The investigative judgment of the living began on September 11, 2001, and the executive judgment begins at the soon-coming Sunday law. Those two periods of judgment represent the work of the messenger who prepares the way for the third Messenger of the Covenant, and the third Elijah, which is the ending of the Elijah messenger that began in Millerite history.
ئەو دادوەرییەی لێکۆڵینەوەییِ زیندووان لە ١١ی سێپتەمبەری ٢٠٠١ دەستی پێ کرد، وە دادوەرییەی جێبەجێکردن لە یاسای یەکشەممەی نزیکەهاتوو دەست پێ دەکات. ئەو دوو ماوەیەی دادوەری نوێنەرایەتیی کاری ئەو پەیامبەرە دەکەن کە ڕێگا بۆ سێیەمین پەیامبەری پەیمان ئامادە دەکات، و بۆ سێیەمین ئیلیا، کە ئەوە کۆتاییی پەیامبەری ئیلیایە کە لە مێژووی میللەریدا دەستی پێ کرد.
In Christ fulfillment of the Messenger of the Covenant He twice cleansed the literal earthly temple, which typified His body and His spiritual temple. His literal earthly temple began as the Tabernacle temple of the wilderness, then Solomon’s temple, then the temple which was rebuilt after the seventy years of captivity in Babylon, and that same temple after a forty-six year remodeling project carried out by Herod.
Dans le Christ, l’accomplissement du Messager de l’Alliance, Il purifia par deux fois le temple terrestre littéral, lequel préfigurait Son corps et Son temple spirituel. Son temple terrestre littéral commença comme le Tabernacle du désert, puis comme le temple de Salomon, puis comme le temple qui fut rebâti après les soixante-dix années de captivité à Babylone, et ce même temple après un projet de réaménagement de quarante-six ans entrepris par Hérode.
God’s physical presence blessed the Tabernacle temple and Solomon’s temple, but not the temple which was rebuilt after the captivity, but that remodeled temple was blessed by the physical presence of Christ. In the history of Herod’s remodeled temple, Christ twice cleansed the temple in fulfillment of Malachi chapter three. The first cleansing, Christ identified the temple as His father’s house, but at the last temple cleansing Christ identified it as the Jews’ house.
Ko ta embo’eporã guasu omoĩva’ekue ijehegui pe Tavernákulo róga marangatu ha Salomón róga marangatu ári; ndaha’éi upéicha pe róga marangatu oñemopu’ã jey va’ekue pe jegueraha hag̃ua rire, ha upéicharõ jepe, pe róga marangatu oñemyatyrõ jey va’ekue oñevendesi Cristo retegua jeikove rupive. Herodes róga marangatu oñemyatyrõ jey va’ekue rembiasakuepe, Cristo mokõi jey omopotĩ pe róga marangatu, oñekumpli hag̃ua Malaquías kapítulo mbohapy. Pe ñemopotĩ peteĩhape, Cristo ohechauka pe róga marangatu ha’eha Itúva róga; ha pe ñemopotĩ paha peve, Cristo ohechauka pe róga marangatu ha’eha umi judío róga.
In the history of the Millerites Christ erected a spiritual temple in forty-six years from 1798 unto 1844. On October 22, 1844, in fulfillment of Malachi chapter three, He suddenly came to His temple, thus purging the foolish virgins. He then arrived as the third angel to accomplish the second and final cleansing, but as with the beginning of ancient Israel, modern Israel lacked the faith necessary to finish the work.
M’nkhani ya a Millerite, Khristu anamanga kachisi wauzimu m’zaka makumi anayi ndi zisanu ndi chimodzi kuyambira 1798 kufikira 1844. Pa October 22, 1844, pokwaniritsa Malaki chaputala chachitatu, Iye anadzidzimutsa kubwera ku kachisi Wake, motero kuyeretsa anamwali opusa. Kenako anafika monga mngelo wachitatu kuti akwaniritse kuyeretsa kwachiwiri ndi komaliza, koma monga momwe zinalili pa chiyambi cha Israyeli wakale, Israyeli wamakono analibe chikhulupiriro chofunikira kuti amalize ntchitoyo.
On September 11, 2001, Christ returned to accomplish the second temple cleansing that is accomplished when the foolish virgins are purged at the soon-coming Sunday law, when they awaken to the reality that they do not understand the increase of knowledge that was unsealed in 1989. That increase of knowledge represents the latter rain message, which is the Midnight Cry message when placed in the context of the parable of the ten virgins. The message of the last six verses of Daniel eleven that was unsealed at the time of the end in 1989, is represented in verse forty-four of those verses as “tidings out of the east and out of the north.”
Le 11 septembre 2001, Christ est revenu pour accomplir la seconde purification du temple, laquelle s’accomplit lorsque les vierges folles sont purgées lors de la loi dominicale qui vient bientôt, lorsqu’elles s’éveillent à la réalité qu’elles ne comprennent pas l’accroissement de connaissance qui fut descellé en 1989. Cet accroissement de connaissance représente le message de la pluie de l’arrière-saison, lequel est le message du Cri de Minuit lorsqu’il est placé dans le contexte de la parabole des dix vierges. Le message des six derniers versets de Daniel onze, qui fut descellé au temps de la fin en 1989, est représenté au verset quarante-quatre de ces versets comme des « nouvelles de l’orient et du septentrion ».
