And when he had opened the seventh seal, there was silence in heaven about the space of half an hour. And I saw the seven angels which stood before God; and to them were given seven trumpets. And another angel came and stood at the altar, having a golden censer; and there was given unto him much incense, that he should offer it with the prayers of all saints upon the golden altar which was before the throne. And the smoke of the incense, which came with the prayers of the saints, ascended up before God out of the angel’s hand. And the angel took the censer, and filled it with fire of the altar, and cast it into the earth: and there were voices, and thunderings, and lightnings, and an earthquake. Revelation 8:1–5.
Dan apabila Ia membuka meterai yang ketujuh, maka sunyilah di sorga kira-kira setengah jam lamanya. Lalu aku melihat ketujuh malaikat yang berdiri di hadapan Allah, dan kepada mereka diberikan tujuh sangkakala. Maka datanglah seorang malaikat lain, lalu berdiri di dekat mezbah dengan sebuah pedupaan emas; kepadanya diberikan banyak kemenyan, supaya ia mempersembahkannya bersama-sama dengan doa semua orang kudus di atas mezbah emas yang ada di hadapan takhta itu. Maka asap kemenyan itu, bersama-sama dengan doa orang-orang kudus, naik ke hadapan Allah dari tangan malaikat itu. Lalu malaikat itu mengambil pedupaan itu, mengisinya dengan api dari mezbah, dan melemparkannya ke atas bumi. Maka terjadilah bunyi-bunyian, guruh, kilat, dan gempa bumi. Wahyu 8:1–5.
We are addressing the outpouring of holy fire from the heavenly sanctuary, during the history that the United States is going to bring down unholy fire from the first heaven. The revelation of what the seven thunders uttered in Revelation chapter ten, was to be sealed up until just before probation closed. Probation is also represented as on the verge of closing when the seventh seal is opened.
Ta đương đề cập đến sự tuôn đổ của lửa thánh từ đền thánh trên trời, trong giai đoạn lịch sử mà Hoa Kỳ sẽ khiến lửa ô uế giáng xuống từ tầng trời thứ nhất. Sự khải thị về điều bảy tiếng sấm đã phán trong Khải Huyền chương mười đã được truyền phải niêm phong cho đến ngay trước khi thời kỳ ân điển chấm dứt. Thời kỳ ân điển cũng được trình bày như đang ở bên bờ chấm dứt khi ấn thứ bảy được mở ra.
And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand. He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. Revelation 22:10, 11.
Lalu ia berkata kepadaku, “Janganlah memeteraikan perkataan-perkataan nubuat kitab ini, sebab waktunya sudah dekat. Barangsiapa yang tidak adil, biarlah ia tetap tidak adil; dan barangsiapa yang cemar, biarlah ia tetap cemar; dan barangsiapa yang benar, biarlah ia tetap berbuat benar; dan barangsiapa yang kudus, biarlah ia tetap kudus.” Wahyu 22:10, 11.
The opening of the seventh seal takes place as the seven angels prepare to sound.
Go bulwa ga tiiso ya bosupa go direga ge barongwa ba bašupa ba ikemišetša go letša.
And the seven angels which had the seven trumpets prepared themselves to sound. Revelation 8:6.
La menala e supa a e na ni tavila e fitu sa vakarautaki ira me ra uvia. Vakatakila 8:6.
When probation closes, “no man” is “able to enter the temple,” for the intercession of Christ for men’s sins has ended. Probation has closed, and the seven angels are commanded to pour out the vials of God’s wrath.
Bila masa percobaan berakhir, “tidak seorang pun” “dapat masuk ke dalam Bait Suci,” karena pengantaraan Kristus bagi dosa-dosa manusia telah berakhir. Masa percobaan telah ditutup, dan ketujuh malaikat diperintahkan untuk mencurahkan cawan-cawan murka Allah.
And the temple was filled with smoke from the glory of God, and from his power; and no man was able to enter into the temple, till the seven plagues of the seven angels were fulfilled. And I heard a great voice out of the temple saying to the seven angels, Go your ways, and pour out the vials of the wrath of God upon the earth. Revelation 15:8, 16:1.
Үүнчлэн Бурханы алдар суу болон Түүний хүчнээс болж сүм утаагаар дүүрч, долоон тэнгэрэлчийн долоон гай бүрэн биелтэл хэн ч сүмд орж чадсангүй. Тэгээд би сүмээс гарах агуу дууг сонсов. Тэр нь долоон тэнгэрэлчид хандан: Зам замаа явж, Бурханы уур хилэнгийн аягануудыг газар дэлхий дээр асгагтун, хэмээн хэлэв. Илчлэлт 15:8, 16:1.
There is no indication that the seven angels that sound the seven trumpets in Revelation chapters nine through eleven, are different from the seven angels that pour out the seven last plagues. On the contrary, the prophetic characteristics of the judgments represented by the seven trumpets, parallel the location and the effects of the seven vials of God’s wrath in chapter sixteen. As a more direct linkage, the trumpet judgments are directly called plagues.
A dìke kɛ dɛn ye sariyasébɛnkɛla wolonwula kɔnɔ kabila kɔnɔgɔ wolonwula bɔ Kalanfɛn 9 ma faa 11 la, olu ka yɛrɛ ta kɛla fara ka bɔ sariyasébɛnkɛla wolonwula la minnu b’i ye Ala ka dimi jiginɛn wolonwula kɔnɔsigi. A ma kɛ o ye, ka taa fɛ, sariyakɛcogo fɛnw minnu bɛ jira o yɛrɛ la minnu bɛ taamasiyɛn kɛ ka kɛnɛya wolonwula bɔ kabila kɔnɔgɔ wolonwula ye, olu bɛ se ka kɛ jɛgɛsigi ni Ala ka dimi ka fɛnnafolo wolonwula ka sigiyɔrɔ ani o ka baara ye Kalanfɛn 16 la. Ka sɔrɔ jɔnjɔnna taari dɔ fana ye, kabila kɔnɔgɔ ka kɛnɛyajuguw bɛ wele jɔnjɔnna la ko dimiw ye.
And the rest of the men which were not killed by these plagues yet repented not of the works of their hands, that they should not worship devils, and idols of gold, and silver, and brass, and stone, and of wood: which neither can see, nor hear, nor walk. Revelation 9:20.
Dan orang-orang lain yang tidak dibunuh oleh malapetaka-malapetaka ini, tetap tidak bertobat dari perbuatan tangan mereka, sehingga mereka tidak berhenti menyembah roh-roh jahat, serta berhala-berhala dari emas, perak, tembaga, batu, dan kayu, yang tidak dapat melihat, ataupun mendengar, ataupun berjalan. Wahyu 9:20.
The opening of the seventh seal is purposely set within the context of the nearness of the close of probation. The seventh seal represents a second witness, of what the seven thunders “uttered,” that John and also Paul were forbidden to write.
Go bulwa ga seswaiwa sa bosupa go beilwe ka boomo mo seemong sa go atamela ga go tswalwa ga paka ya tsheko. Seswaiwa sa bosupa se emela mosupi wa bobedi wa se maru a supa a “se buileng,” se Johane le Paulo le ene ba neng ba thibetswe go se kwala.
And cried with a loud voice, as when a lion roareth: and when he had cried, seven thunders uttered their voices. And when the seven thunders had uttered their voices, I was about to write: and I heard a voice from heaven saying unto me, Seal up those things which the seven thunders uttered, and write them not. Revelation 10:3, 4.
Напъни денкепелиген үн илэ, аслан күрлүгедиге охшап хайкырды; ве хайкырганы заманда, еди гөк гүрүлтиси өз сеслерини чыгардылар. Ве еди гөк гүрүлтиси өз сеслерини чыгаргандан сора, язмага хазыр идим; ве гөктен бир сес ишиттим, мана дейип: «Еди гөк гүрүлтиси айткан шейлерни мүрле, ве оларны язма». Аян 10:3, 4.
What was “uttered” by the seven thunders was sealed up, and in chapter twenty-two, the prophecy that had been sealed up in the book of Revelation was to be unsealed, and as with the seventh seal, it was to be unsealed just before probation closed.
Apa yang “diucapkan” oleh ketujuh guruh itu dimeteraikan, dan dalam pasal dua puluh dua, nubuatan yang telah dimeteraikan di dalam kitab Wahyu itu harus dibuka meterainya, dan sebagaimana dengan meterai yang ketujuh, itu harus dibuka meterainya tepat sebelum masa kasihan berakhir.
