The message of the Revelation of Jesus Christ that is being unsealed includes the identification of the Hebrew word translated as “truth,” which among other things, represents Christ’s character as the Alpha and Omega. The beginning of a thing representing the end of a thing pervades the entire Bible, and Christ’s character is manifested in the Bible, for He is the Word. Alpha and Omega is the element of Christ’s character that He himself identifies, as the proof that He is God.
Pesan daripada Wahyu Yesus Kristus yang sedang dibukakan meterainya merangkumi pengenalpastian perkataan Ibrani yang diterjemahkan sebagai “kebenaran,” yang antara lain melambangkan watak Kristus sebagai Alfa dan Omega. Permulaan sesuatu yang melambangkan pengakhiran sesuatu meresapi seluruh Alkitab, dan watak Kristus dinyatakan dalam Alkitab, kerana Dialah Firman. Alfa dan Omega ialah unsur watak Kristus yang dikenal pasti oleh-Nya sendiri sebagai bukti bahawa Dialah Tuhan.
Isaiah chapter forty marks the beginning of a prophetic narrative that continues until the end of the book of Isaiah in chapter sixty-six. It starts by identifying the comforter that is sent, which Christ promises to the disciples to comfort them from his departure, but the coming of the Comforter finds its perfect fulfillment, as all prophecies do, in the last days. Isaiah’s and Jesus’ identification of the arrival of the Comforter points to the disappointment of the movement of the one hundred and forty-four thousand, that occurred on July 18, 2020.
Isaiah pasal empat puluh menandai permulaan suatu naratif nubuatan yang berlanjutan hingga akhir kitab Isaiah dalam pasal enam puluh enam. Naratif itu bermula dengan mengenal pasti Sang Penghibur yang diutus, yang dijanjikan oleh Kristus kepada para murid untuk menghiburkan mereka atas pemergian-Nya; namun kedatangan Sang Penghibur itu menemukan penggenapannya yang sempurna, sebagaimana semua nubuatan, pada akhir zaman. Pengenalpastian oleh Isaiah dan Yesus tentang tibanya Sang Penghibur menunjuk kepada kekecewaan pergerakan seratus empat puluh empat ribu, yang berlaku pada 18 Julai 2020.
Nevertheless I tell you the truth; It is expedient for you that I go away: for if I go not away, the Comforter will not come unto you; but if I depart, I will send him unto you. And when he is come, he will reprove the world of sin, and of righteousness, and of judgment. John 16:7, 8.
Noko ndzi mi byela ntiyiso; swi pfuna n'wina leswaku ndzi famba; hikuva loko ndzi nga fambi, Mu chaveleli a nga ka a nga ti eka n'wina; kambe loko ndzi famba, ndzi ta n'wi rhuma eka n'wina. Kutani loko a tile, u ta khorwisa misava hi vudyoho, ni hi ku lulama, ni hi vuavanyisi. Yohane 16:7, 8.
The words “sin, righteousness, and judgment” are what the Comforter will use to “reprove” the world. The word translated as “reprove,” includes the meaning to convince. The three steps of “sin, righteousness and judgment” represent the Hebrew word that is translated as “truth.” That word was created from the first, thirteenth and last letters of the Hebrew alphabet, and that word represents that the Creator of all things, is the first and the last, the Alpha and Omega. When the Comforter comes to the disappointed one hundred and forty-four thousand, He will convince them, and then the world, that God is the Alpha and Omega.
Ai khristiante “sin, righteousness, and judgment” chu Comforter-in khawvêl a “reprove” nân atân a ni. “Reprove” tia lehlinna thumal chuan thutak hriat tûra convince tih awmzia pawh a huam. “Sin, righteousness and judgment” tih hmun thumte hi Hebrew thumal “truth” tia lehlinna an entîr a ni. Chu thumal chu Hebrew alphabet-a a hmasa ber, a sawmthum leh pathumna, leh a hnuhnung ber ziahna hmanga siam a ni a; chu thumal chuan engkim Siamtu chu a hmasa leh a hnuhnung, Alpha leh Omega a ni tih a entîr. Comforter chu beidawng mi sang za leh sawmli leh pali hnênah a lo kal hunah, aniho chu a convince ang a, chutah khawvêl pawh Pathian chu Alpha leh Omega a ni tih a convince bawk ang.
Comfort ye, comfort ye my people, saith your God. Speak ye comfortably to Jerusalem, and cry unto her, that her warfare is accomplished, that her iniquity is pardoned: for she hath received of the Lord’s hand double for all her sins. The voice of him that crieth in the wilderness, Prepare ye the way of the Lord, make straight in the desert a highway for our God. Every valley shall be exalted, and every mountain and hill shall be made low: and the crooked shall be made straight, and the rough places plain: And the glory of the Lord shall be revealed, and all flesh shall see it together: for the mouth of the Lord hath spoken it. Isaiah 40:1–5.
“Akisukani, akisukani abantu bami,” kutsho uNkulunkulu wenu. “Khulumani ngenhliziyo yonke kulo iJerusalema, limemeze kulo, ukuthi impi yalo isiphelile, lokuthi ububi balo buthethelelwe; ngoba selamukele esandleni seNkosi okuphindiweyo ngenxa yazo zonke izono zalo. Ilizwi lalowo omemezayo enkangala lisithi: Lungisani indlela yeNkosi, lenze iqonde enkangala umgwaqo omkhulu kaNkulunkulu wethu. Yonk’ imigodi izaphakanyiswa, lentaba zonke lamaqaqa kuzathotshiswa; okugwegwile kuzaqondiswa, lezindawo ezimahhewu zibe lugwadule oluqondileyo. Lenkazimulo yeNkosi izakwambulwa, lenyama yonke izakuyibona kanyekanye; ngoba umlomo weNkosi ukukhulumile.” U-Isaya 40:1–5.
The passage is identifying the work of the final Elijah messenger that was typified by William Miller, who had been typified by John the Baptist, who had been typified by Elijah, and who had been identified by Malachi as the messenger that prepares the way for the messenger of the covenant. In the final Elijah movement, when the Lord sends the comforter to strengthen those who have been disappointed and are waiting for the Lord during a tarrying time, the “glory of the Lord shall be revealed, and all flesh shall see it together.” The “glory” of the Lord is His character, and the Revelation of Jesus Christ is an unsealing of the element of His character that is represented as Alpha and Omega. After the introduction of the first five verses, the “voice of him that crieth in the wilderness,” asks God “What shall I cry?”
Muutoo kun mandheereetu mw Elijah wa muth mwisho, ũrĩa warĩ wa kũonio nĩ William Miller, ũrĩa warĩ wa kũonio mbere nĩ John the Baptist, ũrĩa warĩ wa kũonio mbere nĩ Elijah, na ũrĩa Malachi aamũmenyithirie ta mũtũmwo ũrĩa wĩhaaragĩria njia ya Mũtũmwo wa Kirĩkanĩro. Mũthiiinĩ wa muth mwisho wa Elijah, rĩrĩa Mwathani atũma Mũcomforter nĩguo akĩrie hinya arĩa maheenĩirwo na marĩ na kũrĩrĩria Mwathani hĩndĩ ya kũguũrũka, “ũgooci wa Mwathani nĩũkũguũrũka, na andũ othe makauona hamwe.” “Ũgooci” wa Mwathani nĩ mĩtugo yake, na Uguũrũkio wa Jesu Kristũ nĩ kũigũrũrwo kwa gĩcunjĩ kimwe kĩa mĩtugo yake kĩrĩa gĩtwaragwo ta Alpha na Omega. Thuutha wa kũingĩrwo kwa mĩstari ĩrĩa ya mbere ĩtano, “riũ nĩ rwa ũrĩa ũgĩta inya thĩinĩ wa werũ,” rĩũria Ngai atĩrĩ, “Nĩ kĩĩ ngĩta?”