The message of the latter rain, is the message of the Midnight Cry and it is the message of the east and the north. The east and north represent Islam and the papacy respectively, and as a message they represent the message that is counterfeited by Laodicean Adventism between September 11, 2001 and the soon-coming Sunday law. September 11, 2001, represents Islam (the east), and the Sunday law represents the mark of the beast (the north).
Farri roobɓo cakkitiiɗo ɗoo ko ɓanginol Cry of Midnight, e ko ɓanginol fuɗɗorde e ɗaɓɓunde. Fuɗɗorde e ɗaɓɓunde ɗen ena njiiloo Islaam e paapaasi ka jaɓɓorgo maajum, e no ɓe ngoni ɓanginol, ɓe njiiloo ɓanginol ngol Adventism Laodicean waɗi no fottaaki hakkunde 11 Septembar 2001 e dokkal Alhadi garoowo law. 11 Septembar 2001 ena njiiloo Islaam (fuɗɗorde), e dokkal Alhadi ena njiiloo ɗakkol marbeeriijo (ɗaɓɓunde).
The deathbed for Laodicean Adventism is represented between those two waymarks, as typified by the disobedient prophet’s death between the ass and the lion. The deathbed for those who accept the mark of the beast is represented by the “tidings out of the east and the north” that enrages the papal power and initiates the final persecution of God’s people. That message begins at the soon coming Sunday law in the United States, which is where and also when Islam of the third Woe suddenly strikes. That unexpected attack produces national ruin, and angers the nations, thus providing the economic and political impetus to bring all nations together against Islam, under the auspices of the threefold union of the dragon, the beast and false prophet.
Vaandhenge laLaodikia Adventism vunaimirirwa pakati pezviratidzo zviviri izvozvo, sezvinofananidzirwa nerufu rwomuporofita asingateereri pakati pembongoro neshumba. Vaandhenge veavo vanogamuchira chiratidzo chechikara vanomiririrwa ne“nhau dzinobva kumabvazuva nokumusoro” dzinotsamwisa simba repapa uye dzinotanga kutambudzwa kwekupedzisira kwavanhu vaMwari. Shoko iroro rinotanga pamutemo weSvondo uri kuuya nokukurumidza muUnited States, ndimo munovawo uye nenguva imweyo apo ChiIslam cheNhamo yechitatu chinorova kamwe kamwe. Kurwisa ikoko kusingatarisirwi kunounza kuparara kwenyika, uye kunotsamwisa ndudzi, nokudaro kuchipa simba rezvehupfumi nezvematongerwo enyika rokuunganidza ndudzi dzose pamwechete kuzorwa neChiIslam, pasi peurongwa hwokubatana katatu kweshato, nechikara, nomuporofita wenhema.
In the history represented by the third Elijah, the message that identifies the third Woe, informs the dragon, the beast and the false prophet that Islam is the tool of judgment that God uses to punish men for the worship of the papal mark of authority. As with the three Rome’s, the three Babylon’s, the three Elijah’s and the three messengers who prepare the way, the third Woe is established by the triple application of the three Woes.
Ny tantara asehon’i Elia fahatelo, ny hafatra izay mamantatra ny Loza fahatelo, dia mampahafantatra ny dragona sy ny bibidia ary ny mpaminany sandoka fa ny Silamo no fitaovam-pitsarana ampiasain’Andriamanitra hanasazy ny olona noho ny fanompoana ny mariky ny fahefan’ny papa. Tahaka ny amin’ireo Roma telo, ireo Babylona telo, ireo Elia telo, ary ireo iraka telo izay manomana ny lalana, ny Loza fahatelo dia miorina amin’ny fampiharana avo telo heny an’ireo Loza telo.
And I beheld, and heard an angel flying through the midst of heaven, saying with a loud voice, Woe, woe, woe, to the inhabiters of the earth by reason of the other voices of the trumpet of the three angels, which are yet to sound! Revelation 8:13.
Nikaangalia, nikasikia malaika akiruka katikati ya mbingu, akisema kwa sauti kuu, Ole! ole! ole! kwa wakaao juu ya nchi, kwa sababu ya sauti nyingine za tarumbeta za wale malaika watatu ambao bado hawajapiga! Ufunuo 8:13.
Sister White profoundly endorsed Smith’s book, Daniel and Revelation, identifying that every Seventh-day Adventist should own the book, although she did not express it as directly as I just wrote, but the fact is there in her endorsement.
სისტერ უაითმა ღრმად მოიწონა სმითის წიგნი, *Daniel and Revelation*, და მიუთითა, რომ ყოველ მეშვიდე დღის ადვენტისტს უნდა ჰქონდეს ეს წიგნი, თუმცა მან ეს ისე პირდაპირ არ გამოხატა, როგორც მე ახლა დავწერე, მაგრამ ეს ფაქტი მის მოწონებაში აშკარადაა მოცემული.
