At the beginning of Millerite history in 1798, the vision of the Ulai River in the book of Daniel was unsealed, producing an increase of knowledge that tested and manifested two classes of worshippers. The Ulai vision represents the internal message for God’s people as represented by the seven churches of Revelation chapters two and three. At the end of the prophetic history that began in 1798, at the Exeter camp meeting from August 12–17, 1844, the message of the Midnight Cry was unsealed when the Lion of the tribe of Judah removed His hand from a hidden truth, which produced an increase of knowledge that tested and manifested two classes of worshippers.

Pada permulaan sejarah Millerite pada tahun 1798, penglihatan tentang Sungai Ulai dalam kitab Daniel telah dibuka meterainya, lalu menghasilkan pertambahan pengetahuan yang menguji dan menyatakan dua golongan penyembah. Penglihatan Ulai melambangkan pekabaran dalaman bagi umat Tuhan sebagaimana diwakili oleh tujuh jemaat dalam Wahyu pasal dua dan tiga. Pada penghujung sejarah nubuatan yang bermula pada tahun 1798, dalam perhimpunan khemah Exeter dari 12–17 Ogos 1844, pekabaran Seruan Tengah Malam telah dibuka meterainya apabila Singa dari suku Yehuda menarik tangan-Nya daripada suatu kebenaran yang tersembunyi, yang menghasilkan pertambahan pengetahuan yang menguji dan menyatakan dua golongan penyembah.

In 1989, when, as described in Daniel eleven, verse forty, the countries representing the former Soviet Union were swept away by the papacy and the United States, the vision of the Hiddekel River in the book of Daniel was unsealed, producing an increase of knowledge that tested and manifested two classes of worshippers. The Hiddekel vision represents the external message of the enemies of God’s people as represented by the seven seals in the book of Revelation. At the end of the prophetic history that began in 1989, beginning in the last couple of weeks of July, 2023, the Lion of the tribe of Judah began the process of unsealing the message of the Midnight Cry by removing His hand from a hidden truth, which is producing an increase of knowledge that is testing and will ultimately manifest two classes of worshippers among God’s people.

Pada tahun 1989, ketika, sebagaimana diuraikan dalam Daniel pasal sebelas, ayat empat puluh, negeri-negeri yang mewakili bekas Uni Soviet disapu oleh kepausan dan Amerika Serikat, penglihatan Sungai Hiddekel dalam kitab Daniel dibukakan meterainya, menghasilkan pertambahan pengetahuan yang menguji dan menyatakan dua golongan penyembah. Penglihatan Hiddekel melambangkan pekabaran lahiriah dari musuh-musuh umat Allah sebagaimana dilambangkan oleh ketujuh meterai dalam kitab Wahyu. Pada akhir sejarah kenabian yang dimulai pada tahun 1989, mulai pada dua minggu terakhir bulan Juli 2023, Singa dari suku Yehuda memulai proses pembukaan meterai pekabaran Seruan Tengah Malam dengan menyingkirkan tangan-Nya dari suatu kebenaran yang tersembunyi, yang sedang menghasilkan pertambahan pengetahuan yang sedang menguji dan pada akhirnya akan menyatakan dua golongan penyembah di antara umat Allah.

In the first verse of John chapter fourteen, Christ encourages the disciples to let not their hearts be troubled.

Tikin mationgko ka pat cha ka John, Christ oden skangrangrangrangrangko ka∙donggrikna aganaha.

Let not your heart be troubled: ye believe in God, believe also in me. John 14:1.

Janganlah hatimu gelisah: kamu percaya kepada Allah, percayalah juga kepada-Ku. Yohanes 14:1.

Within hours Christ was arrested and shortly thereafter He was crucified, buried and resurrected. After ascending to the Father, He returned to His disciples.

Хэдхэн цагийн дотор Христ баривчлагдаж, удалгүй Тэр цовдлогдон, оршуулагдаж, амилсан билээ. Эцэгт өгсөж одсоныхоо дараа Тэр шавь нартаа эргэн ирсэн.

And as they thus spake, Jesus himself stood in the midst of them, and saith unto them, Peace be unto you. But they were terrified and affrighted, and supposed that they had seen a spirit. And he said unto them, Why are ye troubled? and why do thoughts arise in your hearts? Luke 24:36–38.

Sakumaha maranéhna keur nyarita kitu, Isa sorangan ngadeg di tengah-tengah maranéhna, sarta ngandika ka maranéhna, “Karapihan pikeun maranéh.” Tapi maranéhna kacida sieun jeung kacida keueungna, sarta nyangka yén maranéhna geus ningali hiji roh. Anjeunna ngandika ka maranéhna, “Naha maranéh kaganggu? Jeung naha timbul rupa-rupa pikiran dina hate maranéh?” Lukas 24:36–38.

The first disappointment in a reform line occurs when God’s people forget a previously revealed truth. The disciples had forgotten what Jesus had told them less than a week before their fear and disappointment was manifested at the crisis of the cross. The first disappointment is followed by a time of tarrying, which in the parable of the ten virgins is represented by the absence of the Bridegroom. Jesus had directly told the disciples He was going to His Father but would be back. The foreknowledge He had provided the disciples did not prevent them from being overwhelmed by the crisis. In the context of the parable of the ten virgins, a crisis is where character is manifested, but never developed. Jesus had chosen and ordained the disciples, and he told them that very truth before the crisis.

Le nkwam u sadat ka nte ke n̄wan̄n̄wem nte n̄kpọk nditọ mme owo Abasi efu ini eketịn̄de edemede akpanikọ emi Abasi ama ọdọhọde. Mme mbet Jesus ema ekefiak ifu ke Jesus ama ọdọhọ mmọ nsinsi ubọk ition̄ itoho emi okoneyo esịt mmọ ye usụn̄ mmọ ekesiode ke ini mkpaikpe obe. N̄kpọk usụn̄ akpa emi etiene esisịt ini nditarri, emi ke ilu nditọ idaha iri ekenyene ke nsion̄o nke usọrọ. Jesus ama ọdọhọ mme mbet ye kpukpru nte enye ọwọrọde ọdọk Ete Esie, edi enye eyefiak. Mme n̄kpọma ekedioro mme mbet ke Jesus ama okopde tutu emepeusụn̄ emi ikemeke ikpọsọn̄ mmọ nte mkpaikpe emi okopde edisop. Ke ebiet ilu nditọ idaha iri, mkpaikpe edi ebiet emi ekeyak àgwà ediwutde, edi ọ dọhọ inehe eduakde ya. Jesus ama ọfọn̄ ye ịtọ mme mbet, enye ama ọdọhọ mmọ akpanikọ oro kiet kiet tutu mkpaikpe oro.

Ye have not chosen me, but I have chosen you, and ordained you, that ye should go and bring forth fruit, and that your fruit should remain: that whatsoever ye shall ask of the Father in my name, he may give it you. John 15:16.

“Bukan kamu yang telah memilih Aku, melainkan Akulah yang telah memilih kamu, dan telah menetapkan kamu, supaya kamu pergi dan menghasilkan buah, dan supaya buahmu tetap: agar apa pun yang kamu minta kepada Bapa dalam nama-Ku, Ia memberikannya kepadamu.” Yohanes 15:16.

Yet even though they were chosen, it did not prevent them from being overwhelmed by the crisis.

Leha ho le joalo, leha ba ne ba khethiloe, seo ha sea ka sa ba thibela ho hloloa ke koluoa.

“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.

“Sifat dinyatakan oleh suatu krisis. Apabila suara yang sungguh-sungguh itu berseru pada tengah malam, ‘Lihatlah, mempelai laki-laki datang; keluarlah untuk menyongsong dia,’ gadis-gadis dara yang sedang tidur itu terbangun dari tidurnya, dan tampaklah siapa yang telah mengadakan persiapan bagi peristiwa itu. Kedua-dua pihak didapati tanpa diduga, tetapi yang satu telah sedia bagi keadaan darurat itu, dan yang satu lagi didapati tanpa persiapan. Sifat dinyatakan oleh keadaan-keadaan. Keadaan darurat menampilkan mutu sebenar sifat. Sesuatu malapetaka, kehilangan orang yang dikasihi, atau krisis yang mendadak dan tidak disangka-sangka, sesuatu penyakit atau penderitaan yang datang tanpa diduga, sesuatu yang membawa jiwa berhadapan langsung dengan maut, akan menyingkapkan hakikat batin yang sebenar daripada sifat itu. Akan dinyatakan sama ada ada atau tidak iman yang sungguh-sungguh kepada janji-janji firman Allah. Akan dinyatakan sama ada jiwa itu ditopang oleh kasih karunia, sama ada ada minyak di dalam bejana bersama pelita itu. ”

“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.

“អំឡុងពេលនៃការសាកល្បងមកដល់លើមនុស្សទាំងអស់។ តើយើងប្រព្រឹត្តខ្លួនយ៉ាងដូចម្តេច នៅក្រោមការសាកល្បង និងការពិនិត្យផ្ទៀងផ្ទាត់របស់ព្រះ? តើចង្កៀងរបស់យើងរលត់ឬ? ឬក៏យើងនៅតែរក្សាវាឲ្យឆេះភ្លឺដដែល? តើយើងបានត្រៀមខ្លួនសម្រាប់គ្រប់ស្ថានការណ៍បន្ទាន់ ដោយសារការភ្ជាប់ទំនាក់ទំនងរបស់យើងជាមួយនឹងព្រះអង្គ ដែលពេញដោយព្រះគុណ និងសេចក្តីពិតឬទេ? ស្ត្រីព្រហ្មចារីមានប្រាជ្ញាទាំងប្រាំ មិនអាចចែករំលែកចរិតលក្ខណៈរបស់ពួកនាងទៅដល់ស្ត្រីព្រហ្មចារីល្ងង់ទាំងប្រាំបានឡើយ។ ចរិតលក្ខណៈត្រូវតែបានបង្កើតឡើងដោយយើងម្នាក់ៗជាបុគ្គលផ្ទាល់ខ្លួន។” Review and Herald, October 17, 1895.

The Revelation of Jesus Christ that is identified in the first verses of the book of Revelation is the final warning message to the church and thereafter to the world. That revelation is unsealed just before the close of probation by the Lion of the tribe of Judah who has been identified in Revelation chapter five as the only one who is worthy to open the book that was sealed.

Yesu Krista ntiyiad revelehyɔn a etɔ nse wɔ nkyekyɛm a edi kan no mu wɔ Adiyisɛm nwoma no mu no ne kɔkɔbɔ nkra a etwa to ma asɔre no, na ɛno akyi no, ma wiase no. Saa revelehyɔn no wɔbue ano ansa na ahummɔbɔ bere no aba awiei, denam Yuda abusua mu Gyata no so, a wɔada no adi wɔ Adiyisɛm ti anum mu sɛ ɔno nko ara na ɔfata sɛ obue nwoma a wɔasɔ ano no.

And one of the elders saith unto me, Weep not: behold, the Lion of the tribe of Juda, the Root of David, hath prevailed to open the book, and to loose the seven seals thereof. Revelation 5:5.

Hulhul wanpelaman i tokim mi olsem, “Yu no krai: lukim, Laion bilong lain Juda, Rop bilong Devit, em i bin win pinis long opim buk na brukim ol seven sila bilong en.” Revelesen 5:5.

The Lion of the tribe of Judah is also the “root of David,” and He is also “the son of David” and He is also the Lord of David. The connection represented by the Lion of the tribe of Judah identifies that when the Lion of the tribe of Judah seals or unseals a truth, he does so by employing the rule of first mention, that identifies the end of a thing by the beginning of a thing as represented by Jesus as the “root of David.” When a truth is unsealed at ‘a’ time of the end, a purification process is initiated as represented in Daniel twelve.

Singa daripada suku Yehuda juga ialah “akar Daud,” dan Dia juga ialah “anak Daud” dan juga Tuhan Daud. Hubungan yang diwakili oleh Singa daripada suku Yehuda itu menunjukkan bahawa apabila Singa daripada suku Yehuda memeteraikan atau membuka meterai suatu kebenaran, Dia melakukannya dengan menggunakan kaedah penyebutan pertama, yang mengenal pasti akhir sesuatu perkara melalui permulaan sesuatu perkara, sebagaimana diwakili oleh Yesus sebagai “akar Daud.” Apabila suatu kebenaran dibuka meterainya pada ‘suatu’ waktu akhir, suatu proses penyucian dimulakan sebagaimana diwakili dalam Daniel dua belas.

“It was the Lion of the tribe of Judah who unsealed the book and gave to John the revelation of what should be in these last days. Daniel stood in his lot to bear his testimony, which was sealed until the time of the end, when the first angel’s message should be proclaimed to our world. These matters are of infinite importance in these last days, but while ‘many shall be purified, and made white, and tried,’ ‘the wicked shall do wickedly: and none of the wicked shall understand.’” Manuscript Releases, volume 18, 14, 15.