The voice said, Cry. And he said, What shall I cry? All flesh is grass, and all the goodliness thereof is as the flower of the field: The grass withereth, the flower fadeth: because the spirit of the Lord bloweth upon it: surely the people is grass. The grass withereth, the flower fadeth: but the word of our God shall stand for ever. Isaiah 40:6–8.
Suara itu berkata, “Berserulah!” Dan ia berkata, “Apakah yang harus kuserukan?” “Semua manusia adalah rumput, dan segala keelokannya seperti bunga di padang: Rumput menjadi kering, bunga menjadi layu, karena nafas TUHAN menghembus ke atasnya; sungguh, bangsa itu adalah rumput. Rumput menjadi kering, bunga menjadi layu, tetapi firman Allah kita tetap untuk selama-lamanya.” Yesaya 40:6–8.
The message of Christ’s character that is represented as Alpha and Omega is placed within the symbolism of Islam. In Ezekiel thirty-seven the valley of dead bones is first brought together, and then brought to life by the prophetic message of the four winds.
Mesej tabiat Kristus yang digambarkan sebagai Alfa dan Omega ditempatkan dalam simbolisme Islam. Dalam Yehezkiel tiga puluh tujuh, lembah tulang-tulang mati mula-mula dihimpunkan, kemudian dihidupkan oleh mesej nubuatan daripada empat angin.
“Angels are holding the four winds, represented as an angry horse seeking to break loose and rush over the face of the whole earth, bearing destruction and death in its path.
“Malaika ba gagaretse diphefo tse nne, tse emelwang jaaka pitse e e galefileng e e batlang go ikgolaganya le go tabogela godimo ga lefatshe lotlhe, e tshotse tshenyo le loso mo tseleng ya yone.
“Shall we sleep on the very verge of the eternal world? Shall we be dull and cold and dead? Oh, that we might have in our churches the Spirit and breath of God breathed into His people, that they might stand upon their feet and live. We need to see that the way is narrow, and the gate strait. But as we pass through the strait gate, its wideness is without limit.” Manuscript Releases, volume 20, 217.
“ខណៈដែលយើងឈរនៅលើគែមបំផុតនៃពិភពអស់កល្បជានិច្ច តើយើងនឹងដេកលក់ឬ? តើយើងនឹងស្ពឹកស្រពន់ ត្រជាក់ និងស្លាប់ឬ? អូ សូមឲ្យនៅក្នុងក្រុមជំនុំរបស់យើង មានព្រះវិញ្ញាណ និងដង្ហើមរបស់ព្រះ ដែលបានផ្លុំចូលទៅក្នុងប្រជារាស្ត្ររបស់ទ្រង់ ដើម្បីឲ្យពួកគេអាចឈរឡើងលើជើងរបស់ខ្លួន ហើយរស់ឡើងវិញ។ យើងត្រូវការមើលឃើញថា ផ្លូវនោះតូចចង្អៀត ហើយទ្វារនោះតឹងចង្អៀត។ ប៉ុន្តែ កាលណាយើងឆ្លងកាត់ទ្វារតឹងចង្អៀតនោះ ភាពទូលាយរបស់វាគ្មានដែនកំណត់ឡើយ។” Manuscript Releases, volume 20, 217.
The angry horse of Bible prophecy is Islam. The angry horse is being held back from doing his work of destruction, as represented by the holding of the four winds by four angels in Revelation seven. They are restrained until the one hundred and forty-four thousand are sealed.
Kuda yang murka dalam nubuatan Alkitab ialah Islam. Kuda yang murka itu sedang ditahan daripada melaksanakan pekerjaan pemusnahannya, sebagaimana digambarkan oleh penahanan keempat-empat angin oleh empat malaikat dalam Wahyu tujuh. Mereka ditahan sehingga seratus empat puluh empat ribu dimeteraikan.
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.
Na sesudah segala perkara ini aku melihat empat malaikat berdiri pada keempat penjuru bumi, menahan keempat angin bumi, supaya angin itu jangan bertiup ke atas bumi, atau ke atas laut, atau ke atas pohon mana pun. Lalu aku melihat seorang malaikat lain naik dari sebelah timur, membawa meterai Allah yang hidup; dan ia berseru dengan suara nyaring kepada keempat malaikat yang diberi kuasa untuk merusakkan bumi dan laut itu, katanya, Janganlah merusakkan bumi, atau laut, atau pohon-pohon, sebelum kami memeteraikan hamba-hamba Allah kami pada dahi mereka. Wahyu 7:1–3.
The four winds being held, represents the restraining of Islam until the sealing of God’s people is accomplished. Islam is represented in Revelation as the last three of the seven trumpets, and also as the three woes.
Meei sakli liak pali in, piak in ko in hrilfiahna cu Pathian mi pawl cu an hmelchhinna an ngah dih hlan ah Islam cu a kham in a um timi a entir. Thuphuan ah cun Islam cu tawngawp pasarih lakah a netabik pathum in a hmuh, cun hrehawmna pathum vekin a hmuh bawk.
And I beheld, and heard an angel flying through the midst of heaven, saying with a loud voice, Woe, woe, woe, to the inhabiters of the earth by reason of the other voices of the trumpet of the three angels, which are yet to sound! Revelation 8:13.
Kandi niliangalia, nikasikia malaika akiruka katikati ya mbingu, akisema kwa sauti kuu, Ole, ole, ole, kwa wakaao juu ya nchi kwa sababu ya sauti nyingine za tarumbeta za wale malaika watatu ambao bado hawajazipiga! Ufunuo 8:13.
After introducing the three woe trumpets, John identifies the characteristics of Islam in chapter nine. In verse four of chapter nine a command is given to Islam, that was fulfilled in the history of Abubekr, the first leader after Mohammed.
Morago ga go tsebiša diphalafalo tše tharo tša madimabe, Johane o hlaola dimelo tša Islamo go kgaolo ya senyane. Temaneng ya bone ya kgaolo ya senyane go newa Islamo taelo, yeo e phethagaditšwego historing ya Abubekr, moetapele wa mathomo ka morago ga Mohammed.
And it was commanded them that they should not hurt the grass of the earth, neither any green thing, neither any tree; but only those men which have not the seal of God in their foreheads. Revelation 9:4.
Ba ba laela gore ba se ka ba senya bojang jwa lefatshe, le fa e le sengwe sepe se se tala, le fa e le setlhare sepe; mme e le batho fela ba ba se nang sekano sa Modimo mo diphatleng tsa bone. Tshenolo 9:4.
Uriah Smith, identified the relation of Abubekr to verse four.
Uriah Smith, menghubungkan Abubekr dengan ayat empat.