“The Lord calls for workers to enter the canvassing field that the books containing the light of present truth may be circulated. The people in the world need to know that the signs of the times are fulfilling. Take to them the books that will enlighten them. Daniel and Revelation, The Great Controversy, Patriarchs and Prophets, and The Desire of Ages should now go to the world. The grand instruction contained in Daniel and Revelation has been eagerly perused by many in Australia. This book has been the means of bringing many precious souls to a knowledge of the truth. Everything that can be done should be done to circulate Thoughts on Daniel and the Revelation. I know of no other book that can take the place of this one. It is God’s helping hand.
“主呼召工人进入售书布道的园地，使那些包含现代真理之亮光的书籍得以广泛流传。世上的人需要知道，时代的预兆正在应验。要把那些能启迪他们的书带给他们。〈但以理书与启示录〉、〈善恶之争〉、〈先祖与先知〉，以及〈历代愿望〉，现今都应当传到世人中间。〈但以理书与启示录〉中所含的宏大教训，已被澳大利亚许多人热切研读。这本书一直是引领许多宝贵生灵认识真理的工具。凡所能做的一切，都应当去做，为要广传〈但以理书与启示录〉。我不知道还有哪一本书能取代这一本。它是上帝扶助人的手。”
“Those who have been long in the truth are asleep. They need to be sanctified by the Holy Spirit. The third angel’s message is to be proclaimed with a loud voice. Tremendous issues are before us. We have no time to lose. God forbid that we should allow minor matters to eclipse the light which should be given to the world.” Manuscript Releases, volume 21, 444.
« Ceux qui sont depuis longtemps dans la vérité sont endormis. Ils ont besoin d’être sanctifiés par le Saint-Esprit. Le message du troisième ange doit être proclamé d’une voix forte. Des enjeux immenses sont devant nous. Nous n’avons pas de temps à perdre. À Dieu ne plaise que nous laissions des questions mineures éclipser la lumière qui devrait être donnée au monde. » Manuscript Releases, volume 21, 444.
The book, which those who rejected the Millerite view of “the daily” in the book of Daniel also rejected, was identified as “God’s helping hand.” If God’s people have been given the responsibility to circulate the books mentioned in the previous citation, it means that God’s people would need to own the book themselves. The book was the focus of the attack of those who promoted the “new” view of “the daily” in the book of Daniel, for it was the book they desired to re-write and remove the correct view of “the daily”.
Te buke, ko ēla na kinautou ne kakai tabetabe ni kakoaua te Millerite view are “te daily” i roto i te buke o Daniel, a moanaki iai bwa “te helping hand a te Atua.” Me bon n te aroia n ana mwakuri te Atua a karineia iai te bwai n ibuobuoki ni kakawaki n te buke aika taetaeaki i nano n te citation ae imwaina, e nanonaki iai bwa a kona ni kawaiaki n te koraki n te Atua te buke ae e ngaia. Te buke ae ngaia te kanako are e akiakiaki iai te koraki ake a butimwaea te “new” view are “te daily” i roto i te buke o Daniel, ibukin te bwa e buke ae a kakarawa ni kabongana n re-write ao ni kariaia te view ae raoiroi are “te daily.”
When Sister White referred to the two primary leaders in the rebellion of “the daily” in the book of Daniel, she often pointed out that they (Prescott and Daniells) did not have the ability to “reason from cause to effect.” The Laodicean Adventists historical revisionists appear to have the same problem.
Nang banggitin ni Sister White ang dalawang pangunahing pinuno sa paghihimagsik laban sa “ang araw-araw” sa aklat ni Daniel, madalas niyang itinuturo na sila (Prescott at Daniells) ay walang kakayahang “mangatwiran mula sa sanhi tungo sa bunga.” Ang mga rebisyunistang pangkasaysayan ng mga Laodiceang Adventista ay waring may gayon ding suliranin.
The leading men, that throughout the history of rebellion from 1888 and onward, had at some point in their personal experience, accepted the false teaching of “the daily.” Their rebellion was the “effect,” and the wrong understanding of “the daily,” was the “cause.” The Laodicean Adventist revisionists lead the unlearned to believe that those very historical rebels of Advent history, were actually not in rebellion, though their revised testimony is never upheld by the testimony of the Bible and Spirit of Prophecy. Because they do not consider the “effect” as a rebellion, they close the possibility of seeking for the “cause.”
Membrii de frunte, care, de-a lungul istoriei răzvrătirii începând din 1888 și mai departe, acceptaseră la un moment dat în experiența lor personală învățătura falsă despre „jertfa necurmată”, aveau răzvrătirea drept „efect”, iar înțelegerea greșită a „jertfei necurmate” drept „cauză”. Revizioniștii adventiști laodiceeni îi conduc pe cei neînvățați să creadă că tocmai acei răzvrătiți istorici din istoria adventă nu se aflau, de fapt, în răzvrătire, deși mărturia lor revizuită nu este niciodată susținută de mărturia Bibliei și a Spiritului Profeției. Pentru că nu consideră „efectul” ca fiind o răzvrătire, ei închid posibilitatea de a căuta „cauza”.
As the bird by wandering, as the swallow by flying, so the curse causeless shall not come. Proverbs 22:6.