Sister White identifies that the sealing up of what the seven thunders “uttered” represented the same action of the Lion of the tribe of Judah, as when He commanded Daniel to seal up his book, until the time of the end. The books of Daniel and Revelation are the same book, and in the Revelation Jesus is represented as the Lion of the tribe of Judah, when He unseals the book that was sealed with seven seals, so it was the Lion of the tribe of Judah, that also commanded Daniel to seal up his book until the time of the end. The Lion of the tribe of Judah is He who seals and unseals His Word, for He is the Word.
Сестра Вайт указывает, что запечатание того, что «изрекли» семь громов, представляло собой то же действие Льва от колена Иудина, как и тогда, когда Он повелел Даниилу запечатать свою книгу до времени конца. Книги Даниила и Откровения — это одна и та же книга, и в Откровении Иисус представлен как Лев от колена Иудина, когда Он снимает печати с книги, запечатанной семью печатями; следовательно, именно Лев от колена Иудина также повелел Даниилу запечатать свою книгу до времени конца. Лев от колена Иудина есть Тот, Кто запечатывает и снимает печати со Своего Слова, ибо Он и есть Слово.
“After these seven thunders uttered their voices, the injunction comes to John as to Daniel in regard to the little book: ‘Seal up those things which the seven thunders uttered.’” The Seventh-day Adventist Bible Commentary, volume 7, 971.
“ថើយបន្ទាប់ពីផ្គរលាន់ទាំងប្រាំពីរនេះបានបន្លឺសំឡេងរបស់វា ការបង្គាប់ក៏មកដល់យ៉ូហាន ដូចដែលបានមកដល់ដានីយ៉ែល ទាក់ទងនឹងសៀវភៅតូចនោះថា៖ ‘ចូរបិទត្រារឿងទាំងនោះដែលផ្គរលាន់ទាំងប្រាំពីរបានបន្លឺចេញមក។’” The Seventh-day Adventist Bible Commentary, volume 7, 971.
The internal evidence in the books of Daniel and Revelation identify that the unsealing of the seventh seal, is a second witness to the unsealing of what the seven thunders uttered. Both the unsealing of the book of Daniel and the unsealing of the book that was sealed with seven seals, identify that the truths that are revealed when a prophetic message is unsealed, is progressive in nature. This is why the book of Daniel identifies it as an increase of knowledge, and the book of Revelation portrays it as removing one seal after another.
Даниел болон Илчлэл номууд дахь дотоод нотолгоо нь долоо дахь лацыг нээх явдал нь долоон аянгын айлдсан зүйлийг тайлан нээхийн хоёр дахь гэрч мөн болохыг илтгэнэ. Даниелын номыг тайлан нээх явдал ч, долоон лацаар лацлагдсан номыг тайлан нээх явдал ч, эш үзүүллэгийн мэдээ тайлагдан нээгдэхэд илчлэгддэг үнэнүүд нь мөн чанартаа аажмаар урагшлан илэрдэг болохыг тодорхойлдог. Ийм учраас Даниелын ном үүнийг мэдлэгийн өсөлт хэмээн тодорхойлдог бол, Илчлэлийн ном үүнийг нэг лацыг нөгөөгийнх нь дараа авч хаяж буйгаар дүрслэн үзүүлдэг.
It is a light that grows brighter and brighter unto the perfect day.
Ke lesedi le le phatsimang ka go oketšega go fihlela letšatši le le phethagetšego.
But the path of the just is as the shining light, that shineth more and more unto the perfect day. Proverbs 4:18.
A mekwan no deɛtenenefoɔ fa so no te sɛ hann a ɛhyerɛn, a ɛkɔ so hyerɛn kɛse kɔsi awia ketewa mu. Mmebusɛm 4:18.
When “truth” is unsealed, it is progressive.
Apabila “kebenaran” dimeterai buka, ia bersifat progresif.
“If it was necessary for God’s ancient people to often call to mind His dealings with them in mercy and judgment, in counsel and reproof, it is equally important that we contemplate the truths delivered to us in His Word,—truth which, if heeded, will lead us to humility and submission, and obedience to God. We are to be sanctified through the truth. The Word of God presents special truths for every age. The dealings of God with His people in the past should receive our careful attention. We should learn the lessons which they are designed to teach us. But we are not to rest content with them. God is leading out His people step by step. Truth is progressive. The earnest seeker will be constantly receiving light from heaven. What is truth? should ever be our inquiry.” Signs of the Times, May 26, 1881.
“Хэрэв Бурханы эртний ард түмэн Түүний өөрсөдтэй нь өршөөл ба шүүлтэд, зөвлөгөө ба зэмлэлд хэрхэн харьцсаныг олонтаа санан дурсах нь шаардлагатай байсан бол, мөн адил бид ч Түүний Үгэнд бидэнд өгөгдсөн үнэнүүдийг тунгаан бодох нь чухал юм,—тэдгээр үнэнийг анхааран дагавал, тэдгээр нь биднийг даруу байдал, захирагдал, Бурханд дуулгавартай байдал руу хөтлөнө. Бид үнэнээр ариусгагдах ёстой. Бурханы Үг үе үеийн бүхэнд зориулсан онцгой үнэнүүдийг толилуулдаг. Өнгөрсөнд Бурхан Өөрийн ард түмэнтэй хэрхэн харьцсаныг бид анхааралтай авч үзэх ёстой. Бид тэдгээрээс заахаар зориулагдсан сургамжуудыг суралцах учиртай. Гэвч бид тэдгээрээр сэтгэл ханан зогсож болохгүй. Бурхан Өөрийн ард түмнийг алхам алхмаар удирдан гаргаж байна. Үнэн нь урагшлан хөгждөг. Чин сэтгэлтэй эрэлхийлэгч хүн тэнгэрээс ирэх гэрлийг байнга хүлээн авах болно. Үнэн гэж юу вэ? гэдэг нь бидний байнгын асуулт байх ёстой.” Signs of the Times, May 26, 1881.
At the end of July, 2023, the Revelation of Jesus Christ began to be unsealed.
ပပောဖက်နှစ် ၂၀၂၃ ခုနှစ် ဇူလိုင်လအဆုံးတွင်၊ ယေရှုခရစ်၏ ဗျာဒိတ်တော်သည် စတင်ဖွင့်လှစ်ခံရလေပြီ။
As with the seventh seal and also the utterings of the seven thunders, the Revelation of Jesus Christ, is unsealed just before probation closes. It provides a third witness of the same message represented by the removal of the seventh seal, and the seven thunders. Those three representations in the book of Revelation are three witnesses that combine to make up the message of the Revelation of Jesus Christ. The unsealing of these three witnesses is progressive. Its effects are also progressive.
Sama seperti meterai ketujuh dan juga ucapan-ucapan ketujuh guruh, Wahyu Yesus Kristus dibuka meterainya tepat sebelum masa percobaan berakhir. Wahyu itu memberikan saksi ketiga bagi berita yang sama yang dilambangkan oleh pembukaan meterai ketujuh dan ketujuh guruh. Ketiga-tiga gambaran dalam kitab Wahyu itu merupakan tiga saksi yang bergabung membentuk berita Wahyu Yesus Kristus. Pembukaan meterai bagi ketiga-tiga saksi ini berlaku secara berperingkat. Kesan-kesannya juga bersifat berperingkat.
“Obedience to the law of God is sanctification. There are many who have erroneous ideas in regard to this work in the soul, but Jesus prayed that His disciples might be sanctified through the truth, and added, ‘Thy word is truth’ ( John 17:17). Sanctification is not an instantaneous but a progressive work, as obedience is continuous. Just as long as Satan urges his temptations upon us, the battle for self-conquest will have to be fought over and over again; but by obedience, the truth will sanctify the soul. Those who are loyal to the truth will, through the merits of Christ, overcome all weakness of character that has led them to be molded by every varying circumstance of life.” Faith and Works, 85.
“Ketaatan kepada hukum Allah adalah pengudusan. Banyak orang memiliki gagasan yang keliru mengenai pekerjaan ini di dalam jiwa, tetapi Yesus berdoa agar murid-murid-Nya dikuduskan melalui kebenaran, dan menambahkan, ‘Firman-Mu adalah kebenaran’ (Yohanes 17:17). Pengudusan bukanlah suatu pekerjaan yang seketika, melainkan suatu pekerjaan yang progresif, sebagaimana ketaatan itu berlangsung terus-menerus. Selama Iblis terus mendesakkan pencobaannya kepada kita, peperangan untuk menaklukkan diri harus diperjuangkan berulang-ulang; tetapi melalui ketaatan, kebenaran akan menguduskan jiwa. Mereka yang setia kepada kebenaran akan, melalui jasa-jasa Kristus, mengalahkan segala kelemahan tabiat yang telah menyebabkan mereka dibentuk oleh setiap keadaan hidup yang berubah-ubah.” Faith and Works, 85.
