The seven years of warning from 63 unto the year 70 that was proclaimed by the man who went “up and down the streets of Jerusalem, declaring the woes that were to come upon the city,” had been typified by the warning given to Jerusalem for three and a half years, first in the ministry of Christ, and then three and a half years in the ministry of the disciples. Previous articles have already identified that the destruction of Jerusalem could have been brought about at the cross, or later at the stoning of Stephen, but God’s long-suffering deferred His judgment upon the city and people.
Ff八?
“And on ‘whomsoever it shall fall, it will grind him to powder.’ The people who rejected Christ were soon to see their city and their nation destroyed. Their glory would be broken, and scattered as the dust before the wind. And what was it that destroyed the Jews? It was the rock which, had they built upon it, would have been their security. It was the goodness of God despised, the righteousness spurned, the mercy slighted. Men set themselves in opposition to God, and all that would have been their salvation was turned to their destruction. All that God ordained unto life they found to be unto death. In the Jews’ crucifixion of Christ was involved the destruction of Jerusalem. The blood shed upon Calvary was the weight that sank them to ruin for this world and for the world to come. So it will be in the great final day, when judgment shall fall upon the rejecters of God’s grace. Christ, their rock of offense, will then appear to them as an avenging mountain. The glory of His countenance, which to the righteous is life, will be to the wicked a consuming fire. Because of love rejected, grace despised, the sinner will be destroyed.
“Ug kanang ‘bisan kinsa nga mapatungan niini, mapulpog gayud siya hangtod mahimong abog.’ Ang katawohan nga misalikway kang Cristo sa dili madugay makakita sa pagkalaglag sa ilang siyudad ug sa ilang nasud. Ang ilang himaya pagadugmokon ug pagapatlaagon sama sa abog sa atubangan sa hangin. Ug unsa ba ang naglaglag sa mga Judio? Mao kadto ang bato nga, kon didto pa sila motukod, mahimo unta kadto nilang kasigurohan. Mao kadto ang pagkamaayo sa Dios nga gitamay, ang pagkamatarong nga gisalikway, ang kalooy nga gipasagdan. Ang mga tawo nanindog sa pagsupak batok sa Dios, ug ang tanan nga mahimo unta nilang kaluwasan nahimong ilang kalaglagan. Ang tanan nga gitugon sa Dios alang sa kinabuhi, ilang nasinati nga nahimong alang sa kamatayon. Sa paglansang sa mga Judio kang Cristo nalakip ang pagkalaglag sa Jerusalem. Ang dugo nga giula didto sa Kalbaryo mao ang gibug-aton nga nagpaunlod kanila ngadto sa kapildihan alang niining kalibutana ug alang sa kalibutan nga umalabot. Mao usab kana ang mahitabo sa dakong katapusang adlaw, sa dihang ang paghukom mahulog sa mga nagsalikway sa grasya sa Dios. Si Cristo, nga ilang batong kapangdolan, unya makita nila ingon nga usa ka mapanimaslong bukid. Ang himaya sa Iyang dagway, nga alang sa mga matarong mao ang kinabuhi, alang sa mga dautan mahimong kalayo nga nagaut-ut. Tungod sa gugma nga gisalikway, sa grasya nga gitamay, ang makasasala pagalaglagon.”
“By many illustrations and repeated warnings, Jesus showed what would be the result to the Jews of rejecting the Son of God. In these words He was addressing all in every age who refuse to receive Him as their Redeemer. Every warning is for them. The desecrated temple, the disobedient son, the false husbandmen, the contemptuous builders, have their counterpart in the experience of every sinner. Unless he repent, the doom which they foreshadowed will be his.” The Desire of Ages, 600.
“En de nombreuses illustrations et par des avertissements répétés, Jésus montra quel serait, pour les Juifs, le résultat du rejet du Fils de Dieu. Par ces paroles, Il s’adressait à tous, en tout temps, qui refusent de Le recevoir comme leur Rédempteur. Chaque avertissement est pour eux. Le temple profané, le fils désobéissant, les vignerons infidèles, les bâtisseurs méprisants, trouvent leur pendant dans l’expérience de chaque pécheur. À moins qu’il ne se repente, le sort qu’ils annonçaient prophétiquement sera le sien.” The Desire of Ages, 600.
The seven-year period in which the man witnessed to Jerusalem, was divided at the first siege into two equal periods of twelve hundred and sixty days. Those seven years represented the destruction of Jerusalem, and the seven years of Christ and the disciples’ ministries represented the beginning of the destruction of Jerusalem, and Jesus always illustrates the end with the beginning. Those seven years were also typified by the “seven times” against the northern kingdom that was divided into two equal periods of twelve hundred and sixty years.
Ya myaka nsambo oyo mobali wana atatolaki na Yerusaleme, ekabolamaki na ntango ya liboso ya ezingelo na biteni mibale ekokani, moko na moko ya mikolo nkóto moko na nkama mibale na ntuku motoba. Mibu nsambo yango ezalaki komonisa libebi ya Yerusaleme, mpe mibu nsambo ya mosala ya Klisto mpe ya bayekoli emonisaki ebandeli ya libebi ya Yerusaleme; mpe Yesu alati kolakisa nsuka na ebandeli. Mibu nsambo yango mpe emonisamaki liboso na “mbala nsambo” oyo eyaki likoló ya bokonzi ya nɔrdi, oyo ekabolamaki na biteni mibale ekokani ya mibu nkóto moko na nkama mibale na ntuku motoba.