“เผ่ายูดาห์ซึ่งเป็นสิงห์นั้นเองทรงเป็นผู้เปิดผนึกหนังสือ และประทานการสำแดงแก่ยอห์นถึงสิ่งซึ่งจะบังเกิดขึ้นในวาระสุดท้ายเหล่านี้ ดาเนียลได้ยืนอยู่ในส่วนของตนเพื่อเป็นพยานตามหน้าที่ของเขา ซึ่งถูกผนึกไว้จนถึงเวลาอวสาน เมื่อข่าวสารของทูตสวรรค์องค์ที่หนึ่งจะต้องได้รับการประกาศแก่โลกของเรา เรื่องเหล่านี้มีความสำคัญอย่างหาที่สุดมิได้ในวาระสุดท้ายนี้ แต่ในขณะที่ ‘คนเป็นอันมากจะได้รับการชำระให้บริสุทธิ์ กระทำให้ขาวสะอาด และถูกทดลอง’ นั้น ‘คนอธรรมจะกระทำความอธรรมต่อไป และจะไม่มีสักคนในพวกคนอธรรมที่เข้าใจ’” Manuscript Releases, volume 18, 14, 15.

The work of Jesus as the Lion of the tribe of Judah is of infinite importance, but “none” of the “wicked shall understand” his work or the message that is unsealed.

Tšhomo ya Jesu bjalo ka Tau ya moloko wa Juda ke ya bohlokwa bjo bo sa lekanywego, eupša “ga go le o tee” wa “bakgopo yo a tlago go kwešiša” tšhomo ya gagwe goba molaetša wo o utolotšwego.

And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. Daniel 12:9, 10.

Mokgosi mongwe o rile, Tsamaya ka tsela ya gago, Daniele; gonne mafoko a a tswetswe a bo a kanetswe go fitlha nakong ya bokhutlo. Ba le bantsi ba tla itshekisiwa, ba dirwe basweu, ba bo ba lekwa; mme baikepi ba tla dira boikepo: e bile ga go ope wa baikepi yo o tla tlhaloganyang; mme ba ba botlhale ba tla tlhaloganya. Daniele 12:9, 10.

The testing process is represented by three steps; “purified, made white, and tried.” These three steps represent the three steps of “the everlasting gospel,” which in the first angel’s message is represented as fear God (purified), give him glory (made white) for the hour of His judgment is come (tried). Those three steps are the ‘truth,’ as represented by the first letter, thirteenth letter and last letter of the Hebrew alphabet and when those letters are brought together in that order, the Hebrew word “truth” is created.

Tsamaiso ea teko e emelwa ke mehato e meraro; “hloekisitsweng, baeswa, le lekwa.” Mehato ena e meraro e emela mehato e meraro ya “evangedi e sa feleng,” eo molaetseng wa lengeloi la pele e emelwang e le ho tshaba Modimo (ho hloekisitsweng), ho mo nea kganya (ho baeswang), hobane hora ya Kahlolo ya Hae e tlile (ho lekwa). Mehato eo e meraro ke “nnete,” jwalokaha e emetswe ke tlhaku ya pele, tlhaku ya leshome le metso e meraro, le tlhaku ya ho qetela tsa alefabeta ya Seheberu; mme ha ditlhaku tseo di kopanngwa hammoho ka tatellano eo, ho boptjwa lentswe la Seheberu “nnete.”

Those three steps are the ‘way,’ for God’s way, according to Asaph in Psalms 77:13 is in the sanctuary where in the courtyard a sinner is purified by the shedding of blood. The blood is thereafter taken into the holy place which represents sanctification which is the process of being “made white.”

Langkah-langkah tiga itu ialah “jalan” itu, kerana jalan Allah, menurut Asaf dalam Mazmur 77:13, ada di dalam tempat kudus, di mana di pelataran seorang berdosa disucikan melalui penumpahan darah. Darah itu kemudiannya dibawa masuk ke dalam tempat suci, yang melambangkan pengudusan, iaitu proses “dijadikan putih.”

And one of the elders answered, saying unto me, What are these which are arrayed in white robes? and whence came they? And I said unto him, Sir, thou knowest. And he said to me, These are they which came out of great tribulation, and have washed their robes, and made them white in the blood of the Lamb. Revelation 7:13, 14.

Егде аталықлардан бири маңа жуап берип: «Ақ шапан кийген булар кимлер, және олар қайдан келди?» — деди. Мен оған: «Тақсыр, Сиз билесиз», — дедим. Сонда ол маңа: «Булар улық қыйыншылықтан шыққанлар; олар өз шапанларын Жүняқтың қанына жуып, оларды ағартқанлар», — деди. Аян 7:13, 14.

The justified and sanctified sinner is then prepared to be “tried” in the judgment represented by the Most Holy Place. Jesus is the “way”, the “truth” and the “life”. The way is the beginning, the truth is the middle and the life is the end. If we are purified by the first step, we are on the way, which is the path of the justified.

Mwenye dhambi aliyehesabiwa haki na kutakaswa ndipo huandaliwa ili “ajaribiwe” katika hukumu inayowakilishwa na Patakatifu pa Patakatifu. Yesu ndiye “njia”, “kweli” na “uzima”. Njia ni mwanzo, kweli ni katikati, na uzima ni mwisho. Ikiwa tumetakaswa kwa hatua ya kwanza, tuko njiani, ambayo ndiyo njia ya waliohesabiwa haki.

But the path of the just is as the shining light, that shineth more and more unto the perfect day. Proverbs 4:18.

Nsennim a ɛda hɔ ma treneefo no te sɛ hann a ɛhyerɛn, na ɛkɔ so hyerɛn kɛse ara de kosi awia pɛpɛɛpɛ. Mmebusɛm 4:18.

The second step is the manifestation of righteousness that is accomplished by His truth, for His Word is truth.

Kangkhat anih ni chu A thutak hmanga tihhlawhtlin a nih avangin felna lantîrna chu a ni; a Thu hi thutak a ni si.

Sanctify them through thy truth: thy word is truth. John 17:17.

Dikgethefatše ka therešo ya gago; lentšu la gago ke therešo. Johane 17:17.

Those justified are represented by step one, the sanctified are represented by step two. The first two steps prepare those who are justified and sanctified to enter into judgment and receive eternal life. Jesus is the way, the truth and the life.

Mereka yang dibenarkan dilambangkan oleh langkah pertama, mereka yang dikuduskan dilambangkan oleh langkah kedua. Dua langkah pertama mempersiapkan mereka yang dibenarkan dan dikuduskan untuk masuk ke dalam penghakiman dan menerima hidup yang kekal. Yesus adalah jalan, kebenaran, dan hidup.

“Righteousness within is testified to by righteousness without. He who is righteous within is not hard-hearted and unsympathetic, but day by day he grows into the image of Christ, going on from strength to strength. He who is being sanctified by the truth will be self-controlled, and will follow in the footsteps of Christ until grace is lost in glory. The righteousness by which we are justified is imputed; the righteousness by which we are sanctified is imparted. The first is our title to heaven, the second is our fitness for heaven.” Review and Herald, June 4, 1895.

“Hatêna ku di hundir de heye bi hatêna ku li derve tê pêşandan tê şahîdkirin. Ew ku di hundir de rastdar e ne dilreş û bêhempaşî ye, lê roj bi roj dişibe sûretê Mesîh, û ji hêzê bo hêzê diçe pêş. Ew ku bi rastiyê tê pîrozkirin xwedî xwekontrolî bibe, û dê li şopa gavên Mesîh biçe heta ku kerem di rûmetê de winda bibe. Ew hatêna ku em bi wê têne rastdarkirin, ji me re tê hesibandin; ew hatêna ku em bi wê têne pîrozkirin, ji me re tê dayîn. Ya yekem mafê me bo ezman e, ya duyem jî amadekirina me bo ezman e.” Review and Herald, 4ê Hezîranê, 1895.

John chapter fourteen through chapter seventeen repeatedly addresses the issues of the disciple’s reaction when Christ leaves them to go to His Father. He promises to return, and he understood, (though the disciples did not), that the soon-coming crisis would produce a profound disappointment. Woven into the four chapters is the identification and definition of the Holy Spirit as the “Comforter.” The Holy Spirit is identified four times as the “Comforter” in the gospel of John, and once in first John, but there the word is translated as “advocate.” It is located nowhere else in the New Testament.

Yohanes pasal empat belas hingga pasal tujuh belas berulang kali membahas persoalan reaksi murid-murid ketika Kristus meninggalkan mereka untuk pergi kepada Bapa-Nya. Ia berjanji akan datang kembali, dan Ia memahami, (meskipun murid-murid tidak), bahwa krisis yang segera datang itu akan menimbulkan suatu kekecewaan yang mendalam. Terjalin di dalam keempat pasal itu pengenalan dan penjelasan tentang Roh Kudus sebagai “Penghibur.” Roh Kudus disebut empat kali sebagai “Penghibur” dalam Injil Yohanes, dan satu kali dalam 1 Yohanes, tetapi di sana kata itu diterjemahkan sebagai “pembela.” Kata itu tidak ditemukan di tempat lain mana pun dalam Perjanjian Baru.

The Old Testament has a Hebrew word that has been translated as “comforter” in Ecclesiastes four verse one and in Lamentations chapter one verses nine and sixteen. All three of those references identify that oppressors have oppressed God’s people and they have no comforter to support them in the distress and disappointment they find themselves in.

Perjanjian Lama mempunyai satu perkataan Ibrani yang telah diterjemahkan sebagai “penghibur” dalam Pengkhotbah empat ayat satu dan dalam Ratapan pasal satu ayat sembilan dan enam belas. Ketiga-tiga rujukan itu menunjukkan bahawa para penindas telah menindas umat Allah, dan mereka tidak mempunyai penghibur untuk menopang mereka dalam kesesakan dan kekecewaan yang mereka alami.

The identification of the Holy Spirit as the “Comforter” is placed in the passage that Jesus is seeking to prepare the disciples for the great disappointment that lies just hours ahead. In that context He emphasizes that even in His absence the Holy Spirit will be present to provide them with comfort. In identifying the Holy Spirit in the context of the Comforter, Jesus specifies the characteristics of the work that the Comforter will accomplish.

Pengenalan Roh Suci sebagai “Penghibur” ditempatkan dalam petikan ketika Yesus sedang berusaha mempersiapkan para murid bagi kekecewaan besar yang akan terjadi hanya beberapa jam lagi. Dalam konteks itu, Dia menekankan bahawa bahkan dalam ketiadaan-Nya, Roh Suci akan hadir untuk memberikan penghiburan kepada mereka. Dengan memperkenalkan Roh Suci dalam konteks Penghibur, Yesus menjelaskan ciri-ciri pekerjaan yang akan dilaksanakan oleh Penghibur itu.

Jesus’ repeated references of His departure and return, places that very subject at the top of the list in terms of the primary theme of the passage.

Bwe Yesu ŵakawerezgawerezga kuyowoya za kunjira kwawo na kuwerako kwawo, chikupangiska nkhani yeneyiyo kuŵa pa mtengo wakwamba pa mndandanda wa nkhani yikuru ya ndime iyi.

John 14:2–4, 18, 19, 28, 16:5–7, 10, 28, 17:11–13 are verses that directly address the tarrying time in the parable of the ten virgins. Included with the previous verses is the following passage that through repetition emphasizes the tarrying time, for “the Lord does not repeat things that are of no great consequence.”

Johane 14:2–4, 18, 19, 28, 16:5–7, 10, 28, 17:11–13 ndi mavesi amene akulankhula mwachindunji za nthawi yochedwa m’fanizo la anamwali khumi. Pamodzi ndi mavesi apitawo pali ndime yotsatirayi imene, mwa kubwerezabwereza, ikutsindika nthawi yochedwayo, pakuti “Ambuye sabwereza zinthu zopanda kufunika kwakukulu.”

A little while, and ye shall not see me: and again, a little while, and ye shall see me, because I go to the Father. Then said some of his disciples among themselves, What is this that he saith unto us, A little while, and ye shall not see me: and again, a little while, and ye shall see me: and, Because I go to the Father? They said therefore, What is this that he saith, A little while? we cannot tell what he saith. Now Jesus knew that they were desirous to ask him, and said unto them, Do ye inquire among yourselves of that I said, A little while, and ye shall not see me: and again, a little while, and ye shall see me? Verily, verily, I say unto you, That ye shall weep and lament, but the world shall rejoice: and ye shall be sorrowful, but your sorrow shall be turned into joy. A woman when she is in travail hath sorrow, because her hour is come: but as soon as she is delivered of the child, she remembereth no more the anguish, for joy that a man is born into the world. And ye now therefore have sorrow: but I will see you again, and your heart shall rejoice, and your joy no man taketh from you. John 16:16–22.