The progressive development of the understanding of the Revelation of Jesus Christ began to be published at the end of July, 2023. The process of understanding the truths that began to be published at that time, began shortly after July 18, 2020.
Pengembangan progresif pemahaman tentang Wahyu Yesus Kristus mula diterbitkan pada akhir Julai 2023. Proses memahami kebenaran-kebenaran yang mula diterbitkan pada waktu itu telah bermula tidak lama selepas 18 Julai 2020.
The truth that is identified in the message of the unsealing of the seventh seal is addressing the waymark of the Midnight Cry. The Midnight Cry in the Millerite history was a progressive development of truth, and that fact can be demonstrated by a historical review of the work of Samuel Snow. Jesus illustrates the movement of the third angel with the movement of the first angel, for he always illustrates the end with the beginning.
Kebenaran yang dikenal pasti dalam mesej pembukaan meterai ketujuh sedang membicarakan tanda jalan Seruan Tengah Malam. Seruan Tengah Malam dalam sejarah Millerit ialah suatu perkembangan kebenaran yang bertahap-tahap, dan hakikat itu dapat dibuktikan melalui tinjauan sejarah terhadap pekerjaan Samuel Snow. Yesus menggambarkan pergerakan malaikat ketiga dengan pergerakan malaikat pertama, kerana Dia sentiasa menggambarkan kesudahan dengan permulaan.
The truths that come together to form the Midnight Cry message are an understanding of who God is, and how His character is represented in his Word. Those truths include a very detailed description of the historical process that those who ultimately proclaim the Midnight Cry message will fulfill. The hidden history of the seven thunders is what identifies that historical process. The seventh seal is a part of that detailed historical process, but its revelation is directed at the period of time that begins when the Midnight Cry message is finalized, thus marking when the sealing of the one hundred and forty-four thousand is accomplished. The progressive removal of the seventh seal begins when the message of the Midnight Cry is fully developed, as illustrated by the Exeter camp meeting in the summer of 1844. These articles represent your personal invitation to come to the Exeter camp meeting.
Nsɛm a ɛbom yɛ Ɔdasukɔm Frɛ no nkrasɛm no yɛ ntease a ɛfa onipa ko a Onyankopɔn yɛ ho, ne sɛnea ne suban da no adi wɔ N’asɛm mu. Saa nokware no mu ka abakɔsɛm kwan a ɛyɛ nkyerɛkyerɛmu a emu da hɔ yiye fa wɔn a awiei koraa wɔbɛpae mu aka Ɔdasukɔm Frɛ no nkrasɛm no ho. Nsɛm a ahintaw a ɛfa aprannaa ason no ho na ɛkyerɛ saa abakɔsɛm kwan no. Nsɔano a ɛto so ason no yɛ saa abakɔsɛm kwan a wɔakyerɛkyerɛ mu yiye no fã, nanso ne yiyi adi no gyina bere no so a efi ase bere a wɔawie Ɔdasukɔm Frɛ no nkrasɛm no, na ɛno na ɛhyɛ da ma wohu bere a wɔawie ɔha aduanan anan no nsɔanohyɛ no. Nsɔano a ɛto so ason no yi fi hɔ nkakrankakra no fi ase bere a wɔde Ɔdasukɔm Frɛ no nkrasɛm no asi pi na wɔama ne nkyerɛase no awie pɛyɛ, sɛnea Exeter nsrabanhyiam no wɔ afe 1844 awɔw bere mu no yɛ mfatoho no. Saa atikye yi gyina hɔ ma wo ankasa nsa frɛ a wɔde frɛ wo sɛ bra Exeter nsrabanhyiam no ase.
When the seventh seal is opened, fire from the altar is cast unto the earth, and there are “voices, and thunderings, and lightnings, and an earthquake.” A “voice” represents a trumpet.
Apabila meterai yang ketujuh dibuka, api dari mezbah dicampakkan ke bumi, lalu terjadilah “suara-suara, dan guruh-guruh, dan kilat-kilat, dan suatu gempa bumi.” “Suara” melambangkan sebuah sangkakala.
Cry aloud, spare not, lift up thy voice like a trumpet, and show my people their transgression, and the house of Jacob their sins. Isaiah 58:1.
Berteriaklah dengan nyaring, jangan tahan-tahan, nyaringkanlah suaramu seperti sangkakala, dan nyatakanlah kepada umat-Ku pelanggaran mereka, dan kepada kaum Yakub dosa-dosa mereka. Yesaya 58:1.
The voice of a trumpet identifies a message that is warning of impending judgment. When Isaiah commands God’s people to lift up their voice like a trumpet, they are to “cry” aloud. The Midnight Cry message is unsealed just before the hour of the earthquake of the Sunday law. The Midnight Cry message which is unsealed just before the soon coming Sunday law, is the message that swells into a loud cry. When Isaiah says, “Cry aloud,” he is referencing a combination of the loud cry of the third angel, which is the second voice that joins the Midnight Cry message. The loud Midnight Cry message is a warning of the seventh trumpet, which is the third woe. God’s people must understand that when that trumpet message is blown, they are in the final moments of their probationary time. Therefore Isaiah’s command is a warning to prepare for the close of probation, a warning that the trumpet judgment of the third woe of Islam is about to strike the United States for rejecting God’s Sabbath. At the Sunday law, the Midnight Cry, which is the first of the two “voices” in Revelation chapter eighteen, swells to a loud cry. As God’s other children that are still in Babylon are called out.
Suara sangkakala menandai suatu pekabaran yang memperingatkan tentang penghakiman yang segera datang. Ketika Yesaya memerintahkan umat Allah untuk mengangkat suara mereka seperti sangkakala, mereka harus “berseru” dengan nyaring. Pekabaran Seruan Tengah Malam dibukakan tepat sebelum saat gempa bumi dari undang-undang hari Minggu. Pekabaran Seruan Tengah Malam yang dibukakan tepat sebelum undang-undang hari Minggu yang segera datang itu adalah pekabaran yang membesar menjadi suatu seruan nyaring. Ketika Yesaya berkata, “Berserulah dengan nyaring,” ia sedang merujuk kepada suatu gabungan dengan seruan nyaring dari malaikat ketiga, yang merupakan suara kedua yang bergabung dengan pekabaran Seruan Tengah Malam. Pekabaran Seruan Tengah Malam yang nyaring adalah suatu amaran tentang sangkakala ketujuh, yaitu celaka yang ketiga. Umat Allah harus memahami bahwa ketika pekabaran sangkakala itu ditiupkan, mereka berada pada saat-saat terakhir dari masa pencobaan mereka. Oleh sebab itu, perintah Yesaya adalah suatu amaran untuk bersiap bagi penutupan masa pencobaan, suatu amaran bahwa penghakiman sangkakala dari celaka ketiga Islam itu akan segera menimpa Amerika Serikat karena menolak Sabat Allah. Pada undang-undang hari Minggu, Seruan Tengah Malam, yang merupakan yang pertama dari dua “suara” dalam Wahyu pasal delapan belas, membesar menjadi suatu seruan nyaring, sementara anak-anak Allah yang lain yang masih berada di Babel dipanggil keluar.
“The truth for this time, the third angel’s message, is to be proclaimed with a loud voice, meaning with increasing power, as we approach the great final test.” The 1888 Materials, 710.
“Boammaaruri ba siman tanaaf, ergaa maleekaa sadaffaa, sagalee guddaadhaan labsamuu qaba, jechuunis akkuma qormaata guddaa isa dhumaa sanatti dhihaannu humna dabalaa deemuudhaan.” The 1888 Materials, 710.
The “increasing power” of the “loud cry” of the third angel was typified at Sinai when the Ten Commandments were proclaimed by Jehovah himself. The trumpet in that history increased in power as the mountain quaked and turned to smoke. The fear was so great, that even Moses greatly quaked. The people then raised their “voices” in fear, asking that God’s “voice” would cease to sound.