When Modern Rome repeats the history of pagan and papal Rome trampling down literal and spiritual Jerusalem, and when Modern Rome repeats the two histories of the two periods of warning given by the man from the year 63, unto the year 70, and when modern Rome repeats the history represented by the two periods when Christ, and the disciples walked in and out of Jerusalem for three and a half years, two distinct periods will be manifested though in the last days, “time is no longer.”
Lorsque la Rome moderne répète l’histoire de la Rome païenne et papale, foulant aux pieds la Jérusalem littérale et spirituelle, et lorsque la Rome moderne répète les deux histoires des deux périodes d’avertissement données par l’homme de l’an 63 jusqu’à l’an 70, et lorsque la Rome moderne répète l’histoire représentée par les deux périodes durant lesquelles le Christ et les disciples entrèrent et sortirent de Jérusalem pendant trois ans et demi, deux périodes distinctes seront manifestées, bien que dans les derniers jours, « il n’y ait plus de temps ».
The last of those two periods is the symbolic forty-two months that Modern Rome accomplishes her final persecution of the faithful, once its’ deadly wound is healed at the soon-coming Sunday law. That symbolic forty-two months is the second of two periods, and is the period of the executive judgment of modern Rome. That period is preceded by the investigative judgment of the living in Laodicean Adventism.
इन दुई अवधिमध्ये अन्तिम भनेको प्रतीकात्मक बयालीस महिना हो, जसको अवधिमा आधुनिक रोमले आफ्नो घातक घाउ चाँडै आउन लागेको आइतबारको व्यवस्थाद्वारा निको भएपछि विश्वासयोग्यहरूलाई अन्तिम सतावट पुरा गर्छ। त्यो प्रतीकात्मक बयालीस महिना दुई अवधिमध्ये दोस्रो हो, र यही आधुनिक रोमको कार्यकारी न्यायको अवधि हो। त्यो अवधि लाओदिकियाली एडभेन्टवादभित्र जीवितहरूको अनुसन्धानात्मक न्यायद्वारा अघि बढाइएको हुन्छ।
The man who presented the warning to literal Jerusalem died in the siege of Titus. He did not die at the destruction, but during the siege that preceded the destruction, for not one Christian died in the destruction of Jerusalem.
L’homme qui présenta l’avertissement à la Jérusalem littérale mourut lors du siège de Titus. Il ne mourut pas lors de la destruction, mais pendant le siège qui précéda la destruction, car pas un seul chrétien ne périt dans la destruction de Jérusalem.
“For seven years a man continued to go up and down the streets of Jerusalem, declaring the woes that were to come upon the city. By day and by night he chanted the wild dirge: ‘A voice from the east! a voice from the west! a voice from the four winds! a voice against Jerusalem and against the temple! a voice against the bridegrooms and the brides! a voice against the whole people!’—Ibid. This strange being was imprisoned and scourged, but no complaint escaped his lips. To insult and abuse he answered only: ‘Woe, woe to Jerusalem!’ ‘woe, woe to the inhabitants thereof!’ His warning cry ceased not until he was slain in the siege he had foretold.” The Great Controversy, 29, 30.
«عَمَّ سبعَ سنواتٍ ظلَّ رجلٌ يصعدُ وينزلُ في شوارعِ أورشليم، مُعلِنًا الويلاتِ التي كانت مُزمِعةً أن تحلَّ بالمدينة. وكان نهارًا وليلًا يُنشِدُ تلك المرثاةَ الجامحة: "صوتٌ من المشرق! صوتٌ من المغرب! صوتٌ من الرياح الأربع! صوتٌ على أورشليم وعلى الهيكل! صوتٌ على العرسان والعرائس! صوتٌ على الشعب كلِّه!"—المرجع نفسه. وقد سُجِن هذا الكائنُ الغريبُ وجُلِد، لكن لم تفلتْ من شفتيه شكوى. ولم يكن يُجيبُ على الإهانةِ والإساءة إلا بقوله: "ويلٌ، ويلٌ لأورشليم!" "ويلٌ، ويلٌ لسكانها!" ولم ينقطعْ صوتُ إنذارِه حتى قُتِل في الحصار الذي كان قد أنذر به.» الصراع العظيم، 29، 30.
The man died in the siege, but not at the final destruction, and the final destruction represents the close of probation and the seven last plagues. The man therefore is a symbol of the message to leave Jerusalem at the first siege. The Christians then fled, and in the first three and a half years, the man was a symbol of a group that does not die in Jerusalem, and in the second three and a half years he is a symbol of the last Christians to die before the close of probation. The first period he is identifying the one hundred and forty-four thousand, and in the second three and a half year period he represents the great multitude that die during the second period.
那个男子死于围城之中，却不是死于最终的毁灭之时；而最终的毁灭则象征恩典时期的结束和最后的七灾。因此，这个男子乃是一个象征，表明在第一次围城时当离开耶路撒冷的信息。那时，基督徒便逃离了；在头三个半年中，这个男子象征一个不死于耶路撒冷的群体；而在后三个半年中，他则象征在恩典时期结束之前最后死去的基督徒。在前一时期，他所指明的是十四万四千人；而在后一个三个半年的时期中，他则代表在第二时期中死去的广大群众。
The man’s message was recorded by the historian, and it was represented by six voices. When he was ultimately imprisoned his seventh and final message was “woe, woe” to Jerusalem and its inhabitants. The first “voice” recorded was a “voice from the east,” and his last message was “woe.” The first element of his message and the last element of his message was the biblical symbol that represents Islam, for Islam is the children of the “east” in the Bible, and they are represented by the “east wind.” The doubling of the word “woe,” in his final message reflects the end of Modern Babylon, when the kings of the earth cry out three times “Alas, alas that great city.” The Greek word translated as “alas” in the three verses in Revelation chapter eighteen, is translated as “woe” in chapter eight, verse thirteen.