“After the death of Mohammed, he was succeeded in the command by Abubekr, A.D. 632, who, as soon as he had fairly established his authority and government, dispatched a circular letter to the Arabian tribes, from which the following is an extract:
“Selepas kewafatan Mohammed, beliau digantikan dalam kepimpinan oleh Abubekr, pada tahun M. 632, yang, sebaik sahaja beliau benar-benar meneguhkan kuasa dan pemerintahannya, mengirimkan sepucuk surat edaran kepada kabilah-kabilah Arab, yang daripadanya berikut ialah suatu petikan:
“‘When you fight the battles of the Lord, acquit yourselves like men, without turning your backs; but let not your victory be stained with the blood of women and children. Destroy no palm-trees, nor burn any fields of corn. Cut down no fruit-trees, nor do any mischief to cattle, only such as you kill to eat. When you make any covenant or article, stand to it, and be as good as your word. And as you go, you will find some religious persons who live retired in monasteries, and propose to themselves to serve God that way; let them alone, and neither kill them nor destroy their monasteries. And you will find another sort of people that belong to the synagogue of Satan, who have shaven crowns; be sure you cleave their skulls, and give them no quarter till they either turn Mohammedans or pay tribute.’” Uriah Smith, Daniel and the Revelation, 500.
“‘Bila kamu berperang dalam peperangan Tuhan, bertindaklah sebagai laki-laki sejati, tanpa membelakangi musuh; tetapi janganlah kemenanganmu dinodai oleh darah perempuan dan anak-anak. Jangan binasakan pohon-pohon kurma, dan jangan bakar ladang-ladang gandum. Jangan tebang pohon-pohon yang menghasilkan buah, dan jangan lakukan kerusakan apa pun terhadap ternak, kecuali yang kamu sembelih untuk dimakan. Dan apabila kamu mengadakan sesuatu perjanjian atau ketetapan, peganglah itu, dan tepatilah perkataanmu. Dan dalam perjalananmu, kamu akan mendapati beberapa orang beragama yang hidup mengasingkan diri di biara-biara, dan bermaksud melayani Allah dengan cara demikian; biarkanlah mereka, dan jangan bunuh mereka ataupun hancurkan biara-biara mereka. Dan kamu akan mendapati golongan lain, yaitu mereka yang termasuk jemaat Setan, yang berkepala gundul; pastikanlah kamu membelah batok kepala mereka, dan jangan beri mereka ampun sampai mereka masuk Islam atau membayar upeti.’” Uriah Smith, Daniel and the Revelation, 500.
Uriah Smith goes on to identify two classes of men, who were to be distinguished by the Islamic warriors that Abubekr sent to bring war against Rome. One class he identifies as Catholic monks, who worshipped on Sunday; and the other class were those who worshipped on the seventh-day. Islam was only to attack the worshippers of the sun. More important to our considerations is that men, whether Sunday keepers or Sabbath keepers, are symbolically represented as grass, green things and trees. The four winds in chapter seven were restrained from blowing upon the grass until the Sabbath keepers were sealed.
Uriah Smith seterusnya mengenal pasti dua golongan manusia, yang hendak dibezakan oleh para pejuang Islam yang diutus Abubekr untuk membawa peperangan terhadap Rom. Satu golongan dikenal pastinya sebagai para rahib Katolik, yang beribadah pada hari Ahad; dan golongan yang satu lagi ialah mereka yang beribadah pada hari ketujuh. Islam hanya diperintahkan untuk menyerang para penyembah matahari. Yang lebih penting bagi pertimbangan kita ialah bahawa manusia, sama ada pemelihara hari Ahad ataupun pemelihara Sabat, secara simbolik digambarkan sebagai rumput, tumbuh-tumbuhan hijau, dan pohon-pohon. Keempat-empat angin dalam pasal tujuh ditahan daripada bertiup ke atas rumput itu sehingga para pemelihara Sabat dimeteraikan.
The messenger of the movement of the one hundred and forty-four thousand asks God, “What shall I cry?” He was told that his message was to be that the Word of God stands fast forever, and that message was to be placed within the context of the wind that blows upon the grass. When the Comforter is sent to the one hundred and forty-four thousand who have been disappointed over a failed prediction of Islam, and who thereafter recognize they are in the tarrying time of the parable of the ten virgins, they are then informed by the Comforter that the message they are to present, is the message of Islam’s role in Bible prophecy. The arrival of the Comforter, in the history of the tarrying time, causes them to stand.
रसरा ब्री सायावखौ लानानै फोरखोआगोन थाखाय दै गासिबोरनि हांख्रायखौ खोनासे, “आं माबा रोंनांगोन?” बिबोरोन होजायो जे बिनि खौरांखौ बुङोफोरनि बाथ्राया जोंखा थांफोरनाय गाबोन, आरो बे बाथ्रायाखौ घासजों बोखारनाय बिफांनि गेजेरजों जोडानांगोन। इस्लामनि गैया बुंनाय एक प्रेडिक्शनआव गाज्रि थाखाय निराश जायखै फोरखोआगोन थाखाय दै गासिबोरनि सान्नाय एक सयाफोरखौ खोनासे, आरो बिनिफ्राय जोनाय जे बिदिनो दस सोरिनियावनि दृष्टांतनि देरीनि समायाव दं, दा बिसोरखौ सयाफोरखा बिदांखौ होजायो जे बिसोरनि फोसावनाय बाथ्राया, बाइबेलनि भविष्यवाणीआव इस्लामनि भुमिकानि बाथ्राया। देरीनि समायनि इतिहासाव सयाफोरखानि फाइनाय बिसोरखौ थाङोना दायो।
And he said unto me, Son of man, stand upon thy feet, and I will speak unto thee. And the spirit entered into me when he spake unto me, and set me upon my feet, that I heard him that spake unto me. Ezekiel 2:1, 2.
Mong a re ho nna: Morwa motho, ema ka dinao tsa gago, mme ke tla bua le wena. Mme Mowa wa tsena mo go nna fa a ne a bua le nna, wa nkemisa ka dinao tsa me, gore ke utlwe yo o neng a bua le nna. Hesekiele 2:1, 2.
They stand when they are resurrected.
Ba ema fa ba tsosiwa.
And they of the people and kindreds and tongues and nations shall see their dead bodies three days and an half, and shall not suffer their dead bodies to be put in graves. And they that dwell upon the earth shall rejoice over them, and make merry, and shall send gifts one to another; because these two prophets tormented them that dwelt on the earth. And after three days and an half the Spirit of life from God entered into them, and they stood upon their feet; and great fear fell upon them which saw them. Revelation 11:9–11.
ហើយមនុស្សពីគ្រប់ជាតិពូជ សាសន៍ ភាសា និងប្រជាជាតិ នឹងមើលឃើញសាកសពរបស់ពួកគេអស់រយៈពេលបីថ្ងៃកន្លះ ហើយនឹងមិនអនុញ្ញាតឲ្យយកសាកសពរបស់ពួកគេទៅបញ្ចុះក្នុងផ្នូរឡើយ។ ហើយអស់អ្នកដែលរស់នៅលើផែនដី នឹងរីករាយដោយសារពួកគេ នឹងធ្វើពិធីអបអរសាទរ ហើយនឹងផ្ញើអំណោយឲ្យគ្នាទៅវិញទៅមក ដ្បិតហោរាទាំងពីរនេះបានធ្វើឲ្យអស់អ្នកដែលរស់នៅលើផែនដីវេទនា។ ហើយក្រោយពីបីថ្ងៃកន្លះ ព្រះវិញ្ញាណនៃជីវិតពីព្រះបានចូលទៅក្នុងពួកគេ ហើយពួកគេបានឈរលើជើងរបស់ខ្លួន; ហើយសេចក្តីភ័យខ្លាចយ៉ាងខ្លាំងបានធ្លាក់មកលើអស់អ្នកដែលបានឃើញពួកគេ។ វិវរណៈ 11:9–11។
The two steps of standing, and then being lifted up as the ensign is also represented by Ezekiel in chapter thirty-seven. Ezekiel’s first step, brings together the body parts of the dead dry bones which are in the valley of disappointment. Ezekiel’s second step, is the message of the four winds, which is the sealing message, which is the message of Islam.