Sekejap lagi kamu tidak akan melihat Aku; dan sekejap lagi kamu akan melihat Aku, kerana Aku pergi kepada Bapa.” Maka berkata sebahagian daripada murid-murid-Nya sesama sendiri, “Apakah ertinya yang dikatakan-Nya kepada kita ini: ‘Sekejap lagi kamu tidak akan melihat Aku; dan sekejap lagi kamu akan melihat Aku’; dan: ‘Kerana Aku pergi kepada Bapa’?” Lalu mereka berkata, “Apakah ertinya yang dikatakan-Nya ini: ‘Sekejap lagi’? Kami tidak mengerti apa yang dikatakan-Nya.” Yesus mengetahui bahawa mereka ingin bertanya kepada-Nya, lalu Dia berkata kepada mereka, “Adakah kamu saling bertanya-tanya tentang apa yang telah Aku katakan, ‘Sekejap lagi kamu tidak akan melihat Aku; dan sekejap lagi kamu akan melihat Aku’? Sesungguhnya, sesungguhnya, Aku berkata kepadamu, kamu akan menangis dan meratap, tetapi dunia akan bersukacita; kamu akan berdukacita, tetapi dukacitamu akan berubah menjadi sukacita. Seorang perempuan, apabila ia hendak melahirkan, berdukacita, kerana saatnya telah tiba; tetapi sesudah anak itu dilahirkan, ia tidak lagi mengingat penderitaannya, kerana sukacita bahawa seorang manusia telah dilahirkan ke dalam dunia. Demikian juga kamu sekarang berdukacita; tetapi Aku akan melihat kamu lagi, dan hatimu akan bersukacita, dan sukacitamu tidak akan diambil oleh sesiapa pun daripadamu.” Yohanes 16:16–22.

At least twenty-one verses in chapter fourteen through chapter seventeen identify the period of time in which the disciples would need to wait for Christ to return. That period of time would begin at Christ’s death and continue until His return from His Father. The time they were to wait for His return symbolizes the tarrying time in the parable of the ten virgins. As with Luke’s account of the disciples of Emmaus, the disappointment of the cross is prophetically typifying the beginning of the tarrying time that follows the first disappointment.

Sekurang-kurangnya dua puluh satu ayat dalam fasal empat belas hingga fasal tujuh belas mengenal pasti jangka waktu ketika para murid perlu menantikan kepulangan Kristus. Jangka waktu itu akan bermula pada saat kematian Kristus dan berterusan sehingga Ia kembali daripada Bapa-Nya. Masa yang harus mereka nantikan bagi kepulangan-Nya melambangkan masa penangguhan dalam perumpamaan tentang sepuluh anak dara. Seperti dalam catatan Lukas mengenai murid-murid yang ke Emaus, kekecewaan salib itu secara nubuat melambangkan permulaan masa penangguhan yang menyusul selepas kekecewaan yang pertama.

In the first passage of the first book of the Bible we find the creation story and we recognize the three persons of the heavenly trio. In the first passage of the last book of the Bible we find the three persons of the heavenly trio. In the four chapters we are considering we find the three persons of the heavenly trio. Recognizing this fact allows us to lay John’s four chapters over the prophetic line of Genesis chapter one verse one through to chapter two verse three and over Revelation chapter one verses one through eleven.

Dalam petikan pertama kitab pertama dalam Alkitab, kita mendapati kisah penciptaan dan kita mengenali tiga peribadi dalam trio syurgawi. Dalam petikan pertama kitab terakhir dalam Alkitab, kita mendapati tiga peribadi dalam trio syurgawi. Dalam empat fasal yang sedang kita pertimbangkan ini, kita mendapati tiga peribadi dalam trio syurgawi. Pengiktirafan akan hakikat ini membolehkan kita meletakkan empat fasal Yohanes di atas garis nubuatan Kejadian fasal satu ayat satu hingga fasal dua ayat tiga, dan di atas Wahyu fasal satu ayat satu hingga sebelas.

In the passage Jesus says to Thomas that if a person has seen Jesus, they have seen the Father. The passage also identifies that Christ is the one who comforted the disciples by his presence, but that when he leaves, He would send “another” “comforter.” The Holy Spirit is the comforter, but Christ was also the comforter.

Dalam petikan itu Yesus berkata kepada Tomas bahawa jika seseorang telah melihat Yesus, dia telah melihat Bapa. Petikan itu juga menyatakan bahawa Kristuslah Dia yang telah menghiburkan murid-murid melalui kehadiran-Nya, tetapi apabila Dia pergi, Dia akan mengutus “seorang lagi” “Penghibur.” Roh Kudus ialah Penghibur itu, tetapi Kristus juga ialah Penghibur.

If ye had known me, ye should have known my Father also: and from henceforth ye know him, and have seen him. Philip saith unto him, Lord, show us the Father, and it sufficeth us. Jesus saith unto him, Have I been so long time with you, and yet hast thou not known me, Philip? he that hath seen me hath seen the Father; and how sayest thou then, Show us the Father? John 14:7–9.

Seandá nyin hɔ a, anka munim m’Agya nso; na efi nnɛ rekɔ no, munim no na moahu no. Filip ka kyerɛɛ no sɛ, Awurade, kyerɛ yɛn Agya no, na ɛbɛdɔɔso ama yɛn. Yesu ka kyerɛɛ no sɛ, Madi bere tenten saa ara ne mo atena, na wonnhuu me anaa, Filip? Nea wahu me no ahu Agya no; na adɛn nti na woka sɛ, Kyerɛ yɛn Agya no? Yohane 14:7–9.

Thomas represents those in Adventism that refuse to see the testimony of the relationship of the heavenly trio, in spite of the fact that they probably have read the testimonies which uphold that truth over and over.

ថូម៉ាសតំណាងឲ្យអ្នកទាំងឡាយនៅក្នុងអាដវែនទីសនិយម ដែលបដិសេធមិនព្រមឃើញសក្ខីភាពអំពីទំនាក់ទំនងរវាងព្រះទាំងបីនៅស្ថានសួគ៌ ទោះបីជាការពិតថា ពួកគេប្រហែលជាបានអានសក្ខីបទដែលគាំទ្រសេចក្ដីពិតនោះម្តងហើយម្តងទៀតក៏ដោយ។

And I will pray the Father, and he shall give you another Comforter, that he may abide with you forever; Even the Spirit of truth; whom the world cannot receive, because it seeth him not, neither knoweth him: but ye know him; for he dwelleth with you, and shall be in you. I will not leave you comfortless: I will come to you. Yet a little while, and the world seeth me no more; but ye see me: because I live, ye shall live also. John 14:16–19.

“Tate ahenfoɔ no mpaebɔ, na ɔde Ɔkyekyefoɔ foforɔ bɛma mo, na ɔne mo atena daa; ɛno ne Nokorɛ Honhom no, a wiase no rentumi nnye no, ɛfiri sɛ ɛnhunu no, na ɛnnim no; na mo deɛ, monim no, ɛfiri sɛ ɔne mo te, na ɔbɛtena mo mu. Merennya mo nnyaw mo sɛ nwisiaa; mɛba mo nkyɛn. Aka kakra na wiase no renhunu me bio; na mo deɛ, mohu me; ɛfiri sɛ mete ase yi, mo nso mobɛtena ase.” Yohane 14:16–19.

If we have seen Jesus, we have seen the Father. Jesus is the “Comforter” and the Holy Spirit is “another Comforter.” If we have seen Jesus, we have seen the Father and we have seen the Comforter. Of the five times the word comforter is used in the Bible, they are all employed by the apostle John. In the fifth reference the word is translated as “advocate.”

अगर हमने यीशु को देखा है, तो हमने पिता को देखा है। यीशु “सांत्वना देनेवाला” हैं और पवित्र आत्मा “एक और सांत्वना देनेवाला” है। अगर हमने यीशु को देखा है, तो हमने पिता को देखा है और हमने उस सांत्वना देनेवाले को भी देखा है। बाइबल में “सांत्वना देनेवाला” शब्द पाँच बार प्रयुक्त हुआ है, और ये सब प्रयोग प्रेरित यूहन्ना द्वारा किए गए हैं। पाँचवें संदर्भ में इस शब्द का अनुवाद “पैरवी करनेवाला” किया गया है।

My little children, these things write I unto you, that ye sin not. And if any man sin, we have an advocate with the Father, Jesus Christ the righteous. 1 John 2:1.

Anakku-anak yang kecil, semuanya ini kutuliskan kepadamu, supaya kamu jangan berbuat dosa. Dan jikalau seorang berbuat dosa, kita mempunyai seorang Pengantara pada Bapa, yaitu Yesus Kristus, Yang Benar. 1 Yohanes 2:1.

If any man sin, we have a Comforter, Jesus Christ the righteous. An advocate is one who intercedes in behalf of the sinner. Paul identifies Jesus’ work as our advocate.

Mong le mongwe a dira sebe, re na le Mogomotsi, Jesu Keresete yo o siameng. Mmueledi ke yo o buelelang mo boemong jwa modirasebe. Paulo o supa tiro ya ga Jesu e le ya rona ya go nna Mmueledi.

Who is he that condemneth? It is Christ that died, yea rather, that is risen again, who is even at the right hand of God, who also maketh intercession for us. Romans 8:34.

Ke mang yo o sekisang? Ke Keresete yo o suleng; ee, bogolo jang, yo o tsositsweng gape, yo o leng kwa seatleng se segolo sa Modimo, yo le ene a re emelang ka go re rapelela. Baroma 8:34.

Jesus is the sinner’s advocate, which includes that He is the comforter. In the same chapter Paul had previously identified that the Holy Spirit also makes intercession for us.

Yesu ndiyo mtetezi wa mwenye dhambi, jambo linalojumuisha kwamba Yeye ndiye mfariji. Katika sura iyo hiyo, Paulo alikuwa ametambulisha hapo awali kwamba Roho Mtakatifu naye hutufanyia maombezi.

Likewise the Spirit also helpeth our infirmities: for we know not what we should pray for as we ought: but the Spirit itself maketh intercession for us with groanings which cannot be uttered. And he that searcheth the hearts knoweth what is the mind of the Spirit, because he maketh intercession for the saints according to the will of God. Romans 8:26, 27.

Demikian juga Roh menolong kelemahan kita; karena kita tidak tahu apa yang patut kita doakan sebagaimana seharusnya, tetapi Roh itu sendiri berdoa syafaat bagi kita dengan keluhan-keluhan yang tidak terucapkan. Dan Ia yang menyelidiki hati mengetahui apa maksud Roh itu, sebab Ia berdoa syafaat bagi orang-orang kudus menurut kehendak Allah. Roma 8:26, 27.

Jesus and the Holy Spirit are both identified as the Comforter, and therefore they are both advocates that make intercession for us. The three persons of the heavenly trio are all represented in the passage of John we are considering, and when brought together with the first testimony of the first book of the Bible and the first testimony of the last book of the Bible the light concerning the relationship and work of the three persons of the godhead is magnified.

Yesu na Roho Mtakatifu wote wawili wanatambulishwa kuwa Mfariji, na kwa hiyo wote wawili ni watetezi wanaotuombea. Nafsi tatu za umoja wa mbinguni zote zinawakilishwa katika kifungu cha Yohana tunachokichunguza, na zinapoletwa pamoja na ushuhuda wa kwanza wa kitabu cha kwanza cha Biblia na ushuhuda wa kwanza wa kitabu cha mwisho cha Biblia, nuru kuhusu uhusiano na kazi ya nafsi tatu za Uungu huzidishwa.

“The Father cannot be described by the things of earth. The Father is all the fullness of the Godhead bodily, and is invisible to mortal sight. The Son is all the fullness of the Godhead manifested. The word of God declares Him to be ‘the express image of His person.’ ‘God so loved the world that He gave His only begotten Son, that whosoever believeth in Him should not perish, but have everlasting life.’ Here is shown the personality of the Father.

“Mmabanin no ntumi nka no afa nneɛma a ɛwɔ asase so so. Mmabanin no ne Onyankopɔn mu nyinaa mãhyɛ a ɛte nipadua mu, na aniwa a ɔdesani wɔ no rentumi nhu no. Ɔba no ne Onyankopɔn mu nyinaa mãhyɛ a wɔada no adi. Onyankopɔn Asɛm ka fa Ne ho sɛ Ɔyɛ ‘Ne suban pɛpɛɛpɛ ho mfonini.’ ‘Na Onyankopɔn dɔɔ wiase yi sɛ, ɔde Ne Ba a ɔwoo no koro no mae, na obiara a ogye no di no anyera, na mmom ɔnnya daa nkwa.’ Wɔha na wɔakyerɛ Agya no suban sɛ ɔyɛ obi ankasa.”

“The Comforter that Christ promised to send after He ascended to heaven, is the Spirit in all the fullness of the Godhead, making manifest the power of divine grace to all who receive and believe in Christ as a personal Saviour. There are three living persons of the heavenly trio. In the name of these three powers,—the Father, the Son, and the Holy Ghost, those who receive Christ by living faith are baptized, and these powers will cooperate with the obedient subjects of heaven in their efforts to live the new life in Christ.