“ꯑꯕꯨꯡ ꯍꯣꯠꯅ ꯑꯣꯏꯔꯤꯕ” ꯑꯃꯁꯨꯡ ꯑꯍꯨꯝꯁꯨꯕ ꯁꯤꯗꯥꯡ ꯃꯤꯁꯦꯡꯗꯒꯤ “ꯑꯋꯥꯡꯕ ꯈꯣꯡꯖꯦꯜ”ꯒꯤ ꯃꯐꯝꯁꯤ, ꯖꯤꯍꯣꯕꯥ ꯃꯈꯣꯏ ꯃꯄꯨꯡ ꯐꯥꯕꯥ ꯍꯧꯖꯤꯛ ꯔꯥꯁꯤ ꯑꯃꯁꯨꯡ ꯇꯔꯥꯅꯤ ꯌꯥꯝꯅꯥ ꯄꯣꯈꯤꯕ ꯁꯤꯅꯩꯗꯥ ꯃꯥꯔꯨ ꯑꯣꯏꯅꯥ ꯎꯠꯄꯥ ꯑꯃꯅꯤ꯫ ꯃꯁꯤꯒꯤ ꯄꯨꯋꯥꯔꯤꯗꯥ ꯄꯦꯅꯥꯒꯤ ꯈꯣꯡꯖꯦꯜꯁꯤ, ꯆꯤꯡꯗꯨ ꯃꯥꯌ ꯍꯟꯕꯒ ꯂꯣꯏꯅꯥ ꯃꯦꯝ ꯎꯕꯗꯒꯤ, ꯍꯣꯠꯅ ꯍꯣꯠꯅ ꯁꯦꯝꯒꯠꯂꯛꯈꯤ꯫ ꯑꯃꯨꯛ ꯍꯥꯛꯆꯥꯡ ꯑꯁꯤ ꯑꯗꯨꯝ ꯌꯥꯝꯅꯥ ꯑꯆꯧꯕ ꯑꯣꯏꯈꯤ, ꯃꯣꯁꯦꯁ ꯑꯥꯗꯨꯒꯤ ꯌꯥꯝꯅꯥ ꯈꯥꯛꯇꯅꯥ ꯃꯥꯌ ꯍꯟꯈꯤ꯫ ꯃꯤꯌꯥꯝꯅ ꯃꯇꯝ ꯑꯗꯨꯗꯥ ꯑꯈꯥꯡꯕ ꯃꯄꯥꯟꯗꯥ ꯃꯈꯣꯏꯒꯤ “ꯈꯣꯡꯖꯦꯜꯁꯤꯡ” ꯍꯥꯏꯖꯔꯤ, ꯑꯃꯁꯨꯡ ꯌꯥꯝꯅꯥ ꯑꯣꯏꯔꯤꯕ ꯑꯈꯥꯡꯕꯒꯤ ꯃꯇꯨꯡ ꯏꯟꯅꯥ, ꯏꯁ꯭ꯋꯔꯒꯤ “ꯈꯣꯡꯖꯦꯜ” ꯃꯈꯥ ꯆꯠꯂꯣꯏꯗꯅꯥ ꯂꯥꯛꯑꯨ ꯍꯥꯏꯅꯥ ꯍꯪꯖꯤꯜꯂꯛꯈꯤ꯫
And the sound of a trumpet, and the voice of words; which voice they that heard entreated that the word should not be spoken to them any more: (For they could not endure that which was commanded, And if so much as a beast touch the mountain, it shall be stoned, or thrust through with a dart: And so terrible was the sight, that Moses said, I exceedingly fear and quake:). Hebrews 12:19–21.
Nang turing ng isang trumpeta, at ng tinig ng mga salita; na ang tinig na yaon, nang marinig nila, ay ipinamanhik nila na huwag nang magsalita pa sa kanila: (Sapagkat hindi nila mabata yaong iniutos, At kung humipo man lamang ang isang hayop sa bundok, ay babatuhin, o itutuhog ng sibat: At gayon na lamang kakilabot ang tanawin, na sinabi ni Moises, Ako’y lubhang natatakot at nanginginig:). Hebreo 12:19–21.
The “voice” “they” had “heard” represents the “voice” of the warning message of the third angel. In fearful anguish they responded with their own “voices.” The voices at the Sunday law are also represented by the foolish virgins who are asking for oil, and the voices of the wise virgins tell them to go and buy for themselves. At the close of human probation, the “voices” of those that recognize they are lost, as do the foolish Adventist virgins at the Sunday law, cry out for the rocks and mountains to fall upon them. The Sunday law is typified by the giving of the law at Mount Sinai.
“សំឡេង” ដែល “ពួកគេ” បាន “ឮ” នោះ តំណាងឲ្យ “សំឡេង” នៃសារព្រមានរបស់ទេវតាទីបី។ ក្នុងការឈឺចាប់វេទនាដ៏គួរឲ្យភ័យខ្លាច ពួកគេបានឆ្លើយតបដោយ “សំឡេង” របស់ខ្លួនឯង។ សំឡេងនៅពេលច្បាប់ថ្ងៃអាទិត្យ ក៏ត្រូវបានតំណាងដោយព្រហ្មចារីល្ងង់ដែលកំពុងសុំប្រេងដែរ ហើយសំឡេងរបស់ព្រហ្មចារីឈ្លាសវៃប្រាប់ពួកគេឲ្យទៅទិញសម្រាប់ខ្លួនឯង។ នៅចុងបញ្ចប់នៃពេលកំណត់សាកល្បងរបស់មនុស្ស “សំឡេង” របស់អ្នកទាំងឡាយដែលទទួលស្គាល់ថាពួកគេត្រូវបាត់បង់ ដូចជាព្រហ្មចារីអាដវិនទីស្តល្ងង់នៅពេលច្បាប់ថ្ងៃអាទិត្យ នឹងស្រែកអំពាវនាវឲ្យថ្មភ្នំ និងភ្នំទាំងឡាយធ្លាក់មកលើពួកគេ។ ច្បាប់ថ្ងៃអាទិត្យត្រូវបានបង្ហាញជានិមិត្តរូបដោយការប្រទានច្បាប់នៅភ្នំស៊ីណាយ។
“At the wonderful manifestations of divine power upon that solemn occasion,—the mysterious trumpet tones waxing louder and more terrible, the peals of thunder reverberating from every mountain side, the lightning’s flash illuminating the stern and solemn heights, and on Sinai’s summit, amid cloud, and tempest, and thick darkness, the glory of God as a devouring fire,—at these tokens of Jehovah’s presence, the hearts of Israel failed with fear, and the whole congregation ‘stood afar off.’ Even Moses exclaimed, ‘I exceedingly fear and quake.’ Then above the warring elements was heard the voice of Jehovah, speaking the ten precepts of his law.
“Ne dɔ kɛseɛ a ɔsoro Tumi no yii adi wɔ saa bere kɛseɛ no mu no,—torobɛnto nnyegyee a ɛyɛ ahintasɛm, na ɛrekɔ so reyɛ den na ɛyɛ hu kɛseɛ no, aprannaa nnyegyee a ɛbɔɔ mframa wɔ bepɔw biara nkyɛn, anyinam a ɛhyerɛn no maa mmepɔw atenten no yɛɛ hann, na wɔ Sinai atifi, mununkum, ahum, ne sum kabii mu no, Onyankopɔn anuonyam daa adi sɛ ogya a ɛhyew adeɛ nyinaa,—saa nsɛnkyerɛnne a ɛdaa Yehowa animpɛsɛw adi no, Israelfoɔ akoma tuiɛ wɔ suro mu, na asafo no nyinaa “gyinaa akyirikyiri.” Moses mpo kae sɛ, “Mesu paa na me ho popo.” Afei nneɛma a na ɛreko no so no, wɔtee Yehowa nne, a na ɔreka mmara no ahyɛdeɛ du no.
“As God’s great mirror revealed to the people of Israel their true condition, their souls were overwhelmed with terror. The awful power of God’s utterances seemed more than their quaking frames could bear. They entreated Moses, ‘Speak thou with us, and we will hear; but let not God speak with us, lest we die.’ As God’s great rule of right was presented before them, they realized, as never before, the offensive character of sin, and their own guilt, in the sight of a pure and holy God.” Signs of the Times, March 3, 1881.
“Ua xikwembu lexikulu xa Xikwembu xi komba vanhu va Israele xiyimo xa vona xa ntiyiso, mimoya ya vona yi tale hi ku chava lokukulu. Matimba yo chavisa ya marito ya Xikwembu ma vonakale ma tlula leswi miri ya vona leyi rhurhumelaka a yi nga swi kota ku swi tiyisela. Va kombele Muxe, va ku, ‘Vulavula wena na hina, kutani hi ta yingisa; kambe Xikwembu xi nga vulavuli na hina, leswaku hi nga fi.’ Loko nawu lowukulu wa ku lulama wa Xikwembu wu vekiwile emahlweni ka vona, va lemukile, ku tlula nkarhi wun’wana ni wun’wana lowu hundzeke, vumunhu lebyi nyenyetsaka bya xidyoho, ni nandzu wa vona hi voxe, emahlweni ka Xikwembu lexi tengeke ni xo kwetsima.” Signs of the Times, March 3, 1881.