Langkah yang dua itu—iaitu berdiri, kemudian diangkat tinggi sebagai panji—turut digambarkan oleh Yehezkiel dalam fasal tiga puluh tujuh. Langkah pertama Yehezkiel menghimpunkan bahagian-bahagian tubuh tulang-tulang kering yang mati, yang berada di lembah kekecewaan. Langkah kedua Yehezkiel ialah pekhabaran tentang keempat-empat angin, iaitu pekhabaran pemeteraian, iaitu pekhabaran Islam.
And he said unto me, Son of man, can these bones live? And I answered, O Lord God, thou knowest. Again he said unto me, Prophesy upon these bones, and say unto them, O ye dry bones, hear the word of the Lord. Thus saith the Lord God unto these bones; Behold, I will cause breath to enter into you, and ye shall live: And I will lay sinews upon you, and will bring up flesh upon you, and cover you with skin, and put breath in you, and ye shall live; and ye shall know that I am the Lord. So I prophesied as I was commanded: and as I prophesied, there was a noise, and behold a shaking, and the bones came together, bone to his bone. And when I beheld, lo, the sinews and the flesh came up upon them, and the skin covered them above: but there was no breath in them. Then said he unto me, Prophesy unto the wind, prophesy, son of man, and say to the wind, Thus saith the Lord God; Come from the four winds, O breath, and breathe upon these slain, that they may live. So I prophesied as he commanded me, and the breath came into them, and they lived, and stood up upon their feet, an exceeding great army. Ezekiel 37:3–10.
Мөн Тэр надад — Хүний хүү, эдгээр яснууд амь орж чадах уу? — гэж айлдав. Би — Эзэн БУРХАН минь, Та мэднэ — гэж хариулав. Тэгээд Тэр надад дахин — Эдгээр яснуудад эш үзүүлэн хэл. Тэдэнд: Өө, хатсан яснууд аа, ЭЗЭНИЙ үгийг сонсогтун. Эзэн БУРХАН эдгээр яснуудад ийнхүү айлдаж байна: Харагтун, Би та нарт амьсгал оруулна, тэгээд та нар амь орно. Би та нарт шөрмөс тогтоож, та нарын дээр мах ургуулж, арьсаар бүрхэнэ; мөн та нарын дотор амьсгал оруулна, тэгээд та нар амь орно; мөн Би ЭЗЭН мөн гэдгийг та нар мэдэх болно — гэв. Тийнхүү би тушаагдсан ёсоор эш үзүүлэв. Намайг эш үзүүлж байхад нэгэн чимээ гарч, харагтун, нэгэн хөдөлгөөн болов; тэгээд яснууд хоорондоо нийлж, яс нь ястайгаа холбогдов. Би харж байтал, харагтун, тэдэн дээр шөрмөс тогтож, мах урган гарч, арьс нь тэднийг дээрээс нь бүрхэв. Гэвч тэдний дотор амьсгал байсангүй. Тэгээд Тэр надад — Салхинд эш үзүүл; эш үзүүл, хүний хүү, мөн салхинд ийнхүү хэл: Эзэн БУРХАН ийнхүү айлдаж байна; Өө, амьсгал аа, дөрвөн салхинаас ирээд энэ алагдагсдын дээр үлээ, тэгвэл тэд амьдраг — гэв. Тийнхүү би Түүний надад тушаасанчлан эш үзүүлтэл, амьсгал тэдний дотор орж, тэд амь орон, хөл дээрээ босоцгоов; үлэмж агуу их цэрэг болов. Езекиел 37:3–10.
In the passage of Isaiah, which we are currently considering, when the Comforter arrives, they stand on their feet, then they are lifted up into a high mountain as an ensign and proclaim the “good tidings” which is the latter rain, the third angel’s message.
Dalam petikan Yesaya yang sedang kita pertimbangkan sekarang, apabila Penghibur datang, mereka berdiri di atas kaki mereka, kemudian mereka diangkat ke atas sebuah gunung yang tinggi sebagai panji-panji dan memberitakan “khabar baik,” iaitu hujan akhir, pekabaran malaikat ketiga.
O Zion, that bringest good tidings, get thee up into the high mountain; O Jerusalem, that bringest good tidings, lift up thy voice with strength; lift it up, be not afraid; say unto the cities of Judah, Behold your God! Behold, the Lord God will come with strong hand, and his arm shall rule for him: behold, his reward is with him, and his work before him. He shall feed his flock like a shepherd: he shall gather the lambs with his arm, and carry them in his bosom, and shall gently lead those that are with young. Who hath measured the waters in the hollow of his hand, and meted out heaven with the span, and comprehended the dust of the earth in a measure, and weighed the mountains in scales, and the hills in a balance? Who hath directed the Spirit of the Lord, or being his counsellor hath taught him? With whom took he counsel, and who instructed him, and taught him in the path of judgment, and taught him knowledge, and showed to him the way of understanding? Behold, the nations are as a drop of a bucket, and are counted as the small dust of the balance: behold, he taketh up the isles as a very little thing. And Lebanon is not sufficient to burn, nor the beasts thereof sufficient for a burnt offering. All nations before him are as nothing; and they are counted to him less than nothing, and vanity. Isaiah 40:9–17.
Hai Sion, yang membawa khabar baik, naiklah ke atas gunung yang tinggi; hai Yerusalem, yang membawa khabar baik, nyaringkanlah suaramu dengan kekuatan; nyaringkanlah itu, janganlah takut; katakanlah kepada kota-kota Yehuda: Lihatlah Tuhanmu! Lihatlah, Tuhan Allah akan datang dengan tangan yang kuat, dan lengan-Nya akan memerintah bagi-Nya; lihatlah, upah-Nya ada bersama-Nya, dan pekerjaan-Nya di hadapan-Nya. Dia akan menggembalakan kawanan-Nya seperti seorang gembala: Dia akan mengumpulkan anak-anak domba dengan lengan-Nya, dan mendukung mereka di dada-Nya, serta akan memimpin dengan lemah lembut mereka yang menyusui anak. Siapakah yang telah mengukur air dalam lekuk tangan-Nya, dan membentangkan langit dengan jengkal, dan menghimpunkan debu bumi dalam takaran, dan menimbang gunung-gunung dengan neraca, dan bukit-bukit dengan dacing? Siapakah yang telah menuntun Roh Tuhan, atau sebagai penasihat-Nya telah mengajar Dia? Dengan siapakah Dia bermusyawarah, dan siapakah yang mengajar Dia, dan mengajar Dia jalan penghakiman, dan mengajar Dia pengetahuan, dan menunjukkan kepada-Nya jalan pengertian? Lihatlah, bangsa-bangsa adalah seperti setitik air dalam timba, dan dianggap seperti debu halus pada neraca: lihatlah, pulau-pulau diangkat-Nya seperti suatu perkara yang sangat kecil. Dan Lebanon tidak mencukupi untuk dibakar, dan binatang-binatangnya pun tidak mencukupi untuk korban bakaran. Segala bangsa di hadapan-Nya adalah seperti tidak ada; dan mereka dianggap oleh-Nya kurang daripada ketiadaan, dan kesia-siaan. Yesaya 40:9–17.
