The prophetic history that has been opened up within the seven thunders identifies the history we are now in. The secret was hidden until the history it represented arrived. It is the time when the Comforter, the Spirit of “truth” reveals the truth that John called the Revelation of Jesus Christ, for Jesus Christ is the Truth. It is not simply that the word “truth” represents the character of God. And it is not simply a revelation of the wonderful linguist, that the Hebrew word “truth” is used in such profound ways throughout the Scriptures. But is also the amazing miracle that when understood becomes the key for opening the prophecies of the book of Revelation, and in so doing it opens the entire Bible. But it is only for those willing to see, hear, and keep those things written therein for the time is at hand.

Sejarah nubuatan yang telah dibukakan di dalam ketujuh guruh itu mengenal pasti sejarah yang sedang kita alami sekarang. Rahsia itu tersembunyi sehingga tibanya sejarah yang diwakilinya. Inilah waktunya apabila Penghibur, Roh “kebenaran,” menyingkapkan kebenaran yang oleh Yohanes disebut Wahyu Yesus Kristus, kerana Yesus Kristus ialah Kebenaran. Hal itu bukan semata-mata bahawa perkataan “kebenaran” mewakili tabiat Allah. Dan bukan semata-mata suatu penyingkapan daripada Ahli Bahasa yang ajaib itu, bahawa perkataan Ibrani bagi “kebenaran” digunakan dengan cara yang begitu mendalam di seluruh Kitab Suci. Tetapi hal itu juga merupakan mukjizat yang menakjubkan yang, apabila difahami, menjadi kunci untuk membuka nubuatan-nubuatan dalam kitab Wahyu, dan dengan demikian membuka seluruh Alkitab. Namun hal itu hanyalah bagi mereka yang rela melihat, mendengar, dan menuruti perkara-perkara yang tertulis di dalamnya, kerana masanya sudah dekat.

In order for men to recognize the “truth” in such a way to be sanctified by it, requires the presence of the Holy Spirit. Men can intellectually understand the word “truth,” and even be amazed at the significance of it, but the “truth” must be eaten. It must be internalized and made a part of a person’s experience, for the word conveys the creative power of God to those who seek to be transformed into the image of Christ. One of the starting places of my personal investigation of the Hebrew word translated as “truth” was the Hebrew scholars, who also address the amazing nature of the word “truth” and its usage in the Bible. But there is no reason to believe that their intellectual understanding of the word “truth” has led them to Christ.

Untuk manusia mengenali “kebenaran” sedemikian rupa sehingga disucikan olehnya, diperlukan kehadiran Roh Kudus. Manusia dapat secara intelektual memahami kata “kebenaran,” dan bahkan takjub akan maknanya, tetapi “kebenaran” itu harus dimakan. Kebenaran itu harus dihayati dan dijadikan bagian dari pengalaman seseorang, sebab firman menyampaikan kuasa penciptaan Allah kepada mereka yang berusaha untuk diubahkan menjadi serupa dengan gambar Kristus. Salah satu titik awal penyelidikan pribadi saya mengenai kata Ibrani yang diterjemahkan sebagai “kebenaran” ialah para sarjana Ibrani, yang juga menyinggung sifat menakjubkan dari kata “kebenaran” dan penggunaannya dalam Alkitab. Namun, tidak ada alasan untuk percaya bahwa pemahaman intelektual mereka tentang kata “kebenaran” telah membawa mereka kepada Kristus.

The prophetic fact that the word needs to be eaten with the presence of the Holy Spirit echoes of Sister White’s definition of the “oil” in the parable of the ten virgins, and also her description of the two classes of virgins that are waiting for the Bridegroom.

事实表明，必须在圣灵同在之下吃下这道这一预言性的事实，呼应了怀爱伦姊妹对十个童女比喻中“油”的定义，也呼应了她对那两等候新郎之童女之描写。

A symbol most often has more than one meaning, and the meaning is to be defined by the context where the symbol is located. It is not to be defined by the grammatical expert’s definition of the word or by the historical time frame when the word was written. Those two approaches are what the theologians of Adventism have grasped in order to deny the “truth.” A symbol is defined by the context where it is employed. Within the Spirit of Prophecy, the word “oil” in the parable of the ten virgins represents at least a few different things depending on the context of the passage where the “oil” is found. Why does one class of virgins possess the oil and the other not?

Tanda selalunya mempunyai lebih daripada satu makna, dan makna itu mesti ditentukan oleh konteks tempat tanda itu berada. Makna itu tidak boleh ditentukan oleh takrifan perkataan menurut pakar tatabahasa atau oleh kerangka masa sejarah ketika perkataan itu ditulis. Kedua-dua pendekatan itulah yang telah dipegang oleh para teolog Adventisme untuk menyangkal “kebenaran.” Sesuatu tanda ditentukan oleh konteks tempat ia digunakan. Dalam Roh Nubuat, perkataan “minyak” dalam perumpamaan tentang sepuluh anak dara melambangkan sekurang-kurangnya beberapa hal yang berbeza bergantung pada konteks petikan tempat “minyak” itu ditemukan. Mengapakah satu golongan anak dara memiliki minyak itu sedangkan yang satu lagi tidak?

“There is a world lying in wickedness, in deception, and delusion, in the very shadow of death,—asleep, asleep. Who are feeling travail of soul to awaken them? What voice can reach them? My mind is carried to the future when the signal will be given, ‘Behold the Bridegroom cometh; go ye out to meet Him.’ But some will have delayed to obtain the oil for replenishing their lamps, and too late they will find that character, which is represented by the oil, is not transferable. That oil is the righteousness of Christ. It represents character, and character is not transferable. No man can secure it for another. Each must obtain for himself a character purified from every stain of sin.” Bible Echo, May 4, 1896.

“Aduna leh khawvêl a awm a, sualnaah, bumnaah, leh thlêpa min lo siamtuah, thihna thim hnuaiah ngei a awm a,—a mu, a mu. Tu te nge an rilru leh thinlunga nasa takin an inngaitua a, an kaihthawh theih nân? Aw nangmah hriat tûr awm chu eng nge ni ang? Ka rilru chu hma lam hunah a kal a, chutih hunah chuan hriatna pe tihna chu a lo thleng ang, ‘Ngai teh u, Mo neitû chu a lo kal e; Ama hmachhawn tûrin chhuak rawh u.’ Mahse thenkhat chuan an khâwnte tlângzân tûra hriak an la hmuhtîr lo vang a, tih hun hnuah chuan hriat an la hmu ang a, hriak hmanga entîr mi nungchang chu mi dang hnênah pek chhawn theih a ni lo tih. Chu hriak chu Krista felna a ni. A chu nungchang a entîr a, nungchang chu mi dang hnênah pek chhawn theih a ni lo. Mi pakhatin mi dang atân a humhim thei lo. Mi tinte chuan amah tân ngei sualna bâng zawng zawng atanga tihfai tawh nungchang chu an neih tûr a ni.” Bible Echo, May 4, 1896.

The foolish virgins do not possess the character necessary to succeed in the soon-coming crisis. They lack Christ’s righteousness. But the oil is also a message, and the oil in the parable of the ten virgins in the “last days” is the final warning message represented by the Revelation of Jesus Christ that is to be heard, read and kept.

Anak dara yang bodoh tidak memiliki tabiat yang diperlukan untuk berjaya dalam krisis yang akan segera datang. Mereka kekurangan kebenaran Kristus. Namun, minyak itu juga merupakan suatu pekabaran, dan minyak dalam perumpamaan tentang sepuluh anak dara pada “hari-hari terakhir” ialah pekabaran amaran terakhir yang dilambangkan oleh Wahyu Yesus Kristus yang harus didengar, dibaca, dan dituruti.

“The anointed ones standing by the Lord of the whole earth, have the position once given to Satan as covering cherub. By the holy beings surrounding his throne, the Lord keeps up a constant communication with the inhabitants of the earth. The golden oil represents the grace with which God keeps the lamps of believers supplied, that they shall not flicker and go out. Were it not that this holy oil is poured from heaven in the messages of God’s Spirit, the agencies of evil would have entire control over men.

“Ba tloditsweng ba ba emeng fa thoko ga Morena wa lefatshe lotlhe, ba na le maemo a a kileng a newa Satane jaaka kerubhe yo o bipang. Ka dibopiwa tse di boitshepo tse di dikologileng sedulo sa gagwe sa bogosi, Morena o tsweletsa puisano e e sa kgaotseng le banni ba lefatshe. Oli ya gouta e emela tsotlhe tsotlhe tse Modimo a tshegetsang ka tsone dipone tsa badumedi, gore di se ka tsa kokobela tsa bo di tima. Fa e ne e se ka ntlha ya gore oli eno e e boitshepo e tshololwa e tswa legodimong mo melaetseng ya Mowa wa Modimo, didirisiwa tsa bosula di ka bo di na le taolo e e feletseng mo bathong.”

