God’s word in the framework of truth. What would the Savior do if he should come to us now as he did to the Jews? He would have to do a similar work in clearing away the rubbish of tradition and ceremony. The Jews were greatly disturbed when he did this work. They had lost sight of the original truth of God, but Christ brought it again to view. It is our work to free the precious truths of God from superstition and error. What a work is committed to us in the gospel!” Review and Herald, June 4, 1889.
“Pa Mesiya va vhuponi hawe, Vhayuda vho vha vho fimba mahadela a ndeme a ngoho nga matombo a mvelele na nyambo dza zwitori, lwauri zwo vha zwi sa konadzei u khethulula zwone zwi re ngoho kha zwine zwa si vhe zwone. Mupulusi o da u bvisa matombo a vhupfiwa na vhukhakhi ho no fumiwaho lwa tshifhinga tshilapfu, na u vhea mahadela a Ipfi ḽa Mudzimu kha mutheo wa ngoho. Mupulusi o vha a tshi nga ita mini arali a tshi ḓa kha riṋe zwino sa zwe a ḓa kha Vhayuda? O vha a tshi tea u ita mushumo u fanaho wa u bvisa matombo a mvelele na mikhuvha. Vhayuda vho vha vho tshinyadzwa vhukuma musi a tshi ita wonoyo mushumo. Vho vha vho no litsha u vhona ngoho ya u rangani ya Mudzimu, fhedzi Kristo o i dovha a i sumbedza. Ndi mushumo washu u vhofholola ngoho dza ndeme dza Mudzimu kha vhupfiwa na vhukhakhi. Ndi mushumo muhulu hani wo kumedzelwaho riṋe kha mafhungo maḓifha!” Review and Herald, June 4, 1889.
It “is our work to free the precious truths of God from superstition and error,” and “set the jewels of God’s Word in the framework of truth.” In 2023 the Lord introduced the framework of truth, in the structure represented by the word “truth.” That framework brings to view the “original” truths “of God.”
A “i mosebetsi oa rōna ho lokolla linnete tsa bohlokoa tsa Molimo tumelong ea mahlohonolo le phosong,” le ho “beha mahakoe a Lentsoe la Molimo ka hara foreime ea ’nete.” Ka 2023 Morena o ile a hlahisa foreime ea ’nete, ka sebopeho se emeloang ke lentsoe “’nete.” Foreime eo e hlahisa linnete tsa “qaleho” “tsa Molimo.”
“The dust and rubbish of error have buried the precious jewels of truth, but the Lord’s workers can uncover these treasures, so that thousands will look upon them with delight and awe. Angels of God will be beside the humble worker, giving grace and divine enlightenment, and thousands will be led to pray with David, ‘Open thou mine eyes that I may behold wondrous things out of thy law.’ Truths that have been for ages unseen and unheeded, will blaze forth from the illuminated pages of God’s holy word. The churches generally that have heard, refused, and trampled upon the truth, will do more wickedly; but ‘the wise,’ those who are honest, will understand. The book is open, and the words of God reach the hearts of those who desire to know his will. At the loud cry of the angel from heaven who joins the third angel, thousands will awake from the stupor that has held the world for ages, and will see the beauty and value of the truth.” Review and Herald, December 15, 1885.
“दी धूल आर दुरोगोर गलथि-बिसंखायायनि बिसारि थोवबाय मोनफ्रोम गहना-सोंफोरखौ बोहैदों, नाथाय प्रबुर खामानिखौ होनायफोरा बे सोंफोरखौ फावनो हायो, जाहाथे हजार-हजार मानसिफोरा बिफोरखौ हाग्रामा आरो गोसो-गौजों नायनो। इसोरनि दूरफोरनायखौ लाबोनाय नम्र खामानिखौ होनायनिफोरनि दायाँफारीत देवदूतफोरा दंनांगौ, आरो अनुग्रह आरो इसोरिया जेंनानै बिफोरखौ होनो, आरो हजार-हजार मानसिफोरा दाउदनि लगे प्रार्थना खालामनो लिदों, ‘नोंथाङा आंनि अखिफोरखौ खेवन, जाहाथे आं नोंनि नियमनि बिथांदों गाज्रि बिस्मयकारि बसुमतिफोरखौ नायनो हाया।’ जे सासे सत्थाफोर जुंयावनिफ्राय नुनानै थानाय गैया आरो मानियानै थानाय गैया, बेफोर इसोरनि पबित्र बाथ्रानि आलोकित बिलाइफोरनिफ्राय ज्वालामुखिसिन ब्लाज फोर्थ खालामगोन। जे चर्चफोरा प्रायसि सत्थाखौ खोनासिनो, नागिरनो, आरो गथां खालामनो खालामदों, बेफोरा आरो बिबांखौ मोजां गोदोन; नाथाय ‘बुदिंनिफोरा,’ बेखिनि सोजा आरो इमानदार मानसिफोरा, बुंजागोन। बिलाइखौ खेवनाय जादों, आरो इसोरनि बाथ्राफोरा बे मानसिफोरनि हृदयहोनायजों पुगायो जिबोरा बिनि इच्छा बुंजिनो सानाओ। स्वर्गनिफ्राय नांगौ देवदूतनि जोर गुदुंग-खोनाथाइत, जे थामग्रा देवदूतजों लोगोसे दं, हजार-हजार मानसिफोरा बे जांघ्रायनिफ्राय जागोन, जायफ्राय बे गोसो दुनिया-जोंखौ जुंयाव धरिदों, आरो सत्थानि सौन्दर्य आरो मुल्यखौ नायगोन।” Review and Herald, December 15, 1885.