Those that have come out of their graves are lifted up as an ensign, or as Isaiah identifies, they are taken to “a high mountain.” The high mountain is the ensign, and it represents those who were waiting for the Lord, during the tarrying time that is initiated by the first disappointment of July 18, 2020.
Mereka yang telah keluar dari kubur mereka diangkat sebagai panji, atau sebagaimana dikenali oleh Yesaya, mereka dibawa ke “gunung yang tinggi.” Gunung yang tinggi itu adalah panji tersebut, dan itu melambangkan mereka yang sedang menantikan Tuhan selama masa penangguhan yang dimulai oleh kekecewaan pertama pada 18 Juli 2020.
One thousand shall flee at the rebuke of one; at the rebuke of five shall ye flee: till ye be left as a beacon upon the top of a mountain, and as an ensign on an hill. And therefore will the Lord wait, that he may be gracious unto you, and therefore will he be exalted, that he may have mercy upon you: for the Lord is a God of judgment: blessed are all they that wait for him. Isaiah 30:17, 18.
Ka siang shall phet ha ka jingdumok jong uwei; ha ka jingdumok jong san phin phet noh: haduh ba yn ieh noh ia phi kum u mawlyngkhot ha khlieh ka lum, bad kum ka lama halor ka bynta lum. Kumta keiñ U Trai un ap, ba un long uba leh isynei ia phi, bad kumta un kyntiew ia lade, ba un pynpaw ka jingisynei ia phi: namar U Trai u long U Blei jong ka jingbishar hok: suk kita baroh kiba ap ia u. Isaiah 30:17, 18.
In Revelation eleven the ensign is taken to heaven.
Dalam Wahyu sebelas panji diangkat ke sorga.
And they heard a great voice from heaven saying unto them, Come up hither. And they ascended up to heaven in a cloud; and their enemies beheld them. And the same hour was there a great earthquake, and the tenth part of the city fell, and in the earthquake were slain of men seven thousand: and the remnant were affrighted, and gave glory to the God of heaven. Revelation 11:12, 13.
Mereka mendengar suatu suara nyaring dari sorga yang berkata kepada mereka, “Naiklah ke mari.” Lalu mereka naik ke sorga dalam awan, dan musuh-musuh mereka melihat mereka. Pada saat itu juga terjadilah suatu gempa bumi yang dahsyat, dan sepersepuluh bagian kota itu runtuh, dan dalam gempa bumi itu tewaslah tujuh ribu orang; dan orang-orang yang selebihnya menjadi sangat ketakutan, lalu memuliakan Allah semesta langit. Wahyu 11:12, 13.
Revelation eleven identifies that the two witnesses are lifted up to heaven, at the same hour as the earthquake. The earthquake that was fulfilled by the French Revolution in past history, typifies the overturning of the United States at the Sunday law. The ensign is therefore lifted up at the Sunday law, and the ensign then proclaims the “good tidings” to the entire world.
ਔਹਲੀ ਪੋਥੀ ਦੇ ਗਿਆਰਵੇਂ ਅਧਿਆਇ ਵਿੱਚ ਦਰਸਾਇਆ ਗਿਆ ਹੈ ਕਿ ਦੋ ਗਵਾਹ ਉਸੇ ਘੜੀ ਅਕਾਸ਼ ਵੱਲ ਉਠਾਏ ਜਾਂਦੇ ਹਨ, ਜਿਸ ਘੜੀ ਭੂਚਾਲ ਆਉਂਦਾ ਹੈ। ਉਹ ਭੂਚਾਲ ਜੋ ਭੂਤਕਾਲੀ ਇਤਿਹਾਸ ਵਿੱਚ ਫ਼ਰਾਂਸੀਸੀ ਕ੍ਰਾਂਤੀ ਦੁਆਰਾ ਪੂਰਾ ਹੋਇਆ ਸੀ, ਐਤਵਾਰ ਦੇ ਕਾਨੂੰਨ ਸਮੇਂ ਸੰਯੁਕਤ ਰਾਜ ਅਮਰੀਕਾ ਦੇ ਉਲਟੇ ਜਾਣ ਦਾ ਪ੍ਰਤੀਕ ਹੈ। ਇਸ ਲਈ ਝੰਡਾ ਐਤਵਾਰ ਦੇ ਕਾਨੂੰਨ ਸਮੇਂ ਉੱਚਾ ਕੀਤਾ ਜਾਂਦਾ ਹੈ, ਅਤੇ ਫਿਰ ਉਹ ਝੰਡਾ ਸਾਰੇ ਸੰਸਾਰ ਨੂੰ “ਸੁਖਦਾਈ ਸੁਨੇਹਾ” ਦਾ ਪ੍ਰਚਾਰ ਕਰਦਾ ਹੈ।
All ye inhabitants of the world, and dwellers on the earth, see ye, when he lifteth up an ensign on the mountains; and when he bloweth a trumpet, hear ye. Isaiah 18:3.
Semua kamu, penduduk dunia dan penghuni bumi, lihatlah, apabila Ia mengangkat sebuah panji di atas gunung-gunung; dan apabila Ia meniup sangkakala, dengarkanlah. Yesaya 18:3.
The ensign will present the “good tidings” when the “trumpet” is blown. The final trumpet message of Revelation is the seventh trumpet, which is the third woe, which is Islam. Isaiah, John and Ezekiel are all speaking of the last days, and they never contradict one another.
Standar itu akan menyampaikan “kabar baik” ketika “sangkakala” ditiup. Pekabaran sangkakala terakhir dalam Wahyu adalah sangkakala ketujuh, yaitu celaka yang ketiga, yaitu Islam. Yesaya, Yohanes, dan Yehezkiel semuanya sedang berbicara tentang akhir zaman, dan mereka tidak pernah saling bertentangan.
The seal of God is placed upon God’s people at the Sunday law.
Ti metereng jong U Blei la buh halor ki briew jong U Blei ha ka aiñ sngi U Trai.
“Not one of us will ever receive the seal of God while our characters have one spot or stain upon them. It is left with us to remedy the defects in our characters, to cleanse the soul temple of every defilement. Then the latter rain will fall upon us as the early rain fell upon the disciples on the Day of Pentecost. . ..
“Teu saurang ogé di antara urang nu bakal kantos narima segel Allah salila tabiat urang masih kénéh aya hiji titik atawa noda dina dirina. Ka uranglah dipasrahkeun pikeun ngabebenah kakurangan dina tabiat urang, pikeun nyucikeun bait jiwa tina sagala rereged. Mangka hujan panungtungan bakal turun ka urang sakumaha hujan pangheulana turun ka murid-murid dina Poé Pentakosta....”
“What are you doing, brethren, in the great work of preparation? Those who are uniting with the world are receiving the worldly mold and preparing for the mark of the beast. Those who are distrustful of self, who are humbling themselves before God and purifying their souls by obeying the truth these are receiving the heavenly mold and preparing for the seal of God in their foreheads. When the decree goes forth and the stamp is impressed, their character will remain pure and spotless for eternity.” Testimonies, volume 5, 214–216.