“God is dishonored when we do not receive the communications which he sends us. Thus we refuse the golden oil which he would pour into our souls to be communicated to those in darkness. When the call shall come, ‘Behold, the bridegroom cometh; go ye out to meet him,’ those who have not received the holy oil, who have not cherished the grace of Christ in their hearts, will find, like the foolish virgins, that they are not ready to meet their Lord. They have not, in themselves, the power to obtain the oil, and their lives are wrecked. But if God’s Holy Spirit is asked for, if we plead, as did Moses, ‘Show me thy glory,’ the love of God will be shed abroad in our hearts. Through the golden pipes, the golden oil will be communicated to us. ‘Not by might, nor by power, but by my Spirit, saith the Lord of Hosts.’ By receiving the bright beams of the Sun of Righteousness, God’s children shine as lights in the world.” Review and Herald, July 20, 1897.

“Allah dihina apabila kita tidak menerima segala penyampaian yang dikirim-Nya kepada kita. Dengan demikian kita menolak minyak emas yang hendak dicurahkan-Nya ke dalam jiwa kita untuk disalurkan kepada mereka yang berada dalam kegelapan. Apabila seruan itu terdengar, ‘Lihatlah, mempelai laki-laki datang; keluarlah menyongsong dia,’ mereka yang tidak menerima minyak kudus itu, yang tidak memelihara kasih karunia Kristus di dalam hati mereka, akan mendapati, seperti gadis-gadis yang bodoh, bahwa mereka tidak siap untuk menyambut Tuhan mereka. Mereka tidak mempunyai, di dalam diri mereka sendiri, kuasa untuk memperoleh minyak itu, dan hidup mereka pun hancur. Tetapi jika Roh Kudus Allah dimohonkan, jika kita memohon, seperti yang dilakukan Musa, ‘Perlihatkanlah kemuliaan-Mu kepadaku,’ kasih Allah akan dicurahkan ke dalam hati kita. Melalui pipa-pipa emas itu, minyak emas akan disalurkan kepada kita. ‘Bukan dengan keperkasaan, dan bukan dengan kekuatan, melainkan dengan Roh-Ku, firman TUHAN semesta alam.’ Dengan menerima sinar terang dari Surya Kebenaran, anak-anak Allah bercahaya sebagai terang di dunia.” Review and Herald, 20 Juli 1897.

The “oil” is the final message, which once again, is the Revelation of Jesus Christ. In the passage those who wish to have the oil need to plead to God as did Moses in Horeb’s cave. But notice that if we are to “plead, as did Moses” that God would “show” us His “glory,” we must first ask for the Holy Spirit who is the Comforter. If we do, then by angels and the two golden pipes we shall receive of Christ righteousness. We deceive ourselves if we think we can pray and plead for Christ’s character as the traditions and customs of Laodicean Adventism suggests should be done, while at the same time we are refusing the message of the Revelation of Jesus Christ. His righteousness is conveyed to us through the “messages of God’s Spirit,” that are conveyed by the two anointed ones that stand before God’s throne. When we reject his message, we reject His righteousness.

“နံ့သာဆီ” ဟူသည်ကား နောက်ဆုံးသတင်းစကားဖြစ်၍ ထိုသတင်းစကားသည် တစ်ဖန် ပြန်လည်၍ ယေရှုခရစ်တော်၏ ဗျာဒိတ်တော်ပင် ဖြစ်သည်။ ထိုစာပိုဒ်၌ နံ့သာဆီကို ရလိုသူတို့သည် ဟောရက်တောင်၏ ဂူထဲ၌ မောရှေပြုသကဲ့သို့ ဘုရားသခင်ထံ တောင်းလျှောက်ရမည်ဟု ဆိုထားသည်။ သို့သော် ဘုရားသခင်သည် မိမိ၏ “ဘုန်းတော်” ကို ကျွန်ုပ်တို့အား “ပြသ” ပေးတော်မူစေခြင်းငှာ ကျွန်ုပ်တို့သည် “မောရှေပြုသကဲ့သို့ တောင်းလျှောက်” ရမည်ဆိုလျှင်၊ အရင်ဦးစွာ နှစ်သိမ့်ပေးရှင်ဖြစ်တော်မူသော သန့်ရှင်းသောဝိညာဉ်တော်ကို တောင်းရမည်ကို သတိပြုကြလော့။ ထိုသို့ပြုလျှင် ကောင်းကင်တမန်တို့နှင့် ရွှေပြွန်နှစ်ခုအားဖြင့် ခရစ်တော်၏ ဖြောင့်မတ်ခြင်းကို ကျွန်ုပ်တို့သည် လက်ခံရရှိကြလိမ့်မည်။ လာအိုဒိကိခေတ် အက်ဒဗင်တစ်ဝါဒ၏ အစဉ်အလာများနှင့် ထုံးတမ်းစဉ်လာများက ပြုသင့်သည်ဟု အကြံပြုသကဲ့သို့၊ ယေရှုခရစ်တော်၏ ဗျာဒိတ်သတင်းစကားကို တစ်ဖက်တွင် ငြင်းပယ်နေစဉ် တစ်ဖက်တွင်လည်း ခရစ်တော်၏ စရိုက်လက္ခဏာအတွက် ဆုတောင်း၍ တောင်းလျှောက်နိုင်သည်ဟု ထင်လျှင်၊ ကျွန်ုပ်တို့သည် ကိုယ့်ကိုယ်ကို လှည့်ဖြားနေခြင်းသာ ဖြစ်သည်။ ဘုရားသခင်၏ ပလ္လင်တော်ရှေ့၌ ရပ်နေကြသော လိမ်းအပ်ခံနှစ်ဦးမှတစ်ဆင့် ပို့ဆောင်ပေးသော “ဘုရားသခင်၏ ဝိညာဉ်တော်၏ သတင်းစကားများ” အားဖြင့် သူ၏ ဖြောင့်မတ်ခြင်းသည် ကျွန်ုပ်တို့ထံသို့ ပို့ဆောင်ပေးခြင်းခံရသည်။ သူ၏ သတင်းစကားကို ကျွန်ုပ်တို့ ငြင်းပယ်သောအခါ၊ သူ၏ ဖြောင့်မတ်ခြင်းကိုလည်း ကျွန်ုပ်တို့ ငြင်းပယ်ကြသည်။

Then answered I, and said unto him, What are these two olive trees upon the right side of the candlestick and upon the left side thereof? And I answered again, and said unto him, What be these two olive branches which through the two golden pipes empty the golden oil out of themselves? And he answered me and said, Knowest thou not what these be? And I said, No, my lord. Then said he, These are the two anointed ones, that stand by the Lord of the whole earth. Zechariah 4:11–14.

Мән униңға җавап берип: «Шәмданниң оң йенида вә сол йенида турған бу икки зәйтун дәриғи немә?» — дедим. Йәнә җавап берип униңға: «Бу икки алтун түтік арқилиқ өзлиридин алтун майни ағдуруп чиқириватқан бу икки зәйтун шехи немә?» — дедим. У маңа җавап берип: «Буларниң немә екәнлигини билмәйсәнму?» — деди. Мән: «Яқ, тәқсирим», — дедим. Шуниң билән у: «Булар пүткүл йәрниң Рәббиниң йенида туридиған икки мәсиһ қилинған заттур», — деди. Зәкәрия 4:11–14.

The two “anointed ones, that stand by the Lord of the whole earth,” are also represented as the two witnesses of Revelation eleven.

Dua “yang diurapi itu, yang berdiri di sisi Tuhan seluruh bumi,” juga dilambangkan sebagai dua saksi dalam Wahyu sebelas.

“Concerning the two witnesses the prophet declares further: ‘These are the two olive trees, and the two candlesticks standing before the God of the earth.’ ‘Thy word,’ said the psalmist, ‘is a lamp unto my feet, and a light unto my path.’ Revelation 11:4; Psalm 119:105. The two witnesses represent the Scriptures of the Old and the New Testament.” The Great Controversy, 267.

“Mengenai kedua-dua saksi itu, nabi menyatakan lagi: ‘Inilah dua pohon zaitun dan dua kaki pelita yang berdiri di hadapan Allah bumi ini.’ ‘Firman-Mu,’ kata pemazmur, ‘ialah pelita bagi kakiku, dan terang bagi jalanku.’ Wahyu 11:4; Mazmur 119:105. Kedua-dua saksi itu melambangkan Kitab Suci Perjanjian Lama dan Perjanjian Baru.” The Great Controversy, 267.

Whether we consider Zechariah’s or John’s testimony of the two witnesses, the context of either testimony is the communication process that is the very first truth mentioned in association with the message of the Revelation of Jesus Christ in Revelation chapter one and verse one. From the Father, to the Son, to the angels, to a prophet to the church. The process in which Christ speaks to mankind is a major understanding that He seeks to reveal within the final warning message. This corresponds with the emphasis in the presentation of both the first and third angel’s messages.