The “Lord’s workers” who are “the wise” and “who are honest” “will understand,” and will “uncover” “treasures, so that thousands will look upon them with delight and awe.” Unfortunately for Laodicean Adventism it is not they who wake up from their stupor at the loud cry of the third angel, for that is the Sunday law, and that is much too late for Adventism to awaken. The eleventh-hour workers awaken from their “stupor” “at the loud cry of the angel who joins the third angel” at the soon-coming Sunday law. Since 2024, “Truths that have been for ages unseen and unheeded,” have been blazing “forth from the illuminated pages of God’s holy word.”
“གཙོ་བོའི་ལས་མི” ཡིན་པ་དང་ “མཁས་པ” དང་ “དྲང་པོ་ཡིན་པ” རྣམས་ནི “རྟོགས་པར་འགྱུར” ཞིང་ “གཏེར” རྣམས་ “ཕྱིར་འདོན” ཏེ་ “སྟོང་ཕྲག་མང་པོས་དགའ་བ་དང་ཡ་མཚན་གྱིས་དེ་དག་ལ་ལྟ་བར་འགྱུར།” འོན་ཀྱང་ Laodicean Adventism ལ་ནི་སྐལ་བ་མེད་པ་ནི། ཁོང་ཚོ་དེ་དག་གིས་ཕོ་ཉ་གསུམ་པའི་སྒྲ་ཆེན་པོའི་སྐབས་སུ་རང་གི “ཐོམ་གཉིད” ལས་སད་པ་མིན་པ་དེ་ཡིན། གང་ཡིན་ཞེ་ན། དེ་ནི Sunday law ཡིན་ལ། Adventism ཡིས་སད་པར་བྱེད་པའི་དུས་ལ་དེ་ནི་ཤིན་ཏུ་ཕྱིས་དྲགས་པ་ཡིན། ཆུ་ཚོད་བཅུ་གཅིག་པའི་ལས་མི་རྣམས་ནི་ Sunday law མྱུར་དུ་འོང་བའི་སྐབས་སུ་ “ཕོ་ཉ་གསུམ་པ་དང་མཉམ་དུ་འབྲེལ་བའི་ཕོ་ཉའི་སྒྲ་ཆེན་པོའི་སྐབས” ལ་རང་གི “ཐོམ་གཉིད” ལས་སད་པར་འགྱུར། 2024 ལོ་ནས་བཟུང་ “དུས་རབས་མང་པོར་མ་མཐོང་ཞིང་སྣང་མེད་དུ་བཞག་པའི་བདེན་པ” རྣམས་ནི་ “དཀོན་མཆོག་གི་བཀའ་དམ་པའི་ཤོག་ངོས་བཀྲག་པོ་ནས” འབར་བཞིན་པ་ཡིན།
In Isaiah 22:22 Eliakim is given a key, and in Matthew 16 Peter is given the keys to the kingdom.
Dalam Yesaya 22:22, Eliakim diberi sebuah kunci, dan dalam Matius 16, Petrus diberi kunci-kunci Kerajaan.
And the key of the house of David will I lay upon his shoulder; so he shall open, and none shall shut; and he shall shut, and none shall open. Isaiah 22:22.
Kunci rumah Daud akan Kulekatkan pada bahunya; maka apabila ia membuka, tidak seorang pun akan menutup; dan apabila ia menutup, tidak seorang pun akan membuka. Yesaya 22:22.
The “key” is given to Philadelphia, for that is the only other place in the Scriptures the key of opening and shutting is referenced.
“Urufunguzo” ruhabwa Filadelifiya, kuko ari ho honyine ahandi mu Byanditswe hatangwa amagambo yerekeye urufunguzo rwo gukingura no gufunga.
And to the angel of the church in Philadelphia write; These things saith he that is holy, he that is true, he that hath the key of David, he that openeth, and no man shutteth; and shutteth, and no man openeth; I know thy works: behold, I have set before thee an open door, and no man can shut it: for thou hast a little strength, and hast kept my word, and hast not denied my name. Revelation 3:7, 8.
“ကာမၻာ၌ရှိသော ဖိလဒေလဖိ အသင်းတော်၏ ကောင်းကင်တမန်ထံသို့ ရေးပါ။ ‘သန့်ရှင်းတော်မူသောသူ၊ မှန်ကန်တော်မူသောသူ၊ ဒါဝိဒ်၏ သော့ကို ကိုင်ဆောင်တော်မူသောသူ၊ ဖွင့်လျှင် အဘယ်သူမျှ မပိတ်နိုင်၊ ပိတ်လျှင် အဘယ်သူမျှ မဖွင့်နိုင်သောသူ’ က ဤသို့ မိန့်တော်မူ၏။ ‘ငါသည် သင်၏အမှုတို့ကို သိ၏။ ကြည့်ရှုလော့၊ ငါသည် သင့်ရှေ့၌ ဖွင့်ထားသော တံခါးတစ်ပေါက်ကို ထားပြီ။ အဘယ်သူမျှ ထိုတံခါးကို မပိတ်နိုင်။ အကြောင်းမူကား သင်၌ ခွန်အားအနည်းငယ်ရှိသော်လည်း၊ ငါ၏ နှုတ်ကပတ်တော်ကို စောင့်ထိန်းခဲ့ပြီး၊ ငါ၏နာမကိုလည်း မငြင်းပယ်ခဲ့။’ ဗျာဒိတ် ၃:၇၊ ၈။
At the last interaction with the quibbling Jews, Christ raised a question that the Jews could not answer.