Comme l’oiseau s’égare en errant, et comme l’hirondelle en volant, ainsi la malédiction sans cause n’arrivera point. Proverbes 22:6.
God’s people are to recognize rebellion, and when they do, they are to seek for the cause. Then they are to remedy the cause. In the following passage Sister White is commenting on the story of Achan.
Leloko la Modimo le tshwanetse go lemoga botsuolodi, mme fa ba bo lemoga, ba tshwanetse go batla sesosa sa jone. Foo ba tshwanetse go baakanya sesosa seo. Mo temaneng e e latelang Kgaitsadi White o naya tlhaloso ka pego ya ga Akane.
“I have been shown that God here illustrates how He regards sin among those who profess to be His commandment-keeping people. Those whom He has specially honored with witnessing the remarkable exhibitions of His power, as did ancient Israel, and who will even then venture to disregard His express directions, will be subjects of His wrath. He would teach His people that disobedience and sin are exceedingly offensive to Him and are not to be lightly regarded. He shows us that when His people are found in sin they should at once take decided measures to put that sin from them, that His frown may not rest upon them all. But if the sins of the people are passed over by those in responsible positions, His frown will be upon them, and the people of God, as a body, will be held responsible for those sins. In His dealings with His people in the past the Lord shows the necessity of purifying the church from wrongs. One sinner may diffuse darkness that will exclude the light of God from the entire congregation. When the people realize that darkness is settling upon them, and they do not know the cause, they should seek God earnestly, in great humility and self-abasement, until the wrongs which grieve His Spirit are searched out and put away.
“Nimeonyeshwa kwamba hapa Mungu anaonyesha jinsi anavyoiangalia dhambi miongoni mwa wale wanaodai kuwa watu Wake washikao amri. Wale ambao amewaheshimu kwa namna ya pekee kwa kushuhudia maonyesho ya ajabu ya uweza Wake, kama Israeli wa kale, na ambao hata hivyo watajithubutu kupuuza maelekezo Yake yaliyo wazi, watakuwa chini ya ghadhabu Yake. Yeye angewafundisha watu Wake kwamba kutotii na dhambi ni mambo yanayomchukiza sana, wala hayapaswi kuhesabiwa kuwa mepesi. Anatuonyesha kwamba watu Wake wanapopatikana katika dhambi, wanapaswa mara moja kuchukua hatua thabiti za kuiondoa dhambi hiyo miongoni mwao, ili chuki Yake isiwe juu yao wote. Lakini ikiwa dhambi za watu zitapuuzwa na wale walio katika nyadhifa za uwajibikaji, chuki Yake itakuwa juu yao, na watu wa Mungu, kama mwili mmoja, watahesabiwa kuwa na hatia kwa dhambi hizo. Katika jinsi anavyoshughulika na watu Wake hapo zamani, Bwana anaonyesha ulazima wa kulitakasa kanisa kutokana na maovu. Mwenye dhambi mmoja anaweza kusambaza giza litakalouzuia nuru ya Mungu isiingie kwa mkutano wote. Watu wanapotambua kwamba giza linashuka juu yao, na hawajui sababu yake, wanapaswa kumtafuta Mungu kwa bidii, katika unyenyekevu mkuu na kujidhalilisha nafsi, hata makosa yale ambayo huihuzunisha Roho Wake yatakapochunguzwa na kuondolewa.”
“The prejudice which has arisen against us because we have reproved the wrongs that God has shown me existed, and the cry that has been raised of harshness and severity, are unjust. God bids us speak, and we will not be silent. If wrongs are apparent among His people, and if the servants of God pass on indifferent to them, they virtually sustain and justify the sinner, and are alike guilty and will just as surely receive the displeasure of God; for they will be made responsible for the sins of the guilty. In vision I have been pointed to many instances where the displeasure of God has been incurred by a neglect on the part of His servants to deal with the wrongs and sins existing among them. Those who have excused these wrongs have been thought by the people to be very amiable and lovely in disposition, simply because they shunned to discharge a plain Scriptural duty. The task was not agreeable to their feelings; therefore they avoided it.” Testimonies, volume 3, 265.
“Nacem ddu ag yichafas rhagom am ein bod wedi ceryddu’r drygau a ddangosodd Duw i mi eu bod yn bodoli, a’r floedd a godwyd am galedwch a llymder, sydd anghyfiawn. Y mae Duw yn gorchymyn inni lefaru, ac ni fyddwn yn dawel. Os yw camweddau yn amlwg ymhlith Ei bobl, ac os â gweision Duw heibio iddynt yn ddifater, y maent, i bob pwrpas, yn cynnal ac yn cyfiawnhau’r pechadur, ac y maent yr un modd yn euog ac yn derbyn digofaint Duw yn gwbl sicr; oherwydd fe’u gwneir yn gyfrifol am bechodau’r rhai euog. Mewn gweledigaeth dangoswyd i mi lawer enghraifft lle y denwyd anfodlonrwydd Duw trwy esgeulustod ar ran Ei weision i ymdrin â’r camweddau a’r pechodau oedd yn bodoli yn eu plith. Y rhai a fu’n esgusodi’r drygau hyn a ystyriwyd gan y bobl yn rhai hynaws a hyfryd iawn eu hanian, yn syml am eu bod yn cilio rhag cyflawni dyletswydd eglur Ysgrythurol. Nid oedd y dasg yn gymeradwy i’w teimladau; am hynny fe’i hosgoesant.” Testimonies, volume 3, 265.