“ꯀ꯭ꯔꯥꯏꯁꯠꯇꯅ ꯃꯈꯥꯗ ꯁ꯭ꯋꯔꯒꯗ ꯀꯥꯛꯈ꯭ꯔꯕ ꯃꯇꯨꯡꯗ ꯊꯥꯗꯣꯛꯀꯅꯤ ꯍꯥꯏꯅ ꯋꯥꯔꯤ ꯂꯥꯛꯈꯤꯕ ꯀꯝꯐꯣꯔꯇꯔ ꯑꯗꯨ ꯂꯩꯔꯤ, ꯃꯍꯥꯛ ꯑꯁꯤ ꯒꯣꯗꯍꯦꯗꯀꯤ ꯃꯄꯨꯡ ꯐꯥꯕ ꯑꯄꯨꯟꯕ ꯑꯗꯨꯗ ꯏꯀꯥꯏꯕ ꯁ꯭ꯄꯤꯔꯤꯠ ꯑꯗꯨꯅꯤ, ꯃꯁꯤꯅꯥ ꯀ꯭ꯔꯥꯏꯁꯠꯇ ꯃꯍꯥꯛꯀꯤ ꯃꯌꯥꯝꯒꯤ ꯁꯦꯚꯤꯌꯔ ꯑꯃꯅ ꯑꯣꯏꯅ ꯌꯥꯕꯥ ꯂꯧꯔꯕ ꯑꯃꯁꯨꯡ ꯊꯥꯖꯕ ꯃꯤ ꯄꯨꯝꯅꯃꯛꯀꯤꯗ ꯗꯥꯏꯚꯥꯏꯟ ꯒ꯭ꯔꯦꯁꯀꯤ ꯄꯥꯋꯔ ꯑꯗꯨ ꯎꯠꯂꯤ꯫ ꯁ꯭ꯋꯔꯒꯒꯤ ꯇ꯭ꯔꯤꯑꯣ ꯑꯗꯨꯒꯤ ꯑꯍꯤꯡꯕ ꯃꯤꯑꯣꯏ ꯑꯍꯨꯝ ꯂꯩ꯫ ꯃꯍꯥꯛꯅꯥ ꯐꯥꯎꯕ ꯃꯄꯥꯡ ꯑꯍꯨꯝ ꯑꯁꯤꯒꯤ ꯃꯃꯤꯡꯗ,—ꯏꯄꯥ, ꯃꯆꯥ, ꯑꯃꯁꯨꯡ ꯍꯣꯂꯤ ꯒꯣꯁ꯭ꯠ,—ꯑꯁꯣꯟꯕ ꯊꯥꯖꯕꯒꯤ ꯀ꯭ꯔꯥꯏꯁꯠ ꯌꯥꯕꯥ ꯈꯨꯔꯨꯝꯖꯔꯤꯕ ꯃꯤꯁꯤꯡ ꯑꯗꯨ ꯕꯥꯄ꯭ꯇꯥꯏꯖ ꯇꯧꯔꯤ, ꯑꯃꯁꯨꯡ ꯄꯥꯋꯔ ꯑꯁꯤꯡꯅꯥ ꯀ꯭ꯔꯥꯏꯁꯠꯇ ꯑꯅꯧꯕ ꯍꯥꯌꯅꯕ ꯃꯇꯝ ꯂꯩꯕꯗ ꯍꯣꯠꯅꯔꯤꯕ ꯁ꯭ꯋꯔꯒꯒꯤ ꯍꯥꯏꯕ ꯌꯥꯕ ꯃꯤꯁꯤꯡ ꯑꯗꯨꯒ ꯂꯣꯏꯅꯅ ꯊꯕꯛ ꯇꯧꯖꯒꯅꯤ꯫”

“What is the sinner to do?—Believe in Christ. He is Christ’s property, bought with the blood of the Son of God. Through test and trial the Saviour redeemed human beings from the slavery of sin. What then must we do to be saved from sin?—Believe on the Lord Jesus Christ as the sin-pardoning Saviour. He who confesses his sin and humbles his heart will receive forgiveness. Jesus is the sin-pardoning Saviour as well as the only begotten Son of the infinite God. The pardoned sinner is reconciled to God through Jesus Christ our Deliverer from sin. Keeping in the path of holiness, he is a subject of the grace of God. There is brought to him full salvation, joy, and peace, and the true wisdom that comes from God.

“ङाइना खारि मा मिदा?—ख्रिस्टआ विश्वास खालामनोङा। बे बिनि ख्रिस्टनि समपत्ति, जाहोनसो इश्वरनि सोरजों गोसोनि दांदोंजों गासै खेरखां। परिखा आरो गोसोनि खामानिफोरनि गेजेरजों त्राणकर्ता मानसिफोरखौ पापनि दासत्वनिफ्राय उद्धार खालामबाय। बेनि थाखाय पापफ्राय त्राण पाब्लानो जों माबा खालामनोङा?—पाप माफिखालामनाय त्राणकर्तारूपे प्रभु जिशु ख्रिस्टआ विश्वास खालाम। जायनो बिनि पापखौ स्विकार खालामो आरो बिनि हृदयखौ नम्र खालामो, बे क्षमा मोनगोन। जिशु पाप माफिखालामनाय त्राणकर्ता आरो अनन्त इश्वरनि एकलौ फुजा सोरजोंनि सन्तानो। माफि पाबायनि पापीखौ पापफ्राय जोंनि उद्धारकर्ता जिशु ख्रिस्टनि गेजेरजों इश्वरजों मिलोन खालामनाय जाबाय। पवित्रतानी लामायाव थांदोंमोनब्ला, बे इश्वरनि अनुग्रहनि अधीननि एकजन प्रजा। बिनिखौ पुरा त्राण, आनन्द, आरो शान्ति, आरो इश्वरफ्राय अहोनाय सारि प्रज्ञा होनाय जाबाय।”

“Faith in the atoning blood of Jesus Christ is the assurance of pardon. Christ can cleanse away all sin. Simple reliance on that power day by day will give the human agent keen wisdom to discern what will keep the soul in these last days from the bondage of sin. By faith and prayer, through the knowledge of Christ, he is to work out his own salvation.

“Tumelo maling a poelano a Jesu Kriste ke tiisetšo ya tebalelo. Kriste a ka hlwekiša sebe ka moka. Go ithekga ka bonolo godimo ga matla ao letšatši ka letšatši go tla nea moemedi wa motho bohlale bjo bogale bja go lemoga seo se tla bolokago moya mehleng ye ya bofelo bohlankeng bja sebe. Ka tumelo le thapelo, ka tsebo ya Kriste, o swanetše go phethagatša phološo ya gagwe ka noši.

“The Holy Spirit recognizes and guides us into all truth. God has given His only begotten Son, that whosoever believeth in Him should not perish but have everlasting life. Christ is the sinner’s Saviour. Christ’s death has redeemed the sinner. This is our only hope. If we make a full surrender of self, and practice the virtues of Christ, we shall gain the prize of eternal life.

“အကြင် သန့်ရှင်းသောဝိညာဉ်တော်သည် ငါတို့ကို သိမြင်တော်မူ၍ သမ္မာတရားအလုံးစုံသို့ ဦးဆောင်တော်မူ၏။ ဘုရားသခင်သည် မိမိ၏ တစ်ပါးတည်းသော မွေးဖွားတော်မူသော သားတော်ကို ပေးတော်မူခဲ့ပြီး၊ ကိုယ်တော်ကို ယုံကြည်သောသူအပေါင်းတို့သည် ပျက်စီးခြင်းသို့ မရောက်ဘဲ ထာဝရအသက်ကို ရကြစေရန် ဖြစ်၏။ ခရစ်တော်သည် အပြစ်သား၏ ကယ်တင်ရှင်ဖြစ်တော်မူ၏။ ခရစ်တော်၏ သေခြင်းတော်ကြောင့် အပြစ်သားသည် ရွေးနှုတ်ခြင်းကို ရရှိခဲ့၏။ ဤအရာသာလျှင် ငါတို့၏ တစ်ခုတည်းသော မျှော်လင့်ခြင်းဖြစ်၏။ ငါတို့သည် ကိုယ်ကို အပြည့်အဝ အပ်နှံ၍ ခရစ်တော်၏ သီလဂုဏ်တော်များကို ကျင့်သုံးလျှင် ထာဝရအသက်၏ ဆုတံဆိပ်ကို ရရှိကြလိမ့်မည်။”

“‘He that believeth in the Son, hath the Father also.’ He who has continual faith in the Father and the Son has the Spirit also. The Holy Spirit is his comforter, and he never departs from the truth.” Bible Training School, March 1, 1906.

“‘Yv nwɔni Yesu Tɔ̀ na, ɔwɔ Papa no so nso.’ Nii yv mli siayɛ shiakwashɛm lɛ eha Papa kɛ Yesu Tɔ̀ no, ɔwɔ Gbɔŋmɔ Kasɛɛ no so nso. Gbɔŋmɔ Kasɛɛ no yɛ ehoɔfɛlɛ lɛ, kɛ emaa lɛ ekɛ shishi lɛ shishi hewalɛ kɛ shia no.” *Bible Training School*, March 1, 1906.

Beyond the added light of the work and relationship of the heavenly trio, the identification of the heavenly trio in the passage provides a witness that these four chapters are to be aligned with the message that is now being unsealed by the Lion of the tribe of Judah.

Ntle ho sedimo se se okeditsweng sa tiro le kamano ya boraro jwa legodimo, go supiwa ga boraro jwa legodimo mo temaneng go neela bosupi jwa gore dikgaolo tse nne tse di tshwanetse go tsamaisanngwa le molaetsa o jaanong o bulolwang ke Tau ya lotso lwa Juda.

The witness in the story of the disciples of Emmaus, represents three testimonies that identify that the disappointment and tarrying times that followed the cross represents the disappointment and tarrying time that follows the first disappointment. There is another witness that upholds that the history represented in John’s four chapters represents the circumstances of the first disappointment.

Keterangan dalam kisah murid-murid Emaus melambangkan tiga kesaksian yang menegaskan bahawa masa kekecewaan dan penantian yang menyusuli salib itu melambangkan masa kekecewaan dan penantian yang menyusuli kekecewaan yang pertama. Ada satu lagi kesaksian yang meneguhkan bahawa sejarah yang digambarkan dalam empat fasal Yohanes itu melambangkan keadaan-keadaan kekecewaan yang pertama.

The final verse of the creation story that is the first truth mentioned in God’s Word ends with three words, and each of those words begin with one of the three letters that create the word truth, and they do so in the correct order. The creation story in Genesis begins with the words, “In the beginning” and it ends with the three words “God created and made.”

Ayat terakhir dari kisah penciptaan yang merupakan kebenaran pertama yang disebutkan dalam Firman Tuhan berakhir dengan tiga kata, dan masing-masing kata itu dimulai dengan salah satu dari tiga huruf yang membentuk kata kebenaran, dan semuanya muncul dalam urutan yang benar. Kisah penciptaan dalam Kejadian dimulai dengan kata-kata, “Pada mulanya” dan berakhir dengan tiga kata “Allah menciptakan dan menjadikan.”

The first letter of those three words when combined create the word truth. The creation story starts with the “beginning” and ends with the word symbolically represented by the letters that represent the Alpha and Omega. So too, in the opening passage of the last book of the Bible Jesus is twice identified as the Alpha and Omega, the beginning and ending, the first and the last. Those three letters which represent the Alpha and Omega provide still another witness that the passage in John must be brought together with the prophetic line at the beginning of Genesis and the prophetic line at the beginning of Revelation. That testimony is recognized within the description of the work of the Comforter. The work of the Comforter is the three-step work represented by those same three Hebrew letters. The signature of Alpha and Omega allows us to place these four chapters in the context of the message of the Revelation of Jesus Christ that is unsealed just before probation closes.

Taeng masenggipa katta sakgittamni skanggipa chithi rangko nangrime dakgenchimode “truth” ine katta ong∙a. Ong∙atani golpo “beginning” ineba a∙bachenga aro Alpha aro Omega-ko mesokgipa chithirangchi tarigipa kattachi bon∙a. Uni gitan, Sastro ni bon∙kamgipa ki∙tapni a∙bachenggipa bako, Jisuko changgni Alpha aro Omega, a∙bachengani aro bon∙ani, skanggipa aro bon∙kamgipa ine talata. Alpha aro Omega-ko mesokgipa uamang sakgittam chithirang adita gipin sakkioba on∙a je, Johan-o donggipa bakko Genesisni a∙bachenggipa katchinikani line aro Revelationni a∙bachenggipa katchinikani line baksa apsan dake ra∙na nanggen. Ua sakki Comforter-ni kamni talatanio ra∙chakgipa ong∙a. Comforter-ni kamde uamang apsan sakgittam Hebrew chithirangchi mesokgipa sakgittam-dinggipa kam ong∙a. Alpha aro Omega-ni chin dake on∙ani an∙chingna ia bri odhai rangko probation bon∙kamna skang ro∙onggipa somoio unseal ong∙gipa Jisu Kristoni Parape∙anirangni kattani ning∙o donna on∙a.

The seven thunders represent four specific waymarks (points in time) and three specific periods of time that begin with the waymark of the descent of an angel that is to lighten the earth with His glory. That waymark was a point in time. The second waymark (point in time) is the first disappointment, that ushers in the period of the tarrying time. The tarrying time leads to the third waymark (point in time) where a truth is unsealed and that produces a movement. The movement concludes at the fourth waymark (point in time) represented as judgment. Those four waymarks and the three periods of time each represent a thunder, totaling seven thunders. They also represent a four-three combination.