家၏သတင်းစကားကို သမိုင်းရေးသားသူက မှတ်တမ်းတင်ခဲ့ပြီး၊ ထိုသတင်းစကားကို အသံခြောက်သံဖြင့် ကိုယ်စားပြုဖော်ပြထားသည်။ အဆုံးတွင် သူသည် အကျဉ်းချခံရသောအခါ၊ သူ၏ သတ္တမမြောက်နှင့် နောက်ဆုံးသတင်းစကားမှာ ယေရုရှလင်မြို့နှင့် ၎င်း၏နေထိုင်သူတို့အပေါ်သို့ “အမင်္ဂလာ၊ အမင်္ဂလာ” ဟူသော ကြွေးကြော်ချက်ဖြစ်ခဲ့သည်။ မှတ်တမ်းတင်ခံရသော ပထမ “အသံ” သည် “အရှေ့ဘက်မှလာသော အသံ” ဖြစ်ပြီး၊ သူ၏ နောက်ဆုံးသတင်းစကားမှာ “အမင်္ဂလာ” ဖြစ်ခဲ့သည်။ သူ၏သတင်းစကား၏ ပထမအင်္ဂါရပ်နှင့် နောက်ဆုံးအင်္ဂါရပ်တို့သည် အစ္စလာမ်ကို ကိုယ်စားပြုသော ကျမ်းစာဆိုင်ရာ သင်္ကေတပင် ဖြစ်သည်။ အကြောင်းမှာ အစ္စလာမ်သည် ကျမ်းစာ၌ “အရှေ့” ၏ သားသမီးတို့ဖြစ်ကြပြီး၊ ၎င်းတို့ကို “အရှေ့လေ” ဖြင့် ကိုယ်စားပြုဖော်ပြထားသောကြောင့် ဖြစ်သည်။ သူ၏ နောက်ဆုံးသတင်းစကား၌ “အမင်္ဂလာ” ဟူသော စကားလုံးကို နှစ်ကြိမ်ထပ်ဆိုထားခြင်းသည် ခေတ်သစ်ဘာဗေလုန်၏ အဆုံးကို ပြန်လည်ထင်ဟပ်စေသည်။ ထိုအချိန်တွင် မြေကြီး၏ ဘုရင်များသည် “အမယ်၊ အမယ်၊ ထိုမြို့ကြီး” ဟု သုံးကြိမ်တိုင်တိုင် ကြွေးကြော်ကြသည်။ ဗျာဒိတ်ကျမ်း အခန်းကြီး ၁၈ ၏ အပိုဒ်သုံးပိုဒ်၌ “alas” ဟု ဘာသာပြန်ထားသော ဂရိစကားလုံးကို အခန်းကြီး ၈၊ အငယ် ၁၃ ၌ “woe” ဟု ဘာသာပြန်ထားသည်။
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.
Et je regardai, et j’entendis un ange qui volait au milieu du ciel, disant d’une voix forte : Malheur, malheur, malheur aux habitants de la terre, à cause des autres sons de la trompette des trois anges qui doivent encore sonner ! Apocalypse 8:13.
The man’s proclamation of “woe, woe,” represents the triple application of the three woes, for the elements of the first Woe, combined with the elements of the second Woe “line upon line” identify the elements of the third Woe, just as the three expressions of “alas, alas” by the kings of the earth in chapter eighteen represent the third Woe, as established by the first and second Woes. The beginning and ending of the man’s message its typified the message of Islam of the third Woe.
ਘੋਸ਼ਣਾ “ਹਾਏ, ਹਾਏ” ਮਨੁੱਖ ਵੱਲੋਂ ਕੀਤੀ ਗਈ ਤਿੰਨ ਹਾਇਆਂ ਦੀ ਤਿਹਰੀ ਲਾਗੂਅਤ ਨੂੰ ਦਰਸਾਉਂਦੀ ਹੈ, ਕਿਉਂਕਿ ਪਹਿਲੀ ਹਾਏ ਦੇ ਤੱਤ, ਦੂਜੀ ਹਾਏ ਦੇ ਤੱਤਾਂ ਨਾਲ “line upon line” ਮਿਲ ਕੇ, ਤੀਜੀ ਹਾਏ ਦੇ ਤੱਤਾਂ ਦੀ ਪਛਾਣ ਕਰਾਉਂਦੇ ਹਨ; ਜਿਵੇਂ ਅਧਿਆਇ ਅਠਾਰਹ ਵਿੱਚ ਧਰਤੀ ਦੇ ਰਾਜਿਆਂ ਵੱਲੋਂ ਕੀਤੀਆਂ “ਹਾਏ, ਹਾਏ” ਦੀਆਂ ਤਿੰਨ ਉਚਾਰਣਾਂ ਤੀਜੀ ਹਾਏ ਨੂੰ ਦਰਸਾਉਂਦੀਆਂ ਹਨ, ਜਿਵੇਂ ਕਿ ਪਹਿਲੀ ਅਤੇ ਦੂਜੀ ਹਾਇਆਂ ਦੁਆਰਾ ਸਥਾਪਿਤ ਕੀਤਾ ਗਿਆ ਹੈ। ਮਨੁੱਖ ਦੇ ਸੰਦੇਸ਼ ਦੀ ਸ਼ੁਰੂਆਤ ਅਤੇ ਅੰਤ ਨੇ ਤੀਜੀ ਹਾਏ ਦੇ ਇਸਲਾਮ ਦੇ ਸੰਦੇਸ਼ ਦਾ ਰੂਪਕ-ਸਰੂਪੀ ਚਿੱਤਰ ਪੇਸ਼ ਕੀਤਾ।
The first expression of his message was a voice from the “east,” and “east” is a symbol of Islam, but it is also an identification of the sealing angel that arises in the east.