Samada kita menimbang kasaksian Zakharia atau Yohanes ngeunaan dua saksi éta, konteks tina salah sahiji kasaksian téh nyaéta prosés komunikasi anu mangrupa bebeneran pangmimitina pisan anu disebatkeun dina patalina jeung amanat Wahyu Yesus Kristus dina Wahyu pasal hiji ayat hiji. Ti Rama, ka Putra, ka para malaikat, ka saurang nabi, ka jamaah. Prosés anu ku jalan éta Kristus nyarios ka umat manusa mangrupa hiji pamahaman anu utama anu dipikahayang ku Mantenna pikeun diungkabkeun dina amanat pangéling-éngling panungtungan. Ieu saluyu jeung tekenan dina panyajian amanat malaikat kahiji jeung katilu.

The message of the first angel is represented by William Miller. Miller possesses several prophetic characteristics that must be recognized. He was the “Father” of the movement, which in terms of the Alpha and Omega demands that there would be a son. He represented a movement represented by the name “Millerite,” which is the word for a type of rock. He was used to organize a set of biblical rules of prophetic interpretation. Those rules become a major component of the communication of the messages of God’s Spirit that were either refused or accepted as those of Miller’s generation chose whether to retain their foolish Laodicean condition or to become wise Philadelphians. As the father of the message of the first angel, he typifies a movement that will proclaim the message of the third angel’s message, and that movement’s understanding of the message will be directed by a special set of biblical rules of prophetic interpretation that establish the message of the third angel as soundly as Miller was used to establish the message of the first angel. God never changes, Jesus Christ the same yesterday, today and forever.

Molaetsa oa lengeloi la pele o emeloa ke William Miller. Miller o na le litšobotsi tse ’maloa tsa boprofeta tse lokelang ho hlokomeloa. E ne e le “Ntate” oa mokhatlo oo, e leng seo, ka mantsoe a Alpha le Omega, se batlang hore ho be le mora. O ne a emetse mokhatlo o emeloang ke lebitso “Millerite,” leo e leng lentsoe la mofuta o itseng oa lefika. O ile a sebelisoa ho hlophisa sehlopha sa melao ea Bibele ea tlhaloso ea boprofeta. Melao eo e fetoha karolo e khōlō ea puisano ea melaetsa ea Moea oa Molimo, e ileng ea hanoa kapa ea amoheloa ha batho ba moloko oa Miller ba ne ba khetha hore na ba tla lula boemong ba bona ba bothoto ba Laodisea kapa ba be Bafiladelfia ba bohlale. Joaloka ntate oa molaetsa oa lengeloi la pele, o emela ka tšoantšetso mokhatlo o tla bolela molaetsa oa lengeloi la boraro, ’me kutloisiso ea molaetsa ea mokhatlo oo e tla tataisoa ke sehlopha se khethehileng sa melao ea Bibele ea tlhaloso ea boprofeta se tiisang molaetsa oa lengeloi la boraro ka tieo joalokaha Miller a ile a sebelisoa ho tiisa molaetsa oa lengeloi la pele. Molimo ha a fetohe le ka mohla, Jesu Kreste eena maobane, kajeno, le ka ho sa feleng.

Do not err, my beloved brethren. Every good gift and every perfect gift is from above, and cometh down from the Father of lights, with whom is no variableness, neither shadow of turning. Of his own will begat he us with the word of truth, that we should be a kind of firstfruits of his creatures. James 1:16–18.

Ungaduki, ndugu zangu wapenzi. Kila kipawa chema na kila zawadi kamilifu hutoka juu, hushuka kutoka kwa Baba wa mianga, ambaye kwake hakuna kubadilika, wala kivuli cha kugeuka. Kwa mapenzi yake mwenyewe alituzaa kwa neno la kweli, ili tuwe kama malimbuko ya viumbe vyake. Yakobo 1:16–18.

In the beginning or the end of Adventism, the messages of God’s Spirit which are represented by the oil, are conveyed through the two witnesses. At the beginning with the Millerites the two witnesses were the Old and New Testaments and at the end they are the Bible and the Spirit of Prophecy. This is the reason why John, who most perfectly illustrates the end of God’s people in the last days of the investigative judgment was in the isle of Patmos.

Pada permulaan maupun pada akhir Adventisme, pekabaran-pekaran Roh Allah yang dilambangkan oleh minyak disampaikan melalui kedua saksi itu. Pada permulaannya, bersama kaum Millerit, kedua saksi itu adalah Perjanjian Lama dan Perjanjian Baru; dan pada akhirnya, keduanya adalah Alkitab dan Roh Nubuat. Inilah sebabnya Yohanes, yang dengan paling sempurna melambangkan umat Allah pada akhir zaman dalam hari-hari terakhir penghakiman pemeriksaan, berada di pulau Patmos.

I John, who also am your brother, and companion in tribulation, and in the kingdom and patience of Jesus Christ, was in the isle that is called Patmos, for the word of God, and for the testimony of Jesus Christ. Revelation 1:9.

Ndzi Yohane, loyi na mina ndzi nga makwerhu wa n’wina, ni munghana eku xanisekeni, ni le ku fumeni ka Yesu Kriste, ni le ku tiyiseleleni ka Yesu Kriste, a ndzi ri exihlaleni lexi vuriwaka Patmo, hikwalaho ka rito ra Xikwembu, ni hikwalaho ka vumbhoni bya Yesu Kriste. Nhlavutelo 1:9.

The prophetic setting of Patmos represents that John is being persecuted. He was being persecuted for receiving the messages of God’s spirit that identify the Revelation of Jesus Christ through the Bible and Spirit of Prophecy.

Tûâlna Patmos rilruâk chu Johana chu tihduhdah a ni tih a entîr a. Amah chu Pathian Thlarau thuchahte a dawn avângin tihduhdah a ni a; chung thuchahte chuan Bible leh Hrilhlâwkna Thlarau hmangin Isua Krista Thupuan chu a hriattîr a ni.

The persecution of God’s “last day” people is also represented in Revelation eleven when the two witnesses are slain in the streets, and everyone celebrates their death. In chapter eleven those two witnesses are Elijah and Moses. They have given their testimony for three and a half years and then they are slain, but they were thereafter resurrected.

Ho hlorisoa ha batho ba Molimo ba “matsatsi a bofelo” ho boetse ho emeloa ho Tšenolo khaolo ea leshome le motso o mong, ha lipaki tse peli li bolaoa literateng, ’me e mong le e mong a keteka lefu la tsona. Khaolong ea leshome le motso o mong lipaki tseo tse peli ke Elia le Moshe. Li fane ka bopaki ba tsona ka lilemo tse tharo le halofo, ’me hamorao tsa bolaoa, empa ka mor’a moo tsa tsosoa bafung.

All the prophets speak more of the last days than they do their own history, so if there is ever a book that is speaking of the last days it is the book of Revelation where all the books of the Bible meet and end. There must therefore be a “message” in the last days that is slain, and thereafter resurrected. Revelation eleven illustrated the history of the French Revolution, but it more directly illustrates an attack against the message of the third angel in the last days. The message and the movement that was typified by Miller’s message and movement suffered that attack and died on July 18, 2020. According to Revelation eleven that attack would be carried out by the beast that ascended up out of the bottomless pit.

Baprofeta bohle ba bua haholo ka matsatsi a ho qetela ho feta kamoo ba buang ka histori ea bona ka teng; ka hona, haeba ho ka ba le buka e buang ka matsatsi a ho qetela, ke buka ea Tšenolo, moo libuka tsohle tsa Bibele li kopanang teng ’me li fihlang qetellong. Ka hona, matsatsing a ho qetela ho tshwanetse ho ba le “molaetsa” o bolaoang, ’me hamorao o tsosoe. Tšenolo khaolo ea leshome le motso o mong e ile ea tšoantšetsa histori ea Phetohelo ea Fora, empa ka ho toba haholoanyane e tšoantšetsa tlhaselo khahlanong le molaetsa oa lengeloi la boraro matsatsing a ho qetela. Molaetsa le mokhatlo tse neng li tšoantšetsoa esale pele ke molaetsa le mokhatlo oa Miller li ile tsa hlokofatsoa ke tlhaselo eo ’me tsa shoa ka la 18 Phupu, 2020. Ho ea ka Tšenolo khaolo ea leshome le motso o mong, tlhaselo eo e ne e tla etsoa ke sebata se nyolohileng sekoting se se nang botebo.

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. Revelation 11:8, 9.

Kut kidegzonghtepakin mite'tmnewa'tit, wiklatmu'j wela'sit kisiku'k aqamqejikewey wjit mn'ta'j aqq pkwiman maqamikl, tel wi'kna'tasijik, tel paji'tlna'tasijik, aqq tel nmu'jijik. Aqq nekmowey wjitpnaqanewaq kisi-iktuk kisna'sitknuk ewi'kik tliaqamk kisitaqnmikl, ta'n tepknu'sultik Sodom aqq Egypt, etli nige' wjit Niskamijinan apoqonmuj. Revelation 11:8, 9.

Sister White informs us that the “bottomless pit” represents a new manifestation of satanic power.

Mme White o re bolella gore “bottomless pit” e emela ponatshego e mpsha ya maatla a ga Satane.