Pada pertemuan terakhir dengan orang-orang Yahudi yang suka berbantah-bantah itu, Kristus mengemukakan suatu pertanyaan yang tidak dapat dijawab oleh orang-orang Yahudi itu.
While the Pharisees were gathered together, Jesus asked them, Saying, What think ye of Christ? whose son is he? They say unto him, The Son of David. He saith unto them, How then doth David in spirit call him Lord, saying, The Lord said unto my Lord, Sit thou on my right hand, till I make thine enemies thy footstool? If David then call him Lord, how is he his son?
Sementara orang-orang Farisi sedang berkumpul bersama, Yesus bertanya kepada mereka, kata-Nya, “Apakah pendapatmu tentang Kristus? Anak siapakah Dia?” Mereka berkata kepada-Nya, “Anak Daud.” Kata-Nya kepada mereka, “Jika demikian, bagaimana Daud oleh Roh menyebut Dia Tuhan, dengan berkata, ‘Tuhan berfirman kepada Tuhanku: Duduklah di sebelah kanan-Ku, sampai Kubuat musuh-musuh-Mu menjadi tumpuan kaki-Mu’? Jadi, jika Daud menyebut Dia Tuhan, bagaimanakah Ia anaknya?”
And no man was able to answer him a word, neither durst any man from that day forth ask him any more questions. Matthew 22:41–46.
Nampah nadai urang ulih nyaut ka Iya sepatah jaku pen, lalu ari hari nya ke pengudah, nadai urang beani agi nanya Iya sebarang tanya. Matthew 22:41–46.
The Jews were unable to understand the prophetic relationship of David and Christ, for they lacked the prophetic keys to understand the biblical language of line upon line. Christ ended His interaction with the Jews by identifying their blindness was based upon their inability to correctly divide the Word of truth. He had identified that if you understood Moses, you would understand Christ, but they did not understand the Scriptures they claimed to uphold and defend.
Bangsa Yahudi tidak mampu memahami hubungan kenabian antara Daud dan Kristus, karena mereka tidak memiliki kunci-kunci kenabian untuk memahami bahasa Alkitab yang tersusun baris demi baris. Kristus mengakhiri interaksi-Nya dengan orang-orang Yahudi dengan menyatakan bahwa kebutaan mereka didasarkan pada ketidakmampuan mereka untuk membagi dengan benar firman kebenaran. Ia telah menyatakan bahwa jika kamu memahami Musa, kamu akan memahami Kristus, tetapi mereka tidak memahami Kitab-Kitab Suci yang mereka akui mereka junjung dan pertahankan.
The “key” of the “house of David” was given to the Millerites, who were the church of Philadelphia. The “key” was a reformatory movement that was represented by open and shut doors. From 1798 unto 1863 the Millerite movement went from the experience of Philadelphia unto the experience of Laodicea, while going from a movement unto a church. A door opened and a door closed on April 19, 1844, as a door opened and a door closed on October 22, 1844, as a door opened and a door closed in 1863.
“Kunji” ya “nyumba ya Daudi” yalipewa Wamillerite, ambao walikuwa kanisa la Filadelfia. “Kunji” hiyo ilikuwa harakati ya matengenezo iliyowakilishwa na milango iliyofunguliwa na iliyofungwa. Tangu 1798 hadi 1863, harakati ya Wamillerite ilitoka katika uzoefu wa Filadelfia na kuingia katika uzoefu wa Laodikia, huku ikitoka katika hali ya harakati na kuwa kanisa. Mlango ulifunguliwa na mlango ukafungwa tarehe 19 Aprili, 1844, kama vile mlango ulivyofunguliwa na mlango ukafungwa tarehe 22 Oktoba, 1844, na kama vile mlango ulivyofunguliwa na mlango ukafungwa mwaka 1863.
Eliakim had a key, but Peter was given “keys.” The key in the singular was the shut door of 1844.
Eliakim o ne a e-na le senotlelo, empa Petrose o ile a fuoa “linotlolo.” Senotlelo ka bonngweng e ne e le monyako o tswetsweng wa 1844.
“The subject of the sanctuary was the key which unlocked the mystery of the disappointment of 1844. It opened to view a complete system of truth, connected and harmonious, showing that God’s hand had directed the great advent movement and revealing present duty as it brought to light the position and work of His people.” The Great Controversy, 423.
“சங்கீதஸ்தலத்தின் பொருள் 1844 ஆம் ஆண்டின் ஏமாற்றத்தின் இரகசியத்தைத் திறந்த திறவுகோலாக இருந்தது. அது ஒன்றோடொன்று இணைந்தும் இசைவுடனும் அமைந்த முழுமையான சத்திய அமைப்பை வெளிப்படுத்தி, மகத்தான வருகை இயக்கத்தை தேவனுடைய கை வழிநடத்தியதை காண்பித்தது; மேலும் அவருடைய ஜனங்களின் நிலையும் கிரியையும் வெளிச்சத்திற்குக் கொண்டு வந்தபோது, நிகழ்காலக் கடமையையும் வெளிப்படுத்தியது.” The Great Controversy, 423.