La première expression de son message fut une voix venant de l’« orient », et l’« orient » est un symbole de l’islam, mais il est aussi une identification de l’ange qui scelle et qui se lève à l’orient.
And after these things I saw four angels standing on the four corners of the earth, holding the four winds of the earth, that the wind should not blow on the earth, nor on the sea, nor on any tree. And I saw another angel ascending from the east, having the seal of the living God: and he cried with a loud voice to the four angels, to whom it was given to hurt the earth and the sea, Saying, Hurt not the earth, neither the sea, nor the trees, till we have sealed the servants of our God in their foreheads. And I heard the number of them which were sealed: and there were sealed an hundred and forty and four thousand of all the tribes of the children of Israel. Revelation 7:1–4.
Na baada ya hayo nikaona malaika wanne wamesimama katika pembe nne za dunia, wakizizuia pepo nne za dunia, ili upepo usivume juu ya dunia, wala juu ya bahari, wala juu ya mti wo wote. Nami nikamwona malaika mwingine akipanda kutoka mashariki, naye alikuwa na muhuri wa Mungu aliye hai; akalia kwa sauti kuu kuwaambia wale malaika wanne waliopewa kuidhuru dunia na bahari, akisema, Msiidhuru dunia, wala bahari, wala miti, hata tutakapowatia muhuri katika vipaji vya nyuso zao watumishi wa Mungu wetu. Nikaisikia hesabu yao waliotiwa muhuri; wakawa watu laki moja na arobaini na nne elfu, waliotiwa muhuri, kutoka katika kabila zote za wana wa Israeli. Ufunuo 7:1–4.
In the story of Elijah on Mount Carmel, when he looked to the sea and saw a cloud, he was looking westward, for Mount Carmel is located near the Mediterranean Sea.
Dans le récit d’Élie sur le mont Carmel, lorsqu’il regarda vers la mer et vit un nuage, il regardait vers l’ouest, car le mont Carmel est situé près de la mer Méditerranée.
And it came to pass at the seventh time, that he said, Behold, there ariseth a little cloud out of the sea, like a man’s hand. And he said, Go up, say unto Ahab, Prepare thy chariot, and get thee down, that the rain stop thee not. 1 Kings 18:44.
به بار هفتم واقع شد که گفت: اینک ابر کوچکی از دریا برمیآید، مانند کف دست انسان. پس گفت: بالا برو و به اخاب بگو: ارابهٔ خود را مهیا کن و فرود آی، مبادا باران تو را بازدارد. ۱ پادشاهان ۱۸:۴۴
Elijah would have been facing west, in the direction of the Mediterranean Sea. In Luke chapter twelve, Christ speaks about His message being a message of division.
एलियाह पश्चिम की ओर, भूमध्यसागर की दिशा में, मुख किए हुए रहा होगा। लूका अध्याय बारह में, मसीह अपने सन्देश के विषय में कहते हैं कि वह विभाजन का सन्देश है।
Suppose ye that I am come to give peace on earth? I tell you, Nay; but rather division: For from henceforth there shall be five in one house divided, three against two, and two against three. The father shall be divided against the son, and the son against the father; the mother against the daughter, and the daughter against the mother; the mother-in-law against her daughter-in-law, and the daughter-in-law against her mother-in-law. And he said also to the people, When ye see a cloud rise out of the west, straightway ye say, There cometh a shower; and so it is. And when ye see the south wind blow, ye say, There will be heat; and it cometh to pass. Ye hypocrites, ye can discern the face of the sky and of the earth; but how is it that ye do not discern this time? Luke 12:51–56.
A pensate voi che io sia venuto a portare pace sulla terra? Io vi dico: No; ma piuttosto divisione. Poiché d’ora innanzi, in una stessa casa, cinque saranno divisi: tre contro due e due contro tre. Il padre sarà diviso contro il figlio e il figlio contro il padre; la madre contro la figlia e la figlia contro la madre; la suocera contro la nuora e la nuora contro la suocera. Diceva ancora alle folle: Quando vedete una nuvola levarsi da ponente, subito dite: “Viene un acquazzone”, e così accade. E quando sentite soffiare il vento del mezzogiorno, dite: “Ci sarà caldo”, e così avviene. Ipocriti, voi sapete discernere l’aspetto del cielo e della terra; come mai non sapete discernere questo tempo? Luca 12:51–56.