When the fire from the altar is cast unto the earth, there are “voices, and thunderings, and lightnings, and an earthquake.” “Thundering and lightning” are symbols of God’s judgments. At the Sunday law, the United States will have fully filled its “cup of iniquity,” and “national apostasy, will be followed by national ruin.” The “cup of iniquity” becomes full in the fourth generation, for both horns of the earth beast progress through four generations of escalating rebellion. The Sunday law marks where God’s judgments, represented by “thunderings and lightnings” are delivered, and they are delivered unto the fourth generation.
Khi lửa từ bàn thờ được ném xuống đất, thì có “tiếng nói, tiếng sấm, chớp nhoáng, và một cơn động đất.” “Tiếng sấm và chớp nhoáng” là những biểu tượng về các sự phán xét của Đức Chúa Trời. Vào thời điểm luật ngày Chủ nhật được ban hành, Hoa Kỳ sẽ đã làm cho “chén gian ác” của mình đầy trọn, và “sự bội đạo của quốc gia sẽ được tiếp theo bởi sự diệt vong của quốc gia.” “Chén gian ác” trở nên đầy trọn trong thế hệ thứ tư, vì cả hai sừng của con thú từ đất đều tiến triển qua bốn thế hệ của sự phản nghịch ngày càng gia tăng. Luật ngày Chủ nhật đánh dấu thời điểm các sự phán xét của Đức Chúa Trời, được tượng trưng bởi “tiếng sấm và chớp nhoáng,” được giáng xuống, và chúng được giáng xuống trên thế hệ thứ tư.
“Of the Amorites the Lord said: ‘In the fourth generation they shall come hither again: for the iniquity of the Amorites is not yet full.’ Although this nation was conspicuous because of its idolatry and corruption, it had not yet filled up the cup of its iniquity, and God would not give command for its utter destruction. The people were to see the divine power manifested in a marked manner, that they might be left without excuse. The compassionate Creator was willing to bear with their iniquity until the fourth generation. Then, if no change was seen for the better, His judgments were to fall upon them.
“Bagi orang Amori, Tuhan berfirman: ‘Pada keturunan yang keempat mereka akan kembali ke sini, sebab kedurjanaan orang Amori itu belum genap.’ Meskipun bangsa ini menonjol karena penyembahan berhalanya dan kerusakannya, mereka belum juga memenuhi cawan kedurjanaan mereka, dan Allah belum mau memberikan perintah untuk pembinasaan mereka sama sekali. Umat itu harus melihat kuasa ilahi dinyatakan dengan nyata, supaya mereka dibiarkan tanpa alasan. Sang Pencipta yang penuh belas kasihan berkenan menanggung kedurjanaan mereka sampai keturunan yang keempat. Kemudian, jika tidak tampak perubahan ke arah yang lebih baik, penghukuman-Nya akan turun atas mereka.”
“With unerring accuracy the Infinite One still keeps an account with all nations. While His mercy is tendered with calls to repentance, this account will remain open; but when the figures reach a certain amount which God has fixed, the ministry of His wrath commences. The account is closed. Divine patience ceases. There is no more pleading of mercy in their behalf.” Testimonies, volume 5, 208.
“Dengan ketepatan yang tidak pernah meleset, Dia Yang Mahabesar tetap mencatat perhitungan dengan segala bangsa. Sementara kemurahan-Nya ditawarkan melalui panggilan-panggilan kepada pertobatan, catatan ini akan tetap terbuka; tetapi apabila angka-angkanya mencapai jumlah tertentu yang telah ditetapkan Allah, pelayanan murka-Nya pun dimulai. Perhitungan itu ditutup. Kesabaran ilahi berakhir. Tidak ada lagi permohonan belas kasihan bagi mereka.” Testimonies, jilid 5, 208.
Sister White identifies the judgments that begin at the Sunday law as “God’s destructive judgments.” She teaches that it is too late for the foolish Laodicean Adventists, who had an opportunity to prepare for the crisis at midnight, but had refused to do so. That time of destructive judgments for the foolish virgins, is “a time of mercy” for those who had not yet heard the truth.
Saudari White mengenal pasti penghakiman yang bermula pada undang-undang Ahad sebagai “penghakiman-penghakiman kebinasaan Allah.” Beliau mengajarkan bahawa sudah terlambat bagi umat Advent Laodikia yang bodoh, yang telah diberi peluang untuk bersedia menghadapi krisis pada waktu tengah malam, tetapi telah enggan berbuat demikian. Masa penghakiman kebinasaan bagi gadis-gadis dara yang bodoh itu ialah “suatu masa belas kasihan” bagi mereka yang belum lagi mendengar kebenaran.
“Oh, that the people might know the time of their visitation! There are many who have not yet heard the testing truth for this time. There are many with whom the Spirit of God is striving. The time of God’s destructive judgments is the time of mercy for those who have had no opportunity to learn what is truth. Tenderly will the Lord look upon them. His heart of mercy is touched; His hand is still stretched out to save, while the door is closed to those who would not enter.” Testimonies, volume 9, 97.
“โอ ขอสักแต่ว่าประชาชนจะรู้จักเวลาแห่งการเยี่ยมเยียนของตน! ยังมีคนจำนวนมากที่ยังมิได้ยินความจริงแห่งการทดสอบสำหรับยุคนี้ ยังมีคนจำนวนมากซึ่งพระวิญญาณของพระเจ้ากำลังทรงมุ่งหมายต่อสู้กับใจของเขา เวลาที่การพิพากษาอันทำลายล้างของพระเจ้ามาถึงนั้น เป็นเวลาแห่งพระเมตตาสำหรับผู้ที่ไม่เคยมีโอกาสเรียนรู้ว่าความจริงคืออะไร องค์พระผู้เป็นเจ้าจะทอดพระเนตรพวกเขาด้วยความอ่อนโยน พระทัยแห่งพระเมตตาของพระองค์ทรงถูกเร้า และพระหัตถ์ของพระองค์ยังคงเหยียดออกเพื่อช่วยให้รอด ขณะที่ประตูได้ปิดลงแล้วสำหรับผู้ที่ไม่ยอมเข้าไป” Testimonies, volume 9, 97.
When the seventh seal is opened there are “voices, and thunderings, and lightnings, and an earthquake.” The “hour” when the “earthquake” of Revelation eleven was first fulfilled was the French Revolution, and the perfect fulfillment of that “hour” is the “quake” of the “earth” beast, at the soon-coming Sunday law. It is in that “hour,” that the seventh seal is fully opened. The cross typifies the Sunday law, and there was a great earthquake at the cross.
Adamo patjako agbi dak kagriunga “raangkorangni ku·rang, aro rim·rimea, aro to·ongrang, aro achakgipa a·ao jikjikitani” ong·a. Para kata Revelation chikgni saksa-o “a·ao jikjikitani” ingipa “ghontani” skanggipa chu·sokani French Revolution ong·a, aro ua “ghonta”ni chu·sokbatsranggipa chu·sokani, re·baengtogipa Sunday law-o “a·a” matburungni “jikitani” ong·a. Ua “ghonta”o, adamo patjako chu·sokgipa bewalo oparangaha. Chisol Sunday law-ko dakmesokani ong·a, aro chisolo dal·begipa a·ao jikjikitani ong·aha.
Jesus, when he had cried again with a loud voice, yielded up the ghost. And, behold, the veil of the temple was rent in twain from the top to the bottom; and the earth did quake, and the rocks rent. Matthew 25:51.
Yesus, setelah berseru sekali lagi dengan suara nyaring, menyerahkan nyawa-Nya. Dan lihatlah, tabir Bait Suci terbelah dua dari atas sampai ke bawah; dan bumi pun berguncang, dan batu-batu karang terbelah. Matius 25:51.
At the cross, a satanic kingdom was overthrown, as it will be at the Sunday law.
在十字架上，撒但的国度被推翻了，正如在星期日法案之时也必如此。
“Christ did not yield up His life till He had accomplished the work which He came to do, and with His parting breath He exclaimed, ‘It is finished.’ John 19:30. The battle had been won. His right hand and His holy arm had gotten Him the victory. As a Conqueror He planted His banner on the eternal heights. Was there not joy among the angels? All heaven triumphed in the Saviour’s victory. Satan was defeated, and knew that his kingdom was lost.” The Desire of Ages, 758.
“Kristus tidak menyerahkan nyawa-Nya hingga Ia telah menyelesaikan pekerjaan yang untuk itu Ia datang, dan dengan napas-Nya yang terakhir Ia berseru, ‘Sudah selesai.’ Yohanes 19:30. Pertempuran itu telah dimenangkan. Tangan kanan-Nya dan lengan-Nya yang kudus telah mengaruniakan kepada-Nya kemenangan. Sebagai seorang Penakluk Ia menancapkan panji-Nya di ketinggian yang kekal. Tidakkah ada sukacita di antara para malaikat? Seluruh surga bersorak atas kemenangan Juruselamat. Iblis telah dikalahkan, dan ia mengetahui bahwa kerajaannya telah hilang.” The Desire of Ages, 758.