Guruh-guruh tujuh itu mewakili empat waymark tertentu (titik-titik waktu) dan tiga jangka waktu tertentu yang bermula dengan waymark turunnya seorang malaikat yang akan menerangi bumi dengan kemuliaan-Nya. Waymark itu adalah suatu titik waktu. Waymark yang kedua (titik waktu) ialah kekecewaan pertama, yang membuka masuknya periode waktu penangguhan. Waktu penangguhan itu menuntun kepada waymark yang ketiga (titik waktu) di mana suatu kebenaran dimeteraibukakan, dan hal itu menghasilkan suatu pergerakan. Pergerakan itu berakhir pada waymark yang keempat (titik waktu) yang dilambangkan sebagai penghakiman. Keempat waymark itu dan ketiga jangka waktu itu masing-masing mewakili satu guruh, sehingga berjumlah tujuh guruh. Semuanya itu juga mewakili suatu kombinasi empat-tiga.

In earlier articles we have identified that the pioneer understanding of the seven churches, the seven seals and the seven trumpets acknowledge a ‘four-three combination.’ The first four churches, seals and trumpets are distinct from the last three churches, seals and trumpets. The seven thunders represent four waymarks, but within those four waymarks are three periods of time. The divine combination of ‘four and three’ that in the book of Revelation is established upon three witnesses (churches, seals and trumpets), and those witnesses testify to the validity of the ‘four and three’ combination of the book of Revelation’s seven thunders.

Mu nyandiko za mbere twagaragaje ko imyumvire y’abapayoniya yerekeye amatorero arindwi, ibimenyetso birindwi, n’amakondera arindwi yemera “ihuriro rya kane na gatatu.” Amatorero ane ya mbere, ibimenyetso bine bya mbere, n’amakondera ane ya mbere bitandukanijwe n’amatorero atatu ya nyuma, ibimenyetso bitatu bya nyuma, n’amakondera atatu ya nyuma. Inkuba ndwi zigereranya ibimenyetso bine by’inzira, ariko muri ibyo bimenyetso bine by’inzira harimo ibihe bitatu by’igihe. Iryo huriro ry’ubumana rya “kane na gatatu,” mu gitabo cy’Ibyahishuwe, rishingiye ku batangabuhamya batatu (amatorero, ibimenyetso, n’amakondera), kandi abo batangabuhamya bahamya ukuri kw’ihuriro rya “kane na gatatu” ry’inkuba ndwi zo mu gitabo cy’Ibyahishuwe.

Yet embedded within the line of history represented by the seven thunders is another hidden and distinct line of prophecy that possesses three waymarks that are distinct from the symbol represented as seven thunders. Therefore, when we consider the prophetic relation of the seven thunders with the hidden history that is now being unsealed, we find that the seven thunders present four waymarks (points in time) and the hidden history presents three waymarks (points in time.) Like unto the churches, seals, trumpets and thunders the hidden history represents three waymarks that are connected with the four waymarks of the seven thunders. The hidden history also possesses a three-four combination.

Namun, terbenam di dalam garis sejarah yang dilambangkan oleh tujuh guruh itu terdapat satu lagi garis nubuat yang tersembunyi dan berbeza, yang memiliki tiga penanda jalan yang berbeza daripada lambang yang digambarkan sebagai tujuh guruh. Oleh itu, apabila kita mempertimbangkan hubungan kenabian antara tujuh guruh dengan sejarah tersembunyi yang kini sedang disingkapkan, kita mendapati bahawa tujuh guruh mempersembahkan empat penanda jalan (titik-titik masa), dan sejarah tersembunyi itu mempersembahkan tiga penanda jalan (titik-titik masa). Seperti gereja-gereja, meterai-meterai, sangkakala-sangkakala, dan guruh-guruh, sejarah tersembunyi itu melambangkan tiga penanda jalan yang berhubung dengan empat penanda jalan bagi tujuh guruh. Sejarah tersembunyi itu juga memiliki satu gabungan tiga-empat.

In the hidden history which is embedded within the seven thunders, there are three distinct waymarks that are each a ‘point in time,’ and the first and last of those three waymarks represent a disappointment. There is a distinct ‘period of time’ between the first and second waymarks and a distinct ‘period of time’ between the second and third points in time. The word “disappointment” evolved from the concept of a missed appointment and carries with its definition the emphasis of a point in time. Midnight is also a specific time. The hidden history is portrayed by three points in time separated by two periods of time; the tarrying time and the seventh month movement.

ꯃꯨꯖꯣꯜ ꯇꯧꯕꯥ ꯆꯔꯤꯇ꯭ꯔ ꯑꯗꯨ, ꯑꯗꯨꯒꯤ ꯃꯅꯨꯡꯗ ꯃꯄꯥꯏ ꯇꯥꯏꯕꯥ ꯇꯔꯥ ꯊꯨꯟꯅ꯭ꯔꯤꯡ ꯇꯔꯦꯠꯇꯅꯤ ꯑꯃꯁꯨꯡ, ꯃꯇꯝ ꯑꯗꯨꯗ ꯈꯪꯗꯣꯛꯄꯥ ꯃꯥꯔꯛ ꯈꯪꯗꯕꯥ ꯑꯃ ꯑꯃ ꯍꯥꯏꯅ ꯑ “ꯃꯇꯝꯒꯤ ꯄꯣꯏꯟꯇ” ꯑꯃꯅꯤ; ꯑꯃꯁꯨꯡ ꯃꯥꯔꯛ ꯈꯪꯗꯕꯥ ꯑꯍꯥꯟꯕ ꯑꯃꯁꯨꯡ ꯑꯔꯣꯏꯕ ꯑꯅꯤꯁꯤꯡ ꯑꯗꯨꯒꯤ ꯃꯔꯛꯇ, ꯃꯊꯪ ꯆꯥꯕꯥ ꯑꯃ ꯃꯥꯏ ꯄꯥꯛꯄꯅꯤ꯫ ꯑꯍꯥꯟꯕ ꯃꯥꯔꯛ ꯈꯪꯗꯕꯥ ꯑꯃꯁꯨꯡ ꯑꯅꯤꯁꯨꯕ ꯃꯥꯔꯛ ꯈꯪꯗꯕꯥ ꯑꯗꯨꯒꯤ ꯃꯔꯛꯇ ꯑ “ꯃꯇꯝꯒꯤ ꯄꯤꯔꯤꯑꯠ” ꯑꯃ ꯃꯈꯜ ꯃꯔꯤ ꯊꯣꯛꯂꯤ, ꯑꯃꯁꯨꯡ ꯑꯅꯤꯁꯨꯕ ꯃꯥꯔꯛ ꯈꯪꯗꯕꯥ ꯑꯃꯁꯨꯡ ꯑꯍꯨꯝꯁꯨꯕ “ꯃꯇꯝꯒꯤ ꯄꯣꯏꯟꯇ” ꯑꯗꯨꯒꯤ ꯃꯔꯛꯇꯁꯨ ꯑ “ꯃꯇꯝꯒꯤ ꯄꯤꯔꯤꯑꯠ” ꯑꯃ ꯃꯈꯜ ꯃꯔꯤ ꯊꯣꯛꯂꯤ꯫ “ꯃꯊꯪ ꯆꯥꯕꯥ” ꯍꯥꯏꯕꯥ ꯋꯥꯍꯦꯡ ꯑꯁꯤ ꯃꯥꯟꯅꯕꯥ ꯑꯄꯣꯏꯟꯠꯃꯦꯟꯇ ꯑꯃ ꯆꯨꯠꯂꯛꯄꯥ ꯍꯥꯏꯕꯥ ꯋꯥꯈꯜꯗꯒꯤ ꯄꯣꯛꯈꯤ, ꯑꯃꯁꯨꯡ ꯃꯁꯤꯒꯤ ꯑꯔꯊ ꯄꯤꯕꯥꯗ ꯃꯇꯝꯒꯤ ꯄꯣꯏꯟꯇ ꯑꯃꯒꯤ ꯃꯔꯨꯑꯣꯏꯕꯥ ꯑꯁꯦꯡꯕꯥꯁꯨ ꯌꯥꯎꯔꯤ꯫ ꯑꯍꯥꯟꯕ ꯌꯥꯝꯈ꯭ꯔꯤꯕ ꯃꯈꯥꯗꯥ, ꯃꯗꯨꯁꯨ ꯃꯇꯝ ꯑꯃ ꯇꯥꯁꯤꯜꯂꯕꯥ ꯃꯇꯝ ꯑꯃꯅꯤ꯫ ꯃꯨꯖꯣꯜ ꯇꯧꯕꯥ ꯆꯔꯤꯇ꯭ꯔ ꯑꯁꯤ, ꯑꯅꯤ ꯃꯇꯝꯒꯤ ꯄꯤꯔꯤꯑꯠ ꯑꯅꯤꯅ ꯈꯥꯏꯗꯣꯔꯛꯄꯥ ꯃꯇꯝꯒꯤ ꯄꯣꯏꯟꯇ ꯑꯍꯨꯝꯅ ꯑꯆꯨꯝꯕꯥ ꯑꯣꯏꯅꯥ ꯎꯠꯂꯤ; ꯑꯗꯨꯁꯤ ꯇꯥꯔꯤꯌꯤꯡ ꯇꯥꯏꯝ ꯑꯃꯁꯨꯡ ꯁꯦꯕꯦꯟꯊ ꯃꯟꯊ ꯃꯨꯕꯃꯦꯟꯇꯅꯤ꯫

The first waymark of the hidden history identifies a disappointment and the last waymark also identifies a disappointment. Therefore, from the first disappointment on unto the last disappointment is a hidden line of prophecy that possesses the same three steps as do all reform lines. It also possesses the signature of Alpha and Omega, for the three letters that create “truth” correspond to the three waymarks that begin and end with a disappointment. That hidden history within the seven thunders is the truth that the Lion of the tribe of Judah is currently unsealing.

Dalan tanda yang pertama dalam sejarah yang tersembunyi menandai suatu kekecewaan, dan dalan tanda yang terakhir juga menandai suatu kekecewaan. Oleh itu, dari kekecewaan yang pertama hingga kepada kekecewaan yang terakhir, terdapat suatu garis nubuatan yang tersembunyi yang memiliki tiga langkah yang sama sebagaimana semua garis pembaharuan. Garis itu juga memiliki tanda pengenal Alfa dan Omega, kerana tiga huruf yang membentuk “kebenaran” bersesuaian dengan tiga dalan tanda yang bermula dan berakhir dengan suatu kekecewaan. Sejarah yang tersembunyi di dalam tujuh guruh itu ialah kebenaran yang pada masa ini sedang dibuka meterainya oleh Singa dari suku Yehuda.

The passage in John we are considering is introduced in the previous chapter with the Last Supper, emphasizing that the message of these four chapters is to be eaten. Those four chapters end with the walk to Gethsemane. The narrative takes place in the movement from the eating until the crisis of the cross begins. Prophetically the setting of the four chapters defines the last message that is to be eaten before the judgment. The message that leads to judgment closing, is the message that is unsealed in the book of Revelation, just before judgment closes.

Johane a ɔfa a yɛreka ho asɛm no, wɔde adidikuru a etwa to no na edi kan de ba wɔ ti a edi hɔ no mu, na ɛsi so dua sɛ saa nkapɔmma anan yi mu asɛm no, ɛsɛ sɛ wodi no. Saa nkapɔmma anan no to twa wɔ akwantu a wɔkɔ Getsemane no so. Asɛm no si wɔ ɔkwan a efi didi no so de kɔsi bere a asɛnnua no ahokyere no fi ase no mu. Wɔ nkɔmhyɛ mu no, saa nkapɔmma anan no tebea no kyerɛkyerɛ asɛm a etwa to a ɛsɛ sɛ wodi ansa na atemmu no aba no mu pefee. Asɛm a ɛde kɔ atemmu no to mu no, ne asɛm a wɔbue ano wɔ Adiyisɛm nhoma no mu, bere tiawa bi ansa na atemmu no ato mu.

The disciples and Jesus are at the point in prophetic history where they are being informed of the tarrying time. In Millerite history the Lord removed His hand to produce the understanding of the message of the Midnight Cry, but the understanding that produced the message of Samuel Snow also informed the Millerites that they were in the tarrying time of the ten virgins. The disciples had just eaten the Last Supper and as they were digesting the message Christ explained the tarrying time in John’s four chapters.

Barhutan ni Jesus sada marsisuan dohot Jesus di titik ni sejarah nubuatan di dia nasida diberitahu taring time i. Di dalam sejarah Millerite, Tuhan mancabut tangan-Nya asa manghasilhon pangantusion tu pekabaran Midnait Krai, alai pangantusion na manghasilhon pekabaran ni Samuel Snow i pe manginformasihon tu halak Millerite bahwa nasida adong di taring time ni sapulu parumaen i. Barhutan ni Jesus i nunga do mangan Perjamuan Terakhir, jala habang nasida mencerna pekabaran i, Kristus manjelashon taring time i di bagasan opat pasal ni Johannes.