The message of the messenger to Jerusalem bears the signature of Alpha and Omega, for the beginning and ending identifies Islam of the third Woe, and with the voice of the “east” it simultaneously identifies the message of Islam as the sealing message. The “second voice” from the “west” identifies the latter rain, which is the last rain, and all the prophets are addressing the last days. The message of the “west,” is a symbol of the latter rain message, which produces two classes of worshippers. The one class cannot recognize the latter rain message for they “do not discern this time.”
Paigam jo paigambar ki taraf se Yerushalem ko diya gaya hai, woh Alpha aur Omega ki mohr liye hue hai, kyunki ibtida aur intiha teesri Woe ke Islam ki shanakht karte hain, aur “mashriq” ki awaaz ke saath yih ba-yak waqt Islam ke paigam ko sealing message ke taur par bhi mu‘ayyan karta hai. “Maghrib” se aane wali “dusri awaaz” latter rain ki nishandahi karti hai, jo aakhiri barish hai, aur tamaam anbiya aakhiri dinon hi se khitab kar rahe hain. “Maghrib” ka paigam latter rain message ki alamat hai, jo ibadat-guzaron ki do jama‘aton ko paida karta hai. Ek jama‘at latter rain message ko pehchan nahin sakti, kyunki woh “is waqt ko nahin parakhte.”
The next element of the messenger’s message is the voice of the “four winds”, which is both the sealing message and the message of the angry horse of Islam, as represented by the third Woe. The next element is against Jerusalem and the temple, thus identifying the message of all the prophets which identifies a class of people who are being passed by, for they have based their claim of salvation, not in Christ, but in the temple and their heritage as God’s chosen people. They are those throughout sacred history who are represented as proclaiming “the temple of the Lord, the temple of the Lord are we.” The message against Jerusalem and the temple is the Laodicean message.
Le prochain élément du message du messager est la voix des « quatre vents », qui est à la fois le message du scellement et le message du cheval courroucé de l’islam, tel qu’il est représenté par le troisième Malheur. L’élément suivant est dirigé contre Jérusalem et le temple, identifiant ainsi le message de tous les prophètes, lequel désigne une catégorie de personnes qui sont laissées de côté, car elles ont fondé leur prétention au salut, non sur le Christ, mais sur le temple et sur leur héritage en tant que peuple élu de Dieu. Ce sont ceux qui, à travers toute l’histoire sacrée, sont représentés comme proclamant : « le temple de l’Éternel, le temple de l’Éternel, c’est nous ». Le message contre Jérusalem et le temple est le message à Laodicée.
“There is no need to marvel that the church is not vivified by the Holy Spirit’s power. Men and women are setting aside the instruction Christ has given. Anger and covetousness are obtaining the victory. The soul-temple is full of wickedness. There is no room for Christ. Men follow their own perverse ways. They will not heed the words of the Saviour. They take themselves into their own hands, rejecting reproofs and warnings, until the candlestick is moved out of its place, and spiritual discernment is confused by human ideas. Though deficient in service, they justify themselves, saying, ‘The temple of the Lord, The temple of the Lord are we.’ They set the law of God aside to follow the light of their own imagination.” Review and Herald, April 8, 1902.