The subject of the sanctuary was the key that unlocked the shut door of 1844, but Peter was also given the keys of the kingdom.
Sehlooho sa sehalalelo e bile senotlelo se ileng sa notlolla monyako o neng o koetsoe oa 1844, empa Petrose le eena o ile a fuoa linotlolo tsa ’muso.
And Jesus answered and said unto him, Blessed art thou, Simon Barjona: for flesh and blood hath not revealed it unto thee, but my Father which is in heaven. And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it. And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven. Matthew 16:17–19.
បន្ទាប់មក ព្រះយេស៊ូវទ្រង់មានព្រះបន្ទូលឆ្លើយទៅគាត់ថា៖ «ស៊ីម៉ូន បារយ៉ូណា អើយ អ្នកមានពរហើយ ដ្បិតមិនមែនសាច់និងឈាមទេដែលបានបើកសម្ដែងការនេះដល់អ្នក ប៉ុន្តែគឺព្រះបិតារបស់ខ្ញុំ ដែលគង់នៅស្ថានសួគ៌។ ហើយខ្ញុំក៏និយាយដល់អ្នកដែរថា អ្នកគឺពេត្រុស ហើយលើថ្មដានេះ ខ្ញុំនឹងសង់ក្រុមជំនុំរបស់ខ្ញុំ ហើយទ្វារនៃស្ថាននរកនឹងមិនអាចឈ្នះវាបានឡើយ។ ខ្ញុំនឹងប្រគល់កូនសោនៃនគរស្ថានសួគ៌ដល់អ្នក ហើយអ្វីៗទាំងប៉ុន្មានដែលអ្នកចងនៅផែនដី នោះនឹងត្រូវបានចងនៅស្ថានសួគ៌ ហើយអ្វីៗទាំងប៉ុន្មានដែលអ្នកស្រាយនៅផែនដី នោះនឹងត្រូវបានស្រាយនៅស្ថានសួគ៌»។ ម៉ាថាយ 16:17–19។
Line upon line, Philadelphia, the last covenant bride as represented by Peter, is given the key of the house of David as well as the keys to the kingdom of heaven. The key of the house of David is the last subject Jesus interacted with the Pharisees over.
Бәрінен соң бәрін қалдырып, Филадельфия, Петір арқылы бейнеленген ақырғы келісімнің қалыңдығы, Дәуіттің үйінің кілтін, сондай-ақ көктегі Патшалықтың кілттерін алады. Дәуіттің үйінің кілті — Исаның парызшылдармен талқыласқан соңғы тақырыбы.
While the Pharisees were gathered together, Jesus asked them, Saying, What think ye of Christ? whose son is he? They say unto him, The Son of David. He saith unto them, How then doth David in spirit call him Lord, saying, The Lord said unto my Lord, Sit thou on my right hand, till I make thine enemies thy footstool? If David then call him Lord, how is he his son?
Makaise ga Isorikisipe gotlhana, Jesu a ba botsa, a re: Lo akanya eng ka ga Keresete? Ke morwa mang? Ba mo raya ba re: Ke Morwa Dafita. A ba raya a re: Jaanong Dafita o mmitsa jang Morena ka Mowa, a re: Morena o rile go Morena wa me: Dula ka fa seatleng sa me sa moja, go fitlha ke baya baba ba gago fa tlase ga dinao tsa gago? Jaanong fa Dafita a mmitsa Morena, o morwawe jang?
And no man was able to answer him a word, neither durst any man from that day forth ask him any more questions. Matthew 22:41–46.
Dan tiada seorang pun dapat menjawab-Nya sepatah kata pun, dan sejak hari itu tidak seorang pun berani lagi mengajukan pertanyaan kepada-Nya. Matius 22:41–46.
The subject of David and his Lord is exactly where Peter begins at Pentecost in the upper room at the third hour. The subject that closed the door of interaction between the Pharisees and Christ is the key Peter used to open the door of the upper room at Pentecost.
Христос ба түүний Эзэний тухай сэдэв нь Петр Пентекостын өдөр дэнжийн өрөөнд гурав дахь цагт эхэлсэн яг тэр цэг мөн. Фарисайчууд ба Христийн хоорондын харилцааны үүдийг хаасан тэрхүү сэдэв нь Петрийн Пентекостын өдөр дэнжийн өрөөний үүдийг нээхэд хэрэглэсэн түлхүүр байв.
For David is not ascended into the heavens: but he saith himself, The Lord said unto my Lord, Sit thou on my right hand, Until I make thy foes thy footstool. Therefore let all the house of Israel know assuredly, that God hath made that same Jesus, whom ye have crucified, both Lord and Christ.
Kerana Daud tidak naik ke syurga; tetapi dia sendiri berkata, Tuhan berfirman kepada Tuanku: Duduklah di sebelah kanan-Ku, sehingga Aku menjadikan musuh-musuh-Mu tumpuan kaki-Mu. Oleh itu hendaklah seluruh kaum Israel mengetahui dengan pasti bahawa Allah telah menjadikan Yesus yang sama itu, yang kamu salibkan, sebagai Tuhan dan Kristus.