“‘When they shall have finished [are finishing] their testimony.’ The period when the two witnesses were to prophesy clothed in sackcloth ended in 1798. As they were approaching the termination of their work in obscurity, war was to be made upon them by the power represented as ‘the beast that ascendeth out of the bottomless pit.’ In many of the nations of Europe the powers that ruled in Church and State had for centuries been controlled by Satan, through the medium of the papacy. But here is brought to view a new manifestation of Satanic power.” The Great Controversy, 268.

“‘Mmane ba tla bo ba qetile [ba se ba tloga ba fetša] bohlatse bja bona.’ Nako yeo dihlatse tše pedi di bego di swanetše go porofeta di apere mekotla ya manyami e fedile ka 1798. Ge ba be ba batamela mafelelo a modiro wa bona ka go sa bonagale, ba be ba swanetše go hlaselwa ka ntwa ke maatla ao a emetšwego bjalo ka ‘sebata seo se rotogago se etšwa moleteng wa go hloka bofaselelo.’ Dinageng tše dintši tša Yuropa, ka nywaga-kgolo e mentši, maatla ao a bego a buša ka Kerekeng le Mmusong a be a laolwa ke Sathane ka mokgwa wa bopapa. Eupša mo go tlišwa ponagalong ga ponagatšo e mpsha ya maatla a Sathane.” The Great Controversy, 268.

There are three powers identified in the book of Revelation that come from the bottomless pit, the first mentioned is Islam in Revelation chapter nine verse two, the second is atheism of the French Revolution in chapter eleven verse eight and the third is modern Rome in chapter seventeen verse eight. The “new manifestation” in the last days that will not only attack the movement typified by the Millerite movement, but also attack the world is the counterfeit awakening of the counterfeit Midnight Cry known as “Woke-ism.” Woke-ism represents a “new manifestation of satanic power” which is upheld by the current Jesuit antichrist and is promoted through the merchants, the political leaders of the United Nations, the liberal representatives in the fallen churches of Protestantism in the United States, and the Democratic party in conjunction with the RINO-Republicans who either promote or permit the promotion of all the variations of the deviant lifestyles of the homosexual community as represented in chapter eleven as “Sodom.” These three powers are what lead the world to Armageddon, and they are also represented by “Egypt,” the symbol of atheism and worldliness. Set within the anarchy of the French Revolution, which is another element of these three powers that make up what Sister White calls the “evil confederacy,” either directly promote or allow Woke-ism. Woke-ism is the satanic counterfeit of the awakening of the ten virgins. We have more to discuss on these lines, but we need first to address the aftermath of the murder in the street that was accomplished on July 18, 2020.

ఇంకా ప్రకటన గ్రంథంలో అగాధ గుంతనుండి బయలుదేరినవిగా గుర్తింపబడిన మూడు శక్తులు ఉన్నాయి; మొదట పేర్కొనబడినది ప్రకటన గ్రంథము తొమ్మిదవ అధ్యాయం రెండవ వచనంలో ఇస్లాం, రెండవది పదకొండవ అధ్యాయం ఎనిమిదవ వచనంలో ఫ్రెంచ్ విప్లవానికి చెందిన నాస్తికత్వం, మూడవది పదిహేడవ అధ్యాయం ఎనిమిదవ వచనంలో ఆధునిక రోము. అంత్యదినాల్లో “కొత్త ప్రత్యక్షత”గా కనిపించేది, మిల్లరైట్ ఉద్యమముచే పూర్వరూపంగా సూచింపబడిన ఉద్యమంపై మాత్రమే కాక, లోకమంతటిమీదను దాడి చేయునది, “Woke-ism” అని ప్రసిద్ధిగాంచిన కృత్రిమ అర్ధరాత్రి కేక యొక్క కృత్రిమ మేల్కొలుపే. Woke-ism అనేది “సాతానీయ శక్తి యొక్క కొత్త ప్రత్యక్షత”ను సూచించును; దీనిని ప్రస్తుత జెస్యూట్ ప్రతిక్రీస్తు సమర్థించుచున్నాడు, మరియు దీనిని వర్తకులు, ఐక్యరాజ్యసమితి రాజకీయ నాయకులు, యునైటెడ్ స్టేట్స్‌లో పడిపోయిన ప్రొటెస్టాంటు సంఘాలలోని ఉదారవాద ప్రతినిధులు, అలాగే సమలైంగిక సమాజపు విపథ జీవనశైలుల సమస్త భేదాలను ప్రోత్సహించు గాని, వాటి ప్రోత్సాహాన్ని అనుమతించు గాని RINO-రిపబ్లికన్లతో కలిసిన డెమోక్రాటిక్ పార్టీ ద్వారా ప్రచారము చేయబడుచున్నది; ఇవే పదకొండవ అధ్యాయంలో “సొదొమ”గా సూచింపబడినవి. ఈ మూడు శక్తులే లోకాన్ని అర్మగెద్దోనుకు నడిపించును; మరియు అవి నాస్తికత్వమునకు, లోకాసక్తికి చిహ్నమైన “ఈజిప్టు” ద్వారా కూడ సూచింపబడినవి. ఈ మూడు శక్తులలో మరొక అంశమైన ఫ్రెంచ్ విప్లవ అराजకత మధ్య స్థాపించబడిన ఈ పరిస్థితుల్లో, సిస్టర్ వైట్ “దుష్ట సమాఖ్య” అని పిలిచిన దానిని నిర్మించు ఈ శక్తులు ప్రత్యక్షముగానో పరోక్షముగానో Woke-ism‌ను ప్రోత్సహించును గాని అనుమతించును గాని చేయుచున్నవి. Woke-ism అనేది పది కన్యల మేల్కొలుపుకు సాతానీయ కృత్రిమ ప్రతిరూపము. ఈ విషయములపై ఇంకా మేము చర్చించవలసియున్నది; అయితే ముందుగా, 2020 జూలై 18న వీధిలో జరిగి నెరవేరిన హత్యానంతర పరిణామాలను మనము పరిశీలించవలెను.

And also, dear Reader, please understand I have no support to offer to the Republican party. There is no political persuasion that I have any confidence in. It is simply the prophetic dynamics that exist in the United States, the United Nations and the Papacy that I am pointing out. Those dynamics will be more specifically addressed when we begin to directly address the two horns that parallel each other from 1798 until the Sunday law.

Dan juga, Pembaca yang dikasihi, harap maklum bahawa saya tidak mempunyai sebarang sokongan untuk diberikan kepada parti Republikan. Tiada aliran politik yang saya yakini. Apa yang saya tunjukkan hanyalah dinamika nubuatan yang wujud di Amerika Syarikat, Pertubuhan Bangsa-Bangsa Bersatu, dan Kepausan. Dinamika-dinamika itu akan dibincangkan dengan lebih khusus apabila kita mula membicarakan secara langsung kedua-dua tanduk yang sejajar antara satu sama lain dari tahun 1798 sehingga hukum hari Ahad.

The satanic Woke-ism that represents a counterfeit Midnight Cry precedes the actual Midnight Cry and before the time of the genuine Midnight Cry, those that have been slain in the streets will ultimately evolve into either a foolish or wise virgin. The period of time when the binding off of our characters into either the bundle destined for the fire of destruction or as the bundle for the heavenly garner is now here.

ꞌMidnight Cryꞌ dadaŋ ha Satan-ani Woke-ism de, ka donggipa Midnight Cry ongꞌgijagipa salni skang ongꞌa; aro bebegipa Midnight Cry-ni somoi sokna skang, ramao so∙otako man∙giparang bon∙kamode gisikgrigipa ba gisik-walgipa virgin ong∙e dinga. An∙chingni cholonrangko, nisiatani waalna on∙gimin bol-krongni dalo ba salgini granary-na on∙gimin bol-krongni dalo chipakapani somoi da sokbaaha.

Sister White identifies that in the tarrying time the foolish virgins of the Millerite history reacted to the testing disappointment differently than the wise virgins, thus suggesting that by the tarrying time their characters were already settled. But Jeremiah’s testimony informs us that we can choose to return to God and He will not only return to us, but He will make us a fenced brazen wall against the wicked and the terrible as we are used as his mouth piece in the ensuing crisis. It is at that prophetic point that Jesus promises to comfort us. This is the significance of John’s four chapters that are set within our current history.

Sister White mengidentifikasi bahawa pada masa penangguhan itu, gadis-gadis bodoh dalam sejarah Millerite bereaksi terhadap kekecewaan ujian itu secara berbeza daripada gadis-gadis bijaksana, lalu menunjukkan bahawa menjelang masa penangguhan itu, tabiat mereka telah pun ditetapkan. Tetapi kesaksian Yeremia memaklumkan kepada kita bahawa kita boleh memilih untuk kembali kepada Allah, dan Dia bukan sahaja akan kembali kepada kita, melainkan Dia akan menjadikan kita tembok gangsa yang berkubu terhadap orang fasik dan orang yang menggerunkan, sementara kita digunakan sebagai jurubicara-Nya dalam krisis yang menyusul. Pada titik kenabian itulah Yesus berjanji untuk menghiburkan kita. Inilah makna penting empat pasal Yohanes yang ditempatkan dalam sejarah kita pada masa kini.