Samuel Snow’s understanding can be documented as a series of articles, that developed the final understanding represented as the Midnight Cry message. As his message was developing, he also presented the message at a series of camp meetings. The series of articles leading to the camp meetings ultimately brought him to the Exeter camp meeting, which lasted six days. Prophetically the message of the Midnight Cry is progressively developed over a period of time. The four chapters in John take place in the prophetic history where the message is being developed.

Pemahaman Samuel Snow dapat didokumentasikan sebagai suatu rangkaian artikel yang mengembangkan pemahaman akhir yang dinyatakan sebagai pekabaran Seruan Tengah Malam. Sementara pekabarannya sedang berkembang, ia juga menyampaikan pekabaran itu dalam suatu rangkaian perkemahan rohani. Rangkaian artikel yang mengarah kepada perkemahan-perkemahan rohani itu pada akhirnya membawanya ke perkemahan rohani di Exeter, yang berlangsung selama enam hari. Secara nubuatan, pekabaran Seruan Tengah Malam dikembangkan secara bertahap selama suatu jangka waktu. Keempat pasal dalam Yohanes berlangsung dalam sejarah nubuatan ketika pekabaran itu sedang dikembangkan.

In John’s four chapters we have the work of the Holy Spirit defined as three steps; conviction of sin, righteousness and judgment. These three steps are also the three waymarks of the hidden history embedded within the seven thunders.

Dalam empat pasal Yohanes, pekerjaan Roh Kudus dijelaskan sebagai tiga langkah: keinsafan akan dosa, kebenaran, dan penghakiman. Ketiga langkah ini juga merupakan tiga penanda jalan dari sejarah tersembunyi yang termuat di dalam ketujuh guruh itu.

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: Of sin, because they believe not on me; Of righteousness, because I go to my Father, and ye see me no more; Of judgment, because the prince of this world is judged. I have yet many things to say unto you, but ye cannot bear them now. Howbeit when he, the Spirit of truth, is come, he will guide you into all truth: for he shall not speak of himself; but whatsoever he shall hear, that shall he speak: and he will show you things to come. He shall glorify me: for he shall receive of mine, and shall show it unto you. John 16:7–14.

သို့ရာတွင် ငါသည် သင်တို့အား အမှန်ကို ပြော၏။ ငါသွားရခြင်းသည် သင်တို့အတွက် အကျိုးရှိ၏။ အကြောင်းမူကား ငါမသွားလျှင် နှစ်သိမ့်ရှင်သည် သင်တို့ထံသို့ မလာမည်။ သို့သော် ငါထွက်ခွာသွားလျှင် ကိုယ်တော်ကို သင်တို့ထံသို့ ငါစေလွှတ်မည်။ ထိုသူသည် လာသောအခါ လောကကို အပြစ်အကြောင်း၊ ဖြောင့်မတ်ခြင်းအကြောင်း၊ တရားစီရင်ခြင်းအကြောင်းတို့၌ အပြစ်တင်ပြမည်။ အပြစ်အကြောင်းဟူမူကား သူတို့သည် ငါကို မယုံကြည်ကြသောကြောင့် ဖြစ်၏။ ဖြောင့်မတ်ခြင်းအကြောင်းဟူမူကား ငါသည် ငါ့ခမည်းတော်ထံသို့ သွား၍ သင်တို့သည် ငါကို နောက်တဖန် မမြင်ကြတော့သောကြောင့် ဖြစ်၏။ တရားစီရင်ခြင်းအကြောင်းဟူမူကား ဤလောက၏ မင်းသည် တရားစီရင်ခြင်းခံရပြီ ဖြစ်သောကြောင့် ဖြစ်၏။ ငါ၌ သင်တို့အား ပြောစရာ အရာများစွာ ကျန်ရှိသေး၏။ သို့သော် ယခုတွင် သင်တို့သည် ထိုအရာများကို မခံယူနိုင်ကြသေး။ သို့ရာတွင် ထိုသူ၊ အမှန်တရား၏ ဝိညာဉ်တော်၊ လာသောအခါ သင်တို့ကို အမှန်တရားအလုံးစုံထဲသို့ လမ်းပြတော်မူမည်။ အကြောင်းမူကား ထိုသူသည် ကိုယ်တိုင်အလိုအလျောက် မဟောပြောဘဲ ကြားသမျှကိုသာ ဟောပြောမည်။ နောင်ဖြစ်မည့်အရာများကိုလည်း သင်တို့အား ဖော်ပြမည်။ ထိုသူသည် ငါ့ကို ဘုန်းထင်ရှားစေမည်။ အကြောင်းမူကား ငါ၏ အရာကို ခံယူ၍ သင်တို့အား ဖော်ပြမည်။ ယောဟန် 16:7–14။

In Millerite history, Jesus did not return to end the tarrying time at the Midnight Cry. He removed His hand, and poured out or sent the Holy Spirit. The Holy Spirit represented as the Comforter, came to dispel the disappointment. He came to provide comfort to those who have been chosen, but who were perplexed by the disappointment of a failed prediction.

Dalam sejarah Millerite, Yesus tidak datang kembali untuk mengakhiri masa penantian pada Seruan Tengah Malam. Ia menarik tangan-Nya dan mencurahkan atau mengutus Roh Kudus. Roh Kudus, yang dilambangkan sebagai Penghibur, datang untuk melenyapkan kekecewaan itu. Ia datang untuk memberikan penghiburan kepada mereka yang telah dipilih, tetapi yang menjadi bingung oleh kekecewaan akibat suatu nubuatan yang tidak tergenapi.

We have previously pointed out that the apostle John, Ezekiel and Jeremiah all are illustrated eating the little book that is sweet as honey in the mouth. There is a purposeful distinction between those three prophets, that is often missed.

Kita telah pun menunjukkan sebelum ini bahawa rasul Yohanes, Yehezkiel, dan Yeremia masing-masing digambarkan memakan gulungan kitab kecil yang manis seperti madu di dalam mulut. Terdapat suatu perbezaan yang disengajakan antara ketiga-tiga nabi itu, yang sering terlepas pandang.

Ezekiel is used to illustrate those who ate the little book, and are given a message to take to God’s apostate church. Ezekiel represents that the book that is eaten identifies the work that is then to be accomplished. He represents the message given to the former chosen people of God. His message is what binds the former chosen people into bundles destined for the fire. In John’s four chapters Jesus identifies the purpose of Ezekiel’s work.

Yezikiyeli usetjenziswa ukubonakalisa labo abadla incwadi encani, begodu banikelwa umlayezo wokuwusa esontweni lakaZimu elihlanukileko. Yezikiyeli umela ukuthi incwadi edliwako ihlathulula umsebenzi okufanele-ke uphunyeleliswe ngemva kwalokho. Umela umlayezo onikelwe ebantwini bakaZimu ababekhethwe ekuthomeni. Umlayezo wakhe ngilowo obopha abantu bakaZimu ababekhethwa ekuthomeni babe ziinqwaba ezimiselwe umlilo. Ezahlukweni ezine zakaJwanisi, uJesu uhlathulula injongo yomsebenzi kaYezikiyeli.

Remember the word that I said unto you, The servant is not greater than his lord. If they have persecuted me, they will also persecute you; if they have kept my saying, they will keep yours also. But all these things will they do unto you for my name’s sake, because they know not him that sent me. If I had not come and spoken unto them, they had not had sin: but now they have no cloak for their sin. He that hateth me hateth my Father also. If I had not done among them the works which none other man did, they had not had sin: but now have they both seen and hated both me and my Father. But this cometh to pass, that the word might be fulfilled that is written in their law, They hated me without a cause. But when the Comforter is come, whom I will send unto you from the Father, even the Spirit of truth, which proceedeth from the Father, he shall testify of me. John 15:20–26.

“Ri tshi humbula ipfi le nda amba na inwi, nda ri, ‘Mushumeli ha fhiri muṋe wawe.’ Arali vho mpfisa mbilu, na inwi vha ḓo ni pfisa mbilu; arali vho vhulunga ipfi ḽanga, na ḽaṋu vha ḓo ḽi vhulunga-vho. Hone zwenezwi zwoṱhe vha ḓo ni ita ngazwo nga mulandu wa dzina ḽanga, ngauri a vha mu ḓivhi Ene we a nthuma. Arali ndo vha ndi songo ḓa nda amba navho, vho vha vha si na tshivhi; fhedzi zwino a vha tsha vha na tshiambaro tsha u dzumba tshivhi tshavho. Ane a vhenga nṋe, u vhenga na Khotsi anga-vho. Arali ndo vha ndi songo ita vhukati havho mishumo ye ha si vhe na muṅwe muthu o no i ita, vho vha vha si na tshivhi; fhedzi zwino vho vhona, nahone vho vhenga nṋe na Khotsi anga-vho. Fhedzi izwi zwo itea uri hu ḓadzee ipfi ḽo ṅwalwaho mulayoni wavho ḽine ḽa ri, ‘Vho mpfenga hu si na mulandu.’ Fhedzi musi Mudziadzisi a tshi ḓa, ane nda ḓo ni rumela ene a tshi bva ha Khotsi, ene Muya wa ngoho, ane a bva ha Khotsi, u ḓo nṱanziela.” Yohane 15:20–26.

Ezekiel’s work, that began when he ate the book represents the presentation of a message that will be rejected, but the rejection is the evidence that they hate God and have fully filled their cup of probationary time.

Mosebetsi oa Ezekiele, o ileng oa qala ha a e-ja buka, o emela phatlalatso ea molaetsa o tla haneloa; empa ho haneloa hoo ke bopaki ba hore ba hloile Molimo, ’me ba tlatšitse ka botlalo senoelo sa bona sa nako ea mohau.

And he said unto me, Son of man, I send thee to the children of Israel, to a rebellious nation that hath rebelled against me: they and their fathers have transgressed against me, even unto this very day. For they are impudent children and stiffhearted. I do send thee unto them; and thou shalt say unto them, Thus saith the Lord God. And they, whether they will hear, or whether they will forbear, (for they are a rebellious house,) yet shall know that there hath been a prophet among them. Ezekiel 2:3–5.

Lalu Dia berfirman kepadaku, Hai anak manusia, Aku mengutus engkau kepada bani Israel, kepada bangsa yang memberontak, yang telah memberontak terhadap Aku; mereka dan nenek moyang mereka telah berbuat durhaka terhadap Aku sampai hari ini juga. Sebab mereka adalah anak-anak yang keras muka dan tegar hati. Aku mengutus engkau kepada mereka, dan engkau harus berkata kepada mereka: Beginilah firman Tuhan ALLAH. Dan mereka, baik mereka mau mendengar maupun tidak mau mendengar—sebab mereka adalah kaum yang memberontak—namun mereka akan mengetahui bahwa seorang nabi telah ada di tengah-tengah mereka. Yehezkiel 2:3–5.

Ezekiel’s work was as a witness against the former covenant people, as was Christ with the quibbling Jews and thus Ezekiel’s message is the final warning message that binds the former covenant people as tares as a bundle, destined for the fire of destruction.

Tugas Yehezkiel adalah sebagai saksi terhadap umat perjanjian terdahulu, sebagaimana Kristus terhadap orang-orang Yahudi yang suka berbantah-bantahan; dan demikianlah pekabaran Yehezkiel merupakan pekabaran amaran terakhir yang mengikat umat perjanjian terdahulu sebagai lalang dalam satu berkas, yang ditetapkan bagi api kebinasaan.

“I then saw the third angel. Said my accompanying angel, ‘Fearful is his work. Awful is his mission. He is the angel that is to select the wheat from the tares, and seal, or bind, the wheat for the heavenly garner. These things should engross the whole mind, the whole attention.’” Early Writings, 118.

“Ang mbinid i mambya a anghel. Kinagi n ompakitabang a anghel kanak, ‘Makapakayatal i galbkln. Mababaya’ i tndgkln. Sikan sa a anghel na pipiliyn i trigo a mimbgrg a galin sa mga damo, ago tatatakan, o tataliyn, i trigo para sa langitnon a imbakan. Kiya mga bagai na mapun a makasakup sa tmban i pzangkanat, i tmban a pagpamasad.’” Early Writings, 118.

The work represented with the eating of the little book begins when the mighty angel descends with a little book in his hand. In the first angel’s history that took place on August 11, 1840 and in the history of the third angel it took place on September 11, 2001. Both those dates represent fulfillments of prophecies associated with either Islam of the second woe or Islam of the third woe respectively. That is why Isaiah in chapter twenty-two, when describing the crisis in the valley of vision for the Philadelphians and the Laodiceans identifies that the Laodiceans, which were the chosen people of Protestantism in 1840 and Adventism who were the chosen people in 2001 were “bound by the archers.” The archers of Bible prophecy are Islam, and when the vision of Islam was fulfilled in 1840 and in 2001, the former chosen people rejected the prophecy of Islam as presented by those represented by Ezekiel. They were there and then bound as tares. The work of Ezekiel was to remove the “cloak” covering “their sin,” which is represented by Jesus as hatred for God.