“Ⲙⲙⲟⲛ ⲭⲣⲉⲓⲁ ⲁⲛ ⲉⲑⲣⲉⲛⲉⲣϣⲡⲏⲣⲓ ϫⲉ ϯⲉⲕⲕⲗⲏⲥⲓⲁ ⲛ̀ⲥⲉⲧⲁⲛϩⲟ ⲁⲛ ϩⲛ̄ ϯϫⲟⲙ ⲙ̀Ⲡⲓⲡ̀ⲛⲉⲩⲙⲁ ⲉⲑⲟⲩⲁⲁⲃ. Ϩⲁⲛⲣⲱⲙⲉ ⲛⲉⲙ ϩⲁⲛϩⲓⲟⲩⲓ̀ ⲥⲉϭⲱ ⲉϩⲣⲁⲓ ⲛ̀ϯⲥⲃⲱ ⲉⲧⲁ Ⲡⲭ̅ⲥ̅ ⲧⲏⲓⲥ. Ϩⲣⲟϣ ⲛⲉⲙ ⲙⲉⲧϭⲟⲃ ⲥⲉϫⲓⲛ̀ⲭ̀ⲣⲟ. Ϯⲉⲣⲃⲏⲓ ⲛ̀ϯⲯⲩⲭⲏ̀ ⲙⲉϩ ⲉⲃⲟⲗ ϩⲛ̄ ⲕⲁⲕⲓⲁ. Ⲙⲙⲟⲛ ⲙⲁ ⲁⲛ ⲙ̀Ⲡⲭ̅ⲥ̅. Ϩⲁⲛⲣⲱⲙⲉ ⲥⲉⲙⲟⲟϣⲉ ϩⲓ ⲛⲟⲩϩⲓⲟⲩⲓ̀ ⲉⲥⲣⲁⲕⲟⲧ. Ⲛ̀ⲥⲉⲛⲁϯⲥⲱⲧⲙ̄ ⲁⲛ ⲉ̀ⲛⲉⲥⲁϫⲓ ⲙ̀Ⲡⲥⲱⲧⲏⲣ. Ⲥⲉϭⲓ ⲙ̀ⲙⲱⲟⲩ ⲉϩⲟⲩⲛ ⲉ̀ⲛⲟⲩϫⲓϫ ⲛ̀ⲧⲱⲟⲩ, ⲉⲩϫⲓ ⲉ̀ⲡⲁϩⲟⲩ ⲛ̀ⲛⲓⲥⲟϩⲓ ⲛⲉⲙ ⲛⲓϯⲥⲁϩⲛⲓ, ϣⲁⲧⲉ ϯⲗⲩⲭⲛⲓⲁ ⲙⲟⲩⲓ ⲉⲃⲟⲗ ϧⲉⲛ ⲡⲉⲥⲙⲁ, ⲟⲩⲟϩ ϯⲡⲛⲉⲩⲙⲁⲧⲓⲕⲏ̀ ⲛ̀ⲇⲓⲁ̀ⲕⲣⲓⲥⲓⲥ ϣⲧⲟⲣⲧⲉⲣ ϩⲓⲧⲉⲛ ϩⲁⲛⲙⲉⲩⲓ̀ ⲛ̀ⲣⲱⲙⲉ. Ⲕⲁⲓⲡⲉⲣ ⲉⲩϣⲱϣ ϩⲙ̀ ⲡⲓϣⲉⲙϣⲓ, ⲥⲉⲑⲙⲁⲓⲟ ⲙ̀ⲙⲱⲟⲩ, ⲉⲩϫⲱ ⲙ̀ⲙⲟⲥ ϫⲉ, ‘Ⲡⲉⲣⲡⲉ ⲙ̀Ⲡϭⲟⲓⲥ, Ⲡⲉⲣⲡⲉ ⲙ̀Ⲡϭⲟⲓⲥ ⲁⲛⲟⲛ.’ Ⲥⲉϭⲱ ⲉϩⲣⲁⲓ ⲛ̀ⲡⲓⲛⲟⲙⲟⲥ ⲙ̀Ⲫϯ, ⲉⲑⲃⲉ ⲉ̀ⲑⲣⲟⲩⲙⲟⲟϣⲉ ⲕⲁⲧⲁ ⲫⲟⲩⲱⲓⲛⲓ ⲙ̀ⲡⲟⲩⲙⲉⲩⲓ̀ ⲉⲧⲉ ⲛⲱⲟⲩ.” Review and Herald, April 8, 1902.
The messenger then raised the voice of his warning message against the bridegrooms and the brides, as a symbol of the methodology of “line upon line,” for the prophetic line of the last days will be just as the prophetic line in the days of Noah was, when they were giving in marriage at the very time when the flood of destruction was about to overflow their worldly ambitions and plans.
Qəbigu, eygihigineh taswese ket medros mihu awi biji yumug ni yatus, “line upon line” legeqide gedfih mewodbeh menfetsawi mesl qahes, qidamiw beNohi qenat yeneberew menfetsawi mesmer endehonew hulu, yemechereshaw qenat menfetsawi mesmerm endezihu yihonalina; ya gihe yemasfat tufat wuhaw yedunyawi megnanyawochachewn ena qorsachewn lemeyez beqerib sihon, ersuwochu sidaruw ena sidarru neber.
“The Bible declares that in the last days men will be absorbed in worldly pursuits, in pleasure and money-getting. They will be blind to eternal realities. Christ says, ‘As the days of Noah were, so shall also the coming of the Son of man be. For as in the days that were before the flood they were eating and drinking, marrying and giving in marriage, until the day that Noah entered into the ark, and knew not until the flood came, and took them all away; so shall also the coming of the Son of man be.’ Matthew 24:37–39.
Tha Baibl’ a’ cur an cèill gum bi daoine anns na làithean deireannach air an gabhail suas le saothrachadh an t-saoghail seo, le toileachas agus le cosnadh airgid. Bidh iad dall do fhìrinnean sìorraidh. Tha Crìosd ag ràdh, ‘Mar a bha làithean Nòah, is ann mar sin cuideachd a bhios teachd Mhic an Duine. Oir mar a bha iad sna làithean roimh an tuil ag ithe agus ag òl, a’ pòsadh agus a’ toirt ann am pòsadh, gus an là anns an deachaidh Nòah a-steach don àirc, agus cha robh fios aca gus an tàinig an tuil, agus thug i leo iad uile; is ann mar sin cuideachd a bhios teachd Mhic an Duine.’ Mata 24:37–39.
“So it is today. Men are rushing on in the chase for gain and selfish indulgence as if there were no God, no heaven, and no hereafter. In Noah’s day the warning of the flood was sent to startle men in their wickedness and call them to repentance. So the message of Christ’s soon coming is designed to arouse men from their absorption in worldly things. It is intended to awaken them to a sense of eternal realities, that they may give heed to the invitation to the Lord’s table.
“Ɛte saa ara nnɛ. Nnipa de ahoɔhare rekɔ so wɔ mfasoɔhwehwɛ ne wɔn ankasa pɛsɛmenkominya mu, te sɛ nea Onyankopɔn nni hɔ, ɔsoro nni hɔ, na daakye abrabɔ biara nso nni hɔ. Noa nna mu no, wɔde osuyiri no kɔkɔbɔ soma maa ɛbɔɔ nnipa ahobammɔ so wɔ wɔn bɔne mu na ɛfrɛɛ wɔn baa adwensakra mu. Saa ara nso na Kristo ba a ɔrebɛn no nkrasɛm no wɔ hɔ sɛ ɛbɛnyan nnipa afi wɔn ahyɛde mu wɔ wiase nneɛma ho. Wɔahyɛ no sɛ ɛbɛma wɔn anya nkwa a ɛtra hɔ daa no ho adwene, na ama wɔayɛ aso atie Awurade pon no so frɛ no.”