The oil is the Holy Spirit, it is character and it is the messages of God’s Spirit. God’s Spirit is the “Comforter.” As God so loved the world that He gave His only-begotten Son, and as Jesus sacrificed His godly being to willingly accept the humanity he had created as part of Himself for eternity, so too the Holy Spirit that is given in this period of time will abide with us forever.

தெய்வீக எண்ணெய் பரிசுத்த ஆவியானவர்; அது குணநலனும் ஆகும், மேலும் அது தேவனுடைய ஆவியின் செய்திகளும் ஆகும். தேவனுடைய ஆவி “ஆறுதல்காரர்” ஆவார். தேவன் உலகத்தை இவ்வளவு அன்புகூர்ந்ததினால் தம்முடைய ஒரேபேறான குமாரனைத் தந்ததுபோலவும், இயேசு தமது தெய்வீக நிலையையே தியாகம் செய்து, தாம் உருவாக்கிய மனிதத்துவத்தைத் தம்முடைய ஒரு பகுதியாக நித்தியத்திற்கும் மனப்பூர்வமாக ஏற்றுக்கொண்டதுபோலவும், அதுபோலவே இக்காலப்பகுதியில் அருளப்படும் பரிசுத்த ஆவியும் எப்போதும் நம்மோடு வாசமாயிருப்பார்.

If ye love me, keep my commandments. 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. John 14:15–18.

“Jikalau kamu mengasihi Aku, turutilah segala perintah-Ku. Dan Aku akan berdoa kepada Bapa, dan Ia akan mengaruniakan kepadamu seorang Penghibur yang lain, supaya Ia menyertai kamu selama-lamanya, yaitu Roh Kebenaran, yang tidak dapat diterima oleh dunia, sebab dunia tidak melihat Dia dan tidak mengenal Dia. Tetapi kamu mengenal Dia, sebab Ia menyertai kamu dan akan diam di dalam kamu. Aku tidak akan meninggalkan kamu sebagai yatim piatu. Aku datang kembali kepadamu.” Yohanes 14:15–18.

This sacrifice of the Spirit in choosing to abide with human beings forever, parallels the sacrifice of the other two persons of the heavenly trio. Perhaps as significant as the sacrifice of the Spirit in His willingness to live within each of the redeemed for eternity is that the arrival of the “Comforter” in this particular history identifies when God’s people are sealed for eternity.

Pengorbanan Roh dalam memilih untuk tinggal bersama manusia selama-lamanya ini sejajar dengan pengorbanan dua Pribadi lainnya dari trio surgawi. Mungkin sama pentingnya dengan pengorbanan Roh dalam kesediaan-Nya untuk tinggal di dalam setiap orang tebusan sepanjang kekekalan ialah bahwa kedatangan “Penghibur” dalam sejarah yang khusus ini menandai saat umat Allah dimeteraikan untuk kekekalan.

And grieve not the holy Spirit of God, whereby ye are sealed unto the day of redemption. Ephesians 4:30.

ਵਾਹਿਗੁਰੂ ਦੇ ਪਵਿੱਤਰ ਆਤਮਾ ਨੂੰ ਸ਼ੋਕਿਤ ਨਾ ਕਰੋ, ਜਿਸ ਦੇ ਦੁਆਰਾ ਤੁਸੀਂ ਮੁਕਤੀ ਦੇ ਦਿਨ ਤੱਕ ਮੁਹਰਬੰਦ ਕੀਤੇ ਗਏ ਹੋ। ਅਫ਼ਸੀਆਂ 4:30.

In the history where the promise of the Comforter is perfectly fulfilled, which is the history of the one hundred and forty-four thousand the Spirit will “abide” in us “forever.” Every Christian that met the requirements of the gospel received the Holy Spirit and was therefore “sealed unto the day of redemption,” but that sealing simply points forward to the time when the one hundred and forty-four thousand are to be sealed during this current history. In Ephesians those that are sealed unto the day of redemption are contrasted with those who “grieve” the “Holy Spirit.” They grieve the Holy Spirit by refusing to accept the communications of God’s Spirit, and thus refuse the golden oil. When Christ promises to send us the “Comforter” “the Spirit of truth” in this period of disappointment, He is promising to place His seal upon us, and His seal represents the keeping of His commandments, particularly the Sabbath commandment, which is the day that John received the revelation and which is the issue that is about to confront the world.

Mo hisitoring bongi ya elaka ya Mobɔndisi ekokisami na bobongi be, oyo ezali hisitoring ya bato nkóto nkama moko na ntuku minei na minei, Molimo “akofanda” kati na biso “libela na libela.” Moklisto nyonso oyo akokisaki masɛngami ya nsango malamu azwaki Molimo Mosantu, mpe na yango “akangamaki elembo kino mokolo ya bosikoli,” kasi bokangami wana na elembo ezali kaka kolakisa liboso ntango oyo bato nkóto nkama moko na ntuku minei na minei basengeli kokangama elembo na boumeli ya hisitoring oyo ya lelo. Na Baebele, baoyo bakangami elembo kino mokolo ya bosikoli batiekami bokeseni na baoyo “bayokisaka mawa” “Molimo Mosantu.” Bayokisaka Molimo Mosantu mawa na koboya kondima bosololi ya Molimo ya Nzambe, mpe na bongo baboyi mafuta ya wolo. Ntango Klisto alaki kotindela biso “Mobɔndisi,” “Molimo ya solo,” na eleko oyo ya kozanga kokokisama ya elikya, azali kolaka kotya elembo na Ye likoló na biso, mpe elembo na Ye ezali komonisa kobatela mibeko na Ye, mingimingi mobeko ya Saba, oyo ezali mokolo oyo Yoane azwaki emoniseli mpe oyo ezali likambo oyo elingi sikawa kokutana na mokili.

The sealing of the wise virgins is accomplished before the test of the Sunday law, for it is there that the characters of both the wise and foolish will be manifested, and character is never developed in a crisis, it is simply manifested. The sealing represents, among other things a transformation from the mind of a Laodicean into the mind of a Philadelphian. The problem is that for that transformation to be accomplished, the first test for each of us is to genuinely understand that heretofore we have been Laodiceans, for as Laodiceans our primary spiritual attitude is that everything is alright, when everything is actually all wrong. That attitude must be set aside, it is one of the vile things that must be separated from the precious.

Tombo-kase ny virijiny hendry dia tanterahina alohan’ny fizahan-toetra momba ny lalàn’ny Alahady, satria eo no hisehoan’ny toetran’ny hendry sy ny adala samy hafa, ary ny toetra dia tsy mivoatra velively ao anatin’ny krizy, fa miseho fotsiny. Ny tombo-kase dia maneho, ankoatra ny zavatra hafa, fiovam-po avy amin’ny sain’ny Laodikia ho amin’ny sain’ny Filadelfia. Ny olana dia izao: mba hahatanteraka izany fiovam-po izany, ny fizahan-toetra voalohany ho an’ny tsirairay amintsika dia ny hahatakatra marina fa hatramin’izao dia Laodikia isika; satria amin’ny maha-Laodikia antsika, ny toe-panahintsika ara-panahy fototra dia ny hoe tsara avokoa ny zavatra rehetra, nefa raha ny marina dia diso avokoa ny zavatra rehetra. Tsy maintsy ariana izany toe-tsaina izany; isan’ireo zavatra maloto izay tsy maintsy sarahina amin’ny sarobidy izy.

“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.” Seventh-day Adventist Bible Commentary, volume 4, 1161.

“Sama seperti sebaik sahaja umat Tuhan dimeteraikan pada dahi mereka—bukan sebarang meterai atau tanda yang dapat dilihat, melainkan suatu pemantapan dalam kebenaran, baik secara intelektual mahupun rohani, sehingga mereka tidak dapat digoncangkan—sebaik sahaja umat Tuhan dimeteraikan dan dipersiapkan untuk kegoncangan itu, maka hal itu akan datang. Sesungguhnya, hal itu telah pun bermula; penghakiman-penghakiman Tuhan kini sedang menimpa negeri ini, untuk memberi amaran kepada kita, supaya kita dapat mengetahui apa yang akan datang.” Seventh-day Adventist Bible Commentary, jilid 4, 1161.

The “Comforter” that Jesus promises to His disciples who comforts them in the time of disappointment guides His people into all truth, and it is through a “settling into the truth” that we are sealed. The “truth” which God’s people are to settle into at this point is the “truth” that is unsealed just before probation closes, for the “time is at hand.” That truth is the structure of the hidden history of the seven thunders, and that hidden history identifies the history where the Revelation of Jesus Christ is opened up. The hidden history of the seven thunders will be fulfilled at the very time that “truth” represented as the hidden history is unsealed. The unsealing of the “truth” is what seals those who receives the message that has been previously sealed.