ꞌNyɛe li a lɛ́ kɛ̀ mɔɔ nì nyaa kaanɛ́ lɛ́, é bɔ̀ɔ̀ nì kɛ̀ mɛ̀nɛ̀lɛ̀ ɔ̀gbɛ̀li kɛ̀ nyɛ́lɛ́ nì nɔ̀ɔ̀ lɔ́ kɛ́ lɛ̀. Kɛ̀ lii mɛ́lɛ̀kɛ̀ mɔ́kɛ̀nyi nɔ̀ɔ̀ nɛ̀, é kɛ̀a lɛ́ 11 August, 1840; kɛ̀ lii mɛ́lɛ̀kɛ̀ aakɛ̀ta nɔ̀ɔ̀ nɛ̀, é kɛ̀a lɛ́ 11 September, 2001. Lɛ́lɛ́ kpàà lɛ́ nì hɛ̀ɛ̀lɛ̀ nì kɛ̀ mɔ̀ɔ̀lɛ̀ nùwɔ̀ɔ̀lɛ̀ nì bɔ̀ɔ̀ Islam, kɛ̀ á sàa kɛ̀ woe aayi nɔ̀ɔ̀, nɔ̀ kɛ̀ á sàa kɛ̀ woe aakɛ̀ta nɔ̀ɔ̀, kɛ̀ lɛ́lɛ́ nì bɔ̀ɔ̀ nɔ̀ɔ̀nɛ̀. É nɔ̀ɔ̀ lɛ́ Isaiah kɛ̀ chapter 22 nɔ̀ɔ̀, kɛ̀ ɔ̀ yɔ̀ɔ̀lɛ̀̀ nyɛ̀mɔ̀ nì kɛ̀ valley of vision nɔ̀ɔ̀ kɛ̀ Philadelphiafɔlɔ̀mɔ̀ɔ̀lɛ̀i kɛ̀ Laodiceafɔlɔ̀mɔ̀ɔ̀lɛ̀i nɔ̀ɔ̀, ɔ̀ yeli lɛ́ Laodiceafɔlɔ̀mɔ̀ɔ̀lɛ̀i—nì bɛ́ kɛ̀a chosen people kɛ̀ Protestantism nɔ̀ɔ̀ lɛ́ 1840, kɛ̀ Adventism nì bɛ́ kɛ̀a chosen people lɛ́ 2001—bɛ́ “bound by the archers.” Archers kɛ̀ Bible prophecy nɔ̀ɔ̀ lɛ́ Islam; kɛ̀ vision nì bɔ̀ɔ̀ Islam mɔ̀ɔ̀lɛ̀a lɛ́ 1840 kɛ̀ 2001, chosen people kɔ̀ɔ̀lɛ̀i nì dɔ̀ɔ̀nɛ̀ kpɔ̀ɔ̀lɛ̀ prophecy nì bɔ̀ɔ̀ Islam, kɛ̀ mɔ́ɔ̀lɛ̀ nì bɛ́ yɔ̀ɔ̀lɛ̀ kɛ̀ Ezekiel nɔ̀ɔ̀. Bɛ́ kɛ̀a yaa lɔ́ nì nɔ̀ɔ̀, kɛ̀ lɛ́ kɛ̀a bɛ́ gbɔ̀ɔ̀lɛ̀ tares. Lii nì bɔ̀ɔ̀ Ezekiel lɛ́, kɛ̀ ɔ̀ yɔ̀ɔ̀ “cloak” nì dɔ̀ɔ̀lɛ̀ “their sin,” nì Jesus yeli lɛ́ nùkpàa nì bɔ̀ɔ̀ God.

The burden of the valley of vision. What aileth thee now, that thou art wholly gone up to the housetops? Thou that art full of stirs, a tumultuous city, a joyous city: thy slain men are not slain with the sword, nor dead in battle. All thy rulers are fled together, they are bound by the archers: all that are found in thee are bound together, which have fled from far. Isaiah 22:1–3.

Beban lembah penglihatan. Apakah yang menimpamu sekarang, sehingga engkau semuanya naik ke atas bumbung-bumbung rumah? Hai engkau yang penuh dengan kegemparan, kota yang gempar, kota yang riuh bersukacita: orang-orangmu yang terbunuh bukan terbunuh oleh pedang, dan bukan mati dalam peperangan. Segala pembesarmu lari bersama-sama, mereka diikat oleh para pemanah: semua yang didapati dalam engkau diikat bersama-sama, yakni mereka yang telah lari dari jauh. Yesaya 22:1–3.

And God was with the lad [Ishmael]; and he grew, and dwelt in the wilderness, and became an archer. Genesis 21:20.

Tuhan menyertai anak itu [Ismael]; lalu ia bertumbuh besar, menetap di padang gurun, dan menjadi seorang pemanah. Kejadian 21:20.

Where there is no vision, the people perish: but he that keepeth the law, happy is he. Proverbs 29:18.

Di tempu ngkai nadai pengidup, orang bansa nya binasa; tang orang ke ngintu adat, berkat meh iya. Jaku-dalam 29:18.

Jeremiah represents those that ate the book when the mighty angel descended that was to lighten the earth with his glory, but who experienced the disappointment of the failed prediction of 1843. Jeremiah considers prophetically if God had lied. That reference connects Jeremiah with Habakkuk two.

Yeremia mewakili mereka yang memakan kitab itu ketika malaikat yang perkasa turun, yang akan menerangi bumi dengan kemuliaannya, tetapi yang mengalami kekecewaan akibat ramalan tahun 1843 yang tidak tergenapi. Yeremia secara nubuat mempertimbangkan apakah Allah telah berdusta. Rujukan itu menghubungkan Yeremia dengan Habakuk dua.

I will stand upon my watch, and set me upon the tower, and will watch to see what he will say unto me, and what I shall answer when I am reproved. And the Lord answered me, and said, Write the vision, and make it plain upon tables, that he may run that readeth it. For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry. Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith. Habakkuk 2:1–4.

Ndzi ta yima erindzweni ra mina, ndzi tiyimisela ehenhla ka xihondzo, ndzi langutisisa ku vona leswi a nga ta vulavula na mina swona, ni leswi ndzi nga ta swi hlamula loko ndzi tshinyiwe. Kutani Yehovha a ndzi hlamula, a ku: Tsala xivono, u xi endla xi va erivaleni ematapeleni, leswaku la xi hlayaka a ta tsutsuma. Hikuva xivono xa ha ri xa nkarhi lowu vekiweke; kambe emakumu xi ta vulavula, a xi nge hembi: hambiloko xi hlwela, xi rindzele; hikuva hakunene xi ta ta, a xi nge hlweri. Waswivo, moya wakwe lowu tikurisaka a wu lulamanga endzeni ka yena; kambe lowo lulama u ta hanya hi ripfumelo ra yena. Habakuki 2:1–4.

John was used to symbolize those who experienced the sweetness and the bitter disappointment, representing the entire history of August 11, 1840 until October 22, 1844.

Yohane o ne a sebelisetsoa ho tšoantšetsa ba ileng ba utloa monate le masoabi a bohloko, a emelang histori eohle ho tloha ka la 11 Phato 1840 ho fihlela ka la 22 Mphalane 1844.

And I went unto the angel, and said unto him, Give me the little book. And he said unto me, Take it, and eat it up; and it shall make thy belly bitter, but it shall be in thy mouth sweet as honey. And I took the little book out of the angel’s hand, and ate it up; and it was in my mouth sweet as honey: and as soon as I had eaten it, my belly was bitter. Revelation 10:9, 10.

Dan aku pergi kepada malaikat itu dan berkata kepadanya, “Berikanlah kitab kecil itu kepadaku.” Dan ia berkata kepadaku, “Ambillah dan makanlah itu sampai habis; itu akan membuat perutmu pahit, tetapi di dalam mulutmu akan manis seperti madu.” Dan aku mengambil kitab kecil itu dari tangan malaikat itu, lalu memakannya sampai habis; dan di dalam mulutku rasanya manis seperti madu; tetapi segera sesudah aku memakannya, perutku menjadi pahit. Wahyu 10:9, 10.

Ezekiel represents the work of presenting the prophetic message that binds off the former chosen people that was initiated when the angel descended on August 11, 1840 and September 11, 2001.

Ezekiel melambangkan pekerjaan menyampaikan pekabaran nubuatan yang mengikat dan menutup umat pilihan terdahulu, yang dimulai ketika malaikat itu turun pada 11 Ogos 1840 dan 11 September 2001.

But thou, son of man, hear what I say unto thee; Be not thou rebellious like that rebellious house: open thy mouth, and eat that I give thee. And when I looked, behold, an hand was sent unto me; and, lo, a roll of a book was therein; And he spread it before me; and it was written within and without: and there was written therein lamentations, and mourning, and woe. Moreover he said unto me, Son of man, eat that thou findest; eat this roll, and go speak unto the house of Israel. So I opened my mouth, and he caused me to eat that roll. And he said unto me, Son of man, cause thy belly to eat, and fill thy bowels with this roll that I give thee. Then did I eat it; and it was in my mouth as honey for sweetness. Ezekiel 2:8–3:3.

Tetapi engkau, hai anak manusia, dengarlah apa yang Aku firmankan kepadamu; janganlah engkau memberontak seperti kaum yang memberontak itu; bukalah mulutmu, dan makanlah apa yang Kuberikan kepadamu. Dan ketika aku melihat, tampaklah, sebuah tangan diulurkan kepadaku; dan lihatlah, di dalamnya ada sebuah gulungan kitab; lalu dibentangkannya itu di hadapanku; dan gulungan itu tertulis pada bagian dalam dan luarnya: dan di dalamnya tertulis ratapan, perkabungan, dan celaka. Selanjutnya Ia berfirman kepadaku, Hai anak manusia, makanlah apa yang kaudapati; makanlah gulungan ini, dan pergilah, berbicaralah kepada kaum Israel. Maka kubukalah mulutku, dan Ia membuat aku memakan gulungan itu. Lalu Ia berfirman kepadaku, Hai anak manusia, buatlah perutmu memakan, dan penuhilah isi perutmu dengan gulungan yang Kuberikan kepadamu ini. Kemudian aku memakannya; dan di dalam mulutku rasanya manis seperti madu. Yehezkiel 2:8–3:3.

Jeremiah represents the history of August 11, 1840 until just before the Midnight Cry.

Jeremiah mewakili sejarah dari 11 Ogos 1840 hingga tepat sebelum Seruan Tengah Malam.

Thy words were found, and I did eat them; and thy word was unto me the joy and rejoicing of mine heart: for I am called by thy name, O Lord God of hosts. I sat not in the assembly of the mockers, nor rejoiced; I sat alone because of thy hand: for thou hast filled me with indignation. Why is my pain perpetual, and my wound incurable, which refuseth to be healed? wilt thou be altogether unto me as a liar, and as waters that fail? Therefore thus saith the Lord, If thou return, then will I bring thee again, and thou shalt stand before me: and if thou take forth the precious from the vile, thou shalt be as my mouth: let them return unto thee; but return not thou unto them. And I will make thee unto this people a fenced brazen wall: and they shall fight against thee, but they shall not prevail against thee: for I am with thee to save thee and to deliver thee, saith the Lord. And I will deliver thee out of the hand of the wicked, and I will redeem thee out of the hand of the terrible. Jeremiah 15:16–21.

Kata-kata-Mu didapati, lalu aku memakannya; dan firman-Mu menjadi kegirangan dan sukacita hatiku: sebab aku disebut dengan nama-Mu, ya TUHAN, Allah semesta alam. Aku tidak duduk dalam perkumpulan para pencemooh, dan tidak bersukacita; aku duduk seorang diri oleh karena tangan-Mu: sebab Engkau telah memenuhi aku dengan geram. Mengapakah penderitaanku terus-menerus, dan lukaku tidak tersembuhkan, yang enggan disembuhkan? Masakan Engkau sungguh-sungguh bagiku seperti dusta, dan seperti air yang mengecewakan? Sebab itu beginilah firman TUHAN, Jika engkau kembali, maka Aku akan membawa engkau kembali, dan engkau akan berdiri di hadapan-Ku: dan jika engkau mengeluarkan yang berharga dari yang hina, engkau akan menjadi seperti mulut-Ku: biarlah mereka kembali kepadamu; tetapi janganlah engkau kembali kepada mereka. Dan Aku akan menjadikan engkau bagi bangsa ini suatu tembok tembaga yang berkubu: mereka akan berperang melawan engkau, tetapi mereka tidak akan mengalahkan engkau: sebab Aku menyertai engkau untuk menyelamatkan engkau dan untuk melepaskan engkau, demikianlah firman TUHAN. Dan Aku akan melepaskan engkau dari tangan orang-orang fasik, dan Aku akan menebus engkau dari tangan orang-orang yang dahsyat. Yeremia 15:16–21.

Jeremiah represents our current history and message. The current message is the Midnight Cry message that is being progressively developed at the point when God’s people represented by Jeremiah have been “filled” with “indignation” thinking their “pain” was to be “perpetual” and their “wound incurable,” a wound that was never to be healed. They have separated from the “assembly of mockers.” They no longer “rejoice” as they had when they first had eaten the book and it had been the “rejoicing of” their “heart.”