The histories of leaders that have rebelled in Adventism testify to the fact that one of the steps that is almost always seen in their rebellion is that at some point in their personal experience they accepted the false view of “the daily.” That being said, the book by Smith, though not inspired and containing some doctrinal problems, still provides an excellent overview of the pioneer understanding of Revelation chapters eight and nine, where we see the prophetic history of the first six trumpets set forth. We will refer to Smith’s commentary from his book, Daniel and Revelation, as we begin to consider the triple application of the three Woes.
Tarihi za viongozi ambao wameasi ndani ya Uadventista zinashuhudia ukweli kwamba mojawapo ya hatua ambazo karibu daima huonekana katika uasi wao ni kwamba, wakati fulani katika uzoefu wao binafsi, walikubali mtazamo wa uongo wa “the daily.” Hata hivyo, kitabu cha Smith, ingawa hakikuvuviwa na kikiwa na baadhi ya matatizo ya kiimani, bado kinatoa muhtasari bora sana wa ufahamu wa waanzilishi kuhusu Ufunuo sura ya nane na ya tisa, ambamo tunaona historia ya kinabii ya tarumbeta sita za kwanza ikiwekwa wazi. Tutarejelea fafanuzi ya Smith kutoka katika kitabu chake, Daniel and Revelation, tunapoanza kuzingatia matumizi ya namna tatu ya Ole tatu.
Sister White informs us that William Miller was given great light upon the book of Revelation, but his understanding of chapters thirteen, and sixteen through eighteen was incorrect, for he was at the wrong vantage point in history to see that there are three, and not two desolating powers. His great light was upon chapters two through nine of Revelation.
I dɔ nyɔnu White na xlɛ mía be wòxɔ kekeli gã aɖe tso Nukuɖiɖi ƒe agbalẽ la dzi na William Miller, gake eƒe gɔmesese tso ta 13 kple ta 16 yi 18 la me nye vodada, elabena e le ŋkekeawo ƒe ŋusẽme si menye teƒe si me wòate ŋu akpɔe be gbegblẽ-ŋusẽ etɔ̃e le, eye menye eve o. Eƒe kekeli gã la nye Nukuɖiɖi ƒe ta 2 yi 9 dzi.
“Preachers and people have looked upon the book of Revelation as mysterious and of less importance than other portions of the Sacred Scriptures. But I saw that this book is indeed a revelation given for the especial benefit of those who should live in the last days, to guide them in ascertaining their true position and their duty. God directed the mind of William Miller to the prophecies and gave him great light upon the book of Revelation.” Early Writings, 231.
“Waadhiri na watu kwa jumla wamekiitazama kitabu cha Ufunuo kuwa cha siri na chenye umuhimu mdogo kuliko sehemu nyingine za Maandiko Matakatifu. Lakini naliona kwamba kitabu hiki kwa kweli ni ufunuo uliotolewa kwa manufaa ya pekee ya wale watakaokuwa wakiishi katika siku za mwisho, ili kuwaongoza katika kutambua nafasi yao ya kweli na wajibu wao. Mungu aliuelekeza moyo wa William Miller kwenye unabii, naye akampa nuru kubwa juu ya kitabu cha Ufunuo.” Early Writings, 231.
Miller set forth his understanding of the churches, seals, trumpets and vials as follows.
Miller presenta la sua comprensione delle chiese, dei sigilli, delle trombe e delle coppe come segue.
“The seven churches of Asia is a history of the church of Christ in her seven forms, in all her windings and turnings, in all her prosperity and adversity, from the days of the apostles down to the end of the world. The seven seals are a history of the transactions of the powers and kings of the earth over the church, and God’s protection of his people during the same time. The seven trumpets are a history of seven peculiar and heavy judgments sent upon the earth, or Roman kingdom. And the seven vials are the seven last plagues sent upon Papal Rome. Mixed with these are many other events, woven in like tributary streams, and filling up the grand river of prophecy, until the whole ends us in the ocean of eternity.
„Cele șapte biserici ale Asiei sunt o istorie a Bisericii lui Hristos în cele șapte forme ale ei, în toate meandrele și prefacerile ei, în toată propășirea și potrivnicia ei, din zilele apostolilor până la sfârșitul lumii. Cele șapte peceți sunt o istorie a lucrărilor puterilor și împăraților pământului asupra Bisericii și a ocrotirii de către Dumnezeu a poporului Său în același răstimp. Cele șapte trâmbițe sunt o istorie a șapte judecăți deosebite și grele trimise asupra pământului, sau asupra împărăției romane. Iar cele șapte potire sunt cele șapte plăgi de pe urmă trimise asupra Romei papale. Împletite cu acestea se află multe alte evenimente, țesute înăuntru ca niște pâraie afluente și umplând marele fluviu al profeției, până când întregul se sfârșește pentru noi în oceanul veșniciei.”