The earthquake of the cross is a representation of “truth,” which is Alpha and Omega. “Truth” is the beginning, the middle and the ending; it is the Hebrew word that was created by bringing together the first, thirteenth and last letter of the Hebrew alphabet. There was an earthquake when Christ died and then another earthquake at His resurrection. At the cross there was a first earthquake, then the grave and then the earthquake at His resurrection. At both earthquakes graves were opened.
Tšhiisinik sha krus asi enege “tsĩweel,” ashi Alpha ni Omega. “Tsĩweel” asi umbotung, keskne, ni imbanotung; asi ebraiikab ng’aleek ashi kiikwer toltolto ak leta ne boiboiyet, ne tomonwokik ak ne bo taayetab letaab Ebraiik. Ko mii nega nyoluut ta Yesu Kristo ko mii amune nega nyoluut ase bo yeetab. Ko krusit mii nyoluut ne boiboiyet, ko geeret, ko amu nyoluut ase bo yeetab. Ase nyoluutek chuuk tugul, geeretab meet tuliin.
“When Jesus, as He hung upon the cross, cried out, ‘It is finished’, the rocks rent, the earth shook, and some of the graves were opened. When He arose a victor over death and the grave, while the earth was reeling and the glory of heaven shone around the sacred spot, many of the righteous dead, obedient to His call, came forth as witnesses that He had risen. Those favored, risen saints came forth glorified. They were chosen and holy ones of every age, from creation down even to the days of Christ. Thus while the Jewish leaders were seeking to conceal the fact of Christ’s resurrection, God chose to bring up a company from their graves to testify that Jesus had risen, and to declare His glory.” Early Writings, 184.
“Bile Yesus, a le hang ba khupeng, a goeletša a re, ‘Go fedile,’ maswika a phulega, lefase la šišinyega, gomme a mangwe a mabitla a bulega. Ge a tsoga e le mofenyi godimo ga lehu le lebitla, mola lefase le be le thekesela gomme letago la legodimo le phadima go dikologa lefelo leo le lekgethwa, ba bantši ba bahu ba baloki, ba ba kwelego pitšo ya Gagwe, ba tšwa e le dihlatse tša gore O tsogile. Bakgethwa bao ba tsogilego, ba ba amogetšwego ka kgaugelo yeo, ba tšwile ba tagafaditšwe. E be e le bakgethiwa le bakgethwa ba mehla ka moka, go tloga tlholegong go fihla le mehleng ya Kriste. Ka tsela yeo, ge baetapele ba Bajuda ba be ba nyaka go uta taba ya go tsoga ga Kriste, Modimo o kgethile go tsoša sehlopha go tšwa mabitleng a bona gore se hlatse gore Yesus o tsogile, le go tsebatša letago la Gagwe.” Early Writings, 184.
At the first earthquake graves were opened, and at the last earthquake the grave of Christ was opened. In Revelation eleven, the two witnesses come out of their graves in the same hour as the earthquake. The earthquake is the Sunday law, which is typified by the cross. There is to be therefore two resurrections in the hour of the Sunday law. The first represents the birth of the one hundred and forty-four thousand that occurs before the woman travails, the second takes place in her travail. The woman of Revelation twelve first births the man child that is to rule the nations with a rod of iron, without any labor pains. Then at the Sunday law, her travails begin and she brings forth the second child. First, she births Elijah, and last she births Moses. The Sunday law is the hour of the resurrection of the twins of Revelation seven.
Sa pagkayugyog sing una, nabuksan ang mga lulubngan, kag sa katapusan nga pagkayugyog nabuksan ang lulubngan ni Cristo. Sa Bugna kapitulo onse, ang duha ka mga saksi nagguwa halin sa ila mga lulubngan sa amo man nga takna sang pagkayugyog. Ang pagkayugyog amo ang balaud sang Dominggo, nga ginatipan sang krus. Gani, may yara sang duha ka pagkabanhaw sa takna sang balaud sang Dominggo. Ang nahauna nagalaragway sang pagkatawo sang isa ka gatos apat ka pulo kag apat ka libo nga nagakatabo antes ang babayi magbati sing kapaitan; ang ikaduha nagakatabo sa iya pagpangabudlay. Ang babayi sang Bugna dose anay nagabun-ag sang bata nga lalaki nga magahari sa mga pungsod paagi sa pamalo nga salsalon, nga wala sing kasakit sang pagpanganak. Dayon sa balaud sang Dominggo, nagasugod ang iya mga kapaitan kag ginabun-ag niya ang ikaduha nga bata. Nahauna, ginabun-ag niya si Elias, kag sa katapusan ginabun-ag niya si Moises. Ang balaud sang Dominggo amo ang takna sang pagkabanhaw sang kaluha sang Bugna pito.
When the seventh seal is fully opened at the Sunday law, there is silence in heaven for half an hour.
Apabila meterai yang ketujuh dibuka sepenuhnya pada waktu undang-undang Ahad, maka sunyi senyaplah di syurga kira-kira setengah jam.
“But God suffered with His Son. Angels beheld the Saviour’s agony. They saw their Lord enclosed by legions of satanic forces, His nature weighed down with a shuddering, mysterious dread. There was silence in heaven. No harp was touched. Could mortals have viewed the amazement of the angelic host as in silent grief they watched the Father separating His beams of light, love, and glory from His beloved Son, they would better understand how offensive in His sight is sin.” The Desire of Ages, 693.
“Ntwa Rrebo o ne a boga mmogo le Morwa wa Gagwe. Baengele ba ne ba bona botlhoko jo bo maatla jwa Mmoloki. Ba ne ba bona Morena wa bona a dikologilwe ke makoko a masole a ga Satane, tlholego ya Gagwe e imedisitswe ke poifo e e tshosang, e e sa tlhaloganyegeng. Go ne go didimetse kwa legodimong. Go ne go se na harepe epe e e neng ya kgwatlhwa. Fa batho ba ba swang ba ka bo ba bone kgakgamalo ya lesomo la baengele fa, mo kutlobotlhokong e e didimetseng, ba ne ba lebeletse Rara a kgaoganya marang a Gagwe a lesedi, lorato, le kgalalelo le Morwa wa Gagwe yo o rategang, ba ka bo ba tlhalogantse botoka kafa boleo bo kgopisang ka teng mo matlhong a Gagwe.” The Desire of Ages, 693.
The first half an hour of the hour of the earthquake, represents the first birth or resurrection of the two witnesses. In that half an hour, the two witnesses are sealed. They must be sealed in advance of the Sunday law, for they are the ensign that calls the other child, out of the grave during the remaining half an hour. The second child can only be brought to life by seeing men and women with the seal of God during the travails of the Sunday law crisis.
Panguna nga tunga sa oras sang oras sang linog nagalaragway sang nahauna nga pagkatawo ukon pagkabanhaw sang duha ka mga saksi. Sa sina nga tunga sa oras, ang duha ka mga saksi ginatatakan. Kinahanglan nga matatakan sila antes sang balaod sang Domingo, kay sila amo ang bandera nga nagatawag sa isa pa ka anak nga maguwa halin sa lulubngan sa nabilin nga tunga sa oras. Ang ikaduha nga anak mahimo lamang mabuhi paagi sa pagtan-aw sang mga kalalakin-an kag mga kababayen-an nga may tatak sang Dios sa tunga sang mga kasakit sang krisis sang balaod sang Domingo.
“The work of the Holy Spirit is to convince the world of sin, of righteousness and of judgment. The world can only be warned by seeing those who believe the truth sanctified through the truth, acting upon high and holy principles, showing in a high, elevated sense, the line of demarcation between those who keep the commandments of God, and those who trample them under their feet. The sanctification of the Spirit signalizes the difference between those who have the seal of God, and those who keep a spurious rest-day. When the test comes, it will be clearly shown what the mark of the beast is. It is the keeping of Sunday. Those who after having heard the truth, continue to regard this day as holy, bear the signature of the man of sin, who thought to change times and laws.” Bible Training School, December 1, 1903.