Jeremiah mewakili sejarah dan pekabaran kita saat ini. Pekabaran saat ini ialah pekabaran Seruan Tengah Malam yang sedang dikembangkan secara bertahap pada saat umat Allah yang diwakili oleh Jeremiah telah “dipenuhi” dengan “geram,” sambil menyangka bahawa “kesakitan” mereka akan menjadi “berterusan” dan “luka” mereka tidak dapat disembuhkan, suatu luka yang sama sekali tidak akan pernah sembuh. Mereka telah memisahkan diri daripada “perhimpunan para pencemooh.” Mereka tidak lagi “bersukacita” sebagaimana dahulu ketika mereka mula-mula memakan kitab itu dan hal itu menjadi “kegirangan” bagi “hati” mereka.

But there is counsel for those in that condition. “If thou return” and also “if thou take forth the precious from the vile” then God will return unto them. In the Hebrew “will I bring thee again” in the passage means, God will return unto them, if they return unto Him.

Tetapi ada nasihat bagi mereka yang berada dalam keadaan itu. “Jika engkau kembali” dan juga “jika engkau mengeluarkan yang berharga dari yang hina,” maka Allah akan kembali kepada mereka. Dalam bahasa Ibrani, “akan Kubawa engkau kembali” dalam bagian itu berarti bahwa Allah akan kembali kepada mereka, jika mereka kembali kepada-Nya.

Submit yourselves therefore to God. Resist the devil, and he will flee from you. Draw nigh to God, and he will draw nigh to you. Cleanse your hands, ye sinners; and purify your hearts, ye double minded. Be afflicted, and mourn, and weep: let your laughter be turned to mourning, and your joy to heaviness. Humble yourselves in the sight of the Lord, and he shall lift you up. James 4:7–10.

Mọ onwe unu n’okpuru Chineke. Guzogidenụ ekwensu, ọ ga-agbakwara unu ọsọ. Bịarunụ Chineke nso, ọ ga-abịarukwa unu nso. Saanụ aka unu, unu ndị mmehie; meekwa ka obi unu dị ọcha, unu ndị obi abụọ. Nọọnụ n’ahụhụ, kwaanụ ákwá, bekwanụ ákwá: ka ọchị unu ghọọ iru uju, ka ọṅụ unu ghọọkwa arọ n’obi. Wedanụ onwe unu n’ihu Onyenweanyị, ọ ga-ebulikwa unu elu. Jems 4:7–10.

If they will draw nigh unto God, He will draw nigh unto them. If they will do these things, then they will “stand before” the Lord and they will be God’s “mouth.” Further he instructs Jeremiah (us) that he will make His people a “fenced brazen wall” for the “wicked” and thereafter the “terrible” are going to bring a war against those represented by Jeremiah. The “wicked” are Daniel’s representation of Matthew’s foolish virgins. The “terrible” represents the three-fold union of modern Babylon during the Sunday law crisis.

Nang sila ay lalapit sa Diyos, Siya ay lalapit sa kanila. Nang kanilang gawin ang mga bagay na ito, kung magkagayo’y sila ay “tatayo sa harap” ng Panginoon at sila ay magiging “bibig” ng Diyos. Higit pa rito, tinuturuan Niya si Jeremias (tayo) na gagawin Niya ang Kaniyang bayan na isang “nakukubkob na tansong pader” laban sa “masama,” at pagkaraan nito ang “kakila-kilabot” ay magdadala ng digmaan laban sa mga kinakatawan ni Jeremias. Ang “masama” ay siyang paglalarawan ni Daniel sa mga mangmang na dalaga ni Mateo. Ang “kakila-kilabot” ay kumakatawan sa tatluhang pagkakaisa ng makabagong Babilonia sa panahon ng krisis ng batas ukol sa Linggo.

The three prophets’ testimonies all address the same history, but they address three different aspects of the same history. Jeremiah represents those who have just experienced the first disappointment, but have not yet reached the waymark of the Midnight Cry. This is where we have been since July 18, 2020. The question is whether we will return. If we do, we will “speak” for the Lord at the very time the United States “speaks” as a dragon.

Bopaki bwa baporofiti ba bararo bohle bo bua ka nalane e le nngwe, empa bo bua ka dikarolo tse tharo tse fapaneng tsa nalane e le nngwe eo. Jeremia o emela ba sa tswa feta maswabi a pele, empa ba eso fihle letshwaong la Sello sa Har’a Mpa ya Bosiu. Mona ke moo re bileng teng ho tloha ka la 18 Phupu, 2020. Potso ke hore na re tla kgutla. Haeba re ka kgutla, re tla “bua” bakeng sa Morena ka nako eo hantle United States e “buang” jwaloka drakone.

The history Jeremiah is illustrating is our current history and it is the history represented by the three hidden waymarks within the seven thunders. It is also the history where the passage in John is prophetically set, for the emphasis of the four chapters in John is the work of the Holy Spirit in comforting Jeremiah who is questioning whether he has believed a lie, and whether the message that tasted so sweet was actually failed waters.

Sejarah yang sedang digambarkan Yeremia adalah sejarah kita sekarang, dan itulah sejarah yang dilambangkan oleh tiga penanda jalan yang tersembunyi di dalam tujuh guruh itu. Itulah juga sejarah yang di dalamnya bagian dalam Yohanes itu ditempatkan secara nubuat, sebab penekanan dari keempat pasal dalam Yohanes adalah pekerjaan Roh Kudus dalam menghibur Yeremia yang sedang mempertanyakan apakah ia telah mempercayai suatu dusta, dan apakah pekabaran yang terasa begitu manis itu sesungguhnya adalah air yang mengecewakan.

Jeremiah therefore represents the history from September 11, 2001 onward to July 18, 2020 when the tarrying time began as represented by three and a half symbolic days after. When I say “symbolic” I am not referring to a time prediction. I am saying that July 18, 2020 is when the two witnesses, the Bible and the Spirit of Prophecy were slain and their dead bodies were left in the street for three and a half days in Revelation eleven.

OmpodjilaJeremaia tai chotjandja tji li kozo ko 11 Septemba 2001 fiyo ko 18 Julai 2020, ihana tji ombepo yokukanga ya hovire, nga tja fanekerewa komatango matatu no hafu ovifanekisongombe komeho yakwe. Nge mame tji “ovifanekisongombe,” ame katji yarire okurandja omuhinda womatango. Ame tji 18 Julai 2020 ozuva eni onduvaru vaviri, Ombaibeli no Ombepo yoUporofita, va dipa, no miviri yavo yovafi ya siiwa mondjira omatango matatu no hafu mu Kusangururwa omukurona rimwe nomwe.

And I will give power unto my two witnesses, and they shall prophesy a thousand two hundred and threescore days, clothed in sackcloth. These are the two olive trees, and the two candlesticks standing before the God of the earth. And if any man will hurt them, fire proceedeth out of their mouth, and devoureth their enemies: and if any man will hurt them, he must in this manner be killed. These have power to shut heaven, that it rain not in the days of their prophecy: and have power over waters to turn them to blood, and to smite the earth with all plagues, as often as they will. And when they shall have finished their testimony, the beast that ascendeth out of the bottomless pit shall make war against them, and shall overcome them, and kill them. And their dead bodies shall lie in the street of the great city, which spiritually is called Sodom and Egypt, where also our Lord was crucified. 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. Revelation 11:3–10.

Ndzi ta nyika matimba eka Timbhoni ta mina timbirhi, kutani ti ta profeta masiku ya gidi rin’we ni madzana mambirhi ni makume tsevu, ti ambale masaka. Lava hi vona mirhi yimbirhi ya mitlhwari, ni swikhomela-mbirhi leswi yimeke emahlweni ka Xikwembu xa misava. Kutani loko munhu wihi ni wihi a lava ku ti vavisa, ndzilo wu huma enon’wini wa tona, wu lovisa valala va tona; kutani loko munhu wihi ni wihi a lava ku ti vavisa, u fanele ku dlayiwa hi mukhuva lowo tano. Tona ti ni matimba ya ku pfala tilo, leswaku mpfula yi nga ne ngopfu emasikwini ya ku profeta ka tona; naswona ti ni matimba ehenhla ka mati ku ma hundzula ngati, ni ku ba misava hi mintungu hinkwayo, nkarhi wun’wana ni wun’wana loko ti rhandza. Kutani loko ti ta va ti hetile vumbhoni bya tona, xivandzana lexi tlhandlukaka xi huma emheleni lowu nga riki na makumu xi ta lwa na tona, xi ti hlula, xi tlhela xi ti dlaya. Kutani mimiri ya tona leyi feke yi ta etlela exitarateni xa muti lowukulu, lowu hi tlhelo ra moya wu vuriwaka Sodoma na Egipta, laha Hosi ya hina na yona yi nga vambiwa kona exihambanweni. Kutani van’wana va matiko ni tinxaka ni tindzimi ni vanhu va matiko va ta vona mimiri ya tona leyi feke masiku manharhu ni hafu, naswona a va nge pfumeli leswaku mimiri ya tona leyi feke yi vekiwa emasirheni. Kutani lava akaka emisaveni va ta tsaka hikwalaho ka tona, va endla nkhuvo, kutani va ta rhumerelana tinyiko; hikuva vaprofeta lava vambirhi a va xanisile lava akaka emisaveni. Nhlavutelo 11:3–10.

The witness presented by Jeremiah’s condition is located after the disappointment, but before the Midnight Cry. Jeremiah needed to return before he could be the voice of the message of the Midnight Cry. This is our condition today. It is also the historical setting of the four chapters in John that we are considering, and it is also the history represented by the hidden history within the seven thunders.

Penyaksian yang dipersembahkan oleh keadaan Yeremia terletak sesudah kekecewaan, tetapi sebelum Seruan Tengah Malam. Yeremia perlu kembali sebelum ia dapat menjadi suara dari pekabaran Seruan Tengah Malam. Inilah keadaan kita pada masa ini. Ini juga merupakan latar sejarah dari keempat pasal dalam Yohanes yang sedang kita pertimbangkan, dan ini juga merupakan sejarah yang dilambangkan oleh sejarah yang tersembunyi di dalam ketujuh guruh.

If we consider the light connected with the “Comforter” in John’s four-chapter testimony, we find abundant evidence to recognize the narrative is about July 18, 2020, the disappointment and tarrying time, the message of the Midnight Cry which is unsealed, and the coming judgment of the Sunday law. The chapters are building upon the prophetic structure of the hidden history.

Ditung wa tikhulupirira kuwala kolumikizana ndi “Mtonthozi” mu umboni wa Yohane wa machaputala anayi, tipeza umboni wochuluka wozindikira kuti nkhaniyi ikunena za Julaye 18, 2020, chikhumudwitso ndi nthawi yochedwa, uthenga wa Kufuula kwa Pakati pa Usiku umene watsegulidwa chisindikizo chake, ndi chiweruzo chikubwera cha lamulo la Sabata. Machaputalawo akumanga pa kapangidwe ka uneneri ka mbiri yobisika.

If we are to be as God’s mouth in the soon coming crisis our work now is to “take forth the precious from the vile,” or as James identifies the same work, we are to “cleanse” our “hands, ye sinners; and purify your hearts, ye double minded. Be afflicted, and mourn, and weep: let your laughter be turned to mourning, and your joy to heaviness. Humble yourselves in the sight of the Lord, and he shall lift you up” as an ensign in the very near future.

Nangki an∙chingara re∙bagen Isolni ku∙sik gita ong∙na nanggenchimode, da∙on an∙chingni kamara “rang∙sagipaoni gamchatgipako ra∙katna” nangani ong∙a; ba, James ia apsan kamko talata gita agana, an∙ching “na∙simang papirang, na∙simangni jakrangko rongtalatbo; aro gisik gni nanggiparang, na∙simangni ka∙tongrangko rongtalatbo. Duk man∙bo, kalimeta, aro grapbo; na∙simangni seng∙aniko kalimeataniona, aro na∙simangni katchaaniko dukona dingtangatbo. Gitelni mikkango an∙tangtangko oniatbo, unon Ua na∙simangko salgipin nikgipa somoio nishan gita chubatgen.”

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. Isaiah 11:12.

ហើយ​ទ្រង់​នឹង​លើក​បដា​មួយ​សម្រាប់​បណ្ដា​ប្រជាជាតិ​ទាំងឡាយ ហើយ​ទ្រង់​នឹង​ប្រមូល​អស់​អ្នក​ដែល​ត្រូវ​បាន​បណ្តេញ​ចេញ​ពី​អ៊ីស្រាអែល និង​ប្រមូល​ផ្ដុំ​ពួក​យូដា​ដែល​ត្រូវ​បាន​បែកខ្ញែក ពី​ជ្រុង​ទាំង​បួន​នៃ​ផែនដី។ អេសាយ 11:12។

We will bring our consideration of these four chapters to a conclusion in the next article.

Kita akan mengakhiri pembahasan kita atas keempat pasal ini dalam artikel berikutnya.