Now when they heard this, they were pricked in their heart, and said unto Peter and to the rest of the apostles, Men and brethren, what shall we do?
Beka be ba utlwa seno, ba ne ba tlhabega mo dipelong tsa bona, mme ba raya Petere le baapostolo ba bangwe ba re, Banna le bakaulengwe, re tla dirang?
Then Peter said unto them, Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost. For the promise is unto you, and to your children, and to all that are afar off, even as many as the Lord our God shall call. And with many other words did he testify and exhort, saying, Save yourselves from this untoward generation. Then they that gladly received his word were baptized: and the same day there were added unto them about three thousand souls. Acts 2:34–41.
Peter ayaa markaas ku yidhi, Toobad keena, oo midkiin kasta ha lagu baabtiiso magaca Ciise Masiix dembidhaafka aawadiis, oo waxaad heli doontaan hadiyadda Ruuxa Quduuska ah. Waayo, ballanku wuxuu idiin yahay idinka, iyo carruurtiinna, iyo kuwa fog oo dhan, inta uu ugu yeedho Rabbiga Ilaaheenna ah. Oo erayo kale oo badan ayuu ku marag furay oo ku waaniyey, isagoo leh, Iska badbaadiya qarnigan qalloocan. Markaas kuwii hadalkiisii farxad ku aqbalay waa la baabtiisay, oo isla maalintaas waxaa iyagii lagu daray qiyaastii saddex kun oo naf. Falimaha Rasuullada 2:34–41.
Peter had the keys to bind or loose, and when he did so, heaven was in agreement with Peter’s action. Peter represents Divinity and humanity working together to unseal the truths of God’s Word. When those truths are unsealed, they are represented as knowledge.
Peter ndi na makiyi ya kukakamiza kapena kumasula, ndipo pamene anachita zimenezo, kumwamba kunagwirizana ndi zimene Petro anachita. Petro akuimira Umulungu ndi umunthu kugwira ntchito limodzi potsegula zinsinsi za choonadi cha Mawu a Mulungu. Pamene choonadi chimenecho chatsegulidwa, chimaimiridwa monga chidziwitso.
“The key of knowledge in Christ’s day had been taken away by those who should have held it to unlock the treasure house of wisdom in the Old Testament Scriptures. The rabbis and teachers had virtually shut up the kingdom of heaven from the poor and the afflicted, and left them to perish. In His discourses Christ did not bring many things before them at once, lest He might confuse their minds. He made every point clear and distinct. He did not disdain the repetition of old and familiar truths in prophecies if they would serve His purpose to inculcate ideas.
“Kristo pyer ah no, bifo dem ben don tekwe di kis fu sabi na han fu dem we fɔ ben hol am fɔ opin di stoa-oso fu koni na di Skrifisma fu di Oru Testamenti. Di rabba-deman nanga den tisi-masra ben panya-oso di Koningrik fu heimel fu di pɔti nanga di ben de na pina, èn ben libi den fu lasi. Na En taki-dem, Kristo no ben bringi furu sani go na fesi fu den wanten, mek no den ede ben konfiusi. A ben meki ibri pɔinti klari èn aparti. A no ben si alasani na di herhalingi fu owru nanga fertraw tru-tru na profesi efu den ben sa dini En moksi fu prenti den ede nanga idea.”
“Christ was the originator of all the ancient gems of truth. Through the work of the enemy these truths had been displaced. They had been disconnected from their true position, and placed in the framework of error. Christ’s work was to readjust and establish the precious gems in the framework of truth. The principles of truth which had been given by Himself to bless the world had, through Satan’s agency, been buried and had apparently become extinct. Christ rescued them from the rubbish of error, gave them a new, vital force, and commanded them to shine as precious jewels, and stand fast forever.
“Kristo ay siyang pinagmulan ng lahat ng sinaunang hiyas ng katotohanan. Sa pamamagitan ng gawain ng kaaway, ang mga katotohanang ito ay nailipat sa kanilang dapat na kalagyan. Inihiwalay ang mga ito sa kanilang tunay na kinalalagyan, at inilagay sa balangkas ng kamalian. Ang gawain ni Kristo ay muling isaayos at itatag ang mahahalagang hiyas sa balangkas ng katotohanan. Ang mga simulain ng katotohanan na Siya rin mismo ang nagbigay upang pagpalain ang sanlibutan ay, sa pamamagitan ng paggawa ni Satanas, naibaon at waring tuluyang naglaho. Iniligtas ni Kristo ang mga ito mula sa bunton ng kamalian, binigyan ng panibago at buhay na kapangyarihan, at iniutos na magliwanag ang mga ito na gaya ng mahahalagang hiyas, at manatiling matatag magpakailanman.
“Christ Himself could use any of these old truths without borrowing the smallest particle, for He had originated them all. He had cast them into the minds and thoughts of each generation, and when He came to our world He rearranged and vitalized the truths which had become dead, making them more forcible for the benefit of future generations. It was Jesus Christ who had the power of rescuing the truths from the rubbish, and again giving them to the world with more than their original freshness and power.” Manuscript Releases, volume 13, 240, 241.