“Sa hnair teh, unaute in tih em le? Khawvêl nêna inzawmte chuan khawvêl ang puan an chang a, sakawlh hriatna atan an inbuatsaih a ni. Mahni ring ngam lo, Pathian hmaah an inhnem hniam a, thutak an thuâwihna hmangin an thlarau tihthianghlimte chuan van ang puan an dawng a, an chal ah Pathian seal dawn tûrin an inbuatsaih a ni. Thupek chu a chhuah hunah leh hriatna chu a inthlah hunah, an nungchang chu kumkhua tâwp loh atan thianghlim leh bâwm bo lovin a la awm zêl dâwn a ni.” Testimonies, volume 5, 214–216.
Though the decree is impressed at the Sunday law, those that receive the seal will need to have a character prepared for the seal, before the Sunday law, for the Sunday law is the crisis that all the crises in God’s word point forward to. It is the “crisis”, or “cry”, at midnight in the parable of the ten virgins.
Leha taelo e tsepamisitsoe molaong oa Sontaha, ba amohelang tiiso ba tla hloka ho ba le semelo se lokiselitsoeng tiiso pele ho molao oa Sontaha, hobane molao oa Sontaha ke tlokotsi eo litlokotsi tsohle tse Lentsoeng la Molimo li e supelang esale pele. Ke “tlokotsi”, kapa “mohoo”, har’a mpa ea bosiu papisong ea baroetsana ba leshome.
“Character is revealed by a crisis. When the earnest voice proclaimed at midnight, ‘Behold, the bridegroom cometh; go ye out to meet him,’ the sleeping virgins roused from their slumbers, and it was seen who had made preparation for the event. Both parties were taken unawares, but one was prepared for the emergency, and the other was found without preparation. Character is revealed by circumstances. Emergencies bring out the true metal of character. Some sudden and unlooked-for calamity, bereavement, or crisis, some unexpected sickness or anguish, something that brings the soul face to face with death, will bring out the true inwardness of the character. It will be made manifest whether or not there is any real faith in the promises of the word of God. It will be made manifest whether or not the soul is sustained by grace, whether there is oil in the vessel with the lamp.
“Tabiat terserlah melalui suatu krisis. Apabila suara yang bersungguh-sungguh menyeru pada tengah malam, ‘Lihatlah, pengantin lelaki datang; keluarlah untuk menyambut dia,’ gadis-gadis dara yang sedang tidur itu terjaga daripada lena mereka, lalu nyata siapakah yang telah membuat persediaan bagi peristiwa itu. Kedua-dua pihak dikejutkan tanpa diduga, tetapi yang satu telah bersedia menghadapi keadaan darurat itu, manakala yang satu lagi didapati tanpa persediaan. Tabiat terserlah melalui keadaan. Keadaan-keadaan darurat menampakkan mutu sebenar tabiat. Sesuatu malapetaka, kehilangan orang yang dikasihi, atau krisis yang datang secara mendadak dan tidak disangka-sangka, sesuatu penyakit atau penderitaan yang tidak dijangka, sesuatu yang mempertemukan jiwa secara berdepan dengan maut, akan menyingkap hakikat batin tabiat yang sebenar. Akan dinyatakan sama ada terdapat iman yang sejati atau tidak kepada janji-janji firman Allah. Akan dinyatakan sama ada jiwa itu dipertahankan oleh kasih karunia, sama ada ada minyak di dalam bejana bersama pelita.”
“Testing times come to all. How do we conduct ourselves under the test and proving of God? Do our lamps go out? or do we still keep them burning? Are we prepared for every emergency by our connection with Him who is full of grace and truth? The five wise virgins could not impart their character to the five foolish virgins. Character must be formed by us as individuals.” Review and Herald, October 17, 1895.
“কঠিন পরীক্ষার সময় সবার জীবনেই আসে। ঈশ্বরের পরীক্ষা ও প্রমাণের অধীনে আমরা নিজেদের কীভাবে পরিচালিত করি? আমাদের প্রদীপ কি নিভে যায়? নাকি আমরা সেগুলো এখনও জ্বালিয়ে রাখি? অনুগ্রহ ও সত্যে পরিপূর্ণ যাঁর সঙ্গে আমাদের সংযোগ আছে, সেই সংযোগের দ্বারা কি আমরা প্রত্যেক জরুরি অবস্থার জন্য প্রস্তুত? পাঁচ জ্ঞানী কুমারী তাদের চরিত্র পাঁচ মূর্খ কুমারীর মধ্যে সঞ্চারিত করতে পারেনি। চরিত্র আমাদের প্রত্যেকেরই ব্যক্তিগতভাবে গঠন করতে হবে।” Review and Herald, October 17, 1895.
The wise virgins needed the oil, before the cry was made, for when the midnight crisis arrives, it is too late to obtain the oil.
Virgins yang bijaksana memerlukan minyak itu sebelum seruan itu dibuat, kerana apabila krisis tengah malam tiba, sudah terlambat untuk memperoleh minyak itu.
“There is a spirit of desperation, of war and bloodshed, and that spirit will increase until the very close of time. Just as soon as the people of God are sealed in their foreheads,—it is not any seal or mark that can be seen, but a settling into the truth, both intellectually and spiritually, so they cannot be moved,—just as soon as God’s people are sealed and prepared for the shaking, it will come. Indeed, it has begun already; the judgments of God are now upon the land, to give us warning, that we may know what is coming.” Manuscript Releases, volume 1, 249.
“ଏକ ନିରାଶାର, ଯୁଦ୍ଧ ଓ ରକ୍ତପାତର ଆତ୍ମା ଅଛି, ଏବଂ ସେହି ଆତ୍ମା ସମୟର ସମ୍ପୂର୍ଣ୍ଣ ଶେଷ ପର୍ଯ୍ୟନ୍ତ ବଢ଼ିଚାଲିବ। ଯେତେଶୀଘ୍ର ଦେବଙ୍କ ଲୋକମାନେ ନିଜମାନଙ୍କର ଲଲାଟରେ ମୁଦ୍ରିତ ହେବେ,—ଏହା କୌଣସି ଏମିତି ମୁଦ୍ରା କିମ୍ବା ଚିହ୍ନ ନୁହେଁ ଯାହା ଦେଖାଯାଇପାରେ, ବରଂ ସତ୍ୟରେ ମାନସିକ ଏବଂ ଆତ୍ମିକ ଭାବେ ଏମିତି ଏକ ସ୍ଥିରତାରେ ପ୍ରତିଷ୍ଠିତ ହେବା, ଯାହାଦ୍ୱାରା ସେମାନେ କମ୍ପିତ ହେବେ ନାହିଁ,—ଦେବଙ୍କ ଲୋକମାନେ ଯେତେଶୀଘ୍ର ମୁଦ୍ରିତ ହୋଇ କମ୍ପନ ପାଇଁ ପ୍ରସ୍ତୁତ ହେବେ, ସେହିଟି ଆସିବ। ପ୍ରକୃତରେ, ଏହା ଏପର୍ଯ୍ୟନ୍ତ ଆରମ୍ଭ ହୋଇସାରିଛି; ଦେବଙ୍କ ବିଚାରଗୁଡ଼ିକ ଏବେ ଦେଶ ଉପରେ ଅଛି, ଆମକୁ ସତର୍କତା ଦେବା ପାଇଁ, ଯେଣିକି ଆମେ ଜାଣିପାରିବା କ’ଣ ଆସୁଛି।” Manuscript Releases, volume 1, 249.