“This, to me, is the plan of John’s prophecy in the book of Revelation. And the man who wishes to understand this book, must have a thorough knowledge of other parts of the word of God. The figures and metaphors used in this prophecy, are not all explained in the same, but must be found in other prophets, and explained in other passages of Scripture. Therefore it is evident that God has designed the study of the whole, even to obtain a clear knowledge of any part.” William Miller, Miller’s Lectures, volume 2, lecture 12, 178.
«Ceci, pour moi, est le plan de la prophétie de Jean dans le livre de l’Apocalypse. Et l’homme qui désire comprendre ce livre doit avoir une connaissance approfondie des autres parties de la parole de Dieu. Les figures et les métaphores employées dans cette prophétie ne sont pas toutes expliquées dans celle-ci, mais doivent être trouvées chez d’autres prophètes et expliquées dans d’autres passages de l’Écriture. Il est donc évident que Dieu a voulu l’étude de l’ensemble, même pour acquérir une connaissance claire d’une quelconque partie.» William Miller, Miller’s Lectures, volume 2, lecture 12, 178.
Just as the third messenger, who prepares the way for the Messenger of the Covenant, represents the internal history of the judgment of the church, in contrast with the third Elijah, who represents an external history in the judgment of modern Babylon, the pioneer understanding of the churches and seals identified the same internal-external testimony.
正如那为立约之使者预备道路的第三位使者，代表教会受审判之内在历史；与之相对，第三位以利亚则代表现代巴比伦受审判之对外在历史；照样，先驱者对于众教会与七印的理解，也辨识出同样这内在—外在的见证。
“The seals are introduced to our notice in the 4th, 5th, and 6th chapters of Revelation. The scenes presented under these seals are brought to view in Revelation 6, and the first verse of Revelation 8. They evidently cover events with which the church is connected from the opening of this dispensation to the coming of Christ.
Lehe tse tiisitsoeng li hlahisoa tlhokomelong ea rōna likhaolong tsa 4, 5, le 6 tsa Tšenolo. Liketsahalo tse hlahisoang tlas’a litiiso tsena li bontšoa ho Tšenolo 6, le temaneng ea pele ea Tšenolo 8. Ho hlakile hore li akaretsa liketsahalo tseo kereke e amehang ho tsona ho tloha qalong ea tsamaiso ena ho fihlela ho tleng ha Kreste.
“While the seven churches present the internal history of the church, the seven seals bring to view the great events of its external history.” Uriah Smith, The Biblical Institute, 253.
« Alors que les sept Églises présentent l’histoire interne de l’Église, les sept sceaux mettent en vue les grands événements de son histoire externe. » Uriah Smith, The Biblical Institute, 253.
Uriah Smith was identifying the Millerite understanding of the internal and external relationship of the churches, and James White presents a similar overview in terms of parallel histories.
Uriah Smith alikuwa akitambua uelewa wa Wamillerite kuhusu uhusiano wa ndani na wa nje wa makanisa, na James White anawasilisha mtazamo wa namna hiyo hiyo kwa kuzingatia historia zinazolingana.
“We have now traced the churches, the seals, and the beasts, or living beings, as far as they will compare as covering the same periods of time. The seals are seven in number, the beasts but four. And it may be well here to notice, that at the opening of the first, second, third and fourth seals the first, second, third and fourth beasts are heard to say ‘Come and see;’ but when the fifth, sixth and seventh seals are opened, there is no such voice heard. Neither do the last three churches, and the last three seals, compare, as covering the same periods of time, as the first four churches, and the first four seals do. But, as we have shown, the churches, seals and beasts do agree, as covering the same periods of time for the space of nearly 1800 years, till we come down to a little more than half a century of the present time.” James White, Review and Herald, February 12, 1857.
« Nous avons maintenant suivi les Églises, les sceaux et les bêtes, ou êtres vivants, aussi loin qu’ils peuvent être comparés comme embrassant les mêmes périodes de temps. Les sceaux sont au nombre de sept, les bêtes seulement de quatre. Et il peut être bon de remarquer ici qu’à l’ouverture du premier, du deuxième, du troisième et du quatrième sceau, on entend les première, deuxième, troisième et quatrième bêtes dire : “Viens et vois ;” mais lorsque les cinquième, sixième et septième sceaux sont ouverts, on n’entend aucune voix semblable. Les trois dernières Églises non plus ne correspondent pas aux trois derniers sceaux comme embrassant les mêmes périodes de temps, ainsi que le font les quatre premières Églises et les quatre premiers sceaux. Mais, comme nous l’avons montré, les Églises, les sceaux et les bêtes concordent quant aux mêmes périodes de temps pendant l’espace de près de 1800 ans, jusqu’à ce que nous arrivions à un peu plus d’un demi-siècle du temps présent. » James White, Review and Herald, 12 février 1857.
We just cited three of the primary pioneers of Millerite history. All three held to the correct view of “the daily,” and they all held to the overview of the churches, seals, and trumpets in the framework of truth which Miller was led to understand and present.