“The gospel invitation is to be given to all the world—‘to every nation, and kindred, and tongue, and people.’ Revelation 14:6. The last message of warning and mercy is to lighten the whole earth with its glory. It is to reach all classes of men, rich and poor, high and low. ‘Go out into the highways and hedges,’ Christ says, ‘and compel them to come in, that My house may be filled.’” Christ’s Object Lessons, 228.
“អញ្ជើញនៃដំណឹងល្អ ត្រូវប្រកាសទៅកាន់ពិភពលោកទាំងមូល—‘ទៅកាន់គ្រប់ជាតិ សាសន៍ ភាសា និងប្រជាជនទាំងអស់។’ វិវរណៈ 14:6។ សារចុងក្រោយនៃការព្រមាន និងសេចក្ដីមេត្តាករុណា ត្រូវបំភ្លឺផែនដីទាំងមូលដោយសិរីល្អរបស់វា។ វាត្រូវឈានទៅដល់មនុស្សគ្រប់វណ្ណៈ ទាំងអ្នកមាន និងអ្នកក្រ ទាំងខ្ពស់ និងទាប។ ព្រះគ្រីស្ទមានបន្ទូលថា ‘ចេញទៅតាមផ្លូវធំៗ និងតាមរបងចម្ការ ហើយបង្ខំឲ្យពួកគេចូលមក ដើម្បីឲ្យផ្ទះរបស់ខ្ញុំបានពេញ។’” Christ’s Object Lessons, 228.
The last element of the warning is emphasized in the previous passage. The message represented as the voice against “all the people”, is the everlasting gospel, which identifies the necessity to meet the requirements of the gospel in order to be saved. The first requirement of the everlasting gospel is to fear God, and that fear is premised upon the reality that it was our sins that placed Christ, the Son of the living God, upon the cross.
Die letzte Komponente der Warnung wird in der vorhergehenden Textstelle hervorgehoben. Die Botschaft, dargestellt als die Stimme gegen „das ganze Volk“, ist das ewige Evangelium, das die Notwendigkeit aufzeigt, den Anforderungen des Evangeliums zu entsprechen, um gerettet zu werden. Die erste Anforderung des ewigen Evangeliums besteht darin, Gott zu fürchten; und diese Furcht gründet sich auf der Wirklichkeit, dass es unsere Sünden waren, die Christus, den Sohn des lebendigen Gottes, ans Kreuz brachten.
Every element of the messenger to Jerusalem during his seven years of ministry represented the everlasting gospel, which was the identical gospel that was presented in the seven years Christ confirmed the covenant with many from the year 27 to the year 34. It is also the everlasting gospel that is proclaimed in the final two periods of the last days, and it is specific to the message of the latter rain, being the message of Islam of the third Woe. It identifies the sealing of the one hundred and forty-four thousand, the separation of the wheat and tares, the Laodicean condition of the tares, and the triple application of prophecy as a symbol of the methodology of the latter rain, which is “line upon line.”
هر جزء من رسالة المُرسَل إلى أورشليم خلال سبع سنوات خدمته كان يمثّل الإنجيل الأبدي، وهو الإنجيل نفسه بعينه الذي قُدِّم في السنوات السبع التي ثبّت فيها المسيح العهد مع كثيرين من سنة 27 إلى سنة 34. وهو أيضًا الإنجيل الأبدي الذي يُكرَز به في الفترتين الأخيرتين من الأيام الأخيرة، وهو خاصّ برسالة المطر المتأخر، إذ هو رسالة الإسلام الخاصة بالويل الثالث. وهو يحدّد ختم المئة والأربعة والأربعين ألفًا، وفصل الحنطة عن الزوان، والحالة اللاودكية للزوان، والتطبيق الثلاثي للنبوة بوصفه رمزًا لمنهجية المطر المتأخر، التي هي «سطرًا على سطر».
The message of seven years in that history is prophetically set within the “days of vengeance” that was part of the very first mention of Christ’s message and work, and His message and work are to be repeated in the last days by the one hundred and forty-four thousand. They will then identify their message within the prophetic setting of the “days of God’s vengeance”. There are two biblical types of God’s “vengeance” represented within His Word, His vengeance upon His people and also His vengeance upon His enemies.
Le message des sept années, dans cette histoire, est prophétiquement placé dans le cadre des « jours de vengeance », lesquels faisaient partie de la toute première mention du message et de l’œuvre du Christ ; et Son message ainsi que Son œuvre doivent être répétés dans les derniers jours par les cent quarante-quatre mille. Ils identifieront alors leur message dans le cadre prophétique des « jours de la vengeance de Dieu ». Il existe deux figures bibliques de la « vengeance » de Dieu représentées dans Sa Parole : Sa vengeance sur Son peuple, et aussi Sa vengeance sur Ses ennemis.
The “seven times,” of Leviticus twenty-six illustrates God’s vengeance upon His rebellious people, and that vengeance includes the literal and spiritual trampling down of the sanctuary and the host. Within the symbolism of the trampling down of the sanctuary and host the symbolism of God’s vengeance upon His enemies is also represented. In the last days God’s vengeance against His people is represented as the spewing out of Laodicean Adventism at the soon-coming Sunday law. At that waymark His vengeance upon Modern Babylon also begins.