“Penghibur” yang Yesus janjikan kepada murid-murid-Nya, yang menghiburkan mereka pada waktu kekecewaan, menuntun umat-Nya ke dalam segala kebenaran, dan melalui suatu “penetapan di dalam kebenaran” itulah kita dimeteraikan. “Kebenaran” yang pada saat ini harus menjadi tempat umat Allah berakar dan menetap adalah “kebenaran” yang dibuka meterainya tepat sebelum masa kasihan berakhir, sebab “waktunya sudah dekat.” Kebenaran itu adalah struktur dari sejarah tersembunyi ketujuh guruh, dan sejarah tersembunyi itu mengenali sejarah di mana Wahyu Yesus Kristus dibukakan. Sejarah tersembunyi ketujuh guruh itu akan digenapi pada saat yang sama ketika “kebenaran” yang dilambangkan sebagai sejarah tersembunyi itu dibuka meterainya. Pembukaan meterai “kebenaran” itulah yang memeteraikan mereka yang menerima pekabaran yang sebelumnya telah dimeteraikan.

God’s people are sealed in their foreheads in advance of the shaking of the angry nations that occurs at the Sunday law, thus initiating national ruin. The Revelation of Jesus Christ is the “sayings of the prophecy of” the book of Revelation that are no longer to be sealed, for the time is at hand. It is the truth that now is to be read, heard and most importantly to be kept, if we are to be blessed.

Ban Modimo ba tshwaiwa mo diphatleng tsa bona pele ga go reketla ga ditšhaba tse di galefileng go go diragalang fa go bewa molao wa Sontaga, ka jalo go simolola tshenyo ya setšhaba. Tshenolo ya Jesu Keresete ke “mafoko a boporofeti jwa” buka ya Tshenolo a a sa tshwanelang go tlhola a tswalelwa, gonne nako e atametse. Ke boammaaruri jo jaanong bo tshwanetseng go balwa, go utlwiwa, mme mo go botlhokwa thata go bolokwa, fa e le gore re tle re segofadiwe.

Judas saith unto him, not Iscariot, Lord, how is it that thou wilt manifest thyself unto us, and not unto the world? Jesus answered and said unto him, If a man love me, he will keep my words: and my Father will love him, and we will come unto him, and make our abode with him. He that loveth me not keepeth not my sayings: and the word which ye hear is not mine, but the Father’s which sent me. These things have I spoken unto you, being yet present with you. But the Comforter, which is the Holy Ghost, whom the Father will send in my name, he shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you. John 14:22–26.

Yudas berkata kepada-Nya, bukan Yudas Iskariot, “Tuhan, bagaimanakah Engkau akan menyatakan diri-Mu kepada kami, dan bukan kepada dunia?” Yesus menjawab dan berkata kepadanya, “Jika seorang mengasihi Aku, ia akan menuruti firman-Ku; dan Bapa-Ku akan mengasihi dia, dan Kami akan datang kepadanya, dan diam bersama-sama dengan dia. Barangsiapa tidak mengasihi Aku, ia tidak menuruti perkataan-Ku; dan firman yang kamu dengar itu bukanlah milik-Ku, melainkan milik Bapa yang mengutus Aku. Semuanya itu telah Kukatakan kepadamu selagi Aku masih bersama-sama dengan kamu. Tetapi Penghibur itu, yaitu Roh Kudus, yang akan diutus oleh Bapa dalam nama-Ku, Dialah yang akan mengajarkan segala sesuatu kepadamu, dan akan mengingatkan kamu akan semua yang telah Kukatakan kepadamu.” Yohanes 14:22–26.

For those who keep the message that is being unsealed, the promise is that the Comforter will “teach” us “all things” “whatsoever” Jesus has said “unto you.” This is the promise that was fulfilled to the disciples of Emmaus and thereafter the eleven disciples. When Christ removed his hand from “holden” the Emmaus disciples’ eyes and thereafter “opened” the eleven disciples’ “understanding” so they could fully “understand the scriptures,” He was recording a promise for those living in the “last days” who will return from their disappointment, repent of their Laodicean condition and accept the “truth.” The “Comforter” in the “last days” will “bring all things to” our “remembrance” as he teaches us “all things.” Just as significant as bringing past truths to our remembrance as He teaches us all things, He will also “show us things to come.”

Bagi mereka yang memelihara pekabaran yang sedang dimeteraibukakan, janji itu ialah bahwa Penghibur akan “mengajar” kita “segala sesuatu” “apa pun” yang telah Yesus katakan “kepadamu.” Inilah janji yang digenapi kepada murid-murid di Emaus dan sesudah itu kepada kesebelas murid. Ketika Kristus menyingkirkan tangan-Nya dari mata murid-murid Emaus yang “tertahan” dan sesudah itu “membuka” “pengertian” kesebelas murid itu sehingga mereka dapat sepenuhnya “memahami Kitab Suci,” Ia sedang mencatat suatu janji bagi mereka yang hidup pada “hari-hari terakhir” yang akan kembali dari kekecewaan mereka, bertobat dari keadaan Laodikea mereka, dan menerima “kebenaran.” “Penghibur” pada “hari-hari terakhir” akan “mengingatkan” kita akan “segala sesuatu” sementara Ia mengajar kita “segala sesuatu.” Sama pentingnya dengan membawa kebenaran-kebenaran masa lampau kepada ingatan kita sementara Ia mengajar kita segala sesuatu, Ia juga akan “memberitahukan kepada kita hal-hal yang akan datang.”

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.

Tetapi Aku berkata kepadamu kebenaran: adalah berguna bagimu bahwa Aku pergi; sebab jika Aku tidak pergi, Penghibur itu tidak akan datang kepadamu; tetapi jika Aku berangkat, Aku akan mengutus Dia kepadamu. Dan apabila Ia datang, Ia akan menginsafkan dunia akan dosa, akan kebenaran, dan akan penghakiman: akan dosa, karena mereka tidak percaya kepada-Ku; akan kebenaran, karena Aku pergi kepada Bapa-Ku, dan kamu tidak melihat Aku lagi; akan penghakiman, karena penguasa dunia ini telah dihukum. Masih banyak hal yang harus Kukatakan kepadamu, tetapi sekarang kamu belum dapat menanggungnya. Namun apabila Ia datang, yaitu Roh Kebenaran, Ia akan memimpin kamu ke dalam seluruh kebenaran; sebab Ia tidak akan berkata-kata dari diri-Nya sendiri, melainkan segala sesuatu yang didengar-Nya, itulah yang akan dikatakan-Nya; dan Ia akan memberitakan kepadamu hal-hal yang akan datang. Ia akan memuliakan Aku, sebab Ia akan mengambil dari apa yang menjadi milik-Ku dan akan memberitakannya kepadamu. Yohanes 16:7–14.

At this time the Comforter shall “guide” us into “truth,” “teach us all things,” including “things to come,” for at this time Jesus still has “many things to say unto” us. Those things whether they be things from our “remembrance,” “things to come” or the many “things” he has “yet” to say unto us is what seals us for the coming crisis. It does so, for his truth represents his creative power. He seals us in advance of the coming crisis, for He intends that we should be forewarned of the greatest period of persecution against His people that ever takes place in sacred history. That persecution specifically identifies that the words and actions which we have done in the past will be remembered and used against us as Christ’s words were twisted against him. Never-the-less we are to present the message as a witness against their rebellion as represented by Ezekiel and Christ.

Nako eyi tyme mutetenki shall “guidi” us into “trut,” “teech us ol thingis,” includin “thingis to come,” for nako eyi tyme Jesus stil has “meni thingis to sey unto” us. Those thingis whether they be thingis from our “remembraunce,” “thingis to come” or the meni “thingis” he has “yet” to sey unto us is what seals us for the coming crisis. It does so, for his trut represents his creative power. He seals us in advance of the coming crisis, for He intends that we should be forewarned of the gretest period of persecution agenst His people that ever takes place in sacred history. That persecution specifically identifies that the words and actions which we have done in the past will be remembered and used agenst us as Christ’s words were twisted agenst him. Never-the-less we are to present the message as a witness agenst their rebellion as represented by Ezekiel and Christ.

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.

Ingeti le lerito le ke le boleletšego lona la gore, Motšhanka ga a fete mong wa gagwe ka bogolo. Ge e ba ba ntlhomere tlhakahlakeng, le lena ba tla le hlomere tlhakahlakeng; ge e ba ba bolokile lentšu la ka, le la lena ba tla le boloka. Eupša dilo tše ka moka ba tla di dira go lena ka baka la leina la ka, ka gobane ga ba mo tsebe yo a nthomilego. Ge nkabe ke sa tla ka bolela le bona, nkabe ba se na sebe; eupša bjale ga ba sa na seipato sa sebe sa bona. Yo a ntlhoilego, o hloile le Tate wa ka. Ge nkabe ke sa dira gare ga bona mediro yeo go se nago motho yo mongwe a kilego a e dira, nkabe ba se na sebe; eupša bjale ba bone, ba ba ba hloya nna le Tate wa ka bobedi. Eupša se se direga gore lentšu le phethagale leo le ngwadilwego molaong wa bona la gore, Ba ntlhoile ka ntle le lebaka. Eupša ge Mohomotši a tlile, yo ke tlago go mo roma go lena a tšwa go Tate, yena Moya wa therešo, yo a tšwago go Tate, o tla ntatela. Johane 15:20–26.