新たに参照したのは、ミラー派の歴史における主要な先駆者三名である。三名はいずれも「常供」に関する正しい見解を保持しており、また、ミラーが理解し提示するよう導かれた真理の枠組みの中で、諸教会・封印・ラッパについての概観をも保持していた。
“When men come in who would move one pin or pillar from the foundation which God has established by His Holy Spirit, let the aged men who were pioneers in our work speak plainly, and let those who are dead speak also by the reprinting of their articles in our periodicals. Gather up the rays of divine light that God has given as He has led His people on step by step in the way of truth. This truth will stand the test of time and trial.” Manuscript Release, 760, 10.
«Երբ ի հայտ են գալիս մարդիկ, որոնք կուզենան շարժել թեկուզ մեկ քորոց կամ սյուն այն հիմքից, որ Աստված հաստատել է Իր Սուրբ Հոգով, թող մեր գործի առաջամարտիկ եղած տարեց մարդիկ հստակ խոսեն, և թող նաև հանգուցյալները խոսեն մեր պարբերականներում իրենց հոդվածների վերահրատարակմամբ։ Հավաքեցե՛ք աստվածային լույսի այն շողերը, որ Աստված տվել է՝ Իր ժողովրդին քայլ առ քայլ առաջնորդելով ճշմարտության ճանապարհով։ Այս ճշմարտությունը կդիմանա ժամանակի և փորձության քննությանը»։ Manuscript Release, 760, 10.
On September 11, 2001, the mighty angel of Revelation chapter eighteen descended and began the work of leading those who would accept and eat the Bread that had just come down from heaven back to the “old paths,” of Jeremiah chapter six. The Alpha and Omega needed those who were willing to strive to be among the one hundred and forty-four thousand to see that what brought Him down out of heaven on August 11, 1840, was not simply a fulfillment of a time prophecy, but a fulfillment of the time prophecy of the second Woe. He needed His people to rediscover the old paths of the history where He had erected the temple of the Millerites in the forty-six years from 1798 to 1844.
Le 11 septembre 2001, l’ange puissant d’Apocalypse, chapitre dix-huit, descendit et commença l’œuvre consistant à ramener aux « anciens sentiers » de Jérémie, chapitre six, ceux qui accepteraient et mangeraient le Pain qui venait tout juste de descendre du ciel. L’Alpha et l’Oméga avait besoin de ceux qui étaient disposés à s’efforcer d’être parmi les cent quarante-quatre mille, afin de voir que ce qui Le fit descendre du ciel le 11 août 1840 n’était pas simplement l’accomplissement d’une prophétie de temps, mais l’accomplissement de la prophétie de temps du second Malheur. Il avait besoin que Son peuple redécouvrît les anciens sentiers de l’histoire où Il avait édifié le temple des millérites au cours des quarante-six années allant de 1798 à 1844.
That history had been covered with rubbish and counterfeit coins and jewels. That history was obscured by a false foundational message that was built upon sand, and not the Rock of Ages. It was in the history of the Millerites, the history where, as Peter describes it, the Millerites, “which in time past were not a people, but” then became “the people of God,” who had been raised up and built up as “a spiritual house, an holy priesthood.” The Lion of the tribe of Judah descended on September 11, 2001, and led His last-day people into the work of cleaning out the “temple” of the history of the raising up of the Millerite temple. That work had been typified by a prophecy, which predicted that the Lord would raise up a man named Josiah, (which means foundation of God).
តែប្រវត្តិសាស្ត្រនោះត្រូវបានគ្របដណ្ដប់ដោយសំរាម និងកាក់ព្រមទាំងគ្រឿងអលង្ការក្លែងក្លាយ។ ប្រវត្តិសាស្ត្រនោះត្រូវបានបំបាំងដោយសារលិខិតសារមូលដ្ឋានក្លែងក្លាយមួយ ដែលបានសង់ឡើងលើខ្សាច់ មិនមែនលើថ្មដ៏អស់កល្បជានិច្ចនោះទេ។ វាស្ថិតនៅក្នុងប្រវត្តិសាស្ត្ររបស់ពួក Millerites គឺជាប្រវត្តិសាស្ត្រដែល ដូចពេត្រុសបានពិពណ៌នាថា ពួក Millerites “កាលពីមុនមិនមែនជាជនជាតិមួយទេ ប៉ុន្តែ” បន្ទាប់មកបានក្លាយជា “ប្រជាជនរបស់ព្រះ” ដែលត្រូវបានលើកឡើង និងកសាងឡើងជា “ផ្ទះខាងវិញ្ញាណ ជាបព្វជិតដ៏បរិសុទ្ធមួយ”។ សិង្ហនៃកុលសម្ព័ន្ធយូដាបានយាងចុះមកនៅថ្ងៃទី 11 ខែកញ្ញា ឆ្នាំ 2001 ហើយបានដឹកនាំប្រជាជននៃថ្ងៃចុងក្រោយរបស់ទ្រង់ចូលទៅក្នុងកិច្ចការសម្អាត “ព្រះវិហារ” នៃប្រវត្តិសាស្ត្រនៃការលើកឡើងព្រះវិហាររបស់ពួក Millerites។ កិច្ចការនោះត្រូវបានបង្ហាញជាគំរូទុកជាមុនដោយព្រះបន្ទូលទំនាយមួយ ដែលបានទាយទុកថា ព្រះអម្ចាស់នឹងលើកបុរសម្នាក់ឈ្មោះ Josiah ឡើង (ដែលមានន័យថា មូលដ្ឋានរបស់ព្រះ)។
When Josiah was raised up in fulfillment of the prophecy of the disobedient prophet, he began the work of repairing the temple which was in disarray. In the work of repairing and cleaning “the curse of Moses” was discovered, and when read before Josiah it brought about the reformation of Josiah. We will address that prophecy, in connection with the rediscovery of the “seven times,” post-September 11, 2001.