लैव्यव्यवस्था छब्बीस के “सात समय” परमेश्वर की अपनी विद्रोही प्रजा पर प्रतिशोध को चित्रित करते हैं, और उस प्रतिशोध में पवित्रस्थान तथा सेना का शाब्दिक और आत्मिक रूप से रौंदा जाना सम्मिलित है। पवित्रस्थान और सेना के रौंदे जाने के प्रतीकवाद के भीतर परमेश्वर के अपने शत्रुओं पर प्रतिशोध का प्रतीकवाद भी निरूपित है। अंतिम दिनों में परमेश्वर का अपनी प्रजा के विरुद्ध प्रतिशोध निकट आनेवाले रविवार-विधि के समय लौदीकियाई एडवेंटवाद को उगलकर निकाल देने के रूप में निरूपित है। उस मार्गचिह्न पर आधुनिक बाबुल पर उसका प्रतिशोध भी आरम्भ होता है।
The investigative judgment of the living upon Laodicean Adventism, which is followed by the executive judgment upon the whore of Tyre and the beast that she rides upon and reigns over, is the prophetic history of the last days, where the effect of every vision is accomplished. Every vision is to be applied to those two prophetic periods, for the methodology of the latter rain is the application of prophetic line upon prophetic line. At the beginning of those two histories Jesus identified a “sign” that proves that those living at that point are in the last generation of earth’s history.
Um Urteil gegen das lebendige laodizeische Adventistentum, auf das das Vollstreckungsgericht über die Hure von Tyrus und das Tier folgt, auf dem sie reitet und über das sie herrscht, ist die prophetische Geschichte der letzten Tage, in der die Wirkung jeder Vision vollendet wird. Jede Vision ist auf diese beiden prophetischen Zeitabschnitte anzuwenden, denn die Methodik des Spätregens ist die Anwendung von prophetischer Linie auf prophetische Linie. Am Anfang dieser beiden Geschichtsverläufe bezeichnete Jesus ein „Zeichen“, das beweist, dass die zu jenem Zeitpunkt Lebenden zur letzten Generation der Erdgeschichte gehören.
The first period began when the sealing of the one hundred and forty-four thousand began on September 11, 2001. It was within that waymark that the “sign” Christ identified in Luke twenty-one was placed.
La première période commença lorsque le scellement des cent quarante-quatre mille débuta le 11 septembre 2001. C’est à l’intérieur de ce jalon que fut placé le « signe » que Christ identifia dans Luc vingt-et-un.
We will continue this study in the next article.
Nous poursuivrons cette étude dans le prochain article.
“Now, brethren, God wants us to take our position with the man that carries the lantern; we want to take our position where the light is, and where God has given the trumpet a certain sound. We want to give the trumpet a certain sound. We have been in perplexity, and we have been in doubt, and the churches are ready to die. But now here we read: ‘And after these things I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird’ [Revelation 18:1, 2].
“अब, भाइयों, परमेश्वर चाहता है कि हम उस मनुष्य के साथ अपना स्थान लें जो लालटेन लिये हुए है; हम अपना स्थान वहाँ लेना चाहते हैं जहाँ ज्योति है, और जहाँ परमेश्वर ने तुरही को एक निश्चित ध्वनि दी है। हम भी तुरही को एक निश्चित ध्वनि देना चाहते हैं। हम घोर उलझन में रहे हैं, और हम संदेह में रहे हैं, और कलीसियाएँ मरने को तैयार हैं। परन्तु अब यहाँ हम पढ़ते हैं: ‘और इन बातों के बाद मैं ने एक और स्वर्गदूत को स्वर्ग से उतरते देखा, जिसके पास बड़ा अधिकार था; और पृथ्वी उसकी महिमा से प्रकाशित हो गई। और उस ने बड़े शब्द से बलपूर्वक पुकारकर कहा, कि बड़ा बाबुल गिर गया, गिर गया, और दुष्टात्माओं का निवास, और हर एक अशुद्ध आत्मा का अड्डा, और हर एक अशुद्ध और घृणित पक्षी का पिंजरा हो गया है’ [Revelation 18:1, 2].”
“Well now, how are we going to know anything about that message if we are not in a position to recognize anything of the light of heaven when it comes to us? And we will just as soon pick up the darkest deception when it comes to us from somebody that agrees with us, when we have not a particle of evidence that the Spirit of God has sent them. Christ said, ‘I come in the name of my Father, but ye will not receive me’ [see John 5:43]. Now, that is just the work that has been going on here ever since the meeting at Minneapolis. Because God sends a message in his name that does not agree with your ideas, therefore [you conclude] it cannot be a message from God.” Sermons and Talks, volume 1, 142.
“Agora, pois, como haveremos de saber alguma coisa acerca dessa mensagem, se não estivermos em condições de reconhecer algo da luz do Céu quando ela nos vier? E com a mesma prontidão acolheremos o mais tenebroso engano quando ele nos vier por intermédio de alguém que concorda conosco, quando não temos uma partícula de evidência de que o Espírito de Deus o tenha enviado. Cristo disse: ‘Eu vim em nome de meu Pai, e vós não me recebeis’ [ver João 5:43]. Ora, essa é precisamente a obra que tem estado em andamento aqui desde a reunião de Minneapolis. Porque Deus envia uma mensagem em seu nome que não concorda com vossas ideias; portanto, [concluís] que ela não pode ser uma mensagem de Deus.” Sermons and Talks, volume 1, 142.