The “Spirit of truth” who is the “Comforter” will “testify of” Christ, who is the “truth.” And the “truth” is the Alpha and Omega, the first and the last, the beginning and the ending. The hidden history of the seven thunders that is now being unsealed is the sealing message of the one hundred and forty-four thousand. In the aftermath of July 18, 2020 Jeremiah provides an example that we may choose to return to Him that first loved us. In accomplishing that work of returning we have the responsibility of separating the precious from the vile. If we work out our salvation, with fear and trembling and accomplish that work we will be sealed and immediately enter into the greatest crisis of earth’s history. We will also have the privilege of experiencing the history that prophets, kings and righteous men have desired to see.

“Spirit of truth” yang ialah “Comforter” itu akan “testify of” Kristus, yang ialah “truth.” Dan “truth” itu ialah Alfa dan Omega, yang pertama dan yang terakhir, yang awal dan yang akhir. Sejarah tersembunyi tentang tujuh guruh yang kini sedang dinyatakan meterainya ialah pekabaran pemeteraian bagi seratus empat puluh empat ribu. Sesudah 18 Juli 2020, Yeremia memberikan suatu teladan bahawa kita boleh memilih untuk kembali kepada Dia yang mula-mula mengasihi kita. Dalam menyempurnakan pekerjaan untuk kembali itu, kita memikul tanggungjawab untuk memisahkan yang berharga daripada yang hina. Jika kita mengerjakan keselamatan kita dengan takut dan gentar serta menyempurnakan pekerjaan itu, kita akan dimeteraikan dan dengan serta-merta memasuki krisis terbesar dalam sejarah bumi. Kita juga akan mendapat hak istimewa untuk mengalami sejarah yang para nabi, raja-raja, dan orang-orang benar telah rindu untuk melihatnya.

Those that take up that work and return “will walk in the light proceeding from the throne of God,” and by “means of the angels there will be constant communication between heaven and earth,” which is the communication process identified in the opening verse of the book of Revelation.

Abo wɔde saa adwuma no bɛyɛ na wɔasan aba no “bɛnantew hann a ɛfi Onyankopɔn ahengua no so reba no mu,” na “abɔfo no so na nkitahodi a ɛkɔ so daa bɛba ɔsoro ne asase ntam,” a ɛno ne nkitahodi nhyehyɛe a wɔda no adi wɔ Adiyisɛm nhoma no nkyekyem a edi kan no mu.

“Not all in this world have taken sides with the enemy against God. Not all have become disloyal. There are a faithful few who are true to God; for John writes: ‘Here are they that keep the commandments of God, and the faith of Jesus.’ Revelation 14:12. Soon the battle will be waged fiercely between those who serve God and those who serve Him not. Soon everything that can be shaken will be shaken, that those things that cannot be shaken may remain.

“Di dunia ini tidak semua orang telah memihak kepada musuh melawan Allah. Tidak semua telah menjadi tidak setia. Ada segelintir orang yang setia dan benar kepada Allah; karena Yohanes menulis: ‘Di sinilah ketekunan orang-orang kudus, yang menuruti perintah-perintah Allah dan iman kepada Yesus.’ Wahyu 14:12. Segera pertempuran akan berkecamuk dengan dahsyat antara mereka yang melayani Allah dan mereka yang tidak melayani-Nya. Segera segala sesuatu yang dapat digoncangkan akan digoncangkan, supaya hal-hal yang tidak dapat digoncangkan itu tetap tinggal.

“Satan is a diligent Bible student. He knows that his time is short, and he seeks at every point to counterwork the work of the Lord upon this earth. It is impossible to give any idea of the experience of the people of God who shall be alive upon the earth when celestial glory and a repetition of the persecutions of the past are blended. They will walk in the light proceeding from the throne of God. By means of the angels there will be constant communication between heaven and earth. And Satan, surrounded by evil angels, and claiming to be God, will work miracles of all kinds, to deceive, if possible, the very elect. God’s people will not find their safety in working miracles, for Satan will counterfeit the miracles that will be wrought. God’s tried and tested people will find their power in the sign spoken of in Exodus 31:12–18. They are to take their stand on the living word: ‘It is written.’ This is the only foundation upon which they can stand securely. Those who have broken their covenant with God will in that day be without God and without hope.

“শয়তান বাইবেলের এক অধ্যবসায়ী ছাত্র। সে জানে যে তার সময় অল্প, এবং এই পৃথিবীতে প্রভুর কার্যকে প্রতিটি ক্ষেত্রে প্রতিহত করার চেষ্টা করে। পৃথিবীতে জীবিত থাকা ঈশ্বরের সেই জনগণের অভিজ্ঞতার কোনো ধারণাই দেওয়া অসম্ভব, যখন স্বর্গীয় মহিমা এবং অতীতের নির্যাতনসমূহের পুনরাবৃত্তি একত্র মিশে যাবে। তারা ঈশ্বরের সিংহাসন থেকে নির্গত আলোর মধ্যে চলবে। স্বর্গ ও পৃথিবীর মধ্যে দূতদের মাধ্যমে অবিরাম যোগাযোগ থাকবে। আর শয়তান, দুষ্ট দূতদের দ্বারা পরিবেষ্টিত হয়ে এবং নিজেকে ঈশ্বর বলে দাবি করে, সম্ভব হলে মনোনীতদেরও প্রতারিত করার জন্য সর্বপ্রকার আশ্চর্যকর্ম সাধন করবে। ঈশ্বরের লোকেরা আশ্চর্যকর্ম সাধনের মধ্যে তাদের নিরাপত্তা খুঁজে পাবে না, কারণ শয়তান সেই সব আশ্চর্যকর্মের নকল করবে, যা সম্পাদিত হবে। ঈশ্বরের পরীক্ষিত ও প্রমাণিত লোকেরা তাদের শক্তি খুঁজে পাবে সেই চিহ্নে, যার কথা যাত্রাপুস্তক 31:12–18-এ বলা হয়েছে। তাদের জীবন্ত বাক্যের উপর অবস্থান নিতে হবে: ‘লেখা আছে।’ এটাই একমাত্র ভিত্তি, যার উপর তারা নিরাপদে দাঁড়িয়ে থাকতে পারে। যারা ঈশ্বরের সঙ্গে তাদের নিয়ম ভঙ্গ করেছে, তারা সেই দিনে ঈশ্বরহীন ও আশাহীন হবে।”

“The worshipers of God will be especially distinguished by their regard for the fourth commandment, since this is the sign of God’s creative power and the witness to His claim upon man’s reverence and homage. The wicked will be distinguished by their efforts to tear down the Creator’s memorial and to exalt the institution of Rome. In the issue of the conflict all Christendom will be divided into two great classes, those who keep the commandments of God and the faith of Jesus, and those who worship the beast and his image, and receive his mark. Although church and state will unite their power to compel all, ‘both small and great, rich and poor, free and bond,’ to receive the mark of the beast, yet the people of God will not receive it. Revelation 13:16. The prophet of Patmos beholds ‘them that had gotten the victory over the beast, and over his image, and over his mark, and over the number of his name, stand on the sea of glass, having the harps of God,’ and singing the song of Moses and the Lamb. Revelation 15:2.

“Penyembah-penyembah Tuhan akan dibezakan secara khusus oleh penghormatan mereka terhadap hukum yang keempat, kerana inilah tanda kuasa penciptaan Tuhan dan kesaksian akan tuntutan-Nya atas penghormatan dan penyembahan manusia. Orang fasik akan dibezakan oleh usaha mereka untuk meruntuhkan peringatan Pencipta dan meninggikan institusi Rom. Dalam pertikaian itu, seluruh dunia Kristian akan terbahagi kepada dua golongan besar, iaitu mereka yang menuruti perintah-perintah Tuhan dan iman Yesus, dan mereka yang menyembah binatang itu serta patungnya, dan menerima tandanya. Walaupun gereja dan negara akan menyatukan kuasa mereka untuk memaksa semua orang, ‘kecil dan besar, kaya dan miskin, merdeka dan hamba,’ menerima tanda binatang itu, namun umat Tuhan tidak akan menerimanya. Wahyu 13:16. Nabi di Patmos melihat ‘mereka yang telah mendapat kemenangan atas binatang itu, atas patungnya, atas tandanya, dan atas bilangan namanya, berdiri di atas laut kaca sambil memegang kecapi-kecapi Tuhan,’ lalu menyanyikan nyanyian Musa dan Anak Domba. Wahyu 15:2.”