The seal of God is a settling into the truth, both intellectually and spiritually. That seal cannot be seen, but the ensign will be seen, for it is the only way the world can be warned. Therefore, there is a time when the seal cannot be seen, that is followed by the Sunday law, where the seal must be seen.
Meterai Allah ialah satu penetapan dalam kebenaran, baik secara intelektual mahupun rohani. Meterai itu tidak dapat dilihat, tetapi panji itu akan kelihatan, kerana itulah satu-satunya cara dunia dapat diberi amaran. Oleh itu, ada suatu masa apabila meterai itu tidak dapat dilihat, dan masa itu diikuti oleh undang-undang Ahad, di mana meterai itu mesti dapat dilihat.
“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.
“Lebaka la Moya o o Boitshepo ke go kgolisa lefatshe ka boleo, ka tshiamo, le ka katlholo. Lefatshe le ka tlhagisiwa fela ka go bona ba ba dumelang boammaaruri ba itshepisiwa ka boammaaruri, ba dira go ya ka melaometheo e e kwa godimo e bile e le boitshepo, ba bontsha ka tsela e e kwa godimo, e e phagamegileng, mola o o kgaoganyang fa gare ga ba ba bolokang ditaelo tsa Modimo, le ba ba di gatakelang ka dinao. Kitshepiso ya Moya e supagatsa pharologanyo fa gare ga ba ba nang le sekano sa Modimo, le ba ba bolokang letsatsi la boikhutso la maitirelo. Fa teko e tla, go tla bonagala sentle gore letshwao la sebatana ke eng. Ke go boloka Sontaga. Ba ba, morago ga go utlwa boammaaruri, ba tsweleleng go tsaya letsatsi leno le le boitshepo, ba rwala mosaeno wa motho wa boleo, yo o neng a akanya go fetola dinako le melao.” Bible Training School, December 1, 1903.
The seal that must be attained before the Sunday law is the full development of the character of Christ, and it is unseen, except by angels. The seal that is seen at the Sunday law are those who keep the Seventh-day Sabbath, for it is the seal, or sign of God’s people.
ម៉ាកដែលត្រូវទទួលបាន មុនច្បាប់ថ្ងៃអាទិត្យ គឺជាការអភិវឌ្ឍពេញលេញនៃអត្តចរិតរបស់ព្រះគ្រីស្ទ ហើយវាមិនអាចមើលឃើញបានទេ លើកលែងតែដោយពួកទេវតា។ ម៉ាកដែលអាចមើលឃើញនៅពេលច្បាប់ថ្ងៃអាទិត្យ គឺអស់អ្នកដែលកាន់ថ្ងៃសប្ប័ទទីប្រាំពីរ ពីព្រោះនោះជាត្រា ឬសញ្ញានៃប្រជាជនរបស់ព្រះ។
Speak thou also unto the children of Israel, saying, Verily my sabbaths ye shall keep: for it is a sign between me and you throughout your generations; that ye may know that I am the Lord that doth sanctify you. Exodus 31:13.
Berfirmanlah engkau juga kepada bani Israel, demikian: Sesungguhnya, hari-hari Sabat-Ku harus kamu pelihara; sebab itulah suatu tanda antara Aku dan kamu turun-temurun, supaya kamu mengetahui bahwa Akulah TUHAN yang menguduskan kamu. Keluaran 31:13.
The sealing of the hundred and forty-four thousand began on July 18, 2020, and must be completed before the Sunday law.
go khurumediwa ga ba dikete di lekgolo le masome a mane le nne go simolotse ka Phukwi a le 18, 2020, mme go tshwanetse go wediwa pele ga molao wa Tshipi.
All ye inhabitants of the world, and dwellers on the earth, see ye, when he lifteth up an ensign on the mountains; and when he bloweth a trumpet, hear ye. Isaiah 18:3.
Ka kópuseng kaofela ba lefatše, le ba ahileng lefatšeng, bonang, mohla a phahamisang folakha lithabeng; ’me mohla a letsang terompeta, utloang. Esaia 18:3.
The seven thunders that has now been unsealed, identifies that the history of the one hundred and forty-four thousand is the work of proclaiming a message that is placed within the context of the trumpet warning of the third woe. The trumpet of Islam in Bible prophecy is what is sounded by the ensign that is lifted up out of the grave.
Danuh guruh tujuh na ula ndang hita bungkus be, mangandungi ia sejarah ni saratus opat puluh opat ribu i ma ulaon mamaritahon sada solhot ni barita na dipajongjong di bagasan konteks ni pangidoan sangkakala ni haholongan na patoluhon. Sangkakala ni Islam di bagasan hasurirangan Bibel i ma na dipasonanghon marhite panji na dipatimbul sian jolo ni kuburan.
The four waymarks of every reform line, that align with the four waymarks of the history of 1840 to 1844, establish that each of the four steps of each reform line always possesses the same theme. The first waymark in the history of the one hundred and forty-four thousand, that was represented by 1840 through 1844 was the empowerment of the message on September 11, 2001. That waymark was Islam. The second waymark of the parallel history for the one hundred and forty-four thousand was the disappointment of July 18, 2020. That waymark was a prediction of Islam which had been corrupted by the application of time. The third waymark which marks the Midnight Cry is a correction of the failed prediction of Islam. The correction represents the rejection of the application of time. The fourth waymark is the Sunday law, where the ensign that is lifted up, blows the seventh trumpet, which is the third woe, which is Islam.
Nneɛma anan a ɛyɛ nsɛnkyerɛnne wɔ nsakrae kwan biara mu, a ɛne nsɛnkyerɛnne anan a ɛwɔ abakɔsɛm no mu fi 1840 kosi 1844 no hyia no, si hɔ sɛ nsakrae kwan biara anammɔn anan no mu biara da so kura asɛmti koro no ara bere nyinaa. Nsɛnkyerɛnne a edi kan wɔ abakɔsɛm a ɛfa ɔha aduanan anan apem no ho, a na 1840 kosi 1844 yɛ ne mfonini no, ne nkrasɛm no tumi a wonyaa no wɔ September 11, 2001. Saa nsɛnkyerɛnne no ne Islam. Nsɛnkyerɛnne a ɛto so abien wɔ abakɔsɛm a ɛne no di nsɛ no mu ma ɔha aduanan anan apem no, ne awerɛhow a ɛbaeɛ wɔ July 18, 2020. Saa nsɛnkyerɛnne no yɛɛ Islam ho nkɔmhyɛ bi a bere a wɔde dii dwuma no ama asɛe. Nsɛnkyerɛnne a ɛto so abiɛsa, a ɛhyɛ Mfinimfini Su no agyirae no, yɛ nsiesie a ɛfa nkɔmhyɛ a ɛfa Islam ho a anni mu no ho. Saa nsiesie no gyina hɔ ma bere a wɔde di dwuma no po. Nsɛnkyerɛnne a ɛto so anan ne Memeneda mmara, baabi a frankaa a wɔma so no hyɛn torobɛnto a ɛto so ason no, a ɛne amanehunu a ɛto so abiɛsa no, a ɛno ne Islam.