Wakati Yosia alipoondoshwa kwa kutimizwa kwa unabii wa nabii yule asiiyetii, alianza kazi ya kuitengeneza hekalu lililokuwa katika hali ya uharibifu. Katika kazi ya kulitengeneza na kulisafisha, “laana ya Musa” iligunduliwa, nayo iliposomwa mbele ya Yosia ikaleta matengenezo ya Yosia. Tutashughulikia unabii huo, kwa uhusiano na ugunduzi upya wa “nyakati saba,” baada ya Septemba 11, 2001.
We will begin that study in the next article.
Tunaanza somo hilo katika makala inayofuata.
“Just as long as those who profess the truth are serving Satan, his hellish shadow will cut off their views of God and heaven. They will be as those who have lost their first love. They cannot view eternal realities. That which God has prepared for us is represented in Zechariah, chapters 3 and 4, and 4:12–14: ‘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.’
“Tek dühet ndị na-ekwupụta eziokwu ahụ na-ejere Setan ozi, onyinyo ala mmụọ ya ga-egbochi ha ịhụ Chineke na eluigwe. Ha ga-adị ka ndị tufuru ịhụnanya mbụ ha. Ha enweghị ike ile eziokwu ebighị ebi anya. A na-anọchi anya ihe ahụ Chineke kwadebere anyị n’akwụkwọ Zekaraya, isi nke 3 na 4, na 4:12–14: ‘M wee zaa ọzọ, sị ya, Gịnị bụ alaka olive abụọ ndị a nke, site n’ime paịpụ ọlaedo abụọ ahụ, na-awụsa mmanụ ọlaedo ahụ si n’ime onwe ha pụta? O wee zaa m, sị, Ì maghị ihe ndị a bụ? M wee sị, Mba, Onyenwe m. O wee sị, Ndị a bụ ndị e tere mmanụ abụọ ahụ, ndị na-eguzo n’akụkụ Onyenwe nke ụwa nile.’”
“The Lord is full of resources. He has no lack of facilities. It is because of our lack of faith, our earthliness, our cheap talk, our unbelief, manifested in our conversation, that dark shadows gather about us. Christ is not revealed in word or character as the One altogether lovely, and the chiefest among ten thousand. When the soul is content to lift itself up unto vanity, the Spirit of the Lord can do little for it. Our shortsighted vision beholds the shadow, but cannot see the glory beyond. Angels are holding the four winds, represented as an angry horse seeking to break loose and rush over the face of the whole earth, bearing destruction and death in its path.
“प्रभु संसाधनों से परिपूर्ण है। उसके पास साधनों की कोई कमी नहीं है। हमारे विश्वास की कमी, हमारी सांसारिकता, हमारी तुच्छ बातें, हमारा अविश्वास—जो हमारी बातचीत में प्रकट होता है—इसी के कारण हमारे चारों ओर अंधकारमय छायाएँ घिर आती हैं। मसीह वचन या चरित्र में उस रूप में प्रकट नहीं किया जाता कि वह सर्वथा मनोहर, और दस हज़ारों में श्रेष्ठतम है। जब आत्मा अपने आप को व्यर्थता की ओर ऊँचा उठाने में संतुष्ट रहती है, तब प्रभु का आत्मा उसके लिए बहुत कम कर सकता है। हमारी निकटदर्शी दृष्टि छाया को तो देखती है, पर उससे परे की महिमा को नहीं देख सकती। स्वर्गदूत चारों पवनों को थामे हुए हैं, जिन्हें एक क्रुद्ध घोड़े के रूप में दर्शाया गया है, जो छूटकर निकल भागने और सारी पृथ्वी के मुख पर दौड़ पड़ने का प्रयत्न कर रहा है, और अपने मार्ग में विनाश और मृत्यु ले चलता है।”
“Shall we sleep on the very verge of the eternal world? Shall we be dull and cold and dead? Oh, that we might have in our churches the Spirit and breath of God breathed into His people, that they might stand upon their feet and live. We need to see that the way is narrow, and the gate strait. But as we pass through the strait gate, its wideness is without limit.” Manuscript Releases, volume 20, 216, 217.
«Будем ли мы спать у самого порога вечного мира? Будем ли мы вялыми, холодными и мёртвыми? О, если бы в наших церквах Дух и дыхание Божие были вдунуты в Его народ, чтобы они стали на ноги свои и ожили. Нам необходимо увидеть, что путь тесен и врата узки. Но когда мы проходим сквозь тесные врата, широта их безгранична». Manuscript Releases, том 20, 216, 217.