“Kerja Roh Kudus ialah untuk meyakinkan dunia tentang dosa, tentang kebenaran, dan tentang penghakiman. Dunia hanya dapat diperingatkan dengan melihat mereka yang percaya akan kebenaran itu dikuduskan oleh kebenaran, bertindak menurut prinsip-prinsip yang tinggi dan kudus, serta memperlihatkan, dalam pengertian yang luhur dan mulia, garis pemisah antara mereka yang menuruti perintah-perintah Allah dan mereka yang menginjak-injaknya di bawah kaki mereka. Pengudusan oleh Roh menandai perbezaan antara mereka yang memiliki meterai Allah dan mereka yang memelihara suatu hari perhentian yang palsu. Apabila ujian itu datang, akan dinyatakan dengan jelas apakah tanda binatang itu. Itulah pemeliharaan hari Ahad. Mereka yang, setelah mendengar kebenaran, tetap menganggap hari ini sebagai hari yang kudus, memikul cap manusia durhaka, yang menyangka dapat mengubah masa dan hukum.” Bible Training School, December 1, 1903.
The first born of the woman are the one hundred and forty-four thousand that are identified as the first fruits in the book of Revelation. They represent the sign which the other flock must recognize in the crisis and conflict of the Sunday law battle. That sign is the Sabbath, that the one hundred and forty-four thousand uphold in the time when it is unlawful to do so. Sister White calls their ensign the “blood-stained banner of Prince Emmanuel.”
Nne ndi mbụ a mụrụ nke nwanyị ahụ bụ otu narị puku na puku iri anọ na anọ ndị a kọwara dịka mkpụrụ mbụ n’akwụkwọ Mkpughe. Ha na-anọchi anya ihe ịrịba ama nke ìgwè atụrụ nke ọzọ ga-amata n’oge nsogbu na ọgụ nke ọgụ iwu Sọnde. Ihe ịrịba ama ahụ bụ Ụbọchị Izu Ike, nke otu narị puku na puku iri anọ na anọ ahụ na-agbachitere n’oge a na-adịghị ekwe n’iwu ime otú ahụ. Sister White kpọrọ ọkọlọtọ ha “ọkọlọtọ nke Ọbara juru, nke Onyeisi Emmanuel.”
“In vision I saw two armies in terrible conflict. One army was led by banners bearing the world’s insignia; the other was led by the blood-stained banner of Prince Emmanuel. Standard after standard was left to trail in the dust, as company after company from the Lord’s army joined the foe, and tribe after tribe from the ranks of the enemy united with the commandment-keeping people of God. An angel flying in the midst of heaven put the standard of Emmanuel into many hands, while a mighty general cried out with a loud voice: ‘Come into line. Let those who are loyal to the commandments of God and the testimony of Christ now take their position. Come out from among them, and be ye separate, and touch not the unclean, and I will receive you, and will be a Father unto you, and ye shall be My sons and daughters. Let all who will, come up to the help of the Lord, to the help of the Lord against the mighty.’” Testimonies, volume 8, 41.
“Dalam penglihatan aku melihat dua tentera dalam pertentangan yang dahsyat. Satu tentera dipimpin oleh panji-panji yang memaparkan lambang dunia; yang satu lagi dipimpin oleh panji yang berlumuran darah milik Putera Emmanuel. Panji demi panji dibiarkan terseret di dalam debu, sementara pasukan demi pasukan daripada tentera Tuhan menyertai pihak musuh, dan suku demi suku daripada barisan musuh bersatu dengan umat Allah yang memelihara perintah-perintah-Nya. Seorang malaikat yang terbang di tengah-tengah langit meletakkan panji Emmanuel ke dalam banyak tangan, sementara seorang panglima yang perkasa berseru dengan suara nyaring: ‘Berbarislah. Biarlah mereka yang setia kepada perintah-perintah Allah dan kesaksian Kristus sekarang mengambil tempat mereka. Keluarlah dari antara mereka, dan pisahkanlah dirimu, dan janganlah menjamah yang najis, maka Aku akan menerima kamu, dan akan menjadi Bapa bagimu, dan kamu akan menjadi anak-anak lelaki dan anak-anak perempuan-Ku. Biarlah semua yang mahu, tampil menolong Tuhan, menolong Tuhan melawan orang-orang perkasa.’” Testimonies, jilid 8, 41.
The blood-stained banner is what God’s other flock must see in the time of the Sunday law crisis. The banner is a rising light carried by the one hundred and forty-four thousand. That banner is red in color, for it is a blood-stained banner. That banner was typified in the battle of Jericho, when Rahab received and protected the spies, and then acknowledged her submission to Joshua’s army by placing a scarlet thread out of her window. Rahab represents God’s second born children in the Sunday law crisis, who see and accept the scarlet sign, and come into obedience to Joshua’s army. The scarlet thread that was used by Rahab, was a sign for the army of Joshua not to destroy Rahab’s household.
Panji yang berlumuran darah ialah sesuatu yang mesti dilihat oleh kawanan Tuhan yang lain pada waktu krisis hukum hari Ahad. Panji itu ialah cahaya yang sedang terbit, yang dibawa oleh seratus empat puluh empat ribu. Panji itu berwarna merah, kerana itulah panji yang berlumuran darah. Panji itu telah dilambangkan dalam peperangan Yerikho, apabila Rahab menerima dan melindungi para pengintip, lalu mengakui penaklukannya kepada bala tentera Yosua dengan meletakkan seutas tali kirmizi pada tingkapnya. Rahab melambangkan anak-anak sulung Tuhan yang kedua dalam krisis hukum hari Ahad, yang melihat dan menerima tanda kirmizi itu, lalu datang kepada ketaatan terhadap bala tentera Yosua. Tali kirmizi yang digunakan oleh Rahab itu merupakan suatu tanda bagi bala tentera Yosua supaya tidak membinasakan seisi rumah Rahab.
Rahab represents those that are still in Babylon at the Sunday law crisis and Joshua’s army represents the first born of the one hundred and forty-four thousand. The scarlet thread is the symbol of God’s Sabbath. The scarlet thread was the command of the spies given to Rahab that she must follow if she would obtain God’s protection.
Rahab melambangkan mereka yang masih berada di Babel pada masa krisis undang-undang Ahad, dan tentera Yosua melambangkan anak sulung daripada seratus empat puluh empat ribu orang. Benang merah kirmizi ialah lambang Sabat Tuhan. Benang merah kirmizi itu merupakan perintah para pengintip yang diberikan kepada Rahab, yang mesti dipatuhinya jika dia hendak memperoleh perlindungan Tuhan.
Behold, when we come into the land, thou shalt bind this line of scarlet thread in the window which thou didst let us down by: and thou shalt bring thy father, and thy mother, and thy brethren, and all thy father’s household, home unto thee. Joshua 2:8.
Lihatlah, apabila kami masuk ke negeri itu, engkau harus mengikat tali benang kirmizi ini pada tingkap tempat engkau menurunkan kami; dan engkau harus membawa ayahmu, ibumu, saudara-saudaramu, dan seluruh isi rumah ayahmu, ke rumahmu. Yosua 2:8.
The sign that those still in Babylon must see is represented by the scarlet thread, which is the Sabbath, but which also identifies the distinction between the two twins. The first born twin is the one hundred and forty-four thousand, for they bear the blood-stained banner of Prince Emmanuel in their hands.
Tanda yang mesti dilihat oleh mereka yang masih berada di Babel dilambangkan oleh benang merah tua, iaitu Sabat, yang juga menandakan perbezaan antara kedua-dua anak kembar itu. Anak kembar yang lahir dahulu ialah seratus empat puluh empat ribu, kerana mereka memegang panji-panji Putera Emmanuel yang berlumuran darah di tangan mereka.
And he shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth. The envy also of Ephraim shall depart, and the adversaries of Judah shall be cut off: Ephraim shall not envy Judah, and Judah shall not vex Ephraim. But they shall fly upon the shoulders of the Philistines toward the west; they shall spoil them of the east together: they shall lay their hand upon Edom and Moab; and the children of Ammon shall obey them. Isaiah 11:12–14.
Na A o tla emisa folaga bakeng sa lichaba, a bokelle ba lahliloeng ba Iseraele, ’me a phuthe ba hasaneng ba Juda ho tloha likhutlong tse ’nè tsa lefatše. Mohono oa Efraime le oona o tla fela, ’me lira tsa Juda li tla felisoa; Efraime a ke ke a honohela Juda, ’me Juda a ke ke a hlorisa Efraime. Empa ba tla fofela mahetleng a Bafilista ka bophirimela; ba tla hapa ba bochabela hammoho; ba tla bea letsoho la bona holim’a Edomo le Moabe; ’me bana ba Ammone ba tla ba mamela. Esaia 11:12–14.
The first-born twin has the scarlet sign, which is the scarlet thread that marks the first born. The first born twin is Zarah, and the second born is Pharez.