Isaiah chapter forty identifies the starting point for the next twenty-six chapters. That starting point is located in the book of Revelation chapter eleven, when the two prophets that tormented the people are brought back to life. The Comforter resurrects and brings them to the standing position, and thereafter they are lifted up to heaven. Isaiah identifies the Elijah messenger as the voice crying in the wilderness. That messenger then asks what his message is to be and he is told in prophetic symbolism, that the message of Islam is a trumpet warning which the ensign proclaims. Yet the only way that Islam can be presented as the trumpet of warning in the last days is by identifying Islam of the past. The beginning of Islam as understood by the Millerites, and as graphically illustrated on the two sacred charts of Habakkuk, must be employed to identify Islam of the third woe.
အာရှယအခန်း လေးဆယ်သည် နောက်တစ်ဆယ့်ခြောက်ခန်း၏ အစပြုချက်ကို သတ်မှတ်ဖော်ပြထားသည်။ ထိုအစပြုချက်သည် ဗျာဒိတ်ကျမ်း အခန်း ဆယ့်တစ်တွင် တည်ရှိပြီး၊ လူတို့ကို ညှဉ်းဆဲခဲ့သော ပရောဖက်နှစ်ပါးသည် အသက်ပြန်ရှင်လာသောအချိန်၌ ဖြစ်သည်။ နှစ်သိမ့်ရှင်သည် သူတို့ကို ရှင်ပြန်ထမြောက်စေ၍ မတ်တပ်ရပ်သောအနေအထားသို့ ရောက်စေပြီးနောက်၊ သူတို့သည် ကောင်းကင်သို့ မြှောက်တင်ခံရကြသည်။ အာရှယသည် ဧလိယတမန်ကို တော၌ ကြွေးကြော်သော အသံအဖြစ် သတ်မှတ်ဖော်ပြသည်။ ထိုတမန်သည် ထို့နောက် မိမိ၏ သတင်းစကားသည် အဘယ်သို့ဖြစ်ရမည်နည်းဟု မေးလျှောက်ရာ၊ ပရောဖက်ဆိုင်ရာ သင်္ကေတဖြင့်၊ အလံတော်က ကြေညာသည့် အစ္စလာမ်၏ သတင်းစကားသည် တံပိုးသတိပေးခြင်းဖြစ်ကြောင်း သူ့အား ပြောကြားခံရသည်။ သို့ရာတွင် နောက်ဆုံးသောနေ့ရက်များ၌ အစ္စလာမ်ကို သတိပေးခြင်း၏ တံပိုးအဖြစ် တင်ပြနိုင်သော တစ်ခုတည်းသောနည်းလမ်းမှာ၊ အတိတ်ကာလ၏ အစ္စလာမ်ကို ဖော်ထုတ်သတ်မှတ်ခြင်းအားဖြင့်သာ ဖြစ်သည်။ မီလာရိုက်တို့ နားလည်ခဲ့သကဲ့သို့ အစ္စလာမ်၏ အစပြုခြင်းနှင့် ဟဗက္ကုပ်၏ သန့်ရှင်းသော ဇယားနှစ်စောင်ပေါ်တွင် ရုပ်ပုံပင် ဖော်ပြထားသကဲ့သို့သော ထိုအရာကို၊ တတိယအမင်္ဂလာ၏ အစ္စလာမ်ကို ဖော်ထုတ်သတ်မှတ်ရန် အသုံးပြုရမည်။
I was in the Spirit on the Lord’s Day, and heard behind me a great voice, as of a trumpet. Revelation 1:10.
Ndzi a ndzi ri eMoyeni hi Siku ra Hosi, kutani ndzi twa endzhaku ka mina rito lerikulu, onge i ra nanga. Nhlavutelo 1:10.
John heard the voice of a trumpet behind him in the Revelation, and John represents the one hundred and forty-four thousand who hear a voice from the past. The voice behind John, that is representing the sound of a trumpet from the past, is the pioneer understanding that the trumpets were God’s judgments against Sunday worship. The first four trumpets were brought against pagan Rome in response to the first Sunday law passed by Constantine in the year 321. The fifth and sixth trumpet, which are the first and second woes, represent God’s judgments against papal Rome after it too passed a Sunday law at the Council of Orleans in the year 538. The third woe of Islam arrives when the Sunday law is passed in the United States. Then the ensign is lifted up and identifies the prophetic role of Islam, based upon the beginning role of Islam.
John nyɛɛ trompet nne bi wɔ n’akyi wɔ Nyi Adiyisɛm no mu, na John gyina hɔ ma mpem ɔha aduanan anan no a wɔte nne fi tete. Nne a ɛwɔ John akyi no, kyerɛ sɛ ɛyɛ trompet nnyigyei bi fi tete, ne akwampaefoɔ nteaseɛ a ɛkyerɛ sɛ na trompet no yɛ Onyankopɔn atemmu tia Kwasida som. Wɔde trompet anan a edi kan no baa abosonsomfo Rome so de buaa Kwasida mmara a edi kan a Constantine hyɛe wɔ afe 321 mu no. Trompet a ɛto so anum ne a ɛto so asia no, a ɛyɛ amanehunu a edi kan ne nea ɛto so abien no, gyina hɔ ma Onyankopɔn atemmu tia papafo Rome bere a ɛno nso hyɛɛ Kwasida mmara wɔ Orleans Bagua no ase wɔ afe 538 mu no. Islam amanehunu a ɛto so abiɛsa no ba bere a wɔhyɛ Kwasida mmara no wɔ United States. Afei wɔma frankaa no so, na ɛda Islam adiyisɛm mu dwuma adi, gyina ne dwuma a edi mfiase no so.
The message proclaimed by the ensign can only be established when the message is placed within the context of Alpha and Omega. After this introduction in Isaiah chapter forty, the strongest and most direct biblical presentation of God as the Alpha and Omega is set forth over several consecutive chapters. Those chapters are Isaiah’s representation of the Revelation of Jesus Christ that “God gave unto” Jesus, “to show unto his servants things which must shortly come to pass; and he sent and signified it by his angel unto his servant John,” who wrote it “in a book, and” sent “it unto the seven churches.”
Molaetsa o boleloang ke folaga o ka tiisoa feela ha molaetsa oo o behiloe ka hare ho moelelo oa Alfa le Omega. Ka mor’a selelekela sena ho Esaia khaolo ea mashome a mane, tlhahiso e matla ka ho fetisisa le e tobileng ka ho fetisisa ea Bibele ea Molimo e le Alfa le Omega e behoa ka pele ho pholletsa le likhaolo tse ’maloa tse latellanang. Likhaolo tseo ke pontšo ea Esaia ea Tšenolo ea Jesu Kreste eo “Molimo a e neileng” Jesu, “hore a bontše bahlanka ba hae lintho tse lokelang ho etsahala kapele; ’me a e romela, a e tšoantšetsa ka lengeloi la hae ho mohlanka oa hae Johanne,” ea ileng a e ngola “bukeng, ’me” a e romela “likerekeng tse supileng.”
We will consider the following chapters of Isaiah in the next article.
Re tla sekaseka dikgaolo tse latelang tsa Jesaya mo setlhogong se se latelang.
Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand. Revelation 1:3.
Урьдчилан хэлсэн энэ эш үзүүлгийн үгсийг уншигч ерөөлтэй, мөн түүнийг сонсож, түүнд бичигдсэн зүйлсийг сахигчид ерөөлтэй. Учир нь цаг ойрхон байна. Илчлэлт 1:3.