“Kristus sendiri dapat menggunakan mana-mana daripada kebenaran-kebenaran lama ini tanpa meminjam zarah yang paling kecil sekalipun, kerana Dialah yang telah menciptakan semuanya. Dialah yang telah menanamkannya ke dalam akal dan pemikiran setiap generasi, dan apabila Dia datang ke dunia kita, Dia menyusun semula serta menghidupkan kebenaran-kebenaran yang telah menjadi mati, menjadikannya lebih berkuasa demi manfaat generasi-generasi yang akan datang. Yesus Kristuslah yang mempunyai kuasa untuk menyelamatkan kebenaran-kebenaran itu daripada timbunan sampah, lalu memberikannya kembali kepada dunia dengan kesegaran dan kuasa yang melebihi keadaan asalnya.” Manuscript Releases, jilid 13, 240, 241.
Peter’s keys were to bind and to loose, and Peter represents the last Christian bride, who are the one hundred and forty-four thousand. The binding message of Peter represented in the witness of the one hundred and forty-four thousand is the sealing. The loosing message of Peter in the witness of the one hundred and forty-four thousand is Islam of the third woe.
ܩܠܝ̈ܕܘܗܝ ܕܦܛܪܘܣ ܐܝܬ ܗܘܘ ܠܡܐܣܪ ܘܠܡܫܪܐ، ܘܦܛܪܘܣ ܡܪܡܙ ܠܟܠܬܐ ܐܚܪܝܬܐ ܟܪܝܣܛܝܢܝܬܐ، ܐܝܠܝܢ ܕܐܢܘܢ ܡܐܐ ܘܐܪܒܥܝܢ ܘܐܪܒܥܐ ܐܠܦܝ̈ܢ. ܡܠܬܐ ܕܐܣܪܐ ܕܦܛܪܘܣ، ܐܝܟ ܕܡܬܝܨܦܐ ܒܣܗܕܘܬܐ ܕܡܐܐ ܘܐܪܒܥܝܢ ܘܐܪܒܥܐ ܐܠܦܝ̈ܢ، ܗܝ ܗܝ ܚܬܡܐ. ܘܡܠܬܐ ܕܫܪܝܐ ܕܦܛܪܘܣ ܒܣܗܕܘܬܐ ܕܡܐܐ ܘܐܪܒܥܝܢ ܘܐܪܒܥܐ ܐܠܦܝ̈ܢ ܗܝ ܐܣܠܡ ܕܘܝܠܬܐ ܬܠܝܬܝܬܐ.
“I then saw the third angel. Said my accompanying angel, ‘Fearful is his work. Awful is his mission. He is the angel that is to select the wheat from the tares, and seal, or bind, the wheat for the heavenly garner. These things should engross the whole mind, the whole attention.’” Early Writings, 119.
“Ndzi kutani ndzi vona ntsumi ya vunharhu. Ntsumi leyi a yi famba na mina yi te, ‘Wa chavisa ntirho wa yona. Wa tika swinene ntirho wa yona wo rhumiwa. Hi yona ntsumi leyi faneleke ku hlawula koroni exikarhi ka mfava, ni ku fungha, kumbe ku boha, koroni leswaku yi ya etlhelweni ra le tilweni. Swilo leswi swi fanele ku teka mianakanyo hinkwayo, ku yingisa hinkwako.’” Early Writings, 119.
The wheat that are bound are represented by the first fruit wheat offering of Pentecost, that as a wave offering would represent the lifting up of the ensign of the one hundred and forty-four thousand. The sealing of God’s people is Peter’s internal message, that occurs during the history of Islam of the third woe that is progressively loosed from 9/11 onward.
ဓာတ်ချည်ထားသော ဂျုံများကို ပင်တေကုတ္တေပွဲ၏ ပထမသီးနှံ ဂျုံပူဇော်သက္ကာဖြင့် ကိုယ်စားပြုထားသည်။ ထိုပူဇော်သက္ကာသည် လှုပ်ရှားပူဇော်သက္ကာအဖြစ် တစ်သိန်းလေးသောင်းလေးထောင်တို့၏ အလံတော်ကို မြှောက်တင်ခြင်းကို ကိုယ်စားပြုမည်ဖြစ်သည်။ ဘုရားသခင်၏ လူမျိုးတော်တို့ကို တံဆိပ်ခတ်ခြင်းသည် ပေတရု၏ အတွင်းသတင်းစကားဖြစ်ပြီး၊ ၎င်းသည် 9/11 မှစ၍ တဖြည်းဖြည်း ဖြေလျော့ခံရသော တတိယအမင်္ဂလာ၏ အစ္စလာမ်သမိုင်းကာလအတွင်း ဖြစ်ပေါ်သည်။
And after these things I saw four angels standing on the four corners of the earth, holding the four winds of the earth, that the wind should not blow on the earth, nor on the sea, nor on any tree. And I saw another angel ascending from the east, having the seal of the living God: and he cried with a loud voice to the four angels, to whom it was given to hurt the earth and the sea, Saying, Hurt not the earth, neither the sea, nor the trees, till we have sealed the servants of our God in their foreheads. Revelation 7:1–3.