“Fearful tests and trials await the people of God. The spirit of war is stirring the nations from one end of the earth to the other. But in the midst of the time of trouble that is coming,—a time of trouble such as has not been since there was a nation,—God’s chosen people will stand unmoved. Satan and his host cannot destroy them, for angels that excel in strength will protect them.” Testimonies, volume 9, 15–17.

“ថេស្ត និងការសាកល្បងដ៏គួរឱ្យភ័យខ្លាច កំពុងរង់ចាំប្រជាជនរបស់ព្រះ។ វិញ្ញាណនៃសង្គ្រាមកំពុងកូរជាតិទាំងឡាយ ចាប់ពីចុងផែនដីមួយដល់ចុងផែនដីមួយទៀត។ ប៉ុន្តែក្នុងកណ្ដាលគ្រាលំបាកដែលកំពុងមកដល់—គ្រាលំបាកមួយដែលមិនធ្លាប់មានឡើយ តាំងពីមានជាតិមក—ប្រជាជនដែលព្រះបានជ្រើសរើស នឹងឈរយ៉ាងមិនរង្គោះរង្គើ។ សាតាំង និងពួកបក្សពួករបស់វា មិនអាចបំផ្លាញពួកគេបានទេ ពីព្រោះទេវតាទាំងឡាយដែលមានកម្លាំងដ៏អស្ចារ្យ នឹងការពារពួកគេ។” Testimonies, volume 9, 15–17.

It is worthwhile to recognize that this passage is the ending of a chapter that begins on page eleven of Testimonies volume nine, which can be recognized as representing nine-eleven. It is worthwhile to take note that the title is about the coming Bridegroom, and also to the charts of Habakkuk which is where Paul derived the verse he wrote in the book of Hebrews. The beginning of the chapter is marking the history that began on September 11, 2001, the two tables of the covenant of prophecy that was entered into at the beginning of Adventism, and that the title is the last crisis, which identifies the last Midnight Cry. The end of the chapter is in complete agreement with the beginning, for both the beginning and end address the final crisis.

Ngaiinave a hmingthang tak chu hei hi Testimonies volume nine-a page eleven-a bul tan chapter pakhat tawpna a nih tih hriat a hlawk hle; chu chu nine-eleven entirna angin hriat theih a ni. A hming chu Bridegroom lo kal chungchang a ni tih, leh Habakkuk-a chart-te chungchangah pawh hriat a hlawk a; chu hmun atang chiah chuan Paulan Hebrews bu-ah a ziah verse chu a lak chhuak a ni. Chapter bul lam chuan September 11, 2001-ah a lo tan chanchin, Adventism bul tannaah prophecy thuthlung dawhkan pahnih an luhpui, leh a hming chu last crisis a nih avangin last Midnight Cry a hriattîr a ni. Chapter tawpna chu a bul lam nen a inrem famkim a; a chhan chu bul lam leh tawpna pahnih hian final crisis an sawi vek vang a ni.

“Section 1—For the Coming of the King

“Karolo ea 1—Bakeng sa ho Tla ha Morena”

“Yet a little while, and He that shall come will come, and will not tarry.’ Hebrews 10:37.

“Gobakgonyana fela, mme Yo o tlang o tla tla, mme ga a kitla a diega.” Bahebera 10:37.

“The Last Crisis

“Kgogakgolo ya Bofelo”

“We are living in the time of the end. The fast-fulfilling signs of the times declare that the coming of Christ is near at hand. The days in which we live are solemn and important. The Spirit of God is gradually but surely being withdrawn from the earth. Plagues and judgments are already falling upon the despisers of the grace of God. The calamities by land and sea, the unsettled state of society, the alarms of war, are portentous. They forecast approaching events of the greatest magnitude.” Testimonies, volume 9, 11.

“Reto phela nakong ya bofelo. Dipontsho tsa dinako tse phethahalang ka potlako di tsebahatsa hore ho tla ha Kreste ho atametse haholo. Matsatsi ao re phelang ho wona a boima mme a le bohlokwa. Moya wa Modimo o ntse o hulwa lefatsheng butle-butle, empa ka nnete. Dikotlo le dikahlolo di se di ntse di wela ba nyedisang mohau wa Modimo. Dikoluo tsa naheng le lewatleng, boemo bo sa tsitsang ba setjhaba, ditshoso tsa ntwa, ke dipontsho tse tshosang. Di bolelela pele diketsahalo tse atamelang tsa boholo bo fetisisang.” Testimonies, volume 9, 11.

If we return and accept the high calling of being God’s “mouth” as represented by Jeremiah, we will very soon participate in the greatest ingathering of sacred history.

Ако се вратиме и го прифатиме возвишениот повик да бидеме Божја „уста“, како што е претставено преку Еремија, многу скоро ќе учествуваме во најголемото собирање во светата историја.

“He spoke to them also words of hope and courage. ‘Let not your heart be troubled,’ He said; ‘ye believe in God, believe also in Me. In My Father’s house are many mansions: if it were not so, I would have told you. I go to prepare a place for you. And if I go and prepare a place for you, I will come again, and receive you unto Myself; that where I am, there ye may be also. And whither I go ye know, and the way ye know.’ John 14:1–4. For your sake I came into the world; for you I have been working. When I go away I shall still work earnestly for you. I came to the world to reveal Myself to you, that you might believe. I go to My Father and yours to co-operate with Him in your behalf.

“Beliau juga menyampaikan kepada mereka perkataan-perkataan pengharapan dan keberanian. ‘Janganlah gelisah hatimu,’ kata-Nya; ‘kamu percaya kepada Allah, percayalah juga kepada-Ku. Di rumah Bapa-Ku ada banyak tempat tinggal: jika tidak demikian, tentu Aku telah mengatakannya kepadamu. Aku pergi untuk menyediakan tempat bagimu. Dan apabila Aku telah pergi dan menyediakan tempat bagimu, Aku akan datang kembali dan menerima kamu kepada-Ku sendiri; supaya di tempat Aku berada, di situ kamu pun berada. Dan ke mana Aku pergi, kamu tahu, dan jalan ke sana pun kamu tahu.’ Yohanes 14:1–4. Demi kamu Aku datang ke dalam dunia; demi kamu Aku telah bekerja. Apabila Aku pergi, Aku tetap akan bekerja dengan sungguh-sungguh bagi kamu. Aku datang ke dunia untuk menyatakan diri-Ku kepadamu, supaya kamu percaya. Aku pergi kepada Bapa-Ku dan Bapamu untuk bekerja sama dengan Dia demi kepentinganmu.”

“‘Verily, verily, I say unto you, He that believeth on Me, the works that I do shall he do also; and greater works than these shall he do; because I go unto My Father.’ John 14:12. By this, Christ did not mean that the disciples would make more exalted exertions than He had made, but that their work would have greater magnitude. He did not refer merely to miracle working, but to all that would take place under the agency of the Holy Spirit. ‘When the Comforter is come,’ He said, ‘whom I will send unto you from the Father, even the Spirit of truth, which proceedeth from the Father, He shall testify of Me: and ye also shall bear witness, because ye have been with Me from the beginning.’ John 15:26, 27.

“‘Sesungguhnya, sesungguhnya, Aku berkata kepadamu: barangsiapa percaya kepada-Ku, ia akan melakukan juga pekerjaan-pekerjaan yang Aku lakukan, bahkan pekerjaan-pekerjaan yang lebih besar daripada semuanya ini, sebab Aku pergi kepada Bapa-Ku.’ Yohanes 14:12. Dengan ini, Kristus tidak bermaksud bahwa para murid akan mengerahkan upaya yang lebih mulia daripada yang telah Ia kerjakan, melainkan bahwa pekerjaan mereka akan memiliki cakupan yang lebih besar. Ia tidak hanya menunjuk kepada pekerjaan mujizat saja, melainkan kepada segala sesuatu yang akan berlangsung di bawah karya Roh Kudus. ‘Apabila Penghibur itu datang,’ kata-Nya, ‘yang akan Kuutus kepadamu dari Bapa, yaitu Roh kebenaran yang keluar dari Bapa, Ia akan bersaksi tentang Aku; dan kamu juga akan bersaksi, karena kamu telah bersama-sama dengan Aku sejak semula.’ Yohanes 15:26, 27.”

“Wonderfully were these words fulfilled. After the descent of the Holy Spirit, the disciples were so filled with love for Him and for those for whom He died, that hearts were melted by the words they spoke and the prayers they offered. They spoke in the power of the Spirit; and under the influence of that power, thousands were converted.” Acts of the Apostles, 21, 22.

“Hatlang nämä jingïathuhlypa word ki la urlong kaba phylla. Hadien ba U Mynsiem Bakhuid u la hiar, ki synran ki la dap eh da ka jingieit ïa U bad ïa kito kiba U la ïap na ka bynta jong ki, haduh ba ki dohnud ki la tlot noh da ki ktien kiba ki la kren bad ki jingduwai kiba ki la kñia. Ki la kren ha ka bor U Mynsiem; bad hapoh ka jingïalam jong kata ka bor, ki hajar ngut ki la kylla bamut.” Acts of the Apostles, 21, 22.