Anak kembar yang lahir dahulu mempunyai tanda kirmizi, yaitu benang kirmizi yang menandai anak sulung. Anak kembar yang lahir dahulu itu ialah Zarah, dan yang lahir kemudian ialah Pharez.
And it came to pass in the time of her travail, that, behold, twins were in her womb. And it came to pass, when she travailed, that the one put out his hand: and the midwife took and bound upon his hand a scarlet thread, saying, This came out first. And it came to pass, as he drew back his hand, that, behold, his brother came out: and she said, How hast thou broken forth? this breach be upon thee: therefore his name was called Pharez. And afterward came out his brother, that had the scarlet thread upon his hand: and his name was called Zarah. Genesis 38:27–30.
Na ka tlaa, mo nakong ya go belega ga gagwe, bonang, go ne go le bana ba babedi mo popelong ya gagwe. Mme ga diragala, fa a ntse a belega, mongwe a ntshetsa letsogo la gagwe kwa ntle; mme mmasisi a le tsaya a bo a bofelela thale e khibidu mo letsogong la gagwe, a re, Yo ke ene yo o tswileng pele. Mme ga diragala, ya re a busetsa letsogo la gagwe morago, bonang, morwarraagwe a tswa; mme a re, O phunyeleditse jang? Go phunya mo go nne mo go wena; jalo leina la gagwe la bidiwa Peretse. Mme morago ga moo ga tswa morwarraagwe, yo o neng a na le thale e khibidu mo letsogong la gagwe; mme leina la gagwe la bidiwa Sera. Genesise 38:27–30.
Zarah means a rising light, and Pharez means to break out. When the twin Pharez sees the rising light of the sign of the scarlet thread on the hand of his twin brother Zarah, he “breaks out,” or comes out of Babylon. Zarah’s recognition of the rising light of the scarlet thread identifies the submission of the last born twin to the first born twin.
Zarah bermaksud cahaya yang terbit, dan Pharez bermaksud menerobos keluar. Apabila si kembar Pharez melihat cahaya yang sedang terbit daripada tanda benang kirmizi pada tangan saudara kembarnya, Zarah, dia “menerobos keluar,” atau keluar dari Babilon. Pengenalan Zarah terhadap cahaya yang terbit daripada benang kirmizi itu menandakan penundukan si kembar yang lahir kemudian kepada si kembar yang lahir terlebih dahulu.
And they shall come from the east, and from the west, and from the north, and from the south, and shall sit down in the kingdom of God. And, behold, there are last which shall be first, and there are first which shall be last. Luke 13:29, 30.
Маргааш тэд зүүнээс, баруунаас, хойноос, өмнөөс ирж, Бурханы хаанчлалд заларч суух болно. Мөн болгоогтун, сүүлд буй зарим нь эхэнд байх бөгөөд, эхэнд буй зарим нь сүүлд байх болно. Лук 13:29, 30.
The hidden history of the seven thunders identifies three waymarks. The first and the last waymarks are disappointments. The period between the first disappointment and the message of the Midnight Cry is the tarrying time. From the Midnight Cry, which is the second waymark, the period of time is the sealing time. The period that is the sealing time ends at the last disappointment.
Ri khriat ba-ïaid jong ki hynñiew thmaw pyrthei ba-rieh ka pynithuh ïa lai tylli ki dak-marg. Ka dak-marg kaba nyngkong bad kaba khatduh ki long ki jingsngewduh jingkyrmen. Ka por hapdeng ka jingsngewduh jingkyrmen kaba nyngkong bad ka khubor jong ka Midnight Cry ka long ka por jingïai-ap. Naduh ka Midnight Cry, kaba dei ka dak-marg kaba ar, ka por ka long ka por ka jingïada. Kata ka por kaba dei ka por ka jingïada ka kut ha ka jingsngewduh jingkyrmen kaba khatduh.
The hidden history of the seven thunders identifies three waymarks. The first and the last waymarks are the opening of the graves at an earthquake. The period between the opening of the first grave and the message of the Midnight Cry is the tarrying time. From the Midnight Cry, which is the second waymark, the period of time is the sealing time. The period that is the sealing time ends at the opening of the last grave.
Historia ya sephiri ya ngurumo saba hutambulisha alama tatu za njia. Alama ya kwanza na ya mwisho ya njia ni kufunguliwa kwa makaburi wakati wa tetemeko la nchi. Kipindi kilicho kati ya kufunguliwa kwa kaburi la kwanza na ujumbe wa Kilio cha Usiku wa Manane ni wakati wa kukawia. Tangu Kilio cha Usiku wa Manane, ambacho ni alama ya pili ya njia, kipindi cha wakati ni wakati wa kutiwa muhuri. Kipindi hicho, ambacho ni wakati wa kutiwa muhuri, huisha wakati wa kufunguliwa kwa kaburi la mwisho.
These two witnesses of the three steps of the hidden history of the seven thunders are also testified to by Christ’s death and resurrection. The first opening of the grave was symbolized with Christ’s baptism into the watery grave, the last grave was the cross. Between the baptism of Christ and the cross, Christ proclaimed His message, that typified the Midnight Cry. He accomplished that proclamation in twelve hundred and sixty days. After the cross, in the person of His disciples, the Midnight Cry message was repeated for twelve hundred and sixty days until the death of Stephen.
Piri inkhokheli ezimbili zezigaba ezintathu zomlando ofihliweyo wezidumo eziyisikhombisa nazo zafakazelwa ngokufa nokuvuka kukaKristu. Ukuvulwa kokuqala kwethuna kwafanekiselwa ngokubhapathizwa kukaKristu ethuneni lamanzi, ithuna lokugcina kwaba yisiphambano. Phakathi kokubhapathizwa kukaKristu nesiphambano, uKristu wamemezela umlayezo waKhe, okwakuwumfanekiso weMidnight Cry. Wakufeza lokho kumemezela ngezinsuku eziyinkulungwane namakhulu amabili namashumi ayisithupha. Emva kwesiphambano, ebuntwini babafundi baKhe, umlayezo weMidnight Cry waphindwa ngezinsuku eziyinkulungwane namakhulu amabili namashumi ayisithupha kwaze kwaba sekufeni kukaStefanu.
The two witnesses of Revelation eleven were empowered to give the message of the Midnight Cry for twelve hundred and sixty days. They were then slain, and laid in the streets for twelve hundred and sixty days, until they were brought back to life, and empowered.
Saksi kedua dalam Wahyu sebelas telah diperlengkapi dengan kuasa untuk menyampaikan pekabaran Seruan Tengah Malam selama seribu dua ratus enam puluh hari. Kemudian mereka dibunuh, dan dibaringkan di jalan-jalan selama seribu dua ratus enam puluh hari, sampai mereka dihidupkan kembali, dan diperlengkapi dengan kuasa.
We will continue to investigate these truths in the next article.
လောက်လာမည့် ဆောင်းပါးတွင် ဤသမ္မာတရားများကို ဆက်လက် လေ့လာသွားမည်ဖြစ်သည်။
“Unless there is genuine conversion of the soul to God; unless the vital breath of God quickens the soul to spiritual life; unless the professors of truth are actuated by heaven-born principle, they are not born of the incorruptible seed which liveth and abideth forever. Unless they trust in the righteousness of Christ as their only security; unless they copy His character, labor in His spirit, they are naked, they have not on the robe of His righteousness. The dead are often made to pass for the living; for those who are working out what they term salvation after their own ideas, have not God working in them to will and to do of His good pleasure.
“Ka da don na gaskiya na rai zuwa ga Allah ba; ka da numfashin rai na Allah ya rayar da rai zuwa rai na ruhaniya ba; ka da waɗanda suke furta gaskiya su motsu ta wurin ƙa’idar da aka haifa daga sama ba, to, ba a haife su daga zuriyar nan marar ruɓewa wadda take raye kuma take dawwama har abada ba. Ka da sun dogara ga adalcin Kristi a matsayin kaɗai tabbacin tsaronsu; ka da su kwaikwayi halinsa, su yi aiki cikin ruhinsa, tsirara ne suke, ba su sa rigar adalcinsa ba. Sau da yawa ana ɗaukar matattu a matsayin masu rai; gama waɗanda suke aikata abin da suke kira ceto bisa ga nasu tunani, ba Allah ne yake aiki a cikinsu ba, yana sa su yi nufi kuma su aikata bisa ga yardarsa mai kyau.
“This class is well represented by the valley of dry bones Ezekiel saw in vision.” Review and Herald, January 17, 1893.
“Klas ena i em i gat gutpela mak long ples daun i pulap long ol bun i drai em Esekel i lukim long visen.” Review and Herald, January 17, 1893.