కాబట్టి ఈ సంగతుల తరువాత నేను భూమి యొక్క నాలుగు మూలలపై నిలిచి, భూమి మీదను, సముద్రమీదను, ఏ వృక్షముమీదను గాలి వీయకుండునట్లు భూమి యొక్క నాలుగు గాలులను బిగిగా పట్టి ఉంచిన నలుగురు దూతలను చూచితిని. మరియు నేను తూర్పుదిక్కునుండి ఎగసి వచ్చుచున్న మరొక దూతను చూచితిని; అతనియొద్ద సజీవుడైన దేవుని ముద్ర ఉండెను. భూమికిని సముద్రమునకిని హాని చేయుటకు అధికారము పొందిన ఆ నలుగురు దూతలకు అతడు గొప్ప స్వరముతో మొరపెట్టుచు, “మేము మా దేవుని సేవకుల నుదుటులమీద ముద్ర వేయువరకు భూమికిని గాని సముద్రమునకిని గాని వృక్షములకిని గాని హాని చేయకుడి” అని చెప్పెను. ప్రకటన 7:1–3.
Those four winds that are restrained during the binding of God’s people were released at 9/11, and then restrained by George Bush the lesser. The external message of Peter is Islam, and the loosening and the restraining if Islam is the external message that runs through the sealing time. Peter’s humanity is connected with Divinity, for the keys given to him represent agreement between heaven and earth.
Mga apat na hanging iyon na pinipigil sa panahon ng pagtatali sa bayan ng Diyos ay pinakawalan noong 9/11, at pagkatapos ay pinigil ni George Bush na nakababata. Ang panlabas na mensahe ni Pedro ay Islam, at ang pagkalag at ang pagpigil ng Islam ang panlabas na mensaheng tumatakbo sa buong panahon ng pagtatatak. Ang pagkatao ni Pedro ay kaugnay ng Kabanalan, sapagkat ang mga susi na ibinigay sa kaniya ay kumakatawan sa pagkakasundo sa pagitan ng langit at lupa.
We will continue this study in the next article.
Mbakqha nalolu cwaningo esihlokweni esilandelayo.
“The darkness of the evil one encloses those who neglect to pray. The whispered temptations of the enemy entice them to sin; and it is all because they do not make use of the privileges that God has given them in the divine appointment of prayer. Why should the sons and daughters of God be reluctant to pray, when prayer is the key in the hand of faith to unlock heaven’s storehouse, where are treasured the boundless resources of Omnipotence? Without unceasing prayer and diligent watching we are in danger of growing careless and of deviating from the right path. The adversary seeks continually to obstruct the way to the mercy seat, that we may not by earnest supplication and faith obtain grace and power to resist temptation.
“Kegelapan si jahat melingkupi mereka yang lalai berdoa. Bisikan pencobaan dari musuh membujuk mereka kepada dosa; dan semuanya itu terjadi karena mereka tidak memanfaatkan hak-hak istimewa yang telah Allah berikan kepada mereka dalam penetapan ilahi tentang doa. Mengapakah putra-putri Allah enggan berdoa, padahal doa adalah kunci di tangan iman untuk membuka perbendaharaan surga, tempat tersimpan sumber-sumber daya Kemahakuasaan yang tak terbatas? Tanpa doa yang tak putus-putus dan kewaspadaan yang tekun, kita berada dalam bahaya menjadi lengah dan menyimpang dari jalan yang benar. Lawan itu terus-menerus berusaha merintangi jalan menuju takhta kemurahan, supaya kita tidak memperoleh kasih karunia dan kuasa, melalui permohonan yang sungguh-sungguh dan iman, untuk melawan pencobaan.”
“There are certain conditions upon which we may expect that God will hear and answer our prayers. One of the first of these is that we feel our need of help from Him. He has promised, ‘I will pour water upon him that is thirsty, and floods upon the dry ground.’ Isaiah 44:3. Those who hunger and thirst after righteousness, who long after God, may be sure that they will be filled. The heart must be open to the Spirit’s influence, or God’s blessing cannot be received.
“Ho na le maemo a itseng ao ka ’ona re ka lebellang hore Molimo o tla utloa le ho araba lithapelo tsa rōna. E ’ngoe ea tsa pele ho tsona ke hore re utloe tlhoko ea rōna ea thuso e tsoang ho Eena. O tšepisitse, ‘Ke tla tšela metsi holim’a ea nyoriloeng, le melapo e phallang holim’a mobu o omeletseng.’ Esaia 44:3. Ba lapelang le ho nyoreloa ho loka, ba hloloheloang Molimo, ba ka kholiseha hore ba tla khorisoa. Pelo e tshwanetse ho buleloa tšusumetso ea Moea, ho seng joalo tlhohonolofatso ea Molimo e ke ke ea amoheloa.”
“Our great need is itself an argument and pleads most eloquently in our behalf. But the Lord is to be sought unto to do these things for us. He says, ‘Ask, and it shall be given you.’ And ‘He that spared not His own Son, but delivered Him up for us all, how shall He not with Him also freely give us all things?’ Matthew 7:7; Romans 8:32.
“Keperluan besar kita itu sendiri merupakan suatu hujah dan memohon dengan paling fasih bagi pihak kita. Namun Tuhan hendaklah dipohon supaya melakukan perkara-perkara ini bagi kita. Dia berfirman, ‘Mintalah, maka ia akan diberikan kepadamu.’ Dan ‘Dia, yang tidak menyayangkan Anak-Nya sendiri, melainkan telah menyerahkan-Nya bagi kita semua, bagaimanakah mungkin Ia tidak mengurniakan kepada kita segala sesuatu dengan Dia secara cuma-cuma?’ Matius 7:7; Roma 8:32.
“If we regard iniquity in our hearts, if we cling to any known sin, the Lord will not hear us; but the prayer of the penitent, contrite soul is always accepted. When all known wrongs are righted, we may believe that God will answer our petitions. Our own merit will never commend us to the favor of God; it is the worthiness of Jesus that will save us, His blood that will cleanse us; yet we have a work to do in complying with the conditions of acceptance.
“Anggapan kita terhadap kedurjanaan di dalam hati, jika kita berpegang pada dosa yang kita ketahui, Tuhan tidak akan mendengarkan kita; tetapi doa jiwa yang bertobat dan remuk hati senantiasa diterima. Apabila segala kesalahan yang diketahui telah dibereskan, kita boleh percaya bahwa Allah akan menjawab permohonan-permohonan kita. Jasa kita sendiri tidak akan pernah membuat kita layak menerima perkenanan Allah; kelayakan Yesuslah yang akan menyelamatkan kita, darah-Nya yang akan menyucikan kita; namun ada bagian yang harus kita kerjakan dengan memenuhi syarat-syarat penerimaan.”
“Another element of prevailing prayer is faith. ‘He that cometh to God must believe that He is, and that He is a rewarder of them that diligently seek Him.’ Hebrews 11:6. Jesus said to His disciples, ‘What things soever ye desire, when ye pray, believe that ye receive them, and ye shall have them.’ Mark 11:24. Do we take Him at His word?” Steps to Christ, 94–96.
“Сүрэглэн ялдаг залбирлын өөр нэг бүрэлдэхүүн нь итгэл юм. ‘Бурханд очигч нь Түүнийг байдагт, мөн Өөрийг нь хичээнгүйлэн эрэгчдэд шагнагч гэдэгт итгэх ёстой.’ Еврей 11:6. Есүс Өөрийн шавь нартаа, ‘Та нар юу хүснэ, залбирахдаа тэдгээрийг хүлээн авч байна гэж итгэ; тэгвэл та нарт байх болно’ гэж айлдсан.” Марк 11:24. “Бид Түүний үгийг үг ёсоор нь хүлээн авдаг уу?” Христ рүү хүрэх зам, 94–96.
“Here is a lesson for young men who profess to be servants of God, bearing His message, who are exalted in their own estimation. They can trace nothing remarkable in their experience, as could Elijah, yet they feel above performing duties which to them appear menial. They will not come down from their ministerial dignity to do needful service, fearing that they will be doing the work of a servant. All such should learn from the example of Elijah. His word locked the treasures of heaven, the dew and rain, from the earth three years. His word alone was the key to unlock heaven and bring showers of rain. He was honored of God as he offered his simple prayer in the presence of the king and the thousands of Israel, in answer to which fire flashed from heaven and kindled the fire upon the altar of sacrifice. His hand executed the judgment of God in slaying eight hundred and fifty priests of Baal; and yet, after the exhausting toil and most signal triumph of the day, he who could bring clouds and rain and fire from heaven was willing to perform the service of a menial and run before the chariot of Ahab in the darkness and in the wind and rain to serve the sovereign whom he had not feared to rebuke to his face because of his sins and crimes. The king passed within the gates. Elijah wrapped himself in his mantle and lay upon the bare earth.” Testimonies, volume 3, 287.
“Lena ke thuto bakeng sa bahlankana ba bolelang hore ke bahlanka ba Molimo, ba jereng molaetsa oa Hae, ba iphahamisitseng tekanyong ea bona. Ha ba khone ho supa letho le ikhethang phihlelong ea bona, joalokaha Elia a ne a ka etsa; leha ho le joalo ba ikutloa ba phahame hoo ba ke keng ba etsa mesebetsi eo ho bona e bonahalang e le ea boikokobetso. Ba ke ke ba theoha seriting sa bona sa bosebeletsi hore ba etse tšebeletso e hlokahalang, ba tšaba hore ba tla be ba etsa mosebetsi oa mohlanka. Bohle ba joalo ba tshwanetse ho ithuta mohlaleng oa Elia. Lentsoe la hae le ile la notlela matlotlo a leholimo, phoka le pula, hore li se ke tsa theohela lefatšeng ka lilemo tse tharo. Lentsoe la hae feela e ne e le senotlolo sa ho notlolla leholimo le ho tlisa lipula tsa pula. O ile a hlomphuoa ke Molimo ha a ne a etsa thapelo ea hae e bonolo pela morena le likete tsa Iseraele, eo ka karabo ea eona mollo o ileng oa phatsima o tsoa leholimong ’me oa hotetsa mollo holim’a aletare ea sehlabelo. Letsoho la hae le ile la phetha kahlolo ea Molimo ka ho bolaea baprista ba Baale ba makholo a robeli le mashome a mahlano; ’me leha ho le joalo, ka mor’a mosebetsi o khathatsang le tlhōlo e bonahalang haholo ea letsatsi leo, eena ea neng a ka tlisa maru le pula le mollo o tsoang leholimong o ne a ikemiselitse ho etsa tšebeletso ea ea maemong a tlaase le ho matha ka pele ho koloi ea Ahabe lefifing le moeeng le puleng, ho sebeletsa morena eo a neng a sa ka a tšaba ho mo khalemela sefahlehong ka baka la libe le litlōlo tsa hae. Morena a feta a kena ka hare ho liheke. Elia a ikoahela ka kobo ea hae ’me a robala fatše feela.” Testimonies, volume 3, 287.